Bhagavad Gita Chapter 14, Verse 22

English Translation

The Blessed Lord said O son of Pandu, he neither dislikes illumination (knowledge), activity and delusion when they appear, nor does he long for them when they disappear.

Detailed Commentary

।।14.22।। Explanation -- **Prakāśaṁ ca:** Illumination. The purity of the senses and mind is called *Prakāśa*. This means that which enables clear knowledge through the senses and leads to contemplation and decision-making is called *Prakāśa*. The Lord had previously (in 14.11) described two characteristics of *Sattva-guṇa*: *Prakāśa* and *Jñāna* (knowledge). Here, taking only the *Prakāśa-vṛtti* (tendency of illumination) indicates that *Prakāśa-vṛtti* is primary in *Sattva-guṇa*, because until *Prakāśa* arises in the senses and mind, *Jñāna* does not awaken. *Jñāna* awakens only upon the arrival of *Prakāśa*. Therefore, here the *Jñāna-vṛtti* should be understood as being subsumed within *Prakāśa*. **Pravṛttiṁ ca:** Activity. As long as there is a connection with the *guṇas*, *Rajo-guṇa*'s tendencies such as greed, activity, initiation of actions with attachment, restlessness, and longing continue to arise. However, when a person becomes *Guṇātīta* (transcendent of the *guṇas*), the tendencies of *Rajo-guṇa* do not manifest, but activity (*kriyāśīlatā*) continues without attachment (*āsakti*). This *Pravṛtti* is not faulty. Even a *Guṇātīta* person performs actions. Therefore, the Lord has here taken only *Pravṛtti*. *Rajo-guṇa* has two forms: *Rāga* (attachment) and *Kriyā* (action). Of these, *Rāga* is the cause of sorrows. This *Rāga* does not remain in the *Guṇātīta*. But as long as the visible body of the *Guṇātīta* person exists, natural actions are performed by them in a selfless (*niṣkāma*) manner. It is this activity that the Lord has called *Pravṛtti* here. **Moham eva ca Pāṇḍava:** And delusion, O Pāṇḍava. There are two types of *Moha* (delusion): (1) Lack of discrimination (*viveka*) between the eternal and transient, truth and untruth, right and wrong action; and (2) Errors in practical conduct (*vyavahāra*). In a *Guṇātīta Mahāpuruṣa* (great soul), the first type of *Moha* (lack of discrimination between truth and untruth) does not exist at all. However, errors in practical conduct, such as considering an innocent person guilty, seeing a snake in a rope, or water in a mirage – this kind of *Moha* can occur even in a *Guṇātīta* person. **Na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati:** He neither dislikes them when they arise, nor longs for them when they cease. Even when the effects of *Sattva-guṇa* (illumination), *Rajo-guṇa* (activity), and *Tamo-guṇa* (delusion) are present, the *Guṇātīta Mahāpuruṣa* does not bear animosity (*dveṣa*) towards them, nor does he desire them when they cease. This means that he does not resent why such tendencies (*vṛttis*) are arising, wishing for something else instead; nor does he cling (*rāga*) to them, wishing them to return or persist. Being *Guṇātīta*, the coming and going of the *guṇas'* tendencies make no difference to him. He remains naturally detached (*nirlipta*) from these tendencies. **Special Point:** There is a difference between tendencies *being* and tendencies *being performed* (engaging in them). There is a great difference between *being* and *doing*. *Being* is universal (*samaṣṭigata*), and *doing* is individual (*vyaktigata*). We are not responsible for what happens in the world. We are responsible only for what we *do*. The same cosmic power (*samaṣṭi śakti*) that operates the universe also operates our body, senses (*indriyā*), mind (*manas*), and intellect (*buddhi*). If we are not affected by the merits and demerits (*guṇa-doṣa*) of actions that occur in the world, then how can we be affected by the merits and demerits of actions that occur *through* the body? However, when a person forms an attachment or aversion with certain natural actions, they have to experience its fruit. Therefore, a *sādhaka* (spiritual aspirant) should not develop attachment or aversion towards the tendencies arising from the three *guṇas* – *Sattva*, *Rajas*, and *Tamas* – in the inner instrument (*antaḥkaraṇa*); that is, they should not associate themselves with them. Tendencies are not the same for anyone. Tendencies of all three *guṇas* also occur in the inner instrument of a *Guṇātīta Mahāpuruṣa*, but he has no attachment or aversion towards those tendencies. These tendencies naturally come and go. The vision (*dṛṣṭi*) of a *Guṇātīta Mahāpuruṣa* simply does not turn towards them, because in his vision, nothing exists except the one supreme *Paramātmatattva* (Supreme Self). There is a big difference between *seeing* (*dekhnā*) and *being seen* (*dīkhnā*). *Seeing* falls under 'doing', while *being seen* falls under 'being'. The fault lies in *seeing*, not in *being seen*. Therefore, if even the worst tendency becomes visible to a *sādhaka* in their inner instrument, they should not be alarmed. To develop attachment or aversion towards the tendencies that are *being seen* by oneself, and to identify with them, *is* to 'see' them. The *sādhaka* makes the mistake of starting to *see* what is merely *visible*, and thus gets entangled. Lord Rama says: "Listen, dear one, through *Māyā*, merits and demerits are manifold. The merit is not to see either of them – to see is lack of discrimination (*aviveka*)." A *sādhaka* should deeply contemplate that tendencies are constantly arising and ceasing, but the Self (*sva-svarūpa*) always remains as it is. The Self, which witnesses the changes occurring in the tendencies, is itself changeless (*parivartanarahita*). And the changeable cannot see the changeable; rather, only the changeless can see the changeable. This proves that the Self (*svarūpa*) is distinct from the tendencies. It is only by identifying oneself with the changeable *guṇas* that tendencies appear to be *in* oneself. Therefore, a *sādhaka* should not deviate from their true Self by associating with the coming and going tendencies. No matter what tendencies arise, one should not be displeased with them, nor should one identify oneself with them. For a *sādhaka*, it is an impediment to overlook the ever-uniform (*ekaras*), detached (*nirlipta*), unmodifying (*nirvikāra*), and imperishable (*avināśī*) Self, and instead to perceive the changeable (*parivartanaśīla*), modifying (*vikārī*), and perishable (*vināśī*) tendencies.