Bhagavad Gita Chapter 3, Verse 28

English Translation

But, O mighty-armed one, the one who is a knower of the facts about the varieties of the gunas (alities) and actions does not become attached, thinking thus: 'The organs rest (act) on the objects of the organs.'

Detailed Commentary

।।3.28।। Explanation— The term 'tu' (but) in 'Tattvavittu Mahābāho guṇakarmavibhāgayoḥ' is used to distinguish and highlight the knower of Truth (Tattvajña) from the 'ahaṅkāravimūḍhātmā' (one deluded by ego) described in the previous verse. Sattva, Rajas, and Tamas – these three Guṇas are born of Prakṛti. Due to these Guṇas, the entire creation is Trigunātmaka (composed of three Guṇas). Therefore, the body, senses (Indriyas), mind (Manas), intellect (Buddhi), Jīva (individual soul), objects (Padārthas), etc., are all Guṇamaya (full of Guṇas). This is known as 'Guṇa-vibhāga' (division of Guṇas). Physical and mental actions fall under 'Karma-vibhāga' (division of actions). Guṇas and Karmas, meaning objects and actions, are always changing. Objects are born and perish, and actions begin and end. To know this experience is to truly (Tattva se) understand the division of Guṇas and Karmas. In the conscious (Chetan) Swarūpa (true nature), there is never any action. It always remains unattached (Nirlipta) and without change (Vikāra), meaning it has no connection with any Prakṛti-born object or action. To experience this is to truly know the Chetana. When an ignorant person (Ajñānī) identifies with these divisions of Guṇas and Karmas, they become bound. From a scriptural perspective (Shāstrīya dṛṣṭikoṇa), the main cause of this bondage is 'Ajñāna' (ignorance), but from the perspective of a spiritual aspirant (Sādhaka), 'Rāga' (attachment/desire) is the primary cause. Rāga arises from 'Aviveka' (lack of discrimination). When Viveka (discrimination) awakens, Rāga is destroyed. This Viveka is uniquely present in human beings. Only this Viveka needs to be awakened. Therefore, a Sādhaka (by awakening Viveka) must particularly eradicate Rāga. Even a Sādhaka who desires to know the Tattva, if they do not assume any connection between themselves and the Guṇas (objects) and Karmas (actions), also truly understands the division of Guṇas and Karmas. Whether one truly knows the Guṇa-vibhāga and Karma-vibhāga, or truly knows the 'Swayam' (the conscious Swarūpa), the result will be the same. 'Method to truly know the division of Guṇas and Karmas' 1- Even while residing in the body, the Chetana-Tattva (Swarūpa) remains completely inactive (Akriya) and unattached (Nirlipta). The work of Prakṛti (body, senses, mind, intellect, etc.) is called 'Idam' (this). 'Idam' (this) is never 'Aham' (I). When 'this' (body, etc.) is not 'I', how can the action occurring in 'this' be 'mine'? The meaning is that the body, senses, mind, intellect, etc., are all the works of Prakṛti, and the 'Swayam' (Self) is completely unconnected and unattached to them. Therefore, how can the 'Swayam' be the doer (Kartā) of the actions occurring in them? One who experiences the Self as separate from objects and actions in this manner does not fall into bondage. To experience 'I do nothing' in all situations is to know oneself as distinct from actions. 2- Seeing, hearing, eating, drinking, etc., are all 'actions' (Kriyās), and their objects, such as food items, are all 'objects' (Padārthas). We perceive these actions and objects through the senses (Indriyas) (eyes, ears, mouth, etc.). We perceive the Indriyas with the 'Manas' (mind), the Manas with the 'Buddhi' (intellect), and the Buddhi with the assumed 'Aham' (ego/I-ness). This 'Aham' is also illuminated by a general light (Chetan). That general light is called the knower of all, the illuminator of all, and the support of all. How do we know our Swarūpa (Chetan) beyond 'Aham'? In deep sleep, although the Buddhi merges into Avidya (ignorance), yet upon waking, a person says, 'I slept very soundly.' Thus, everyone experiences 'I am' after waking. This proves that one's existence (Sattā) was present even during Sushupti (deep sleep). If this were not so, there would be no memory such as 'I slept very soundly; I knew nothing.' Memory is born of experience. Therefore, everyone has an unbroken experience of their own existence in every state. In no state is there an experience of one's non-existence ('I am not'). Those who have severed their connection even with the assumed 'Aham' (I-ness) and have experienced their true Swarūpa (existence) are called 'Tattvavit' (knowers of Truth). We have a self-evident, eternal connection with the unchangeable Paramātman Tattva. Our relationship with the changing Prakṛti is not real; it is merely assumed. If we sever the assumed connection with Prakṛti through contemplation (Vichāra), it is called 'Jñānayoga'; and if we remove that same connection while performing actions for the welfare of others, it is called 'Karmayoga'. As soon as the connection with Prakṛti is severed, 'Yoga' (the experience of eternal connection with Paramātman) occurs; otherwise, there is only 'Jñāna' (knowledge) and 'Karma' (action). Therefore, only one who recognizes their eternal connection with Paramātman after severing their connection with Prakṛti is a 'Tattvavit'. 'Guṇā guṇeṣu vartante' (Guṇas operate in Guṇas)— Because they are born from Prakṛti-born Guṇas, the body, senses (Indriyas), mind (Manas), intellect (Buddhi), etc., are also called 'Guṇas', and all actions (Karmas) arise from them. Due to Aviveka (lack of discrimination), an ignorant person identifies with these Guṇas and considers themselves the doer (Kartā) of the actions arising from them. However, upon experiencing firm abidance in the 'Swayam' (the general light—Chetana), the feeling 'I am the doer' cannot arise. A train engine runs, action occurs in it; but the power to pull comes from the combination of the engine and the driver. In reality, the power to pull belongs to the engine, but it reaches its destination only through the operation of the driver. The reason is that the engine does not have Indriyas, Manas, or Buddhi; therefore, it needs a driver (human being) who possesses Indriyas, Manas, and Buddhi. But a human being has both the body-like engine and Indriyas, Manas, and Buddhi for its operation. The body, Indriyas, Manas, Buddhi—all four become capable of action by receiving existence and impetus (Sattā-Sphūrti) from a general light (Chetana). The reflection of the general light (Jñāna) falls upon the Buddhi, the Manas grasps the knowledge of the Buddhi, the Indriyas grasp the knowledge of the Manas, and then the body-like engine operates. Buddhi, Manas, Indriyas, body—all of these are Guṇas, and the 'Swayam' (Self) which manifests them and gives them existence and impetus, remains unconnected and unattached to these Guṇas. Therefore, in reality, all Guṇas are operating within Guṇas. Everyone follows the conduct of a superior person. Therefore, describing how a wise Mahāpuruṣa (great soul) carries out Loka-saṅgraha (welfare of the world), the Lord says that just as that Mahāpuruṣa, experiencing 'all Guṇas are operating in Guṇas', does not become attached to them, so too should a Sādhaka believe that they are not attached to them. A profound point regarding Prakṛti and Puruṣa: attraction occurs between things of the same class (Sajātīyatā); for example, ears are attracted to sound, skin to touch, eyes to form. Thus, all five Indriyas are attracted only to their respective objects. One Indriya is never attracted to the object of another Indriya. The implication is that the reason for the attraction of one object towards another is solely their Sajātīyatā (similarity in class/nature). Attraction (Ākarṣaṇa), inclination (Pravṛtti), and the accomplishment of inclination occur only in Sajātīyatā. There is no attraction in heterogeneous (Vijātīya) objects, no inclination, and no accomplishment of inclination either. Therefore, attraction, inclination, and the accomplishment of inclination occur in Prakṛti due to Sajātīyatā. However, the attraction that appears in Puruṣa (Chetana) towards heterogeneous Prakṛti (inert) is, in reality, an aspect of Prakṛti itself being attracted towards Prakṛti. The actions of doing and experiencing (bhoga) are present only in Prakṛti, not in Puruṣa. Puruṣa always remains changeless (Nirvikāra), eternal (Nitya), immovable (Achala), and uniform (Ekarasa). In the thirty-first verse of the Thirteenth Chapter, the Lord states that even while residing in the body, Puruṣa neither acts nor becomes entangled. Puruṣa is said to be the cause of experiencing pleasure and pain (Sukha-Duḥkha) merely by abiding in Prakṛti, i.e., by identifying with Prakṛti. The implication is that although all actions and attractions occur within Prakṛti, yet due to identification (Tādātmya) with Prakṛti, Puruṣa considers 'I am happy', 'I am unhappy', and thus becomes the cause of experiencing. The experience of pleasure and pain cannot occur in