Bg 18.26
mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate
Bg 18.27
rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ
Bg 18.28
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ’lasaḥ
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate
Translation
26. An "agent" who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called SATTWIC (pure).
27. Passionate, desiring to gain the fruits-of-actions, greedy, harmful, impure, full of delight and grief, such an "agent" is said to be RAJASIC (passionate).
28. Unsteady, vulgar, unbending, cheating, malicious, lazy, despondent, and procrastinating, such an "agent" is said to be TAMASIC (Dull).
Commentary
So far we have a description of the three types of "Knowledge" and "Action." The third of the constituents that goes into the make-up of an action is the "Doer," the ego that has the desire to do. Since the three gunas come to influence the psychological life and the intellectual perception of all of us, the doer-personality in each one of us must also change its moods and temperaments according to the preponderant guna that rules the bosom at any given moment of time. Consequently, the "ego" also is classified under three kinds. With this stanza starts the discussion on the three types of "actors" (Kartaa) who act in the world outside.
A Sattwic "Actor" is the one who is free from attachment to any of his kith and kin (Mukta-sangah), and non-egoistic (Anaham vaadin). He is one who has no clinging attachment to the things and beings around, as he has no such false belief that the world outside will bring to him a desirable fulfilment of his existence. He sincerely feels that he has not done anything spectacular even when he has actually done the greatest good to mankind, because he surrenders his ego-centric individuality to the Lord, through his perfect attunement with the Infinite.
When such an individual --- who has destroyed in himself his ego-sense and the consequent sense of attachment --- works in the worldly fields of activities, he ever acts with firm resolution (Dhriti), and extreme zeal (Utsaha). The term 'Dhriti' means "fortitude" --- the subtle faculty in man that makes him strive continuously towards a determined goal. When obstacles come his way, it is this faculty of 'Dhriti' that discovers for him more and more courage and enthusiasm to face them all, and to continue striving towards the same determined goal. This persevering tendency to push oneself on with the work until one reaches the halls of success, unmindful of the obstacles one might meet with on the path, is called 'Dhriti'; and 'Utsaha' means untiring self-application with dynamic enthusiasm on the path of achievement, while pursuing success.
Lastly, a Sattwic "actor" is one who ever strives unperturbed, both in success and in failure, both in pleasure and in pain. At this moment I can only think of one example of this type of "actor" (Kartaa): the nurse in the hospital. She has generally no attachment to the patient; she has no ego that she is curing the patient, because she knows that there is the ability of the doctor behind every successful cure. She has fortitude (Dhriti) and enthusiasm (Utsaha) --- or else she will not be able to continue efficiently in her job. And lastly, she is not concerned with success or failure; she does not rejoice when a patient walks out fully cured, nor does she moan for every patient that dies. She cannot afford such an indulgence. She understands the hospital to be an island of success and failure, of births and deaths, and she is there only to serve.
An "actor" (or agent) of the above type is one who suffers the least dissipation of his energies, and so he successfully manages to bring into the field of his actions the mighty total possibilities of a fully unfolded human personality. The Sattwic "agent" strives joyously in Sattwic "actions," guided by his Sattwic "knowledge"; his is the most enduring success, and the world of beings is benefited the most by the inexhaustible rewards of the love-labour of such prophets.
A Sattwic Kartaa realises that in all his actions, his body, mind and intellect come into play and serve the world only because the Spirit, the Infinite, is in contact with them. The equipments of matter are as helpless as a broomstick left in a corner. Whenever the body functions, the mind-intellect-equipment throbs and heaves in its pursuit of the new ideals and achievements. And this is because of the Life which thrills them into their respective expressions.
The faculties of the intellect, the beauties of the heart, the vitality of the body, are all vehicles for the Sacred Will of the Spirit to sing through. If the vehicles are not properly disciplined, and if they do not come to surrender totally to the Infinite, the Lord, they get broken and shattered.
