Sunday, April 7, 2013
BhagavadGita Part14
THREE MODES (GUNAS) OF NATURE
The Supreme Lord said: I shall further explain to you that supreme knowledge, the best of all knowledge, knowing which all the sages have attained supreme perfection after this life. (14.01) They who have taken refuge in this transcendental knowledge attain unity with Me and are neither born at the time of creation, nor afflicted at the time of dissolution. (14.02)All beings are born from the union of spirit and matter
My material Nature (Prakriti, mother nature) is the womb of creation wherein I place the seed (of Consciousness or Purush) from which all beings are born, O Arjun. (See also 9.10) (14.03) Whatever forms are produced in all different wombs, O Arjun, the material Nature (Prakriti) is their (body-giving) mother; and I, the Spiritual Being or Purush, am the (seed or life-giving) father. (14.04)How three modes of material nature bind the spirit soul to the body
Sattv or goodness, Rajas or passion, activity; and Tamas or ignorance, inertia --- these three modes (Ropes, Gunas) of material Nature (Prakriti) fetter the eternal individual soul (Jeev) to the body, O Arjun. (14.05) Of these, the mode of goodness (Sattv) is illuminating and good, because it is pure. Sattv fetters the living entity (Jeev) by attachment to happiness and knowledge, O sinless Arjun. (14.06) Arjun, know that the mode of passion (Rajas) is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity (Jeev) by attachment to (the fruits of) work. (14.07) Know, O Arjun, that the mode of ignorance (Tamas) --- deluder of the living entity (Jeev)--- is born of inertia. Tamas binds Jeev by carelessness, laziness, and excessive sleep. (14.08) O Arjun, the mode of goodness attaches one to happiness (of learning and knowing the Eternal Being); the mode of passion attaches to action; and the mode of ignorance attaches to negligence by covering Self-knowledge. (14.09)Characteristics of three modes of nature
Goodness prevails by suppressing passion and ignorance; passion prevails by suppressing goodness and ignorance; and ignorance prevails by suppressing goodness and passion, O Arjun. (14.10) When the light of Self-knowledge illuminates all the senses (or gates) in the body, then it should be known that goodness is predominant. (14.11) O Arjun, when passion is predominant; greed, activity, undertaking of selfish works, restlessness, excitement, etc. arise. (14.12) O Arjun, when inertia is predominant; ignorance, inactivity, carelessness, delusion, etc. arise. (14.13)Three modes are also the vehicles of transmigration for the individual soul
One who dies when goodness dominates goes to heaven --- the pure world of knowers of the Supreme. (14.14) One who dies when passion dominates is reborn attached to action (or the utilitarian type). One who dies in ignorance is reborn as a lower creature. (14.15) The fruit of good action is said to be beneficial and pure; the fruit of passionate action is pain; and the fruit of ignorant action is laziness. (14.16) Self-knowledge arises from the mode of goodness; greed arises from the mode of passion; and negligence, delusion, and slowness of mind arise from the mode of ignorance. (14.17) They who are established in goodness go to heaven; passionate persons are reborn in the mortal world; and the ignorant, abiding in the lowest mode of ignorance (Tamo Guna), go to lower planets or hell (or take birth as lower creatures). (14.18)Attain Nirvan after transcending three modes of material nature
When visionaries perceive no doer other than the powers of Eternal Being --- the modes (Gunas) of material Nature; and know That which is above and beyond these Gunas, then they attain salvation (Mukti). (See also 3.27, 5.09, and 13.29) (14.19) When one transcends (or rises above) the three modes of material Nature that create (and/or originate in) the body, one attains immortality or salvation (Mukti) and is freed from the pains of birth, old age, and death. (14.20)The process of rising above the three modes
Arjun said: What are the marks of those who have transcended the three modes of material Nature, and what is their conduct? How does one transcend these three modes of material Nature, O Lord Krishn? (14.21) The Supreme Lord said: One transcends the mode of material Nature who neither hates the presence of enlightenment, activity, and delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes (Gunas) of material Nature (Prakriti); who stays firmly attached to the Lord without wavering --- thinking that only the modes of material Nature (Gunas of Prakriti) are operating. (14.22-23) And 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, and indifferent to honor and disgrace; who is impartial to friend and foe; and who has renounced the sense of doership. (14.24-25)Bonds of three modes can be cut by devotional love
One who offers service to Me with love and unswerving devotion transcends the three modes of material Nature and becomes fit for BrahmNirvan (See also 7.14 and 15.19) (14.26), because I am the basis of the immortal Eternal Being (Brahm), of everlasting order (Dharm), and of the absolute bliss (Aanand). (14.27)BhagavadGita Part13
