Bhagavad Gita - Chapter 14 - Shloka (Verse) 7

व्याख्या -- रजो रागात्म्कं विद्धि -- यह रजोगुण रागस्वरूप है अर्थात् किसी वस्तु? व्यक्ति? परिस्थिति? घटना? क्रिया आदिमें जो प्रियता पैदा होती है? वह प्रियता रजोगुणका स्वरूप है।रागात्मकम् कहनेका तात्पर्य है कि जैसे स्वर्णके आभूषण स्वर्णमय होते हैं? ऐसे ही रजोगुण रागमय है।पातञ्जलयोगदर्शनमें क्रिया को रजोगुणका स्वरूप कहा गया है (टिप्पणी प0 717.1)। परन्तु श्रीमद्भगवद्गीतामें भगवान् (क्रियामात्रको गौणरूपसे रजोगुण मानते हुए भी) मुख्यतः रागको ही रजोगुणका स्वरूप मानते हैं (टिप्पणी प0 717.2)। इसीलिये योगस्थः कुरु कर्माणि सङ्ग त्यक्त्वा ( 2। 48) पदोंमें आसक्तिका त्याग करके कर्तव्यकर्मोंको करनेकी आज्ञा दी गयी है। निष्कामभावसे किये गये कर्म मुक्त करनेवाले होते हैं (3। 19)। इसी अध्यायके बाईसवें श्लोकमें भगवान् कहते हैं कि प्रवृत्ति अर्थात् क्रिया करनेका भाव उत्पन्न होनेपर भी गुणातीत पुरुषका उसमें राग नहीं होता। तात्पर्य यह हुआ कि गुणातीत पुरुषमें भी रजोगुणके प्रभावसे प्रवृत्ति तो होती है? पर वह रागपूर्वक नहीं होती। गुणातीत होनेमें सहायक होनेपर भी सत्त्वगुणको सुख और ज्ञानकी आसक्तिसे बाँधनेवाला कहा गया है। इससे सिद्ध होता है कि आसक्ति ही बन्धनकारक है? सत्त्वगुण स्वयं नहीं। अतः भगवान् यहाँ रागको ही रजोगुणका मुख्य स्वरूप जाननेके लिये कह रहे हैं।महासर्गके आदिमें परमात्माका बहु स्यां प्रजायेय -- यह संकल्प होता है। यह संकल्प रजोगुणी है। इसको गीताने कर्म नामसे कहा है (8। 3)। जिस प्रकार दहीको बिलोनेसे मक्खन और छाछ अलगअलग हो जाते हैं? ऐसे ही सृष्टिरचनाके इस रजोगुणी संकल्पसे प्रकृतिमें क्षोभ पैदा होता है? जिससे सत्त्वगुणरूपी मक्खन और तमोगुणरूपी छाछ अलगअलग हो जाती है। सत्त्वगुणसे अन्तःकरण और ज्ञानेन्द्रियाँ? रजोगुणसे प्राण और कर्मेन्द्रियाँ तथा तमोगुणसे स्थूल पदार्थ? शरीर आदिका निर्माण होता है। तीनों गुणोंसे संसारके अन्य पदार्थोंकी उत्पत्ति होती है। इस प्रकार महासर्गके आदिमें भगवान्का सृष्टिरचनारूप कर्म भी सर्वथा रागरहित होता है (गीता 4। 13)।तृष्णासङ्गसमुद्भवम् -- प्राप्त वस्तु? व्यक्ति? पदार्थ? परिस्थिति? घटना आदि बने रहें तथा वे और भी मिलते रहें -- ऐसी जिमि प्रतिलाभ लोभ अधिकाई की तरह तृष्णा पैदा हो जाती है। इस तृष्णासे फिर वस्तु आदिमें आसक्ति पैदा हो जाती है।व्याकरणके अनुसार इस तृष्णासङ्गसमुद्भवम् पदके दो अर्थ होते हैं -- (1) जिससे तृष्णा और आसक्ति पैदा होती है (टिप्पणी प0 718.1) अर्थात् तृष्णा और आसक्तिको पैदा करनेवाला और (2) जो तृष्णा और आसक्तिसे पैदा होता है (टिप्पणी प0 718.2) अर्थात् तृष्णा और आसक्तिसे पैदा होनेवाला। जैसे बीच और वृक्ष अन्योन्य कारण हैं? अर्थात् बीजसे वृक्ष पैदा होता है और वृक्षसे फिर बहुतसे बीज पैदा होते हैं? ऐसे ही रागस्वरूप रजोगुणसे तृष्णा और आसक्ति बढ़ती है तथा तृष्णा और आसक्तिसे रजोगुण बहुत बढ़ जाता है। तात्पर्य है कि ये दोनों ही एकदूसरेको पुष्ट करनेवाले हैं। अतः उपर्युक्त दोनों ही अर्थ ठीक हैं।तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् -- रजोगुण कर्मोंकी आसक्तिसे शरीरधारीको बाँधता है अर्थात् रजोगुणके बढ़नेपर ज्योंज्यों तृष्णा और आसक्ति बढ़ती है? त्योंहीत्यों मनुष्यकी कर्म करनेकी प्रवृत्ति बढ़ती है। कर्म करनेकी प्रवृत्ति बढ़नेसे मनुष्य नयेनये कर्म करना शुरू कर देता है। फिर वह रातदिन इस प्रवृत्तिमें फँसा रहता है अर्थात् मनुष्यकी मनोवृत्तियाँ रातदिन नयेनये कर्म आरम्भ करनेके चिन्तनमें लगी रहती हैं। ऐसी अवस्थामें उसको अपना कल्याण? उद्धार करनेका अवसर ही प्राप्त नहीं होता। इस तरह रजोगुण कर्मोंकी सुखासक्तिसे शरीरधारीको बाँध देता है अर्थात् जन्ममरणमें ले जाता है। अतः साधकको प्राप्त परिस्थितिके अनुसार निष्कामभावसे कर्तव्य कर्म तो कर देना चाहिये? पर संग्रह और सुखभोगके लिये नयेनये कर्मोंका आरम्भ नहीं करना चाहिये।देहिनम् पदका तात्पर्य है कि देहसे अपना सम्बन्ध माननेवाले देहीको ही यह रजोगुण कर्मोंकी आसक्तिसे बाँधता है।सकामभावसे कर्मोंको करनेमें भी एक सुख होता है और कर्मोंका अमुक फल भोगेंगे इस फलासक्तिमें भी एक सुख होता है। इस कर्म और फलकी सुखासक्तिसे मनुष्य बँध जाता है।कर्मोंकी सुखासक्तिसे छूटनेके लिये साधक यह विचार करे कि ये पदार्थ? व्यक्ति? परिस्थिति? घटना आदि कितने दिन हमारे साथ रहेंगे। कारण कि सब दृश्य प्रतिक्षण अदृश्यतामें जा रहा है जीवन प्रतिक्षण मृत्युमें जा रहा है सर्ग प्रतिक्षण प्रलयमें जा रहा है महासर्ग प्रतिक्षण महाप्रलयमें जा रहा है। आज दिनतक जो बाल्य? युवा आदि अवस्थाएँ चली गयीं? वे फिर नहीं मिल सकतीं। जो समय चला गया? वह फिर नहीं मिल सकता। बड़ेबड़े राजामहाराजाओं और धनियोंकी अन्तिम दशाको याद करनेसे तथा बड़ेबड़े राजमहलों और मकानोंके खण्डहरोंको देखनेसे साधकको यह विचार आना चाहिये कि उनको जो दशा हुई है? वही दशा इस शरीर? धनसम्पत्ति? मकान आदिकी भी होगी। परन्तु मैंने इनके प्रलोभनमें पड़कर अपनी शक्ति? बुद्धि? समयको बरबाद कर दिया है। यह तो बड़ी भारी हानि हो गयी ऐसे विचारोंसे साधकके अन्तःकरणमें सात्त्विक वृत्तियाँ आयेंगी और वह कर्मसङ्गसे ऊँचा उठ जायगा।अगर मैं रातदिन नयेनये कर्मोंके करनेमें ही लगा रहूँगा? तो मेरा मनुष्यजन्म निरर्थक चला जायगा और उन कर्मोंकी आसक्तिसे मेरेको न जाने किनकिन योनियोंमें जाना पड़ेगा और कितनी बार जन्मनामरना पड़ेगा इसलिये मुझे संग्रह और सुखभोगके लिये नयेनये कर्मोंका आरम्भ नहीं करना है? प्रत्युत प्राप्त परिस्थितिके अनुसार अनासक्तभावसे कर्तव्यकर्म करना है ऐसे विचारोंसे भी साधक कर्मोंकी आसक्तिसे ऊँचा उठ जाता है। सम्बन्ध -- तमोगुणका स्वरूप और उसके बाँधनेका प्रकार क्या है -- इसको आगेके श्लोकमें बताते हैं।

