Gita Satsangh Chapter 14 - More on Gunas

[Guest guest]

Namaste:

 

First let us express our sincere gratitutde to Radheji for posting the Satsangh

verses every Sunday. One of the many ways to show our gratitude to respond to

her postings by all of us. I have been travelling for the last two months and I

am back home and will have more time for the Gita Satsangh.

 

This chapter 14 with the subject of `Gunas' deals with the practical aspects of

human life – how to deal with people with different attitudes. It also provides

us to recognize why we need to cultivate better attitudes. Vedanta is all about

developing attitudes that will help us to keep a `stable mind.' The verses

from 9 to 13 explain how we can recognize the presence of Sattva, Rajas and

Tamas and how to cope up with difficult situations in our daily life :

 

Sattvam sukhe sanjayati rajah karmani bhaarata;

Jnaanamaavritya tu tamah pramaade sanjayatyuta.

 

9. Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas,

shrouding

 

`Sukha' here denotes the Sattvika type of joy (XVIII.36, 37). Weaning man from

worldly enjoyments and activities, as well as from error, sloth and sleep,

Sattvaguna induces Sattvika joy through contemplation on the Self etc. This is

what is meant when the Lord speaks of Sattvaguna as driving one to joy. `Karma'

stands for action with an interested motive enjoined by the sastras (and bearing

fruit in the form of enjoyments of this world and the next). Awakening the

desire for enjoyments of various kinds, Rajoguna stirs man to activity with a

view to obtaining those enjoyments. This is what the Lord means when He speaks

of Rajoguna as rousing man to action.

When Tamoguna preponderates, it sometimes robs man of his faculty of judgment,

which determines what is right and what is wrong; while at others it induces

sleep by dulling his mind and senses.

 

The particle `Tu' in this verse is intended to show that Tamoguna does not rest

contented with merely obscuring man's wisdom, but does something else too; while

`Uta' shows that just as obscuring man's wisdom it incites errors. In other

word, it clouds one's judgment and consequently it induces lethargy and sleep.

 

Rajastamashchaabhibhooya sattvam bhavati bhaarata;

Rajah sattvam tamashchaiva tamah sattvam rajastathaa.

 

10. Now Sattva prevails, O Arjuna, having overpowered Rajas and Tamas; now

Rajas, having overpowered Sattva and Tamas; and now Tamas, having overpowered

Sattva and Rajas!

When the quality of Sattva begins to function, thwarting the operation of Rajas

and Tamas, the body, senses and mind, being flooded with illumination,

discrimination and dispassion, enter into a state of extreme tranquility and

happiness. Hence during that time the effects of Rajoguna viz., greed, activity

and the craving for enjoyment etc, and those of Tamoguna, viz., sleep, sloth and

error etc, cannot appear. In this way, overpowering Rajas, and Tamas, the

quality of Sattva creates knowledge, illumination and happiness etc.

Even so, when the quality of Rajas begins to function, suspending the operation

of Sattva and Tamas, the body, senses and mind are seized with a spell of

restlessness, unrest, greed, the craving for enjoyment and an irresistible urge

to undertake activities of various kinds. Hence the effects of Sattvaguna, Viz.,

illumination, discrimination and tranquility etc, almost disappear. The effects

of Tamoguna, viz., sleep and sloth etc, also get suppressed.

 

Similarly, when the quality of Tamas begins to function, foiling the operation

of Sattva and Rajas, dullness etc, prevail in the body, senses and mind; one

feels inclined to lapse into error and the faculty of judgment gets blurred.

Hence the effects of Sattva, viz., illumination and knowledge, and those of

Rajas, viz., the propensity to work and the craving for enjoyment etc, almost

vanish; they are no longer able to manifest themselves.

 

Sarvadwaareshu dehe'smin prakaasha upajaayate;

Jnaanam yadaa tadaa vidyaa dvivriddham sattvamityuta.

11. When, through every gate (sense) in this body, the wisdom-light shines, then

it may be known that Sattva is predominant.

 

When the quality of Sattva is predominant; man should scrupulously endeavor to

devote his mind to the practices of meditation and adoration etc. Then alone can

the flow of Sattvaguna endure for a considerable time. If, on the other hand, he

neglects the opportunity, Tamoguna or Rajoguna may soon overpower it and start

functioning itself.

