Bhagwad Gita - Post 174

CHAPTER 14

THE YOGA OF THE DIVISON OF THE THREE GUNAS 
(...continued)

Verse 14

Yadaa sattwe pravriddhe tu

pralayam yaati dehabhrit;

Tadottamavidaam lokaan

amalaan pratipadyate.

If the embodied one meets with death when Sattwa has become predominant, then he attains to the spotless worlds of the knowers of the Highest.

Verse 15

Rajasi pralayam gatwaa

karmasangishu jaayate;

Tathaa praleenasTamasi

moodhayonishu jaayate.

Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.

Verse 16

Karmanah sukritasyaahuh

saattwikam nirmalam phalam;

Rajasastu phalam duhkham

ajnaanam Tamasah phalam.

The fruit of good action, they say, is Sattwic and pure; the fruit of Rajas is pain, and ignorance is the fruit of Tamas.

Verse 17

Sattwaat sanjaayate jnaanam

Rajaso lobha eva cha;

Pramaadamohau Tamaso

bhavato’jnaanameva cha.

From Sattwa arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and ignorance also.

Verse 18

Oordhwam gacchanti sattwasthaa

madhye tishthanti raajasaah;

Jaghanyagunavrittisthaa

adho gacchanti taamasaah.

Those who are seated in Sattwa proceed upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.

Verse 19

Naanyam gunebhyah kartaaram

yadaa drashtaanupashyati;

Gunebhyashcha param vetti

madbhaavam so’dhigacchati.

When the seer beholds no agent other than the Gunas, knowing that which is higher than them, he attains to My Being.

Verse 20

Gunaanetaanateetya treen

dehee dehasamudbhavaan;

Janmamrityujaraaduhkhair

vimukto’mriTamashnute.

The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.

Verse 21

Arjuna Uvaacha:

Kairlingais treen gunaanetaan

ateeto bhavati prabho;

Kimaachaarah katham chaitaam

streen gunaan ativartate.

Arjuna said:

What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?

Verse 22

Sri Bhagavaan Uvaacha:

Prakaasham cha pravrittim cha

mohameva cha paandava;

Na dweshti sampravrittaani

na nivrittaani kaangkshati.

The Blessed Lord said:

Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent!

Verse 23

Udaaseenavadaaseeno

gunairyo na vichaalyate;

Gunaa vartanta ityeva

yo’vatishthati nengate.

He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not,

Verse 24

Samaduhkhasukhah swasthah

samaloshtaashmakaanchanah;

Tulyapriyaapriyo dheeras

tulyanindaatma samstutih.

Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,

Verse 25

Maanaapamaanayostulyas

tulyo mitraaripakshayoh;

Sarvaarambhaparityaagee

gunaateetah sa uchyate.

The same in honour and dishonour, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.

Verse 26

Maam cha yo’vyabhichaarena

bhaktiyogena sevate;

Sa gunaan samateetyaitaan

brahmabhooyaaya kalpate.

And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.

Verse 27

Brahmano hi pratishthaa’ham

amritasyaavyayasya cha;

Shaashwatasya cha dharmasya

sukhasyaikaantikasya cha.

For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Gunatrayavibhaagayogo Naama Chaturdasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse entitled: “The Yoga of the Division Of the Three Gunas”

Love.

Bhagwad Gita - Post 173

CHAPTER 14

THE YOGA OF THE DIVISON OF THE THREE GUNAS

Verse 1

Sri Bhagavaan Uvaacha:

Param bhooyah pravakshyaami

jnaanaanaam jnaanamuttamam;

Yajjnaatwaa munayah sarve

paraam siddhimito gataah.

The Blessed Lord said:

I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.

Verse 2 

Idam jnaanam upaashritya

mama saadharmyam aagataah;

Sarge’pi nopajaayante

pralaye na vyathanti cha.

They who, having taken refuge in this knowledge, attain to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.

Verse 3

Mama yonirmahadbrahma

tasmin garbham dadhaamyaham;

Sambhavah sarvabhootaanaam

tato bhavati bhaarata.

My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings!

Verse 4

Sarvayonishu kaunteya

moortayah sambhavanti yaah;

Taasaam brahma mahadyonir

aham beejapradah pitaa.

Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.

Verse 5

Sattwam rajastama iti

gunaah prakriti sambhavaah;

Nibadhnanti mahaabaaho

dehe dehinam avyayam.

Purity, passion and inertia—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible!

Verse 6

Tatra sattwam nirmalatwaat

prakaashakam anaamayam;

Sukhasangena badhnaati

jnaanasangena chaanagha.

Of these, Sattwa, which from its stainlessness is luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one!

Verse 7

Rajo raagaatmakam viddhi

Trishna asangasa mudbhavam;

Tannibadhnaati kaunteya

karmasangena dehinam.

Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action!

Verse 8

Tamastwajnaanajam viddhi

mohanam sarvadehinaam;

Pramaadaalasyanidraabhis

tannibadhnaati bhaarata.

But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, sleep and indolence!

Verse 9

Sattwam sukhe sanjayati

rajah karmani bhaarata;

Jnaanamaavritya tu tamah

pramaade sanjayatyuta.

Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding knowledge, attaches to heedlessness only!

Verse 10

Rajastamashchaabhibhooya

sattwam bhavati bhaarata;

Rajah sattwam tamashchaiva

tamah sattwam rajastathaa.

Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas, having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas!

Verse 11

Sarvadwaareshu dehe’smin

prakaasha upajaayate;

Jnaanam yadaa tadaa vidyaa

dvivriddham sattwamityuta.

When, through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant.

Verse 12

Lobhah pravrittir aarambhah

karmanaam ashamah sprihaa;

Rajasyetaani jaayante

vivriddhe bharatarshabha.

Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is predominant, O Arjuna!

  

Verse 13

Aprakaasho’pravrittishcha

pramaado moha eva cha;

Tamasyetaani jaayante

vivriddhe kurunandana.

Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna!

To be continued…

Love.

Bhagwad Gita - Post 172

CHAPTER 14

THE YOGA OF THE DIVISION OF THE THREE GUNAS

Knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas and Tamas is now given through this discourse. 

The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. 

Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one should acquire this precious knowledge.

Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influence and irresistible power. 

The individual soul also is bound to the body by these three qualities present in Cosmic Nature. The Supreme Being brings about creation through the help of His Prakriti (Nature) endowed with these threefold qualities.

The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. 

The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. 

The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.

Krishna asks us to diligently endeavor to cast out Tamas from our nature. We should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds of activities. 

Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. 

Lord Krishna teaches us this important subject in this discourse from the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.

In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. 

He states that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme peace and blessedness.

Krishna gives more details about the nature of the three gunas. Attachment to any one of the gunas will hold a person back, keeping them in the cycle of death and rebirth. 

However, the gunas of Rajas and Tamas are particularly detrimental to a person's process of enlightenment. 

Although Sattwa seems desirable, when it is held as an attachment it can keep one bound. For example, over attachment to the pursuit of knowledge or joy (without striving for inner experience of Knowledge gained)  can keep a person embodied. 

Conversely, Sattwa without attachment can help a person leave the cycle of death and rebirth. 

Krishna names Sattwa as the "ruling trait" of a person who is on the path of understanding and knowledge. 

The "light of knowledge shines forth / through all the gates of the body" in these people. This is one way such a person can be recognized and set apart from those still ruled primarily by Rajas or Tamas.

Many things can affect the rebirth of a person. The ruling guna at the time of death will determine the situation a person will experience when reborn into the next life. 

Those who die while ruled by Rajas are born to people who are attached to action, whereas those who die while ruled by Tamas are born to people who are deluded. 

This distinction could imply that a person who has led a good life could be reborn into a poor incarnation if they die in a state of anger. 

Although a person is ruled primarily by one guna or another, it is possible for that person to move back and forth between secondary gunas over the course of a lifetime.

The realized sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables him to reach God, even this quality will bind him if he is attached to it.

The aspirant should know the symptoms and signs of their presence in his personality and acquire a knowledge of their subtle workings. Then only can he maintain an unhampered and smooth progress in all activities of his life, both secular as well as spiritual. 

Love.

Bhagwad Gita - Post 171

Verse 34

Yathaa prakaashayatyekah

Kritsnam lokamimam ravih;

Kshetram kshetree tathaa

Kritsnam prakaashayati bhaarata.

Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!

The exact relationship of Consciousness, the Eternal Principle of Life, with matter and its various expressions is explained here. 

The example given by The Lord for the purpose is the one sun which illumines the entire world at all times. Just as the sun, the Consciousness merely illumines the world of objects, the body, the mind and the intellect. 

Light itself is the very nature of the sun and in his light everything gets illumined. Similarly, the nature of Consciousness is awareness and in Its presence, everything becomes known i.e., illumined. The sun illumines everything, good and bad, beautiful and ugly, virtue and vice etc. 

So too, in our inner life, Consciousness functions through body equipment and illumines them but never gets contaminated by the actions of the body or by the emotions of the mind or by the thoughts of the intellect. 

Verse 35

Kshetrakshetrajnayor evam

Antaram jnaanachakshushaa;

Bhootaprakritimoksham cha ye

Vidur yaanti te param.

They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.

Those who are able to distinguish between kṣhetrajña and kṣhetra, between purusha and prakriti, between the Self and its object, and between consciousness and matter shall attain the Supreme Abode. If this distinction is clear to us, then we will be totally unattached to everything in this world, and we will not be reborn into this world of prakriti, this world of the three gunas. We will attain the Supreme Abode—param.

Sri Krishna now concludes that man's life is fulfilled only when he with his discrimination meditates upon and realizes the constitution of and relationship between the Field, the Knower of the Field and the Supreme Self in himself. 

This can be achieved through the eye of wisdom or intuition which is opened up by meditation, study of scriptures or teachings of the preceptors. One who realizes this is liberated and attains eternal freedom. 

Thus it has been very clearly and emphatically laid down in the Bhagwad Gita that the means of deliverance from maya or ignorance are meditation, renunciation and other spiritual disciplines. 

Love.