THIS CHAPTER IS THE PINNACLE

Dnyaneshwar Maharaj says.  “This eighteenth chapter is like the pinnacle of a temple.  Once one sees it from a distance then he knows that the goal is near and it gives a feeling that one has actually met the deity inside.  Similarly, the eighteenth chapter brings the whole essence of the Gita in view. (18:31-32).  This eighteenth chapter reviews the entire Gita from beginning to end.” (18:43).

ARJUNA THINKS RENUNCIATION IS BETTER THAT ACTION

At the end of the seventeenth chapter Shri Krishna told Arjuna that actions done without any faith in Aum Tat Sat, the name of the Brahman, are evil and wrong.  Hearing this, Arjuna thought, “Shri Krishna is faulting persons involved in the ritualistic path.  But the individual doer of actions is really blinded by ignorance and basically does not understand the nature of God.  Then how should he know anything about Aum Tat Sat, the name of the Brahman?  Besides, as long as Raja and Tama have not gone from within him, his faith also would remain impure, then how would he have faith in the name of the Brahman?  (18:60-64).  These karmas (actions) are very mischievous.  Terrible calamities like birth and death are incorporated in them.  If by good fortune the actions are successfully completed then the doer acquires the worthiness for attaining knowledge otherwise the same action would cause his downfall.  Many impediments are faced by the time an action is completed then when would a follower of the path of action get his turn to be liberated? Therefore it is better to break away from this trap of the path of actions, to give up all actions and adopt the path of renunciation (sanyas) which has no shortcomings.  Renunciation and abandonment are two things in relation to which one does not hear about being affected by the karmas, and with the help of which  Self-realisation can be attained.  With their help the relation with the material world breaks.  Therefore it would be better to ask Shri Krishna to explain the nature of renunciation and abandonment. (18:66-72).  This eighteenth chapter contains the reply given by Shri Krishna to Arjuna’s question on this subject. (18:74).
Arjuna asked, “Shri Krishna, Sanyas (renunciation) and abandonment seem to be have the same meaning. Please explain to me if there is any difference between the two. (18:87-89).

ABANDONMENT AND RENUNCIATION

Shri Krishna said, “The two words are really different but they appear to you as having the same meaning which I agree is also correct in a way.  It is true that both words have the meaning which signifies abandonment but the reason why their meanings are different is that if all (ritualistic) actions are abandoned then it is called Sanyas but if only the fruits thereof are abandoned then it is called abandonment.  Now I shall explain to you about actions, the fruits of which are to be abandoned and about actions which are to be abandoned altogether. (18:90-93).

The routine actions take place naturally but actions with desire behind them do not take place without the will.  Actions with desire of fruits behind them such as Horse-sacrifice yajna, digging wells, gardens etc., gifting away lands, establishing new towns, performing rituals with a lot of formality etc., are rooted in personal desire and it binds the doer to the enjoyment of the fruits thereof. (18:97-100).

Arjuna, once you acquire a body you cannot say no to the birth and death phenomena (18:100), similarly one cannot avoid enjoying or suffering the fruits of one’s actions.  Just as one cannot avoid repaying a loan, once a desire-based action is done, the fruits thereof remain in waiting to make you enjoy or suffer for them. (18:103).  Even If a desire-based action occurs inadvertently, (18:104) it has the power to make you enjoy or suffer the fruits.  Therefore a seeker should be careful not to do such actions even in fun.  If performed, then they should be abandoned like poison.  This abandonment (of desire-based actions) is called Sanyas or renunciation.  Abandonment of desire-based actions means complete destruction of passions in one’s mind. (18:106-109).

Routine and incidental actions   The ritualistic actions which one has to perform such as at the time of an eclipse or when a guest comes are called incidental (Naimittic) actions. (18:111).  These are actually part of the routine duties but performed whenever an occasion arises and then it gets termed as incidental.  What one does in the morning, afternoon and evening are the daily routine actions (Nityakarma). (18:114-115).  This performance of routine actions is, like the fragrance within sandalwood, intrinsically virtuous and  cannot be avoided. (18:117).

Abandonment  Some people consider these routine and incidental actions as useless because they must be done routinely anyway.  But just as food gives satisfaction (to the taste-buds) and removes hunger, similarly these routine and incidental actions give all-round results. (18:119-120).  Performance of these routine and incidental actions removes the blemishes from one’s mind, raises one’s worth and because of it one reaches a good state in the after-world.  But even though one gains such fruits of the routine and incidental actions, one should abandon those fruits. (18:122-123).  Thus, while one should attentively perform the routine and incidental duties keeping oneself within the prescribed bounds, the fruits thereof should be abandoned totally.  This abandoning of the fruits of actions is called abandonment.  Thus I have explained to you abandonment and Sanyas (renunciation). (18:125-126).

Renunciation   When renunciation occurs the actions done with desire do not bother.  Prohibited actions are not done because they are prohibited and the routine and incidental actions  are automatically nullified  because of the abandoning of their fruits.

Trick of abandonment  Once all account of all the actions is nullified then Knowledge of the Self comes searching for you.  By this trick those who abandon the fruits of the routine and incidental actions and renounce the actions with desire acquire the knowledge of the Self. (18:127-130).  But those who do not adopt this trick but try to practice abandonment by guesswork do not at all achieve abandonment but get into more complications. (18:131).  The actions which are not fit to be abandoned should not be abandoned while those which should be abandoned should not be coveted.  If one misses the trick of abandonment then that abandonment becomes a burden.  But a truly detached person does not even think about the prohibited actions. (18:133-134).

People who are not able to free themselves of the desire of fruits of their actions charge that all actions are binding.  Just as a person who is slave to the taste-buds eats all sorts of food and blames it if he cannot digest it similarly persons incapable of abandoning the fruits but having desire for them blame the actions themselves and decide that they should be abandoned.  Some others say that rituals like yajna etc.  must be performed because there is no other means of purifying the mind.  If one has to succeed in purifying the mind quickly then there should not be indolence in performing actions capable of doing so. (18:135-139).  Actions should not be abandoned saying that they are arduous.  Many people turn their mind to ritualistic actions with such thoughts.  Thus, abandonment has become a debatable topic.  Now I shall explain to you properly the real nature of abandonment and remove any differences in thinking regarding it. (18:142-144).

THREE TYPES OF ABANDONMENT

Abandonment may be considered as of three types. I shall now explain to you which these three types are.  But even if I explain to you the three types of abandonment, understand that its essence is what I have told you just now.  Listen to Me who is all-knowing, for my definite opinion as to what truth is.  The seeker who is ever alert towards liberation from the bindings of this world should follow only this. (18:145-148).

Like a traveller who should not stop taking forward steps, one should not abandon the essential actions, namely yajna, charity and tapas. (18:149).  As long as one is not sure about Self-realisation one should not be nonchalant about these rituals.  On the other hand one should observe them with more attention according to one’s entitlement.  Performing more rituals is helpful for non-action. (18:152-154).  When actions (rituals) are performed quickly and according to the prescribed rules then the attributes Raja and Tama are destroyed completely. (18:156).  Action performed with faith destroys Raja and Tama and brings out the importance of the purity of the Sattva attribute.  To gain the purity of the Sattva attribute righteous actions are like places of pilgrimage.  The places of pilgrimage remove the external dirt while righteous deeds remove the internal dirt.  Therefore righteous deeds are the places of pilgrimage for attaining purity of the Sattva attribute. (18:158-160).  Like a river itself coming to the rescue of a drowning person, it is the actions which liberate a seeker from the binding.  There is a trick in doing actions which, though basically they are binding, make them work as the main cause of liberation.  Now I shall tell you about the trick which makes actions nullify themselves. (18:162-165).

