Guna Traya Vibhaga Yoga (गुणत्रयविभागयोगः) - Revision history

Ckanak93 at 08:41, 27 June 2023

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त्रिगुणाः ॥ Trigunas

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Ckanak93: /* त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani[3] */ Editing

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Ckanak93: /* गुणानां तुलना ॥ Trigunas in Comparison[2][3][5] */ Editing

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@@ Line 120: / Line 120: @@
 ...jaghanyaguṇavr̥ttisthā adho gacchanti tāmasāḥ ॥14.18॥</blockquote>Therefore, those who are continuously in the mode of tamas, fail to rise to a higher mode.
 |}
-== त्रिगुणातिचारः ॥ Transcending Trigunas<ref name=":1" /> ==
+== त्रिगुणातिचारः ॥ Transcending Trigunas ==
 The gunas transform themselves into bodies, senses and sense-objects. Therefore, the agent, instrument and result of action are only modifications of the gunas and belong to Prakriti. And the Supreme Being who dwells in every human being as the innermost Self is the witness of the Gunas and their functions.<ref name=":2" /> According to the Bhagavad Gita, when one properly beholds that in all activities no other performer is at work other than these trigunas and knows the Supreme Being, who is beyond these trigunas, then one's spiritual nature identical to that of the Supreme Being becomes manifest.<ref name=":1" /><blockquote>नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४.१९॥<ref name=":3" />
@@ Line 127: / Line 127: @@
 guṇānetānatītya trīndehī dehasamudbhavān । janmamr̥tyujarāduḥkhairvimukto'mr̥tamaśnute ॥14.20॥</blockquote>Thus, the result of transcending the trigunas is attainment of moksha.<ref name=":2" /> And even within the material body, one can be free from the influence of the trigunas by one's advancement in spiritual knowledge.<ref name=":1" />
-== त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani<ref name=":1" /> ==
+== त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani ==
 Having understood the importance of transcending the trigunas, Arjuna poses the following three questions to Shri Krishna.

@@ Line 34: / Line 34: @@
 == त्रिगुणाः ॥ Trigunas ==
 Living entities vary in their psychological manifestations. This is a result of their conditioned nature. The following section of the chapter explains how living entities are differently conditioned.<ref name=":1" /> It says, <blockquote>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४.५॥<ref name=":3" />
@@ Line 41: / Line 42: @@
 === सत्त्वम् ॥ Sattva ===
 Of the three gunas, Sattva is illuminating on account of its purity and propagates well-being. It enjoins one with happiness and knowledge.<ref name=":1" /><blockquote>तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४.६॥<ref name=":3" />
@@ Line 48: / Line 50: @@
 === रजः ॥ Rajas ===
 Rajas is known as the essence of passion. Born out of thirst/longings and attachment, it binds the embodied entity to material fruitive actions.<ref name=":2" /><ref name=":1" /><blockquote>रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४.७॥<ref name=":3" />
@@ Line 53: / Line 56: @@
 === तमः ॥ Tamas ===
 Tamas is known to be born out of ignorance and deludes all embodied beings and binds them with insanity, laziness and sleep.<ref name=":2" /> <blockquote>तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४.८॥<ref name=":3" /> tamastvajñānajaṁ viddhi mohanaṁ sarvadehinām । pramādālasyanidrābhistannibadhnāti bhārata ॥14.8॥</blockquote>So, under the influence of tamas one becomes inattentive, slothful and idle.<ref name=":2" /> Unlike the mode of Sattva guna where, by development of knowledge, one can understand what is what, under the spell of tamoguna, instead of making an advancement, one becomes degraded. Moreover, the tamasikas are not active like those who are controlled by rajoguna. Those conditioned by tamoguna sleep more than required, appear to be always dejected and are addicted to intoxicants and sleeping.<ref name=":1" />

