विवेचन सारांश

The three modes of nature that motivate one to act accordingly

Sri Paramātmā is describing this supreme knowledge, saying, "I will once again explain." The term "again" is used because this knowledge has already been imparted in the Jnana Yoga, or Path of Wisdom, particularly in chapters 9 and 13. Now, in this chapter, HE will reiterate this supreme knowledge, understanding which, sages could attain the highest state of perfection. 

The essence of a Śāstra / treatise can be established by using six principles / indicators, as explained in the concept of ‘Shat Thatparya Linga’.
upakramopasaṃhārāv abhāyaso’pūrvatā phalam,
arthavādopapattī ca liṅgaṃ tātparya-nirṇaye

To grasp something of importance, we must pay attention to - 
1. Upakrama and Upasamhara – the origin and end of something.
2. Abhyasa – repetition of the message again and again.
3. Apoorvata: Declaration of something unique, which has been not said anywhere else before.
4. Phalam – The result or the outcome of learning this.
5. Atharvada – Promotion – Focussed means to achieve a specific end. Promotion can be in the form of praise (stuti) or criticism (ninda). The essence of upaniṣad should be glorified and its opposite criticized.
6. Upapati – Substantiation. The essence of a statement is often substantiated, reinforcing the same essence.

In the current context, it is relevant for us to understand the role of Abhyasa or repetition. Śrī Paramātmā is repeating the concept to stress on the essence of the supreme knowledge.

Shankara Bhashya offers a different perspective on what is the real knowledge. Through the attainment of real knowledge, one's attachment to the body dissolves. Kaivalya, or complete liberation, typically occurs at death; however, realizing our true nature before this is considered Jeevan Mukti—a state of liberation while still alive. In this state of Jeevan Mukti, the individual’s attachment to the body ceases. Once complete liberation is achieved, ignorance is entirely eradicated, and thus, there is no longer any attachment to the body.   

Śrī Paramātmā says in Chapter 15 Verse 3, asaṅga-śhastreṇa dṛiḍhena chhittvā - cut the roots of attachment with this world with the weapon of detachment.

Knowing the supreme knowledge will help one free from all attachments, and attain ultimate perfection.

Paramātmā says that by embracing this knowledge, individuals become one with HIM, adopting HIS nature. Sadharmya, a form of liberation, signifies becoming one with Sri Paramātmā or realizing our true nature. Shri Paramātmā is synonymous with Vishuddha Chaitanya, the pure consciousness. The individual soul (Jīvātmā), which is enveloped by the body, is also a part of this pure energy. Just as a drop of water merges with the ocean and loses its individual identity, the Jīvātmā, once self-realized, merges into the ultimate consciousness. This self-realized Jīvātmā will no longer be subject to rebirth in the realm of mortals (Mrityu Loka). Once a person achieves liberation through this supreme knowledge and attains HIS nature, he will not be reborn at the time of creation nor will he be destroyed at dissolution.

"Punarapi jananam punarapi maranam,
Punarapi janani jathare shayanam”
This verse from Shri Adi Shankaracharya reflects the repeated cycle of birth and death and the suffering of being reborn in the womb again and again. However, by attaining this supreme knowledge and becoming one with the Supreme Soul, one will transcend this cycle of birth and death and will not experience pain at the time of dissolution (Pralaya).

Four types of Pralayas are described in our scriptures:  

According to Vedanta, the ether (Akasha) is created from Paramātmā or the Supreme Soul.

There are six major philosophies: Sāṃkhya, Yoga, Vaisheshika, Nyaya, Poorva Mimamsa, and Uttara Mimamsa (Vedanta).

According to Sāṃkhya philosophy:

However, Vedanta presents a different perspective. According to it, the Pancha Mahabhootas originate from Paramātmā. From these five elements, various sensory objects arise: sound emerges from space, touch from air, form from fire, taste from water, and smell from earth. During Prakrithik Pralaya, the sequence is reversed: Prithvi dissolves in Fire; Fire dissolves in Air; Air dissolves in Space; and the space goes back into Paramātmān.

Atyantika pralaya, the final dissolution, or Moksha happens when the false ego is cut with knowledge and there is no more ignorance. When this happens, a person will not be born again and will not be affected by the dissolution in any manner.

In the next verse Bhagavān explains what happens to those who are born at the time of creation.

Śrī Paramātmā says that HE seeds the womb of Prakṛti and all living beings are born from that seed. HE says all the beings are born from that womb where the seed has been given by HIM.

According to Sāṃkhya Philosophy, Puruṣa plants the seed in Prakṛti, and the Prakṛti generates the rest. Sāṃkhya Philosophy accepts Prakṛti as the cause of this world. It also says that Sattva, Rajas and Tamo gunas are the basic causes of this world.

But Vedantha Phylosophy does not accept this. It says we need some Chaitanya to create something. Something inert cannot create or reproduce. All the three modes of nature are inert and hence cannot reproduce anything. However, Vedanta accepts that everything has come from ParaBrahmā, and with HIS power, Prakṛti or maya creates everything.