अप्राप्त वस्तुकी अभिलाषाका नाम तृष्णा है और प्राप्त विषयोंमें मनकी प्रीतिरूप स्नेहका नाम आसक्ति है? इन तृष्णा और आसक्तिकी उत्पत्तिके कारणरूप रजोगुणको रागात्मक जान। अर्थात् गेरू आदि रंगोंकी भाँति ( पुरुषको विषयोंके साथ ) उनमें आसक्त करके तद्रूप करनेवाला होनेसे? इसको तू रागरूप समझ। हे कुन्तीपुत्र वह रजोगुण? इस शरीरधारी क्षेत्रज्ञको कर्मासक्तिसे बाँधता है। दृष्ट और अदृष्ट फल देनेवाले जो कर्म हैं उनमें आसक्ति -- तत्परताका नाम कर्मासक्ति है? उसके द्वारा बाँधता है।

Then, what is the definition of Rajas or how does it bind the Person? Doubting this, He says -- "Rajah" etc. "Rajyate", i.e., by which the Person is coloured/attached to visible objects, thus it is "Raga" (Passion); this is its nature, thus know Rajas to be "Ragatmakam" (of the nature of passion), He says -- "Ranjanad" (due to colouring).

"It arises from this", thus "Samudbhava" (origin); and "Trishna" (thirst) and "Asanga" (attachment) are "Trishnasangau"; taking the analysis "the origin of those two is That", and wishing to speak of Rajas through its effects, He states the difference in meaning between thirst and attachment -- "Trishna" etc.

Having stated the definition of Rajas, He states the mode of binding -- "Tad rajah" (That Rajas) etc. He divides attachment to action -- "Drishta" etc. It impels the Person, who is indeed a non-doer, with the conceit "I do"; this is the meaning.

Upon the expectancy: what is the definition of Rajas or how does it bind the embodied one? He states its definition and binding nature -- "Rajah" etc.

Rajas is "Ragatmakam"; "by this the Person is coloured, i.e., attached, to visible objects", thus "Raga"; desire concerning seen and unseen happiness and their means, smell (likely 'Gardha' i.e., greed), that alone is whose nature, know that "Ragatmakam". Thirst is the longing for the unattained; attachment is the connection characterized by the mind's love for the attained object; "it arises from this", thus "Samudbhava" (origin). That Rajas is such, the origin, the root cause, of thirst and attachment.

"Karmasangena", attachment, i.e., devotion, to actions for seen and unseen ends is attachment to action; by that it binds the embodied one. Meaning it impels him with the conceit "I do" even though he is a non-doer.

And having bound him, it expands the Samsara in the form of dwelling in the mother's womb etc.; implying this, He says -- "O Kaunteya".

"Rajah" etc. "Trishnasangasamudbhavam" (Origin of thirst and attachment) means the cause of those two.

The quality Rajas is "Raga" (Passion), colouring; know it to be of that nature.

