BHAGAVAD GITA

Chapter 14
Gunatraya-Vibhaga Yoga
(The Three Qualities of Material Nature)
 CHAPTER 14

GUNATRAYA VIBHAAGA YOGA

Verse 1 + 2 Verse 5 - 18 Verse 21 - 25 Verse 26 + 27

Characteristics of - Bhakti as Sadhana.

- Self knowledge - 3 Gunas - Born of Prakriti.
Gunateeta - By Gods grace, one
GREATEST - Bondage.
- Attain to Nature of Conduct in the World gets a Guru, and
Bhagawan, Freed 5 Topics : - No “I” notion in his Knowledge.
from Birth & Death. a) Definition of 3 Gunas body or my notion in - Bhakta fit to attain
b) Mode of binding the world. Brahman’s Nature –
c) Sign of Predominance - Unaffected by which is immortality
d) Travel after Death pleasure – Pain, Praise and Absolute
e) Consequence in this life. – Censure, Honour – Ananda.
Dishonour.
Verse 3 + 4
- They are play of
Verse 19 + 20 Prakriti.
Process of CREATION - Being full, free from
- Blessed by Purusha, selfish activities.
- Transcend Gunas by - Sthitaprajna
Prakriti gives birth to
knowledge (Moksha). - Parabhakta
Universe. - Identifying with the Mind
- Lord enlivens womb alone, Purusha seems to HOW does he go
of the Universe have Gunas. beyond Gunas?
- Be Gunateeta and gain
freedom from Birth &
Death.
 Brahman / Maya Samashti

Sattwa Rajo Tamo

Subtle Subtle Body - Vak - Speech Gross Elements

Elements Outer organ - Pani - Hands
- Padam - Legs
- Upasthe - Genitals
- Space - Ears - Paayuh - Wastage
- Air - Skin removal
- Fire - Eyes
- Water - Tongue
- Earth - Nose
 Analysis of Gunas

S. No. Topic Sattva Rajas Tamas

Prakasatmakam Ragatmakam Mohanatmakam

Laksanam
1. (Of the nature of (Of the nature of (Of the nature of
(Definition)
brightness) (6) delusion) (7) attachment) (8)

Jnanasanga Karmasanga Pramadasanga

Bandhanaprakara
2. (By causing attachment (By causing attachment (By causing attachment
(Mode of Binding)
to knowledge) (6, 9) to activity) (7, 9) to indifference) (8, 9)

Jnanavrddhi Karmavrddhi Pramadavrddhi

Lingam
3. (Increase of knowledge) (Increase of activity) (Increase of
(Sign of predominance)
(11) (12) indifference) (13)

Urdhvagati Madhyamagati Adhogati

Gati
4. (To higher Lokas) (To middle Lokas) (To lower Lokas)
(Travel after death)
(14, 18) (15, 18) (16, 18)

Punya & Jnanam Duhkham & Lobha Ajnanam & Moha

Phalam
5. (Punya and Knowledge) (Sorrow and greed) (Ignorance and
(Consequence in this life)
(16, 17) (16, 17) delusion) (16, 17)
 CHAPTER 14 – VERSE 1

The Blessed Lord Said : I will again declare (to you) that Supreme
Knowledge, the best of all knowledges, having known which, all the
sages have attained Supreme Perfection after this life.
Verse 1 : Bhagawan Says :

• I will give supreme knowledge which will release you from this body.
• Brahma – Vidya – is most sacred knowledge because it gives Moksha Purushartha.

Para Jnanam Apara Jnanam

- End in itself. - Endless – Chemistry, physics….
- Truth of Everything.
- Knowledge of whole and
knowing it, nothing remains to
be known in terms of realities.

• One is released from the bondage of Body, which is due to ignorance, and the desires
which are cause of all actions.
• One is released from Avidya, Kama, Karma.
• Moksha is always an accomplished fact. Muni – Manana Silavan recognises this and
becomes free.
• Muni = Manana Silavan – Man of contemplation and reflection.
• False values of life end only with Atma Jnanam.
 CHAPTER 14 – VERSE 2

They who, having refuge in this “Knowledge” have attained to My

Being, are neither born at the time of creation, nor are they disturbed
at the time of dissolution.
Verse 2 :

Ajnani Jnani

From Waking With Atma Jnanam

We go to - Goes to God state

of Conciousness
(Limitless).
Dream Sleep - Drops limited
existence of Body,
- 2 Different levels of Mind and Intellect.
Conciousness.
- Free from waking.
• Main theme of Chapter 14 :
o What keeps us in bondage to Body / Mind / Intellect? Lower plane of Matter
identification? Ego – Sense?
o “3 Gunas”.
• In God Conciousness state, there is neither creation, nor dissolution.
• Creation is a trick of the mind. It consists in projecting a world of creation, thought by
thought and feeling conditioned by ones own imaginations.
 • In what way the Marriage between the knower of the field and the field takes place
and breeds endless sorrows is explained in his chapter.
a) Jnanam Upasritya :
• Pursuing this Atma Jnanam.
b) Mama Sadharmyam Agatah :
• One realises Atma is non-separate from Ishvara. We don’t get Aishvaryas of Bagavan.
• Munis recognise that their own nature and Bagavans Nature / Svarupam is Satyam,
Jnanam, Anantam Brahma.
c) Sarge Api Na Upajayante :
• For Jivas who have recognised their identity with Ishvara, they do not come into being
at time of creation. They remains as Brahman.
d) Pralaye Na Vyathanti Cha :
• Not destroyed during dissolution. Jivas do not exist as individuals.
• In creation, unmanifest beings come to manifest – except the sages who have gained
Moksa.
• Creation resolves into them… it is not an event in time.
• In first 2 verses, Lord praises Atma Jnanam.
• What is the Cause of all creations?
 CHAPTER 14 – VERSE 3

My womb is the great Brahma (Mula Prakrti) ; in that I place the germ ;
from which, O Bharata, is the birth of all beings.
Verse 3 :
Cause of Creation