While Sattva Guna is about purity and Rajo Gun is about action, tamo guna has two qualities - Maya and Avidya. Avidya covers the authentic or the original and recreate something else that was not there.

Śrī Paramātmā says in chapter 9:
mayadhyaksena prakrtih suyate sa-caracaram
hetunanena kaunteya jagad viparivartate (9.10)
This material nature is working under MY direction and it is producing all moving and unmoving beings.

By HIS rule this manifestation is created and annihilated again and again. Vedanta accepts this Philosophy. Vedanta has three sources of authority, referred to as Prasthanatrayi. Upanishads, Brahma Sutra and Srimad Bhagavad Gītā are the three sources from which the different schools of Vedanta derive their authority.

Sri Paramātmā says, that for all species of life forms created by different wombs, Prakṛti or nature is the mother, while HE is the seed giving father.

There are many interpretations on how things came in to being. One such story is that Sri Paramātmā felt lonely and wanted others around HIM. So HE created Prakṛti and HE created many forms like HIM, or HE came into many different forms.

Sri Paramatma  explains the attributes or characteristics of three modes of Nature or Gunas.

• Sattva: Purity
• Rajas: Passion
• Tamas: Inertia or ignorance

These three modes are born of Prakṛti. These Gunas keep the soul that is eternal and indestructible, bound to the perishable body. In the absence of these three Gunas, one will be Gunatheetha – He or she has transcended the three modes of nature and is established in the identity with the Supreme.

In the 2nd chapter, Bhagavān had said that the soul is indestructible.
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani,
tatha sarirani vihaya jirnany
anyani samyati navani dehi ( 2. 22)
Just like a person wearing new clothes and discarding the old, the imperishable soul enters new bodies and gives up the old.

Bhagavān highlights the qualities of the people with sattva guna. People with Sattva guna are quick in decision-making, possess clarity of mind, and exhibit luminosity and health. They are free from inertia and prioritize doing what is right over personal preferences or choices. This attachment to righteousness and knowledge connects them to a sense of happiness and fulfillment.

However, it is important to recognize that even though Sattva guna is considered the most favorable quality, it can still bind us. The attachment can be to happiness or to knowledge itself. For example, someone who is constantly studying may develop a strong attachment to knowledge, making it a binding force that they cannot live without. 

People with a predominance of Rajo Guna find it difficult to stay still and are highly passionate about their work.  People in this mode are action-oriented, and are driven by thirst and attachment. They desire something or the other all the time, and this desire binds them with the attachment to action.

For eg. people play offline games whenever the network is down. They are constantly engaged with their phones or computers. If they finish one task, they immediately seek out another, unable to remain idle even for a moment. This restless energy and need for constant activity are characteristic of Rajo guna, which binds one to action.

Children often exhibit this nature—they are rarely quiet and are constantly involved in various activities.

In contrast, people with sattva guna prefer to be engaged in Sattvic actions, such as chanting, worshiping, or some Sattvic action. They have the nature of a devotee and are always engaged in the spiritual path. They prefer to do what needs to be done against what they desire.

Tamo guna comes from  Ajnana /ignorance and creates delusion in the minds of people. It binds one to be inattentive, lazy, and always sleepy. Such people are always lethargic. Contrary to common belief, oversleeping does not necessarily lead to feeling well-rested. In fact, the right amount of sleep is what keeps one energetic and active.
A balanced amount of sleep helps maintain optimal energy levels and overall well-being.

People with Tamo guna often act impulsively, without considering the consequences. They might use inappropriate language or damage valuable items out of rage, not distinguishing between their father or mother. When they calm down, they may recognize their mistakes, but they cannot undo the damage caused during their moments of disorientation. Such individuals might engage in harmful habits, like smoking, despite knowing the negative effects, due to a lack of wisdom and self-control. They can also be idle and lethargic, spending hours daydreaming instead of taking constructive action.

When the Tamasic tendencies increase in a person, he or she makes more of wrong decisions. One loses the sense of awareness and compulsively engages in wrong things. The desire or passion comes from ignorance.

It is explained in the second chapter that ignorance clouds reality and anger clouds judgment resulting in bewilderment, further leading to the destruction of intellect, and ultimately ruin of the person.
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ,
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati (2.63)

We must also be aware that these tendencies are generated in a person due to the karma done in the previous lives. However, we can control these tendencies by changing our food habits and becoming more aware of our choices throughout the day. Whenever one has to choose something, it is useful to check whether it is in the category of Shreya or Preya.

• Shreya: something that is good
• Preya: some thing that one likes

We must always choose what is good and not what we love. With this approach, slowly one will be able to increase Sattvic guna and reduce the rajasik and tamo gunas.

Here Śrī Paramātmā is summarising what HE has explained about three modes of nature.

HE says that Sattva guna, the nature of purity attaches us to happiness Rajo guna binds us with actionTamo guna veils or clouds the real and creates the unreal.Śrī Paramātmā says tamo guna first covers the knowledge and then it attaches us to the Pramada, to make mistakes.
Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.

