विवेचन सारांश
Śhraddhā Rooted in the Gunas Shapes One's Identity
The session started with the customary lighting of the lamp, followed by prayers to Śrī Bhagavān, Maa Saraswati, Veda Vyasa ji, Dnyaneshwar Maharaj ji and obeisance at the feet of Gurudev.
The BhagavadGītā is the Song of Bhagavān, sung amidst the chaos of the Mahabharata War to Arjuna. Our lives are also a Kurukshetra—kuru meaning "to do," and kshetra meaning "area" or "field." The Bhagavad Gītā serves as a timeless guide providing practical wisdom on how to live a balanced and meaningful life. It provides knowledge of the path to follow for the welfare of mankind, making Arjuna an instrument of that purpose.
In this chapter, Bhagavān encourages us to look within while living in harmony with other beings and the rest of the universe. This can be achieved only with a charioteer like Bhagavān Sri Krishna, whom Arjuna chose to guide him. Śrī Krishna offered Arjuna the choice between an Akshauhini army and HIMSELF, unarmed. Arjuna chose Bhagavān over the army and entrusted the reins of his chariot to HIM.In the following Ovi, Dynaneshwara Maharaj compared Bhagavadgītā to Durga Saptashati as both texts contain 700 verses. Just as in the Saptashati, Maa Durga slays the demon Mahishasura, the Śrīmad Bhagavad Gītā frees mankind from delusion.
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 16.24||
Śāstras (scriptures) are the source of all knowledge. They are of various kinds. The Gītā or the Ramayan are Divine or Aloukik Śāstras, whereas, Science, music, arts, law etc. are the Laukik Śāstras. All work is done according to the scriptures.
Śāstras are described as:
During Corona we had to follow guidelines to save ourselves from the disease. We are not just the body, but the consciousness of the Divine that dwells within. Therefore just like we follow rules for our material progress, likewise we need to follow the rules in our scriptures for our spiritual progress.
Einstein postulated E=mc², describing the relationship between matter and energy. The functioning of the universe relies on the interconnectedness of the physical (sthool) and the subtle (sukshma) aspects. For example, the discourse you are receiving reaches you through a laptop (sthool), facilitated by electricity, the internet, and the worldwide web (sukshma).
Truth, or Sat, is not visible. The knowledge of Truth is found in the Śāstras. Just as we gain expertise in various fields by learning from authorities in those subjects, similarly, to attain the knowledge of the subtle Śāstras, we must approach the realised masters.
Dnyaneshwar Maharaj wrote
शास्त्र म्हणेल जें सांडावें, तें राज्यही तृण मानावें,
By having complete faith in the Śāstras one can achieve the ultimate goal i.e.. HIS Abode.
Dharma does not merely mean religion. It encompasses our duties, such as matri dharma (duties towards one’s mother), pitri dharma (duties towards one’s father), and putra dharma (duties towards one’s children). These duties have sometimes been referred to as religious obligations.
While pursuing material pleasures, we must not lose sight of our ultimate goal. We should also remember not to become restless in the pursuit of achievements. The Śrīmad Bhagavad Gītā teaches us how to navigate these aspects of life, which is why it is such an important text.
Arjuna, mesmerised by Bhagavān's teachings, poses a profound question to HIM. Arjuna says:
17.1
arjuna uvāca
ye śāstravidhimutsṛjya, yajante śraddhayānvitāḥ,
teṣāṃ(n) niṣṭhā tu kā kṛṣṇa, sattvamāho rajastamaḥ. 17.1
If even a child observes and worships according to the example set by his parents, what kind of faith is that?
Sattvik qualities represent the light of knowledge, Rajas represents action, and Tamas represents inactivity or emptiness. The term Guna means rope. Thus, our lives are bound by this rope of qualities.
All animals are also endowed with all these three Gunas. Even if an animal hunts for itself, that action can be seen as having a Satvik quality because it involves knowledge and instinct.