 

The use of the demonstrative adjective `Asmin' with `Dehe' is intended to bring

out the importance of human birth. The intention is to show that an opportunity

for the growth of Sattvaguna can be had in the human body alone, and it is in

this birth alone that man can attain liberation with the help of that Guna.

Creatures born in other species do not enjoy this privilege.

 

Height of animation and the feeling of lightness in the body and the growth of

perspicuity and keenness in the mind and senses-this is what is meant by the

dawn of light. And the dawn of wisdom or discernment consists in the awakening

of the faculty of judgment distinguishing between truth and falsehood, right and

wrong. When light and wisdom both make their appearance, the mind automatically

recoils from the' world and is flooded as it were with quietude, joy and

tranquility, and the feelings of attraction and aversion, sorrow and grief,

anxiety, fear, fidgetiness, sleep, sloth and error etc, almost disappear.

 

Lobhah pravrittir aarambhah karmanaam ashamah sprihaa;

Rajasyetaani jaayante vivriddhe bharatarshabha.

 

12. Greed, activity, the undertaking of actions, restlessness, longing—these

arise when Rajas is predominant, O Arjuna!

Greed is lust for wealth, prompted by which man is ever busy devising means of

multiplying his possessions, refuses to part with them even when there is a

suitable occasion for doing so and, while engaged in amassing wealth, seeks even

to usurp the rights of others, minding not what is right and what is wrong. The

urge or inclination, felt in the mind, to undertake various forms of activities

is called `Pravrtti'; and `Sprha' consists in recognizing any mundane object as

indispensable for oneself. With the preponderance of Rajoguna, when the effects

of Sattvaguna, viz., perspicuity, discrimination and tranquility etc, and those

of Tamoguna, viz., sleep, sloth and so on, get neutralized, man begins to feel

the need for various forms of enjoyment. His mind is swayed by greed and

obsessed with a strong desire for accumulation of wealth, he begins to feel the

urge for various forms of activities, his mind becomes restless, and he takes to

various activities in response to that urge. The use of the vocative

`Bharatarsabha' for Arjuna is intended to convey that being the chief of

Bharatas, Arjuna was free from evils like greed etc, which are products of

Rajoguna.

 

Aprakaasho'pravrittishcha pramaado moha eva cha;

Tamasyetaani jaayante vivriddhe kurunandana.

 

13. Darkness, inertness, heedlessness and delusion—these arise when Tamas is

predominant, O Arjuna!

 

Perspicuity of the mind and senses is called `Prakasa' and the reverse of it,

viz., obtuseness of the mind and senses, is called `Aprakasa'. This should be

taken to include lack of the other marks of Sattvaguna. `Apravrtti' is the

antithesis of Pravrtti, referred to in the preceding verse as an effect of

Rajoguna. Thus it means want of inclination to perform one's obligatory duties.

Absence of the other marks of Rajoguna should also be taken as included in it.

`Pramada' means neglect of duties enjoined by the sastras and addiction to idle

pursuits. The torpid state of mind, which obscures one's judgment, and the state

of sleep are covered by `Moha'. When Tamoguna preponderates, the mind and senses

become blank, we find no relish in activity of any kind; we feel inclined to

remain idle and do nothing. We tend to neglect our duties and indulges in

frivolous pursuits; our mind gets stupefied our memory fails. We are overtaken

by drowsiness or sleep or lapses into a dream; our judgment take leave and our

faculty of understanding is also lost. All these marks appear when Tamoguna is

in the ascendant. Hence when any of these marks appear we should know that

Tamoguna has the upper hand.

 

These verses reinforce the importance of `awareness' and we need to pay

attention every moment of time to take appropriate actions to cope up with the

situation. Gita fundamentally stresses the importance of the role of

discriminating faculty and we should take all necessary steps to make sure that

we don't lose it. We should cultivate good habits that include eating good

foods, keeping company with friends with Sattvik qualities which will help us to

make good judgments.

