18ChapterBG Conclusion Numbered
Text Translation and Commentary by Dr. Radhakrishnan Sanskrit
Text, Transliteration and word to word Translation: Veeraswamy Krishnaraj Renunciation
is to be practiced not towards Work but to the
Fruits of Work. अर्जुन उवाच संन्यासस्य
महाबाहो तत्त्वमिच्छामि
वेदितुम् । त्यागस्य
च हृषीकेश पृथक्केशिनिषूदन
॥१८- १॥ arjuna
uvāca arjuna uvāca arjuna uvāca = Arjuna said: mahābāho2 = O mighty-armed one; hṛṣīkeśa9 = O Killer of Demon Kesi; icchāmi4 = I desire; veditum5 = to know; tattvam3 = the truth; sannyāsasya1 = of asceticism or renunciation;
ca7 = and; tyāgasya6 = of Tyaga; pṛthak9 = severally [one by one,
individually and comparatively = compare and contrast ]; keśi-niṣūdana10 = O Killer of Demon Kesi. 18.1 18.1. I
desire, O Mighty-armed (Kṛṣṇa), to know the true nature of renunciation
and of relinquishment, O Hṛṣīkeśa (Kṛṣṇa),
severally, O Keśiniṣūdana (Kṛṣṇa). Dr.
Radhakrishnan. The Gītā insists
not on renunciation of action but on action with renunciation of desire. This
is true saṁnyāsa, In this verse, saṁnyāsa
is used for the renunciation of all works and tyāga for
the renunciation of the fruits of all works. Not by karma, not by progeny or wealth but by tyāga or
relinquishment is release obtained.
I Dr. Radhakrishnan. The Gītā urges
that the liberated soul can remain in service even after liberation and is
opposed to the view which holds that, as all action springs from ignorance,
when wisdom arises, action ceases. The teacher of the Gītā considers the view, that
he who acts is in bondage and he who is free cannot act, to be incorrect. Dr. Radhakrishnan. 1
Na karmaṇā na prajayā dhanena tyāgam aike amṛtatvam
ānaśtuḥ श्रीभगवानुवाच काम्यानां
कर्मणां न्यासं
संन्यासं कवयो
विदुः । सर्वकर्मफलत्यागं
प्राहुस्त्यागं
विचक्षणाः ॥१८-
२॥ śrībhagavān
uvāca śrībhagavān uvāca The Blessed Lord said: śrībhagavān uvāca = Sri Bhagavan
said: kavayaḥ5 = the learned; viduḥ6 = know; sannyāsam4 =
renunciation; [is] nyāsam3 = renunciation; karmaṇām2 = of
actions; kāmyānām1 = attached to desire; vicakṣaṇāḥ10 = the
wise (the experienced); prāhuḥ8 = declare; tyāgam9 = Tyaga; [is] sarva7A-karma7B-phala7C-tyāgam7D = giving up7D the fruits7C of all7A actions7B.18.2 18.2.
The wise understand by renunciation the giving up of works prompted by
desire: the abandonment of the fruits of all works, the learned declare, is
relinquishment. Dr. Radhakrishnan. Inertia
or non-action is not the ideal. Action without any selfish desire or
expectation of gain, performed in the spirit that "I am not the doer, I
am surrendering myself to the Universal Self" is the ideal set before
us. The Gītā. does not teach
the complete renunciation of works but the conversion of all works into niṣkāma karma or desireless action. Saṁkara
however, contends that tyāga as taught here is applicable only to
karmayogins, while for jñānins complete abandonment of works is imperative.
He holds that knowledge is incompatible with work. Dr. Radhakrishnan. त्याज्यं
दोषवदित्येके
कर्म प्राहुर्मनीषिणः
। यज्ञदानतपःकर्म
न त्याज्यमिति
चापरे ॥१८- ३॥ tyājyaṁ
doṣavad ity eke karma prāhur manīṣiṇaḥ tyājyam1 doṣavat2 iti3 eke4 karma5 prāhuḥ6 manīṣiṇaḥ7 eke4 = Some; manīṣiṇaḥ7 = wise men; prāhuḥ6 = say or declare; karma5 = work or action; doṣavat2 = laden with evil; iti3 tyājyam1 = should be renounced1 thus3; ca12 = and; apare13 = others; [say] yajña8A-dāna8B-tapaḥ8C-karma8D = acts8D of
sacrifice8A, charity8B &
penance8C; [should] na9 tyājyam10 = not
be relinquished; iti11 = thus.18.3 18.3. Action should be given up as an evil, ' say some learned men:
others declare that 'acts of sacrifice" gift and penance are not to be
given up.' Dr. Radhakrishnan. निश्चयं
शृणु मे तत्र त्यागे
भरतसत्तम । त्यागो
हि पुरुषव्याघ्र
त्रिविधः संप्रकीर्तितः
॥१८- ४॥ niścayaṁ śṛṇu me tatra
tyāge bharatasattama niścayam1 śṛṇu2 me3 tatra4 tyāge5 bharata-sattama6 bharata-sattama6 = O the Best of Bharatas; niścayam1 = certainly; śṛṇu2 = hear; me3 = from Me; tatra4 = with regards to; tyāge5 = renunciation; tyāgaḥ7 = renunciation; hi8 = indeed; puruṣa-vyāghra8 = O tiger among men; saṁprakīrtitaḥ10 = is declared to be; trividhaḥ9 = of three kinds. 18.4 18.4. Hear now from Me, O Best of the
Bharatas (Arjuna), the truth about relinquishment: relinquishment" O
Best of men (Arjuna), has been explained as threefold. Dr. Radhakrishnan. Rāmānuja divides
relinquishment into (I) relinquishment of fruit, (2) relinquishment of the idea that the self is the agent and so of attachment also, and (3)
relinquishment of all idea of agency with the realization that the Lord is
the author of all action. Dr. Radhakrishnan. यज्ञदानतपःकर्म
न त्याज्यं कार्यमेव
तत् । यज्ञो
दानं तपश्चैव
पावनानि मनीषिणाम्
॥१८- ५॥ yajñadānatapaḥkarma na tyājyaṁ
kāryam eva tat yajña1 dāna2 tapaḥ3 karma4 na5
tyājyam6 kāryam7 eva8 tat9 karma4 = Acts;
[of] yajña1 =sacrifice; dāna2 18.5 . Acts
of sacrifice, gift and penance are not to be
relinquished but should be performed. For sacrifice, gift and penance are
purifiers of the wise. Dr. Radhakrishnan. Against the view that all action
should be abandoned, since it leads to bondage, the Gītā asserts that sacrifice, gift
and penances should not be abandoned. Dr. Radhakrishnan. एतान्यपि
तु कर्माणि सङ्गं
त्यक्त्वा फलानि
च । कर्तव्यानीति
मे पार्थ निश्चितं
मतमुत्तमम् ॥१८-
६॥ etāny api tu karmāṇi saṅgaṁ