- Material cause / Upadana - Intelligent / Efficient cause /

Karanam. Nimitta Karanam.
- Prakrti / Maya / Mother - Param / Ishvara / Father

a) Mahat Brahma
- Cause from which everything - Because of which everything
has come. grows and sustained.
b) Aham Garbham Dadhami :
• Impregnation means lending existence and Conciousness to Prakrti. So that it has
capacity to create.
• Then Maya becomes Jagat Karanam.
• Desiring “So Kamayata”, “Tat – Aikshata” – Seeing is the impregnation
Taittriya Upanishad :

He desired, "I shall become many and be born. He performed Tapas, Having performed Tapas, He
created all this whatever (we perceive). Having created it, He entered into it. Having entered it, He
became the manifest and the unmanifest, the defined and undefined, the housed and the houseless,
knowledge and ignorance, truth and falsehood, and all this whatsoever that exists. Therefore, it is
called Existence. In this sense, there is the following Vedik verse.“ [II – VI – 3]
Chandogya Upanishad :

That existence decided : ‘I shall be many. I shall be born.’ He then created fire. That fire also decided. ‘I
shall be many. I shall be born.’ Then fire produced water. That is why whenever or wherever a person
mourns or perspires, he produces water. [6 – 2 – 3]
c) Tatah Sambhavah Sarvabutanam :
• All bodies arise from Prakrti Parameshwaras power is Maya and hence entire creation
is Parameswara from the Supreme Conciousness.

Supreme Consciousness

- Identifies with Vasanas. - Identifying with total

- Become individual ego “Jiva”. Vasanas / thought life of
Universe = Womb of Universe.
- Total mind – intellect
Equipment / Mula Prakrti
- Prakriti Universe
- Total Causal Body ↓ ↓
- Hiranyagarbha. Cause Effect
- Light of Awareness, Conciousness, - Total tendencies of all mind –
Penetrates Prakriti and plays in it. intellect equipment.

• World of Vasanas / Ideas / thoughts.

• Controlled by / Directed by 3 Gunas (Sattva + Rajas + Tamas = Maya = Cause of
Universe).
 3 Gunas

Individual Body Total Body

- Avidya / Ignorance. - Total ignorance = Maya

- Individual ego is under - Maya is under control of
control of Avidya. Isvara.

Pure Conciousness
Substratum

Prakriti

Field Knower / Enjoyer of Field

Kshetram Kshetrajna
 When the supreme
Conciousness

Attaches to Field / Matter Detaches from Field

- Becomes Kshetrajna - Rediscovers to be pure

knower / enjoyer of field. absolute Conciousness/
Pure sprit.
 CHAPTER 14 – VERSE 4

Whatever forms are produced, O Kaunteya, in all the wombs

whatsoever, the great Brahma (Mula Prakriti) is their womb, and I
the seed-giving Father.
Verse 4 :
a) Murtayah :
• Various forms, wombs which are subject to growth.
[Gods, Manes, Human beings, Animals]
b) Mahadyoni :
• Original cause is Brahman, Mahat, biggest.
c) Aham Bijapradah Pita :
• Lord impregnates Maya and makes it create everything.
• Maya with Atma – has Omniscience, Sarvajnatva, Omnipotence, Sarvasaktimatva.
• Bijaprada = Giver of Seed.
• Matter particle is womb.

Dynamised by Light
Matter – Prakriti with 3 Gunas
of Consciousness

Creates Potential living

being “Ego sense” & binds.
 CHAPTER 14 – VERSE 5

Purity, passion, and inertia – these qualities (Gunas), O! Mighty-armed,

born of “Prakrti” bind, the Indestructible, Embodied one fast in the
body.
Verse 5 :
a) What are Gunas?
• Phenomena experienced in Prakrti.
Prakrti - Maya

3 Component Qualities
(Gunas)

Sattva Rajas Tamas

Guna :
• Not attribute which can be perceived and qualify a substance. (Big, Small, Green,
Blue).
• Not different from Maya, the one who has Gunas (Nature – Svarupa of Maya).
• Exist in cause of creation and their expressions manifests in creation.

Sattva Rajas Tamas

- Light - Red - Dark
- Experience of Sukha - Desire - Dullness
- Gaining Knowledge - Anger - Delusion.
- Luminosity, Purity
b) Nibadnanti – iva :
• Seemingly bind.
• How do you get released from Guna?
• By knowing I am Nirguna.
• Where do they Bind?
In the Body.
• Whom do they Bind?
Dehinam, who indwells in the Body, who does not undergo change – Avayayam.
One who does not die – who is always in the same form.
• Why Bondage is seeming?
Because Bondage is only due to ignorance.
• When the person does not know these are Gunas, the expressions of Prakrti, do they
bind him.
• They do not belong to him, Kshetrajna, but to Kshetram – Prakrti.

Arjuna – Mahabaho 2 Meanings

With long hands With great skill, capable hands

• Atma - Beginningless (Anaditvat)
- Without Guna (Nirgunatvat)
- Infinite (Not time bound)
• Infinite Atma becomes time bound because of Avidya – ignorance.
• Maya is capable of making what cannot be made.
• Guna is one but expressions different.
• All gems but one is Sapphire, Emerald, Rudy.
• Gunas are 3 different influences under which human mind functions.
• Guna – Rope in which spiritual beauty is tied down to inert insentient matter.
• Gunas are born of matter, produced by Nature, Prakrti and deludes the indwelling self.
• Gunas seemingly chain the spirit to matter to the cycle of birth and death, a stream of
constant change and pain.
• Spirit is not contaminated by dream projections of a delusory world of matter.
• Delusory experiences continue till gunas bind spirit to matter and entangle matter.
• Delusions are maintained in each of us by the play of Gunas by Anoyonya Adhyasa –
Mutual transference between Prakirti and Purusha.
 CHAPTER 14 – VERSE 6

