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Renunciation of work Vs Workin Devotion

1.2.59

vi vinivartantenirhrs dehin 

rasa-vrj raso 'py asyapr dv nivartate

SYNONYMS

vy  — objects for sense enjoyment; vinivartante  — are practiced to be refrained from; nrhrsy  — by negativerestrictions; hn  — for the embodied; rasa-varjam  — giving up the taste; rs  — sense of enjoyment; api  — although thereis; asya  — his; param  — far superior things; v  — by experiencing; nivartate  — he ceases from.

TRANSLATION

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But,ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

PURPORT

Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from senseenjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient,however, neither likes such restrictions nor loses his taste for eatables. Similarly, sense restrtn y s srtu rss -yoga, in the matter of  yama, niyama, sn, ry, rtyhr, hr, hyn, etc., is recommended for lessintelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord , in the course ofhis advancement in  consciousness, no longer has a taste for dead, material things. Therefore, restrictions are there for theless intelligent neophytes in the spiritual advancement of life, but such restrictions are only good until one actually has a tastefor consciousness. When one is actually  conscious, he automatically loses his taste for pale things.

2.

3.3

śrī-bhgvn uvc loke 'smin dvi-vidh nih 

pur prokt mngh  jñn-yogena skhn 

karma-yogena  oginm 

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SYNONYMS

śrī -hvn uv  — the Supreme Personality of Godhead said; loke  — in the world; asmin  — this; dvi-vh  — two kindsof; nih  — faith; ur  — formerly; rt  — were said; y  — by Me; anagha  — O sinless one;  jñn-yogena  — by the linkingprocess of knowledge; shyn  — of the empiric philosophers; karma-yogena  — by the linking process of devotion; yn  — of the devotees.

TRANSLATION

The Supreme Personality of Godhead said: O sinless  Arjuna,  I have already explained that there are two classesof men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, andothers by devotional service.

PURPORT

In the Second Chapter, verse 39, the Lord explained two kinds of procedures — namely shy-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Shy-yoga, or the analytical study of the nature of spiritand matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge andphilosophy. The other class of men work in  consciousness, as it is explained in the 61st verse of the Second Chapter. The

Lord has explained, also in the 39th verse, that by working by the principles of  buddhi-yoga, or  consciousness, one can berelieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained inthe 61st verse — that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on ), and in this way all thesenses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy. Religionwithout philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goalis , because the philosophers who are also sincerely searching after the Absolute Truth come in the endto  consciousness. This is also stated in the Bhagavad-īt. The whole process is to understand the real position of the self inrelation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the pointof   consciousness; and the other process is directly connecting with everything in  consciousness. Of these two, the pathof   consciousness is better because it does not depend on purifying the senses by a philosophical process. consciousnessis itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.

3.

3.4

na krmm nrmbhn nikrm puruo śnute 

na ca snnsnd evasiddhi samadhigacchati

SYNONYMS

na  — not; r  — of prescribed duties; nrht  — by nonperformance; nry  — freedom fromreaction; uru  — a man; śnut  — achieves; na  — nor; ca  — also; snnysnt  — by renunciation; eva  — simply; siddhim  — 

success; samadhigacchati  — attains.

TRANSLATION

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can oneattain perfection.

PURPORT

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The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of dutieswhich are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptlyadopting the fourth order of life (snnysa). According to the empirical philosophers, simply by adoptingsnnys, or retiring fromfruitive activities, one at once becomes as good as Nry. But Lord  does not approve this principle. Without purification ofheart, snnys is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service ofthe Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord(buddhi-yoga). Sv-alpam apy asya dharmasya tryt mahato hyt. Even a slight performance of such a principle enables one toovercome great difficulties.

4.

3.5

na hi kścit km api jtu tiht akarma-kt krte hy vś karmasrv prkti- jair gui 

SYNONYMS

na  — nor; hi  — certainly; śt  — anyone;   — a moment; api  — also;  jtu  — at any time; tht  — remains; akarma-t  — without doing something; ryt  — is forcedto do; hi  — certainly; vś  — helplessly; karma  — work; srv  — all; rt-

 j  — born of the modes of material nature; u  — by the qualities.

TRANSLATION

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of materialnature; therefore no one can refrain from doing something, not even for a moment.

