Bhagavad Gita Chapter 14, Verse 12

English Translation

O best of the Bharata dynasty, when rajas becomes predominant, these come into being: avarice, movement, undertaking of actions, unrest and hankering.

Detailed Commentary

'Lobha' (greed) means the desire to accumulate more, even when one possesses sufficient necessities. However, if things increase naturally, it is not termed greed. For instance, a plentiful harvest in agriculture or increased profit in business – such natural growth is not a fault. 'Pravritti' (engagement) simply means to be engaged in action. But when one engages in action without attachment (raga) or aversion (dvesha), it is not a fault. Such engagement is also observed in Mahapurushas (great souls). Only if one engages in actions with the desire for pleasure, comfort, wealth, etc., is it considered a fault. 'Arambhah Karmanam' (undertaking of actions) signifies initiating new ventures, businesses, factories, or shops to gain honor, respect, and praise. There is a difference between Pravritti and Arambha. One engages in or refrains from action (Pravritti or Nivritti) according to circumstances. But to initiate new works for enjoyment (bhoga) and accumulation (sangraha) is 'Arambha'. A human being should aim for the realization of the Supreme (Parmatma), not for enjoyment and accumulation. Therefore, in Bhakti Yoga and Jnana Yoga, it is stated 'Sarvarambhaparityagi' (one who renounces all undertakings). In Karma Yoga, undertakings do occur, but they are desire-less (kamana rahita). Such undertakings are not faulty, as Karma Yoga is not possible without action. Hence, if actions are initiated according to circumstances, they are merely Pravritti and are not faulty. 'Ashama' (impatience) refers to the restlessness and agitation within the inner being (antahkarana). This agitation arises when desired objects are not attained. Upon renouncing desires, restlessness ceases. 'Spriha' (craving) refers to concern for necessities, such as food for hunger or water for thirst. The awareness of hunger and thirst is not a fault, but the desire to obtain them is a fault. A spiritual aspirant (sadhaka) should renounce these desires, as objects are not subject to desires. 'Rajasyetani Jayante' means that when Rajas Guna increases within, greed (lobha), engagement (pravritti), and so forth, increase. In such a situation, the sadhaka should reflect, "Life is being sustained; what more is needed?" By meditating in this way, one should eradicate the tendencies of Rajas Guna and distance oneself from them. Connection — In the next verse, the symptoms of increased Tamas Guna are described.