To illustrate this an example which Gurudev usually shares was given. Consider a car: it has a steering wheel, requires petrol, and has brakes. Petrol represents the Rajas (active quality) of the car, which fuels its movement. The steering wheel is essential for directing the car, symbolising the Satvik quality needed for purposeful action. If you use the brakes to stop the car, this represents the Tamas (inertia or inactive quality) that halts its movement.
Similarly, in life, action continues with the interplay of the three gunas. The Rajo Guna drives the action forward, the Satva Guna ensures that it moves in the right direction, and the Tamas Guna causes it to stop or become inert. This dynamic can also be applied to the light of knowledge and devotion, which can be influenced by these three qualities.
Dnyaneshwar Maharaj explains this saying that a child who has complete faith in his parents treads on their footprints.
तेंचि येर अनुष्ठिती, सामान्य सकळ ॥ १५८ ॥
However, in our country, alongside faith, blind faith has begun to emerge, and questions are being raised on our faith, resulting in a faithless society.
Paramātmā responded to Arjuna’s query in the next verse.
śrībhagavānuvāca
trividhā bhavati śraddhā, dehināṃ(m) sā svabhāvajā,
sāttvikī rājasī caiva, tāmasī ceti tāṃ(m) śṛṇu. 17.2
The Supreme Divine said, every human being is born with innate faith, which can be of three kinds—Sāttvika, Rājasika, or Tāmasika.
What is one's nature (svabhāv)?
In the 8th chapter of the Bhagavad Gītā, Bhagavān explains that HIS Atma Swaroop (consciousness) is the inherent nature (svabhāv) of all individuals. This essential nature is universal, but the rest of one's svabhāv is shaped by external factors, including the environment and the sanskārās (impressions) from previous births. For example, a mother may bear two children, yet each has a different nature. This difference arises because nature is influenced by both heredity - primarily the sanskārās from past lives - and the environment in which one is raised.
An individual’s nature, in turn, determines their faith (shraddhā). A child born to a thief, for instance, may acquire Tamasika qualities because they are exposed to unrighteous actions and thoughts from a young age. Conversely, a child raised in a pious environment may develop a strong faith in their elders, learning righteousness from them due to their shraddhā in those role models.
Our intellect seeks reasoning, while the mind is driven by emotions. These two are often in conflict. The mind desires something, but the intellect reasons and tries to guide it in the right direction. However, the mind can sometimes overpower the intellect, leading to actions driven by emotions rather than reason. This ongoing struggle between the mind and intellect shapes an individual's actions and faith, as influenced by their inherent and acquired nature.
Bhagavān has said that HE provides the divine knowledge with which one can attain Yoga of the intellect which helps one attain HIM.
ददामि बुद्धियोगं तं येन मामुपयान्ति ते || 10.10||
Yoga of the intellect develops staedfast faith / shraddha in an individual, which helps one reach the ultimate destination ie. attain HIM.
श्रद्धावान् लभते ज्ञानं तत्-परः संयतेन्द्रियः ।
A student of science when asked what is water, would reply H2O, 2 parts of Hydrogen and one part of oxygen. It is his faith on empirical evidence and trust in scientific methods of the scientist who postulated the formula, that he believes so. An interesting fact of water was shared, that hydrogen is combustible and oxygen facilitates combustion. The mixture of two is water which aids in extinguishing fire.
Just as a student of science trusts in the knowledge passed down by scientists, those on a spiritual path should place their trust in the insights and realisations attained by the Rishis and Munis, through deep meditation and penance. They were able to awaken their "third eye" or "Jnana Chakshu" , that means they were able to attain an awakened state of consciousness, where one perceives the truth beyond the physical senses.
By cultivating faith in their teachings, and by following the practices and disciplines they prescribed, one can progress on the path of self-discovery and ultimately attain the knowledge of the Self, leading to liberation and inner peace.
