1. NOTE FROM THE EDITOR

Dear Bhagavatas,
We continue with the excerpts from Chapter 15 of "Hinduism Rediscovered" dealing with Triguna and Dietary Regimen"

Dasoham
Anbil Ramaswamy

2. Excerpts from "Hinduism Rediscovered"
"Triguna and Dietary Regimen"

SECTION 2 : HOW TO FIND OUT WHAT GUNAS GOVERN A PERSOONLORD KRISHNA DIAGNOSES:

At the outset itself Lord Krishna cautions "My 'Maya' made of three Gunas as a sport cannot be got over except by those who take refuge in me entirely and it is they who can cross beyond this Maya. (BG 7 / 14)

2.1: WORSHIP
Lord Krishna takes a few aspects to explain how it works so that we may take appropriate guidance in regulating our lives. Even at the outset Lord Krishna brings out the characteristics of persons governed by the three Gunas by reference to the objects of their worship.(BG17/4)

Those who are governed by Satvaguna worship Gods; those who are governed by Rajoguna worship the Yakshas and Rakshasas (Demons); And, those others who are governed by Tamo Guna worship the dead (preta) and the hosts of evil spirits (buthaganas).

And, he proceeds to consider SRADDA, YAGA, TAPAS, DANAM, THYAGA, GNANA, KARMA, KARTHA, BUDDHI, DRITHI and SUKHAM. We will discuss these aspects in the order in which Lord Krishna has dealt with them in the BHAGAVAD GITA.

2.2: SRADDA ( FAITH )
Faith arises from the `Svabhava' or `natural disposition' of beings. Faith results from `Ruchi' or taste of the unconscious subtle impressions of past lives. As is the taste, so is the faith. Faith is the intense belief that a particular expedient (Upaya) will result in obtaining a certain desired objective (Upeya or Phala). The effect of the various Gunas on faith can be known only through the results. Thus, if one has faith in virtuous action, one performs and consequently attains the fruits of such virtuous actions. A faith of a different kind would lead to a different result appropriate to such faith.

Satva : The result of faith derived from Satvaguna will be supreme joy totally bereft of any pain (i.e.) unsullied happiness.

Rajo : The result of faith derived from Rajo Guna will be an admixture of pleasure and pain - in fact more of pain than of pleasure.

Tamo : The result of faith derived from Tamo Guna will be apparent pleasure (not happiness) which would only be transient and ends in everlasting pain and suffering. (BG17/5 & 6).

2.3: YAGA (DEDICATION - SACRIFICE)
From faith arises devotion which leads on to dedication. This dedication points to a state of self-abnegation in an attempt to satisfy the object or person to whom one is devoted - usually emerging in sacrifice - sacrificing all that one holds dear and dedicating them to the person who is the object of such devotion.

Satva : The sacrifice induced by Satvaguna is performed by persons who have no desires for fruits doing every act as a duty to be performed for its own sake as on act of worship of the Lord, as enjoined in the scriptures. When an act is done in this spirit, it is called `Svayam prayojanam (as an end in itself) (BG17/11)

Rajo : Sacrifice, even if performed by way of vulgar display of one's faith so long as it is done on the lines prescribed by Sastras is called Rajasa Yaga (BG17/12).

Tamo : Sacrifices induced by Tamoguna are those performed without sanction from elders, without the materials permitted by Sastras, without proper incantations, without offering appropriate gifts and without any care or attention .(BG17/13)

While the first type will bestow full benefits, the second only doubtful benefits while the last one would render sacrifices not only ineffective but also counter-productive.

2. 4: TAPAS (AUSTERITIES, ASCETICISM, VOLUNTARY SUFFERING)
Austerity may relate to body, speech or mind. Satva: Austerity of body engineered by Satvaguna will be revealed by the person honoring Gods, the twice-born, the elders and persons of great wisdom, in purity by such acts as bathing in holy waters; in rectitude (i.e.) bodily action in consonance with noble thoughts; in continence (i.e.) being free from base indulgences; in `Ahimsa' (i.e.) not inflicting injury and not afflicting living beings.(BG17/14,15,16) Austerity of speech consists in speech which is truthful, agreeable and beneficial and the recitation of the Vedas by way of prayer. Austerity of mind can be gleaned by one being calm, benign, silent, self restrained, serene and pure at heart.