Of these, Sattva which because of its stainlessness, is luminous and

healthy, (unobstructive). It binds by (creating) attachment to
happiness and attachment to „knowledge‟, O sinless one.
Verse 6 :
• How does Satwa express and Bind? Through pleasure and knowledge.
a) Tatra :
• Among 3 qualities.
b) Anamayam :
• Satwa is without affliction.
c) Nirmalatvat :
• Because it is free from impurity.
d) Prakasaka :
• This mental climate is Bright and can reflect Conciousness clearly.
• It endows you with clear knowledge, without confusion.
e) Sukham :
• It is an expression of Sattva – cheerfulness, pleasure.
How Sattva binds?
• Person says “I am Sukhi, Happy”.
• Happiness is Vritti in Antahkarana, time bound.
• Happiness is object of experience in the mind.
• Happiness belongs to Atma, my Svarupam but is reflected in the pure mind.
 • I have happiness because of Big House, Money, Relations is Avidya – ignorance –
Mis-conception.
• What is cause of Unhappiness?
• When Sattva is predominant, I mistake myself as Karta, Pramata, Bokta (An Agent).
• Karta – Bokta is the mind with reflection of Chaitanyam – Ahankara.
f) Jnana – Sangena Badnati :
• Sattva binds person through knowledge. Person happy because of some knowledge or
inference – hence Vritti Jnanam is also bondage.
• Limited Knowledge binds the Pramata.
• Knowledge is property of the mind, not Atma.
• Nature of Atma is pure Conciousness and has no ignorance of anything.
• Pure knowledge is limitless.
• Knowledge of object is Limited.
• Atma is Sukha Svarupa, without Vritti.
• “I am Happy”, my essential Nature.
• “I have become happy” is bondage.
Atma

- Not opposed to ignorance. - Atma not opposed to Knowledge

- Then we will have no ignorance. - Then we will have no knowledge.
• Knowledge and ignorance are attributes of the mind with Vritti.
• Gunas can’t be defined directly but with description of a mind under influence of
each Guna.
• Conciousness, the all pervading principle of awareness, expressed as the self in each
one of us, does not directly comprehend any object or idea outside but with help of
mind instrument.

Eternal light of Awareness /

Conciousness
Mind + Intellect
Reflecting Medium

Throws beam of light of

understanding through 5 sense
organs

We comprehend the world

 CHAPTER 14 – VERSE 7

Know thou “Rajas” (to be) of the nature of passion, the source of thirst
and attachment ; it binds fast, O Kaunteya, the embodied one, by
attachment to action.

33
Verse 7 :
How does Rajas express and Bind?
• Rajas is in the form of Raga.
• Raga is like a dye which sticks to the cloth / hair.
• It does not leave easily.
Raga Expresses as - Desire /
Mental Slavishness

Trisna - Thirst Asakti - Attachment

- Longing for object you do not - Desperate holding to objects,

have and want it very much. clinging attachment to
- Raga is born out of Trishna – objects aquired.
Longing. - Guard what is already gained.

Drishta Adrsta

- Seen - Unseen
- Ice cream - Heaven
How Rajas binds?
• Nibadhnati – Deeply entrenched bondage, leads to Karma.
• With Trsna and Asakti, you have to do actions – both proper & improper.
• Through Karma, Rajas binds a person.
• Because of Karma, there is Punya and Papam, Birth & Death.
• “Raga” is purely a mental disposition but gets superimposed on self by ignorance.

“Rajo Guna”

Desire and Attachment

Painful Passions (Urges, Desires,

Emotions, Feelings)

Inexhaustible Actions
• Self is not an Agent – Karta – Actor.
• Rajo Guna makes it act with the idea “ I am the Doer”.
 CHAPTER 14 – VERSE 8

But, know thou Tamas is born of ignorance, deluding all embodied

beings, it binds fast, O Bharata, by heedlessness, indolence and
sleep.
Verse 8 :
How does Tamas express and bind?
a) Ajanana Viddi :
• Tamas is born of ignorance.

Tula Avidya Self Ignorance / Mula Avidya of Atma

- What is to be done, not done. - Common to all, where one is
- Discrimination between Right and Wrong. predominantly Sattvic or Rajasic or
- Dharma – Adharma Viveka is Lacking. Tamasic.
- Rajasic, wants to pursue success. Has
better idea of Right and wrong.

b) Mohanam Sarva Dehinam :

• Not able to use intellect.
• Hence Delusion, Moha is there for all.
• Value structures and priorities confused and distorted.
• How it binds?
c) Pramada :
• Incapacity to do what one knows is to be done.
d) Alasya :
• Will not mend torn shirt.
• Apathy
• Slothfulness
• Sleep
• No Consistency of purpose, brilliance of thought, tenderness of emotion.
• All 3 Gunas pollute the inner tranquility.
 CHAPTER 14 – VERSE 9

Sattva attaches to happiness, Rajas to action, Bharata, while Tamas,

verily, shrouding knowledge, attaches to heedlessness.
Verse 9 :
How do Gunas affect our
inner world?

Sattva Rajas Tamas

- Impels one to action in a - Covers ones capacity to

- Impels one to pursue
passionate world of discriminate.
Sukham.
endless activities. - Attached to wrong
- Attached to inward
- Thirsty desires and deep comprehension.
happiness.
attachments. - What is to be done or
not to be done covered.
- One leads a life of
Pramada indifference.
 CHAPTER 14 – VERSE 10

Now Sattva rises (prevails), O Bharata, having overpowered Rajas and

inertia (Tamas) ; now Rajas, having overpowered Sattva and inertia
(Tamas) ; and Tamas (inertia), having overpowered Sattva and Rajas.
Verse 10 :
• When do the Gunas produce the above effects?
• One Guna becomes predominant over other two and its own product manifests at any
point of time.

Sattva Rajas Tamas

- Cheerfulness - Desire - Dullness
- Knowledge - Apathy
- Sama - Sleep.
- Dama
- Values

• From these effects, we infer which Gunas are dominant.