@@ Line 156: / Line 156: @@
 So, this enumeration not only helps one self-assess if one has already transcended the influence of the trigunas but also guides those on the path on the conducive codes of conduct by which means one can attain the transcendental nature.<ref name=":1" /> In short, the attributes described in verses 14.22-25 are the virtues to be cultivated by an aspirant of Self-knowledge as a means of attaining it. And when the aspirant becomes a jivanmukta, freed while still living in the human body, all these virtues become a part of his nature and serve as marks of mukti that is perceivable for himself.<ref name=":2" />
-== Means to attain transcendence<ref name=":1" /> ==
+== त्रिगुणातीतसाधनम् ॥ Means to Attain Transcendence<ref name=":1" /> ==
-How does one pass beyond the three gunas ?
+Having enumerated the characteristics of a Trigunatita, Shri Krishna then declares Bhakti Yoga as the means to transcend the Trigunas. He says,<blockquote>मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥
-मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४- २६॥
+ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४.२७॥<ref name=":3" />
-One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
+māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate । sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥
-SN
+brahmaṇo hi pratiṣṭhāhamamr̥tasyāvyayasya ca । śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥14.27॥</blockquote>Meaning: One who engages in complete devotional service (to Shri Krishna), unfailing in all circumstances, at once transcends the modes of material nature and becomes fit to be one with the Brahman. For, He is the abode of the immortal and immutable Brahman, eternal dharma and absolute bliss.<ref name=":1" /><ref name=":2" />
-And he who worships Me with the yoga of undeviating love rises above the gunas and becomes fit to be one with Brahman.
+It is explained in the Seventh Chapter (Jnana Vijnana Yoga) that material nature is the manifestation of the inferior energy of the Supreme Being. When a living entity conditioned by this material nature begins cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme.
-Me - The Lord who dwells in the hearts of all as their inmost Self.
+Though in the constitutional position, a living entity is above the trigunas, association with material nature entangles one in the different modes of material nature viz. Sattva, Rajas and Tamas. Due to this association, one desires to dominate the material world. By engagement in devotional service, one is immediately situated in the transcendental position and the unlawful desire to control the material nature is removed.
-Love - which is based on the knowledge of the Lord.
+Shri Krishna thus, answers Arjuna's third question on the means to attain a transcendental position.<ref name=":1" />
 == References ==

@@ Line 157: / Line 157: @@
 == Means to attain transcendence<ref name=":1" /> ==
 मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४- २६॥
 One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
 This verse is a reply to Arjuna's third question - what is the means of attaining to the transcendental position ?
 ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४- २७॥
 And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.
 It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the Superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins that cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme.

@@ Line 132: / Line 132: @@
 <blockquote>कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥<ref name=":3" />
-kairliṅgaistrīnguṇānetānatīto bhavati prabho । kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate ॥14.21॥</blockquote>The qualities that help recognise a person as one who has already transcended the three gunas, as described in the Bhagavad Gita, are as follows:
+kairliṅgaistrīnguṇānetānatīto bhavati prabho । kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate ॥14.21॥</blockquote>In reply to this question Shri Krishna enlists the qualities that help recognise a person as one who has transcended the three gunas. They are,
-* One who neither hates illumination, advancement and delusion when they are present nor longs for them when they disappear.
+* One who neither hates illumination (the effect of sattva), advancement (the effect of rajas) and delusion (the effect of tamas) when they are present nor longs for them when they disappear. That is, one who neither hates nor longs for the effects of the three gunas when they clearly present themselves as objects of consciousness or disappear.
-* One who, sitting indifferently, knowing that the gunas alone are active, remaining neutral, is undisturbed by the gunas,
+* One who, sitting indifferently, knowing that the gunas alone are active, remaining neutral, is undisturbed by the gunas.
-In this verse Arjuna enquires about the symptoms of a person who has already transcended the material modes.
+उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४.२३॥
-* How can one understand that he has already transcended the influence of the modes of material nature ?
+समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४.२४॥
-That is very important because unless one knows the direct means by which one can be situated always transcendentally, there is no possibility of showing the symptoms.
+मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४.२५॥<ref name=":3" />
-'''श्रीभगवानुवाच'''
+prakāśaṁ ca pravr̥ttiṁ ca mohameva ca pāṇḍava । na dveṣṭi saṁpravr̥ttāni na nivr̥ttāni kāṅkṣati ॥14.22॥
-प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४.२२॥
+udāsīnavadāsīno guṇairyo na vicālyate । guṇā vartanta ityeva yo'vatiṣṭhati neṅgate ॥14.23॥
-उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४- २३॥
+samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ । tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ ॥14.24॥
-समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४- २४॥
+mānāpamānayostulyastulyo mitrāripakṣayoḥ । sarvārambhaparityāgī guṇātītaḥ sa ucyate ॥14.25॥</blockquote>Therefore, a person transcendentally situated has no envy and does not hanker for anything. Knowing that one has nothing to do with material existence, the transcendentally situated person is not affected by the polar opposites or extremities and is equally disposed towards everything. Corollary to this, by such a behaviour one can actually become transcendentally situated.
-मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४- २५॥
+So, this enumeration not only helps one self-assess if one has already transcended the influence of the trigunas but also guides those on the path on the conducive codes of conduct by which means one can attain the transcendental nature.<ref name=":1" /> In short, the attributes described in verses 14.22-25 are the virtues to be cultivated by an aspirant of Self-knowledge as a means of attaining it. And when the aspirant becomes a jivanmukta, freed while still living in the human body, all these virtues become a part of his nature and serve as marks of mukti that is perceivable for himself.<ref name=":2" />
 == Means to attain transcendence<ref name=":1" /> ==

