1 Bg 18-1972: Conclusion-The Perfection of Renunciation
2
3 18. Conclusion-The Perfection of Renunciation
4
5 Bg 18.1
6
7 TEXT 1
8
9 TRANSLATION
10
11 Arjuna said, O mighty-armed one, I wish to understand the
> purpose of renunciation [tyaga] and of the renounced order
> of life [sannyasa], O killer of the Kesi demon, Hrsikesa
> .
12
13 PURPORT
14
15 Actually the Bhagavad-gita is finished in seventeen
> chapters. The Eighteenth Chapter is a supplementary
> summarization of the topics discussed before. In every
> chapter of Bhagavad-gita, Lord Krsna stresses that
> devotional service unto the Supreme Personality of Godhead
> is the ultimate goal of life. This same point is summarized
> in the Eighteenth Chapter as the most confidential path of
> knowledge. In the first six chapters, stress was given to
> devotional service: yoginam api sarvesam... "Of all yogis
> or transcendentalists, one who always thinks of Me within
> himself is best." In the next six chapters, pure devotional
> service and its nature and activity were discussed. In the
> third six chapters, knowledge, renunciation, the activities
> of material nature and transcendental nature, and
> devotional service were described. It was concluded that
> all acts should be performed in conjunction with the
> Supreme Lord, summarized by the words om tat sat, which
> indicate Visnu, the Supreme Person. In the third part of
> Bhagavad-gita, devotional service was
> established by the example of
> past acaryas and the Brahma-
> sutra, the Vedanta-sutra, which cites that devotional
> service is the ultimate purpose of life and nothing else.
> Certain impersonalists consider themselves monopolizers
> of the knowledge of Vedanta-sutra, but
> actually the Vedanta-sutra is meant for understanding
> devotional service, for the Lord Himself is the composer of
> the Vedanta-sutra, and He is its knower. That is described
> in the Fifteenth Chapter. In every scripture, every Veda,
> devotional service is the objective. That is explained in
> Bhagavad-gita.
16
17 As in the Second Chapter a synopsis of the whole subject
> matter was described, similarly, in the Eighteenth Chapter
> also the summary of all instruction is given. The purpose
> of life is indicated to be renunciation and attainment of
> the transcendental position above the three material modes
> of nature. Arjuna wants to clarify the two distinct subject
> matters of Bhagavad-gita, namely renunciation (tyaga) and
> the renounced order of life (sannyasa). Thus he is asking
> the meaning of these two words.
18
19 Two words used in this verse to address the Supreme Lord-
> Hrsikesa and Kesinisudana-are significant.
> Hrsikesa is Krsna, the master of all senses, who can always
> help us attain mental serenity. Arjuna requests Him to
> summarize everything in such a way that he can remain
> equiposed. Yet he has some doubts, and doubts are always
> compared to demons. He therefore addresses Krsna as
> Kesinisudana. Kesi was a most formidable demon who
> was killed by the Lord; now Arjuna is expecting Krsna to
> kill the demon of doubt.
20
21 Bg 18.2
22
23 TEXT 2
24
25 TRANSLATION
26
27 The Supreme Lord said, To give up the
> results of all activities is called renunciation [tyaga]
> by the wise. And that state is called the
> renounced order of life [sannyasa] by great
> learned men
> .
28
29 PURPORT
30
31 The performance of activities for results has to be given
> up. This is the instruction of Bhagavad-gita. But
> activities leading to advanced spiritual knowledge are not
> to be given up. This will be made clear in the next verse.
> There are many prescriptions of
> methods for performing sacrifice for some particular
> purpose in the Vedic literatures. There are certain
> sacrifices to perform to attain a good son or to attain
> elevation to the higher planets, but sacrifices prompted by
> desires should be stopped. However, sacrifice for the
> purification of one's heart or for advancement in the
> spiritual science should not be given up.
32
33 Bg 18.3
34
35 TEXT 3
36
37 TRANSLATION
38
39 Some learned men declare that all kinds of fruitive
> activities should be given up, but there are yet other
> sages who maintain that acts of sacrifice, charity and
> penance should never be abandoned.
40
41 PURPORT
42
43 There are many activities in the Vedic literatures which
> are subjects of contention. For instance, it is said that
> an animal can be killed in a sacrifice, yet some maintain
> animal killing is completely abominable. Although
> animal killing in a sacrifice is recommended in the Vedic
> literature, the animal is not considered to be killed. The
> sacrifice is to give a new life to the animal. Sometimes
> the animal is given a new animal life after being killed in
> the sacrifice, and sometimes the animal is promoted
> immediately to the human form of life. But there are
> different opinions among the sages. Some say that animal
> killing should always be avoided, and others say that for a
> specific sacrifice it is good. All these different opinions
> on sacrificial activity are now being clarified by the Lord
> Himself.
44
45 Bg 18.4
46
47 TEXT 4
48
49 TRANSLATION
50
51 O best of the Bharatas, hear from Me now about
> renunciation. O tiger among men, there are three kinds of
> renunciation declared in the scriptures
> .
52
53 PURPORT
54
55 Although there are differences of opinion about
> renunciation, here the Supreme Personality of Godhead, Sri
> Krsna, gives His judgment, which should be taken as final.
> After all, the Vedas are different laws given by the Lord.
> Here the Lord is personally present, and His word should be
> taken as final. The Lord says that the process of
> renunciation should be considered in terms of the modes of
> material nature in which they are performed.
56
57 Bg 18.5
58
59 TEXT 5
60
61 TRANSLATION
62
63 Acts of sacrifice, charity and penance are not to be given
> up but should be performed. Indeed, sacrifice, charity
> and penance purify even the great souls.
64
65 PURPORT
66
67 The yogis should perform acts for the advancement of human
> society. There are many purificatory processes for
> advancing a human being to spiritual life. The marriage
> ceremony, for example, is considered to be one of these
> sacrifices. It is called vivaha-yajna. Should a sannyasi,
> who is in the renounced order of life and who has given up
> his family relations, encourage the marriage ceremony? The
> Lord says here that any sacrifice which is meant for human
> welfare should never be given up. Vivaha-yajna, the
> marriage ceremony, is meant to regulate the human mind to
> become peaceful for spiritual advancement. For
> most men, this vivaha-yajna should be encouraged even by
> persons in the renounced order of life. Sannyasis should
> never associate with women, but that does not mean that one
> who is in the lower stages of life, a young man, should not
> accept a wife in the marriage ceremony. All prescribed
> sacrifices are meant for achieving the Supreme Lord.
> Therefore, in the lower stages, they should not be given up.
> Similarly, charity is for the purification of the heart.
> If charity is given to suitable persons, as described
> previously, it leads one to advanced spiritual life.
68
69 Bg 18.6
70
71 TEXT 6
72
73 TRANSLATION
74
75 All these activities should be performed without
> any expectation of result. They should be performed as a
> matter of duty, O son of Prtha. That is My final opinion.