CREATION AND THE CREATOR
The theory of creation
The Supreme Lord said: O Arjun, this physical body, the miniature universe, may be called the field or creation. One who knows the creation is called the creator (or Atma) by the seers of truth. (13.01) O Arjun, know Me to be the creator of all the creation. The true understanding of both the creator and the creation is considered by Me to be the transcendental (or metaphysical) knowledge. (13.02) What the creation is, what it is like, what its transformations are, where its source is, who that creator is, and what His powers are --- hear all these from Me in brief. (13.03) The seers have separately described the creation and the creator in different ways in the Vedic hymns, and also in the conclusive and convincing verses of the Brahm-Sutra. (13.04) The primary material Nature (Aadi Prakriti or Avyakt), cosmic intellect (Mahat), "I" consciousness or ego, five basic elements, ten organs, mind, five sense objects; and desire, hatred, pleasure, pain, the physical body, consciousness, and resolve --- thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06)The fourfold noble truth as means of Nirvan
Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity (of thought, word, and deed), steadfastness, self-control; and aversion towards sense objects, absence of ego; constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08) detached attachment with family members, home, etc.; unfailing calmness upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Eternal Being (Brahm), and seeing the omnipresent Supreme Being (ParBrahm, Krishn) everywhere --- this is said to be knowledge. That which is contrary to this is ignorance. (13.09-11)God can be described by parables and not in any other way
I shall fully describe the object of knowledge --- knowing which one attains immortality. The beginningless Supreme Being (ParBrahm) is said to be neither eternal (Sat) nor temporal (Asat). (See also 9.19, 11.37, and 15.18) (13.12) The Eternal Being (Brahm) has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13) He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of three modes (Gunas) of material Nature (Prakriti), and yet the enjoyer of the Gunas of Prakriti (by becoming a living entity (Jeev)). (13.14) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near --- residing in one’s inner psyche; as well as far away --- in the Supreme Abode (ParamDhaam). (13.15) He is undivided, and yet appears to exist as if divided in beings. He, the object of knowledge, appears as: Brahmaa, the creator; Vishnu, the sustainer; and Shiva, the destroyer of all beings. (See also 11.13, and 18.20) (13.16)ParBrahm, the Supreme Person, is the source of all light. He is said to be beyond darkness (of ignorance or Maya). He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche (or the causal heart as consciousness (See verse 18.61)) of all beings, He is to be realized by Self-knowledge (Jnaan, Taaratamya Jnaan, Brahm-vidyaa). (See also 15.06 and 15.12) (13.17) Thus the creation as well as the knowledge and the object of knowledge have been briefly described by Me. Understanding this, My devotee attains My supreme abode. (13.18)
A description of the supreme spirit, spirit, material nature, and the individual souls
Know that both the material Nature (Prakriti) and the Spiritual Being (Purush) are beginningless. All manifestations and three dispositions of mind and matter, called modes or Gunas, are born of Prakriti. Prakriti is said to be the cause of production of the physical body and the eleven organs (of perception and action). Purush (Consciousness, Spirit) is said to be the cause of experiencing pleasure and pain. (13.19-20) Spiritual Being (Purush) enjoys three modes (Gunas) of material Nature (Prakriti) by associating with Prakriti. Attachment to the Gunas (due to ignorance caused by previous Karm) is the cause of birth of the living entity (Jeev) in good and evil wombs. (13.21)Eternal Being (Brahm, Atma, Spirit) in the body is also called the witness, the guide, the supporter, the enjoyer, the great Lord, and also the Supreme Self. (13.22) They who truly understand Spiritual Being (Purush) and the material Nature (Prakriti) with its three modes (Gunas) are not born again, regardless of their way of life. (13.23) Some perceive the supersoul (Paramaatma) in their inner psyche through mind and intellect that have been purified either by meditation, or by metaphysical knowledge, or by KarmaYog. (13.24)
The faith alone can lead to Nirvan