tyaktvā phalāni ca etāni1 api2 tu3 karmāṇi4 saṅgam5 tyaktvā6
phalāni7 ca8 tu3 = But; etāni1 = these; karmāṇi4 = actions;
api2 = indeed; kartavyāni9 = should be performed;
tyaktvā6 = by renouncing; saṅgam5 =
attached; phalāni7 =
fruits; ca8= and; iti10 = thus; [it is] me11 = My; niścitam13 = firm/decided/entrenched; [and] uttamam15 = the best/the highest; matam14 = opinion; pārtha12 = O Pārtha .18.6 18.6. But even
these works ought to be performed, giving up
attachment and desire for fruits. This, O Pārtha (Arjuna), is my decided and final
view. Dr. Radhakrishnan. The teacher is decidedly for the
practice of Karmayoga. Actions are not to be set aside: only they have to be done without selfish attachment or expectation of
rewards. Salvation is not a matter of outward action or inaction. It is the
possession of the impersonal outlook and inner renunciation of ego. Saṁkara’s observation that
this does not refer to the devotees of wisdom who renounce all works (jñānaniṣṭāḥ
sarvakarma-saṁnyāsinaḥ)is not borne out by the text. Cp. Bṛhadāraṇyaka
Up, IV, 4, 22. "It is the Brahman whom the Brahmins wish to
know by the study of the Vedas, and also by means of sacrifice, gift, and
austerities performed without attachment." नियतस्य
तु संन्यासः कर्मणो
नोपपद्यते । मोहात्तस्य
परित्यागस्तामसः
परिकीर्तितः
॥१८- ७॥ niyatasya tu saṁnyāsaḥ karmaṇo
nopapadyate niyatasya1 tu2 saṁnyāsaḥ3 karmaṇaḥ4 na5 upapadyate6 tu2 = But; saṁnyāsaḥ3 =
renunciation; niyatasya1 = of prescribed/obligatory; karmaṇaḥ4 = acts/duty; [is] na5 = not; upapadyate6 = proper. parityāgaḥ9 = renunciation; tasya8 = of them [obligatory acts]; mohāt7 = because of delusion; parikīrtitaḥ11 = is said to be; tāmasaḥ10 = due to ignorance.18.7 18.7. Verily
the renunciation of any duty that ought to be done
is not right. The abandonment of it through ignorance is
declared to be of the nature of "dullness." Dr.
Radhakrishnan. दुःखमित्येव
यत्कर्म कायक्लेशभयात्त्यजेत्
। स कृत्वा
राजसं त्यागं
नैव त्यागफलं
लभेत् ॥१८- ८॥ duḥkham ity eva yat karma
kāyakleśabhayāt tyajet duḥkham1 iti2 eva3 yat4 karma5 kāya-kleśa-bhayāt6 tyajet7 yat4 =
Whatever; karma5 =
work; tyajet7 = one renounces; iti2 eva3 = thus indeed from [on account of'] duḥkham1 =
difficulty; [and] kāya-kleśa-bhayāt6 = for fear of bodily pain; saḥ8 = he; kṛtvā9 = having done; rājasam tyāgam10 = renunciation based on passion; na11 = does not;
eva12 = indeed; labhet14 = gain; tyāga-phalam13 = the fruits of renunciation 18.8 18.8. He who
gives up a duty because it is painful or from fear of physical suffering,
performs only the relinquishment of the "passionate' kind and does not
gain the reward of relinquishment. Dr. Radhakrishnan. कार्यमित्येव
यत्कर्म नियतं
क्रियतेऽर्जुन
। सङ्गं त्यक्त्वा
फलं चैव स त्यागः
सात्त्विको मतः
॥१८- ९॥ kāryam ity eva yat karma niyataṁ kriyaterjuna kāryam1
iti2 eva3
yat4 karma5
niyatam6 kriyate7
arjuna8 yat4 = Whatever; niyatam6 = obligatory; karma5 = action/duty; kriyate7 = is done; iti2 = thus; eva3 = indeed; [is] kāryam1 = prescribed duty; arjuna8= O Arjuna; tyaktvā10 = giving up; saṅgam9 = attachment; ca12 = and; phalam11 = fruits; saḥ14 = that; eva13 = indeed; mataḥ17 = is regarded; sāttvikaḥ16 = Sattvic; tyāgaḥ15 = renunciation.18.9 18.9. But he
who performs a prescribed duty as a thing that ought to be done, renouncing
all attachment and also the fruit-his relinquishment
is regarded as one of "goodness." Dr. Radhakrishnan. What ought to be done is what is in harmony with the
cosmic purpose. Dr. Radhakrishnan. न द्वेष्ट्यकुशलं
कर्म कुशले नानुषज्जते
। त्यागी सत्त्वसमाविष्टो
मेधावी छिन्नसंशयः
॥१८- १०॥ na dveṣṭy akuśalaṁ karma kuśale nānuṣajjate na1
dveṣṭi2 akuśalam3
karma4 kuśale5
na6 anuṣajjate7 [He who]
na1 = neither; dveṣṭi2 = hates; akuśalam3 = disagreeable; karma4 = action; na6 = nor; anuṣajjate7 = is attached to; kuśale5 = agreeable; [action]
[is] tyāgī8 = a renouncer; samāviṣṭaḥ10 = full of; sattva9 = Sattva/goodness; medhāvī11 = a wise man; chinna12 = having cut off; saṁśayaḥ13 = doubts. 18.10
न हि देहभृता
शक्यं त्यक्तुं
कर्माण्यशेषतः
। यस्तु कर्मफलत्यागी
स त्यागीत्यभिधीयते
॥१८- ११॥ na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇy
aśeṣataḥ na1
hi2 deha-bhṛtā3
śakyam4 tyaktum5
karmāṇi6 aśeṣataḥ7 [It is]
na1 = never; hi2 = indeed; śakyam4 = possible; [for] deha-bhṛtā3 = the corporeal being; [to] tyaktum5 = renounce; karmāṇi6 = actions; aśeṣataḥ7= entirely; tu9 = but; yaḥ8 = whoever; karma10A-phala10B-tyāgī10C = renounces10C fruits10B of actions10A; saḥ11 = he; abhidhīyate14 = is said to be; iti13 = thus; tyāgi12 = the renouncer. 18.11 18.11.It is
indeed impossible for any embodied being to abstain from work altogether. But
he who gives up the fruit of action he is said to be the relinquisher, अनिष्टमिष्टं
मिश्रं च त्रिविधं
कर्मणः फलम् । भवत्यत्यागिनां
प्रेत्य न तु संन्यासिनां
क्वचित् ॥१८- १२॥ aniṣṭam iṣṭaṁ miśraṁ ca trividhaṁ
karmaṇaḥ phalam aniṣṭam1
iṣṭam2 miśram3
ca4 trividham5
karmaṇaḥ6 phalam7 aniṣṭam1 = The undesirable (hell); iṣṭam2 = the desirable (gods); ca4 = and; miśram3 = mixed (humans): trividham5 = three kinds; [of] phalam7
= fruits/results; karmaṇaḥ6 = of actions; [that] bhavati8 = happen; pretya10 = after death; atyāginām9 = to the non-renouncer; tu12 = but; na11 = not; sannyāsinām13 = to the Sannyasis or renouncers; kvacit14 = at any time. 18.12 18.12.