@@ Line 124: / Line 124: @@
 == त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani<ref name=":1" /> ==
-'''अर्जुन उवाच'''
+Having understood the importance of transcending the trigunas, Arjuna poses the following three questions to Shri Krishna.
-कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४- २१॥
+* By which symptoms is one recognised as trigunatita or one who has transcended the three gunas ?
-By which symptoms is one known who is transcendental to these three modes ? What is his behaviour ? And how does he transcend the odes of nature ?
+<blockquote>कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥<ref name=":3" />
-What are the marks of the man who has risen above the three gunas ? What is his conduct ? And how does he rise above the gunas ?SN
+kairliṅgaistrīnguṇānetānatīto bhavati prabho । kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate ॥14.21॥</blockquote>The qualities that help recognise a person as one who has already transcended the three gunas, as described in the Bhagavad Gita, are as follows:
 In this verse Arjuna enquires about the symptoms of a person who has already transcended the material modes.
 * How can one understand that he has already transcended the influence of the modes of material nature ?
 * How he lives and what his activities are. Are they regulated or nonregulated ?
-* What are the means by which one can attai the transcendental nature ?
+* What are the means by which one can attain the transcendental nature ?
 That is very important because unless one knows the direct means by which one can be situated always transcendentally, there is no possibility of showing the symptoms.
@@ Line 142: / Line 147: @@
 '''श्रीभगवानुवाच'''
-प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४- २२॥
+प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४.२२॥
 उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४- २३॥

@@ Line 116: / Line 116: @@
 ...jaghanyaguṇavr̥ttisthā adho gacchanti tāmasāḥ ॥14.18॥</blockquote>Therefore, those who are continuously in the mode of tamas, fail to rise to a higher mode.
 |}
-== Transcending Trigunas<ref name=":1" /> ==
+== त्रिगुणातिचारः ॥ Transcending Trigunas<ref name=":1" /> ==
-नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४- १९॥
+The gunas transform themselves into bodies, senses and sense-objects. Therefore, the agent, instrument and result of action are only modifications of the gunas and belong to Prakriti. And the Supreme Being who dwells in every human being as the innermost Self is the witness of the Gunas and their functions.<ref name=":2" /> According to the Bhagavad Gita, when one properly beholds that in all activities no other performer is at work other than these trigunas and knows the Supreme Being, who is beyond these trigunas, then one's spiritual nature identical to that of the Supreme Being becomes manifest.<ref name=":1" /><blockquote>नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४.१९॥<ref name=":3" />
-When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.
+nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati । guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati ॥14.19॥</blockquote>When the embodied being is able to transcend these trigunas associated with the material body, he becomes free from birth, death, old age and the distresses associated with them and can experience deliverance even while living in the bodily form.<ref name=":1" /> <blockquote>गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४.२०॥<ref name=":3" />
-गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४- २०॥
+guṇānetānatītya trīndehī dehasamudbhavān । janmamr̥tyujarāduḥkhairvimukto'mr̥tamaśnute ॥14.20॥</blockquote>Thus, the result of transcending the trigunas is attainment of moksha.<ref name=":2" /> And even within the material body, one can be free from the influence of the trigunas by one's advancement in spiritual knowledge.<ref name=":1" />
 == Trigunatita lakshanani<ref name=":1" /> ==

