Srimad Bhagavat Gita commentary chapter 18 verse 78

 Chapter 18 verse 78               

“Wherever there is Shree Krishna, the Lord of all Yoga, and wherever there is Arjuna, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.” 

This is the final sloka of the Bhagavat Gita in which a definitive conclusion is made by Sanjaya, the narrator about the outcome of the war and side of the victors. Considering that the kaurava army was far more powerful and larger than the pandava army and that the prediction was made to the emperor on the side of Kauravas, it was indeed a bold prediction by Sanjaya. However Sanjaya was driven by his conviction that where there is God and His devotee, that side cannot lose. The side of God is the side of virtue, truth, both material and spiritual opulence and hence victory has to happen. Likewise in life, as devotees of the Supreme Lord, we need to be on His side by leading a virtuous, truthful and good spirited life and be constantly on the path of spiritual bliss. I am extremely humbled by the opportunity to reflect on the great teaching of Bhagavat Gita over the last 18 months. All praise be to the Supreme Bhagawan!!! “Kaayena Vaacha Manasa Indriyehi va, buddhi atmanava prakruthe svabhavath karomi yadyath sakalam parasmy narayana ithi samarpayami- All my actions performed by body, speech, mind, senses, intellect and soul-soul and my inherent vasanas are surrendered in the Divine feet of the Supreme Lord Narayana and let Him Bless us with His GRACE”.

Srimad Bhagavat Gita commentary chapter 18 verse 77

 Chapter 18 verse 77               

“And remembering that most astonishing and wonderful cosmic form of Lord Krishna, great is my astonishment, and I am thrilled with joy over and over again.” 

Nothing which happens in life is an accident. Bhagawan Sri Krishna afforded the cosmic vision of Himself to Arjuna since he asked in a devoted fashion and had the merits gathered from all his previous lives and sincerity. Sanjaya, being the narrator of this Bhagavat Gita to Dhritharastra benefited from this cosmic vision as well. Sincere efforts from our end afford Divine Grace. That’s what Sanjaya received in this case and he is still reveling in that boundless joy of having that cosmic vision.

Srimad Bhagavat Gita commentary chapter 18 verse 76

 Chapter 18 verse 76               

“As I repeatedly recall this astonishing and wonderful dialogue between the Supreme Lord Shree Krishna and Arjuna, O King, I rejoice again and again.” 

Sanjaya is excitedly telling King Dhritharastra that he is blissful to have heard the dialogue between Bhagawan and Arjuna and would love to hear it again and again for validation and pure joy. This is the nature of focused action whether spiritual or otherwise. Focused efforts lead to good results and in the path of spirituality; one has to focus their material instruments on the spiritual realm and away from the material realm. Even though this is hard, by God’s Grace and human effort it is not impossible.

Srimad Bhagavat Gita commentary chapter 18 verse 75

 Chapter 18 verse 75               

“By the grace of Veda Vyasa, I have heard this supreme and most secret Yoga from the Lord of Yoga, Shree Krishna himself.” 

Veda Vyasa was the Guru of Sanjaya and had blessed him with remote viewing and clairvoyance abilities. He could listen and observe the conversation between Bhagawan Sree Krishna and Arjuna in the battlefield while being present with Dhridirastra in the hastinapura palace. Sanjaya feels immensely blessed to have heard this great spiritual discourse from the Lord of Lords Himself. We call Mahabharata as itihaasa or history or “what happened” since it was written as it happened. Veda Vyasa with his remote viewing and clairvoyance abilities could observe all occurrences in all places and has given us a priceless gem of an epic including the priceless Bhagavat Gita. It is also by God’s Grace that we get to reflect on this immense and profound spiritual knowledge.

Srimad Bhagavat Gita commentary chapter 18 verse 74

 Chapter 18 verse 74               

“Sanjaya said: Thus, have I heard this wonderful conversation between Shree Krishna, the son of Vasudeva, and Arjuna, the noble-hearted son of Pritha. So thrilling is the message that my hair is standing on end.” 

A just culmination of the dialogue between Bhagawan and Arjuna happened in the last sloka with Arjuna declaring that he will follow and execute Bhagawan’s advise. Having witnessed and heard the entire conversation, Sanjana who was granted special powers of remote viewing and sensing by Veda Vyasa is filled with deep devotion for Bhagawan and is also very impressed with Arjuna that he is following Bhagawan’s advice. Sanjana is a blessed soul in that when presented with great knowledge, he is soaking up on the same and his heart is swayed by his devotion towards Supreme.

Srimad Bhagavat Gita commentary chapter 18 verse 73

 Chapter 18 verse 73               

“Arjuna Said: O infallible one, by your grace my illusion has been dispelled, and I am situated in knowledge. I am now free from doubts, and I shall act according to your instructions.” 

It is only by the God’s Grace that Arjuna’s delusion has been quashed. He has been given the wisdom to differentiate between real and unreal, pair of opposites in terms of all material clinging. Arjuna does not have any doubts about what he is supposed to do and he declares that he will do as per what Bhagawan Sri Krishna wanted him to do earlier in the Bhagavat Gita-that is to fight the kaurava army to the best of his ability. Arjuna declares “I will do your biding-Karishye Vachanam Tava”. It is time for all of us to utter the same mantra-I will do God’s biding. May He light our path of virtue and goodness and keep us out of harm’s way.

Srimad Bhagavat Gita commentary chapter 18 verse 72

 Chapter 18 verse 72               

“O Arjuna, have you heard me with a concentrated mind? Have your ignorance and delusion been destroyed?” 

The Bhagavat Gita started with Arjuna’s vishaadha-his delusion and depression in chapter 1. After nearly 700 slokas explaining the deep secrets of life, Bhagawan wants to know from Arjuna if he has understood what has been instructed to him. Any great teacher is always looking for validation from the student if they have understood what has been taught. Bhagawan fully knows that Arjuna has understood the teaching at least to the extent which needs to be understood for completing the task at hand. Spiritual teachings cannot be understood only theoretically. We need to have experiential understanding of the spiritual knowledge and that’s what all our multiple lives prepare us for.

Srimad Bhagavat Gita commentary chapter 18 verse 71

 Chapter 18 verse 71               

“Even those who only listen to this knowledge with faith and without envy will be liberated from sins and attain the auspicious abodes where the pious dwell.” 