• How do we know which Guna is predominant/ What are the symptoms?
 CHAPTER 14 – VERSE 11

When, through every gate (sense) in this body, the light-of-intelligence

shines, then it may be known that „Sattva‟ is predominant.
Verse 11 :
Sattva Predominance :
• Sarva dvareshu – means gates of knowledge – Jnana – Indriyam – Eyes, Ears, Skin,
Tongue, Nose.
• A particular Vritti rises in all the Sense organs – thought the light of Awareness /
intelligence.
• Because of Alertness and concentration knowledge is born.

Original Conciousness

Jnana Indriyas : Objects in the world :

- Eyes - Form & Colour
- One Divine light of
- Ears - Sound
Awareness / Chaitanyam
- Skin - Touch
reflected in the intellect.
- Tongue - Taste
- Nose - Smell

• If Rajas and Tamas predominate, knowledge is obstructed.

• Sattva predominance means our capacity to observe, analyse, understand, become
aware of the world outside and judge it rightly.
 CHAPTER 14 – VERSE 12

Greed, activity, undertaking of actions, restlessness longing-these

arise when Rajas is predominant, O best in the Bharata family.
Verse 12 :
Effects of Rajas Predominance :
a) Lobha (Greed) :
• Selfish desire to have things belonging to others.
• Miserliness with reference to ones own wealth.
• You justify it also.
• Extreme egoism to fulfill egocentre.
b) Pravritti :
• Fidgeting, Nailbiting, Meaningless activity.
• Restlessness – giving vent to Joy, attachment.
• Oscillation of mind.
c) Karmanam Aramba :
• Initiating new activities.
• Activity should be at right time.
• Tamas – Rest should be at right time. Should not become predominant at wrong time.
d) Absence of Sama – Tranquility :
• Mental restlessness, creative restlessness as opposed to physical restlessness.
e) Sprha :
• Longing for an object.
 CHAPTER 14 – VERSE 13

Darkness, inertness, heedlessness and delusion – these arise when

Tamas is predominant, O descendant of Kuru.
Verse 13 :
Tamas Predominance :
a) Aprakasha :
• Absence of Alertness, Discrimination.
b) Pramada :
• Total indifference.
c) Apravrtti :
• No activity.
• Experience Tamas when you try to get up in the morning.
d) Moha :
• Delusion born when Tamas predominates for long time.
• Mind incapable of thinking or comes to wrong conclusions.
• Theory of Karma is used to justify inertia.
Example : Ravana
• Gunas affect present embodiment and also will determine future lives after death.
• Death is divorce of subtle body from its physical structure.
• Death is destiny of the body in me and not tragedy of my ever existing personality.
• My thoughts determine my movement.
• Resultant of positive and negative thoughts entertained, actions done, motives and
intentions encouraged determine the thought texture during death.
• Predominant Guna during death determines direction of our next birth.
• What is the Gathi – path after Death from different Gunas?
 CHAPTER 14 – VERSE 14

If the embodied one meets with death when Sattva is predominant, then
he attains to the spotless worlds of the “knowers of the Highest”.
Verse 14 :
Brahma Loka – Sattvic pure thoughts :
a) Dehabrt :
• “Jiva” one who obtains in this body.
b) Yada Pralayam Yati, Sattve Pravrddhe :
• When person dies with Sattva – being predominant.
c) Amalan Lokan :
• Gains the Heaven (No pain).
• Gods like Indra who know the truth of this whole creation.
• Every moment thought is an extention of the previous moment. The direction in
which thoughts will take flight is determined by the type of training it had acquired
during present life.
Brahma Loka :
• Realm of creator, spotless region of the knowers of the highest, abundant Joy,
Supremely happy, extremely creative, more self concious.
 CHAPTER 14 – VERSE 15

Meeting death in Rajas, he is born among those attached to action ;

and dying in Tamas, he is born in the womb of the senseless.
Verse 15 :
• Rajasic – Born Karmic again.
• Tamasic – Born in wombs without discrimination. (Animal + Plant Kingdom).
a) Karma Sangisu Jayate :
• Rajas predominant will be Rajasic again, born to do Karma.
b) Tamasic :
• Steepped in delusion like animals.
• Lack self-conciousness.
• Dog has no greed, hoarding of food because of lack of self Conciousness.
• Human accumulate wealth for great grandchildren due to Rajas.
• Whole process of growth is to make Sattwa predominant and then to become
Gunateeta and get liberation by knowing very clearly that one is not bound by Gunas.
• Mind will seek & discover a field to exhaust its existing tendencies.
• What is the result of Gunas – summary of verse 16.
 CHAPTER 14 – VERSE 16

The fruit of good action, they say, is Sattvic and pure ; verily, the fruit
of Rajas is pain, and the fruit of Tamas is ignorance.
Verse 16 :
Result of Sattwas Guna :
• Pure, Nirmala, devoid of stress.
• Done Vihita Karma, Kamya Karma for collecting Punyam
• Enjoys freedom from pain in this life and a world free from pain called heaven.
• Dynamic quietitude.
Result of Rajas :
• Dukham, discomfort, pain.
• Impelled by great pressure.
• Incurs papa.
• Thought is father of action… seed sown is thought. Action is the Harvest. Bad
thoughts manifest bad actions.
• Negative actions fatten wrong tendencies of the mind and inward agitations.
• Strive to live ethically a pure, moral and noble life.

Changing

- Our action easy. - Our thoughts not easy

- Noble action become
our habit.
 • Passions and agitations are impurities of the mind.
• To pacify stormy conditions, one is forced to act in the world – aquire and preserve.
• Breeds agitations.
Result of Tamas :
• Ignorance is the fruit of Tamas.
• Veils discriminating capacity.
 CHAPTER 14 – VERSE 17

Knowledge arises from Sattva, greed from Rajas, heedlessness,

delusion and also ignorance arise from Tamas.
Verse 17 :
• What arises from the gunas?

