विवेचन सारांश
Consequences of the Gunas during the life & after death
This chapter provides a unique opportunity to introspect on a deeper level within ourselves with the help of behavioural patterns and how the different ways in which the three Gunas coexist like the permutations and combinations in Mathematics and have different impact in the world.
The session began with a melodious prayer and the lightening of the lamp.
The blessings of Bhagavān, Saraswati Mata, Dnyaneshwar Maharaj, and our Guru Sri Govind Giriji Maharaj allow us to learn the divine knowledge.
गुरुर्ब्रह्मा ग्रुरुर्विष्णुः गुरुर्देवो महेश्वरः।
गुरुः साक्षात् परं ब्रह्म तस्मै श्री गुरवे नमः॥
यानंद श्रुति मंत्र शक्ति महती ब्रह्मात्म विद्यावती
यासूत्रोदित शास्त्रपद्धतिरीति प्रद्योदिनान्तरद्युति:।
या सत्काव्यगतिप्रसादितर्मतिर्नानागुणालंकृति:
सा प्रत्यक्ष सरस्वती भगवती मान्त्रायतां भारती॥
ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतं।
अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीं अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीं॥
नमोस्तुते व्यास विशाल बुद्धे फुल्लारविन्दायतपत्रनेत्र ।
येन त्वया भारत तैल पूर्णः प्रज्वलितो ज्ञानमय प्रदीपः॥
While studying the verses up to this point, we have learned that this chapter provides valuable guidance for improving our mental well-being. Most problems arise from being caught in the trap of the three gunas - Sattva, Rajas, and Tamas. It is impossible to transcend them without thoroughly understanding their nature. However, the ability to discern between right and wrong, and to identify which guna is responsible for a particular issue, helps in finding the appropriate solution. The detailed process of how to achieve this is outlined in this chapter.
आम्ही चालवू हा पुढे वारसा
Knowledge liberates one from mental afflictions. The Gītā awakens and elevates the inner strength of the soul, which lies hidden deep within.
The text deals with the psychology of individuals. Even after 5000 years of the battle, although many changes have occurred in the geographical or technological areas, but the HUMANS ARE STILL THE SAME! The mind is still the same and the way it works, and the consequences that arise are still the same. Duryodhana, Dushshasan and the other Kauravas had the Asuri characteristics, and the pāṇḍavas had Daivi characteristics. The vices such as Kama(desire), Krodha (anger), Lobha (greed), Mada(arrogance), Moha(attraction), Matsar(jealousy) are the same today, and are so strongly visible everywhere and intensifying rapidly.
How shall we conquer them and go beyond their bondages to attain the Gunatita Supreme Being?
For that, we must introspect and understand which Gunas are causing the vices within us. In sanskrit the word Guna means - a string or rope that binds things. The bondage of the Gunas is invisible outside and exists strongly within. These gunas are the root cause of mental bondage. They create attachments and aversions that trap the mind, influencing our thoughts and actions.
Duryodhana had said the following when approached by Sri Krishna to settle the differences between the pāṇḍavas and the Kauravas in a peaceful way.
जानामि धर्मम् न च मे प्रवृत्ति:, जानाम्यधर्मम् न च मे निवृत्ति:।
What is Tamo Guna?
Even the cycles of morning, afternoon, and evening or night occur under the influence of these three gunas.
In the early morning, Sattvaguna is predominant, which is why elders encourage children to wake up early for their studies, as the environment is conducive to acquiring knowledge. Similarly, elders are advised to wake up early and engage in meditation, which enriches overall health and spiritual growth. As the day progresses into the afternoon, the Sattvic environment transitions into one dominated by Rajoguna, characterised by increased activity and movement. People, animals, and machines all become engaged in their respective tasks. The Sattvic world transforms into a Rajasic one. By nightfall, the same Rajasic world becomes influenced by Tamoguna, which brings everything to rest. The entire creation, including humans, animals, and nature, succumbs to sleep and inactivity. Thus, the entire cycle of day and night is an interplay of these three gunas.
