BHAGAVAD GĪTĀ CHAPTER XIII. THE YOGA OF THE DISTINCTION BETWEEN THE FIELD AND THE FIELD KNOWER
1. Arjuna said: I want to know about Prakṛti (matter) and Puruṣaḥ (the Self) the field and its knower, as well as knowledge and what is to be known, Kṛṣṇa.
2. The Blessed Lord said: This body is called the Field, Arjuna, and who knows it is called the Field Knower by those who know about that.
3. Also know that I am the Field Knower in all the fields, Arjuna, and, in My opinion, knowledge of the field and the Field Knower is true knowledge.
4. What the field is, its nature, its modifications, and its origin; who He (its knower) is; and what His powers are I will briefly explain.
5. This knowledge has been chanted many times in various sacred hymns and aphorisms of Brahman (in the Vedas and the Upaniṣads) undeniable and full of reasoning.
6. The great elements, the ego, the intellect, and the unmanifest; the ten sense functions plus one; and the five sense objects;
Comment: These are the twenty-four fundamental elements (tattvas) that make up both the cosmos and the individual being. From the most subtle to the gross they are: unmanifest matter; the inner psychic organ consisting of: the intellect, ego, and mind; the five organs of perception: ears, skin, eyes, tongue, and nose; the five organs of action: mouth, hands, feet, anus, and genitals; the sense objects: sound, touch, form, taste, and odor; and the great elements: ether, air, fire, water, and earth. In verses 6 and 7, Kṛṣṇa is describing, in more detail, His inferior nature from chapter VII. 4.
7. Desire, aversion, pleasure, pain, the aggregate (body and senses) intelligence, and fortitude; this is the field, briefly described, along with its modifications.
8. Humidity; unpretentiousness; non-violence; forgiveness; righteousness; service to a teacher; purity; steadfastness; self-control;
9. Indifference to sense objects; absence of ego; perception of the harm in birth, death, old age, sickness, and pain;
10. Being unattached; not clinging to son, wife, home, etc.; constant equanimity on attaining what is desirable or undesirable;
11. Unswerving devotion to Me with single-minded discipline; frequenting secluded places; a distaste of social gatherings;
12. Constancy in knowledge of the Highest Self; and seeing the realization of Truth as the goal – this is called knowledge and what is contrary to this is ignorance.
13. I will tell you what is to be known, knowing which, one attains immortality. It is the Eternal, Supreme Brahman, which is said to be neither real, nor unreal.
Comment: The Supreme has been described as both Void and Non-void. Being beyond objectivity, Brahman cannot be perceived through the senses; therefore, in relative, objective consciousness, Brahman is Asat: unreal, non-being, void. However, in absolute consciousness, Brahman is Sat: Pure Being, the Real, the All, and Non-void.
14. With hands and feet everywhere; with eyes, heads, and mouths everywhere; and with ears everywhere; He exists in the world, pervading all.
15. Apparent in the function of all the senses, yet free of the senses; unattached, yet supporting all; without the qualities of nature, yet enjoying the qualities.
16. Inside and outside all living beings, both animate and inanimate; too subtle to be comprehended, That is both far away and very near.
17. Undivided, yet existing in beings as if divided, That is to be known as the Supporter of all beings, their Creator, and Destroyer too.
18. That is called the Light of lights, beyond darkness; Knowledge; the Knowable; and the Goal of Knowledge. That is seated in the hearts of all.
19. The field, knowledge, and what is to be known have been briefly described; realizing this, My devotee enters into My Being.
20. Know that matter (prakṛti) and the Self (Puruṣaḥ) are without beginning; and know that modifications and qualities are born of matter.
21. As for the object, the instrument, and the agent of action (body, senses, and mind), prakṛti is said to be the cause; as for the experience of pleasure and pain, Puruṣaḥ is said to be the cause.
22. Puruṣaḥ abiding in prakṛti experiences the qualities (guṇas) born of nature; attachment to these qualities causes birth in good and evil wombs.
Comment: The embodied soul experiences the modifications of the physical world, pain, pleasure, etc., and identifies itself as the doer and enjoyer in that world. It is attachment to these experiences and life as a physical being that lead to an indefinite continuation of embodied existence. This is saṁsāra or transmigratory existence, the endless cycle of birth, growth, death, and rebirth.
23. The Supreme Puruṣaḥ in this body is called the Witness, the Permitter, the Supporter, the Enjoyer, the Great Lord, and even the Divine Self.
24. Whoever knows this about Puruṣaḥ and prakṛti and also about the qualities of prakṛti will not be reborn, regardless of his current condition.
25. By meditation on the Self, some realize the Self with the intellect, others (realize the Self) with the Yoga of Discrimination, and still others with the Yoga of Action;
26. Still others who do not know this teaching, but have heard of it and worship, with faith, in what they have heard, they too transcend death.
Comment: Here again, Kṛṣṇa is describing the different paths to Self-realization. For those established in wisdom, there is the path of meditation and discrimination. There is the path of Karma Yoga for those who are still attached to actions and who have not yet abandoned the desire for objects. And for those who are incapable of following either of those paths, there is the path of devotion (Bhakti Yoga) where one worships God with faith. These paths all, eventually, lead to the One, Supreme Reality.
27. Whatever is born, animate or inanimate, is due to the union of the field and the Field Knower, Arjuna.
28. Whoever sees the Supreme Lord residing equally in all living beings, the Imperishable in the perishable, he truly sees.
29. Seeing the same Lord existing everywhere, he does not destroy the Self with the self and goes to the Supreme Goal.
30. Who sees that all actions are performed completely by material nature and that the Self is not the doer, he truly sees.
31. When he sees the variety of beings abiding in the One and spreading out from That alone, then he becomes Brahman.
32. Without beginning and without qualities, this imperishable, Supreme Self, though situated in the body, Arjuna, does not act and is not tainted.
33. Just as the all-pervasive space is not contaminated due to its subtlety, so too is the Self, though seated everywhere in the body, not contaminated (by the body’s actions).
34. Just as the one sun illuminates the entire world, so does the Lord of the Field illuminate the entire field.
35. Those who, through the eye of wisdom, realize the distinction between the field and the Field Knower, as well as the liberation from existence in material nature, they go to the Supreme.
2. The Blessed Lord said: This body is called the Field, Arjuna, and who knows it is called the Field Knower by those who know about that.
3. Also know that I am the Field Knower in all the fields, Arjuna, and, in My opinion, knowledge of the field and the Field Knower is true knowledge.
4. What the field is, its nature, its modifications, and its origin; who He (its knower) is; and what His powers are I will briefly explain.
5. This knowledge has been chanted many times in various sacred hymns and aphorisms of Brahman (in the Vedas and the Upaniṣads) undeniable and full of reasoning.
6. The great elements, the ego, the intellect, and the unmanifest; the ten sense functions plus one; and the five sense objects;
Comment: These are the twenty-four fundamental elements (tattvas) that make up both the cosmos and the individual being. From the most subtle to the gross they are: unmanifest matter; the inner psychic organ consisting of: the intellect, ego, and mind; the five organs of perception: ears, skin, eyes, tongue, and nose; the five organs of action: mouth, hands, feet, anus, and genitals; the sense objects: sound, touch, form, taste, and odor; and the great elements: ether, air, fire, water, and earth. In verses 6 and 7, Kṛṣṇa is describing, in more detail, His inferior nature from chapter VII. 4.
7. Desire, aversion, pleasure, pain, the aggregate (body and senses) intelligence, and fortitude; this is the field, briefly described, along with its modifications.
8. Humidity; unpretentiousness; non-violence; forgiveness; righteousness; service to a teacher; purity; steadfastness; self-control;
9. Indifference to sense objects; absence of ego; perception of the harm in birth, death, old age, sickness, and pain;
10. Being unattached; not clinging to son, wife, home, etc.; constant equanimity on attaining what is desirable or undesirable;
11. Unswerving devotion to Me with single-minded discipline; frequenting secluded places; a distaste of social gatherings;
12. Constancy in knowledge of the Highest Self; and seeing the realization of Truth as the goal – this is called knowledge and what is contrary to this is ignorance.
13. I will tell you what is to be known, knowing which, one attains immortality. It is the Eternal, Supreme Brahman, which is said to be neither real, nor unreal.
Comment: The Supreme has been described as both Void and Non-void. Being beyond objectivity, Brahman cannot be perceived through the senses; therefore, in relative, objective consciousness, Brahman is Asat: unreal, non-being, void. However, in absolute consciousness, Brahman is Sat: Pure Being, the Real, the All, and Non-void.
14. With hands and feet everywhere; with eyes, heads, and mouths everywhere; and with ears everywhere; He exists in the world, pervading all.
15. Apparent in the function of all the senses, yet free of the senses; unattached, yet supporting all; without the qualities of nature, yet enjoying the qualities.
16. Inside and outside all living beings, both animate and inanimate; too subtle to be comprehended, That is both far away and very near.
17. Undivided, yet existing in beings as if divided, That is to be known as the Supporter of all beings, their Creator, and Destroyer too.
18. That is called the Light of lights, beyond darkness; Knowledge; the Knowable; and the Goal of Knowledge. That is seated in the hearts of all.
19. The field, knowledge, and what is to be known have been briefly described; realizing this, My devotee enters into My Being.
20. Know that matter (prakṛti) and the Self (Puruṣaḥ) are without beginning; and know that modifications and qualities are born of matter.
21. As for the object, the instrument, and the agent of action (body, senses, and mind), prakṛti is said to be the cause; as for the experience of pleasure and pain, Puruṣaḥ is said to be the cause.
22. Puruṣaḥ abiding in prakṛti experiences the qualities (guṇas) born of nature; attachment to these qualities causes birth in good and evil wombs.
Comment: The embodied soul experiences the modifications of the physical world, pain, pleasure, etc., and identifies itself as the doer and enjoyer in that world. It is attachment to these experiences and life as a physical being that lead to an indefinite continuation of embodied existence. This is saṁsāra or transmigratory existence, the endless cycle of birth, growth, death, and rebirth.
23. The Supreme Puruṣaḥ in this body is called the Witness, the Permitter, the Supporter, the Enjoyer, the Great Lord, and even the Divine Self.