He (who adopts the trick) does not swell by pride when the principle yajnas are being performed systematically. (18:166).  Just as a person going on a pilgrimage at the expense of others does not become proud about it, (18:167) similarly he performs the rituals systematically at appropriate times without carrying the ego that he is the doer.  He does not harbour any desire in his mind for the fruits of those rituals.  Arjuna, one should first give up expectations about the fruits and then start the action. (18:170-172).  He who does actions adopting this trick encounters the Self.  Therefore one should do actions giving up the desire for fruits and the I-am-the-body consciousness.  This is my message.  I repeat again and again that he who is tired of the bindings of life should not disobey this my command. (18:175-177).

Tamas abandonment  When one abandons angrily all actions, thinking that actions bind, I call that abandonment a Tamas abandonment.  It is like cutting one’s head because of the headache. (18:178-179).  Because of his confusion, the Tamas person does not understand the trick of eliminating the affliction of the actions by actions themselves.  Therefore he abandons the duties which have come to his lot by his Swadharma.  You should not even touch such a Tamas person. (18:182-183).

Rajas abandonment  Even while knowing fully what his entitlements and duties are, he is indolent about them fearing the labour involved. (18:184).  Or else, he begins an action knowing that it is so prescribed but as soon as it becomes laborious he abandons it in the middle.  He says.  “It is by great fortune that I have got an admirable thing like this body, then why should I make it toil like a sinner?  If happiness is to be gained later by doing actions now then I do not want it.  Why not make best of the luxuries I have now?”  Abandoning actions because they are laborious is called Rajas abandonment.  This is also an abandonment but it does not give the fruits of one because he foregoes actions due to of his attachment to the body.  (18:189-193, 195).

With the rise of Knowledge, all actions vanish along with the ignorance and that is really an abandonment of actions which leads to liberation.  He who abandons actions out of ignorance does not gain this liberation.  Therefore the Rajas abandonment should not be considered as abandonment.  Now, while on the subject, listen also to which abandonment leads to liberation.(18:196-199).

Sattvic abandonment   He performs systematically, as prescribed and with love, whatever actions have come to his lot naturally as his entitlement (according to his caste).  But he does not keep in mind that it is he who is performing them.  Also he abandons the desire of their fruits. (18:200-201).  Actually, ego about actions and desire for fruits are the ones which are called bindings of the actions.  One who keeps away from these two while performing prescribed actions does not become unhappy.  The most superior tree of abandonment begets the large fruits of liberation therefore this abandonment is known in the world as Sattvic abandonment. (18:205-207).

When actions are abandoned after abandoning the fruits the attributes Raja and Tama get destroyed.  Then the pure Sattvic attribute causes the light of Self-realisation to shine and removes the illusion of the reality of the world. (18:210-211).

The duties which fall to his lot due to the past karmas are, in his view, without blemish hence he does not bother about happiness or sorrow.  He is not excited by the thought that a duty is auspicious or  unhappy by taking it to be inauspicious.  He does not carry any doubts in his mind about whether a particular duty is auspicious or not.  When the feelings of duality that “This is the duty” and “I am the doer of that duty”  which separate the duty and the doer, do not enter his mind then it is an abandonment of Sattvic type.  With this manner of abandonment actions are completely abandoned.  If they are abandoned in any other manner then they bind you more. (18:212-217).

Turning actions into non-actions   Those who are indolent about their duties after they acquire the body are rustic simpletons. (18:218).  Is it not foolish to try to abandon actions as long as the impression that I am the body is sustained? One can erase the sandal-paste put on the forehead but how can the writing of one’s future on it be erased? One can stop the prescribed rituals after they are begun but how can the actions of the body be stopped? Because, even if a person is asleep, the action of his breathing continues automatically and it continues even if he sits doing nothing.  The actions which are associated with the body cannot be abandoned while we live or even after death.  It can be abandoned only by one trick and that is, while doing the actions one should not be in the clutches of the desire of  the fruits thereof.  If the fruits of the actions are offered to God then by his benevolence one attains Self-realisation and that destroys all actions along with the ignorance.  Abandoning actions in this manner is the real abandonment.  Therefore he who has abandoned actions in this way is great abandoner.  I am again telling you that he alone should be considered as true abandoner in these three worlds who, by abandoning the fruits of actions has turned them into non-actions. (18:222-232).

Unfavourable, favourable and mixed actions    Arjuna,  action is of three types and they alone have to enjoy or suffer for it, who do not give up the desire for the fruits.  After begetting a daughter her father is released from his ties to her only when he gives her away in marriage and the son-in-law who accepts her  gets caught in them. (18:233-234).  Whether one does the action out of the ego of one’s capability or after abandoning the desire of its fruits, the action alone cannot bind the doer in either case.  Only he who desires the fruits gains them.  But he who does not accept the fruits even after doing the action does not take rebirth anywhere in these three worlds because it is the result of the fruits of the actions.  Deities, humans and immovable life constitute what is known as the world and are themselves result of three different types of fruits of actions.  The same action is of three types, namely unfavourable, favourable and mixed. (18:236-240).

The fruits of actions of those who are full of lust and transgress in their behaviour by doing forbidden evil deeds and are reborn in low forms such as worms, insects,  earth, stones etc., because of that are called unfavourable fruits of action. (18:241-242).

The fruits of actions of those who respect Swadharma and do meritorious deeds according to one’s entitlement as prescribed in the Vedas and then attain the bodies of deities like Indra etc., are known as favourable fruits of actions. (18:243-244).
When truth and untruth are mixed a third type of entity is created, therefore when an action contains good and bad deeds its fruits lead to being reborn as a human being.  This is what is called mixed fruits of actions. (18:245-247).

Nullifying the fruits of actions  These are the three types of fruits of action in this world.  Those individuals who get entrapped in the desire of the fruits of actions are compelled to enjoy or suffer them. (18:248-249).  People who continue doing actions while they are living may advance materially but they have to undergo the enjoyment or suffering of those actions after their death. (18:251).  When a grain from a ear of corn falls on ground it sprouts and gives rise to another ear of corn.  The grain from that ear again falls on ground and again sprouts to give another ear and this cycle goes on.  Similarly, while undergoing the fruits of actions other fruits of actions are created. (18:253-254).  The burden of the fruits increases in the order - goal and means, and those individuals who do not give up the desire of the fruits of action get entangled in the material world.  On the other hand, those who nullify the actions even while doing them by giving up the desire of their fruits cause the effects of the fruits to cease. (18:256-258).

With the help of pure moral behaviour and the nectar of Guru’s benevolence, Self-realisation comes to fruition and the distress caused by the attitude of duality ends.  The three types of fruits of actions which are responsible for the creation of illusion about the reality of this universe vanish and in that state, the fruits and their enjoyer both dissolve.  Those who have been successful in adopting renunciation (sanyas) of knowledgeable actions are liberated from the troubles of birth and death arising out of the fruits of actions.  How can they, whose vision has reached the Self due to such renunciation, feel that the deeds are different from the doer?  (18:259-262).  Once the fruits of actions are abandoned, the material knowledge vanishes (and the seeker attains unity with the Brahman) then who is going to enjoy the fruits and who is going to impart the enjoyment?  Therefore in the case of an renunciate (Sanyasi)  the talk of actions is not at all applicable. (18:266-267).

As long as ignorance remains within and an individual is induced to do good or bad actions by virtue of his capability and his attitude is dualistic, there exists a separateness between the Soul and the action (18:269), but only the ignorance shows it as such. (18:275).