What is born from Gunas

Sattva Rajas Tamas

- Knowledge born. - Greed born - Delusion & Apathy.

- Knowledge liberates. - Obsessive love. - Indifference.
- Free love without - Constant eruption of - Erroneous conclusions.
conditions. desires. - Love develops into
- Understands itself as one - Continuous state of hatred.
eternal, undivided, agitation. - Veils intellect.
indivisible truth. - Rushes to procure and - Capacity to discriminate
- Conciousness reflected in fulfill endless demands. missing and lives life of
the intellect is intelligence impulses.
by which we gain knowledge - Destroys right judgment.
of world outside. - Expects impossible joys.
- Knower = Spirit
conditioned by intellect. - Mind free from shackles
- Result of Sattva is of false prejudices and
rediscovery of the self. wrong tendencies.
 CHAPTER 14 – VERSE 18

Those who are abiding in Sattva go upwards ; the Rajasic as dwell in

the middle ; and the Tamasic as, abiding in the function of the
lowest Guna, go downwards.
Verse 18 :
What is travel after death for

Sattva Rajas Tamas

- Born in superior lokas with - Lowest loka - Animals

- Middle lokas. - Plants
more happiness.
- World of human beings - Undesirable.
- With body – mind which
with intelligence, health - Sleepiness,
taps greater happiness.
and brightness. procrastination, laziness,
- Upper lokas lesser agitation,
sharper power of apathy…
intelligence. Stone Life :
- No awareness of world.
- Deluded by lust and
passion.
- In a state of drowsiness
• Route = Tamasic → Rajasic → Sattvic and inertness.
• Yardstick to measure evolution = Measure Joy, happiness, peace or experienced by
the being.
• Evolution of a specimen is always measured by the degree of Conciousness unveiled
through matter in that given subject.
• Gunas bind us down to the flesh and its sorrows,, world of imperfection, agitations.
Gunateeta :
• Man is free to enjoy God Conciousness, by being :
a) Totally released from contacts with world.
b) Free from subtle attachments to the world.
• How to snap chain of Gunas, transcend Gunas?
Moksha – Liberation :
• Is snapping the Guna chain and being established in spiritual experience, and have
right judgement of world outside.
• What is the cause of human birth?
Chapter 13 :
• Cause of given birth is association with the Gunas.

Association

Individual - False knowledge Gunas

- Mithya Jnanam

• Purusa appears to be connected to Prakrti.

• One experiences oneself as sorrowful deluded.
• Does not know Ananda is Svarupa of Purusha.
• Being deluded with Gunas, person says – I am happy, sad, deluded instead of saying I
am Brahman.

Atma Anatma
Atma is Asanga Anatma has Gunas & sufferings

• Atma appears to be associated with all modifications of gunas.

• Atma seems to be bound by gunas.
• How to free oneself from bondage born out of association with 3 gunas.
• This is the main purpose of this chapter.
 CHAPTER 14 – VERSE 19

When the Seer beholds no agent other than the Gunas and knows Him
who is higher than the Gunas, he attains to My Being.
Verse 19 : Important Verse
• One who knows the self beyond 3 gunas, gains immortality.
• There is no agent other than the gunas.
• Anupasyati – seeing with reference to sastra.

Atma Gunas
- Is not agent - Agent – Prakrti.
- Doesn’t perform action - Action is done by mind – body
complex which is born of maya
consisting of 3 gunas.

• Action also requires accessories, modifications of 3 gunas.

• 3 states – waking, dream, sleep are 3 gunas.
• Actions are movement of the gunas, among the gunas.

But he, who knows the Truth, O mighty armed, about the
divisions of the qualities and (their) functions, and he,
who knows that ‘gunas as senses’ move amidst ‘gunas
as objects’, is not attached. [Chapter 3 – Verse 28]

• If he considers himself associated with gunas, he is going to be affected by their

actions.
 • Yada gunebhyah ca param vetti – one who knows himself as above all gunas, he is not
affected by what the gunas do.
Example :
• Space not affected or sullied by events in space.
Shankara :
• One knows oneself to be witness of the activities of the gunas, gains nature of being
himself, as Ishvara.
• Tat tvam asi – reality for him.
• Karta – agent exists because of him but he is not the Karta.
• A person to whom this is clear is one with the Lord.
Gurudev’s Example : Train traveler
• One who is standing on a moving train is constantly on the move, even though he is
motionless.
• Movement of the train is also his movement.
• Moment he alights and stands in the platform, train alone moves and not he.
Spirit – mind – intellect equipment :
• Spirit identifying with mind dances to the moods of the mind determined by 3 Gunas.
• Stand apart from the mind and end all identifications with it is to get complete
freedom from the thralldom of our thought entanglements.
 • Art of disentangling ourselves from our own thought – process within, is the art of
meditation.
• A meditator who is capable of doing so, will behold, experience subjectively, the state
of pure knowledge, uncontaminated by the dance of thoughts.
• God is the subject that perceives through us, feels in us, that thinks with us.
• Experiencer of self realises himself to be the infinite but also understands that his ego
was previously claiming to be agent in all activities was none other than these gunas
themselves.
• Gunas govern entire thought life (subtle body) at all times in everyone of us.
Knows him who is higher than the Gunas :
• Mind is product of matter and cannot function itself of its own accord, nor can it
perceive by itself its feelings.
• Conciousness functions through the mind and makes it dance.
• Reflection in the bucket of water shines. Water has no brilliance of its own.
• Conciousness reflecting in the mind is the agent – individualised ego, jiva who suffers
the sense of self shatterings.
• He who understands that he is not the reflection in his own mind but Conciousness
which is higher than the Gunas becomes free.
He Attains my being :
• Conciousness lends capacity to mind to delude itself.
• Conciousness is talking to the confused ego in himself.
• Waker creates sorrowful situations in himself and comes to fear, weep, lose, gain,
mourn, smile in dream. All joys, sorrows belong to the dreamer in himself.
• Manifested God Conciousness is explaining to man that his ego-centric life and
activities, its sorrows and joys, all belongs to Waker – Dreamer – Sleeper personality.
Transcending them all, one is really awake to the truth, God Conciousness and
becomes one with it.
• Man disentangled from matter becomes the spirit – attains my being – God
Conciousness.
• How to attain this Goal?
• How does the individual Jiva become one with Lord?
 CHAPTER 14 – VERSE 20

