विवेचन सारांश
Remedy to transcend the three Guṇas and attain illumination is to engage in unwavering and unconditional devotion towards the Supreme Divine.
Chapter 14 of the Srimad Bhagavad Gītā - Guṇa Traya Vibhāg Yog - The Yog of the three modes of nature
The session begins with the prayer and traditional lighting of the lamp..
By the grace of the Supreme Divine, each one of us have been blessed with an opportunity to learn and imbibe the divine wisdom of the Srimad Bhagavad Gītā. This would be the result by the grace of a Guru or a saint with whom one might have crossed path in the current previous lifetimes, or due to the positive karmic reactions of one's ancestors or due to the good karmic deeds of oneself in present and past lifetimes. The Gītā enables one to elevate to higher levels of consciousness in the path to attain the Supreme goal of liberation. The Srimad Bhagavad Gītā imparts the transcendental wisdom which aids one in the material realm and to accomplish the ultimate goal of liberation in the spritual realm. The Gītā which puts the seeker on the path of virtuousness, benediction and well-being. The Gītā imparts the skill to overcome ignorance and function with clarity from a tranquil state of mind. It has all the answers to help the seeker sail through every situation encountered from a stress-free state (devoid of frustration, irritation, anger, ambiguity, fear, so on and so forth). One must remember that it is the Supreme Divine who chooses the seeker to learn the divine knowledge of Gītā and not vice versa.
In this Chapter, Bhagavān expounds on the concept of HIS material energy and how it influences the embodied souls in the material realm. The material nature constitutes of three gunas (modes) - sattva (goodness), rajas (passion), and tamas (ignorance). Since the body, mind, and intellect are material in nature, they too possess these three modes, and a combination of these gunas forms the basis of one’s character.
Bhagavān explains that Serenity, tranquility, calmness, compassion, good virtuous are the traits of Sattva Guna. Those driven by Rajo Guna or the mode of passion have endless desires and ambitions; and are in a constant pursuit to achieve the material goals and assets. However, those in the mode of ignorance or Tamo Guna; are gripped by laziness, excessive sleep, delusion, lethargy or inertia. Bhagavān then explains that all the three gunas binds the soul in the cycle of birth and death.
HE then explains the fate of the soul after death, based on the predominant guna at the time of death. Those who are situated in Sattva Guna reach the higher celestial abodes; those who are overcome by Rajo Guna return to the earth planet; and those who are gripped by Tamo Guna go to the nether worlds or descend down to animal kingdom or to insect species.
Bhagavān then explains at a later stage that when the elevated soul is able to transcend above these three modes, it then becomes eligible for liberation. HE elaborately explains the traits or characteristics of such elevated soul which has transcended the three gunas.
By the grace of the Supreme Divine, each one of us have been blessed with an opportunity to learn and imbibe the divine wisdom of the Srimad Bhagavad Gītā. This would be the result by the grace of a Guru or a saint with whom one might have crossed path in the current previous lifetimes, or due to the positive karmic reactions of one's ancestors or due to the good karmic deeds of oneself in present and past lifetimes. The Gītā enables one to elevate to higher levels of consciousness in the path to attain the Supreme goal of liberation. The Srimad Bhagavad Gītā imparts the transcendental wisdom which aids one in the material realm and to accomplish the ultimate goal of liberation in the spritual realm. The Gītā which puts the seeker on the path of virtuousness, benediction and well-being. The Gītā imparts the skill to overcome ignorance and function with clarity from a tranquil state of mind. It has all the answers to help the seeker sail through every situation encountered from a stress-free state (devoid of frustration, irritation, anger, ambiguity, fear, so on and so forth). One must remember that it is the Supreme Divine who chooses the seeker to learn the divine knowledge of Gītā and not vice versa.
In this Chapter, Bhagavān expounds on the concept of HIS material energy and how it influences the embodied souls in the material realm. The material nature constitutes of three gunas (modes) - sattva (goodness), rajas (passion), and tamas (ignorance). Since the body, mind, and intellect are material in nature, they too possess these three modes, and a combination of these gunas forms the basis of one’s character.
Bhagavān explains that Serenity, tranquility, calmness, compassion, good virtuous are the traits of Sattva Guna. Those driven by Rajo Guna or the mode of passion have endless desires and ambitions; and are in a constant pursuit to achieve the material goals and assets. However, those in the mode of ignorance or Tamo Guna; are gripped by laziness, excessive sleep, delusion, lethargy or inertia. Bhagavān then explains that all the three gunas binds the soul in the cycle of birth and death.
HE then explains the fate of the soul after death, based on the predominant guna at the time of death. Those who are situated in Sattva Guna reach the higher celestial abodes; those who are overcome by Rajo Guna return to the earth planet; and those who are gripped by Tamo Guna go to the nether worlds or descend down to animal kingdom or to insect species.
Bhagavān then explains at a later stage that when the elevated soul is able to transcend above these three modes, it then becomes eligible for liberation. HE elaborately explains the traits or characteristics of such elevated soul which has transcended the three gunas.
14.9
sattvaṃ(m) sukhe sañjayati, rajaḥ(kh) karmaṇi bhārata,
jñānamāvṛtya tu tamaḥ(ph), pramāde sañjayatyuta. 14.9
Sattva draws one to joy and Rajas to action; while Tamas, clouding wisdom, impels one to error, sleep and sloth Arjuna.
In this shloka, Bhagavān explains that Sattva Guna binds one to happiness; rajas directs the embodied soul toward actions; and tamas clouds wisdom leading to ignorance and delusion.
Sattva Guna or the mode of goodness illuminates the intellect with knowledge and embeds good virtues. The one who is overpowered by Sattva Guna functions from a state of calmness, serenity, clarity and tranquility. The one with predominant Sattva Guna functions with clarity and intuition from within on the best way forward, which negates the state of ambiguity in decision making. Hence, one is able to make wise and virtuous decisions which is as clear as a crystal). One is able to differentiate between the right and wrong action as the mind is serene.
Those who are dominated by Rajo Guna are inclined towards intense actions. They are constant pursuit to achieve material goals and accumulate material assets. One is attached to the material possessions and develops a sense of proprietorship. One is attracted towards worldly pursuits of status, prestige, career, family, or wealth. The desire to achieve more and more fuels and directs them to undertake intense activity. One desire leads to another, and one is stuck in a whirlpool of insatiable desires and end up performing intense actions to achieve the same.
Those who are gripped by Tamo Guna are overcome by inertia and refrain from performing any fruitful activities. Such people are gripped by lethargy, sloth, laziness, intoxication and engage in mundane activities. They engage in mundane tasks or engage in activities that are non-beneficial or harmful to oneself and the other. Such persons also engage in sabotaging the sincere efforts of others involved in productive/progressive tasks. Such persons refrain from executing productive actions and at the same time, disrupt or impair the progressive actions of the other by playing the role of a troublemaker.
Every embodied soul will encounter challenges or situations in life which could be of Sattvik, Rajasik or Tamasik nature. Let's understand with the below instance from Ramayan where Hanuman Ji takes a leap across the ocean to look for Mother Sita in Sunderkand.
Hanuman Ji then takes a leap to cross the ocean to reach the destination which was Ashok Vatika. On the way, he meets Mount Mainak, who introduces himself as a close friend of Pavan Dev (his father).
Sattva Guna or the mode of goodness illuminates the intellect with knowledge and embeds good virtues. The one who is overpowered by Sattva Guna functions from a state of calmness, serenity, clarity and tranquility. The one with predominant Sattva Guna functions with clarity and intuition from within on the best way forward, which negates the state of ambiguity in decision making. Hence, one is able to make wise and virtuous decisions which is as clear as a crystal). One is able to differentiate between the right and wrong action as the mind is serene.
Those who are dominated by Rajo Guna are inclined towards intense actions. They are constant pursuit to achieve material goals and accumulate material assets. One is attached to the material possessions and develops a sense of proprietorship. One is attracted towards worldly pursuits of status, prestige, career, family, or wealth. The desire to achieve more and more fuels and directs them to undertake intense activity. One desire leads to another, and one is stuck in a whirlpool of insatiable desires and end up performing intense actions to achieve the same.
Those who are gripped by Tamo Guna are overcome by inertia and refrain from performing any fruitful activities. Such people are gripped by lethargy, sloth, laziness, intoxication and engage in mundane activities. They engage in mundane tasks or engage in activities that are non-beneficial or harmful to oneself and the other. Such persons also engage in sabotaging the sincere efforts of others involved in productive/progressive tasks. Such persons refrain from executing productive actions and at the same time, disrupt or impair the progressive actions of the other by playing the role of a troublemaker.
Every embodied soul will encounter challenges or situations in life which could be of Sattvik, Rajasik or Tamasik nature. Let's understand with the below instance from Ramayan where Hanuman Ji takes a leap across the ocean to look for Mother Sita in Sunderkand.
Hanuman Ji then takes a leap to cross the ocean to reach the destination which was Ashok Vatika. On the way, he meets Mount Mainak, who introduces himself as a close friend of Pavan Dev (his father).
जलनिधि रघुपति दूत बिचारी।
तैं मैनाक होहि श्रम हारी॥
तैं मैनाक होहि श्रम हारी॥
On his way to Lanka, the mountain Mainak suggested Hanuman to rest there for a while. Hanuman Ji responded, 'Until and unless I accomplish the task given by Bhagavān Śrī Ram, I cannot rest.' Saying so, he humbly bowed down to the mountain and took off.
हनूमान तेहि परसा कर पुनि कीन्ह प्रनाम।
राम काजु कीन्हें बिनु मोहि कहाँ बिश्राम॥
राम काजु कीन्हें बिनु मोहि कहाँ बिश्राम॥
Let's understand the message conveyed from this segment of Hanuman Ji's journey. Mainak represents sattva guna. When Hanuman Ji denies resting on Mount Mainak as he has to execute the task given by Bhagavān Śrī Ram, Mainak does not disrupt Hanuman Ji's journey. Similarly, situations which are Sattva by nature do not require much effort to overcome the same.
The celestial devatas were observing Hanuman Ji during his journey and they decided to test him. They sent Surasa, the mother of demonic serpents to test him.
The celestial devatas were observing Hanuman Ji during his journey and they decided to test him. They sent Surasa, the mother of demonic serpents to test him.
जात पवनसुत देवन्ह देखा।
जानैं कहुँ बल बुद्धि बिसेषा॥
सुरसा नाम अहिन्ह कै माता।
पठइन्हि आइ कही तेहिं बाता॥
Surasa appears in the middle of the ocean. जानैं कहुँ बल बुद्धि बिसेषा॥
सुरसा नाम अहिन्ह कै माता।
पठइन्हि आइ कही तेहिं बाता॥
आजु सुरन्ह मोहि दीन्ह अहारा।
सुनत बचन कह पवनकुमारा॥
Surasa says that she is extremely hungry and she would like to have Hanuman Ji for her meal. सुनत बचन कह पवनकुमारा॥
राम काजु करि फिरि मैं आवौं।
सीता कइ सुधि प्रभुहि सुनावौं॥
सोरह जोजन मुख तेहिं ठयऊ।
तुरत पवनसुत बत्तिस भयऊ॥
सीता कइ सुधि प्रभुहि सुनावौं॥
सोरह जोजन मुख तेहिं ठयऊ।
तुरत पवनसुत बत्तिस भयऊ॥
Hearing that Hanuman Ji said, "Wait, Let me complete Bhagavān Śrī Ram's work. Let me give Him the news of Mother Sita." Surasa laughs and says that he would never return if she allows him to leave. Hanuman Ji responds by saying "Once, I return, you can certainly devour me." However, Surasa did not allow him to go. Thus, Hanuman Ji said, "Alright then, I will enter your mouth. You can make me your meal!". Surasa's mouth was wide open. She extended it to 8 miles. Hanuman Ji increased his form upto 16 miles
जस-जस सुरसा बदनु बढ़ावा।
तासु दून कपि रूप देखावा ॥
सत जोजन तेहिं आनन कीन्हा।
अति लघु रूप पवनसुत लीन्हा।।
तासु दून कपि रूप देखावा ॥
सत जोजन तेहिं आनन कीन्हा।
अति लघु रूप पवनसुत लीन्हा।।
Then, Surasa extended her mouth to a 16 mile. Immediately Hanuman grew double the size. He was now 32 miles huge. This continued for a while. As and when Surasa would widen her mouth, Hanuman Ji would double his size.
