विवेचन सारांश

Bhagavān teaches us how to control the three Guṇas so that we can lead the right life

In this Shloka Bhagavān compared all the three Guṇa. Since these three Guṇas are part of the Prakṛti, our intrinsic nature and ties us with invisible chains; like it or not we will
have to live with them. However, the question is how we should control their proportion within us.

We also know that the three Guṇas are Satto Guṇa, Rajo Guṇa and Tamo Guṇa. In order to live an honorable and harmonious life, we must ensure the proportion of Satto Guṇa is highest in us followed by a moderate proportion of Rajo Guṇa to help us achieve or action items.

Bhagavān has said that Satto Guṇa gives happiness. We have experienced this happiness when we help others or do good deeds like puja.

Due to Rajo Guṇa we get involved in some Karma, that is activity or the other.

Tamo Guṇa on the other hand shrouds our knowledge and intellect with ignorance. One tends to continue doing not-so-good things even if we are told to shun them.

Therefore, it is important to elevate one's Satto Guṇa by moderately suppressing Rajo Guṇa and totally conquering Tamo Guṇa.

We must be very careful that Tamo Guṇa doesn’t become friends with Rajo Guṇa. If that happens, disaster will strike, and we will have someone as evil as Ravana. However, Rajo Guṇa’s friendship with Satto Guṇa is likely to give us positive results.

There is an interesting story on the life of Guru Gobind Singh Ji which illustrates how good is done when Satto Guṇa and Rajo Guṇa join hands.

As we all know our Sikh brethren are know for their valor and fearlessness. They have successfully fought umpteen battles from olden days to safeguard the sovereignty our Bharat Mata.

Guru Gobind Singh Ji lived in the times of the Mughal Sultanate. The Mughals were tyrant rulers, and the Sikh warriors were at constant war against them. Guru Gobinda Singh Ji took it upon himself to unify all the Sikh fighters to form the Sikh warrior community called Khalsa. The Khalsa’s then started training for further in the Anandpur Sahib fort.

The Mughals on hearing about this, surrounded the fort so that no could either enter or exit it. They hoped, by doing this they would cut off all supplies to the fort and eventually the Sikh warriors would run out of food and come out whence they would capture them.

The brave Sikh warriors however were able to hold their fort for seven months after which they had no other option but to try an escape from the fort.

Guru Gobind Singh Ji left Anandpur Sahib on the night of 5th December 1704 along with a retinue of about 40 disciples including his sons, Ajit Sing Ji, Jujhar Singh Ji, Fateh Singh Ji, and Zorawar Singh Ji. Out of the four sons, Fateh Singh Ji was about 6 years old, and Zorawar Singh Ji was about 9 years old, young children like our Sadhaks.

The group tried crossing the Sarsa River which on that night was flowing in full spate. While they were crossing, the Mughals attacked. While most were able to cross to the other side of the river, Fateh Singh Ji, his brother Zorawar Singh Ji were however carried away by the river.

The retinue reached the village of Chamkaur and took shelter in a haveli. The Mughals who were hot on their heels laid siege upon the haveli. A battle between 40 Sikh warriors and about 10 Lakh Mughals ensued. Most Sikh warriors including both Ajit Singh Ji and Jujhar Singh Ji lost their lives in this very uneven sized battle, though Gobind Singh Ji and a few managed to escape by fighting valiantly with the plan to reassemble a bigger band of warriors.

Fateh Singh Ji, his brother Zorawar Singh Ji were captured a little downstream. They were asked to convert to Islam or face death at the Mughal court. Despite being such young children, they steadfastly refused to agree to conversion thus being martyred at the hands of the Mughals.

All four sons of Guru Gobind Singh Ji had the option to heed the Mughal dictate and save their lives. However, they chose to remain on the path of righteousness and give up their lives rather than surrender to the evil demands of the Mughals. This is a splendid example of what great things can happen when Rajo Guṇa joins forces with Satto Guṇa, that is action with noble intentions.

Such display of the valor under the influence of a perfect balance of Satto Guṇa and Rajo Guṇa have made them Heroes across centuries, and they are remembered with great respect even today.