"Trishna" (Thirst) is dissatisfaction even with objects being attained. "Sanga" (Attachment) is the connection characterized by the mind's love for the attained object; that Rajas is the "Samudbhavam", the root cause, of those two, O Kaunteya?

"By attachment to action", i.e., attachment, i.e., devotion, to actions for seen and unseen ends; by that it binds "Dehinam", the one identifying with the body.

"Rajah Ragatmakam", meaning the cause of passion? "Raga" (Passion) is the mutual desire between man and woman.

"Trishnasangasamudbhavam" means the place of origin of thirst and attachment, i.e., the cause of thirst and attachment; this is the meaning. "Trishna" (Thirst) is the desire for all objects like sound etc. "Sanga" (Attachment) is the desire for connection with relatives like sons, friends, etc.

"Tatha" (Similarly), it binds the embodied one through generating desire for actions, i.e., activities; for, having started actions due to desire for activities? And since those are of the nature of merit and sin, they become causes of birth in wombs which are means to experience their results? Therefore, Rajas binds the embodied one through attachment to action.

Thus, it is said that Rajas is the cause of passion, thirst, and attachment, and the cause of attachment to action.

He states the definition and binding nature of Rajas -- "Rajo raga" etc. Know the quality named Rajas to be "Ragatmakam", of the nature of colouring/intense attachment.

Therefore indeed "Trishnasangasamudbhavam" (origin of thirst and attachment). "Trishna" (Thirst) is longing for an unattained object? "Sanga" (Attachment) is love, specifically sticking/adherence, for an attained object; that Rajas from which is the origin of those two, thirst and attachment, binds the embodied one tightly by "Sangena", by attachment, to actions for seen and unseen ends.

For attachment to actions occurs indeed due to thirst and attachment.

From Rajas greed indeed [arises] -- so it will be said; therefore, like 'Prakashakam' (illuminating) and 'Mohanam' (deluding), following what comes before and after, in 'Ragatmakam' too, causality of passion is intended, he says -- 'The cause of passion'. Effect is metaphorically used for the cause. Or, by the derivation 'by which one is coloured/attached', causality of passion is intended by the word 'Raga'; this is the idea.

To avoid repetition with the words 'Trishna' etc. used together, he restricts the word 'Raga' to a specific object according to the frequency of usage -- 'Mutual desire between man and woman'.

Stating the origin of Rajas from thirst and attachment is weak (incorrect); but stating the origin of those two from the quality of Rajas is meaningful by indicating the intermediate operation of bondage; with this intention he says -- 'The place of origin of thirst and attachment'. Since the Self alone is the place of origin of those two which are attributes of the Self, he says -- 'Meaning the cause of thirst and attachment'.

To exclude the doubt that it refers merely to thirst (for water) due to usages like 'Quenching hunger and thirst', he says -- 'Trishna is desire for objects like sound etc.' This is to grasp the five contact-born qualities. 'In sons, friends, etc.' implies those related to ego? Because of usages like 'Thirst for objects', 'Freedom from thirst for objects', etc. Thirst is for all contact-born objects, while attachment, by elimination and usage, is for objects related to ego; this is the idea.

Attachment to the means for those objects, caused by passion etc., is here 'attachment to action', he says -- 'Tatha' (similarly). Objection: Passion, thirst, and attachment have also been explained elsewhere as attachments to specific happiness. Since activity in means is stated when attachment to knowledge and happiness arises, attachment to action is generated by Sattva also? Then how is the distinction? Thus: The quality of Sattva makes happiness primary and for its sake attaches elsewhere, like 'The wise are attached to purposes, not to particulars'. But the quality of Rajas makes specific objects and the nature of action primary, and becomes indifferent to whether happiness is little or much. This is manifest in desire for another's wife, vain efforts to protect bad sons etc. -- thus.

How is attachment to action a gateway to bondage? To this he says -- 'In actions indeed'. To indicate that passion etc. are also gateways to bondage like attachment to action, he says in summary -- 'Tadevam' (Thus indeed). 'Tat' (That), because of fruitfulness due to passion etc. culminating in bondage, this is the meaning. 'Evam' (Thus), by the nature distinguished from Sattva and Tamas, in the manner stated, this is the meaning.