A Sattwic "doer" is one who is ever conscious of the touch of the Infinite Light in all his activities.
WHO IS THE RAJASIC "DOER"?
A "doer" belonging to the PASSIONATE type is being exhaustively painted here. He is full of desires, passions and attachments, and he tenaciously clings on to some wished-for gain or goal. He is swayed by passion (raaga) and eagerly seeks the fruit of his work. He is ever greedy (Lubdhah) in the sense that such a Rajasic "doer" is never satisfied with what he gains and greedily thirsts for more. His thirst is insatiable because his desires multiply from moment to moment.
When a man, full of desires and passions, works with mounting greed, he naturally becomes very malignant (Himsaatmakah) in his programmes of pursuit. He never hesitates to injure another, if such injury were to win his end. He is blind to the amount of sorrow he might bring to others; he is concerned only with the realisation of his ulterior motives. When a man of this type (with the above qualities) becomes maliciously resolved to gain his own ends, it is but natural that he becomes impure (Ashuchih), meaning "immoral."
Even unrighteous methods and vulgar immoralities are no ban to such a "doer" and he will pursue them, if his particular desire can be fulfilled thereby. He may ordinarily be quite a moral and righteous man, but the beauty of his composure and the steadiness of his morality, expressed during his quieter moments, all fly away as brilliant splinters when the sledge hammer of his greed and passion, vengeful plans and malignant schemes, thuds upon his heart.
It is but natural that such a PASSIONATE "doer," when he acts in his blinding desires, comes to live, all through his embodied existence, a sad life of agitations, moved by joys and sorrows, "full of delight and grief," (Harsha-Shoka-Anvitah). This completes the picture of a man who is a 'passionate' (Rajasic) "doer."
AND HOW DOES A TAMASIC "DOER" FUNCTION IN THE FIELD OF ACTIVITY?
Here we have a description of a Tamasic "doer" pursuing his work motivated by his Tamasic "knowledge" and expressing himself through his Tamasic "actions."
UNCONTROLLED (Ayuktah) --- A "doer" who has no control over himself, and therefore, is ever unsteady in his application, is of the Tamasic type. He becomes unbalanced in his activities, because his mind does not obey the warnings of his intellect. A yukta-mind is one which is obedient to and perfectly under the control of the intellect. A tamasic man is uncultured inasmuch as he acts in the world, spurred by the impulses and instincts of his own mind. The glory of a cultured man comes out only when he brings the impulsive storms of his mind under the chastening control and intelligent guidance of his intellect. He is Ayuktah who behaves with no control over his own animal impulses and low instincts. When such an individual acts in the world, he cannot but behave as a vulgar man (Praakrita).
If shown an intellectual mirror, he will never admit the reflected vulgarities as his own, nor will he acknowledge his way of living as base and licentious. He is arrogant and obstinate (Stabdhah) and in his stubborn nature he will not lend himself to be persuaded to act more honourably.
DISHONEST (Shathah) --- He becomes dishonest. He becomes extremely deceitful. Herein the dishonesty, or deceitfulness, arises out of his incapacity to see any point-of-view other than the false conclusions he has arrived at. Such an individual is not a dependable character, for he conceals his real motives and purposes and secretly works out his programmes which generally bring about a lot of sorrow to all around him.
MALICIOUS (Naishkritikah) --- The term describes, according to Shankara, one who is bent upon creating quarrels and disputes among people. With a vengefulness, such a person pursues his adversary to destroy him.
INDOLENT (Alasah) --- The "dull doer" is a very indolent man spending his time in over-indulgence. He is an idler, for he avoids all creative endeavours and productive efforts, if by deceit or cunning, he can easily and readily procure enjoyable chances and pleasure-goods. He pursues such a path, however immoral it may be. He is a social parasite; he enjoys and consumes without striving and producing. He puts forth no effort; drowsiness of intellect that renders him incapable of correct thinking is a typical feature. The three brothers, from Lanka, in fact, represent these three types of "doers." Of them, Kumbhakarna, who sleeps six months and wakes up only to spend the rest of the six months in eating, is symbolic of a Tamasic "doer."
