Bhagavad Gita

Chapter 14 – Guna Traya Vibhaga Yoga

 Bhagavad Gita
Chapter 14
Discourse by Swami Paramarthananda

NMKRV College, Bangalore

May 7 to May 13, 2017

May 7, 2017- Sunday, 6:45 pm

Introduction- Swamiji’s Narration

Gita is the essence of all the Vedas – studying the Gita is as good as studying the Vedas. The central
theme of Gita is self-knowledge as a means of liberation or it is called as Moksha Sastram.

This Bhagavad Gita teaching is extracted from the vedas, which have been given to posterity by our rishis
from time immemorial. Lord Krishna has repackaged the same in Bhagavad Gita in 700 verses. The Three
steps in the spiritual journey are:

1. Dedicatedly pursuing Karma Action

2. Meditation for focusing of the mind
3. Brahma Jnanam-Self Knowledge

The Bhagavad Gita is divided into three sections namely;

I. Karma Yoga- The first six chapters of the Gita talk about the Karma Yoga; the second six the Upasana
yoga and the Last six highlight the entire Sadana.

Karma Yoga – is divided into two parts namely the general (Samanya Karma Yoga) and the Visesha
Karma yoga

Samanya Karma Yoga- Dedicate all daily activities (including eating, sleeping, bathing etc..) as a form of
pooja to the Lord. Convert all actions into an offering as pooja to the Lord. Karma Yogi has to train the
mind not to worry about the result of the activity. Only the Lord can decide about the result as a
karmaphala datha. Seek the support of the Lord to receive the result - good or bad.

Visehsa Karma Yoga- describes the service activities as worship to Ishwara. This is alos known as
contributory Karma- reaching out to action – service to society. This is also known as Pancha Mahayagnya
or five fold infrastructure (giving more and taking less).

a. Pitru Yagnya – Service to family; paernts and elders

b. Manushya Yagnya – service to fellow human beings (money, time, knowledge…)
c. Bootha Yagnya – Service to animals (eg: cow) and Plants (eg: Tulasi)
d. Brahma Yagnya – for our Vedic culture and religion (Rishis, gurukalam, temples etc. 2
e. Deva Yagnya – God representing the Pancha bhutani- Ishwara Aradhanam.
 f. Brahma Yagnya – for our Vedic culture and religion (Rishis, gurukalam, temples
etc.
g. Deva Yagnya – God representing the Pancha bhutani- Ishwara Aradhanam.

This leads to expansion of the mind, reducing one’s selfishness and refines the mind.
This is Visesha Karma Yoga. – Karmani chitta sudharytham.

II. Upasana Yoga- Karma yoga also leads to making the mind preoccupied due to
focus on various activities. Mind becomes restless, pre-occupied and anxious. One
needs to gradually learn to quiet the mind. (grishatha to vanaprasta to Sanyasa).
Smoothly withdraw from the wordly activities. Enter, Grow and Grow out of it.

The whole creation is unstable and impermanent. The world is a means of Sadana but
not an end in itself. The only stable and permanent source is Ishwara- sow e need to
hold on to him. Visualize Ishwara in the form an Ishta Devata- practice meditation on
any form of God. The worldly relationship is needed only for service; whereas the
Ishwara relationship is for our security. The only emotional UPS (or uninterrupted
backup) is GOD (ISHWARA). Meditation is learning to bond with Ishwara. Ishwara
sambandham leads to bhakti.

(Aside- Life is often described as deck of cards: HEARTS – begin with love for each
other; DIAMONDS- leads to attachment; we give diamonds and gifts to each other;
CLUBS- we begin to fight as we grow tired of each other and SPADES – bury each
other)

This Ishwara Sambandham also has various stages. First seeing the lord in his finite
form; and then seeing the whole world, which is included in Bhagawan.

This Vishwaroopa Ishwara is available at all times for us to mediate upon. This
Upasana gives us the expansion of the mind and our selfishness gets diluted.

III. Jnana Yoga- The first two steps namely Karma yoga and Upasana Yoga will not
give spiritual experience. They are necessary steps for expansion of the mind,
reducing selfishness and calming the restless mind.

What is the reality behind the changing world? Lord Krishna teaches this reality
starting from Chapter 13 - Jnana Yoga Pradana Teaching. This can be learnt only
under a spiritual Guru. Satsang is a part of Spiritual Sadana. Sravanam, Mananam and
Nidditasanam are steps in Jnana Yoga. Jnana Yoga is not faith based; it is
understanding based unlike karma yoga which is faith based. One must study leading
to understanding and conviction.