 

We need to engage in activities that will help us to develop Sattvik qualities

and avoid activities that will produce Tamasik qualities. We all know that the

environment around us is responsible for the change in our moods. The saying

that the mind is a monkey is quite true. Our mind always want to jump from one

thought to another instead of being calm and stable. We always seem to wonder -

Why some people seem to be always calm even while dealing with the most

difficult situations in life? We have also seen some people get agitated over

very trivial matters. What constitutes the stability in our mind has been

elaborated discussed in Bhagavad Gita (for example, chapter 2, verses 55 to 72 –

stithaprajna). This chapter discusses in greater detail the role of " Gunas'

 

This Satsangh will be more beneficial with greater participation from members

and I request you all share your personal experiences in dealing with others.

The focus of your discussion should within the subject matter of this chapter.

 

With my warm regards,

 

Ram Chandran

[Guest guest]

Namaste:

 

There are similarities between three primary colors – blue, yellow, and red and

the three Gunas – Sattvika, Rajasika and Tamasika.

 

• By mixing three primary colors we obtain the three secondary colors – orange,

green, and purple. By further mixing we can create an almost infinite range,

such as we see in a color chart in computers and in hardware stores selling

paints. Similarly, from the interaction of the three Gunas there emerges the

entire range of personalities that we see in our daily life.

• In personal computers, we have the option to choose a color of our choice

using the color chart. If we look carefully, the color chart contains sections

consisting of various blues, variety of yellows, rays of blues. Similarly the

true human nature is Divine and blue represents the Divine color (blue is the

color of infinity). The human society is influenced by passion (the yellow

section). The animal species are principally under the jurisdiction of ignorance

(the red section).

• Just as there is diversity within each section of colors, similarly within

human society the three Gunas create a range of individuals, each with distinct

characteristics according to their specific mix of Gunas. Some will be

relatively more influenced by Sattvika, others by Rajasika and the reminder by

Tamasika.

 

The important point for us to note is that a range of different personalities

live in the society and the personalities are influenced by the dominant

presence of Sattvika, Rajasika and Tamasika. We should also remember that in

flower garden, all flowers with the combination of blue, red and yellow look

nice and exhibit the beauty of nature. Please note that the purpose of color

and Guna analogy is to illustrate the existence of a range of personalities

derived from the primary Gunas – Sattvika, Rajasika and Tamasika.

Those who enjoy music will be able to recognize that the music can be classified

by Sattvika music, Rajasika music and Tamasika music. Sattvika music brings

peace, Rajasika music (drum beating) brings passions and Tamasika music can put

us to sleep! Once again, one need to be careful while understanding this

analogy and the classification of music type varies by individuals – what is

Sattvika for some may be Rajasika for others!

 

Ayurveda classifies the food by Sattvika, Rajasika and Tamasika. This

classification comes from the medical point of view using how different foods

can influence one's personality:

 

Sattvika Food is the purest diet, the most suitable one for any serious student

of yoga. It nourishes the body and maintains it in a peaceful state. And it

calms and purifies the mind, enabling it to function at its maximum potential. A

sattvika diet thus leads to true health: a peaceful mind in control of a fit

body, with a balanced flow of energy between them. Sattvika foods include

cereals, whole-meal bread, fresh fruit and vegetables, pure fruit juices, milk,

butter and cheese, legumes, nuts, seeds, sprouted seeds, honey, and herb teas.

 

Rajasika Foods are very hot, bitter, sour, dry, or salty are Rajasika. They

destroy the mind-body equilibrium, feeding the body at the expense of the mind.

Too much Rajasika food can over stimulate the body and excite the passions,

making the mind restless and uncontrollable. Rajasika foods include hot

substances, such as sharp spices or strong herbs, stimulants, like coffee and

tea, fish, eggs, salt and chocolate. Eating in a hurry is also considered

Rajasika.

 

A Tamasika diet benefits neither the mind nor the body. Prana, or energy, is

withdrawn, powers of reasoning become clouded and a sense of inertia sets in.

The body's resistance to disease is destroyed and the mind filled with dark

emotions, such as anger and greed. Tamasika items include meat, alcohol,

tobacco, onions, garlic, fermented foods, such as vinegar, and stale or overripe

substances. Overeating is also regarded as Tamasika

 

Once again, these are general classifications and how the body reacts to

different food item depends on the body metabolism and one needs to be careful.

