विवेचन सारांश
Understand, Conquer and Go beyond the three Gunas!
The 14th chapter of Gītā is Guṇa Traya Vibhāg Yoga- The Yoga of the three modes of nature.
This chapter provides a unique opportunity to introspect on a deeper level within ourselves with the help of behavioural patterns and habits.
The session began with a musical prayer and lightening of the lamp.
This chapter provides a unique opportunity to introspect on a deeper level within ourselves with the help of behavioural patterns and habits.
The session began with a musical prayer and lightening of the lamp.
The blessings of the Bhagavān, Saraswati Mata, Dnyaneshwar Maharaj, and our Guru Sri Govind Giri Maharaj allow us to learn this divine knowledge.
गुरुर्ब्रह्मा ग्रुरुर्विष्णुः गुरुर्देवो महेश्वरः।
गुरुः साक्षात् परं ब्रह्म तस्मै श्री गुरवे नमः॥
नमामि सद्गुरुं शान्तं सच्चिदानन्दविग्रहम्।
पूर्णब्रह्मपरानन्दम् ईशमाळन्दिवल्लभम्॥
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॥
It is indeed a great blessing to learn the Gītā through this vivechan on the occasion of Ekadashi, our Guru Sri Govind Giri Maharaj, and Sri Bhagavān have definitely blessed us with the deepest connection within us, that is why we are learning the divine lesson today.
We are blessed with this divine knowledge while having sincere devotion within, to understand the elements of the Swaroop of Sri Bhagavān, and know the difference and inter-connection between the Soul (Jiva), World (Jagat), and the Supreme Being (Jagadishwar). How is the Supreme related to me? Who I am? A lot of similarities can be observed among us, such as we all look alike in terms of appearance comprising of pairs of hands, legs, eyes, ears, and other body parts. They look similar externally. When we dive deep within, we find similar respiratory systems, nervous systems, etc in each one of us. But still, we differ a lot from each other.
What makes us different from each other? Why do we perceive ourselves differently from others? We have understood that the unique mixture or combination of the Gunas is the reason behind this. Then we learnt the answers to different questions such as- How is this unique mixture of the three Gunas (Sattva, Rajas, Tamas) within us formed? How does it make us different from each other? How does it bind us? How does it control us? It behaves like an invisible string that binds and controls us.
The Chaitanya (consciousness) commonly referred to as the Jīvātmā (individual soul or life force), is influenced by the three Gunas. There are two dimensions to existence: one is Sthula (the Gross or Physical body), and the other is Sukshma (the Subtle body, including mind, intellect, and ego). Additionally, there is the distinction between Deha (the body, which is the physical form) and Dehi (the soul, which inhabits the body). Deha is Jada (that which is inert, lifeless, or material) and the Dehi is Chaitanya (consciousness or life energy). The interplay of these dualities—matter and spirit, is what propels and governs the functioning of the entire universe.
The Sukshma Jīvātmā (subtle soul) gets bound by the three Gunas, into the Sthula (physical) body and, in the process, forgets its true Swaroop (real nature). It starts identifying the Sthula form, the physical body, as its true self. This chapter provides the clarity to realise this fundamental truth, making it highly significant in understanding the relationship between the soul and the material world,
The divine knowledge of Gītā emulated by Sri Bhagavān Himself, is Shashvata or eternal, and stands today as the light that shows path in the dark, and gives power to stand for the right. What is exactly expected out of us?
We should study and understand our own existence, we should try to understand the Srushti and other existing creatures as well, and make the journey in this world joyful. This should be the goal of our lives. This chapter is easy, small, and awakens the conscience within and has the strength and capacity to change our lives through its consistent study, and contemplation.
We have understood how the three Gunas affect us by making us active, and productive (Rajas) and sometimes filling us with knowledge (Sattva) while sometimes making us lazy and inactive or filling us with inertia (Tamas). These Gunas exist together in different permutations and combinations of varying intensities and give us different situations, make us act differently in them, and give us different results of those actions. That is how we differ from each other. It is interesting to know that they do not stay constant, they keep changing themselves, they are inter-convertible. Without our knowledge, the dominant Guna changes so swiftly and we keep wondering how.
Vibhishana (Sattva), Ravana (Rajo), and Kumbhakarna (Tama) each represent these three Gunas. When Sattva and Rajo Guna combine, great good deeds happen. A person with sattva guna is knowledgeable and works for the good for everyone at large. When Sattva is combined with the power of rajo guna, positive action will happen which is beneficial for everyone. However if Rajo Guna is combined with the Tamo Guna, then bad deeds that can harm everyone or cause great loss or disaster shall happen.
