GITA Summary , Chapter - 14 of 18

August 30, 2005

Hare Krishna. Pranam to all Vaishnavas,

I surrender unto the lotus feet of Bhagavan Sri Krishna, begging for His merciful blessings to, advise Gita-rahasya to His Bhaktas of this group .

GITA Summary of Chapter – 14 ( Gunathraya Vibhaga Yoga)

( The Yoga of Understanding the Three Modes of Material Nature )

Preface

In this chapter, Bhagavan Krishna explains in detail what the three Gunas ( modes) of nature are, how they act, how they cause material entanglement and how they can be overcome to attain salvation.

An analytical study of this chapter leads to the understanding that this material world develops simply by the action and interaction of the three material Gunas (Sattva, Rajas and Tamas ). Bhagavan Krishna’s sincere devotees cross over these three Gunas, and become qualified to attain Him.

EMBODIED BEING IS BORN FROM THE UNION OF KRISHNA’S MATERIAL NATURE AND SPIRITUAL NATURE

Krishna says “ My Prakriti (Material nature) is the womb wherein I place the seed (of Spirit or Purusha) from which all Jivas (embodied beings) are born. Prakrti is the body giving mother and I am the seed giving father ”. Therefore, a Jiva is a combination of material nature and spiritual nature.

THE THREE MODES OF MATERIAL NATURE BIND THE INDIVIDUAL SOUL TO THE BODY

The Prakrti (Material nature) consists of three Gunas (modes) – Sattva (goodness), Rajas (passion) and Tamas (ignorance).These three Gunas bind the individual soul to the body, like three ropes .

CHARACTERISTICS OF THREE MODES OF NATURE

Sattva-guna ( Mode of Goodness)

Sattva-guna means greater knowledge and a greater sense of happiness. In the Sattva-guna, one is more or less free from sinful reactions and material miseries.

The difficulty here is that, when one is situated in the Sattva-guna , he becomes conditioned by the illusion of the material energy, to feel that, he is advanced in knowledge, better than others and this life is pleasant. Such an attitude results in entanglement, which prevents liberation.

Rajo-guna ( Mode of Passion )

Rajo-guna is characterized by intense selfish activities born of desire and attachment. Greed, activity, restlessness, passion, and undertaking of (selfish) works arise when Rajo-guna is predominant . There is no end to such a person’s desires for sense gratification.

Modern civilization is considered to be advanced in the standard of Rajo-guna . Formerly, the advanced condition was considered to be in the Sttva-guna . If there is no liberation for those in the Sttva-guna, what to speak of those who are entangled in the Rajo-guna?. When one dies in the Rajo-guna, he takes a human birth among those engaged in fruitive activities.

Tamo-guna ( Mode of Ignorance)

Tamo-guna is just the opposite of the Sattva-guna and it is not even active like Rajo-guna. The result of developing ignorance is very, very risky. It is the lowest quality in material nature. One under the spell of Tamo-guna cannot understand what is what. Instead of making advancement, he becomes degraded. Such a person is very lazy and sleeps more than what is required. He is always dejected and could be

addicted to intoxicants or other illicit pleasures .

One in the Tamo-guna does not work by a regulative principle ; he wants to act whimsically, for no purpose. This is called illusion. His activities result in present misery, and in next birth he will lbe born in the animal species. The Animal life is always miserable, although, under the spell of the illusory energy, maya, the animals do not understand this.

THE PROCESS OF RISING ABOVE IGNORANCE AND PASSION

There are nine gates in the body ; two eyes, two ears, two nostrils, the mouth, the genitals and the anus. When every gate is illuminated by the symptoms of goodness, it should be understood that one has developed the Sattva-guna. In every gate there is development of the symptoms of happiness, and that is the position of goodness. There is an opportunity for men in the modes of ignorance and passion to be elevated to the mode of goodness (Sattva-guna), and that system is called Krishna-bhakti . But one who does not take advantage of this opportunity will certainly continue in the lower modes.

There is a prayer in the Vishnu Purana (1.19.65) :

namo brahmanya-devayago-brahmana-hitaya cajagad-dhitaya krsnayagovindaya namo namah

( "My Lord, You are the well-wisher of the cows and the brahmanas, and You are the well-wisher of the entire human society and world." )

Brahmanas are the symbol of spiritual education, and cows are the symbol of the most valuable food; these two living creatures, the Brahmanas and the cows, must be given all protection-- that is the responsibility of all who are engaged in Krishna-bhakti . In modern human society, spiritual knowledge is neglected, and cow killing is encouraged. A civilization which guides the citizens to become animals in their next lives is certainly not a human civilization. The present human civilization is, of course, grossly misled by the modes of passion and ignorance. It is a very dangerous age, and all nations should take care to provide the easiest process, Krishna-bhakti , to

save humanity from the greatest danger.

