विवेचन सारांश
Characteristics of The Three Guṇas - Sāttvika, Rājasik and Tāmasika
The session began with the auspicious lighting of the traditional lamp followed by prayers to Śrī Bhagavān and Guru Vandana.
Heartfelt greetings were extended on the auspicious festival of Diwali. The significance of this festival is truly profound. Many festivals are celebrated in India, but the festival of Diwali is special among all as it is not just a festival of lights but also symbolises the dispelling of inner darkness and liberation from negative tendencies. This festival lasts for five days. Starting from Dhanteras and going until Bhai Dooj, this festival is like a bouquet of flowers. Just as a marigold flower, when broken, separates into many small flowers, and each petal, even in its separate part, appears like a flower itself, similarly, Diwali is a festival made up of many festivals, like a marigold flower.
Today is the day of Govardhan Puja. This day holds historical and spiritual importance due to Śrī Krishna’s act of breaking Lord Indra’s pride. Pride is such a flaw that it can arise in the mind of any human or deity. As soon as the feeling of pride arises, one becomes trapped in that emotion. No one should allow such vices as pride or jealousy, to take root in their mind. If these vices find a place in one’s mind, it is very important to remove them. The next question that arises is, how do we stay free from vices like these?
This chapter of the Bhagavad Gītā, provides excellent guidance in this regard. Herein, Śrī Bhagavān showcased why negative emotions arise and how they can be overcome. HE explained that all individuals are under the influence of the three Guṇas - sāttvika, rājasik and tāmasika.
In this chapter HE explained in detail the characteristics of the three Gunas, and how they influence every individual's life. They are the cause of sorrow and also happiness (though shortlived). These Gunas are responsible for pride and jealousy. Bhagavān also explained how by controlling one or two Gunas, one can conquer these weaknesses.
Every individual is endowed with all the three Gunas.
- Sattvaguna is a symbol of goodness.
- Rajoguna represents activity and attachment.
- Tamoguna symbolises inertia, ignorance and darkness.
In the eighteenth chapter Bhagavān said that these three Gunas are prevalent in every manifestation of HIS, including one's imagination which too has the three Gunas.
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्रिभर्गुणैः ॥18.40 ||
14.1
śrībhagavānuvāca
paraṃ(m) bhūyaḥ(ph) praVākṣyāmi, jñānānāṃ(ñ) jñānamuttamam,
yajjñātvā munayaḥ(s) sarve, parāṃ(m) siddhimito gatāḥ. 14.1
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ 9.2 ||
Swami Chinmayananda ji in his commentary on the Bhagavadgītā explained why Bhagavān repeatedly propounded the ultimate knowledge to Arjuna. He said Bhagavān is like a mother who understands the needs of her child well. Just as a mother nurtures her child step by step, Bhagavān guided Arjuna gradually, understanding his capacity and readiness for such profound teachings.
Bhagavān’s purpose was far deeper than simply imparting knowledge. HE sought to inspire Arjuna to internalise and live by that wisdom, allowing it to truly transform him. HIS teachings were not just theoretical but a practical guide to action, urging Arjuna and through him the entire mankind, to embody these truths in one's life so as to tide over the cycle of birth and death, towards one's ultimate goal ie., HIS Abode.
One who has dispelled all doubts and attained knowledge is considered a muni. Bhagavān said that after attaining this knowledge all the great saints attained the highest perfection (parāṃ siddhi) ie. HIS Abode.
After any discussion, a series of questions and answers is an excellent approach to gain good understanding of the topic. It allows listeners to find answers to questions arising from the curiosity sparked within them, such as "Why did this happen?" or "How did this occur?" Seeking answers to these questions opens the path for deeper contemplation. No knowledge is complete if it leaves room for doubt. There is no doubt that cannot be resolved through the Indian scriptures.
idaṃ(ñ) jñānamupāśritya, mama sādharmyamāgatāḥ,
sarge'pi nopajāyante, pralaye na vyathanti ca. 14.2
Those who internalise the teachings of the Bhagavadgītā are freed from negative tendencies and remain steadfast in devotion to the Supreme, thereby uniting with HIM. HE listed the characteristics of such devotees in the second, third, twelfth, sixteenth chapters.
अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 12.13||
HE described a sthitaprajna as the one whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥2.56॥
- Nitya Pralaya (Eternal Dissolution)
- Naimetik Pralaya (Periodic Dissolution)
- Prakrit Pralaya (Natural Dissolution)
- Atyantika Pralaya (Absolute Dissolution)
Nitya Pralaya (Eternal Dissolution)
- Jagrat Avastha (Waking State)
- Swapna Avastha (Dream State)
Dreams can also affect our physical body for instance, if we see a snake in our dream, our body may tremble, or we might involuntarily make a sound during a nightmare. Conversely, if we have a pleasant dream, our mind and body feel uplifted. Thus, the dream state is not entirely false, it has its own reality. However, this reality is not practical, like the reality one experiences in daily life. It is not entirely true either for example, if we say there are flowers in the sky, that would be false as they do not exist. However, it can exist in a dream, so it is not completely untrue.
- Sushupti Avastha (Deep Sleep State)
These 3 states of sleep are referred to as Nitya Pralaya.
Prakrit Pralaya (Natural Dissolution)
In the 8th chapter Bhagavān had told Arjuna that in all the worlds of creation, up to the highest realm of Brahmā, one would attain rebirth. However, upon reaching HIS abode, there is no further rebirth.
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥8.16||
Brahmāloka, the realm of Brahmā, is even above the heavenly realms. This realm is attained through worship and knowledge, where Hiranyagarbha, known as Brahmā, resides. Brahmā has a lifespan of one hundred divine years, known as a kalpa. If Brahma attains knowledge through worship even halfway into his lifespan, we may consider that he, too, was once in ignorance. When Brahma reaches the Supreme Abode, all beings in his realm attain liberation with him; this dissolution is called Prakrit Pralaya. After this, there is no recurrence, a unique outcome only achievable in Brahmaloka.
Naimittik Pralaya (Periodic Dissolution)
In contrast, if Indra attains liberation in His heavenly realm, it does not guarantee liberation for the other beings in Indraloka, underscoring Brahmāloka’s status as the highest realm. However, the dissolution of the three realms at the end of a cycle, when Brahma enters a state of sleep for one night, is called Naimittik Pralaya.
Atyantika Pralaya (Absolute Dissolution)
The complete merging into Brahman, or pure consciousness, upon attaining absolute knowledge is called Atyantika Pralaya. After Atyantika Pralaya, the soul does not undergo rebirth. Rebirth is possible after the other three types of dissolution, but Atyantika Pralaya brings an end to the cycle of rebirth.
Bhagavān said that a person who is absorbed in sacrifice, austerity, and charity, who understands death as a reality and is not disturbed by it, attains equality in HIM.
mama yonirmahadbrahma, tasmingarbhaṃ(n) dadhāmyaham,
sambhavaḥ(s) sarvabhūtānāṃ(n), tato bhavati bhārata. 14.3
Bhagavān further said that the material substance, prakṛiti, is the womb (yoni). HE impregnates (dadhāmyaham) it with the individual souls, and thus all living beings (sarva-bhūtānāṁ) are born.
In this chapter, Bhagavān describes various concepts. Here, prakṛiti (nature) is referred to as the "womb." There are many names for this primal prakṛiti, which has existed since the beginning and is also called māyā. Creation arises from the union of puruṣa (spirit) and prakṛiti (matter). Bhagavān said, HIS primordial nature, in the form of the great Brahmān (mahadbrahmā), is the womb of all beings. Puruṣa is consciousness (chetanya), and prakṛiti is inert (jada). From their union, all beings come into existence.
Just as the blades of a fan are inert, but when charged with electric energy, the fan operates.
Sāṃkhya yoga describes puruṣa like the lame person with the power of knowledge but lacking the power to act. Prakṛiti, on the other hand, is like the blind person, with the power to act but lacking knowledge. Only when puruṣa and prakṛiti unite does creation come into being.
sarvayoniṣu kaunteya, mūrtayaḥ(s) saṃbhavanti yāḥ,
tāsāṃ(m) brahma mahadyoniḥ(r), ahaṃ(m) bījapradaḥ(ph) pitā. 14.4
Even the Devatas do not possess this unique quality of accumulating punyas to elevate their status.
Bhagavān said for all species of life (sarvayoniṣu) that are produced, the material nature is the womb, and HE is the seed-giving Father (pitā).