Chapter 13- Lord Krishna introduced what is Self-knowledge. Who am I? We think we

know ourselves. This is a false idea. We better enquire. Lord Krishna expounds the
Kshetra- Kshetragnya principle in Chapter 13. You are not the physical body. Our date
of Birth (DOB) is not our DOB as we are not the body. This is nothing but proclamation
of our ignorance.

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May 8, 2017 – Monday, 6:45pm

Only through Jnana yoga can one attain liberation or moksha. Enquiry into the SELF
(Reality) with the guidance of a spiritual Guru is necessary. Sravanam (receiving
knowledge); Mananam (remove doubts and convert knowledge to conviction); and
Nidditasanam (internalize the knowledge to remove the self doubts) are the three
steps in this process of self-realization.

Bhakti yoga is the entire package of Karma Yoga+ Upasana yoga + Jnana yoga. The
collective name for the three steps is known as Bhakti yoga. There is no separate step
or process called Bhakti yoga; for all the three stages we need Ishwara bhakti i.e
devotion to GOD.

In Chapter 13, Krishna starts teaching by helping us in this self-enquiry. - Ipsum

1. Whatever one is experiencing (objects) is different from the experiencer. Subject is

different from object of experience. Your body is also an object of experience (both
inside and outside experiences). I am intimately aware of the body; but claiming I am
the body is not correct. Krishna introduces the Kshetram –Kshetragnya principle;
wherein he says that you are not the body, which is part of the universe or Kshetram;
but you are the Kshetragnya the experiencer.

This body is dropped when one goes from waking stage to the sleep stage. When I
experience a dream this physical body is dropped and in the dream stage I experience
the dream through a different body. In the sleep stage both the bodies are dropped.
Therefor the body is an intimate but temporary instrument. The body is made up of
the Pancha boothas and therefore it is part of the Universe or Kshetram.

The Mind is also an equally intimate object of experience. Mind is also Kshetram.
Mind is also used temporarily; during sleep it is kept aside. Therefore you are neither
the world nor the body or the mind. Then WHO ARE YOU? You are the consciousness
principle, which is aware of the all of them.

2. Lord Krishna then says that all the attributes that I experience (eg: color, smell, etc.
etc.) also belong to the object only. All the known attributes belong to the world,
body or mind and therefore they are also kshetram. I the Kshetragnya am Nirgunah: -
free of all attributes.

3. Lord Krishna then asks if the above is so; then what is my size? The subject is never
available for objectification. We can never know our size. He says you cannot know
your size; let me tell you what it is. Krishna says; I will tell your real nature. It is
beyond human comprehension or understanding or knowledge. You are the
consciousness principle, which is all pervading and which is I myself (Krishna). This is
the Maha Vakhyam – TAT TVAM ASI. You shed all the limitations of the body and are
limitless. This is called the liberating wisdom or knowledge.

With this introduction; let us enter into Chapter 14 wherein Lord Krishna reinforces
this same teaching given in Chapter 13.

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Verse 1

Lord Krishna voluntarily reiterates the same supreme spiritual wisdom in this chapter
with a different perspective. Matter is not absolute reality and is changing
continuously. Matter is Maya; the world is also Maya which is relative reality. Atma
alone is the supreme reality. This is the greatest knowledge that leads to liberation.

All branches of education or learning lead us only to insignificance. For eg: we start
out on learning science, then switch to physics as our option or liking; then within
Physics we select a specialization and then focus on a single topic for our research and
study. Therefore; as we specialize we are learning more and more of less and less and
less of more. Only Vedanta focuses on the search for the truth and says that you are
that supreme reality in the cosmos. Atma is the infinitely significant entity; we are the
Poorna Brahman. Freedom from limitation is called Moksha. If we gain this
knowledge we will be liberated from this samsara cycle of birth and death.

Jivan Mukthi- is the total intellectual fulfillment born out knowing the total absolute
reality. Lord Krishna will aslo talk about emotional fulfillment later. Once we detach
ourselves from the body-mind complex; we will get emotional Mukthi also. Nothing
in this creation requires us to worry; as worry is caused only by attachment to the
kshetram. Worry is gone with detachment. Emotional balance with intellectual
fulfillment is equal to Jivan Mukthi. After death a Jnani (one who knows this absolute
reality) is liberated and will not be born again. This Jnanam destroys all the past
karma and avoids the future karma also. The prabhada karma is exhausted and the
karma balance is nil at the time of death. This is Videha Mukthi; liberation from cycle
of birth and death.