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 20 :
• 3 Gunas are cause of creation of body – mind complex.
• Atma is already free of 3 Gunas.
• It is only matter of knowing – I am free from 3 Gunas of Prakrti.
• Dehi, indweller is liberated from birth, death, old age – physical things.
• One is free from Dukham.
• While living, one recognises, Atma is free from all undesirable events.
• Self is free right now. The one who knows this gains Amrutam the eternal Brahman.
• No Rebirth, for one who is not guna – bound.
• Knowing he is eternal, no rebirth – he is not bound by time self is not subject to
rebirth.
• Having transcended Gunas, Dehi, embodied one, gains immortality.

Identifying

With Gunas With Sakshi

- Play with the mental & - Transcend Gunas.

intellectual zones. - Changeless, immortal
- Suffer Samsara, Mortality, perfect self.
agitations, sorrows.
• 3 Gunas are expressions of ignorance – nescience – which constitute the causal body.
• Causal body – is experienced in deep sleep as I don’t know anything – neither me nor
the world.
• 3 Gunas emerge from causal body – which expresses as subtle body – (thoughts –
feelings) and gross body – to express as good, bad, indifferent actions.
Purusha / Conciousness Free from Birth / death
awareness illumines 3 decay / disease
bodies

Sleep state experience

Ignorance causal body / nescience

Sattva Rajas Tamasic

Qualities of thoughts / Nature of subtle body

feelings determined by 3 Gunas

Good / Bad / indifferent Gross body to fulfill subtle

actions body’s desire
• One who has realised himself to be spirit goes beyond all sorrows.
• He lives positive Joy of perfection and experiences absence of sorrow.
• Realisation is a vivid experience of the changeless, infinite nature, immortality while
living in this body. sleep is temporary truce with sorrow.
• Rare experience to be a God man upon the Earth.
• What are the marks of liberated soul so that we may recognise this state in ourselves.
 CHAPTER 14 – VERSE 21

What are the marks of him who has crossed over the three Gunas, O
Lord? What is his conduct, and how does he go beyond these three
Gunas?
Verse 21 :

Arjunas Question

(a) (b) (c)

- How to transcend 3 - What is his conduct

- What are the marks
Gunas? in society.
of one who has
- How to conquer - “Achara”
crossed 3 Gunas.
inner confusions - Relationship with
- Indications to
and attain spiritual the world.
recognise.
glory?

• Similar to “Sthitaprajna” section – Chapter 2.

 CHAPTER 14 – VERSE 22

The Blessed Lord said : Light, activity and delusion, when present, O
Pandava, he hates not, nor longs for them when absent.
Verse 22 :
• What are the characteristic marks by which we can recognise one who has crossed
the 3 Gunas?
a) Gunatita Neither

- Despises / hates effect - Longs for manifestation

of 3 Gunas. of 3 gunas when they
- Na Dvesti, No Aversion have disappeared.
- Na Nivrttani Kanksati.
b) Indicators : - No Attachment.
• Prakasa (Light) :
Alertness, cheerful disposition (Sattva).
• Pravrtti (Activity) :
Activity prompted by desire (Rajas).
• Moha (Delusion) :
Delusion (born of Tamas), confusion, dullness, apathy.
Most Important :
• Gunatita makes no conclusion about himself on the basis of the effect of 3 gunas
manifesting in his mind.
• All products of 3 Gunas.
c) Sampravrttani :
• When they occur, he does not judge himself because he does not include himself in
the Gunas.
• Mind is dull, bright, peaceful, restless, but Jnani not fallen away from Sat Chit Ananda
Svarupa.
• What is the attachment or involvement of Atma with the Mind?
• Like Space and Pot (Small or Big).
• Atma very much present in the mind but not affected.

Sense of “I”

- Not in modification of
- Located in Sat Chit
Sattva, Rajas, Tamas of
Ananda Gunatita Atma.
the Mind.
• Knowledge meant to understand yourself not judge others.
• Gunatita is Svarupa of Atma.
• Being gunatita, is absence of Judging yourself based on minds conditions or other
things like Money, House, Children, Wife….
• Recognise self as it is = Gunatita.
• Mumuksu only sees the changing nature of the mind as its Svarupam.
 • Subjectivity is removed and things looked at objectively.
• Equanimity is the essence of perfection and a man of knowledge is ever in perfect
balance, living a life of in-ward peace, independent of the mental climate.
• In the absence of self knowledge, one is averse to 3 Gunas or attached to them.
• One who has extricated from the entanglements of 3 Gunas has transcended the –
mind and intellect and lives the infinite joys of the self, in a realm of unbroken peace
and brilliance.
• Conquers the world of pure awareness, attains state of godhood.
• How does a wise person express himself in the world?

