Bhagavad Gita Chapter 18, Verse 19

English Translation

Knowledge, action and agent are stated in the teaching about the gunas to be only of three kinds according to the differences of the gunas. Hear about them also as they are.

Detailed Commentary

Commentary – It is said in Guṇasaṅkhyāna – According to the scripture which enumerates the various distinctions of each substance based on the Guṇas, I am explaining to you the distinctions of Jñāna, Karma, and Kartā. Jñāna, Karma, and Kartā are explained in three ways based on the distinctions of the Guṇas. In the previous verse, the Lord stated three causes for the impulse to act and also three causes for the formation of action. Thus, a total of six points were explained. Now, in this verse, the Lord speaks of deliberating upon Jñāna, Karma, and Kartā. In the inspiration for action, Jñāna is primary, because any action begins with knowledge. Only after knowledge does an activity commence. In the section on the accumulation of Karma, only Karma and Kartā are considered. Although the existence of Karma depends on the Kartā, Karma accumulates only when the Kartā performs action. If the Kartā does not act, no Karma will accumulate. The implication is that in the impulse to act, Jñāna is primary, and in the accumulation of Karma, Karma and Kartā are primary. Only by these three being Sāttvic can a human become detached. Not by being Rājasic or Tāmasic. Therefore, in this section on the inspirer of action, Jñātā and Jñeya are not included. Jñātā and Jñeya are not discussed because when the knower (Jñātā) becomes associated with action, he is called the doer (Kartā). Under the three distinctions of Kartā, the Jñātā also acquires three distinctions. But when the Jñātā remains merely as pure cognition (jñaptimātra), he has no three distinctions, because there is no association with the Guṇas. Only when associated with the Guṇas do these three distinctions arise. Therefore, it is Vṛtti-jñāna alone that is Sāttvic, Rājasic, and Tāmasic. That which is to be known is called Jñeya. The subjects of knowledge are many, hence separate distinctions for Jñeya are not made here. However, the sole aim of all knowable subjects is to attain happiness. For example, one who studies knowledge, one who earns wealth, one who strives for power – the goal of all these is to attain happiness. Therefore, the Lord has made three distinctions for Jñeya in the name of Sāttvic, Rājasic, and Tāmasic happiness later (18.36-39). The Lord has also not made three distinctions for Karaṇa (instrument), because all instruments such as the senses are mere means. Therefore, they do not have three distinctions. However, Buddhi (intellect) is primary among all these, because whatever a person does with the instruments, he does it intelligently. Therefore, the Lord has made three distinctions for Karaṇa in the name of Sāttvic, Rājasic, and Tāmasic Buddhi later (18.30-32). Dhṛti (fortitude/steadfastness) becomes an aid to Buddhi in maintaining its firmness. In the practice of Jñāna Yoga, the Lord has also mentioned Dhṛti along with Buddhi in two places (6.25 and 18.51). This indicates that in the path of knowledge, Dhṛti is especially necessary alongside Buddhi. Therefore, the Lord has also described three distinctions of Dhṛti (18.33-35). The word 'tridhaiva' implies that these distinctions are only three (Sāttvic, Rājasic, and Tāmasic), neither less nor more. These three Guṇas—Sattva, Rajas, and Tamas—are born of Prakriti. Therefore, taking these three Guṇas, there are only three distinctions. Yathāvat – As this subject has been described in the Guṇasaṅkhyāna scripture, so indeed am I narrating it to you, not adding or subtracting anything from my own side. Śṛṇu – Listen carefully to this subject. Because Sāttvic things lead to detachment from actions and the realization of the Supreme Self; Rājasic things cause birth and death; and Tāmasic things lead to degradation. Therefore, having heard this description, one should accept Sāttvic things and renounce Rājasic and Tāmasic things. Tāni – These, such as knowledge, have no relation to your true nature (Svarūpa). Your true nature is eternally unattached (nirlepa). Api – It is also very necessary to know their distinctions, because by knowing them correctly, the experience of the verse "yasya na ahaṅkṛto bhāvo... na hanti na nibadhyate" (18.17) will arise, and one's true nature (Svarūpa) will also be realized. Context – Now the Lord describes Sāttvic Jñāna.