PURPORT

It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul,the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannotstop even for a moment. As such, the spirit soul has to be engaged in the good work of  consciousness, otherwise it will beengaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and tourfy th su fr suh ffnts t s nssry t n n th rsr uts njn n th śstrs. But if the soul isengaged in his natural function of   consciousness, whatever he is able to do is good for him. The Śrī-Bhvt (1.5.17) affirms this:

tytv sva-hr ruj harerbhajann apakvo 'tha patet tato yadiyatra kva vhr hū uy  ko vrth t 'hjt sva-hrt 

"If someone takes to  consciousness, even thuh h y nt fw th rsr uts n th śstrs r xut thdevotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carriesout all the injunctions for purification in th śstrs, wht s t v h f h s nt conscious?" So the purificatory processis necessary for reaching this point of   consciousness. Therefore, snnys, or any purificatory process, is to help reach theultimate goal of becoming  conscious, without which everything is considered a failure.

5.

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3.6

krmendrii sm  ya ste mns smaranindrirthn vimhtm 

mithcr sa ucyate

SYNONYMS

karma-nry  — the five working sense organs; syy  — controlling; y  — anyone who; st  — remains; ns  — by themind; smaran  — thinking of; indriya-rthn  — sense objects; vūh  — foolish; t  — soul; thy-r  — pretender; s  — he; ucyate  — is called.

TRANSLATION

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and iscalled a pretender.

PURPORT

There are many pretenders who refuse to work in  consciousness but make a show of meditation, while actually dwellingwithin the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers,but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, butif one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he whomakes a show of being a yī  while actually searching for the objects of sense gratification must be called the greatest cheater,even though he sometimes speaks of philosophy. His knowledge has no value, because the effects of such a sinful man's knowledgeare taken away by the illusory energy of the Lord. Such a pretender's mind is always impure, and therefore his show of yogicmeditation has no value whatsoever.

6. 3.7

 yas tv indrii mns nimrbhte rjun 

krmendrii karma-yogamskt sa viśite 

SYNONYMS

y  — one who; tu  — but; nry  — the senses; ns  — by the mind; niyamya  — regulating; rht  — begins; arjuna  —

 O Arjuna; karma-nry  — by the active sense organs; karma-yogam  — devotion; st  — without attachment; s  — he; vśyt  — is by far the better.

TRANSLATION

On the other hand, if a sincere person tries to control the active senses by the mind and begins  karma- yoga [in    consciousness] without attachment, he is by far superior.

PURPORT

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Instead of becoming a pseudo transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain inone's own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God.Th r svrth-gati, or goal of self-interest, is to reach  u. The whole institution of  vr andśr is designed to help usreach this goal of life. A householder can also reach this destination by regulated service in  consciousness. For self-rztn, n n v ntr f, s rsr n th śstrs, n ntnu rryn ut hs usiness without attachment,and in that way make progress. A sincere person who follows this method is far better situated than the false pretender who adoptsshow-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator whomeditates only for the sake of making a living.

7.

3.8

nit kuru karma tv karma jo h krm 

śrīr- trpi ca tena prasiddhyed krm 

SYNONYMS

niyatam  — prescribed; kuru  — do; karma  — duties; tvam  — you; karma  — work;  jyy  — better; hi  — certainly; r  — than no work; śrīr  — bodily; ytr  — maintenance; api  — even; ca  — also; te  — your; na  — never; prasiddhyet  — iseffected; r  — without work.

TRANSLATION

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physicalbody without work.

PURPORT

There are many pseudo meditators who misrepresent themselves as belonging to high parentage, and great professional menwho falsely pose that they have sacrificed everything for the sake of advancement in spiritual life. Lord  did not want Arjuna tobecome a pretender. Rather, the Lord desired that Arjuna rfr hs rsr uts s st frth fr trys. Arjuna was ahouseholder and a military general, and therefore it was better for him to remain as such and perform his religious duties asprescribed for the householder try. Such activities gradually cleanse the heart of a mundane man and free him from materialcontamination. So-called renunciation for the purpose of maintenance is never approved by the Lord, nor by any religious scripture.

 After all, one has to maintain one's body and soul together by some work. Work should not be given up capriciously, withoutpurification of materialistic propensities. Anyone who is in the material world is certainly possessed of the impure propensity forlording it over material nature, or, in other words, for sense gratification. Such polluted propensities have to be cleared. Withoutdoing so, through prescribed duties, one should never attempt to become a so-called transcendentalist, renouncing work and livingat the cost of others.

8.

