3 Types of Action

Bg 18.23

niyataṁ saṅga-rahitam arāga-dveṣataḥ kṛtam
aphala-prepsunā karma yat tat sāttvikam ucyate

Bg 18.24

yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛtam

Bg 18.25

anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam
mohād ārabhyate karma yat tat tāmasam ucyate


Translation

23. An "action" which is ordained, which is free from attachment, which is done without love or hatred, by one who is not desirous of the fruit, that action is declared to be SATTWIC (pure).

24. But that "action" which is done by one, longing for desires, or gain, done with egoism, or with much effort, is declared to be RAJASIC (Passionate).

25. That "action" which is undertaken from delusion, without regard for the consequence, loss, injury, and ability, is declared to be TAMASIC (dull).

Commentary

Having so far explained the three types of "knowledge," Krishna now classifies "actions" (Karma) under the same three heads. A Sattwic "action" is the best, productive of peace within and harmony without the field of activity, and therefore, it is the purest of the three types of "action." It is an obligatory action (Niyatam), a work that is undertaken for the work's own sake, in an attitude that work itself is worship. Such activities chasten the personality and are ever performed in a spirit of inspiration. Inspired activities naturally surpass the very excellence the actor or the doer is ordinarily capable of. Such an activity is always undertaken without any attachment (Sanga-rahitam) and without any anxiety for gaining any definite end. It is a dedicated activity of love, and yet, it is not propelled by either love or hatred.

The missionary work undertaken by all prophets and sages are examples in point. We too can recognise the same type of work, which we unconsciously perform on some rare occasions. A typical example that can at this moment be remembered is an individual nursing his own wounded limb. As soon as, say, your left toe strikes against some furniture in the house and gets wounded, the entire body bends down to nurse it. Herein, there is neither any special love for the left leg nor any particular extra attachment for it, as compared with other parts of the body. To an individual the whole body is himself, and all parts are equally important; he pervades his whole body.

In the same fashion, an individual with a Sattwic intellect that has recognised the All-pervading One, lives in the Consciousness of the One Reality that permeates the whole universe, and therefore, to him the leper and the prince, the sick and the healthy, the rich and the poor are so many different parts of his own spiritual personality only. Such an individual serves the world in a sense of self-fulfilment and inspired joy.

Summarising, a Sattwic Karma is a humane action, performed without any attachment, and not motivated either by likes (Raga) or dislikes (Dvesha), and undertaken without any desire to enjoy the results thereof. The "action" itself is its fulfilment; a Sattwic man acts, because to remain without doing service is a choking death to him. Such a man of Sattwic "action" alone is a true Brahmana.

WHAT IS RAJASIC ACTION?

The "action" of the 'passionate' (Rajasic) is that which is undertaken to win one's desires with an extremely insistent "I-act" mentality. Always such undertakings are works of heavy toil involving great strain, and all the consequent physical fatigue and mental exhaustion. The individual is impelled to act and struggle by a well-defined and extremely arrogant ego-sense. He works, generally under tension and strain, since he comes to believe that he alone can perform it and nobody else will ever help him. All the time he is exhausted with his own anxieties and fears at the thought whether his goal will ever be achieved, if at all. When an individual works thus with an arrogant ego, and with all its self-centredness, he becomes restless enough to make himself totally exhausted and completely shattered. Such "actions" belong to the category of the passionate (Rajasic).

All activities of political leaders, social workers, great industrialists, over-anxious parents, fanatic preachers, proselytising missionaries and blind money-makers, when they are at their best, are examples of this type.

THE CHARACTERISTIC FEATURES OF ACTIONS OF THE "DULL TYPE" ARE DESCRIBED HEREUNDER:

The "actions" (Karma) of the 'dull' type (Tamasic) are performed without any consideration for the consequences thereof, without any regard for their loss of power or vitality. Such actors never care for the loss or injury caused to others by their actions, nor do they pay any attention to their own status and ability, when they act. All such careless and irresponsible "actions" (Karma s) undertaken merely because of some delusory misconception of the goal, fall under the Tamasic type. Habits of drinking, reckless gambling, corruption, etc., are all examples of the dull (Tamasic) "actions."

Such people have no regard for the consequences of their actions. Ere long, they lose their vitality, and injure all those who are depending upon them. They surrender their dignity and status, their capacities and subtle faculties --- all for the sake of their pursuit of a certain delusory goal in life. All they demand is a temporary joy of some sense gratification and a tickling satisfaction of some fancy of the hour.

"Actions" of this type (Tamasic) immediately provide the performer with a substantial dividend of sorrow. Rajasic "action" comparatively takes a longer time to bring its quota of disappointments and sorrows, while Sattwic "action" is always steady and blissful.

Sources: vedabase.com; The Holy Geeta

3 Types of seeing the world

Bg 18.20

sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam

Bg 18.21

pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam

Bg 18.22

yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam

Translation

20. That by which one sees the one indestructible reality in all beings, undivided in the divided, know that "knowledge" as SATTWIC (Pure).

21. But that "knowledge" which sees in all beings various entities of distinct kinds, (and) as different from one another, know that knowledge as RAJASIC (Passionate).

22. But that "knowledge, " which clings to one single effect, as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be TAMASIC (Dull).

Commentary

Inasmuch as the constituents of action, namely "knowledge," "work," and the "ego," are under the influences of different moods, each one of them can fall into the three types. We fluctuate among these three gunas and the different proportions in which they are mixed in our bosom determine the innumerable types of individuals that we are.

These detailed descriptions of the different types of "knowledge," "action" and "actor" are given here not for the purpose of judging and classifying others, but for the seeker to UNDERSTAND HIMSELF. A true student of culture and self-development must try to maintain himself as far as possible, in the Sattwic temperament. By self-analysis, we can diagnose ourselves, and immediately remedy the defects in us.

In this stanza, we have the description of the Sattwic type of "knowledge." The "knowledge" by which the One Imperishable Being is seen in all existence, is Sattwic. Though the forms constituted by the different body-mind-intellect equipments are all different in different living creatures, the Sattwic "knowledge" recognises all of them as the expressions of one and the same Truth, which is the Essence in all of them.

Just as an electrical engineer recognises the SAME electricity flowing through all the bulbs, a goldsmith recognises the ONE metal 'gold' in all ornaments, and every one of us is aware of the SAME cotton in all shirts, so also, the intellect that sees the screen upon which the play of life and the throbs of existence are projected as the Changeless One has the "knowledge" that is Sattwic.