76
77 PURPORT
78
79 Although all sacrifices are purifying, one should not
> expect any result by such performances. In other words, all
> sacrifices which are meant for material advancement in life
> should be given up, but sacrifices that purify one's
> existence and elevate one to the spiritual plane should not
> be stopped. Everything that leads to Krsna consciousness
> must be encouraged. In the Srimad-Bhagavatam also it is
> said that any activity which leads to devotional service to
> the Lord should be accepted. That is the highest criterion
> of religion. A devotee of the Lord should accept any kind
> of work, sacrifice, or charity which will help him in the
> discharge of devotional service to the Lord
80
81 Bg 18.7
82
83 TEXT 7
84
85 TRANSLATION
86
87 Prescribed duties should never be renounced. If, by
> illusion, one gives up his prescribed duties
> , such renunciation is said to be in the mode of
> ignorance.
88
89 PURPORT
90
91 Work for material satisfaction must be given up, but
> activities which promote one to spiritual activity, like
> cooking for the Supreme Lord and offering the food to the
> Lord and then accepting the food, are recommended. It is
> said that a person in the renounced order of life should
> not cook for himself. Cooking for oneself is prohibited,
> but cooking for the Supreme Lord is not prohibited.
> Similarly, a sannyasi may perform a marriage ceremony to
> help his disciple in the advancement of Krsna consciousness.
> If one renounces such activities, it is to be understood
> that he is acting in the mode of darkness.
92
93 Bg 18.8
94
95 TEXT 8
96
97 TRANSLATION
98
99 Anyone who gives up prescribed duties as troublesome, or
> out of fear, is said to be
> in the mode of passion. Such action never leads to the
> elevation of renunciation.
100
101 PURPORT
102
103 One who is in Krsna consciousness should not give up
> earning money out of fear that he is performing fruitive
> activities. If by working one can engage his money in Krsna
> consciousness, or if by rising early in the morning one can
> advance his transcendental Krsna consciousness, one should
> not desist out of fear or because such activities are
> considered troublesome. Such renunciation is in the mode of
> passion. The result of passionate work is always miserable.
> Even if a person renounces work in that spirit, he never
> gets the result of renunciation.
104
105 Bg 18.9
106
107 TEXT 9
108
109 TRANSLATION
110
111 But he who performs his prescribed duty only
> because it ought to be done, and renounces all
> attachment to the fruit-his
> renunciation is of the nature of goodness, O
> Arjuna.
112
113 PURPORT
114
115 Prescribed duties must be performed with this mentality.
> One should act without attachment for the result; he should
> be disassociated from the modes of work. A man working in
> Krsna consciousness in a factory does not associate himself
> with the work of the factory, nor with the workers of the
> factory. He simply works for Krsna. And when he gives up
> the result for Krsna, he is acting transcendentally.
116
117 Bg 18.10
118
119 TEXT 10
120
121 TRANSLATION
122
123 Those who are situated in the mode of
> goodness, who neither hate inauspicious work nor are
> attached to auspicious work, have no doubts about work.
124
125 PURPORT
126
127 It is said in Bhagavad-gita that one can never give up
> work at any time. Therefore he who works for Krsna
> and does not enjoy the fruitive results, who offers
> everything to Krsna, is actually a renouncer. There
> are many members of the International Society for Krishna
> Consciousness who work very hard in their office or in the
> factory or some other place, and whatever they earn they
> give to the Society. Such highly elevated
> souls are actually sannyasis and are situated in
> the renounced order of life. It is clearly
> outlined here how to renounce the fruits of
> work and for what purpose fruits should be renounced.
128
129 Bg 18.11
130
131 TEXT 11
132
133 TRANSLATION
134
135 It is indeed impossible for an embodied being to give up
> all activities. Therefore it is said that he who renounces
> the fruits of action is one who has truly renounced.
136
137 PURPORT
138
139 A person in Krsna consciousness acting in
> knowledge of his relationship with Krsna is always
> liberated. Therefore he does not
> have to enjoy
> or suffer the results
> of his
> acts after death.
140
141 Bg 18.12
142
143 TEXT 12
144
145 TRANSLATION
146
147 For one who is not renounced, the threefold fruits of
> action-desirable, undesirable and mixed-accrue after death.
> But those who are in the renounced order of life have no
> such results to suffer or enjoy.
148
149 PURPORT
150
151 A person in Krsna consciousness or in the mode of
> goodness does not hate anyone or anything which troubles
> his body. He does work in the
> proper place and at the proper time without fearing
> the troublesome effects of his duty. Such a person situated
> in transcendence should be understood to be most
> intelligent and beyond all doubts in his activities.
152
153 Bg 18.13, Bg 18.14, Bg 18.13-14
154
156
157 TRANSLATION
158
159 O mighty-armed Arjuna, learn from Me of the five
> factors which bring about the accomplishment of all
> action. These are declared in sankhya philosophy to be the
> place of action, the performer, the senses, the endeavor,
> and ultimately the Supersoul.
160
161 PURPORT
162
163 A question may be raised that since any activity performed
> must have some reaction, how is it that the person in Krsna
> consciousness does not suffer or enjoy the reactions of
> work? The Lord is citing Vedanta philosophy to show how
> this is possible. He says that there are five causes for
> all activities and for success in all activity, and one
> should know these five causes. Sankhya means the stalk
> of knowledge, and Vedanta is the final stalk of knowledge
> accepted by all leading acaryas. Even Sankara accepts
> Vedanta-sutra as such. Therefore such authority should be
> consulted.
164
165 The ultimate will is invested in the Supersoul, as it is
> stated in the Gita, "sarvasya caham hrdi." He is engaging
> everyone in certain activities. Acts done under His
> direction from within yield no reaction, either in this
> life or in the life after death.
166
167 The instruments of action are the senses, and by senses
> the soul acts in various ways, and for each and every
> action there is a different endeavor. But all one's
> activities depend on the will of the Supersoul, who is
> seated within the heart as a friend. The Supreme Lord is
> the super cause. Under these circumstances, he who is
> acting in Krsna consciousness under the direction of the
> Supersoul situated within the heart is naturally not bound
> by any activity. Those in complete Krsna consciousness are
> not ultimately responsible for their actions. Everything is
> dependant on the supreme will, the Supersoul, the Supreme
> Personality of Godhead.
168
169 Bg 18.15
170
171 TEXT 15
172
173 TRANSLATION
174
175 Whatever right or wrong action a man performs by body, mind
> or speech is caused by these five factors.
176
177 PURPORT
178
179 The words "right" and "wrong" are very significant in this
> verse. Right work is work done in terms of the prescribed
> directions in the scriptures, and wrong work is work done
> against the principles of the scriptural injunctions. But
> whatever is done requires these five factors for its
> complete performance.
180
181 Bg 18.16
182
183 TEXT 16
184
185 TRANSLATION
186
187 Therefore one who thinks himself the only doer, not
> considering the five factors, is certainly not very
> intelligent and cannot see things as they are.
188
189 PURPORT
190
191 A foolish person cannot understand that the Supersoul is
> sitting as a friend within and conducting his actions.
> Although the material causes are the place, the worker, the
> endeavor and the senses, the final cause is the Supreme,
> the Personality of Godhead. Therefore, one should see not
> only the four material causes, but the supreme efficient
> cause as well. One who does not see the Supreme thinks
> himself to be the instrument.