Spiritual enlightenment is a process over multiple life times. Arjuna gained this knowledge from Bhagawan due to his efforts from multiple lives and his current life of a devout kshatriya. The path is long but not impossible. A traveler can start the journey irrespective of where they are at a particular point in life. The requirements are just two fold-a guide or a map to the path and the intention to travel on the path. Anyone who has the right intention and listens to this Bhagavat Gita with faith and sincerity with no malice or ill will in their hearts, should be able to benefit immensely from the teaching irrespective of whether they are ready for this intellectually or not. Over time, everyone is supposed to get to this path and reach the destination. There are no exceptions and inhibitions. None is superior or inferior for the Divine Lord in this Universe. Everyone is on their own path and at their own pace. Intention to reach the GOAL is the key ingredient necessary for the journey to culminate where it needs to reach.

Srimad Bhagavat Gita commentary chapter 18 verse 70

 Chapter 18 verse 70               

“And I proclaim that those who study this sacred dialogue of ours will worship me (with their intellect) through the sacrifice of knowledge; such is my view.” 

What is the indication or qualification of a realized person or wise person? It is their humility which is ample evidence of their wisdom and real knowledge. Bhagawan, the Lord of the Universe exhibits humility in ample loads by saying that it would be great for people who want to learn ultimate spiritual knowledge to peruse this dialogue between Bhagawan and Arjuna in his humble opinion. In order to gain from this Bhagavat Gita however, the person who listens to or reads it needs to surrender their intellect to Him and let be filled with His wisdom, devotion and Grace.

Srimad Bhagavat Gita commentary chapter 18 verse 69

 Chapter 18 verse 69               

“No human being does more loving service to me than they; nor shall there ever be anyone on this earth more dear to me.” 

How does one repay the debt of receiving this timeless and priceless spiritual knowledge? The only way to repay that debt to the Divine is to impart this profound knowledge to the thirstiest, curious and deserving seeker. Bhagawan is very clear not the provide this knowledge to someone who doesn’t seek it. Bhagawan waited for Arjuna to ask Him for that knowledge exclusively before he provided it to Him. As well, Arjuna has been over multiple lives preparing himself for this knowledge and as well by his strong focus on his kshatriya dharma and devotion towards Bhagawan Sri Krishna.

Srimad Bhagavat Gita commentary chapter 18 verse 68

 Chapter 18 verse 68               

“Those, who teach this most confidential knowledge amongst my devotees, perform the greatest act of love. They will come to me without doubt.” 

In the previous verse, Bhagawan instructed who shouldn’t receive this spiritual knowledge and will not be ready for it. In this verse, Bhagawan points out that on the flip side however it is the best form of devotion towards the Supreme to impart this knowledge among the faithful, devotees and believers. He says it is the greatest act of love. In this kali yuga, it is said that just by singing the praise of the Lord is good enough for salvation. Even though, Bhagawan uttered these words at the fag end of dwarapa yuga, He must have had the foresight of what is expected to come in kali yuga. People who preach this knowledge to the deserving end up propagating this knowledge and hence does God’s work of spreading love and happiness in the world. No wonder, they will reach His abode eventually.

Srimad Bhagavat Gita commentary chapter 18 verse 67

 Chapter 18 verse 67               

“This instruction should never be explained to those who are not austere or to those who are not devoted. It should also not be spoken to those who are averse to listening (to spiritual topics), and especially not to those who are envious of me.” 

The concept of “karma sanyasa or renunciation of all actions or unaction” is only understood by specific persons and the previous verse instruction is not be accorded to all and sundry and that’s why Bhagawan waited so long to give this to Arjuna. What does it take to be ready for karma sanyasa? The person has to be austere, truly devoted to the Supreme, deeply interested in listening to spiritual topics and have complete faith in instructor (in this case the Supreme Lord but one can substitute it with one’s spiritual Guru). This is why in sanatana dharma, it is stated that Guru can provide the instruction when to take sanyasa or karma sanyasa. A true Guru would be able to assess the person’s suitability and readiness. 

Srimad Bhagavat Gita commentary chapter 18 verse 66

 Chapter 18 verse 66               

“Abandon all varieties of dharmas and simply surrender unto me alone. I shall liberate you from all sinful reactions; do not fear.” 

Bhagawan is asking for “karma sanyasa” in this verse. This is the renunciation of all material duties in deference to service of the Divine. Total surrender is the key. This is even above “karma yoga” where there is still association with the material instruments of body, mind, intellect and ego which doing one’s assigned work without expecting a particular result of the action. Karma Sanyasa surrenders all actions to reach the state of “unaction” not “inaction”. Bhagawan is not asking Arjuna to not perform but do everything for Him and so don’t even worry about doing. Why did Bhagawan wait till now to give this direct instruction?

Srimad Bhagavat Gita commentary chapter 18 verse 65

 Chapter 18 verse 65               

“Always think of me, be devoted to me, worship me, and offer obeisance to me. Doing so, you will certainly come to me. This is my pledge to you, for you are very dear to me.” 

What is the primer for the most confidential knowledge which will unlock eternal bliss? Bhagawan states that complete surrender to Him-devotion, worship, obeisance and trust in Him would create the conditions to receive the ultimate knowledge for blissful existence. He pledges that such person will only reach Him and that’s the mother of all guarantees. What is that ultimate knowledge though?

Srimad Bhagavat Gita commentary chapter 18 verse 64

 Chapter 18 verse 64               

“Hear again my supreme instruction, the most confidential of all knowledge. I am revealing this for your benefit because you are very dear to me.” 

Is Arjuna more ready to receive and gain wisdom from the Bhagawan’s and Guru’s instructions than when the Bhagavat Gita teaching began? One would assume that is the case. The Guru, who is nothing but a reflection of the immutable self and the spiritual energy of the universe, determines if the disciple is ready to receive the knowledge which is being imparted. Guru also takes responsibility for the spiritual uplift of the disciple. In this verse, Bhagawan also adds that in addition to his concern about Arjuna’s spiritual readiness, He is ready to impart the most confidential of all knowledge since He is also his dearest friend in this lifetime. God is our dearest friend whether we realize or know it. Let us treat Divinity as our dearest friend and confide to rid ourselves of all sorrow.

 

Srimad Bhagavat Gita commentary chapter 18 verse 63

 Chapter 18 verse 63               

“Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.” 