UNDIVIDED IN THE DIVIDED (Avibhaktam Vibhakteshu) --- Even if there are a hundred different pots, of different shapes and colour, and different sizes, the "space" is the ONE undivided factor in all these different pots. Bulbs are different but the current that is expressing through them all is the ONE electricity. Waves are different, and yet the SAME ocean is the reality and the substance in all the waves.... Similarly, the one LIFE throbs in all, expressing itself differently as Its different manifestations, because of the different constitution in the matter-arrangements. The "knowledge" that can recognise the play (vilasa) of this One Principle of Consciousness in and through all the different equipments, is fully Sattwic.

WHAT TYPE OF AN INTELLECT DOES THE "PASSIONATE" POSSESS?

After having found a description of the 'good,' we have herein an equally complete description of the "knowledge" that is 'passionate' (Rajasic).

The "knowledge" that recognises plurality, by reason of separateness, is Rajasic in its texture. The "knowledge" of the 'passionate,' ever restless in its energy, considers various entities as different from one another; to the Rajasic "knowledge," the world is an assortment of innumerable types of different varieties; the intellect of such a man perceives distinctions among the living creatures, and divides them into different classes --- as the animal, the vegetable and the human kingdoms --- as men of different castes, creeds, races, nationalities etc.

WHAT THEN IS THE NATURE OF "KNOWLEDGE" OF THE DULL?

An intellect that has got fumed under the dulling effects of extreme tamas clings to one single "effect" as though it were the whole, never enquiring into its "cause." The "knowledge" of the dull is painted here as that belonging to the lowest type of spiritual seekers. They are generally fanatic in their faith and in their devotion, in their views and values in life. They never enquire into, and try to discover, the cause of things and happenings; they are unreasonable (ahaitukam).

Looking through such a confused intellect loaded with fixed ideas, the dull not only fail to see things as they are, but invariably project their own ideas upon the world and judge it all wrongly. In fact, a man of Tamasic intellect views the world as if it is meant for him and his pleasures alone. He totally ignores the Divine Presence, the Infinite Consciousness. The "knowledge" of the dull is thus circumscribed by its own concept of self-importance, and thus its vision becomes narrow (alpam) and limited.

To summarise, the "knowledge" of the 'good' (Sattwic) perceives the oneness underlying the universe; the comprehension of the 'passionate' (Rajasic) recognises the plurality of the world; and the understanding of the 'dull' (Tamasic) indicates a highly crystallized, self-centred ego in him, and his view of the world is always perverted and ever false.

It must again be noted that in this chapter we shall come across similar three-fold divisions in the various aspects of our personal inner life and they are not meant to serve as reckoners to classify OTHERS, but they are meant to help us to SIZE OURSELVES UP from time to time.

Sources: vedabase.com; The Holy Geeta

Why I do what I do

Bg 18.18

jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-codanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ

Bg 18.19

jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ
procyate guṇa-saṅkhyāne yathāvac chṛṇu tāny api

Translation

18. Knowledge, the known and knower form the three-fold "impulse to action" ; the organs, the action, the agent, form the three-fold "basis of action. "

19. 'Knowledge',  'action, ' and 'actor' are declared in the Science of Temperaments (gunas) to be of three kinds only, according to the distinctions of temperaments; hear them also duly.

Commentary

In the scientific treatment of the subject-matter, Lord Krishna had already explained the constituent parts that make up an action and also indicated that the entire assemblage is of matter only. Continuing the theme, he is now trying to explain the three-fold impulses that propel activity (Karma-Chodanaa) and also the basis-of-action (Karma-Sangraha).

The "impulse to action," according to Krishna, is a threefold arrangement made up of "KNOWLEDGE (Jnaanam), THE KNOWN (Jneyam) AND THE KNOWER (Parijnaataa)." These three are called technically in Vedanta as the 'Triputi': indicating the 'experiencer,' the 'experienced' and the resultant 'experience' --- the 'knower,' the 'known' and the 'knowledge.' Without these three no knowledge is ever possible, as all "impulses to act" arise out of a play of these three. The EXPERIENCER, playing in the field of the EXPERIENCED, gains for himself the various EXPERIENCES; and these constitute the secret contents of all actions.

The "impulse to action" can spring either from the "experiencer," in the form of a DESIRE, or from the "experienced," in the form of TEMPTATION, or from the "experience" in the form of similar MEMORIES of some past enjoyments. Beyond these three there is no other "impulse to action" (Karma-Chodanaa).

The "impulse to action," when it has arisen, must also find a field to act in; and the "basis for action" (Karma-Sangraha) is constituted of the "instruments," the "reaction" and the "agent" (the actor). This "sense of agency" expressed by the ego, can maintain itself only as long as it holds a vivid picture of the "fruit of its action" which it wants to gain. Fruit, meaning the profit or the gain that is intended to be gained by the action, is indicated here by the term 'work' (Karma). According to Shri Shankaraacharya 'Karma' here means the end.

When a desirer, the agent, encouraged by this constant attraction towards a satisfying end, wants to achieve it, he must necessarily have the instruments-of-action (Karanam). These instruments include not only the organs-of-perception-and-action, but also the inner equipments of the mind and the intellect. It cannot be very difficult for a student to understand that: (1) an AGENT having a desire, (2) maintaining in his mind a clear picture of the END or the goal, (3) with all the necessary instruments to act thereupon, would be the sum total contents of any activity (Karma-Sangraha). If any one of the above three items is absent, action cannot take place. These three (Karanam, Kartaa and Karma) are together designated as the parts of the "Karma-assembly," the "basis of all Karma s" --- (Karma-Sangraha).

Thus having roughly indicated in this stanza the threefold "impulses of action" and the three-fold "basis for action," Krishna continues to explain in His Song why different people act so differently under different impulses and obey different basis in their actions. He divides each one of them under the three categories of human nature: the 'good' (Sattwic), the 'passionate' (Rajasic), and the 'dull' (Tamasic).

THE LORD NOW PROCEEDS TO SHOW THE THREE-FOLD DISTINCTIONS IN EACH ONE OF THE ABOVE, ACCORDING TO THE THREE PREDOMINANT NATURES --- THE 'GOOD,' THE 'PASSIONATE' AND THE 'DULL':

As an introduction to what is to follow immediately, here it is said that "knowledge," "action," and the "actor" (agent), all the three because of the difference of the temperament in the individuals, at the given time of observation, fall under a three-fold division. This classification is being exhaustively explained in the following stanzas.