3.9

 jñrtht krmo ntr loko '  karma-bndhn tad-rth karma kaunteya

mukta-sag smcr 

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SYNONYMS

yajña-rtht  — done only for the sake of  Yajña, or  u; r  — than work; anyatra  — otherwise;   — world; ayam  — this; karma-nhn  — bondage by work; tat — of Him; artham  — for the sake; karma  — work; kaunteya  — O sonof  untī ; mukta-s  — liberated from association; sr  — do perfectly.

TRANSLATION

Work done as a sacrifice for  iu  has to be performed, otherwise work causes bondage in this material world.Therefore, O son of  untī  ,  perform your prescribed duties for His satisfaction, and in that way you will alwaysremain free from bondage.

PURPORT

Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position andquality are so made that that purpose can be fulfilled. Yajña means Lord  u, or sacrificial performances. All sacrificialperformances also are meant for the satisfaction of Lord  u. The Vedas enjoin: yajño vai vu. In other words, the samepurpose is served whether one performs prescribed yajñas or directly serves Lord  u.  consciousness is thereforeperformance of  yajña as it is prescribed in this verse. The vrśr institution also aims at satisfying Lord  u. 

 rśrrvt uru r un vur rhyt ( u ur 3.8.8).

Therefore one has to work for the satisfaction of   u. Any other work done in this material world will be a cause of bondage,for both good and evil work have their reactions, and any reaction binds the performer. Therefore, one has to workin  consciousness to satisfy  (or  u); and while performing such activities one is in a liberated stage. This is the greatart of doing work, and in the beginning this process requires very expert guidance. One should therefore act very diligently, underthe expert guidance of a devotee of Lord , or under the direct instruction of Lord  Himself (under whom Arjuna had theopportunity to work). Nothing should be performed for sense gratification, but everything should be done for the satisfactionof  . This practice will not only save one from the reaction of work, but also gradually elevate one to transcendental lovingservice of the Lord, which alone can raise one to the kingdom of God.

9.

5.2

śrī-bhgvn uvc snns karma- ogś ca

niśres-krv ubhautayos tu karma-snnst 

karma- yogo viśite 

SYNONYMS

śrī -hvn uv  — the Personality of Godhead said; snnys  — renunciation of work; karma-y  — work  in devotion; ca  — 

also; nśrys-karau  — leading to the path of liberation; ubhau  — both; ty  — of the two; tu  — but; karma-snnyst  — in comparison to the renunciation of fruitive work; karma-y  — work  in devotion; vśyt  — is better.

TRANSLATION

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation.But, of the two, work in devotional service is better than renunciation of work.

PURPORT

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Fruitive activities (seeking sense gratification) are cause for material bondage. As long as one is engaged in activities aimed atimproving the standard of bodily comfort, one is sure to transmigrate to different types of bodies, thereby continuing materialbondage perpetually. Śrī-Bhvt (5.5.4-6) confirms this as follows:

nūn rtt kurute vikarmayad indriya-rīty t na shu manye yata tn 'yam

asann api ś-da s h rhvs tv abodha- jt yvn na jjñst t-tattvamyvt rys tv  mano vairt yena śrīr-nh v n karma-vś ryut vyytny uhīyn rītr na yvn mayi vsuv na mucyate deha-yogena tvt 

"People are mad after sense gratification, and they do not know that this present body, which is full of miseries, is a result ofone's fruitive activities in the past. Although this body is temporary, it is always giving one trouble in many ways. Therefore, to actfor sense gratification is not good. One is considered to be a failure in life as long as he makes no inquiry about his real identity. Aslong as he does not know his real identity, he has to work for fruitive results for sense gratification, and as long as one is engrossedin the consciousness of sense gratification one has to transmigrate from one body to another. Although the mind may be engrossed

in fruitive activities and influenced by ignorance, one must develop a love for devotional service to  suv. Only then can onehave the opportunity to get out of the bondage of material existence."