 

We should also recognize that our ultimate goal is to completely free from the

influence of Gunas. When we are completely free from the Gunas, we are neither a

Saattvika, or Rajasika or Tamasika person. When we can stand above the Gunas and

see everything as one, for example: we treat everybody the same way, a clod,

stone and gold are the same to us - one is not more precious than the other. We

do not become proud when people praise us or angry when they scold us. We begin

to treat enemies and friends alike. When we managed to do all these, it is said

in Bhagavad Gita and in the Upanishads that we have overcome the Gunas. Those

who can conquer the Gunas, according to the Bhagavad Gita, get to abide in the

eternal Happiness. When we realize that we can conquer the Gunas, we are free

from birth, old age, disease and death.

 

Finally, a question often arises in our minds – How does one's personality get

evolve? – Is it God Given or is it up to us to develop? These questions are

quite relevant with respect to understanding the influence of Gunas in one's

personality. The issue has been the focus earlier discussions on `fate and

free-will' or the `chicken and egg' problem. I believe that we should focus

more on developing our character instead of wasting our time on resolving the

paradox of the chicken and egg problem

 

I recommend the book by John McCain with the title " Character is Destiny " for

those who want to understand our role in our life. This book is a collection of

biographies about individuals from the past and present who, in the authors'

view, exemplify the best qualities of character. The book is divided into seven

parts with further divisions of a characteristic and a person who is seen to

exemplify it.

 

For those who want to get the Indian flavor, I recommend revisiting the great

epics of Ramayana and Mahabharat for reading. We can find almost all

personalities that we likely face in our life through the characters presented

in those epics. The role-model characters such as Sri Ram, Bhisma Pithamakar,

Dharmar, etc., can also help us to shape our own character. Some characters such

as Ravana or Dhryodhana can also help us how to avoid becoming one like that

while shaping our personality.

 

With my warm regards,

 

Ram Chandran

 

advaitin , " Ram Chandran " <ramvchandran wrote:

>

> Namaste:

>

> First let us express our sincere gratitutde to Radheji for posting the

Satsangh verses every Sunday. One of the many ways to show our gratitude to

respond to her postings by all of us. I have been travelling for the last two

months and I am back home and will have more time for the Gita Satsangh.

>

[Guest guest]

advaitin , " Ram Chandran " <ramvchandran wrote:

>

> This Satsangh will be more beneficial with greater participation

> from members and I request you all share your personal experiences

> in dealing with others.

 

Hari OM!

Thank you Ramji for very nice and insightful post.

 

My favorite illustrations of Gunas, that amaze me ever are following:

 

TAMAS: Examples of " tamasic " love abound and even in news daily!

Targeting a beautiful, attractive or may be flirtatious girl, acts of

eve-teasing, demanding love, throwing acid if denied, even chopping

them off and killing them. All in the name of " love " only!

 

RAJAS: An example Rajasic love. A beautiful actress approached famous

novelist George Bernard Shaw and asked him to marry her, so that she

can have a child with her looks and his brains! Shaw's response:

" What if child gets my looks and your brains?! "

 

SATTVA: Best example of Sattvic love I know, raptures me still.

A beautiful, well cultured lady approached Swami Vivekananda and

expressed her deep love and asked him to marry her so that she can

have a child like him. Swami Vivekananda's response: " If you want

child like me, please take me as your child " . What else to say-makes

me speechless even now!

======================

Hari OM!

-Srinivas

[Guest guest]

Namaste dear Nagu:

 

Thanks for your kind remarks. Here are some more thoughts on Gunas.

 

One of the question that often arises in our mind is - How to work with the

Gunas?

 

We are all made up of different combinations of each Guna, but at certain times

of your life, one Guna will be dominant. Harmonizing oneself with this fact can

be profoundly empowering. We often notice a bad hair in our head and sometime

have encountered bad thoughts in our mind. There will be likely tamasik days in

our life, and there may even be whole periods that are dark and tamasik, but

they pass. Watch them pass, knowing that no Guna remains dominant for long – it

truly is a dynamic interplay.

 

Also, maybe there are certain aspects of our life that have undesirable effects.

For example, may we are having a hard time sleeping at night and feel anxious

and stressed out. Obviously in this case, the rajas Guna is dominant. Do we need

more Tamas (dullness) or Sativa (peace)? How can we increase the amount of

sattvika? A yoga class or two wouldn't hurt. Satsangh with like minded people

can greatly help. A walk along the riverside, ocean beach or mountain path may

be good.