Guna is the preponderance of a given type of temperament in one's inner nature. The human mind and intellect function constantly, but they always come to function under the different "climatic conditions" within our mind. These varying climates of the mind are called the three gunas: the 'good,' the 'passionate' and the 'dull.'

Under each of these temperaments the entire human personality behaves differently, and, naturally therefore, the permutations and combinations of the varieties make up the infinite types that are available in the world; even within the biography of one and the same personality we find different moods and behaviours at different periods of time, depending entirely upon the occasion, the type of the situation, the nature of the problem and the kind of challenge the person is called upon to face.

According to the Science of the gunas, as enunciated in Kapila's Saankhya Yoga, "Knowledge," "Action" and "Actor" are each classified under these three categories. They are being enumerated here and Krishna invites the students of the Geeta to 'LISTEN ATTENTIVELY TO THEM.' It is meaningless, in fact, to ask Arjuna to listen to the discourses, because he was all the time listening to the Lord. The implication must be that the teacher is attracting the special attention of the student because of the importance of the theme.

Sources: vedabase.com; The Holy Geeta

Daily Shloka: April 25, 2017

Bg 18.17

yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate
hatvāpi sa imāḻ lokān na hanti na nibadhyate

Translation

17. He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil) , though he slays these people, he slays not, nor is he bound (by the action) .

Commentary

So far we have been told that the realm-of-matter is the field of all activity, and the weeds of sorrows and agitations can grow only therein. The Spirit, the farmer, has an existence independent of this field and yet the farmer, in his identification with the self-projections on the field, feels happy or unhappy according to the condition of the field at any given moment.

Similarly, it is our unhealthy contact created by our self-projections on to the matter-envelopments around us that has given rise to the 'ego', which in its turn comes to suffer the buffetings of life. Therefore, Krishna says that "HE WHO IS FREE FROM THE SENSE OF EGOISM" and whose "INTELLIGENCE IS NOT TAINTED" by false values of possession, acquisition, aggrandisement, etc., does no action even though activities take place all around and even through him; "THOUGH HE SLAYS THESE PEOPLE, HE SLAYS NOT."

This does not mean that a man-of-Wisdom, who has withdrawn from his false evaluation of matter, will no longer act in the world. He will not remain like a stone statue. The statement only means, that even while he is acting in the world, to him it is all a self-entertaining game. It is always our ego-centric clinging that leaves impressions (vasanas) in our mind and thus actions of the past come to goad us on to more and more activities. A man-of-Perfection who has the necessary discriminative intellect, learns to detach himself and act, and therefore, in him the footprints of the past activities cannot beat out any deepening footpath.

Krishna says: "THOUGH HE KILLS, HE KILLS NOT; NOR IS HE BOUND." If we were to compare the results of the lusty, passionate acts of some self-seeking murderer, with the honourable heroic activities of some devotedly dedicated warrior championing the cause of his country's freedom and independence, we shall easily understand the above assertion of the Lord. The murderer develops vasanas, and propelled by his tendencies, he again and again commits heinous crimes and disturbs the society, while the hero on the battle-front, though he too kills many, returns from the battle-front as a more educated, noble, and refined personality. In the former, there is the "ego," and therefore, the foul vasanas get registered; while in the latter, the soldier's mind was fixed in his love for the country, and therefore, the murderous activity on the battle-front could not leave in him any ugly mental residue. Once the ego is surrendered in the consciousness of the Divine, the "BONDAGE OF VASANAS CAN NO MORE REMAIN IN HIM."

Sources: vedabase.com; The Holy Geeta

What accounts for success?

Bg 18.13

pañcaitāni mahā-bāho kāraṇāni nibodha me
sāṅkhye kṛtānte proktāni siddhaye sarva-karmaṇām

Bg 18.14

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam

Bg 18.15

śarīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ

Bg 18.16

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ

Translation

13. Learn from Me, O mighty-armed, these five causes for the accomplishment of all actions, as declared in the SANKHYA (UPANISHAD) system, which is the end of all actions.

14. The "seat" (body) , the doer (ego) , the various organs-of-perception, the different functions of various organs-of-action, and also the presiding deity, the fifth.

15. Whatever action a man performs by his body, speech and mind --- whether right, or the reverse --- these five are its causes.

16. Now, such being the case, verily he who --- owing to his untrained understanding --- looks upon his Self, which is "alone" (never conditioned by the "engine" ) , as the doer, he, of perverted intelligence, sees not.

Commentary

When Arjuna was thus told conclusively that action could be performed without ego-centric desires and clinging attachment to the fruits, as an intelligent enquirer, he had every right to ask: "What constitutes an action?" To lay bare the inner essence of action, Krishna analyses the anatomy of work --- the external structure of action, and the physiology of action --- the inner inspirations, motives and urges in work.

Addressing Arjuna as mighty-armed, Krishna declares that, for the real accomplishment, fulfilment or achievement of an action, five aspects of action are necessarily to be disciplined and marshalled. These five are the "limbs of action" without which no action is ever possible. When these five aspects work in happy co-ordination, the undertaking is assured of the greatest success, be it secular or sacred, material or spiritual. The term "Mighty-armed" is used to invoke the adventurous heroism in Arjuna, for, a large share of daring courage, consistency of purpose, faith in oneself and intellectual heroism are necessary, if one is to discipline one's actions and successfully accomplish a thorough cultural development within.

In this stanza, the Geetaacharya confesses that this enumeration of the aspects that constitute an action is not his own original contribution, but it is exactly what is said in the Saankhyan philosophy. The Saankhyan philosophy as a separate text no longer exists... perhaps, here, the word Saankhyan indicates only the Upanishads. The existing Saankhyan books do not mention these five-fold categories. It is reasonable to suppose that at the time of Vyasa there might have been some books discussing this topic which are now lost to us. However, one thing is clear: that this five-fold division, which the Lord discusses in the following stanzas, faithfully follows the philosophy of the Geeta as discussed so far. The Geeta has declared that all actions cease when the knowledge of the Self dawns, so that the Advaita commentator concludes: "Vedanta, which imparts to us knowledge, is THE END OF ACTIONS."

HEREIN THE LORD ENUMERATES FIVE FACTORS WHICH ARE THE CONSTITUENT PARTS IN ALL ACTIONS:

The promise made in the previous stanza is being fulfilled herein and Lord Krishna enumerates the five component parts that go into the constitution of any "action." We have already discussed that the enumeration as it stands today in this stanza does not correspond to the Saankhyan declaration. Commentators interpret these terms, each slightly differently from the others, and this five-fold division being rather obscure, the various explanations of the commentators are not very helpful to a practical student. However, we can see in these five terms the twenty-four fold division of Prakriti, which the Saankhyans hold and follow.