CAUSES OF ACTIONS

There are five causes due to which actions of an individual frequently occur.  I shall describe them to you. (18:277).  But perhaps you already know them because Shastras have prominently described them.  They are well known through the elucidation of Sankhya philosophy in the realm of the Vedas.  These are the basic causes which are essential for success of the actions.  But even so, do not relate them to the Soul who is the master. (18:278-280).  Arjuna, we were talking about how all actions are separate from the Soul. (18:296).  It is verily a fact that all actions originate by these causes without the knowledge of the Soul and the five causes combine to give a shape to the actions.  The very same five causes are the purpose of the actions.  There, the Soul is detached and does not constitute a cause or an incidental motive for it.  It neither does actions nor assist in leading the action to completion.  Just as sky is different from the day and night (18:304-308), similarly though good and evil actions do take place in the individual, the Soul remains separate from them. (18:313).

First cause  Body is the first cause (of actions) and is the seat of action because the enjoyer along with the objects to be enjoyed resides in it.  There is no other place for an individual to experience the pleasures and sorrows created by Maya  after toiling day and night using the ten organs.  Hence the term "seat of action" is used in reference to the body.  It is the residence of the twenty-four principles and the entanglement of the binding and the liberation is resolved here.  It is this body that supports the three states wakefulness, sleep and dream therefore it has been named as the body. (18:315-320).

Second cause    Second cause of actions is the doer.  This doer is the reflection of the consciousness. (18:321).  Forgetting its own nature, under the “I am the body” illusion, it appears in the form of the body.  The consciousness, which has forgotten its true nature of the Self, is known as an individual.  That individual is pledged to live with the body in every way.  Due to delusion he claims that all actions done by the body are actually done by him and therefore that individual is called the doer. (18:324-326).

Third cause   Even though the power of understanding of the intellect is same, it appears in different ways through different organs.  This is called manifold distinct functions (Prithagvidha Karan).  It is the third cause of actions. (18:330-331).

Fourth cause   The air has ceaseless power of action which manifests itself differently in different places.  When it appears through the tongue, it is known as speech, and when it is expressed through hands it is called give and take transaction, when it is manifested through feet it is called walking and when it goes through urine and faeces it is called cleansing.  It is called vital air (Pranavayu) when it gives rise to the Aum sound while moving from navel to the heart.  The same vital air when it moves around in the upper parts is called Udana, when it comes out through the lower end it is called Apana, while when it occupies the whole body it is called Vyana.  When it supplies the alimentary juices all corners of the body and gets filled in all the joints then it is called Samana.  And the actions like yawning, sneezing, burping etc.  are the manifestations of the minor aspects of vital energy namely Naga, Kurma, Krikal etc. (See Ch 6).  Thus the power of action of air which has different names when it behaves differently is the fourth cause of action. (18:333-343).

Fifth cause   The intellect alone is the best among all the inner properties of an individual.  It excels by the strength of the organs and the strength of the organs is supported by the group of the presiding deities.  The presiding deities like Sun etc.  give strength to respective organs like eyes etc.  This group of presiding deities is the fifth cause of actions.  Thus I have explained to you the root causes of all actions.  Now, the same root causes lead to countless actions.  I shall explain to you the purpose due to which this happens. (18:348-352).

Mind, the cause for intent of actions:  Arjuna, mind is the cause for intent for actions and once that intent is born it finds its expression through speech.  In the light of the speech the path of action becomes clear and the doer begins the task of doing the action.  Because of that the body itself becomes the purpose of the actions of body. (18:357-359).  The actions of mind, speech and body become the purpose of mind, speech and body because they (mind, speech and body) are involved in the actions of the body etc.. (18:361, 365).

BIRTH OF ACTIONS

When body, speech and mind join the five causes (body etc.) actions are born.  If the action is done as prescribed in the Shastras then it becomes a just action and also becomes the cause for just behaviour. (18:366-367).  The action which takes place by coming together of the purpose and the cause is a blind action. (18:370).  But if the same is done consciously with the support of the Shastras then it become a just action.  If the unrestrained action which takes place by the combination of purpose and cause is not done as per the Shastras then it is as good as not done.  Such action is an unjust action and is the cause of immorality. (18:375-376).  Thus the actions which take place due to the five causes also have five purposes and the soul is also involved in them due to its being in contact. (18:377).  The soul  makes the actions discernible without itself taking their form and without being the doer. (18:378).  But a person whose intellect is restricted only to the body because of the I-am-the-body illusion is in the dark about the Self.  He who has considered the body itself as the Soul, God and Brahman is under the impression that it is the soul who is the doer but really speaking he is not definite even about that for he considers that it is the body that is the doer.  That he himself who is the Soul is beyond actions and is only a witness to them is something he has never heard of.  Therefore it is no wonder that he gauges the immeasurable Soul with the measure of the body! (18:382-385).  It must be said that he who does not even permit the name of Shastras or Guru to be uttered in his presence survives on the strength of his foolishness.  With the understanding that body itself is the Soul he imprisons himself within the body with the strong walls of the actions. (18:390-392).  He who attributes the actions of Maya to the Soul continues accounting for the actions for millions of aeons. (18:394).

NON-ATTACHMENT TO ACTIONS

Now I shall  tell you how to recognise a person who does not get attached to the actions even after doing them. (18:396).  While we think of such a liberated person we ourselves become liberated (18:397) - one regains the Self while thinking of the saints therefore one should sing and hear the praise the saints. (18:400).  Such a person does not get attached to the fruits, good or bad, of his actions.  I shall tell you through indirect arguments the characteristics of such a person who has gone beyond the actions. (18:401-402).

He, who was experiencing the universe as a dream during the sleep state of ignorance for a long time, woke up to experience the bliss of the Brahman after hearing the great dictum “You are that” with the power of Guru’s grace, not just by having him keep his benevolent hands on the head but having him to pat it. (18:403-405).  Just as after waking up the dream disappears the feeling of “I” and “mine” does not remain in his mind. (18:408).  When a person who has reached Self-realisation sees a visible object the object and the seer both merge with the Self. (18:410).  When, due to the misunderstanding that action is different from the doer, an imputation made about the Soul being the doer vanishes, only the state of the Self remains.  Would he, who is the ruler of this state of the Self, maintain the I-am-the-body feeling?  (18:412-413).  How would a person who has the knowable and the knower united within him possess the I-am-the-body ego?  (18:418).  Whatever he does becomes his own form (of the Self), then which actions should he claim as his?  (18:420).  He too, who feels that the ego as the doer is meaningless, continues doing actions as long as he has his body. (18:422).  Even though the I-am-the-body ego has gone the nature which has created the body gets the actions performed by that body. (18:428).  Because of the five causes (body etc.) the actions occur naturally without any movement on the part of the Soul.  Because of the influence of the earlier lives these five causes and purposes induce many actions whether those actions destroy the entire universe or create a new universe. (18:431-433).  Whatever may be the case he remains in the body without the I-am-the-body feeling. (18:435).  He is not aware of the happenings of the world but those who see him materially as a body consider him to be the doer. (18:436-437).  He who has woken up to the nature of the Self and the attitude of the seer has dissolved along with the scene is not aware of what his organs are doing. (18:441).  Bodily movements of a person who is liberated from the birth and death cycles occur as per the karmas of earlier lives but because they do not realise it people call him the doer.  By his natural actions even if the three worlds are destroyed one should not charge him with it.  A man of Knowledge does not possess feeling of duality therefore there is nothing else that he can destroy. (18:447-449).

