विवेचन सारांश

The Guna Matrix: A Guide to Conscious Conduct

Sri Bhagavān delineates four profound characteristics of a Sattvika karta, shedding light on the essence of pure and selfless action:

मुक्तसङ्गो

The Sattvika worker is unburdened by worldly attachments. Whether it be an attachment to the action itself or its fruits, the Sattvika worker operates from a space of detachment, performing their duties selflessly. The story of Jadbharat serves as a poignant illustration, revealing the detrimental effects of becoming entangled in the outcomes of our actions, despite our noble intentions.

अनहंवादी

Free from the shackles of ego and the desire for validation, the Sattvika worker performs their duties without seeking personal acclaim or gain. Their actions stem from a deep sense of duty, transcending the allure of recognition or reward. Sri Bhagavān's counsel to Arjuna in the second chapter emphasizes the importance of acting without attachment to success or failure, embodying the spirit of selfless service.

Dnyaneshwar Maharaj ji describes beautifully:

धृत्युत्साहसमन्वित

Endowed with unwavering resolve and fervent enthusiasm, the Sattvika worker approaches their duties with a steadfast commitment. Yet, this zeal is tempered with caution, ensuring that their enthusiasm is balanced and guided by discernment. This unique blend of enthusiasm and prudence characterizes the Sattvika workers, enabling them to navigate obstacles with resilience and grace.

सिद्ध्यसिद्ध्योर्निर्विकार:

Remaining untouched by the fluctuating tides of success and failure, the Sattvika karta steadfastly fulfills their duties irrespective of outcomes. Their equanimity in the face of triumph or setback exemplifies a deeper understanding of the transient nature of worldly achievements. Like the clouds of the rainy season that quietly nourish the earth without clamor, the Sattvika worker performs their duties with humility and grace, devoid of the need for self-aggrandizement.

 In this verse, Sri Bhagavān describes the characteristics of a Rajasik karta, or an agent who acts with passion and desire:

1. Rāgī (Attachment):

   • While the Sattvik Karta (one in the mode of goodness) is free from attachment (Mukta-saṅgo), the Rajasik Karta is deeply attached (rāgī).
   • The Rajasik Karta is attached not only to the action itself but also to the fruits of the action. Their motivation lies in the anticipation of specific outcomes.

2. Karmaphalaprepsuḥ (Desire for Fruits):

   • The Rajasik Karta has an intense desire for the results or rewards of their actions.
   • They perform actions with the expectation that a certain fruit (outcome) is guaranteed. If the desired result is not assured, they may hesitate to act.

3. Lubdho (Greed):

   • Greed characterizes the Rajasik Karta. Their actions are driven by a strong desire for personal gain.
   • If they perceive the possibility of obtaining more, they will act; otherwise, they may neglect their duties.

4. Hiṃsātmak (Harmful):

   • The Rajasik Karta can be harmful to others, especially if someone obstructs their pursuit of greed.
   • They are willing to compromise ethical boundaries for personal gain, even if it means harming others.
   • Their desire for publicity is intense, and they prioritize self-promotion over the actual work.

5. Aśuciḥ (Impure Conduct):

   • The Rajasik Karta’s conduct lacks purity. They do not discern whether an action is good or bad.
   • If a bad action leads to personal gain, they will not hesitate to perform it. Their moral compass is skewed.
   • They may engage in unethical practices, such as accepting bribes.

6. Harṣaśokānvitaḥ (Affected by Outcomes):

   • The Rajasik Karta’s emotional state fluctuates based on the outcome of their actions.
   • They experience joy or sorrow depending on whether their desires are fulfilled or thwarted.

In contrast, let's consider the exemplary conduct of Kevat, a true embodiment of Sattvik Karma:

Kevat selflessly aided Sri Ram in crossing the sacred river Ganga during his exile. He rendered this service without any expectation of reward or recognition. With unwavering patience, he waited for 14 long years, demonstrating his devotion and humility as he eagerly anticipated Sri Rama's return from exile to seek his divine blessings. Kevat's actions were marked by pure selflessness, devoid of any ulterior motive for personal gain or publicity.