A story was narrated to illustrate this. Once, a Guru was teaching in his ashram that the soul is indestructible. Some people passing by questioned him, saying, "If you cannot prove this, why are you teaching it?" They had a book with them, and the Mahatma asked what was written in it. (The book was written in another language.) The Mahatma responded, "I don't believe what you're saying is true." The people replied, "To understand its meaning, you would need to learn this language first."
The sage replied, that he was teaching the language of the soul to these seekers sitting before him. He said this is the science of experience, and cannot be explained merely through words. To grasp it, one must gain the necessary knowledge.
sattvānurūpā sarvasya, śraddhā bhavati bhārata,
śraddhāmayo'yaṃ(m) puruṣo, yo yacchraddhaḥ(s) sa eva saḥ. 17.3
Where one decides to place his faith and what one chooses to believe in, practically shapes the direction of his life. Some develop conviction on their Guru, some on certain principles. Their beliefs shape their lives. However, their actions are influenced by their inherent Gunas.
This was explained with an example: Suppose there is a ₹2000 note lying on the road. If a Sattvik person finds it, he will donate it to a temple or use it for a good cause. A Rajasik person, on the other hand, will spend the money on entertainment for himself and his friends. A Tamasik individual might use the money for unvirtuous activities like buying liquor or gambling. Each person uses the money based on the nature of their antahkaran (inner consciousness).
Gurudev describes this chapter a tool for self training and self screening, for us to know ourselves and what our basic nature is for us to improve on it.
yajante sāttvikā devān, yakṣarakṣāṃsi rājasāḥ,
pretānbhūtagaṇāṃścānye, yajante tāmasā janāḥ. 17.4
Bhagavān said those in the mode of goodness (Sattva) worship the celestial gods in whom they perceive the qualities of goodness.
Those in the mode of passion (Rajas) worship the yakṣhas (semi-celestial beings who exude power and wealth) and rākṣhasas (powerful beings who embody sensual pleasure, revenge, and wrath).
Those who are Tamasika or are in the mode of ignorance worship ghosts and spirits despite the evil and cruel nature of such beings.
"Guna" means "rope." Sattvaguna is a golden rope, Rajoguna is a silver rope, and Tamoguna is an iron rope. Each of these ropes binds a being and influences how individuals experience and interact with the world, shaping their actions, thoughts, and ultimately their path in life.
The golden rope also binds an individual with a Sattvik disposition; Eg. he gets agitated when he is unable to go to the temple or do his daily worship due to some reason.
Gulab Rao Maharaj ji said that to elevate or uplift oneself, one must focus on increasing Sattvic activities and decreasing Rajasik and Tamasik activities. Dominating the Sattva Guna will uplift a person and guide them towards their final and ultimate destination.
भूतजात माझें लोपो, नामरूप हारपो,
In another ovi, he described Rajo Guna by saying that a person who believes that no one should surpass or exceed them is influenced by Rajoguna. Thus it can be observed that these Gunas describe the aptitude of the individual. To illustrate this, the following story from the Mahabharata was narrated.
When the Pāṇḍavas were living in their Brahmin guise after the incident at Lakshagriha, they attended Draupadi's Swayamvar disguised as Brahmins. Drupada had resolved to marry his daughter to Arjuna and had set the challenge of piercing the eye of the fish, knowing that only Arjuna could achieve it. When Arjuna, in disguise, succeeded in piercing the fish's eye and Draupadi came forward with a garland to select him, Drupada wondered whether he should give his daughter to a Brahmin.
Dhrishtadyumna, Drupada’s son, sensed his father’s hesitation and decided to test the prospective groom. He organized an exhibition with different rooms: one for weapons, another for scriptures and religious books, one for beautiful clothes, and one for musical instruments. When the Pandavas arrived, they first went to the room with the armory.