Just as the Ganga does not get impure even after another river meets it similarly his intellect is not affected by the thoughts of sin and merit. (18:450).  How can the intellect of a person who does not consider his actions different from himself be affected by them?  Therefore he who himself has become the triad of the action, the doer and the cause  does not get bound by the action done by his body etc..  The individual, considering himself as the doer, works skilfully with the five types of intents doing innumerable righteous and unrighteous actions my means of the ten body organs but the Soul  has no connection with this activity.  You may say that the Soul  helps in the preparedness for these actions but that is also not true because the Soul is Brahman and only a witness (Chidrup or form of Brahman) then how will he permit intent to act?  The intent to action which makes people toil does not affect the Soul.  Therefore one who has attained Brahman cannot at all be trapped by actions.  It is the triad that is responsible for depicting improper type of knowledge in the light of ignorance. (18:450-460).

IMPROPER TYPE OF KNOWLEDGE

The triad of Knowledge, knower and the knowable is the root of the universe.  The inclination to act comes from it.  Now I shall explain to you forms of each member of this triad. (18:461-462).

Knowledge is the name given to that which makes an individual  experience pleasure and pain and vanishes while in deep sleep.  The individual is the knower.  That which is experienced by the individual is what is called knowledge.  This knowledge born of the ignorance of the Self, distributes itself in three parts as soon as it is created.  It keeps the knowable in its front and knower at its back  and connecting them creates interaction between the two.  This knowledge, the reach of which is limited up to the boundary of the knowable and which gives different names to different things is without doubt ordinary knowledge.  Now listen to the characteristics of the knowable. (18:465-471).

Sound, touch, form, smell and taste are the five ways through which knowable becomes known.  Just as the same mango is known by taste, colour, smell and touch, similarly even though the knowable is one it is known through five organs.  Therefore knowledge is of five types. (18:472-474).  The place where knowledge obtained through organs ends is the knowable or the sense object.  Thus I have explained to you the characteristics of knower, knowledge and the knowable. (18:475-477).
This Knowable becomes the cause of three types of actions. (18:477).  Though the Knowable is of five types by virtue of the five senses viz.  sound, touch, form, smell and taste, it is only of one type, either liked or disliked.  When the knower knows even a little about a knowable object he tends to either accept it or reject it. (18:478-480). This knower rushes to the sense objects like a crane rushing to catch a fish as soon it sees it. (18:480, 484).  Therefore Arjuna, all actions originate from the knowledge, the knowable and the knower. (18:485).

If the knower likes the knowable sense-object then he cannot tolerate a moment's delay in enjoying it.  But if he dislikes it then every moment of delay in abandoning it seems to him like aeons. (18:486-487).  Then he does actions in order to accept or reject it. (18:489).  Thus the knower becomes the doer of actions. (18:491).  He who, with the desire of sense pleasures, makes the organs work becomes the doer and then knowledge becomes the cause or in other words the means and consequently the knowable becomes the action.  In this manner the basic nature of the knowledge changes. (18:493-495).  By giving impetus to the organs knower is caught in the ego of being the doer.  Listen to the characteristics of the doer under these conditions. (18:497).

Intellect, mind, mindfulness and ego are the four internal organs and skin, ears, eyes, tongue and nose are the five external sense organs.  The doer takes a measure of the possible actions with the help of inner organs and if he thinks that the action is going to give him pleasure then he makes the eyes etc.  the ten external organs (five organs of sense and five of action) work until he gets the outcome.  On the other hand if he thinks that the action would result in pain or unhappiness then he inspires the ten organs to abandon it.  Like a king making people toil day and night for unpaid revenue he makes the organs work day and night until the pain or unhappiness is completely removed.  When the knower thus engages the organs to accept or abandon the action he is called the doer. (18:498-505).

We call the organs as means of action because the doer engages them to do actions.  That which encompasses the acts done using these means is what is meant by action in this chapter. (18:506-507).  Just as the intellect of a goldsmith encompasses the ornament similarly, without doubt, that which encompasses the acts of the doer is the action. (18:508, 510).  Thus I have told you about the characteristics of action, doer and  the means of action.  Here, the knower, knowledge and knowable are the provokers of actions while the doer, the means and the deed are the aggregation of actions. (18:511-512).  The triad of the doer, means and the act of doing are the lifeline of action therefore wherever there is an ego  “I am the doer of this deed" the Soul keeps away from such actions.  Therefore there is no need to tell you separately that Soul is different from actions.  You already know it. (18:514-516).

KNOWLEDGE, ACTION AND THE DOER

The knowledge, action and the doer, which I explained to you, become of three kinds due to the three attributes (Sattva, Raja and Tama).  You should not trust the triad of knowledge, the action and the doer because two of the attributes lead to binding and the Sattva attribute alone is capable of leading to liberation.  I shall explain to you the features of Sattva attribute which are clearly explained in the Sankhya doctrine.  That Sankhya doctrine is an ocean of thoughts, it is the moon, which makes the lotus of Self-realisation bloom and the best among the knowledge giving doctrines.  It is the Sun which distinguishes between Prakriti and Purusha (Nature and the Supreme Self) who are enmeshed together like the day and the night.  This doctrine gauges the immeasurable ignorance by means of twenty-four principles and leads you to the experience of the bliss of the Supreme Principle.  Arjuna, the features of the three attributes described by the Sankhya doctrine is as follows. (18:517-523).

These three attributes are so great that they have turned all things in the world into three types by their power and consequently everything from Brahmadeo to a tiny insect have been transformed to the three types of attributes.  But first I shall tell you about the principle by which this entire universe has come into the clutches of these three attributes.  In order to see anything clearly the eyesight has to be clear first.  Similarly if the knowledge is pure then it is possible to understand the real nature of things.  Therefore I shall tell you about Sattvic knowledge. (18:524-528).

Sattvic knowledge Arjuna the knowledge into which the knowable merges together with the knower is Sattvic knowledge. (18:529).  This Knowledge sees no difference between individuals from Shiva to a blade of grass. (18:531).  When the knowable is seen by the light of this knowledge no difference is perceptible between the knower, knowledge and the knowable. (18:533).  Knowledge which does not notice visible things is the Sattvic knowledge.  Just as an observer sees his own reflection in a mirror similarly knower sees knowable as knowledge (which is also himself).  His Sattvic knowledge is the temple of liberation.  Now listen to the characteristics of Rajas knowledge. (18:535-537).

Rajas knowledge That which goes by presupposing differences among creatures is Rajas knowledge.  That knowledge has splintered itself into pieces by assuming diversity among creatures and tricked the knower.  That knowledge spreads the paraphernalia of Maya around the premises of Self-realisation and shows the individual the play of the three states of wakefulness, dream and sleep. (18:538-541).  Because of the differences in the name and form this knowledge is distanced from the non-duality. (18:545).  The feeling of one-ness has vanished from the knowledge by the understanding that there are differences among creatures.  The knowledge which considers things as different from each other in various ways and distinguishes them as big and small is the Rajas knowledge. (18:547-548).

