Chapter 18 Shloka 30

प्रवृत्तिं च निर्वृत्तिं च कार्याकार्ये भयाभये।

बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।३०।।

O Paartha, son of Prithaa, that intellect which knows

what is engagement in activity and abstinence from it;

which knows of performance of duty and desertion of duty;

which knows what is fear and fearlessness,

bondage and liberation, that intellect is sattvic.

Chapter 18 Shloka 30

प्रवृत्तिं च निर्वृत्तिं च कार्याकार्ये भयाभये।

बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी।।३०।।

The Lord says, “Arjuna! Now understand the traits of the sattvic intellect.”

O Paartha, son of Prithaa, that intellect which knows what is engagement in activity and abstinence from it; which knows of performance of duty and desertion of duty; which knows what is fear and fearlessness, bondage and liberation, that intellect is sattvic.

The Lord says, that intellect which knows the reality of:

a) perusal of activity and abstinence from it;

b) duty and evasion of duty;

c) fear and fearlessness;

d) bondage and liberation;

– that intellect is sattvic.

That is, that intellect which differentiates truth from falsehood, which recognises reality, that intellect is sattvic.

That faculty which:

a) completely understands the mystery of duality;

b) knows and understands the truth in duality;

c) knows the reality of unity;

d) knows the truth of diversity;

e) knows their innate inter-relationship;

f) knows their intrinsic influence or effect;

g) knows their innate differences and similarities;

h) knows their lacunae;

– is the intellect.

That discerning intellect which is impartial and has the ability to understand all, is a sattvic intellect. The intellect is a cogitating faculty and a decision making faculty as well.

Such an intellect has therefore been described as ya veti (या वेत्ति), i.e. one that knows, one that possesses knowledge. The discernment of reality is knowledge – that which possesses knowledge is the intellect.

The independent intellect

Now one has to understand, which is the intellect that can know reality? It is only the liberated intellect that can understand reality.

In other words, that intellect:

a) which is completely unaffected by attributes;

b) which is not bound by opinions, personal convictions or concepts;

c) which is devoid of mental knots;

d) which is not influenced by anybody’s words or speech;

e) which is not affected by others’ interpretations;

f) which is not influenced by others’ writings;

g) which can understand each one’s point of view;

h) which can impartially identify with the varied perspectives of all;

i)  which remains untouched and uninfluenced even by one’s own opinions and justifications;

j)  which has no reservations of any kind.

Such an intellect is:

a) free of social fetters;

b) free of religious fetters;

c) emancipated from any ideas of high or low;

d) not influenced by the fetters of rich and poor;

e) not restricted even by the bondage of its own self – its thoughts, ideas and convictions.

Remember, what is required is a free intellect – not freedom from duty! One who escapes from his duty does not possess such an intellect. An intellect is one that is not influenced by its own or another’s attributes. It is only an intellect that is untouched by duality and free of any aberrations, which can know the Truth. Only then can it be acquainted with reality.

Now see the signs of such an intellect in the gross sphere:

1. It remains unaffected upon meeting a saint or a tyrant.

2. It remains unaffected by the respect or disrespect that it receives.

3. It never refrains from the performance of its duty no matter whether confronted by friend or foe.

4. It retains its equanimity in every situation and circumstance.

5. It remains uninfluenced by moha, or any personal desire.

6. It is not affected by any likes or dislikes.

The intellect must be untouched by the attributes  – or else it is not eligible to be called an intellect.

1. The intellect must be exceedingly shrewd.

2. It must be extremely vigilant.

3. It must be extremely subtle.

4. It must be adroit in presenting arguments.

5. It must be extremely sharp and yet profound.

6. It must be capable of seeking out even that truth which is not visible to the eye. It should even be able to see in the dark!

7. In other words, it should have the ability to strip away and look beyond its own and another’s mask.

8. Such an intellect must be supported by wisdom.

Thus does the Lord describe the sthit pragya. Such a one is possessed of an ‘inner vision’.