The laws of karma dictates that an individual is the sum total of their past karma, inherent vasanas, present action and a dollop of God’s grace which orchestrates all of this play of the character in the material world. Arjuna life does not have boundless possibilities. However he is not bereft of “free will” at the present moment partially conditioned by his past and current vasanas but he does have that choice at the present moment. Bhagawan has given him all he could in terms of advice and now implores on his to make a choice at the present moment. What choice will he make? What choices are we making at every moment of our lives? We should know that every moment is afforded to us by the grace of God and almighty and we shouldn’t be throwing it away.

 

Srimad Bhagavat Gita commentary chapter 18 verse 62

 Chapter 18 verse 62               

“Surrender exclusively unto him with your whole being, O Bharata. By his grace, you will attain perfect peace and the eternal abode.” 

Surrendering to the Divine is the key. In Karma Yoga, we surrender our actions as an offering to Divine. In jnana yoga, we realize that God is everything and everywhere and He is the orchestrator of everything in the universe. In ashtanga yoga, one realizes that all material instruments should be in union with the spiritual energy of the Universe and the Supreme Divinity. Finally in Bhakti yoga, one surrenders wholeheartedly to the Divine. How are the paths different? There are no 4 different paths. They are all the same and their objective is the same. Surrender to the Supreme Being is the ultimate GOAL. This is what Bhagawan is communicating in this verse.

Srimad Bhagavat Gita commentary chapter 18 verse 61

 Chapter 18 verse 61               

“The Supreme Lord dwells in the hearts of all living beings, O Arjuna. According to their karmas, he directs the wanderings of the souls, who are seated on a machine made of the material energy. 

To shake/wake up persons who are in deep slumber, sometimes extreme actions are required. Bhagawan is adopting such straight talk with Arjuna to goad him out of his deep ignorance or delusion of whether to fight his battle or not. He reminds Arjuna that all souls are being directed to their prarabdha karma by Ishwara shakti and that is what is managing and orchestrating the material world or prakriti. Bhagawan calls each of our instruments-body, mind, intellect and ego as the machine made of material energy which is managed by God’s spiritual energy or Daivatvam.

Srimad Bhagavat Gita commentary chapter 18 verse 60

 Chapter 18 verse 60               

“O Arjuna, that action which out of delusion you do not wish to do, you will be driven to do it by your own inclination, born of your own material nature.” 

This is a profound statement of Bhagawan. Based on the inherent tendencies of the current life and previous lives, Arjuna has been born and living as a kshatriya whose role is to fight for the justice and to uphold dharma for his kingdom. In this way, he would also be exhausting his inherent vasanas of aggression and passion in this lifetime itself if possible. Ignorant of this large scheme for his life, Arjuna is pushing back on fighting the kurushetra war. Bhagawan here points out that if he doesn’t listen to his ageless advice, he will anyways be forced to act per his nature. It is better to act with will rather than be forced to act.

Srimad Bhagavat Gita commentary chapter 18 verse 59

 Chapter 18 verse 59               

“If, motivated by pride, you think, “I shall not fight,” your decision will be in vain. Your own material (Kshatriya) nature will compel you to fight.” 

The intellect and ego can play tricks to try and control the mind and body against our true nature and confuse ourselves. However the material nature of our self and inherent vasanas dictates how we eventually behave majority of the time. In this particular case, Arjuna has shown indication that he doesn’t want to fight his own kith and kin just for the sake of the kingdom. Bhagawan implores him to fight since the alternative approach cannot last long with all his inherent tendencies for aggression and passion. It is better to exhaust one’s tendencies or vasanas within the construct of “dharma” than to be someone or something else in this life.

Srimad Bhagavat Gita commentary chapter 18 verse 58

 Chapter 18 verse 58               

“If you remember me always, by my grace you will overcome all obstacles and difficulties. But if, due to pride, you do not listen to my advice, you will perish.” 

What will perish if Bhagawan’s advice is not followed? By His Grace, surrendering to the divine, one is able to overcome all obstacles and difficulties. However if due to ego, pride of self one doesn’t follow His advice, then the person associates themselves with the body, mind, intellect and ego and those instruments will perish over time. The person who surrenders to the Divine and gets His Grace even when they die, their soul becomes one with God. As well, their state of being will be such that they don’t attach themselves to the material instruments and hence don’t feel ever let down by the Supreme Divine.

Srimad Bhagavat Gita commentary chapter 18 verse 57

 Chapter 18 verse 57               

“Dedicate your every activity to me, making me your supreme goal. Taking shelter of the Yoga of the intellect, keep your consciousness absorbed in me always.” 

Among the instruments of the material world-body, mind, Intellect and ego- intellect reigns supreme and dictates what the mind, body and ego gets attached with. Therefore surrendering the intellect in unison with Supreme Divine is a great way to attain eternal bliss and peace. Dedicating every activity of the intellect to Him and make Him the supreme goal is a great way to attain peace and tranquility. This is easier said than done when we start associating our superiority with our intellect and this becomes major cause of our life sized ego.

Srimad Bhagavat Gita commentary chapter 18 verse 56

 Chapter 18 verse 56               

“My devotees, though performing all kinds of actions, take full refuge in me. By my grace, they attain the eternal and imperishable abode.” 

The bhaktas of Supreme Divine do not shirk action or responsibility but perform those actions by surrendering both the action and the fruit of the action to the Supreme Divine. Therefore by His grace, they don’t have any effect of their actions on their soul and thus their purified soul attains eternal abode sooner than later.

Srimad Bhagavat Gita commentary chapter 18 verse 55

 Chapter 18 verse 55               

“Only by loving devotion to me does one come to know who I am in truth. Then, having come to know me, my devotee enters into full consciousness of me.” 

It is said that Sage Veda Vyasa was morose with a deep void after compiling and editing the Vedas, Brahmasutras, mahabharatam and sage Narada implored him to immerse in the act of deep devotion to the Divine and write the Srimad Bhagavatam. As stated in the previous verse, Adi Shankara eventually resorted to surrender to the Divine and Bhakti in his final years after being an epitome of karma yoga and jnana yoga. Bhagawan in this verse states that without that loving devotion to Him, the personal form of the Divine is not revealed and a void is left in the devotee and that supreme bliss is missed. This is not an either or situation but when one realizes thyself, all paths lead only to Him and Him alone. You can replace the Him with Her if your personal form of the Divine is a female. However, Supreme cannot be caged in a form or formless, He or She, Human or any other creation or even limited to one Universe or multi-verses. It is limitless, bottomless ocean of love for everything and everyone in whole wide Universe.