अपने मन पर विजय प्राप्त करने के इच्छुक साधक को मन की उन समस्त सूक्ष्म प्रवृत्तियों एवं रुचियों का ज्ञान होना चाहिये? जिनके द्वारा वह बारम्बार उन्मत्त के समान विषयों की ओर भागता है। इस प्रकार? यह मन साधक के आन्तरिक व्यक्तित्व को नष्ट करने के षड्यन्त्र में ही लगा रहता है।रजोगुण को रागस्वरूप जानो जब अन्तकरण में रजोगुण के प्रभावों का घातक आक्रमण होता है तब वह मनुष्य के मन को असंख्य पीड़ादायक उद्वेगों से चूरचूर कर देता है। मन के स्तर पर उठने वाले ये उद्वेग ही रजोगुण के मुख्य लक्षण हैं। ये मनोवेग असंख्य प्रकार से व्यक्त होते हैं? जैसे हठ? कामना? भावना इत्यादि। तथापि इन सबका समावेश केवल दो वृत्तियों में किया जा सकता है तृष्णा और संग अर्थात् आसक्ति। यहाँ इन दोनों का ही समस्त उद्वेगों के मुख्य स्रोत के रूप में निर्देश किया गया है।तृष्णा और संग विषयोपभोग की इच्छा के लिये संस्कृत में शब्द है तृष्णा अर्थात् प्यास। एक प्यासे व्यक्ति के लिये उस समय जल से अधिक महत्व की और कोई शान्तिप्रद वस्तु प्रतीत ही नहीं होती है। वह तृष्णा के कारण छटपटाता है? और केवल किसी प्रकार किसी भी स्थान से जल प्राप्त करने के लिये प्रयत्न करता है। इसी प्रकार एक बार किसी विषय की कामना मन में उत्पन्न हो जाती है? तब उसकी सन्तुष्टि किये बिना मनुष्य को शान्ति अनुभव नहीं होती। यदि इष्ट वस्तु की प्राप्ति हो जाती है? तो उसके प्रति संग हो जाता है। संग एक ऐसा दुष्ट मनोवेग है? जो मन के सुख और शान्ति को भंग कर देता है। संक्षेपत? अप्राप्त वस्तु को पाने की काम्ाना तृष्णा कहलाती है? और प्राप्त वस्तु से आसक्ति को संग कहते हैं।विषयों के प्रति मन में उत्पन्न होने वाली तृष्णा और संग ही वे ज्वालामुखी पर्वत हैं? जो निरन्तर अपना पिघला लावा उगल कर जीवन के हंसते उपवन को झुलसाकर ध्वस्त कर देते हैं। इन आग्नेय पर्वतों से उगला गया तप्त लावा विविध प्रकार के मनोद्वेग हैं? जो मनुष्य के कामुक जीवन में असंख्य वस्तुओं को अर्जित करने? उन पर अधिकार जमाने और उन्हें सुरक्षित रखने के लिये संघर्ष और कलह को जन्म देते हैं।यह रजोगुण मनुष्य को कर्मासक्ति से बांधता है रजोगुण के वशीभूत पुरुष के मन में विभिन्न इच्छाएं उत्पन्न होती हैं? जिन्हें पूर्ण करने के लिये स्वाभाविक है कि वह दिनरात कर्म में ही व्यस्त और आसक्त हो जाता है। उसका सम्पूर्ण जीवन धन के आय और व्यय? वस्तुओं के अर्जन और रक्षण करने में ही व्यतीत होता है। इस प्रक्रिया में उसका शरीर तो वृद्ध होता जाता है परन्तु उसकी तृष्णा नवयौवन को प्राप्त होती जाती है अधिकाधिक भोग को प्राप्त करने की व्याकुलता और प्राप्त वस्तु के नष्ट होने के भय के कारण वह एक कर्म से दूसरे कर्म में प्रवृत्त रहता है। इस प्रकार अपने ही कर्मों से उत्पन्न हुए सुख दुख रूप फलों को भोगने के लिए य्ाह जीव देह से बंधा रहता है।यदि सत्त्वगुण के बन्धन में मनुष्य को यह अभिमान होता है कि मैं सुखी हूँ और मैं जानने वाला हूँ? तो रजोगुण में मैं कर्ता हूँ इस प्रकार कर्तृत्व का अभिमान होता है। इस तथ्य का हमें स्मरण रहे कि इन गुणों से उत्पन्न ये बन्धन प्रतीतिक ही हैं? वास्तविक नहीं।

