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Guna Traya Vibhaga Yoga (गुणत्रयविभागयोगः) (view source)
Revision as of 19:15, 22 June 2023
, 19:15, 22 June 2023→Trigunatita lakshanani[3]: Adding content - to be edited
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" />
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" /> ==
== त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani<ref name=":1" /> ==
'''अर्जुन उवाच'''
'''अर्जुन उवाच'''
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 ?
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 ?
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
In this verse Arjuna enquires about the symptoms of a person who has already transcended the material modes.
In this verse Arjuna enquires about the symptoms of a person who has already transcended the material modes.
He who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal towards the desirable and the undesirable; who is steady, situated equally well in praise and blame, honour and dishonour; who treats alike both friend and enemy and who has renounced all material activities - such a person is said to have transcended the modes of nature.
He who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal towards the desirable and the undesirable; who is steady, situated equally well in praise and blame, honour and dishonour; who treats alike both friend and enemy and who has renounced all material activities - such a person is said to have transcended the modes of nature.
SN
He who hates not light, activity and delusion when they are present, nor longs for them when they are absent;
He who, sitting like one unconcerned, is unmoved by the gunas, who remains firm and never wavers, knowing that the gunas alone active;
He who dwells in the Self and regards alike pleasure and pain, who looks on a clod, a stone and a piece of gold as of equal worth, who remains the same amidst agreeable and disagreeable things, who is a man of wisdom, and who sees no difference between praise and blame;
He who is the same in honour and dishonour, the same to friend and foe, and who has renounced all undertakings - such a man is said to have risen above the gunas.SN
Arjuna submitted three different questions and the Lord answers them one after another. In these verses, Krishna first indicates that a person transcendentally situated has no envy and does not hanker for anything. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honour and dishonour offered to the body, but the transcendentally situated person is not affected by such false honour and dishonour. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. He does not attempt anything for his own sake. By such behaviour one becomes actually transcendentally situated.
Arjuna submitted three different questions and the Lord answers them one after another. In these verses, Krishna first indicates that a person transcendentally situated has no envy and does not hanker for anything. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honour and dishonour offered to the body, but the transcendentally situated person is not affected by such false honour and dishonour. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. He does not attempt anything for his own sake. By such behaviour one becomes actually transcendentally situated.
SN
Light - the effect of sattva, activity - the effect of rajas, delusion - the effect of tamas.
He who hates not light, etc. - The man of right knowledge doe not hate the effects of the three gunas when they clearly present themselves as objects of consciousness, nor does he long for them when they have disappeared. This answers arjuna's first question. These are marks that others cannot perceive; they can be perceived only by the individual in whom they appear. No man can perceive the hatred or desire that presents itself to another man's consciousness.
The gunas alone are active - since the gunas transform themselves into body, senses and objects, all actions are only the functioning of the gunas. The self is the detached witness.
Has renounced all undertakings - He initiates no action, but leaves all works to be done by the gunas.
These attributes described in 14.22-25, have to be acquired by special effort prior to the attainment of Self-knowledge. The aspirant for Self-knowledge should therefore cultivate these virtues, as they are the means of attaining it. But on the birth of Self-knowledge, when the aspirant has become a jivanmukta, liberated while still living in the human body, all the vietues mentioned here form part and parcel of his nature and serve as marks of liberation which he can perceive for himself.
== Means to attain transcendence<ref name=":1" /> ==
== Means to attain transcendence<ref name=":1" /> ==