सत जोजन तेिहं आनन कीन्हा।
अित लघु रूप पवनसुत लीन्हा।।
अित लघु रूप पवनसुत लीन्हा।।
At last when her mouth was widened upto a 60 mile, immediately Hanuman assumed a tiny form and entered swiftly into her mouth and comes out in a fraction of a second. Even before she realized, he immediately flew out of her mouth and bowed down before her. Hanuman Ji informs her that he has fulfilled her condition.
राम काजु सबु करिहहु तुम्ह बल बुद्धि निधान।
आसिष देइ गई सो हरषि चलेउ हनुमान॥
Surasa was impressed by Hanuman Ji and revered his might and wit. She allows him to continue with his journey.आसिष देइ गई सो हरषि चलेउ हनुमान॥
Let's understand the message conveyed from this segment of Hanuman Ji's journey. Surasa represents Rajo Guna. Hanuman Ji had to put in a lot of effort to convince Surasa to allow him to proceed with his journey. When she refused to make way, he had to grow in size when she assumed a huge form and this went on for a while. At last, he assumed a tiny size and was able to overcome this situation with his wit and intellect. Similarly, situations in life which are of Rajas in nature involves a lot of effort (say convincing, arguing, intensely competing, so on and so forth). However, when one gives up competing and functions with wit and intellect, one will be able to overcome the challenge. It is not necessary that one can always win only with might. It is even possible to win by bowing down or with intellect as demonstrated by Hanuman Ji.
Another example to the above instance was a lady who was gripped by sadness. She was of the opinion that people do not treat her well and often engage in putting her down. Even when she makes an attempt to volunteer for a good cause, she would complain that she did not receive the acknowledgement that she deserved, and people around would highlight her shortcomings. Even after repeated assurance that things would change if the perception changes, she was unable to do so and always perceived that everyone was against her. Since she was so firm in her belief, she was unable to imbibe the advice of changing her perception towards people or situations. As it is said - "You can see the glass as half-full or half-empty." - Optimistic individuals see the glass as half full because they focus more on the brighter side of the situation. They acknowledge the presence of the water and what you could do with it and not what the glass is missing. While the pessimists, on the other hand, focus more on the glass becoming empty, which is a more negative way of looking at it.
Another example that explains the above instance was that of a man who complained that he experienced pain in every part of his body when he touched the same with his finger. The doctor examined him and mentioned that he experienced pain at the tip of his finger and hence he was of the perception that his whole body was in pain when he touched with his finger. Hence, one can conclude that it is the perception that helps one overcome challenging situations in life.
As the saying goes:
ग़ालिब ताउम्र ये भूल करता रहा, धूल चेहरे पर थी, आईना साफ करता रहा |
Shifting the focus back to the instance from Sunderkand, Hanuman Ji then encountered a demoness. She devoured birds and animals by capturing their shadows. She would capture the shadows of birds and animals and gulp them down. She tried the same approach on Hanuman Ji by capturing his shadow. Hanuman Ji knocked her down with a punch and continued with his journey.
Let's understand the message conveyed from this segment of Hanuman Ji's journey. The demoness represents Tamo Guna. In situations which are Tamasik in nature, one will have to apply force or use strength at times instead of using wit or humbleness to overcome the challenge. Depending upon the nature of the situation (Sattva, Rajas or Tamas), one needs to face the situation accordingly with grit in order to overcome the same.
Let's understand the message conveyed from this segment of Hanuman Ji's journey. The demoness represents Tamo Guna. In situations which are Tamasik in nature, one will have to apply force or use strength at times instead of using wit or humbleness to overcome the challenge. Depending upon the nature of the situation (Sattva, Rajas or Tamas), one needs to face the situation accordingly with grit in order to overcome the same.
rajastamaścābhibhūya, sattvaṃ(m) bhavati bhārata,
rajaḥ(s) sattvaṃ(n) tamaścaiva, tamaḥ(s) sattvaṃ(m) rajastathā. 14.10
Overpowering Rajas and Tamas, Arjuna, Sattva prevails; overpowering Sattva and Tamas, Rajas prevails; even so, overpowering Sattva and Rajas, Tamas prevails.
In this shloka, Bhagavān explains that although every embodied soul is under the influence of the three Gunas, one Guna will be predominant over the other two Gunas at a given point in time.
The three Gunas keep gaining dominance over the individual’s temperament and conditioning, which oscillates amongst the three modes. If Sattva Guna dominates, one becomes peaceful, content, virtuous, kind, helpful, serene, and tranquil. When Rajo Guna is dominant, one in intense activities, ambitious, envious of others success, and develops an inclination towards material assets and pleasures. When Tamo Guna becomes prominent, one is overcome by sleep, laziness, intoxication, sloth, violence, and ignorance. In this way, the mind sways amongst the three Gunas at a given point in time and adopts their qualities. If the activities throughout the day was Satvik, the ripple effect of the Sattva Guna can be experienced in the forthcoming timespan. This is the same for Rajo Guna and Tamo Guna. Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas). Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).
The three Gunas keep gaining dominance over the individual’s temperament and conditioning, which oscillates amongst the three modes. If Sattva Guna dominates, one becomes peaceful, content, virtuous, kind, helpful, serene, and tranquil. When Rajo Guna is dominant, one in intense activities, ambitious, envious of others success, and develops an inclination towards material assets and pleasures. When Tamo Guna becomes prominent, one is overcome by sleep, laziness, intoxication, sloth, violence, and ignorance. In this way, the mind sways amongst the three Gunas at a given point in time and adopts their qualities. If the activities throughout the day was Satvik, the ripple effect of the Sattva Guna can be experienced in the forthcoming timespan. This is the same for Rajo Guna and Tamo Guna. Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas). Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).
sarvadvāreṣu dehe'smin, prakāśa upajāyate,
jñānaṃ(m) yadā tadā vidyād, vivṛddhaṃ(m) sattvamityuta. 14.11
When light and discernment dawn in this body, as well as in the mind and senses, then one should know that Sattva is predominant.
In this shloka, Bhagavān explains the traits or nature of those where sattva guna is predominant. Bhagavān refers to the nine gates of the physical body: Two eyes, two nostrils, two ears, one mouth, the anus and the genitals. To elaborate on this further, they constitute the five senses of hearing, seeing, taste, touch and smell; the mind, the intellect, the consciousness and the sensations within oneself.
Those with predominant sattva guna are crystal clear on opinions and are devoid of ambiguity. They are illumined with wisdom and hence, they are able to make the right decisions as the mind is serene. The intellect is balanced and the embodied soul is clear with the Dos and Don'ts. The elevated saints function from this state of consciousness.
At times, most of us are aware internally on the right and wrong action; pleasant or unpleasant speech; Do's and Dont's, etc., However, one still engages in making the wrong decision. As stated by Arjuna in the below shloka:
Those with predominant sattva guna are crystal clear on opinions and are devoid of ambiguity. They are illumined with wisdom and hence, they are able to make the right decisions as the mind is serene. The intellect is balanced and the embodied soul is clear with the Dos and Don'ts. The elevated saints function from this state of consciousness.
At times, most of us are aware internally on the right and wrong action; pleasant or unpleasant speech; Do's and Dont's, etc., However, one still engages in making the wrong decision. As stated by Arjuna in the below shloka:
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 2.7||
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 2.7||
I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.
In such times, one needs to seek the guidance of a Bonafide spiritual master or surrender to the Supreme Divine for the best way forward.
Let's understand this state with an example. Once, there was a man who lost his purse, which contained Rupees 11,000 cash. He then announced that whoever found his lost purse, he would reward them with Rupees 1000 for handing over the purse to him. The lost purse was found by a sage and he reached out to the man to whom the purse belonged. The sage returned the lost purse to the man with an intention to help him and he was not inclined to gain any reward for the same.
However, when the man received his purse, he then changed his mind of not rewarding the sage with Rupees 1000. He then falsely accused the noble sage by saying that the purse had Rupees 12000 and now he could find only Rupees 11000, thereby accusing the sage for the theft of Rupees 1000. When this entire argument unfolded, this was witnessed by another elevated sage who happened to be present around at that time. The sage heard out to both the sides. The owner insisted that the purse had Rupees 12000 and the sage who was accused of theft put forth his side by saying that he is being falsely accused.
The elevated sage then said that the purse does not belong to the man; as the man says it contained 12000 while the amount found in the lost purse had 11,000. He advises the other sage (who was falsely accused) to keep the purse and the money to himself. The man then realized his mistake and apologized to the sage, as he feared of losing his entire amount of Rupees 11,000. The man then enquired from the elevated sage on how he was able to make the right decision that the other sage was falsely accused of theft. The elevated sage then responded by saying that he was able to see the truth just by looking at the conduct of the man. With this example, one needs to understand that those in elevated states of consciousness and endowed with Sattva Guna are in a state of tranquility and clarity. Since they function from this elevated state, they are able to differentiate between the right and the wrong.
However, most embodied souls are either Rajasik or Tamasik. Hence, in order to elevate to higher levels of consciousness, one needs to negate the Tamasik characteristics and work towards channelizing the Rajasik tendencies or actions towards Sattvik deeds.
In such times, one needs to seek the guidance of a Bonafide spiritual master or surrender to the Supreme Divine for the best way forward.
Let's understand this state with an example. Once, there was a man who lost his purse, which contained Rupees 11,000 cash. He then announced that whoever found his lost purse, he would reward them with Rupees 1000 for handing over the purse to him. The lost purse was found by a sage and he reached out to the man to whom the purse belonged. The sage returned the lost purse to the man with an intention to help him and he was not inclined to gain any reward for the same.
However, when the man received his purse, he then changed his mind of not rewarding the sage with Rupees 1000. He then falsely accused the noble sage by saying that the purse had Rupees 12000 and now he could find only Rupees 11000, thereby accusing the sage for the theft of Rupees 1000. When this entire argument unfolded, this was witnessed by another elevated sage who happened to be present around at that time. The sage heard out to both the sides. The owner insisted that the purse had Rupees 12000 and the sage who was accused of theft put forth his side by saying that he is being falsely accused.
The elevated sage then said that the purse does not belong to the man; as the man says it contained 12000 while the amount found in the lost purse had 11,000. He advises the other sage (who was falsely accused) to keep the purse and the money to himself. The man then realized his mistake and apologized to the sage, as he feared of losing his entire amount of Rupees 11,000. The man then enquired from the elevated sage on how he was able to make the right decision that the other sage was falsely accused of theft. The elevated sage then responded by saying that he was able to see the truth just by looking at the conduct of the man. With this example, one needs to understand that those in elevated states of consciousness and endowed with Sattva Guna are in a state of tranquility and clarity. Since they function from this elevated state, they are able to differentiate between the right and the wrong.