Thus Rajo Guna is extremely essential in Srishti for the deeds to happen, for the actions to be taken, for the karma to be performed. But it is equally significant to understand which Guna is accompanying the Rajo Guna. Thus it is important to engage in activities that increase the Sattva Guna, such as learning to recite Gītā, understanding the meaning of the vivechan, gaining knowledge of the good and bad, right and wrong, etc. The consistent efforts to improve ourselves in this manner is the worship of knowledge. Such worship makes us capable of grasping the divine knowledge.
Sri Bhagavān said whichever Gunas shall be dominant, similar, actions shall be undertaken, and similar fruits shall be obtained in the lives of people.
Sri Bhagavān said whichever Gunas shall be dominant, similar, actions shall be undertaken, and similar fruits shall be obtained in the lives of people.
ūrdhvaṃ(ṅ) gacchanti sattvasthā, madhye tiṣṭhanti rājasāḥ,
jaghanyaguṇavṛttisthā, adho gacchanti tāmasāḥ. 14.18
Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.
Rajo Guna propels acton and does not like to sacrifice the fruits of the actions. If the Sattva Guna is accompanying the Rajo Guna, the reward is not important. Action will happen selflessly. If Rajo Guna is accompanied by the Tamo Guna, the person shall not even think about whether the action is right or wrong, he shall never think of the possible consequences of the actions, he will act recklessly and will be in sheer passion to create a bad deed.
Thus to make progress in our lives, we must raise ourselves from the lower Guna to the upper Guna. First, we need to understand the feelings and intentions deep within ourselves, out of which we are acting and doing the karma. By understanding that, we can have an idea of the possible consequences they can create. This will help us to change the wrong habits, and beliefs and guide our children and friends as well.
The shayari by Mirza Galib is relevant here
'उम्र भर ग़ालिब ये हाय भूल करता रहा,
धूल चेहरे पर थी और आईना साफ करता रहा'
धूल चेहरे पर थी और आईना साफ करता रहा'
It teaches us that we should not take ourselves in the wrong direction by constantly watching out for others' mistakes. We must critically introspect within and focus all our energy and time on working on improving ourselves. We must take full responsibility for our progress. This is how the Gunas and their consequences determine who shall rise above, who shall stay the same and who shall fall down in terms of quality of life.
Bhagavān said the same:
nānyaṃ(ṅ) guṇebhyaḥ(kh) kartāraṃ(m), yadā draṣṭānupaśyati,
guṇebhyaśca paraṃ(m) vetti, madbhāvaṃ(m) so'dhigacchati. 14.19
When wise persons see that in all work there is no agent of action other than the three guṇas, and they know Me to be transcendental to these guṇas, they attain My divine nature.
The one who is rich in Sattva Guna, rises above, and sees his own life like an onlooker. He understands very well that the three Gunas are ruling over like a force that is driving the karma through him. Such an onlooker shall understand the experiences and perceptions of the senses and how the karma is happening through him. Criticising someone, gossiping about someone, and doing some bad karma, all such actions happening through him; by him, he shall witness them all like an unrelated distant third person. He shall be the one who shall know the Supreme being and shall be beyond the different rituals and differentiating groups that worship the Supreme in their own way without knowing the true form. He shall not be affected by such beliefs and shall attain the true Swaroop.
Just like the water evaporates into clouds and again falls onto the ground in the form of rain. The Sun is the main cause of such evaporation but is not affected by the process itself. The same electricity flows through each and every electronic component of the electric machines like an AC, heater, bulb, etc. But the result produced by them is different. The result does not depend on the electricity solely and the machine too is responsible for it. Similarly, the human body works like due to the three same Gunas but different results are produced through each such body.
If three brothers are gifted money by their father, they shall use it differently. The one rich in Sattva Guna shall invest it in knowledge, one rich in Rajo Guna shall invest it into some activities that shall cause benefit (good return on money) to him, and the one rich in Tamo Guna shall invest it into addictions such as alcohol, speculation, etc.
14.20
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.
The one who understands the three Gunas well, and how they effect the nature of an individual, has the ability to transcend the Gunas or go beyond them. Such a person is known as Guṇāntīta and he attains the true Swaroop of Paramātmā.
Herein HE explained the procedure to go beyond the Gunas and become a Guṇāntīta. Every person wants an escape from the challenges and grief or all kinds of sorrows in his life. Every individual goes through the cycle of janma (birth), mṛtyu (death), jarā (old age), and all kinds of sorrows (duḥkhaiḥ) in their life. These are the four primary miseries of material life. Bhagavān said that for those who strive to transcend these three Gunas, Maya no longer binds them and their soul gets released from the cycle of life and death. They overcome these miseries permanently and attain immortality (amṛtam) by becoming one with the Supreme.
The one who has mastered the art of going beyond the Gunas, not only understands but also experiences the exact Swaroop of Sat Chit Ananda ParaBrahmā. He knows he is not the body, but the Chaitanya soul.