1. One who possesses this vision knows everything.

2. Such a one possesses a sattvic intellect.

3. He knows both nivritti or abstainment from action, and pravritti or engagement in action.

Nivritti (निवृत्ति)

1. To return.

2. To lose interest.

3. Disinterest, detachment, cessation – all these are descriptions of nivritti.

4. To decline from accepting, to sacrifice.

5. Abstinence from action.

Pravritti (प्रवृत्ति)

1. Interest.

2. Leaning towards something.

3. The flow of the mind.

4. The engagement of the body and mind in action.

5. To become involved in some action.

6. Conduct or behaviour.

7. To be active.

8. Natural progress.

(For a more detailed explanation of Nivritti  and Pravritti see Chp.14, shloka 22)

Normally, pravritti and nivritti depend on the leaning of the mind. They are dependent on the interest of the mind. The Lord now says, that the one who possesses a sattvic intellect knows both pravritti and nivritti in essence.

The Atmavaan’s view of nivritti and pravritti

a) Such a one is impartial towards both.

b) He is unattached to both.

c) Neither does he desire nivritti or abstinence from action, nor pravritti or engagement in activity.

1. Such a one knows that both are meaningless.

2. He knows that it is one’s attributes which lead to nivritti as well as towards pravritti.

3. He knows that he is not the doer.

4. Therefore, whatever happens, he remains ever in bliss.

Pravritti and nivritti are both based on attachment.

From what should we seek nivritti – abstinence?

1. We should seek to be free of ignorance.

2. The mind is lost in a maze of untruth. We should seek nivritti from that untruth.

3. We should seek freedom from attachment.

4. We should seek freedom from desire.

5. We should seek to relinquish the ego of doership.

6. We should seek to relinquish the ego that arises from that intellect which adheres to the body-self.

7. We must abstain from desire, sorrow and other aberrations.

8. We must seek freedom from attractions and aversions, hopes and expectations, sorrow and anguish.

9. We need to gain freedom from our own anger.

10. We must be free from our own mental knots and fixations.

Since these are all qualities of the mind, what we need is to gain freedom from the mind.

Then what is pravritti – what is the activity we must engage in?

1. We must proceed on the path towards our own Self.

2. We must proceed towards non-attachment towards all qualities.

3. We must grow in the qualities of divinity.

4. We must progress towards the Atma.

5. We must evolve towards a life of yagya or selfless offering.

Actually, such pravritti and nivritti are not dissimilar. When one moves towards pravritti, one becomes liberated and when one flows towards nivritti, one necessarily engages in activity conducive to liberation. The practice of the qualities of the Supreme or pravritti leads to the Atma or nivritti, and one who has reached the zenith of the path of nivritti is necessarily sarva bhoot hite ratah or one who works for the welfare of all beings – incessant pravritti.

Understand this once again:

1. Peace is not to be found in escape from duty but in engagement in dutiful actions.

2. Peace is a sign of the path of nivritti – engagement in dutiful actions reveals pravritti.

3. A life of yagya or selfless offering is indeed a life of bliss. The life of yagya seems to point towards pravritti or engagement in activity, but finds its culmination in nivritti.

4. In samadhi, one forgets the self. This is only possible when one has given one’s life in its entirety to the Lord. One who lives for the Lord lives in the Self, but does not live in his own selfishness.

5. If you wish to transcend the body, give it to those who have a right or claim to it. Your lifeless corpse will in any case be in the hands of others one day  – but then it will emit nothing but a foul smell. Give your live body to the world – retract all personal claims from it and you will inevitably transcend the body – you will be liberated. Then your body will be actively engaged in the activities of the world, performing its duties in the service of all.

Thus, the route to nivritti is in pravritti, and pravritti without nivritti develops into a demonic attitude.

The intellect that understands the essence of the terms kaarya and akaarya, is indeed sattvic.

a) The sattvic intellect understands what must be done and what must not be done.

b) The sattvic intellect differentiates one’s duty from that which is not one’s duty.

c) The sattvic intellect truly knows action and inaction.

d) The sattvic intellect truly understands the consequences of karma or action.

e) The sattvic intellect understands the factors conducive to action.

f) The sattvic intellect knows the individual’s predilection towards inaction.

g) The sattvic intellect understands why it is imperative to perform necessary action.

h) The sattvic intellect knows the reasons why certain activities are not to be engaged in.

i)  The sattvic intellect recognises the attributes that instigate action.

j)  The sattvic intellect also recognises those attributes that impel an individual towards inaction.