Tamas knowledge  Now I shall tell you about the characteristics of Tamas knowledge.  That which is bare and not covered by the fabric of the rules of the Shastras is the Tamas knowledge.  Therefore Shrutis (Vedas) turn their back to it.  The Shastras which follow the Vedas have also charged that this knowledge as despicable and relegated it to the realms of the Mlenccha  (non-Hindu) religion.  Such  knowledge  does not get hindered by any rules in corporal relations, nor does it find any object  objectionable. (18:549-552).  In the heat of enjoyment of sense pleasures it does not think about avoiding objectionable actions and or of doing those prescribed by the Shastras.  It rushes to enjoy whatever sense pleasures it comes across.  Without bothering about what should be eaten or avoided, what is proper or improper, it thinks that what it likes is only sacred.  It only knows that women are for sexual enjoyment only and is eager to keep relation with them.  It keeps friendship only with those whose contact is profitable to its selfish motives and not with those who are its relatives.  Tamas knowledge thinks that the whole world is meant for their benefit.  It feels that the whole world is something that should be enjoyed.  It thinks that all actions are for filling the belly.  He is ignorant about what actions should be done and what should be avoided.  His intellect does not go beyond the thinking that body is the soul and god is a stone idol.  He thinks that after death the soul is destroyed along with actions and no one is left to experience the fruits of action. (18:557-568).  If God is a witness to one’s actions and makes him experience the fruits thereof then one can simply sell away the idol of God and spend the money.  If one says that the village (local) deities control them then why do the hills over the rest of the country keep quiet?  And if at all the Tamas knowledge believes in God then it considers only the stone idol as God and that the body itself as soul.  It thinks that the concept of sin and merit is false and one should enjoy the sense pleasures voraciously.  They are certain that what is seen and what pleases the sense organs is the only reality and this understanding of theirs grows day by day. (18:569-573).  The Tamas knowledge is meaningless and useless like the life of a eunuch.  We call it as knowledge in the same way as we call a undrinkable liquid as drink.  Actually instead of knowledge it should be considered as Tama attribute itself. (18:576-581).

Thus I have told you about the three kinds of knowledge along with their characteristics.  Now, the doer does actions in the light of these three kinds of knowledge.  The same action becomes of three kinds due to these different kinds of knowledge.  Now listen first to the characteristics of Sattvic actions. (18:582-585).

Sattvic actions Just as a faithful wife embraces her husband by herself similarly that action which comes to one’s lot by one’s entitlement, the action which gives decorum to the entitlement when regularly performed, is the proper routine action.  If it is joined by incidental action then the combination is good like fragrance dabbed on a gold ornament.  Action should be performed with all one’s mind and heart, making an offering of it to God without keeping desire for fruits thereof or without feeling happy if the action is successful or sorry if it is not.  Actions done in this skilful way are may be called Sattvic actions. (18:586-594).

Rajas actions Now I shall tell you about Rajas actions.  A person doing Rajas actions does not speak properly with his parents but like a fool shows respect to everybody else in the world. (18:595).  He does not get up from his seat to perform the essential routine and incidental actions but when it comes to actions of pleasure and lust he does not spare any efforts. (18:597-598).  Such a Rajas doer  labours a lot keeping in view the future  fruits of his efforts but feels that he has not laboured enough.  With desire of fruits in mind he does many actions as prescribed and systematically and after he has done them announces to the world about them distributing tokens of gift to establish that he is religious.  Then his mind is filled with so much ego that he stops respecting his parents.  Whatever actions he does with ego and desire of fruits in mind he does without sparing any efforts. (18:601-606).  Such people like labours.  They do these labours with the attraction of the pleasures in heaven.  The action which is thus laborious and done with desire of fruits is Rajas action. (18:608-610).

Tamas actions  Now listen to the characteristics of Tamas action.  That which is the dark dungeon of slander and which is the  successful culmination of the birth of prohibited actions and sin is Tamas action. (18:611).  Just as drawing a line on water does not result in anything similarly the fruits of such action cannot be seen and the action is wasted. (18:612,615) The action done by toiling the valuable body and spending wealth destroys the happiness of the world. (18:616).  Tamas action not only destroys everything belonging to the doer and injuring his body but it injures others as well. (18:619).  The Tamas doer does actions without thinking about his own capability.  While doing that action, due to indiscretion and ego, he sets upon for the work without bothering about his own capability, propriety of the occasion, and whether he will gain anything by it. (18:621-623).  He proceeds without thinking of the past and future, without distinguishing between right and wrong ways and does not distinguish between proper and improper or whether a particular thing belongs to himself or to others.  Thus, I have explained to you how action has become of three types due to the differences in the three attributes. (18:625-627).

Due to the three types of actions the doer also becomes of three types.  Now I shall describe to you a Sattvic doer first. (18:628-630).

Sattvic doer   A Sattvic doer performs his routine and incidental acts but they  should not be called fruitless.  These acts never go waste because Arjuna, how can fruit itself beget fruits.  He does many acts with respect but does not keep ego of being the doer.  In order to do acts worthy of offering to God he selects proper time and place and decides with the help of the Shastras which acts should be done.  Combining the organs and the inclination he binds himself with a set of rules without letting his mind waver towards the fruits.  He takes care throughout his life to develop excellent courage in order to succeed in the control of the organs.  And while doing his duties, driven only by the love for Self-realisation, he does not bother about physical happiness.  While doing these duties he loses sleep, does not feel hungry and his body is away from sense pleasures.  His enthusiasm for doing his duties increases.  Because of the intrinsic liking for the Self he treats even his life as insignificant.  Will he, who is in love with his soul, feel sorry if his body has to labour?  As the desire for sense-pleasures vanish and physical tendencies vane his joy in performing duties doubles.  Even if performance of his duties is interrupted he does not feel sorry for it neither does he feel he has won a victory if he has finished his duty successfully.  He in whom such qualities are found should really be called a Sattvic doer. (18:632-648).

Rajas doer Now the sign by which a Rajas doer may be recognised is that he is full of worldly desires. (18:649).  He is the meeting place for all the desires and failings in the world.  He starts with acts which give fruits easily and he will not even leave a paisa from whatever profits he can get from it and for this he will sacrifice even is life.  He is ready to swallow other people’s property while guarding his own. (18:651-654).  He uses all his faculties to give trouble to others and without bothering about their welfare he works for his own gains.  He does not let thoughts of distaste arise in his mind for any type of work even if he has no ability to complete it.  He is poor in keeping sanctity.  If he succeeds in any task he mocks at the world in the surge of happiness and if he is unsuccessful then stricken with grief he denounces it.  A person who does actions thus is a Rajas doer. (18:655-661).

Tamas doer   After this I shall now tell about the Tamas doer who is like a repository of  evil deeds. (18:662).  Just as strong poison does not know its own power of destruction, he is inclined to do evil deeds which can destroy others and while doing it he is not aware of what he is doing.  There is no relation between his acts and his intentions.  This Tamas doer surpasses a madman.  He lives by enjoying the pleasures of the organs.  His behaviour is unrestrained and being controlled by nature he does not know what is proper or improper.  He swells by the satisfaction of his own evil acts.  And under the influence of pride he does not bow even before God.  He is always deceitful about enjoying the sense pleasures.  His behaviour is stealthy and his looks are like a prostitute taking away other man’s possessions.  In other words his whole body is made up of falsehoods and his life is like a gambler’s den.  His life should be considered as home of a selfish robber.  Therefore nobody should get involved in him.  He gets enraged when he sees good deeds of others. (18:664-675).  The good deeds of others turn into bad deeds by his involvement.  He considers good qualities of others as bad qualities and he turns nectar into poison.  When some good deed that can make the worldly life bear good fruits and give a better position in the after-world comes to his lot it is most certain that he would be sleeping at that time.  But when it comes to doing evil deeds the sleep goes away immediately. (18:677-681).  When it is the time to do beneficial deeds he feels lethargic, and contrarily when evil deeds are to be done the lethargy is under his control.  He burns with jealousy when he sees the advancement of others.  He remains jealous throughout his life.  And he starts labours of fulfilment of desires which will last him for aeons.  He does worry about matters beyond this world but is not able to gain even a blade of grass.  Such a person who is definitely a pile of sin may be considered as a Tamas doer.  Thus I have explained to you three kinds of acts, doer and knowledge. (18:683-689).