Some people are completely unaware of this, and therefore are in the bondage of Raga (attachment) and dvesa (hate). Patanjali Muni explained that avidyā (ignorance) is the cause of asmitā (egoism), rāga (attachment or passion), dveṣa (repulsion or hatred), abhiniveśā (clinging to the bodily life), which cause all the sorrows (kleśa) of the human life.
We have seen Dhritrashtra due to his attachment to his sons the Kauravas, never referred to the Pāṇḍavas as his children, even though they were his nephews and part of the same family.
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय।।1.1।।
He consistently addressed only the Kauravas as his children, showcasing his bias and inability to treat both sides equally, despite he being the father figure for the pāṇḍavas.
The stronger the bondage to the body and the attachments, the more intense is the discrimination. This can create a lot of suffering in the form of mental illness and physical illnesses as well. Thus it is necessary to understand the self and these three Gunas to escape from all kinds of mental and physical illnesses, and make life full of divine joy.
न मे मृत्यु शंका न मे जातिभेद:पिता नैव मे नैव माता न जन्म:
न बन्धुर्न मित्रं गुरुर्नैव शिष्य: चिदानन्द रूप: शिवोऽहम् शिवोऽहम् ॥
The one who has understood and experienced the true Chaitanya, is free from all the other discriminations and delusions of the existence. He experiences the joy of being the Sat-Chit-Ananda Swaroop without fail. As Gurudev Sri Govind Giri Maharaj says, "Not the joy of having but the joy of being!"
The following verse also shows us the way to elevate the status of our lives:
The following verse also shows us the way to elevate the status of our lives:
ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय ।
मृत्योर्मा अमृतं गमय । ॐ शान्तिः शान्तिः शान्तिः ॥
May we progress towards the Truth apart from the Lies, towards the Light apart from the Dark, towards the Immortality(everlasting) apart from the Death (temporary).
Thus, I am neither the body nor the mind, I am the everlasting, imperishable element known as Chaitanya. Scientists have proven that the energy can neither be created nor be destroyed, it only can be transformed from one form into another form. The one who understands this true form of energy called 'Chaitanya' , is freed from the above mentioned sorrows (vimukto) and attains immortality (amṛtam aśnute), the imperishable element full of everlasting divine joy.
Thus, I am neither the body nor the mind, I am the everlasting, imperishable element known as Chaitanya. Scientists have proven that the energy can neither be created nor be destroyed, it only can be transformed from one form into another form. The one who understands this true form of energy called 'Chaitanya' , is freed from the above mentioned sorrows (vimukto) and attains immortality (amṛtam aśnute), the imperishable element full of everlasting divine joy.
This knowledge helps to understand our life in a broader sense and act with wisdom which leads to attainment of the true divine joy. The person lives life with joy even in the presence of challenges and sorrows, as they no longer affect him internally. In Maharashtra, we have a lot of examples of saints such as Dnyaneshwar Maharaj, and Sant Tukaram Maharaj, who have suffered intolerable challenges in their lives because of their own loved ones and the discriminating norms of society.
Sant Tukaram Maharaj was left with no money, his divine creative poetries (abhang) were buried and destroyed. His first wife died and he could no longer live his life peacefully thereafter. Sant Dnyaneshwar Maharaj was ostracised, he was not even given the chance of asking for food (Bhiksha). If he ever got some food to eat, his bag carrying the food would be pulled and torn off. He used to stay without any food for days and weeks, even in such tough times, he used to chant the Ovis of Dnyaneshwari all day without any complain. This was possible only because he had rightly understood his Chaitanya Swaroop. Thus he was not affected by the temporary misery of the material world.
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?
Arjuna became curious to understand the characteristics of the person who had transcended the three Gunas. What was his conduct. And how did he go beyond the Gunas.
While travelling, we see a lot of farms alongside the road. Some are extremely dry while some are lush with fresh green crops which are a treat to our sight. Just by looking we can quickly recognise the quality of the soil in terms of fertility by watching the crops. Similarly, we can analyse from the behaviour, reactions, and responses to the different challenging situations how much the person is affected by the bondage of the three Gunas, or is free from them.
Now Arjuna is curious to know the traits of the person who is beyond the three Gunas. In the 16th Chapter, Bhagavān had explained all the characteristics of the Daivi and Asuri Sampatti. We studied the traits of the sthitaprajña (one who is firm in wisdom) in the 2nd Chapter, and the traits of Bhakta (true devotee) in the 12th Chapter, the traits of the Jnāni (person who possesses the knowledge) in the 13th Chapter. It is noted that mostly the traits of all these are similar. The traits of the Siddha people (accomplished or realised saints) are the Sadhan (means) for the Sādhakas (those who are in the process of Sādhanā and have yet to achieve the goal).
As we meet different people for different reasons in the material world, their company has an impact over us. Sattvik people influence us with their Satsang (good company rich in knowledge) Rajo Guni impacts us with agility. Tamo Guni takes us on the wrong path. How does the one who is not affected by such Gunas behaves, and conducts himself (kimācāraḥ)?