Śrī Rama graced the kevat with such beautiful sentiments:

1. Ayuktaḥ (Undisciplined):

   • The Tamasik Karta lacks discipline and self-control.
   • They do not adhere to proper guidelines or follow prescribed rules of conduct.

2. Prākṛitaḥ (Vulgar):

   • Prākṛitaḥ refers to those who do not believe in controlling their animal instincts.
   • They act impulsively, driven by their base desires without considering higher principles.

3. Stabdhaḥ (Obstinate):

   • Tamasik workers are stubborn and inflexible.
   • They close their ears and minds to reason, resisting any change or correction.

4. Śhaṭhaḥ (Cunning):

   • These individuals are deceitful and manipulative.
   • They may use cunning tactics to achieve their goals, even if it involves dishonesty.

5. Naiṣhkṛitikaḥ (Dishonest or Vile):

   • Tamasik Kartas lacks integrity and honesty.
   • They may engage in unethical practices, disregarding moral boundaries.
   • The behavior of terrorists who are engaged in the destruction is an example of this characteristic. 

6. Alasaḥ (Slothful):

   • The Tamasik Karta is lazy and lacks enthusiasm.
   • They find effort laborious and avoid taking action.

7. Viṣhādī (Despondent):

   • These individuals are often unhappy and morose.
   • Their negative thoughts and outlook impact their actions.
   • Even Arjuna succumbed to the tendencies of Tamsik Karta until Sri Bhagavān enlightened him to rise above his despair. Arjuna was fortunate to have Sri Bhagavān to guide him and bring him out of despair. 
   • Bhagavadgītā can help us come out of any despair that we may encounter.
     "जयतु जयतु गीता वाङ्मयी कृष्ण मूर्ती।"
     Gītā is literary form of Sri Bhagavān. Gītā  can guide us to be able to avoid Rajsik and Tamsik actions and follow the path of Sattvik actions. If we want to become a contributing worker, we must these three verses that gives checklist of the three modes of action. 
     गीता पढ़े, पढ़ाये और जीवन में लाये This means we must learn Gītā and make appropriate changes in our work. 

8. Dīrgha-sūtrī (Procrastinator):

   • Tamasik workers tend to delay tasks. Procastinator is called as thief of time. 
   • They are hesitant to act promptly and may postpone responsibilities.

The philosophy of Tamsik worker is: 

In summary, the Tamasik Karta embodies qualities that hinder spiritual growth and self-improvement. Their actions are driven by ignorance, inertia, and negativity. Contrastingly, a Sattvik Karta acts selflessly, while a Rajasik Karta is motivated by desires and personal gain. Sri Bhagavān emphasizes the importance of understanding these modes of behavior to guide our actions and spiritual evolution. 

Sri Bhagavān begins by discussing the differences within intellect and determination, highlighting their varying qualities and characteristics. He further explains that these aspects are influenced by the three gunas or modes of material nature—sattva (goodness), rajas (passion), and tamas (ignorance).

The term "गुणत" refers to the modes of material nature, while "त्रिविधं" denotes the threefold nature.

Sri Bhagavān emphasizes the importance of understanding these distinctions to navigate the complexities of life and make informed decisions.

Through this verse, Sri Bhagavān encourages Arjuna—and by extension, all seekers of truth—to deepen their understanding of the self and the world around them. By discerning the influence of the gunas on intellect and determination, individuals can align themselves with the path of righteousness and fulfill their duties with clarity and conviction.

Sri Bhagavān delves into the nuanced characteristics of Sāttvikī Buddhi (intellect), portraying it as the guiding light of discernment, discrimination, and choice in our lives. Sāttvikī Buddhi, described as a pure and luminous intellect, serves as a beacon aligning with truth and dharma. It empowers individuals to navigate the dichotomy between Pravrittiṁ and Nivrittiṁ paths, representing engagement in worldly affairs versus renunciation.

