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param bhūyah pravakshyāmi
jñānānām jñānam uttamam
yaj jñātvā munayah sarve
parām siddhim ito gatāh
the sun, ignorance melts away before knowledge. Knowledge is
acquired by uninterrupted inquiry. One should constantly be engaged in
the inquiry of the nature of Brahman; the reality of the I, the
transformations that occur to the individual at birth and at death and
such matters. As you remove the husk that covers up the rice, so too
the ignorance that adheres to the mind has to be removed by the
frequent application of the abrasive, atmic inquiry. It is only when
full knowledge is won that one can get liberated, or, in other words
attain moksha (liberation or mukti: the final liberation from
material existence meaning that one restores one's eternal bond with
Krishna in arriving at devotional service unto Him). After the
attainment of the above said atmic knowledge, one has to follow the
path of Brahman and act according to the new wisdom. - Jñāna Vahini, p. 1
mama sādharmyam āgatāh
sarge 'pi nopajāyante
pralaye na vyathanti ca
tasmin garbham dadhāmy aham
tato bhavati bhārata
mūrtayah sambhavanti yāh
tāsām brahma mahad yonir
aham bīja-pradah pitā
rajas tama iti
dehe dehinam avyayam
of three basic gunas or qualities, sattvic (goodness),
(passion), tamasic (ignorance), and their
determines the nature and moods of human beings at different intervals
of times due to the predominance of one or the other. - Summer
Brindavan 1973, p. 198.
best of the three gunas or qualities is the sattva
and that itself promotes bhakti or devotion and is the best sādhana
(devotion, spiritual discipline). What I am telling you
is the simple and elemental truth. - Summer Roses on the Blue
Mountains 1976, p. 1.
tan nibadhnāti kaunteya
of your rajoguna and of your temper, how are you
going to take any interest in the spiritual aspects? - Summer
the Blue Mountains 1976, p. 1.
tan nibadhnāti bhārata
of your tamoguna and of your anger, how are you
going to understand the spiritual background? - Summer Roses on the Blue Mountains 1976, p. 1.
rajah karmani bhārata
jñānam āvritya tu tamah
pramāde sañjayaty uta
gunas represent the three aspects of human nature. Rajoguna
is the attachment that brings about desires and creates eagerness to
enjoy the objective world that is "seen"; it breeds desire for physical
heavenly pleasure. Tamoguna cannot grasp the reality; so it
misunderstands easily and takes the false to be the true. It lands
persons into negligence and error. It binds, instead of releasing. Sattvaguna
controls the cause of grief and sorrow; encourages people to follow the
path of real joy and happiness. Therefore, being single-pointed and
unaffected by either of these three is the basis for purity and
steadfastness. - Gītā Vahini, p. 193.
sattvam bhavati bhārata
rajah sattvam tamaś caiva
tamah sattvam rajas tathā
gunas, sattva, rajas, and tamas,
various permutations and combinations and modifications and become
manifested as all this creation, this universe, this prakriti
(the material nature with the living beings). Therefore, this prakriti
is subject to changes, it is not fixed, true. But the ātmā
is chaitanya (consciousness, intelligence)
which is tejorupam, sheer effulgence; so it is not subject to
blemishes or modifications. The body is prakriti; buddhi
(intellect) and manas ( feeling, mind) are also prakriti;
reason, they too differ according to the degree or excess or
deficiency of one or other of the gunas. - Gītā Vahini, p. 195.
jñānam yadā tadā vidyād
vivriddham sattvam ity uta
is steady, pure, unselfish, light; so those who have this
characteristic will have no wish or want; they will be fit for the
knowledge of the ātmā. - Gītā
karmanām aśamah sprihā
rajasy etāni jāyante
rajoguna will be engaged in acts tarnished with a
ego. They may have the urge to do service to others, but that urge will
drive them on to win fame and take pride in their achievements. They
will yearn for their own good, along with the good of others. - Gītā Vahini, p. 195.
pramādo moha eva ca
tamasy etāni jāyante
endowed with tamoguna are overcome by the darkness of
ignorance, so they grope about, not knowing what is right and what is
wrong. - Gītā Vahini, p. 195.
in the Bhagavad Gītā by śrī Krishna as kuru-nandana
(son of Kuru); kuru means karma; the
expression means that one is the product of one's karma or
activities, one is shaped inevitably by the words and deeds and
thoughts that one indulges in. As long as one has a trace of ajñāna,
kuru-nandana; so, Krishna addressed Arjuna thus in
to entice him into the realm of bhakti and jñāna, from
the region of karma. - Sathya Sai Speaks V, p. 6.