While travelling, we see a lot of farms alongside the road. Some are extremely dry while some are lush with fresh green crops which are a treat to our sight. Just by looking we can quickly recognise the quality of the soil in terms of fertility by watching the crops. Similarly, we can analyse from the behaviour, reactions, and responses to the different challenging situations how much the person is affected by the bondage of the three Gunas, or is free from them.
Now Arjuna is curious to know the traits of the person who is beyond the three Gunas. In the 16th Chapter, Bhagavān had explained all the characteristics of the Daivi and Asuri Sampatti. We studied the traits of the sthitaprajña (one who is firm in wisdom) in the 2nd Chapter, and the traits of Bhakta (true devotee) in the 12th Chapter, the traits of the Jnāni (person who possesses the knowledge) in the 13th Chapter. It is noted that mostly the traits of all these are similar. The traits of the Siddha people (accomplished or realised saints) are the Sadhan (means) for the Sādhakas (those who are in the process of Sādhanā and have yet to achieve the goal).
The one who has conquered the three Gunas, now himself controls them. He uses the Gunas as per his own will and intent. He is able to activate the Tamo Guna when he wants to sleep. He uses the Rajo Guna to act and Sattva Guna to worship or to gain knowledge.
So Arjuna asked Bhagavān what are the traits of a person who is beyond the Gunas and have reached the Chidananda Swaroop while being in the human body. How does such a person behave? Does he sit in one place all the time, renouncing all duties? Does he only worship HIM without engaging in any other activities? Does he take part in worldly transactions? Is he entirely dependent on Bhagavān for everything in life, or does he take action himself?As we meet different people for different reasons in the material world, their company has an impact over us. Sattvik people influence us with their Satsang (good company rich in knowledge) Rajo Guni impacts us with agility. Tamo Guni takes us on the wrong path. How does the one who is not affected by such Gunas behaves, and conducts himself (kimācāraḥ)?
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.
Bhagavān was delighted to see the curiosity of Arjuna and explained how to rise from the lower Tamo Guna to the higher Sattva Guna.
The three Gunas have these three features. Light (prakāśaṃ) is the feature of the Sattva Guna which represents knowledge. Repeated actions (pravṛttiṃ) is the feature of the Rajo Guna which is passionate about taking action to achieve the desired results. Attraction (moham) is the feature of the Tamo Guna.
Even the minute part of an atom is comprised of the Nucleus containing protons (sattva or positive charge) and neutrons (tamas, inaction and no charge), and electrons (rajas, active and negatively charged) revolve around the nucleus in the orbit and cause the reactions and combinations with other atoms to form molecules.
Even the minute part of an atom is comprised of the Nucleus containing protons (sattva or positive charge) and neutrons (tamas, inaction and no charge), and electrons (rajas, active and negatively charged) revolve around the nucleus in the orbit and cause the reactions and combinations with other atoms to form molecules.
The Gunatita (who is beyond the three Gunas) does not criticise the three Gunas (na dveṣṭi) when the three Gunas are arising and having their consequences within him or in the external world; he only witnesses and acknowledges them like a distant onlooker. Such a person neither desires the three Gunas to stay when they leave nor is ambitiously attached to them when they become inactive (na nivṛttāni).
For example, when a Gunatita is affected by Tamo Guna, and he feels sleepy unnecessarily, he neither gets irritated nor resists sleep. He only observes the weird or unusual changes in the body and takes adequate rest without indulging in laziness. Similarly, in times of painful challenges, such a person neither complains nor cribs about the situation, he does the needful and tolerates the rest peacefully. He openly accepts and allows the joy and the sorrow to enter and leave his life, without getting attached to any of them, without having any desire for them. Whereas the normal person shall cling to happiness and resist sorrow. Normally we tend to crave the favourable and easy things, we enjoy them, develop 'Raga' (attachment) for them, and resist the unfavourable and challenging things 'Dvesha' (hatred-resentment)
Thus it is advised by the elders not to celebrate excessively in happy times, but save the energy within, experience it with stability and let it go when it's time for it to go. They say do not repeat the same thoughts of victory or happiness, and do not get stuck into the same thing for too long, do not talk about it repeatedly. Stay silent and peaceful, just witness it and let it go. This is the only difference within the ordinary and extraordinary people. The ability to handle the favourable and unfavourable situations distinguishes us. The joy and sorrow are the two sides of the same coin of the life. The Gunatita understands that the ups and downs, the joy and sorrow keep coming and going. None of them stay for too long. Thus without getting stuck into any of it, they move on, and get ready for the life ahead.
Dnyaneshwar Maharaj said beautifully that the Gunatita person plays the role well with the awareness that he is not the character himself but the actor.