Srimad Bhagavat Gita commentary chapter 18 verse 54

 Chapter 18 verse 54               

“One situated in the transcendental Brahman realization becomes mentally serene, neither grieving nor desiring. Being equitably disposed toward all living beings, such a yogi attains supreme devotion unto me.” 

Bhagawan briefly describes the state of the realized person as someone who has conquered their body, mind, intellect and ego. They display equanimity among opposite emotions or situations- grief & joy, pleasure and pain, good and evil etc as well as show equipoise amongst all beings. This state of the yogi naturally makes them attracted to God and Divine and sparks devotion of the highest kind in them. Adi Sankaracharya famously said this in many works of his later years especially Bhaja Govindham that the knowledge of the self is only obtained through surrender to the Divine and as well that would be the final surrender to rid ourselves of any semblance of ego left in us. When we reach that self realized state, we are a perfect union of karma yogi, ashtanga yogi, jnana yogi and bhakti yogi. This is utopia for the human soul.

Srimad Bhagavat Gita commentary chapter 18 verse 51-53

 Chapter 18 verse 51-53               

“One becomes fit to attain Brahman when he or she possesses a purified intellect and firmly restrains the senses, abandoning sound and other objects of the senses, casting aside attraction and aversion. Such a person relishes solitude, eats lightly, controls body, mind, and speech, is ever engaged in meditation, and practices dispassion. Free from egotism, violence, arrogance, desire, possessiveness of property, and selfishness, such a person, situated in tranquility, is fit for union with Brahman (i.e., realization of the Absolute Truth as Brahman).” 

Body, mind, Intellect and Ego are instruments which need to be controlled to achieve realization of the absolute truth as Brahman.

Body- control senses-speech, eats lightly to just take care of the body and don’t indulge in extremes. Practice non-violence of the body and mind.

Mind-Practice meditation, tranquility, don’t desire for property, wealth and other material pursuits selfishly

Intellect-Equanimity between like and dislikes, attraction and aversion, relishes solitude, practice dispassion

Ego-free from ego

Srimad Bhagavat Gita commentary chapter 18 verse 50

 Chapter 18 verse 50               

“Hear from me briefly, O Son of Kunti, and I shall explain how one, who has attained perfection (of cessation of actions), can also attain Brahman by being firmly fixed in transcendental knowledge.” 

There is a transcendental knowledge through which a person can perform actions without feeling that they are the ones performing actions or feel a state of actionlessness. We have heard about this knowledge but there is no point in information or knowledge without it being applied practically. A popular tamil saying goes like “a vegetable drawn on a slate with a chalk is no good for cooking”. Theoretical knowledge or information is no good without applying it in practical life. We shall see what Bhagawan instructs Arjuna in the following verses.

Srimad Bhagavat Gita commentary chapter 18 verse 49

 Chapter 18 verse 49               

“Those whose intellect is unattached everywhere, who have mastered the mind, and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action.” 

Reinforcing what he has already stated in chapter 3 of karma yoga, Bhagawan calls out the traits of men who are truly renunciates. These are human beings whose body, mind, intellect and ego are unattached to anything, untouched by desires and although they don’t advocate inaction, actions don’t affect them at all. The best form of prayer to the Supreme could only be to grant the welfare of the world and what he thinks is best for us as an individual or family/society/country or world in general. Any other prayer would not be inclusive and appears short sighted.

Srimad Bhagavat Gita commentary chapter 18 verse 48

Chapter 18 verse 48               

“One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.” 

Bhagawan says each of us is born with our inherent tendencies or nature. A person with a lot of passion to lead, win and protect is a natural kshatriya or leader of the current world order. Bhagawan Krishna clarifies that a person does not have the right to pursue a certain trade due to the family or class of birth but due to their inherent nature. Each of our actions need not be perfect but actions still done to exhaust our inherent vasanas or tendencies are better for our spiritual growth vs. going against the grain of our make-up. 

Srimad Bhagavat Gita commentary chapter 18 verse 47

 Chapter 18 verse 47               

“It is better to do one’s own dharma, even though imperfectly, than to do another’s dharma, even though perfectly. By doing one’s innate duties, a person does not incur sin.” 

This concept enumerated by Bhagwan could easily be misconstrued as restrictive dictum from the Lord. It is very profound wisdom. All human beings are born and develop inherent tendencies called vasanas which act as the filter by which they view the world and act in it. Our ancient sages understand this psychology of men and advised to exhaust these vasanas through suitable work. This work is not your birthright but what comes naturally to a person. A person filled with passion such as dronacharya although born a brahmana chose to be a teacher of warfare. His passion needed an outlet for expression and exhaustion and if he was confined to be a teacher in a gurukula of Vedas, he would have been frustrated and led a life of unhappiness. It is a separate matter that his ego got in his way multiple times to wreck his peace of mind. The corollary of this concept is that once a person works as per his innate tendencies and exhaust those tendencies, they advance on the spiritual path and would naturally be ready for devotion to the supreme and would be able to search for true meaning in life by going inwards. By doing one'duty as prescribed by society and what comes naturally to them without ego, they reach a state where there is no doer ship attached to their work and hence no further impact on their psyche or what is called sin or merit (paapa and punya).

Srimad Bhagavat Gita commentary chapter 18 verse 46

 Chapter 18 verse 46               

“By performing one’s natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains perfection.” 

The tamil cinema thespian, Sivaji Ganesan was once asked why he didn’t get success in politics like his peer movie start, MGR. His answer was very introspective and fits the essence of the sloka here. He said that there are several birds on planet earth. Some soar very high in the sky, some of them fly just a few thousand feet from the ground and others cannot even fly. They are all born with innate tendencies and do their job and live their lives the best way possible and what they know. God doesn’t create everyone the same. They are created to learn continuously in their journey towards gradual spiritual advancement. So MGR in this case was destined to soar high in the political space but Shivaji Ganesan was not. However Shivaji was destined to be a timeless great actor and he was the best India could produce at acting. Similarly, if we recognize that each of our lives have been designed to be part of the entire setup of the Universe and we are cogs in the wheel of time, then we will be very comfortable in our skin and abilities. By focusing on life and job at hand and not shirking responsibility, we honor God’s creation to the fullest extent.

