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.