24. Whoever knows this about Puruṣaḥ and prakṛti and also about the qualities of prakṛti will not be reborn, regardless of his current condition.
25. By meditation on the Self, some realize the Self with the intellect, others (realize the Self) with the Yoga of Discrimination, and still others with the Yoga of Action;
26. Still others who do not know this teaching, but have heard of it and worship, with faith, in what they have heard, they too transcend death.
Comment: Here again, Kṛṣṇa is describing the different paths to Self-realization. For those established in wisdom, there is the path of meditation and discrimination. There is the path of Karma Yoga for those who are still attached to actions and who have not yet abandoned the desire for objects. And for those who are incapable of following either of those paths, there is the path of devotion (Bhakti Yoga) where one worships God with faith. These paths all, eventually, lead to the One, Supreme Reality.
27. Whatever is born, animate or inanimate, is due to the union of the field and the Field Knower, Arjuna.
28. Whoever sees the Supreme Lord residing equally in all living beings, the Imperishable in the perishable, he truly sees.
29. Seeing the same Lord existing everywhere, he does not destroy the Self with the self and goes to the Supreme Goal.
30. Who sees that all actions are performed completely by material nature and that the Self is not the doer, he truly sees.
31. When he sees the variety of beings abiding in the One and spreading out from That alone, then he becomes Brahman.
32. Without beginning and without qualities, this imperishable, Supreme Self, though situated in the body, Arjuna, does not act and is not tainted.
33. Just as the all-pervasive space is not contaminated due to its subtlety, so too is the Self, though seated everywhere in the body, not contaminated (by the body’s actions).
34. Just as the one sun illuminates the entire world, so does the Lord of the Field illuminate the entire field.
35. Those who, through the eye of wisdom, realize the distinction between the field and the Field Knower, as well as the liberation from existence in material nature, they go to the Supreme.
Summary of Chapter XIII
In chapter seven, Kṛṣṇa defined Prakṛti and Puruṣaḥ, matter and Self as His inferior and superior natures respectively. In chapter thirteen, Kṛṣṇa elaborates on the description of these two aspects and describes the knowledge that leads to their realization.
In chapter seven, Kṛṣṇa spoke of Prakṛti in macro terms, as physical nature, but here Kṛṣṇa speaks of Prakṛti in micro terms, as the body. The body is called the field due to it being where the fruits of one’s actions are harvested. Like physical nature, the body is composed of the basic elements (tattvas) which are described as its nature. Mental states, such as desire and aversion are described as its modifications.
Puruṣaḥ, the Self is called the Field Knower and Kṛṣṇa declares that He is the Knower in all the fields. The meaning is that God and the Self are one. Kṛṣṇa also explains that knowledge of the field and the Field Knower should be realized. He then lists the qualities that one on the spiritual path should develop. These qualities are called "knowledge" because they lead to the realization of Truth. Whatever is opposed to these qualities is called ignorance, since it leads one away from the Self.
The all-pervasive Self is both within and outside of all things. It is evident in all beings as consciousness and life. It supports matter, but is beyond the influence of the qualities of nature. It is vast, filling the universe, yet minute, residing in the heart. Seemingly divided, the One Brahman is the Creator, Maintainer, and Destroyer of the universe. He is Knowledge, the Light of Consciousness; the Knowable, Prakṛti; and the Goal of Knowledge, the Self. Those who realize Brahman, become Brahman.
The universe is born from the union of Prakṛti and Puruṣaḥ, which are of God and, like Him, without beginning or end. Prakṛti is the cause of the aggregate (of body, mind, and senses) and its modifications. Puruṣaḥ is the cause for experiencing those modifications and it is attachment to that experience that causes continued suffering. When one realizes the True Self, which is Brahman, and the nature of matter, which is the cause of the illusion of a separate self, one becomes liberated from that suffering. And that is true regardless of one’s race, religion, social status, etc.; whether a saint or a sinner, when one overcomes ignorance and realizes the Self, one becomes free.
Kṛṣṇa lists four practices that lead to Brahman. The first is meditation on the Self. In meditation, the yogi withdraws his attention from the outgoing senses and focuses the mind on a single object. When the mind becomes still, the refined intellect perceives the Self and the yogi realizes That to be his True Nature. The next practice is self-inquiry, where the yogi contemplates the nature of prakṛti and realizes that it is distinct from the Self. (These methods are described in the Yoga Sūtras of Patañjali.) The third practice is the path of Karma Yoga (described in chapters three through five). And the fourth practice is Bhakti Yoga, where one worships God with full faith and selfless devotion.
The wise know the Supreme Reality to be the same Self that resides in all beings. They know that the Self is passive and that actions come from the qualities of nature. The ignorant, on the other hand, are oblivious to their True Nature, mistaking non-self for Self. This is what is meant by destroying the Self with the self. Kṛṣṇa uses two analogies to illustrate the relationship between the Self and the body. The first is that of space and pollution. Space is not contaminated by the particles that float in it. Pollution, such as dust and smoke, can only occupy a volume temporarily. The volume itself remains pure. Likewise, the Self is not contaminated by the sins of the body. The second analogy is that of the sun and the world. Just as the sun illuminates the whole galaxy, the Self fills the whole aggregate with consciousness and life-force.
The chapter ends with Kṛṣṇa reiterating that those who realize the Self within and the truth about the Field and the Field Knower go to the Supreme.
In chapter seven, Kṛṣṇa spoke of Prakṛti in macro terms, as physical nature, but here Kṛṣṇa speaks of Prakṛti in micro terms, as the body. The body is called the field due to it being where the fruits of one’s actions are harvested. Like physical nature, the body is composed of the basic elements (tattvas) which are described as its nature. Mental states, such as desire and aversion are described as its modifications.
Puruṣaḥ, the Self is called the Field Knower and Kṛṣṇa declares that He is the Knower in all the fields. The meaning is that God and the Self are one. Kṛṣṇa also explains that knowledge of the field and the Field Knower should be realized. He then lists the qualities that one on the spiritual path should develop. These qualities are called "knowledge" because they lead to the realization of Truth. Whatever is opposed to these qualities is called ignorance, since it leads one away from the Self.
The all-pervasive Self is both within and outside of all things. It is evident in all beings as consciousness and life. It supports matter, but is beyond the influence of the qualities of nature. It is vast, filling the universe, yet minute, residing in the heart. Seemingly divided, the One Brahman is the Creator, Maintainer, and Destroyer of the universe. He is Knowledge, the Light of Consciousness; the Knowable, Prakṛti; and the Goal of Knowledge, the Self. Those who realize Brahman, become Brahman.
The universe is born from the union of Prakṛti and Puruṣaḥ, which are of God and, like Him, without beginning or end. Prakṛti is the cause of the aggregate (of body, mind, and senses) and its modifications. Puruṣaḥ is the cause for experiencing those modifications and it is attachment to that experience that causes continued suffering. When one realizes the True Self, which is Brahman, and the nature of matter, which is the cause of the illusion of a separate self, one becomes liberated from that suffering. And that is true regardless of one’s race, religion, social status, etc.; whether a saint or a sinner, when one overcomes ignorance and realizes the Self, one becomes free.
Kṛṣṇa lists four practices that lead to Brahman. The first is meditation on the Self. In meditation, the yogi withdraws his attention from the outgoing senses and focuses the mind on a single object. When the mind becomes still, the refined intellect perceives the Self and the yogi realizes That to be his True Nature. The next practice is self-inquiry, where the yogi contemplates the nature of prakṛti and realizes that it is distinct from the Self. (These methods are described in the Yoga Sūtras of Patañjali.) The third practice is the path of Karma Yoga (described in chapters three through five). And the fourth practice is Bhakti Yoga, where one worships God with full faith and selfless devotion.
The wise know the Supreme Reality to be the same Self that resides in all beings. They know that the Self is passive and that actions come from the qualities of nature. The ignorant, on the other hand, are oblivious to their True Nature, mistaking non-self for Self. This is what is meant by destroying the Self with the self. Kṛṣṇa uses two analogies to illustrate the relationship between the Self and the body. The first is that of space and pollution. Space is not contaminated by the particles that float in it. Pollution, such as dust and smoke, can only occupy a volume temporarily. The volume itself remains pure. Likewise, the Self is not contaminated by the sins of the body. The second analogy is that of the sun and the world. Just as the sun illuminates the whole galaxy, the Self fills the whole aggregate with consciousness and life-force.
The chapter ends with Kṛṣṇa reiterating that those who realize the Self within and the truth about the Field and the Field Knower go to the Supreme.
Oṁ Tat Sat
This ends the thirteenth chapter entitled “The Yoga of The Distinction Between The Field and The Field Knower" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the thirteenth chapter entitled “The Yoga of The Distinction Between The Field and The Field Knower" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER XIV. THE YOGA OF THE DISTINCTION OF THE THREE QUALITIES
1. The Blessed Lord said: I will explain again the supreme wisdom, the best of sciences, knowing which, all the sages have gone from here to the ultimate perfection.
2. Having taken refuge in this knowledge and attained unity with Me, they are not born again at the creation nor afflicted at the dissolution (of the universe).
3. The Great Brahmā is My womb; in that I place the embryo and from that comes the birth of all living beings.
Comment: The Great Brahmā is Prakṛti, unmanifest matter and the embryo is the seed of Hiraṇyagarbha the Vedic source of the universe.
4. That form that originates in any womb, Arjuna, the Great Brahmā is its womb and I am the seed-giving father.
5. Sattva, Rajas, and Tamas those are the qualities that arise from material nature (Prakṛti). They bind the imperishable, embodied (Self) in the body.
Comment: Prakṛti, physical nature consists of three components called guṇas or qualities, because they produce certain characteristics in the components of nature that they influence. Sattva is associated with light and purity, Rajas with passion and activity, and Tamas with darkness and inertia.
6. Of those qualities, Sattva, from its being pure, lucid, and wholesome, binds by attachment to comfort and knowledge, Arjuna.
7. Know that Rajas is the nature of passion, the origin of greed and attachment; it binds the embodied with attachment to activity.
8. And know that Tamas, which is born of ignorance, deludes all the embodied; it binds with negligence, sloth, and slumber, Arjuna.