192
193 Bg 18.17
194
195 TEXT 17
196
197 TRANSLATION
198
199 One who is not motivated by false ego, whose intelligence
> is not entangled, though he kills men in this world, is
> not the slayer. Nor is he bound by his actions.
200
201 PURPORT
202
203 In this verse the Lord informs Arjuna that the desire not
> to fight arises from false ego. Arjuna thought himself to
> be the doer of action, but he did not consider the Supreme
> sanction within and without. If one does not know that a
> super sanction is there, why should he act? But one
> who knows the instrument of work, himself as the worker,
> and the Supreme Lord as the supreme sanctioner, is perfect
> in doing everything. Such a person is never in illusion.
> Personal activity and responsibility arise from false ego
> and godlessness, or a lack of Krsna consciousness. Anyone
> who is acting in Krsna consciousness under the direction of
> the Supersoul or the Supreme Personality of Godhead, even
> though killing, does not kill. Nor is he ever affected with
> the reaction of such killing. When a soldier kills under
> the command of a superior officer, he is not subject to be
> judged. But if a soldier kills on his own personal account,
> then he is certainly judged by a court of law.
204
205 Bg 18.18
206
207 TEXT 18
208
209 TRANSLATION
210
211 Knowledge, the object of knowledge and the knower are the
> three factors which motivate action; the senses, the work
> and the doer comprise the threefold basis of action.
212
213 PURPORT
214
215 There are three kinds of impetus for daily work: knowledge,
> the object of knowledge and the knower. The instruments of
> work, the work itself and the worker are called the
> constituents of work. Any work done by any human being has
> these elements. Before one acts, there is some impetus,
> which is called inspiration. Any solution arrived at before
> work is actualized is a subtle form of work. Then work
> takes the form of action. First one has to undergo the
> psychological processes of thinking, feeling and willing,
> and that is called impetus. Actually the faith to perform
> acts is called knowledge. The inspiration to work is the
> same if it comes from the scripture or from the instruction
> of the spiritual master. When the inspiration is there and
> the worker is there, then actual activity takes place by
> the help of the senses. The mind is the
> center of all senses, and the object is work itself. These
> are the different phases of work as described in Bhagavad-
> gita. The sum total of all activities is called
> accumulation of work.
216
217 Bg 18.19
218
219 TEXT 19
220
221 TRANSLATION
222
223 In accordance with the three modes of
> material nature, there are three kinds of knowledge, action,
> and performers of action. Listen as I describe them
> .
224
225 PURPORT
226
227 In the Fourteenth Chapter the three divisions of the modes
> of material nature were elaborately described. In that
> chapter it was said that the mode of goodness is
> illuminating, the mode of passion materialistic, and the
> mode of ignorance conducive to laziness and indolence. All
> the modes of material nature are binding; they are not
> sources of liberation. Even in the mode of goodness one is
> conditioned. In the Seventeenth Chapter, the different
> types of worship by different types of men in different
> modes of material nature were described. In this verse, the
> Lord wishes to speak about the different types
> of knowledge, workers, and work itself according to the
> three material modes.
228
229 Bg 18.20
230
231 TEXT 20
232
233 TRANSLATION
234
235 That knowledge by which one undivided spiritual nature is
> seen in all existences, undivided in the divided
> , is knowledge
> in the mode of goodness.
236
237 PURPORT
238
239 A person who sees one spirit soul in every living being,
> whether a demigod, human being, animal, bird, beast,
> aquatic or plant, possesses knowledge in the mode of
> goodness. In all living entities, one spirit soul is there,
> although they have different bodies in terms of their
> previous work. As described in the Seventh Chapter, the
> manifestation of the living force in every body is due to
> the superior nature of the Supreme Lord. Thus to see that
> one superior nature, that living force, in every body is to
> see in the mode of goodness. That living energy is
> imperishable, although the bodies are perishable.
> The difference is perceived in terms of the body
> because there are many forms of material existence in
> conditional life; therefore they appear to be
> divided. Such impersonal knowledge finally leads to
> self-realization.
240
241 Bg 18.21
242
243 TEXT 21
244
245 TRANSLATION
246
247 That knowledge by which
> a different type of living entity is
> seen to be dwelling in different bodies is knowledge
> in the mode of passion.
248
249 PURPORT
250
251 The concept that the material body is the living entity and
> that with the destruction of the body the consciousness is
> also destroyed is called knowledge in the mode of passion.
> According to that knowledge, bodies differ from one another
> because of the development of different types of
> consciousness, otherwise there is no separate soul which
> manifests consciousness. The body is itself the soul, and
> there is no separate soul beyond this body. According to
> such knowledge, consciousness is temporary. Or else there
> are no individual souls, but there is an all-pervading soul,
> which is full of knowledge, and this body is a
> manifestation of temporary ignorance. Or beyond this body
> there is no special individual or Supreme Soul. All such
> conceptions are considered products of the mode of passion.
252
253 Bg 18.22
254
255 TEXT 22
256
257 TRANSLATION
258
259 And that knowledge by which one is attached to one kind of
> work as the all in all, without knowledge of the truth, and
> which is very meager, is said to be in the mode of darkness.
260
261 PURPORT
262
263 The "knowledge" of the common man is always in the mode of
> darkness or ignorance because every living entity in
> conditional life is born into the mode of ignorance. One
> who does not develop knowledge through the authorities or
> scriptural injunctions has knowledge that is limited to the
> body. He is not concerned about acting in terms of the
> directions of scripture. For him God is money, and
> knowledge means the satisfaction of bodily demands. Such
> knowledge has no connection with the Absolute Truth. It is
> more or less like the knowledge of the ordinary animals:
> the knowledge of eating, sleeping, defending and mating.
> Such knowledge is described here as the product of the mode
> of darkness. In other words, knowledge concerning the
> spirit soul beyond this body is called knowledge in the
> mode of goodness, and knowledge producing many theories and
> doctrines by dint of mundane logic and mental speculation
> is the product of the mode of passion, and knowledge
> concerned with only keeping the body comfortable is
> said to be in the mode of ignorance.
264
265 Bg 18.23
266
267 TEXT 23
268
269 TRANSLATION
270
271 As for actions, that action in accordance with
> duty, which is performed without attachment, without love
> or hate, by one who has renounced fruitive
> results, is called action in the mode of goodness.
272
273 PURPORT
274
275 Regulated occupational duties, as prescribed in the
> scriptures in terms of the different orders and divisions
> of society, performed without attachment or proprietary
> rights and therefore without any love or hatred and
> performed in Krsna consciousness for the satisfaction of
> the Supreme, without self-satisfaction or self-
> gratification, are called actions in the mode of goodness.
276
277 Bg 18.24
278
279 TEXT 24
280
281 TRANSLATION
282
283 But action performed with great effort by one seeking to
> gratify his desires, and which is enacted from a sense of
> false ego, is called action in the mode of passion.
284
285 Bg 18.25
286
287 TEXT 25
288
289 TRANSLATION
290
291 And that action performed in ignorance and
> delusion without consideration of
> future bondage or consequences, which inflicts injury
> and is impractical, is said to be action in the mode of
> ignorance.
292
293 PURPORT
294
295 One has to give account of one's actions to the state or to
> the agents of the Supreme Lord called the Yamadutas.