@@ Line 91: / Line 91: @@
 |-
 |Life after death
-|When one dies established in the Sattva Guna, one attains the spotless realms of those knowledgeable about the Supreme.<blockquote>यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४.१४॥ yadā sattve pravr̥ddhe tu pralayaṁ yāti dehabhr̥t । tadottamavidāṁ lokānamalānpratipadyate ॥14.14॥</blockquote>
+|When one dies established in the Sattva Guna, one attains the spotless realms of those knowledgeable about the Supreme.<blockquote>यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४.१४॥ yadā sattve pravr̥ddhe tu pralayaṁ yāti dehabhr̥t । tadottamavidāṁ lokānamalānpratipadyate ॥14.14॥</blockquote>The realms attained by sattvikas are termed 'amala' or spotless since they are thoroughly free from rajas and tamas. And such realms are attainable only by those engaged in the worship of the Supreme.
 |When one dies established in Rajoguna, one takes birth among those engaged in fruitive activities. <blockquote>रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।...॥१४.१५॥ rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate ।...॥14.15॥</blockquote>
 |When one dies established in Tamoguna, one is born in the wombs of those devoid of reason.<blockquote>...तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४.१५॥ ...tathā pralīnastamasi mūḍhayoniṣu jāyate ॥14.15॥</blockquote>
 |-
 |Nature of Fruit
-|The result of pious actions performed in the mode of Sattva is pure. <blockquote>कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।...॥१४.१६॥
+|The result of pious actions performed in the mode of Sattva is pure. <blockquote>कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।...॥१४.१६॥ karmaṇaḥ sukr̥tasyāhuḥ sāttvikaṁ nirmalaṁ phalam ।...॥14.16॥</blockquote>
 |The fruit of rajasika actions is pain. <blockquote>... रजसस्तु फलं दुःखम्...॥१४.१६॥... rajasastu phalaṁ duḥkham...॥14.16॥</blockquote>
-karmaṇaḥ sukr̥tasyāhuḥ sāttvikaṁ nirmalaṁ phalam ।...॥14.16॥</blockquote>
+|The fruit of tamasika actions is ignorance.<blockquote>...अज्ञानं तमसः फलम् ॥१४.१६॥...ajñānaṁ tamasaḥ phalam ॥14.16॥</blockquote>
 |-
 |Effects
-|Sattva gives rise to knowledge.<blockquote>सत्त्वात्संजायते ज्ञानं...॥१४.१७॥
+|Sattva gives rise to knowledge.<blockquote>सत्त्वात्संजायते ज्ञानं...॥१४.१७॥sattvātsaṁjāyate jñānaṁ...॥14.17॥</blockquote>
+|Rajas gives rise to greed.<blockquote>रजसो लोभ एव च ।...॥१४.१७॥rajaso lobha eva ca ।...॥14.17॥</blockquote>Hence, the result action influenced by rajas is painful.
-sattvātsaṁjāyate jñānaṁ...॥14.17॥</blockquote>
+|Tamas gives rise to insanity, affliction and ignorance.<blockquote>प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४.१७॥pramādamohau tamaso bhavato'jñānameva ca ॥14.17॥</blockquote>
 |-
-|Dwelling
+|Final destination
-|Those situated in the mode of goodness gradually go upward to the higher planets;
+|Those who are established in sattva guna go upward.<blockquote>ऊर्ध्वं गच्छन्ति सत्त्वस्था...॥१४.१८॥
-ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥
+ūrdhvaṁ gacchanti sattvasthā...॥14.18॥</blockquote>
-|those in the mode of passion live on the earthly planets
+|Those who are influenced by rajoguna remain on the earth.<blockquote>...मध्ये तिष्ठन्ति राजसाः ।...॥१४.१८॥
-ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥
+...madhye tiṣṭhanti rājasāḥ ।...॥14.18॥</blockquote>
-|hose in the abominable mode of ignorance go down to the hellish worlds.
+|Those who are steeped in tamas, being weighted by its tendencies, go downward.<blockquote>...जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥
-ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥
+...jaghanyaguṇavr̥ttisthā adho gacchanti tāmasāḥ ॥14.18॥</blockquote>Therefore, those who are continuously in the mode of tamas, fail to rise to a higher mode.
 |}
 == Transcending Trigunas<ref name=":1" /> ==
 नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४- १९॥