Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (118 page)

Bg 18.18

TEXT 18

TEXT

jñānaṁ jñeyaṁ parijñātā

tri-vidhā karma-codanā

karaṇaṁ karma karteti

tri-vidhaḥ karma-saṅgrahaḥ

SYNONYMS

jñānam
-knowledge;
jñeyam
-objective;
parijñātā
-the knower;
tri-vidhā-
three kinds;
karma
-work;
codanā
-impetus;
karaṇam
-the senses;
karma
-work;
kartā
-the doer;
iti
-thus;
tri-vidhaḥ-
three kinds;
karma
-work;
saṅgrahaḥ-
accumulation.

TRANSLATION

Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.

PURPORT

There are three kinds of impetus for daily work: knowledge, the object of knowledge and the knower. The instruments of work, the work itself and the worker are called the constituents of work. Any work done by any human being has these elements. Before one acts, there is some impetus, which is called inspiration. Any solution arrived at before work is actualized is a subtle form of work. Then work takes the form of action. First one has to undergo the psychological processes of thinking, feeling and willing, and that is called impetus. Actually the faith to perform acts is called knowledge. The inspiration to work is the same if it comes from the scripture or from the instruction of the spiritual master. When the inspiration is there and the worker is there, then actual activity takes place by the help of the senses. The mind is the center of all senses, and the object is work itself. These are the different phases of work as described in
Bhagavad-gītā.
The sum total of all activities is called accumulation of work.

Bg 18.19

TEXT 19

TEXT

jñānaṁ karma ca kartā ca

tridhaiva guṇa-bhedataḥ

procyate guṇa-saṅkhyāne

yathāvac chṛṇu tāny api

SYNONYMS

jñānam-
knowledge;
karma-
work;
ca-
also;
kartā-
worker;
ca-
also;
tridhā-
three kinds;
eva-
certainly;
guṇa-bhedataḥ-
in terms of different modes of material nature;
procyate-
is said;
guṇa-saṅkhyāne-
in terms of different modes;
yathāvat-
as they act;
śṛṇu-
hear;
tāni-
all of them;
api-
also.

TRANSLATION

In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.

PURPORT

In the Fourteenth Chapter the three divisions of the modes of material nature were elaborately described. In that chapter it was said that the mode of goodness is illuminating, the mode of passion materialistic, and the mode of ignorance conducive to laziness and indolence. All the modes of material nature are binding; they are not sources of liberation. Even in the mode of goodness one is conditioned. In the Seventeenth Chapter, the different types of worship by different types of men in different modes of material nature were described. In this verse, the Lord wishes to speak about the different types of knowledge, workers, and work itself according to the three material modes.

Bg 18.20

TEXT 20

TEXT

sarva-bhūteṣu yenaikaṁ

bhāvam avyayam īkṣate

avibhaktaṁ vibhakteṣu

taj jñānaṁ viddhi sāttvikam

SYNONYMS

sarva-bhūteṣu
-in all living entities;
yena
-by whom;
ekam
-one;
bhāvam
-situation;
avyayam
-imperishable;
īkṣate
-does see;
avibhaktam
-undivided;
vibhakteṣu
-in the numberless divided;
tat
-that;
jñānam
-knowledge;
viddhi
-knows;
sāttvikam
-in the mode of goodness.

TRANSLATION

That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

PURPORT

A person who sees one spirit soul in every living being, whether a demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the mode of goodness. In all living entities, one spirit soul is there, although they have different bodies in terms of their previous work. As described in the Seventh Chapter, the manifestation of the living force in every body is due to the superior nature of the Supreme Lord. Thus to see that one superior nature, that living force, in every body is to see in the mode of goodness. That living energy is imperishable, although the bodies are perishable. The difference is perceived in terms of the body because there are many forms of material existence in conditional life; therefore they appear to be divided. Such impersonal knowledge finally leads to self-realization.

Bg 18.21

TEXT 21

TEXT

pṛthaktvena tu yaj jñānaṁ

nānā-bhāvān pṛthag-vidhān

vetti sarveṣu bhūteṣu

taj jñānaṁ viddhi rājasam

SYNONYMS

pṛthaktvena
-because of division;
tu
-but;
yat jñānam-
which knowledge;
nānā-bhāvān
-multifarious situations;
pṛthak-vidhān
-differently;
vetti
-one who knows;
sarveṣu
-in all;
bhūteṣu
-living entities;
tat jñānam
-that knowledge;
viddhi
-must be known;
rājasam
-in terms of passion.

TRANSLATION

That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.

PURPORT

The concept that the material body is the living entity and that with the destruction of the body the consciousness is also destroyed is called knowledge in the mode of passion. According to that knowledge, bodies differ from one another because of the development of different types of consciousness, otherwise there is no separate soul which manifests consciousness. The body is itself the soul, and there is no separate soul beyond this body. According to such knowledge, consciousness is temporary. Or else there are no individual souls, but there is an all-pervading soul, which is full of knowledge, and this body is a manifestation of temporary ignorance. Or beyond this body there is no special individual or Supreme Soul. All such conceptions are considered products of the mode of passion.

