विवेचन सारांश

Bhagavān teaches us how to identify the Three Guṇas - Sāttvik, Rājasik and Tāmasik

We have seen people become famous like actors and sport persons. However, over time when they are no longer active, people tend to forget about them.

In this Shloka, Bhagavān says, it is different for those who acquire the Supreme Knowledge like the Rishi Munis, the wise sages like Veda Vyas Ji, Parashuram Ji, Vishwamitra Ji who had written the principles and philosophy on whose foundation our Indian culture has been built.  Such people attain parāṁ siddhim, the perfect and permanent accomplishment of union with the Paramātmā.

Knowledge can be of different types. Let us take the example of seeing a big tree in front of us.

Some of us may instantly recognize it as a Mango tree by looking at the shape of the leaves and the size of the tree. This is possible because such people have that general knowledge. 

There may be some others who know the process of photosynthesis going on in the tree. That would amount to the person having scientific knowledge.

Then comes Supreme knowledge where one knows how the creation of the tree happened and how we can see it with the eyes and who gave us those eyes to see with.  When one gets this supreme knowledge about creation and its nurturing, one is said to attain parāṁ siddhim like the wise sages. When one reaches this stage of learning, there is nothing more to learn as it is realizing the knowledge about our Creator, the Paramātmā.

Bhagavān, in this Shloka elaborates on HIS process of creation. HE says that HE instructs Prakṛiti on Creation and imbues Chetana or consciousness into the Creation.

We have often heard people say the term ‘Better Half’ for their spouses. In the process of Creation, Prakṛiti partners with Bhagavān as HIS better half. While Bhagavān provides the consciousness, it is Prakṛiti who nurtures the Creation. It is Prakṛiti who is responsible for the creation of all living beings (sarva-bhūtānāṁ) totaling to 84 Lakh Yonis or species that lives on this earth.

In our Śāstra we have a story known as Andha-Pangu-Nyaya.

A blind man can walk but not see, and a lame man cannot walk but can see. The blind man takes the lame man over his shoulder, and as he walks the lame man gives him directions to the destination. Thus, as a combination they work very well, but individually neither the blind man nor the lame man can successfully reach their destination.

Similarly, Bhagavān provides the vision of Chetana or consciousness. HE instructs Prakṛiti (like the lame man) and Prakṛiti like the blind performs the work of actual creation  (that is walking to the desired destination). As a combination Bhagavān and Prakṛiti creates and nurtures all in this universe.

In this Shloka, Bhagavān has declared that HE is the father of all beings, all the creatures covered under 84 lakhs yonis or species. Prakṛti on the other hand is the mother. So, that makes all beings on this earth siblings since irrespective of our species we have the same parents ultimately.

From this comes the concept of Vasudhaiva Kutumbakam

Ayam Nijah Paro Veti Ganana Laghucetasam

Udaracaritanam Tu Vasudhaiva Kutumbakam

Our Śāstra teach us that The World Is One Family. Once we are able to realize and internalize this thought, we will never be able to hate or harm anyone else as we will consider everyone as a family member.  

There is a beautiful prayer song that goes as,

Har Desh Me Tu, Har Vesh Me Tu

Tere Naam Anek, Tu Ek Hi Hai

It says that Bhagavān resides in every being of every country, in every form. Though HE may have many names, HE is the only one. So, irrespective of race, creed, species, all are part of the one and only one Parameśvara.

Unfortunately, today’s world is very divided between religions, races, castes, creeds and so forth. Bhagavān says such differences exist because we are all ignorant, covered under the shroud of ignorance.

A bar of 100% pure gold is very flexible so we cannot make jewelry with it. We need to add a little impurity in it to make it a hard and rigid alloy. We can then use that alloy to make beautiful jewelry.

When Bhagavān gives consciousness for Prakṛti to create us, it is in the purest form. Prakṛti has to now add some impurities in the form of Guṇas in us to create effective versions of us who have the capability to follow the path back to Bhagavāns refuge; like preparing the gold alloy to make jewelry.

However, we forget the main purpose of our lives and become selfish, greedy proud etc., which is are bad qualities leading to ignorance.

Here again, Bhagavān is our savior. HE now tells us all about the three Guṇas and how we can control them instead of being controlled by them. That will lead us on the path to reach Bhagavān.

All of us would have seen puppet shows where the puppeteer through three stings controls the movement of the puppets. We can only see the puppets as the puppeteer and strings are invisible to us. In a similar manner we are all puppets being controlled day in and day out by Prakṛti the puppeteer with the three strings of Guṇas known as Sato, Rajo and Tamo.