9. Sattva causes attachment to the pleasant and Rajas to activity; but, Tamas, veiling knowledge, causes attachment to illusion.
10. Overpowering Rajas and Tamas, Sattva becomes dominant. Similarly, Rajas dominates Sattva and Tamas and Tamas dominates Sattva and Rajas.
Comment: The three qualities always exist together in physical nature; however, one is usually predominant, resulting in the characteristics described below.
11. When the light born of knowledge shines in all the gates of the body, then it should be known that Sattva dominates.
12. Avarice, activity, the undertaking of actions, restlessness, and desire, these arise when Rajas is predominate.
13. Darkness, inactivity, negligence, and delusion, these arise when Tamas is predominate, Arjuna.
14. If the embodied goes to death while Sattva is dominant, then he enters the pure worlds of the Knowers of the Highest.
15. Going to death while in Rajas, one is born among those attached to activity; likewise, dying while in Tamas, one is born in wombs of the deluded.
16. They say the fruit of well performed (pious) actions is pure sattvic, but the fruit of Rajas is misery and the fruit of Tamas is ignorance.
17. Wisdom is born from Sattva and greed from Rajas; negligence and delusion arise from Tamas, and ignorance too.
18. Those established in Sattva go upward, the rajasic stay in the middle, and those whose state of being is in the lowest quality, the tamasic, they go downward.
19. When the seer realizes that there is no doer other than the qualities of nature, and knows That, which is beyond the qualities, he attains My state of being.
20. Having transcended these three qualities of nature, the source of the body, the embodied attains immortality, liberated from birth, death, old age, and pain.
21. Arjuna said: What are the characteristics of the one who transcends the three qualities of nature, Lord? What is his conduct? And, how does one go beyond these three qualities?
22. The Blessed Lord said: He does not hate or wish for the occurrence or absence of lucidity, activity, or confusion, Arjuna.
23. Who is situated with indifference to the qualities and who is not troubled by the qualities; who stands firm and does not waver, knowing that it is only the qualities that act;
24. Who is the same in pain and pleasure; Self-abiding; to whom earth, stone, and gold are equal; who is the same to the dear and the despised; wise; and the same in blame or praise;
25. Who is the same in honor and dishonor; equal to friend and foe; and who renounces all undertakings, he is said to have transcended the qualities of nature.
26. And whoever serves Me with unfailing Yoga of Devotion, passing beyond these qualities, is fit for becoming Brahman.
27. For I am the abode of the immortal and imperishable Brahman, and of the eternal practice (dharma) and absolute bliss.
2. Having taken refuge in this knowledge and attained unity with Me, they are not born again at the creation nor afflicted at the dissolution (of the universe).
3. The Great Brahmā is My womb; in that I place the embryo and from that comes the birth of all living beings.
Comment: The Great Brahmā is Prakṛti, unmanifest matter and the embryo is the seed of Hiraṇyagarbha the Vedic source of the universe.
4. That form that originates in any womb, Arjuna, the Great Brahmā is its womb and I am the seed-giving father.
5. Sattva, Rajas, and Tamas those are the qualities that arise from material nature (Prakṛti). They bind the imperishable, embodied (Self) in the body.
Comment: Prakṛti, physical nature consists of three components called guṇas or qualities, because they produce certain characteristics in the components of nature that they influence. Sattva is associated with light and purity, Rajas with passion and activity, and Tamas with darkness and inertia.
6. Of those qualities, Sattva, from its being pure, lucid, and wholesome, binds by attachment to comfort and knowledge, Arjuna.
7. Know that Rajas is the nature of passion, the origin of greed and attachment; it binds the embodied with attachment to activity.
8. And know that Tamas, which is born of ignorance, deludes all the embodied; it binds with negligence, sloth, and slumber, Arjuna.
9. Sattva causes attachment to the pleasant and Rajas to activity; but, Tamas, veiling knowledge, causes attachment to illusion.
10. Overpowering Rajas and Tamas, Sattva becomes dominant. Similarly, Rajas dominates Sattva and Tamas and Tamas dominates Sattva and Rajas.
Comment: The three qualities always exist together in physical nature; however, one is usually predominant, resulting in the characteristics described below.
11. When the light born of knowledge shines in all the gates of the body, then it should be known that Sattva dominates.
12. Avarice, activity, the undertaking of actions, restlessness, and desire, these arise when Rajas is predominate.
13. Darkness, inactivity, negligence, and delusion, these arise when Tamas is predominate, Arjuna.
14. If the embodied goes to death while Sattva is dominant, then he enters the pure worlds of the Knowers of the Highest.
15. Going to death while in Rajas, one is born among those attached to activity; likewise, dying while in Tamas, one is born in wombs of the deluded.
16. They say the fruit of well performed (pious) actions is pure sattvic, but the fruit of Rajas is misery and the fruit of Tamas is ignorance.
17. Wisdom is born from Sattva and greed from Rajas; negligence and delusion arise from Tamas, and ignorance too.
18. Those established in Sattva go upward, the rajasic stay in the middle, and those whose state of being is in the lowest quality, the tamasic, they go downward.
19. When the seer realizes that there is no doer other than the qualities of nature, and knows That, which is beyond the qualities, he attains My state of being.
20. Having transcended these three qualities of nature, the source of the body, the embodied attains immortality, liberated from birth, death, old age, and pain.
21. Arjuna said: What are the characteristics of the one who transcends the three qualities of nature, Lord? What is his conduct? And, how does one go beyond these three qualities?
22. The Blessed Lord said: He does not hate or wish for the occurrence or absence of lucidity, activity, or confusion, Arjuna.
23. Who is situated with indifference to the qualities and who is not troubled by the qualities; who stands firm and does not waver, knowing that it is only the qualities that act;
24. Who is the same in pain and pleasure; Self-abiding; to whom earth, stone, and gold are equal; who is the same to the dear and the despised; wise; and the same in blame or praise;
25. Who is the same in honor and dishonor; equal to friend and foe; and who renounces all undertakings, he is said to have transcended the qualities of nature.
26. And whoever serves Me with unfailing Yoga of Devotion, passing beyond these qualities, is fit for becoming Brahman.
27. For I am the abode of the immortal and imperishable Brahman, and of the eternal practice (dharma) and absolute bliss.
Summary of Chapter XIV
Chapter 14 covers the knowledge of the three qualities of nature and their effect on the embodied Self, the jīva under the influence of Māyā. Knowledge of physical nature and how it binds the individual aids the Yogi in becoming free of this bondage.
Since it has already been stated that the Self is one with Brahman (XIII.3) undivided (XIII.17) and untainted (XIII.32-33) this terminology, of the Self being embodied, bound, etc. seems contradictory. However, it is meant to describe what is a divine mystery, that the one, undivided, imperishable Brahman appears as a separate existence consisting of individual, perishable beings and objects. This worldly existence (saṁsāra) is the product of illusion and, therefore, it only seems real to those under its spell, while the Truth appears incomprehensible.
The chapter begins with Kṛṣṇa stating, again, that the knowledge He is imparting is spiritual wisdom that, when realized, leads to liberation, the goal of human existence. He then states that all living beings are born of Prakṛti, matter, the field and that Brahman, the Self, the Field Knower is the true source of life. He also states that Prakṛti has three components. They are the guṇas or qualities of nature: Sattva, purity and lucidity; Rajas, passion and activity; and Tamas, darkness and inertia.
Although the qualities coexist in nature, one is usually predominate. When Sattva dominates, the result is knowledge; when Rajas dominates, it leads to activity; and a dominate Tamas results in delusion and sloth. Living beings become attached to the qualities. The tamasic become attached to ignorance and inertia, and the rajasic become attached to activity. Even Sattva, which leads the sattvic to knowledge, binds the soul by attachment to the pleasant.
Those who are established in Self-knowledge transcend the influence of the qualities. This does not mean that the qualities become inactive in them, but the wise understand that the qualities are a part of physical nature and non-self. Therefore, they are not disturbed by the workings of the qualities. When asked to describe those who are beyond the qualities, Kṛṣṇa, again, lists the characteristics of the yogi who is established in knowledge and samādhi given in chapters 6 and 12 (and elsewhere in the Gītā). Those who are not yet established in wisdom should practice complete devotion to God and, through His grace, He will remove their obstacles to knowledge and make them fit for absorption into Brahman, since He is the abode of Brahman and the eternal dharma, the path of righteousness.
Since it has already been stated that the Self is one with Brahman (XIII.3) undivided (XIII.17) and untainted (XIII.32-33) this terminology, of the Self being embodied, bound, etc. seems contradictory. However, it is meant to describe what is a divine mystery, that the one, undivided, imperishable Brahman appears as a separate existence consisting of individual, perishable beings and objects. This worldly existence (saṁsāra) is the product of illusion and, therefore, it only seems real to those under its spell, while the Truth appears incomprehensible.
The chapter begins with Kṛṣṇa stating, again, that the knowledge He is imparting is spiritual wisdom that, when realized, leads to liberation, the goal of human existence. He then states that all living beings are born of Prakṛti, matter, the field and that Brahman, the Self, the Field Knower is the true source of life. He also states that Prakṛti has three components. They are the guṇas or qualities of nature: Sattva, purity and lucidity; Rajas, passion and activity; and Tamas, darkness and inertia.
Although the qualities coexist in nature, one is usually predominate. When Sattva dominates, the result is knowledge; when Rajas dominates, it leads to activity; and a dominate Tamas results in delusion and sloth. Living beings become attached to the qualities. The tamasic become attached to ignorance and inertia, and the rajasic become attached to activity. Even Sattva, which leads the sattvic to knowledge, binds the soul by attachment to the pleasant.
Those who are established in Self-knowledge transcend the influence of the qualities. This does not mean that the qualities become inactive in them, but the wise understand that the qualities are a part of physical nature and non-self. Therefore, they are not disturbed by the workings of the qualities. When asked to describe those who are beyond the qualities, Kṛṣṇa, again, lists the characteristics of the yogi who is established in knowledge and samādhi given in chapters 6 and 12 (and elsewhere in the Gītā). Those who are not yet established in wisdom should practice complete devotion to God and, through His grace, He will remove their obstacles to knowledge and make them fit for absorption into Brahman, since He is the abode of Brahman and the eternal dharma, the path of righteousness.