Pleasant, unpleasant and mixed-threefold is the fruit of
action accruing after death to those who have not relinquished:
there is none whatever for those who
have renounced. S. considers atyāgins to be karmayogins and saṁnyāsins
to be those who have renounced all work except that which is essential for
the maintenance of the body. पञ्चैतानि
महाबाहो कारणानि
निबोध मे । सांख्ये कृतान्ते
प्रोक्तानि सिद्धये
सर्वकर्मणाम्
॥१८- १३॥ pañcaitāni mahābāho kāraṇāni nibodha me pañca1
etāni2 mahābāho3
kāraṇāni4 nibodha5
me6 nibodha5 = Learn; me6 = from Me; mahābāho3 = O Mighty-armed one; etāni2 = these; pañca1 = five; kāraṇāni4 = factors/causes; siddhaye10 = for fulfillment; sarva-karmaṇām11 = of all actions; proktāni9 = as said; sāṁkhye7 = in Sāṁkhya doctrinal; kṛtānte8 = conclusions. 18.13 18.13.O Mighty-armed (Arjuna), learn of Me, these five factors
.. for the accomplishment of all actions, as stated
in the Sāṁkhya doctrine. Sāṁkhya here means the
Vedanta. S. kṛtānte
is interpreted as the end of the kṛta
age, that is, as taught in the original
Sāṁkhya. अधिष्ठानं
तथा कर्ता करणं
च पृथग्विधम्
। विविधाश्च
पृथक्चेष्टा
दैवं चैवात्र
पञ्चमम् ॥१८- १४॥ adhiṣṭhānaṁ tathā kartā karaṇaṁ
ca pṛthagvidham adhiṣṭhānam1
tathā2 kartā3
karaṇam4
ca5 pṛthak6
vidham7 adhiṣṭhānam1 = The place (the body); tathā2 = also; kartā3
= the doer/the agent/the
experiencer/the enjoyer; pṛthak6 = different; vidham7= kinds; karaṇam4 = of the organs/instruments; ca5 = and; vividhāḥ8 = various; ca9 = and; pṛthak10 = different; ceṣṭāḥ11 = efforts; ca13 = and; eva14 = indeed; daivam12 = divinity; [are] atra15 = here; pañcamam16 = the fifth. 18.14 (the body1, the doer2, the organs3, efforts4 and divinity5) 18.13. The seat of action and likewise the agent, the instruments
of various sorts, the many kinds of efforts and providence being the fifth. adhiṣṭhāna
or the seat refers to the physical
body. kartā:
agent. He is, according to S., the phenomenal ego, upādhilakṣaṇo
avidyākalpito bhoktā, the psychophysical self which mistakes
the organism for the true self; for R. it is the individual self, the
Jīvātman; for Madhva, it is the supreme Lord Viṣṇu. The kartā or the agent is one of the five
causes of action. According to the Sāṁkhya doctrine, Puruṣa
or the self is a mere witness. Though, strictly speaking, the self is akartṛ
or non-doer, still its witnessing starts the activities of prakṛti and
so the self is included among the determining causes. cheṣṭā:
efforts: functions of the vital
energies within the body. daivam:
providence: represents the
non-human factor that interferes and
disposes of human effort. It is the wise, all-seeing will
that is at work in the world. In all human actions,
there is an unaccountable
element which is called luck, destiny, fate or the
force accumulated by the acts of one's past lives. It is called here daiva.1
The task of man is to drop a pebble into the pond of time and we may not see
the ripple touch the distant shore. We may plant the seed but may not see the
harvest which lies in hands higher than our own. Daiva or the superpersonal
fate is the general cosmic necessity, the resultant of all that has happened
in the past, which rules unnoticed. It works in the
individual for its own incalculable purposes. Belief in daiva should
not be an excuse for quiescence. Man is a term of transition. He is conscious
of his aim, to rise from his animal ancestry to the divine ideal. The pressure
of nature, heredity, and environment can be overcome
by the
will of man. 1 Cp, pūrvajanmakṛtaṁkarma tad
daivam iti kathyate. Hitopadesa. शरीरवाङ्मनोभिर्यत्कर्म
प्रारभते नरः
। न्याय्यं वा
विपरीतं वा पञ्चैते
तस्य हेतवः ॥१८-
१५॥ śarīravāṅmanobhir yat karma prārabhate naraḥ śarīra-vāṅ-manobhiḥ1
yat2 karma3
prārabhate4 naraḥ5 yat2 = Which [whatever]; karma3 = action; naraḥ5
= man; prārabhate4 = performs/does; śarīra-vāṅ-manobhiḥ1 = by body, speech and mind; nyāyyam6 = proper; vā7 = or; tasya12 = its; viparītam8 vā9 = opposite/reverse/contrary/perverse; ete11 = these; pañca10 = five; [are] hetavaḥ13 = the causes.18.15 18.14. Whatever
action a man undertakes by his body, speech or mind, whether
it is right or wrong, these five are its factors. तत्रैवं सति
कर्तारमात्मानं
केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न
स पश्यति दुर्मतिः
॥१८- १६॥ tatraivaṁ sati kartāram ātmānaṁ kevalaṁ
tu yaḥ tatra1
evam2 sati3
kartāram4 ātmānam5
kevalam6 tu7
yaḥ8 tu7 = But; tatra1
evam2 sati3 = that being so; yaḥ8
= he; paśyati9 = sees; kevalam6 = the pure; ātmānam5 = his own Self; kartāram4 = As the doer; saḥ12 = he; akṛta-buddhitvāt10 = due to lack of intelligence; na11 = never; paśyati13 = sees; [ and thus he is] durmatiḥ14 = one with perverse intellect. 18.16. 18.16.Such being the case, the man of
perverse mind who, on account of his untrained understanding, looks upon
himself as the sole agent, he does not see (truly). The agent is one factor among five
and so he misapprehends the facts when he looks upon the agent as the sole
cause. S. reads
"looks on the pure self as the doer." If he attributes agency to
the pure self, he misapprehends the facts. The ego is
generally taken to be the doer but it is only one of the main determinants
of human action, which are all the products of nature. When the ego is recognized as such, we are freed from its binding
influence and we live in the greater knowledge of the Universal Self, and in
that self-vision all acts are the products of prakṛti. यस्य नाहंकृतो
भावो बुद्धिर्यस्य
न लिप्यते । हत्वापि स इमाँल्लोकान्न
हन्ति न निबध्यते
॥१८- १७॥ yasya nāhaṁkṛto bhāvo buddhir yasya na lipyate yasya1
na2 ahaṅkṛtaḥ3
bhāvaḥ4 buddhiḥ5
yasya6 na7 lipyate8 yasya1 = He who; na2 = does not; [have] bhāvaḥ4 = the state of mind; [of] ahaṅkṛtaḥ3
= doership; yasya6 = whose; buddhiḥ5 = intelligence; [is] na7 = not; lipyate8= attached or tainted; api10 = even; hatvā9 = by killing; imān12 = these; lokān13 = beings; saḥ11 = he; na14 = does not; hanti15 = kill; na16 = nor; nibadhyate17 = is bound.18.17 18.17. He who is free from self-sense, whose understanding is not sullied, though he slay these people, he slays not
nor is he bound (by his actions). The
freed man does his work as the instrument of the Universal Spirit and for the
maintenance of the cosmic order. He performs even terrific deeds without any
selfish aim or desire but because it is the ordained duty. What matters is
not the work but the spirit in which it is done. "Though he slays from the
worldly standpoint" he does not slay in truth." S.1 This
passage does not mean that we can commit crimes with impunity. He who lives
in the large spiritual consciousness will not feel any need to do any wrong.