The nature of these is stated in order -- from 'Tatra' etc. up to 'Bharata'. Sattva is pure. From which is the origin of attachment to thirst (is Rajas).

'Pramada' (negligence) is the wasting in vain of human life, which is the sole cause for attaining liberation, even though it is difficult to obtain and obtained by hundreds of merits accumulated over a very long time.

For it is said -- 'A single moment of life cannot be obtained even by all jewels. By whom it is spent in vain, he is negligent, the lowest of men. ||14|| (Or as in Srimad Bhagavata -- Age is stolen by sleep at night and by sex. And by day by desire for wealth, O King, or by maintaining the family. ||1|| Even though body, children, wife etc., who are one's own army, are impermanent; the negligent one, seeing their destruction, does not see. ||2|| -- Bhagavata Purana 2.1.3-4. Also -- What is the use of many years unknown to the negligent one here? Better is a moment known, from which one strives for the highest good. ||3|| -- ibid 12.

This very negligence is determined by the Lord as suicide in the eleventh Skandha there itself, as -- The human body is the primal boat, easily obtained (yet) very difficult to obtain, well-made, with the Guru as the helmsman; propelled by Me as the favorable wind; the man who would not cross the ocean of existence (with it), he is a killer of the self. ||4|| -- ibid 11.20.17.)

'Alasya' (Laziness) is regarding auspicious duties. 'Nidra' (Sleep) is the state of complete 'Dranam', a bad state.

Regarding "rajas-tṛṣṇā-saṅga-samudbhavam", with the view that explaining it as "that whose origin is from thirst and attachment" is a wrong explanation, [he] states the meaning preceded by the grammatical analysis — "tṛṣṇā" etc.

"That from which it arises" — thus "samudbhava" means cause.

Otherwise, there would be a contradiction with the statement "born of material nature" (14.5). If it is argued that by the word "samudbhava", manifestation is intended, even then, it would contradict the context of describing the effects of the Gunas.

'By which the Person is coloured/attached to objects' is 'Raga' (Passion)? Desire, greed; know that Rajas to be 'Ragatmakam', whose very self, nature, is that alone, due to identity of quality and qualified.

Therefore indeed, 'Trishna' (thirst) is longing for the unattained? 'Asanga' (attachment) is the longing to protect the attained even when destruction is present; that Rajas from which is the origin of those two, thirst and attachment, binds, O Kaunteya?

'Karmasangena', by attachment to actions, to those with seen and unseen ends, with the specific adherence 'I do this, I will enjoy this fruit', binds the embodied one who is in reality a non-doer, but who identifies with doership. Because Rajas is the cause of activity.

Having stated the definition of Sattva, He states the definition of Rajas -- 'Rajo ragatmakam'. Know 'Rajah', the quality of Rajas, to be 'Ragatmakam', of the nature of colouring, of the nature of colouring (pleasing?) the Lord by the production of various objects.

That is 'Trishnasangasamudbhavam'; Trishna (thirst), self-desire due to ignorance that the objects produced are solely for the Lord? That whose 'Samudbhava', origin, is from attachment to that, such an embodied one (it binds)?

But not the one whose knowledge is for the sake of the Lord.

'Karmasangena', by attachment to action for the attainment of what is desired by that (thirst), it binds; meaning it generates worldly attachment.

'Rajah Ragatmakam'; from 'Ranjana' (colouring) comes 'Raga'; know it to be 'Ragatmakam' like red chalk (Gairika) etc.