Others, however, do not know the yogas of meditation, knowledge, and work; but they perform deity worship with faith, as mentioned in the scriptures by the saints and sages. They also transcend death by virtue of their firm faith in what they have heard. (13.25) Whatever is born --- animate or inanimate --- know them to be born from the union of the field (Prakriti or matter) and the field knower (Purush or Spirit), O Arjun. (See also 7.06) (13.26) The one who sees the same eternal Supreme Lord dwelling as Spirit (Atma) equally within all mortal beings, truly sees. (13.27)Because of beholding one and the same Lord existing equally in every being, one does not injure anybody and thereupon attains the supreme abode. (13.28) One who perceives that all works are done by the powers (Gunas) of material Nature (Prakriti) alone, and thus does not consider oneself (or the Atma) as the doer, that person truly understands. (See also 3.27, 5.09, and 14.19) (13.29) The moment one discovers the diverse variety of beings and their ideas abiding in One and coming out from That alone, one attains the Supreme Being (ParBrahm). (13.30)
Attributes of the spirit (Brahm)
Because of being beginningless and unaffectable by the three modes of material Nature, the eternal supersoul (Paramaatma) --- even though dwelling in the body as a living entity (Jeev) --- neither does anything nor becomes tainted, O Arjun. (13.31) Just as the all-pervading space is not tainted because of its subtlety; similarly, Spirit (Atma), abiding in all bodies, is not tainted. (13.32) Just as one sun illuminates the entire world; similarly, Eternal Being (Brahm) illumines (or gives life to) the entire creation, O Arjun. (13.33)They attain the Supreme, who perceive the difference between creation (or the body) and the creator (or the Atma) with the eye of Self-knowledge, and know the technique (by using any one of the five paths---Selfless service, Knowledge, Devotion, Meditation, and Surrender) of liberation of the living entity (Jeev) from the trap of divine illusory energy (Maya). (13.34)
BhagavadGita Part12
PATH OF DEVOTION
Should one worship a personal or an impersonal God?
Arjun said: Which of these has the best knowledge of yog --- those ever-steadfast devotees who thus worship You (as Krishn, Your personal aspect), or those who worship Your impersonal aspect, the Eternal Being (Brahm)? (12.01) The Supreme Lord said: I consider the best yogis to be those ever steadfast devotees (Bhaktas) who worship with supreme faith by fixing their mind on Me as their personal God. (See also 6.47) (12.02) They also attain Me who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, and the immovable Eternal Being (Brahm); restraining all the senses, even minded under all circumstances, and engaged in the welfare of all creatures. (12.03-04)Reasons for worshipping a personal form of God
Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, Eternal Being (Brahm); because, comprehension of the unmanifest by embodied beings is attained with difficulty. (12.05) But for those who worship Me with unswerving devotion as their personal God, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly become their savior --- from the world that is the ocean of death and transmigration --- whose thoughts are set on My personal form, O Arjun. (12.06-07)The four paths to God
Therefore, focus your mind on Me, and let your intellect dwell upon Me alone (through meditation and contemplation). Thereafter, you shall certainly attain Me. (12.08) If you are unable to focus your mind steadily on Me, then long to attain Me, O Arjun, by practice of (any other) spiritual discipline (Saadhanaa) that suits you. (12.09) If you are unable even to do any spiritual discipline (Saadhanaa), then be intent on performing your duty for Me. You shall attain perfection just by working for Me (as an instrument, just to serve and please Me, without selfish motives). (See also 9.27, 18.46) (12.10) If you are unable to work for Me, then just surrender unto My will and renounce (the attachment to, and the anxiety for) the fruits of all work with subdued mind (by learning to accept all results, as God's grace (Prasaad)) with calmness. (12.11)KarmaYog is the best way to start with
The knowledge of scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; Tyaag, or renunciation of (the selfish attachment to) the fruits of work is better than meditation; peace immediately follows Tyaag. (See more on renunciation in 18.02, 18.09) (12.12)The attributes of a devotee
One who does not hate any creature, who is friendly and compassionate, free from the notion of "I" and "my", even-minded in pain and pleasure, forgiving; and the yogi who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14) The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16) One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17) The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise, quiet, content with whatever one has, unattached to a place (a country, or a house), calm, and full of devotion ---that person is dear to Me. (12.18-19)One should sincerely try to develop divine qualities
But those faithful devotees are very dear to Me who set Me as their supreme goal and follow (or just sincerely try to develop) the above mentioned nectar of moral values. (12.20)
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