Srimad Bhagavat Gita commentary chapter 18 verse 45

 Chapter 18 verse 45               

“By fulfilling their duties, born of their innate qualities, human beings can attain perfection. Now hear from me how one can become perfect by discharging one’s prescribed duties.” 

Material energy in its original state in nature likes to exist in its innate form and when agitated tries to come back to their original position. Atoms of different objects behave the same way. Similarly the mental makeup of a human being with innate tendencies is most comfortable conforming to those tendencies in equilibrium. As well, each soul plans its lifetime for particular lessons to be learnt and hence sets up conditions of the environment, family, resources or lack thereof in order to learn that spiritual lesson in the best and easiest way possible. The body, mind, intellect and ego instruments forget that the soul has made this plan for us in this lifetime and go about resisting all occurrences if it is not conducive to our immediate happiness of those instruments. Bhagwan Krishna in this verse states a profound concept of this soul’s plan and how to focus on acting with perfection duties given to us in this lifetime and exhaust the innate tendencies we are trying to overcome in our journey to spiritual perfection and eventual enlightenment.

Srimad Bhagavat Gita commentary chapter 18 verse 44

 Chapter 18 verse 44               

“Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras.” 

The three gunas or modes of nature-purity, passion and ignorance-Satva, Rajas, Tamas determine in different proportions the natural inclinations of human beings towards different activities in society. In the modern world, we have so many personality tests to determine if someone is suited for a particular job in corporate world or to join the army or to become an architect or to be in trade school etc. The ancient varnashrama or division of labor in society was no different. Over the ages, just like any other human system, it has deteriorated to the bane of society in the form of caste system. The person who has inherent passion in boat loads combined with some ignorance were in commercial activities such as farming, trade etc., and were expected to build the economy of the kingdom or country and also help less fortunate in society similar to the leadership class or kshatriyas. These commercially minded people were called vaishyas. Persons who didn’t exhibit either propensity to lead, create wealth and impart wisdom to society were asked to serve society in their own way through their handiwork as artisans, office workers, professionals in various fields. In the current world, these divisions don’t exist on paper but people do choose professions based on their innate tendencies. Happiness and peace of mind comes to the person who is very comfortable in their skin and aligns with their strengths and innate tendencies. Bhagwan Krishna has said that earlier in the Gita.

Srimad Bhagavat Gita commentary chapter 18 verse 43

 Chapter 18 verse 43               

“Valor, strength, fortitude, skill in weaponry, resolution never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.” 

Historically in human society there was always a warrior class of people which has in the present world expanded to leaders of state and leaders of business corporations. Their usual mode of operation is very similar. These persons are rewarded for being brave, strong physically and mentally, die hard attitude in finishing tasks they take up, never run away from challenges (righteous battle in old times and some battles even in current times), generous giving and other leadership qualities. Their predominant mode of action is passion driven or rajasic with some amount of purity thrown in. We all know people like this around us.

Srimad Bhagavat Gita commentary chapter 18 verse 42

 Chapter 18 verse 42               

“Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.” 

The one who adheres to the Brahman-immutable consciousness is called a brahmana also called Brahmin in english language. It is not a position you are born into but a position one needs to attain in their life through appropriate actions and behavior commensurate with that state. Adi Shankara as calls their qualities out in his viveka chudamani as 6 qualities which help attain enlightenment along with viveka (discrimination), vairagya (detachment) and mumuksatvam (burning desire to attain eternal happiness)-sama (calmness), dhama (control of senses), tithiksa (forebearance), uparathi (cessation of longing), Shraddha (faith) and samadhaana (concentration of mind). Bhagwan Krishna in this verse distinguishes between knowledge (jnana) and wisdom (vigjnana). Knowledge is just information unless applied to real life when it becomes wisdom. We need the knowledge but that’s not enough and need to be converted into practical application of that knowledge through experience of life which lends us wisdom. Bhagwan Krishna has set a very high bar for brahmana. Cho Ramaswamy-a famous political satirist in India wrote a book and televised it as a teleserial called “where is the Brahmin (enge Brahmanan?)” It is a pertinent question to ask ourselves and in our society. 

Srimad Bhagavat Gita commentary chapter 18 verse 41

 Chapter 18 verse 41               

“The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).” 

Composition of the three gunas or modes of nature of the person determine their inclinations towards particular activities in society. Our ancestors and ancient sages distributed the work of society based on these inclinations. The intent was to reach God through various means- means which suited one’s own inclinations. These inclinations are not clan related. A Brahmin could have a child who wants to rule the country, become a trader or a farmer or an office worker. A Brahmin in our scriptures were not a title earned by birth but by conduct. Bhagawan in the Bhagavat Gita always enumerated that all these divisions had an equal right and chance to reach God and obtain Divine Grace by their actions and dedication. What are the duties of the various actors?

Srimad Bhagavat Gita commentary chapter 18 verse 40

 Chapter 18 verse 40               

“No living being on earth or the higher celestial abodes in this material realm is free from the influence of these three modes of nature.” 

All material creation and realm possess the three modes of nature-sattva, rajas and tamas- Purity, Passion and ignorance. The different components of these modes differ in every being in all 14 worlds- nether worlds, earth and the celestial worlds. Only Divine energy and consciousness is beyond these three modes.

Srimad Bhagavat Gita commentary chapter 18 verse 39

 Chapter 18 verse 39               

“That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance.” 

Gaining temporary pleasure or happiness by indulging in excessive sleep, habits like smoking, drinking, drug use, overeating or over indulgence of any kind is said to be in the mode of ignorance. This happiness doesn’t last forever and is very momentary and affects the body, mind, intellect and ego even more long term. As Bhagwan says such pursuit of happiness can only happen if witness to the soul-“mana sakshi" or mindfulness is completed lost in the material world and delusion sets in.

Srimad Bhagavat Gita commentary chapter 18 verse 38

 Chapter 18 verse 38               

“Happiness is said to be in the mode of passion when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.” 

