CHAPTER 18

THE YOG
OF RENUNCIATION
This is the last chapter of the Geeta, the first half of which is
devoted to the resolution of several questions posed by Arjun,
whereas the latter half is the conclusion which dwells upon the
many blessings that flow from the sacred work. Chapter 17 classified
and elucidated food, penance, yagya, charity, and faith. In the same
context, however, the different forms of renunciation (sanyas) have
yet not been touched upon. What is the motive for whatever man
does? Who is the motivator-God or nature? The question was raised
earlier, but the present chapter again sheds light on it. Likewise,
the subject of the “quadritype” division of men was broached earlier,
but the present chapter again takes it up and closely analyzes its
character within the framework of nature. Then, at the end, numerous
advantages that ensue from the Geeta are illuminated.
After having listened to Krishn’s categorization of various
subjects in the previous chapter, Arjun now also desires to be
enlightened on the different forms of renunciation (sanyas) and
relinquishment (tyag).
1. “Arjun said, ‘l am curious to learn, O the mighty armed, O
Hrishikesh, master of the senses and slayer of demons
the principles of relinquishment and of renunciation.’ ’’

Total abandonment is renunciation, a state in which even will

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and merits of action cease to be, and prior to which there is only
endless giving up of attachment for fulfillment of the spiritual quest.
There are two questions here: Arjun wants to know the essence of
renunciation as well as the essence of relinquishment. Thereupon
Yogeshwar Krishn says:
2. ‘‘The Lord said, ‘Whereas numerous scholars use
renunciation for the giving up of coveted deeds many
others of mature judgement use relinquishment to name
the abnegation of the fruits of all action.’’’

3. “While many erudite men insist that since all actions are
vile they ought to be forsaken, other scholars proclaim
that deeds such as yagya, charity, and penance ought not
to be forsaken.’’

After thus submitting varied opinions on the problem, the

Yogeshwar advances his own definitive view.
4. “Listen, O the best of Bharat, to my notion of renunciation
and of how, O the unmatched among men, this renunciation
is said to be of three kinds.”

5. “Rather than forsaking them, deeds such as yagya, charity,

and penance ought certainly to be undertaken as a duty,
for yagya, charity, and penance are deeds that redeem men
of wisdom.”

Krishn has thus submitted four prevalent thoughts. First, that

coveted deeds should be foresworn. Second, that the fruits of all

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action should be given up. Third, that all actions should be
relinquished, for they are all blemished. And fourth, that it is wrong
to forego yagya, charity, and penance. Expressing his accord with
one of these thoughts, Krishn says that it is also his conclusive
view that yagya, charity and penance are not to be forsaken. This
illustrates how divergent views on the question were current at
Krishn’s time, too, out of which, one was true. Even today there are
many views. When a sage makes his advent in the world he isolates
and puts forward that which is the most salutary among the many
varying doctrines. All great Souls have done this and Krishn has
done the same. Instead of advocating a new way he only supports
and expounds that which is true among many accepted views.
6. “It is my considered belief, O Parth, that these deeds as
also all others ought certainly to be accomplished after
forsaking attachment and desire for the fruits of labour.’’

Replying to Arjun’s question, Krishn then examines

relinquishment.
7. “And, since the requisite action ought not to be abandoned,
forsaking it out of some misconception is deemed as
renunciation of the nature of ignorance (tamas).”

According to Krishn the ordained, essential action is only one-

the performance of yagya. The Yogeshwar has reverted to and
stressed the ordained mode time and again, lest the seeker should
deviate from the right path. And now he declares that it is improper
to abandon this ordained action. Forsaking it out of some delusion
is thus said to be relinquishment of the diabolical kind (that is, of
the nature of tamas). The deed that ought to be done and the ordained
action are the same, and giving it up out of involvement in objects
of sensual pleasure is morally, improper, The man who abandons
such action is doomed to rebirth in low forms, for he has suppressed
the impulse for divine adoration.

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 Krishn next speaks about relinquishment that is tainted by
passion and moral blindness (rajas).
8. “He who rashly foregoes action under the assumption that
all of it is grievous, or out of fear of physical suffering, is
deprived of the merits of his relinquishment.’’

One who is incapable of worship and who casts off action

because of his apprehension of physical pain is reckless and morally
in error, and his relinquishment-of the nature of passion (rajas)-
fails to bring him the ultimate repose of mind that should be the end
of relinquishment.
9. “Only that relinquishment is esteemed righteous, O Arjun,
which is ordained and practised with the conviction that
doing it after having forsaken attachment and fruits of
labour is a moral commitment.”

So only the ordained deed is to be done and all else has to be

discarded. However, shall we go on doing it endlessly or will there
be a point when it too is given up? Speaking of this, Krishn now
points out the way of relinquishment that is good and worthwhile.
10. “Gifted with flawless moral excellence and freedom from
doubt, one who neither abhors deeds that are unpropitious
nor is enamoured of those that are propitious is wise and
self-denying.”

Only the action prescribed by scripture is auspicious and all

that is opposed to it is mere bondage of this mortal world and
therefore inauspicious. The person of equanimity, who neither
loathes what is inauspicious nor is attached to that which is
auspicious, because for such a person even that which had to be

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done has at last come to an end, is imbued with righteousness,
emancipated from doubt, and discerning. So such a person is
enabled to disown all. This total relinquishment, coming along with
accomplishment, is renunciation. Is there, we might be tempted to
ask, any easier way? Krishn categorically denies the possibility.
11. “Since the abandonment of all action by an embodied
being is impossible, the one who has given up the fruits
of action is credited with having practised relinquishment.’’

“Embodied beings” does not imply only gross, visible bodies.

According to Krishn the three properties of virtue (sattwa), passion
(rajas), and ignorance (tamas), born out of nature, imprison the
Soul within the body. The Soul is embodied only as long as these
properties remain. So long he will have to pass from one body to
another, for the properties that beget the body are still in existence.
Since an embodied Soul cannot eschew all action, it is said that
one who has given up the fruits of action has mastered renunciation.
Hence it is that it is imperative to do the prescribed deed and
renounce its fruits so long as the properties that make the body
remain. If, on the other hand, actions are undertaken with some
desire or the other, they do bear fruits.
12. “Whereas the triple returns-good, bad, and mixed-of
covetous people’s actions, issue forth even after death,
the actions of people who have renounced all, do not ever
bear any fruits.’’

The deeds of avaricious men produce consequences that arise

even after death. These consequences indeed persist through
endless births. But the actions of those who have relinquished all-
of true sanyasi (so called because they have given up all their
possessions)-do not bear fruits at any time. This is complete
renunciation the highest stage of spiritual seeking.