 

Those who watched Star Wars series would have seen the interplay of the Gunas

through the characters displayed – the galaxy far, far away was peaceful with

the Jedi keeping the order. Then the ambitiousness and greed of a few Rajasik

minds reshape a good chunk of the universe into the Tamasik doldrums. Our hero,

a young Skywalker keen Rajasik mind learns the way of the Sattvik Guna. After

long, Rajasik battles, the universe is restored back to the realms of Sattvik

Guna. Darth Vader in episode IV is Tamasik – the " Dark Side " is Tamas. The

Star wars episodes illustrate how adding a little Rajasik passion the forces

evolves to take over the universe the realms of Satvik Guna. Yoda is straight up

Sattvik – even though his Rajasik side comes out in his light saber battle in

" Attack of the Clones " Luke Skywalker as a young and restless farm boy was

filled with Rajo Guna. The desire to see the universe and become a Jedi changes

his personality.

 

With my warm regards,

 

Ram Chandran

 

advaitin , " Srinivas Nagulapalli " <srini_nagul wrote:

>

> Hari OM!

> Thank you Ramji for very nice and insightful post.

>

[Guest guest]

Namaste Shri Ram Chandran-ji,

 

Thanks for the post. It was very elucidating as it brings into context the

classification that Lord Krishna does of food using the three guNa-s

in verses 17.[8-10]. I have a few points:

 

Lord Krishna has used the word 'amedhyaM' in verse 17.10. Swami

Gambirandanda translates this word as 'that which is unfit for sacrifice'.

This sacrifice should not be interpreted using the 'yajjuhoshhi' of 9.27,

where the Lord says 'offer all your sacrficies do unto to me', but using the

classification in latter verses of chapter 17, where He describes dieties

and the 'yaGYa'-s using the three-fold guNa classification. Obviously, the

gItAchArya is time Himself, who can destroy the entire world

(lokaansamaahartumiha pravR^ittaH from 11.32). What stops Him from eating an

item which has been classified as 'amedhya'

 

Also a little perplexing is the non-use of 'ahiMsa' in these verses (8-10)

of Chapter 17 (though the entire Gita is sprinkled with variants of it).

Even latter in chapter 17 He has used that word as a form of 'tapas'

(austerity). I suspect that this non-use may have to do with the

'pUrva-mImAMsa'-ic nature this chapter. This is because, this chapter begins

with Lord Krishna pointing out the supremacy of shaastra in 16.23. Who else

to trust with in occassions of following shaastra?!! This ahiMsa also needs

to be augmented with the understanding mentioned in the above paragraph.

 

I do not agree with the classification in your mail, which puts fish and

eggs in rAjasik category. My understanding is that they are tAmasik nature

as they are 'gatarasaM' (lacking in their essence) as explained in 17.10,

with essence being interpreted as life, and using jiivanaM sarvabhuuteshhu

(I am the Life in all beings) of 7.9. This answers the ahiMsa point

mentioned in the above paragraph. Who is a Vedantic seeker who does not see

life everywhere?

 

praNAm to all Advaitins

Ramakrishna

[Guest guest]

shri ramakrishna ji :

 

>>I do not agree with the classification in your mail, which puts fish and

eggs in rAjasik category. My understanding is that they are tAmasik nature

as they are 'gatarasaM' (lacking in their essence) as explained in 17.10,

with essence being interpreted as life, and using jiivanaM sarvabhuuteshhu

(I am the Life in all beings) of 7.9. This answers the ahiMsa point

mentioned in the above paragraph. Who is a Vedantic seeker who does not see life

everywhere?<<

 

IMHO,food classification plays an important role.But gunas transcends the food

that we eat.Its a section of people,who have classified fish,eggs,animal

flesh..etc as non-vegetarian and vegetables,rice,noodles,cereals,grains ..etc as

vegetarians.

 

Despite such classifications,gunas are not tied up to food classifications.A

vegetarian equally displays tamasic as well as rajasic gunams.A non-vegetarian

equally displays a saathvic gunam.

 

As a Vedantic seeker of advaitham,where is the duality in all.

 

I have taken liberty to participate in your discussion,with the other

gentleman.Thanks.

