विवेचन सारांश

“The Binding Forces of Nature: An Introduction to the Guṇas”

The Blessed Bhagavan said:

“I shall once again explain to you the supreme wisdom (jñānam uttamam)—the highest knowledge—by knowing which, all the great sages (ṛṣis) attained the ultimate perfection.”

What is this jñānam uttamam—this supreme knowledge?

There are many kinds of knowledge in the world. A doctor has knowledge in the field of medicine, a lawyer is well-versed in law. Similarly, each of us may choose a field—engineering, arts, sports, or science—and work to gain mastery in it. Such worldly knowledge is important and Bhagavān never discourages it.

But the question is: Is it enough?

If we do not develop a curiosity for Brahma-jñāna—the knowledge of the Self and the Supreme—then all other knowledge remains incomplete. Worldly knowledge can only give us temporary happiness and material accomplishments. But the ultimate purpose of life is not merely to succeed in the outer world—it is to realise our inner nature and connection with Bhagavān.

As the English saying goes:
"To truly live with purpose, we must first know what the purpose of life is."

So, while all knowledge has its place, Bhagavān highlights again and again the importance of jñānam uttamam—the supreme knowledge by which one attains the highest goal. This is not just information—it is wisdom that transforms life.

The Ṛṣis and Munis Who Attained Perfection
After attaining this supreme knowledge, great ṛṣis and munis achieved param-siddhi—the highest perfection. Who are these sages?

Bhuvan Bhaiya answered: Vedavyāsa and Vasiṣṭha Mahāmuni

Karmanya Bhaiya said: Vālmīki, the author of the Rāmāyaṇa

Dṛṣṭi Didi mentioned: Tulasīdās jī

Indeed, there are many types of munis. But what made them special was not just their knowledge—but their application of it. They lived the wisdom. They reflected upon it, meditated upon it, and practised it in their lives.

From Knowing to Living: The Rasgullā Analogy
We’ve discussed this earlier with the example of rasgullā. We can describe it as white, soft, sweet, and spongy—but unless someone tastes it, they can’t truly know it.

Similarly, one may listen to Brahma-jñāna, but unless it is contemplated (manana) and lived (nididhyāsana), it remains theory. Those who reflect deeply and implement this wisdom in their daily lives are called munayaḥ—true sages.

Because of this inner integration, such sages attained different kinds of siddhis—which we may call 'superpowers' in simple terms.

Example: Vedavyāsa as Trikāla-darśī
Take the example of Vedavyāsa. He wasn’t physically present on the battlefield of Kurukṣetra. He did not directly hear the Gītā from Śrī Kṛṣṇa. Yet he wrote down the entire dialogue between Kṛṣṇa and Arjuna. How?

Because he was a trikāla-darśī—a seer of the past, present, and future. How did he attain this power? Through intense chintan (contemplation) and manan (reflection) on Brahma-jñāna. His inner vision became so clear that he could see all events—across time.

In fact, he even foresaw that we would one day sit in these classes, seeking the wisdom of the Gītā. He preserved this sacred knowledge for generations to come—for us—knowing how valuable it would be.

Now that we have understood the significance of jñānam uttamam, let’s dive into the next verse.

Siddhi Is Temporary Without Practice
Let’s take a practical example—cycling. In the beginning, we learn to ride using four wheels, and with practice, we gradually balance on two wheels. Now imagine someone learnt cycling at the age of 9 or 10, but then didn’t cycle for decades. At the age of 60, will they still be able to ride confidently? Most likely not—because the skill fades without practice.

Another relatable example: when we move from Grade 2 to Grade 3, there’s often a long summer break. If we don’t revise or practice our subjects—say, math concepts—we tend to forget them. That’s why teachers begin the new academic year by revising previous lessons.

In the same way, siddhis (spiritual powers or attainments) can also fade if they’re not nurtured through regular practice and contemplation.

Jnānī Who Constantly Reflect Become Like Bhagavān
Bhagavān now reveals a deeper truth:
The one who takes refuge in knowledge (jñānam upāśritya) and constantly abides in it becomes like Him.