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 The examination of the outcome of good and bad deeds, and
of their ceasing at the point where all desire is annihilated, is thus
concluded. Krishn then takes up the causes that effect righteous
and unrighteous actions.
13. “Learn well from me, O the mighty-armed, the five
principles that Sankhya 1 acknowledges as accomplishers
of all action.”
14. “In respect of this, there are the prime mover, the several
agents, the varied endeavours, the sustaining power, and
likewise the fifth means that is providence.’’
The mind is the doer. Virtuous and evil inclinations are the
agents. Performance of righteous action demands a predisposition
to discernment, non-attachment, tranquillity, self-restraint, sacrifice,
and constant meditation. But lust, anger, infatuation, aversion, and
avarice are the agents that effect unrighteous deeds. There are
then the manifold efforts-the endless desires-and the means. That
aspiration begins to be fulfilled which is supported by means. And
last of all there is the fifth principle, providence or sanskar-the
outcome of all that has happened to the Soul in the past. This is
borne out by Krishn.
15. ‘‘These are the five causes of whatever action a man
accomplishes with his mind, speech, and body, either in
accordance with or even in contravention of scripture.”

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1. Sankhya is the name of one of the six systems of Hindu philosophy. It is

so called because it enumerates twenty-five tattva or true principles; and
its chief object is to secure the final emancipation of the twenty-fifth tattva,
i.e. the Purush or Soul, from the bonds of wordly existence by imparting
knowledge of the twenty-four other tattva and by properly distinguishing
the Soul from them.
16. “Despite this, however he who-out of his immature
judgement-views the consummate, detached Self as the
doer is dull-minded and he sees not.’’
As the Soul is identical with God, the pronouncement also
implies that God does not act.
This is the second time that the Yogeshwar has stressed the
point. He said in Chapter 5 that God neither acts himself nor impels
others to act, nor does he bring about even the association of
actions. Then why do we say that everything is done by God? It is
only because our minds are clouded by delusion. We just say
whatever comes to our mind. However, as Krishn has affirmed,
there are five causes of action. Yet the ignorant man, incapable of
perceiving the reality, views the lone, Godlike Soul as the doer. He
fails to realize that God does not perform any deed. Paradoxically,
however, while saying all this, Krishn also girds up his loins for
Arjun and assures him that he has just to play the part of an
instrument, for he (Krishn) is the real doer-arbiter. What after all is
the sage’s import?
In truth, there is a line of gravity that separates God from
nature. So long as the seeker is within the boundaries of nature, of
the three properties, God does not act. While abiding close by the
worshipper, he is yet only an onlooker. But when the seeker gets
hold of the cherished goal with firm intentness, God begins to
regulate his inner life. The seeker then breaks free from the gravity
of nature and enters the realm of God. God ever stands by such a
seeker. But he acts only for a worshipper such as this. So let us
always meditate on him.
17. ‘‘Though he may slay, the man who is liberated from
conceit and whose mind is unsullied is neither a killer
nor bound by his action.”

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 Rather than granting licence to kill without any fear, the verse
signifies that the truly liberated person acts as a mere instrument
of the Supreme Spirit. Such a person may sometimes be compelled
to do even violent and awesome deeds (like Arjun), but he
undertakes them in a wholly detached and selfless spirit as well
as with the conviction that doing them is his bounden duty. So,
although such a liberated person slays from the worldly point of
view, he does not really slay. In truth, however, one who dwells in
constant awareness of God is of necessity disinclined to anything
that is evil. Such a person is simply not tempted to destroy, for the
world which tempts people to destroy no longer exists for him
because of his total renunciation of the aggregate of all his deeds.
18. “Whereas the way of securing knowledge, the worthwhile
knowledge, and the knower constitute the threefold
inspiration to action, the doer, the agents, and the action
itself are the threefold constituents of action.’’
Arjun is told that the impetus to action is derived from all-
knowing seers, the mode of acquiring knowledge, and the object
that is worthy of being acquired. Krishn has said earlier that he is
the object worth knowing. The stimulus to action is derived only
when there is a realized sage with perfect knowledge who can initiate
the seeker into the way by which the desired knowledge can be
obtained, and when the seeker’s eyes are fixed on his goal. Similarly,
the store of action begins to grow by the coming together of the
doer-dedication of mind, agents such as wisdom, disinterest in the
material world, repose, and self-restraint by which the action is
accomplished, and awareness of the action. It has been pointed
out earlier that neither does the undertaking of action by the seeker
after accomplishment have any purpose, nor is there any loss even
in its abandonment. Yet he engages in action even then for the
generation of virtuous powers in the hearts of those who are left
behind. This is effected by the confluence of the doer, the agents,
and the action itself.

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 Knowledge, action, and the doer are also each of three kinds.
19. “Listen to me well on how even knowledge and action
and the doer have been graded into three kinds each, in
the Sankhya philosophy of properties (gun).’’

The next verse throws light upon the character of virtuous

knowledge.

20. “Know that knowledge as immaculate (sattwik) by which

one perceives the reality of the indestructible God as an
undivided entity in all divided beings.’’

Such knowledge is direct perception, with which the properties

of nature come to an end. It marks the culmination of awareness.
Let us now see knowledge of the second (rajas) kind.

21. “Know that knowledge as tainted by passion by which

one perceives divided entities in all separate beings.’’

22. “And know that knowledge as besmirched by ignorance

(tamas) which adheres to the body alone as if it were the
whole truth, and which is irrational, unfounded on truth,
and petty.’’

Devoid of wisdom and the required discipline to buttress it,

this kind of knowledge is worthless as it takes one away from
awareness of God who is the one and only reality.
The following verses then recount the three kinds of action.

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23. “That action is said to be immaculate which is ordained
and embarked on with detachment, by one who is free
from infatuation as well as loathing, and who does not
aspire to any reward.’’
The ordained action is none other than worship and meditation
that lead the Soul to God.
24. “And that action is said to be of the nature of passion
which is strenuous and entered upon by one who covets
rewards and is egotisti.
This seeker also performs the ordained action, but what a great
difference is made by the fact that he is desirous of rewards and
possessed of vanity? So the action undertaken by him bears the
character of moral blindness.
25. ‘‘That action is said to be unenlightened which is taken
up out of sheer ignorance and with disregard for outcome,
loss to oneself, and injury to others, as well as for one’s
own competence.’’
Such action is bound to be reduced to nothingness at last and
it is unquestionably not approved by scripture. Rather than action it
is mere delusion.
Let us now see the attributes of the doer.
26. “That doer is said to be of immaculate nature who is free
from attachment, who does not indulge in arrogant speech,
and who is endowed with patience and vigour as well as
unswayed by success and failure.’’
These are the attributes of the righteous doer and the action
he undertakes is, of course, the same ordained action.

