SHRIMAD BHAGWAD GEETA CHAPTER FOURTEEN

Om Shri Paramatmane Namah



CHATPER 14



Shri Bhagwanouvach:

Param bhuyah parvakshayami gyananam gyanam uttamam I

Yajjgyatva munayeh sarve pram sidhim etogattah II (1)

Lord says: I shall narrate once again the supreme wisdom, knowing which; all sages have attained highest perfection, being liberated from this mundane existence.

The lord in the preceding chapter has elaborated the nature of the embodiment, knowledge, the self, and material nature (Parkriti-inscrutable power of Lord Krishna).

He has now declared that he is now discoursing a supreme wisdom which is absolute cause of salvation.
By knowing this, the sages have attained the supreme and are no more involved in the cycle of birth and death. By knowing nature of lord by his blessings and kindness one can attain supreme abode of lord himself by transgressing the cycle of birth and death as many self soul of sages who imbibed on this knowledge have already attained it by the grace of Lord.

Idam gyanam upashritya mamsadharmayam agatta I

Sargeapinoupjayanti parlayam na vathayanti te II (2)


By practicing this wisdom, and attaining my stature, the self souls having entered into My being, are not born again at the time of the cosmic dawn nor they feel disturbed during the cosmic night.

The wisdom being a source of illumination leads one to self realization and oneness with lord.

This is the sole purpose of human incarnation.

The sense objects are available in every other incarnation of beings. Beast of burden, the flies, the birds and all sorts of creatures do have all senses and sense objects are also available to cater their needs. The human being don’t require something special
But the human frame has been blessed with intellect which should not be utilized only to satiate senses (which is never possible) and to make money for this purpose but its foremost purpose is to realize self.
The individual soul has forgotten itself and has identified with modification of material nature which is not its own real self. The self has unwittingly adopted this modification as its own self.
It is itself free to liberate it too. A person himself to be bound (though not actually bound) can be convinced by person of knowledge that he actually is not bound. Knowing and realizing this much, the person thinking him to be bound, frees himself.

Such is the case of self soul who was always free, has been free but its identification with material nature has fastened him to the unbroken shackles of transmigration.

This bondage is self-imposed.

‘Self’ imposed this upon himself only because of his past deeds to which it has made an unflinching attachment. This attachment is to be shrugged of by recognition of self. This can be felt by consciousness which is part of lord’s all pervading consciousness.
After realizing self there is no birth and death. Even eternal sun and moon have no place in that realm of Lord, what to talk of transitory life and death.

Mam yonir mahad braham tasmingarbhamdadhami aham I


Sambhavah sarvbhutanam tattobhavati bharat II



sarvyonishu kontey murtya sambhawanti ya I


tasambaraham mahadyoniraham beejpradpitah II (3-4)


Arjun! Great Baraham the nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.

For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.

Lord Krishna is making a revelation of the existing facts which can be understood only by his grace and not by material intellect.

In the preceding chapter it has been made clear that the nature and Pursha are beginning less and all actions and reactions are the outcome of the three modification of the nature that are satva, rajas and tama
but the Pursha seated in this body and forgetting his real state has identified with this body and also has assumed itself the doer of those actions which are truly ‘not his’ and thus has put itself in the phenomenal world of miseries which are indeed non existing.
Now it is being told that all the creation and universe is the after effect of union of Pursha and Parkriti.
All species of the universe owe their birth to the nature as mother providing womb and self himself putting seed in that womb, resulting in the creation of all being. it is easy to grasp once one realizes the reality. Dead body after death is the same when it was earlier when running hither and thither for the sake of satisfying the needs of senses and doing every thing to secure it relations but in spur of moment it is deprived of something and goes dead. it was the purshah in form of consciousness that left the body when its account of past fruit exhausted.
It is wonderful to imagine that one Pursha has transformed his nature wife manifold and it too has divided himself into enumerable forms and coming in to existence into this wonderful universe. This world is the true light of divine. One has to clearly remove one’s doubts about the “atman” by reasons that lead to realization of Braham the all pervading self consciousness.

By skilful negation of things other than the self, one should turn away from all sense-pleasures, being satisfied with the bliss of the self

The body is not the “atman”, for it is material. neither are the organs, the gods, the pranas, elements {air, water, fire ether earth, sense objects, manas, intellect, the ego and Parkriti-for all they are matters and the illuminator self is not a material.

Sattvam rajastama iti gurhan parikiti sambhvha I

Nibhananti mahabaho dehe dehinamavyayam II (.5)


Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance)- these three qualities born out of nature tie down imperishable soul to the body.





Three qualities sattav, rajas and tamsa born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and knowledge.

The Lord has made it clear that the individual soul is the reflection of god himself-

mamavnasho jeevloke jeevbhutahsanatanah (15.7)

But when it comes in contact with these qualities of nature, it involves itself with these qualities of nature to that much extent that it forgets its true self.

Supreme Braham is indestructible and the individual soul is his own reflection, but for the bondage caused by qualities of nature the soul is free.

Tatra satvam nirmaltwatparkashakamanamayam I

Sukhsangen badhnati gyansangen chaanagh II


Rajo ragatamakvidhi trishnasangudbhawam I

Tannibhnati kontey karamsangen dehinam. II


Tamas tu agyanjam vidhi moanam sarvdehinam

Parmaadalasyanidra tannibadnati barat


Satvam sukhe sanjayati rajah karmanhi bharat

Gyanam avritiya tu tamah parmade sanjayatiut (.6-9)


Arjun! Satva being immaculate, is illuminating and flawless, through identification it binds the Soul with wisdom and joy.


Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their fruits.

Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through wrong, sloth and sleep.

Satva drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error , sleep and sloth.

Lord Krishna has deliberated every aspect of life in Shrimad Bhagwad Geeta. This has been purposely done for guiding the individual soul in human form to realize itself and seek its salvage from the birth and death.

To end this cycle once for all one should separate grain from chaff.

Different qualities and effects of all three gunas have been enumerated.

Control of mind and senses, fortitude, discrimination, devotion to duty, truthfulness, generosity, dispassion, faith, shame, charity, sincerity, modesty and taking pleasure in self are the modification of satva.

Desire, activity, pride, covetousness, haughtiness, praying for comforts, seeing of difference, sense pleasure, disposition due to pride, love for fame, making fun, display of power and aggressiveness, enterprise, these are the effects of rajas

Anger, greed, falsehood, cruelty, begging, stimulation of piety, fatigue, quarrel, grief, infatuation, dejection, a miserable feeling, sleep, expectation, fear and inertia are the modification of tamsa.
If one has exclusive one of the three gunas then one will be having a fixed sort of nature but the past deeds of one’s previous birth if they are mixed one, its results in an mixed nature (as in human form) and it is the most elusive for the soul and it ultimately identifies with the body or with senses, their objects or a particular organ.

The form of beings is result of attachment with these evolutes of material nature of lord. The quality of goodness is a way to salvation, quality of passion is way to the material world and attachment to ignorance leads one to lower bodies or vegetation.

Rajastamaashchabhibhuyeh satvam bhavati bharat

Rajah satvam tamashchaiv tamah satavam rajastatha (10)


Over powering rajas and tamas, Satva prevails; rajas prevails by overpowering satva and tamas, and tamas even so overpowering satva ,rajas, prevails.

All the qualities pervail by overpowering the other two.

. the moment satva (goodness) prevails the other two are in subdued state, rajas (passion) prevails by overpowering satva and tamsa, and tamsika (ignorance) too prevails by overpowering satva and rajas.
Whenever we think of self and lord it is sign of goodness. When we are inclined to make life comfortable with the materialistic opulence it is passion, and we ignore every thing else and see ourselves as a body it is tamsa or ignorance of self soul.