Evil activities spring from ignorance and separatist consciousness and from
consciousness of unity with the Supreme Self, only good can result. 1
laukikīm dṛṣṭim āśritya
ha vāpi…pāramrthikīṁ dṛṣṭim
āśritya na hanti. Knowledge and Action ज्ञानं ज्ञेयं
परिज्ञाता त्रिविधा
कर्मचोदना । करणं कर्म
कर्तेति त्रिविधः
कर्मसंग्रहः
॥१८- १८॥ jñānaṁ jñeyaṁ parijñātā
trividhā karmacodanā jñānam1
jñeyam2 parijñātā3
trividhā4 karma-codanā5 jñānam1 = Knowledge;
jñeyam2 = object of knowledge; [and] parijñātā3 = the
knower; [are] trividhā4 = three kinds; [of] karma-codanā5 = impeller to action. karaṇam6 = The sense
organs; karma7 = the
action; [and] karta8 = the doer; iti9 = thus; [are] trividhaḥ10 = three kinds; karma-saṅgrahaḥ11 = components of action [forming the aggregate].18.18 18.18. Knowledge,
the object of knowledge and the knowing subject, are the threefold incitement
to action: the instrument, the action and the agent are the threefold
composite of action. See XIII.20. Nature is
said to be the cause of effect, instrument and agent (ness) and the
soul is said to be the cause, in regard to the experience of pleasure and
pain. Karmacodanā refers to the mental
planning anti karmasaṁgraha to the actual execution of the action and
each has three aspects. ज्ञानं कर्म
च कर्ता च त्रिधैव
गुणभेदतः । प्रोच्यते
गुणसंख्याने
यथावच्छृणु तान्यपि
॥१८- १९॥ jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ jñānam1
karma2 ca3
kartā4 ca5
tridhā6 eva7
guṇa-bhedataḥ8
Knowledge, action
and the agent are said, in the science of modes, to be of three kinds only,
according to difference in the modes. Hear thou duly of these also. The
Sāṁkhya system is referred to and it is
authoritative in some matters though not in regard to the highest truth. Three
Kinds of Knowledge सर्वभूतेषु
येनैकं भावमव्ययमीक्षते
। अविभक्तं
विभक्तेषु तज्ज्ञानं
विद्धि सात्त्विकम्
॥१८- २०॥ sarvabhūteṣu yenaikaṁ bhāvam
avyayam īkṣate sarvabhūteṣu1 yena2 ekam3 bhāvam4 avyayam5 īkṣate6 īkṣate6
= One sees; sarvabhūteṣu1 = all beings; [in] ekam3 = One; avyayam5 = imperishable; bhāvam4 = Being; yena2 = by which; [that Being remains] avibhaktam7 = undivided; vibhakteṣu8 = in the divided; viddhi11 = know; tat9 = that; jñānam10 = knowledge; [is] sāttvikam12 = goodness.18.20 18.20. The knowledge by which
the one Imperishable Being is seen in all
existences, undivided in the divided, know that that
knowledge is of "goodness." पृथक्त्वेन
तु यज्ज्ञानं
नानाभावान्पृथग्विधान्
। वेत्ति
सर्वेषु भूतेषु
तज्ज्ञानं विद्धि
राजसम् ॥१८- २१॥ pṛthaktvena tu yaj jñānaṁ
nānābhāvān pṛthagvidhān pṛthaktvena1
tu2 yat3
jñānam4
nānā-bhāvān5
pṛthagvidhān6 tu2 = But; jñānam4 = knowledge; yat3 = which; vetti7 = knows or sees; sarveṣu8 = among all; bhūteṣu9 = beings; pṛthaktvena1 = because of separateness or individuality; nānā-bhāvān5
= distinct nature; [and] pṛthagvidhān6
= diverse condition; viddhi12 = know; tat10 = that; jñānam11 = knowledge; [comes] rājasam13 = from Rajas.18.21 Rajas: The principle of motion,
activity and disharmony constituent of Prakrti. (18.21) The knowledge which
sees multiplicity of beings in the different creatures, by reason of their separateness, know that that knowledge is of the nature of
"passion.'' यत्तु कृत्स्नवदेकस्मिन्कार्ये
सक्तमहैतुकम्
। अतत्त्वार्थवदल्पं
च तत्तामसमुदाहृतम्
॥१८- २२॥ yat tu kṛtsnavad ekasmin kārye saktam ahetukam yat1
tu2 kṛtsnavat3
ekasmin4 kārye5
saktam6 ahaitukam7 tu2 = But; tat11 = that; udāhṛtam13
= is said to be; tāmasam12 = of the nature of
Tamas; yat1 = which is; saktam6 = clinging/attached; ekasmin4 = to one; kārye5 = act; kṛtsnavat3 = as if it were the whole; ahaitukam7
= without regard to
the cause; ca10 = and; a-tattva-artha-vat8 = without regard to
knowledge of the Reality or Truth; [and therefore] alpam9 = is frivolous. 18.22 (18.22) But that which clings to one single effect as
if it were the whole, without concern for the cause, without grasping the
real, and narrow is declared to be of the nature of ''dullness.'' नियतं सङ्गरहितमरागद्वेषतः
कृतम् । अफलप्रेप्सुना
कर्म यत्तत्सात्त्विकमुच्यते
॥१८- २३॥ niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam niyatam1
saṅga-rahitam2 arāga-dveṣataḥ3
kṛtam4 tat8 = That; karma6 = action; yat7 = which; kṛtam4= is performed; [as]
niyatam1 = obligation; saṅga-rahitam2 = free from attachment; arāga-dveṣataḥ3 = without love or hatred; aphala-prepsunā5 = by one without attachment to
fruits; ucyate10 = is called; sāttvikam9 =
Sattva.18.23 Sattva = goodness. (18.23) An action which is obligatory, which is performed without attachment, without love or hate by one
undesirous of fruit, that is said to be of "goodness." यत्तु कामेप्सुना
कर्म साहंकारेण
वा पुनः । क्रियते
बहुलायासं तद्राजसमुदाहृतम्
॥१८- २४॥ yat tu kāmepsunā karma sāhaṁkāreṇa
vā punaḥ yat1
tu2 kāmepsunā3
karma4 sa-ahaṅkāreṇa5
vā6 punaḥ7 tu2 = But; karma4 = action; yat1 = which; kriyate8 = is done; kāmepsunā3 = by one
attached to fruits; [and] sa-ahaṅkāreṇa5 =
an egoistic person; vā6 = or;