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27. ‘‘That doer is said to be of the attribute of passion who Is
impulsive, covetous of the fruits of action, acquisitive,
pernicious, vitiated, and subject to joy and sorrow.’’
28. “That doer is said to be of the attribute of ignorance who
is fickle, uncouth, vain, devious, spiteful, dispirited, lazy,
and procrastinatin.
These are the attributes of the ignorant doer. The scrutiny of
the qualities of doers is concluded at this point and Yogeshwar
Krishn now embarks on an examination of the attributes of judgement
(intellect), resolve, (steadfastness) and felicity (happiness).
29. “Listen to me, too, O Dhananjay, on the threefold
classification according to the properties of nature as I
make them exhaustively and respectively, of intellect,
steadfastness, and happiness.’’
30. “That intellect is immaculate, O Parth, which is aware of
the essence, of the way of inclination as also of
renunciation, of worthy and unworthy action, of fear and
fearlessness, and of bondage and liberation.’’
In other words, the righteous, morally good intellect is that
which is aware of the distinction between the way that leads to God
and the way to recurrent birth and death.
31. ‘‘That intellect is of the nature of passion and moral
blindness, O Parth, by which one cannot even know the
righteous and the unrighteous as well as what is worthy
or unworthy of being done.’’

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32. “That intellect is of the nature of ignorance, O Parth, which
is enveloped in darkness and which apprehends the sinful
as virtuous and views everything in a distorted way.’’
In verses 30-32 thus, intellect is graded into three kinds. The
intellect which is well aware of the action that has to be engaged in
and the action that has to be shunned, as well as of that which is fit
or unfit to be done, is characterized by moral excellence. The
intellect which has only a dim perception of the righteous and the
unrighteous action, and which does not know the truth, is dominated
by passion. The perverse intellect that deems the sinful as virtuous,
the destructible as eternal, and the inauspicious as auspicious, is
shrouded in the gloom of ignorance.
The discussion of intellect is concluded here and Krishn next
takes up the three kinds of steadfastness.
33. ‘‘That resolute steadfastness, by which, O Parth, one
governs through the practice of yog operations of the
mind, the life-breaths, and the senses, is immaculate.’’
Yog is the process of meditation, whereas the coming into
mind of any impulse other than the impulse to such contemplation
is moral transgression. Straying of the mind is deviation from the
path of virtue. The unwavering resolution with which a man rules
over his mind, breath, and senses is, therefore, of the nature of
goodness. Directing the mind, the vital breaths, and the senses
towards the desired goal is the morally excellent fortitude.
34. ‘‘That steadfastness, O Parth, by which the avaricious man
holds fast and acquisitively to obligations, wealth, and
pleasure, is of the nature of passion and moral blindness.’’
Firmness of will in this case is concerned primarily with the
discharging of one’s worldly duties, acquisition of wealth, and

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sensual pleasure, the three primary objects of material life, rather
than with final liberation. The final end may be the same, but in this
case the seeker aspires to fruits and desires something in return
for his labour.
35. “(And) that steadfastness, O Parth, by which the evil-
minded man declines to forsake sloth, fear, worry, grief,
and also arrogance, is of the nature of ignorance.’’
Krishn next considers the three types of happiness-
36. ‘‘Now listen to me, O the best of Bharat, on the three kinds
of happiness, including the felicity, which one comes to
dwell in, by practice and thus achieves cessation of
griefs.’’
That happiness is which the seeker attains to, by spiritual
discipline by concentrating his or her mind on the cherished goal
and this happiness is therefore a destroyer of griefs.
37. “That happiness which is at first like poison but finally
tastes like nectar, for it issues forth from the lucidity of
an intellect that has realized the Self, is of an impeccable
nature.”
The happiness that is come by through spiritual exercise,
concentration of mind on the desired end, and in which all griefs
come to an end, is bitter like venom at the commencement of
worship. Prahlad was hanged and Meera was poisoned. Sant Kabir
has pointed out the difference between the pleasure-loving world,
that feasts and falls into unconscious slumber, and himself who
stays awake shedding tears of contrition. But although this
happiness is like poison at the outset, at the end it is like nectar
that confers the substance of immortality. Such happiness, born
out of a clear understanding of the Self, is said to be pure.

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38. “That happiness which springs from the association of
the senses with their objects, and which is like nectar at
the beginning but like gall at the end, is said to be tainted
with passion and moral blindness.’’
The happiness obtained from the contact of the senses with
their objects tastes like nectar in the course of enjoyment but like
poison at the end, for this kind of happiness leads to repeated
birth and death. So such happiness is rightly said to be impassioned
and afflicted with moral blindness.
39. “That happiness which both initially and finally beguile
the Self, and which arises from slumber, lethargy, and
negligence, is said to be of the nature of ignorance.’’
The happiness which both in the course of indulgence and
subsequently, deludes the Soul, lays one unconscious in the dark
night of worldly life, and which is born out of indolence and futile
efforts, is of the nature of ignorance.

Krishn then proceeds to recount the scope of the properties of

nature that ever pursue us.

40. “There is no being, either on earth or among the dwellers

of heaven, who is entirely free from the three properties
born of nature.”

All beings, right from Brahma at the top to worms and insects
at the lowest, are transient, mortal, and under the sway of the
three properties (Sattwa, rajas and tamas). Even heavenly beings
including the various external gods, are subject to the malady of
these properties.

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 Here, Yogeshwar Krishn has taken up the subject of external
gods for the fourth time. That is, gods were spoken of in chapter
7,9, and 17. All the statements so far made by Krishn, imply that
gods are influenced by the three properties of nature. Those who
worship such gods, in reality worship that which is perishable and
impermanent.
In the third section of Shreemad Bhagavat, while describing
the meeting of nine Yogeshwars with the exalted sage Sukra, during
the discourses, the sage Sukra said, that for love between male
and female, the Lord Sankara and his consort Parvathi, for sound
health the Ashwani Kumars (the celestial physician twins), for
victory the Lord Indra (god Lord of heaven) and for material riches,
Kuber (god protector of wealth), are to be worshipped. Similarly,
talking of various desires at the end, he gave verdict that for
fulfillment of all desires and for salvation one should worship the
Lord Narayan alone.
Therefore, one should remember the Omnipresent Lord and
for such accomplishment the only available means is to take refuge
in an accomplished teacher, asking sincere questions and
rendering service. Now see in this -
The devilish and divine treasures are two traits of the inner
realm, out of which the divine treasures enable one to have the
great vision of the Supreme Being, hence they are called divine
but yet are within the influence of the three properties of nature.
When the three properties of nature are pacified, the seeker too
shall experience that absolute peace within. After this, such a
realized sage- yogi shall have no more duties that he needs to
perform and he will have attained the state of actionlessness.
The question of the organization of men into four classes (varn)
that was initiated much earlier is now reintroduced. Is one’s class
determined by birth, or is it the name of the inner ability gained
from one’s action?
41. “The duties of Brahmin, Kshatriya, Vaishya, as also of
Shudr are determined by properties that are born out of
their nature.’’