The Lord specifies that such an intellect is sattvic. Such an intellect can discern inaction in action and action in inaction.

Sanyas (संन्यास) – Renunciation

Sanyas is life’s greatest duty. It is the proof of a life lived in the spirit of yagya. Yet, it is only a pure intellect that can understand the essence of sanyas. Little one, try to understand this:

1. When the aspirant possesses knowledge in its entirety;

2. When the aspirant knows Truth in its entirety;

3. When the aspirant desires to bring the Truth into his life;

4. When the aspirant desires to transcend the body;

5. When the aspirant desires to transcend the mind;

6. When the aspirant desires to abide in spontaneoussamadhi;

7. When the aspirant wishes to become the embodiment of the Scriptures;

8. When the aspirant seeks to be uninfluenced by all attributes;

9. When the aspirant endeavours to imbibe the divine qualities;

10. When the aspirant wishes to become a sthit pragya;

– then such a one dons the fiery armour of knowledge which is indeed the mainstay of such an elevated desire.

Through such knowledge:

1. His personal desire seeks no satisfaction from the world.

2. His moha does not cloak the world.

3. He no longer pollutes the world with his avarice and covetousness.

4. He no longer exploits the world to satiate his appetite for pleasure.

5. He no longer makes the world his servitor in order to establish himself.

6. He renounces his personal desires and becomes the world’s servitor.

7. That renunciate offers his live body for the world’s use.

8. He has embarked upon a journey of self-forgetfulness in order to attain his real Self.

9. He seeks nothing from the world – the world ceases to exist for him for this purpose.

10. He is completely silent towards himself and lives only for others.

The aspirant is a brahmchari or one who conducts himself in the spirit of the Supreme Brahm, as long as he is a student of spirituality.

When does the aspirant receive a mantra?

He elicits such a mantra when his studies are completed. Thereafter,

a) he commences the practice of sanyas in his daily life;

b) he begins to show proof of his renunciation in his daily life.

Little one, a mantra is given by the guru only when the aspirant’s scriptural studies are completed, and during his convocation ceremony, so that when that aspirant returns to the world’s midst and commences his normal everyday life:

a) this mantra helps him to remember his true Self at all times;

b) this mantra prevents him from contradicting his dharma;

c) he refrains from reclaiming his body-self;

d) ego does not arise;

e) attachment does not impede his path;

f) his divine qualities are not thus frittered away;

g) he abstains from engaging in activity contrary to his duty;

h) his mind does not wander away from the path of justice;

i)  moha does not impede his path;

j)  he does not lose track of reality.

Seen in the context of one’s ancient cultural heritage, one can understand this perfectly. The Scriptures also provide proof of such traditions. The Chhandogya Upanishad contains a reference to such mantras being imparted to students at their graduation ceremony.

1. Sanyas is a prerequisite to embarking upon one’s life in the world.

2. Sanyas is perfected through living in the world.

3. In fact, proof of sanyas can only be given whilst living in the world.

4. Sanyas can only be proved in circumstances that present allurements and temptations – otherwise sanyas becomes lifeless and meaningless.

a) If the sanyasi or renunciate is not devoted to his country;

b) If the sanyasi is not a benefactor of all;

c) If the sanyasi shatters the other’s convictions and beliefs;

d) If the sanyasi cannot live a life of Truth in his ordinary day to day living;

e) If the sanyasi is not subservient to the Truth;

– he is indeed no sanyasi.

Distinguishing signs of the Lord

The Lord has Himself specified:

1. The man of wisdom lives amongst the ignorant and engages in action just as they do.

2. He does not shatter the beliefs or convictions of the ignorant.

3. He does not create doubts in their mind.

4. The Lord responds to the other as indeed the other responds to Him.

5. He has no duties, yet He does naught but duty.

6. One who is satiated in His Self and abides only in the Self, has no duty; He has no ambitions to fulfil, no selfish gains to attain. Yet, detached as He is, He is ever engaged in dutiful deeds.

