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Bhagavad Gita Chapter 18 Verse 40

भगवद् गीता अध्याय 18 श्लोक 40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः।।18.40।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 18.40)

।।18.40।।पृथ्वीमें या स्वर्गमें अथवा देवताओंमें तथा इनके सिवाय और कहीं भी वह ऐसी कोई वस्तु नहीं है? जो प्रकृतिसे उत्पन्न इन तीनों गुणोंसे रहित हो।

Rudra Vaishnava Sampradaya - Commentary

Summing up what has not been specifically mentioned in the previous chapters the Supreme Lord Krishna reveals that there is no jiva or embodied being in a subtle body, physical body or etheric body anywhere in material existence throughout all creation that is free from the influence of the three gunas or modes of material nature which arise from prakriti the material substratum pervading physical existence. No where in existence is any living entity in all of creation exempt from this reality.

Brahma Vaishnava Sampradaya - Commentary

There is no commentary for this verse.

Shri Vaishnava Sampradaya - Commentary

On Earth, on other worlds, in the higher celestial spheres and the lower demoniac planets, in all of creation from the highest material being known as Brahma down to a simple plant; there is no living entity anywhere in material existence that is exempt from the influence of the three gunas or modes of material nature which arise from prakriti the material substratum pervading physical existence. Yet as the Vedic scriptures confirm by tyaga or renunciation one is released from the enslavement of samsara the perpetual cycle of birth and death and achieves moksa or liberation from material existence. As the means to moksa the tyaga does not differ from the meaning sannyasa symbolises which is also renunciation. Both mean the same and do not consider themselves the doer; but tyaga renounces the desire for rewards for actions and sannyasa renounces all actions. 1) Renunciation of rewards 2) Renunciation of thinking one is the doer 3) Renunciation for recognition for actions These three are realised by knowing that all is accomplished solely by the grace of the Supreme Lord Krishna alone and no other. This elevated state of consciousness can only be perceived under the dominating influence of sattva guna the mode of goodness and never raja guna the mode of passion or tama guna the mode of ignorance. In order to give credence and inspire regard for sattva guna that it is most worthy to be cultivated Lord Krishna had to show the demerits and deficiencies of raja and tama guna as well. Now that the complex elaboration of the three gunas and their influence on the previously mentioned subjects by modifying them to manifest natural expression among the various classes of society while conforming to their individual and collective levels and classifications of existence. This will be illustrated to exemplify that all activities pertaining to moksa are of the nature of transcendence and are actually performed for the Supreme Lord. When such is invariably the case the actions performed themselves become the goal assuring communion with the Supreme Lord will be attained. How this is to be lucid and comprehensible will be revealed next.

Kumara Vaishnava Sampradaya - Commentary

On Earth, on other worlds, in the higher celestial spheres and the lower demoniac planets, in all of creation from the highest material being known as Brahma down to a simple plant; there is no living entity anywhere in material existence that is exempt from the influence of the three gunas or modes of material nature which arise from prakriti the material substratum pervading physical existence. Yet as the Vedic scriptures confirm by tyaga or renunciation one is released from the enslavement of samsara the perpetual cycle of birth and death and achieves moksa or liberation from material existence. As the means to moksa the tyaga does not differ from the meaning sannyasa symbolises which is also renunciation. Both mean the same and do not consider themselves the doer; but tyaga renounces the desire for rewards for actions and sannyasa renounces all actions. 1) Renunciation of rewards 2) Renunciation of thinking one is the doer 3) Renunciation for recognition for actions These three are realised by knowing that all is accomplished solely by the grace of the Supreme Lord Krishna alone and no other. This elevated state of consciousness can only be perceived under the dominating influence of sattva guna the mode of goodness and never raja guna the mode of passion or tama guna the mode of ignorance. In order to give credence and inspire regard for sattva guna that it is most worthy to be cultivated Lord Krishna had to show the demerits and deficiencies of raja and tama guna as well. Now that the complex elaboration of the three gunas and their influence on the previously mentioned subjects by modifying them to manifest natural expression among the various classes of society while conforming to their individual and collective levels and classifications of existence. This will be illustrated to exemplify that all activities pertaining to moksa are of the nature of transcendence and are actually performed for the Supreme Lord. When such is invariably the case the actions performed themselves become the goal assuring communion with the Supreme Lord will be attained. How this is to be lucid and comprehensible will be revealed next.