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 If a man’s nature is made up of the property of goodness, there
is inner purity along with the ability to meditate and worship. If the
dominating property is that of ignorance, lethargy, sleep, and
insanity are the outcome, and the attempted action is at their level.
The capacity of one’s natural property is his varn-his character.
Similarly, a partial combination of goodness and passion constitutes
the Kshatriya class, whereas a partial combination of the property
of ignorance and that of passion constitutes the Vaishya class.
This is the fourth time when Yogeshwar Krishn has taken up
the issue. He named Kshatriya in Chapter 2 and said that “there is
nothing more propitious for a Kshatriya than a righteous war.”(verse
31) In Chapter 3 he said that although inferior in merit, one’s own
natural calling (dharm) is the best and even meeting with death
while upholding it results in good, whereas an obligation other than
one’s own, even though well observed, generates nothing but
dread.(verse 35) In Chapter 4, then, he indicated that he is the
creator of the four classes.(verse 13) Does he mean by this that
he has divided men into four rigid castes determined by birth? His
answer to the question is an emphatic no, and he asserts that he
has but divided action into four categories according to their inherent
properties. The innate property of a being or object is a measure-
a yardstick. So the division of mankind into four varn is only a
division of the one and same action into four stages according to
the motivating properties. In Krishn’s words, action is the mode of
attaining to the one, inexpressible God. The conduct that takes
one to God is worship, which commences in faith in the desired
end. So meditation on the Supreme Being is the one true action
that Krishn has-divided into four steps in his system of varn. Now,
how are we to know to which property and stage we belong? This
is what Krishn turns to in the following verses.
42. “Self-restraint, subduing of the senses, innocence,
continence, mercy, uprightness, piety, true knowledge,
and direct perception of divinity are the Brahmins
province-born our of his nature.”

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 Restraining the mind, curbing the senses, flawless purity,
mortification of mind, speech, and body to mould them in tune with
the cherished goal, forgiveness, all-pervading righteousness,
staunch faith in the one aimed at goal, consciousness of the
Supreme Being, the awakening in the realm of the heart of the
exhortations coming from God, and the ability to act according to
them-are all a Brahmin ‘s obligations that arise from his own nature.
It might be said, therefore, that the seeker is a Brahmin when all
these merits are present in him and the commenced action is an
integral part of his nature.
43. “Valour, majesty, dexterity, unwillingness to retreat in
battle, charity, and sovereignty are the natural province
of a Kshatriya.”
Bravery, achievement of divine glory, forbearance, competence
in meditation-skill in action, disinclination to run away from struggle
with the material world, relinquishment of all, and domination of all
feelings by feeling for the Supreme Being-are all activities born out
of the nature of a Kshatriya.
44. “Farming, protection of cows (the senses) and
commerce are the natural province of a Vaishya, whereas
rendering service is the natural calling of a Shudr.’’
Agriculture, rearing of cattle, and commerce are duties in
keeping with the nature of a Vaishya. Why only preservation of
cows? Should we slaughter buffaloes? Is it wrong to keep goats?
There is nothing at all like all this. In the ancient Vedic text, the
word “go” (cow) was used to refer to the senses. So protection of
“cows” means care of the senses. The senses are protected by
discernment, non-attachment, restraint, and steadfastness. They
are, on the other hand, riven and rendered feeble by lust, wrath,
avarice, and attachment. Spiritual acquisition is the only true wealth.

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This is our one true asset and once it has been earned, it stays on
with us forever. Gradual amassing of this wealth in the course of
our struggle with the world of matter or nature is trade. The
acquisition of knowledge, which is the most precious of all riches,
is commerce. And what is farming? The body is like a piece of
earth. The seeds which are sown in it sprout in the form of sanskar-
the merits of action: the force that is built up by all the actions in
previous lives. Arjun is told that the seed (the initial impulse) of
selfless action is never destroyed. Vaishya is the third step of the
ordained action- of contemplation of the Supreme Being; and
preservation of the seeds of divine meditation that are sown in this
patch of earth-the body, while at the same time opposing hostile
impulses, is agriculture. As Goswami Tulsidas has said, whereas
the wise husbandsman farms well and with care, they who are of
deficient wisdom are insensible and arrogant. To protect the senses
thus, to store spiritual wealth amidst the skirmishes of nature, and
to always strengthen contemplation of the ultimate essence are
the province of Vaishya.
According to Krishn, the omnipresent God is the final outcome
of yagya. The devout souls who partake of this fruit are emancipated
from all sins and it is the seeds of this action that are sown by the
meditative process. To protect this germ is true husbandry. In Vedic
writings food means the Supreme Spirit. God is the only real
sustenance-the food. The Soul is fully placated at the completion
of the exercise of contemplation and never again knows any craving.
Once the exercise has been brought to successful conclusion, the
Soul is freed from the cycle of birth and death. To go ahead sowing
the seeds of this food is true husbandry.
To serve those who have attained to a higher spiritual status,
revered men of accomplishment, is the duty of Shudr. Rather than
meaning “base’’, Shudr means “one with deficient knowledge.” It is
the seeker at the lowest stage who is a Shudr. It is but proper that
this initiate worshipper should begin his quest with rendering
service. Service to men of accomplishment will in the course of
time generate nobler impulses in him and he will thus gradually
move up to the higher Vaishya, Kshatriya, and Brahmin stages.
And ultimately he will go beyond varn (properties of nature) and
become one with God. Character is a dynamic entity. There is change
in an individual’s varn along with changes in his character. So, in
fact, varn are the four-excellent, good, medium, and low-stages:
the four steps, low and high, which seekers who tread the path of
action have to climb. This is so because the action in question is
only one-the ordained action. The only way to final attainment
according to Krishn is that the worshipper should begin his journey
in keeping with the attributes of his own nature.

45. “Commitment to his own inborn duty brings man to the

ultimate accomplishment and you should listen to me on
how a man achieves perfection through dedication to his
innate calling.’’

The perfection that is ultimately achieved is realization of God.

Krishn told Arjun earlier, too, that he would reach this final goal by
engaging in action-the real, prescribed action.

46. “By adoration of that God, who has created all beings and
who pervades the whole universe, through the
undertaking of his natural calling, man attains to final
accomplishment.’’

The seeker achieves final consummation through performance

of his native duties. It is, therefore, essential that he should
constantly keep his mind fixed on God, adore him, and proceed on
his way step by step. Instead of making any gain, a junior student
even loses whatever he has if he sits in a senior class. So the law
is that one should climb step by step. It was said in the sixth verse
of this chapter that yagya, charity, and penance ought to be
undertaken after abandonment of attachment and fruits of action.
Now, stressing the same point, Krishn says again that even a partially
enlightened man ought to begin from the same point: from self-
surrender to God.

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47. “Even though unmeritorious, one’s own native calling is
superior to the office of others, for a man carrying out his
natural obligation does not bring sin upon himself.”

Although inferior, one’s own obligation is better than even the

well performed duties of others. A man absorbed in performing a
task that is determined by his own nature does not incur sin in so
far as he is not subjected to the endless cycle of “entrances” and
“exits”-of birth and death. It is quite often that worshippers begin to
feel disenchanted with the service they are rendering-. They look
at the more accomplished seekers who are absorbed in meditation
and grow envious of the honour that is accorded them because of
their merits. So novices at once fall to imitating. According to Krishn,
however, imitation or envy can be of no avail. The final
accomplishment is only by dedication to one’s own native calling,
not by its abandonment.

