Gita Acharan

K rishna explains about the conduct of the guna-atheeth who transcended three gunas (modes of nature) and says, “Those who are alike in happiness and distress; who are established in the self; who look upon a clod of earth, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; the wise who accept both criticism and praise with equanimity; who remain the same in respect and insult; who treat both friend and foe alike; and who abandoned all delusions of doership –they are said to have risen above the three  gunas ” (14.24 and 14.25). The indication is that the guna-atheeth is equanimous as well as transcends polarities ( dwandwa-atheeth ).   Polarities of pleasure and pain are generated in us when senses meet sense-objects. Krishna earlier advised us to learn to ignore them as these are transient (2.14). Life experiences tell us that polarities are not only transient but also change their nature with time. The pleasure of ...

A fter explaining that the three gunas (modes of nature) of satva , rajo and tamo bind the atma (soul) with the physical body, Krishna mentions about transcending these gunas to become guna-atheeth or nirgun (sans gunas ). Immediately, Arjuna enquires about the signs that distinguish the person who has transcended the gunas ; his conduct and how does he go beyond these three guna s (14.21). Krishna says, “Illumination (symbolizing satva ), activity ( rajo ) and ignorance ( tamo ), he hates not when present nor longs for them when absent (14.22). He who, remaining like one unconcerned, is not disturbed by gunas ; who, realising that only gunas are operating throughout creation, is firm and centred in the Self” (14.23). Firstly, this is neither attachment ( raag or aasakti ) nor detachment ( viraag or virakti ) with any manifestations of gunas. Krishna earlier used veet-raag or anaasakti to describe such an eternal state. Secondly, in a similar situation, Krishna earlier...

K rishna says, “When a wise person perceives that there is no agent of action other than the three  gunas (modes of nature), and realises ‘That’ which is higher than the gunas , he attains My Being (14.19). By transcending the three gunas ( guna-atheeth ), one ( dehi ) is released from birth, death, old age and misery; and attains immortality” (14.20). Essentially, the three gunas are the agents of action or real karta (doer) and we attain moksha when we transcend them. One way to understand death is as the separation of the atma from the physical body when the body can’t sustain automaticity for numerous reasons. Subsequently, the immortal atma goes to another body and the cycle continues. This leads to the belief that inexplicable bad phases of our life are a result of the bad karma , sins or curses of previous lives and good phases are noble deeds ( punyas ) of previous lives. Spiritual texts are also interpreted accordingly. The second type of death is the separation ...