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NITAAI-Veda.nyf > Shrimad Bhagavad Gita > Gita Summary > Gita 14 Guna Traya Vibhaga Yoga

Title: Chapter 14 Guna Traya Vibhaga Yoga

User: Bhushan Nityananda dasa     Date: 2007-06-11 19:41:03


C H A P T E R   F O U R T E E N

Summarized & Narrated into Question Answer Form

Based on the Commentary of Shrila Vishvanatha Chakravarti

By Purnachandra dasa prabhu ACBSP

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by writing to Purnacandra dasa, Radha-Krishna Temple, 10 Soho Street, London W1, U.K.




Krishna:  Although I have already explained this supreme wisdom to you, Arjuna, I shall now explain it again in more detail.




Arjuna:  What is the value of this knowledge, Krsna?




Krishna:  Great sages have become liberated by this knowledge and have attained Vaikuntha.  You will also become transcendental, Arjuna. Thus, one is not born at the time of creation or disturbed at the time of dis-solution.




Arjuna:  How does the birth of this creation take place?




Krsna:  The total material substance, called Brahman, is the source of birth, and it is that Brahman which I impregnate by My glance, making possible the births of all living beings, O son of Bharata.  You should understand that all speices of life beginning with the demigods, the human beings, the creatures that fly in the sky, swim in the water, or crawl on the land, take their birth in this material nature.  According to their karma these living entities are brought by Me in association with that material nature.  Thus I am the seed-giving father.  This material nature consists of three modes --- goodness, passion and ignorance.  When the eternal living being comes in contact with this nature, he becomes conditioned by these modes.




Arjuna:  How do the three modes condition the living being?




Krishna:  O sinless one, the mode of goodness, being purer than the others, is illuminating.  It frees one from all sinful reactions.  However, those situated in that mode become conditioned by attachment to both happiness and knowledge.  Both bring pride and a feeling of superiority.  The mode of passion is born of unlimited desires, hankering for what one does not possess, and attachment for what one already possesses.  Because of this, the embodied living entity is bound to fruitive action.  However, the mode of ignorance, is certainly the delusion of all embodied beings.  The results of this mode are madness, indolence and sleep which bind the conditioned soul.




The mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance binds one to madness.  Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance.  Sometimes passion becomes prominent, and defeats goodness and ignorance, and at other times ignorance is prominent, defeating goodness and passion.  In this way there is always competition for supremacy.




Arjuna:  O Krishna, how may I know which mode of nature is prominent?




Krishna:  The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by the knowledge of proper discrimination.  When there is an increase in the mode of passion, the symptoms of great attachment, fruitive activity, intense endeavour, and uncontrollable hankering develop.  When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are






Arjuna:  What happens at the time of death when the different modes are prominent, Krishna?  Please explain each circumstance.




Krishna:  When one dies in the mode of goodness, he attains to the pure higher planets of the great sages, Arjuna.  When one dies in the mode of passion, he takes birth among the humans engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.  The result of pious action is pure, and is said to be goodness.  But action done in passion, results in misery, and action performed in ignorance results in foolishness.  From the mode of goodness real knowledge develops; from passion greed develops; and from ignorance, foolishness, madness and illusion develop.  Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.




Arjuna:  When is the soul released from these modes?




Krsna:  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.




Arjuna:  Krishna, what do You mean when You say, "My spiritual nature?"




Krishna:  When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.




Arjuna:  O my Lord, by which symptoms is one known who is transcendental to these three modes?  What is his behaviour?




Krishna:  O son of Pandu, a person who does not hate the illumination of goodness, the attachment of passion, and the delusion of ignorance when they are present nor longs for them when they disappear; who is unwavering


and undisturbed through all these reactions, remaining neutral, knowing that the modes alone are active; who equally regards 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, honor and dishonor; 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.




Arjuna:  How does he transcend them, Krishna?




Krsna:  One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of nature and thus comes to the level of Brahman.




Arjuna:  Your devotees are rendering personal service to You, so why would they attain Brahman?




Krishna:  Because I am the shelter of that Brahman, which is considered the supreme shelter by the impersonalists.  Thus Brahman is not different from Me, rather it is one of My dependant features.  Therefore those who realise Me automatically realise Brahman.




Arjuna:  He Vasudeva, the Brahman platform is obtained by discrimination between matter and spirit.  This is the platform of liberation.  But what is the support of the living entity who is beyond the support of matter and is on the Brahman platform.  Is he independent?




Krishna:  No Arjuna, I am also the support of the liberated, those on the Brahman platform.  I am the support of the six kinds of opulences as well as the transcendental pleasures and potencies of My pastimes.  All these also come from Me.  I am the support of the original Brahman. I am the support of immortality, imperishability,and eternality.  I am the support of the principles of religion, and I am the support of ultimate happiness.