Every work is undertaken with the help of the "body" (Adhishthaanam), for the body is the gateway for the stimuli to enter as well as for the responses to exist. A body in itself can neither receive the world nor react to it unless there is the "ego" (Kartaa) functioning in and through it. There must be an intelligent personality, presiding over its own desires, wanting to fulfil them and thus constantly seeking a fulfilment through its body activities. The ego sets the body in continuous activity. When an ego, thus riddled with its own desires, wants to seek its fulfilment in the world of objects outside, it certainly needs "instruments" (Karanam) of perception. Without these, the inner personality cannot come to contact the field of enjoyment and find satisfaction in it.

The term "function" (Cheshtaa) here has been commented upon by Shankara as the physiological activities, known as Praana, Apaana, etc. No doubt it is sufficiently explanatory to all students who have a knowledge of the traditions in Vedantic thought. But to a lay student this explanation might be rather confusing. As a result of the physiological activities (Praana, Apaana etc.) the health of the body gets toned up and it must flow out in its own vigour and enthusiasm through the organs-of-action. Thus, for our understanding of these enumerations, we can directly take the term "function" (Cheshtaa) used here as indicating the organs-of-action.

The organs-of-perception are presided over by the five great elements. These presiding deities are technically called Devas, and they indicate particular functions and faculties in the sense-organs, such as the "power of vision" of the eye, the "power of audition" in the ears etc. i. e., the sense-organs must have their full vigour and must function properly in order to play their part in any field of work.

Stripping off all these details of explanations, if we re-read the stanza, it merely enumerates the constituent parts of every action. They are: (1) the body, (2) the ego, (3) the organs-of-perception, (4) the organs-of-action and, (5) the five elemental forces. The stanza is dedicated merely to enumerating these five aspects without which no ego-centric activity is ever possible.

HOW CAN THESE FIVE BECOME THE COMPONENT PARTS IN EVERY HUMAN ACTIVITY?

The items listed above must all come into full play in order to accomplish any work, and therefore, these five component parts are called the causes of all actions. To show that there is no exception, the Lord says that whatever action a man might undertake, be it by his body, speech or mind, and that too whether right or wrong, in every expression of action there is the play of all these five essential parts.

These five constitute the equipment of action, and the Spirit, the eternally Actionless, conditioned by the intellectual desires, behaves AS THOUGH it is an ego (Jiva); and this individualised personality, forgetting its own State-of-Perfection demanding satisfaction through sense gratifications, making use of the faculties of sense-enjoyment, strives in the world-of-objects to achieve, to gain, to aggrandise. Here we should not forget, in our haste, to grasp clearly that the five-fold division is the description of the "engine under the bonnet" and not of the "petrol;" and yet, "petrol" in itself cannot make the travel pleasant and successful --- nor can the "engine" move without the "petrol."

A motor vehicle becomes an automobile only when "petrol" plays through the "engine," and when the driver can, by his faculties, take the vehicle to its destination, which is determined by the demand or the desire of the owner of the vehicle. If this analogy is understood, we can correctly evaluate this portion of Krishna's enumeration, and can truly appreciate what the Lord means when he says "these five are the causes" of all work.

ALL THESE ENUMERATIONS AND EXPLANATIONS OF THE LAST TWO STANZAS ADD UP TO THE CONCLUSION THAT THE 'SENSE-OF-AGENCY' OF THE SELF IS AN ILLUSION:

In the previous stanzas we found that action belongs to the realm of matter, no doubt IN THE PRESENCE of the Spirit. Failing to discriminate thus between the equipments of action and the actionless Spirit, which, in an unhealthy combination between them, comes to manifest as the "actor" (doer), the poor ego-centric personality so born comes to pant and sigh at its own disappointments and failures, or dances and jumps at its own joys and successes. The moment an individual becomes aware of these inner mechanisms and their play, the delusory ego-centric individuality ends as it becomes a mere myth of the mind, a delusory phantom of a midsummer, mid-day dream.

THIS BEING THE CASE (Tatra evam sati) --- In all such actions, whether good or bad, as undertaken by the body, speech or mind, the essential component parts are the body, ego, organs-of-perception, organs-of-action and the elements; thus all actions belong to matter. But the Spirit, which is the essential nature, in identifying Itself with the matter-vestures, comes to live through the disturbing destinies as the ever-changing man. All pangs and joys, all failures and successes, all imperfections and impediments, belong to the ego, which is the Spirit considering Itself as conditioned by these components of action. The Supreme Pure Self (Kevalam Aatmaanam) is misunderstood by the ordinary man to be the actor (Kartaaram), and in the consequent ego-sense, the divinity is forgotten and the individual comes to despair. The causes of this misunderstanding have been indicated here. Untempered reason (Akrita Buddhi) and perverted mind (Durmati) are the maladjustments in an individual, because of which, right recognition of one's own divinity is not constantly maintained within. The implication of the statement is that, if a seeker can integrate himself --- through the process of disciplining his reasoning faculty and guiding his mind away from his intellectual perversities --- that individual will come to experience within himself that it is only the five-fold components made up of matter that are indulging in the agitations of the outer activity.

Sources: vedbase.com; The Holy Geeta

What is true Renunciation? The final chapter begins...

Bg 18.1

arjuna uvāca

sannyāsasya mahā-bāho tattvam icchāmi veditum
tyāgasya ca hṛṣīkeśa pṛthak keśi-niṣūdana

Bg 18.2

śrī-bhagavān uvāca

kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ

Bg 18.3

tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare


Translation

Arjuna said: 1. I desire to know severally, O mighty-armed, the essence or truth of "Renunciation, " O Hrishikesa, as also of 'Abandonment, ' O slayer of Keshi (Krishna).

The Blessed Lord said: 2. The Sages understand SAMNYASA to be "the renunciation of works with desire" ; the wise declare "the abandonment of the fruits of all actions" as TYAAGA.

3. That all actions should be abandoned as evil, declare some philosophers; while others (declare) that acts of sacrifice, gift and austerity should not be relinquished.