Each quality has its own effect on the body and mind of the embodiment and can be watched by a conscious mind.
These qualities of nature overshadow each other by way of domination of one particular quality at a particular time in a embodiment.

These qualities are same in all beings.

Even if we as embodied soul are able to recognize the reality of these qualities, we stand liberated as these emanate from the Lord himself but they ineffective to Lord, for this we have to go to chapter 7 verses 12 and 13:

Ye chev satvica bhava rajasastamsashch ye I
Matt eveti tanvidhi na tuaham teshu te mayyi II

Tribhirgurhmayerbhaveerbhi sarvamidam jagat I
Mohitam naabhijanati mamebhay paramavayayam II ( 7.12-13)

Whatever entities born out of satvica, rajas, tamsika, know them all as evolved from me alone, in reality however, neither do I exist in them, nor are they in me.

The whole of this creation is deluded by the objects evolved from three modes of nature. That is why the world fails to recognize me, standing apart from these and imperishable.

The nature whether material or life principal is in reality the veil of lord himself seated in all beings in form of consciousness.

If one recognizes this phenomena, one can see the existence of Supreme Self every where. This is the sole purpose of human life. This comes to one when he is nearing completion of circle of one’s transmigration. Refer to commentary of verse 19 of chapter 7.

Bahunamjanamanamante gyanvan mam parpadayat I
Vasudevah sarvamiti sa mahatama sudulabhah II

After many births and deaths, a wise soul surrenders unto me to be the cause of all causes and effects. Such a great soul is very rare

This can be achieved in one’s life time at least in

human incarnation. Shed this ego of body, and then you are the one with supreme. Every act of material nature or spiritual nature is the game play of Lord like a child play. Observe it.

Sarvdwareshu deheasmin parkash upjayte


Gyanam yada tada vidyad vivridhe satvamitiut. (11)


When light and discernment overwhelms this embodiment than one should know that satva is prevailing.


The ideas of “I” and ”me” constitute the effects of the mixed gunas, since all intercourse thruogh mind, senses, sense objects, organs, pranas is the effect of mixture of these qualities

These qualities satva (goodness), rajas (passion) and tamsa (ignorance) don’t affect Brahman but the individual soul is manifested with these qualities which bind it by attachment to material objects.
A particular quality may predominate the other two for some time but in due course other quality may prevail.
Wakefulness in a man is the effect of satva. When satva overcomes the other two gunas then a man is empowered with knowledge, virtue and happiness, control of mind and senses.
When these virtues are predominating one can draw an inference of satva being predominant. One becomes cleansed from inside and outside

Lobhah parvritarrarambhah karmanam shamah sapriah

Rajesyatani jayente vivrdhe bharatsharbhah ( 12)

Arjun! When greed, inactiveness, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance it shows the domination of rajas.

When rajas (passion) is dominating the nature caged soul indulges in opulence, work, fame and pain,
When a man under the influence of the work has his intellectual here and there, sensory organs restless, the organs of action in frenzy and the mind wandering- one should know that rajas is predominant.

Aparkasho aparvritirparmadoah mohevcha

Tamaseyetani jayente vivradhe kurunandan ( 13)


Arjun! with the growth of tamas (Ignorance) obtuseness of the mind and senses, inclination of not performing one’s duty, merriment, and stupor appear in the embodiment..

When the mind stuff is fatigued and is unable to reflect the self and droops.

The mind is vacant and there are ignorance and dejection it should be presumed that tamsa has set in.

Tamsa quality does not allow the embodied soul to perform one’s duty to self realization.

Yada satve privridhe tu parlayam tati dehbhrit

Tadottamvidam lokanamlanparpadhayte.


Rajsi parlayam gatva karamsangish jayate


Tatha parlinastamisi moorhyonishu jayete (14-15)


When a person dies during the growth of satva, he goes to stainless ethereal world attained by the man of good deeds.

But when the soul departs from the body in a state of rajas it is again born among those attached to action and embodied soul when leaves the body at a time when tamas is predominating, it goes to the realm of low category species, such as insects, beasts and vegetation.


When the soul imbibed with sattavic leaves the embodiment, it obtains the higher spheres of different Demigods and heaven where the soul undergoes and enjoys the fruits of good deeds of the human or other past birth.
It is the satvica quality whereby self realization is possible but with the accomplishment of this, the attachment with this quality is to be shunned as this may also put one in the birth and death trap once again he may attain domain of virtuous or godly worlds. When fruit of good deeds exhausts one has to come again to world of death and birth to make an effort to self realization and attain liberation this vicious circle.

So one should not be attached to any of the qualities of nature and become ‘Nirgunah’. The Lord has categorically termed the consciousness in the beings as his eternal fragment of supreme self. In chapter seven Lord has stated that all three qualities of material nature emanates from him but they are in him.
If the supreme soul is unattached with these three qualities of material nature, the fragment is also free from these twigs. But merely an identification has become cause of bondage and conditioning. Self soul is supposed to make it free by making complete surrender to lord by adopting his devotional service.

One can contemplate the limitation of span of life being cut short by rotation of day and nights, the attachment with three qualities having insurmountable binding force to the cycle of life and death, one should do whatever the material nature has in stock for one to do but without any attachment, one can thus realize his true nature of being part of supreme being/ shadow of lord himself.
when the soul leaves the body at the time of predominance of rajas he is put to have birth in the clan of those who are attached to action and sensory objects but when tamsa is dominant, the soul goes to attain rebirth in low category like insects, vegetable plants, beasts and other creatures. And it sinks lower and lower and still lower domains.

All things which are regulated by self or Pursha and his power of inscrutable nature- whatever are seen, heard or thought of the intellectual are modifications of these three gunas.

Karmanah sukritasyahu satvikam nirmalam falam I

Rajsastu falam dukhamagayanam tamasah falam II


Satvatsanjayte gyanam rajso lobh ev ch I

Parmadmoho tamaso bhavtoagyanamev ch II ( 16-17)



Righteous act is rewarded in satvica and faultless and sorrow is the fruit of rajas and ignorance is the outcome of tamsa.

Wisdom follows from satva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.
The good deeds or righteous act is reward of satvic which comes in the shape of joy, wisdom and dispassion, sorrow and grief and care are due to rajas as the person having desires remaining all the time unfulfilled is full of unnecessary worries because the self is not the doer in this incarnation but he thinks him to be so and having thought itself the doors conceives so many worries in its mind. the attachment with passion is the most dangerous as it destroys the life span in just worries for accomplishment of wealth, house, wife, children, fither , mother and all relation of this embodiment.

The association with one’ son, wife, relatives and friends are like the chance meeting of travelers.

They depart with the end of each body.

As dreams are inextricable and bound to come in sleep, so is ignorance mode causing delusion about self.

Ignorance of one own self being the part of omnipresent super self and one’s attachment with modification is the direct result of ‘tamsa’

The qualities of three gunas result in different virtues and vices.

When an embodiment is endowed with wisdom about the true nature of self and its realization it is apparently following from ‘satva’.
Greed for worldly accumulation follows from ’rajas’,
Obstinate, error, stupor, and ignorance follow from ‘tamsa’
By control of mind and dispassion a man can infer as possessing satva; by desire and so forth, is the sign of rajas and anger and ignorance are the attributes of ‘tamsa’.


Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I

Jaghanyagunvrtisatha adhogachhanti tamsa II (18 )

Those who are abiding in the quality of Sattava go upward, rajasa stay in middle and those who are enveloped in tamas instinct go down.

Here the lord is revealing the future incarnations. people dying satva being predominant at the time of death go to heaven and other godly worlds; those dying when rajas is up, remain in human plane; and those dying when tamsa prevails go to hell and low stage incarnations like different species like mammals, mosquito like.
The Lord has vehemently directed to do selfless work for the welfare of others and shun all desires and hatred. The Lord is in every being and every embodiment. It is not only advised to seek salvation from the vicious circle of birth and death but see sameness in all and every where. By this kind of devotion to lord one can attain liberation in this life. One can taste the nectar of self realization in this embodiment. Human body is first and foremost requisite like a strong boat to traverse sea of the world, so difficult to secure, but getting that by sheer good luck, one should seek the shelter of liberated soul as teacher as one’s helmsman. In that case Lord himself propelling the boat by his grace, in the form of favorable wind.
With such means being available to this human form, if one doesn’t strive to cross the ocean of world (samsara), one is verily committing suicide.
All one has to do is to perform one’s assigned duties without attachment and adjust oneself to the supreme will of Lord

Naanyam gurhebhay kartaram dsrshtha anupashayati I

Garhebhyashch paramveti madbhavam soadhigachhati II


Gurhanetanatitya treendehi dehsamudbhwan I

anammrityujaradukheiervimuktoamritamashnute II.(19-20)



When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, he enters into my being


Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss.

The world is the modification of three gunas. it is not the particular body which is result of such modification but all thing, places ,fruits, time , knowledge ,work, agents, faith, state, form and goals whatever is visible or invisible all are in the range of these gunas.

Having obtained the human incarnation the soul in present form is conducive to knowledge and realization. It should shun attachment to every thing except self/god / one’s own self/or whatever one believes in to his creator and strive for it alone
When such a man, freed from the bondage of subtle body and gunas which spring up in mind, is wholly filled with ‘self’ alone

Freed by a steadfastness in knowledge from the subtle body which consists of three evolutes, and brings on the limitation of individual soul, a man even living in the sense- world which is an unsubstantial appearance is not attached to sense-objects.

The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body to another and the process will go on till self realization

Arjun asked:

Kairlingestreengurhan etan ateeto bhavti parbho
Kimacharah katham chetanstreengurhanativartate (21)


Arjun asked: what are the peculiarities which depict the individual transcending the three modes? And how is that one rises above the three modes?

Arjun asked the Lord to explain the subtlety of the person who has transcended above three modes of nature and how is that one is able to attain that feat?




Shri Bhagwanouwach


Parkasham ch parvritim ch mohamev ch pandav

Na dvethi samprivritani na nrivritani kankshayti ( 22)


Shri Bhagwan says:

Arjun he who hates neither light of knowledge , nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.

First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him or activity born out of passion mode (rajas ) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes.
He is always conscious of his inner self.
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
An identification with three evolutes through mind
Is bondage and detachment is freedom.

Udaseen vad aseeno gurheryorna vichalayete I

Gurha vartant itiev yoavtithti nengate II


Samdukh such swastha samloshthaashmkanchna I

Tulyapriyaapriyo dhieastulyanindaatamstuti II


Manapmanyostulyastulyo mitraaripakshyo I

Sarvaarambhprityagi gurhanatitah sa uchayte II


Mam ch yo ayaybhcharerhbhaktiyogen sewate I

Sa gurhansamteetyaetan barahambhuyae kalpate II


Barhamano hi partithaahamamritasyaavavysya ch I

shashwat ch dharmasya sukhasyaekantikasya ch II (.23-27 )


He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self and never falls from this position

He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.

He who is indifferent to honor and dishonor, sameness for him in friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.


He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Brahman



I am the basis of imperishable Brahma, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.


The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.

This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. With this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. body is transitory. it is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘Supreme Self’ one now does not identify itself with any deed of this body.

For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.

Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.

even scolded by wicked or insulted, ridiculed, calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.

Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.

(Thus ends the 14th chapter of Shrimad Bhagwad Geeta consisting of effect of three evolutes of nature)







































Om Shri Parmatmney Namah



CHATPER 14



Shri Bhagwanouvach:

Param bhuyah parvakshayami gyananam gyanam uttamam I

Yajjgyatva munayeh sarve pram sidhim etogattah II (1)

Lord says: I shall narrate once again the supreme wisdom, knowing which; all sages have attained highest perfection, being liberated from this mundane existence.

THE LORD IN THE PRECEDING CHAPTER HAS ELABORATED THE NATURE OF THE EMBODIMENT, KNOWLEDGE, THE SELF, AND MATERIAL NATURE (PARKRITI-INSCRUTABLE POWER OF LORD).

HE HAS NOW DECLARED THAT HE IS NOW DISCOURSING A SUPREME WISDOM WHICH IS absolute CAUSE OF SALVATION.
BY KNOWING THIS, THE SAGES HAVE ATTAINED THE SUPREME ATTAING WHICH THEY ARE NO MORE INVOLVED IN THE CYCLE OF BIRTH AND DEATH. BY KNOWING NATURE OF LORD BY HIS BLESSINGS AND KINDNESS, ONE CAN ATTAIN SUPREME ABODE OF LORD HIMSELF BY TRANSGRESSING THE CYCLE OF BIRTH AND DEATH. MANY SELF SOULS WHO IMBIBED ON THIS KNOWLEDGE HAVE ALREADY ATTAINED IT BY THE GRACE OF LORD.

Idam gyanam upashritya mamsadharmayam agatta I

Sargeapinoupjayanti parlayam na vathayanti te II (2)


By practicing this wisdom, and attaining my stature, the self souls having entered into My being, are not born again at the time of the cosmic dawn nor they feel disturbed during the cosmic night.

THE WISDOM BEING A SOURCE OF ILLUMINATION LEADS ONE TO SELF REALIZATION AND IN SERVICE OF LORD.

THIS IS THE SOLE PURPOSE OF HUMAN FORM.

THE SENSE OBJECTS ARE AVAILABLE IN EVERY OTHER EMBODIMENT. BEAST OF BURDEN, THE FLIES, THE BIRDS AND ALL SORTS OF CREATURES DO HAVE ALL SENSES AND SENSE OBJECTS ARE ALSO AVAILABLE TO CATRE THEIR NEEDS. THE HUMAN BEING DON’T REQUIRE SOMETHING SPEACIAL EXCEPT THEY HAVE TO MAKE USE OF THIS FORM FOR SELF REALIZATION.
THE HUMAN FRAME HAS BEEN BLESSED WITH INTELLECT WHICH SHOULD NOT BE UTILIZED ONLY TO SATIATE SENSES (WHICH IS NEVER POSSIBLE) AND TO MAKE MONEY FOR THIS PURPOSE. IT HAS FOREMOST PURPOSE IS TO REALIZE SELF.
THE INDIVIDUAL SOUL HAS FORGOTTTEN ITSELF AND HAS IDENTIFIED WITH MODIFICATION OF MATERIAL NATURE, THAT IS BODY, WHICH IS NOT ITS OWN REAL SELF. THE SELF HAS UNWITTINGLY IDENTIFIED ITSELF WITH MIND AS ITS OWN SELF.
IT IS ITSELF FREE TO LIBERATE IT TOO.
A PERSON HIMSELF PRESUMING TO BE BOUND (THOUGH NOT ACTUALLY BOUND) CAN BE CONVINCED BY PERSON OF KNOWLEDGE THAT HE ACTUALLY IS NOT BOUND. KNOWING AND REALIZING THIS MUCH, THE PERSON THINKING HIM TO BE BOUND, FREES HIMSELF. IT IS THE MINDSET WHICH IS TO BE CORRECTED.