Therefore,  jñn (or knowledge that one is not this material body but spirit soul) is not sufficient for liberation. One has to actin the status of spirit soul, otherwise there is no escape from material bondage. Action in  consciousness is not, however,action on the fruitive platform. Activities performed in full knowledge strengthen one's advancement in real knowledge.Without  consciousness, mere renunciation of fruitive activities does not actually purify the heart of a conditioned soul. As longas the heart is not purified, one has to work on the fruitive platform. But action in  consciousness automatically helps oneescape the result of fruitive action so that one need not descend to the material platform. Therefore action in  consciousnessis always superior to renunciation, which always entails a risk of falling. Renunciation without  consciousness is incomplete, asis confirmed by Śrī Rū Gsvī n hs Bhakti-rst-sindhu (1.2.258):

rñty uhy hari-sambandhi-vstun 

uuuh rty vry phalgu kathyate

"When persons eager to achieve liberation renounce things related to the Supreme Personality of Godhead, thinking them to bematerial, their renunciation is called incomplete." Renunciation is complete when it is in the knowledge that everything in existencebelongs to the Lord and that no one should claim proprietorship over anything. One should understand that, factually, nothingbelongs to anyone. Then where is the question of renunciation? One who knows that everything is 's property is alwayssituated in renunciation. Since everything belongs to , everything should be employed in the service of  . This perfectform of action in  consciousness is far better than any amount of artificial renunciation by a snnysī  of the Myvī  school.

10.

5.3

 jñe sa nitya-snnsī  yo na dvei na kkti nirdvandvo hi mh-bho 

sukh bndht pramucyate

SYNONYMS

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 jñy  — should be known; s  — he; nitya  — always; snnysī   — renouncer; y  — who; na  — never; v  — abhors; na  — nor; t  — desires; nrvnv  — free from all dualities; hi  — certainly; h-h  — O mighty-armed one; sukham  — happily; nht  — from bondage; pramucyate  — is completely liberated.

TRANSLATION

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person,free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed  Arjuna. 

PURPORT

One who is fully in  consciousness is always a renouncer because he feels neither hatred nor desire for the results of hisactions. Such a renouncer, dedicated to the transcendental loving service of the Lord, is fully qualified in knowledge because heknows his constitutional position in his relationship with . He knows fully well that  is the whole and that he is part andparcel of  . Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of onenesswith  is incorrect because the part cannot be equal to the whole. Knowledge that one is one in quality yet different in quantityis correct transcendental knowledge leading one to become full in himself, having nothing to aspire to or lament over. There is noduality in his mind because whatever he does, he does for . Being thus freed from the platform of dualities, he is liberated — even in this material world.

11.

5.4

skh-yogau pthg bl pravadanti na pit 

ekam apy sthit samyagubhayor vindate phalam

SYNONYMS

shy  — analytical study of the material world; yogau  — work  in devotional service; th   — different;   — the lessintelligent; pravadanti  — say; na  — never; t  — the learned; ekam  — in one; api  — even; stht  — beingsituated; samyak   — complete; uhy  — of both; vindate  — enjoys; phalam  — the result.

TRANSLATION

Only the ignorant speak of devotional service [karma -yoga]  as being different from the analytical study of thematerial world [ Skh ] . Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

PURPORT

The aim of the analytical study of the material world is to find the soul of existence. The soul of the material world is  u, orthe Supersoul. Devotional service to the Lord entails service to the Supersoul. One process is to find the root of the tree, and theother is to water the root. The real student of  Shy philosophy finds the root of the material world,  u, and then, in perfectknowledge, engages himself in the service of the Lord. Therefore, in essence, there is no difference between the two because theaim of both is u. Those who do not know the ultimate end say that the purposes of  Shy and karma-yoga are not the same,but one who is learned knows the unifying aim in these different processes.

12. 

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5.5

 yat skhi prpte sthn tad yogair api gamyate

ek skh ca  og ca  pśti sa pśti 

SYNONYMS

yat  — what; shy  — by means of  Shy philosophy; ryt  — is achieved; sthn  — place; tat  — that; y  — bydevotional service; api  — also; gamyate  — one can attain; ekam  — one; shy  — analytical study; ca  — and; yogam  — action in devotion; ca  — and; y  — one who; śyt  — sees; s  — he; śyt  — actually sees.

TRANSLATION

One who knows that the position reached by means of analytical study can also be attained by devotionalservice, and who therefore sees analytical study and devotional service to be on the same level, sees things as theyare.

PURPORT

The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization,there is no difference between the conclusions reached by the two processes. By Skhya philosophical research one comes to theconclusion that a living entity is not a part and parcel of the material world but of the supreme spirit whole. Consequently, the spiritsoul has nothing to do with the material world; his actions must be in some relation with the Supreme. When he actsin  consciousness, he is actually in his constitutional position. In the first process, Shy, one has to become detached frommatter, and in the devotional yoga process one has to attach himself to the work of   consciousness. Factually, both processesare the same, although superficially one process appears to involve detachment and the other process appears to involveattachment. Detachment from matter and attachment to  are one and the same. One who can see this sees things as theyare.