Early in the morning, we are in the influence of Tamo Guṇa when our mother tells us to wake up, but we keep procrastinating by saying, ’another five minutes’. Sato Guṇa powers us when after waking up some of us do Puja or Meditation. In the afternoons, it is Rajo Guṇa that controls us when we go out to play with friends. Our mothers keep calling us to come back home but we keep playing since at that time we are enjoying the game. It is again Rajo Guṇa that breaks our concentration when we are studying and hear our favorite cartoon start playing on the TV.

From the fifth Shloka onwards, Bhagavān explains about the three Guṇas. As explained earlier, it is the presence of the Guṇas that binds us.

There are three Guṇas (inherent qualities or attributes) seen in every individual are Sāttvik or Sato, Rājasik or Rajo and Tāmasik or Tamo; These Guṇas come from Prakṛti and influence the nature of the mind and compel a person to have desires or behave in a particular way.

In Sanskrit, the word Guṇa means also means Rope and symbolizes binding between objects. Similarly, the Guṇas bind us to the Saṃsāra or worldliness. We will need to learn to break these bonds of Guṇas to reach the lotus feet of Bhagavān.

Once we are successful in breaking the shackles of the Guṇas we become Guṇatita, that is, someone who has been able to overcome the three Guṇas.  Guṇatita is the state of pure devotion to the Paramātmā, where one is not controlled by the Guṇas and affected by anything that happens in the material world,

We had briefly learnt in Chapter – 17 that Sato Guṇa is for goodness and simplicity, Rajo Guṇa is for action, passion, and attachment while Tamo Guṇa is for evilness, ignorance, and laziness.

The three Guṇa's can be well understood through following three characters of Ramayana:

• Vibhishan who had exhibited Sato Guṇa. He is pious and objects to any wrongdoing like he did when Ravana kidnapped Sita Mata. He sides with the virtuous like he did with Bhagavān Śrī Ram.
• Ravana who exhibited of Rajo Guṇa. He is focused towards getting what he desires, even if he has to take it by force, like he took away Golden Lanka from Kuber Ji because he coveted it.
• Kumbhakaran who exhibited Tamo Guṇa. He is lazy and indolent, sleeps for six months and wakes to eat.

Bhagavān says that Sato Guṇa is pure and gives us enlightenment. It brings wellbeing to us. It leads us to happiness given that it arises from goodness. However, we are likely to want to experience this happiness over and over forming an attachment to it.  Thus, though Sato Guṇa signifies Goodness, but it still is like a golden chain that binds us to this world.

Bhagavān also says that our Sato Guṇa should not lead us to inactivity. We must control it so that it does not interfere with us doing and discharging our duties and responsibilities.

Rajo Guṇa can be seen through intense activity and passion of action. It is the passion to do action to fulfill one’s desire and wants. Having a desire per se is not wrong. What is wrong is developing attachment to the desire and try to get the object of desire by hook or by crook. The way Ravana took away Lanka from Kuber Ji is an example of the negative effect of Rajo Guṇa. Rajo Guṇa can have a positive influence also. Like we see in Rana Pratap Ji or Shivaji Maharaj Ji. It was Shivaji Maharaj Ji’s passion to see India being governed by native Indians and not intruder from other parts of the world that lead him to wage such big wars without fear.

In Chapter – 16, we learnt about Daiva and Asuri Guṇa sampada. It is for the benefit when Rajo Guṇa becomes friends with Daiva Guṇa, like it happened in the case of Shivaji Maharaj Ji. However, as in the case of Ravana, it is detrimental when Rajo Guṇa becomes friends with Asuri Guṇa.

We must therefore be alert and see that our Rajo Guṇa is always good friends with Daiva Guṇa and need to stop, if we ever notice that is becoming friends with Asuri Guṇa and we are forming bad habits. Of course, we who have joined Geeta Pariwar have already made our Rajo Guṇa good friends with Daiva sampada. We need to keep it that way.

In this Shloka Bhagavān explains Tamo Guṇa, the symbol of darkness, sloth, and ignorance. Tamasik Guṇa ties the strap of ignorance over our eyes of knowledge and good actions. Like sometimes, in the morning, we feel very slothful and want to sleep a little more. While 6 to 8 hours of sleep is important, but then there are those who sleep for even 12 hours. This lethargy in us is due to Tamo Guṇa. In fact, Dnyaneshwar Maharaj Ji said that if we bring very tasty food in front of such people, they are likely to pass it because for them the influence of Tamo Guṇa is so strong that they would love to continue to sleep.  Another example that is very relevant today is our addiction to reels and shorts. Sometimes, we keep scrolling and watching reels for hours, sometimes even defying our parent’s instructions. This definitely is Tamo Guṇa and must be checked to 10 to 15 minutes in a day for entertainment purpose.