48. “One’s innate duty ought not to be forsaken, O son of

Kunti, even if it is blemished, because all actions are
impaired by some flaw or the other as fire is shrouded by
smoke.”

It is but expected that the actions of the novice seeker are

flawed, for their doer is yet far from perfection. But even these
actions must not be given up. Moreover, there is no action that is
unimpeachable. And action has to be undertaken even by one,
who belongs to the Brahmin class. Imperfections-the obscuring
pall of nature-are there until there is steady devotion. They come
to an end only when the action natural to a Brahmin is dissipated
in God. But what are the attributes of the accomplisher at the point
where action is no longer of any avail?

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49. “He whose intellect is aloof all round, who is without
desire, and who has conquered his mind, attains to the
ultimate state that transcends all action through
renunciation.”
“Renunciation” is, as we have already seen, complete self-
abnegation. It is the condition in which the seeker abandons
whatever he has and only then does he reach the point when no
further action is needed. “Renunciation” and “attainment of the
supreme state of actionlessness” are synonymous here. The yogi
who has reached the state of actionlessness attains to the Supreme
Being.
50. “Learn in brief from me, O son of Kunti, of how one who is
immaculate achieves realization of the Supreme Being,
which represents the culmination of knowledge.’’
The following verses expound that way.
51. “Blessed with a pure intellect, firmly in command of the
Self, with objects of sensual gratification like sound
forsaken , with both fondness and revulsion destroyed,-”
52. “Dwelling in seclusion, eating frugally, subdued in
mind, speech and body, incessantly given to the yog of
meditation, firmly resigned,-’’
53. “Giving up conceit, arrogance of power, yearning, ill
humour, and acquisitiveness, devoid of attachment, and
in possession of a mind at repose, a man is worthy of
becoming one with God.”

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 It is Further said of such a worshipper:
54. “In this serene-tempered man, who views all beings equally,
who abides intently in the Supreme Being, neither grieving
over nor hankering after anything, there is fostered a faith
in me that transcends all else.’’
Now faith is at the stage where an outcome can ensue from it,
namely, in the form of God-realization.

55. “Through his transcendental faith he knows my essence

well, what my reach is, and having thus known my essence
he is at once united with me.”
The Supreme Being is perceived at the moment of attainment
and, no sooner has this perception come about than the worshipper
finds his own Soul blessed with the attributes of God himself: that
his soul is-like God-indestructible, immortal, eternal, ineffable, and
universal.
Krishn said in Chapter 2 that the Self is real, eternal, permanent,
ineffable, and of the stuff of immortality. But only seers have
apprehended him endowed with these qualities. So naturally the
question arises as to what is meant by perception of the essence.
There are many who set out to make rational tabulations of five or
twenty-five principles. But Krishn’s verdict on the problem in Chapter
18 is quite clear, that God is the one supreme essence. And one
who knows him is the seer. If you desire to know the truth and
crave for the essence of God, contemplation and worship are an
inescapable necessity.
Here, in verses 49 to 55, Yogeshwar Krishn has laid down
explicitly that one has to act in the way of renunciation, too. As
promised by him, he will expound in brief how through constant
exercise of renunciation-through the Way of Knowledge-the
worshipper who is free from desire and attachment, and who

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has an upright mind, attains to the supreme state of actionlessness.
When the maladies of vanity, brute power, lust, wrath, arrogance,
and infatuation-that force one down into the ravines of nature-are
rendered feeble, and virtues such as discernment, non-attachment,
self-restraint, firmness of will, abiding in solitude, and meditation-
that lead one to God-are fully developed and active, the seeker is
equipped to be united with the Supreme Being. It is this ability that
is called transcendental faith and it is by this that the worshipper
comes to apprehend the ultimate reality. He then knows what God
is and, knowing his divine glories, he is at once merged with him.
Putting it differently, Brahm, reality, God, the Supreme Spirit, and
Self are all substitutes for each other. Knowing any one of them,
we come to know them all. This is the final accomplishment, the
final liberation, the final goal.
So the Geeta is unambiguous in its view that in both the Way
of Knowledge or Discernment (or the Way of Renunciation) and
the Way of Selfless Action, the ordained deed-meditation-has to
be entered upon and accomplished for the attainment of the
supreme state of actionlessness.
The importance of worship and meditation for the worshipper
who has renounced all has been stressed so far. And now by
introducing the idea of “devotion” the same is said for the yogi who
undertakes selfless action.
56. “Although engaged in action whole heartedly, one who
finds refuge in me achieves the everlasting, indestructible,
final bliss.’’
The deed to be performed is the same-the ordained action,
the exercise of yagya. And to gain it there must be self-surrender.
57. “Earnestly resigning all your deeds to me, finding shelter
in me, and embracing the yog of knowledge, you should
ever fix your mind on me.”

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 Arjun is counselled to sincerely yield all his actions-whatever
he is capable of doing-to Krishn, to rest in his mercy rather than
depend upon his own prowess, to find shelter in him, to adopt the
attitude of yog, and always bring his mind to bear on him. Yog
means completion, unity, that which brings griefs to an end and
provides access to God. Its mode, too, is a unity, the exercise of
yagya which is founded on restraint of the attacking impulses of
the mind and the senses, the regulation of the incoming and outgoing
breath, and on meditation. Its outcome, also, is with the eternal
God. The same is elaborated in the next verse.
58. “Ever resting on me, you will be saved from all afflictions
and gain deliverance, but you shall be destroyed if out of
arrogance you do not pay heed to my words .”
Thus always focusing his mind on Krishn, Arjun will conquer
the citadels of the mind and the senses. As Goswami Tulsidas has
put it, even celestial beings seated at the portals of these forts
obstinately keep the shutters ajar as the breezes of carnal pleasure
blow in. The mind and the senses at the core are the impregnable
redoubts. But Arjun can storm them by aiming his thoughts at God
alone. On the other hand, however, he shall be undone and deprived
of the ultimate good if out of vanity he does not pay heed to Krishn’s
words. The point is reaffirmed.
59. “Your egotistic resolve not to fight is surely mistaken, for
your nature will compel you to rake up arms in the war.’’
60. “Bound by your natural calling even against your resolve,
O son of Kunti, you will have to undertake the deed you
are reluctant to do because of your self-deception.”
His innate disinclination to retreat from the battle with nature
will compel Arjun to set upon the task before him. The subject is
concluded with this and Krishn next speaks on the dwelling of God.