Noteworthy is also how despite being totally outnumbers, the retinue of 40 Sikh soldiers did not hesitate to wage a war against the vast Mughal army because that was their faith and responsibly as warriors. This situation may remind us about Arjuna and how he was demoralized and unwilling to fight whence Bhagavān Śrī Krishna advised him to get up and fight since that was his duty and responsibility as a warrior.

In the next Shloka we will learn more on the interplay between the Guṇa

All three Guṇas do not exist at the same time and in same proportion in us. At a point of time, one Guṇa out of the three is predominant.

For increasing Satto Guṇa one will have to decrease Tamo Guṇa and Rajo Guṇa.

Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas),

Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).

We should know that Tamo Guṇa is dominating when we do not want to leave our bed in the morning.

All three Guṇas are necessary and have a role to play. Say for example sleeping is also necessary. If we do not sleep, then our energy levels will go down. So, to some extend Tamo Guṇa is also important.

We should however try to ensure that the dominant Guṇa in us is Satto Guṇa.

Bhagavān in the next three Shlokas, tells us how to identify which Guṇa is predominant on us.

Here Bhagavān once again is extoling the qualities of Sattva Guṇa.

Sometimes we feel particularly alert and energized like when we study our favorite subject. Tasks are completed efficiently, and we make swift, sound decisions. During these moments, we can say that our Satto Guṇa is in control.

In the Rigveda, the mantras or hymns are divided into Suktas like we have Shlokas in Bhagavadgītā. Suktas are further divided into Ruchas. It is usually one in line.

One such Rucha is, āno bhadrāḥ kratavo yantu viśvataḥ which means “let all noble thoughts in this universe come to me from all directions.”

Likewise, we should always welcome Satto Guṇa in our lives so that we are steered towards good actions.

Bhagavān explains what happens when Rajo Guṇa is predominant in the next Shloka.

Here Bhagavān says that restlessness is the key symptom that shows when Rajo Guṇa predominates. The person would become hyperactive and want to do something. This state is good if it is coupled with Satto Guṇa which gives a definitive and positive purpose or goal to carry out that action.

Left alone, without the guidance of Satto Guṇa, Rajo Guṇa can lead to greed, cravings etc.  

Hence moderate Rajo Guṇa is good as long as it is in partnership with Satto Guṇa.

Bhagavān next tells us about Tamo Guṇa.

The key characteristic of Tamo Guṇa is ignorance and subsequent indolence.

It makes a person, aprakāśo, who does not feel like doing anything. He is also apravṛttiś and will be procrastinating or leave the tasks for another time.

Let us say, we need to give the Jijnasu or the Pathak exam and all we do is lie on our bed. We do not attend our Kanthasthikaran classes or make any effort at memorizing the Shlokas. Does anyone think that we will ever be able to clear these exams with such a mindset? The answer is definitely No.

We also know the story of Sheikh Chilli the day dreamer. He got an egg and started daydreaming about how that egg will hatch into a chicken and that chicken will give many eggs. How he would then get many many eggs from the many chickens and eventually have a big business and become rich. However, while he was daydreaming, he dropped the egg, and it broke and so did his dreams of becoming rich.

Plans without action will not lead to any outcome and such is the sign of Tamo Guṇa. We should therefore ensure that we do not let Tamo Guṇa come into our lives beyond what is necessary.  

Google sometimes asks us to tick some pictures to prove that we are human. In the same manner we should also do some checks within to ensure that we are not getting deviated from the path of righteousness and living the life of a good human being.

In the last session there was a question around what is Dharma. An easy definition of that will be, the behavior and actions that lead us towards the light of Satto Guṇa can be termed as Dharma.

Like HE gave guidance on how to recognize, the dominance of the Guṇas in ourselves in this life, Bhagavān in this and the next Shloka tells us about their impact at the end of our lives and next life. It would be interesting to know about the action that we would have done in our past lives to be born as human beings in this life.