Prakṛti, and without Prakṛti, the mere Chetana (Puruṣa) cannot become the experiencer of pleasure and pain. Puruṣa does not have the changing action (Kriyā) or modification (Vikāra) of Prakṛti, but it has the capacity (Yogyatā) to assume or not assume a connection. It is not inert like a stone, but is of the nature of knowledge (Jñāna Swarūpa). If Puruṣa did not have the capacity to assume or not assume a connection, how would it identify with Prakṛti? To assume or not assume a connection is a 'state of being' (Bhāva), not an 'action' (Kriyā). Puruṣa has the capacity to form or not form a connection, but it does not have the capacity to perform actions. The capacity to perform actions resides only in that which undergoes change. Puruṣa does not have the nature of change, whereas Prakṛti has the nature of change. Therefore, only when Puruṣa connects with Prakṛti does it assume action within itself—'Kartāhamiti manyate' (It thinks 'I am the doer'). That Puruṣa undergoes no change is not a flaw, but its unique characteristic (Visheṣatā). It is one that remains constantly uniform (Ekarasa) and unvarying (Ekarūpa). However, it has the complete capacity, ability, and freedom to not identify with Prakṛti; because, in reality, there is no fundamental connection with Prakṛti. When Puruṣa assumes the body, an aspect of Prakṛti, as its own Swarūpa, then attraction, actions, and the attainment of their fruits continually occur within that aspect of Prakṛti. This is indicated by the words 'Guṇāḥ guṇeṣu vartante'. By assuming its state to be in the Guṇas, Puruṣa (Chetana) continues to experience happiness and sorrow. In reality, pleasure and pain do not have a separate existence. Therefore, the Lord emphasizes severing the assumed connection with the Guṇas. From a Tāttvika (essential/philosophical) perspective, the severance of connection has always existed. Only by mistake has a connection been assumed. Therefore, by rejecting the assumed connection, one must recognize the truth that 'Guṇas are operating within Guṇas'. 'Iti matvā na sajjate' (Thus knowing, one is not attached)— Here, the term 'matvā' means 'knowing'. A Tattvajña Mahāpuruṣa naturally knows Prakṛti (inert) and Puruṣa (Chetana) as distinct. That is why they are not attached to the Prakṛti-born Guṇas. By using the term 'matvā', the Lord instructs Sādhakas to also consider Prakṛti-born Guṇas as separate and not become attached to them. A special point: the paths (Sādhanā Praṇālī) of Karmayogi and Sāṅkhyayogī are not identical. A Karmayogi endeavors to eradicate the assumed unity with the Guṇas (body, etc.), which is why it is said, 'Karmayogastu kāminām' (Karmayoga is for those with desires). The Lord has also emphasized the necessity of performing actions for the Karmayogi; for example— 'One does not attain actionlessness without commencing actions', 'For the contemplative person desirous of ascending in Yoga, action alone is said to be the means'. A Karmayogi performs actions, but not for themselves; rather, they do so for the welfare of others; therefore, they do not become the enjoyer (Bhoktā) of those actions. By not becoming the experiencer, i.e., by the destruction of enjoyership (Bhoktṛtva), doership (Kartṛtva) is automatically destroyed. The implication is that the doership (Kartāpan) within doership is solely for the sake of the fruit (Phala). When the aim of the fruit ceases, doership does not remain. Therefore, in reality, a Karmayogi also does not become the doer. In Sāṅkhyayogī, Viveka-Vichāra (discrimination and contemplation) is predominant. Knowing that 'Prakṛti-born Guṇas are operating within Guṇas', they do not consider themselves the doer of those actions. The Lord will further state this in the twenty-ninth verse of the Thirteenth Chapter: 'He who sees all actions performed in all ways by Prakṛti alone, and the 'Swayam' (Ātmā) as the non-doer (Akartā), truly sees'. Thus, a Sāṅkhyayogī destroys doership (Kartṛtva). Upon the destruction of doership, enjoyership (Bhoktṛtva) is automatically destroyed. From the beginning of the Third Chapter, the Lord has emphasized performing actions through several examples and perspectives; for instance— 'Mahāpuruṣas like Janaka also attained the highest perfection by performing actions with a desireless attitude'; 'I too perform actions'; 'A wise Mahāpuruṣa performs actions for Loka-saṅgraha (welfare of the world) just like ignorant people'. This proves that performing actions is superior from every perspective.