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61. “Propelling all living things that bestride a body-which is
but a contrivance-by his maya, O Arjun, God abides in the
hearts of all beings.’’
But if God lives in our hearts and is so close to us, why are we
ignorant of his presence? This is so because the contraptions we
call body are driven by the power of maya, the universal ignorance
or illusion by virtue of which we consider the unreal universe as
real and distinct from the Supreme Spirit. So this physical
mechanism is a grave impediment and it takes us round endlessly
through one birth after another. Where, then, can we find shelter
or refuge?
62. “Seek refuge with all your heart, O Bharat, in that God by
whose grace you will attain to repose and the everlasting,
ultimate bliss.’’
So if we have to meditate, we should do it within the realm of
the heart. If we know this and yet seek for God in a temple, mosque
or church, we but waste our time. Notwithstanding this, however,
as it was said earlier too, these places of formal worship have their
importance for seekers with inadequate awareness. The heart is
the true abode of God. It is the message of even the Bhagwat
Mahapuran: that although God is all-pervading, he is realized only
by meditation in the realm of heart.
63. “Thus have I imparted to you the knowledge which is the
most mysterious of all abstruse learning; so reflect well
on the whole of it (and then) you may do as you wish.”
The wisdom that Krishn has accorded is the truth; it marks the
sphere where the seeker has to make his quest; and it is also the
point of attainment. Yet the harsh fact is that God is commonly not
perceptible. Krishn now deliberates upon the way out of this difficulty.

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64. “Listen yet again to my most secret words, indeed
felicitous, that I am going to speak to you because you
are the dearest to me.”
Krishn endeavours once more to enlighten Arjun. God always
stands by the seeker, for he is so dear to him. Arjun is beloved of
Krishn and any benediction that the Lord bestows upon him cannot
be too much. He will incessantly exert himself for the sake of his
devotee. But what is the blessed revelation that Krishn is going to
make to Arjun?
65. “I give you my sincere pledge, because you are so dear
to me, that you must attain to me if you keep me in mind,
adore me, worship me, and bow in obeisance to me.”
Arjun was exhorted earlier to seek refuge in the God that dwells
in the realm of the heart. And now he is prompted to find shelter
under Krishn. He is also told that in order to find this sanctuary he
has to listen again to the Lord’s most esoteric words. Doesn’t Krishn
intend to communicate by this that finding shelter under a noble
teacher-preceptor is indispensable for the seeker who has taken
to the spiritual path? Krishn, a Yogeshwar, then enlightens Arjun
on the way of true self-surrender.
66. “Grieve not, for l shall free you from all sins if you abandon
all other obligations (dharm) and seek refuge in me alone.”
Arjun is counselled that he has to rid himself of concern about
what category of doer he is, whether Brahmin or Kshatriya or Vaishya
or Shudr, and look for shelter under Krishn alone. By doing so he
will be absolved of all iniquities and afflictions. The chosen teacher-
preceptor takes it upon himself to effect the gradual elevation of
the pupil to ever more refined spiritual states and his

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release from all sins if, instead of worrying about his position on
the path of action, the pupil single-mindedly seeks refuge in his
mentor, and looks up to no one else but his accomplished teacher-
preceptor. All sages have said the same. When a holy writing is
rendered, it may appear that it is for all, but it is truly “secret teaching”-
secret undoubtedly because it is permitted only to those who are
spiritually equipped to study and profit by it. Arjun is such a deserving
pupil and so it is that Krishn instructs him so earnestly. Now Krishn
himself elaborates the merits of the worthy pupil.
67. “This (the Geeta) which has been articulated for you must
never be made known to one who is bereft of penance,
devotion, and of willingness to listen, as also to one who
speaks ill of me.’’
Krishn was a realized sage and, along with adorers, he must
also have faced some slanderers. The Geeta is not for people who
speak maliciously of God. But, then, to whom should this sacred
knowledge be made known?
68. “The one who, with firm devotion to me, imparts this most
secret teaching of my worshippers will doubtlessly attain
to me.’’
And then Krishn speaks about the one who disseminates the
sacred knowledge.
69. “Neither is there among mankind any doer who is dearer
to me than this man, nor will there by any in the world
who is dearer to me than him.’’
The man who enlightens Krishn’s devotees, Souls who adhere
to the Lord, is the most beloved of him because he is the only
source of benediction-the only highway that leads one to God. He
is the one who teaches men to go along the right path.

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70. “And it is my belief that I shall have been worshipped
through the yagya of knowledge by one who makes a
thorough study of this sacred dialogue between us.’’

The “yagya of knowledge” is that, the outcome of which is

wisdom. The nature of this wisdom has been elaborated earlier.
This wisdom is the awareness that is acquired along with direct
perception of God. And it is with such wisdom, such awareness,
that the dedicated and industrious disciple of the Geeta will adore
Krishn. This is something of which the Lord is firmly assured.

71. ‘’Even he will be freed from sins who just hears it (the
Geeta) with devoutness and without any ill will, and he
will secure the worlds of the righteous.”

Even hearing the teachings of the Geeta with faith and without
any carping is enough to elevate one to a superior mode of
existence, for by this too its sacred precepts will be inculcated in
the mind.
Krishn has thus, in verses 67 to 71, said that imparting of the
teachings of the Geeta to the deserving is as vital as withholding
them from the undeserving. Since even hearing the secret teaching
of the Geeta motivates the worshipper to the required endeavour,
the one who just hears it will also surely attain to Krishn. As for the
one who propagates the scripture, no one else is dearer to the
Lord than this man. The man who studies the Geeta worships
Krishn by the yagya of knowledge. True knowledge is what issues
forth from the process called yagya. In the verses under
consideration, thus, the Lord has pointed out the benefits of study,
dissemination, and hearing of the Geeta.
Now at the end he asks Arjun if has understood and assimilated
his words.

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72. “Have you, O Parth, listened intently to my words and,
O Dhananjay, is your delusion born our of ignorance
dispelled?”
73. “Arjun said, ‘Since my ignorance has been dispelled by
your grace, O Achyut, and I have recovered discernment,
I am free from doubt and shall follow your precept.’ ’’
“Achyuth ! Because of Your grace, my passion is destroyed,
I have regained my memory, I am consistent, being bereft of doubts
and am ever ready to obey Your orders.” Whereas, Arjun was
perplexed at the time of reviewing both the armies, to find his kith
and kin therein. He prayed “Govinda! How can we be happy after
annihilation of our own relatives? Family tradition will be destroyed
because of such a war, there will be scarcity of obsequial offerings
like rice cakes and so on to the departed ancestors, hybridization
or mongrelization of castes takes place. We, being wise, yet are
ready to commit sin. Why do we not find a way out of committing
these sins? Let the armed Kaurava kill me, an unarmed man, in
the war and that death is glorious. Govinda, I am not going to
wage war.” Saying thus he sat down at the back of the chariot.
Thus in the Geeta, Arjun, in fact, put forward in front of
Yogeshwar Krishn a series of big and small questions. Like in
chapter 2 verse 7, “Please will You tell me that practice of worship
through which I can attain to the Absolute good.” In chapter 2 verse
54, “What are the attributes of an enlightened sage?” In verse 1 of
chapter 3, “If in your view the Way of Knowledge is superior, then
why do you compel me to do these terrible actions?” In verse 36 of
chapter 3, “Even without wishing, under whose guidance does a
man commit sin?” In verse 4 of chapter 4, “Your birth is of recent
times, whereas the Sun was born a long time back, then how can I
believe that You taught yog to the Sun in the far distant past, in the
beginning of this kalp?’’ In verse 1 of chapter 5, “Sometimes

