Srimad Bhagavat Gita commentary chapter 14 verse 18

 Chapter 14 verse 18 

“Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.” 

There are a few interpretations of this sloka uttered by Bhagwan. One interpretation is beings who predominantly practice goodness or sattva reach celestial abodes after death, rajasic activities reach back to earth for exhausting those vasanas and tamasic are relegated to the nether world or paathala loka. Another view of this is being traversing the spiritual path towards enlightenment gathers merit and gains through sattvic activities and either gains a fertile ground in the next life to further that journey in the right direction or is right of the need to come back for another life. Rajasic activities don’t lend that option since one has to exhaust the inherent vasanas and added desires in the current life in future lives. Tamasic activities are retrograde and it goes without saying that it sets us back on the spiritual journey.

Srimad Bhagavat Gita commentary chapter 14 verse 17

 Chapter 14 verse 17 

“From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.” 

Explaining further why actions performed in different gunas leads to different results, Bhagwan says sattvic activity promotes purity, good intentions and wisdom to discern right from wrong and follow dharma. While rajasic action fosters passion and attachment to the material pleasures and traps such as greed, desire, jealously, avarice, lust etc. Finally tamasic action arises from ignorance of what is right or wrong and inclination towards adharma or complete ignorance of dharma. No wonder these states results in different results of action!

Srimad Bhagavat Gita commentary chapter 14 verse 16

 Chapter 14 verse 16 

“It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness.” 

For every cause there is an effect. For every action which is done with a sense of doer ship, there is an effect of that action. If the action is done in goodness or sattvic mode, the results are good. If the action is driven by desires of self gain, the results will cause pain eventually and if the action is driven by ignorance of the spiritual nature of the being and is detrimental to the broader nature and fellow beings, the result will not bode well for the individual.

Srimad Bhagavat Gita commentary chapter 14 verse 14-15

 Chapter 14 verse 14-15 

“Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom.” 

If there was any doubt about the laws of karma, energy transfer in the cosmos as well continuation of the journey of the soul, these 2 slokas clarifies it all. The way one lives their life is not completely fatalistic and the present moment is deterministic of what the future holds. Predominance of purity in one’s life will most certainly let the soul depart in sattva mode and build on a good life lived into higher realms of spiritual possibilities and situation. In other words, soul keeps getting promoted up the spiritual chain if good effort is made in current life. On the other hand, if current life is led with passion and material pursuits, the last breadth remains passionate and in order to exhaust those vasanas, you will get a suitable outlet among other passionate beings. A life wasted in tamas-laziness and spiritual ignorance could relegate a human soul back to the animal kingdom. What you sow, so you reap! Hence the present life, present moment is important. Let’s learn that and start at this current moment on our spiritual journey. Let us not brood over the past, future is not known as well. Current moment is what we all have!

Srimad Bhagavat Gita commentary chapter 14 verse 11-13

 Chapter 14 verse 11-13 

“When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjuna, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjuna, darkness, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.” 

Further Bhagwan explains that indicator of Sattva guna is goodness and knowledge. Greed, worldly pursuits for material gain, craving for material things and restlessness are symptoms of rajo guna. Sloth, laziness, darkness, inertia and negligence are the dominant signs of tamo guna. If we are constantly in supreme consciousness mode, these 3 gunas will not affect our mind, intellect and ego. That’s the reason why sadhana or spiritual practice is needed to control the body, mind, intellect, ego complex.

Srimad Bhagavat Gita commentary chapter 14 verse 10

 Chapter 14 verse 10 

“Sometimes goodness (sattva) prevails over passion (rajas) and ignorance (tamas), O scion of Bharat. Sometimes passion (rajas) dominates goodness (sattva) and ignorance (tamas), and at other times ignorance (tamas) overcomes goodness (sattva) and passion (rajas).” 