SELF SOUL WHO WAS ALWAYS FREE, HAS BEEN FREE, IS FREE BUT ITS IDENTIFICATION WITH MATERIAL NATURE HAS FASTENED HIM TO THE UNBROKEN SHACKLES OF TRANSMIGRATION.

THIS BONDAGE IS SELF-IMPOSED.

‘SELF’ IMPOSED THIS UPON HIMSELF ONLY BECAUSE OF HIS PAST DEEDS TO WHICH IT HAS MADE AN UNINFLINCHING ATTATCHMENT. THIS ATTATCHMENT IS TO BE SHRUGGED OF BY RECOGNITION OF SELF. THIS CAN BE FELT BY CONSCIOUSNESS WHICH IS PART OF LORD’S ALL PERVADING SUPREME CONSCIOUSNESS.
AFTER RELIZING SELF, THERE IS NO BIRTH AND DEATH.EVEN ETERNAL SUN AND MOON HAVE NO PLACE IN THAT REALM OF LORD, WHAT TO TALK OF TRANSITORY LIFE AND DEATH.

Mam yonirmahadbraham tasmingarbham dadhamiaham I
Sambhavah sarvbhutanam tattobhavati bharat II


sarvyonishu kontey murtya sambhawanti ya I
tasam baraham mahadyoniraham beejpradpitah II (3-4)


Arjun ! Great Baraham the nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.

For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
THE GOD IS MAKING A REVEALATION OF THE EXISTING FACTS WHICH CAN BE UNDERSTOOD ONLY BY HIS GRACE AND NOT BY MATERIAL INTELLECT.

IN THE PRECEEDING CHAPTER IT HAS BEEN MADE CLEAR THAT THE NATURE AND PURSHA ARE BEGINNINGLESS. ALL ACTIONS AND REACTIONS ARE THE OUTCOME OF THE THREE MODIFICATION OF THE NATURE THAT ARE SATVA, RAJASA AND TAMMA
BUT THE PURSHA SEATED IN THIS BODYAND FORGETTING HIS REAL STATE HAS IDENTIFIED WITH THIS BODY AND ALSO HAS ASSUMED ITSELF THE DOER OF THOSE ACTIONS WHICH ARE TRULY ‘NOT HIS’ AND THUS HAS PUT ITSELF IN THE PHENOMENAL WORLD OF MISERIES WHICH ARE INDEED NON EXISTING.
NOW IT IS BEING TOLD THAT ALL THE CREATION AND UNIVERSE IS THE AFTER EFFECT OF UNION OF PURSHA AND PARKRITI.
ALL SECIES OF THE UNIVERSE OWE THEIR BIRTH TO THE NATURE AS MOTHER PROVIDING WOMB AND SELF HIMSELF PUTTING SEED IN THAT WOMB, RESULTING IN THE CREATION OF ALL BEINGS. IT IS EASY TO GRASP ONCE ONE REALIZES THE REALITY. DEAD BODY AFTER DEATH IS THE SAME WHEN IT WAS EARLIER WHEN RUNNING HITHER AND THITHWER FOR THE SAKE OF SATISFYING THE NEEDS OF SENSES DOING EVERY THING TO SECURE ITS RELATIONS WITH RELATIONS AND BY PRODUCTS OF BODY. BUT INA SPURS OF MOMENT IT IS DEPRIVED OF SOMETHING AND GOES DEAD. IT WAS THE PURSHAH IN FORM OF CONSCIOUSNESS THAT LEFT THE BODY WHEN IT’S ACCOUNT OF PAST FRUIT EXHAUSTED.
IT IS WONDERFUL TO IMAGINE THAT ONE PURSHA HAS TRANSFORMED HIS NATURE WIFE MANIFOLD AND IT TOO HAS DIVIDED HIMSELF INTO ENNUMERABLE FORMS. THIS SELF HAS BEEN COMING INTO EXISTENCE INTO THIS WONDERFUL UNIVERSE ONLY WITH ITS UNION OF MATERIAL NATURE.
TO UNDERSTAND THIS POINT ONE HAS TO REFER TO VERSE 4,5,6 AND 7 OF CHAPTER 7:

bhumiapoanlo vayu kham manoh bhudhirev ch I


ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)

Earth, water, fire, air, space, mind, intellect , and ego are eight folded different type of my nature.

EARTH, WATER, FIRE, AIR AND ETHER ALONG WITH MIND SET, INTELLECT, AND EGO ARE UNANIMATED NATURE, IT IS UNANIMATED NATURE OF LORD KRISHANA.THESE ARE TRANSIENT. THEY CREATE MATERIAL BODY.

aparmayam itastuanyam parkritim vidhi me pram I

jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)


Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
THE OTHER NATURE OF LORD KRISHANA IS ETERNAL SELF SOUL, LIVING ENTITIES, ANIMATED INDIVIDUAL SOULS.
NOW IT IS ABUNDUNTLY CLEAR THAT SUPREME SELF HAS CREATED TWO FORMS OF NATURE TO PLAY WITH AND ENJOY.

etatad yonini bhutani sarvarhinitiupdharay I


aham krisanam jagatah parbhavah parlayastatha II (7.6)

Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
THE BODY IS NOT THE “ATMAN”, FOR IT IS A MATERIAL.
NEITHER ARE THE ORGANS NOR GODS NOR PRANAS NOR ELEMENTS {AIR, WATER, FIRE, ETHER, EARTH] NOR SENSE OBJECTS NOR MANAS NOR INTELLECT NOR FALSE EGO AND PARKRITI-ARE ATMEN, FOR ALL THEY ARE MATTERS AND THE ILLUMINATOR SELF IS NOT A MATERIAL.

LORD KRISHANA CONTROLS ALL SELF SOULS AND MATERIAL NATURE WITH ITS EVOLUTES TO CREATE, HOLD AND TO DESTROY THIS UNIVERSE

Sattvam rajastama iti gurhan parikiti sambhvha I

Nibhananti mahabaho dehe dehinamavyayam II (5)


Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance), these three qualities born out of material nature tie down imperishable soul to the body.

THREE QUALITIES SATTAV(GOODNESS), RAJAS (PASSION)AND TAMAS (IGNORANCE) BORN OUT OF MATERIAL NATURE BIND THE IMPERISHABLE SOUL TO THE PERISHABLE BODY.
THESE QUALITIES OF THE MATERIAL NATURE HAVE STRICT BINDING EFFECT ON THE SOUL. THOUGH THE DIFFERENCE IS INVISIBLE ,YET IT CAN BE TRACED WITH DEEP SELF OBSERVATION AND KNOWLEDGE.
SOME PEOPLE ARE VERY GOOD AND THEY ALWAYS THINK OF WELFARE OF FELLOW BEINGS, WHICH SIGNIFIES GOODNESS MODE OF NATURE.
WHILE OTHERS ARE CONSTANTLY ACCUMULATINGT MATERIAL WEALTH AND ONLY THINKING FOR THE WELFARE OF THEIR BODY AND FAMILIES, THEY HAVE NO INCLINATION TO THINK OF SELF OR GOS REALIZATION. THIS SHOWS PASSION MODE OF NATURE.
STILL THERE ARE ILL NATURED PERSONS PLANNING TO KILL INNOCENTS AND HARMING SOCIETY AND WORLD AT LARGE. THEY ARE IGNORANT ABOUT THEMSELVES AND NATURE OF LORD KRISHANA SEATED IN THEIR HEART. SURELY THEY ARE TAMSIC AND IGNORANTS.