However, most embodied souls are either Rajasik or Tamasik. Hence, in order to elevate to higher levels of consciousness, one needs to negate the Tamasik characteristics and work towards channelizing the Rajasik tendencies or actions towards Sattvik deeds.
lobhaḥ(ph) pravṛttirārambhaḥ(kh), karmaṇāmaśamaḥ(s) spṛhā,
rajasyetānijāyante, vivṛddhe bharatarṣabha. 14.12
With the preponderance of Rajas, Arjuna, greed, activity, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance.
In this shloka, Bhagavān explains the traits of those who have a predominant Rajo Guna (mode of passion). HE highlights five traits when Rajo Guna is predominant.
1. Greed
As wealth increases, greed also increases. Wealth and greed are directly proportional. When one had limited wealth, one would not hesitate to help someone who is in need. In due course of time, when one accumulates more and more wealth, one would hesitate and contemplate even to help with a negligible amount. As the wealth increases, the desires increase, and one is stuck in the loop of desires.
Consider the example where one is on a pilgrimage. It is often seen that those devotees who are not opulent do not hesitate to donate generously in charity to the temple. If the total income is around Rupees 500 per day, they do not hesitate to donate the complete amount. However, those who are opulent hesitate to donate even a small amount which would be peanuts when compared to their total wealth. They contemplate to donate few hundreds or few thousands when the wealth balance is in Lakhs.
There is no harm in harboring desires to attain success, name, fame, prestige, wealth, material assets, career so on and so forth. However, when the desires are fueled by greed, it becomes Rajasik. More the greed, more the desire and one is entangled in a loop of insatiable desires. When one is gripped by excessive greed, one tends to sabotage the efforts of the other and take the credit for the hard work put in by others.
2. Restlessness
Those with predominant Rajo Guna are in a constant pursuit to attain material goals. The mind is always restless until the goals are achieved and even after attaining the desired results. The restlessness can also be seen in the movement of the eyes the focus keeps shifting all around in the surrounding.
3. Insatiable desires
The desires are insatiable. When one desire is fulfilled, it fuels another desire and one is caught in a vicious cycle of never-ending desires. One is in a constant pursuit of chasing material pleasures.
4. Fickle mindedness
The mind wanders on other's possessions and matters. One is always comparing oneself with the other or keeping track of any other material possessions of the other (with the desire to attain the same).
5. Impressions in the mind that influences the behavior
When one sees that the other has an advanced model of a car, one then desires to have the same model. Anything that one sees with the other, or anywhere else, the mind gets attached to the material pleasure and one desires to seek the same. The craving is never-ending or insatiable. Say for example, one is gripped by the tastiness of a Ladoo. Consuming Laddo is of no harm, however, being attached to its taste and being absorbed in the experience of its taste is a trait of Rajo Guna.
Rajo Guna leads to greed, inordinate activity for worldly pleasures or goals, and restlessness of the mind.
1. Greed
As wealth increases, greed also increases. Wealth and greed are directly proportional. When one had limited wealth, one would not hesitate to help someone who is in need. In due course of time, when one accumulates more and more wealth, one would hesitate and contemplate even to help with a negligible amount. As the wealth increases, the desires increase, and one is stuck in the loop of desires.
Consider the example where one is on a pilgrimage. It is often seen that those devotees who are not opulent do not hesitate to donate generously in charity to the temple. If the total income is around Rupees 500 per day, they do not hesitate to donate the complete amount. However, those who are opulent hesitate to donate even a small amount which would be peanuts when compared to their total wealth. They contemplate to donate few hundreds or few thousands when the wealth balance is in Lakhs.
There is no harm in harboring desires to attain success, name, fame, prestige, wealth, material assets, career so on and so forth. However, when the desires are fueled by greed, it becomes Rajasik. More the greed, more the desire and one is entangled in a loop of insatiable desires. When one is gripped by excessive greed, one tends to sabotage the efforts of the other and take the credit for the hard work put in by others.
2. Restlessness
Those with predominant Rajo Guna are in a constant pursuit to attain material goals. The mind is always restless until the goals are achieved and even after attaining the desired results. The restlessness can also be seen in the movement of the eyes the focus keeps shifting all around in the surrounding.
3. Insatiable desires
The desires are insatiable. When one desire is fulfilled, it fuels another desire and one is caught in a vicious cycle of never-ending desires. One is in a constant pursuit of chasing material pleasures.
4. Fickle mindedness
The mind wanders on other's possessions and matters. One is always comparing oneself with the other or keeping track of any other material possessions of the other (with the desire to attain the same).
5. Impressions in the mind that influences the behavior
When one sees that the other has an advanced model of a car, one then desires to have the same model. Anything that one sees with the other, or anywhere else, the mind gets attached to the material pleasure and one desires to seek the same. The craving is never-ending or insatiable. Say for example, one is gripped by the tastiness of a Ladoo. Consuming Laddo is of no harm, however, being attached to its taste and being absorbed in the experience of its taste is a trait of Rajo Guna.
Rajo Guna leads to greed, inordinate activity for worldly pleasures or goals, and restlessness of the mind.
aprakāśo'pravṛttiśca, pramādo moha eva ca,
tamasyetāni jāyante, vivṛddhe kurunandana. 14.13
With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one's obligatory duties, frivolity and stupor-all these appear.
In this shloka, Bhagavān explains the traits of those who are overpowered by Tamo Guna (mode of ignorance). The distinct trait of those in this state is ignorance. They are not able to identify between the right action and wrong action. Even when intellectual persons share their advise, these persons refrain from following the same and are adamant to action as per their free will. Such persons always postpone all tasks. They refrain from performing any tasks and postpone the same for the next day and this pattern continues each day.
As Kabir Das ji says -
As Kabir Das ji says -
काल करे सो आज कर, आज करे सो अब। पल में परलय होएगी, बहुरि करेगा कब।
(Tomorrows work do today, today's work now If the moment is lost, how will the work be done?).
However, these persons are of the opposite mindset and tend to postpone things indefinitely. They engage in mundane tasks which are non-beneficial to them and to others.
Let's understand this even further with the below story of a crocodile and monkey.
There was a Jamun (Black-berry) tree on the bank of a river, which was full of sweeet Jamun fruits throughout the year. This tree was home to a monkey. The monkey used to pass his days happily by playing and jumping, and used to eat the sweet Jamun fruits.
One day, a crocodile came out of the river to take some rest under the Jamun tree. When the monkey saw the crocodile from the tree, he said, "O Crocodile, this tree is my home and you have come under this tree to take rest. This makes you my guest. Please accept some Jamun fruits." The monkey plucked lots of fruits and threw them in the crocodile's mouth. The crocodile left in the evening after thanking the generosity of the monkey.
The crocodile then started coming to the Jamun tree every day, and became good friends with the monkey. They would talk for a long time and enjoy eating the sweet Jamun fruits together. One day, crocodile said to the monkey that he wanted to take some of the Jamun fruits for her wife to let her know of the sweetness of these fruits. So, the monkey happily plucked more fruits for the crocodile to take home.
The crocodile took those fruits and offered his wife to eat them, and narrated the story of his friendship with the monkey who lives on the Jamun tree. The crocodile's wife was overjoyed on eating those sweet fruits. She said, "O Dear, these fruits are as sweet as nectar. If the monkey eats these fruits every day, I wonder, he would be even tastier. Please bring the monkey's heart for me."
The crocodile was astonished on hearing this. He said, "O Dear, I cannot kill or deceive the monkey for his heart. He is my friend. It is unfair to think of such a thing." But his wife pleaded for the monkey's heart. When she could not convince the crocodile of doing it for her, she stopped eating, and insisted that we would rather die if the crocodile refused to do as she wished. The crocodile was left with no other choice but to succumb to her wishes. Although he was sad, he devised a plan to catch his friend and went to monkey.
He said, "O Friend, my wife love the fruits very much and I told my wife about our friendship. Now, she is anxious to meet you. She is angry on me for not introducing you with her earlier. So, she has invited you to our home for dinner. Please accept our invitation." The monkey accepted at once, but how could he go to the crocodile's home? I could not swim. The crocodile said, "Sit on my back, and I shall carry you to my home." The monkey sat on crocodile and they entered the water of the river. The crocodile took him to deeper water where he planned to kill him. At the same time, monkey got very scared with so much water all around him. he pleaded his friend to move slowly.
At this moment, the crocodile knew that he had succeeded in his plan and had the monkey totally under his control. He thought that it was not possible for the monkey to escape from him so he confides his plan, "O monkey, the truth is I am taking you to make my wife happy. She wishes to eat your heart. She believes that the taste should be even better than the Jamun fruits you have all the time."
Upon hearing this, monkey was taken aback. But he did not panic. Instead, he wittingly said, "O Friend, Why didn't you say that before? It would be my privilege if I could serve your wife with my heart. You are such a good friend, and you should have told me earlier. I keep my heart in the burrow of the Jamun tree. Let us go back and bring my heart at once."
The foolish crocodile believed him, and turned around. crocodile took monkey to the Banyan tree believing the monkey to bring his heart from the tree. But as soon as monkey jumped down from the crocodile's back, he climbed up the tree and sat on a high branch. He had finally saved himself from the crocodile's evil plan. The crocodile wanted to know, "What is causing this delay? We are getting late, and my wife has been waiting." The monkey answered, "O foolish friend, how can one take out his own heart and keep it in the burrow of the tree? You deceived me to kill me, and in return I tricked you in saving myself. Let this be a lesson to you for being so unfaithful. Go away, and never return back." The crocodile knew he had been tricked and felt ashamed for his actions and went away.
From the above story, one can understand how a person overpowered by Tamo guna functions. They are overcome by ignorance, engage in mundane actions and even end up harming those who are close to them. Their actions are either non-beneficial, mundane or harmful. They are similar to the crocodile and are overcome by laziness, lethargy and inertia. They engage in sleeping for long hours and refrain from performing any tasks. They end up hurting the near and dear ones with their actions and end up with estranged relationship with friends and family.
When all the gates of the body are illumined by knowledge, it is a trait of the mode of goodness (sattva). When the mode of passion predominates (Rajo guna), the symptoms of greed, insatiable desires towards material gains, restlessness, and craving develop. The traits of inertia, negligence, and delusion are the dominant signs of the mode of ignorance (Tamo guna).
However, these persons are of the opposite mindset and tend to postpone things indefinitely. They engage in mundane tasks which are non-beneficial to them and to others.
Let's understand this even further with the below story of a crocodile and monkey.
There was a Jamun (Black-berry) tree on the bank of a river, which was full of sweeet Jamun fruits throughout the year. This tree was home to a monkey. The monkey used to pass his days happily by playing and jumping, and used to eat the sweet Jamun fruits.
One day, a crocodile came out of the river to take some rest under the Jamun tree. When the monkey saw the crocodile from the tree, he said, "O Crocodile, this tree is my home and you have come under this tree to take rest. This makes you my guest. Please accept some Jamun fruits." The monkey plucked lots of fruits and threw them in the crocodile's mouth. The crocodile left in the evening after thanking the generosity of the monkey.
The crocodile then started coming to the Jamun tree every day, and became good friends with the monkey. They would talk for a long time and enjoy eating the sweet Jamun fruits together. One day, crocodile said to the monkey that he wanted to take some of the Jamun fruits for her wife to let her know of the sweetness of these fruits. So, the monkey happily plucked more fruits for the crocodile to take home.
The crocodile took those fruits and offered his wife to eat them, and narrated the story of his friendship with the monkey who lives on the Jamun tree. The crocodile's wife was overjoyed on eating those sweet fruits. She said, "O Dear, these fruits are as sweet as nectar. If the monkey eats these fruits every day, I wonder, he would be even tastier. Please bring the monkey's heart for me."