The king’s messengers quickly reported that the Brahmins had entered the armory. The prince and the king concluded that they were not Brahmins, as true Brahmins would have been drawn to the scriptures and religious books. Instead, their interest in the armory revealed their true nature as Kshatriyas. Despite their discussion of the scriptures, their actions confirmed their Kshatriya identity.
Similarly, we also act according to our instincts.
aśāstravihitaṃ(ṅ) ghoraṃ(n), tapyante ye tapo janāḥ,
dambhāhaṅkārasaṃyuktāḥ(kh), kāmarāgabalānvitāḥ. 17.5
Some people stand on one foot or perform extreme acts, with the intention of adding their names to the Guinness Book of Records, but these activities have no spiritual relevance. What truly matters is not the amount of tapas (austerity) one performs, but whether it is done in accordance with the scriptures and whether it benefits society, one's family, or oneself.
The life of every individual is influenced by four levels:
- Vyashti: Personal level, which involves individual experiences and actions.
- Samashti: Influence of society, encompassing social interactions and collective norms.
- Srishti: Influence of the universe, including natural elements like food, water, air, heat, etc.
- Parmeshti: The Atma Swaroop or Paramātmā Tattva, which represents the ultimate, universal truth or the essence of the self.
Dnyaneshwar Maharaj ji says:
आपलेनीचि आटोपें । धनित्वाचेनि दर्पें ।
साचचि पाखंडाचीं तपें । आदरिती ॥ ९५ ॥
Doing penance by causing pain to the body, does not benefit the self or the society, instead it leads to the downfall of the one doing so. Thus, the Gītā urges us to live a balanced and Sattvika life. The knowledge of the Self, as propounded in the Gītā, reveals the presence of the Divine in each individual. Consequently, inflicting pain on the body is akin to causing pain to the Divine within.
Sant Eknath ji said
काया ही पंढरी आत्मा हा विठ्ठल ।
नांदतो केवळ पांडुरंग ॥१॥
Only Panduranga dwells inside me.
karśayantaḥ(ś) śarīrasthaṃ(m), bhūtagrāmamacetasaḥ,
māṃ(ñ) caivāntaḥ(ś) śarīrasthaṃ(n), tānviddhyāsuraniścayān. 17.6
Excessive fasting or overexertion in the gym is not favoured because Bhagavān in the last verse said that HE resides in each one of us, and when we inflict pain on our bodies, we are indirectly causing pain to HIM.
ममैवांशो जीवलोके जीवभूत: सनातन: ||| 15.7||
सर्वस्य चाहं हृदि सन्निविष्टो मत्त: स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || 15.15||
अहमात्मा गुडाकेश सर्वभूताशयस्थित: |
अहमादिश्च मध्यं च भूतानामन्त एव च || 10.20||
Bhagavān has not discriminated between religions or nationalities. HE said HE is seated in the hearts of ALL individuals.
āhārastvapi sarvasya, trividho bhavati priyaḥ,
yajñastapastathā dānaṃ(n), teṣāṃ(m) bhedamimaṃ(m) śṛṇu. 17.7
HE said that the food people prefer is according to their dispositions, and this food, in turn, influences their nature. Therefore, there are three kinds of food. Similarly, there are three types of Yajnas (sacrifices), penance, and charity, each aligned with one's intrinsic nature.
A couplet by Ghalib suggests that one should not get carried away by others' good or bad fortune. Instead, one should engage in self-introspection, examining where they stand, what their intrinsic nature is, and what influences they are under. It is important to reflect on how their own standing affects themselves, their loved ones, and society at large.
Gurudev says that each person’s faith will differ from another’s. One should not be influenced by another's faith, nor should one try to impose their own faith on others. Instead, one should strive to move forward with steadfast faith, focusing on their own path towards the ultimate destination.