MATERIAL ENTANGLEMENT OF THE THREE GUNAS CAN BE CUT BY DEVOTION TO KRISHNA

The material world is acting under the spell of the modes of material nature. The living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Krishna activities--always acting for Krishna. if one engages himself in the service of Krishna with unfailing determination, although these modes of material nature are very difficult to overcome, he can overcome them easily.

Bhakti-yoga means that the Lord is there, the devotee is there and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme God and the individual person. Thus the qualification is to become Brahman, or freed from all material contamination. By attainment of Brahman, one does not lose his eternal Brahman identity as individual soul.

Brahman is the beginning of transcendental realization. Paramatma (Supersoul) is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramatma and the impersonal Brahman are within Krishna, the Supreme God.

When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramatma realization and then to the realization of the Supreme Personality of Godhead. One who cannot elevate himself beyond the impersonal conception of Brahman runs the

risk of falling down.

The four Kumaras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service to attain Paramatma and finally the Supreme God.

Bhagavatam says (11.9.12)“ The mind can be controlled when it is fixed on the Supreme Personality of Godhead. Having achieved a stable situation, the mind becomes free from polluted desires to execute material activities; thus as the mode of goodness increases in strength, one can completely give up the modes of passion and ignorance, and gradually one transcends even the material mode of goodness. When the mind is freed from the fuel of the modes of nature, the fire of material existence is extinguished. Then one achieves the transcendental platform of direct relationship with the object of his meditation, Sri Krishna, the Supreme Lord.”

Summary

Sloka 1sri bhagavan uvaca :

param bhuyah pravaksyami / jnananam jnanam uttamamyaj jnatva munayah sarve / param siddhim ito gatah(Sri Bhagavan said: I shall further explain to you that supreme knowledge, the best of all knowledge, knowing which all the Sages have attained supreme perfection .)

Sloka 2idam jnanam upasritya / mama sadharmyam agatahsarge'pi nopajayante / pralaye na vyathanti ca(By becoming fixed in this knowledge, one can attain transcendental nature like My own. Thus established he is not born at the time of creation, or disturbed at the time of dissolution.)

Sloka 3mama yonir mahad brahma / tasmin garbham dadhamy ahamsambhavah sarva-bhutanam / tato bhavati bharata(O Arjuna, My Prakriti (Material nature) is the womb wherein I place the seed (of Spirit or Purusha) from which all beings are born.)

Sloka 4sarva-yonisu kaunteya / murtayah sambhavanti yahtasam brahma mahad yonir / aham bija-pradah pita(O Arjuna, of all the embodied beings that appear in all species of various kinds, the Prakrti (material nature) is the conceiving mother , while I am the seed-giving father.)

Sloka 5sattvam rajas tama iti / junah prakrti-sambhavahnibadhnanti maha-baho / dehe dehinam avyayam

( O Arjuna , the Prakrti (Material nature) consists of three Gunas (modes)– Sattva (goodness), Rajas (passion) and Tamas (ignorance). When the eternal Individual Soul comes in contact with Prakrti, he becomes conditioned by these three Gunas (which act like three ropes, binding the individual soul to the body.)Sloka 6tatra sattvam nirmalatvat / prakasakam anamayamsukha-sangena badhnati / jnana-sangena canagha(O Arjuna, the Sattva, being purer than the other two Gunas, is illuminating, and it frees one from all sinful reactions. Those situated in Sattva-guna become conditioned by a sense of happiness and knowledge.)Sloka 7rajo ragatmakam viddhi / trsna-sanga-samudbhavamtan nibadhnati kaunteya / karma-sangena dehinam(O

Arjuna, know that Rajo-guna is characterized by intense selfish activity and is born of desire and attachment. It binds the Jeeva (embodied being)by attachment to the fruits of work. )

Sloka 8tamas tv ajnana-jam viddhi / mohanam sarva-dehinampramadalasya-nidrabhis / tan nibadhnati bharata(O Arjuna, know, that Tamo-guna, the deluder of embodied beings, is born of ignorance. It binds by madness, laziness, and excessive sleep.)

Sloka 9sattvam sukhe sanjayati / rajah karmani bharatajnanam avrtya tu tamah / pramade sanjayaty uta(O Arjuna, Sattva attaches one to happiness, Rajas to action, and Tamas to ignorance by covering the knowledge.)

Sloka 10rajas tamas cabhibhuya / sattvam bhavati bharatarajah sattvam tamas caiva / tamah sattvam rajas tatha(O Arjuna , Some times Sattva dominates by suppressing Rajas and Tamas ; Some times Rajas dominates by suppressing Sattva and Tamas ; and other times Tamas dominates by suppressing Sattva and Rajas.)

Sloka 11sarva-dvaresu dehe' smin / prakasa upajayatejnanam yada tada vidyad / vivrddham sattvam ity uta(When the lamp of knowledge shines through all the (nine) gates of the body (two eyes, two ears, two nostrils, the mouth, the genitals and the anus ), then it should be known that, Sattva-guna is predominant. )

Sloka 12lobhah pravrttir arambhah / karmanam asamah sprharajasy etani jayante / vivrddhe bharatarsabha(Greed, activity, restlessness, passion, and undertaking of (selfish) works arise when Rajo-guna is predominant, O Arjuna.)