The crocodile was astonished on hearing this. He said, "O Dear, I cannot kill or deceive the monkey for his heart. He is my friend. It is unfair to think of such a thing." But his wife pleaded for the monkey's heart. When she could not convince the crocodile of doing it for her, she stopped eating, and insisted that we would rather die if the crocodile refused to do as she wished. The crocodile was left with no other choice but to succumb to her wishes. Although he was sad, he devised a plan to catch his friend and went to monkey.
He said, "O Friend, my wife love the fruits very much and I told my wife about our friendship. Now, she is anxious to meet you. She is angry on me for not introducing you with her earlier. So, she has invited you to our home for dinner. Please accept our invitation." The monkey accepted at once, but how could he go to the crocodile's home? I could not swim. The crocodile said, "Sit on my back, and I shall carry you to my home." The monkey sat on crocodile and they entered the water of the river. The crocodile took him to deeper water where he planned to kill him. At the same time, monkey got very scared with so much water all around him. he pleaded his friend to move slowly.
At this moment, the crocodile knew that he had succeeded in his plan and had the monkey totally under his control. He thought that it was not possible for the monkey to escape from him so he confides his plan, "O monkey, the truth is I am taking you to make my wife happy. She wishes to eat your heart. She believes that the taste should be even better than the Jamun fruits you have all the time."
Upon hearing this, monkey was taken aback. But he did not panic. Instead, he wittingly said, "O Friend, Why didn't you say that before? It would be my privilege if I could serve your wife with my heart. You are such a good friend, and you should have told me earlier. I keep my heart in the burrow of the Jamun tree. Let us go back and bring my heart at once."
The foolish crocodile believed him, and turned around. crocodile took monkey to the Banyan tree believing the monkey to bring his heart from the tree. But as soon as monkey jumped down from the crocodile's back, he climbed up the tree and sat on a high branch. He had finally saved himself from the crocodile's evil plan. The crocodile wanted to know, "What is causing this delay? We are getting late, and my wife has been waiting." The monkey answered, "O foolish friend, how can one take out his own heart and keep it in the burrow of the tree? You deceived me to kill me, and in return I tricked you in saving myself. Let this be a lesson to you for being so unfaithful. Go away, and never return back." The crocodile knew he had been tricked and felt ashamed for his actions and went away.
From the above story, one can understand how a person overpowered by Tamo guna functions. They are overcome by ignorance, engage in mundane actions and even end up harming those who are close to them. Their actions are either non-beneficial, mundane or harmful. They are similar to the crocodile and are overcome by laziness, lethargy and inertia. They engage in sleeping for long hours and refrain from performing any tasks. They end up hurting the near and dear ones with their actions and end up with estranged relationship with friends and family.
When all the gates of the body are illumined by knowledge, it is a trait of the mode of goodness (sattva). When the mode of passion predominates (Rajo guna), the symptoms of greed, insatiable desires towards material gains, restlessness, and craving develop. The traits of inertia, negligence, and delusion are the dominant signs of the mode of ignorance (Tamo guna).
yadā sattve pravṛddhe tu, pralayaṃ(m) yāti dehabhṛt,
tadottamavidāṃ(m) lokān, amalānpratipadyate. 14.14
When a man dies during the preponderance of Sattva, he obtains the stainless ethereal worlds (heaven etc.,) attained by men of noble deeds.
Bhagavān now explains the fate of the soul, based on the predominant guna at the time of death in the current and the next shloka.
Those with a predominant sattva guna engage in virtuous tasks throughout life and due to predominant sattva guna at the time of death, they reach the celestial or the heavenly abodes after death.
Those who are overcome by greed and material ambitions and predominated by Rajo Guna at the time of death and are reborn in
Earthly plane (in human life), focused on intense material activity. Bhagavān then explains that those who were inclined to intoxication, inertia, laziness, ignorance and delusion (Tamo guna) would descend down the evolutionary ladder and are born into the animal species or insect species. They could even descend down to hellish or nether regions based on the Tamasik deeds they engaged in during the lifetime.
Hence, the soul can elevate upward and evolve further in its spiritual journey, remain at the same level, or even descend down, based upon the guna that it adopts.
Those with a predominant sattva guna engage in virtuous tasks throughout life and due to predominant sattva guna at the time of death, they reach the celestial or the heavenly abodes after death.
Those who are overcome by greed and material ambitions and predominated by Rajo Guna at the time of death and are reborn in
Earthly plane (in human life), focused on intense material activity. Bhagavān then explains that those who were inclined to intoxication, inertia, laziness, ignorance and delusion (Tamo guna) would descend down the evolutionary ladder and are born into the animal species or insect species. They could even descend down to hellish or nether regions based on the Tamasik deeds they engaged in during the lifetime.
Hence, the soul can elevate upward and evolve further in its spiritual journey, remain at the same level, or even descend down, based upon the guna that it adopts.
rajasi pralayaṃ(ṅ) gatvā, karmasaṅgiṣu jāyate,
tathā pralīnastamasi, mūḍhayoniṣu jāyate. 14.15
Dying when Rajas predominates, he is born among those attached to action; even so, the man who has expired during the preponderance of Tamas is reborn in the species of the deluded creatures such as insects and beasts etc.
14.15 writeup
karmaṇaḥ(s) sukṛtasyāhuḥ(s), sāttvikaṃ(n) nirmalaṃ(m) phalam,
rajasastu phalaṃ(n) duḥkham, ajñānaṃ(n) tamasaḥ(ph) phalam. 14.16
The reward of a righteous act, they say, is Sāttvika i.e., faultless in the form of joy, wisdom and dispassion etc., sorrow is declared to be the fruit of a Rājasikā act and ignorance, the fruit of a Tāmasika act.
Bhagavān now explains the fruits of actions based on the predominant guna. Bhagavān says that the fruit of actions performed in the mode of goodness bestow pure results.
Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness. Those in the mode of goodness (sattva) are not disturbed by external situations. They function from a state of bliss from within. Hence, even if external situation is adverse, they are internally happy. For these people, the external world is a reflection of the internal world. Even if one is offered a Rasagulla, or a dry Roti, they would consume the same without any complaints from a contented state from within.
Once, Kabir Das Ji lost his cow. Instead of lamenting that he would now loose the liters of milk produced by the cow, he remained equipoised and thought that he would not have to clear the cow dung. Co-incidentally, the cow returned and people around him were happy that his lost cow returned by itself. However, Kabir Das ji remained neutral and said he will consume the milk again. He was equipoised during both the situations.
However, most people who function from Rajasik state will swell with happiness during pleasant situations and be gripped by misery/sadness during unpleasant situations. Life will constantly throw pleasant and unpleasant situations at every stage. One will encounter bitter lemons at every stage in life. However, it is up to the individual to remain bitter or to make a lemonade out of the same. As they say - Pleasure and pain are the two sides of the same coin. Hence, one should learn to treat pleasure and pain alike.
The below Bhajan explains this state of being equipoised during the dualities of life (honor and dishonor; profit and loss; happiness and sadness; pleasure and plain; etc.,).
Once, Kabir Das Ji lost his cow. Instead of lamenting that he would now loose the liters of milk produced by the cow, he remained equipoised and thought that he would not have to clear the cow dung. Co-incidentally, the cow returned and people around him were happy that his lost cow returned by itself. However, Kabir Das ji remained neutral and said he will consume the milk again. He was equipoised during both the situations.
However, most people who function from Rajasik state will swell with happiness during pleasant situations and be gripped by misery/sadness during unpleasant situations. Life will constantly throw pleasant and unpleasant situations at every stage. One will encounter bitter lemons at every stage in life. However, it is up to the individual to remain bitter or to make a lemonade out of the same. As they say - Pleasure and pain are the two sides of the same coin. Hence, one should learn to treat pleasure and pain alike.
The below Bhajan explains this state of being equipoised during the dualities of life (honor and dishonor; profit and loss; happiness and sadness; pleasure and plain; etc.,).
कभी धनवान है कितना,
कभी इन्सान निर्धन है ।
कभी सुख है, कभी दुःख है,
इसी का नाम जीवन है ॥
जो मुश्किल में न घबराये,
उसे इन्सान कहते हैं ॥
किसी के काम जो आये,
उसे इन्सान कहते हैं ।
पराया दर्द अपनाये,
उसे इन्सान कहते हैं ॥
कभी इन्सान निर्धन है ।
कभी सुख है, कभी दुःख है,
इसी का नाम जीवन है ॥
जो मुश्किल में न घबराये,
उसे इन्सान कहते हैं ॥
किसी के काम जो आये,
उसे इन्सान कहते हैं ।
पराया दर्द अपनाये,
उसे इन्सान कहते हैं ॥
The above bhajan conveys a message that - irrespective of whether one is blessed with opulence or struck with poverty, whether one experiences happiness or sadness, duality is a characteristic or pattern of life. One who faces difficulties or adversities with grit is the trait of being human, one who is available to someone, is the trait of being human, one who is able to adopt someone else's pain, is the trait of being human.
Those in the mode of passion (Rajo guna) always look forward to seeking and fulfil material desires. They believe that if they accomplish a particular desire, it will make them happy. However, one desire leads to another, and one is caught in a whirlpool of unsatiated desires and material pursuits. One remains discontented and restless from within.
Those in the mode of ignorance (Tamo guna) engage in performing mundane tasks or harmful tasks and hold the other responsible for their actions. They believe in postponing the prescribed tasks and shift blame on the other when things start to fall apart. They are unable to judge between the right action and the wrong action as they are clouded by ignorance.
Those in the mode of passion (Rajo guna) always look forward to seeking and fulfil material desires. They believe that if they accomplish a particular desire, it will make them happy. However, one desire leads to another, and one is caught in a whirlpool of unsatiated desires and material pursuits. One remains discontented and restless from within.
Those in the mode of ignorance (Tamo guna) engage in performing mundane tasks or harmful tasks and hold the other responsible for their actions. They believe in postponing the prescribed tasks and shift blame on the other when things start to fall apart. They are unable to judge between the right action and the wrong action as they are clouded by ignorance.
sattvātsañjāyate jñānaṃ(m), rajaso lobha eva ca,
pramādamohau tamaso, bhavato'jñānameva ca. 14.17
Wisdom follows from Sattva, and greed, undoubtedly, from Rajas; likewise, obstinate error, stupor and also ignorance follow from Tamas.
In this shloka, Bhagavān explains that from the mode of goodness (sattva) arises knowledge and wisdom, from the mode of passion (Rajas) arises greed and unsatiable desires, and from the mode of ignorance (Tamas) arise negligence and delusion. Sattva guna elevates wisdom and one is able to differentiate between the right action and wrong action. It also leads to a serene state of mind and enables one to execute virtuous tasks. Rajo guna leads to ambitious worldly desires and one is caught in a whirlpool of insatiable desires which is never-ending and hence one is restless in this state. Tamo guna pushes one into ignorance and darkness. Ignorance and delusion will be the end result of the rise in Tamo Guna, which pushes one towards darkness
ūrdhvaṃ(ṅ) gacchanti sattvasthā, madhye tiṣṭhanti rājasāḥ,
jaghanyaguṇavṛttisthā, adho gacchanti tāmasāḥ. 14.18
Those who abide in the quality of Sattva wend their way upwards; while those of a Rājasikā disposition stay in the middle. And those of a Tāmasika temperament, enveloped as they are in the effects of Tamoguņa, sink down.