In essence, Sāttvikī Buddhi epitomizes profound understanding, guiding individuals towards clarity, inner harmony, and spiritual growth. It transcends mere intellectual prowess, embodying the discernment to engage in righteous actions and transcend worldly entanglements, ultimately leading to spiritual liberation. Thus, embracing Sāttvikī Buddhi heralds a transformative journey towards enlightenment and fulfillment.

Sri Bhagavan explains that the rajasic intellect is characterized by its inability to discern between righteousness and unrighteousness, as well as between actions that should be performed and those that should not be performed. It lacks the clarity to understand the true nature of duty and obligation.

The rajasic intellect operates under the influence of ignorance and delusion, leading one to misconstrue moral principles and misjudge the appropriateness of actions. It is driven by selfish desires and egoistic tendencies, clouding one's judgment and leading to actions that are contrary to spiritual principles.

Through this verse, Sri Bhagavān underscores the importance of cultivating a discerning intellect guided by sattva or purity, rather than being swayed by the impulsive and deluded tendencies of rajas or passion. 

Sri Bhagavān imparts profound wisdom to Arjuna, elucidating the nature of the tamasic intellect, which perceives unrighteousness as righteousness and vice versa, and distorts the understanding of all principles. Sri Bhagavān explains that the tamasic intellect is characterized by profound ignorance and delusion. It perceives unrighteousness as righteousness and vice versa, leading to a complete inversion of moral principles. It distorts the understanding of all aspects of life, including duty, morality, and the true purpose of existence. 

Sri Bhagavān explains that sattvic determination is characterized by its unwavering resolve and steadfast commitment to the path of yoga. This determination enables one to hold the mind, vital energy, and senses in perfect harmony, without succumbing to the distractions and fluctuations of the external world.

The practice of yoga, which encompasses various spiritual disciplines and methods of self-realization, is pursued with utmost dedication and sincerity, without wavering from the path of righteousness and truth.

As an example, the determination that is required to become Geeta Vrati is Sāttvika. Observing some fast (vrat) that needs high level of determination is Sāttvika.

Through this verse, Sri Bhagavān underscores the importance of cultivating sattvic determination in the pursuit of spiritual growth and self-realization. It is this unwavering resolve that enables one to transcend the limitations of the mind and senses and attain union with the divine.

Sri Bhagavan explains that rajasic determination is characterized by its attachment to the fruits of actions. This determination holds onto righteousness, wealth, and pleasure with the expectation of personal gain, without considering the consequences or the welfare of others. Driven by selfish desires and egoistic tendencies, the rajasic intellect seeks immediate gratification and worldly success, without regard for spiritual values or moral principles. It is bound by attachment to material possessions and the transient pleasures of the senses. The way determination disappears when the object of desire appears can be illustrated by the following anecdote from Akbar-Birbal stories.

Akbar had kept a cat that received very good training from a trainer. When the king used to eat, the cat used to sit in the same place and not move. Akbar said to Birbal, "Look, Birbal, how well the cat has been trained. It does not move from its place at all, it has so much patience, so much perseverance." Birbal said, "Let's see tomorrow, Your Majesty." The next day Birbal went there to see. The cat was sitting in the same place. A lamp was placed on its head. It was sitting so patiently that it did not even let the lamp move. Birbal had brought a small mouse with him. As soon as he let it go, the cat left its place and ran away forcefully to catch the mouse. Its patience disappeared as soon as it saw the object of desire in front of it. Rajasic determination is similar to a cat's determination. It disappears as soon as an object of desire appears in front of the person. If during any vrat (fasting), the temptation of some forbidden food item breaks our fast, then our determination is like the cat's determination - Rajasic determination.

Through this verse, Sri Bhagavan underscores the importance of transcending rajasic determination and cultivating a higher understanding of righteousness and duty, guided by the light of divine wisdom.

Sri Bhagavan explains that tamasic determination is characterized by its attachment to delusion and ignorance. This determination binds one to the illusions of dreams, the paralyzing grip of fear, the overwhelming burden of sorrow and despair, and the destructive force of arrogance. Driven by ignorance and foolishness, the tamasic intellect clings to negative emotions and destructive tendencies, unable to break free from their grip. It is characterized by inertia, laziness, and a lack of clarity or discernment.

