Bhagavad Gita Chapter 18, Verse 30

English Translation

O Partha, that intellect is born of sattva which understands action and withdrawal, duty and what is not duty, the sources of fear and fearlessness, and bondage and freedom.

Detailed Commentary

।।18.30।। Explanation — Pravritti and Nivritti are two states in the life of a spiritual aspirant (sādhaka). When one engages in worldly activities, it is the state of Pravritti. And when one withdraws from worldly pursuits to meditate in solitude, it is the state of Nivritti. However, if Pravritti is accompanied by worldly desires and Nivritti by latent impressions (vāsanās), then both these states are akin to Pravritti. Whereas Pravritti devoid of desires and Nivritti free from vāsanās lead towards the Paramātman. Therefore, the sādhaka should adopt these two states with proper understanding. From a deeper perspective, even Pravritti and Nivritti, though free from desires and vāsanās, become binding if performed for one's own happiness. But if they are for the happiness and welfare of others, then they will be known as Nivritti, through which one's ego (ahaṅkāra) is dissolved. When Pravritti and Nivritti are undertaken for the knowledge of that which they illuminate and which is beyond them, only then does one attain the state of non-individuality (avyaktitva). Pravritti should be for the service of beings (prāṇī-sevā) and Nivritti for abiding in one's true Self (svarūpa-sthiti). Kārya and Akārya: That action which is performed according to the injunctions of the scriptures (Shastras) and the limitations of Varna and Ashrama is Kārya (right action or duty), and that which is contrary to these is Akārya (wrong action or non-duty). It is necessary to perform that action which appears beneficial for the individual soul (jīva), and Akārya is that which is binding. What we cannot do is incapacity (asāmarthya), not non-duty (akartavya). One should discern Bhaya and Abhaya. That action which has the potential for harm is fear-inducing (bhayakārī), and that which has the potential for benefit is fearlessness-inducing (abhayakārī). When an individual engages in non-duty (akartavya), fear arises. But one who remains within their bounds attains fearlessness (abhaya). This abhaya leads to the attainment of the Paramātman. Understanding Bandhana and Mokṣa: For one who performs outwardly good actions but inwardly harbors worldly desires, these actions are binding. To relate only with the Paramātman, this alone is Mokṣa (liberation). Depending on the absence or acquisition of external objects leads to bondage (bandhana). But if one desires no objects, then they are liberated. Thus, the intellect (buddhi) that knows the true meaning of Pravritti-Nivritti, Kārya-Akārya, Bhaya-Abhaya, and Bandhana-Mokṣa is Sāttvikī (of the Sāttvic quality). To know this means that our goal is to relate with the Paramātman and to sever ties with worldly objects. Now, the characteristics of the Rajasic intellect will be described.