रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ ७ ॥
rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya karma-saṅgena dehinam
श्लोक ७: हे कुन्तीपुत्र! रजस को अनुराग की प्रकृति के रूप में जानो। यह इच्छा एवं लालसा से उत्पन्न होती है। यह कर्मों और उनके फलों से आसक्ति के माध्यम से देहधारी जीव को प्रबलता से बाँधती है।
Shloka 7: O son of Kunti! Know Rajas as the nature of passion. It is born of desire and hankering. It tightly binds the embodied living being through attachment to actions and their outcomes.
In this pivotal verse of the Bhagavad Gita, Sri Krishna offers a penetrating insight into the workings of rajo-guna, the mode of passion. After having revealed the serenity and illumination of sattva (goodness) in the previous verse, Krishna now turns Arjuna’s attention to the dynamic and restless qualities of passion that hold sway over much of human life. Here, Krishna identifies passion as the very force that stirs desire, ignites ambition, and compels the soul to ceaseless activity. This is not merely a poetic thought; it is an observation born out of the realities of daily existence, where the drive to achieve, acquire, and maintain becomes a dominant undertow in people's lives.
Rajo-guna, or the mode of passion, is described as "rāgātmakaṁ," saturated with attachment, and as "tṛṣṇā-saṅga-samudbhavam," arising out of longing and association with desire. In other words, passion is the emotional fuel that propels individuals toward the pursuit of objects, people, and ambitions, whether those pursuits are rooted in material, social, or even emotional landscapes. This is the aspect of nature that makes one restless, always striving, never content to simply be. As Krishna states, this mode inflames the lust for sensual enjoyment and compels one to act, not out of freedom, but from compulsion.
The central theme of this verse is the binding effect of passion. Krishna is explicit: passion binds the embodied living entity (the soul dwelling in the body) by attaching it to actions and their results. The desire, or tṛṣṇā, for what one does not possess—as well as the attachment (saṅga) to what one does—creates a web that ensnares the soul in karma, the cycle of cause and effect. Each achievement or acquisition becomes the starting line for the next pursuit, creating a self-perpetuating cycle of effort and longing.
To appreciate the subtlety of this teaching, consider a simple yet vivid example. Imagine someone who works tirelessly to buy a house. The passionate energy fuels hard work, late nights, and sacrifice. When the goal is reached, for a brief moment there is satisfaction—but almost immediately, attention shifts to maintaining the house, upgrading it, or acquiring a bigger one. The original longing is replaced by new ones, and the cycle repeats. This is the hallmark of rajo-guna: the sense of fulfillment is always fleeting, displaced by the next desire.
Krishna’s description reveals that rajo-guna is not inherently evil or destructive, but it is inherently binding. While it can drive progress, invention, and societal development, its binding nature lies in its inability to deliver lasting peace or contentment. The individual under its sway remains tethered to the outcomes of actions—success invokes pride, failure brings disappointment, and even in the midst of achievement, a new ambition is born. Thus, the very force that animates people to act also shackles them to the world, compelling them to take one more step on an endless treadmill.
This verse also subtly points to the difference between purposeful, balanced engagement and compulsive activity. When passion is the motivator, action becomes a necessity rather than a choice. The need to prove oneself, the hunger for validation, the fear of insignificance—all these are born from the insatiable nature of rajo-guna. From a spiritual viewpoint, such driven activity entangles the soul further in the material world, as every action performed with attachment creates further samskaras (impressions) and karma that mandate future experiences.
Rajo-guna’s energy is palpable in modern life. Societal values often glorify tireless ambition and endless achievement, but Krishna warns that this does not lead to true liberation. Instead, it traps the soul in a ceaseless quest for more, pushing the finish line ever further. The external trappings of success—a prestigious job, luxurious lifestyle, glittering social image—may be celebrated, but internally, unrest and dissatisfaction persist if one is bound by passion’s subtle chains.
Thus, the verse serves as a powerful mirror for anyone striving in the world. It invites thoughtful reflection on what motivates action: Is it clarity and higher purpose, or the relentless push of unfulfilled desires? By diagnosing the inner forces that drive behavior, Krishna helps the seeker understand why peace remains elusive when life is governed by rajo-guna. The message is clear: only by recognizing and transcending the binding nature of passion can the soul move toward lasting freedom and fulfillment.
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