They justify bad habits such as addiction to drinking alcohol, saying that they don't want to quit drinking. The fact is they have no perseverance (Dhṛti) to quit drinking. People with Tamsik perseverance often argue that they can overcome their bad habits; however, there is no felt need for them to do so. They say that they can get up early in the morning; however, since there is nothing to be done early morning, they don't wake up. Their lethargy persists, and they continue to indulge in dreams while sleeping. They even justify the presence of any fear they have instead of finding ways to overcome it.

During Corona time, it was important to avoid being fearful and be cautious. A lot of people were gripped by fear. The lack of perseverance (Dhṛti) was evident in this case, which is the hallmark of tamasic determination. Through this verse, Sri Bhagavan underscores the importance of transcending tamasic determination and cultivating a higher understanding of reality and self-awareness, guided by the light of divine wisdom.

Sri Bhagavān describes three types of happiness and emphasizes the importance of spiritual practice (abhyasa) in achieving liberation from suffering. Let’s break it down:

1. Sattvic Happiness

   (सात्विक सुख):

   • This type of happiness arises from virtuous actions, selfless service, meditation, and devotion.
   • It is pure, uplifting, and brings inner contentment.
   • Sattvic happiness is not dependent on external circumstances but is rooted in inner peace and spiritual growth.

2. Rajasic Happiness

   (राजसिक सुख):

   • Rajasic happiness is derived from sensory pleasures, material gains, and ego-driven achievements.
   • It is transient, often associated with restlessness, and can lead to attachment and suffering.
   • Examples include wealth, fame, and sensual gratification.

3. Tamasic Happiness

   (तामसिक सुख):

   • Tamasic happiness arises from ignorance, delusion, and harmful actions.
   • It is short-lived, clouded by darkness, and leads to suffering.
   • Examples include indulgence in intoxicants, cruelty, and harmful behavior.

The verse emphasizes that through consistent practice (abhyasa) of virtuous actions and spiritual disciplines, one can transcend suffering and attain lasting happiness. By cultivating sattvic qualities, individuals can move beyond the temporary pleasures of the material world and find true fulfillment.

Remember, the pursuit of spiritual knowledge and self-realization is essential for transcending suffering and experiencing lasting joy.

Sri Bhagavān further elaborates on the nature of Sattvic Happiness:

Initial Perception: The verse compares this type of happiness to something that appears like poison (visham) initially. Just as poison can be deceptive and harmful at first, this happiness might not seem pleasant initially.

Ultimate Reality: However, as one progresses on the spiritual path, this happiness transforms. It becomes akin to nectar (amrita)—sweet, rejuvenating, and liberating. This transformation occurs due to the seeker’s consistent practice (abhyasa) and inner growth.

Sattvic Happiness: The happiness described here is considered sattvic. It arises from virtuous actions, meditation, and devotion. It is not dependent on external circumstances but is rooted in inner peace and self-realization.

Grace of Self-Realization: This bliss is born from the grace of self-awareness (atmabuddhi prasada). When one realizes their true nature and connects with the divine within, they experience this profound joy. It allows clear perception and a deep sense of fulfillment.

In summary, this verse highlights the transformative nature of spiritual practice, leading to a blissful state that transcends ordinary pleasures. It is the sweet nectar of self-realization, accessible through the grace of inner wisdom.

Sri Bhagavān elaborates on the nature of Rajasic Happiness: 

Initial Perception: The verse describes a type of pleasure that arises from the interaction between our senses (indriyas) and external objects (sense objects). Initially, this pleasure appears sweet and delightful, akin to nectar (amrita).

Ultimate Reality: However, as we examine it more closely, we realize its true nature. Just as poison may be disguised by a thin film of milk, this pleasure, in effect, turns out to be harmful and detrimental.

Rajasic Happiness: This pleasure is categorized as Rajasic. It is driven by desires, sensory gratification, and attachment to material things. Although it seems attractive on the surface, it eventually leads to suffering and pain.