Verse 23, 24, 25 –

Characteristics in wise person

Body Mind Intellect

- Pleasure and pain - Same in pleasant / - Same with Mana

- Clod of earth. unpleasant situations. (Praise) Apamana
- Stone, Gold same. (Censure).
- Same in. - Respect + insult.
- Friend / Enemy.
 CHAPTER 14 – VERSE 23

He who, seated like one unconcerned, is not moved by the „Gunas‟

who, knowing that the „Gunas‟ operate, is self-centred and swerves
not.
Verse 23 :
a) Characteristics of Jnani :
• Remains seemingly indifferent, he is not by 3 Gunas.
• Abides in the vision of the self / himself.
• Knowing – Gunas alone are acting, he does not lose vision of his self.
• Gives up all undertakings.
b) What is Jnanis relationship with things and beings of the world?
• Real test comes when one is teased by mischief's in the world.
• Sthira prajna :
Chapter II – Verses 54 to 72.
Chapter V – Verses 18 to 26.
Chapter VI – Verses 29 to 32.
c) Jnani is seemingly indifferent.
• Not shaken by Gunas.
• Udasina :
Remains uncommitted to any stand, because he knows all experiences – Good / bad /
indifferent are play of the mind – intellect with its objects outside.
• Tragedies of movie doesn’t affect screen.
 • Looks like one unconcerned – indifferent.
• Not agitated, hysterical.
• Know that changes of his inner personality are all nothing but the kaleidoscopic
changes of the gunas and world changes according to one’s mental conditions.
• Jnani fully aware of the technique behind the changes in himself and the world
around him.
• Self centred and swerves not :
In order to watch the Gunas, in himself, he should be an observer beyond the Gunas.
• Established in pure spiritual nature, he is able to enjoy the play of Gunas (Ava – tistati
– self centred).
d) Anutishthati :
• Thus thinking of the self, concious of the supreme, he acts outside in the world.
• Endures values of life in society, love and compassion.
• While working outside, the man of perfection is above the grip of 3 Gunas.
e) Udasina :
• Means being a witness alone.
• Asina :
Sitting – committed to accomplishing gunataitva, transcendence of Gunas.
• Doesn’t want to change Sattva, Rajas, Tamas.
 • Accept mind as it is.
• Gunas affect only Mind – Sense complex, not the Atma & Vision of Atma.
f) Gunah Vartante :
• Gunas are active.
• Gunas modify themselves to become both the world and the body – sense complex.

Conversions

Rajo Sattva Tamo

- Prana - Antahkarana - 5 elements

- Organs of action - Organs of knowing - Whole physical creation.

• Gunas transact business among themselves.

• You are with all of them, but remain unaffected by all of them.
 CHAPTER 14 – VERSE 24

Aline in pleasure and pain ; who dwells in the Self ; to whom a clod of
earth, a precious stone, and gold are alike ; to whom the dear and
the not-dear are the same ; firm ; the same in censure and self-
praise....
Verse 24 :
a) Sama – Dukha – Sukha :
• Situations are brought about by one’s past or present Karma.
2 types of situations

Pleasant / Priya Unpleasant / Apriya

Sukham Dukham
• Learn to appreciate them as factual, objectively as Prasada.
• Appreciate Ishvara and take it as Prasada (Karma Yoga).

Svastha

Sve Atmani Tisthati Contented, happy

- He who abides in Svasmin tisthati

oneself as Sat Chit
Ananda, beyond 3 - No matter what
Gunas. happens in the mind or
in the world, he is happy.
b) Sama Lostasma – Kancana :

Losta Asma Kancana

Clod of cloth Stone Gold

• Any value superimposed is subjective.

• It will not improve his Gunatitatva.
c)
Ninda Atma Samstuti
Censure Praise of himself

• He is not diminished or flattened.

• One who has gone beyond the tyrannies of 3 Gunas – lives in a Kingdom of his own.

No thrills of Satwa No Noisy - Clamours of Rajas No weariness of Tamas

- Serenely well composed. - Selfish Passions. - Low impulses.

• It is death of the limited, finite life of relative experiences.

• Individual sense of the ego dies to release the infinite glories of the self.
• Awakened from misconceptions of I-ness and My-ness.
• It is an interpretation of our mind and intellect which is coloured by our own past
experiences by which each ones experience becomes different.
• He who is not looking at the world through the coloured goggles of mind and intellect
will be alike in pleasure and pain.
• Possessions to man of wisdom have no real value.
• Love, hate, dear, not dear are all reactions from the level of the mind.
• Average man, plunged in identification with his own mind and intellect suffers and
interprets it as agreeable and disagreeable.
• 4 conditions in which we get entangled in a web of agitations and sorrows.
a) Pleasure and Pain.
b) Dear and not Dear.
c) Censure and Praise.
d) Clod of Earth, Precision Stone, and Gold.
• Jnani same in all experiences.
 CHAPTER 14 – VERSE 25

The same in honour and dishonour ; the same to fried and foe ;
abandoning all undertakings – he is said to have crossed beyond
the Gunas.
Verse 25 :
a) Mana Apamana
Respect Insult, Rejection
• People praise or criticise others according to their own understanding and value
structure.
b) Mitra Ari
Friend Enemy

• Jnani is same to all others related to him as enemy or friend.

• Does not internalise the emotions and actions of others because they are all products
of their own Gunas.
• He has nothing to do with then nor they have in essence to do with him.
• Egoistic evaluation of life tends to respect honour and shun dishonour.
• Honour and dishonour are the evaluations of the intellect and change in place and in
time.
• Jnani has transcended planes of egoism and vanity.
• My right hand is neither friend or foe in the world. It is me, myself.
• When I realise the oneness of my spiritual nature, I live my vivid personal experience
“they are I”.
• Sarva – Aramba – Parityagi = Abandoning all undertakings :
The one who is above all 3 Gunas finds that one is complete and therefore without a
need to begin any undertaking.
• Here it only means action restricted to start action with sense of dissatisfaction.
• Jnani does not gain anything. It could be his Prarabda to write or others Prarabda to
receive the teaching.

There is nothing in the three worlds, O Partha, that has to

be done by Me, nor is there anything unattained that
should be attained by Me; yet, I engage myself in
action. [Chapter 3 – Verse 22]

• It is freedom in action not freedom from action.