13. 5.6

snnss tu mh-bho dukhm ptum ogt  yoga- yukto munir brahma

na ciredhigcchti 

SYNONYMS

snnys  — the renounced order of life; tu  — but; h-h  — O mighty-armed one; uh  — distress; tu  — afflicts onewith; yt  — without devotional service;yoga-yut  — one engaged in devotional service; un  — a thinker; brahma  — theSupreme; na r  — without delay; adhigacchati  — attains.

TRANSLATION

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy.But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

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PURPORT

Thr r tw sss f snnysīs, r rsns n th rnun rr f f. Th Myvī  snnysīs r n n th stuyof  Shy philosophy, whereas the  vsnnysīs r n n th stuy f  Bhvt philosophy, which affords theproper commentary on the  nt-sūtrs. Th Myvī  snnysīs s stuy th  nt-sūtrs, ut us their own commentary,called Śrīr-hy, written by Śrry. The students of the Bhvt school are engaged in the devotional service of theLr, rn t ñrtrī rutns, n thrfr th  v snnysīs hv ut nnts n th trnscendental

service of the Lord. The  v snnysīs hv nthn t wth tr tvts, n yt thy rfr vrus tvts ntheir devotional service to the Lord. But the Myvī  snnysīs, n n th stus f  Shy and  ntand speculation,cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tiredof  Brahman speculation, and thus they take shelter of the Bhvt without proper understanding. Consequently their study ofthe Śrī-Bhvt becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all uselessfor the Myvī  snnysīs. Th  v snnysīs, wh r n n vtn srv, are happy in the discharge of theirtranscendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Myvī  snnysīssometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature,which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in conscious activitiesr ttr stut thn th snnysīs n n s sutn ut wht s Brahman and what is not Brahman, althoughthey too come to consciousness, after many births.

14.

5.7

 yoga- ukto viśuddhtm vijittm jitendri 

sarva-bhttm-bhttm kurvann api na lipyate

SYNONYMS

yoga-yut  — engaged in devotional service; vśuh-t  — a purified soul; vijita-t  — self-controlled;  jita-nry  — having conquered the senses; sarva-hūt  — to all living entities; t-hūt-t  — compassionate; kurvan api  — although

engaged in work; na  — never; lipyate  — is entangled.

TRANSLATION

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, andeveryone is dear to him. Though always working, such a man is never entangled.

PURPORT

One who is on the path of liberation by  consciousness is very dear to every living being, and every living being is dear tohim. This is due to his  consciousness. Such a person cannot think of any living being as separate from , just as theleaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the

water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributedthroughout the body. Because one who works in  consciousness is servant to all, he is very dear to everyone. And becauseeveryone is satisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completelycontrolled. And because his mind is controlled, his senses are also controlled. Because his mind is always fixed on , there is nochance of his being deviated from . Nor is there a chance that he will engage his senses in matters other than the service ofthe Lord. He does not like to hear anything except topics relating to ; he does not like to eat anything which is not offeredto ; and he does not wish to go anywhere if   is not involved. Therefore, his senses are controlled. A man of controlledsenses cannot be offensive to anyone. One may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't hein consciousness?" Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) allthe assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one waskilled on the Battlefield of  urutr. Only their dresses were changed by the order of  , who was personally present.

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Therefore Arjuna, while fighting on the Battlefield of  urutr, was not really fighting at all; he was simply carrying out the ordersof   in full consciousness. Such a person is never entangled in the reactions of work.

15.

18.2

śrī-bhgvn uvc kmn krm ns 

snns kavayo vidu sarva-karma-phala-tg prhus tg vick 

SYNONYMS

śrī -hvn uv  — the Supreme Personality of Godhead said; yn  — with desire; r  — of activities; nys  — renunciation; snnys  — the renounced order of life; vy  — the learned; vu  — know; sarva  — of all; karma  — activities; phala  — of results; ty  — renunciation; rhu  — call; ty  — renunciation; v  — the experienced.

TRANSLATION

The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is whatgreat learned men call the renounced order of life [ snns ] . And giving up the results of all activities is what thewise call renunciation [ tg ] .