Bhagavadgītā doesn’t tell us to give up any of the Guṇas completely. Like we definitely must sleep to rejuvenate ourselves, though sleep falls under Tamo Guṇa.

 What Gītā consistently and repeatedly tells us is samatvaṁ yoga uchyate, that is maintaining a balance between all.

Bhagavān in addition has given us a checklist where he has advised to keep Tamo Guṇa at minimum, just as much as needed to survive; Rajo Guṇa in friendship with Daiva Guṇa; and Sato Guṇa to a level where it does not interfere with us doing our daily duties and responsibilities.

With watchfulness and practice, we will definitely be able to hit the balance and also gain control over our Guṇas instead of the Guṇas controlling us. That will lead us to the path of becoming Guṇatita.

Most of us have a habit to making New Years Resolutions. As we step into 2025, let each of us take a Sankalp or resolution on how we will gain control over our Guṇas this year and resolutely run with it throughout the year.

We will talk about our resolutions and progress made on our next Vivechan session on 5th January 2025.

The session concluded with Hari Nama Sankirtana, followed by a Questions and Answers session, and chanting of Hanuman Chalisa.

Questions and Answers

Vishalakshi Ji

Q: Can you please explain the third Shloka again?

A: Bhagavān says that Prakṛti is the mother of all Beings in this universe. Bhagavān is the father who gives the consciousness to the Beings.

Utkarsh Chaudhari Ji

Q: What is the difference between Dharma and Karma?

A: Dharma is a set of rules and instructions that tells us what is right and what is the wrong. Karma is Actions and Activities. Dharma tells us how to do Karma in the correct manner. We usually associate Dharma with religion, but in Bhagavadgītā, it refers to a set of principles that one must follow.

Arya Ji

Q: Why did Bhagavān tell Bhagavāngītā to Arjuna and not to Yudhisthira?

A: That is because, it was Arjuna who was confused and unwilling to fight in the battle. Like sometimes, we go to give an exam and suddenly feel that we can’t remember anything that we had learnt. That is when our parents or teachers calm us down so that we can write the exam. Same was the case with Arjuna. Yudhisthira on the other hand was already full of composure and ready for the battle.

Mokshita Ji

Q: Can you please explain the fourth Shloka again?

A: Bhagavān says that HE is the father and Prakṛti is the mother of the 84 Lakh Yonis or species on this earth.

Utsav Singhania Ji

Q: tasmād yogī bhavārjuna is written under the logo of Learn Geeta. What does it mean?

A: You will learn this Shloka in the next chapters. Here Bhagavān tells Arjuna to become a Yogi and do his duty as if he is doing it for Bhagavān and offer all his actions to the Paramātmā. Likewise, for Jñāna Yoga and Bhakti Yoga.

Sonali Kunte Ji

Q: What does Pralaya mean?

A: It means devastation and destruction. There are many types of Pralaya like Nitya Pralaya, Naimetik Pralaya, Maha Pralaya etc. Maha Pralaya is when everything is destroyed, and Brahmā Ji again recreates this universe.

Gaurav Iratkar Ji

Q: What does om śrīparamātmane namaḥ mean?

A: This is an invocation and obeisance to the Paramātmā for granting us with the intellect to accept the wisdom of Bhagavadgītā.

Mitali Midgule Ji

Q: What is the meaning of Yoni?

A: Yoni has two meanings. One is species and the other is the cause of our birth.

Aditi Ji

Q: Can you please explain the eighth Shloka again?

A: In this Shloka, Bhagavān talks about Tamo Guṇa or ignorance and how it misleads us onto a wrong path.

The types of Tamo Guṇa are:

• Pramād means not doing what one is supposed to do or choosing a wrong action over the right one.
• Ālasya or laziness implies not taking timely action or postponing an action to a future date for no reason.
• Nidrā or oversleeping.

Naishitha Ji

Q: Can you please explain the seventh Shloka again?

A: Bhagavān explains Rajo Guṇa in this Shloka. HE explains how forming attachments to our desires can lead us to actions that can sometimes take us on the path of downfall.

Deepika Jaswal Ji

Q: Was Arjuna more Dharmik or righteous than Yudhisthira?

A: All Pandavas were equally Dharmik.

Karthikeya Somisetty Ji

Q: Can you please explain the sixth Shloka again?

A: Bhagavān explains Sato Guṇa in this Shloka. It is characterized by purity, immaculacy and enlightens one with knowledge and wisdom. However, excess of this Guṇa can also lead to being bound and may make one inactive.

Sonam Joshi Ji

Q: Is it a sin if I kill an insect unknowingly or by mistake?

A: If it is done unintentionally, it will not be considered a sin, but we must pray for forgiveness from Bhagavān when we realize that a mistake has been committed by us.