punaḥ7 = again; bahula-āyāsam9 = with extraordinary effort; tat10 = that; udāhṛtam12 = is declared to be; rājasam11 = imbued with Rajas. 18.24 (18.24) But that action which is done in
great strain by one who seeks to gratify his desires or is impelled by
self-sense, is said to be of the nature of "passion." bahulāyāsam: with great strain. The consciousness of suffering, the
sense that we are doing something disagreeable, that we are passing through
grim suffering and toil takes away from the value of the act. To feel
consciously that we are doing something great, that we are sacrificing
something vital is a failure of the sacrifice itself. But when the work is undertaken for the cause, it is a labor of love and
sacrifice itself is not felt as a sacrifice. Doing unpleasant things from a
sense of duty, feeling the unpleasantness all the time is of the nature of
"passion," but doing it gladly in utter unself-conscious ness,
with a smile on the lips, as Socrates drank hemlock, is of the nature of
"goodness." It is the difference between an act of love and an act
of law, an act of grace and an act of obligation. अनुबन्धं
क्षयं हिंसामनवेक्ष्य
च पौरुषम् । मोहादारभ्यते
कर्म यत्तत्तामसमुच्यते
॥१८- २५॥ anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca
pauruṣam anubandham1
kṣayam2 hiṁsām3
anapekṣya4 ca5 pauruṣam6 tat11 =That; karma9 = work; yat10 = which; ārabhyate8 = is undertaken; mohāt7 = with delusion; anapekṣya4 = without regard to; anubandham1 = bondage/consequence; kṣayam2 = loss; hiṁsām3 = injury; ca5 = and; pauruṣam6= capability; ucyate13 = is regarded; tāmasam12 = Tamas.18.25 (18.25) The action which is undertaken through ignorance, without regard to
consequences or to loss and injury and without regard to one's human
capacity, that is said to be of ''dullness. " The effects of actions on others must
always be considered; only selfish aims are to be renounced. Three Kinds of Doer मुक्तसङ्गोऽनहंवादी
धृत्युत्साहसमन्वितः
। सिद्ध्यसिद्ध्योर्निर्विकारः
कर्ता सात्त्विक
उच्यते ॥१८- २६॥ muktasaṅgonahaṁvādī dhṛtyutsāhasamanvitaḥ muktasaṅgaḥ1
anahaṁvādī2 dhṛti-yutsāha-samanvitaḥ3 kartā6 = The doer/agent;
[who] muktasaṅgaḥ1 = is liberated from attachment; anahaṁvādī2 = is not egoistic in speech; dhṛti-yutsāha-samanvitaḥ3 = is endowed with determination and enthusiasm; [and] nirvikāraḥ5 = is unaffected by;
siddhi-asiddhyoḥ4 = success and failure; ucyate8 = is said to be; sāttvika7 = imbued with
Sattva. 18.26 (18..26) The doer who is free from attachment, who has no speech
of egotism, full of resolution and zeal and who is unmoved by success or failure-he is said to be of the nature of "goodness." रागी कर्मफलप्रेप्सुर्लुब्धो
हिंसात्मकोऽशुचिः
। हर्षशोकान्वितः
कर्ता राजसः परिकीर्तितः
॥१८- २७॥ rāgī karmaphalaprepsur lubdho hiṁsātmakośuciḥ rāgī1
karma-phala-prepsuḥ2 lubdhaḥ3
hiṁsa-ātmakaḥ4 aśuciḥ5 kartā7 =The doer/agent; rāgī1 = who is attached; karma-phala-prepsuḥ2 = who desires for fruits of actions; [is] lubdhaḥ3 = greedy; hiṁsa-ātmakaḥ4 = injurious by nature; aśuciḥ5 = impure/unclean; [and] harṣa-śoka-anvitaḥ6 = who is subject to joy and sorrow; parikīrtitaḥ9 = is proclaimed to
be; rājasaḥ8 = imbued with Rajas
.18.27 Rajas = motion and passion. (18.27) The doer who is swayed by passion,
who eagerly seeks the fruit of his works, who is greedy, of
harmful nature, impure, who is moved by joy and sorrow-he is
said to be of "passionate" nature. अयुक्तः
प्राकृतः स्तब्धः
शठो नैष्कृतिकोऽलसः
। विषादी
दीर्घसूत्री
च कर्ता तामस उच्यते
॥१८- २८॥ ayuktaḥ prākṛtaḥ stabdhaḥ śaṭhao
naiṣkṛtikolasaḥ ayuktaḥ1
prākṛtaḥ2 stabdhaḥ3
śaṭhaḥ4 naiṣkṛtikaḥ5
alasaḥ6 kartā10 = Doer/agent; [who]
ayuktaḥ1 = is unbalanced; prākṛtaḥ2 = uncultivated; stabdhaḥ3 = stubborn; śaṭhaḥ4 = deceitful; naiṣkṛtikaḥ5 = usurping; alasaḥ6 = lazy; viṣādī7 = despondent; ca9 = and; dīrghasūtrī8 = procrastinating; ucyate12 = is said to be; tāmasa11 = imbued with
Tamas.18.28 (18.28) The doer who is unbalanced, vulgar, obstinate, deceitful, malicious, indolent,
despondent and procrastinating he is said to be of the nature of ''dullness." prākṛtaḥ,: "quite
uncultured in intellect and like a child." Saṁkara. बुद्धेर्भेदं
धृतेश्चैव गुणतस्त्रिविधं
शृणु । प्रोच्यमानमशेषेण
पृथक्त्वेन धनंजय
॥१८- २९॥ buddher bhedaṁ dhṛteś caiva guṇatas trividhaṁ
śṛṇu buddheḥ1
bhedam2 dhṛteḥ3
ca4 eva5 guṇataḥ6
trividham7 śṛṇu8 śṛṇu8= Hear; trividham7 = the three kinds; [of] bhedam2 = differences; buddheḥ1 = of intellect; ca4 = and; dhṛteḥ3 = of steadiness; eva5 = indeed; guṇataḥ6 = according to the Gunas; procyamānam9 = that being said; aśeṣeṇa10 = fully; [and] pṛthaktvena11 = severally; dhanañjaya12 = O Dhananjaya. 18.29 (18.29) Hear now the threefold distinction of
understanding as also of steadiness, O winner of wealth (Arjuna), according
to the modes, to be set forth fully and separately. प्रवृत्तिं
च निवृत्तिं च
कार्याकार्ये
भयाभये । बन्धं मोक्षं
च या वेत्ति बुद्धिः
सा पार्थ सात्त्विकी
॥१८- ३०॥ pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye pravṛttim1
ca2 nivṛttim3
ca4 kārya-ākārye5