THE LORD HAS MADE IT CLEAR THAT THE INDIVIDUAL SOUL IS THE REFLECTION OF GOD HIMSELF:

mamavnasho jeevloke jeevbhutahsanatanah (15.7)

BUT WHEN IT COMES IN CONTACT WITH MATRIAL NATURE, IT INVOLVES ITSELF WITH THESE QUALITIES BORN OUT OF IT. THE SELF SOUL IS PURE AND IT IS A BLISSFUL BUT WITH THE IDENTIFICAATION OF ITSELF WITH MIND MAKES IT TO FORGET ITS OWN IDENTITY.
SUPREME BARHAM IS INDESTRUCTIBLE AND THE INDIVIDUAL SOUL IS HIS OWN PART. BUT FOR THE BONDAGE CAUSED BY QUALITIES OF NATURE, THE SOUL IS FREE.

Tatra satvam nirmaltwatparkashakamanamayam I

Sukhsangen badhnati gyansangen chaanagh II


Rajo ragatamakvidhi trishnasangudbhawam I

Tannibhnati kontey karamsangen dehinam. II


Tamas tu agyanjam vidhi moanam sarvdehinam I

Parmaadalasyanidra tannibadnati barat II


Satvam sukhe sanjayati rajah karmanhi bharat

Gyanam avritiya tu tamah parmade sanjayatiut (.6-9)


Arjun! Satva being immaculate, is illuminating and flawless, through identification, it binds the Soul with wisdom and joy.


Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their fruits.

Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through wrong, sloth and sleep.

Satvam drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error, sleep and sloth.

LORD KRISHNA DELIBERATES EVERY ASPECT OF LIFE IN SHRIMAD BHAGWAD GITA.
THIS HAS BEEN PURPOSELY DOING THIS FOR GUIDING THE INDIVIDUAL SOULS IN HUMAN FORM TO REALIZE THEMSELVES AND SEEK SALVAGE FROM THE CYCLE OF BIRTH AND DEATH.

TO END THIS CYCLE ONCE FOR ALL ONE SHOULD SEPARATE GRAIN FROM CHAFF OF IDENTIFICATION AND ATTACHMENT BY WINNOWING OR THRESHING. THIS IS POSSIBLE ONLY THROUGH FIRST SEEING ONE SELF SEPARATE FROM MATERIAL BODY AND UNCONDITIONAL SURRENDER TO LORD KRISHANA.

DIFFERENT QUALITIES AND EFFECTS OF ALL THREE GUNAS HAVE BEEN ENUMERATED.

CONTROL OF MIND AND SENSES, FORTITUDE, DESCRIMINATION, DEVOTION TO DUTY, TRUTHFULNESS, GENEROSITY, DISPASSION, FAITH, SHAME, CHARITY, SINCERITY, MODESITY AND TAKING PLEASURE IN SELF ARE THE MODIFICATION OF SATVA.

DESIRE, ACTIVITY, PRIDE, COVETOUSNESS, HAUGHTINESS, PRAYING FOR COMFORTS, SEEING OF DIFFERENCE, SENSE PLEASURE, DISPOSITION DUE TO PRIDE, LOVE FOR FAME, MAKING FUN, DISPLAY OF POWER AND AGGRESSIVENESS, ENTERPRISE, THESE ARE THE EFFECTS OF RAJAS

ANGER, GREED, FALSEHOOD, CRUELITY, BEGGING, STIMULATION OF PIETY, FATIGUE, QUARREL, GRIEF, INFATUATION, DEJECTION, A MISERABLE FEELING, SLEEP, EXPECTATION, FEAR AND INERTIA ARE THE MODIFICATION OF TAMAS.
IF ONE HAS EXCLSIVE ONE OF THE THREE GUNAS THEN ONE WUPLD HAVE BE HAVING A FIXED SORT OF NATURE. IN PREVIOUS BIRTH, IF THE ATTACHMENTS ARE MIXED ONE, ITS RESULTS IN AN MIXED NATURE (AS IN HUMAN FORM) AND IT IS THE MOST ELLUSIVE FOR THE SOUL. DEMI- GODS ARE NET RESULTS OF GOODNESS. THEY DO DESIRE TO ATTAIN A HUMAN FORM. IF ON ATTAINING THIS FORM A HUMAN BEING DOES NOT ATTAIN SELF REALIZATION, IT IS VIRTUALLY A TICKET TO CYCLE OF TRANSMIGRATION.
99% PETRCENT OF HUMAN ARE PASSIONATE TO ACQUIRE WEALTH TO ATTAIN HAPPINESS FROM SENSE OBJECTS. BUT THEY ALWAYS REMAIN IN MISERY. TRANSIENT SENSE OBJECTS CANNOT BE SOURCE OF PERMANENT HAPPINESS.
THE FORM OF BEINGS ARE RESULT OF ATTACHMENT WITH THESE EVOLUTES OF MATERIAL NATURE OF LORD. THE QUALITY OF GOODNESS IS A WAY TO SALVATION, QUALITY OF PASSION IS WAY TO THE MATERIAL WORLD AND ATTACHMENT TO IGNORANCE LEADS ONE TO LOWER BODIES OR VAGETATION.

Rajastamaashchabhibhuyeh satvam bhavati bharat I
Rajah satvam tamashchaiv tamah satavam rajastatha II(10 )


Over powering rajas (passion) and tamas (ignorance), Satva (goodness ) prevails, rajas (passion) prevails by overpowering satva (goodness) and tamas (ignorance), and tamas(ignorance) even so overpowering satva (goodness) ,rajas(passion), prevails.

EACH QUALITY PERVAILS BY VERPOWERING THE OTHER TWO.

THE MOMENT SATTVA (GOODNESS) PERVAILS THE OTHER TWO ARE IN SUBDUED STATE, RAJAS (PASSION) PERVAILS BY OVERPOWERING SATTVA AND TAMAS, AND TAMSIC (IGNORANCE) TOO PERVAILS BY OVERPOWERING SATTVA AND RAJAS. HENEVER WE THINK OF SELF AND LORD IT IS SIGN OF GOODNESS. WHEN WE ARE INCLINED TO MAKE LIFE COMFORTABLE WITH THE MATERIALISTIC OPULENCE, IT IS PASSION, AND WE IGNORE EVERY THING ELSE AND SEE OURSELVE AS A BODY IT IS TAMAS OR IGNORANCE OF SELF SOUL.

EACH QUALITY HAS ITS OWN EFFECT ON THE BODY AND MIND OF THE EMBODIMENT AND CAN BE WATCHED BY A CONSCIOUS MIND.
THESE QUALITIES OF NATURE OVERSHADOW EACH OTHER BY WAY OF DOMINATION OF ONE PARTICULAR QUALITY AT A PARTICULAR TIME IN A EMBODIMENT. THESE QUALITIES ARE SAME IN ALL PURPOSE OF EMBODIMENT..SENSE, MIND AND INTELLECT INSPIRE FOR SENSE OBJECTS FOR SENSE GRATIFICATION.

IT IS DESIRE.

ONE DESIRE GENERATES NUMBER OF DESIRES. TO ATTAIN DESIRELESSNESS IS THE REAL AIM OF HUMAN FORM.