In the next few verses, Sri Paramātmā will further elaborate on how the gunas work and prevail over the other. This will be continued in the next session. 

The session closed with a prayer and the floor opened for Questions and answers.

Questions and Answers:

Uma Raghunathan Ji
Q: Please give a single line description of the chapters from chapter 9 to 17
A:
Chapter 9 - Raja vidya Raja Guhya yoga: this chapter is about Jnana Yoga.
Chapter 10 - Vibhūti Yoga: Yoga through praising the limitless magnificence of God
Chapter 11 - Viśhwarūp Darśhan Yoga: Yoga through Beholding the Cosmic Form of God
Chapter 12- Bhakti Yoga: Significance of the path of Bhakti/Devotion. It also speaks of 39 characteristics of a devotee.
Chapter 13 - Kṣhetra Kṣhetrajña Vibhāg Yoga: Yoga through understanding the Field and the Knower of the Field
Chapter 14 - Guṇa Traya Vibhāg Yoga: Talks about Three Modes of Nature- Sattva, Rajas and Tamo Guna.
Chapter 15- Puruṣhottam Yoga: The Yoga of the Supreme Divine Personality explains the philosophy of this world.
Chapter 16 - Daivāsura Sampad Vibhāg Yoga: explains Divine and Demoniac qualities
Chapter 17 - Śhraddhā Traya Vibhāg Yoga: explains Yajna, Dana, Karma and Tapah and how they are influenced by three Gunas.
Chapter 18 - Mokṣha Sanyās Yoga: Yoga through Renunciation and Surrender

Bantu Bhai Ji
Q: What is the difference between Shraddha and Viswas?
A: Viswas/confidence can be laced with doubt, But Shraddha is about having an unquestionable faith. Therefore Shraddha is of higher order value in Bhakti compared to Viswas. Once you have shraddha over a person you will never doubt. The viswas when applied with logic becomes stronger and converts to Shraddha. Lakshman and Bharat had shraddha for Shri Ram. In few specific circumstances one may think Viswas is of greater value, but generally, in most scriptures Shraddha is regarded as higher.

Shamika Ji:
Q: How do I know which Guna I am operating from?
A: If you are able to assign a specific time for an activity and can solely focus on it, without getting distracted about other mundane things, it is Sattva Guna. If you prefer to do activities that you enjoy instead of doing what needs to be done, it is Rajo guna. Even worshipping God also becomes Rajo guna if it is done at the expense of neglecting one's prescribed duties. Tamo guna is when you feel lethargic, sleepy and disinterested.

One can assess the entire day and analyse how many hours was spent in the mode of sattva, rajas or tamas. We can also reflect on how we prioritise our actions and what mode are those activities in – are they sattvic, rajasic or tamasic. This will help in increasing the sattva guna and decreasing the rajasic and tamasic gunas.

Munmun Ji
Q: In family life, suppose we have served someone with utmost Shraddha and later realize that the person has kept us in the dark, how should one respond in such a situation? It becomes difficult to maintain the same level of Shraddha towards that person.
A: It is said that even if you worship a stone or a person with deep Shraddha, you will still receive positive effects from it. If the person was not right, it is important to move on. Being kept in the dark may be the result of your own 'Karma' or actions from previous lives. So, don't get stuck in this situation, and don't punish yourself. Live your life, connect your mind with the teachings of the Gītā, engage in Satsang, and move forward with positivity.

Nandita Pal Ji
Q: What is Nirguna?
A: Nirguna is not having any of the three Gunas – Sattva, Rajas or Tamas. That is being in the Swaroopa / nature of Shri Paramatma. There is no Guna, no form.

Sangitha Ji:
Q: When I sit for meditation too many thoughts appear in my mind. How do I manage this?
A: One suggestion is about changing the food habits. Consuming unhealthy food negatively impacts our being. In Ayurveda, it is said that food is transformed into Ras (essence or liquid), which then turns into blood, blood into flesh, flesh into marrow, marrow into bones, bones into Veerya (vital essence), Veerya into Ojas (life energy), and finally from Ojas, Tejas (spiritual radiance) is produced. The tejas that we see in saints is also because of their food habits. Unhealthy food increases the Tamo guna and healthy eating habits increase Sattva guna. In the 17th Chapter we will learn a lot about the kind of food that should be consumed.

Another suggestion is about awareness. When you are losing interest, remind yourself that you are inculcating sattvic habits in you. Tell yourself - 'Doing meditation is a sattvic habit, I am finding it difficult to do it, but I will do it as it is good for me.'

Dr. Pushpa Pandey Ji
Q: If god is Nirguna (attribute less) , why is HE called almighty?
A: Nirguna is the ultimate reality, and we are not talking about the Incarnations. We see the saguna form in Śrī Rama and Śrī Krishna Paramātmā. We are talking about the supreme – the one that is formless and attribute less – the pure energy - Vishuddha chaithanya.
There are various levels in consciousness:

The session concluded with a prayer to the divine.