The whole material world as seen and experienced is a figment of our imagination called maya. We do experience this material world in real but why is it considered illusionary. That’s because the particular experience of each individual is based on our senses, body, mind, intellect and ego. We lend color to each experience based on our own vasanas and predispositions. Therefore all happiness derived out of the body, mind, intellect and ego instruments are only temporary, illusory and not long lasting. All material entanglements without the objectivity in our mind and intellect lead us to the path of pain in the end. This path of happiness is considered to be the path of passion.

Srimad Bhagavat Gita commentary chapter 18 verse 37

 Chapter 18 verse 37               

“That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of goodness. It is generated by the pure intellect that is situated in self-knowledge.” 

There are 2 paths-path of the pleasant and path of benefit. The path of pleasant might look nice and easy at the beginning but leads almost always to sorrow. The path of benefit would start off difficult but when sustained, would lead to the eternal happiness we all seek. This beneficial path is taken by persons who possess pure intellect and seek happiness in the mode of purity. Short term pain to attain long term gain!

Srimad Bhagavat Gita commentary chapter 18 verse 36

 Chapter 18 verse 36               

“And now hear from me, O Arjuna, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.” 

Motive for all action and will/determination to act is happiness and avoidance of sorrow. Hence the next logical question is what are the different modes of happiness one can achieve through action or otherwise. Bhagwan just like the greatest marketer in the world, promises the mother of all knowledge which will end all suffering. If you thought modern day rabble rousers are one of a kind, one just needs to take a look at the grand standing Bhagwan offers in this verse. The promise of el dorado or utopia! Now that Bhagwan Krishna has Arjuna’s attention drawn again, he will go on to enumerate the three modes of happiness.

Srimad Bhagavat Gita commentary chapter 18 verse 33-35

 Chapter 18 verse 33-35               

“The steadfast will that is developed through Yoga, and which sustains the activities of the mind, the life-airs, and the senses, is said to be determination in the mode of goodness.

The steadfast will by which one holds to duty, pleasures, and wealth, out of attachment and desire for rewards, is determination in the mode of passion.

That unintelligent resolve is said to be determination in the mode of ignorance, in which one does not give up dreaming, fearing, grieving, despair, and conceit.” 

Bhagwan enumerates three modes of determination or dhriti. Mode of goodness is through the union of body, mind, senses, prana (life-air) and spirit through yoga. The ability to control one’s senses and other instruments and through which show determination is considered determination of the pure kind. A good example of this form of determination is King Bhagiratha who was determined to bring Ma Ganga onto the earth to help emancipate his ancestor’s souls. 

Those persons who are determined to achieve one’s dharma, material wealth and desires (Dharma, artha and kama) but attached to results and rewards are said to be determined in the mode of passion. A good example of determination in the mode of passion is that of Duryodhana from Mahabharata. He was determined to keep his kingdom at any cost and that’s what led to the kurushetra war and so much destruction.

 Finally, there are people who are also determined to not do things or do certain activities out of fear, despair and conceit are said to be determined in the mode of ignorance. A good example of determination which was acted upon conceit was sage vishwamitra trying to help King Trishanku to gain entry into heaven and on that failure trying to create his own heaven for Trishanku. This is a great example of wasted energies expending what spiritual merit earned through severe penance. Although Sage vishwamitra was an accomplished sage, this example shows how difficult it is to keep one’s senses in check and not get mired in ego and false sense of determination.

Srimad Bhagavat Gita commentary chapter 18 verse 31-32

 Chapter 18 verse 31-32               

“The intellect is considered in the mode of passion when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct. That intellect which is shrouded in darkness, imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of ignorance.” 

Intellect loses its power of discrimination in the mode of passion and is unable to distinguish between right and wrong conduct. 

On the other hand, Intellect in the mode of ignorance is completely dark about where the person is headed and wrongly thinks of all adharmic activities as dharmic, lies to be truth and bad to be good action. The person is completely clueless not just lazy.

Srimad Bhagavat Gita commentary chapter 18 verse 30

 Chapter 18 verse 30               

“The intellect is said to be in the nature of goodness, O Partha, when it understands what is proper action and what is improper action, what is duty and what is non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.” 

Thy intellect is blessed and said to be in the mode of goodness if it is equipped with the power to discriminate between proper and improper action, what is righteous duty and not, what needs to be feared and not and what action binds us with vasanas and what is liberating. This determination and discrimination comes from practice, control of the mind and Divine Grace in boatloads.

Srimad Bhagavat Gita commentary chapter 18 verse 29

 Chapter 18 verse 29               

“Hear now, O Arjuna, of the distinctions of intellect and determination, according to the three modes of material nature, as I describe them in detail.” 

Bhagwan talked about different modes of action. Now he illustrates different modes of the aspects which enable that action. The 2 key aspects or enablers are the intellect and the determination to perform action. Intellect or Buddhi is the instrument of the human being which aids in determining good from bad or evil. It provides discrimination or viveka for the person to determine right path. Determination on the other hand showcases the amount of grit one possesses to start, continue and complete the action.

Srimad Bhagavat Gita commentary chapter 18 verse 28

 Chapter 18 verse 28               

“A performer in the mode of ignorance is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and procrastinating.” 

I have always associated mode of ignorance or tāmasic nature as laziness or slothfulness only. Bhagwan’s description elaborates on such persons who exhibit ignorance of the immutable nature of the spirit or infinite possibility each of us possess. In addition to pure laziness, people who are not disciplined with their body, mind and time, transcending the limits of decency and societal norms while being vulgar, stubborn, deceitful and desperate are also considered as persons acting in the mode of ignorance.

Srimad Bhagavat Gita commentary chapter 18 verse 27

 Chapter 18 verse 27               

“The performer is considered in the mode of passion when he or she craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow.” 

The doer of action is considered to be performing in the mode of passion when they focus verily on the fruits of the action, is driven by need to acquire things and conquer milestones in comparison to others, their approach to actions are not pure minded, sometimes violet natured and is easily swayed by bouts of joy and sorrow resulting from the result of the action. A lot of us in corporate world behave this way majority of the time. There is also societal, peer and inherent vasanas for this passion to flare up in everyday life. Passion at work is required in moderation to get this accomplished but it should be done with total lack of doer ship.

Srimad Bhagavat Gita commentary chapter 18 verse 26

 Chapter 18 verse 26               

“The performer is said to be in the mode of goodness, when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoise in success and failure.”