HERE IS THE SECRET OF SELF REALIZATIONM. WHATEVER MIND, BODY, INTELLECT, SENSES ARE DOING, THESE ACTIVITIES ARE RESLT OF MATERIAL NATURES THROUGH ITS EVOLUTES. THE SELF LIVING ENTITY IS PURE SELF FULL OF BLISS; THIS LIFE ELEMENT IS THE REAL SELF OF EVERY BEING.SORROWS AND HAPPINESS HAS CROP UP IN MIND.SELF SOUL IDENTIFYING WITH MIND TAKES UP THESE ELEMENTS TO IT SELF. DESIRE FOR SENSE GRATIFICATION IS PARAMOUNT REASON FOR ATTACHMENT OF SELF SOUL WITH BODY COVER.MOST OF US DON’T SEEK SUFFERING, BUT IT COMES TO US AS AN INEVITABLE OUTCOME OF THE MANNER IN WHICH WE SEEK HAPPINESS. WE TEND TO SEEK HAPPINESS THROUGH THE FULFILMENT OF DESIRES BUT SUCH FULFILMENT IS NEVER AN ASSURED THING. HENCE IN PERUIT OF DESIRE, WE ALSO UNAVOIDABLY PREPARE FOR SUFFERING FROM THEIR NON-FULFILMENT.
DESIRES HAVE NO END. THEY GO ON MULTIPLYING. THIS TREE OF DESIRES BEAR TWO KIND OF FRUIT: ONE IS SWEET, WHICH IS PLEASURE, AND THER ONE IS BITTER, WHICH IS SUFFERING. IF THIS TREE OF DESIRE IS ALLOWED TO FLOURISH, IT CANNOT BE MADE TO YIELD JUST ONE KIND OF FRUIT.THOSE WHO HAVE A BID FOR ONE KIND OF FRUIT MUST BE READY TO HAVE THE OTHER, ALSO.FULFILMENT OF DESIRES DOES NOT LEAD TO THEIR TERMINATION: THEY ARE SUBMERGED FOR A WHILE TO REAPPEAR WITH AN ADDED INTENSITY.DESIRES ARE THE CAUSE OF MUCH SUFFERING. THIS IS LAW OF MATERIAL NATURE.
IF WE VISUALIZE THE SUFFERING THAT WAITS UPON DESIRE, DESIRE ITSELF MITIGATES.
THE UNSHAKSABLE KNOWLEDGE AND UNDERSTANDING SECURELY BASED ON TSANSITORY NATURE THINGS BORNE OUT OF THREE MODES OF MATERIAL NATURE HELPS ATTINING LASTING DETACHMENT. IT I WITH MATERIALISM. ALL THINGS OF WORLD ARE MOMENTARY AND PASSING. ANY CLINGING TO THEM IS BOUND TO EVEVTUALLY TO BE SOURCE OF PAIN. DESIRELESSNESS MAKES AN INDIVIDUAL FIRM LIKE A ROCK. HE IS NEITHER MOVED BY PLEASURE NOR BY SORROW. HE IS NOT UPSET BY THE ONSLAUGHT OF OPPOSITES. LASTING DETACHMENT, WHICH BRINGS FREEDOM FROM ALL DESIRES AND ATTACHMENT IS COMPLETE DISPASSION

WHENEVER WE THINK OF SELF AND LORD IT IS SIGN OF GOODNESS. WHEN WE ARE INCLINED TO MAKE LIFE COMFORTABLE WITH THE MATERIALISTIC OPULENCE, IT IS PASSION, AND WE IGNORE EVERY THING ELSE AND SEE OURSELVE AS A BODY IT IS TAMAS OR IGNORANCE OF SELF SOUL.

EACH QUALITY HAS ITS OWN EFFECT ON THE BODY AND MIND OF THE EMBODIMENT AND CAN BE WATCHED BY A CONSCIOUS MIND.
THESE QUALITIES OF NATURE OVERSHADOW EACH OTHER BY WAY OF DOMINATION OF ONE PARTICULAR QUALITY AT A PARTICULAR TIME IN A EMBODIMENT. THESE QUALITIES ARE SAME IN ALL BEINGS.

EVEN IF WE AS EMBODIED SOUL ARE ABLE TO RECOGNIZE THE REALITY OF THESE QUALITIES, WE STAD LIBERATED AS THESE EMANATE FROM THE LORD HIMSELF BUT THEY INEFFECTIVE TO LORD, FOR THIS WE HAVE TO GO TO CHAPTER 7 VERSE 12 AND 13:

Ye chev satvica bhava rajasastamsashch ye I
Matt eveti tanvidhi na tuaham teshu te mayyi II

Tribhirgurhmayerbhaveerbhi sarvamidam jagat I
Mohitam naabhijanati mamebhay paramavayayam II
( 7.12-13)

Whatever entities born out of satvica, rajas, tamsika, know them all as evolved from me alone, In reality however, neither do I exist in them, nor they are in me.

The whole of this creation is deluded by the objects evolved from three modes of nature. That is why the world fails to recognize me, standing apart from these and imperishable.

THE NATURE WHETHER MATERIAL OR LIFE PRINCIPAL IS IN REALITY THE VEIL OF LORD HIMSELF SEATED IN ALL BEINGS IN FORM OF CONSCIOUSNESS. IF ONE RECOGNIZES THIS PHENOMENA, ONE CAN SEE THE EXISTENCE OF SUPREME SELF EVERY WHERE. THIS IS THE SOLE PURPOSE OF HUMAN LIFE. THIS COMES TO ONE WHEN HE IS NEARING COMPLETION OF CIRCLE OF ONE’S TRANSMIGRATION. REFER TO COMMENTARY OF VERSE 19 OF CHAPTER 7.

Bahunamjanamanamante gyanvan mam parpadayat I
Vasudevah sarvamiti sa mahatama sudulabhah II

THIS CAN BE ACHIEVED IN ONE’S LIFE TIME AT LEAST IN HUMAN INCARNATION. SHED THIS EGO OF BODY, THEN YOU ARE THE ONE WITH SUPREME. EVERY ACT OF MATERIAL NATURE OR SPIRITUAL NATURE IS THE GAME PLAY OF LORD LIKE A CHILD PLAY. OBSERVE IT.

Sarvdwareshu deheasmin parkash upjayte


Gyanam yada tada vidyad vivridhe satvamitiut. ( 11)


When light and discernment overwhelms this embodiment than one should know that sattva is prevailing.


THE IDEAS OF “I” AND ”ME” CONSTITUTE THE EFFECTS OF THE MIXED GUNAS, SINCE ALL INTERCOURSE THRUOGH MIND, SENSES, SENSE OBJECTS, ORGANS, PRANAS IS THE EFFECT OF MIXTURE OF THESE QUALITIES

These qualities SATAV(Goodness),RAJAS (Passion) AND TAMAS (Ignorance) DON’T AFFECT BRAHMAN BUT THE INDIVIDUAL SOUL IS MENIFESTED WITH THESE QUALITIES WHICH BIND IT BY ATTATCHMENT TO MATERIAL OBJECTS.
A PARTICULAR QUALITY MAY PREDOMINATE THE OTHER TWO FOR SOME TIME BUT IN DUE COURSE OTHER QUALITY MAY PREVAIL.
WAKEFULNESS IN A MAN IS THE EFFECT OF SATTVA.WHEN SATVA OVERCOMES THE OTHER TWO GUNAS THEN A MAN IS EMPOWERED WITH KNOWLEDGE ,VIRTUE AND HAPPINESS, CONTROL OF MIND AND SENSES.
WHEN THESE VIRTUES ARE PREDOMINATING ONE CAN DRAW AN INFERENCE OF SATVA BEING PREDOMINANT.ONE BECOMEES CLEANSED FROM INSIDE AND OUTSIDE

Lobhah parvritarrarambhah karmanam shamah sapriah

Rajesyatani jayente vivrdhe bharatsharbhah ( 12)

Arjun! When greed, inactiveness, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance it shows the domination of rajas.