PURPORT

The performance of activities for results has to be given up. This is the instruction of Bhagavad-īt. But activities leading toadvanced spiritual knowledge are not to be given up. This will be made clear in the next verses. In the Vedic literature there are

many prescriptions of methods for performing sacrifice for some particular purpose. There are certain sacrifices to perform to attaina good son or to attain elevation to the higher planets, but sacrifices prompted by desires should be stopped. However, sacrifice forthe purification of one's heart or for advancement in the spiritual science should not be given up.

16.

18.3

tj do-vad ity ekekarma prhur mnīi 

 yajña-dn-tp-karma

na tjm iti cpre 

SYNONYMS

tyjy  — must be given up; -vat  — as an evil; iti  — thus; eke  — one group; karma  — work; rhu  — they say; nī  — great thinkers; yajña  — of sacrifice; n  — charity; t  — and penance; karma  — works; na  — never; tyjy  — are to begiven up; iti  — thus; ca  — and; apare  — others.

TRANSLATION

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Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sagesmaintain that acts of sacrifice, charity and penance should never be abandoned.

PURPORT

There are many activities in the Vedic literature which are subjects of contention. For instance, it is said that an animal can be

killed in a sacrifice, yet some maintain that animal killing is completely abominable. Although animal killing in a sacrifice isrecommended 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 promotedimmediately to the human form of life. But there are different opinions among the sages. Some say that animal killing shouldalways be avoided, and others say that for a specific sacrifice it is good. All these different opinions on sacrificial activity are nowbeing clarified by the Lord Himself.

17.

18.4

niśc śu me tatra

tge bharata-sattamatgo hi puru-vghr tri-vidh smprkīrtit 

SYNONYMS

nśy  — certainty; śu  — hear; me  — from Me; tatra  — therein; ty  — in the matter of renunciation; bharata-sat-tama  — O st f th Bhrts; ty  — renunciation; hi  — certainly; uru-vyhr  — O tiger among human beings; tri-vh  — ofthree kinds; srīrtt  — is declared.

TRANSLATION

O best of the Bhrts, now her M  judgment about renunciation. O tiger among men, renunciation is declaredin the scriptures to be of three kinds.

PURPORT

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

18.

18.5

 yajña-dn-tp-karmana tj krm eva tat yajño dn tpś caiva

pvnni mnīim 

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SYNONYMS

yajña  — of sacrifice; n  — charity; t  — and penance; karma  — activity; na  — never; tyjy  — to be given up; ry  — must be done; eva  — certainly; tat  — that; yjñ — sacrifice; n  — charity; t  — penance; ca  — also; eva  — certainly; vnn  — purifying; nī  — even for the great souls.

TRANSLATION

 Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charityand penance purify even the great souls.

PURPORT

Th yīs shu rfr ts fr th vnnt f hun sty. Thr r ny urftry rsss fr vnn human being to spiritual life. The marriage ceremony, for example, is considered to be one of these sacrifices. It is called vvh-yajña. Should a snnysī , who is in the renounced order of life and who has given up his family relations, encourage the marriageceremony? The Lord says here that any sacrifice which is meant for human welfare should never be given up.  vh-yajña, themarriage ceremony, is meant to regulate the human mind so that it may become peaceful for spiritual advancement. For most men,this vvh-yajña shu nur vn y rsns n th rnun rr f f. Snnysīs shu nvr sst wth

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 marriageceremony. All prescribed sacrifices are meant for achieving the Supreme Lord. Therefore, in the lower stages, they should not begiven up. Similarly, charity is for the purification of the heart. If charity is given to suitable persons, as described previously, it leadsone to advanced spiritual life.

19.

18.6

etn api tu krmi sg tktv phlni ca

krtvnīti me prth niścit matam uttamam

SYNONYMS

tn  — all these; api  — certainly; tu  — but; r  — activities; s  — association; tytv  — renouncing; hn  — results; ca  — also; rtvyn  — should be done as duty;iti  — thus; me  — My; rth  — O son of  th; nśt  — definite; matam  — opinion; uttamam  — the best.

TRANSLATION

 All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of  th . 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 whichare meant for material advancement in life should be given up, but sacrifices that purify one's existence and elevate one to thespiritual plane should not be stopped. Everything that leads to  consciousness must be encouraged. In the Śrī-Bhvt also it is said that any activity which leads to devotional service to the Lord should be accepted. That is the highestcriterion of religion. A devotee of the Lord should accept any kind of work, sacrifice or charity which will help him in the discharge ofdevotional service to the Lord.