Oṁ Tat Sat
This ends the fourteenth chapter entitled “The Yoga of The Distinction of The Three Qualities" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the fourteenth chapter entitled “The Yoga of The Distinction of The Three Qualities" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER XV. THE YOGA OF THE SUPREME SPIRIT
1. The Blessed Lord said: They speak of the eternal Aśvattha having roots above and branches below, with scriptural hymns for leaves; whoever knows this, truly knows the Vedas.
2. With limbs stretching above and below, strengthened by the qualities of nature, with sense objects for spouts; its roots spread out below, resulting in actions in the world of men.
Comment: Here the Aśvattha or Peepul tree, with roots growing both above and below, is used as a symbol for worldly existence. The first verse mentions its roots above, meaning it is created and nourished from beyond. (This metaphor is also used in Kaṭha II.3.1). The second verse speaks of its lower root, which spreads out in the world, giving rise to karma, the fruits of good and bad actions.
3. Its form is not perceived here, as such, neither is its beginning, end, nor its existence. Cutting down this Aśvattha, with its fully developed root, with the ax of detachment,
4. Then seek out that abode from which, having gone to, one does not return again. “I take refuge in the Primal Self, from which this manifestation stretched forth in the past.”
5. Free from pride and delusion, having conquered the sin of attachment, always absorbed in the Highest Self, with desires gone, and liberated from opposites, such as pain and pleasure, the undeluded go to that eternal abode.
6. The sun does not illuminate That, nor does the moon or fire. That is My supreme dwelling place, from which there is no return.
7. A portion of Myself exists eternally as the individual soul in the world of the living; seated in material nature, It draws (to itself) the five sense functions, with mind as the sixth.
8. That which acquires and departs the body is the Lord, taking those, He proceeds, just as the wind carries a fragrance from its place.
9. Hearing, sight, touch, taste, and smell, utilizing these, along with the mind, He enjoys sense objects.
10. The deluded do not perceive Him, departing, remaining, or even enjoying, while associated with the qualities of nature; yet, those with the eye of wisdom see.
11. The striving yogis perceive this (Self) abiding in themselves; but, although striving, the unaware with undisciplined minds do not see It.
12. Know that the splendor that is in the sun, which illuminates the world, that is in the moon, and that is in fire is Mine.
13. Having entered the earth, I support all living beings with energy and, having become the watery-moon, I cause all herbs to grow.
14. Becoming the fire of digestion, I dwell in the bodies of the living and, combined with the upper and lower vital airs (Prāṇa and Apāna) I digest the four kinds of food.
15. I am seated in the hearts of all, from Me come memory and knowledge, as well as their removal. I alone am to be known by all the Vedas. I am the knower of the Vedas and the author of the Vedānta.
16. There are two entities in the world: the perishable and the undying. The perishable consists of all creatures and the immutable soul is called the undying.
17. But there is another: the Supreme Spirit known as the Supreme Self, the Absolute Lord who, having entered the three worlds, supports them.
18. I am beyond the perishable and also superior to the undying; therefore, in the world and in the Vedas, I am known as the Supreme Spirit.
19. Whoever is undeluded and knows Me in this way as the Supreme Spirit, that all-knowing person worships Me with all his being.
20. What I have explained is a most secret science, Arjuna; realizing this, one becomes enlightened and has accomplished what is to be accomplished.
2. With limbs stretching above and below, strengthened by the qualities of nature, with sense objects for spouts; its roots spread out below, resulting in actions in the world of men.
Comment: Here the Aśvattha or Peepul tree, with roots growing both above and below, is used as a symbol for worldly existence. The first verse mentions its roots above, meaning it is created and nourished from beyond. (This metaphor is also used in Kaṭha II.3.1). The second verse speaks of its lower root, which spreads out in the world, giving rise to karma, the fruits of good and bad actions.
3. Its form is not perceived here, as such, neither is its beginning, end, nor its existence. Cutting down this Aśvattha, with its fully developed root, with the ax of detachment,
4. Then seek out that abode from which, having gone to, one does not return again. “I take refuge in the Primal Self, from which this manifestation stretched forth in the past.”
5. Free from pride and delusion, having conquered the sin of attachment, always absorbed in the Highest Self, with desires gone, and liberated from opposites, such as pain and pleasure, the undeluded go to that eternal abode.
6. The sun does not illuminate That, nor does the moon or fire. That is My supreme dwelling place, from which there is no return.
7. A portion of Myself exists eternally as the individual soul in the world of the living; seated in material nature, It draws (to itself) the five sense functions, with mind as the sixth.
8. That which acquires and departs the body is the Lord, taking those, He proceeds, just as the wind carries a fragrance from its place.
9. Hearing, sight, touch, taste, and smell, utilizing these, along with the mind, He enjoys sense objects.
10. The deluded do not perceive Him, departing, remaining, or even enjoying, while associated with the qualities of nature; yet, those with the eye of wisdom see.
11. The striving yogis perceive this (Self) abiding in themselves; but, although striving, the unaware with undisciplined minds do not see It.
12. Know that the splendor that is in the sun, which illuminates the world, that is in the moon, and that is in fire is Mine.
13. Having entered the earth, I support all living beings with energy and, having become the watery-moon, I cause all herbs to grow.
14. Becoming the fire of digestion, I dwell in the bodies of the living and, combined with the upper and lower vital airs (Prāṇa and Apāna) I digest the four kinds of food.
15. I am seated in the hearts of all, from Me come memory and knowledge, as well as their removal. I alone am to be known by all the Vedas. I am the knower of the Vedas and the author of the Vedānta.
16. There are two entities in the world: the perishable and the undying. The perishable consists of all creatures and the immutable soul is called the undying.
17. But there is another: the Supreme Spirit known as the Supreme Self, the Absolute Lord who, having entered the three worlds, supports them.
18. I am beyond the perishable and also superior to the undying; therefore, in the world and in the Vedas, I am known as the Supreme Spirit.
19. Whoever is undeluded and knows Me in this way as the Supreme Spirit, that all-knowing person worships Me with all his being.
20. What I have explained is a most secret science, Arjuna; realizing this, one becomes enlightened and has accomplished what is to be accomplished.
Summary of Chapter XV
Chapter 15 continues the discussion concerning the condition of the jīva, the individual soul in the world. It begins with Kṛṣṇa describing the Aśvattha tree, which has roots both above and below. This tree represents worldly existence, created and nurtured by Brahman, but firmly rooted in the world. Its leaves are the scriptural hymns, which are concerned with the consequences of good and bad actions. It sprouts sense objects, the pursuit of which produce those actions and their fruits.
Those who are ignorant as to the true nature of this existence are condemned to stay in it; but, those who are unattached, free of desire, and who constantly meditate on the Self escape. They obtain the Supreme Abode from which there is no return.
Kṛṣṇa states that the embodied soul in the world is a part of Himself. As it goes from body to body, it carries with it the subtle sense functions and mind, employing those to enjoy sense objects. Those yogis who have developed wisdom, perceive Him, in samādhi, as their True Nature; but, those whose minds are undisciplined, while striving, fail to perceive the Self.
Kṛṣṇa then states that there are two types of entities in the world, the physical forms of all creatures, which are the perishable and the individual souls, which are considered immortal. But, as the Self is transcendental and one with Brahman, It is above both the perishable forms and the embodied souls who are under the influence of Māyā and the qualities of nature. It dwells in the hearts of all beings as their Conscious Self, It is the source of illumination in the world, and It supports and nourishes the earth along with all its creatures. Whoever realizes this Supreme Spirit becomes enlightened and accomplishes the purpose of human existence.
Those who are ignorant as to the true nature of this existence are condemned to stay in it; but, those who are unattached, free of desire, and who constantly meditate on the Self escape. They obtain the Supreme Abode from which there is no return.
Kṛṣṇa states that the embodied soul in the world is a part of Himself. As it goes from body to body, it carries with it the subtle sense functions and mind, employing those to enjoy sense objects. Those yogis who have developed wisdom, perceive Him, in samādhi, as their True Nature; but, those whose minds are undisciplined, while striving, fail to perceive the Self.
Kṛṣṇa then states that there are two types of entities in the world, the physical forms of all creatures, which are the perishable and the individual souls, which are considered immortal. But, as the Self is transcendental and one with Brahman, It is above both the perishable forms and the embodied souls who are under the influence of Māyā and the qualities of nature. It dwells in the hearts of all beings as their Conscious Self, It is the source of illumination in the world, and It supports and nourishes the earth along with all its creatures. Whoever realizes this Supreme Spirit becomes enlightened and accomplishes the purpose of human existence.
Oṁ Tat Sat
This ends the fifteenth chapter entitled “The Yoga of The Supreme Spirit" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the fifteenth chapter entitled “The Yoga of The Supreme Spirit" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER XVI. THE YOGA OF THE DISTINCTION BETWEEN THE DIVINE AND THE DEMONIC
1. The Blessed Lord said: Fearlessness, purity of being, constancy in the Yoga of Knowledge, charity, self-control, studiousness, austerity, righteousness,
2. Non-violence, truth, freedom from anger, renunciation, tranquility, non-disparaging, compassion toward living beings, uncovetousness, kindness, modesty, steadfastness,
3. Vigor, forbearance, fortitude, cleanliness, friendliness, and humility, these (qualities) belong to one who is fit to become divine.
4. Hypocrisy, arrogance, pride, anger, violence, and ignorance, these (qualities) belong to one who is fit to become demonic.
Comment: Those devoted to spiritual pursuits, develop a spiritual or divine nature and those dedicated to materialistic pursuits, develop a selfish or demonic nature.
5. The divine are destined for liberation and the demonic for bondage. Do not grieve, Arjuna, for you are fit to become divine.
6. Beings in this world have two natures: divine and demonic. The divine has been described at length, Arjuna; now listen to Me describe the demonic.
7. The demonic do not know about the activity and inactivity of people and purity, good conduct, and truth are not found in them.
Comment: The demonic do not care to know which actions lead people to perfection and which actions lead people astray; therefore, they do not know which actions should be performed and which should be avoided.
8. They say: “This world is godless and without truth or support. All beings are born from the union of a male and a female. What could be the cause other than desire?”