bhaya-abhaye6 buddhiḥ12 = Intellect;yā10 = by which;[ one] vetti11 = knows; pravṛttim1 = Pravrrti Marga; ca2 = and; nivṛttim3 = Nivrrti Marga; ca4 = and; kārya-ākārye5 = duty and unduteousness; bhaya-abhaye6 = fear and fearlessness; bandham7 = bondage; ca9 = and; mokṣam8 = liberation: sā13 = that [Buddhi]; pārtha14 = O Pārtha ; sāttvikī15 = is imbued with
Sattva.18.30. Sattva = virtue and goodness. kārya-ākārye5 = right action and wrong action; 'enjoined and prohibited action'. (Sankara). pravṛttim1 = Path of worldly action; nivṛttim3 = Path of spirituality or
renunciation, the path that leads through unfolding back to the spiritual
worlds; often called the path of light or luminous arc. (Theosophical
dictionary). (18.30) The understanding which knows action and
non-action, what ought to be done and what ought not to be done, what is to
be feared and what is not to be feared, what binds and what frees the soul
(that understanding), O Pārtha (Arjuna), is of the nature
of "goodness." यया धर्ममधर्मं
च कार्यं चाकार्यमेव
च । अयथावत्प्रजानाति
बुद्धिः सा पार्थ
राजसी ॥१८- ३१॥ yayā dharmam adharmaṁ ca kāryaṁ cākāryam
eva ca yayā1
dharmam2 adharmam3 ca4 kāryam5
ca6 akāryam6 eva7
ca8 buddhiḥ11 = Intellect; yayā1 = by which; prajānāti10 = it knows; ayathāvat9 = imperfectly/wrongly; dharmam2 = virtue; ca4 = and; adharmam3 = vice; ca6 = and; kāryam5 = permitted action; eva7 ca8
= as also; akāryam6 = prohibited action: sā12 = that [intellect]; pārtha13 = O Pārtha ; rājasī14 = is imbued with Rajas.18.31 Rajas = passion and motion. (18.3I) That by which one knows in a mistaken way the right
and the wrong, what ought to be done and what ought not to be done—that understanding, O Pārtha (Arjuna), is of the nature of
"passion." अधर्मं
धर्ममिति या मन्यते
तमसावृता । सर्वार्थान्विपरीतांश्च
बुद्धिः सा पार्थ
तामसी ॥१८- ३२॥ adharmaṁ dharmam iti yā manyate tamasāvṛtā adharmam1
dharmam2 iti3 yā4 manyate5 tamasā6
āvṛtā7 buddhiḥ11 = Intellect; yā4 = which; manyate5 = thinks; adharmam1 = vice; iti3 = thus; [as] dharmam2 = virtue; āvṛtā7 = is covered; tamasā6 = by darkness or ignorance; ca10 = and; [sees] sarva-arthān8 = all objects; viparītāñ9 = contrary [to
truth]: sā12 = that [intellect];
pārtha13 = O Pārtha ; tāmasī14 = is imbued with
Tamas.18.32 (18.32) That which, enveloped in darkness, conceives as
right what is wrong and sees all things in a perverted way (contrary to the
truth), that understanding, O Pārtha
(Arjuna), is of the nature of "dullness." Three Kinds of Steadiness धृत्या
यया धारयते मनःप्राणेन्द्रियक्रियाः
। योगेनाव्यभिचारिण्या
धृतिः सा पार्थ
सात्त्विकी ॥१८-
३३॥ dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ dhṛtyā1
yayā2 dhārayate3
manaḥ4 prāṇa5
indriya6 kriyāḥ7 avyabhicāriṇyā9 = Unswerving,
unfailing; dhṛtyā1 = determination; yayā2 = by which; dhārayate3 = one controls; manaḥ4
prāṇa5 indriya6 kriyāḥ7 = actions7 of mind4, breath5 and sense organs6; yogena8 = by Yoga: sā11 = that; dhṛtiḥ10 =
firmness/steadiness of attention; pārtha12 = O Pārtha ; sāttvikī13 = is imbued with
Sattva.18.33 (18.33) The unwavering steadiness by which, through
concentration, one controls the activities of the mind, the life breaths and
the senses, that, O Pārtha (Arjuna), is of the nature of "goodness." dhṛtiḥ,: steadiness
of attention which makes us aware of much that our ordinary vision is not
able to observe. Its power is proportional to our detachment from regrets
over the past and anxieties for the future. यया तु धर्मकामार्थान्धृत्या
धारयतेऽर्जुन
। प्रसङ्गेन
फलाकाङ्क्षी
धृतिः सा पार्थ
राजसी ॥१८- ३४॥ yayā tu dharmakāmārthān dhṛtyā
dhārayaterjuna yayā1
tu2 dharma-kāma-arthān3
dhṛtyā4 dhārayate5
arjuna6 arjuna6 = O Arjuna; tu2 = but; dhṛtyā4 = determination; yayā1 = by which; [one] dhārayate5 = holds fast; dharma-kāma-arthān3 = duty, desire and wealth; prasaṅgena7 = with attachment; phala-ākāṅkṣī8 = desirous of fruits:; sā10 = that; dhṛtiḥ9 = determination; pārtha11 = O Pārtha; rājasī12 = is imbued with Rajas.18.34 (18.34) The steadiness by which one
holds fast to duty, pleasure, and wealth desiring the fruit in consequence
thereof-that, O Pārtha (Arjuna), is of the nature of
"passion." यया स्वप्नं
भयं शोकं विषादं
मदमेव च । न विमुञ्चति
दुर्मेधा धृतिः
सा पार्थ तामसी
॥१८- ३५॥ yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ
madam eva ca yayā1
svapnam2 bhayam3 śokam4
viṣādam5 madam7 eva8 ca9 dhṛtiḥ13 = Determination; yayā1 = by which; durmedhā12 = a fool; na10 = never; vimuñcati11 = gives up; svapnam2 = dream; bhayam3 = fear; śokam4 = grief; viṣādam5 = despondence; ca9= and;
madam7 = conceit: eva8 = indeed; sā14 = that
[determination]; pārtha15 = O partha; tāmasī16 = is imbued with Tamas.18.35 (18.35) That steadiness by which a
fool does not give up sleep, fear, grief, depression and arrogance, that, O
Partha (Arjuna), is of the nature of dullness. सुखं त्विदानीं
त्रिविधं शृणु
मे भरतर्षभ । अभ्यासाद्रमते
यत्र दुःखान्तं
च निगच्छति ॥१८-
३६॥ sukhaṁ tv idānīṁ trividhaṁ śṛṇu
me bharatarṣabha sukham1
tu2 idānīm3
trividham4 śṛṇu5
me6 bharatarṣabha7 tu2 = But; idānīm3 = now; śṛṇu5 = hear; me6 = from Me; bharatarṣabha7