Thus these Gunas exist together at the same time inside us and the Srishti outside as well. They keep overpowering each other and the different consequences arise due to the influence of the dominant guna. If we get into the company of a Rajo Guni person, we get active and it fills us with the desire to take action. Sattva Guni person fills us with the love for knowledge and we start worshipping its pursuit. Thus the Gunas are capable of travelling and propagating through things, persons, etc. That is why it is advised to always keep good company.
Sri Bhagavān assured Arjuna that he is endowed with Sattvaguna, as he showed keen interest to listen to HIS discourse in the chaos of the battle.ज्ञानमावृत्य तु तम:, प्रमादे सञ्जयत्युत।।14.09।।
Bhagavān addressed Arjuna as Bharata here, which means the one who enjoys engaging himself (rata) in learning the knowledge (bha). Arjuna was very keenly listening to Bhagavān and also posing questions to seek clarification.
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥
Bhagavān guided him making him aware that even though with the influence of knowledge the sattva guna within him was on the rise, but he needed to activate Rajoguna, as he had to take action, because he could not escape and be exempted from his duty of a Kṣatriya.
However, without performing our duties, ignoring the work, and just keeping engaged in HIS knowledge is not right. The soul is bound by the body and so it has to perform its karma.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
And also
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥
Gītā awakens the power of discernment.
Sattva guna creates the curiosity to acquire more and more knowledge like a thirst for water. It makes one obsessed with the procedure of learning.
Rajo guna makes a man a workaholic. It makes a person obsessed with taking actions (karmaṇi), makes a person hyperactive, such a person cannot leave or let go of the actions, he cannot sit quietly in one place at all. Then as the sattva and tama guna get suppressed, they even suffer from problems such as irritation in the mind, sleeplessness, insomnia, etc. Their mind cannot be at peace.
Tamoguna shrouds wisdom (jñānamāvṛtya) and binds (sañjayatyuta) one to delusion and vice (pramāde). The person makes a lot of mistakes and is asleep mentally and unaware of his duties or what is right or wrong.
Sattva and Rajas together create good karma which is good for society at large. Rajo and Tamo Guna together create bad karma which causes the destruction in society. The work happens but it leads to loss to everyone.
However, the three Gunas are also not stable. They keep on dominating each other.
रजः(स्त्(न्) तमश्चैव, तमः सत्त्वं रजस्तथा॥14.10॥
In the night the Tamo guna is active which makes us asleep and then in the morning, the Rajo Guna wakes us up. Thus on getting charged with the Rajo guna after waking up, if Sattva Guna exists then the right work will happen throughout the day, otherwise the energy will be directed in wrong karma. To be rich in Sattva Guna along with the Rajo Guna, it is advised to practice yoga, Prāṇayam, meditate, and study the divine knowledge.
However if Rajoguna is overpowered by Tamo guna, sleep and laziness overcomes. This can be observed while worshiping HIM, we feel sleepy and uninterested. Another example is of a mother who wakes her child to study in the morning, makes him sit, and instructs him to study well. She goes to complete her work and checks on him later only to find that he is all asleep with his head in the books.
By suppressing Rajoguna and Tamoguna, Sattvaguna predominates. Rajoguna rules over when the Sattva and Tama are suppressed and then the person actively keeps on working without any break. The Tama guna too overpowers the Sattva and Rajas to dominate. Thus the three Gunas keep on overpowering each other and keep us bound. Hence in order to act righteously in various situations, the influence of the three Gunas is essential to be understood. On developing the understanding of these three Gunas, we also start to understand the people around us. But this does not mean that we make fun of them, criticise or even label them.
The true use of this understanding is empowerment and personality development. If our child is Tamoguni, we can apply this knowledge and understanding in making him Rajoguni. If we encourage such children to practice yoga, play different games, and engage in different creative activities, we can see their personality developing well.
Vivekananda ji once wisely said only Sattva Guna is not enough. He said in our country, there is abundant knowledge, but while talking about knowledge and Sattva, this nation has sunk into Tamas. People have abandoned their duties and responsibilities, leading the country into a decline.
Sattva Guna and Rajo Guna together create good deeds, but when rajoguna overpowers it gives rise to expectations.. For example, if someone in our neighbourhood is sick and admitted, we visit the hospital and give them fruits and wish well for them. After coming outside, instead of feeling good we criticise the neighbours for not appreciating our noble deed. The Rajo guna does not allow us to act selflessly. This can be often observed in little kids who are excited to attend the birthday parties for the cake and gifts offered without even thinking of a gift for the birthday boy or girl. Even the elders get excited with the thought of parties and weddings without any willingness to spend their own money to gift the person who invited them to the event.