Bhagavān says that the thoughts that play in our mind at the time of our death plays an important role on the direction our life will take in the next lifetime. Thus, if it is Satto Guṇa thoughts that are in our mind at the last moments of this life, we are likely to tadottama-vidāṁ lokān amalān pratipadyate, that is reach Vishnu loka or Swarga loka, where there is no Vikaras like Ahankara, Dwesha or Dwandwa, ego, hatred, or animosity.  

End of life and next life is far away from us today. We need to now focus on studying well, doing well, and serving our country well. Does that mean we do not need to do good deeds till we are old? Absolutely not. We must cultivate our habits and personality in a way now, that we are steered towards the virtuous path and always have Satto Guṇa ruling our thoughts and actions.

However, what happens if Rajo Guṇa is predominant in our minds. Bhagavān explains that in the next Shloka.

Those under the predominance of Rajo Guṇa at the time of death are reborn in this world as humans as they are very bound to pursuit of worldly activity and fulfilment of their desires.

We too, at the end of our last life must have been thinking of activities or had strong unfulfilled desires, that would have led us to b born as humans in this life.

Of course, all unfulfilled desires are not bad. Let us say, we were unable to learn the Bhagavadgītā in our last life though we had a strong desire to do so. Then we are likely to be born as humans and study the Gītā in this life. This Rajo Guṇa would have been in combination with Satto Guṇa and hence we have been blessed to be born to loving parents who take care of every need of ours and we are blessed to have a good life in this birth.

Finally, Bhagavān says that those who die with Tamasik thoughts in their mind, in the mode of ignorance are likely to be born in the animal or plant kingdom who do not have the capability of independent thinking or actions, a trait uniquely available to human beings.

Bhagavān through Arjuna in the Bhagavadgītā has told us many times that we the Nar or humans have the exclusive capability to transition to Narayana or Bhagavān and be united with HIM through our virtuous actions and behavior. Cultivation of such honorable actions and behavior is only possible by following the path of Satto Guṇa.

The fruits of virtuous actions (punya karma) and influenced by Satto Guṇa are pure virtuous, enlightened with knowledge and filled selflessness. This leads to a perpetual state of contentment and peace in life.

Those influenced by Rajo Guṇa are agitated by the desires of their senses and mind. The intention behind their work is primarily for gratification of their and their dependents wishes and desires. Thus, their work lead to worldly pleasures which further fuels their wants. When these desires remain unfulfilled, they become filled with sorrow and anger.

Bhagavān in the nineth Shloka of Chapter – 17 of Bhagavadgītā says,

kaṭv-amla-lavaṇāty-uṣhṇa- tīkṣhṇa-rūkṣha-vidāhinaḥ

āhārā rājasasyeṣhṭā duḥkha-śhokāmaya-pradāḥ

HE says Rajasik food that are very bitter, very sour, very salty, very hot, very pungent, very dry, full of chilies, etc. lead to ill-health, agitation, and despair.

Fruits of actions influenced by Tamo Guṇa are rooted in ignorance and result in darkness of their mind. Due to this ignorance, they fall into a state of illusion, and their mind becomes distorted. This leads them to being further confused and depressed.

Many of us are aware of Newtons First Law, which states that every object will remain at rest or in uniform motion in a straight line unless compelled to change its state by the action of an external force. People under the influence of Tamo Guṇa tend to continue in the state of rest.

Hence, we all should always try to reduce our Tamo Guṇa to the bear minimum and keep our Rajo Guṇa under the influence of our Satto Guṇa.

This will definitely help us to live a good and righteous life filled with contentment and peace. We should also always remember and pay homage to those fearless individuals like Guru Gobind Singh Ji who made it possible for us to stay in a peaceful country and have the opportunity to learn Bhagavadgītā.

We ended the session by singing a couple of stanzas of a beautiful Bhajan telling us to become the Yogis of India. Wearing the garland of modesty around our neck, holding the shroud of knowledge, we will keep the flag of sacrifice and the honor of India alive.