Verse 2

To begin with one has the Dasaoham Bhavana; which is that Paramatma is the master
and I am the Jivatma. This is Dwaitham philosophy, which will lead one to Samsara.
Soaham Bhavana is the Advaita bhakti, which is the ultimate stage; where the bhakta
has merged into Bhagawan. However Advaita Bhavana, which is the greatest reality,
cannot be reached without starting with Dwaitham. Lord Krishna says that by
knowing this truth the Jnani attains the same nature as me the Bhagawan who is
anantham and poornam. The Jnani is not born again in the next Srishti (creation)
also which happens after the Pralaya. Moksha is the benefit of this supreme
knowledge. 5
also which happens after the Pralaya. Moksha is the benefit of this supreme
knowledge.

Verse 3

Lord Krishna then talks about the nature of the individual. The Universe is Kshetram
and that you are the Kshetragnya. Therefore cause of the Universe should also be a
mixture of kshetram and Kshetragnya principle. The result is also a mixture of the two.
Eternal consciousness was there before creation. The Universe also existed as a seed
in its potential form before creation. This seed evolved into the universe. This seed is
called Maya or Prakriti. Thus Paramatma plus Maya is called Ishwara and this Ishwara
existed before creation. Lord Krishna says- I existed in the form of Paramatma and the
most rudimentary form of energy called Maya. I am the Universal father and Maya is
the Universal Mother. I created the primordial disturbance in the Maya to initiate the
creation. This is akin to female impregnation to create birth. The disturbance is
induction of the law of karma. Srishti is a CYCLIC PROCESS with no beginning and no
end. When Karma ripens, Maya is activated and creation happens. In the presence of
consciousness, matter evolves into the Pancha boothas and the fourteen (14) lokhas
(worlds) are born. Each lokha has its own time and space co-ordinates, which vary
from one lokha to another. (E.g.: In Pittru Lokha one earth year is only one day for
them- therefore we do Pittru karyam once a year). Finally our physical bodies evolve
out of the Pancha Bhootani. Mind is also made up of subtle form of matter called
energy, which is invisible matter. After the human beings are born; three kinds of
faculties are associated with three different activities. They are:

1. Knowing Activity- Learning (Jnanam)- Satva Guna

2. Doing activity – Doing without gaining knowledge – Rajo Guna
3. Resting or Inertia - Neither learning nor doing. - Tamo Guna

The Vedas talk about the three Gunas of Maya, which is the entire universe in
potential form- Satva Guna (Knowing), Rajo Guna (Doing) and Tamo Guna (Resting).
We are a combination of all the three Gunas.

May 9, 2017 – Tuesday, 6:45 pm

Verse 3

In the first two verses Lord Krishna introduces the subject of Jivatama-Paramatma
Aikyam. They are superficially different like the ocean and the waves. The essential
nature of both is water; and a wave the ocean does not exist separately from the 6
water. Jivatama is also essentially the atma; the two adjectives Jiva and Param are
Aikyam. They are superficially different like the ocean and the waves. The essential
nature of both is water; and a wave the ocean does not exist separately from the
water. Jivatama is also essentially the atma; the two adjectives Jiva and Param are
only separate superficially. This knowledge alone leads one to liberation. Krishna is
going to talk about various spiritual disciplines that lead one to spiritual; wisdom -
Aikya Jnanam and Aikya Jnana Phalam. The lord talks about choosing the appropriate
Sadana or practice to pursue to attain this wisdom; depending upon our inherent
nature which is combination of Satva, Rajas and Tamo Gunas. He talks about Guna
based self-analysis, which is why this chapter is called Guna Traya Vibhaga Yoga. This
background information on one’s inherent nature is required and the Lord describes
this information in verses 3& 4.

Srishti – is creation of the universe by or from the Lord. We are also one of the
products of this creation emerging from Ishwara. The whole universe emerges from
the Ishwara and this has been revealed before in the earlier chapters; Lord Krishna is
reminding us of the same for further elaboration.

Who is GOD?