Commentary

The chapter begins with Arjuna's question, demanding of Lord Krishna a precise definition, and an exhaustive explanation, of the two terms used by the Lord in the Geeta, off and on, here and there. 'Renunciation' (Sanyasa) and 'Abandonment' (Tyaga) are the two technical terms used more than once in the Geeta. Though the question is asked in a spirit of academic interest, Krishna takes up the question in all seriousness. When a disciple expresses his doubt, he invariably fails to express his exact difficulty. However, it is the duty of the teacher to discover the difficulty of the student and clear his doubt, as even the Lord of the Geeta does here.

The logic of the entire chapter revolves around the meanings of 'Renunciation' and 'Abandonment.' Samnyasa without the spirit of Tyaga is incomprehensible, and if at all it is ever so practised, it can only be a sham pose. The bulk of the chapter maps out the tendencies, urges, impulses and motives, that are to be abandoned, so that true 'Abandonment' of the undivine personality can effectively take place. We must read the chapter in this spirit, or else it will surely fail to influence us.

SLAYER OF KESHI (Keshi-nishudana) --- Keshi was a Daitya who attacked Krishna in the form of a horse. Krishna killed him by tearing him into two halves.

DEFINING THESE TERMS AND INDICATING THE ENTIRE SIGNIFICANCE OF THEIR CONNOTATIONS, KRISHNA SAYS:

"Totally giving up all desire-prompted activities" is RENUNCIATION, and ABANDONMENT is "giving up of all anxieties for enjoying the fruits-of-action." As they stand, both of them read almost the same to the uninitiated; for, all desires are always for the fruits of our actions. Thus, "renouncing desire-motivated activity" and "renouncing our anxiety for the fruit" would read the same for those who see only their superficial suggestions.

No doubt, both mean giving up desire, but Tyaga is slightly different from Samnyasa; and yet, "abandonment" has an integral relationship with "renunciation." Action is an effort put forth in the present, which, in its own time, will, it is hoped, fulfil itself into the desired fruit. And, the fruit is what we reap later on as a result of the present action. A desireless action, therefore, belongs to the PRESENT, while the anxiety to enjoy the fruit (desire) is a disturbance of our mind regarding a FUTURE period of time. The fruit comes after the action; the fruit is the culmination of an action undertaken in the present.

Desire and agitation bring about restlessness, and the deeper the desire, the greater is the amount of dissipation of our energies within. A dissipated man cannot execute any piece of work with steady efficiency and true ardour. Also, it is to be noticed, desire is always ordered by the ego. Elimination of the ego is at once the sublimation of the individuality and the ascension of the individual from the lower realms of consciousness to the upper-most stratum of the effulgent universal Awareness, the One Eternal God.

The tragedy of life becomes complete if a desire-ridden individual comes under the endless persecution of steady anxiety to enjoy the fruits of his actions. Fruits-of-actions belong to the FUTURE and they are always ordered by the quality and quantity of the action in the PRESENT moment, and also by the circumstances available in the chosen field of activity. Naturally, without the "Abandonment" (Tyaga) of our clinging attachment to the expected FRUITS OF OUR ACTIONS, we will not discover the full potentialities of our own personality. Without this, our activities will naturally become ineffective, and ineffective activities can never provide for us enjoyable fruits.

In short, "Renunciation" is the goal to be reached through the process of "Abandonment" of our moment-to-moment anxiety to enjoy the fruits. "Abandonment" (Tyaaga) is the means to reach the goal of "Renunciation" (Samnyasa).

Both Samnyasa and Tyaaga are disciplines in our activities. Krishna is never tired of emphasising the importance of work. Neither of these terms indicates that work should be ignored; on the other hand both of them insist that WORK WE MUST. Work, however, can gain a total transmutation by the removal of the things that clog our efficiency, and thus every piece of work can be made to yield its fullest reward. Snapping the chains that shackle us with the past and the future, and working without being hustled by anxieties or henpecked by desires, in the full freedom and inspiration of the present, is the noblest way to perform actions. To a large extent, we can say that the definition of these two terms in the Geeta is more broad-minded and tolerant than the implications of these two words as we read in the Vedic lore.

SHOULD THE 'IGNORANT' PERFORM WORK OR NOT?

In the previous stanza it was conclusively declared that ABANDONMENT is the "way" and total RENUNCIATION is the "goal." On this theory of abandonment there is a school of philosophers, the Sankhyas, who declare: "ACTION SHOULD BE ABANDONED AS EVIL." According to them, all actions are productive of vasanas which cloud the realisation of the Self; and therefore, without exception, all actions should be renounced. Some commentators upon the Sankhyan philosophy point out that "WORK IS NOT TO BE ABANDONED, EXCEPT WHEN IT IS GOING IN WRONG CHANNELS, MOTIVATED BY DEMONIAC URGES LIKE PASSION, GREED, DESIRE ETC."

The philosophers not only indicate that all seekers should avoid unhealthy activities which have, in their reactions, a deadening influence upon the spiritual beauty in man, but also advise that every man should engage himself in creative, character-moulding, moral-rebuilding work that can aid the individual's personality-integration. This latter school of thinkers recommends that 'sacrifice' (Yajna), 'charity' (Daana) and 'austerity' (Tapas) should never be abandoned.

As students of the Geeta, we should know that Krishna wants Arjuna only to renounce all evil activities, and perform worldly work in a spirit of dedicated, selfless devotion. Krishna's Geeta calls upon man to make work itself the greatest homage unto the Supreme; this is SPIRITUAL 'Sadhana.'

Sources: vedabase.com; The Holy Geeta

Gurudev introduces the final chapter of Geeta

CHAPTER XVIII
Liberation through Renunciation

The Geeta is a piece of art of strange beauty and it stands apart from everything else, in a class all by itself. It is liquid poetry, expounding solid philosophy. In the fluidity of its metre, it crystallises some of the rarest gems of moral and spiritual values. Its breezy discourses have a firm style. The fluidity of its eloquence falls like merciful rain upon every broken personality, making it whole by its magic touch. It is not a book of science, and yet, it is very scientific in its approach to the theme. It has not the airy nothingness of familiar philosophical discourses, and yet, all philosophies seem to meet within its ample stretch.
It is the duty of science to DESCRIBE life; it is the purpose of philosophy to EXPLAIN life. Science describes the natural structures and processes; philosophy attempts their explanations. Thus viewed, the Bhagawad Geeta is an enchanting impossibility; it is at once a science and a philosophy, and yet, strangely enough, it is neither a scientific philosophy nor a philosophical science. In its eighteen chapters, it explains a philosophy of living, and while doing so it also expounds and demonstrates the science of living.