Now, what does "becoming like Him" mean?
Does it mean we start looking like Bhagavān? No—it means we begin to embody His nature, which is:

Sat-Cit-Ānanda Rūpa – Eternal Existence, Pure Awareness, and Unshakable Bliss.

Such a person remains cheerful, fearless, and undisturbed by problems. They have inner clarity and always find a solution. Their heart is anchored in divine faith.

When Bhagavān Śrī Rāma is with us, what is there to worry about?

Those who have truly taken refuge in Him need no external assurance. Unlike us, who may only remember these truths during Gītā classes or discourses, the jñānī lives in this awareness constantly.

The Four Types of Pralaya (Dissolution)
Bhagavān now speaks of a profound truth:

sarge'pi nopajāyante pralaye na vyathanti ca
Even when creation arises, they are not born again; and even in dissolution, they are not disturbed.

Here, Bhagavān speaks of pralaya, the dissolution of creation. Under His supervision, Brahmā-jī creates the universe. But after each cycle of yugas, everything is dissolved and recreated again. This process of cosmic dissolution happens in four ways:

1. Nitya Pralaya (Daily Dissolution)
This occurs every day in our lives:

When we sleep deeply without dreams, it's as if the world disappears for us—that’s nitya pralaya.

When a person passes away, their individual experience of the world ends—this too is a kind of nitya pralaya.

2. Naimittika Pralaya (Occasional or Cyclical Dissolution)
This happens at the end of a cycle of four yugas.

Let’s test our understanding:

Which is the first Yuga? Astha Benji answered: Satya Yuga

Next? Shivansh Bhaiya said: Tretā Yuga

After that? Bhuvan Bhaiya quickly said: Dvāpara Yuga

And the last one? Tanmay Bhaiya excitedly answered: Kali Yuga

After a thousand such cycles, naimittika pralaya occurs. The entire mṛtyuloka (earth), svarga (heaven), and naraka (hell) are dissolved. A new cycle is then created by Brahmā-jī.

3. Prākṛtika Pralaya (Dissolution of the Entire Cosmos)
This is the dissolution of all brahmāṇḍas, all universes and multiverses. Even the subtle elements of prakṛti are dissolved. Only Bhagavān remains, beyond form and time.

4. Ātyantika Pralaya (Final Liberation)
This is the inner liberation of a jñānī. Those who have realised the Self and become one with Bhagavān are free from the cycle of birth and death. They are not affected even if they take birth again or not. They are established in fearlessness.

Fearlessness, purity of heart, and steadfastness in the path of jñāna-yoga arise in such a soul.

Such individuals have transcended all worldly fears because they are rooted in Truth. Even when prakṛti is destroyed, they are not disturbed.

Now, in the next śloka, Bhagavān will explain how He again creates prakṛti, the manifest world, after dissolution.

Aham Bīja-Pradaḥ Pitā — Bhagavān, the Seed-Giving Father
Bhagavān reveals a profound truth in this verse:

"I am the seed-giving father (aham bīja-pradaḥ pitā) who, in union with Prakṛti, gives rise to all beings and species (yonayaḥ)."

The word "yonayaḥ" refers to the various types of births—species such as plants, animals, humans, and countless other life forms. Bhagavān creates all of them through Prakṛti, and He is the one who implants the seed of life in each. Just like in biology, we understand how DNA and chromosomes from our parents form the blueprint of who we are—Bhagavān says He is the source of even that.

In Chapter 9, Bhagavān has already said:

pitāham asya jagato mātā dhātā pitāmahaḥ
I am the father, mother, sustainer, and even the grandfather of this universe.

In verse 14.3, He further says:

tasmai garbhaṃ dadhāmy aham, sambhavaḥ sarvabhūtānāṃ
It is I who place the seed into the womb (of Prakṛti), giving rise to all living beings.