THREE TYPES OF INTELLECT

Now the intellect which, covered by delusion and embellished by doubt moves in the realm of improper knowledge and is the mirror through which an individual sees himself is also of three types.  Arjuna, is there anything in this world which has not been turned into three types by the three attributes? What is there in this visible world which is not of three types?  Therefore the intellect has also become of three types due to the three attributes.  Fortitude is also similarly divided.  Out of these two I shall explain to you about the three divisions of intellect first. (18:690-695).

Superior, medium and inferior ways  There are three types of ways, superior, medium and inferior, for every creature in this world  to follow.  These three ways are respectively known as not doing prescribed acts, doing fruit motivated acts, and doing forbidden acts.  Because of these the creature develops fear for this world.

Superior way Therefore, doing the prescribed routine acts according to one’s right, is the superior way.  The same should be practised keeping in view the attainment of Self-realisation.  Thus practised, the doing of the prescribed routine acts frees one from the fear of this world and facilitates liberation.  A wise person who acts in this manner becomes free from the fear of this world and by this behaviour set himself on the path of liberation.  The intellect that decides on the behaviour of the individual by keeping trust in the prescribed routine deeds, guarantees liberation.  Therefore why one should not base one’s renunciation on the foundation of the inclination to act and engage oneself in actions?  (18:696-704).

Sattvic intellect Doing the prescribed routine deeds definitely leads to liberation. Sattvic intellect is that which has the inclination towards doing the prescribed routine deeds. It knows which deeds are not proper. It does not turn towards fruit-motivated deeds that create fear of the world and towards forbidden deeds which should not be done and entangle one in birth-death cycles (18:707-710).  The Sattvic intellect is definitely afraid when it notices a forbidden action, the action that binds one to birth and death cycles and fearing it keeps away from it.  The intellect that understands which deed is good and which is evil after carefully considering actions and non-actions and measuring them with the scale of inclination to work and renunciation, is the Sattvic intellect.  (18:713-717).

Rajas intellect The intellect that does deeds without understanding which is a good deed conforming with the code of Dharma and which is an evil deed against Dharma (18:720), missing the latter only by good luck, the intellect that considers both kinds of deeds as alike, the intellect that does not know how to choose between proper and improper deeds, is Rajas intellect. (18:722-723).

Tamas intellect The intellect that considers all religious deeds as sinful and real things as false, interprets the meaning of the Shastras in reverse manner and considers good qualities as bad, and which considers matters agreeable to the Shrutis (Vedas) as perverse, should be called Tamas intellect.  How can such intellect, which is like a dark night, be proper for religious deeds?  (18:726-729).

THREE TYPES OF FORTITUDE

Thus I have explained to you the three divisions of intellect.  Now, when the intellect decides do perform a deed, then the fortitude supports it and is also of three types.  I shall tell you about the three types of fortitude also. (18:730-732).

Sattvic fortitude When the Sattvic fortitude is created, the activities of the mind, the life-force and the organs stop.  Then the association of the ten organs with the sense-objects breaks and they enter the womb of the mind (i.e. instead of turning towards sense objects they turn inwards towards the mind).  Since both the upper and the lower pathways of the life force are blocked it brings together its nine aspects and goes to the Sushumna Nadi.  Since mind is freed of will and doubt it is exposed and the intellect rests quietly in its rear.  Thus, the peerless fortitude which by stopping the activities of the mind, life-force and the organs imprisons them to the confines of meditation and keeps them so without getting lured by them until they are handed over to our emperor the Supreme Soul, is the Sattvic fortitude. (18:737-744).

Rajas fortitude   The individual who, by occupying the body gets engrossed in the worldly affairs and those of heaven by means of righteous living, earning and family life attains his ambitions on the strength of the Rajas fortitude.  That fortitude with which he puts in efforts making certain that they would give four times as many gains is called Rajas fortitude. (18:745-748).

Tamas fortitude    Now I shall tell you the characteristics of Tamas fortitude.  This fortitude is made up of all mean qualities.  Why should it be called a quality when it is inferior and mean?  The word has been used in the case of Tama attribute without thinking.  It shelters lethargy and just as unhappiness does not leave the support of sin similarly sleep never leaves him.  Since he loves his body and wealth, fear does not leave him.  Just as sin of an ungrateful person is not mitigated, similarly because of his friendship with everything and everybody, grief resides in him perpetually.  Because he has tied himself to dissatisfaction, sorrow makes friendship with him.  Discontent does not leave him until death.  And because of the attraction for youth, wealth and lust grow within him arrogance also resides in him.  He is always afflicted with fear, the enemy of the whole world.  Just as Death does not forget the body similarly in a Tamas individual, arrogance is continual.  The fortitude that has clutched the five failings of sleep etc., should be considered as Tamas fortitude. (18:749-762).

Intellect decides about the three kinds of actions and the three kinds of fortitude take the actions to completion.  Even if one can see the path clearly after sunrise, individual has to walk on the path by his own feet but for that walking also fortitude, i.e. the determination of mind is necessary.  Thus I have told you about three types of fortitude and the three types of actions which are completed due to it.  The fruit one gets from the action is called happiness.  That is also of three types according to the nature of the action.  I shall explain to you how this happiness in the form of fruit becomes of three types due to the three attributes. (18:763-768).

THREE TYPES OF HAPPINESS

When a little happiness is gained, then proceeding in the same manner it grows until the sorrow for the state of being in a body vanishes, that happiness is the bliss of the Self.  That bliss of the Self also has become of three types.  I shall tell you the characteristics of each of them. (18:776-777).

Sattvic bliss   In order to achieve that bliss of the Self one has to suffer in the beginning itself the pains of  observing the self-restraints, rules etc.  When the strong detachment which swallows all the likes and dislikes develops it uproots the binding (liking) to the heaven and the world.  The weakness of intellect etc. gets severely mutilated while listening to strict discretion and while observing strict austerities.  Surge of the vital airs Prana and Apana are required to be swallowed through the Sushumna Nadi and all these efforts are required to be made in the beginning itself. (18:781-784).  The organs suffer and feel as if it is the end of the aeon while leaving the sense objects but with detachment these pains are to be faced with courage.  Thus by suffering the pains in the beginning itself they achieve the highest kind of bliss. (18:787-788).  After the detachment gets matured by the knowledge of the Self, all sorrows originating in ignorance including the detachment vanish.  Intellect becomes one with the Soul and the mine of non-duality automatically opens up for it.  In this way, the bliss, which is rooted in detachment and ends in the peace of the Self-realisation, may be called Sattvic bliss. (18:791-793).

Rajas happiness When the sense-objects and organs come in contact the Rajas bliss overflows. (18:794).  This happiness that nurtures the individuals is like the company of a confidence trickster or the behaviour of a prostitute which appear to be pleasant in the beginning but are harmful in the end.  It exhausts the stock of happiness fast, destroys life and drains the wealth of merit.  All sense pleasures that were enjoyed earlier look like a dream and what only remains is to suffer sorrow.  Thus in this life, this happiness results in calamities and in the after-life also it gives fruits like poison.  Those who pamper their sense-organs by sacrificing the righteous ways of living and of celebrating the pleasure orgies, strengthen the sins which lead them to hell.  The worldly pleasures thus lead to ruin in the after-world.  Worldly happiness which is  sweet in the beginning but leads to a bitter end is Rajas happiness.  Do not even let it touch you. (18:797-805).