This closing chapter of the Geeta is, in fact, a summary of the entire Song of the Lord. If the second chapter, as we found earlier, is a summary of the Geeta in anticipation, the eighteenth chapter is a report on the Geeta in retrospect. It is already proved that, everywhere, the One Eternal Spirit functions through matter, and It expresses Itself in this pluralistic world of phenomena. The multiple world of plurality is extremely variegated; in the nature, behaviour and quality of the individuals, variations are noticed in thousands of shades.

On the basis of temperaments, the Geeta indicated three types of personalities: The "Good" (Sattwic), the "Passionate" (Rajasic) and the "Dull" (Tamasic). In this chapter we have an elaborate and exhaustive discussion on how these three temperaments, in their variations, create differences among individuals, in sacrifice, in wisdom, in actions, in fortitude and in happiness.

Also in the Geeta, two familiar terms, "renunciation" (Samnyasa) and "abandonment" (Tyaga) were very often used in different contexts with seemingly different imports. The terms have to be re-defined in order to remove all confusions, as an ambiguity in a science is dangerous to true understanding.

This concluding chapter opens with a direct question from Arjuna as to what constitutes "renunciation" and what the contents of "abandonment" are. Lord Krishna takes up the theme and starts defining these two terms; "but," some students of Geeta complain, "the Geetacharya has drifted away into a rambling discourse on various other topics unconnected with the main question." In fact, this is no fair criticism. Having defined what is Samnyasa, the Lord explains Tyaga and shows how, through the latter alone, the former can be achieved and fully lived. Unless we discover in ourselves the capacity to banish from our mind its various unhealthy relationships with the world outside and re-educate it to be continuously vigilant and alert to live in a healthy, intelligent spirit of detachment (Tyaga), the total withering away of the false ego and its endless desire-promptings, Sanyasa without Tyaga spirit is but an empty show; it is a false crown with no kingdom of joy within for it to lord over.

The endless, minute details given here, all true-to-life, analysing and classifying the tendencies, urges, emotions, actions etc., are pointers that help each one to understand himself. They are so many "instruments" on the "dashboard" of our bosom within, which can, by their indications, give us a true picture of the condition of the personality-mechanism working within us. Just as a driver of a car can understand the condition of the engine and the nature of its performance by watching the play of the "pointers" in the metres on the dash-board in front of him --- heat, pressure, oil, charge, speed, fuel, mileage, ignition and what not --- a seeker is asked to check up at similar definite "pointers" within and note their readings. If all are indicating the safe-sign, Sattwic, a smooth life of maximum efficiency and definite progress in cultural evolution is promised. If we can classify ourselves in our tendencies and actions only as Rajasic, we are advised to take note and be cautious. If the tendencies declare a definite Tamasic temperament, better halt the vehicle and attend to the "ENGINE." This seems to be the advice of this concluding chapter.

The giving up of these lower impulses of the 'Passionate' (Rajasic) and the 'Dull' (Tamasic) in our moment-to-moment contacts with life, is "abandonment" (Tyaga), which will give us sufficient mastery over ourselves, ultimately to give up the very ego-centre which causes all these deflections. And this final giving up of the perception of the finite in the acquired wisdom of the Infinite is the fulfilment of life, indicated here by the term "Renunciation" (Samnyasa).

|| Chapter - 18 ||

Happy Vishu... Om Tat Sat: Part 3/3

Bg 17.26-27

sad-bhāve sādhu-bhāve ca sad ity etat prayujyate
praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate

yajñe tapasi dāne ca sthitiḥ sad iti cocyate
karma caiva tad-arthīyaṁ sad ity evābhidhīyate

Bg 17.28

aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat
asad ity ucyate pārtha na ca tat pretya no iha

Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu 
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde 

śraddhātrayavibhāga yogo nāma saptaśodhyāyaha

Translation

26. The word "SAT" is used in the sense of Reality and of Goodness; and also, O Partha, the word "SAT" is used in the sense of an auspicious act.

27. Steadfastness in sacrifice, austerity and gift is also called 'SAT' and also, action in connection with these (for the sake of the Supreme) is called 'SAT.'

28. Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called 'A-SAT, ' O Partha; it is not for here or hereafter (after death).

Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the seventeenth discourse ends entitled:
THE THREE-FOLD FAITH

Commentary

Sat is used to mean both REALITY and GOODNESS. It is also used for all praise-worthy actions. In our everyday contact with the world, we live in a realm of RELATIVE REALITY and a seeker is apt to take the world perceived, felt and thought of --- through the play of his body, mind and intellect equipments --- as ABSOLUTELY REAL. Therefore the term Sat is often used to remind us that all these RELATIVE REALITIES have the self-same substratum Sat, the Absolute Reality.

THE USE OF THE DESIGNATION 'SAT' FOR BRAHMAN IS GIVEN AS FOLLOWS:


The term Sat is used to indicate a man's faith and devotion in sacrifice, austerity and gift. Thus Sat registers one's faith in the principles underlying Yajna, Daana and Tapas and also in his various acts of sacrifice (Yajna), charity (Daana) and austerity (Tapas).

In short, even acts of sacrifice and austerity, when they are not of the Sattwic type can be rendered "good," when they are pursued with this required inner attunement which is gained by invoking in the performer's bosom the concept of --- the Supreme (OM), the Universal (Tat), and the Real (Sat) --- the Infinite Brahman. If these chantings are undertaken with faith and sincerity the seeker's mind expands and gives up all its selfishness and arrogance. Ego and ego-centric desires bring about attachments, which, in their turn, destroy the freedom of the individual to grow into the ampler field of joy of the Spirit.

To cut off these shackles which are forged in the fields of activity, we have to re-enter the very "realm-of-action" and persuade ourselves to perform such 'right' Karmas as will liquidate the bad reactions (Karma-Phala), of the 'wrong' actions of the past. This unwinding of the vasanas, the very creators of our psychological imperfections, can be effected only in the field-of-activity. This is accomplished by an intelligent, right adjustment of our mental attitude all along, when we are at work. The required changes are brought about by the remembrance of the Infinite Reality as indicated by the three terms "OM-TAT-SAT." The fundamental principle is that the actions can leave behind only such reactions as are ordered by the type of motives and attitudes of the performer.