नट करितो नाना भूमिका परि न विसरे आत्मविवेका ।
भेद जाणा तया सारखा त्रिगुणांहून आपुला ॥
He gets out of the drama without getting stuck into it and removes the makeup, attire, and appearance of the character easily. He comes back into his own original form and moves onto the next role. He remembers his own identity well and gets back into his own life easily. Such person neither shows of his happiness nor gets depressed in the sorrow. He stays stable and continues to walk ahead consistently.
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.
The way a distant wise man neutrally observes (āsīno) a group of kids playing around, without being affected by the good or bad in the scenario, likewise a Gunatita remains neutral (Udāsīnavat) to every situation however challenging it may be. Therefore he is not affected or disturbed by the consequences of the Gunas (guṇairyo na vicālyate).
While watching the traffic move on the street from the 25th floor, one is oblivious to the noise or chaos below. Same way a man sitting on the bank of a river stays unaffected to different actions of the people around such as jumping into the water, chaos around, or the rising and falling tides of the river, he only sits silently and observes everything. Similarly the Gunatita only observes the play of Gunas, and does not get affected, instead he remains in a neutral state.
Sharada Mata, wife of Thakur Ramkrishna Dev Maharaj was approached by a sadhika (a woman pursuing spiritual Sādhanā). She asked Mata, "Even after immense efforts in the Sādhanā, why am I not able to experience the peace within?" Mata guided her to check if she spends her time and energy observing and thinking about the vices or mistakes of others. We easily tend to get engaged in thinking how wrong someone behaves and spend a lot of our energy without realising the extent. When we continuously keep thinking about the mistakes and vices (such as jealousy, laziness, bad habits, bad thoughts) of others, we don't even realise when we absorb them and start making the same mistakes and practice the same vices as theirs.
While watching the traffic move on the street from the 25th floor, one is oblivious to the noise or chaos below. Same way a man sitting on the bank of a river stays unaffected to different actions of the people around such as jumping into the water, chaos around, or the rising and falling tides of the river, he only sits silently and observes everything. Similarly the Gunatita only observes the play of Gunas, and does not get affected, instead he remains in a neutral state.
Sharada Mata, wife of Thakur Ramkrishna Dev Maharaj was approached by a sadhika (a woman pursuing spiritual Sādhanā). She asked Mata, "Even after immense efforts in the Sādhanā, why am I not able to experience the peace within?" Mata guided her to check if she spends her time and energy observing and thinking about the vices or mistakes of others. We easily tend to get engaged in thinking how wrong someone behaves and spend a lot of our energy without realising the extent. When we continuously keep thinking about the mistakes and vices (such as jealousy, laziness, bad habits, bad thoughts) of others, we don't even realise when we absorb them and start making the same mistakes and practice the same vices as theirs.
To explain the same in an electronics setup; a transformer contains two coils, one with high tension and the other with low tension, and the step-up and step-down transformer. The energy of the high-tension coil automatically gets transmitted to the low-tension coil.
Thus the consequences of the Gunas can not be avoided if the Gunas are actively creating the deeds. Thus to be free from any impact of the consequences, we need to closely study and contemplate upon the traits and behaviours of those who conquered these consequences and rose above them, so that we too uplift ourselves to their level.
Even the behaviours or opinions of the people around cannot provoke or affect the Gunatita person. He stays in his detached distant state consistently and is not affected by the drama that goes around even while being in the drama and doing his role in the drama. They experience emotions and feelings, such as anger, happiness, resentment, etc. for the sake of the script. Sometimes it is important for a mother to get angry to discipline her child. Such anger is not wrong. Thus getting angry due to something that cannot be improved and is out of our control, and being angry willfully to bring out the better change, and improvement are both different things. In this manner, the Gunatita person, willfully chooses and controls the play 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.
Life is full of incidences wherein we experience the pair of opposites such as the right and wrong, the good and bad, the positive and negative, the wanted and unwanted, the favourable and unfavourable, etc. All these influence us in the form of joy or sorrow.
A person may outwardly appear to be fine and happy, yet internally carry a heavy burden of unresolved sorrows and life challenges. No one can truly know from the outside what someone might be struggling with on the inside.
However, those who are established in the self do not identify either with the happiness or the distress of the body. Such self-realised individuals do perceive the dualities of the world but remain unaffected by them. They become beyond the influence of the guṇas. They perceive joy and sorrow equally (ṣamaduḥkhasukhaḥ), remain steady and established in the true self rather than in external objects (svasthaḥ), see no difference between soil, stone, and gold (ṣamaloṣṭāśmakāñcanaḥ), and treat both favourites and non-favourites alike (tulyapriyāpriyaḥ). Such a person is patient (dhīraḥ) and perceives both praise and criticism equally (tulyanindātmasaṃstutiḥ). For them such equanimity is called Yoga.
समत्वं योग उच्यते।।
Equality or indifferent perception of the opposites is essential and it is known as Yoga.
