Bhagavad Gita - Daily - II CHAPTER 3-28 II

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Gita 3-28

tattva-vit tu mahaa-baaho, guna-karma-vibhaagayohgunaa gunesu vartanta, iti matvaa na sajjate

"But O mighty-armed (Arjuna) ! the great one who knows the truth about the sphere of Gunas (modes of Prakriti) and sphere of actions, realizing that `it is the Gunas (modes) itself in an interplay amidst the Gunas, he does not get attached to them."

Comment:

It is a rule that to know the Samsaar or the world (objects and actions) - one has to separate himself from the Samsaar (world) and to know God - one has to merge or become one with God. The reason is, in fact we are separate from the world and are one with God. The great man of realization, on separating himself entirely from the spheres of objects and actions, he knows that all this is a play of Gunas of Prakriti, meaning that all actions are happening in the world only, no action is being performed in the Self.

From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji

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Chapter 3, Verse 28 is as follows;

Tattvavit = the knower of the truth / one with true insight

Tu = but

Mahaabaaho = O mighty armed Arjuna!

GuNakarma-VibhaagayoH = of the divisions of qualities and functions

GuNaaH = qualities (in the shape of senses)

GuNeShu =amidst the qualities (in the shape of objects)

Vartante = remain

Iti = thus

Matvaa = thinking / knowing well

Na = not

Sajjate = is attached

English translation:-

But he, O mighty-armed Arjuna, with true insight into the distinctions of GuNaas (qualities) and Karmas (actions) knowing that GuNaas (as senses) abide in GuNaas (as objects), that true knowledgeable one, is not attached.

Comment:

In Sanskrit language `GuNa' means string or a single thread or strand of a cord or twine. In more abstract uses, it means a subdivision, species, kind, quality or an operational principle or tendency.

In Samkhya philosophy, there are three major GuNaas that serve as the fundamental operating principles or 'tendencies' of Prakruti (universal nature) which are called as Sattva, Rajasa and Tamasa. The three primary GuNaas some have associated with creation (Sattva), preservation (Rajasa), and destruction (Tamasa). The entire creation and its process of evolution are carried out by these three major GuNaas.

All actions are performed, in all cases, merely by the qualities of Prakruti i.e. the Mother Nature. While a person deluded by egoism believes that he is the performer, O mighty armed Arjuna, on the contrary, the knower of the truth regarding the distinction between constituents of Prakruti and their operations, does not attach himself to actions, having the requisite knowledge that constituents operate amidst constituents.

There is an affinity and kinship between the senses and their respective objects. Both are constituted of the same elements and GuNaas. Let us consider an example of fire. Emitting heat and light are the characteristics of fire. The combination of GuNaas in fire takes one form as the sensory perception of sighting a fire and another form as the object of the sight. Due to sameness of nature in both of them, sense experience becomes possible. In fact, this is valid in regard to all the five senses. But Aatman, the subset of the superset Brahman, remains unaffected by the sensory organs and their sensory perceptions; just like the `Aakaasha' i.e. the infinite space is the substratum to the clouds engulfing the planet Earth. The sage, who realises this truth, is free from attachments and the resultant entanglements.

An enlightened one, who identifies with the Self, acknowledges that individual inherent, intrinsic tendencies (Vaasanaas) determine the qualities (GuNaas) of activities. He recognises that Vaasanaas, GuNaas are arising out of Prakruti and resultant Karmas / actions are functioning apart from the Self. In his complete and clear identification with the Self, he continues to remain detached and unaffected by the play of Prakruti. He becomes a dispassionate onlooker of the dramas enacted by the GuNaas. At the same time he fully appreciates that everyone's internal GuNaas (qualities) will perforce manifest to corresponding actions and that everyone will be drawn to compatible beings, objects and environments. No wonder that the birds of same feathers flock together. With such rare insight, the enlightened person remains totally objective in his outlook and remains unattached to the happenings in the World.

Once a wise man realises that actions belong to the plays of various evolutes of ever changing Mother Nature, he is no more anxious for the fruits thereof. He transcends beyond the dualities of success and failure, likes and dislikes, loves and hatreds. Thus, in the complete inner freedom, as a true sportsman in his play field, he enjoys every moment in the sport without any botheration of what is the current score. Such a master of senses is the real hero and he is called as `Tattva-Vid' i.e. the one who has the knowledge of the `Parama-Tattva' i.e. the ultimate reality of the Self.

Please refer the Verses 19 to 22 in Chapter 13 of Shreemad Bhagawad Geeta, wherein Lord Krishna has clarified in great details that both Prakruti (matter) and PuruSha (spirit / energy) are beginningless and all the modifications and qualities are born of Prakruti. In the production of effect and cause, Prakruti (matter) is considered to be a cause while in the experience of pleasure and pain, Purusha (spirit / energy) is considered to be the cause. Purusha seated in Prakruti experiences the GuNaas (qualities) born of Prakruti; attachment to the GuNaas is the cause of its birth in good and evil wombs. The Supreme Purusha in this mortal body is thus said to be the witness, permitter, supporter, enjoyer, great Lord and also the Supreme Self.

Please refer the Verse 23 in Chapter 14 of Shreemad Bhagawad Geeta, wherein Lord Krishna has reiterated that he, who seated like an unconcerned one, is not moved by GuNaas or qualities of Mother Nature, fully realising that only GuNaas function and therefore he does not waver and remains firm.

Lord Krishna encourages Arjuna that being a mighty armed one; he should use all his strength and valour to gain the mastery over his own Vaasanaas, GuNaas and Karmas.

A true warrior is the one, who tirelessly fights a battle in his inner world and gains a victory over his ignorance and the corresponding attachments. Lord Krishna had earned the title of `Hrushikesha' meaning the one who has complete mastery over his senses. Therefore, Lord Krishna had the requisite authority to guide and encourage Arjuna to emulate his own example by transcending beyond the interplay of the three GuNaas as per his advice in the Verse 45 of Chapter 2 in Shreemad Bhagawad Geeta.

Thanks & Best Regards,

Shrikant Joshi

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