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20.

18.7

niyatasya tu snns krmo noppdte moht tasya pritgs 

tms prikīrtit 

SYNONYMS

niyatasya  — prescribed; tu  — but; snnys  — renunciation; r  — of activities; na  — never; upapadyate  — isdeserved; ht  — by illusion; tasya  — of them; rty  — renunciation; ts  — in the mode of ignorance; rīrtt  — isdeclared.

TRANSLATION

Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, suchrenunciation 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 theSupreme Lord and offering the food to the Lord and then accepting the food, are recommended. It is said that a person in therenounced order of life should not cook for himself. Cooking for oneself is prohibited, but cooking for the Supreme Lord is notprohibited. Similarly, a snnysī  may perform a marriage ceremony to help his disciple in the advancement of   consciousness.If one renounces such activities, it is to be understood that he is acting in the mode of darkness.

21.

18.8

dukhm ity eva yat karmak-kleś-bht tyajetsa ktv rjs tg 

naiva tg-phl labhet

SYNONYMS

uh  — unhappy; iti  — thus; eva  — certainly; yat  — which; karma  — work; y  — for the body; ś  — trouble; hyt  — out of fear; tyajet  — gives up; s  — he; tv  — after doing; rjs  — in the mode of passion; ty  — renunciation; na  — not; eva  — certainly; ty  — of renunciation; phalam  — the results; labhet  — gains.

TRANSLATION

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

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PURPORT

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

22.

18.9

krm ity eva yat karmanit kriyate 'rjuna

sg tktv phl caivasa tg sttviko mt 

SYNONYMS

ry  — it must be done; iti  — thus; eva  — indeed; yat  — which; karma  — work; niyatam  — prescribed; kriyate  — isperformed; arjuna  — O Arjuna; s  — association;tytv  — giving up; phalam  — the result; ca  — also; eva  — certainly; s  — that; ty  — renunciation; sttv  — in the mode of goodness; t  — in My opinion.

TRANSLATION

O  Arjuna,  when one performs his prescribed duty only because it ought to be done, and renounces all materialassociation and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

PURPORT

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

23.

18.10

na dve kuśl karma

kuśle nnujjte tgī sattva-smvio 

medhvī chinna-sś 

SYNONYMS

na  — never; v  — hates; uś  — inauspicious; karma  — work; uś  — in the auspicious; na  — nor; nujjt  — becomes attached; tyī   — the renouncer; sattva  — ingoodness; sv  — absorbed; hvī   — intelligent; chinna  — havingcut off; sśy  — all doubts.

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TRANSLATION

The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached toauspicious work, has no doubts about work .

PURPORT

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

24.

18.11

na hi deha-bht śk tktu krm y śet 

 yas tu karma-phala-tgī sa tgīt bhidhīte 

SYNONYMS

na  — never; hi  — certainly; deha-ht  — by the embodied; śy  — is possible; tyaktum  — to be renounced; r  — activities; śt  — altogether; y  — anyone who; tu — but; karma  — of work; phala  — of the result; tyī   — therenouncer; s  — he; tyī   — the renouncer; iti  — thus; abhidhīyt  — is said.

TRANSLATION

It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of actionis called one who has truly renounced.

PURPORT

It is said in Bhagavad-īt that one can never give up work at any time. Therefore he who works for  and does not enjoythe fruitive results, who offers everything to , is actually a renouncer. There are many members of the International Societyfor Krishna Consciousness who work very hard in their office or in the factory or some other place, and whatever they earn theygive to the Socity. Suh hhy vt sus r tuy snnysīs n r stut n th rnun rr f f. It s ryoutlined here how to renounce the fruits of work and for what purpose fruits should be renounced.

25.

18.12

nim i miśr catri-vidh krm phalam

bhavaty tgin pretyana tu snnsin kvacit

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SYNONYMS

n  — leading to hell;   — leading to heaven; śr  — mixed; ca  — and; tri-vidham  — of three kinds; r  — ofwork; phalam  — the result; bhavati  — comes;tyn  — for those who are not renounced; pretya  — after death; na  — not; tu  — but; snnysn  — for the renounced order; kvacit  — at any time.

TRANSLATION

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

PURPORT

 A person in  consciousness acting in knowledge of his relationship with  is always liberated. Therefore he does nothave to enjoy or suffer the results of his acts after death.