In this shloka, Bhagavān says that those situated in the mode of goodness (sattva) rise upward; those in the mode of passion (Rajas) stay in the middle (Earthly plane); and those in the mode of ignorance (Tamas) descend downward. HE reiterates that those who are situated in Sattva Guna reach the higher celestial abodes; those who are overcome by Rajo Guna return to the earth planet; and those who are gripped by Tamo Guna go to the nether worlds or descend down to animal kingdom or to insect species.
nānyaṃ(ṅ) guṇebhyaḥ(kh) kartāraṃ(m), yadā draṣṭānupaśyati,
guṇebhyaśca paraṃ(m) vetti, madbhāvaṃ(m) so'dhigacchati. 14.19
When the discerning person sees no one as doer other than the three Guṇas, and realizes Me, the supreme Spirit standing entirely beyond these Guṇas, he enters into My being.
In this shloka, Bhagavān dispels the notion that who are in the mode of goodness (sattva) attain the supreme divine. Bhagavān clarifies that those overcome by Sattva Guna would attain the heavenly or celestial abodes. HE explains that the one who has transcended all the three Gunas attain HIM. In the journey of spiritual evolution, one needs to rise above Tamo Guna towards Rajo Guna, then rise above Rajo Guna towards Sattva Guna. When one is situated in Sattva Guna, one needs to rise above Sattva Guna to become a Gunateeta (one who has transcended all the three Gunas). Such elevated souls who have transcended the three Gunas will attain HIM and reach HIS supreme abode.
guṇānetānatītya trīn, dehī dehasamudbhavān,
janmamṛtyujarāduḥkhaiḥ(r), vimukto'mṛtamaśnute. 14.20
Having transcended the aforesaid three Guṇas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, the embodied soul attains supreme bliss.
In this shloka, Bhagavān explains that by transcending the three modes of material nature associated with the body, one becomes free from birth, death, old age, and misery. HE explains that when one transcends the three modes, then the soul is no longer under the influence of the material energy and its three Gunas. Hence, the soul is no longer bounded by the material realm and gets released from the cycle of life and death. The soul is now eligible to attain the Supreme Divine and experience the supreme bliss.
arjuna uvāca
kairliṅgaistrīnguṇānetān, atīto bhavati prabho,
kimācāraḥ(kh) kathaṃ(ñ) caitāṃs, trīnguṇānativartate. 14.21
Arjuna said :What are the marks of him who has risen above the three Guṇas, and what is his conduct? And how, Lord, does he rise above the three Guṇas?
In this shloka, Arjuna enquires the characteristics of those who have transcended the three gunas. He asks the below three questions to enquire this further.
- 1. What are the traits of those who have transcended the three gunas?
- 2. How is the conduct of the one who has transcended the three gunas?
- 3. How does one transcend the three gunas?
śrībhagavānuvāca
prakāśaṃ(ñ) ca pravṛttiṃ(ñ) ca, mohameva ca pāṇḍava,
na dveṣṭi saṃpravṛttāni, na nivṛttāni kāṅkṣati. 14.22
Śrī Bhagavān said :Arjuna, he who abhors not illumination (which is born of Sattva) and activity (which is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased.
In this shloka, Bhagavān explains that the one who has transcended the three Gunas is not disturbed upon seeing the Gunas functioning in the world, and their effects manifesting in persons, objects, and situations around them. The persons who are transcendental to the three Gunas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), nor do they long for them when they are absent. One in this state remains unaffected by the disturbances of the surrounding and remains equipoised during dualities of life.
Udāsīnavadāsīno, guṇairyo na vicālyate,
guṇā vartanta ityeva, yo'vatiṣṭhati neṅgate. 14.23
He who, sitting like a witness, is not disturbed by the Guṇas, and who, knowing that the Guṇas alone move among the Guṇas, remains established in identity with God, and never falls off from that state.
In this shloka, Bhagavān continues to explain that those who transcend the three Gunas remain neutral to the modes of nature and are not disturbed by them. They function from an unwavering state of mind. They are in a state of Sakshi Bhaav or witness consciousness. Persons on the transcendental platform have mastered the art of distancing themselves from all negative thoughts arising in the mind from the flow of the three Gunas.
ṣamaduḥkhasukhaḥ(s) svasthaḥ(s), ṣamaloṣṭāśmakāñcanaḥ,
tulyapriyāpriyo dhīraḥ(s), tulyanindātmasaṃstutiḥ. 14.24
He who is ever established in the Self, takes pain and pleasure alike, regards a clod of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, accepts the pleasant as well as the unpleasant in the same spirit, and views censure and praise alike.
In this shloka, Bhagavān continues to explain that the elevated souls who have transcended the three gunas are equipoised in happiness and distress; they are established in the self; they look upon a lump of mud, a stone, and a piece of gold as of equal value; and remain the same amidst pleasant and unpleasant events. They are equitable to happiness and misery.
One needs to understand the differentiation between Samadarshana (equal vision) and Samavarthana (equal conduct). Consider the example of having a dog, a family member and a Guru for dinner. Seeing the divine in one and all, including the dog is a virtuous quality. This would be samadarshana or having an equitable vision. However, the conduct in which the dog is served with food, the family member is served with food or the hospitality offered to Guru who is the guest differs. Here Samavarthana (equal conduct) would not be possible. Similarly, although one sees a lump of mud, a stone, and a piece of gold as of equal value, the conduct of handling the same would vary.
One needs to understand the differentiation between Samadarshana (equal vision) and Samavarthana (equal conduct). Consider the example of having a dog, a family member and a Guru for dinner. Seeing the divine in one and all, including the dog is a virtuous quality. This would be samadarshana or having an equitable vision. However, the conduct in which the dog is served with food, the family member is served with food or the hospitality offered to Guru who is the guest differs. Here Samavarthana (equal conduct) would not be possible. Similarly, although one sees a lump of mud, a stone, and a piece of gold as of equal value, the conduct of handling the same would vary.
mānāpamānayostulyaḥ(s), tulyo mitrāripakṣayoḥ,
sarvārambhaparityāgī, guṇātītaḥ(s) sa ucyate. 14.25
He who is equipoised in honour or ignominy, is alike towards a friend or an enemy, and has renounced the sense of doership in all undertakings, is said to have risen above the three Guṇas.
In this shloka, Bhagavān mentions that such elevated souls are not carried away with praise, nor disheartened with criticism. They handle praise and criticism neutrally, from an equipoised state. Bhagavān explains that those who have transcended the three Gunas remain equipoised in honor and dishonor; treat both friend and foe alike. They do not seek appreciations or desire to reap the fruits of actions and relinquish the sense of doer ship.
māṃ(ñ) ca yo'vyabhicāreṇa, bhaktiyogena sevate,
sa guṇānṣamatītyaitān, brahmabhūyāya kalpate. 14.26
He too who, constantly worships Me through the Yoga of exclusive devotion-transcending these three Guṇas, he becomes eligible for attaining Brahma.
In this shloka, Bhagavān explains how one can transcend the three Gunas. HE says that those who practice exclusive devotion towards HIM and are constantly absorbed in HIM at all times would be untouched by the three Gunas. HE has used the term Bhakti Yog in this shloka and the context is often misunderstood. A Bonafide spiritual master will be able to convey the true meaning of this shloka. The self-proclaimed spiritual masters who are not well-versed with the scriptures quote this shloka and exclaim that one needs to be devoted towards a particular deity and Guru. They mention that if one engages in the worship of one or more deities and seek for knowledge from more than one master, it would be a transgression. One could worship the personal form of the divine (say Bhagavān Śrī Ram, Bhagavān Śrī Krishna, Devi Durga, so on and so forth) or the unmanifest form of the supreme divine. One could visit the temple of Śrī Ram and pray for Shiv Bhakti or vice versa where one chants the name of Śrī Ram in the vicinity of Shiv temple. One can perceive the Supreme Divine in any personal form and prefer any form of pure and unconditional devotion.
However, true Bhakti or devotion is when one seeks to attain the Supreme Divine by being devoid of material desires. However, an unelevated soul usually desires for material desires and also seeks to attain the Divine. Most of us can be categorized into this form of conditional devotion (where one desires for material desires and then practice spirituality). The one who functions from this lower state of consciousness desires to sail on two boats at the same time - Bhukti (material desires) and Mukti (spiritual elevation to attain the Divine). The devotional is conditional and increases or decreases based on situations (like the waxing and waning of moon). All happiness in the material world has a beginning and an end, but happiness in the Supreme Divine is unlimited, and there is no end which is the state of exclusive devotion. However, those who follow the path of exclusive devotion (unconditional devotion and surrender towards the Divine), one would be able to transcend to higher levels of consciousness and elevate in the path of spiritual journey.
Every entity and action is under the influence of the three Gunas. However, one cannot be devoid from any of the three Gunas and touch the absolute mark on one Guna. At one point in time, for every situation or action, one Guna will be predominant or take precedence over the other two that reflects in one's conduct or personality trait (please note that the predominant Guna will influence the traits while the other two gunas will still be present and suppressed). Now, let's understand in detail on how the three modes of nature or the three Gunas influence one's personality and traits. The external conduct and habits reflect the influence of the predominant Guna. Let's drill down to the eleven aspects of personality traits and the behavior or conduct that reflect the influence of the predominant Guna. One could evaluate oneself with the below personality traits and refrain from finding faults in the other.
However, true Bhakti or devotion is when one seeks to attain the Supreme Divine by being devoid of material desires. However, an unelevated soul usually desires for material desires and also seeks to attain the Divine. Most of us can be categorized into this form of conditional devotion (where one desires for material desires and then practice spirituality). The one who functions from this lower state of consciousness desires to sail on two boats at the same time - Bhukti (material desires) and Mukti (spiritual elevation to attain the Divine). The devotional is conditional and increases or decreases based on situations (like the waxing and waning of moon). All happiness in the material world has a beginning and an end, but happiness in the Supreme Divine is unlimited, and there is no end which is the state of exclusive devotion. However, those who follow the path of exclusive devotion (unconditional devotion and surrender towards the Divine), one would be able to transcend to higher levels of consciousness and elevate in the path of spiritual journey.
Every entity and action is under the influence of the three Gunas. However, one cannot be devoid from any of the three Gunas and touch the absolute mark on one Guna. At one point in time, for every situation or action, one Guna will be predominant or take precedence over the other two that reflects in one's conduct or personality trait (please note that the predominant Guna will influence the traits while the other two gunas will still be present and suppressed). Now, let's understand in detail on how the three modes of nature or the three Gunas influence one's personality and traits. The external conduct and habits reflect the influence of the predominant Guna. Let's drill down to the eleven aspects of personality traits and the behavior or conduct that reflect the influence of the predominant Guna. One could evaluate oneself with the below personality traits and refrain from finding faults in the other.
1. Behavior and Conduct towards the other
For those who are situated in Sattva Guna (where Sattva Guna supersedes the other two Gunas) refrain from complaining and cribbing. Such persons are contented with what they have and do not complain, grumble or make a fuss about what they lack. Say for example, they accept the situation, person or things as they are instead of looking for any modification for the sake of pseudo happiness. They are contented in relationships, material assets, goals or life situations. As we saw in the example of Kabir Das Ji in the previous shlokas, he was contented and equipoised when his cow was lost instead of lamenting. When the cow returned, he did not swell with happiness and still remained contented and equipoised.
For those who are situated in Sattva Guna (where Sattva Guna supersedes the other two Gunas) refrain from complaining and cribbing. Such persons are contented with what they have and do not complain, grumble or make a fuss about what they lack. Say for example, they accept the situation, person or things as they are instead of looking for any modification for the sake of pseudo happiness. They are contented in relationships, material assets, goals or life situations. As we saw in the example of Kabir Das Ji in the previous shlokas, he was contented and equipoised when his cow was lost instead of lamenting. When the cow returned, he did not swell with happiness and still remained contented and equipoised.