pralayam yāti deha-bhrit
tathā pralīnas tamasi
sāttvikam nirmalam phalam
rajasas tu phalam duhkham
ajñānam tamasah phalam
and forbearance are sattvic qualities; shyness, fear and
indolence are tamasic qualities; and aggressiveness,
wilfullness and envy are rajasic qualities. - Summer Showers in Brindavan 1979, p. 146.
rajaso lobha eva ca
bhavato 'jñānam eva ca
madhye tishthhanti rājasāh
adho gacchanti tāmasāh
sattva guna is a golden rope, the rajoguna a
copper rope and the tamoguna, an iron rope; all three bind
effectively in spite of the difference in the cost of material. As
bonds, all three are obstacles to freedom of movement. - Gītā Vahini, p. 197.
gunebhyaś ca param vetti
mad-bhāvam so 'dhigacchati
is activated into a dynamic equilibrium by the three gunas
of sattva, rajas and tamas (equanimity, energy
and inertia). These gunas are the motivating forces whose
source is īśvara who is not only transcendental but also
immanent and ubiquitous (present, appearing, or found everywhere). - Summer Showers in Brindavan 1979, p. 69.
vimukto 'mritam aśnute
is enslaved by his gunas or attributes. He should
transcend the gunas and transform himself into a divine being.
He should undergo a spiritual metamorphosis, as it were. The
spiritualization or divinization of man is the ultimate goal of the Gītā.
- Summer Showers in Brindavan 1979, p. 65.
kair lingais trīn gunān etān
atīto bhavati prabho
kim ācārah katham caitāms
trīn gunān ativartate
prakāśam ca pravrittim ca
moham eva ca pāndava
na dveshthi sampravrittāni
na nivrittāni kānkshati
22]: Everyone should recognize the truth that
pleasure is but an interval between two pains and face the trials and
tribulations of the world in a calm and collected manner. The
alternating experiences of pleasure and pain actually prod us along the
path of righteousness. - Summer Showers in Brindavan
1979, p. 157.
gunair yo na vicālyate
gunā vartanta ity evam
yo 'vatishthhati nengate
[to verse 23]: Lord Krishna said: "Think of this
one point; then the whole problem will become clear. Man is happy at
one time, miserable at another; he is afraid one moment and courageous
at another." Why? Because he is shaped by the gunas. Do you say
no? Then how can you explain these changes? They alone can transform
man from one phase to another like this. "If the three gunas, sattva,
rajas and tamas, are equally balanced, then there will be
no change in him." - Gītā Vahini, p. 193.
gunātītah sa ucyate
25]: Samajika samatva, or the equanimity that man as
an integral part of society should possess, comes next. Society too
subjects man to the dual experiences of joy and sorrow. For instance,
both praise and blame come to man from the society in which he lives.
Praise and blame are like the two faces of the same coin and they
always haunt each other. We should be perturbed by neither. We should
regard both adulation and censure as stepping stones to progress. - Summer Showers in Brindavan 1979, p. 157.
mām ca yo
sa gunān samatītyaitān
the primary impulse of delusion and ignorance, the gunas
arose and got intermixed, and time manifested with the change, and all
this multiplicity called the universe appeared. So, the jīvi
must dedicate himself to the Master of this delusion, the director of
this play, and manipulator of this time, the actor who sports the gunas
(types of behaviors, groups of qualities, bundles of
attributes), the mother of all the worlds (māyā); he must fill
himself with understanding of the immeasureable power and glory of the
Imperishable Absolute (akshara (syllable, letter) parabrahma
(universal absolute)); he must immerse himself in the
bliss derivable therefrom. - Bhagavatha Vahini, chapter 33.
śāśvatasya ca dharmasya
Gītā it is declared "I am the basis of Brahman,
immortality, of timeless dharma, and eternal bliss."
The sloka is in Chapter 14, the 27th sloka.
is this amrita-dharma that is described in the Upanishads,
is emphasized in the Gītā too. The dharmic way of life is the
very breath; it is the road to self-realization. Those who walk along
it are dear to the Lord; He dwells with all that are truthful, whose
deeds spring from dharma. That is why the Gītā teaches
Arjuna to develop certain qualities, which help the practise of the atmic
dharma. - Dharma Vahini, p. 17