So truly, Bhagavān's presence is in our very DNA. The divine essence that flows through generations—from our grandparents to parents to us—is nothing but Bhagavān’s own energy and intelligence. Why then do we not feel this connection with Him? Because we are trapped in the Guṇas.

We’ve already understood that Guṇas—Sattva, Rajas, and Tamas—are like ropes. They bind us to our desires, to our ignorance, to our limited sense of identity. And when we’re bound, we cannot see the light of Bhagavān shining within us.

Why do we study the Gītā?
So that we may remember who we truly are—to recognise Bhagavān within us and in all beings.

Saints See Bhagavān in All — The Story of Sant Jñāneśvar Mahārāj
This divine insight was realised by Sant Jñāneśvar Mahārāj, who could see Bhagavān’s presence everywhere—within himself, in animals, in nature, in all beings.

Let us revisit a powerful story from his early life.

Sant Jñāneśvar and his siblings—Sant Nivṛttināth, Sant Sopāndev, and Sant Muktabāi—were born into a spiritually unique household. Their father, Vitṭhalpant, had taken Sannyāsa without revealing that he was already married. When his Guru learned of this, he released Vitṭhalpant from Sannyāsa, recognising that Bhagavān had a greater purpose for him.

The four siblings were born with divine brilliance and eventually became the pillars of the Vārkarī tradition, spreading Bhakti towards Bhagavān Vitṭhal of Pandharpur.

However, due to societal rigidity, the family faced rejection. They were Brahmin children, but since their father had returned from Sannyāsa, they were denied the Vratabandha (sacred initiation) required to study the scriptures.

Seeking acceptance, they journeyed to Paithan, a place filled with learned scholars. As the scholars debated whether the children could be initiated, Sant Jñāneśvar observed a farmer harshly beating his buffalo near the river.

Filled with compassion, he asked the farmer not to hurt the animal. When the scholars mocked him for paying attention to a buffalo instead of their sacred discussion, he responded:

“Aham bīja-pradaḥ pitā — Bhagavān is present in all, even in the buffalo.”

The scholars challenged him, “Do you think the buffalo has the same Chaitanya (consciousness) as us? Can it chant the Vedas?”

Jñāneśvar Mahārāj gently touched the buffalo's forehead—and the buffalo began to chant the Vedas!

This miracle was not to show power, but to demonstrate the universal presence of Bhagavān in all beings, regardless of form. As the Gītā says:

Vāsudevaḥ sarvam iti — Bhagavān is everything.

Sant Tukārām’s Vision — Seeing Kinship in Creation
Similarly, Sant Tukārām saw all of nature as his family:

"vṛkṣavalli āmakī soyare vāñcū"
The trees and vines are my dear kin.

These saints didn’t just read or intellectually understand Bhagavān’s presence—they lived it, felt it, and revealed it through their actions and love.

Why Study the Bhagavad Gītā?
Because when we truly understand Bhagavān as the seed of all life, the artificial divisions we create between beings—between caste, creed, human and animal, rich and poor—begin to dissolve.

The Gītā helps us break these boundaries and teaches us to live with divine vision, where we can see Bhagavān in all. This is what transforms mere knowledge into wisdom, and transforms our hearts from division to unity in devotion.

Bhagavān says:

tad brahma aham bīja-pradaḥ
That Brahman—I am the seed-giver of it all.

Let us not take this as mere philosophy. Let us live it as Jñāneśvar Mahārāj and Tukārām Mahārāj did. Is it possible to develop even a small part of that divine vision? Yes.

How?
By reading the Bhagavad Gītā regularly, with sincerity and faith. And if we wonder why we don’t yet see Bhagavān everywhere, it is because we are still bound by the Guṇas—and that’s what Bhagavān will describe next.

The Guṇas — The Covering of Bhagavān’s Essence
Bhagavān’s tattva — His divine essence — is always present within us. But what covers this element? Why don’t we experience it? Because it is covered by ignorance, and this ignorance is expressed through the three Guṇas: Sattva, Rajas, and Tamas.

