यया धर्ममधर्मं च कार्यं चाकार्यमेव च।अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।।18.31।।
yayā dharmamadharmaṃ ca kāryaṃ cākāryam eva ca ayathāvat prajānāti buddhiḥ sā pārtha rājasī
Translation
The intellect that is of the mode of passion is that which, by its power, confuses dharma and adharma as well as what is to be done and what is not to be done, and does not know clearly.
Word Meanings
yayā — by which; dharma — righteousness, principle of religion; adharma — unrighteousness; ca — and; kāryaṃ — duty, what ought to be done; ca — also; akāryam — non‑duty, what ought not to be done; eva — certainly, only; ca — also; ayathāvat — imperfectly, improperly; prajānāti — perceives, knows; buddhiḥ — intellect; sā — that; pārtha — O son of Pṛthā; rājasī — of the mode of passion
Understanding the Verse
In this concluding verse of the Gita, Krishna describes the characteristic of an intellect that has become dominated by rāja‑gati, the mode of passion. The phrase ‘yayā dharmam‑adharmaṃ ca…’ indicates that such an intellect uses its faculty as a tool that fails to discriminate between the principles of righteousness (dharma) and unrighteousness (adharma). This confusion is not a mere intellectual oversight; it is a deep‑seated distortion caused by the fiery agitation of desire and attachment. The passionate mind is restless, seeking immediate gratification, and therefore it merges opposing moral categories into a single indistinct mass.
The verse further states ‘kāryaṃ ca‑akāryam eva ca’, emphasizing that the same confused intellect cannot correctly identify actions that are appropriate (kārya) from those that are inappropriate (akārya). When the mind is clouded by passion, even the simple task of distinguishing right conduct from wrong conduct becomes impossible. This leads to erratic behavior, where the individual may pursue harmful activities under the guise of duty, or neglect righteous duties because they appear unappealing to the senses.
Krishna’s use of ‘ayathā‑vat prajānāti’ – ‘does not know properly’ – reinforces that the problem is not lack of information but the distortion of perception. The intellect is still active, but its clarity is compromised. This state contrasts sharply with the intellect described in earlier chapters (e.g., 2.41 for sattvic intellect and 3.3 for tamasic intellect). The rājasic intellect is marked by ambition, competitiveness, and a constant craving for results, which blinds the sage to the true nature of ethical action.
For the seeker, recognizing this condition is the first step toward purification. Krishna advises the practitioner to cultivate a sattvic mindset through self‑discipline, devotion, and knowledge, allowing the intellect to function as a reliable guide. By transcending the passions, one restores the ability to distinguish dharma from adharma and to act in harmony with one’s higher purpose.
Thus, verse 18.31 serves as a diagnostic tool: it helps the aspirant identify when the mind is still caught in the fire of desire. Once this identification is made, the path to spiritual growth involves turning away from rājasic motivations, embracing self‑less action, and seeking the steady illumination of a purified intellect.