Material nature, or Prakṛti, is trigunātmika, ie., composed of the three Guṇas - sāttvika, rājasik and tāmasika. When these Guṇas are perfectly balanced, it is the state of pralaya, or dissolution. However, creation begins when this balance is disturbed. For this reason, everything in creation, whether large or small, including our thoughts, dreams, and even imagination carries a combination of these three Guṇas. Sattva Guna is pure and harmonious, Rajo guna is active and leads to attachment, and, tāma guna is inert, dark and ignorant.
The five great elements panchamahābhutās - space (ākāsha), air (vāyu), fire (agni), water (jal), and earth (prithvi) are formed through their respective subtle essences (tanmatras). Each element is created by combining a primary portion of its own tanmatra (pure form) with smaller portions of the other four elements.
For example, ākāsha mahābhūta (the element of space) is formed from its tanmatra, consisting of 50% of ākāsha itself and 12.5% each of prithvi (earth), agni (fire), jal (water), and vāyu (air).
Similarly, agni mahābhūta (the element of fire) is created from its tanmatra, comprising 50% of agni and 12.5% each of prithvi, jal, vāyu, and ākāsha.
The panchamahābhūta (five great elements) give rise to four types of bodies in creation:
- Andaja: Creatures that are born from eggs, such as birds and chickens.
- Pindaja: Creatures born from a womb, like humans, dogs, horses, and cats.
- Swedaja: Creatures that are generated from sweat, like lice and ticks.
- Udbhija: Beings that grow from the earth, like trees and plants.
Bhagavān explained that Prakṛti (nature) is the mother who conceives and nurtures all embodied beings, while HE Himself is the father who provides the seed for their creation.
sattvaṃ(m) rajastama iti, guṇāḥ(ph) prakṛtisambhavāḥ,
nibadhnanti mahābāho, dehe dehinamavyayam. 14.5
In chapter 13 the body is referred to as kṣhetra and kṣhetrajña. Here the body is the 'field' or kṣhetra, and the soul is the ‘knower of the field' or kṣhetrajña.
The soul residing within the body becomes bound by attachment to the body, mistaking it for its true self. When sorrow comes, the person feels as though the suffering affects their own self, while in reality, it only affects the body. Similarly, honour and dishonour are related to the body, yet due to identification with the body, the individual cannot free themselves from this bondage. They consider the respect or disrespect shown towards their body as their own, making liberation from bodily attachment difficult.
If one person harms another, it is the body that strikes the body, yet the individual cannot remain detached; they cannot recognise that their true nature is linked to the Divine. Bound by attachment to the body, the individual is unable to transcend bodily pride. Thus, in this world, a person engrossed in the three gunas remains a captive within the limitations of their physical form, unable to realise the knowledge of the Self.
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: l
हर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: ll१२.१५ll
tatra sattvaṃ(n) nirmalatvāt, prakāśakamanāmayam,
sukhasaṅgena badhnāti, jñānasaṅgena cānagha. 14.6
The true path is to seek the Divine, yet the student, drawn by reputation and success, becomes entangled in worldly pursuits tied to his physical identity. Thus, instead of transcending the material body, he ends up bound by it, trapped within the cycle of temporary achievements and recognition.
In the beginning of one's spiritual practice (sadhana), it is essential to strive for the elevation of sattvaguna. Cultivating sattva helps in establishing discipline in one's practice enabling clarity of mind, emotional stability, and a greater capacity to discern the spiritual path.
rajo rāgātmakaṃ(m) viddhi, tṛṣṇāsaṅgasamudbhavam,
tannibadhnāti kaunteya, karmasaṅgena dehinam. 14.7
However, Bhagavān herein said Rajoguna is rāgātmakaṃ (of the nature of passion). It arises from worldly desires (tṛṣṇā) and affections (saṅga), and binds (badhnāti) the embodied soul (dehinam) through attachment to fruitive actions (karmasaṅgena).
Sattva is also active, just like rajas. The key difference between the two is that while sattva promotes pure activity, rajas is accompanied by attachment. It is this attachment that leads to bondage. For instance, when a person feels the desire to eat sweets, they become active in preparing the delicacy or ordering it. However, once they have that sweet dish, an attachment to it develops within them.
The quality of rajas binds individuals due to this attachment and association. Extreme cravings and intense desires generate rajas. This desire propels us toward action but it also traps us in a cycle of attachment and distraction.