WHEN RAJAS (PASSION) IS DOMINATING THE NATURE CAGED SOUL INDULGES IN OPULENCE, WORK, FAME AND PAIN,
WHEN A MAN UNDER THE INFLUENCE OF THE WORK HAS HIS INTELLECTUAL HERE AND THERE, SENSUORY ORGANS RESTLESS, THE ORGANS OF ACTION IN A FRENZY AND THE MIND WANDERING- ONE SHOULD KNOW THAT RAJAS IS PREDOMINANT.

Aparkasho aparvritirparmadoah mohevcha

Tamaseyetani jayente vivradhe kurunandan ( 13)


Arjun! with the growth of tamas (Ignorance) obtuseness of the mind and senses, inclination of not performing one’s duty, merriment, and stupor appear in the embodiment..
WHEN THE MIND STUFF IS FATIGUED AND IS UNABLE TO REFLECT THE SELF AND DROOPS.
THE MIND IS VACANT AND THERE ARE IGNORANCE AND DEJECTION IT SHOULD BE PERSUMED THAT TAMAS HAS SET IN

.TAMAS QUALITY DOES NOT ALLOW THE EMBODIED SOUL TO PERFORM ONE’S DUTY TO SELF REALIZATION.

Yada satve privridhe tu parlayam tati dehbhrit

Tadottamvidam lokanamlanparpadhayte.


Rajsi parlayam gatva karamsangish jayate


Tatha parlinastamisi moorhyonishu jayete ( 14-15)


When a person dies during the growth of sattva, he goes to stainless ethereal world attained by the man of good deeds.

But when the soul departs from the body in a state of rajas it is again born among those attached to action and embodied soul when leaves the body at a time when tamas is predominating, it goes to the realm of low category species, such as insects, beasts and vegetation.


WHEN THE SOUL IMBIBED WITH SATTAV LEAVS THE EMBODIMENT, IT OBTAINS THE HIGHER SPHERES OF DIFFERENT GODS AND HEAVEN WHERE THE SOUL UDERGOES AND ENJOYS THE FRUITS OF GOOD DEEDS OF THE HUMAN OR OTHER PAST BIRTH.
IT IS THE SATVIK QUALITY WHEREBY SELF REALIZATION IS POSSIBLE BUT WITH THE ACCOMPLISHMENT OF THIS, THE ATTACHMENT WITH THIS QUALITY IS TO BE SHUNNED AS THIS MAY ALSO PUT ONE IN THE BIRTH AND DEATH TRAP ONCE AGAIN HE MAY ATTAIN DOMAIN OF VIRTUOUS OR GODLY WORLDS. WHEN FRUIT OF GOOD DEEDS EXHAUSTS ONE HAS TO COME AGAIN TO WORLD OF DEATH AND BIRTH TO MAKE AN EFFORT TO SELF REALIZATION AND ATTAIN LIBERATION THIS VI CIOUS CIRCLE.

SO ONE SHOULD NOT BE ATTACHED TO ANY OF THE QUALITIES OF NATURE AND BECOME ‘nirgunah’. THE LORD HAS CATEGORICALLY TERMED THE CONSCIOUSNESS IN THIE BEINGS AS HIS ETERNAL FRAGMENT OF SUPREME SELF. IN CHAPTER SEVEN LORD HAS STATED THAT ALL THREE QUALITIES OF MATERIAL NATURE EMANATES FROM HIM BUT THEY ARE IN HIM.
IF THE SUPREME SOUL IS UNATTACHED WITH THESE THREE QUALITIES OF MATERIAL NATURE, THE FRAGMNET IS ALSO FREE FROM THESE TWIGS. BUT MERELY AN IDENTIFICATION HAS BECOME CAUSE OF BONDAGE AND CONDITIONING. SELF SOUL IS SUPPOSED TO MAKE ITSELF FREE BY MAKING COMPLETE SURRENDER TO LORD BY ADOPTING HIS DEVOTIONAL SERVICE.

ONE CAN CONTEMPLATE THE LIMITATION OF SPAN OF LIFE BEING CUT SHORT BY ROTATION OF DAY AND NIGHTS, THE ATTACHMENT WITH THREE QUALITIES HAVING UNSURMOUNTABLE BINDING FORCE TO THE CYCLE OF LIFE AND DEATH, ONE SHOULD DO WHATEVER THE MATERIAL NATURE HAS IN STOCK FOR ONE TO DO BUT WITHOUT ANY ATTACHMENT, ONE CAN THUS REALIZE HIS TRUE NATURE OF BEING PART OF SUPREME BEING/ SHADOW OF LORD HIMSELF.
WHEN THE SOUL LEAVES THE BODY AT THE TIME OF PREDOMINANCE OF RAJAS HE IS PUT TO HAVE BIRTH IN THE CLAN OF THOSE WHO ARE ATTATCHED TO ACTION AND SENSORY OBJECTS BUT WHEN TAMAS IS DOMINANT,THE SOUL GOES TO ATTAIN REBIRTH IN LOW CATEGORY LIKE INSECTS, VEGETABLE PLANTS, BEASTS AND OTHER CREATURES. AND IT SINKS LOWER AND LOWER AND STILL LOWER DOMAINS.

ALL THINGS WHICH ARE REGULATED BY SELF OR PURSHA AND HIS POWER OF INSRUCTABLE NATURE- WHATEVER IS SEEN, HEARD OR THOUGHT OF THE INTELLECTUAL ARE MODIFICATIONS OF THESE THREE GUNAS.

Karmanah sukritasyahu satvikam nirmalam falam I

Rajsastu falam dukhamagayanam tamasah falam II


Satvatsanjayte gyanam rajso lobh ev ch I

Parmadmoho tamaso bhavtoagyanamev ch II ( 16-17)



Righteous act is rewaded in satvic and faultless and sorrow are the fruit of rajas and ignorance is the outcome of tamsa.

Wisdom follows from sattva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.



THE GOOD DEEDS OR RIGHTEOUS ACT IS REWARD OF SATTVIC WHICH COMES IN THE SHAPE OF JOY, WISDOM AND DISPASSION,

SORROW AND GRIEF AND CARE ARE DUE NTO RAJAS AS THE PERSON HAVING DESIRES REMANING ALL THE TIME UNFULFILLED IS FULL OF UNNECESSARY WORRIES BECAUSE THE SELF IS NOT THE DOER IN THIS INCARNATION BUT HE THINKS HIM TO BE SO AND HAVING THOUGHT ITSELF THE DOORS CONCIEVES SO MANY WORRIES IN ITS MIND. THE ATTACHMENT WITH PASSION IS THE MOST DANGEROUS AS IT DESTROYS THE LIFE SPAN IN JUST WORRIES FOR ACCOMPLISHMENT OF WEALTH, HOUSE, WIFE, CHILDREN, FITHER , MOTHER AND ALL RELATION OF THIS EMBODIMENT.

