Spiritual Gupshup - Holistic Education Sunday Satsang

BG 14.5: O mighty-armed Arjun, 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.

BG 14.6: 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.

BG 14.7: O Arjun, rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.

BG 14.8: O Arjun, 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.

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Summary Krishna instructs Arjuna about the ultimate knowledge yoga masters have achieved. He explains he is "the seed-giving father" and that nature is "the womb." All beings come forth from the combination of the two. The three gunas—sattva, rajas, and tamas—are based upon a person's disposition. The gunas keep the eternal Self bound to the physical body. Sattva binds by attachment to knowledge and joy, rajas by passion and activity, and tamas by laziness and sleep. Of the three, sattva has the power to uplift a person and lead to enlightenment because it is connected to wisdom. The other two create stasis, or drag a person down. The guna that rules people when they die is significant because it will dictate the type of rebirth they enter. Arjuna asks Krishna how to recognize someone who has transcended the gunas. Krishna tells Arjuna that the person who has gone beyond the three gunas is unattached and responds equally to sorrow or joy. Such a devotee treats all equally, is "indifferent / to honor and to disgrace," and is "serene in success or failure

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Yog through Distinguishing the Field and the Knower of the Field

Based on its content, the eighteen chapters of the Bhagavad Gita can be divided into three sections. The first six chapters describe Karm Yog or the path of duty.  The second set, from chapters seven to twelve, glorify the path of bhakti or loving devotion of God. They also describe the opulence of God as the divine nectar that nourishes devotion. The third set, starting from this chapter, expounds upon tattva jñāna or the of knowledge scriptural terms and principles.

In this chapter, Shree Krishna introduces two terms—kṣhetra (the field) and kṣhetrajña (knower of the field). In simple terms, the ‘field’ may be considered the body and the soul as the ‘knower of the field.’ However, the field is actually much more than just the physical body—it includes the mind, intellect, ego, and all other components of material energy that are part of our personality. In broader terms, except for the soul, who is the ‘knower of the field,’ all material aspects of our entire personality are considered—the ‘field’ of the body.

When a farmer sows’ paddy in his field, he can only harvest paddy and not wheat or maize from that field. Similarly, the good or bad thoughts and actions that we sow in our field, that is our body, we harvest the resultant destiny. The Buddha taught: “All that we are is the result of what we have thought; it is founded on our thoughts, and it is made of our thoughts.”  Thus, as we think, that is what we become.  The great American philosopher Ralph Waldo Emerson said: “The ancestor of every action is a thought.” Therefore, it is necessary to cultivate appropriate thoughts and actions in the field of our body. For this, we should be able to differentiate between kṣhetra, the field, and kṣhetrajña, the knower of the field.

Shree Krishna gives a detailed analysis of these two aspects of human existence. He starts by enumerating the material elements that encompass kṣhetra, the field of the human body. He calls the feelings, sentiments, emotions, etc., that arise in this field (body) as modifications, and the virtues and pious good qualities purify the field and illuminate it with knowledge. This knowledge helps us realize and understand the existence of our soul, which is the kṣhetrajña or the knower of the field. Shree Krishna then starts describing God, the supreme knower of the fields of all living creatures. He says that the Supreme Lord possesses opposite attributes at the same time, which seem contradictory. Understand that God is all-pervading in His creation, yet, He sits in the heart of every living being. Thus, He is the Supreme Soul.

After describing the Supreme Soul, the soul, and the material nature of the living beings, Shree Krishna explains which of these is responsible for their actions. Also, who is responsible for the cause and effect in the universe at large. Those who understand these differences and identify the correct causes of actions; are the ones who see the ultimate truth; and are situated in knowledge. They do not degrade themselves by the illusions of their minds and perceive the presence of the Supreme Soul in every living being. In the same material nature, they are able to identify a variety of living beings and look at all existence pervaded by a common spiritual substratum. With this knowledge, they attain consciousness of the Brahman or God-realization.

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BG 13.30: They alone truly see who understand that all actions (of the body) are performed by material nature, while the embodied soul actually does nothing.

BG 13.33: 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.

BG 13.35: 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.

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BG 13.27: 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.

BG 13.28: 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.

BG 13.29: 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.

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BG 13.24: 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.

BG 13.25: 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.

BG 13.26: 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.

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BG 13.20: 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.

BG 13.21: 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.

BG 13.22: When the puruṣh (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.

BG 13.23: 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).

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