Lord Krishna said: The sages define renunciation as abstaining from all work for personal profit. The wise define sacrifice as the sacrifice of, and the freedom from, the selfish attachment to the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02)
Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03)
O Arjuna, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04)
Acts of service, charity, and austerity should not be abandoned, but should be performed, because service, charity, and austerity are the purifiers of the wise. (18.05)
Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06)
THREE TYPES OF SACRIFICE
Giving up one's duty is not proper. The abandonment of obligatory work is due to delusion, and is declared to be in the mode of ignorance.(Tamasic) (18.07)
One who abandons duty merely because it is difficult, or because of fear of bodily trouble, does not get the benefits of sacrifice by performing such a sacrifice in the mode of passion.(Rajasic) (18.08)
Obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone regarded to be sacrifice in the mode of goodness, O Arjuna.(Satawic) (18.09)
The one who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Tyagi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10)
Human beings cannot completely abstain from work. Therefore, the one who completely renounces the selfish attachment to the fruits of all works is considered a renunciant. (18.11)
The threefold fruit of works — desirable, undesirable, and mixed ¾ accrues after death to the one who is not a renunciant (Tyagi), but never to a Tyagi. (18.12)
FIVE CAUSES OF ANY ACTION
Learn from Me, O Arjuna, the five causes, as described in the Sankhya doctrine, for the accomplishment of all actions. They are: The physical body, the seat of Karma; the modes of material Nature, the doer; the eleven organs of perception and action, the instruments; various bioimpulses; and the fifth is the presiding deities of the eleven organs. (18.13-14)
Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its five causes. (18.15)
Therefore, the ignorant one who considers one’s body or the soul as the sole agent due to imperfect knowledge does not understand. (18.16)
The one who is free from the notion of doership, and whose intellect is not polluted by the desire to reap the fruit; even after slaying these people, he or she neither slays nor is bound by the act of killing. (18.17)
The subject, the object, and the knowledge of the object are the threefold driving force to an action. The eleven organs; the act, and the agent or the modes of material Nature are the three components of action. (18.18)
THREE TYPES OF KNOWLEDGE
Self-knowledge, action), and agent are said to be of three types according to Sankhya doctrine. Hear duly about these also. (18.19)
The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided; such knowledge is in the mode of goodness.(Satawic) (See also 11.13, and 13.16) (18.20)
The knowledge by which one sees different realities of various types among all beings as separate from one another; consider that knowledge to be in the mode of passion.(Rajasic) (18.21)
The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything; such knowledge is declared to be in the mode of darkness of ignorance.(Tamasic) (18.22)
THREE TYPES OF ACTION
The obligatory duty performed without likes and dislikes, and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness.(Satwic) (18.23)
Action performed with ego, with selfish motives, and with too much effort; is declared to be in the mode of passion.(Rajasic) (18.24)
Action that is undertaken because of delusion; disregarding consequences, loss, injury to others, as well as one’s own ability is said to be in the mode of ignorance.(Tamasic) (18.25)
THREE TYPES OF AGENT
The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good.(Satawic) (18.26)
The agent who is impassioned, attached to the fruits of their work, greedy, violent, impure, and is affected by joy and sorrow is called passionate.(Rajasic) (18.27)
The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating agent is called ignorant.(Tamasic) (18.28)
THREE TYPES OF INTELLECT
Now hear the threefold division of intellect and resolve, based on modes of material Nature, as explained by Me fully and separately, O Arjuna. (18.29)
O Arjuna, the intellect by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect is in the mode of goodness. (Satawic)(18.30)