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You praise renunciation, the way of knowledge, and yet other times
you support the Way of Selfless Action. Please tell me one out of
these which is final, by which I can attain to the Absolute good.” In
verse 35 of chapter 6, “The Mind is very fickle. With slack efforts,
what would be his lot?” In verses 1 and 2 of chapter 8, “Govinda,
who is that Supreme Being, whom You have described? What is
the religious knowledge? What are Lords of gods and Lord of being?
Who is the Lord of sacrifice in this body? What is that action? How
do You come to be known at the end time?” Thus he put forward
seven questions. In verse 17 of chapter 10, Arjun has evinced
curiosity, asking, ‘‘While meditating incessantly, through what
feelings (emotions) do I call you to mind, to remember you ?’’ In
verse 4 of chapter 11 he prayed and submitted, “I long to see the
splendours that have been described by You.” In verse 1 of chapter
12, “Who is the superior possessor of Yoga among the devotees
who worship you well through unvacillating attentiveness and those
who worship the imperishable unmanifest Supreme Being?” In verse
21 of chapter 14, “A man who has surpassed the three natural
modes is liberated of character and how can a man surpass these
three modes?” In verse 1 of chapter 17, ‘‘What would be the fate of
a person who engages in yagya with dedication but does not follow
the procedure as laid down by the scriptures ?’’ And in verse 1 of
chapter 18, “O’ mighty armed! I yearn to learn separately and
individually everything about the nature of relinquishment and
renunciation.”
Thus, throughout the Geeta, Arjun continued to put forward
queries (The esoteric secrets which could not be asked by him
were revealed by the Lord Himself.) As soon as his doubts were
dispelled he was freed from asking questions and said,” Govinda!
Now I am ever ready to obey your instructions.” In truth the questions
raised were for the benefit of all mankind and not just for Arjun
alone. Without having these questions answered, no seeker can
progress forward on the path of the highest good. Therefore, to
enable a man to obey an enlightened guru and to progress on the
path of the highest good, it is necessary, that one should learn the
complete teachings of the Geeta. Arjun was convinced and satisfied
that all his questions had been answered and his doubts allayed.
 In Chapter 11,after having revealed his cosmic form, Krishn
said in the fifty-fourth verse: “O Arjun ... a worshipper can directly
know this form of mine, acquire its essence, and even become one
with it by total and unswerving dedication.” And just now he has
asked him whether he is rid of his delusion. Arjun replies that his
ignorance is allayed and that his understanding is restored. Now he
will act at Krishn’s behest. Arjun’s liberation should come along
with this realization. He has indeed become whatever he had to be.
But scripture is meant for posterity and the Geeta is here for all of
us to avail ourselves of.
74. “Sanjay said, Thus have I heard the mysterious and
sublime dialogue of Vasudeo and the sage-like Arjun.’ ’’
Arjun is portrayed as a man with a noble Soul. He is a yogi, a
seeker, rather than an archer set to kill. But how has Sanjay been
enabled to hear the dialogue between Krishn and the saintly Arjun?
75. “It is by the blessing of the most revered Vyas that I have
heard this transcendental, most mysterious yog
enunciated directly by the Lord of yog Krishn himself.”
Sanjay regards Krishn as a master of yog-one who is a yogi
himself and who is also endowed with the gift of imparting yog to
others.
76. “The recollection of the felicitous and marvellous
colloquy between Keshav and Arjun transports me , O
King (Dhritrashtr), to sublime joy time after time.’’
We too can experience Sanjay’s bliss if we remember the
sacred dialogue with perfect contentment. Sanjay then recalls the
Lord’s miraculous bearing and speaks of it.

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77. “Recalling the amazing visage of the Lord again and again,
O King, I am lost in wonder and ecstasy over and over.’’
Sanjay’s rapture can be ours, too, if we incessantly keep in our
minds the aspect of the cherished end.
That brings us to the last verse of the Geeta in which Sanjay
states his final conclusion.
78. “Good fortune, conquest, splendour, and steadfast
wisdom abide wherever are Lord Krishn and the noble
archer Arjun : such is my conviction.”
Intent contemplation and firm restraint of the senses are Arjun’s
bow-the legendary Gandeev. So it is that Arjun is a sage who
meditates with equanimity. So wherever Yogeshwar Krishn and he
are, there too dwell the triumph after which there is no defeat, the
magnificence of God, and the firmness of resolve that enables
one to be constant in this inconstant world. Such is the well-
deliberated judgement of Sanjay, of the seer who is gifted with
celestial vision.
The great archer Arjun is no longer amidst us. But were
steadfast wisdom and the glory that comes with spiritual conquest
for him alone? The Geeta is a dramatization of a historical event
that belonged to a certain time, namely the age that is known as
Dwapar. This does not mean, however, that Arjun’s realization of
the truth of God came to an end with the ceasing of his time.
Yogeshwar Krishn has assured us repeatedly that he abides in the
realm of the heart. He exists within all of us. He is also within you.
Arjun is a symbol of affectionate devotion, which is but another
name of the mind’s inclination and dedication to the cherished goal.
If a worshipper is endowed with such devotion, perpetual triumph
against the demeaning properties of nature is assured. With such
devotion there must also always necessarily be steadfast wisdom.
Rather than being confined to a certain place, time or individual,
these attainments are universal-for ever and for all. So long as

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beings exist, God must dwell in their hearts and the Soul must
impatiently hunger for the Supreme Being; and he who is
affectionately devoted to God will attain to Arjun’s status. Everyone
of us can, therefore, aspire hopefully to the ultimate bliss of direct
perception of God.


At the beginning of the eighteenth, the concluding chapter of
the Geeta, Arjun wishes to be enlightened on the similarity as well
as the distinction between relinquishment and renunciation. In
response to this Krishn cites four prevalent creeds. While many
savants style the abandonment of all action as renunciation, several
others employ the term to designate the giving up of desired action.
Many scholars advocate the forsaking of all deeds since all of them
are flawed, but others are convinced that deeds such as yagya,
penance, and charity ought not to be relinquished. One of these
beliefs was right, too, and Krishn has pronounced a similar
judgement, which is that yagya, penance, and charity must never
be forsaken, for they bring deliverance to men of discernment. So
fostering them while also giving up unrighteous impulses that are
inimical to them is true renunciation. Such renunciation is perfect.
But relinquishment with a desire for some profit in exchange is
tainted by passion and moral blindness; and it is definitely evil when
the prescribed deed is forsaken out of self deception. Renunciation
is the crowning point of resignation. Performance of the prescribed
task and the rapture that results from meditation are indeed
virtuous, while sensual pleasure is an outcome of infatuation. And
the pleasure in which there is no prospect whatsoever of the ultimate
union with God undoubtedly issues forth from ignorance.