• Vicara and prayers to become prepared for the knowledge will fulfill his Desire for
Freedom, Mumuksa.
• Undertakings are possible only when the ego is there.
• Man of tranquility living in God Conciousness is not pestered by the endless ego –
centric desires, which are the sorrows of life.
• Once the seeker has gained the inner freedom from agitations in the mind, they
become the characteristic features of his Nature.
• How does one transcend the Gunas?
 CHAPTER 14 – VERSE 26

And he, serving Me with unswerving devotion, and crossing beyond

the Gunas, is fit to become Brahman.
Verse 26 :
• By Love for God = Devotion.
• He who serves me with unswerving devotion – transcends Gunas.
• Our entire nature is fed by thoughts and as the thoughts, so is the Mind.
• To contemplate upon the Nature of the self is to become the self and our immortal
Nature.
• Weakness of Man :
Can’t meditate for long time.
• Technique :
Process of Seva / Karma Yoga as in Chapter 3.
• Devotion in Puja room alone not enough.
• In every day life's activities, god awareness and dedicated service removes the
agitations and tunes instrument for efficient flight.
• Rajas and Tamas reduce and such a seeker is fit to become Brahman.
• Reawakening of Conciousness of the self is not far off.
• To realise Brahman is to become Brahman.
• To realise the waker is to become the waker.
• Ishvara obtains in the Buddhi of all beings as Conciousness, in the form of I.
• Avyabhicarena – Baktiyogena – with unswerving commitment, one gains Brahman.
• Ishwara is always existent and everywhere existent and never away from me.
• You are not searching for Bagawan here but only trying to see what is Bagawan.
• Lord reveals himself by lighting a lamp in the temple of the mind. (Mira Bai – Bajan
1500 – 1550).
• Lamp must be lighted to see Lords glory.
• Lord is ever present in the temple of the Mind.
• Light required to illumine Lords presence is knowledge.
• Blindness is ignorance of Atma and Anatma.
• Bakta wants to know what is and as content of all thoughts.
• No question of pursuing but of seeing.
• Person who knows this, transcends gunas not by motion but by knowledge.
• “I” atma always remains transcendent and immanent like space.
• One who knows this Atma is fit to be Brahman, because Brahman is not separate from
Atma.
• Brahma Buyaya Kalpate – is fit to become Brahman means, he is Brahman.
 CHAPTER 14 – VERSE 27

For I am the Abode of Brahman, the Immortal and the Immutable, of

everlasting DHARMA and of Absolute Bliss.
Verse 27 :
Brahman is

Immortal Immutable, changeless Absolute Bliss

Fix your mind on Me only, place your intellect in Me ; then,

(thereafter) you shall, no doubt, live in Me alone.
[Chapter 12 – Verse 8]

• You should no doubt, live in me thereafter.

• Devotee forgets himself as separate individual.
• Mind merges with point of contemplation, the Lord.
Law :
• To the extent ego dies, to that extent the experience of divine manifests.
• To leave completely one plane of Consciousness is to enter into another plane
of Consciousness.
• Waker becomes the dreamer.
• Dreamer knows no waking.
 • No transaction across frontiers of distinct planes of Consciousness.
• On entering, God state of Consciousness, person becomes Brahman – that is the
same everywhere, all the time.
• Recognises omnipresence of the self.
• When ego dies, the awareness of the infinite rises up to flood the bosom.
Gurudev :
Shankara : 3 interpretations of this verse.
a) Brahman is Paramatman, immortal self, indestructible :
• Abides in me, who am the self (Pratyag Atman).
• One recognises by right knowledge, the identity of the self in oneself and the self
everywhere.
b) It is through the power of Maya inherent in Brahman – as Isvara he shows grace to his
devotees – I am that power in manifestation.
c) Here conditioned Brahman :
• Which alone can be conceived.
• By intellect, perceived by the mind, and expressed as spirit as opposed to inert
matter.
• Matter and spirit are conceived by intellect are limited, finite objects of knowledge –
both known by subject – Consciousness – I.
• I = Unconditioned, unutterable I am the abode of the conditioned Brahman, who is
immortal and indestructible.
• Illuminator – Subject – knower
↓
Illumined – Object – known.
• Conditioned Brahman – (Sa – Upadhika) rests upon Conciousness that is aware of it
which is the unconditioned Brahman (Nir-Upadhika).
• Atma is Pratishtaha of Satyam, Jnanam, Anantham Brahman.
• One who recognises Atma is free from the Gunas and is fit to become Brahman.
And I am seated in the hearts of all ; from Me are memory
and knowledge, as well as their absence. I am verily
that which has to be known in all the Vedas ; I am
indeed the author of the Vedanta, and the “knower of
the Vedas” am I. [Chapter 15 – Verse 15]

• I have entered into the heart of all beings.

The Blessed Lord said : This body, O Kaunteya (son of Kunti)

is called the Ksetra (Field), and he who knows it is
called Ksetrajna (the Knower-of-the-Field) by those
who know them (Ksetra and Ksetrajna) i.e., by the
sages. [Chapter 13 – Verse 2]
 • Seer = Kshetrajna = Pratyagatma = I = Consciousness.
• Body and all that is known by Body / Mind / Intellect is also Atma – the meaning of I.
• Brahman’s Pratishtha is not in the world, creation but in Atma.
• Brahman = Atma, anything other than Atma = Anatma.
• If Brahman is Anatma, it will be Nitya Paroksha, remote.
Brahman is :
a) Amrta :
• Never dead.
• Not subject to destruction.
b) Avayaya :
• Not subject to change.
c) Sasvata :
• It is always there tomorrow.
d) Dharma :
• Has all knowledge of Dharma – How to sustain everything.
e) Sukha :
• Brahmans Svarupa is Sukham. No object in the world is Sukha.
• Free from want or imperfection.
• Purna – fullness whose nature is Ananda Rupa.
f) Aikantika :
• Never negated.
• Everything in Mithya – changes.
• That Brahman is the nature of Pratyagatma.
• How can one be Gunatita?
• Ishvara is Brahman with power of Maya.
• I am that Brahman which enjoys this Sakti.
• Ishvara who has power as his basis, “Pratishtha” exists only in Atma.
• Brahman as cause of world has basis Pratishtha in Atma alone.
• This is called Brahman Bhavana. Being Brahman not becoming Brahman.
• You can’t become Brahman because you are the very basis, Pratishtha of
Brahman.