> Irresponsible work is distraction because it destroys the
> regulative principles of scriptural injunction. It is often
> based on violence and is distressing to other living
> entities. Such irresponsible work is carried out in the
> light of one's personal experience. This is called illusion.
> And all such illusory work is a product of the mode of
> ignorance.
296
297 Bg 18.26
298
299 TEXT 26
300
301 TRANSLATION
302
303 The worker who is free
> from all material attachments and false ego, who
> is enthusiastic and resolute and who is
> indifferent to success or failure, is a worker
> in the mode of goodness.
304
305 PURPORT
306
307 A person in Krsna consciousness is always transcendental to
> the material modes of nature. He has no expectations for
> the result of the work entrusted to him because he is
> above false ego and pride. Still, he is always enthusiastic
> till the completion of such work. He does not worry about
> the distress undertaken; he is always enthusiastic. He does
> not care for success or failure; he is equal both in
> distress or happiness. Such a worker is situated in the
> mode of goodness.
308
309 Bg 18.27
310
311 TEXT 27
312
313 TRANSLATION
314
315 But that worker who is attached to the fruits of
> his labor and who passionately wants to enjoy them
> , who is greedy, envious and impure and
> moved by happiness and distress, is a worker in the
> mode of passion.
316
317 PURPORT
318
319 A person is too much attached to certain kind of work or
> to the result because he has too much attachment for
> materialism or hearth and home, wife and children. Such a
> person has no desire for higher elevation of life. He is
> simply concerned with making this world as materially
> comfortable as possible. He is generally very greedy, and
> he thinks that anything attained by him is permanent and
> never to be lost. Such a person is envious of others and
> prepared to do anything wrong for sense gratification.
> Therefore such a person is unclean, and he does not care
> whether his earning is pure or impure. He is very happy if
> his work is successful and very much distressed when his
> work is not successful. Such is a man in the mode of
> passion.
320
321 Bg 18.28
322
323 TEXT 28
324
325 TRANSLATION
326
327 And that worker who is always engaged in work against the
> injunction of the scripture, who is materialistic,
> obstinate, cheating and expert in insulting others, who
> is lazy, always morose and procrastinating, is a
> worker in the mode of ignorance.
328
329 PURPORT
330
331 In the scriptural injunctions we find what sort of work
> should be performed and what sort of work should not be
> performed. Those who do not care for those injunctions
> engage in work not to be done, and such persons are
> generally materialistic. They work according to the modes
> of nature, not according to the injunctions of the
> scripture. Such workers are not very gentle, and generally
> they are always cunning and expert in insulting others.
> They are very lazy; even though they have some duty, they
> do not do it properly, and they put it aside to be done
> later on. Therefore they appear to be morose. They
> procrastinate; anything which can be done in an hour they
> drag on for years. Such workers are situated in the mode of
> ignorance.
332
333 Bg 18.29
334
335 TEXT 29
336
337 TRANSLATION
338
339 Now, O winner of wealth, please listen as I tell you in
> detail of the three kinds of understanding and
> determination according to the three modes of
> nature.
340
341 PURPORT
342
343 Now after explaining knowledge, the object of knowledge
> and the knower, in three different divisions according to
> modes of material nature, the Lord is explaining the
> intelligence and determination of the worker in the same
> way.
344
345 Bg 18.30
346
347 TEXT 30
348
349 TRANSLATION
350
351 O son of Prtha, that understanding by which one knows what
> ought to be done and what ought not to be done, what is to
> be feared and what is not to be feared, what is binding and
> what is liberating, that understanding is established in
> the mode of goodness.
352
353 PURPORT
354
355 Actions which are performed in terms of the directions
> of the scriptures are called pravrtti, or actions
> that deserve to be performed, and actions which are not so
> directed are not to be performed. One who does not know the
> scriptural directions becomes entangled in the actions and
> reactions of work. Understanding which discriminates by
> intelligence is situated in the mode of goodness.
356
357 Bg 18.31
358
359 TEXT 31
360
361 TRANSLATION
362
363 And that understanding which cannot
> distinguish between the religious way of life and
> the irreligious, between action that should be done
> and action that should not be done, that imperfect
> understanding, O son of Prtha, is in the mode of passion.
364
365 PURPORT
366
367 Intelligence in the mode of passion is always working
> perversely. It accepts religions which are not actually
> religions and rejects actual religion. All views and
> activities are misguided. Men of passionate intelligence
> understand a great soul to be a common man and accept a
> common man as a great soul. They think truth to be untruth
> and accept untruth as truth. In all activities they simply
> take the wrong path; therefore their intelligence is in the
> mode of passion.
368
369 Bg 18.32
370
371 TEXT 32
372
373 TRANSLATION
374
375 That understanding which considers irreligion to be
> religion and religion to be irreligion, under the spell of
> illusion and darkness, and strives always in the wrong
> direction, O Partha, is in the mode of ignorance.
376
377 Bg 18.33
378
379 TEXT 33
380
381 TRANSLATION
382
383 O son of Prtha, that determination which is unbreakable,
> which is sustained with steadfastness by yoga practice, and
> thus controls the mind, life, and the acts
> of the senses, is in the mode of goodness.
384
385 PURPORT
386
387 Yoga is a means to understand the Supreme Soul. One who is
> steadily fixed in the Supreme Soul with determination,
> concentrating one's mind, life and sensual activities on
> the Supreme, engages in Krsna consciousness. That sort of
> determination is in the mode of goodness. The word
> avyabhicarinya is very significant, for it refers to
> persons who are engaged in Krsna consciousness and are
> never deviated by any other activity.
388
389 Bg 18.34
390
391 TEXT 34
392
393 TRANSLATION
394
395 And that determination by which one holds fast to fruitive
> result in religion, economic development and sense
> gratification is of the nature of passion, O Arjuna.
396
397 PURPORT
398
399 Any person who is always desirous of fruitive results in
> religious or economic activities, whose only desire is
> sense gratification, and whose mind, life and senses are
> thus engaged, is in the mode of passion.
400
401 Bg 18.35
402
403 TEXT 35
404
405 TRANSLATION
406
407 And that determination which cannot go beyond dreaming,
> fearfulness, lamentation, moroseness, and illusion-such
> unintelligent determination is in the mode
> of darkness.
408
409 PURPORT
410
411 It should not be concluded that a person in the mode of
> goodness does not dream. Here dream means too much sleep.
> Dream is always present; either in the mode of goodness,
> passion or ignorance, dream is a natural occurrence. But
> those who cannot avoid oversleeping, who cannot avoid the
> pride of enjoying material objects and who are always
> dreaming of lording it over the material world, whose
> life, mind, and senses are thus engaged, are considered to
> be in the mode of ignorance.
412
413 Bg 18.36, Bg 18.37, Bg 18.36-37
414
416
417 TRANSLATION
418
419 O best of the Bharatas, now please hear from Me about the
> three kinds of happiness which the conditioned soul
> enjoys, and by which he sometimes comes to the end of all
> distress. That which in the beginning may be just like
> poison but at the end is just like nectar and which awakens
> one to self-realization is said to be happiness in the mode
> of goodness.
