Bhagavad Gita Chapter 18, Verse 37

English Translation

That which seems like poison in the beginning but becomes like nectar in the end — that happiness born of the clarity of self-knowledge is said to be Sattvic.

Detailed Commentary

।।18.37।। Commentary – Bharatārṣabha – In this address, the Lord’s sentiment is that, Arjuna, the best among the Bharata lineage, you are not one to be deluded by Rājasa and Tāmasa pleasures, because for you, conquering these pleasures is easy. You have already conquered Rājasa pleasure by rejecting Urvaśī, the Apsarā of Svarga. You have also overcome Tāmasa pleasure, for you have controlled even the Tāmasa pleasure of essential sleep. Hence, your name is Guḍākeśa. Sukhaṃ tu idānīm – After describing the three types each of Gyāna, Karma, Kartā, Buddhi, and Dhṛti, the Lord states that Sukha too is of three kinds. It is essential to pay special attention to the fact that if a seeker is not experiencing the Divine, the reason for this is the desire for pleasure. Even Sāttvika pleasure becomes binding due to attachment. If even the pleasure of Dhyāna and Ekāgratā, arising from spiritual practice, is indulged in, it becomes an impediment. The pleasure of Samādhi also hinders the attainment of the Divine. If someone asks whether the pleasure of the Divine, if it comes, should also not be taken? In reality, the pleasure of the Divine is not taken; rather, it is experienced spontaneously. By not indulging in the pleasure generated by spiritual practice, that (Divine) pleasure is obtained naturally. The Lord uses the word *tu* here to draw special attention to this imperishable joy. The use of *idānīm* here means that Arjuna wishes to know the essence of Sannyāsa and Tyāga, hence the Lord has described the three types of Tyāga, Gyāna, Karma, Kartā, Buddhi, and Dhṛti. But in all these, the goal is indeed pleasure. Therefore, the Lord says that you listen to the distinctions of pleasure, embrace Sāttvika pleasure, and renounce Rājasa-Tāmasa pleasures. For Sāttvika pleasure aids progress towards the Divine, while other pleasures lead to downfall. Abhyāsād ramate yatra – In Sāttvika pleasure, one revels through practice. An ordinary person does not experience this pleasure without practice. Rājasa and Tāmasa pleasures do not require practice; there is a natural attraction to them for all beings. In Rājasa-Tāmasa pleasures, the senses are spontaneously drawn to their objects, and the mind and intellect are drawn towards enjoyment and accumulation. Pleasures born of objects, ego, praise, and sleep are appealing to everyone. What is this *Abhyāsa* in Sāttvika pleasure? Śravaṇa-Manana is also practice, understanding the scriptures is also practice, and removing Rājasi-Tāmasi tendencies is also practice. It is necessary to practice Sāttvika pleasure, but to revel in it (with attachment) is an impediment. Here, *Abhyāsād ramate* means that in Sāttvika pleasure, the development of interest, fondness, and inclination through practice constitutes *ramaṇa*. Duḥkhāntaṃ ca nigacchati – With increasing interest and fondness developed through practice in Sāttvika pleasure, sorrows are gradually destroyed, and happiness grows. Thus, there should be no attachment to Sāttvika pleasure. By rising above even Sāttvika pleasure, sorrows come to an end, and one transcends the Guṇas. Ātmabuddhiprasādajam – This Sāttvika pleasure arises from the clarity of the intellect, an intellect in which worldly honor, greatness, respect, etc., hold no importance, and only thoughts pertaining to the Divine reside. Yattadagre viṣamiva – Here, *yattad* implies that Sāttvika pleasure is subtle, not yet experienced. Only an objective has been set, while Rājasa-Tāmasa pleasures are experienced. Therefore, renouncing them is difficult. Sāttvika pleasure initially appears like poison. In reality, Sāttvika pleasure is not like poison; rather, it is difficult to give up old, indulged pleasures. When a child is made to study instead of playing, initially they have no interest in studies, and it seems troublesome. But when they succeed in exams, their mind becomes engaged in studies. In truth, Sāttvika pleasure appears like poison only to those who have an attachment to Rājasa-Tāmasa pleasures. For those who have a natural detachment from enjoyments and an interest in spiritual practice (*Sādhan-Bhajan*), Sāttvika pleasure is delightful from the very beginning. Pariṇāme’mṛtopamam – Through practice, the Sāttva Guṇa develops in the seeker, which manifests virtues such as purity, clarity, illumination of knowledge, and peace in the senses and inner faculty (*Antaḥkaraṇa*). The manifestation of these virtues is the nectar-like result of Sāttvika pleasure. Tatsukhaṃ Sāttvikaṃ proktam – The pleasure derived from Satsang, Svādhyāya, Saṃkīrtana, Japa, Dhyāna, etc., is not related to worldly objects but to the Divine. Hence, it is called Sāttvika pleasure. Connection – Now the Rājasa pleasure is described.