Tamas happiness The pleasure that is obtained from drinking the undrinkable, eating the uneatable, or in the company of a woman of loose morals, or by ruining others, snatching other people’s wealth, or by listening to the praise by others, the pleasure that proliferates by lethargy or sleep and in the beginning and end of which one misses the road to progress because of delusion, may be considered as Tamas happiness.  I am not going into its details because it is impossible.  Thus I have clarified how, by the divisions of the action, the resulting happiness has also become of three types. (18:806-810).

No escape from attributes  There is nothing in this world apart from the doer, deed and the fruit thereof.  The three attributes are woven in this triad.  Therefore keep in mind that there is no object on this earth or in heaven which is not bound by the attributes of nature. (18:811-813).  No creature has escaped from the arrangement of the attributes in this world.  Therefore all objects in this world are made up of these three attributes.  It is these attributes which have turned one god into three (Brahma, Vishnu and Mahesh).  It is because of these three attributes that the three worlds (heaven, earth and nether) were created and the four castes and their duties have become different. (18:815-817).

DUTIES OF FOUR CASTES

The four castes  At the top of the four caste system are the brahmins.  The next two, kshatriyas and the vaishyas are of the same level as the brahmins because they are entitled to perform Vedic rites.  The fourth caste i.e. the Shudras does not have the right to the Vedas therefore its sustenance is dependent upon the first three castes.  Since it comes in close contact with the three castes i.e. brahmin etc., it has been counted as a fourth caste.  Because of their contacts with the twice-born, Shrutis included Shudras also in the caste system.  (see notes) Thus the caste system divides people into four types.  I shall tell you what the duties of the four castes are and the nature of the duties.  By the attributes of these duties these four castes escape from the clutches of the birth and death cycle and attain God.  These duties are assigned to the four castes according to the three attributes of nature. (18:818-825).

Attributes and castes  In this system the Sattva attribute has entered equally in brahmins and kshatriyas.  The Raja attribute mixed with the Sattva attribute has entered the vaishyas while the Tama attribute mixed with the Raja attribute has entered the shudras.  Thus the  mankind which is basically one has been divided into four types by the three attributes.  Shastras clarify the duties which are separated due to the attributes.  Now listen to which are the duties proper for each caste. (18:828-832).

The nine qualities of a brahmin   Controlling the bodily tendencies and desires, the intellect meets the Self in solitude like a wife embracing her husband in private.  This peaceful nature of the intellect is called “Shama” or serenity and all actions (fit for brahmins) start from it.  That which restrains the external organs by showing them the fear of the scriptural rules and does not let them turn towards unrighteousness is called “Dama” or restraint and is a helpmate to “Shama”.  It is the second quality of the action.  Ever thinking about God is called “Tapas” or austerity and is the third quality of the action.  This action has two types of purity or “Shouchya”, the internal purity of the mind with pure emotions and the external purity of the body with good deeds.  This is the fourth quality of this type of action.  To tolerate all pains like the earth does is called “Kshamaa” or forbearance, which is the fifth quality and is sweet like the “Panchama” tone (equivalent to “G” scale of the western music).  To behave in a straightforward manner with an individual who is against you is the sixth quality called "Aarjava" or uprightness.  Understanding that behaving as prescribed in the scriptures leads to God-realisation is Knowledge and is the seventh quality of action.  Steadfast unification of the intellect with the Supreme person by means of the power of knowledge of the Shastras or by meditation after the mind is purified is called "Wisdom" (Vidnyan) and is the eighth quality.  And accepting what is prescribed by the Shastras is the same as belief in God  (Astikya) is the ninth quality of action and the action, which has this quality, is the true action.  Thus the action in which these nine qualities i.e. serenity etc., are faultlessly present is the natural duty of a brahmin. (18:845-851).  This string of nine jewels of  the nine qualities is an ornament of a brahmin and he is never without it. (18:854).

Seven qualities of a Kshatriya   Now I shall tell you what is the proper action for a kshatriya. (18:855).  Just as a lion does not seek anybody’s company while going hunting similarly he is strong and exhibits inborn bravery without external support.  This bravery is the first and best of the qualities of a Kshatriya. (18:856-857).  To astonish the world by one’s strength and qualities and not getting disturbed under any circumstances is the second notable quality exhibited by kshatriyas known as martial lustre.  Courage or fortitude is his third quality by means of which his mind and intellect do not experience fear even if heavens come down. (18:859-861).  Overcoming the emotional effects (joy, sorrow, fear etc.) resulting from many calamities and guiding the intellect to  pass through them and get favourable results is the fourth quality of a kshatriya called alertness.  Extreme fighting spirit is his fifth quality.  He faces the enemy and avoids retreat from the enemy.  This fifth quality is superior among all the qualities just as devotion is among the four worldly obligations of a person. (18:863-867).  Giving limitlessly in charity as per people’s wishes and needs is the sixth quality of a kshatriya called generosity. (18:869-870).  To protect and foster the subjects with love and to receive their services is the sense of Godly duty or "Ishwarbhava"  (King is considered as representative of God).  The storehouse of all power is this sense of being God’s representative, which should be reflected in the behaviour of a Kshatriya and is the seventh quality which is the king among the qualities.  A Kshatriya is adorned by these seven qualities. (18:871-873).  The action which becomes sacrosanct by these seven qualities is the natural action of a Kshatriya. (18:878).

Duties of a Vaishya  Now I shall tell you about actions, which are proper for a Vaishya. (18:879).  To make a lot of profit from farm, seeds and ploughs, in short, to live by farming, maintaining cattle, or buying goods cheaply and selling them at higher price are the natural actions of a vaishya. (18:880-882).

Duty of a Shudra  The three castes vaishya, kshatriya and brahmin are termed as dwija or twice born.  To serve them is only the true prescribed duty of a shudra.  There is no duty for shudras other than serving the twice born.  Thus I have told you about the actions proper for the four castes. (18:883-884).

Duties to be done as per caste entitlement   Just as joining the river is proper for rainwater and joining the ocean proper for the river, similarly it is proper for a person to do whatever actions fall to his lot as per the rules of the four caste system.  One should resolve firmly to do the natural actions as prescribed in the Shastras.  One’s duties and entitlement as per one’s caste should be understood from the Shastras. (18:886-889, 891).  A person who does actions in this manner, but laying stress on doing them gladly with body and mind without lethargy and without desire for fruits of the actions, does them exactly as prescribed by the Shastras and reaches the gates on this side of liberation (i.e. detachment), because he does not allow himself to be tainted either by not doing the prescribed deeds or by doing the prohibited ones.  He is therefore not affected by the ills of the worldly affairs.  He considers actions with desire like shackles of sandalwood and does not even look at them.  And because he gives up the fruits of the other actions namely the routine actions and thus nullifies them, he reaches the boundary of liberation.  In this way he avoids the traps of sin and merit in this world and stands at the gates of liberation in the form of detachment. (18:893-894, 896-900).

IMPORTANCE OF DETACHMENT

The detachment which is the limit of all fortunes and giver of Knowledge for attaining liberation and the endpoint of the labours of the path of action is the guarantee for liberation and is the fruit of the tree of merit.  The bee that is the seeker sits on the flower of detachment.  That detachment is the dawn signifying that the sun of Self-realisation is about to rise. (18:901-903).  Thus, by observing the rules of prescribed actions he becomes entitled to liberation.  Arjuna, performing this prescribed action is my one and only call and is the highest kind of service to Me who is the Soul of everything. (18:905-906).