For example, a singer travels onto the higher, middle, and lower notes while singing on the diverse beats of the rhythm and by following different repetitions, again and again, comes back to the first beat known as 'Sama'.
In electrical engineering, the experiment of the normalcy and occurrence report is to be performed by the students. It involves different sets of circumstances or occurrences which create different impacts on the system. The system loses its functioning and all the lights turn off. When the occurrences change, the system slowly starts functioning and each light starts turning on, and ultimately entire system gets lit and starts functioning fully and properly. Thus recording the different impacts of the occurrences, an occurrence report is prepared by the students. When ultimately the entire system is lit again and functions well, it is said that Normalcy is restored.
While going through the ups and downs in life, quickly stabilising from within and facing the situations neutrally is expected from us. The sooner we are able to restore normalcy, the better our understanding of acquiring the traits of a Gunatita will be.
An interesting line showcases the situation of our minds. There is no time for the self. Gītā helps us to connect within ourselves and bring out the necessary changes.
दुनिया औरो से मिलने में व्यस्त है मगर खुद से मिलने की सभी लाइनें व्यस्त हैं
If we are deceived by a friend, should we remember it and hold on to the grudges for years?
Gurudev said, "Remember it for the sake of avoiding the loss again, not for pointing out the mistake to the wrongdoer. Release the hatred and resentment or sorrow caused within. Do not hold the pain within for long years. Forgive and make space for the better experiences ahead."
There are two types of memories - Factual and Psychological. Factual memory shall retain the exact incident that happened. But the psychological memory shall retain the emotional, and physical consequences it had upon us. Thus that pain shall stay with us for too long if not forgiven and healed on time. Thus Gurudev had advised to keep the factual memory to avoid the loss again and release the psychological memory or the pain associated with it so that it does not cause any harm to us and that person as well.
Herein svasthaḥ does not mean physically well. To be situated in the self is svasthaḥ. Sva means self and asthaḥ means to be situated. Those who are situated in the Self will be free from dualities and situated in equanimity.
Herein svasthaḥ does not mean physically well. To be situated in the self is svasthaḥ. Sva means self and asthaḥ means to be situated. Those who are situated in the Self will be free from dualities and situated in equanimity.
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.
Bhagavān further defined the Gūnatīta (one who is beyond the three gunas) as someone who perceives equally both recognition and insults or humiliations (mānāpamānayoḥ). Unlike the ordinary tendency to crave awards, praise, and approval while feeling deeply hurt or shattered by insults, a Gūnatīta rises above these fluctuations. We often fail to realise that the same person who praises us today may insult us when their perception changes, or the one showering love and attention today may ignore us tomorrow. Therefore, we must free ourselves from being influenced by others' opinions and actions. The Gūnatīta is not affected by and is neutral to the pairs of opposites in the material world.
Those who treat both friend (mitrā) and foe (ari) alike; and who have abandoned all enterprises (sarvārambhaparityāgī) are said to have risen above the three guṇas.
Balanced approach towards friends and enemies however does not mean the behaviour shall be the same with both. A realised individual will be fair with the enemies as well. We must understand these concepts in reference to the characters and stories in the Mahabharata. The fight against the enemies has to be completed and played well without keeping the hate in the mind for them.
Those who treat both friend (mitrā) and foe (ari) alike; and who have abandoned all enterprises (sarvārambhaparityāgī) are said to have risen above the three guṇas.
Balanced approach towards friends and enemies however does not mean the behaviour shall be the same with both. A realised individual will be fair with the enemies as well. We must understand these concepts in reference to the characters and stories in the Mahabharata. The fight against the enemies has to be completed and played well without keeping the hate in the mind for them.
In the 3rd chapter Bhagavān told Arjuna to perform his duty and offer the act to HIM
मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
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!
Bhagavān asked to dedicate all karma to HIM, even the karma done in war which is in the nature of killing and hurting the enemies. HE advised to do the karma without any anger, resentment and hate within.
For example, Prithviraj Chauhan defeated Mohammad Ghori several times, and once when asked for forbearance, he freed him. On the contrary, when Mohammad Ghori won he jailed Prithviraj Chauhan, and did not forgive. He killed him brutally, gouging his eyes. He kidnapped and violated the Queen as well. Her dead body was thrown out in the jungle.
This demonstrates the extent of cruelty an enemy can inflict. However, the Gītā teaches us to end enmity with the conclusion of the war. Lord Rama exemplified this when he instructed Vibheeshana to cremate Ravana with honour and respect after the battle. Vibheeshana, harbouring resentment, initially refused. But Lord Rama reminded him to perform the rites, viewing Ravana as Rama's own brother. This act demonstrated that Rama ji had ended the enmity and resentment with Ravana along with the war, showing a profound sense of forgiveness and closure after fulfilling his duty.