These Guṇas bind the jīva to the cycle of birth and death. As long as the essence of Bhagavān remains bound by Prakṛti, by these three qualities, we do not realise His presence. It's not that Bhagavān is absent, but our vision is clouded, like a mirror covered with dust.

Take a mirror — if thick layers of dust accumulate on it, will we be able to see our reflection? No. The mirror is still functional underneath, but only when the dust is wiped away does our face become clearly visible.

In the same way, Bhagavān is within, but the covering of Guṇas hides His presence. When this covering is removed through self-purification, sādhanā, and Jñāna, we begin to experience His presence directly.

Understanding Sattva — The First Guṇa
Now, Bhagavān begins to describe the first of the three Guṇas to Arjuna. He addresses him as “Anagha” — O sinless one, O innocent one.

Why this name? Because Arjuna, despite all that the Kauravas did to him — the exile, the insults, the injustice — never harboured hatred toward them. He always thought well of them. That is true innocence, a pure heart that remains untainted by revenge or bitterness.

Bhagavān says:

tatra sattvaṃ nirmalatvāt prakāśakam anāmayam
sukha-saṅgena badhnāti jñāna-saṅgena cānagha
(Bhagavad Gītā 14.6)

“O Anagha, among these, Sattva is pure. It is illuminating. It is free from disease (impurities). Yet, it binds the jīva through attachment to happiness and knowledge.”

Sattva is the quality of light, clarity, and auspiciousness. The desire to study Bhagavad Gītā, to serve others selflessly, to gain spiritual knowledge — these all belong to Sattva Guṇa. It is uplifting and purifying.

But Still — A Golden Chain is a Chain
Even though Sattva is pure, it is still a Guṇa — and a Guṇa binds.

Bhagavān uses a beautiful metaphor: the Guṇas are like ropes. We can imagine them as three chains:

Which chain would we prefer? Of course, the golden one. But regardless of material, a chain binds.

So Sattva, while the most refined and luminous, still keeps the jīva attached—to happiness, to knowledge, to virtue. It is binding in a pleasant way, and if one must remain bound, then better to be tied by Sattva than by Rajas or Tamas.

Until we rise above all three Guṇas, Bhagavān advises:
Strive to stay established in Sattva.

Sattva is like a clean, well-lit room. From here, one can clearly see the path beyond—towards transcendence, towards Bhagavān.

Bhagavān says "rajo rāgātmakaṁ vidhi" — know Rajo Guṇa to be born of desire and full of attachment. What does this mean in practical terms?

To understand this, let us turn to the Rāmāyaṇa, where we find three brothers who beautifully represent the three Guṇas:

Rāvaṇa – The Rājasic Personality
Let’s start with Rāvaṇa. What do we observe in his character? His mind is filled with endless desires.

He wanted Lankā—but not just any Lankā—he wanted a Golden City.
He saw Devī Sītā, and immediately desired to possess her.
He wanted everything that was glorious, beautiful, and powerful—not for dharma, but for selfish enjoyment.

This constant longing, craving, and attachment is Rajo Guṇa.

Vibhīṣaṇa – The Sāttvic Guide
In contrast, Vibhīṣaṇa represents Sattva Guṇa.

He advised Rāvaṇa:
"It is wrong to abduct Devī Sītā like this."
"Return Her, and seek refuge in Śrī Rāma."

People influenced by Sattva Guṇa always offer us wise counsel.
Just like someone who sends you a link to a Bhagavad Gītā class or encourages you to take the path of dharma — that’s a sāttvic influence in your life.

Kumbhakarṇa – The Tāmasic Symbol
Then comes Kumbhakarṇa, who symbolizes Tamo Guṇa.

He would sleep for six months, and upon waking, eat excessively.

Oversleeping, laziness, lethargy, indulgence in food or mindless consumption — these are classic signs of Tamas.

Even in our lives today, excess screen time, procrastination, or lack of clarity — they arise from Tamo Guṇa.