'Trishnasangasamudbhavam'; Trishna is longing for the unattained? Asanga is the connection characterized by the mind's love for the attained object? The origin of thirst and attachment is 'Trishnasangasamudbhavam'.

That binds, that Rajas binds, O Kaunteya, 'Karmasangena'? Attachment, devotion, to actions for seen and unseen ends is 'Karmasanga'? By that Rajas binds the embodied one.

He speaks of Rajas also -- "Rajah" etc. It is of the nature of attachment; this is clear indeed from the root 'Ranj' in the sense of 'Raga' (passion).

In actions, it is binding due to colouring (attachment).

रजः Rajas? रागात्मकम् of the nature of passion? विद्धि know? तृष्णासङ्गसमुद्भवम् the source of thirst and attachment? तत् that? निबध्नाति binds? कौन्तेय O son of Kunti (Arjuna)? कर्मसङ्गेन by attachment to action? देहिनम् the embodied one.Commentary The ality of Rajas denotes activity and ambition. The Rajasic man is full of cravings and desires. The cravings force him to act for their fulfilment. He gets attached to those who help him in the fulfilment of his desire and hates those who stand in his way. He is attached to action. He enters on great undertakings. He performs various sorts of sacrifices and rituals and charitable activities. He runs after sensual pleasures and his desires become insatiable like a flame fed by oil. The Self is not the doer. It is the silent witness but Rajas creates in the man the idea? I am the doer.Rajas pleases the mind and keeps alive the passions.A Rajasic man is never contented. He is ever greedy and restless. The more he acires? the more passionate and greedy he becomes. Desires multiply. Nothing gives him satisfaction. If he is a millionaire? he tries to become a multimillionaire. It is like petrol poured into the fire? which inflames it further. A Rajasic man loses his understanding and power of discrimination. His understanding is clouded. He is under intoxication of the pride of wealth. His intellect is turbid. He has a perverted intellect. On account of perversion of intellect misery appears to him to be happiness pain appears to him to be pleasure sorrow appears to be joy. His goal is money and women. He worships mammon as his god.He runs after name? fame and comforts and involves himself in endless activities. Quickness has been associated with the fish? with the flash of lightning and with the glance of a woman. But Rajas is icker than these. A Rajasic man is more active than these. He thinks What will happen to me after my possessions are gone and thus worries himself unnecessarily and engages himself in endless activities. He has no peace of mind.He thirsts for what has not been attained and is attached to what has already been obtained. He wishes and tries to protect his possessions. This is Sanga. I will do such and such an action. I will get such and such a result. I will do this sacrifice. I will enjoy in heaven. This sort of clinging to action and its fruits is Karma Sanga.

Viddhi, know; rajas to be ragatmakam, of the nature of passion (-raga is derived in the sense of that which colours-), having the property of colouring, like the ochre pigment etc.; trsna-asanga-samud-bhavam, born of hankering and attachment-hankering is the longing for things not acired; attachment is the clining-of the nature of fondness-of the mind to things in possession. O son of Kunti, tat, that, that rajas; nibadhnati, binds; dehinam, the embodied one; karma-sangena, through attachment to actions. Deep involvement in actions related to seen or unseen objects is karmasangah. Rajas binds through that.

Rajas is of the nature of passion, namely, it causes sexual desire. 'Passion' (Raga) is mutual yearning between a man and a woman. 'Springing from thirst and attachment' means it is the source of sensuality and attachment. 'Trsna', (thirst, sensuality) is the longing for all sense-objects, such as sound etc. 'Sanga' (attachment) is the inordinate longing for union with one's sons, friends and such other relations. By creating longing for actions, it binds the embodied self. Whatever actions have been begun by the self from longiing for sensual enjoyments, they become the cause of births in bodies that constitute the means for experiencing such enjoyments. Therefore Rajas binds the embodied self through attachment to actions. What is said is this: Rajas is the cause of sexuality, sensuality and attachment, and of constant engagement in actions.