Some narratives talk about Sattva being superior to Rajas and Tamas. However all 3 gunas are part of the material nature of the universe as well as creation of the Divine. Hence this one-upmanship is not warranted. The art of living is balancing these gunas to lead a righteous life based on dharma and work hard to detach ourselves from the vicissitudes of being attached to any of those gunas from mind, intellect and ego complex. There will always be situation otherwise where we will lead with one of these gunas. Each of these gunas might be appropriate behaviors in different situation for every moment, hour, day, weeks, months and years of our lives. For example, tamas overcomes us when we feel sleepy and go to bed every night. This is an important aspect of being a living being. Hence an outright rejection of any of these gunas is disrespectful to the creator. Everything needs to be accepted and taken in our strides.

Srimad Bhagavat Gita commentary Chapter 14 verse 9

 Chapter 14 verse 9 

“Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.” 

All of the 3 gunas are binding to material nature by one way or the other. Sattva binds one to goodness and knowledge and that could be delusional if proper wisdom is not present and life is not directed towards spiritual path. Rajas bind one to action towards a particular goal and that could take one away from equanimity and poise. Tamas clouds wisdom and binds to heedlessness and sloth. Hence all 3 gunas have a way to derail our path toward enlightenment.

Srimad Bhagavat Gita commentary chapter 14 verse 8

 Chapter 14 verse 8 

“O Arjuna, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep.” 

On the opposite end of the spectrum of gunas is tamo guna which is borne out of ignorance of the real nature of jivatma as well as sacred duty of a human being. This behavior results from deep slide of character due to negligence and laziness. Tamas also happens during sleep state and therefore not all bad. It is necessary in parts like everything God creates in nature.

Srimad Bhagavat Gita commentary chapter 14 verse 7

 Chapter 14 verse 7 

“O Arjuna, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.” 

The primary root of passionate attachment to the fruits of action in the material world is desires and attachments. These desires and attachment entraps the jivatma in the material world of objects and beings. The way out of this is to perform karma without expecting particular fruits of the action. In other words, performing karma yoga is the stipulated path for those afflicted heavily by rajo guna.

Srimad Bhagavat Gita commentary chapter 14 verse 6

 Chapter 14 verse 6 

“Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.” 

Sattva guna- purity or mode of goodness illuminates the soul and ensures the well-being of the body, mind, intellect and ego. However this mode still binds the individual soul by attachment to the material component of happiness and knowledge. This attachment is better than attachment to lower components of material nature.

Srimad Bhagavat Gita commentary chapter 14 verse 5

 Chapter 14 verse 5 

“O mighty-armed Arjuna, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body.” 

Bhagwan is going to explain the constituent of material energy which causes all different actors and actions in this Universe. These constituents are the 3 modes of action-gunas or behaviors. Goodness or purity called sattva; Passion or aggression called Rajas; Ignorance or intertia called tamas. These 3 modes bind the eternal soul-jivatma to the perishable material energy called prakriti.

Srimad Bhagavat Gita commentary chapter 14 verse 3-4

 Chapter 14 verse 3-4 

“The total material substance, prakṛiti, is the womb. I impregnate it with the individual souls, and thus all living beings are born. O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father.” 

Bhagwan creates mula prakriti at the time of creation - the material energy source out of his yoga maya-spiritual energy realm. From this material energy is created the individual souls of all beings according to their own past karmas and vasanas. The cradle and womb of all beings and civilizations is the Supreme Being Himself and He is the father and mother of the Universe. The Supreme Being is NOT a he/she and it is Supreme energy and indescribable power which creates, rules and manages the whole Universe.

Srimad Bhagavat Gita commentary chapter 14 verse 2

 Chapter 14 verse 2 

“Those who take refuge in this wisdom will be united with me. They will not be reborn at the time of creation nor destroyed at the time of dissolution.” 

Bhagwan further enumerates that those beings that attain true knowledge of the supreme consciousness will not reenter the cycle of birth and death even in a new yuga. This is a promise Bhagwan makes and confirms the laws of karma does not apply to beings who lose their sense of doer ship and associates themselves fully with their individual soul and merges with the supreme consciousness.