= O the Best of Bharatas; sukham1 = happiness; [is of] trividham4 = three kinds; yatra10 = which; ramate9 = one enjoys; abhyāsāt8 = by practice;
ca12 = and; nigacchhati13 = attains; duḥkhāntam11 = end of suffering. 18.36 (18.36) And now hear from Me, O Best of the
Bharatas (Arjuna), the three kinds of happiness, That in which a
man comes to rejoice by long practice and in which he reaches the end of his
sorrow. यत्तदग्रे
विषमिव परिणामेऽमृतोपमम्
। तत्सुखं सात्त्विकं
प्रोक्तमात्मबुद्धिप्रसादजम्
॥१८- ३७॥ yat tadagre viṣam iva pariṇāmemṛtopamam yat1
tat2 agre3
viṣam4 iva5
pariṇāme6 amṛta7
upamam8 tat2 = That; sukham10 = happiness; yat1 = which; [is] iva5 = like; viṣam4 = poison; agre3 = at the outset; [and] pariṇāme6 = at the end; upamam8
= comparable to; amṛta7 = nectar: tat9 = that [happiness];
sāttvikam11 = imbued with
Sattva; proktam12 = is said; ātma-buddhi-prasādajam13 = to arise from the Grace of the intellect of the Self. 18.37 (18.37) That happiness which is like poison at first
and like nectar at the end, which springs
from a clear understanding of the Self is said to be of the nature of
"goodness." विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्
। परिणामे विषमिव
तत्सुखं राजसं
स्मृतम् ॥१८- ३८॥ viṣayendriyasañyogād yat tad agremṛtopamam viṣaya1
indriya2 saṁyogāt3
yat4 tat5
agre6 amṛtopamam7 tat5 = That; sukham12 = happiness; yat4 = which; [arises from] viṣaya1
indriya2 saṁyogāt3
= contact3 between sense organs2 and objects of the senses1; [is] amṛtopamam7
= like ambrosia; agre6 = at the outset; [and] iva10 = like; viṣam9 = poison; pariṇāme8 = at the end: tat11 = that [happiness]; smṛtam14 = is said to be; rājasam13 = imbued with Rajas.18.38 (18.38) That happiness which arises from the
contact of the senses and their
objects and which is like nectar at first but like poison at the
end-such happiness is recorded to be ''passionate. " यदग्रे चानुबन्धे
च सुखं मोहनमात्मनः
। निद्रालस्यप्रमादोत्थं
तत्तामसमुदाहृतम्
॥१८- ३९॥ yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ yat1
agre2 ca3
anubandhe4 ca5
sukham6 mohanam7
ātmanaḥ8 tat13 = That; sukham6 = happiness; yat1 = which; [is] mohanam7 = delusive; ātmanaḥ8
= of the self; agre2 = in the beginning; ca3 = and; anubandhe4 = at the end; [which] uttham12 = rises; [from] nidrā9 = sleep; ālasya10 = laziness; ca5 = and; pramāda11 = negligence; udāhṛtam15 = is declared to be; tāmasam14 = imbued with Tamas.18.39 (18.39) That happiness which deludes the soul both at the beginning and at the end and which arises from sleep, sloth and negligence—that is declared to be of the nature of ''dullness." Happiness is the universal aim of life. Only it is of
different kinds according to the modes which dominate our nature. If the
tamas predominates in us, we are satisfied with violence and inertia,
blindness and error. If rajas prevails, wealth and
power, pride and glory give us happiness. True happiness of human beings lies
not in the possession of outward things but in the fulfilment of the higher
mind and spirit, in the development of what is most inward in us. It may mean
pain and restraint but it will lead us to joy and freedom. We can pass from the
happiness of knowledge and virtue to the eternal calm and joy, ānanda of
the spirit, when we become one with the Highest Self and one with all beings. न तदस्ति पृथिव्यां
वा दिवि देवेषु
वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं
यदेभिः स्यात्त्रिभिर्गुणैः
॥१८- ४०॥ na tad asti pṛthivyāṁ vā divi deveṣu vā
punaḥ na1
tat2 asti3
pṛthivyām4 vā5
divi6 deveṣu7
vā8 punaḥ9 asti3 = There is; na1 = no; tat2 = such; sattvam10 = being or entity; pṛthivyām4 = on earth; vā5 = or; divi6 = in heaven; vā8 = or; punaḥ9
= again;
deveṣu7 = among the gods; yat13 = who/which; syāt15 = is/can be; muktam12 = free; ebhiḥ14 = from these; tribhiḥ16 = three; guṇaiḥ17 = Gunas; prakṛti-jaiḥ11 = born of Nature.18.40 (18.40) There is no creature either on earth or again among the gods in heaven, which is free from the three modes
born of nature. ब्राह्मणक्षत्रियविशां
शूद्राणां च परन्तप
। कर्माणि प्रविभक्तानि
स्वभावप्रभवैर्गुणैः
॥१८- ४१॥ brāhmaṇakṣatriyaviśāṁ
śūdrāṇāṁ ca paraṁtapa brāhmaṇa-kṣatriya-viśām-śūdrāṇām-ca1
parantapa2- karmāṇi3 pravibhaktāni4 svabhāva-prabhavaiḥ5 guṇaiḥ6 18.41 parantapa2
= O Parantapa; brāhmaṇa1A-kṣatriya1B-viśām1C-ca1D-śūdrāṇām1E
= of the Brahmanas1A, Ksatriyas1B, Vaisyas1C, and1D Sudras1E: karmāṇi3 = their activities; pravibhaktāni4 = are separated/distinguished;
[according to] guṇaiḥ6 = Gunas; svabhāva-prabhavaiḥ5 = born of their own inherent disposition.18.41 (18.4I) Of Brahmins, of Kṣatriyas, and
Vaiśyas as also of Śūdras, O Conqueror of the foe (Arjuna), the activities are distinguished, in accordance with the qualities born of their
nature. The fourfold order is not peculiar to Hindu society. It
is of universal application. The classification depends on types of human
nature. Each of the four classes has certain well-defined characteristics
though they are not to be regarded as exclusive.