Sloka 13aprakaso'pravrttis ca / pramado moha eva catamasy etani jayante / vivrddhe kuru-nandana(When there is an increase in the Tamo-guna, darkness, inactivity, madness and illusion are manifested, O Arjuna .)

Sloka 14yada sattve pravrddhe tu / pralayam yati deha-bhrttadottama-vidam lokan / amalan pratipadyate(One who dies during the dominance of Sattva-guna goes to heaven, the pure world of the great sages.)

Sloka 15rajasi pralayam gatva / karma-sangisu jayatetatha pralinas tamasi / mudha-yonisu jayate(When one dies in the Rajo-guna, he takes a human birth among those engaged in fruitive activities ; and when one dies in the Tamo-guna , he takes birth among the species of ignorant animals.)Sloka 16karmanah sukrtasyahuh / sattvikam nirmalam phalamrajasas tu phalam duhkham / ajnanam tamasah phalam( The result of pious action is pure and is said to be in the Sattva-guna . But action done in the Rajo-guna results in misery, and action performed in the Tamo-guna results in foolishness.)

Sloka 17sattvat sanjayate jnanam / rajaso lobha eva capramada-mohau tamaso / bhavato' jnanam eva ca(Self-knowledge arises from Sattva-guna; greed arises from Rajo-guna; and negligence, delusion, and slowness of mind arise from the Tamo-guna.)Sloka 18urddhvam gacchanti sattva-stha / madye tisthanti rajasahjaghanya-guna-vrtti-stha / adho gacchanti tamasah(Those situated in the Sattva-guna gradually go upward to the higher planets; those in the Rajo-guna live on the earthly planets; and those in the abominable Tamo-guna go down to the hellish planets or take birth as animals depending on their ignorance.)

Sloka 19nanyam gunebhyah karttaram / yada drastanupasyatigunebhyas ca param vetti / mad-bhavam so' dhigacchati(When one properly sees that in all activities no other performer is at work other than these three Gunas and he knows Me the Supreme Lord (who is standing entirely beyond all these Gunas) , he attains My spiritual nature.)Sloka 20gunan etan atitya trin / dehi deha-samudbhavanjanma-mrtyu-jara-duhkhair / vimukto' mrtam asnute(When the embodied being is able to transcend these three Gunas associated with the material body, he can become free from the pains of birth, old age and death ; and he can enjoy the nectar of supreme bliss in this life itself.)Sloka 21arjuna uvaca :

kair llingais trin gunan etan / atito bhavati prabhokim-acarah katham caitams / trin gunan ativarttate(Arjuna said: O Lord, What are the characteristics of the one who has risen above the three Gunas, and what is his behaviour ? How does one rise above these three Gunas,?)

Slokas 22-25sri bhagavan uvaca :

prakasanca pravrttinca / moham eva ca pandavana dvesti sampravrttani / na nivrttani kanksatiudasina-vad asino / gunair yo na vicatyateguna vartanta ity evam / yo' vatisthati nengatesame-duhkha-sukhah sva-sthah / sama-lostasma-kancanahtulya-priyapriyo dhiras / tulya-ninatma-samstutihmanapamanayos tulyas / gunatitah sa ucyate(Sri Bhavagan said : One who neither hates the presence of enlightenment, activity, and delusion nor desires for them when they are absent ; one who remains like a witness ; who is not moved by the Gunas , thinking that the Gunas only are operating ; who stands firm and does not waver ; one who depends on the Lord and is indifferent to pain and pleasure ; to whom a clod, a stone, and gold are alike ; to whom the dear and the unfriendly are alike ;

who is of firm mind ; who is calm in censure and in praise ; one who is indifferent to honor and disgrace ; who is the same to friend and foe ; who has renounced the sense of doership ; is said to have transcended the Gunas.)

Sloka 26manca yo' vyabhicarena / bhakti-yogena sevatesa gunan samatityaitan / brahma-bhuyaya kalpate(One who renders service to Me with love and devotion, can rise above these Gunas and becomes qualified to attain realization of Brahman, My spiritual nature.)Sloka 27brahmano hi pratisthaham / amrtasyavyayasya casasvatasya ca dharmasya / sukhasyaikantikasya ca(And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.)Thus ends the Fourteenth Chapter Gunathraya Vibhaga Yoga of Srimad Bhagavad-Gita, which gives pleasure to the

bhaktas and is accepted by all saintly persons.

Ohm Namo Bhagavathe Vasudevaya!!!

SriKrishnaDasa Rajeev

(To Continue in next part ..)

NB - : GITA chapters 1 to 14 are saved in the Folder, ‘Gita’ in ’s FILES. The chapter-wise summary of remaining (4) chapters will be posted in (4) parts, in the coming days.

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