Rajo guna has a great influence on the Srishti, as it is the only reason behind things being put into action. Rajo guna is the reason why success, recognition, medals, and powerful positions are possible, but to maintain these achievements, sometimes unethical practices are practiced, showcasing predominant Tamo guna.
How to identify which Guna is dominant? Bhagavān said
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 14.11||
There are nine doors or openings in the human body- pair of eyes, ears, nostrils, mouth, anus, and genitals. Through these doors, we continuously perform a give-and-take or exchange of energy, information (inputs to the sensory organs-eyes, ears, nostrils, etc.), and substances (food, medicines, body waste, etc.). Something enters in, something goes out. The life force or the conscience within gets activated and functions to enable such exchange. It distinguishes between right and wrong and determines the permit of entry or exit of the elements exchanged.
Dnyaneshwar Maharaj has beautifully written how this works.
ऐकू नये ते कानची वगळी।पाहू नये ते दृष्टिची गाळी।
बोलू नये ते जीभच टाळी।स्वभावतांच ॥
Our sensory organs are powerful enough to deny entry to what is wasteful. For example, if some irrelevant things, gossip, or bad things are being said, we don't feel like listening to them after a point of time. What is not useful or not good does not feel worth being watched.
We prefer to attend to the vivechan, rather than watch television shows full of drama and fights. In times of conflict, we restrict ourselves from saying something hurtful or taunting them. Why does this happen? It is because the light of knowledge of Sattva Gunas has been established in the nine doors.
Sadashiv Gulabrao Maharaj ji defined Dharma as: 'Every process that gives rise to Sattva Guna is Dharma'.
How to identify Rajo Guna’s rise? Bhagavān explained
लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12||
When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop.
For example, of the two sons of the same house, one inherits assets such as land, property, etc, but he doesn’t feel content and tries to grab what his brother has received. This happens due to Lobha Pravritti or greed.
While explaining the Rajo Guna, Bhagavān addressed Arjuna as bharatarṣabha which means the one who is born in Bharat Vansha (representing Kshatriya Kula which is known for being rich in Rajo Guna), and said, that when Rajo Guna rises, it makes the mind restless (ashamah) and strong desire for achieving something is created. As soon as the Lobha Pravrtti arises, karma is started (ārambhaḥ, karmaṇāmaśamaḥ) to fulfil selfish purposes, and craving (spṛhā) arises. The mind is constantly unstable, and cannot get quiet. It desires more and more, and is never content with what it already has.
Ravan is so powerful that he had obtained with his Sādhanā control over all the planets of the universe depicting his Tamoguni nature. Vibhishana was sincere, calm, and engaged in Bhagavad Bhakti, hence Sattva Guni. And Kumbhakarna kept sleeping for six months, and thus was Tamoguni. In spite of having a dedicated wife like Mandodari Ravana kidnapped Sita Mata, and tried to own someone else’s wife.
Ramdas Swami ji said a beautiful line explaining Rajoguna
माझे ते असावे इतरांचे ते नसावे । हे म्हणतो जो स्वभावे तो रजोगुण ॥
“It has to be mine, not others’, I want my work to be done, not others. I too want what others have“
This is how Rajo Guna speaks. This is how it keeps us running after the never-ending race of status, recognition, position, property, and wealth. It gives rise to mental illnesses as well.
After writing the Dnyaneshwari, Dnyaneshwar Maharaj said,
माझे असतेपण लोपु, नाम रूप हरपु
मज झणे वसपु भूतजात।
“I have done the work but I shall vanish out of it, I did not do it for the sake of name or recognition, it is okay if nobody notices me, I wish to spend my lifetime in the service of all the beings existing in the society,” this is how Sattva Guna speaks.
Bhagavān while explaining the characteristics of Tamoguna, addressed Arjuna as Kurunandan (because he had fallen into the trap of emotional attachments with the relatives with whom he had to fight the war, and said, that when the Tamo Guna rises
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 13||
O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.