9. Holding this view, they are lost souls of small intellects. Hostile men of violent actions, they come to power for the destruction of the world.
10. Clinging to insatiable desire, drunk with hypocrisy and arrogance, guided by delusion, and holding false notions, they proceed with impure motives.
11. Their ultimate goal is the gratification of desire, convinced that this is the full extent of life; therefore, they are absorbed in immeasurable anxieties that end only at death.
12. Bound by the snare of a hundred false hopes and possessed by desire and anger, they use unscrupulous means for the purpose of accumulating wealth to gratify their cravings.
13. “I have obtained this today, I will get my heart’s desire (tomorrow). This is mine and that wealth will be mine soon.
14. “I have killed that enemy and I will also slay others. I am god. I am the enjoyer. I am accomplished, powerful, and happy.
15. “I am rich and of noble birth. Who else is equal to me? I will worship; I will give to charity; I will rejoice.” So think those who are deluded by ignorance.
16. Confused by numerous ideas, captured in the net of delusion, and clinging to the gratification of desires, they fall into a foul hell.
17. Conceited, obstinate, and filled with the intoxication and pride of wealth, they worship in name only, with hypocrisy, and not according to the injunctions.
18. Attached to ego, power, arrogance, lust, and anger, they are envious and hate Me in their own and other’s bodies.
19. I cast those cruel, hateful, vile people into transmigratory existence, constantly in evil, demonic wombs.
20. Entering demonic wombs in birth after birth, the deluded fail to reach Me, Arjuna; therefore, they follow the lowest path.
21. There are three gates of hell, which lead to self-destruction: desire, anger, and greed. Therefore, one should abandon those three.
22. The person who is free of those three gates to darkness, Arjuna, practices what is beneficial to himself; therefore, he follows the highest path.
23. Whoever follows his own impulses, ignoring the injunctions of the scriptures, does not attain perfection, nor joy, nor the Supreme Goal.
24. Therefore, your authority for what is to be done and what is not to be done is determined by the scriptures. Knowing what is declared in the scriptural injunctions, you should be able to perform your duty here (in this world).
2. Non-violence, truth, freedom from anger, renunciation, tranquility, non-disparaging, compassion toward living beings, uncovetousness, kindness, modesty, steadfastness,
3. Vigor, forbearance, fortitude, cleanliness, friendliness, and humility, these (qualities) belong to one who is fit to become divine.
4. Hypocrisy, arrogance, pride, anger, violence, and ignorance, these (qualities) belong to one who is fit to become demonic.
Comment: Those devoted to spiritual pursuits, develop a spiritual or divine nature and those dedicated to materialistic pursuits, develop a selfish or demonic nature.
5. The divine are destined for liberation and the demonic for bondage. Do not grieve, Arjuna, for you are fit to become divine.
6. Beings in this world have two natures: divine and demonic. The divine has been described at length, Arjuna; now listen to Me describe the demonic.
7. The demonic do not know about the activity and inactivity of people and purity, good conduct, and truth are not found in them.
Comment: The demonic do not care to know which actions lead people to perfection and which actions lead people astray; therefore, they do not know which actions should be performed and which should be avoided.
8. They say: “This world is godless and without truth or support. All beings are born from the union of a male and a female. What could be the cause other than desire?”
9. Holding this view, they are lost souls of small intellects. Hostile men of violent actions, they come to power for the destruction of the world.
10. Clinging to insatiable desire, drunk with hypocrisy and arrogance, guided by delusion, and holding false notions, they proceed with impure motives.
11. Their ultimate goal is the gratification of desire, convinced that this is the full extent of life; therefore, they are absorbed in immeasurable anxieties that end only at death.
12. Bound by the snare of a hundred false hopes and possessed by desire and anger, they use unscrupulous means for the purpose of accumulating wealth to gratify their cravings.
13. “I have obtained this today, I will get my heart’s desire (tomorrow). This is mine and that wealth will be mine soon.
14. “I have killed that enemy and I will also slay others. I am god. I am the enjoyer. I am accomplished, powerful, and happy.
15. “I am rich and of noble birth. Who else is equal to me? I will worship; I will give to charity; I will rejoice.” So think those who are deluded by ignorance.
16. Confused by numerous ideas, captured in the net of delusion, and clinging to the gratification of desires, they fall into a foul hell.
17. Conceited, obstinate, and filled with the intoxication and pride of wealth, they worship in name only, with hypocrisy, and not according to the injunctions.
18. Attached to ego, power, arrogance, lust, and anger, they are envious and hate Me in their own and other’s bodies.
19. I cast those cruel, hateful, vile people into transmigratory existence, constantly in evil, demonic wombs.
20. Entering demonic wombs in birth after birth, the deluded fail to reach Me, Arjuna; therefore, they follow the lowest path.
21. There are three gates of hell, which lead to self-destruction: desire, anger, and greed. Therefore, one should abandon those three.
22. The person who is free of those three gates to darkness, Arjuna, practices what is beneficial to himself; therefore, he follows the highest path.
23. Whoever follows his own impulses, ignoring the injunctions of the scriptures, does not attain perfection, nor joy, nor the Supreme Goal.
24. Therefore, your authority for what is to be done and what is not to be done is determined by the scriptures. Knowing what is declared in the scriptural injunctions, you should be able to perform your duty here (in this world).
Summary of Chapter XVI
Chapter 16 highlights the connection between moral behavior and the spiritual path. In the chapter, Kṛṣṇa divides human beings into two groups: the divine and the demonic. While these groups could also be called the spiritual and the materialistic, the names Kṛṣṇa uses are an indication of their destiny. The divine are destined for liberation and eternal joy, while the demonic are destined for continued suffering in a hell of their own making.
Kṛṣṇa begins by defining the qualities and actions of those destined for divinity. They are fixed in Jñāna Yoga and act with self-control and compassion. They are humble, truthful, pure and free of anger. They do not slander or covet other’s property. They are also studious, fearless, steadfast, and kind.
The demonic, on the other hand, are arrogant, hypocritical, cruel, and greedy. They do not believe in a God or a higher Truth and have no care for others. Their sole purpose is the accumulation of riches and the satisfaction of their own desires. They are in a constant state of want; so, while they appear to be wealthy, powerful, and happy, they are beset with anxieties due to their unending desires and the constant fear of loosing what they have. Their demonic nature and sinful actions keep them in transmigratory existence, constantly being reborn in demonic circumstances. In order to avoid the fate of the demonic, one should renounce what Kṛṣṇa calls the three gates to hell: desire, anger, and greed. Abandoning these three leads one to the path of knowledge and oneness with Brahman.
Kṛṣṇa concludes the discourse by advising those who are unsure of which actions should be performed and which should be avoided to consult the scriptures. The scriptures are concerned with good and bad actions; therefore, by adhering to their injunctions one should be able to avoid sinful behavior.
Kṛṣṇa begins by defining the qualities and actions of those destined for divinity. They are fixed in Jñāna Yoga and act with self-control and compassion. They are humble, truthful, pure and free of anger. They do not slander or covet other’s property. They are also studious, fearless, steadfast, and kind.
The demonic, on the other hand, are arrogant, hypocritical, cruel, and greedy. They do not believe in a God or a higher Truth and have no care for others. Their sole purpose is the accumulation of riches and the satisfaction of their own desires. They are in a constant state of want; so, while they appear to be wealthy, powerful, and happy, they are beset with anxieties due to their unending desires and the constant fear of loosing what they have. Their demonic nature and sinful actions keep them in transmigratory existence, constantly being reborn in demonic circumstances. In order to avoid the fate of the demonic, one should renounce what Kṛṣṇa calls the three gates to hell: desire, anger, and greed. Abandoning these three leads one to the path of knowledge and oneness with Brahman.
Kṛṣṇa concludes the discourse by advising those who are unsure of which actions should be performed and which should be avoided to consult the scriptures. The scriptures are concerned with good and bad actions; therefore, by adhering to their injunctions one should be able to avoid sinful behavior.
Oṁ Tat Sat
This ends the sixteenth chapter entitled “The Yoga of The Distinction Between The Divine And The Demonic" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the sixteenth chapter entitled “The Yoga of The Distinction Between The Divine And The Demonic" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER XVII. THE YOGA OF THE DISTINCTION OF THE THREE TYPES OF FAITH
1. Arjuna said: Those who worship with faith, but ignore the scriptural injunctions, what is their state, Kṛṣṇa, is it Sattva (purity) Rajas (passion) or Tamas (darkness)?
2. The Blessed Lord said: There are three kinds of faith born from the nature of the embodied, they are sattvic, rajasic, and tamasic. Now hear about them.
3. One’s faith corresponds to one’s own nature, Arjuna. The soul is made of faith; whatever faith a person has, he is only that.
4. The sattvic worship gods; the rajasic spirits and demons; and the others, the tamasic people, they worship ghosts and a multitude of nature spirits.
5. Those people who practice severe austerities without scriptural decree, led by the force of desire and passion, along with hypocrisy and ego,
6. Mindless, torturing the aggregate of elements within the body, as well as Me residing in the body, know that they have a demonic belief.
7. The food preferred by everyone is also of three types, as is sacrifice, austerity, and charity. Listen to the distinction between them.
8. Foods that promote life, purity, strength, health, joy, and satisfaction and are tasty, substantial, and agreeable, these are preferred by the sattvic.
9. Foods that are pungent, sour, salty, extremely hot, sharp, dry, and burning are desired by the rajasic. These cause pain, anguish, and illness.
10. Food that is half-cooked, tasteless, foul smelling, stale, and which is left over, and even unfit to eat is preferred by the tamasic.
11. Sacrifice that is offered according to the rules and without desire for a reward, focusing the mind solely on the thought, “this should be sacrificed” is sattvic.
12. Know that sacrifice, which is offered having a reward in mind or for the purpose of ostentation, Arjuna, is rajasic.
13. Sacrifice that does not follow the injunctions, is without the distribution of food and gifts, is without the recitations of mantras, and is devoid of faith is seen as tamasic.
14. Honoring God, the twice-born (Brahmins) the guru, and the wise, along with purity, honesty, continence, and non-violence, these are called austerity of body.
15. Speech that does not cause anxiety and is truthful, agreeable, and beneficial, along with the practice of reciting sacred texts is said to form austerity of speech.