 Bhagwan enumerated about three different modes of knowledge and action earlier. In this verse and in following verses, He is going to elaborate on the three modes of the doer itself. The person who does the action needs to be devoid of the doer ship and ego associated with the actor, not attached to the particular result of the action and performs the action with utmost zeal and “never say die” attitude. The result of the action doesn’t faze the individual whether the result is favorable or unfavorable. This has been stated thousands of years ago but still relevant to this day in order for peace of mind and eternal bliss in life.

Srimad Bhagavat Gita commentary chapter 18 verse 25

 Chapter 18 verse 25               

“That action is declared to be in the mode of ignorance, which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others.” 

Actions which have no connection to reality, started and undertaken with no regard to one’s health condition, financial condition and mental make-up or ability, which ignores the consequence and effect on others, is considered actions of ignorance. Bhagwan notes that such actions leads to decay of the person’s spiritual progress as well as the general decay of society itself. Metaphorically, it has been stated in the scriptures that such persons are relegated to the seven nether worlds. These worlds could be just construed as baser aspects of our mental state which doesn’t lend itself to a happy existence.

 

Srimad Bhagavat Gita commentary chapter 18 verse 24

Chapter 18 verse 24               

“Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of passion.” 

A lot of us in the corporate and business world as well as several other walks of life are driven by mode of passion or rajas. What are some of the traits exhibited in rajas? Constant worry for particular results of action, stress about outcome, pride in doer ship of action, selfish expectation of recognition of the work done and acknowledgement of help rendered. We want people to notice our presence in everything and “ego” takes a hurt if they don’t. We bring our ego to the center of the activity. A spiritual guide of mine used to chide me for this mode of mine and asked if everything I do is a project with a particular result to be obtained. It was a rude awakening then but I often catch myself getting into this mode. It is with divine grace and our own effort that we can get out completely from this mode and do activities with mode of purity.

Srimad Bhagavat Gita commentary chapter 18 verse 23

 Chapter 18 verse 23               

“Action that is in accordance with the scriptures, which is free from attachment and aversion, and which is done without desire for rewards, is in the mode of goodness.”

What is right, pure action? It could be very subjective. Bhagwan provides an unequivocal statement of purity in action. Purity has 3 criteria-needs to be in according to the Vedas (replace that with any other Divine scripture), drop the doer ship and desire for the result of the action and finally action is done free from any attachment or aversion towards that action. This debate or question has arisen in various ages, societies and people and have been provided different answers. Bhagwan’s answer is satisfying and the absolute truth since it is complete. What one doesn’t follow any scriptures to guide their action? What should one do? Following dharma-doing the right thing which supports the ability of the human being to attain divinity is the right action. Centering ourselves and mentally answering this question would prevent us from performing the inappropriate action at any time.

Srimad Bhagavat Gita commentary chapter 18 verse 22

 Chapter 18 verse 22               

“That knowledge is said to be in the mode of ignorance where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth.” 

“Ekam Sat, Vipraha Bahuda Vadanthi-There is one absolute truth, the wise talk about it in various ways”. This is the best summary of various true religions which highlights and promotes universal values such as love, compassion, truth and non-violence of body and mind. When partial or incomplete knowledge of the world and what is not true becomes the basis of existence, then the person’s actions emanating from this incomplete knowledge is said to be performed in the mode of ignorance or tāmasa and would drag one down the dreary path of sorrow and strife.

Srimad Bhagavat Gita commentary chapter 18 verse 21

 Chapter 18 verse 21               

“That knowledge is to be considered in the mode of passion by which one sees the manifold living entities in diverse bodies as individual and unconnected.” 

There are a few concepts in sanatana dharma stated such as matam and varna. Matam stands for opinion and later morphed to religion and sects. Varna stands for divisions in society based on dispositions of division of labor and path of least resistance for that individual to attain bliss and peace in their lives. Varna has been morphed to caste and discrimination over time. This decay or need to find differences between human beings is not restricted to sanatana dharma society but all through the world due to the mode of passion in which a lot of us operate. Rājasic tendencies force us to look at the world in the differences which exists in our own minds- by country, caste, religion, sex, background, origin of birth etc. Let us search for the absolute truth around us. Loving and Serving all is the highest service and behavior we all can have. 

Srimad Bhagavat Gita commentary chapter 18 verse 20

 Chapter 18 verse 20               

“Understand that knowledge to be in the mode of goodness by which a person sees one undivided imperishable reality within all diverse living beings.” 

That knowledge or wisdom which enables the person to view all creation as manifestation of the Supreme Divine and sees divinity in all sentient beings is said to be of pure or Sāttvik nature. The parochial differences don’t mean anything to this person and they are considered wise beings. I haven’t come across any great spiritual stalwart in the Sanatana dharma tradition who hasn’t welcomed all beings irrespective of religion and disposition into the path of spiritual seeking. That state clearly displays wisdom of the highest order.

Srimad Bhagavat Gita commentary chapter 18 verse 19

 Chapter 18 verse 19               

“Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you.” 

All the three factors which induce action is also of three modes of material nature. These three modes would distinguish all actions done by human beings. Sānkhya philosophy is one of the six core philosophies in sanatana dharma and covers the distinction between the immutable soul-purusha and material world-prakriti. It was postulated by Sage Kapila, an incarnation of Bhagwan Vishnu per Srimad Bhagavatam. Bhagwan Sri Krishna oftens refers to Sānkhya as basis of knowledge of the soul and the material world. Sānkhya, however doesn’t recognize the supreme soul or Paramatma-the philosophy is also called Nir-Iswara Sānkhya. The other 5 philosophies are Vaisesika, Nyaya, Sa-Isvara Sānkhya, Purva mimamsa, Uttara mimamsa (otherwise called Vedanta!). We will now explore the three modes of knowledge, action and doer in the next verses.

Srimad Bhagavat Gita commentary chapter 18 verse 18

 Chapter 18 verse 18               

“Knowledge, the object of knowledge, and the knower—these are the three factors that induce action. The instrument of action, the act itself, and the doer—these are the three constituents of action.” 

What prompts action of any kind? Three factors prompt action of any kind- Knowledge of why, what, who, when and how to act is the first factor. Without this knowledge an action is not initiated or desired. Second factor is the object of knowledge-for or of what this information for the action intended for- is it for job related task, or for accomplishing something for the family etc., and finally the third factor is the knower of the action itself. Who possess the knowledge of the action and the object of the knowledge?.