Those who are dominated by Rajo Guna are always in a constant pursuit of seeking material happiness. If the material goals are achieved, they swell with happiness and if incase of failures, they are gripped by misery. Such persons are of the opinion that they would be able to experience happiness if they attain the desired material goal/asset/result/person. However, even after attaining the desired result, they still remain discontented and seek for more. They are entangled in a spiral of unsatiated desires which is never-ending. Hence, they are always discontented and restless.
Those who are overcome by Tamo Guna are gripped by laziness and sloth. Such persons are gripped by jealousy and are unable to tolerate the success of others. Neither they engage in beneficial activities nor appreciate others beneficial or progressive actions. They do not hesitate to sabotage the efforts of the other. They harbor a non-progressive attitude and refrain from taking progressive steps.
Those who are overcome by Tamo Guna are gripped by laziness and sloth. Such persons are gripped by jealousy and are unable to tolerate the success of others. Neither they engage in beneficial activities nor appreciate others beneficial or progressive actions. They do not hesitate to sabotage the efforts of the other. They harbor a non-progressive attitude and refrain from taking progressive steps.
2. Speech
Let's understand the quality of speech based on the influence of the three Gunas. Those who have a predominant Sattva Guna engaging in truthful, pleasant and soothing words. Their choice of words resonates their wisdom and the mode of goodness. Such persons engage in speech that is truthful, unoffending, pleasing, and beneficial for the listener.
Let's understand the quality of speech based on the influence of the three Gunas. Those who have a predominant Sattva Guna engaging in truthful, pleasant and soothing words. Their choice of words resonates their wisdom and the mode of goodness. Such persons engage in speech that is truthful, unoffending, pleasing, and beneficial for the listener.
Bhagavān has explained the quality of speech in the below shloka:
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15||
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15||
Austerity of speech is speaking words that are truthful, unoffending, pleasing, and beneficial for the listener. The practice of the recitation of Vedic mantras is also included in the austerities of speech.
This has been explained in the below shloka, which is a guideline on how one should speak:
satyaṁ brūyāt priyaṁ brūyān na brūyāt satyam apriyamThis has been explained in the below shloka, which is a guideline on how one should speak:
priyaṁ cha nānṛitaṁ brūyād eṣha dharmaḥ sanātanaḥ
(Manu Smṛiti 4.138)
“Speak the truth in such a way that it is pleasing to others. Do not speak the truth in a manner injurious to others. Never speak untruth, though it may be pleasant. This is the eternal path of morality and dharma.”
Those who have a pre-dominant Rajo Guna engage in speech that resonates pride and boastfulness. They glorify their efforts and put the other down with the choice of words. Such persons also engage in sarcastic speech to mock someone or something. However, the choice of words and quality of speech is based on circumstance. Such persons engage in pride, boastful or sarcastic speech when they sense that the other can be suppressed and balance their speech when the other appears to be a strong personality. When words are spoken from a state of ignorance, carelessness, pride, ego, with an intention to put down the other, it results in fractured relationships. Hence, one needs to be mindful when it comes to the choice of words.
Kabir Das Ji teaches us to speak in such a manner that keeps us harmonious and composed thereby making the listener feel a sense of joy in the communication in the below Doha:
Kabir Das Ji teaches us to speak in such a manner that keeps us harmonious and composed thereby making the listener feel a sense of joy in the communication in the below Doha:
ऐसी वाणी बोलिये मन का आपा खोय।
औरन को शीतल करै आपहूं शीतल होय।।
Words once spoken cannot be retrieved. Hence instead of being apologetic or remorseful later on, it is better to maintain the proper checks and balances on one's speech. The words spoken affects both the speaker and the listener. Soothing, compassionate and loving words resonates togetherness, while harsh speech resonates hatred.
Those who are overcome by Tamo Guna are devoid of ignorance. Hence, the quality of speech does not resonate positivity. Such persons engage in careless remarks and trigger outburst. They exhibit pride and boastfulness with persons where the speech is expected to be balanced. Hence, they could even face the repercussions for the choice of words or appear dumb-witted and become an object of ridicule.
Some people tend to speak harsh by masking the ill words with the perception of putting across the truth. Such persons are not affected if the other moves into a state of distress due to the choice of their words. Truth that is bitter and that could cause a detrimental effect on the other should be spoken carefully with sensitivity. The quality of truth is pure and hence, when words are spoken truthfully from the core of one’s heart, it can never cause distress to the other. When one speaks bitter truth when it is unnecessary for the other to know or when one speaks partial truth, one causes distress to the other. The way the words are expressed creates an impact on the other. Words can't change the reality of a situation, but it can alter the impact of how one can perceive the situation. It is not about how one says it, it is about how one says it.
The choice of words spoken from a mindful state impacts the perception of the other. The tone, speed and texture of one’s speech reflects one’s personality and it also has the power to create an impact on the other. When one speaks to the other, it is necessary to ensure that the tone is pleasing to the other, instead of conveying the same at a high pitch where the entire neighborhood could hear. One needs to speak only when necessary, at the right time and avoid repetitive sentences or engage in false narrative. As they say - "Your words mirror your thoughts, and your thoughts reveal your personality.” Hence, one needs to be mindful with the choice of words.
Those who are overcome by Tamo Guna are devoid of ignorance. Hence, the quality of speech does not resonate positivity. Such persons engage in careless remarks and trigger outburst. They exhibit pride and boastfulness with persons where the speech is expected to be balanced. Hence, they could even face the repercussions for the choice of words or appear dumb-witted and become an object of ridicule.
Some people tend to speak harsh by masking the ill words with the perception of putting across the truth. Such persons are not affected if the other moves into a state of distress due to the choice of their words. Truth that is bitter and that could cause a detrimental effect on the other should be spoken carefully with sensitivity. The quality of truth is pure and hence, when words are spoken truthfully from the core of one’s heart, it can never cause distress to the other. When one speaks bitter truth when it is unnecessary for the other to know or when one speaks partial truth, one causes distress to the other. The way the words are expressed creates an impact on the other. Words can't change the reality of a situation, but it can alter the impact of how one can perceive the situation. It is not about how one says it, it is about how one says it.
The choice of words spoken from a mindful state impacts the perception of the other. The tone, speed and texture of one’s speech reflects one’s personality and it also has the power to create an impact on the other. When one speaks to the other, it is necessary to ensure that the tone is pleasing to the other, instead of conveying the same at a high pitch where the entire neighborhood could hear. One needs to speak only when necessary, at the right time and avoid repetitive sentences or engage in false narrative. As they say - "Your words mirror your thoughts, and your thoughts reveal your personality.” Hence, one needs to be mindful with the choice of words.
3. Food Habits
The food habits can also be categorized as Sattvik, Rajasik and Tamasik. Those who are predominated by Sattva Guna are focused on satiating the hunger with the optimum quantity of food by following a healthy diet by adhering to recommended time gap between meals in a day. They refrain from over-eating or consuming unhealthy diet. They prioritize the health benefits over taste of the food.
The food habits can also be categorized as Sattvik, Rajasik and Tamasik. Those who are predominated by Sattva Guna are focused on satiating the hunger with the optimum quantity of food by following a healthy diet by adhering to recommended time gap between meals in a day. They refrain from over-eating or consuming unhealthy diet. They prioritize the health benefits over taste of the food.
Those who are predominated by Rajo Guna give preference to the taste of food over the health benefits. They could even engage in over-eating (even after consuming a wholesome meal) if a tasty delicacy is offered to them after a meal. They engage in eating at odd hours and even at mid-night. The diet they consume is overridden by the preference of taste and hence they do not focus on the ill effects it could have on health.
Those who are overcome by Tamo Guna neither focus on taste, nor the quality of food. They consume the food which could be half-cooked, stale, food that is cooked in unhygienic surroundings and could also adhere to the consumption of meat. They also engage in intoxication which is detrimental to one's health. They could even engage in binge eating, consume food which does not suit the season and that could make them fall sick. As they say - "You are what you eat".
4. Choice of clothes
The clothing that one prefers can also be categorized based on the three Gunas. Those who have a predominant Sattva Guna prefer clothes which are clean, white or light-colored dress. Such people prefer to look presentable and elegant and also prioritize their comfort with the choice of clothing.
Those who are overcome by Tamo Guna neither focus on taste, nor the quality of food. They consume the food which could be half-cooked, stale, food that is cooked in unhygienic surroundings and could also adhere to the consumption of meat. They also engage in intoxication which is detrimental to one's health. They could even engage in binge eating, consume food which does not suit the season and that could make them fall sick. As they say - "You are what you eat".
4. Choice of clothes
The clothing that one prefers can also be categorized based on the three Gunas. Those who have a predominant Sattva Guna prefer clothes which are clean, white or light-colored dress. Such people prefer to look presentable and elegant and also prioritize their comfort with the choice of clothing.
Those with predominant Rajo Guna are inclined towards bright colors, new-fashioned clothing and setting style statements. They give preference to fashion and style of dress over the comfort. Say for example, during winter season, one would refrain from wearing an overcoat as they would not be able to flaunt the fashioned clothing.
Those who are overpowered by Tamo Guna adorn clothes with dust particles (unclean), tattered or torn clothing. However, in current times, wearing a ripped piece of jeans is considered to be stylish, adorning torn garments are generally categorized as Tamasik.
5. Choice of Dwelling
The choice of dwelling is also influenced by the three Gunas. Irrespective of whether dwelling or abode is huge or small, those who have a predominant Sattva Guna prefer good ventilation and maintain cleanliness. All the entities in the house where one lives are well-organized.
Those who are overpowered by Tamo Guna adorn clothes with dust particles (unclean), tattered or torn clothing. However, in current times, wearing a ripped piece of jeans is considered to be stylish, adorning torn garments are generally categorized as Tamasik.
5. Choice of Dwelling
The choice of dwelling is also influenced by the three Gunas. Irrespective of whether dwelling or abode is huge or small, those who have a predominant Sattva Guna prefer good ventilation and maintain cleanliness. All the entities in the house where one lives are well-organized.
Those with a predominant Rajo Guna believe in owning house-hold entities which are expensive. They are inclined towards luxury and compare their material entities with those of the other (say air-conditioner, curtains, sofa set, dining table, television model, so on and so forth) and also desire to have entities which are more expensive than the other (from the mode of comparison).
Those with predominant Tamo Guna do not maintain cleanliness in their dwelling. All the house-hold entities are disorganized and appear haphazard (say blankets are unfolded, unwashed plates, dusty curtains, etc.)
6. Choice of Investments
Those who are influenced by a predominant Sattva Guna will invest based on security of the investment. Such persons invest in safe options like PPF, Fixed Deposits at Nationalized banks, opting for LIC policies, health insurance, so on and so forth. They prefer safety of investment over the percentage of returns. Such persons also engage in donation of wealth to the needy (say orphanage, old-age homes etc.,) and reap positive karmic reactions for the same.
Those with predominant Tamo Guna do not maintain cleanliness in their dwelling. All the house-hold entities are disorganized and appear haphazard (say blankets are unfolded, unwashed plates, dusty curtains, etc.)
6. Choice of Investments
Those who are influenced by a predominant Sattva Guna will invest based on security of the investment. Such persons invest in safe options like PPF, Fixed Deposits at Nationalized banks, opting for LIC policies, health insurance, so on and so forth. They prefer safety of investment over the percentage of returns. Such persons also engage in donation of wealth to the needy (say orphanage, old-age homes etc.,) and reap positive karmic reactions for the same.