16. Tranquility of mind, benevolence, silence, self-restraint, and purity of being, these are called austerity of mind.
17. That threefold austerity, undergone by people with faith, discipline, and without desire for a reward, they see as sattvic.
18. That austerity, which is performed with hypocrisy and with the aim of gaining honor, respect, and veneration here (in this world) is called rajasic; its rewards are unsteady and fleeting.
19. That austerity, which is performed with a foolish belief, self-injury, or the aim of destroying others is declared to be tamasic.
20. Charity that is given thinking, “this should be given,” without expecting a favor in return, and that is given at the proper place and time and to a worthy person is considered sattvic.
21. But that charity, which is given in return for a favor, desiring a reward, or given reluctantly is considered rajasic.
22. Charity that is given in the wrong place and time, to unworthy people, with disrespect or contempt is declared to be tamasic.
23. “Oṁ Tat Sat” is known as the threefold designation of Brahman. With that, the Brahmins, Vedas, and sacrifice were ordained in the past.
Comment: Oṁ is the sound-form of Brahman. Tat is the pronoun “that” and is often used for Brahman and Sat means real, true, or existence, which describes the nature of Brahman.
24. Therefore, the teachers of the Vedas always recite “Oṁ” at the commencement of acts of sacrifice, charity, and austerity prescribed in the precepts.
25. Reciting “Tat” and having no intention of a reward, acts of sacrifice and austerity, as well as various kinds of charitable acts are performed by those desiring liberation.
26. “Sat” is used in the sense of “true” and in the sense of “pure;” likewise, the word “Sat” is employed for an auspicious act.
27. Dependability in sacrifice, austerity, and charity is also called “Sat,” as well as actions for the purpose of these.
28. Whatever is offered in sacrifice, given in charity, and whatever severe austerity is practiced without faith is called “unreal;” it does not exist here or in the hereafter.
2. The Blessed Lord said: There are three kinds of faith born from the nature of the embodied, they are sattvic, rajasic, and tamasic. Now hear about them.
3. One’s faith corresponds to one’s own nature, Arjuna. The soul is made of faith; whatever faith a person has, he is only that.
4. The sattvic worship gods; the rajasic spirits and demons; and the others, the tamasic people, they worship ghosts and a multitude of nature spirits.
5. Those people who practice severe austerities without scriptural decree, led by the force of desire and passion, along with hypocrisy and ego,
6. Mindless, torturing the aggregate of elements within the body, as well as Me residing in the body, know that they have a demonic belief.
7. The food preferred by everyone is also of three types, as is sacrifice, austerity, and charity. Listen to the distinction between them.
8. Foods that promote life, purity, strength, health, joy, and satisfaction and are tasty, substantial, and agreeable, these are preferred by the sattvic.
9. Foods that are pungent, sour, salty, extremely hot, sharp, dry, and burning are desired by the rajasic. These cause pain, anguish, and illness.
10. Food that is half-cooked, tasteless, foul smelling, stale, and which is left over, and even unfit to eat is preferred by the tamasic.
11. Sacrifice that is offered according to the rules and without desire for a reward, focusing the mind solely on the thought, “this should be sacrificed” is sattvic.
12. Know that sacrifice, which is offered having a reward in mind or for the purpose of ostentation, Arjuna, is rajasic.
13. Sacrifice that does not follow the injunctions, is without the distribution of food and gifts, is without the recitations of mantras, and is devoid of faith is seen as tamasic.
14. Honoring God, the twice-born (Brahmins) the guru, and the wise, along with purity, honesty, continence, and non-violence, these are called austerity of body.
15. Speech that does not cause anxiety and is truthful, agreeable, and beneficial, along with the practice of reciting sacred texts is said to form austerity of speech.
16. Tranquility of mind, benevolence, silence, self-restraint, and purity of being, these are called austerity of mind.
17. That threefold austerity, undergone by people with faith, discipline, and without desire for a reward, they see as sattvic.
18. That austerity, which is performed with hypocrisy and with the aim of gaining honor, respect, and veneration here (in this world) is called rajasic; its rewards are unsteady and fleeting.
19. That austerity, which is performed with a foolish belief, self-injury, or the aim of destroying others is declared to be tamasic.
20. Charity that is given thinking, “this should be given,” without expecting a favor in return, and that is given at the proper place and time and to a worthy person is considered sattvic.
21. But that charity, which is given in return for a favor, desiring a reward, or given reluctantly is considered rajasic.
22. Charity that is given in the wrong place and time, to unworthy people, with disrespect or contempt is declared to be tamasic.
23. “Oṁ Tat Sat” is known as the threefold designation of Brahman. With that, the Brahmins, Vedas, and sacrifice were ordained in the past.
Comment: Oṁ is the sound-form of Brahman. Tat is the pronoun “that” and is often used for Brahman and Sat means real, true, or existence, which describes the nature of Brahman.
24. Therefore, the teachers of the Vedas always recite “Oṁ” at the commencement of acts of sacrifice, charity, and austerity prescribed in the precepts.
25. Reciting “Tat” and having no intention of a reward, acts of sacrifice and austerity, as well as various kinds of charitable acts are performed by those desiring liberation.
26. “Sat” is used in the sense of “true” and in the sense of “pure;” likewise, the word “Sat” is employed for an auspicious act.
27. Dependability in sacrifice, austerity, and charity is also called “Sat,” as well as actions for the purpose of these.
28. Whatever is offered in sacrifice, given in charity, and whatever severe austerity is practiced without faith is called “unreal;” it does not exist here or in the hereafter.
Summary of Chapter XVII
At the end of chapter 16, Kṛṣṇa condemns those who ignore the scriptural injunctions and follow their own impulses. This leads Arjuna to inquire about the state of those who have faith, but, due to ignorance, do not follow the scriptural commandments. Kṛṣṇa replies that each person’s faith is in accordance with their nature; that is, in accordance with the quality of nature that is dominant in them.
After defining the different types of faith, Kṛṣṇa describes the ways in which the qualities of nature effect how one expresses that faith. He explains that one’s diet and how they perform sacrifice, austerity, and charity are also of three kinds based on their nature. In each case, the description follows the same pattern, what is influenced by Sattva is pure and good, what is influenced by Rajas is passionate and selfish, and what is influenced by Tamas is misguided and ignorant.
Kṛṣṇa also condemns the severe austerities practiced by those with deluded beliefs. These types of austerities cause self-injury and are not sanctioned by the scriptures. The kinds of austerities that should be practiced are the threefold austerity of body, speech, and mind described in verses 14-17. That and the other sattvic practices described in the chapter lead to the path of Self-knowledge.
After defining the different types of faith, Kṛṣṇa describes the ways in which the qualities of nature effect how one expresses that faith. He explains that one’s diet and how they perform sacrifice, austerity, and charity are also of three kinds based on their nature. In each case, the description follows the same pattern, what is influenced by Sattva is pure and good, what is influenced by Rajas is passionate and selfish, and what is influenced by Tamas is misguided and ignorant.
Kṛṣṇa also condemns the severe austerities practiced by those with deluded beliefs. These types of austerities cause self-injury and are not sanctioned by the scriptures. The kinds of austerities that should be practiced are the threefold austerity of body, speech, and mind described in verses 14-17. That and the other sattvic practices described in the chapter lead to the path of Self-knowledge.
Oṁ Tat Sat
This ends the seventeenth chapter entitled “The Yoga of The Distinction of The Three Types of Faith" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the seventeenth chapter entitled “The Yoga of The Distinction of The Three Types of Faith" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER XVIII. THE YOGA OF LIBERATION BY RENUNCIATION
1. Arjuna said: I would like to know the truth about renunciation and abandonment separately, Kṛṣṇa.
2. The Blessed Lord said: The sages understand renunciation (saṁnyāsa) to be relinquishing actions performed for desirables and the seers declare abandonment (tyāga) to be giving up the fruits of all actions.
Comment: The words saṁnyāsa and tyāga are synonyms and are used interchangeably throughout the Gītā.
3. Some philosophers say that actions are evil and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned.
4. Listen to My judgment regarding renunciation, Arjuna. Renunciation is declared to be of three kinds.
5. Acts of sacrifice, charity, and austerity are not to be abandoned, but to be performed, as they are purifiers of the learned.
6. But these are also to be done abandoning attachment and their rewards, Arjuna. That is My decision and the highest belief.
7. But renunciation of established duty is not proper; that is from delusion and declared to be tamasic renunciation.
8. Should one abandon only that action which is difficult or due to fear of bodily suffering, he performs rajasic abandonment and will not achieve the benefit of renunciation.
9. That action, which is obligatory and performed thinking only that it should be done, abandoning attachment and rewards is considered to be sattvic renunciation.
10. The renunciate who is filled with purity, wise, and free of doubt does not hate unpleasant action nor is he attached to agreeable activities.
11. It is not possible for the embodied to abandon actions completely; but, one who abandons the fruits of action is called a renunciate.
12. The fruits of actions are of three kinds for departed non-renunciates: favorable, unfavorable, and mixed; however, there are none, whatsoever, for the renunciate.
13. Learn from Me, Arjuna, the five means for the accomplishment of all actions, as stated in the philosophy of discrimination (Sāṁkhya).
14. The seat; the agent; the distinct instruments; the separate, diverse functions; and Divinity as the fifth.
Comment: The seat is the aggregate of the body; the agent is the antaḥkaraṇa – the aggregate of mind, ego, and intellect; the instruments are the indriyas – the organs of knowledge and action; and the functions are the prāṇas – the vital airs.
15. Whatever action a person undertakes with body, speech, or mind, either right or wrong, these five are the cause.
16. That truly being the case, whoever, due to poor reasoning, sees the Pure Self as the doer, that fool sees nothing.
17. One whose state of mind is not egotistical and whose intellect is not tainted, even killing these people, he does not kill, nor is he bound.
18. Knowledge, the knowable, and the knower are the threefold impulses to action; the instruments, the action, and the agent are the threefold factors of action.
19. It is said in the science of the qualities that knowledge, action, and the agent are threefold, according to their individual qualities. Listen closely about these.
20. That knowledge by which one sees the One, Imperishable Reality in all beings, the Undivided in the divided, know that knowledge to be sattvic.