There are also 3 factors which constitute the action itself-Instrument of the action, doer and the action itself.

Srimad Bhagavat Gita commentary chapter 18 verse 17

 Chapter 18 verse 17               

“Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.” 

The persons who are sattvic in their disposition don’t attach themselves to the fruits of actions and don’t consider themselves as the doer. Actions may be happening from their instruments but there is no vasanas and effect of karma being generated out of those actions. That is because there is no doer ship in those actions. Doing one’s assigned duties without attachment is the key to liberation.

Srimad Bhagavat Gita commentary chapter 18 chapter 15-16

 Chapter 18 verse 15-16               

“These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.” 

Without coming together of body, soul, senses, effort and Divine Grace, nothing can be done. Without this knowledge, we think we do things- this is called doer ship and Bhagwan has earlier in Bhagavat Gita asked us to drop the doer ship. He says if we didn’t understand this concept, we would regard the soul as the doer. I would say we would regard different instruments as the doer based on our spiritual maturity. Newer souls would think the body and senses are performing the action, passionate men would think that their effort is delivering the action; evolved spiritual seekers recognize the soul different from body, senses and mind but still might think they are the doers. Only the enlightened beings and those who have surrendered their will to Divine realize the presence of GRACE in the scheme of things.

Srimad Bhagavat Gita commentary chapter 18 verse 14

 Chapter 18 verse 14               

“The body, the doer, the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.” 

Bhagwan elaborates on the five factors which enable all actions to be performed:

1.     Body

2.    Soul or Doer

3.    5 senses and 5 organs of actions

4.    Conscious effort

5.    Divine Grace

The first four are definitely needed to leverage field of action but divine grace is also needed to add the fertilizer to the soil for the land of action to be fertile and worthy of being tilled.

Srimad Bhagavat Gita commentary chapter 18 verse 13

 Chapter 18 verse 13               

“O Arjuna, now learn from me about the five factors that have been mentioned for the accomplishment of all actions in the doctrine of Sānkhya, which explains how to stop the reactions of karmas.” 

Bhagwan Sri Krishna has often referred to Sankhya philosophy propagated by Sage Kapila who was himself considered to be an incarnation of Lord Mahavishnu. When Bhagwan has asked us to renounce the desire for the fruits of action, then the natural question which arises is how to stop the reaction of karma or action. Bhagwan will explain the five factors which provide the basis for all actions and how to utilize these factors in order to derive desire less actions or no impact of the karmas.

Srimad Bhagavat Gita commentary chapter 18 verse 12

 Chapter 18 verse 12               

“The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter.” 

Those of us who perform action expecting a particular fruit or result of those actions, we will either get something pleasant, unpleasant or a mixture of both either right away in this lifetime or future lifetime. This is the law of karma. However when actions are performed without attachment or desire for results, then the action doesn’t leave any imprint on the soul and there is no residue of that action in this life or any other life. The residue of all actions are burnt at the altar of the Divine.

Srimad Bhagavat Gita commentary chapter 18 verse 11

 Chapter 18 verse 11               

“For the embodied being, it is impossible to give up activities entirely. But those who relinquish the fruits of their actions are said to be truly renounced.” 

Sanyasa or renunciation from worldly life is for a few people only. For the majority of us, what is prescribed by Bhagwan Sri Krishna is performance of actions without the desire for the fruit of action. This method of acting without attachment to the fruits of the action is considered true renunciation. This way we can all behave like water on lotus leaf- it is on it but never sticks to it.

Srimad Bhagavat Gita commentary chapter 18 verse 10

 Chapter 18 verse 10               

“Those who neither avoid disagreeable work nor seek work because it is agreeable are persons of true renunciation. They are endowed with the quality of the mode of goodness and have no doubts (about the nature of work).” 

The sattvic person’s disposition to every action exhibits equanimity and equipoise. Bhagwan Sri Krishna is himself a great example of such a person-sthitha Prajna-even keeled person. No action is disagreeable to these persons and they take everything in their stride. They don’t display overt excitement about even pious activities nor get sad to perform tough or difficult tasks. Every task is just there to be performed with utmost care and sincerity. There is no judgment involved in these actions. Today is Adi Shankara jayanti and he was one of these saints who prodded the society of his time to detach oneself from the material and attach ourselves to the Divine and dedicate all our actions to the Supreme. He has inspired millions of people ever since on the path of Advaita Vedanta and Sanatana Dharma. My sincere and humble prayers to his lotus feet on this occasion to take Bhagwan Sri Krishna and Jagadguru Adi Shankaracharya’s message to the entire world time and again.

Srimad Bhagavat Gita commentary chapter 18 verse 9

 Chapter 18 verse 9               

“When actions are taken in response to duty, Arjuna, and one relinquishes attachment to any reward, it is considered renunciation in the nature of goodness.” 

When actions are performed since it is meant to be done without any attachment to the fruits of the action, it is said to be performed in sattvic mode or purity in action. This is the essence of karma yoga or union of body, mind and spirit in perfect action without expectations. We all have actions which are difficult to perform or make us uneasy. Arjuna had this predicament of the choice of killing his own kith and kin. It is pretty hard to contemplate doing that even if one was born a warrior. It is not that he was not capable of executing that but was divided in his mind about the utility of the action. We all face this problem. Once we get on the spiritual path, we reach a point where it makes more sense to give it all up and walk away. However is that the best course of action to learn to be satchidananda- reaching existential bliss state? The best course of action is to exhaust our inherent vasanas by resorting to desire less actions which are performed always for the benefit of the world in general and people around us in particular.

Srimad Bhagavat Gita commentary chapter 18 verse 8

 Chapter 18 verse 8               

“To give up prescribed duties because they are troublesome or cause bodily discomfort is renunciation in the mode of passion. Such renunciation is never beneficial or elevating.” 

The reason for the Bhagavat Gita is to goad Arjuna from his slumber and delusion that carrying out a “not so pleasant” act of killing his own near and dear. This situation presents itself many times to all of us. We don’t want to perform duties and actions which are not pleasant for us either at body, mind, intellect or ego level. Even exercising to keep body fit is the right thing to do but many of us seldom do it due to laziness and pain to the body. Giving up such activities due to discomfort does not aid in our spiritual growth and they are decisions made out of passion or rajas. We think these decisions are great for us but they are not.