DESPONDENT (Vishaadi) --- He is one who will not meet the challenge of life squarely. He has neither the vitality nor the stamina to stand up against the challenges of life. This is because his over-indulgent nature has sapped up all his vitality and courage to meet life. Invariably, he spends his time complaining of men and things around him and wishes for a secure spot in the world, where he can be away from all obstacles so that he may peacefully continue satisfying his endless thirst for sensuous enjoyments.
PROCRASTINATER (Deergha-sootree) --- An individual so benumbed in his inner nature, slowly gathers within himself an incapacity to arrive at any firm judgement. Even if he comes to any vague decision, he has not the will to continue the consistent pursuit of his judgement. Indolent as he is by nature, more often than not, he postpones the right until it is too late. This procrastinating tendency is natural to a Tamasic "actor." The term deergha-sootree has been interpreted by some commentators as "harbouring deep and long (deergha) vengeance against others (sootra)," which is also not inappropriate in the context of the thought development in this stanza.
Thus, one who is unsteady, vulgar, arrogant, deceitful, malicious, indolent, despondent and procrastinating, belongs to the 'dullest' type of "agents" available in the fields of human endeavour. This and the two preceding stanzas provide us with three beautifully framed mental pictures, bringing out in all details the Sattwic, the Rajasic and the Tamasic types of "doers" available in the world. As we have already emphasised these pictures are NOT yardsticks to classify OTHERS, but are meant for the seekers to observe themselves. Whenever a true seeker discovers symptoms of Tamas and Rajas growing in him he should take notice of them at once and consciously strive to regain his Sattwic beauty.
Sources: vedabase.com; The Holy Geeta
mukta-saṅgo ’nahaṁ-vādī dhṛty-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate
Bg 18.27
rāgī karma-phala-prepsur lubdho hiṁsātmako ’śuciḥ
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ
Bg 18.28
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko ’lasaḥ
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate
Translation
26. An "agent" who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called SATTWIC (pure).
27. Passionate, desiring to gain the fruits-of-actions, greedy, harmful, impure, full of delight and grief, such an "agent" is said to be RAJASIC (passionate).
28. Unsteady, vulgar, unbending, cheating, malicious, lazy, despondent, and procrastinating, such an "agent" is said to be TAMASIC (Dull).
Commentary
So far we have a description of the three types of "Knowledge" and "Action." The third of the constituents that goes into the make-up of an action is the "Doer," the ego that has the desire to do. Since the three gunas come to influence the psychological life and the intellectual perception of all of us, the doer-personality in each one of us must also change its moods and temperaments according to the preponderant guna that rules the bosom at any given moment of time. Consequently, the "ego" also is classified under three kinds. With this stanza starts the discussion on the three types of "actors" (Kartaa) who act in the world outside.
A Sattwic "Actor" is the one who is free from attachment to any of his kith and kin (Mukta-sangah), and non-egoistic (Anaham vaadin). He is one who has no clinging attachment to the things and beings around, as he has no such false belief that the world outside will bring to him a desirable fulfilment of his existence. He sincerely feels that he has not done anything spectacular even when he has actually done the greatest good to mankind, because he surrenders his ego-centric individuality to the Lord, through his perfect attunement with the Infinite.
When such an individual --- who has destroyed in himself his ego-sense and the consequent sense of attachment --- works in the worldly fields of activities, he ever acts with firm resolution (Dhriti), and extreme zeal (Utsaha). The term 'Dhriti' means "fortitude" --- the subtle faculty in man that makes him strive continuously towards a determined goal. When obstacles come his way, it is this faculty of 'Dhriti' that discovers for him more and more courage and enthusiasm to face them all, and to continue striving towards the same determined goal. This persevering tendency to push oneself on with the work until one reaches the halls of success, unmindful of the obstacles one might meet with on the path, is called 'Dhriti'; and 'Utsaha' means untiring self-application with dynamic enthusiasm on the path of achievement, while pursuing success.
