Contemporary scholarly and practical interpretations for modern seekers.
Swami Chinmayananda
In this verse, the eloquent Lord Sri Krishna summarizes in essence the subject matter expounded in the preceding verses. Here, in a single place, he indicates the fruits that are obtained when each quality becomes predominant.
The fruit of virtuous actions is declared to be sattvic and pure. Upon careful study, we come to understand that the intellect's contemplation is the source of all actions. Thoughts are the seeds that have been sown; actions are the harvest that has been reaped. Just as seeds of grass produce only grass, so too do inauspicious intentions give rise only to inauspicious actions. These inauspicious actions, when expressed in the external world, nourish base tendencies, and thus the mind's disturbances become multiplied a hundredfold.
If a person lives a life of service and devotion, affection and compassion, forgiveness and mercy—a life that is peaceful, contented, joyful, and pure—then such a life is surely the expression of his sattvic nature. This truth is established both as a philosophical principle and through worldly experience. A person who lives such an ideal life shall certainly attain purity of heart.
Here a question may arise: if a person in the present life has become utterly degraded, how can he begin his own uplift? If actions are expressions of thoughts, and the nature of thoughts dwelling in the heart is inauspicious, how can we expect a radical transformation of such a person's thoughts?
All the religions of the world have answered this question unanimously in their own language of precept and prohibition: those who seek truth, devotees of the Divine, and those who revere culture should endeavor to live a life exemplifying virtue and morality. This is the first step in the transformation of thought.
There is no doubt that disciplining the mind and transforming the nature of thoughts is not an easy task. However, changing the type of actions and restraining one's external conduct and behavior is a relatively easier undertaking. Therefore, virtue and disciplined conduct are considered the initial stages of the great plan of self-elevation. Through the practice of virtue, gradually the formation of noble thoughts also begins.
This is why in the cultures of all nations, children are urged to follow certain rules: respect for the wise, obedience to commands, abandonment of falsehood, study of scriptures, education, cleanliness, and so forth. When children are asked to follow these rules, perhaps they seem like harsh restrictions under which they are forced to live. Yet, over a long period, these rules unknowingly discipline the child's thoughts.
Through virtue, the mind becomes sattvic and pure. The fruits obtained from this are mental clarity, minimal disturbance, concentration of consciousness, faith, devotion, and the desire for knowledge. Corruption and disturbance are impurities of the mind, which are further aggravated by inauspicious actions. Righteous actions, by their very nature, destroy mental agitation and bring peace and joy to the mind.
The fruit of the rajasic quality is suffering, and the fruit of the tamasic quality is ignorance.
In light of the foregoing discussion, it is not difficult to understand the Lord's statement. The characteristics of the three qualities—sattva, rajas, and tamas—are discrimination, disturbance, and obscuration respectively. Therefore, the seeker's greatest effort should be directed toward attaining stability in the sattvic quality, for active peace is sattva itself—the creative moment of human inner life.
What is produced from these qualities? Listen.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.