All deeds, whether done in accordance with scripture or against,

are brought into being by five causes: the mind that is the doer, the
various agents by which a deed is executed, the numerous desires
all of which cannot be fulfilled, the indispensable power that upholds,
and providence-the merits and demerits that have been harvested
from the deeds of previous births. These are the five causes that
effect all actions. Irrespective of this, however, there are men who
believe that the perfect God is the doer. Such men are doubtlessly
of immature judgement and unaware of truth. But, whereas Krishn
affirms in the chapter that God does not act, he has also exhorted
Arjun earlier to but stand as a proxy since he (Lord Krishn) is the
one who acts and determines.

Krishn’s true message refers to the line of gravity that separates

nature from man. So long as a man lives within nature, he is
dominated by maya, God’s “divine consort” and the mother of all
material objects. But no sooner has he risen above nature and
given himself up to the final emancipation than he comes under
the reign of God who now rises in his heart like a charioteer. Arjun
belongs to the category of such men and so does Sanjay. For
others too there is the prescribed way by which they can break
free from the tenacious attraction of nature. The stage following
upon this is the one at which the guiding impulse comes from God
himself. The impetus for the ordained action arises from the
confluence of an all knowing sage, the right way of acquiring
knowledge, and the Supreme Being who is the one object that
ought to be known. So it is that it is an essential requirement for
the seeker to take some sage as his teacher-preceptor.

For the fourth time in the Geeta, in the chapter Krishn also
reverts to the four fold organization of men into classes (varn).
Deeds that enable the Soul to become one with God, such as
overcoming the senses, restraint of the mind, intentness, tuning
the body, speech, and mind to the coveted end through self-
mortification, and generation of divine awareness as well as of the
readiness to adhere to God’s directions-constitute the province of
the Brahmin class. Prowess, unwillingness to retreat, mastery of
impulses, and possession of the required skill for undertaking
action-are all duties of the Kshatriya class. Care of the senses and
promotion of spiritual plenty are innate obligations of the Vaishya
class, while ministering to the needs of the spiritually adept is the
calling of the Shudr class. Rather than alluding to any particular
caste or tribe, “Shudr” only denotes the unenlightened man-the man
who sits in meditation for two hours without really availing himself
of even ten minutes of that time. It is true that his body is motionless,
but the mind which has to be stilled ranges wildly all the while.
Rendering service to men of a higher spiritual status-to some noble
mentor-is the means by which a seeker like this can liberate his
Self. Little by little, merits will then be engendered in him, too, and
his worship set in motion. This unenlightened man’s accomplishment
must necessarily, therefore, commence with rendering service. The
action is only one, the ordained action-meditation, It is its
practitioners who are divided into the four-excellent, good, medium,
and inferior-categories of Brahmin , Kshatriya, Vaishya, and Shudr.
So it is not society but action that has been divided into four classes
on the basis of innate properties. Such is the character of varn
postulated by the Geeta.

Elucidating the nature of reality, Krishn promises that he will

instruct Arjun in the mode of that ultimate achievement which is
the crowning point of knowledge. The worshipper is competent to
perceive God when his wisdom, disinterest, self-control, fortitude,
uninterrupted contemplation, and inclination to the meditative
process-all attributes that enable the Soul to merge in the Supreme
Being-are fully fledged, while at the same time afflictions such as
desire, anger, delusion, fondness, and malice that hurl the Soul
down into the ravines of nature are rendered inert.

This ability moulds the intent devotion that turns its eyes away
from everything except the cherished goal. And it is only by such
devotion that the worshipper gains awareness of reality. God alone
is real and when the worshipper knows him and the celestial qualities
of which he is possessed-that he is ineffable, eternal, and
immutable-he at once comes to dwell in that God. So the essence
is this ultimate reality rather than five or twenty-five elements. With
the completion of worship the Soul is united with this essence and
endowed with its sublime attributes.

Krishn further instructs Arjun that God, the ultimate reality,

abides in the hearts of all beings. But men are unaware of this
because, seated on the vehicle of maya, they stray and wander.
So Arjun is exhorted to find shelter under the God who dwells in his
heart. He ought to take refuge with all his mind, acts, and speech
in Krishn. If he but renounces all other obligations, their merits too
will all be bestowed on him. And as an outcome of this abandonment
he will attain to Krishn. This is the most secret knowledge that
must never be imparted to one who is spiritually unworthy of
receiving it. On the other hand, however, it is imperative to pass it
on to truly devout men. Niggardliness in this respect is meanness,
for how can the devotee be saved without this knowledge? At the
end Krishn inquires if Arjun has listened attentively to his discourse,
and whether he is rid of ignorance. Arjun’s reply to this is that his
illusion is dispelled and his discernment restored. He admits that
what the Lord has told him is the truth and that he shall abide by his
teachings.

Sanjay, who has heard the dialogue equally well, concludes

that whereas Krishn is the supreme Yogeshwar-Lord of yog, Arjun
is a sage-a man with a noble Soul. He is engulfed in wave after
wave of joy as he recalls their colloquy. So we too should always
bring our minds to bear upon the Supreme Spirit. Constant meditation
on God is indispensable. Wherever Yogeshwar Krishn and the sage
Arjun are, there too are magnificence, success, and steadfastness
of resolve like the unshaken firmness of the Polar star. The ways of
world that are today may change tomorrow. God alone is changeless.
So the truly steadfast resolve is also that which enables the seeker
to approach the immutable God. If Krishn and Arjun are taken as
mere historical characters belonging to a certain age known as
Dwapar, they are no longer with us today. Does it mean, however,
that there is now neither conquest nor achievement for us? If that
be so, the Geeta is of no value to us. But such is not the case.
Krishn -an adept in yog-and Arjun-a sage with tender, affectionate
devotion-are for ever. They have always been and they will always
be. Introducing himself, Krishn says that although he is ineffable,
the Supreme Being to whom he has attained dwells in the realm of
all hearts. He has always abided there and he always will, and we
all have to seek shelter under him. A sage is but a man who looks
for this sanctuary. He is an affectionate devotee as Arjun is. So it is
vital to seek refuge in a sage who is aware of the essence, for only
he can provide the requisite impulse.
 This chapter also sheds light on the nature of renunciation. The
resigning, of all one has, is renunciation. Mere putting on of a certain
kind of attire is not renunciation. Absorption in the ordained deed,
while leading a life of seclusion, with a due appraisal of one’s own
strength or with a sense of self-surrender, is inescapable.
Renunciation is the name of the abandonment of all action along
with consummation, and so but a synonym for the final deliverance.
That absolution is the crowning point of renunciation.

Thus concludes the Eighteenth Chapter, in the Upanishad

of Shreemad Bhagwad Geeta, on the Knowledge of the
Supreme Spirit, the Science of Yog, and the Dialogue
between Krishn and Arjun, entitled:
“Sanyas Yog or ‘‘The Yog of Renunciation’’

Thus concludes Swami Adgadanand’s exposition

of the Eighteenth Chapter in “Yatharth Geeta”
HARI OM TAT SAT
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