Those who are influenced by a predominant Rajo Guna invest in share markets, mutual funds, or at places/schemes where there is a possibility of huge returns as they are inclined to double their investments in a short span of time. They are inclined towards taking risk and are often seen opting for policies which are subjected to market risk or loss.
Those who are overcome by Tamo Guna engage in betting, gambling, lottery, games on digital platform where a huge amount can be gained in a minute. They opt for short cut methods to gain the wealth in multiple folds. Such people don't hesitate to pledge their material possession to engage in betting or gambling. The wealth invested or gained by means of betting or gambling is categorized as Tamasik. In current times due to an increase in usage of digital transactions, there is a surge of scamsters pretending to be bank officials or customer support officials and deceive people by asking for OTP by and withdraw huge amounts from their bank accounts via online banking. All these instances where one engages in such unethical or illicit activities are classified as Tamasik.
7. Nature of tasks and actions
Let's first understand the difference between Shreya and Preya. The good (Shreya) and the pleasant (Preya) are two different things. They motivate a person to pursue two different goals. The one who embraces the good meets with auspiciousness. But the one who chooses the pleasant is lost.
Those who are overcome by Tamo Guna engage in betting, gambling, lottery, games on digital platform where a huge amount can be gained in a minute. They opt for short cut methods to gain the wealth in multiple folds. Such people don't hesitate to pledge their material possession to engage in betting or gambling. The wealth invested or gained by means of betting or gambling is categorized as Tamasik. In current times due to an increase in usage of digital transactions, there is a surge of scamsters pretending to be bank officials or customer support officials and deceive people by asking for OTP by and withdraw huge amounts from their bank accounts via online banking. All these instances where one engages in such unethical or illicit activities are classified as Tamasik.
7. Nature of tasks and actions
Let's first understand the difference between Shreya and Preya. The good (Shreya) and the pleasant (Preya) are two different things. They motivate a person to pursue two different goals. The one who embraces the good meets with auspiciousness. But the one who chooses the pleasant is lost.
Shreya is that which is beneficial to us on a deep level, and Preya is short-term, superficial enjoyment. Before each human being there always are two paths - Preya, or one which is merely attractive and seemingly pleasant, and Shreya, or one which leads towards the good, towards the true welfare. The path of Shreya involves a lot of effort and endurance to achieve the desired goal. It initially feels like poison but puts one on the path of contentment, welfare and auspiciousness. On the contrary, Preya appears pleasurable in the initial stages. Although it can achieve short term happiness, it brings disappointment or sadness towards the end. In spirituality, Shreya leads to higher levels of consciousness on the path to attain liberation whereas Preya leads to ignorance.
The nature of tasks or actions can be classified as Sattva, Rajas or Tamas based on the predominant Guna. Those who have a predominant Sattva Guna engage in tasks or actions that are oriented towards Shreya. They do not focus on short term happiness or short cut to succeed. The intellect overpowers the mind for the one who functions from this state (oriented towards Shreya).
Those who are dominated by Rajo Guna are inclined towards tasks and actions that are oriented towards Preya. Such persons eek for interim or temporary happiness and remain discontented in the long run.
Those who are dominated by Tamo Guna end up executing tasks or actions out of compulsion. As it is explained in the below Doha:
अजगर करे न चाकरी, पंछी करे न काज, दास मलूका कह गए, सबके दाता राम|
"The needs of all beings in nature are fulfilled by the Supreme Divine. Just as pythons and birds get their food without any special effort, similarly man should also have faith in the almighty. The Supreme Divine takes care of everyone and fulfills everyone's needs as per the divine timing"
The above Doha conveys that one should have faith in the Supreme Divine in addition to one's own hard work and sincere efforts. Without excessive worry and greed, one should channelize the actions in the right direction with sincere efforts and surrender the outcome to the hands of the Divine. However, some people do not make any efforts from their end and expect synchronicities to occur. Often people ask, if they sit at one place and do devotion and take the name of Ram, will Ram ji give them food? This can be understood with an example. Once, there was a lady who along with her husband visited a sage. She explained that her husband spends all his earning on intoxication and to purchase liquor. She requested him to advise her husband to spend the earnings mindfully on household responsibilities. The sage then enquired from the man for the reason to spend all earnings on purchasing liquor. The man acknowledged that he engages in consuming liquor. He then responds to the sage by saying that it is the Supreme Divine who bears the responsibility of the well-being of every embodied soul in this material realm. HE ensures that everyone gets their share of food for a living. The man then responded by saying that since the Divine does not make arrangements for liquor, he spends his earning on purchasing the same. The sage realized his consciousness is deep-rooted with ignorance and was unable to argue any further. The man in this example represents the one engaging in Tamasik natured action.
8. True nature
The above Doha conveys that one should have faith in the Supreme Divine in addition to one's own hard work and sincere efforts. Without excessive worry and greed, one should channelize the actions in the right direction with sincere efforts and surrender the outcome to the hands of the Divine. However, some people do not make any efforts from their end and expect synchronicities to occur. Often people ask, if they sit at one place and do devotion and take the name of Ram, will Ram ji give them food? This can be understood with an example. Once, there was a lady who along with her husband visited a sage. She explained that her husband spends all his earning on intoxication and to purchase liquor. She requested him to advise her husband to spend the earnings mindfully on household responsibilities. The sage then enquired from the man for the reason to spend all earnings on purchasing liquor. The man acknowledged that he engages in consuming liquor. He then responds to the sage by saying that it is the Supreme Divine who bears the responsibility of the well-being of every embodied soul in this material realm. HE ensures that everyone gets their share of food for a living. The man then responded by saying that since the Divine does not make arrangements for liquor, he spends his earning on purchasing the same. The sage realized his consciousness is deep-rooted with ignorance and was unable to argue any further. The man in this example represents the one engaging in Tamasik natured action.
8. True nature
The one who is predominated by Sattva Guna is conscious about the well-being of the self and the other. Such persons function from a state of other-centric consciousness, where they work towards the well-being of themselves and others. One can understand this state of consciousness by the example set by Bhagavān Śrī Ram. When Mother Sita was abducted and taken to Lanka by Raavan, Bhagavān Śrī Ram got a bridge created with the support of Lakshman Ji, Hanuman Ji and the Vanara Sena (army of Monkeys headed by Sugreev Ji). The bridge was laid over the ocean (by using stones that have been brought from afar and set on top of the sand bar) thereby linking the tip of India with Lanka. The bridge was built to enable Bhagavān Śrī Ram to rescue Mother Sita, who was held in Lanka after being abducted by Ravaan. Given the connection to the legend of Rama, Hindus believe that the bridge was created by Śrī Rama and Śrī Lakshman with the support of Lord Hanuman. This bridge was constructed by Lord Rama and his Vanara (monkey)army. Although Bhagavān Śrī Ram's primary objective was to rescue Mother Sita, HE still sent Angad as a messenger with a proposal to release Mother Sita, thereby giving Raavan a chance to walk on the path of well-being instead of slaying him from a state of vengeance.
The below couplet explains the instructions given by Bhagavān Śrī Ram to Angad as stated by Tulsidas Ji.
काजु हमार तासु हित होई। रिपु सन करेहु बतकही सोई॥
Those who are gripped by predominant Rajo Guna function from a self-centered consciousness. They give precedence to their interests and well-being over the well-being of others. Say for example, if one visits a temple, one is expected to leave the footwear outside the temple entrance. The one with Rajo Guna will push aside the footwear of others and make space for his/her own footwear for self-ease and convenience, even if the footwear of the other gets misplaced in this process or causes inconvenience to everyone else.
They abide by the following principle:
अपना काम बनता, भाड़ में जाए जनता
Those who are dominated by Tamo Guna neither focus on the well-being of themselves nor the other. They engage in mundane or non-beneficial or activities which can cause harm to the self and the other. They would not hesitate to sabotage or disrupt the actions of the other. To summarize in a nutshell:
- One with Sattva Guna focuses on tasks that are channelized towards a Win-Win situation (focused on the well-being of oneself and the other).
- One with Rajo Guna focuses on tasks that are channelized towards a Win-Lose situation (focused on the well-being of oneself alone by leaving behind the other).
- One with Tamo Guna focuses on tasks that are channelized towards a Lose-Lose situation (neither focused on the well-being of oneself nor the other).
Those who are overpowered by Sattva Guna are inclined towards spiritual activities, Bhajan, chanting, satsang, engage in social upliftment like charity or engage in virtuous deeds. Even if such persons are inclined towards Television, they would engage in watching channels like Astha or Sanskar.
Those who are overpowered by Rajo Guna are inclined towards seeking appreciation or the desire to be highlighted amongst others. Lets say when one has a visitor at home, one would tune in to Astha or Sanskar channels just to paint a picture of oneself being portraited as a spiritually inclined person. Or let's say when one has a visitor at home, one would engage in pooja for an hour to portray the quality of their devotion (whereas on usual days, one might perform the pooja just for a span of 10 minutes). Their external nature does not align with their internal true nature
Those who are overpowered by Tamo Guna and up violating the directives of the scriptures and perform actions as per their free-will. Some of them could also be atheists and are inclined only towards the fruits of their desires.
Those who are overpowered by Rajo Guna are inclined towards seeking appreciation or the desire to be highlighted amongst others. Lets say when one has a visitor at home, one would tune in to Astha or Sanskar channels just to paint a picture of oneself being portraited as a spiritually inclined person. Or let's say when one has a visitor at home, one would engage in pooja for an hour to portray the quality of their devotion (whereas on usual days, one might perform the pooja just for a span of 10 minutes). Their external nature does not align with their internal true nature
Those who are overpowered by Tamo Guna and up violating the directives of the scriptures and perform actions as per their free-will. Some of them could also be atheists and are inclined only towards the fruits of their desires.
10. State of Desires
Those who are overpowered by Sattva Guna are focused on what is needed and do not slip into a state of greed or desires which are not necessary. They are contented with what they have and do not lament on what they lack.
Those who are overpowered by Rajo Guna are focused on gathering/possessing more and more material entities even when they have plenty of supply. Say if one has a smart phone with the latest technology and features, one will still desire for another phone even when there is no requirement for a phone. They desire for more and more and are often discontented with what they possess.
Those who are overpowered by Tamo Guna are focused on sabotaging the efforts of the other.
11. Choice of friends circle/company of people
Those who are overpowered by Rajo Guna are focused on gathering/possessing more and more material entities even when they have plenty of supply. Say if one has a smart phone with the latest technology and features, one will still desire for another phone even when there is no requirement for a phone. They desire for more and more and are often discontented with what they possess.
Those who are overpowered by Tamo Guna are focused on sabotaging the efforts of the other.
11. Choice of friends circle/company of people
Those who are overpowered by Sattva Guna are inclined towards virtuous people. They do not differentiate between rich or poor; poorly educated or a scholar and are inclined only towards the good-natured people (irrespective of their social status and material possessions).
Those who are overpowered by Sattva Guna are inclined towards successful persons or those with a higher status in society. They enjoy posting pictures on social media that were clicked with public figures or well-known personalities. They are more inclined towards influential persons and do not prefer the company of those who are common (even if they are kind and virtuous).
Those who are overpowered by Tamo Guna distance themselves from Sattvik persons and spiritual/virtuous activities.
Those who are overpowered by Sattva Guna are inclined towards successful persons or those with a higher status in society. They enjoy posting pictures on social media that were clicked with public figures or well-known personalities. They are more inclined towards influential persons and do not prefer the company of those who are common (even if they are kind and virtuous).
Those who are overpowered by Tamo Guna distance themselves from Sattvik persons and spiritual/virtuous activities.