21. But that knowledge which, by differentiation, one perceives various entities of different kinds in all beings, know that knowledge to be rajasic.
Comment: This is the notion that every living being is a separate entity with its own individual, separate self.
22. And that knowledge, which is trivial and clings to one effect as if it were the whole, without reason and having no real basis is declared to be tamasic.
Comment: This is the belief that one aspect of the manifested universe, such as a stone, planet, person, etc. is supreme.
23. That action, which is obligatory and performed free of attachment, without passion or aversion, and with no desire for a reward is said to be sattvic.
24. But that action, which is performed with the wish to fulfill a desire, with egoism, or with great effort is declared to be rajasic.
25. That action, which is undertaken due to delusion regardless of consequence, loss, injury, and effort is called tamasic.
26. Free from attachment and ego, endowed with steadiness and resolve, and the same in success and failure, that agent is said to be sattvic.
27. Passionate, greedy, violent-natured, impure, guided by pleasure and pain, and desiring the fruits of his labor, that agent is proclaimed to be rajasic.
28. Undisciplined, vulgar, stubborn, deceitful, vile, lazy, depressed, and procrastinating, that agent is said to be tamasic.
29. There are three kinds of intellect and determination, divided based on the qualities of nature. Listen as they are described separately and completely.
30. That which knows about activity and inactivity, what is to be done and not to be done, what is to be feared and not to be feared, and about bondage and liberation, Arjuna, that intellect is sattvic.
31. That by which one incorrectly judges righteousness and sin and what is to be done and what is not to be done, that intellect is rajasic.
32. That intellect, enveloped in darkness, by which one thinks sin is duty and all things are contrary, Arjuna, is tamasic.
33. That determination by which, through Yoga, one controls the activities of the mind, breath, and senses, that determination is sattvic.
34. But that determination by which one holds to duty, pleasure, and wealth, with attachment and desiring rewards, Arjuna, that determination is rajasic.
35. And that determination by which a fool does not abandon sleep, fear, sorrow, depression, and pride is tamasic.
36. And now listen to Me describe the three kinds of pleasure, Arjuna, where, from repetition, one delights and comes to the end of misery.
37. That pleasure, which is like poison at first, but like nectar in the end is declared to be sattvic, born from the purity of one’s own intellect.
38. That pleasure, which comes from the union of sense organs and their objects, which is like nectar at first, but like poison in the end is regarded as rajasic.
39. And that pleasure, which, in the beginning and afterward, is self-deluding, originating from sleep, laziness, and negligence, that is proclaimed to be tamasic.
40. There is no being on earth or in heaven that is free of these three qualities born of material nature.
41. The duties of Brahmins, solders, merchants, and laborers, Arjuna, are separated according to the qualities prevailing in their nature.
Comment: This refers to the Vedic system consisting of four castes: the Brāhmaṇa – the Brahmin or priestly caste, Kṣatra – the soldier or warrior caste, Vaiśya – the merchant/farmer caste, and the Śūdra – the laborer or servant caste.
42. Tranquility, self-control, austerity, purity, forbearance, honesty, knowledge, wisdom, and faith, these are the responsibilities of Brahmins, born of their nature.
43. Heroic, bold, steadfast, skillful, brave in war, generous, and commanding, these are the responsibilities of solders, born of their nature.
44. Agriculture, livestock, and commerce are responsibilities of merchant/farmers, born of their nature. The attribute of service is the responsibility of laborers, born of their nature.
Comment: These verses show that caste, in the Vedic system, is inherent and not inherited.
45. Every man, each satisfied in his own duty, obtains success; listen to how that is done.
46. By worshipping That from which all beings originated and by which this whole universe is pervaded with their own duties, people find perfection.
47. Better to perform one’s own duty ineffectively, then another’s duty well. By performing one’s duty, as prescribed by nature, they incur no sin.
48. You should not abandon your innate duty, even if it be deficient, Arjuna; all acts are surrounded by evil, as fire is by smoke.
49. Whose intellect is unattached everywhere, whose self is conquered, and whose craving is gone, by renunciation, he attains the highest perfection of freedom from action.
50. If this perfection is attained, then one reaches Brahman, Arjuna; so, learn from Me, briefly, of that supreme culmination of knowledge.
51. Endowed with a pure intellect; controlling oneself with determination; abandoning sense objects, such as sound, etc.; and casting aside desire and aversion;
52. Fond of solitude; eating little; with speech, body, and mind subdued; always intent on Yoga meditation, supported by detachment;
53. Relinquishing egoism, force, arrogance, craving, possessiveness; unselfish and peaceful, he is ready for becoming one with Brahman.
54. Becoming one with Brahman and with a tranquil mind he does not desire or grieve; the same to all beings, he attains supreme devotion to Me.
55. By devotion he realizes Me, who and how great I am in truth; then, knowing Me in truth, he enters Me immediately.
56. Taking refuge in Me while continually performing all actions, by My grace, one reaches the eternal, imperishable abode.
57. Mentally renouncing all actions in Me, fully intent on Me, resorting to the Yoga of Wisdom, constantly think of Me.
58. Thinking of Me, you will transcend all obstacles, by My grace. But if, due to egoism, you will not listen to Me, than you will perish.
59. If, subject to egoism, you think, “I will not fight,” this resolution will be in vain, as your own nature will compel you.
60. Unwillingly, you will do what you do not want to do, Arjuna, bound by your own karma, born of your inherent disposition.
Comment: Here “karma” refers to the impressions of previous actions (vāsanās).
61. The Lord dwells in a place in the hearts of all beings, whirling them about with the power of illusion, as if attached to a machine.
62. Go to Him for refuge with your whole being, Arjuna; from His grace you will attain supreme peace and the eternal abode.
63. I have relayed this most secret wisdom to you and, having considered it fully, you may do as you wish.
64. Listen again to My supreme word, the most secret of all. I say this for your benefit, because I love you.
65. With your mind on Me, devoted to Me, sacrificing to Me, bowing to Me, you will surely come to Me; this I truly declare, for you are dear to Me.
66. Abandoning all duties, seek refuge in Me alone. I will liberate you from all sins; do not grieve.
67. This discourse should never be taught to someone without austerity, devotion, or the desire to learn, nor should it be taught to one who is envious of Me.
68. Whoever will teach this supreme secret to My devotees is performing the highest devotion to Me and will reach Me, without a doubt.
69. There is no one among mankind who causes Me more pleasure than that and no one on earth dearer to Me.
70. And whoever will study this sacred dialogue of ours, worships Me with the sacrifice of knowledge; that is My judgment.
71. Even the one who hears it, with faith and free from malice, he is also liberated, reaching the joyful worlds of those who perform virtuous acts.
72. Have you listened to this with an attentive mind, Arjuna? And, has your delusion of ignorance been removed?
73. Arjuna said: Due to Your kindness, Kṛṣṇa, my delusion is lost, my understanding gained, and my doubt is gone. I am standing firm and will do as you advise.
74. Saṁjaya said: I have just heard this wonderful dialogue between Kṛṣṇa and the high-minded Arjuna, which made my hair stand on end.
75. By the grace of Vyāsa, I have heard this secret Yoga directly from Kṛṣṇa, the Lord of Yoga Himself.
Comment: The Sage Vyāsa was Saṁjaya’s guru.
76. King (Dhṛtarāṣṭra) I rejoice at every moment repeatedly remembering this wonderful, holy dialogue of Kṛṣṇa and Arjuna.
77. My amazement is great and I rejoice again and again repeatedly remembering that wonderful form of Hari (Viṣṇu).
78. Where there is Kṛṣṇa, the Lord of Yoga and Arjuna, the archer there splendor, victory, prosperity, and morality are assured. That is my belief.
2. The Blessed Lord said: The sages understand renunciation (saṁnyāsa) to be relinquishing actions performed for desirables and the seers declare abandonment (tyāga) to be giving up the fruits of all actions.
Comment: The words saṁnyāsa and tyāga are synonyms and are used interchangeably throughout the Gītā.
3. Some philosophers say that actions are evil and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned.
4. Listen to My judgment regarding renunciation, Arjuna. Renunciation is declared to be of three kinds.
5. Acts of sacrifice, charity, and austerity are not to be abandoned, but to be performed, as they are purifiers of the learned.
6. But these are also to be done abandoning attachment and their rewards, Arjuna. That is My decision and the highest belief.
7. But renunciation of established duty is not proper; that is from delusion and declared to be tamasic renunciation.
8. Should one abandon only that action which is difficult or due to fear of bodily suffering, he performs rajasic abandonment and will not achieve the benefit of renunciation.
9. That action, which is obligatory and performed thinking only that it should be done, abandoning attachment and rewards is considered to be sattvic renunciation.
10. The renunciate who is filled with purity, wise, and free of doubt does not hate unpleasant action nor is he attached to agreeable activities.
11. It is not possible for the embodied to abandon actions completely; but, one who abandons the fruits of action is called a renunciate.
12. The fruits of actions are of three kinds for departed non-renunciates: favorable, unfavorable, and mixed; however, there are none, whatsoever, for the renunciate.
13. Learn from Me, Arjuna, the five means for the accomplishment of all actions, as stated in the philosophy of discrimination (Sāṁkhya).
14. The seat; the agent; the distinct instruments; the separate, diverse functions; and Divinity as the fifth.
Comment: The seat is the aggregate of the body; the agent is the antaḥkaraṇa – the aggregate of mind, ego, and intellect; the instruments are the indriyas – the organs of knowledge and action; and the functions are the prāṇas – the vital airs.
15. Whatever action a person undertakes with body, speech, or mind, either right or wrong, these five are the cause.
16. That truly being the case, whoever, due to poor reasoning, sees the Pure Self as the doer, that fool sees nothing.
17. One whose state of mind is not egotistical and whose intellect is not tainted, even killing these people, he does not kill, nor is he bound.
18. Knowledge, the knowable, and the knower are the threefold impulses to action; the instruments, the action, and the agent are the threefold factors of action.
19. It is said in the science of the qualities that knowledge, action, and the agent are threefold, according to their individual qualities. Listen closely about these.