God consists of two parts namely the consciousness principle (Spirit) and rudimentary
form of matter (Maya). Therefore, Brahman or Purusha (consciousness) + Maya or
Prakriti (matter) = GOD

Then the next question is who created them?

Both Purusha and Prakriti or Brahman and Maya are beginning less. They are the Jagat
karanam.

What are the Differences?

The Scriptures talk about three main differences Namely;

Consciousness is free from Change, Attributes and is without any internal Division
(CAD) whereas;

Maya is endowed with change; with attributes and division and multiplication.

Brahman and Maya exist before creation. In science; we call the event as Big Bang but
it is supposed to be a random event and succeeding evolution is also random.
However according to the scriptures the creation is initiated by the Brahman by
activating the Maya similar to a female impregnation leading to and conceiving of
human life.

However since Maya is endowed with three Gunas namely Satva, Rajas and Tamo the
traits of the cause will also inhere in the effect; similar to the Genetics of the parents
will inhere in the child. The whole Universe is a mixture of the three Gunas. The
proportion of the three Gunas will vary in each entity going from inert beings to plants
to animals to gorilla to human beings.

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In human beings; the proportion of three Gunas will vary depending upon our Purva
Janma karma. The question then is how to change this proportion of Gunas to make
it conducive for spiritual learning and progress. Mind is also part of Maya or matter or
Prakriti.

What is the role of the Purusha? Brahman is the all-pervading consciousness. Once
the Body-Mind Complex (BMC) is formed; the all-pervading Brahman gets enclosed
inside the BMC without any change. (E.g.: like the space or air enclosed inside a
room). This enclosed consciousness is called the JIVA. The Brahman is thus enclosed
inside in the form of JIVA. This Jiva has self-awareness – I AM. like when we wake up
from deep sleep we become aware of ourselves first before anything else. This is
called Aham Vrithi. The rest of the world or surroundings or objective awareness
comes after this self- awareness.

What is the Role of Maya? Maya has evolved into this creation; Prakriti is available for
molding in different forms- Vishepa Shakti. Maya also has the Awarana Shakti,
which is the power of concealment. This prevents one from recognizing the indivisible
consciousness enclosed within the body; Aham Brahma Asmi is hidden. E.g.: I create
the dream, enter it, experience it and then forget myself that I am in the waking stage.
This Maya or ignorance causes the tragedy of samsara that unfolds. How does one
get out of this nightmare? This is the path shown by Krishna going forward.

Lord Krishna impregnates the Prakriti to cause the Creation to happen. Purusha
activates this conception. After the activation all the beings, things are born and
evolves. This evolution happens in many stages. Vedanta Philosophy, Sankya
philosophy and Modern Science all describe different paths to evolution.

Verse 4

In this verse lord Krishna wants to make a beautiful point. The cosmic womb becomes
pregnant with the cosmic universe. A human female is capable of giving birth only to
human baby; similarly every female of a particular species can give birth to a baby of
that species only. However; the Maya womb gives rise to all kinds of species, - plants,
animals, humans and other objects in the universe – Sarva Yonishu Mrithyah.
Different babies belonging to different species are born from this Maya womb or
cosmic mother (E.g. the stem cells can be used to generate cells of other body organs
from the cells of the hardest teeth to the cells of the softest tongue.) Maya is like
cosmic stem cell from which the species are born. Therefore Maya is the cosmic
mother and Krishna says that he is the cosmic father that activates or initiates the
creation. I lend the Chidha pasa and activate the Maya. Brahman and Maya are
inseparable. The background information is complete with this elaboration. Let us get
into the Guna Traya Vibhaga Yoga where Lord Krishna introduces the concept of the
Gunas.

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Verse 5

Lord Krishna introduces the all beings in the universe are a mixture of three Gunas
namely; Satva, rajas and Tamo Gunas. Satva is the knowing activity; Rajas the doing
activity and Tamo the resting or inert action. Since the three Gunas are products of
Maya; the BMC also has the three gunas. These three Gunas are like a double edge
sword and can lead to bondage if handled properly. If handled properly they can b
stepping stone to realizing the Nirguna Brahman.

We can understand this better with real life example of a pole-vaulter trying to jump
over a bar hoisted in the air. The vaulter to raise himself above the bar uses the pole;
but once he reaches the top he drops the pole and jumps over the bar. Therefore, we
should know how to use the pole ; how long to use the pole and learn to drop the
pole after the vault. Similarly we should learn how to us the gunas appropriately.
Lord Krishna talks about how the Gunas bind one to Samsara, their nature; and how
they bind a person.