As Tulsidas Ji says:
गगन चढ़इ रज पवन प्रसंगा। कीचहिं मिलइ नीच जल संगा॥
He uses the analogy of the dust and explains its fate based on its association. With the help of wind, dust rises to the sky and with the help of downward flowing water it gets mixed into mud. The parrots and mynas of a saint's house chant Ram-Ram and the parrots and mynas of an asadhu's house abuse incessantly. This is the power of Satsang or company of people. As they say - "Surround yourself with people who lift you higher". It is also believed that you are the average of five people who surround you. Hence, one needs to make sure one is in the right surroundings amongst positive and virtuous people.
Tulsidas Ji has also mentioned in Balkaand:
जड़ चेतन गुन दोषमय बिस्व कीन्ह करतार। संत हंस गुन गहहिं पय परिहरि बारि बिकार॥
In the above couplet, Tulsidas Ji explains the nature of the saint by using the analogy of the swan. The Supreme Divine has created this world with a mix of inanimate and animate beings (movable and immovable) along with its qualities, defects and consciousness. That is, this world is filled with many virtues and vices in the form of essence, but sages in the form of swan leave the vices and adopt good qualities.
The swan is used as an analogy as it has the ability to separate water from mud. In spirituality, swan is often mentioned with an ability that can separate milk from water and drink just the pure milk - this represents the wisdom of discrimination. With the help of the supreme divine knowledge, one can live in the materialistic world without accumulating dusts of materialism. With the supreme divine wisdom, a person is capable of adapting this quality of Swan and it will help him to swim across the ocean of ‘Samsara.’ This quality symbolizes the power of discrimination. The realized saints functioning from an elevated state of consciousness are similar to the Swan and are untainted by the delusions of the material realm.
However, an unelevated soul in the material realm is always endowed with all the three Gunas. One of the Gunas can never touch the absolute mark over the other two Gunas. At one point in time. one may be influenced by Sattva Guna and engage in Satvik activities; or predominated by Rajo Guna and engage in intense materialistic activities or overcome by Tamo Guna leading to inertia and ignorance. Even the most perfect being will be endowed with flaws or defects and the most imperfect/vilest being can also exhibit glimpses of virtuous traits. One needs to work towards embracing Sattva Guna by relinquishing the Rajasic and Tamasik mindset.
The swan is used as an analogy as it has the ability to separate water from mud. In spirituality, swan is often mentioned with an ability that can separate milk from water and drink just the pure milk - this represents the wisdom of discrimination. With the help of the supreme divine knowledge, one can live in the materialistic world without accumulating dusts of materialism. With the supreme divine wisdom, a person is capable of adapting this quality of Swan and it will help him to swim across the ocean of ‘Samsara.’ This quality symbolizes the power of discrimination. The realized saints functioning from an elevated state of consciousness are similar to the Swan and are untainted by the delusions of the material realm.
However, an unelevated soul in the material realm is always endowed with all the three Gunas. One of the Gunas can never touch the absolute mark over the other two Gunas. At one point in time. one may be influenced by Sattva Guna and engage in Satvik activities; or predominated by Rajo Guna and engage in intense materialistic activities or overcome by Tamo Guna leading to inertia and ignorance. Even the most perfect being will be endowed with flaws or defects and the most imperfect/vilest being can also exhibit glimpses of virtuous traits. One needs to work towards embracing Sattva Guna by relinquishing the Rajasic and Tamasik mindset.
brahmaṇo hi pratiṣṭhāham, amṛtasyāvyayasya ca,
śāśvatasya ca dharmasya, sukhasyaikāntikasya ca. 14.27
For, I am the substratum of the imperishable Brahma, of immortality, of the eternal Dharma and of unending immutable bliss.
In this shloka, Bhagavān mentions that HE is the basis of the formless Brahmān, the immortal and imperishable, of eternal dharma, and of unending divine bliss.
The below shloka summarizes the entire Srimad Bhagavad Gītā:
The below shloka summarizes the entire Srimad Bhagavad Gītā:
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 18.66||
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 18.66||
Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.
If one has to summarize the core teaching and crux of the Gītā in a word, it would be the state of surrender. When one surrenders unconditionally to the Supreme Divine, HE takes responsibility of the well-being.
The Supreme Divine has both aspects to his personality - the formless and the personal form (i.e., the unmanifest and the manifest). Those who are situated in knowledge and prefer the path of Gyaan Yog worship the unmanifest form. Those who are inclined towards Bhakti or devotion worship the manifest or the personal form. One can perceive the Supreme Divine in any personal form and prefer any form of devotion - say chanting, bhajan, Keertan, meditation, worship or pooja, service to the divine or seva, austerities, religious practices, so on and so forth. Bhagavān concludes by saying that the remedy to transcend the three Guṇas is to engage in unwavering devotion to the personal form of the Supreme Divine.
The session ends with prayer and Hanuman Chalisa.
Question and Answer
Neeti Ji
Question: Can one imbibe the teachings of the Gita by being in this samsara?
Answer: With constant practice, one can imbibe the teachings of Gītā into one's consciousness. The 11 traits explained in the penultimate shlokas can be practiced by one and all and walk on the path of Gītā in daily lives
If one has to summarize the core teaching and crux of the Gītā in a word, it would be the state of surrender. When one surrenders unconditionally to the Supreme Divine, HE takes responsibility of the well-being.
The Supreme Divine has both aspects to his personality - the formless and the personal form (i.e., the unmanifest and the manifest). Those who are situated in knowledge and prefer the path of Gyaan Yog worship the unmanifest form. Those who are inclined towards Bhakti or devotion worship the manifest or the personal form. One can perceive the Supreme Divine in any personal form and prefer any form of devotion - say chanting, bhajan, Keertan, meditation, worship or pooja, service to the divine or seva, austerities, religious practices, so on and so forth. Bhagavān concludes by saying that the remedy to transcend the three Guṇas is to engage in unwavering devotion to the personal form of the Supreme Divine.
The session ends with prayer and Hanuman Chalisa.
Question and Answer
Neeti Ji
Question: Can one imbibe the teachings of the Gita by being in this samsara?
Answer: With constant practice, one can imbibe the teachings of Gītā into one's consciousness. The 11 traits explained in the penultimate shlokas can be practiced by one and all and walk on the path of Gītā in daily lives
Murali Ji
Question: How Hanuman Ji overcome Tamo Guna?
Answer: Hanuman Ji just punched the demoness, and she was knocked down. One needs to ignore Tamo Guna instead of getting entangled with the same.
Question: How can one practice Satsang by being based outside India?
Answer: In initial stages, one can prefer physical participation in Satsang. However, one can even practice this remotely from anywhere in the world, by being in the company of virtuous persons. Sattvik persons are present all over the world across cultures and borders.
Question: If one does not have a control over the physical body and thoughts at the time of death, what would be the fate even if one engaged in virtuous tasks throughout life?
Answer: Even if one is semi-conscious or in coma at the time of death, if one was Satvik throughout life, one will undergo the process of death with Sattva Guna as the dominant Guna. If one was Rajasik or Tamasik, the same thoughts swirl the mind at the time of death.
Question: Can a non-vegetarian attain liberation as it is considered to be Tamasik?
Answer: If one is Sattvik and consumes meat, the Sattvik traits helps one elevate to higher states in the spiritual journey.
Question: How Hanuman Ji overcome Tamo Guna?
Answer: Hanuman Ji just punched the demoness, and she was knocked down. One needs to ignore Tamo Guna instead of getting entangled with the same.
Question: How can one practice Satsang by being based outside India?
Answer: In initial stages, one can prefer physical participation in Satsang. However, one can even practice this remotely from anywhere in the world, by being in the company of virtuous persons. Sattvik persons are present all over the world across cultures and borders.
Question: If one does not have a control over the physical body and thoughts at the time of death, what would be the fate even if one engaged in virtuous tasks throughout life?
Answer: Even if one is semi-conscious or in coma at the time of death, if one was Satvik throughout life, one will undergo the process of death with Sattva Guna as the dominant Guna. If one was Rajasik or Tamasik, the same thoughts swirl the mind at the time of death.
Question: Can a non-vegetarian attain liberation as it is considered to be Tamasik?
Answer: If one is Sattvik and consumes meat, the Sattvik traits helps one elevate to higher states in the spiritual journey.
Madhuri Ji
Question: How to reach the state where one is able to achieve perfection in organizing entities at home?
Answer: With practice and incremental approach, one can become organized in every task.
Question: How to reach the state where one is able to achieve perfection in organizing entities at home?
Answer: With practice and incremental approach, one can become organized in every task.
Anju Ji
Question: One is either situated in Sattva, Rajas or Tamo Guna at different times. How can one then practice Sattva Guna at the time of death?
Answer: One can practice the eleven traits mentioned in the penultimate shlokas. If the most time across one's lifetime spans over Sattva Guna, then one have a predominant Sattva Guna at the time of death.
Question: One is either situated in Sattva, Rajas or Tamo Guna at different times. How can one then practice Sattva Guna at the time of death?
Answer: One can practice the eleven traits mentioned in the penultimate shlokas. If the most time across one's lifetime spans over Sattva Guna, then one have a predominant Sattva Guna at the time of death.
Alka Ji
Question: A homemaker is classified in which of the three gunas?
Answer: The three gunas is present in one and all and one can elevate towards Sattva Guna.
Question: Can a saint be gripped by anger or greed even when situated in Sattva Guna?
Answer: Yes, even saints like sage Durvasa were gripped by anger (by being Sattvik).
Question: A homemaker is classified in which of the three gunas?
Answer: The three gunas is present in one and all and one can elevate towards Sattva Guna.
Question: Can a saint be gripped by anger or greed even when situated in Sattva Guna?
Answer: Yes, even saints like sage Durvasa were gripped by anger (by being Sattvik).
Bhajarang Ji
Question: It is told that one who experiences happiness in this world also attain happiness in the next world after death.
Answer: If one is Sattva Guni, then one will attain the same state after death in the next world.
Question: It is told that one who experiences happiness in this world also attain happiness in the next world after death.
Answer: If one is Sattva Guni, then one will attain the same state after death in the next world.
Kundan Ji
Question: One is responsible for the positive or negative karmic reactions based on one's past/present life deeds. But is one also entitled to face the karmic reactions of one's parents or ancestors?
Answer: Taking birth in a family where one needs to face the consequences of parents or ancestors' deeds is itself a part of one's karma. Say for example, if one is born to a thief, one will be labelled as a thief's son. Taking birth in such a family will be the result of one's own karma and hence one has to bear the consequences of parents' deeds.
Question: What is the difference between being in Sattva Guna and between Gunateeta?
Answer: Sathvik person performs virtuous deeds and is affected when criticized. He is inclined towards spiritual activities and hence seeks for knowledge. Gunateeta remains equipoised and remains Nishkaam in all activities.
Question: One is responsible for the positive or negative karmic reactions based on one's past/present life deeds. But is one also entitled to face the karmic reactions of one's parents or ancestors?
Answer: Taking birth in a family where one needs to face the consequences of parents or ancestors' deeds is itself a part of one's karma. Say for example, if one is born to a thief, one will be labelled as a thief's son. Taking birth in such a family will be the result of one's own karma and hence one has to bear the consequences of parents' deeds.
Question: What is the difference between being in Sattva Guna and between Gunateeta?
Answer: Sathvik person performs virtuous deeds and is affected when criticized. He is inclined towards spiritual activities and hence seeks for knowledge. Gunateeta remains equipoised and remains Nishkaam in all activities.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
Guṇatrayavibhāgayogo nāma caturdaśo'dhyāyaḥ.
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