420
421 PURPORT
422
423 A conditioned soul tries to enjoy material happiness again
> and again. Thus he chews the chewed, but, sometimes, in the
> course of such enjoyment, he becomes relieved from material
> entanglement by association with a great soul. In other
> words, a conditioned soul is always engaged in some type of
> sense gratification, but when he understands by good
> association that it is only a repetition of the same thing,
> and he is awakened to his real Krsna consciousness, he is
> sometimes relieved from such repetitive so-called happiness.
424
425 In the pursuit of self-realization, one has to follow
> many rules and regulations to control the mind and the
> senses and to concentrate the mind on the Self. All these
> procedures are very difficult, bitter like poison, but if
> one is successful in following the regulations and comes to
> the transcendental position, he begins to drink real nectar,
> and he enjoys life.
426
427 Bg 18.38
428
429 TEXT 38
430
431 TRANSLATION
432
433 That happiness which is derived from contact of the senses
> with their objects and which appears like nectar at first
> but poison at the end is said to be of the nature of
> passion.
434
435 PURPORT
436
437 A young man and a young woman meet, and the senses drive
> the young man to see her, to touch her and to have sexual
> intercourse. In the beginning this may be very pleasing to
> the senses, but at the end, or after some time, it becomes
> just like poison. They are separated or there is divorce,
> there is lamentation, there is sorrow, etc. Such happiness
> is always in the mode of passion. Happiness derived from a
> combination of the senses and the sense objects is always a
> cause of distress and should be avoided by all means.
438
439 Bg 18.39
440
441 TEXT 39
442
443 TRANSLATION
444
445 And that happiness which is blind to self-realization,
> which is delusion from beginning to end and which arises
> from sleep, laziness and illusion is said to be of the
> nature of ignorance.
446
447 PURPORT
448
449 One who takes pleasure in laziness and in sleep is
> certainly in the mode of darkness, and one who
> has no idea how to act and how not to act is also in the
> mode of ignorance. For the person in the mode of ignorance,
> everything is illusion. There is no happiness either in the
> beginning or the end. For the person in the mode of
> passion there might be some kind of ephemeral happiness in
> the beginning and at the end distress, but for the person
> in the mode of ignorance there is only distress both in the
> beginning and at the end.
450
451 Bg 18.40
452
453 TEXT 40
454
455 TRANSLATION
456
457 There is no being existing, either here or among the
> demigods in the higher planetary systems, which is freed
> from the three modes of material nature.
458
459 PURPORT
460
461 The Lord here summarizes the total influence of the three
> modes of material nature all over the universe.
462
463 Bg 18.41
464
465 TEXT 41
466
467 TRANSLATION
468
469 Brahmanas, ksatriyas, vaisyas and sudras are distinguished
> by their qualities of work, O chastiser of the enemy,
> in accordance with the modes
> of nature.
470
471 Bg 18.42
472
473 TEXT 42
474
475 TRANSLATION
476
477 Peacefulness, self-control, austerity, purity, tolerance,
> honesty, wisdom, knowledge, and religiousness-these
> are the qualities by which the brahmanas work.
478
479 Bg 18.43
480
481 TEXT 43
482
483 TRANSLATION
484
485 Heroism, power, determination, resourcefulness, courage in
> battle, generosity, and leadership are the
> qualities of work for the ksatriyas.
486
487 Bg 18.44
488
489 TEXT 44
490
491 TRANSLATION
492
493 Farming, cattle raising and business are the qualities
> of work for the vaisyas, and for the sudras there is labor
> and service to others.
494
495 Bg 18.45
496
497 TEXT 45
498
499 TRANSLATION
500
501 By following his qualities of work, every man can become
> perfect. Now please hear from Me how this can be done.
502
503 Bg 18.46
504
505 TEXT 46
506
507 TRANSLATION
508
509 By worship of the Lord, who is the source of all beings and
> who is all-pervading, man can, in the
> performance of his own duty, attain perfection.
510
511 PURPORT
512
513 As stated in the Fifteenth Chapter, all living beings are
> fragmental parts and parcels of the Supreme Lord. As such,
> the Supreme Lord is the beginning of all living entities.
> This is confirmed in the Vedanta-sutra-janmady asya yatah.
> The Supreme Lord is therefore the beginning of life of
> every living entity. And
> the Supreme Lord, by His two energies,
> His external energy and internal energy, is all-pervading.
> Therefore one should worship the Supreme Lord with His
> energies. Generally the Vaisnava devotees worship the
> Supreme Lord with His internal energy. His external energy
> is a perverted reflection of the internal energy. The
> external energy is a background, but the Supreme Lord by
> the expansion of His plenary portion as Paramatma is
> situated everywhere. He is the Supersoul of all demigods,
> all human beings, all animals, everywhere. One should
> therefore know that as part and parcel of the Supreme Lord
> it is his duty to render service unto the Supreme.
> Everyone should be engaged in devotional service to the
> Lord in full Krsna consciousness. That is recommended in
> this verse.
514
515 Everyone should think that he is engaged in a particular
> type of occupation by Hrsikesa, the master of the senses.
> And, by the result of the work in which one is engaged, the
> Supreme Personality of Godhead, Sri Krsna, should be
> worshiped. If one thinks always in this way, in full Krsna
> consciousness, then, by the grace of the Lord, he becomes
> fully aware of everything. That is the perfection of life.
> The Lord says in Bhagavad-gita, tesam aham
> samuddharta. The Supreme Lord Himself takes charge of
> delivering such a devotee. That is the highest perfection
> of life. In whatever occupation one may be engaged, if he
> serves the Supreme Lord, he will achieve the highest
> perfection.
516
517 Bg 18.47
518
519 TEXT 47
520
521 TRANSLATION
522
523 It is better to engage in one's own occupation, even though
> one may perform it imperfectly, than to accept another's
> occupation and perform it perfectly. Prescribed duties,
> according to one's nature, are never affected by sinful
> reactions.
524
525 PURPORT
526
527 One's occupational duty is prescribed in Bhagavad-gita. As
> already discussed in previous verses, the duties of a
> brahmana, ksatriya, vaisya and sudra are prescribed
> according to the particular modes of nature. One should
> not imitate another's duty. A man who is by nature
> attracted to the kind of work done by sudras should not
> artificially claim himself to be a brahmana, although he
> may be born into a brahmana family. In this way one
> should work according to his own nature; no work is
> abominable, if performed in the service of the Supreme Lord.
> The occupational duty of a brahmana is certainly in the
> mode of goodness, but if a person is not by nature in the
> mode of goodness, he should not imitate the occupational
> duty of a brahmana. For a ksatriya, or administrator, there
> are so many abominable things; a ksatriya has to be violent
> to kill his enemies, and sometimes a ksatriya has to tell
> lies for the sake of diplomacy. Such violence and duplicity
> accompany political affairs, but a ksatriya is not supposed
> to give up his occupational duty and try to perform the
> duties of a brahmana.