āyuḥ(s) sattvabalārogya, sukhaprītivivardhanāḥ,
rasyāḥ(s) snigdhāḥ(s) sthirā hṛdyā, āhārāḥ(s) sāttvikapriyāḥ. 17.8
The popular saying goes:
जैसा अन्न वैसा मन
Often, when we see food prepared for puja or yajna, our hunger intensifies because of its aroma, freshness and purity. The best food is that which is full of moisture and nourishment, such as those containing milk, buttermilk, or fruit juice. It should not contain acidic elements that cause sour belching. Food made with cow’s ghee and that is not dry is considered the best. A Sattvika person prefers such food that strengthens the heart and delights the mind.
आंगें सानें परीणामें थोरु, जैसें गुरुमुखींचें अक्षरु,
Similarly, consuming even a small amount of Satvik food can satisfy the mind. For example, by eating a little fruit or drinking fruit juice and consuming nutritious food, the mind, intellect, and appetite become calm. In this way, the food that provides great satisfaction even in small quantities is considered Satvik food. A virtuous person greatly values this type of food.
In the following verses, the Supreme described Rajasic food.
kaṭvamlalavaṇātyuṣṇa, tīkṣṇarūkṣavidāhinaḥ,
āhārā rājasasyeṣṭā, duḥkhaśokāmayapradāḥ. 17.9
Eating too much of such food can cause pain to the body, increase anxiety, and lead to diseases. Describing this, Śrī Bhagwan has elaborated on the effects of Rajasic food in the eighteenth chapter
विषयेन्द्रियसंयोगाद्, यत्तदग्रेઽमृतोपमम्।
आधींच द्रव्यें चुरमुरीं । वरी परवडिजती मोहरी ।
जियें घेतां होती धुवारी । नाकेंतोंडें ॥ १४६ ॥
तैसें एकमेकां सळें । रोग उठती एके वेळे ।
ऐसा राजसु आहारु फळे । केवळ दुःखें ॥ १५१ ॥
yātayāmaṃ(ṅ) gatarasaṃ(m), pūti paryuṣitaṃ(ñ) ca yat,
ucchiṣṭamapi cāmedhyaṃ(m), bhojanaṃ(n) tāmasapriyam. 17.10
Food that smells very foul should not be consumed. Food mixed with salt that has been left for one night should also be avoided. Some may argue that eating food from the fridge is not bad, but such food is still considered stale. At home, we never feed stale food to small children, pregnant women, and new mothers. This is because we recognise that stale food is detrimental to health.
During the Corona epidemic, the practice of sharing food from each other's plates nearly stopped. People became more cautious about consuming food from others plates. Similarly, after the Upanayana Sanskar, it is emphasised that one should avoid eating stale food. Though modern life has led us to forget such practices, they are well described in our scriptures. We should also avoid giving stale food to our servants, as it can harm their health.
Gurudev also says that eating stale food occasionally is not wrong, but consuming it every day can have a negative impact on health. We should be able to discern what constitutes a healthy diet for ourselves.
A balanced diet is essential, and this concept is thoroughly explained in the Srimad BhagavadGītā. The text describes that food sustains the body, sacrifices benefit creation, penance aids the spirit, and charity supports ancestors. This interdependent universe exemplifies TEAMWORK ie Together Everyone Achieves More.
From this chapter, we learn a valuable lesson: food is not limited to what we consume through our mouth. Everything we take in through our five senses is also considered food.
The cosmos is made of the Pancha Mahabhutas, the 5 basic elements which in turn originate from the “Pancha Tanmatras” known as sound (shabda), touch (sparsha), vision (roopa), taste (rasa), and smell (gandha).
- sound (shabda) is the food for the ears.
- touch (sparsha) is the food / nourishment for the skin.
- vision (roopa) is food for the eyes
- Taste (rasa) is food for the tongue
- smell (gandha) is food for the nose
Therefore, food should not be understood only as what we eat through our mouth and tongue. Form, taste, smell, sound, and touch are all considered food that our body receives through its various senses (Jnana Indriyas).