The Nature of Rajo Guṇa in Our Daily Life
So what does Rajo Rāgātmakaṁ really mean?

Desires never stop.
Today it’s iPhone 15, tomorrow it’s iPhone 16, then 17.
We want one, then two, then more — this cycle never ends.
It starts small — one chocolate today, two tomorrow.
Later, it becomes: a bicycle, a scooter, a car, a house.

With every new desire, we feel: “I need to earn more, work more.”
And thus, Rajo Guṇa binds us to karma.

Bhagavān says:
tannibadhnāti kaunteya karma-saṅgena dehinam
(Gītā 14.7)

It binds the soul through attachment to action.
But here’s the subtle truth — Rajo Guṇa is not entirely bad.

Rajo Guṇa as a Servant, Not Master
Without Rajo Guṇa, we cannot act, even to fulfil sāttvic desires.

You may have a desire to attend Gītā classes—a sāttvic desire.
But who gives you the energy to actually get up and go?
Rajo Guṇa does.

The key is: do not let the Guṇas rule you. Use them wisely, but stay detached. Use Tamas for rest—but don’t let it dominate.

“We have slept seven hours. Thank you Tamo Guṇa. Now step aside.”

Use Rajas to act, but tie it to divine and sāttvic intentions. Let Sattva purify the mind, and lift it toward Bhagavān.

Guṇas Are Tools — Not Our Identity
Each Guṇa has its place. None is absolutely good or bad.
What matters is: who are they aligned with?

If Rajo Guṇa is tied to sāttvic and divine qualities—it leads to growth and elevation.
But if tied to asuric tendencies—it becomes destructive, like in the case of Rāvaṇa.

So the direction of Rajo Guṇa—whether it goes toward divinity or ego—shapes our destiny.

Let us take a vow today:

“If Rajo Guṇa is present in us, we will bind it only to Sattva Guṇa and divine values.
We will not let it roam freely with demonic tendencies.
We will keep our actions aligned with dharma and purity.”

Towards Guṇātīta — Beyond the Guṇas
Right now, we are living within the three Guṇas.
But eventually, if we wish to become like Bhagavān, we must go beyond them.

Bhagavān is not controlled by any Guṇa — He is the master of them all.
To follow Him, to become truly divine in nature, we too must rise beyond Sattva, Rajas, and Tamas.

How to go beyond the Guṇas?
Who can attain that transcendence?
What practices help us reach there?

These questions we shall explore in the next session.

Hari-Nāma Sankīrtana – A Moment of Prayer
Now, let us sit still. Bring the auspicious form of Bhagavān Śrī Kṛṣṇa before our inner vision.
Let us chant Hari-Nāma Sankīrtana together for one minute.
Let this be our prayer — for strength to uphold the vow we’ve taken, and for Bhagavān’s grace to guide us in aligning our Guṇas with divinity.
Hari Śaraṇam
Hari Śaraṇam
(O Hari, I surrender unto You.) 

Answer: That’s a beautiful question — and it connects directly to what we’ve been discussing today about the Guṇas.
Rām Ji was beyond the three Guṇas — Sattva, Rajas, and Tamas had no hold over Him. He was always established in His true nature — ānanda-svarūpaḥ, the very embodiment of bliss.

Whether He was being offered the throne or being sent into exile, it made no difference to Him. His inner state remained untouched. He simply did what was required of Him — what was His dharma — without clinging to outcomes.

That is the sign of someone who has risen beyond the Guṇas.
Rām Ji’s smile was not because of external situations.

It was the smile of inner equipoise, of one who says:
"My role is to do my duty — not to seek praise, position, or popularity."

So whether people cheered for Him or circumstances turned against Him, He remained serene, centered, and joyful — because He was rooted in Bhagavān’s will.

This is what we too can aspire to — to live in this world, do our duties with sincerity, and yet stay untouched by gain or loss, fame or blame.

That is the state beyond the Guṇas — and that is the journey we are slowly preparing ourselves for.

The discourse concluded with a prārthanā (prayer) at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.