What is the clue to find out which Guna is predominant in an individual-(lingam) and
gathih: what type of travel would one experience after death depends upon the
predominant Guna present in the individual. What are the immediate consequences
(phalanx) are also determined by each Guna.

The three Gunas originating from Prakriti (Saguna Maya) are Satva, Rajas and Tamas.
All the three Gunas bind a person to the body. They have Awarana Shakti and make
one forget the true nature of Nirguna Brahman in enclosed form. Once this fact is not
known, ignorance takes over and mistakes are made. (e.g. We perceive a rope as a
snake in dimmed light). The partial knowledge or ignorance leads one to bondage.
We are then surrounded by BMC and we conclude I am the body. This is called
bondage –Adhyasah: as described by Adi Sankara Bhagavad Pada in his treatise on the
Brahmasutras. We loose the Brahma Bhava and take on the Jiva Bhava.

Verse 6

Lord Krishna calls Arjuna as Anagah: punyavan – meaning hey Arjuna you are
fortunate to listen to this Vedanta teaching. Krishna then starts to describe the
nature of the three Gunas. The Satva Guna is of the following nature; Nirmalam,
Prakasham and Ananyam. Nirmalam means Clear or clarity of mind in any field of
operation; Prakasham means brightness or capacity to receive any teaching or
message; and Ananyam means one is not distressed or has no illness of the mind. This
Ananyam is also called Prasanna roopam or Santha roopam i.e one with calm or
relaxed mind.

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This Satva Guna can cause two fold bondage; the first instance is caused by claiming I
am a Satvic person as opposed to I am Nirguna, and the second cause is by looking or
Satvic environment for one to work or live which also leads to bondage. I have got a
particular character and I will look for a Satvic environment to work. If it is Satvic I will
develop RAGA; if it is Rajasic or Tamasic I will develop DVESHA. This RGAR and
DVESHA will lead to one to bondage. Thus looking for Satvic environment like
Satsangena or Jnansangena binds one to knowledge and happiness. A Satvic will be
intellectually discontented and this binds one to Samsara. If we chase all other
knowledge except spiritual knowledge this will make us smaller and smaller and we
will be bonded.

MAY 10, 2017 – Wednesday

Verse 6 (continued)

Lord Krishna pointed out that the BMS complex is a product of Prakriti or Maya; and
therefore they will also have the three gunas inhered in them. But I who am enclosed
the consciousness; am free from all the three gunas. I am Nirguna is the truth. BMS is
the enclosure; and enclosed I is Nirguna. Because of the Awarana Shakti of Maya I am
not aware of enclosed consciousness. This is the fundamental ignorance of the Jiva.
All the Jivas without exception are born with self-ignorance. How to recognize one’s
nature? He goal of the entire spiritual journey is to discover the Nirguna Brahman. We
need to use the three Gunas for this discovery. The spiritual journey takes one from
Saguna Prakriti to the Nirguna Brahman. To undertake this journey we need to
understand the three gunas, their nature and how to use them to achieve our goal.
The five features of the Gunas are namely- Lakshanam, Vandanam, Lingam, Gathih:
and Phalam.

Lord Krishna in the succeeding verses then describes the nature and effect of three
Gunas Satva, Rajas and Tamas.

Satva Guna has three attributes of Nirmalam (clarity), Prakasham (brightness or

receptivity) and Anamayam (free from restless or distressed mind) However the Satva
Guna also binds us to Samsara. The mode of binding is in two ways.

1. Concealing power- I ignore my real nature of Brahma chaitanya the all-

pervading consciousness. I am the waker and not the dreamer. Self ignorance
will lead to self delusion.. I identify myself with the BMS and not the enclosed
consciousness. I therefore take the gunas of BMS. A Jnani will never say I am
the Satvic mind. He will say that he is the Chaitanya Brahman.

