CONTINUED FROM Vol 8 ISSUE 11

The subject, the object, and the knowledge of the object are the threefold driving force (or impetus) to an action. The eleven organs (of perception and action), the act, and the agent or the modes (Gunas) of material Nature are the three components of action. (18.18)

Three types of knowledge
Jnaan (Self-knowledge), Karm (Action), and Kartaa (Agent) are said to be of three types, according to the Guna theory of Saamkhya doctrine. Hear duly about these also. (18.19) The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided, such knowledge is in the mode of goodness. (See also 11.13, and 13.16) (18.20) The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of passion. (18.21) The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything, such knowledge is declared to be in the mode of darkness of ignorance (18.22)

Three types of action
Obligatory duty performed without likes and dislikes and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness. (18.23) Action performed with ego, with selfish motives, and with too much effort, is in the mode of passion. (18.24) Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one’s own ability, is said to be in the mode of ignorance. (18.25)

Three types of agent
The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good. (18.26) The agent who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and gets affected by joy and sorrow; is called passionate. (18.27) The agent who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant. (18.28)

Three types of intellect
Now hear Me explain fully and separately, O Arjun, the threefold division of intellect and resolve, based on modes of material Nature. (18.29) O Arjun, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation. (18.30) That intellect is in the mode of passion which cannot distinguish between righteousness (Dharm) and unrighteousness (Adharm), and right and wrong action, O Arjun. (18.31) That intellect is in the mode of ignorance which, when covered by ignorance, accepts unrighteousness (Adharm) as righteousness (Dharm) and thinks everything to be that which it is not, O Arjun. (18.32)

Three types of resolve, and the four goals of human life
That resolve is in the mode of goodness by which one manipulates the functions of the mind, Praan (bioimpulses, life forces) and senses for God-realization only, O Arjun. (18.33) That resolve is in the mode of passion by which one, craving for the fruits of work, clings to Dharm (Duty), Arth (Wealth), and Kaam (Pleasure) with great attachment. (18.34) That resolve is in the mode of ignorance by which a dull person does not give up sleep, fear, grief, despair, and carelessness, O Arjun. (18.35)

Three types of pleasure
And now hear from Me, O Arjun, about the threefold pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. (18.36) The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness. (18.37) Sensual pleasures that appear as nectars in the beginning, but become poison in the end, are in the mode of passion. (See also 5.22) (18.38) Pleasure that confuses a person in the beginning and in the end as a result of sleep, laziness, and carelessness, is in the mode of ignorance. (18.39) There is no being, either on the earth or among the celestial controllers (Devas) in the heaven, who can remain free from these three modes (Gunas) of material Nature (Prakriti). (18.40)

Division of labor is based on one’s ability
The division of labor into the four categories — Braahman, Kshatriya, Vaishya, and Shudr — is also based on the qualities inherent in people’s nature (or the natural propensities, and not necessarily as one’s birth right), O Arjun. (See also 4.13) (18.41) Intellectuals who have serenity, self-control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as Braahmans. (18.42) Those having the qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, charity, and administrative skills are called Kshatriyas or protectors. (18.43) Those who are good at cultivation, cattle rearing, business, trade, and industry are known as Vaishyas. Those who are very good in service and labor type work are classed as Shudras. (18.44)

Attainment of salvation through duty, discipline, and devotion
One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45) One attains perfection by worshipping the Supreme Being — from whom all beings originate, and by whom all this universe is pervaded — through performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46) One’s inferior natural work is better than superior unnatural work even though well performed. One who does the work ordained by one’s inherent nature (without selfish motives) incurs no sin (or Karmic reaction). (See also 3.35) (18.47) One’s natural work, even though defective, should not be abandoned, because all undertakings are enveloped by defects as fire is covered by smoke, O Arjun. (18.48)

The person whose mind is always free from selfish attachment, who has subdued the mind and senses, and who is free from desires, attains the supreme perfection of freedom from the bondage of Karm by renouncing selfish attachment to the fruits of work. (18.49) Learn from Me briefly, O Arjun, how one who has attained such perfection (or the freedom from the bondage of Karm) attains the Supreme Person, the goal of transcendental knowledge. (18.50) Endowed with purified intellect, subduing the mind with firm resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in yog of meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship — one becomes peaceful, free from the notion of “I” and “my”, and fit for attaining oneness with the Supreme Being (ParBrahm). (18.51-53)

Absorbed in the Supreme Being (ParBrahm), the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains My Paraa-Bhakti, the highest devotional love. (18.54) By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. (See also 5.19) (18.55) A KarmaYogi devotee attains Moksh, the eternal immutable abode, by My grace — even while doing all duties — – just by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56) Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me and resort to KarmaYog. (18.57) When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But, if you do not listen to Me due to ego, you shall perish. (18.58)

Karmic bondage and the free will
If due to ego you think: I shall not fight, your resolve is vain. Because, your own nature will compel you (to fight). (18.59) O Arjun, you are controlled by your own nature-born Karmic impressions (Samskaar). Therefore, you shall do — even against your will — what you do not wish to do out of delusion. (18.60) The Supreme Lord, abiding as the controller (Ishvar) in the causal heart (or the inner psyche) of all beings, O Arjun, causes them to act (or work out their Karm) like a puppet (of Karm) mounted on a machine. (18.61) Seek refuge in the Supreme Lord (Krishn or Ishvar) alone with loving devotion, O Arjun. By His grace you shall attain supreme peace and the Eternal Abode (ParamDhaam). (18.62) Thus, I have explained the knowledge that is more secret than the secret. After fully reflecting on this, do as you wish. (18.63)

Path of surrender is the ultimate path to God
Hear once again My most secret, supreme word. You are very dear to Me; therefore, I shall tell this for your benefit. (18.64) Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. (18.65)