528
529 One should act to satisfy the Supreme Lord. For example,
> Arjuna was a ksatriya. He was hesitating to fight the other
> party. But if such fighting is performed for the sake of
> Krsna, the Supreme Personality of Godhead, there need be no
> fear of degradation. In the business field also, sometimes
> a merchant has to tell so many lies to make a profit. If he
> does not do so, there can be no profit. Sometimes a
> merchant says, "Oh, my dear customer, for you I am making
> no profit," but one should know that without profit the
> merchant cannot exist. Therefore it should be taken as a
> simple lie if a merchant says that he is not making a
> profit. But the merchant should not think that because he
> is engaged in an occupation in which the telling of lies is
> compulsory, he should give up his profession and pursue the
> profession of a brahmana. That is not recommended. Whether
> one is a ksatriya, a vaisya, or a sudra doesn't matter, if
> he serves, by his work, the Supreme Personality of Godhead.
> Even brahmanas, who perform different types of sacrifice,
> sometimes must kill animals because sometimes animals are
> sacrificed in such ceremonies. Similarly, if a ksatriya
> engaged in his own occupation kills an enemy, there is no
> sin incurred. In the Third Chapter these matters have been
> clearly and elaborately explained; every man should work
> for the purpose of yajna, or for Visnu, the Supreme
> Personality of Godhead. Anything done for personal sense
> gratification is a cause of bondage. The conclusion is that
> everyone should be engaged according to the particular mode
> of nature he has acquired, and he should decide to work
> only to serve the supreme cause of the Supreme Lord.
530
531 Bg 18.48
532
533 TEXT 48
534
535 TRANSLATION
536
537 Every endeavor is covered by some sort of fault, just as
> fire is covered by smoke. Therefore one should not give up
> the work which is born of his nature, O son of Kunti, even
> if such work is full of fault.
538
539 PURPORT
540
541 In conditioned life, all work is contaminated by the
> material modes of nature. Even if one is a brahmana, he has
> to perform sacrifices in which animal killing is necessary.
> Similarly, a ksatriya, however pious he may be, has to
> fight enemies. He cannot avoid it. Similarly, a merchant,
> however pious he may be, must sometimes hide his profit to
> stay in business, or he may sometimes have to do business
> on the black market. These things are necessary; one cannot
> avoid them. Similarly, even though a man is a sudra serving
> a bad master, he has to carry out the order of the master,
> even though it should not be done. Despite these flaws, one
> should continue to carry out his prescribed duties, for
> they are born out of his own nature.
542
543 A very nice example is given herein. Although fire is pure,
> still there is smoke. Yet smoke does not make the fire
> impure. Even though there is smoke in the fire, fire is
> still considered to be the purest of all elements. If one
> prefers to give up the work of a ksatriya and take up the
> occupation of a brahmana, he is not assured that in the
> occupation of a brahmana there are no unpleasant duties.
> One may then conclude that in the material world no one can
> be completely free from the contamination of material
> nature. This example of fire and smoke is very appropriate
> in this connection. When in wintertime one takes a stone
> from the fire, sometimes smoke disturbs the eyes and other
> parts of the body, but still one must make use of the fire
> despite disturbing conditions. Similarly, one should not
> give up his natural occupation because there are some
> disturbing elements. Rather, one should be determined to
> serve the Supreme Lord by his occupational duty in Krsna
> consciousness. That is the perfectional point. When a
> particular type of occupation is performed for the
> satisfaction of the Supreme Lord, all the defects in that
> particular occupation are purified. When the results of
> work are purified, when connected with devotional service,
> one becomes perfect in seeing the self within, and that is
> self-realization.
544
545 Bg 18.49
546
547 TEXT 49
548
549 TRANSLATION
550
551 One can obtain the results of renunciation simply by self-
> control and by becoming unattached
> to material things and disregarding material
> enjoyments. That is the highest perfectional
> stage of renunciation.
552
553 PURPORT
554
555 Real renunciation means that one should always think
> himself part and parcel of the Supreme Lord. Therefore
> he has no right to enjoy the results
> of his work. Since he is part and parcel of the Supreme
> Lord, the results of his work must be enjoyed by the
> Supreme Lord. This is actually Krsna consciousness. The
> person acting in Krsna consciousness is really a sannyasi,
> one in the renounced order of life. By such mentality,
> one is satisfied because he is actually acting for the
> Supreme. Thus he is not attached to anything material; he
> becomes accustomed to not taking pleasure in anything
> beyond the transcendental happiness derived from the
> service of the Lord. A sannyasi is supposed to be free from
> the reactions of his past activities, but a person who is
> in Krsna consciousness automatically attains this
> perfection without even accepting the so-called order of
> renunciation. This state of mind is called yogarudha, or
> the perfectional stage of yoga, as confirmed in the Third
> Chapter: yas tv atma-ratir eva syat. One who is satisfied
> in himself has no fear of any kind of reaction from his
> activity.
556
557 Bg 18.50
558
559 TEXT 50
560
561 TRANSLATION
562
563 O son of Kunti, learn from Me in brief how one
> can attain to the supreme
> perfectional stage, Brahman,
> by acting in the way which I shall now summarize.
564
565 PURPORT
566
567 The Lord describes for Arjuna how one can achieve the
> highest perfectional stage simply by being engaged in his
> occupational duty, performing that duty for the Supreme
> Personality of Godhead. One attains the supreme stage of
> Brahman simply by renouncing the result of his work for the
> satisfaction of the Supreme Lord. That is the process of
> self-realization. Actual perfection of knowledge is
> in attaining pure Krsna consciousness; that is described in
> the following verses.
568
569 Bg 18.51, Bg 18.52, Bg 18.53, Bg 18.51-53
570
572
573 TRANSLATION
574
575 Being purified by his intelligence and controlling the mind
> with determination, giving up the objects of sense
> gratification, being freed from attachment and hatred, one
> who lives in a secluded place, who eats little and who
> controls the body and the tongue, and is always
> in trance and is detached, who is without false ego,
> false strength, false pride, lust, anger, and who
> does not accept material things,
> such a person is certainly
> elevated to the position of self-realization.
576
577 PURPORT
578
579 When one is purified by knowledge, he keeps himself in
> the mode of goodness. Thus one becomes the controller of
> the mind and is always in trance. Because he is not
> attached to the objects of sense gratification,
> he does not eat more than what he requires, and he
> controls the activities of his body and mind. He has no
> false ego because he does not accept the body as himself.
> Nor has he a desire to make the body fat and strong by
> accepting so many material things. Because he has no bodily
> concept of life, he is not falsely proud. He is satisfied
> with everything that is offered to him by the grace of the
> Lord, and he is never angry in the absence of sense
> gratification. Nor does he endeavor to acquire sense
> objects. Thus when he is completely free from false ego, he
> becomes nonattached to all material things, and that is the
> stage of self-realization of Brahman. That stage is called
> the brahma-bhuta stage. When one is free from the material
> conception of life, he becomes peaceful and cannot be
580
581 Bg 18.54
582
583 TEXT 54
584
585 TRANSLATION
586
587 One who is thus transcendentally situated at once realizes
> the Supreme Brahman. He never
> laments nor desires to have anything; he is equally
> disposed to every living entity. In that state he
> attains pure devotional service unto Me.