Lastly, a Sattwic "actor" is one who ever strives unperturbed, both in success and in failure, both in pleasure and in pain. At this moment I can only think of one example of this type of "actor" (Kartaa): the nurse in the hospital. She has generally no attachment to the patient; she has no ego that she is curing the patient, because she knows that there is the ability of the doctor behind every successful cure. She has fortitude (Dhriti) and enthusiasm (Utsaha) --- or else she will not be able to continue efficiently in her job. And lastly, she is not concerned with success or failure; she does not rejoice when a patient walks out fully cured, nor does she moan for every patient that dies. She cannot afford such an indulgence. She understands the hospital to be an island of success and failure, of births and deaths, and she is there only to serve.
An "actor" (or agent) of the above type is one who suffers the least dissipation of his energies, and so he successfully manages to bring into the field of his actions the mighty total possibilities of a fully unfolded human personality. The Sattwic "agent" strives joyously in Sattwic "actions," guided by his Sattwic "knowledge"; his is the most enduring success, and the world of beings is benefited the most by the inexhaustible rewards of the love-labour of such prophets.
A Sattwic Kartaa realises that in all his actions, his body, mind and intellect come into play and serve the world only because the Spirit, the Infinite, is in contact with them. The equipments of matter are as helpless as a broomstick left in a corner. Whenever the body functions, the mind-intellect-equipment throbs and heaves in its pursuit of the new ideals and achievements. And this is because of the Life which thrills them into their respective expressions.
The faculties of the intellect, the beauties of the heart, the vitality of the body, are all vehicles for the Sacred Will of the Spirit to sing through. If the vehicles are not properly disciplined, and if they do not come to surrender totally to the Infinite, the Lord, they get broken and shattered.
A Sattwic "doer" is one who is ever conscious of the touch of the Infinite Light in all his activities.
WHO IS THE RAJASIC "DOER"?
A "doer" belonging to the PASSIONATE type is being exhaustively painted here. He is full of desires, passions and attachments, and he tenaciously clings on to some wished-for gain or goal. He is swayed by passion (raaga) and eagerly seeks the fruit of his work. He is ever greedy (Lubdhah) in the sense that such a Rajasic "doer" is never satisfied with what he gains and greedily thirsts for more. His thirst is insatiable because his desires multiply from moment to moment.
When a man, full of desires and passions, works with mounting greed, he naturally becomes very malignant (Himsaatmakah) in his programmes of pursuit. He never hesitates to injure another, if such injury were to win his end. He is blind to the amount of sorrow he might bring to others; he is concerned only with the realisation of his ulterior motives. When a man of this type (with the above qualities) becomes maliciously resolved to gain his own ends, it is but natural that he becomes impure (Ashuchih), meaning "immoral."
Even unrighteous methods and vulgar immoralities are no ban to such a "doer" and he will pursue them, if his particular desire can be fulfilled thereby. He may ordinarily be quite a moral and righteous man, but the beauty of his composure and the steadiness of his morality, expressed during his quieter moments, all fly away as brilliant splinters when the sledge hammer of his greed and passion, vengeful plans and malignant schemes, thuds upon his heart.
It is but natural that such a PASSIONATE "doer," when he acts in his blinding desires, comes to live, all through his embodied existence, a sad life of agitations, moved by joys and sorrows, "full of delight and grief," (Harsha-Shoka-Anvitah). This completes the picture of a man who is a 'passionate' (Rajasic) "doer."
AND HOW DOES A TAMASIC "DOER" FUNCTION IN THE FIELD OF ACTIVITY?