When Tamoguna is predominant the light of knowledge vanishes (aprakāśo'). Conscience is attacked and destroyed, which prevents a person from distinguishing between right and wrong. The knowledge of good and bad no longer serves and in spite of its presence, the person gets attracted (moha) to wrong things, and commits bad karma or mistakes (pramādo).
For example, the smoker knows about the ill effects of smoking on health and continues to consume cigarettes on daily basis. It gives rise to a chain of bad habits or repeated wrong behavioural patterns (pravṛttiśca) such as negativity, addiction, speculation etc. The person keeps on worrying about everything, feels restless, sad and depressed without any valid reason. This is how the Tamo Guna takes the person in the wrong direction.
One advice for all of us
Chinta mat karo Chintan Karo!
The spiritual knowledge guides us to let go of worries and contemplate upon Bhagavān because HE is beyond all the three Gunas. Connecting with HIM through meditation and devotion helps us stabilise the Tamo Guna by Sattva Guna and the mind can feel calm and stable.
The saints and devotees who devoted their lives to the spiritual practices, have emphasised their goals of conquering and getting free from the Ego, and pride. Dnyaneshwar Maharaj said about this
हा ज्ञानाने माजतो, अहंकारा ने ताठ होतो।
In Chicago, after Swami Vivekananda ji’s historical speech, he received invitations from another place to speak about the various concepts in philosophy. When Swami ji reached the venue, the guard thought Swamiji to be a negro because of his dark skin and simple clothes. He did not allow Swami Ji to enter inside, and Swamiji could not attend the event. Later on, when Swamiji met the host of that event, he was asked the reason for his absence in spite of the invitation. Swamiji told the true reason for being denied entry because he was perceived to be a Negro. The host asked Swamiji why he did not disclose his identity. Swamiji said, by doing so he would have degraded the negros. He did not want to portray himself to be superior by putting someone else down. This is how the Sattva Guna, pure knowledge, removes the ego, pride, and obsession of superiority completely. For this, the saints used to practice difficult Sādhanā (disciplined pursuit of the goal full of sacrifices).
Dnyaneshwar Maharaj said,
The pride does not affect the ignorant or unaware. Their life is easier. But the one with knowledge only is attacked by pride. It traps the person into different problems due to the knowledge he possesses. This is how the high intensity of knowledge causes problems.
It is essential to understand the three Gunas and their different combinations. But it is more important to practice a habit of neither labeling someone else with these Gunas nor getting affected by someone else’s labels for us when we start understanding the behaviours.
Three sons within the same house differ from each other. One rich in Sattva Guna comes after school and starts studying immediately after getting fresh. Mother does not have to compel or instruct him. The one rich in Rajo Guna keeps on playing or wandering and denies to study unless offered ice cream or the food of his choice. The third one rich in Tamo Guna, keeps on lying on the bed and does not do anything. When his mother offers him ice cream or chocolate as a prize for studying. He insists on bringing the prize in his hand first and says he will think upon it later whether to study or not.
Some doctors in the hospital treat the patients well without even asking for the fees (Sattva Guna). Some ask for the fees as soon as the treatment is over (Rajo Guna). Some say, “Pay the fees first then we shall see when to arrange for the treatment (Tamo Guna).
Thus, even though it is fun to understand the behaviours and how these three Gunas make people behave differently, the responsibility to introspect within and bring out the essential change is more important.
14.14
yadā sattve pravṛddhe tu, pralayaṃ(m) yāti dehabhṛt,
tadottamavidāṃ(m) lokān, amalānpratipadyate. 14.14
What does it mean by being dominant in Sattva Guna?
It means engaging in the Sattvic practices of knowledge, worship, meditation, chanting, doing good karma etc.
In the 8th chapter Bhagavān said
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावित:॥8.6||
rajasi pralayaṃ(ṅ) gatvā, karmasaṅgiṣu jāyate,
tathā pralīnastamasi, mūḍhayoniṣu jāyate. 14.15
There are 84 lakhs of different Yonis stated in the Śāstras. The birds, animals, and human beings are visible to the eyes. Others are so minute that they are not visible to the eyes, such as bacteria, microorganisms, viruses, etc.