THE ASSOCIATION WITH ONE’ SON, WIFE, RELATIVES AND FRIENDS IS LIKE THE CHANCE MEETING OF TRAVELLERS. THEY DEPART WITH THE END OF EACH BODY. AS DREAMS ARE INEXTRICABLY BOUND TO SLEEP.
IGNORANCE OF ONE OWN SELF BEING THE PART OF OMNIPRESENT SUPER SELF AND ONE’S ATTATCHMENT WITH MODIFICATION IS THE DIRECT RESULT OF ‘TAMAS’

THE QUALITIES OF THREE EVOLUTES RESULT IN DIFFERENT VIRTUES AND VICES.

WHEN AN EMBODIMENT IS ENDOWED WITH WISDOM ABOUT THE TRUE NATURE OF SELF AND ITS REALIZATION IT IS APPERENTLY FOLLOWING FROM ‘SATVA’ .
GREED FOR WORLDY ACCUMULATION FOLLOWS FROM ’RAJAS’,
OBSTINATE, ERROR ,STUPOR, AND IGNORANCE FOLLOWS FROM ‘TAMAS’
BY CONTROL OF MIND AND DISPASSION A MAN CAN INFER AS POSSESING SATVA; BY DESIRE AND SO FORTH,IS THE SIGN OF RAJASA AND ANGER AND IGNORANCE ARE THE ATTRIBUTES OF ‘TAMAS’.


Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I

Jaghanyagunvrtisatha adhogachhanti tamsa II (18 )

Those who are abiding in the quality of sattav go upward, rajasa stay in middle and those who are enveloped in tamas instinct go down.

HERE THE LORD IS REVEALING THE FUTURE INCARNATIONS. PEOPLE DYING SATTVA BEING PREDOMINANT AT THE TIME OF DEATH GO TO HEAVEN AND OTHER GODLY WORLDS; THOSE DYING WHEN RAJAS IS UP, REMAIN IN HUMAN PLANE; AND THOSE DYING WHEN TAMAS PERVAILS GO TO HELL AND LOW STAGE INCARNATIONS LIKE DIFFERENT SPECIES OF CREATURES.

THE LORD HAS VEHEMENTLY DIRECTED TO DO SELFLESS WORK FOR THE WELFARE OF OTHERS AND SHUN ALL DESIRES AND HATRED. THE LORD IS IN EVERY BEING AND EVERY EMBODIMENT. IT IS NOT ONLY ADVISED TO SEEK SALVATION FROM THE VICIOUS CIRCLE OF BIRTH AND DEATH BUT SEE SAMENESS IN ALL AND EVERY WHERE. BY THIS KIND OF DEVOTION TO LORD ONE CAN ATTAIN LIBERATION IN THIS LIFE. ONE CAN TASTE THE NECTOR OF SELF REALIZATION IN THIS EMBODIMENT. HUMAN BODY IS FIRST AND FOREMOST REQUISITE LIKE A STRONG BOAT TO TRAVERSE SEA OF THE WORLD, SO DIFFICULT TO SECURE, BUT GETTING THAT BY SHEER GOOD LUCK, ONE SHOULD SEEK THE SHELTER OF LIBERATED SOUL AS TEACHER AS ONE’S HELMSMAN. IN THAT CASE LORDHIMSELF PROPELLING THE BOAT BY HIS GRACE, IN THE FORM OF FAVOURABLE WIND.
WITH SUCH MEANS BEING AVAILABLE TO THIS HUMAN FORM,IF ONE DOESN’T STRIVE TO CROSS THE OCEAN OF WORLD (samsara), ONE IS VERILY COMMITTING SUICIDE.
ALL ONE HAS TO DO IS TO PERFORM ONE’S ASSIGNED DUTIES WITHOUT ATTACHMENT AND ADJUST ONESELF TO THE SUPREME WILL OF LORD

Naanyam gurhebhay kartaram dsrshtha anupashayati I

Garhebhyashch paramveti madbhavam soadhigachhati II


Gurhanetanatitya treendehi dehsamudbhwan I

anammrityujaradukheiervimuktoamritamashnute II.(19-20)



When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, he enters into my being


Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss.

THE WORLD IS THE MODIFICATION OF THREE GUNAS. IT IS NOT THE PARTICULAR BODY WHICH IS RESULT OF SUCH MODIFICATION BUT ALL THING ,PLACES ,FRUITS,TIME , KNOWLEDGE ,WORK, AGENTS, FAITH, STATE, FORM AND GOALS WHATEVER IS VISIBLE OR INVISBLE ALL ARE IN THE RANGE OF THESE GUNAS.
HAVING OBTAINED THE HUMAN INCARNATION THE SOUL IN PRESENT FORM IS CONDUCIVE TO KNOWLEDGE AND REALISATION. IT SHOULD SHUN ATTATCHMENT TO EVERY THING EXCEPT SELF/GOD / ONE’S OWN SELF/OR WHATEVER ONE BELIEVES IN TO HIS CREATOR AND STRIVE FOR IT ALONE
WHEN SUCH A MAN, FREED FROM THE BONDAGE OF SUBTLE BODY AND GUNAS WHICH SPRING UP IN MIND, IS WHOLLY FILLED WITH ‘SELF’ ALONE

FREED BY A STEADFASTNESS IN KNOWLEDGE FROM THE SUBTLE BODY WHICH CONSISTS OF THREE EVOLUTES, AND BRINGS ON THE LIMITATION OF INDIVIDUAL SOUL, A MAN EVEN LIVING IN THE SENSE- WORLD WHICH IS AN UNSUBSTANTIAL APPEARANCE IS NOT ATTACHED TO SENSE-OBJECTS.

THE EMBDIMENT IS NOT CONFINED TO PRESENT FORMATION BUT ONE SOUL COMING IN CONTACT WITH THE NATURE HAS BEEN TAKING FROM ONE BODY TO AN OTHER AND THE PROCESS WILL GO ON TILL SELF REALIZATION

Arjun asked:

Kairlingestreengurhan etan ateeto bhavti parbho
Kimacharah katham chetanstreengurhanativartate (21)


Arjun asked: what are the peculiarities which depict the individual transcending the three modes? And how is that one rises above the three modes?

ARJUN ASKED THE LORD TO EXPLAIN THE SUBTALITY OF THE PERSON WHO HAS TRANSCENDED ABOVE THREE MODES OF NATURE AND HOW IS THAT ONE IS ABLE TO ATTAIN THAT FEAT?




Shri Bhagwanouwach


Parkasham ch parvritim ch mohamev ch pandav

Na dvethi samprivritani na nrivritani kankshayti ( 22)


Shri Bhagwan said: Arjun he who hates neither light of knowledge, nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.

First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes. he is always conscious of his inner self .
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.

Udaseen vad aseeno gurheryorna vichalayete I

Gurha vartant itiev yoavtithti nengate II


Samdukh sukh swastha samloshthaashmkanchna I

Tulyapriyaapriyo dhieastulyanindaatamstuti II


Manapmanyostulyastulyo mitraaripakshyo I

Sarvaarambhprityagi gurhanatitah sa uchayte II


Mam ch yo ayaybhcharerhbhaktiyogen sewate I

Sa gurhansamteetyaetan barahambhuyae kalpate II


Barhamano hi partithaahamamritasyaavavysya ch I

shashwat ch dharmasya sukhasyaekantikasya ch II (.23-27 )


He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self and never falls from this position

He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.

He who is indifferent to honor and dishonour, sameness for him friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.

He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Braham

For I am the ground of imperishable Brahman, eternal nectar, immortality and of the eternal virtue and unending immutable bliss.

The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.

This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. with this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. body is transitory. it is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘supreme self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.

Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.

Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.

Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.

(Thus ends the 14th chapter of Shrimad Bhagwad Geeta consisting dialogue of Arjun with Shri Krishna on three modes of nature)