Here we have a description of a Tamasic "doer" pursuing his work motivated by his Tamasic "knowledge" and expressing himself through his Tamasic "actions."
UNCONTROLLED (Ayuktah) --- A "doer" who has no control over himself, and therefore, is ever unsteady in his application, is of the Tamasic type. He becomes unbalanced in his activities, because his mind does not obey the warnings of his intellect. A yukta-mind is one which is obedient to and perfectly under the control of the intellect. A tamasic man is uncultured inasmuch as he acts in the world, spurred by the impulses and instincts of his own mind. The glory of a cultured man comes out only when he brings the impulsive storms of his mind under the chastening control and intelligent guidance of his intellect. He is Ayuktah who behaves with no control over his own animal impulses and low instincts. When such an individual acts in the world, he cannot but behave as a vulgar man (Praakrita).
If shown an intellectual mirror, he will never admit the reflected vulgarities as his own, nor will he acknowledge his way of living as base and licentious. He is arrogant and obstinate (Stabdhah) and in his stubborn nature he will not lend himself to be persuaded to act more honourably.
DISHONEST (Shathah) --- He becomes dishonest. He becomes extremely deceitful. Herein the dishonesty, or deceitfulness, arises out of his incapacity to see any point-of-view other than the false conclusions he has arrived at. Such an individual is not a dependable character, for he conceals his real motives and purposes and secretly works out his programmes which generally bring about a lot of sorrow to all around him.
MALICIOUS (Naishkritikah) --- The term describes, according to Shankara, one who is bent upon creating quarrels and disputes among people. With a vengefulness, such a person pursues his adversary to destroy him.
INDOLENT (Alasah) --- The "dull doer" is a very indolent man spending his time in over-indulgence. He is an idler, for he avoids all creative endeavours and productive efforts, if by deceit or cunning, he can easily and readily procure enjoyable chances and pleasure-goods. He pursues such a path, however immoral it may be. He is a social parasite; he enjoys and consumes without striving and producing. He puts forth no effort; drowsiness of intellect that renders him incapable of correct thinking is a typical feature. The three brothers, from Lanka, in fact, represent these three types of "doers." Of them, Kumbhakarna, who sleeps six months and wakes up only to spend the rest of the six months in eating, is symbolic of a Tamasic "doer."
DESPONDENT (Vishaadi) --- He is one who will not meet the challenge of life squarely. He has neither the vitality nor the stamina to stand up against the challenges of life. This is because his over-indulgent nature has sapped up all his vitality and courage to meet life. Invariably, he spends his time complaining of men and things around him and wishes for a secure spot in the world, where he can be away from all obstacles so that he may peacefully continue satisfying his endless thirst for sensuous enjoyments.
PROCRASTINATER (Deergha-sootree) --- An individual so benumbed in his inner nature, slowly gathers within himself an incapacity to arrive at any firm judgement. Even if he comes to any vague decision, he has not the will to continue the consistent pursuit of his judgement. Indolent as he is by nature, more often than not, he postpones the right until it is too late. This procrastinating tendency is natural to a Tamasic "actor." The term deergha-sootree has been interpreted by some commentators as "harbouring deep and long (deergha) vengeance against others (sootra)," which is also not inappropriate in the context of the thought development in this stanza.
Thus, one who is unsteady, vulgar, arrogant, deceitful, malicious, indolent, despondent and procrastinating, belongs to the 'dullest' type of "agents" available in the fields of human endeavour. This and the two preceding stanzas provide us with three beautifully framed mental pictures, bringing out in all details the Sattwic, the Rajasic and the Tamasic types of "doers" available in the world. As we have already emphasised these pictures are NOT yardsticks to classify OTHERS, but are meant for the seekers to observe themselves. Whenever a true seeker discovers symptoms of Tamas and Rajas growing in him he should take notice of them at once and consciously strive to regain his Sattwic beauty.
Sources: vedabase.com; The Holy Geeta
