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.

Srimad Bhagavat Gita commentary chapter 18 verse 7

 Chapter 18 verse 7               

“Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance.” 

There are several people in India who give up a tough life and become a renunciate. More often than not, they become fringe elements in society, drug addicts and drag on the resources of the society as glorified beggars and parasites. This is not the concept of renunciation prescribed by Bhagwan. There is a reason why each of us souls has been provided the life we have been given. To act diligently our prescribed duties and exhaust our vasanas and develop invaluable learning of the eternal aspects of love, compassion, charity, penance, truth and non-violence etc. Renouncing prescribed duties just because it is hard is the highest form of ignorance.

Srimad Bhagavat Gita commentary chapter 18 verse 6

 Chapter 18 verse 6               

“These activities must be performed without attachment and expectation for rewards. This is my definite and supreme verdict, O Arjuna.” 

Sacrifice or other pious actions, charity and austerities/penance needs to be done with no intent on particular results or desire of obtaining something in return- recognition, fame, praise, even good merit. Bhagwan states this as a dictum and strong opinion! Even though Bhagwan knows that this is the absolute truth of how the universal laws work and how laws of karma work, he still states it as his “matam” or opinion. The real leader of men will always lead by example and here Bhagwan’s humility is for everyone to notice and follow.

Srimad Bhagavat Gita commentary chapter 18 verse 4-5

 Chapter 18 verse 4-5               

“Now hear my conclusion on the subject of renunciation, O tiger amongst men, for renunciation has been declared to be of three kinds. Actions based upon sacrifice, charity, and penance should never be abandoned; they must certainly be performed. Indeed, acts of sacrifice, charity, and penance are purifying even for those who are wise.” 

Bhagwan calls Arjuna tiger among men. He calls him that since he declares that only the truly brave person is about to perform actions without desire of particular results. These desire less actions are ultimate acts of bravery of the human spirit. As discussed in chapter 17, Bhagwan confirms that noble acts such as sacrifice, charity and penance should never be abandoned. These actions should however be done in a wise manner with pure intention in order to gain the appropriate merit.

Srimad Bhagavat Gita commentary chapter 18 verse 3

 Chapter 18 verse 3               

“Some learned people declare that all kinds of actions should be given up as evil, while others maintain that acts of sacrifice, charity, and penance should never be abandoned.” 

Bhagwan Sri Krishna plays the role of the ideal teacher who doesn’t take sides initially, presents multiple views and provides reason why a particular view is recommended. In this verse, he presents two philosophies related to action- the sankhya philosophy prevalent during the dwapara yuga times of Sri Krishna says that all action could have unintended consequences and therefore detest from all actions. On the other hand, the Vedic scriptures ask us to perform sacrifices, charity and austerities all the time. Which advise or opinion should be followed? Adi Shankara would have said follow the Vedas and so did Kanchi Mahaperiyava and my Guruji as well. When in doubt, follow the scriptures. We shall see what Bhagwan Sri Krishna’s advice would be.

Srimad Bhagavat Gita commentary chapter 18 verse 2

 Chapter 18 verse 2               

“Bhagwan Sri Krishna said: Giving up of actions motivated by desire is what the wise understand as sanyāsa. Relinquishing the fruits of all actions is what the learned declare to be tyāga.” 

“Sanyāsa” is not complete cessation of actions. People who renounce the world still do daily actions to sustain their body, mind, intellect constitution. None of their actions are driven by desire of particular results. On the other hand, “tyāga” is the action of giving up desire laden actions completely. For one to follow the path of tyāga, one doesn’t need to renounce the world, family and worldly order but live in this world like a tortoise which withdraws its limbs into their shell.

Srimad Bhagavat Gita commentary chapter 18 verse 1

 Chapter 18 verse 1               

“Arjuna said: O mighty-armed Krishna, I wish to understand the nature of sanyāsa (renunciation of actions) and tyāga (renunciation of the desire for the fruits of actions). O Hrishikesha, I also wish to know the distinction between the two, O Keshinisudan.” 

We arrive at the final chapter of this discourse of Bhagwan Sri Krishna with Arjuna. In this chapter, he confirms, summarizes all the concepts shared with Arjuna so far just like a good teacher would ensure understanding of the student of the lessons taught. Arjuna being a good student wants to learn everything and clear all his doubts. He now wants to know the distinction between different forms of renunciation- Renunciation of actions in total called sanyāsa and the renunciation of desire for the fruits of actions- tyāga. Arjuna refers to Krishna by two names- Hrishikesha- the controller of the senses and Keshinisudan- Slayer of demon Keshi who took the form of a wild horse and caused havoc among people. Keshinisudan also means, the one who controls unbridled desires as a metaphor of a wild horse of desires running amok in life. This reference to Krishna’s names is not coincidental but has poetic and spiritual significance being uttered in this verse where Arjuna is asking a very important question.

 

Srimad Bhagavat Gita commentary chapter 17 verse 28

 Chapter 17 verse 28 

“O son of Pritha, whatever acts of sacrifice or penance are done without faith, are termed as “Asat.” They are useless both in this world and the next.” 

To summarize chapter 17, Bhagwan Sri Krishna says that faith and attitude goes a long way in determining the appropriate fruits of every action. Every done with right attitude of surrender to the Divine is considered appropriate action. Anything done with passion or ignorance is considered “Asat”. They don’t gain any merit in this life or any future lives as well.