Prescribed duties puts burden on God   The faithful wife exchanges pleasures with her husband in all sorts of ways and the very same is her tapas or a child has no means of life support except of its mother therefore its righteous action is to serve her. (18:907-908).  One should not abandon one’s prescribed duties.  When the prescribed duties are performed it puts an obligation on God.  It is His desire that everybody should do appropriate duties prescribed for him.  Therefore when these duties are done one doubtlessly attains God. (18:910-911).  Not to default on behaving as desired by Him is the highest service to Him.  Doing anything other than this in purely business.  Therefore when prescribed duty is performed it does not amount to action.  It amounts to obeying the commands of God from whom the five principles came into existence.  That God wraps up the rags of ignorance to make puppet dolls of individuals and makes them play with the strings made of ego with the strands of three attributes.  God has pervaded the universe from inside as well as outside like the light from a lamp and when He is worshipped with the flowers of good deeds he is pleased.  Therefore the Soul who is pleased with the worship gives him the prasad  (grace) of detachment.  In that state of detachment the attention is concentrated on God and he dislikes the entire world like a vomit and all the pleasures in the world also appear to him like sorrows.  Even before achieving the final success he achieves oneness with God by his total attention to Him and becomes worthy of Self-realisation.  Therefore, he who observes austerities for achieving liberation should practice own Dharma with deep faith. (18:913-922).

FOLLOW OWN DHARMA

Arjuna, though own Dharma (Swadharama) is difficult to observe one should keep in mind the fruits one would gain from it. (18:923).  If we start disliking our own Dharma because it is difficult then  shall we not miss the bliss of liberation?  (18:926).  Even if our mother is a hunchback, her love on which we survive is not hunchback. (18:927).  Even if ghee has better qualities than water can fish live in ghee?  What is poison to the world is like nectar to the organisms living in it.  Therefore, even though it is difficult to observe, everyone should do only what is prescribed for him and that which will liberate him from the worldly troubles.  To adopt other people’s behaviour because it appears good is like walking on your head instead of by your feet.  Therefore Arjuna, is it not necessary to make a rule that one should practice one’s own Dharma and avoid others?  As long as there is no Self-realisation actions are going to be there and doing any action will always be difficult in the beginning. (18:929-935).

When every action has its difficulties then why should we blame our own Dharma for them. (18:936).  If doing even those actions which we like involves labours then how can we say that actions prescribed by Shastras are difficult. (18:945).  Is there any fruit other that sorrow when one accumulates sins by labouring one’s organs and spending time of our life? Therefore one should practice only one’s own natural Dharma because it will mitigate your labours and fetch you liberation, the highest among the four obligations of man (Dharma, Artha, Kama and Moksha; see notes under Ch 12). (18:948-949).  Then God, pleased by the great worship of observation of  one’s own Dharma destroys the Tama and Raja attributes from the mind and directs one’s eagerness towards Sattva attribute resulting into the conviction that this earth and heaven are like poison.  The person then achieves the detachment of the type implied by the word “Sansiddha” used earlier (in the Gita Shloka No 45) to explain the meaning of detachment.  I shall now tell about how he becomes a seeker once this state of detachment is mastered and what he gains by it. (18:952-955).

BECOMING A SEEKER

Such a person is not caught in the web of worldly things like the body etc.  His love for the world becomes dulled.  He does not consider his sons, wealth and family as his even if they go by his wishes.  Then his intellect scalded by the sense pleasures reverses into seclusion (become introspect).  His conscience does not beak the vow of not turning towards external objects.  Then that seeker grips his mind in the grip of oneness with God and turns its interested towards Soul.  At that time his desire for the worldly and beyond the world subjects vanishes.  Therefore if mind is controlled then desire also vanishes.  Thus the illusions about the realness of the world vanish and he comes to the state of true knowledge (of the Self).  His past karmas are nullified by going through the process of enjoying or suffering for them and new karma is not created, because the ego of being the doer of the actions has already vanished.  This state is called “Karma-samya-dasha” or the state of null karmas.  When this state of null karmas is attained he meets his Guru automatically. (18:956-966).  Once he meets his Guru, his actions and his responsibility as doer stops. (18:968).  The ignorance of the seeker then is destroyed by the blessings of the true Guru. (18:970).

State of actionlessness   Once the ignorance gets destroyed then the triad of actions, the doer and the act of doing vanishes and karma is abandoned automatically.  Thus when the visible world is wiped away by destroying the ignorance which is the root cause of all actions then the seeker realises that what he was endeavouring to know is he himself. (18:971-973).  When ignorance goes, it takes with it the knowledge also and what remains is the actionless consciousness.  Therefore that state of pure knowledge is called non-doing (or actionlessness).  He then remains in the state of his original form.  The state of complete actionlessness is the Siddhi of actionlessness and is naturally the most superior among the Siddhis. (18:977-980).  There is nothing more to be gained beyond the state of actionlessness. (18:983).  This state is attained by the blessings of a true Guru. (18:984).  Who can say that a person whose inclination has become steady in the Self by the destruction of duality after listening, due to his good fortune, to the advice of his true Guru has any action remaining to be done? Without doubt, such a person has nothing left to be done. (18:987-990).  But it is not everybody that can reach that state.  What a person, who has not yet been able to reach the state of  Self-realisation, should do is explained in the following. (18:991).

Getting ready to meet his Guru  That seeker should first burn the Raja and Tama attributes along with desire and prohibited actions in the fire of prescribed actions using the fuel of actions. (i.e.  burn prohibited actions as well as the two attributes.)  Also, he should see that the desire about children, wealth and heaven should be under his complete control.  The organs which were exposed to various  sense pleasures should be controlled (Pratyahar or control of organs).  And acting as prescribed by the own Dharma and making the offering of the fruits to God, attain a steady state of detachment.  Means should be obtained by which knowledge would grow and Self-realisation attained. If one meets his true Guru after being so prepared and he gives advice on Self Realisation without reservations, (18:991-997)  then in time he will  receive the fruits. (18:999).

When one achieves detachment and also meets True Guru and discrimination takes root in the mind, then the mind, using that discrimination, decides that Brahman alone is real and all other worldly things are an illusion.  But the state of oneness with the all-pervading and the supreme Brahman where the path to liberation ends, in which  the Knowledge by which the three states (of wakefulness, dream and sleep) dissolve itself dissolves, where the oneness of unification vanishes and not even a trace of bliss of the Self remains but which still remains as a remainder even when nothing remains, is achieved only step by step in due time. (18:1001-1006).  The lamp of thoughts is lighted by the oil of detachment and he gets the treasure of the Self.  The essence of the steps by which a seeker, who has become permanently worthy of enjoying this treasure of the Self, achieves Self-realisation is the what I shall tell you now. (18:1008-1010).

 

                       CONTINUED   IN   PART   2     (CLICK for Part  2)

NOTES:

Twice born (Dwija) (18:818-825): Dwija means twicw born.  Before the age of seven, members of the three castes Brahmin, Kshtriya and Vaishya undergo a ceremony called moujibandhan  or thread ceremony after which they are formally entitled to study and to perform vedic rites.  This is considered as being reborn as a person of that caste.  Thus he is once born as a person in the world and second time he is born in the caste.
 
 

---

                                                           REVISED  FEBRUARY  2001

Address:  Dr V.V.Shirvaikar,  A-23 Yashodhan Soc.  Chintamaninagar 2,  Bibwewadi, Pune 411037  INDIA
                                   OR:        31  Conklin Ave,  Morris Twp,  NJ  07960,   USA