Dyaneshwar Maharaj Rajasik happiness as follows:

The Illusion of Pleasure: The pursuit of sensory pleasures often blinds us to their long-term consequences. Like a cup of poison with a deceptive layer of sweetness, rajasic pleasure can be alluring but ultimately harmful.

Discernment and Wisdom: The wise seeker recognizes this illusion. By understanding the transient nature of sensory pleasures, one can avoid falling into their trap. Such discernment leads to a shift in priorities and a focus on higher, lasting forms of happiness. 

In summary, this verse invites us to examine our desires, recognize the fleeting nature of sensory pleasures, and seek deeper fulfillment beyond the superficial allure of material experiences.

Sri Bhagavan explains that there are different types of happiness, and tamasic happiness is characterized by its deceptive and destructive nature. This happiness arises from delusion and ignorance, leading one astray from the path of truth and righteousness. The verse describes how tamasic happiness arises both in the beginning and afterward, indicating its persistent and pervasive influence on the individual. It stems from attachment to sleep, laziness, and heedlessness, which are qualities associated with inertia, apathy, and negligence.

Despite knowing that one should wake up early, there is a desire in humans to continue lying in bed, which is considered a tamasic pleasure. One should rise early in the morning to practice yoga, exercise, and meditate. If you are a student, you should study. For this purpose, an alarm is set. When the alarm goes off, the temptation is to sleep for a few more minutes. Those five minutes of sleep make it difficult to want to wake up. Then, suddenly, when you do wake up, it’s already 7:30 AM. Did you find pleasure? Yes, there was pleasure, but it was tamasic.

Once we understand the difference between waking up before sunrise and after sunrise, we will never miss rising with the dawn. Waking up before sunrise fills us with enthusiasm and a desire to do good work. The later we wake up, the more our laziness increases. There is also a scientific reason for this. The saliva present in our mouth is beneficial for the body before morning. After sunrise, it begins to decompose, becoming toxic, which in turn increases our lethargy.

Sleep leads to laziness, followed by negligence. A person immersed in mistakes continues to perform wrong actions and starts to believe they are right, becoming lost in them. They begin to find comfort in these errors. For example, rice is fermented to make alcohol. A person drinks it and then falls into a gutter. Even after falling, they think there is no one as content as they are. This is the pleasure of tamas. Anything that is tamasic should be completely abandoned. Whether it’s tamasic pleasure, knowledge, or actions, all should be renounced. It’s slightly better to be influenced by Rajas, but the highest quality is sattva. Even if it means initially resorting to rajas to overcome tamas, one should do so. Then, gradually, one should renounce rajas and move towards sattva.

When the quality of Rajoguna is controlled by the quality of

Satvaguna, a person performs more actions. The restraint of Satvaguna should be on Rajoguna. It’s not that the quality Tamoguna has no use at all. For rest in life, Tamoguna is necessary. However, it should be controlled by Satvaguna and Rajoguna. Then a person can transcend these qualities. One who controls is called ‘Gunatita’ (beyond qualities).

The first step to becoming Gunatita is to eliminate Tamoguna. Then gradually reduce Rajoguna and enhance Satvaguna. Continue to perform good deeds using Satvaguna and Rajoguna, and maintain the sentiment that ‘I am not the doer.’ Then one becomes Gunatita. Apart from these three qualities, there is no other element in nature. All of nature is constituted of these three qualities. To reach the essence of the self, one must first transcend these three qualities. Different proportions of these qualities form different natures in individuals. How a person with a particular nature is inclined to act will be explained in detail by Sri Bhagavān later. The session was concluded by respectfully dedicating the lesson to the feet of Supreme Being. 

The intimate state of a sannyasin and a yogi is the same. Both a sannyasin (a renunciate) and a yogi (one who practices yoga) aim to reach a state of inner peace and unity with the cosmic spirit. This state is characterized by detachment from material possessions and emotional ties, focusing instead on spiritual understanding and enlightenment. In essence, while the paths of a sannyasin and a yogi might differ externally, with one renouncing the world and the other engaging in disciplined practices, their internal goal is the same: to achieve a deep, personal connection with the divine, transcending the ego and the illusions of the material world.