20. That knowledge by which one sees the One, Imperishable Reality in all beings, the Undivided in the divided, know that knowledge to be sattvic.
21. But that knowledge which, by differentiation, one perceives various entities of different kinds in all beings, know that knowledge to be rajasic.
Comment: This is the notion that every living being is a separate entity with its own individual, separate self.
22. And that knowledge, which is trivial and clings to one effect as if it were the whole, without reason and having no real basis is declared to be tamasic.
Comment: This is the belief that one aspect of the manifested universe, such as a stone, planet, person, etc. is supreme.
23. That action, which is obligatory and performed free of attachment, without passion or aversion, and with no desire for a reward is said to be sattvic.
24. But that action, which is performed with the wish to fulfill a desire, with egoism, or with great effort is declared to be rajasic.
25. That action, which is undertaken due to delusion regardless of consequence, loss, injury, and effort is called tamasic.
26. Free from attachment and ego, endowed with steadiness and resolve, and the same in success and failure, that agent is said to be sattvic.
27. Passionate, greedy, violent-natured, impure, guided by pleasure and pain, and desiring the fruits of his labor, that agent is proclaimed to be rajasic.
28. Undisciplined, vulgar, stubborn, deceitful, vile, lazy, depressed, and procrastinating, that agent is said to be tamasic.
29. There are three kinds of intellect and determination, divided based on the qualities of nature. Listen as they are described separately and completely.
30. That which knows about activity and inactivity, what is to be done and not to be done, what is to be feared and not to be feared, and about bondage and liberation, Arjuna, that intellect is sattvic.
31. That by which one incorrectly judges righteousness and sin and what is to be done and what is not to be done, that intellect is rajasic.
32. That intellect, enveloped in darkness, by which one thinks sin is duty and all things are contrary, Arjuna, is tamasic.
33. That determination by which, through Yoga, one controls the activities of the mind, breath, and senses, that determination is sattvic.
34. But that determination by which one holds to duty, pleasure, and wealth, with attachment and desiring rewards, Arjuna, that determination is rajasic.
35. And that determination by which a fool does not abandon sleep, fear, sorrow, depression, and pride is tamasic.
36. And now listen to Me describe the three kinds of pleasure, Arjuna, where, from repetition, one delights and comes to the end of misery.
37. That pleasure, which is like poison at first, but like nectar in the end is declared to be sattvic, born from the purity of one’s own intellect.
38. That pleasure, which comes from the union of sense organs and their objects, which is like nectar at first, but like poison in the end is regarded as rajasic.
39. And that pleasure, which, in the beginning and afterward, is self-deluding, originating from sleep, laziness, and negligence, that is proclaimed to be tamasic.
40. There is no being on earth or in heaven that is free of these three qualities born of material nature.
41. The duties of Brahmins, solders, merchants, and laborers, Arjuna, are separated according to the qualities prevailing in their nature.
Comment: This refers to the Vedic system consisting of four castes: the Brāhmaṇa – the Brahmin or priestly caste, Kṣatra – the soldier or warrior caste, Vaiśya – the merchant/farmer caste, and the Śūdra – the laborer or servant caste.
42. Tranquility, self-control, austerity, purity, forbearance, honesty, knowledge, wisdom, and faith, these are the responsibilities of Brahmins, born of their nature.
43. Heroic, bold, steadfast, skillful, brave in war, generous, and commanding, these are the responsibilities of solders, born of their nature.
44. Agriculture, livestock, and commerce are responsibilities of merchant/farmers, born of their nature. The attribute of service is the responsibility of laborers, born of their nature.
Comment: These verses show that caste, in the Vedic system, is inherent and not inherited.
45. Every man, each satisfied in his own duty, obtains success; listen to how that is done.
46. By worshipping That from which all beings originated and by which this whole universe is pervaded with their own duties, people find perfection.
47. Better to perform one’s own duty ineffectively, then another’s duty well. By performing one’s duty, as prescribed by nature, they incur no sin.
48. You should not abandon your innate duty, even if it be deficient, Arjuna; all acts are surrounded by evil, as fire is by smoke.
49. Whose intellect is unattached everywhere, whose self is conquered, and whose craving is gone, by renunciation, he attains the highest perfection of freedom from action.
50. If this perfection is attained, then one reaches Brahman, Arjuna; so, learn from Me, briefly, of that supreme culmination of knowledge.
51. Endowed with a pure intellect; controlling oneself with determination; abandoning sense objects, such as sound, etc.; and casting aside desire and aversion;
52. Fond of solitude; eating little; with speech, body, and mind subdued; always intent on Yoga meditation, supported by detachment;
53. Relinquishing egoism, force, arrogance, craving, possessiveness; unselfish and peaceful, he is ready for becoming one with Brahman.
54. Becoming one with Brahman and with a tranquil mind he does not desire or grieve; the same to all beings, he attains supreme devotion to Me.
55. By devotion he realizes Me, who and how great I am in truth; then, knowing Me in truth, he enters Me immediately.
56. Taking refuge in Me while continually performing all actions, by My grace, one reaches the eternal, imperishable abode.
57. Mentally renouncing all actions in Me, fully intent on Me, resorting to the Yoga of Wisdom, constantly think of Me.
58. Thinking of Me, you will transcend all obstacles, by My grace. But if, due to egoism, you will not listen to Me, than you will perish.
59. If, subject to egoism, you think, “I will not fight,” this resolution will be in vain, as your own nature will compel you.
60. Unwillingly, you will do what you do not want to do, Arjuna, bound by your own karma, born of your inherent disposition.
Comment: Here “karma” refers to the impressions of previous actions (vāsanās).
61. The Lord dwells in a place in the hearts of all beings, whirling them about with the power of illusion, as if attached to a machine.
62. Go to Him for refuge with your whole being, Arjuna; from His grace you will attain supreme peace and the eternal abode.
63. I have relayed this most secret wisdom to you and, having considered it fully, you may do as you wish.
64. Listen again to My supreme word, the most secret of all. I say this for your benefit, because I love you.
65. With your mind on Me, devoted to Me, sacrificing to Me, bowing to Me, you will surely come to Me; this I truly declare, for you are dear to Me.
66. Abandoning all duties, seek refuge in Me alone. I will liberate you from all sins; do not grieve.
67. This discourse should never be taught to someone without austerity, devotion, or the desire to learn, nor should it be taught to one who is envious of Me.
68. Whoever will teach this supreme secret to My devotees is performing the highest devotion to Me and will reach Me, without a doubt.
69. There is no one among mankind who causes Me more pleasure than that and no one on earth dearer to Me.
70. And whoever will study this sacred dialogue of ours, worships Me with the sacrifice of knowledge; that is My judgment.
71. Even the one who hears it, with faith and free from malice, he is also liberated, reaching the joyful worlds of those who perform virtuous acts.
72. Have you listened to this with an attentive mind, Arjuna? And, has your delusion of ignorance been removed?
73. Arjuna said: Due to Your kindness, Kṛṣṇa, my delusion is lost, my understanding gained, and my doubt is gone. I am standing firm and will do as you advise.
74. Saṁjaya said: I have just heard this wonderful dialogue between Kṛṣṇa and the high-minded Arjuna, which made my hair stand on end.
75. By the grace of Vyāsa, I have heard this secret Yoga directly from Kṛṣṇa, the Lord of Yoga Himself.
Comment: The Sage Vyāsa was Saṁjaya’s guru.
76. King (Dhṛtarāṣṭra) I rejoice at every moment repeatedly remembering this wonderful, holy dialogue of Kṛṣṇa and Arjuna.
77. My amazement is great and I rejoice again and again repeatedly remembering that wonderful form of Hari (Viṣṇu).
78. Where there is Kṛṣṇa, the Lord of Yoga and Arjuna, the archer there splendor, victory, prosperity, and morality are assured. That is my belief.
Summary of Chapter XVIII
Chapter 18 is essentially a summary of the Bhagavad Gītā, restating the important aspects of Yoga presented in previous chapters. It also continues the description of the ways in which human behavior is effected by the three qualities of nature.
The chapter begins, like the Gītā itself, with a focus on renunciation and action. Kṛṣṇa states that the true renunciate is one who renounces the fruits of all actions, not one who merely refrains from certain acts. The aim of renunciation is to cleanse the yogi of selfish desire and worldly attachment. Kṛṣṇa also states that one should not abandon acts of sacrifice, charity, and austerity, as these purify those who perform them.
Kṛṣṇa goes on to explain how perfection can be achieved by performing one’s prescribed duties. These should be performed as worship to God, remaining unattached and renouncing any reward. This is the Karma Yoga described in chapters four and five. Through this practice, one becomes free of ego, worldly desire, and attachment. Then, the yogi is fit for the path of meditation (VI.1-4). By following that path the yogi attains the bliss of samādhi, which leads to Self-realization and union with Brahman.
Kṛṣṇa also reiterates another key point of the Bhagavad Gītā, which is the importance of devotion to the Supreme. The yogi should be completely devoted to God, seeking refuge in Him alone and, by His grace, all obstacles to enlightenment will be removed.
The chapter begins, like the Gītā itself, with a focus on renunciation and action. Kṛṣṇa states that the true renunciate is one who renounces the fruits of all actions, not one who merely refrains from certain acts. The aim of renunciation is to cleanse the yogi of selfish desire and worldly attachment. Kṛṣṇa also states that one should not abandon acts of sacrifice, charity, and austerity, as these purify those who perform them.
Kṛṣṇa goes on to explain how perfection can be achieved by performing one’s prescribed duties. These should be performed as worship to God, remaining unattached and renouncing any reward. This is the Karma Yoga described in chapters four and five. Through this practice, one becomes free of ego, worldly desire, and attachment. Then, the yogi is fit for the path of meditation (VI.1-4). By following that path the yogi attains the bliss of samādhi, which leads to Self-realization and union with Brahman.
Kṛṣṇa also reiterates another key point of the Bhagavad Gītā, which is the importance of devotion to the Supreme. The yogi should be completely devoted to God, seeking refuge in Him alone and, by His grace, all obstacles to enlightenment will be removed.
Oṁ Tat Sat
This ends the eighteenth chapter entitled “The Yoga of Liberation By Renunciation" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the eighteenth chapter entitled “The Yoga of Liberation By Renunciation" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
