Bhagavad Gita Chapter 18, Verse 40

English Translation

There is no such entity in the world or, again, among the gods in heaven, which can be free from these three gunas born of Nature.

Detailed Commentary

Commentary — At the beginning of this chapter, Arjuna wished to know the essence of Sannyasa and Tyaga (renunciation). Bhagavan first described Tyaga — Karma Yoga. Concluding that discourse, Bhagavan stated that those who are not Tyagis receive the fruits of three kinds of actions — undesirable (anishta), desirable (ishta), and mixed (mishra) — while those who are Sannyasis never receive them. Having said this, from the thirteenth verse, the discourse on Sannyasa — Sankhya Yoga began, and first, the five causes (adhishthana, etc.) for the performance of actions were enumerated. In the sixteenth and seventeenth verses, those who assume doership (kartritva) were criticized, and those who renounce doership were praised. In the eighteenth verse, karma-prerana (motivation for action) and karma-sangraha (accumulation of action) were described. However, the true tattva (essence) is neither the inspirer of action nor the accumulator of action. Karma-prerana and karma-sangraha are associated with the Gunas of Prakriti. Then, according to the Gunas, three types each of Jnana (knowledge), Karma (action), Karta (doer), Buddhi (intellect), Dhriti (steadfastness), and Sukha (happiness) were described. While describing Sukha, it was explained that the highest happiness, even with a slight connection to Prakriti, is Sattvic. But the true happiness of the Swarupa (Self) is Guna-atita (transcendent of Gunas), unique (vilakshana), and extraordinary (alaukika). Sattvic happiness is called atmabuddhi-prasādaja (born of the clarity of the intellect of the Self), which indicates that we must rise even above that generated happiness, meaning, by becoming free from Prakriti and its three Gunas, one must attain the Paramatma-tattva, which is everyone's own natural Swarupa. Therefore, it is said — Here, 'Prithivi' refers to Mrityuloka (the mortal world) and all the lower realms like Atala, Vitala, etc., beneath the earth; 'Divi' refers to the celestial realms like Svarga, etc., and to devas (deities) and other beings. The implication is that there is no object in the Triloki (three worlds) and the infinite Brahmanda (universe), nor any being residing therein, that is devoid of these three Gunas born of Prakriti. Everything is Tri-gunatmaka (composed of three Gunas). Prakriti and the effects of Prakriti — everything is Tri-gunatmaka and changeable. Connecting with them leads to bondage, and disconnecting from them leads to liberation, because the Swarupa (Self) is Asanga (unattached). The Swarupa is 'Sva' (Self) and Prakriti is 'Para' (other). As soon as a connection is made with Prakriti, ego (ahamkara) arises, which generates dependence (paradhinata). It is strange that ego appears to be freedom, but in reality, it is dependence. The reason is that from ego, attachment (asakti), desires (kamana), etc., arise towards objects born of Prakriti, which makes dependence appear as freedom. Therefore, it is essential to be free from the Gunas born of Prakriti. Among the Gunas of Prakriti, it is necessary to renounce Raja Guna and Tama Guna and cultivate Sattva Guna. In Sattva Guna, cheerfulness (prasannata) and discrimination (viveka) are necessary, but there should be no attachment to Sattvic happiness and knowledge, because attachment to happiness and knowledge is binding. Therefore, by renouncing attachment to these, one should rise above Sattva Guna. It is precisely to rise above this that the topic of Gunas has been introduced here. A Sadhaka (spiritual aspirant) should focus on Sattvic Jnana, Karma, Karta, Buddhi, Dhriti, and Sukha, and mold their life accordingly, diligently renouncing Rajasic and Tamasic qualities. Diligence itself is the means for renouncing them. With diligence, all means manifest spontaneously. Sattvic quality is very essential in disconnecting from Prakriti, because it keeps Viveka (discrimination) awake, which helps in becoming free from Prakriti. In reality, one must become unattached (asanga) even from this. Context — In the discourse on Tyaga, Bhagavan explained that it is not proper to abandon Niyata Karmas (prescribed duties). Renouncing them out of delusion makes that renunciation Tamasic. Renouncing prescribed duties out of fear of bodily discomfort makes that renunciation Rajasic, and performing prescribed duties by renouncing the fruit and attachment makes that renunciation Sattvic. From the perspective of Sankhya Yoga, while explaining the five causes for the accomplishment of all actions, where Sattvic Karma was described, it was mentioned that prescribed duties should be performed by a person free from the sense of doership (kartritvabhimana), free from attachment and aversion (raga-dvesha), and free from the desire for results (phala-ichha). To explain which actions are prescribed for which Varna (social class) and how those prescribed duties should be performed — and also to speak about Bhakti Yoga — Bhagavan begins the next section.