Bg 18.22

TEXT 22

TEXT

yat tu kṛtsna-vad ekasmin

kārye saktam ahaitukam

atattvārtha-vad alpaṁ ca

tat tāmasam udāhṛtam

SYNONYMS

yat-
that which;
tu-
but;
kṛtsnavat-
all in all;
ekasmin-
in one;
kārye-
work;
saktam-
attached;
ahaitukam-
without cause;
atattva-arthavat-
without reality;
alpam ca-
and very meager;
tat-
that;
tāmasam-
in the mode of darkness;
udāhṛtam-
is spoken.

TRANSLATION

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

PURPORT

The "knowledge" of the common man is always in the mode of darkness or ignorance because every living entity in conditional life is born into the mode of ignorance. One who does not develop knowledge through the authorities or scriptural injunctions has knowledge that is limited to the body. He is not concerned about acting in terms of the directions of scripture. For him God is money, and knowledge means the satisfaction of bodily demands. Such knowledge has no connection with the Absolute Truth. It is more or less like the knowledge of the ordinary animals: the knowledge of eating, sleeping, defending and mating. Such knowledge is described here as the product of the mode of darkness. In other words, knowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, and knowledge producing many theories and doctrines by dint of mundane logic and mental speculation is the product of the mode of passion, and knowledge concerned with only keeping the body comfortable is said to be in the mode of ignorance.

Bg 18.23

TEXT 23

TEXT

niyataṁ saṅga-rahitam

arāga-dveṣataḥ kṛtam

aphala-prepsunā karma

yat tat sāttvikam ucyate

SYNONYMS

niyatam-
regulative;
saṅga-rahitam-
without attachment;
arāga-dveṣataḥ-
without love or hatred;
kṛtam-
done;
aphala-prepsunā-
without fruitive result;
karma-
acts;
yat-
that which;
tat-
that;
sāttvikam-
in the mode of goodness;
ucyate-
is called.

TRANSLATION

As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.

PURPORT

Regulated occupational duties, as prescribed in the scriptures in terms of the different orders and divisions of society, performed without attachment or proprietary rights and therefore without any love or hatred and performed in Kṛṣṇa consciousness for the satisfaction of the Supreme, without self-satisfaction or self-gratification, are called actions in the mode of goodness.

Bg 18.24

TEXT 24

TEXT

yat tu kāmepsunā karma

sāhaṅkāreṇa vā punaḥ

kriyate bahulāyāsaṁ

tad rājasam udāhṛtam

SYNONYMS

yat
-that which;
tu
-but;
kāma-īpsunā
-with fruitive result;
karma
-work;
sāhaṅkāreṇa-
with ego;
vā
-or;
punaḥ
-again;
kriyate
-performed;
bahula-āyāsam-
with great labor;
tat
-that;
rājasam
-in the mode of passion;
udāhṛtam-
is said to be.

TRANSLATION

But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.

Bg 18.25

TEXT 25

TEXT

anubandhaṁ kṣayaṁ hiṁsām

anapekṣya ca pauruṣam

mohād ārabhyate karma

yat tat tāmasam ucyate

SYNONYMS

anubandham-
future bondage;
kṣayam-
distracted;
hiṁsām-
violence;
anapekṣya-
without consideration of consequences;
ca-
also;
pauruṣam-
distressing to others;
mohāt-
by illusion;
ārabhyate-
begun;
karma-
work;
yat-
that;
tat-
which;
tāmasam-
in the mode of ignorance;
ucyate-
is said to be.

TRANSLATION

And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.

PURPORT

One has to give account of one's actions to the state or to the agents of the Supreme Lord called the Yamadūtas. Irresponsible work is distraction because it destroys the regulative principles of scriptural injunction. It is often based on violence and is distressing to other living entities. Such irresponsible work is carried out in the light of one's personal experience. This is called illusion. And all such illusory work is a product of the mode of ignorance.

Bg 18.26

TEXT 26

TEXT

mukta-saṅgo 'nahaṁ-vādī

dhṛty-utsāha-samanvitaḥ

siddhy-asiddhyor nirvikāraḥ

kartā sāttvika ucyate

SYNONYMS

mukta-saṅgaḥ-
liberated from all material association;
anaham-vādī-
without false ego;
dhṛti-utsāha-
with great enthusiasm;
samanvitaḥ-
qualified in that way;
siddhi-
perfection;
asiddhyoḥ-
failure;
nirvikāraḥ-
without change;
kartā-
worker;
sāttvikaḥ-
in the mode of goodness;
ucyate-
is said to be.

TRANSLATION

The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.

PURPORT

A person in Kṛṣṇa consciousness is always transcendental to the material modes of nature. He has no expectations for the result of the work entrusted to him because he is above false ego and pride. Still, he is always enthusiastic till the completion of such work. He does not worry about the distress undertaken; he is always enthusiastic. He does not care for success or failure; he is equal both in distress or happiness. Such a worker is situated in the mode of goodness.

Bg 18.27

TEXT 27

TEXT