बनें हम हिंद के योगी धरेंगे ध्यान भारत का, उठा कर धर्म का झंडा करें उत्थान भारत का |

गले में शील की माला पहनकर ज्ञान की कफनी, पकड़कर त्याग का झंडा रखेंगे मान भारत का

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

Questions and Answers

Parthvi Joshi Ji

Q: I try to make my mother afraid with horror films, but she says that there is no such thing as ghost? Is she correct?

A: Do you believe in God? If you do, then you know that there are good energies around us. On that case, there is a likelihood that there are evil spirits around us too. We should try to remove them with Satto Guṇa from our lives. Horror films are for entertainment so just see it as that and not let it interfere with your Sadhana.

Utsav Singhania Ji

Q: Do we not need to put effort to move from Rajo Guṇa to Sato Guṇa?

A: We absolutely need to put effort. Like our parents have registered us for the Gītā class. It is however our effort that we come to the class every day, do our learnings, and give exams. That is why it is important to have Rajo Guṇa too BUT under the guidance of Satto Guṇa. Whenever we want to do something under the influence of Rajo Guṇa, we must ensure that it has secured the permission from Satto Guṇa to do it!

Bharati Ji

Q: Why do we sing the Pushpika at the end of every chapter?

A: It signifies the end of that particular chapter and gives an index of the name of the book, the chapter number of the topics covered in the chapter in the form of its name. Finally, we offer our learnings to Bhagavān.

Swayam Prava Ji

Q: My mother says that we can free ourselves of all our sins by chanting Radha Ji’s name? Is that true?

A: It is absolutely true. We need to chant with unwavering focus.

Kushagra Ji

Q: How many levels are there that we need to study?

A: Its like the Char-Dham Yatra. We need to cover four levels. By the end of Level – 4, you would have learnt the whole Bhagavadgītā.

Raghav Panwar Ji

Q: Why do we need to wear a mala or prayer beads to do the chanting? Can’t we do it without wearing that?

A: We absolutely can do without the prayer beads but chanting with that helps to get greater concentration on the chanting.

Utkarsh Chaudhari Ji

Q: What do we do when we go to Swarga (Heaven) or Naraka (Hell)?

A: In Swarga or heaven, we enjoy the good life, eat well, have lots of entertainment and so forth. In Naraka, life will be very difficult, sand you would have to live the same hard life that you may have given others die to which you would have reached Naraka. Both are transient states, and we have t leave them once our balance of virtue or sin is
reduced to zero.

Lasya Sri Ji

Q: What is the meaning of Bharata which appears in many Shlokas?

A: That’s a great question. Always calling out country, India, we forget its real name is Bharata. Bha means knowledge and rata means unwavering dedication. Bharata means the country whose citizens dedicate themselves to the pursuit of knowledge.

Mihir Vaibhav Gatne Ji

Q: Where did Mahabharat take place?

A: The Mahabharata war took place at Kurukshetra in Haryana and the Pandava’s capital city Indraprastha was close to present day Delhi.

Sonali Kunte Ji

Q: Is rebirth applicable to Naraka also?

A: Yes, it is. Once you exhaust the sin that you would have accumulated, you leave Naraka and again come back to Manushya loka, that is this earth. It is like the punishment you get if you go to class without doing your homework and are made to stand outside the door for the whole period.

Adhya Ji

Q: What is Moksha prapti?

A: This is becoming Bhagavān’s favorite and getting so close to HIM that one doesn’t have to leave his abode anymore.

Humshikha Ji

Q: Is it good to have only Satto Guṇa or is it necessary to have some Rajo Guṇa too?

A: It depends on the stage of your spiritual journey. A very evolved sage may be in the state of Satto Guṇa only. However, we must also have some amount of Rajo Guṇa to do the good activities for the society like Swami Vivekanand or Param Pujya Swami Ji. It may look as if they are doing a lot of actions under the influence of Rajo Guṇa but all of that are actually as Satto Guṇa, since it is done for the welfare of the beings on this earth. They are actually Guṇatita; beyond Guṇas.

Naishitha Ji

Q: Which kingdom did the Pandavas rule?

A: Their kingdom was Hastinapur which was part of Bharata or India. It is in Uttar Pradesh, close to present day Delhi.