These are not determined always by heredity.
The Gītā cannot be used to support the existing social order with its rigidity
and confusion. It takes up the theory of the four orders and enlarges its
scope and meaning. Man's outward life must express his inward being; the
surface must reflect the profundity. Each individual has his inborn nature,
svabhāva, and to make it effective in his life is his duty, svadharma.
Each individual is a focus of the Supreme, a fragment of the Divine. His
destiny is to bring out in his life this divine possibility. The one Spirit
of the universe has produced the multiplicity of souls in the world, but the idea
of the Divine is our essential nature, the truth of our being, our
svabhāva, and not the apparatus of the guṇas, which is only the
medium for expression. If each
individual does what is appropriate to him, if he follows the law of his
being, his svadharma, then God would express Himself in the free volitions of human
beings. All that is essential for the world will be done
without a conflict. But men rarely do what they ought to do. When
they undertake to determine events believing that they know the plan of the
whole, they work mischief on earth. So long as our work is
done in accordance with our nature, we are righteous, and if we
dedicate it to God, our work becomes a means of spiritual perfection. When
the divine in the individual is completely manifested,
he attains the eternal
imperishable status, śāsvataṁ padam avyayam.1 The
problem that human life sets to us is to discover our true self and live
according to its truth; otherwise we would sin against our nature. The
emphasis on svabhāva indicates that human beings are to be treated as individuals and not as types. Arjuna is told that he who fights gallantly as a warrior becomes
mature for the peace of wisdom. There are four broad types of nature and answering to
them are four kinds of social living. The four classes are
not determined by birth or colour but by psychological characteristics
which fit us for definite functions in society. I XVIII, 56. शमो दमस्तपः
शौचं क्षान्तिरार्जवमेव
च । ज्ञानं विज्ञानमास्तिक्यं
ब्रह्मकर्म स्वभावजम्
॥१८- ४२॥ śamao damas tapaḥ śaucaṁ kṣāntir
ārjavam eva ca śamaḥ1
damaḥ2 tapaḥ3
śaucam4 kṣāntiḥ5
ārjavam6 eva7
ca8 śamaḥ1
damaḥ2 tapaḥ3
śaucam4 kṣāntiḥ5 ārjavam6
jñānam9 vijñānam10 ca8 eva7
āstikyam11 = Tranquility1,
self-control2, austerity3, purity4, patience5,
honesty6, knowledge9, wisdom10, and8
indeed7 belief in God11; [are] brahma-karma12 = duty of Brahmana;
svabhāvajam13 = born of his innate disposition.
18.42 (18.42) Serenity, self-control, austerity, purity, forbearance and uprightness, wisdom, knowledge and faith in religion, these
are the duties of the Brahmin, born of his nature. Those who belong to the order of Brahminhood are expected to possess mental and moral qualities. Cp, Dhammapada,
393: "Not by matted hair, nor by lineage, nor by birth is
one a Brahmin. He is a Brahmin in whom there are truth and
righteousness." Power corrupts and blinds insight. Uncontrolled power is
fatal to mental poise. So the Brahmins eschew direct power
and exercise a general control through persuasion and love and save
the wielders of power from going astray. शौर्यं तेजो
धृतिर्दाक्ष्यं
युद्धे चाप्यपलायनम्
। दानमीश्वरभावश्च
क्षात्रं कर्म
स्वभावजम् ॥१८-
४३॥ śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy
apalāyanam śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe
cāpy apalāyanam śauryam1
tejaḥ2 dhṛtiḥ3
dākṣyam4 yuddhe5
ca6 api7
apalāyanam8 śauryam1 = Heroism; tejaḥ2 = boldness; dhṛtiḥ3 = determination; dākṣyam4 = skill; ca6 = and; api7 = also; apalāyanam8
= not running away;
yuddhe5 = from battle; dānam9 = generosity; ca11 = and; īśvarabhāvaḥ10 = lordliness; [are] karma13 = the duty; kṣātram12 = of a Ksatriya; svabhāvajam14 = born of his inherent
disposition.18.43 (18.43) Heroism, vigour, steadiness, resourcefulness,
not fleeing even in a battle, generosity and leadership, these
are the duties of a Kṣatriya born of his nature. Though the Kṣatriyas cannot claim to be spiritual
leaders, they have the qualities which enable them to adapt spiritual truths
to the requirements of action. कृषिगौरक्ष्यवाणिज्यं
वैश्यकर्म स्वभावजम्
। परिचर्यात्मकं
कर्म शूद्रस्यापि
स्वभावजम् ॥१८-
४४॥ kṛṣigaurakṣyavāṇijyaṁ vaiśyakarma
svabhāvajam kṛṣi-gaurakṣya-vāṇijyam1 vaiśya-karma2
svabhāvajam3 kṛṣi-gaurakṣya-vāṇijyam1 = Cultivation, cow protection, and trade; vaiśya-karma2 = duties of Vaisya; [are] svabhāvajam3
= born of his own nature; paricaryātmakam4 = the nature of service; [and] karma5 = duty; śūdrasya6 = of the Sudra; api7 = also; [are] svabhāva-jam8 = born of his own inherent disposition. 18.44 (18.44) Agriculture, tending cattle and trade are the
duties of a Vaiśya born of his nature; work of the character of service
is the duty of a Sudra born of his nature. It is not a question of identical opportunities
for all men to rise to the highest station in social life, for men differ in
their powers, but a question of giving equal opportunities for all so
that they may bring their respective gifts to fruition. Each one should have
the opportunity of achieving his human fullness, the fruits of wisdom and
virtue, according to his effort and condition. It makes little difference
whether we dig the earth or do business or govern a state
or meditate in a cell. The varṇa rules recognize that different men
contribute to the general good in different ways, by supplying directly
urgent wants of which all are conscious and by being in their lives and work
witnesses to truth and beauty. Society is a functional organization and all functions
which are essential for the health of society are to be
regarded as socially equal. Individuals of varying capacities are bound together in a living organic social system.
Democracy is not an attempt at uniformity which is impossible but at an
integrated variety. All men are not equal in their capacities but all men are
equally necessary for society, and their contributions from their different
stations are of equal value.1 1 Mr. Gerald
Heard in his book on Man the Master (1942) emphasizes the need for a
"quadritype organization of society." He writes: "It would
seem then, that there have always been present in human community four types or strata of consciousness. We have already
spoken of the first level. These are the eyes or antennae, the emergent seers
and sensitives.... Below the eyes are the hands; behind the forebrain are the motor centers. |