2. If I am a Satvic predominant person, I will want a Satvic environment. I am at

home in a calm environment. Therefore I develop Raga towards a calm
environment Dvesha for a noisy or Rajasic or Tamasic environments. Lord
Krishna describes this as Suka Sangena – calm and quiet atmosphere and Jnana
Sangena – greedy for knowledge. This attachment will lead to intellectual
discontentment and we are trapped in Samsara.
3.
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Lord Krishna talks only about the negative side of the Satva Guna that leads to
bondage. What is the positive side? Satva Guna can also be converted to liberation
by proper usage. By using Satva Guna for Sastric study one can convert the passion
for knowing into learning the Spiritual wisdom. All other paths talk only about
materialistic gains; only the Sastras talk about liberation. SO with the help of a Satvic
mind and by Sastric study and practice one can discover the Nirguna atma. Thus I have
woken up from the dream. Satvic guna is Jnanendriya Pradanam.

Verse 7

Rajo Guna is of the nature of having deep passion for doing a lot of work , one after
another. The person becomes extremely extrovert and restless. He will also use his
meditation time to plan for doing things. This Guna is Karmendriya Pradanam. He
becomes a workaholic because of the pressure of Rajo Guna being predominant in
him. He is attached to power, position and fame and does not want to give them up
even with old age. He is not happy as desire gets converted to greed and hence he
feels inadequate for something or other (Self-inadequacy). He becomes an apoorna in
the action field. This is also Samsara. When pressure increases one may also start
compromising on the dharmic values. Therefore this greed leads adharma and mind is
restless and unhappy. This will bind a person because of his attachment to do more
and more karma. He will never seek spiritual knowledge or Vedanta. Self-knowledge
is blocked for him.

Positive Side - How too use Rajo Guna in a positive way to reach our goal? I.e convert
the Rajo Guna Poison to medicine. When Rajo Guna is used for Karma Yoga it
becomes medicine. Initially, I work for my family and me for personal or selfish
benefit. Covert this selfish work to karma for Panchmaha Yagnya, which is
contribution to the five-fold infrastructure. Continue to work and contribute for
society, charity religion = support gurukulam, temples – this becomes brahma Yagnya.
Therefor convert selfish activity to selfless activity or convert karma to Karma yoga,
which will gradually purify the Rajasic mind to Satvic Pradanam. Then the desire for
Spiritual study will be born which then subsequently leads to liberation.

Verse 8

Tamo Guna: Lakshanam and bondage.

Tamo Guna is also born out of Maya and deludes the mind. The most fundamental
delusion is not recognizing the value of human birth. Therefore their life is dedicated
purely for living and entertainment. Animals also bear children, procure food, build
their home and provide for the family. So in what way are we different form them?
The human beings in addition to pursuing 11
their home and provide for the family. So in what way are we different form them?
The human beings in addition to pursuing Artha and Kama also yearn for Dharma and
Moksha. Dharma is nothing but contributing to others and the best gift for yourself is
MOKSHA!

Human birth is meant for attaining total internal fulfillment. The Upanishads say that
this is the goal of our human birth and the life should not be wasted. (In the
Paramapadam-Snakes & ladders dice game, 94 is human birth, 100 is Moksha and I1 is
animal birth). Every accomplishment in life is only finite. Only the spiritual knowledge
leads one to Brahman, which is poorna and infinite. He Upanishads say – Sarva
Dehinaam Mohanam - manushyatvam means human birth is itself caused by Punyam;
Mumukstvam requires more Punyam.

Tamo Guna is a deluder- most of the time this Tamasic person will be sleeping or
sleepy or idling away the time. Whatever action he undertakes will be erroneous. He
is a liability rather than an asset. There is no Satva and Rajo Guna left in him. Tamo
Guna binds a person and life is wasted. Eating, sleeping, fear etc. are all common with
animals; only using our buddhi differentiates us a human beings. So the Tamasic
person becomes a sloth.

Positive side –We get tired from working when we exercise our Satvic or Rajasic
nature. We need to take a break for resting and rejuvenation of the body and mind.
A sound night’s sleep will rejuvenate the BMS complex. This is how the Tamo Guna
can be used positively.

Verse 9

Lord Krishna consolidates the mode of bondage of the three gunas here. Satva Guna
makes a person addicted to a Satvic environment; when that environment is not there
or changes he will be lost. Satva Guna is not the problem but Satvic addiction is the
problem. The perfectionist people will become for themselves and for others. This is
golden bondage. A Jnani is also Satvic but the indiscipline of others will not affect
him. A Jnani will accept all types of people, and environments irrespective of their
nature and deficiencies., unlike the Satvic addicted person.

Rajo Guna makes a person addicted to work all the time – he is a workaholic. Tamo
Guna leads to concealment of rarity of human birth and he squanders his precious
life.

Verse 10

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