18.27 - Bhagavad Gita - Chapter 18, Verse 27

Verse 18.27 of the Bhagavad Gita explores the nature of the doer who acts in the mode of rajas, or passion. After having detailed the qualities of actions and knowledge carried out in the modes of sattva (goodness) and tamas (ignorance), Sri Krishna now delves into the mindset and attributes of the individual under the influence of rajas. This verse continues the analysis that knowledge, action, and the doer all possess distinct qualities depending on the predominance of sattva, rajas, or tamas in an individual's inner makeup.

The rajasic doer is defined by strong attachment to their work and, crucially, to the desired fruits of that work. This attachment is known as rāgi, reflecting a mind constantly pulled toward preferences, desires, and the anticipated outcomes of their actions. Such attachment inevitably breeds a restless craving for results, an inner drive that is rarely satisfied and often leaves the doer feeling incomplete, needing constant external validation or rewards for their efforts.

Greed (lubdhaḥ) is another prominent mark of the rajasic agent. Rather than acting out of a sense of duty or larger purpose, their efforts are guided by the hope of personal gain, recognition, or possession. This greed, in turn, often gives rise to envy—a feeling of rivalry or ill will toward those who are perceived to be more successful or to possess what the rajasic doer desires. The doer in rajas is also described as impure (aśuciḥ), indicating that their motives and methods may lack ethical clarity or moral cleanliness.

Another significant trait is the presence of cruelty or a willingness to harm others (hiṁsātmakaḥ). This doesn’t always mean overt violence; it can also be subtle—such as manipulating situations, undermining others, or acting without sensitivity to the consequences for those around them. The underlying attitude is one where personal ambition overshadows compassion or fairness. The doer’s focus on achieving their own ends can make them blind to the well-being of others, and they may justify negative behaviors as necessary steps toward success.

The emotional landscape of the rajasic doer is unstable and reactive. The verse notes that this person is moved by both joy and sorrow (harṣa-śoka-anvitaḥ). Their sense of self-worth and emotional balance is tethered to external outcomes. If things go well, they exult, perhaps even gloat; if things go poorly, they are thrown into disappointment or even despair. This swing between emotional highs and lows reflects a core insecurity, as their happiness depends on circumstances beyond their control.

In practical terms, think of someone who constantly compares themselves to others, feels jealous of colleagues’ successes, and is quick to celebrate their own victories but equally quick to fall into discouragement when faced with setbacks. Their day-to-day mood charts the rise and fall of their achievements and failures, making inner peace and steadiness elusive. The source of their motivation is largely external, leaving them vulnerable to constant emotional turbulence.

The impurity attributed to the rajasic doer—whether in thoughts, motives, or even lifestyle—reflects an inner restlessness. Their actions are often driven by compulsions, anxieties, and unchecked desires. Even when working energetically, the underlying drive is not light or liberating. Instead, it binds them further, tying their self-image and happiness to ever-changing results and external approval. This dynamic keeps them caught in cycles of striving, comparing, and reacting, rarely allowing for genuine contentment or clarity.

Ultimately, this verse offers not only a description but a subtle diagnosis of the pitfalls inherent in the rajasic approach to action. The qualities of attachment, greed, envy, impurity, and emotional instability serve as indicators that one’s energy is being colored by passion rather than tempered by wisdom or evenness. This mode of being, though dynamic and outwardly productive, often leads to deeper dissatisfaction and unrest. Through this analysis, the Gita encourages reflection on not just what we are doing, but with what consciousness and intention we are doing it.