Srimad Bhagavat Gita commentary chapter 14 verse 1

 Chapter 14 verse 1 

“The Divine Lord said: I shall once again explain to you the supreme wisdom, the best of all knowledge; by knowing which, all the great saints attained the highest perfection.” 

Bhagwan just finished explaining to Arjuna what constitutes true knowledge by which a being understands the difference between the difference between material realm and immutable spiritual realm of the divine God head. He is now promising to further enumerate on that supreme knowledge which unlocks access to the Divine wisdom, vision and have ridden ancient sages and great beings of the cycle of birth and death and will in future also rid beings of this cycle. Who wouldn’t want to know this great secret?

Srimad Bhagavat Gita commentary chapter 13 verse 33-35

 Chapter 13 verse 33-35 

“Space holds everything within it, but being subtle, does not get contaminated by what it holds. Similarly, though its consciousness pervades the body, the soul is not affected by the attributes of the body. Just as one sun illumines the entire solar system, so does the individual soul illumine the entire body (with consciousness). Those who perceive with the eyes of knowledge the difference between the body and the knower of the body, and the process of release from material nature, attain the supreme destination.” 

Jivatma is not affected by the attributes of the body just like space remains inert from everything which is occupied in the space. Jivatma even though much smaller than the material part of the being still illumnes the material instruments just like the sun pervades and illumes the entire solar system. Bhagwan summarizes his teaching that seekers who have attained true knowledge and who are therefore able to discern the difference between the field and knower of the field attain their supreme goal of enlightenment!

Srimad Bhagavat Gita commentary chapter 13 verse 32

 Chapter 13 verse 32 

“The Supreme Soul is imperishable, without beginning, and devoid of any material qualities, O son of Kunti. Although situated within the body, It neither acts, nor is It tainted by material energy.” 

Paramatma resident in each being stays inert and is unaffected by the jivatma and associated material instruments. Paramatma remains immutable, imperishable, infinite and devoid of any material qualities. Jivatma has also got the potential to be inert but it usually associates itself with the body, mind, intellect and ego complex thereby immersed in the samsara of the life and death. The moment jivatma realizes the ability to detach itself from the trappings of the material energy and instruments, it merges with paramatma.

Srimad Bhagavat Gita commentary chapter 13 verse 31

 Chapter 13 verse 31 

“When they see the diverse variety of living beings situated in the same material nature, and understand all of them to be born from it, they attain the realization of Brahman.” 

We learn from everything and everybody in nature. We can learn so much from our Gurus and great people from the past. For example, Ramana Maharishi had so much compassion for all beings that he saw God in every one of them. In fact he declared that a dog and cow which were always around him attained enlightenment after their death and there is a small shrine in Ramana Maharishi’s ashram at Thiruvannamalai for these animals. Trees have always been worshipped in India. Remembering our tradition of treating all beings as embodiment of God is a direct teaching of Bhagwan Shri Krishna and “Love All, Serve All” is the message in this sloka.

Srimad Bhagavat Gita commentary chapter 13 verse 30

 Chapter 13 verse 30 

“They alone truly see who understand that all actions (of the body) are performed by material nature, while the embodied soul actually does nothing.” 

Further to previous sloka, Bhagwan explains that they truly see who sees that all actions are performed by body, mind, intellect and ego instruments in the material world and not by the immutable soul. The soul is responsible for those actions but yet detached from it. The soul does carry the effect of those actions performed by the egotistic instruments. The moment doer ship is given up, all actions turn to inaction in this material world.

Srimad Bhagavat Gita commentary chapter 13 verse 29

 Chapter 13 verse 29 

“Those, who see God as the Supreme Soul equally present everywhere and in all living beings, do not degrade themselves by their mind. Thereby, they reach the supreme destination.” 

When jivatma detaches itself from the body, mind, intellect and ego instruments and views all beings as manifestation of the spiritual energy which is Bhagwan, then the jivatma behaves as the paramatma and merges with the same. This attitude requires return to the base condition of the jivatma by dropping the trappings of the material energy and world of matter. It is not so much a state to be acquired but a state to reach by relinquishment. “EMPTY THE MIND” is a statement one of my fellow guru discipiles always says. Great call for action or “inaction”!