588
589 PURPORT
590
591 To the impersonalist, achieving the brahma-bhuta stage,
> becoming one with the Absolute, is the last word. But for
> the personalist, or pure devotee, one has to go still
> further to become engaged in pure devotional service. This
> means that one who is engaged in pure devotional service to
> the Supreme Lord is already in a state of liberation,
> called brahma-bhuta, oneness with the Absolute. Without
> being one with the Supreme, the Absolute, one cannot render
> service unto Him. In the absolute conception, there is no
> difference between the served and the servitor; yet the
> distinction is there, in a higher spiritual sense.
592
593 In the material concept of life, when one works for sense
> gratification, there is misery, but in the absolute world,
> when one is engaged in pure devotional service, there is no
> misery. The devotee in Krsna consciousness has nothing
> to lament or desire. Since God is full, a living
> entity who is engaged in God's service, in Krsna
> consciousness, becomes also full in himself. He is just
> like a river cleansed of all dirty water. Because a pure
> devotee has no thought other than Krsna, he is naturally
> always joyful. He does not lament for any material loss or
> gain because he is full in service of the
> Lord. He has no desire for material enjoyment because he
> knows that every living entity is the fragmental part and
> parcel of the Supreme Lord and therefore eternally a
> servant. He does not see, in the material world, someone as
> higher and someone as lower; higher and lower positions are
> ephemeral, and a devotee has nothing to do with ephemeral
> appearances or disappearances. For him stone and gold are
> of equal value. This is the brahma-bhuta stage, and this
> stage is attained very easily by the pure devotee. In that
> stage of existence, the idea of becoming one with the
> Supreme Brahman and annihilating one's individuality
> becomes hellish, and the idea of attaining the heavenly
> kingdom becomes phantasmagoria, and the senses are like
> broken serpents' teeth. As there is no fear
> of a serpent with broken teeth, so there is no fear from
> the senses when they are automatically controlled. The
> world is miserable for the materially infected person, but
> for a devotee the entire world is as good as Vaikuntha, or
> the spiritual sky. The highest personality in this material
> universe is no more significant than an ant for a devotee.
> Such a stage can be achieved by the mercy of Lord Caitanya,
> who preached pure devotional service in this age.
594
595 Bg 18.55
596
597 TEXT 55
598
599 TRANSLATION
600
601 One can understand the Supreme Personality
> as He is only by devotional service. And when one is
> in full consciousness of the Supreme Lord by such devotion,
> he can enter into the kingdom of God.
602
603 PURPORT
604
605 The Supreme Personality of Godhead, Krsna, and His plenary
> portions cannot be understood by mental speculation nor by
> the nondevotees. If anyone wants to understand the Supreme
> Personality of Godhead, he has to take to pure devotional
> service under the guidance of a pure devotee. Otherwise,
> the truth of the Supreme Personality of Godhead will always
> be hidden. It is already stated (
> naham prakasah) that He is not revealed to everyone.
> Everyone cannot understand God simply by erudite
> scholarship or mental speculation. Only one who is actually
> engaged in Krsna consciousness and devotional service can
> understand what Krsna is. University degrees are not
> helpful.
606
607 One who is fully conversant with the Krsna science becomes
> eligible to enter into the spiritual kingdom, the abode of
> Krsna. Becoming Brahman does not mean that one loses his
> identity. Devotional service is there, and as long as
> devotional service exists, there must be God, the devotee,
> and the process of devotional service. Such knowledge is
> never vanquished, even after liberation. Liberation
> involves getting free from the concept of material life; in
> spiritual life the same distinction is there, the same
> individuality is there, but in pure Krsna consciousness.
> One should not misunderstand that the word visate, "
> enters into Me," supports the monist theory that one
> becomes homogeneous with the impersonal Brahman. No. Visate
> means that one can enter into the abode of the Supreme Lord
> in his individuality to engage in His association and
> render service unto Him. For instance, a green bird enters
> a green tree not to become one with the tree but to enjoy
> the fruits of the tree. Impersonalists generally give the
> example of a river flowing into the ocean and merging. This
> may be a source of happiness for the impersonalist, but the
> personalist keeps his personal individuality like an
> aquatic in the ocean. We find so many living entities
> within the ocean, if we go deep. Surface acquaintance with
> the ocean is not sufficient; one must have complete
> knowledge of the aquatics living in the ocean depths.
608
609 Because of his pure devotional service, a devotee can
> understand the transcendental qualities and the opulences
> of the Supreme Lord in truth. As it is stated in the
> Eleventh Chapter, only by devotional service can one
> understand. The same is confirmed here; one can understand
> the Supreme Personality of Godhead by devotional service
> and enter into His kingdom.
610
611 After attainment of the brahma-bhuta stage of freedom from
> material conceptions, devotional service begins by one's
> hearing about the Lord. When one hears about the Supreme
> Lord, automatically the brahma-bhuta stage develops, and
> material contamination-greediness and lust for sense
> enjoyment-disappears. As lust and desires disappear from
> the heart of a devotee, he becomes more attached to the
> service of the Lord, and by such attachment he becomes free
> from material contamination. In that state of life he can
> understand the Supreme Lord. This is the statement of
> Srimad-Bhagavatam also. Also after liberation the process
> of bhakti or transcendental service continues. The
> Vedanta-sutra confirms this: aprayanat
> tatrapi hi drstam. This means that after liberation the
> process of devotional service continues. In the Srimad-
> Bhagavatam, real devotional liberation is defined as the
> reinstatement of the living entity in his own identity, his
> own constitutional position. The constitutional position is
> already explained: every living entity is the part and
> parcel fragmental portion of the Supreme Lord. Therefore
> his constitutional position is to serve. After liberation,
> this service is never stopped. Actual liberation is getting
> free from misconceptions of life.
612
613 Bg 18.56
614
615 TEXT 56
616
617 TRANSLATION
618
619 Though engaged in all kinds of activities, My devotee,
> under My protection, reaches the eternal and imperishable
> abode by My grace.
620
621 PURPORT
622
623 The word mad-vyapasrayah means under the protection of the
> Supreme Lord. To be free from material contamination, a
> pure devotee acts under the direction of the Supreme Lord
> or His representative, the spiritual master. There is no
> time limitation for a pure devotee. He is always, twenty-
> four hours, one hundred percent engaged in activities
> under the direction of the Supreme Lord. To a devotee who
> is thus engaged in Krsna consciousness the Lord is very,
> very kind. In spite of all difficulties, he is eventually
> placed in the transcendental abode, or Krsnaloka. He is
> guaranteed entrance there; there is no doubt about it. In
> that supreme abode, there is no change; everything is
> eternal, imperishable and full of knowledge.
624
625 Bg 18.57
626
627 TEXT 57
628
629 TRANSLATION
630
631 In all activities just depend upon Me and work always under
> My protection. In such devotional service, be fully
> conscious of Me.
632
633 PURPORT
634
635 When one acts in Krsna consciousness, he does not act as
> the master of the world. Just like a servant, one should
> act fully under the direction of the Supreme Lord. A
> servant has no individual independence. He acts only on the
> order of the master. A servant acting on behalf of the
> supreme master has no affection for profit and loss. He
> simply discharges his duty faithfully in terms of the order
> of the Lord. Now, one may argue that Arjuna was acting
> under the personal direction of Krsna, but, when Krsna is
> not present, how should one act? If one acts according to
> the direction of Krsna in this book, as well as under the
> guidance of the representative of Krsna, then the result
> will be the same. The Sanskrit word mat-parah is very
> important in this verse. It indicates that one has no goal
> in life save and except acting in Krsna consciousness just
> to satisfy Krsna. And, while working in that way, one
> should think of Krsna only: "I have been appointed to
> discharge this particular duty by Krsna."