अथ केन प्रयुक्तोऽयं पापं चरति पूरुष: |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: || 3.36||
Śrī Bhagavān answered:
महाशनो महापाप्मा विध्येनमिह वैरिणम् ll3.37ll
Rajoguna deludes the soul into believing that worldly objects will give satisfaction, and so one creates desires for acquiring them. When desire is satisfied, it gives birth to greed; when it is not satisfied, it gives rise to anger. Thus one commits sins under the influence of lust, greed, and anger.
The session concluded with a prayer that may this festival of lights inspire everyone to cultivate purity, wisdom, and joy, guiding them toward their spiritual goals and enhancing their journeys.
Chhaya Ji
Question: It is said that the creation arises from the panchamahābhutās. What is the significance of the 12.5% proportions explained by you?
Answer: At the beginning of creation, the five great elements emerged from subtle forms. This division of proportions helps us understand the relative quantities of each element in a gross form. For instance, when considering the element of fire, it consists of 50% of its own essence, while the other four elements each contribute 12.5%, making a total of 50% for the five elements.
Sadhana Ji
Question: You mentioned that sattvaguna binds us and leads to the formation of ego. What can we do to reduce this ego?
Answer: As one's Sādhanā increases, so does knowledge. With increased knowledge, ego can arise. To reduce ego, we are encouraged to engage in service, self-study, and Sādhanā within the Geeta Parivar.
To enhance sattvaguna, it is important to continue nurturing it consistently. Although ego may inevitably arise, engaging in service is essential to reduce it. Through service, we purify our inner selves.
Swami Ji advises that we should remain connected through service, Sādhanā, and self-study. The daily routines and action plans may vary for everyone, depending on individual circumstances. It is important to dedicate time each day to some form of service, perform Sādhanā such as chanting, penance, devotional singing, and engage in the self-study of sacred texts.
We must continually strive to increase sattvaguna within ourselves. The timing for these activities may vary according to our responsibilities. Just as the quantity of food varies based on personal preferences, the practice of enhancing sattvaguna requires regular effort.
Question: Can we read the Gītā during menstruation?
Answer: It is permissible to read the Gītā, and you may recite its verses. However, refrain from touching the text or visiting temples during this time.
Rita Ji
Question: What is a tanmatra?
Answer: Fire is visible to us, but it existed in a subtle form at the beginning of creation. This subtle invisible form is referred to as tanmatra. Before the manifestation of creation, it existed in this subtle state.
Sarala Ji
Question: I am trying to cultivate sattvaguna. Can you guide me on seva, Sādhanā, and self-study?
Answer: You should engage in some form of service throughout the day. Read sacred texts and ensure that all aspects of sadhana are incorporated into your daily routine. With consistent effort, you will gradually attain sattvaguna.
Meena Ji
Question: I want to take vow to memorise the Gītā. How many verses should I memorise each day?
Answer: Dedicate specific time each day to memorise a fixed number of verses. It is essential to maintain consistency and discipline.
Renu Ji
Question: In the photos behind you, one is of Swami Govinda Dev Giri ji Maharaj. Who is the other?
Answer: The other photo is of Swami Vivekananda.
Question: Are the impressions from past lives carried into this life?
Answer: Yes, the impressions from past lives can manifest in this life. Since we may not complete our Sādhanā in one lifetime, we may need to take rebirth to continue our spiritual journey. Śrī Bhagavān has granted us the freedom to act. HE emphasises the significance of action:
कर्म प्रधान विश्व रचि राखा ।
Through our good actions, we can also change the tendencies established in our past births. For example, the notorious robber Ratnakar transformed into the reverred sage Valmiki.
Parul Ji
Question: What is the fundamental purpose of the Bhagavad Gītā ?
Answer: The fundamental purpose of the Bhagavad Gītā is to attain surrender at the feet of Paramātmā. This surrender is the goal of our soul, leading us towards oneness with the Supreme. To achieve this, it is essential to focus our mind and intellect on the Supreme.
Sadhana Aggarwal Ji
Question: Should one do Japa while reading the Gītā?
Answer: Chanting the name of the Divine is a superior form of Sādhanā. Goswami Tulsidas writes:
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Compiled by: Geeta Pariwar – Creative Writing Department
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