When death happens while being under the influence of Rajo Guna, or in some active or passionate state of mind (rajasi pralayaṃ gatvā), such souls are born in families where people are passionate, hyperactive, or engaged in trade, or have great material desire (karmasaṅgiṣu jāyate). They are obsessed with performing karma and the fruits as well.
karmaṇaḥ(s) sukṛtasyāhuḥ(s), sāttvikaṃ(n) nirmalaṃ(m) phalam,
rajasastu phalaṃ(n) duḥkham, ajñānaṃ(n) tamasaḥ(ph) phalam. 14.16
The good karma done, with pure intentions (karmaṇaḥ sukṛtasyāhuḥ), devoid of any selfish return, with intention of causing benefits to others and not just the self, as a service to others; reaps sāttvik (sāttvikaṃ) and pure or flawless (nirmalaṃ) fruits (phalam).
Best results can be observed while practicing
गीता पढ़ें, पढ़ायें, जीवन में लायें ॥
It is to be kept in mind that the sattvik karma should not be done with expectation of fruits. Instead the karma should be done even if there are no results.
The karma done out of ignorance without any sensibility to others pain (ajñānaṃ) causes similar fruits of pain, failure, disease, etc (tamasaḥ phalam.)
Thus doing good karma is important. Daily practice of meditation, pooja, worship, bhajan, selfless service to others should be inculcated within. This improves clarity and concentration of the mind, and helps us develop the capability to acquire the divine knowledge.
sattvātsañjāyate jñānaṃ(m), rajaso lobha eva ca,
pramādamohau tamaso, bhavato'jñānameva ca. 14.17
sattvātsañjāyate jñānaṃ: Sattva Guna results in knowledge, makes the person wise
rajaso lobha eva ca: Rajo Guna results in greed, makes a person discontented and wanting for more.
pramādamohau tamaso, bhavato'jñānameva ca: Tamo Guna results in ignorance or lack of knowledge, mistakes, inertia, makes a person lazy, sinful and ignorant.
These Gunas exist in the innermost being of a person and they result in different karmas and consequences in the external world.
Thus, with the observation of the external consequences, the innermost existence of the Gunas can be understood. In this way, the innermost swaroop of a person transcends and manifests in the external reality. We can analyse karma, perception, thoughts, beliefs, and ambitions based on the external reality of a person.
For example, if a person gifts a note of Rupees 2000/- to each of his three sons. The Sattvik son shall buy a book, invest into acquiring knowledge or spend in some good cause. The Rajo Guni son shall invest into entertainment or a trade deal which benefits him with good returns. The Tamo Guni son shall invest the money in speculation, alcohol or some bad work.
ūrdhvaṃ(ṅ) gacchanti sattvasthā, madhye tiṣṭhanti rājasāḥ,
jaghanyaguṇavṛttisthā, adho gacchanti tāmasāḥ. 14.18
Our aim should be of elevating the self from Tamoguna to Rajoguna, and Rajoguna to Sattvaguna, because the journey of the soul in it's next birth is linked to the guṇas that predominate their personality.
- Bhagavān said those with predominant Sattva Guna (sattvasthā), shall make progress and uplift himself (ūrdhvaṃ gacchanti).
- Those with predominant Rajo Guna shall stay in the middle (madhye tiṣṭhanti rājasāḥ).
- Those in Tamo Guna are engaged in abominable activities (jaghanya guṇa vṛttisthā,), shall attain the results of the lowest grade (adho gacchanti tāmasāḥ).
There should be an elevation of the qualities/gunas, not a deterioration. It depends on our mindset, what we read, what we eat, and what our children consume. Are they eating nutritious sāttvic food, or are they indulging in spicy and tāmasic food? Dry fruits are rajasic in nature; they enhance the power of action.