636
637 While acting in such a way, one naturally has to think of
> Krsna. This is perfect Krsna consciousness. One should,
> however, note that, after doing something whimsically, he
> should not offer the result to the Supreme Lord. That sort
> of duty is not in the devotional service of Krsna
> consciousness. One should act according to the order of
> Krsna. This is a very important point. That order of Krsna
> comes through disciplic succession from the bona fide
> spiritual master. Therefore the spiritual master's order
> should be taken as the prime duty of life. If one gets a
> bona fide spiritual master and acts according to his
> direction, then his perfection of life in Krsna
> consciousness is guaranteed.
638
639 Bg 18.58
640
641 TEXT 58
642
643 TRANSLATION
644
645 If you become conscious of Me, you will pass over all the
> obstacles of conditional life by My grace. If, however, you
> do not work in such consciousness but act through false ego,
> not hearing Me, you will be lost.
646
647 PURPORT
648
649 A person in full Krsna consciousness is not unduly anxious
> to execute the duties of his existence. The foolish
> cannot understand this great freedom from all anxiety. For
> one who acts in Krsna consciousness, Lord Krsna becomes the
> most intimate friend. He always looks after His friend's
> comfort, and He gives Himself to His friend, who is so
> devotedly engaged working twenty-four hours a day to please
> the Lord. Therefore, no one should be carried away by the
> false ego of the bodily concept of life. One should not
> falsely think himself independant of the laws of material
> nature or free to act. He is already under strict material
> laws. But, as soon as he acts in Krsna consciousness, he is
> liberated, free from the material perplexities. One should
> note very carefully that one who is not active in Krsna
> consciousness is losing himself in the material whirlpool,
> in the ocean of birth and death. No conditioned soul
> actually knows what is to be done and what is not to be
> done, but a person who acts in Krsna consciousness is free
> to act because everything is prompted by Krsna from within
> and confirmed by the spiritual master.
650
651 Bg 18.59
652
653 TEXT 59
654
655 TRANSLATION
656
657 If you do not act according to My direction and do not
> fight, then you will be falsely directed. By your nature,
> you will have to be engaged in warfare.
658
659 PURPORT
660
661 Arjuna was a military man, and born of the nature of the
> ksatriya. Therefore his natural duty was to fight. But, due
> to false ego, he was fearing that by killing his teacher,
> grandfather and friends, there would be sinful reactions.
> Actually he was considering himself master of his actions,
> as if he were directing the good and bad results of such
> work. He forgot that the Supreme Personality of Godhead was
> present there, instructing him to fight. That is the
> forgetfulness of the conditioned soul. The Supreme
> Personality gives directions as to what is good and what is
> bad, and one simply has to act in Krsna consciousness to
> attain the perfection of life. No one can ascertain his
> destiny as the Supreme Lord can; therefore the best course
> is to take direction from the Supreme Lord and act. No one
> should neglect the order of the Supreme Personality of
> Godhead or the order of the spiritual master who is the
> representative of God. One should act unhesitatingly to
> execute the order of the Supreme Personality of Godhead-
> that will keep him safe under all circumstances.
662
663 Bg 18.60
664
665 TEXT 60
666
667 TRANSLATION
668
669 Under illusion you are now declining to act according to My
> direction. But, compelled by your own
> nature, you will act all the same, O son of Kunti.
670
671 PURPORT
672
673 If one refuses to act under the direction of the Supreme
> Lord, then he is compelled to act by the modes in which he
> is situated. Everyone is under the spell of a particular
> combination of the modes of nature and is acting in that
> way. But anyone who voluntarily engages himself under the
> direction of the Supreme Lord becomes glorious.
674
675 Bg 18.61
676
677 TEXT 61
678
679 TRANSLATION
680
681 The Supreme Lord is situated in everyone's heart, O Arjuna,
> and is directing the wanderings of all living entities, who
> are seated as on a machine, made of the material energy.
682
683 PURPORT
684
685 Arjuna was not the supreme knower, and his decision to
> fight or not to fight was confined to his limited
> discretion. Lord Krsna instructed that the individual is
> not all in all. The Supreme Personality of Godhead, or He
> Himself, Krsna, the localized Supersoul, sits in the
> heart directing the living being. After changing bodies,
> the living entity forgets his past deeds, but the Supersoul,
> as the knower of the past, present and future, remains the
> witness of all his activities. Therefore all the activities
> of living entities are directed by this Supersoul. The
> living entity gets what he deserves and is carried by the
> material body which is created in the material energy
> under the direction of the Supersoul. As soon as a living
> entity is placed in a particular type of body, he has to
> work under the spell of that bodily situation. A person
> seated in a high-speed motor car goes faster than one
> seated in a slower car, though the living entities, the
> drivers, may be the same. Similarly, by the order of the
> Supreme Soul, material nature fashions a particular type of
> body to a particular type of living entity to
> work according to his past desires. The living entity is
> not independant. One should not think himself independant
> of the Supreme Personality of Godhead. The individual is
> always under His control. Therefore his duty is to
> surrender, and that is the injunction of the next verse.
686
687 Bg 18.62
688
689 TEXT 62
690
691 TRANSLATION
692
693 O scion of Bharata, surrender unto Him utterly. By His
> grace you will attain transcendental peace and the supreme
> and eternal abode.
694
695 PURPORT
696
697 A living entity should therefore surrender unto the Supreme
> Personality of Godhead who is situated in everyone's heart,
> and that will relieve him from all kinds of miseries of
> this material existence. By such surrender, one will not
> only be released from all miseries in this life,
> but at the end he will reach the Supreme God. The
> transcendental world is described in the Vedic literature
> as tad visnoh paramam padam. Since all of
> creation is the kingdom of God, everything material is
> actually spiritual, but paramam padam specifically refers
> to the eternal abode, which is called the spiritual sky or
> Vaikuntha.
698
699 In the Fifteenth Chapter of Bhagavad-gita it is stated: "
> Sarvasya caham hrdi sannivistah." The Lord is seated
> in everyone's heart, so this recommendation that one should
> surrender unto the Supersoul sitting within means that one
> should surrender unto the Supreme Personality of Godhead,
> Krsna. Krsna has already been accepted by Arjuna as the
> Supreme. He was accepted in the Tenth Chapter as param
> brahma param dhama. Arjuna has accepted Krsna as the
> Supreme Personality of Godhead and the supreme abode of all
> living entities, not only because of his personal
> experience but also because of the evidences of great
> authorities like Narada, Asita, Devala and Vyasa.
700
701 Bg 18.63
702
703 TEXT 63
704
705 TRANSLATION
706
707 Thus I have explained to you the most confidential
> of all knowledge. Deliberate on this fully, and then
> do what you wish to do.
708
709 PURPORT
710
711 The Lo