Srimad Bhagavat Gita commentary chapter 13 verse 28

 Chapter 13 verse 28 

“They alone truly see, who perceive the Paramātmā (Supreme Soul) accompanying the soul in all beings, and who understand both to be imperishable in this perishable body.” 

Bhagwan differentiates the act of seeing and perceiving. It is similar difference between information and wisdom, knowledge and experience. Divine sight (divya chakshu) is afforded to the true jnani or bhakta who realizes that the Paramātmā (Supreme Soul) and Jivatma (individual Soul) both are immutable but exists in each being’s material perishable body, mind, intellect and ego instrument. What does it take for each of us to tap into the Paramātmā (Supreme Soul) within us?

Srimad Bhagavat Gita commentary chapter 13 verse 27

 Chapter 13 verse 27 

“O best of the Bharatas, whatever moving or unmoving being you see in existence, know it to be a combination of the field of activities and the knower of the field.” 

This sloka made me wonder if inanimate objects have consciousness as well such as rocks, soil etc?. There is a field of science called panpsychism which believes that all matter in the universe has consciousness. This would explain why Arunachala and Kailash have gathered so much spiritual and material energy over the millennia and delivers so much energy to whoever wants to tap into that. This sloka teaches me to always introspect on what Bhagwan has to state. He is declaring that everything in this universe whether it is moving or immobile is a combination of material and spiritual energy.  Experientially it seems true with plants, animals and now I believe inanimate objects as well. I feel that even objects we create is lent some spiritual energy along with material energy such as pottery. If the underlying atoms, electrons have energy, why wouldn’t those inanimate objects possess energies? It may not have a well developed mind, intellect but that doesn’t mean it does not have spiritual energy or consciousness!

Srimad Bhagavat Gita commentary chapter 13 verse 26

 Chapter 13 verse 26 

“There are still others who are unaware of these spiritual paths, but they hear from others and begin worshipping the Supreme Lord. By such devotion to hearing from saints, they too can gradually cross over the ocean of birth and death.” 

Majority of beings get introduced to the spiritual path only through hearing from others and satsang-good company. This satsang and introduction to the Divine itself is a result of past and present good deeds including seva-service to others. Grace of the divine is a huge reason why people get introduced to this spiritual path in this lifetime. So the formula to be on the spiritual path sooner than later is good past karma, good present karma, blessings of elders and ancestors and GRACE of divine. Everyone will and has to get back to their original abode at some point in their multiple lives. The key is to ask for that Grace to do it sooner than later. Adi Shankara calls it mumukshatvam- the strong desire to get out of this cycle of birth and death. Just like a fish out of water would love to get back to the water, a human being should strive to get back to their supreme consciousness state (paramatma) from the state of material attachments and jivatma.

Srimad Bhagavat Gita commentary chapter 13 verse 25

 Chapter 13 verse 25 

“Some try to perceive the Supreme Soul within their hearts through meditation, and others try to do so through the cultivation of knowledge, while still others strive to attain that realization by the path of action.”

Bhagwan calls out the various paths to reach the Supreme entity. One path is to control body, mind, intellect and ego and draw oneself to dwell in the Self through meditation. Another path is to realize the supreme soul by experiential knowledge. Yet another path is to leverage the blessing of the Lord in the skills given by Him and show dexterity in action as a service to the Supreme. I feel that naturally when one reaches the pinnacle of these paths, their surrender to either their individual, immutable Soul or the divine Paramatma is complete and the world calls it Bhakti yoga lending a fourth path whereas in reality there is only one path and it appears as different paths.

Srimad Bhagavat Gita commentary chapter 13 verse 24

 Chapter 13 verse 24 

“Those who understand the truth about Supreme Soul, the individual soul, material nature, and the interaction of the three modes of nature will not take birth here again. They will be liberated regardless of their present condition.” 