Similarly what we watch on TV and what we speak are somethings we need to pay attention to as well. All these habits determine our Vrtti and we reap congruent results as the Vrtti travels with the soul in the journey ahead.
nānyaṃ(ṅ) guṇebhyaḥ(kh) kartāraṃ(m), yadā draṣṭānupaśyati,
guṇebhyaśca paraṃ(m) vetti, madbhāvaṃ(m) so'dhigacchati. 14.19
We understood the nature of the three Gunas through the analogy of a car. A car serves as a vehicle to reach a destination and requires fuel and proper steering to move forward. However, to accomplish our tasks, we must step out of the car and continue to our next destination. Similarly, the body is like a car, an instrument to achieve our spiritual goal. It requires the fuel of actions (karma) directed by the steering of knowledge (jnana). Just as a car needs rest to maintain a consistent journey, the body too needs rest and care. But if we identify the body as our true essence, it is wrong.
Tukaram Maharaj said a beautiful line,
आधी होता संतसंग, तुका झाला पांडूरंग
त्याचे भजन राहिना, मूळ स्वभाव जाईना
Thakur Ramakrishna Dev was appointed as the pujari (priest) of the Kali temple. He devoted himself wholeheartedly to meditating and praying to Kali Ma, earnestly seeking HER blessings and longing for HER Darshan. His devotion was so pure, filled with love and unwavering commitment to the Divine, that he ultimately experienced oneness with Maa Kali. After this divine experience, he began wearing the garland meant for the Divine and would partake of the bhog prepared for Maa, as he no longer saw himself as separate from HER. Recognising this extraordinary state, Madhur Babu, the son-in-law of Queen Rasmani, understood that Thakur Ramakrishna Dev had transcended the limitations of the Gunas and had reached the highest level of devotion, the state of union with the Supreme.
मनोबुद्धयहंकारचित्तानि नाहम् न च श्रोत्र जिह्वे न च घ्राण नेत्रे ।
न च व्योम भूमिर्न तेजॊ न वायु: चिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥
I am not the mind, not the body, nor the death, not the senses, not the ears, not the tongue. I am the Sat-chit-ananda swaroop of śiva.
The session ended with this beautiful verse, after paying obeisance at the feet of Bhagavān and Gurudev.
Amit ji
Question: It is said that we have to undergo the painful process of cleansing of our past bad deeds. How to balance ourselves during such times so that we do not repeat the wrong deeds again?
Answer: In the ninth chapter we learnt that the system itself has been built in the Srishti in such a way that whatever karma is performed it reaps a similar result. This means the destiny is created by us and so it shall be good if the good karma is done by us. Now doing karma for our own desires results in manifestation of the desires. But when we do karma for our Bhagavān, to make HIM happy and to attain HIM, karma shall transform into karmayoga. In the third chapter, Bhagavān said,
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा |
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: || 30||
Performing all works as an offering unto Me, constantly meditate on Me as the Supreme. Become free from desire and selfishness, and with your mental grief departed, fight!
and in the 9th chapter,
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनै: ।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि॥
By dedicating all your works to Me, you will be freed from the bondage of good and bad results. With your mind attached to Me through renunciation, you will be liberated and will reach Me.
HE told Arjuna to fight the war, without expectations of results, and to dedicate the action to HIM. Thus he would be freed from the consequences of the action.
For this purification of intentions within, love and devotion for HIM has to be there, and genuine selfless good karma must be practiced then such purification of karma is possible.
Question: Is it right to deliberately distract ourselves from the sattvik practices for some time so that we get a break and do not become bored or disinterested in it?
Answer: Yes, this is right. This is the right way to balance the effects of Sattva Guna.
कधी एकांत कधी लोकांत
Sometimes sit alone and practice worship, and sometimes go outside work and serve others. Life should be balanced.
Mishita Ji:
Question: A friend is facing tough times in all areas of life including work, family, and health. She fell into depression and started medication as well. How can I help her through Gītā ?
Answer: Gītā helps in fighting depression. But it differs from person to person. Some people instantly feel connected, some don't. Psychiatric medicines can sometimes exhaust physically and emotionally. Thus make sure, to read, listen to Gītā, write the verses and stay connected in whatever form is feasible to you. Writing Ram naam is the easiest and highly suggested remedy.
Question: When should we react or take a stand against someone and when should we stay silent?
Answer: It is not right to keep on tolerating injustice and stay silent without taking action. It is our duty to fight, but while fighting the innermost intentions should not be of revenge or hate or anger for them, but there should be commitment to the truth and the good of both.
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Compiled by: Geeta Pariwar – Creative Writing Department
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