तस्माद्युध्यस्व भारत ||
Bhagavān did not ask Arjuna to tolerate everything and have a bath in the Ganga and let go of war. HE asked him to fight the war.
A Gūnatīta relinquishes the sense of being the Karta (doer) and recognises that karma is carried out through him as a mere instrument. He understands deeply that he is not the true doer but just an instrument for the action. He renounces any sense of ownership over the karma completely (sarvārambhaparityāgī). His actions are guided by the knowledge that karma is performed in alignment with the will of Bhagavān, rather than being driven by the impulses of Rajo Guna. Only this is the right way to act, otherwise, the influence of the situations shall control our behaviour.
Dnyaneshwar Maharaj said a beautiful line about this,
खांडाया घाव घाली ।की लावणी जयें केली । दोघां एकचि साउली । वृक्ष दे जैसा ॥
The tree gives equal shade to the one who planted it and the one who attacked for cutting it off. The Gūnatīta person causes benefits to the people in his company in a similar manner.
गुणें खल भयम्
All the saints faced a lot of challenges and difficulties in their journey. The influence of Gunas acts like a passionate force and the person loses control over his intellect. In such a situation, a person can cause great harm to someone. Similarly society and sometimes the close family members put the saints into the toughest situations. Thus the person with virtues struggles to deal with such bad people sometimes because of being filled with good qualities.
Gautam Buddha once was approached by his hater, and he spit on His hands. But Gautam Buddha silently wiped it off and asked, "Do you want to say anything else?" That person was surprised to see the peace in Him and he said, how can you behave with me like this even on spitting over your hand deliberately to trouble you? Are you not angry?"
Gautam Buddha said, If I get angry at you, then I am no more Swadhin (the one who controls the self ) but Paradhin (the one who is controlled by someone or something else). I shall lose my control to you. The hater regretted and fell onto His feet and asked to forgive him. Gautam Buddha said, " I forgave you yesterday itself. If I forgive you after you realise your mistake and ask for forbearance, I shall again become Paradhin." Thus a Sorry is not necessary to forgive!
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.
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.
Bhagavān herein explained that the Gunatita worships HIM with steadfast devotion.
HE said the he worships ME (māṃ) for the sole reason of serving ME (sevate), out of selfless and pure love and devotion (bhaktiyogena) for ME, with single pointed focus to HIM (avyabhicāreṇa), transcending the three Gunas (guṇānṣamatītyaitān), and develops the strength and eligibility to achieve the Sat-Chit-Ananda Swaroop of ParaBrahmā Paramātmā (Brahmābhūyāya kalpate).
Bhagavān is his only goal, whatever Sādhanā he might chose ie., worship of knowledge (Jnana yoga), devotion (Bhakti yoga), Karmayoga etc. The only focus is Paramātmā, and the Sādhanā or HIS worship is done for HIM, not for any material desire or selfish purpose.
Bhagavān is his only goal, whatever Sādhanā he might chose ie., worship of knowledge (Jnana yoga), devotion (Bhakti yoga), Karmayoga etc. The only focus is Paramātmā, and the Sādhanā or HIS worship is done for HIM, not for any material desire or selfish purpose.
Dnyaneshwar Maharaj said
देवाचिये द्वारी उभा क्षणभरी तेणें मुक्ती चारी साधियेल्या
Even a few moments spent with pure desire of attaining HIM out of HIS love and devotion (Bhakti), has the potential of freeing us from all the bondages. Bhakti has to be consistent, without any break. It has to be pure and true. Bhakti can open the doors of liberation for the Bhakta. The vices shall fall off and the soul shall rise up uniting with HIM forever.
इति वदति तुलसीदास शंकर- शेष-मुनि-मन-रंजनम् ।
मम हृदय कंज निवास कुरु कामादि-खल-दल- गंजनम् ॥
Tulsidas prays beautifully that the vices such as Kama- Krodha should leave my mind completely and may my Bhagavān Sri Ram live in my heart forever.
सो अनन्य जागे भक्ति मति तारै हनुमंत सेवक चराचर रूप स्वामी भगवंत
The one who worships the Srishti as the Swaroop of Paramātmā Himself and serves the Srishti selflessly out of love for HIM, is the true devotee. Such devotion helps to develop the strength to conquer the bondage of the Gunas and attain HIM.
Who is Bhagavān? Dnyaneshwar Maharaj answers Paramātmā is in the universe itself. HE is in every manifestation.
पातळ तूप केले थिजुन तरी न लोपते तुपपण । आटवले नाही कंकण तरी सोने ते सोने ॥
The ghee retains its qualities even if it is processed to reach the thinnest possible layer. The Gold does not lose its quality even if the jewellery is melted.
सगुण निर्गुण जयाची ही अंगे। तोचि आम्हा संगे क्रिडा करी ॥
The same Divine Being exists in the hearts of the Nirguna devotee and the idols of the Saguna devotee. In a similar way, HE exists within everyone and is reached with pure love and devotion for HIM.