The intellect by which one cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action; that intellect is in the mode of passion, O Arjuna.(Rajasic) (18.31)
The intellect ¾ when covered by ignorance ¾ accepts unrighteousness (Adharma) as righteousness (Dharma), and thinks everything to be that which it is not, is in the mode of ignorance, O Arjuna.(Tamasic) (18.32)
THREE TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE
The resolve by which one manipulates the functions of the mind, Prana (bioimpulses), and senses for God-realization only; that resolve is in the mode of goodness, O Arjuna.(Satawic) (18.33)
The resolve by which a person, craving for the fruits of work, clings to duty, accumulating wealth, and enjoyment with great attachment; that resolve, O Arjuna, is in the mode of passion.(Rajasic) (18.34)
The resolve by which a dull person does not give up sleep, fear, grief, despair, and carelessness; that resolve is in the mode of ignorance, O Arjuna.(Tamasic) (18.35)
THREE TYPES OF PLEASURE
And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure one enjoys from spiritual practice results in cessation of all sorrows. (18.36)
The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge, and is in the mode of goodness.(Satwic) (18.37)
Sensual pleasures appear as nectar in the beginning, but become poison in the end; such pleasures are in the mode of passion.(Rajsic) (See also 5.22) (18.38)
Pleasure that confuses a person in the beginning and in the end; which comes from sleep, laziness, and carelessness; such pleasure is said to be in the mode of ignorance.(Tamsic) (18.39)
There is no being, either on the earth or among the celestial controllers in the heaven, who can remain free from these three modes of material Nature. (18.40)
Now it is for the learner to understnad what is Satwic,Rajsic and Tamsic
A very good campaign of Beti Bachao & Beti Padao is going on. But the new generation is now raising some new questions about our surroundings. one such question was raised by my daughter, which tries to pierces into the hypocrisy. In fact, this raises a big question for everyone.
She asked me, Papa just like Beti Bachao Beti Padao, is for girls, " Boys ke liye kya hota hai ( what campaign do we have for boys) ?". Now, this small question has a lot of hidden questions in itself. I was a little held back, or may be, a little clue-less. As what should i say to my 5 year old kid.
But, i couldnt lie to her, i told her, what ever i thought is appropriate keeping in view what she could easily understand. But it was highly difficult for me not to rupture her safe zone & not to let her come out of her kids Zone & enter into a boy or girl zone. If she starts relating that she is a girl first and a kid later, that would be hig…
Ayodhya ( Ram Janma Bhoomi) - An INDIAN Muslim archaeologists view
सब लोगों की तरह मैं भी मूर्ख बहस में शामिल होता जा रहा हूँ। इसी के चलते हर आदमी ने एक ख्यालों की दूकान सी खोल रखी है, जिसका नाम है "मेरे ख्याल में..." और इसी दूकान में कुछ एक assumption के चलते खुद को convince कर लिया है , के जो हमारे धार्मिक belief हैं , वो इंसानी कीमत से महंगे हैं। उसी तरह मेरे भी कुछ खयालात और धूल जमी हुई संवेदनशील वैचारिकता है।
आज कल राम जी के नाम पर बहुत सी बातें और उन की धरोहर पर हक्क जमाने का ज़माना चल रहा है , इसी के चलते और अपनी न-समझी के चलते मैंने भी google देवता को प्रणाम करते हुए एक research की और मुझे एक बहुत ही अद्भुत एवं सोचने पे मजबूर करने वाला article मिला। उसे आपके साथ share करना चाहता हूँ।
BAKRA VOTERS (Bakra पढ़ाओ , 2019 बचाओ)
I had shared my views earlier too, about the voters duty is above the voters rights.
As a voter, if i fulfill my duty, only than i shall be able to protect my right as a citizen & the sovereignty we all align to.
The authority & DUTY i have is to vote for a person, not for a party, nor for a PM or CM. So why to even vote for PM or CM.
How to do this :- Lets check the profile of the local candidate ( Councillor, MLA, MP) on internet, ask the people around you about the work he has done. If u feel alright, than vote.
If you are unaware, it is better not to vote.
NOT Voting is not a crime, Voting a wrong candidate IS.
Choose a candidate who can fight for his constituency & can take your local issues at central level. My previous blog on this.http://seavent.blogspot.com/2017/02/my-vote-my-duty.html
Few lines dedicated to Bakra Voters who may still vote for marketed politics BAKRA VOTERS
ओ मेरे हिंदुस्तानी voter बकरे, इस बार तो तू बच ले, फि…