ALL THESE ACTS BECOME PERFECT ONLY WHEN DONE IN FULL FAITH. THEREFORE:

In this thundering negative statement, we have an indication that faith is man, and an individual without faith, even if he performs a most glorious act, "IT IS NOT FOR HERE OR HEREAFTER." Action can create only such effects as are ordered by the ardour of faith and conviction of the performer, together indicated here as 'steadfastness' (Sthiti). The intellectual values entertained by the seeker will supply the glow in his actions, and since the results of his actions always depend upon the sincerity and ardour with which the actions are undertaken, the good or the bad effects of his actions directly depend upon the "strength of faith" with which the actions are undertaken or performed.

Herein, we have a conclusive statement that whatever sacrifice is made, whatever penance is performed, or whatever charity is given, it is called 'Asat,' if it is undertaken 'without faith.' Unreality or non-existence, in Sanskrit, is called Asat. From the unreal, nothing real can ever emerge. From the unreal activity, no real result can come. Therefore, devoted actions, spiritual or religious, when undertaken WITHOUT FAITH, fail to produce any result. By so saying, the Lord is indicating that Shraddhaa is unavoidable, and that without it no progress or evolution can ever take place.

HEREAFTER --- It is not only in the realm-of-the-Spirit that this law holds good but also in the material world of our day-to-day activities. This is a unique, and unquestionable, rule of life. Without "faith," no one can come to shine in any field of activity. No one can hope to gather any profit at all out of any activity, if he has no faith in it. Both in the secular activities of the market-place and in the sacred performance of religious acts, the factor that determines the quality and quantity of the result is our FAITH in our own efficiency and goodness, and in our field of activity.

SUCH ACTS PERFORMED WITHOUT 'FAITH' BECOME BARREN --- "ASAT" --- SAYS LORD KRISHNA.

Om Om Om Om OM

Sources: vedabase.com; The Holy Geeta

Om Tat Sat : Part 2/3

Bg 17.25

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ

Translation

25. Uttering "TAT" without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of liberation.

Commentary

THOSE WHO ARE SEEKERS OF LIBERATION --- He, who is thus trying to "liberate" himself from his own attachments, selfish desires, self-centredness, and the consequent agitations, should undertake to perform all his activities in such a way that the causes that generate these disturbances (vasanas) in him are not thereby nourished, but are deliberately extinguished. The stanza is providing a TIP to the seekers on how this subtle result can be achieved through actions performed with the right mental attitude.

WITH THE UTTERANCE OF THE "TAT" ALONE, THE ACTS OF SACRIFICE, PENANCE AND GIFT ARE UNDERTAKEN BY THE SEEKERS OF FREEDOM, WITHOUT EXPECTATION OF ANY REWARD. 'Tat' indicates, as we have already explained, the "Universal Truth" and it declares "the oneness of all living creatures." To remember the larger interests of the family is to forget our own self-interest; to work for the community is to obliterate our own family-interests; to work for the national redemption is to overlook the limited community benefits; and to work for the world and humanity is to sink our national interests. Thus, to work in the field of yajna or tapas or daana with a mind that is tuned up to Tat, "the universal oneness of the Spiritual Truth," is to work with no ego, and consequently, redeem ourselves from the thraldom of the flesh, from all the limitations of Matter.

Sources: vedabase.com; The Holy Geeta

Om Tat Sat - Part 1/3

Bg 17.23

oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ
brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā

Bg 17.24

tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ satataṁ brahma-vādinām

Translation

23. "OM TAT SAT" --- this has been declared to be the triple designation of BRAHMAN. By that were created formerly, the BRAHMANAS, VEDAS and YAJNAS (sacrifices) .

24. Therefore, with the utterance of 'OM' are begun the acts of sacrifice, gifts and austerity as enjoined in the scriptures, always by the students of BRAHMAN.

Commentary

Om Tat Sat --- This is being declared as the triple designation (Nirdesha) of Brahman. A Nirdesha, generally given in ritualism, is that by performing which any defects that are in the sacred worship are all removed. Each action, no doubt, has its fruit, but the fruit depends not only on the action as such, but also on the purity of the intentions and motives entertained by the performer. However diligent the performer of the sacred acts may be, if the motive behind such acts be foul, they are rendered too ineffective to yield rich dividends. Actions performed by all of us, may appear similar, but the results thereof would vary from individual to individual, according to the essential quality of their intentions.

The brilliance and glory of our intentions can be heightened by the remembrance of the Lord. Dissociation of oneself from one's Matter-envelopments is at once one's awakening and identification with the Lord. To the extent the sacred activity is selfless, to that extent its rewards are pure. To liquidate the ego, the individual must gain the consciousness of his spiritual status.

"Om Tat Sat" is a sentence of three words, each denoting one aspect or the other of the Reality. Om represents the Transcendental and the Pure Self, the Absolute and the Unborn, which is the Infinite Substratum upon which the projections of the body, mind and intellect are maintained. The term Tat is used in our scriptures to indicate the Eternal Goal, the Changeless and the Ever-perfect. In the famous grand declaration of the Vedas, "Tat-twam-asi," the term 'Tat' indicates that from which everything has come, in which everything exists and into which everything merges back in the end. Sat means 'existence.' The "Principle of Existence" functioning through all things --- perceived, felt, and thought of in our everyday life --- is called Sat.

Thus, to invoke the thoughts of Om, which express the TRANSCENDENTAL ABSOLUTE, or to invoke "Tat," the UNIVERSAL TRUTH, or to cherish the concept of "Sat," the REALITY, is to tune up our instruments of action and thereby chasten all our activities in the world outside.

The Eternal Reality, indicated in the triple designation of Brahman "Om Tat Sat," is the Source from which all castes, the Vedas and the sacrifices proceeded, even at the time of Creation. All super-impositions can only arise from, exist in and disappear into that which is their own substratum.

All human activities and endeavours can be classified under the heads: (a) activities (Ahaara) undertaken for the maintenance of the body, and (b) activities (Niyata) that nourish the culture by all co-operative activities pursued with a spirit of dedication (Yajna), all charities (Daana), and all intelligent methods of self-control (Tapas).

WHEN ARE WE TO USE THE TERM "OM"?

The term OM is uttered while acts of sacrifice, gift and austerity are undertaken by the followers of higher life. To cherish in our minds the divine awareness and the absolute supremacy of the Infinite, as expressed in OM, is to add purpose and meaning to all our acts of sacrifice, charity and austerity. To invoke in our minds the divine concept of the Absolute is to free our personality from its limited fields of ego-centric attachments. When a mind is thus liberated from its limitations, it becomes more efficient in all austerities, more selfless in all Yajnas, and more liberal in all charities.

