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.