Transcending Gunas

Krishna explained about the three gunas (qualities, characteristics or modes) of nature viz. satva, rajo and tamo on various occasions in the Bhagavad Gita. He declares that no living being on earth or the higher celestial abodes of this material realm is free from the influence of these three gunas (18.40). This implies that at any given point of time we are under the influence of one guna or another. On the other hand, Krishana also tells us to transcend gunas (guna-ateeth). The essence is that while we are always under the influence of gunas, we should learn to transcend them. This transcending is nothing but moksha -ultimate freedom from the influence of gunas. It is like being a lotus leaf that doesn’t get wet even though it stays in water.

 Krishna further explains, “All the manifestations of satva, tamo and rajo gunas emerge from Me. Though they are in Me, I am not in them” (7.12). The indication is that He is beyond Gunas though they are in Him. It’s like clouds being in the sky, but the sky is not in the clouds, and the clouds can’t exist without the sky.

Blueprint of Life

While explaining about blueprint of life, Krishna mentioned that life is a combination of avyakta (unmanifested) and vyakta (manifested). He explains about the unmanifested and says that, know ‘that’ to be indestructible by which all this (body or universe) is pervaded. No one can cause the destruction of the imperishable (2.17). The material body is perishable whereas the embodied soul within is indestructible, immeasurable,  and eternal (2.18). In a different context he calls this as his higher nature (para prakriti) which is the ‘life element’ supporting the universe (7.5) like an invisible string holding gems (7.7).

The manifested or material body invariably perishes, implying that it changes with time. He called this His lower nature (apara-prakrti) consisting of eight elements viz. fire, earth, water, air, space, mind, intellect and ahankaar.

From a different point of view Krishna says, “Know that prakriti (nature) and purush (spirit) are both beginningless. Gunas (qualities, characteristics or modes) and vikar (evolution or change) are born of prakriti (13.20). Prakriti is responsible for cause and effect; purush is responsible for the experience of sukh (pleasure) and dukh (pain) (13.21). Under the influence of prakriti, the purush keeps experiencing the gunas. Attachment to the gunas is the cause of birth in various wombs” (13.22).

Gunas at play       

Krishna says, “Three gunas of satva, rajas and tamas bind Imperishable Dweller (atma or soul) (14.5). Of these, the stainless satva binds through attachment to happiness and knowledge (14.6). Know rajas to be raagaatmak (nature of passion) giving birth to desires and it binds the embodied soul through attachment to action (14.7). Know that tamas to be born of ignorance, deluding all embodied beings; it binds through heedlessness, laziness and sleep” (14.8). Essentially, the three gunas (characteristics born of prakriti) are responsible for binding the atma which is the beej (seed) of Paramatma to the physical body.

In chapters seventeen and eighteen, some functions of gunas in the context of worship, food, yajna, tapah (of body, speech and mind), daan (charity), knowledge, karma, karta, intellect, dhruti (fortitude) and happiness, were explained. These detailed explanations will help us to understand the functions of gunas while we experience them.

Guna-ateeth

After explaining that the three gunas, Krishna says, “By transcending the three gunas (guna-atheeth), one (dehi) is released from birth, death, old age and misery; and attains immortality” (14.20). Immediately, Arjuna enquires about the signs that distinguish the person who has transcended the gunas; his conduct and how does he go beyond these three gunas (14.21).

Krishna says, “Illumination (symbolizing satva), activity (rajo) and ignorance (tamo), he hates not when present nor longs for them when absent (14.22). He who, remaining like one unconcerned, is not disturbed by gunas; who, realising that only gunas are operating throughout creation, is firm and centred in the Self” (14.23).

Krishna explains about the conduct of the guna-atheeth who has transcended three gunas and says, “Those who are alike in happiness and distress; who are established in the self; who look upon a clod of earth, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; the wise who accept both criticism and praise with equanimity; who remain the same in respect and insult; who treat both friend and foe alike; and who has abandoned all delusions of doership –they are said to have risen above the three gunas” (14.24 and 14.25). This is continuation of what Krishna earlier said that karmas (actions) in all situations are performed by the gunas; one who is deluded by ahankaar thinks ‘I am karta (doer)’ (3.27-3.29).

These four verses lay the foundation of guna-ateeth -who transcends gunas. He neither gets attached to any guna or their functions nor he hates them when he is under their influence. When gunas are casting spell on him, he wouldn’t get disturbed. He realises that gunas are operating throughout creation, and finds that he doesn’t have any role to play and thus gets centred in the self. This is nothing but a state of a witness (saakshi)

The guna-atheeth abandons the delusion of karta altogether and there is no preference for a particular sukh nor resistance to any dukh. He accepts both praise and criticism alike. In a nutshell, it is realising that life is an interplay of gunas.

Krishna also assures, “Those who understand the truth about purush (spirit), prakriti (nature), and the interaction of the gunas (three modes or characteristics) born out of nature will be liberated regardless of their present condition” (13.24). However ignorant one might be, by understanding truth about purush and prakriti and interaction of gunas, one gets liberated.

Krishna earlier cautioned that ‘yoga-maya’ -illusion born out of three gunas, separates His higher nature of life element (para-prakriti) and lower nature (apara-prakriti); and prevents us from knowing Him (Paramatma) as unborn, imperishable (7.25), and knower of past, present and future (7.26). He further elaborates that deluded by the three modes of nature, mortal beings are unable to know Me as eternal and beyond all gunas (7.13). Once we transcend these gunas, we will realise Him in totality -lower as well as higher elements.