Sources: vedabase.com; The Holy Geeta

Krishna on Diet and Lifestyle 😃

Bg 17.7

āhāras tv api sarvasya tri-vidho bhavati priyaḥ

yajñas tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu

Bg 17.8

āyuḥ-sattva-balārogya- sukha-prīti-vivardhanāḥ

rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ

Bg 17.9

kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa-rūkṣa-vidāhinaḥ

āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ

Bg 17.10

yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat

ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam

Translation

7. The food also which is dear to each is three-fold, as also sacrifice, austerity and alms-giving. You may now hear the distinction of these.

8. The foods which increase life, purity, strength, health, joy and cheerfulness (good appetite) , which are savoury and oleaginous, substantial and agreeable, are dear to the SATTWIC (Pure).

9. The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the RAJASIC, and are productive of pain, grief and disease.

10. That which is stale, tasteless, putrid and rotten, refuse and impure, is the food liked by the 'TAMASIC.'

Commentary

Introducing the theme that is to follow, Lord Krishna enumerates the topics that He is going to discuss. The temperamental influences that govern the mind and its thought-life express themselves in all departments of activity in which the individual employs himself. His choice of food, of friends, of the type of emotions in his bosom, of the view-of-life that he will be entertaining are all indicative of the type to which the seeker belongs. As a matter of fact, everyone living on the surface of the earth expresses himself in one of these classifications, due to the preponderance of one or the other of the three temperaments (gunas).

Yajna, Tapa, Daana --- In the choice of 'food,' in the type of 'sacrifices' which he would feel inspired to make, in the texture of his 'self-denials,' and in the quality and quantity of his 'charity,' he will declare himself as belonging to one or the other of the three types.

Here follows a detailed analysis of one's inner nature, and naturally, one's outward expressions, when one is under the irresistible influence of any one particular guna. These verses are NOT to be misconstrued as ready-reckoners TO CLASSIFY OTHERS. Hinduism, in its essential beauty, is a subjective science for bringing about a fuller unfoldment of the dormant potentialities in AN INDIVIDUAL'S OWN PERSONALITY. In unravelling the beauties of the soul and in exploiting the strength of the heart, each one will have to purify himself from the dullness of Tamas, and from the agitations of Rajas, and keep oneself in the creative alertness and spiritual glow of Sattwa.

HEREUNDER, WE FIND ENUMERATED A SERIES OF SYMPTOMS BY WHICH WE CAN CORRECTLY CLASSIFY OURSELVES:

In describing the natural taste for some particular types of food in good men of spiritual urges (Sattwa), it is said that they like only such diet which increases the vitality (Aayuh), and not sheer bulk; which supplies the energy for meditative purposes (Veerya); which discovers for them a secret strength (Bala) to resist the temptations for the sense-objects; which provide health (Aarogya) so that they may not often fall ill and suffer a break in their regular sadhana. Such people will have a natural inclination to take food which will augment joy (Preeti) and inner cheerfulness (Sukha). In short, such creative men, by their own choice, enjoy only food that is clean and wholesome with no chance for them, when consumed, to putrefy within.

All the different types of food eaten by man in the world have been classified and brought under four types on the basis of their physical properties. They are the savoury, the greasy, the firm and the cordial types of food. Men of purity instinctively like all these types of foods when they have the above-mentioned effects upon the consumers --- when they (the consumers) have digested and assimilated them.

No doubt, food has certain effects upon the eater. Generally, an eater is, to some extent, conditioned by the type of diet he eats. Not only is our inner nature built by the type of food consumed, but the inner nature, in its turn, commands our tastes; and we find very often that we have developed an irresistible appetite for certain types of food. In the case of animals it is noticed that sometimes they change their diet, according to their physical need in life; dogs and cats are often seen eating grass, cows licking salt-slabs, etc., children eating sand, and pregnant women manifesting different tastes at different periods of their pregnancy.

EXPLAINING THE RAJASIC TYPE OF MEN AND THEIR TASTE IN FOOD, THE LORD SAYS:

Men of energy, the 'passionate,' desire such food (Rajasasya ishtaah) that have strong flavour and dense taste. Bitter, sour, saltish, very hot, pungent, harsh, burning tastes are to the liking of all vigorous men, restlessly striving to fulfil their uncontrolled passions and desires (Rajasic).

Such a diet, no doubt, creates in an individual brilliant energies, but in their wildness, they are, to a degree, un-controllable; and therefore, in their final reactions they lead the eater towards a life productive of 'PAIN, GRIEF AND DISEASE.'

A student of these discussions in the Geeta is NOT justified, if he considers that, by a control of diet the thought-discipline in himself will also be brought about. From these stanzas, we have to understand that, when the texture of thought improves, the individual finds himself changing his tastes: even his choice of food which would give him full satisfaction in totally revolutionised.

WHAT TYPE OF FOOD WOULD MEN OF DARKNESS (TAMAS) CHOOSE?

(Yaata-yaamam) --- A day is divided, in our old calculations in the Shastras, into eight Yaamas, wherein a period of three hours constitutes a Yaama. Therefore, food cooked three hours earlier, 'gone cold' is that which is considered as spoiled. In these days of canned food, preserved fruits, stored vegetables and refrigeration facilities, almost a substantial majority of us have come to love stale food.

TASTELESS (Gata-rasam) --- In South India, we find a peculiar hunger for taking rice that has been kept soaked in water the previous night. The next morning, it becomes both stale and tasteless. I suppose, in the north, some like old roti.

FOUL-SMELLING (Pooti) --- Men of inertia have a natural liking for stinking food that has an insufferable smell for others. The pulav of the modern tables perhaps belongs to this category; so too, prawns --- we can multiply examples. 'Men of purity,' however, would instinctively revolt against a diet that has any stink about it, e. g., seafood.

STALE (Paryushitam) --- Food that has been cooked over-night, or that has been kept for days together. Here we can include all the fermented drinks, which the Tamasic people love to drink. All drinks are fermented and the 'kick' in them increases as the time after preparation increases.

Unsanitary and unclean food seems to attract the taste of all despicable men of insufferable ignorance and low culture. They love to eat 'refuse' (Ucchishtam) that is left over, and impure (Amedhyam) filthy food that is not fit for human consumption. The above-enumerated list is a comprehensive report on the base and disgusting tastes of Tamasic men of low culture and dull discrimination.

Sources: vedabase.com; The Holy Geeta