 

suresh.

[Guest guest]

advaitin , " sureshbalaraman " <sureshbalaraman wrote:

>

> shri ramakrishna ji :

>

> >>I do not agree with the classification in your mail, which puts fish and

> eggs in rAjasik category. My understanding is that they are tAmasik nature

> as they are 'gatarasaM' (lacking in their essence) as explained in 17.10,

> with essence being interpreted as life, and using jiivanaM sarvabhuuteshhu

> (I am the Life in all beings) of 7.9. This answers the ahiMsa point

> mentioned in the above paragraph. Who is a Vedantic seeker who does not see

life everywhere?<<

>

> IMHO,food classification plays an important role.But gunas transcends the food

that we eat.Its a section of people,who have classified fish,eggs,animal

flesh..etc as non-vegetarian and vegetables,rice,noodles,cereals,grains ..etc as

vegetarians.

>

> Despite such classifications,gunas are not tied up to food classifications.A

vegetarian equally displays tamasic as well as rajasic gunams.A non-vegetarian

equally displays a saathvic gunam.

>

> As a Vedantic seeker of advaitham,where is the duality in all.

>

> I have taken liberty to participate in your discussion,with the other

gentleman.Thanks.

>

> suresh.

 

Namaste,Suresh,

 

I for one am a lacto ovo vegetarian,,,,that is I eat cheese, 'unfertilised non

battery eggs' and milk products. Fish is an animal, so not suitable to

vegetarians.

Animals have an entity in them, eggs do not, in the early stages. We can only do

the best we can...

 

Ahimsa should be the rule..

 

...A vegetable reacts but doesn't have the nervous system to endure pain like an

animal that has its entity already entered..We kill when we breath or walk, ask

the Jains; So we can only do our best....don't eat anything with a face, or your

friends.All is life or consciousness anyway but the evolved manifestation in

illusion is different.

 

 

Some foods are tamasic but nothing as tamasic as some people's

characters..Hitler was a vegetarian so what does that mean?

 

Meat eating is a learned experience and an addiction like any other

addiction/attachment. ...Cheers Tony.

[Guest guest]

namaskaram tony ji :

 

>>Namaste,Suresh,

 

I for one am a lacto ovo vegetarian,,,,that is I eat cheese, 'unfertilised non

battery eggs' and milk products. Fish is an animal, so not suitable to

vegetarians.

Animals have an entity in them, eggs do not, in the early stages. We can only do

the best we can...<<

 

eggs are the start of a 'life'.Therefore a living organism.Milk is a form of

blood,if one wants to interpret it that way.In fact,our mothers milk,is what we

subsisted upon,after birth,more often than not.Cheese is from milk.

 

>>Ahimsa should be the rule..<<

 

Even the air that we breathe ,has micro-organism,which has life.Its not possible

to be a perfect ahimsa vaadi,but we certainly can strive towards such a,dharma.

 

>>..A vegetable reacts but doesn't have the nervous system to endure pain like

an

animal that has its entity already entered..We kill when we breath or walk, ask

the Jains; So we can only do our best....don't eat anything with a face, or your

friends.All is life or consciousness anyway but the evolved manifestation in

illusion is different.<<

 

Dr.Bose proved scientifically plants,vegetables have life.Even though their body

structure is different to that of humans,but still life is a life.

Jain Muni ji's strive very hard to uphold ahimsa.Its a matter of relative

comparison,with other living organisms.

 

 

>>Some foods are tamasic but nothing as tamasic as some people's

characters..Hitler was a vegetarian so what does that mean?

 

Meat eating is a learned experience and an addiction like any other

addiction/attachment. ...Cheers Tony.<<

 

Humans are no different from any other living organisms.Its we humans,who have

elevated or classified ourselves as some sort of superior or inferior beings ,as

the case maybe.The divinity inherent in all is the same.Who is to judge the

'self' of all 'selves'.

 

Meat eating is just food.When we see live animals being butchered for food,the

karma of becoming an animal or the animal becoming a human or any form to get

even will happen.Its an endless cycle of,birth and death,which we enmeshed,no

matter whether vegetarian or non-vegetarian,imho.

 

As for Hitler,the lesser we discuss that monster,its better for humans.

 

suresh.cheers to you 2