Srimad Bhagavadgeeta : Ch-14. Slo-23.

-



Sunday, August 31, 2014.
Srimad Bhagavadgeeta :
Chapter-14. ( Guna-traya-vibhaga-yogam ).
Slokam-23,24 & 25 ( Who is Gunateetan? What is his behaviour?  Lord answers the questions in detail ).
Slokam-23:-

 Udhaseenavadhaaseenah   gunnair   yo  na   vicalyate,
Guna   varttanta   ityeva   yovatishtati   nemgate.
Ya   =   ( one ) Who,

 Udhaseenavadh   aaseenah   =   sits ( live) carelessly, without any interest, relaxed, silently, ( because of this );

 Gunaih   =   In satva, rajass, tamass gunas,

 Na   vicalyate   =    ( as  ) Not shaken ( affected ) by them,

 Gunah   eva   =   Gunas show  their dharmam  ( otherwise I am not doing  any thing ),

 Varttante   iti   =   With this awareness, 

 Ya   avitishatati   =   Who with   firm  mind,

 Na   imgate   =    Stays  un-shaken,

 ( Sah   Gunateetah )   =  He is known as 'Gunateetan'.

 A picture of  One siddha-purushan's  ( who follow dharmam), detailed relationship with the universe  is given here in three slokams (23,24,25). One's culture may be not real/true, ( hidden ). So far the circumstances not suitable, many of us can act divinity. Till one who has no power, he may not be a dictator. Till one is poor, he lives calmly. Till one who has no chance  ( to do ill-legal things ), he may not be corrupted . If we see things this way,  sad-gunas ( good qualities ) seen in many of us, (are) weak, and un-healthy individuality, which is hidden, and show un-real picture outwardly.

Many Satan ( demons) live in this world with un-real and  false  face ( their reality is covered and hidden). Hence Siddha-purushan is tested not in the forest or caves! He is available in every places  ( where un-real world exists ). Our true picture comes out under pressures. For example :- Sandal-wood when scratched / rubbed on any stone, its 'Sugandham'  ( good smell ) is exposed, likewise Tulasi leaves is crushed between our fingers the good smell is transferred to fingers.


1. Udhaseenavadhaaseenah  gunnair  yo  na  vicalyate :-  'Gunateetan' who knows all worldly experiences, ( whether they are good, bad, or mixed ), as the play of the mind and intelligence, hence, he is 'Udhaseena' ( keep himself relaxed, not showing any interest, not bothered ). As we know the the film show in a theatre, is just for entertainment, the emotions of happiness and sorrow viewed on the screen do not affect us. This does not mean that 'Tattvajnani'( Gunateetan ), is not bothered about world affairs ( incidents ).

Vyasa Maharishi is very careful, in the usage of term "UDHASEENAVAT", here it is mentioned :- that he looks like Udhaseenan, that is, Gunateetan never gets anger, and the activities in his surroundings, do not disturb him.

2. Guna  varttanta  ityeva  :-  Gunateetan understands, that, all his inner changes, just a difference of colours of gunas only and according to one's mindset, the view of external world, will be different. This Tattvajnani ( scholar living in principles ) lives with the full and complete awareness of the secret of (about) the changes happening to him and the outer world. 

3. Yovatishtati   nemgate  :-  To see ones own trigunas activities in him, he has to be out and stand as a spectator is essential.Thus staying in his own Atmasvaroopam, watch and enjoys the game of trigunas in and around him ( Gunateetan ). Standing on high place and watch down, the activities down there, do not disturb him. Likewise, one who is aware of his Atma,:- the Gunateetan, when watch the game of gunas, bold enough to keep his full mental balance and remain calm and sound.
Lord Krishna continues more in the next slokam-24.

Comments

Post a Comment

Popular posts from this blog

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-5. Part-5.( Last Part)

-
Image
5: God is Our Eternal Friend-5. ( Last Part ) We are filled with doubts in our minds—we can prepare a dictionary of all our doubts—they are endless. Everywhere we have a suspicious attitude about the world, about things, about people, about ourselves, about the past, about the present, and about the future. These doubts cannot be dispelled until knowledge arises, and we know what knowledge means, an insight into which we have been given in the second chapter of the Gita. Knowledge is the knowledge of God ultimately, and as a result, knowledge of the nature of the world in its reality, as mentioned in the third chapter. This is true knowledge, and when we are awakened to this real knowledge, all doubts get dispelled. Then what happens? Atmavantam—we become truly possessed of the Self that we really are. We are people who have lost ourselves and are in pursuit of things outside. Yes, this is what has happened; we have grasped the world and lost our own selves, and we are
Read more

The Spiritual Import of the Mahabharata and the Bhagavad gita : Ch-10. Part-3.

-
Image
Chapter 10: The Imperishable Among All that is Perishable : Part-3. We are told in the Puranas that Narayana or Vishnu takes incarnations for the preservation of creation. Vishnu is regarded as yajna itself. It is the highest sacrifice—God sacrificing himself every moment of time for the sustenance of His creation. As adhiyajna He is the administrative power and the methodology of the working of the cosmos. All activity is comprehended under this yajna of the cosmos. Therefore God is present in all activity when it is considered as a passage to God, when it is regarded as a manifestation of God as rays emanating from the sun. Those wise souls who envisage God as adhibhuta, adhidaiva and adhiyajna, which means to say, who encounter God as a comprehensive Absolute and not merely existing only here or there, such devotees are true knowers. They can entertain or maintain this consciousness even at the time of passing from this world—they are not deprived of th
Read more

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-9. Part-8.

-
Image
9: The Unity of the Lover and the Beloved : Part-8. The distressed souls seeking God are of one type. One who is baked in the fire of samsaram,who is tortured in this hell of earth, suffering through various sorrows, seeks riddance from the grief of the world by resort to God under the impression that God is like a parent—a father or a mother or a supreme saviour. The intention behind this devotion is redress—freedom from sorrow, the inability to bear suffering. This is the reason here behind the devotion to God. Whether this could be an adequate reason, anyone can contemplate independently for oneself. Can we love God merely because He is the only source of redemption from our sorrows? Do we want freedom from sorrow, or do we want God? That is a different question that will come up later on. Swami Krishnananda To be continued  ....
Read more