7. Actions must be performed – this He believes and acts accordingly.

8. He believes that life provides the proof of one’s inner state.

9. He knows that people will emulate the actions of those who are superior to them.

The Lord has therefore stated, “If I do not engage in actions, all these worlds will be destroyed and I will be the cause of illegitimate progeny and thus the destroyer of all.”

Understand this carefully. In this statement, the Lord is speaking of the illegitimate convictions of the intellect. He describes the state where the actions of the individual differ from his knowledge.

1. Thus is dharma destroyed.

2. Thus is knowledge twisted.

3. Thus do people begin to fear dharma.

Little one, if only the sons of every family possessed the pure intellect of a sanyasi or renunciate:

a) they would be able to uphold the high traditions of the family;

b) they could bring honour to the family name;

c) they could become deserving of the family’s trust;

d) the family could rely on them and prosper and grow with their blessings.

e) their family could be proud of them.

Only then could such people become the torchbearers of the nation and restore the values of dharma, compassion and truth in the world.

The sattvic intellect is conversant with both fear and fearlessness:

1. Fearlessness is inherent in Truth and falsehood is the cause of fear.

2. He who abides in Reality has no fear in life.

3. He knows that it is the qualities that are responsible for the deeds a man performs, so his fear of other individuals vanishes.

4. He knows that this body must die one day, so he is not afraid of death.

5. He knows that the fruits of action are in the hands of destiny – so he ceases to fear the lack of those fruits.

6. He who knows that this body is not his own to claim, will naturally be unafraid of what will happen to the body.

7. He who knows that the body does not belong to him, will no longer be afraid of dishonour. He will not endeavour ceaselessly to preserve the body, nor be afraid of the situations or circumstances that may transpire during his lifetime.

8. The root cause of fear is attachment. If attachment goes, fear vanishes.

9. The intellect which is attached to the body-self harbours fears; if such an intellect no longer exists, fear vanishes as well.

10. This ego is the root of fear. If the ego dissolves, fear is eliminated.

11. Ignorance breeds fear. The effulgence of knowledge makes one unafraid.

12. Moha is the cause of fear. The eradication of moha leads to the annihilation of fear.

13. Adherence to duty destroys fear.

14. One’s own internal impurity is the root of fear. When this impurity is cleansed, fearlessness emerges.

The sattvic intellect knows this through experience, because it is fearless by nature.

The sattvic intellect is also the knower of bondage and liberation or moksha:

1. The sattvic intellect knows that attachment is the cause of bondage.

2. It knows that bondage is the inevitable outcome of the belief ‘I am the body’.

3. Identification with the body-self pulls one down from one’s true Self and binds one with this body which is mere dust.

4. To believe the anatma to be the Atma is bondage.

5. Conversely, to believe the Atma to be anatma is bondage.

6. Qualities interact amongst each other and thus proceeds the activity of this world, spontaneously and automatically. To steal the credit of doership from those qualities and to believe oneself to be the doer is the cause of bondage. To thus link oneself with that which is contrary to one’s essence, is bondage.

7. To forge a relationship with the mind is a certain cause of bondage.

8. How can the destructible and the indestructible ever meet? How can the animate be conjoined with the inanimate? How can the Atma and the anatma be one? How can the limitless merge with the limited? To believe these impossibilities to be possibilities is bondage.

1. Moksha is the process whereby the Atmavaan merges with the Atma.

2. Moksha is to be devoid of body attachment even whilst still alive.

3. Moksha is the complete annihilation of attachment.

4. Moksha is self-forgetfulness.

When the ‘I’ no longer exists, that individual devoid of the ‘I’ will necessarily become the embodiment of knowledge. That is, when the body of the ‘I’ is no longer claimed by the ‘I’, it becomes a divine manifestation of the Lord.

This truth is known to the sattvic intellect.