Bhagwan illustrates what a true devotee and person of true knowledge will exhibit. They will exhibit experiential understanding of prakriti, purusha, jivatma, paramatma and 3 gunas which causes material interactions. Once they discern these aspects and realize them, they attain enlightenment and don’t need to participate in this cycle of birth and death. What does Bhagwan mean when he says they may be in whatever condition right now, they will not be born again? All conditions of the body, mind, intellect and ego are just material aspects of nature and don’t mean anything to the Supreme Lord who determines if someone is ready for his abode or not. He is looking into your soul to determine readiness. Hence material conditions don’t matter. So what are the conditions which matter?

Srimad Bhagavat Gita commentary chapter 13 verse 23

 Chapter 13 verse 23 

“Within the body also resides the Supreme Lord. He is said to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the ultimate Controller, and the Paramātmā (Supreme Soul).” 

Both the individual soul (purusha/jivatma) and the Supreme soul (paramapurusha/paramatma) reside in each individual. A great couple of slokas in mundakopanishad likens the jivatma and paramatma to 2 birds seated in a fruit tree. Bird representing jivatma eats the fruits and enjoys/suffers the various aspects of the tree and surroundings whereas the bird representing the paramatma stays detached and even though in the same surroundings doesn’t let the surroundings affect it. Jivatma bird has its head turned away from the paramatma and wonders why it has to go through all these visccitudes of life. If only the jivatma bird turns towards the paramatma bird and follows the paramatma ‘s lead and detach itself from its surroundings and surrender to the Supreme, it will not be affected by any of the material world happenings. The paramatma is the witness, enabler, allower, supporter, detached enjoyer and grand controller of everything in the universe.

Srimad Bhagavat Gita commentary chapter 13 verse 22

 Chapter 13 verse 22 

“When the puruṣha (individual soul) seated in prakṛiti (the material energy) desires to enjoy the three guṇas, attachment to them becomes the cause of its birth in superior and inferior wombs.” 

Purusha is the individual soul which when enamoured by the prakriti, the material energy of the 13 instruments gets attached to the material desires and engages in action of the body, mind, intellect and ego. Depending on the actions, the soul has to take on future lives either in exalted or debilitated families and wombs. This sloka illustrates 2 important concepts of sanatana dharma- presence of maya (material energy) and the cycle of birth and death due to laws of karma.

Srimad Bhagavat Gita commentary chapter 13 verse 21

 Chapter 13 verse 21 

“In the matter of creation, the material energy is responsible for cause and effect; in the matter of experiencing happiness and distress, the individual soul is declared responsible.” 

This is a very difficult concept to grasp for me. Prakriti, the material energy of the creation constitutes 5 elements-air, water, fire, space and earth, 5 senses-eyes, ears, nose, tongue and skin, mind, intellect and ego-altogether 13 instruments. These 13 instruments are the effect of material creation and prakriti is the cause of this effect. Material energy is the manifestation of this world of matter which encompasses 13 instruments. However the question is who or what is experiencing this world of matter through these instruments? Is that the same entity? Is the cause of the experience different from the objects of experience themselves? The answer is YES. The cause of this experience is the individual soul or PURUSHA. The purusha is the one which transcribes past karma from previous lives with its inherent vasanas using the instruments of world of objects is the cause of all the experiences.

Srimad Bhagavat Gita commentary chapter 13 verse 20

 Chapter 13 verse 20 

“Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.” 

Bhagwan has answered Arjuna’s questions on Kshetra, Kshetrajna and true knowledge. He now goes on to answer the last question, what is prakriti and purusha and difference between the same? Bhagwan explains that prakriti is the material energy, purusha is the individual soul of all the beings which represents a part of the spiritual energy of the supreme being-parama purusha. Since both energies are part of His whole, they have no beginning. Bhagwan also calls out the transformational and temporary nature of the material energy which is prakriti- insentient existence of the material nature.  The body and the associated 3 gunas-sattva, rajas and tamas all are representative of the material energy which is prakriti.