Adi Shankaracharya has also remarked that the term "Aahar" (food) does not refer only to what is consumed through the tongue. He also stated that the food of the five senses can also be categorised as Rajasika, Tamasika, or Sattvika. Our body is shaped by what we see, hear, touch, smell, and eat, depending on the nourishment and influences of the five senses.
The food and sights taken in by the eyes are imprinted on our mind. What you watch, the pictures or serials you view, and what you listen to—all these have a significant impact on the mind. The thoughts in our mind are shaped by what we read and what we consume. Accordingly, our personality can be Rajasika, Tamasika, or Sattvika.
Dnyaneshwara Maharaj said
ऐसी शिळ्या अन्ना ची आवड़ भारी, तामसी लोकांना।
It is better to create a pit in the house and bury stale food in it, effectively returning them to the soil. Always consuming fresh food will guide us toward Sattvikta (purity). By changing our habits, we can transform our lives, as emphasised in the Bhagavad Gītā. Adopting the mantra, "I shall become better and better," should be fundamental to our lives.
Guruji says that just as values enhance the worth of a piece of iron, its utility and value increases depending on how it is treated. For example, if a piece of iron is shaped into a nail, it can be used in a bicycle. If it is made into a screw, it may be used in various instruments. If it is crafted into a spring, it could even be used in spacecraft. Thus, we see that the treatment given to a piece of iron determines its use and value.
Man can also elevate his life to a higher state through values, making it more meaningful and valuable.
With this encouragement, and salutations at Gurudev's and Dnyaneshwara Maharaj, today's discussion session ended.
Question Answer Session
Suman Ji
Question: We are told to introspect time and again. On self introspection I found that I am very stubborn. How to overcome this habit?
Answer: Stubbornness is not good, but at times to get an beneficial work done it may not be so bad. However, everytime one shoud not be stubborn. 'My way or the highway' is a wrong approach to sort things out. So do not leave your way but that should not be the only way. Whenever you feel that way focus on the then emotions and try to control them by not reacting or over reacting to them. Slowly emotions will evaporate.
One needs to understand one's own nature and the nature of whom dealing with. This alone sometimes effectively helps in our attitude towards them.
Another way is by narrating your negative emotions to nature, say Tulsi Maa or Ganga Maa. Nature absorbs our emotions thereby ridding us from their results.
Question: My question is concerning the 16th chapter. Do we have to bear results of our Karmas of the previous birth in this life?
Answer: Yes this is the principle of karma. Karma is action and the result is the reaction. Bhagavān said to do karma without expectation of results. However, every karma will bear fruits, whether good or bad, whether in this life or next. Karma phalas of the previous births are called Sanchit karmas (which constitute the Prarabdh), which are equated with the karmas of this life depending on the kind life one is leading.Prarabdha is of 4 kinds:
Manda Prarabdha, Ati manda Prarabdha : The karma phalas of these can be negated easily by virtuous deeds. Teevra Prarabdha and Ati Teevra Prarabdha are difficult to overcome. However, severe austerities do negate Teevra Prarabdha.
Manish Ji
Question: In the 16th chapter Bhagavān listed the divine and Demoniac qualities. HE has listed Ahimsa as Divine quality. For the last few centuries, Daivi qualities are on the decline and Asuri or demoniac qualities are on the rise. There is crime all over. How can we overcome so much negativity by following Daivi Gunas?
Our scriptures tell us that violence undertaken to protect dharma and for the welfare of all beings is not considered violence or himsa. Gurudev also repeatedly points out that in the Mahabharata war, Krishna fought and killed those who had strayed from the path of dharma. Thus, if the situation demands it, one may resort to guile and deceit to uphold righteousness. Bhagavān also resorted to deceit to kill Karna.
One should remember that violence or deceit should not be undertaken for personal gain. It is only considered justifiable if it benefits society and humanity.
Tolerating adharma (unrighteousness) is also not favoured by the scriptures.
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