Just as the thinnest processed ghee is more flavorful than the thick one, similarly, devotion that deepens over time leads to profound spiritual experiences. A devotee who has realised the Nirguna Swaroop (formless aspect) and still worships the Saguna Swaroop (manifest form), does so with the understanding that both aspects of the Divine possess the potential to lead to HIM.
Just as the thinnest processed ghee is more flavorful than the thick one, similarly, devotion that deepens over time leads to profound spiritual experiences. A devotee who has realised the Nirguna Swaroop (formless aspect) and still worships the Saguna Swaroop (manifest form), does so with the understanding that both aspects of the Divine possess the potential to lead to HIM.
Further Bhagavān described WHO IS HE?
HE said HE is the basis of the formless Brahmān (Brahmāṇo), the immortal (amṛtasya) and the imperishable (avyayasya). HE is the source of the everlasting (śāśvatasya), Divine bliss (sukhasya) and eternal dharma (dharmasya). HE said the Gunatita is directed (pratiṣṭhāham) towards HIM, after fulfuling all the duties.
Just like only applying soap does not clean a surface, the soap needs to be washed away with water; similarly only knowledge of Paramātmā is not enough to attain HIM. Bhakti or steadfast devotion along with complete knowledge is essential to attain HIM.
Dnyaneshwar Maharaj said
म्हणोनि विश्वपण जावें । मग मातें घेयावें । तैसा नव्हे आघवें । सकटचि मी॥
Not by avoiding and escaping the delusional Samsar, but while being in the same Samsar, that HE has created, I shall worship HIM, I shall see HIM in his creations and serve HIM for HIS will.
Gurudev advises to know the ParaBrahmā Paramātmā and worship HIM!
ब्रह्म ही कृष्ण हैं, कृष्ण ही ब्रह्म हैं,
ब्रह्म में और कृष्ण में अंतर नहीं
कृष्ण में और ब्रह्म में अंतर नहीं
कृष्ण में और अन्य रूप में अंतर नहीं
Thus even though the forms are different, the worships or ways of Sādhanā are different, HE is the ONE ultimate goal who is attained by complete devotion and surrender. May HIS blessings guide us ahead to study the knowledge that enriches and enlightens our lives.
The session concluded with obeisance to Gurudev and Dyaneshwar Maharaj.
Questions and Answers
Nilima Ji
Question: It is said that Kaliyuga has only completed its 5000 years, it fills me with fear about our next generations wellbeing. How will they manage everything?
Answer: Our responsibility as a parent is very significant and critical in this age. The Gītā itself helps us to gain the power that is required to develop the powerful generations ahead. Even the presence of these holy scriptures in our homes shall protect our children from getting on the wrong path. Even any one chapter taught to them acts like a seed planted in their hearts for the good values and morals. Surrender to the God, and the child shall be definitely find his own connection to the Gītā because of some incidence in their lives.
Sheetal Ji
Question: Can we learn and study Dnyaneshwari as well like Gītā?
Answer: Yes, our pure and sincere prayer and desire opens up the doors of the knowledge. Please pray wholeheartedly and keep on putting in the efforts as per your capacity, you will find the guidance and the way to study the knowledge. HE shall prepare the path for you himself.
Divya Ji
Question: What is an ideal way to practice fast on the Ekadashi?
Answer: Nirjala Ekadashi is practiced in the month of Jyeshtha, water and food are avoided. Ekadashi fast has been scientifically proven to be beneficial for the cancer patients because on avoiding the food, the cancer cells in the body do not get the food and they die out of starving. Thus our culture of fasts has been designed thoughtfully by the ancestors. Other normal Ekadashi fasts can be practiced by having fruits and the food allowed for the fast.
Question: What is an ideal way to practice fast on the Ekadashi?
Answer: Nirjala Ekadashi is practiced in the month of Jyeshtha, water and food are avoided. Ekadashi fast has been scientifically proven to be beneficial for the cancer patients because on avoiding the food, the cancer cells in the body do not get the food and they die out of starving. Thus our culture of fasts has been designed thoughtfully by the ancestors. Other normal Ekadashi fasts can be practiced by having fruits and the food allowed for the fast.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
Guṇatrayavibhāgayogo nāma caturdaśo'dhyāyaḥ.
We are sure you enjoyed reading the Vivechan write- up. Please invest three minutes of your time to provide us your feedback. Use the link below:
https://vivechan.learngeeta.com/feedback/
Thank you-For reading the summary
You have enjoyed this vivechan writeup! In spite of intense editing and proofreading, errors of grammar, as also of omission and commission may have crept in. We appreciate your forbearance.
Jai Shri Krishna!
Compiled by: Geeta Pariwar – Creative Writing Department
Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||