 

Srimad Bhagavat Gita commentary chapter 17 verse 26-27

 Chapter 17 verse 26-27 

“The word “Sat” means eternal existence and goodness. O Arjuna, it is also used to describe an auspicious action. Being established in the performance of sacrifice, penance, and charity, is also described by the word “Sat.” And so any act for such purposes is named “Sat.”” 

“Satchidananda” refers to a state of eternal existential bliss- Sat here refers to the existence itself and everything pure about that existence. Chit is the consciousness and ananda is the bliss. Similarly the expression “Om Tat Sat” refers to Supreme Divine’s existence as the primordial force in the entire Universe. When all our actions are done in this mode that everything is controlled by the divine and we are just instruments of these actions, we are known to be doing “Sat” karya or noble or auspicious action.

 

Srimad Bhagavat Gita commentary chapter 17 verse 25

 Chapter 17 verse 25 

“Persons who do not desire rewards of action, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity.” 

Further with starting all actions, austerities, sacrifices and charity with the primordial sound of Om, surrendering all actions to Supreme Divine-“Tat-That” will purify those actions and eliminate doer ship for all those actions. Sandhya vandanam (prayer at dawn, noon and dusk to the elements and the Divine) and other Vedic rites usually end with “OM TAT SAT BRAHMA ARPANAM ASTI” which means all that I did is surrendered completely to the parabrahmam which pervades the entire universe and all actions taken in it. Further it also ends with none of these material things are mine and belongs to Him alone. We may have lost some of this understanding since we do these rituals in the Sanskrit language and several of us don’t understand the meaning of what we are saying. Our ancestors have devised these daily actions which keeps us on the narrow righteous path always.

Srimad Bhagavat Gita commentary chapter 17 verse 24

 Chapter 17 verse 24 

“Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedic injunctions.” 

Bhagwan now explains the significance of the Vedic mantra “Om Tat Sat”. He declares that all sacrifices or actions, charity, penance or other austerities are well begun with “Om” utterance which signifies the union of all material energy in this universe with that spiritual energy of the divine. It is considered the primordial sound and rings true throughout the universe.

Srimad Bhagavat Gita commentary chapter 17 verse 23

 Chapter 17 verse 23 

“The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth, from the beginning of creation. From them came the priests, scriptures, and sacrifice.” 

Bhagwan explained thus far in this chapter the three modes of sacrifice, austerity and charity. Even the stipulations of goodness come from the Vedas which declares the transcendental nature of Universe in the essence of “Om Tat Sat”. Even the saatvic actions are still binding us to the maya of the Universe and so there is a need to break away from these attachments as well to reach the transcendental state.

Srimad Bhagavat Gita commentary chapter 17 verse 22

 Chapter 17 verse 22 

“And that charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is held to be of the nature of ignorance.” 

Mindful actions are the key to ensuring that those actions are done according to dharma and scriptures. It ensures that the person does the right thing. Charity is to be given to deserving persons who will use the resources for good deeds or to promote good in the world. Charity needs to be given in a respectful and thoughtful way at the right place and time and not given with contempt. Anything given with doer ship does not even qualify as charity in sanatana scriptures. Buddha was once asked by a king what merit he would get for all the charities he had done and Buddha said none whatsoever since it was done in a mode of ignorance and doer ship.

Srimad Bhagavat Gita commentary chapter 17 verse 21

 Chapter 17 verse 21 

“But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion.” 

There is a tamil saying that the “left hand should not know what the right hand is giving”. This means that charity needs to be done just for the sake of itself not to be famous, praised or expecting a return favor from it. I have experienced this myself that you wonder if the amount given was too much and you tend to regret if the receiving organization or person was deserving of so much or not. This kind of thought process and attitude is considered rajasic charity or charity done in the mode of passion. I am not surprised that I felt such thoughts considering the ship loads of rajas or passion in myself. A good balance of rajas, sattva and tamas is good for a balanced life and we need to ensure that those proportions don’t go out of balance.

Srimad Bhagavat Gita commentary chapter 17 verse 20

 Chapter 17 verse 20 

“Charity given to a worthy person simply because it is right to give, without consideration of anything in return, at the proper time and in the proper place, is stated to be in the mode of goodness.” 

“Skillful giving” is prescribed by Bhagwan Sri Krishna in this verse. My dad’s Guru, Swami Dayananda Saraswati used to stress on “Dhanena Adhanam Tara-Give more than you get” philosophy. All of us need to strive to give more than we get from the universe. Give more of our time, money, wealth, love, kindness etc. Charity is recommended to be given to worthy causes and people without expectation of anything in return. Charity needs to happen at the right place, right time and context and such acts are considered to be saattvic charity or charity of pure intent and from place of purity.

Srimad Bhagavat Gita commentary chapter 17 verse 19

 Chapter 17 verse 19 

“Austerity that is performed by those with confused notions, and which involves torturing the self or harming others, is described to be in the mode of ignorance.” 

There are yogis depicted standing on pins and needles or with very little clothing on extreme weather conditions. They might be exalted souls but present a wrong notion to society that austerities need to deny the body comforts. They don’t need to necessarily. Adi Shankara stresses “not” to emphasize on the body at all and treat it with respect and sustain it well but not accord it prime importance. Ignorant people are confused about notions of actions which either deprives themselves or actual cause harm to others while thinking they are doing something good.