Bhagavad Gita Chapter 18, Verse 31

English Translation

O Partha, that intellect is born of rajas with which one wrongly understands virtue and vice as also what ought to be done and ought not to be done.

Detailed Commentary

।।18.31।। Commentary: Through which *Dharma* and *Adharma*: Whatever has been ordained by the *Shastras* (scriptures) is *Dharma*. That is, *Dharma* is what the *Shastras* command and through which one attains an auspicious state (*sadgati*) in the hereafter (*paraloka*). What the *Shastras* prohibit is *Adharma*. For instance, serving parents and elders, dedicating one's body, mind, and wealth to bring happiness to others, is *Dharma*. Digging wells and step-wells, building *dharmashalas* (rest houses) and *aushadhalayas* (hospitals), and spending for the progress of society are also *Dharma*. Conversely, harming others for selfish motives, usurping their rights, etc., is *Adharma*. In essence, *Dharma* brings welfare to the *Jiva* (individual soul), while *Adharma* binds it. *Karya* (Right Action) and *Akarya* (Wrong Action): That action which the *Shastras* command according to circumstances is *Karya* (duty/proper action). For example, begging for alms is the duty of a *Brahmin*, but not for a *Kshatriya*. Working honestly at one's workplace is the duty of employees. Taking work lightly due to personal selfishness is *Akarya* (improper action/non-duty). It is the duty of government officials to manage the state for the welfare of all. Harming the state due to selfishness is *Akarya*. Here, it is essential to understand *pravritti* (inclination to action) and *nivṛtti* (abstention from action) in the context of *Sattviki Buddhi* (intellect in the mode of goodness). In *Rajasi Buddhi* (intellect in the mode of passion), the defect of selfishness and partiality arises. Due to this, the distinction between *Dharma* and *Adharma* does not remain clear. The function of the intellect (*Buddhi*) is to correctly know the state of *Dharma* and *Adharma*. When attachment (*rāga*) to worldly objects, individuals, etc., arises, aversion (*dveṣa*) also arises, and a correct assessment of merits and demerits becomes impossible. *Rajasi Buddhi* becomes clouded due to *rāga*, just as water loses its clarity when mixed with mud. This is why it becomes difficult to understand *Dharma* and *Adharma*. Context: Now, the characteristics of *Tamasi Buddhi* (intellect in the mode of ignorance) are being described.