Satva: Austerities performed with absolute faith by means of body, speech and mind with concentration on the worship of the supreme person (Paramatma) are the characteristics of a person governed by Satvaguna.(BG17/17)

Rajo : Austerities performed with ostentation or with ulterior motive of gaining respect, praise or adoration from peer groups and others are not only not steady but also are un-enduring. Such is the effect of `Rajoguna' on austerities. At best, such austerities may lead to benefits like Svarga ( Heaven or Paradise) but definitely not to Moksha; At worst, they may lead to stupid pleasures which decline and tend to fade away. (BG17/18)

Tamo : Some may perform austerities out of foolish obstinacy - inflicting unnecessary, unwarranted pain on themselves (not prescribed in the Sastras) like self inflicted tortures while some may perform austerities with the specific purpose of tormenting or destroying those whom they consider as their enemies. Such austerities triggered by TAMOGUNA, will remain to be tortures only without any benefits. At worst, they may recoil on the persons practicing them against enemies.(BG17/19)

2.5.: DANAM : BENEVOLANCE, DONATION, PHILANTHROPY ETC Offering gifts is as much in the human psyche, as is receiving. More than the gift itself, it is the attitude in giving that is important.

Satva : Gift that is given to one not in return for any help already received in the past and without expectation of any return help in future, gift that is given in the belief that it is one's duty to give; gift that is given at a proper place, proper time and to a worthy person - such a gift is characterized by Satvaguna.(BG17/20)

Rajo : Where something is given in return for help already received or with the expectation of a future reward from the person to whom it is offered (which is no more than a bribe) or benefit from some other source (e.g.) acquisition of `Punya', or where a gift is given unwillingly (when it ceases to be a gift in the real sense - such gifts are accentuated by Rajo Guna.(BG 17/21)

Tamo : Gifts given at an inappropriate time or place or to an undeserving person or given with contempt and reluctance or gifting of unwanted or inauspicious elements while retaining the valuable ones for oneself. Such gifts are given by those shrouded in Tamo Guna. (B17/22). While the SATVA gifts are the best, the Rajo gifts not very laudable, the Tamo gifts are condemnable.

2.6: TYAGA :
Renunciation, Relinquishment Both `Thyaga' and `Sannyasa' have been used by Lord Krishna to mean relinquishment. Relinquishment of what? Is it the giving up of duties prescribed in the Sastras (i.e.) those grouped under Sadarana Dharma or Sanatana Dharma or Varnashrama Dharma? No. No Dharma that has been laid down by Sastras can be given up at any time while what is not prescribed or specifically prohibited should never be indulged in. Then, what is it that should be given up? It is the `attitude' while performing that needs to be considered.

Lord Krishna explains -
There are five agents who (or which) are jointly responsible for the performance of any Karma Viz., the body, the soul (self), the groups of various organs (Karmendriyas and Gnaendriyas), the vital air with its five different activities Viz. Prana, Apana, Vyana, Udana and Samana and last but not least the Paramatma. When five different forces contribute to the performance of an act, it would be unjust, unfair and incorrect for only one of them (ie) self to appropriate for itself the sole credit for the act. Only a person of confused or perverted mind would suffer such an ego. Lord Krishna goes on to explain that conscious of the fact that God is the most important agent in performance of any act - if one realizes that "I am not doing this; I am not doing this for my sake; the act does not belong to me" - thus develops an attitude of renouncing the claim for doing, for possessing and for enjoying the fruits of the action and dedicates all these to God, such a renunciation constitutes Satvika Tyaga.

Satva : It is clear, therefore, that what has been laid down in the Sastras as Nitya and Naimittika (or compulsory duties) should never be given up but the appropriation of claim for performance and for the fruits thereof should alone be given up. This is called relinquishment of Kartrutua tyaga (Agent of doing), Mamata tyaga (possessiveness) and Phala tyaga (fruits) when one consciously develops this sense of renunciation, one will acquire clarity of mind and will be free from doubts. This is called `Nishkamya karma' - performance of duties without desire or attachment to their fruits. Such a person will not commit sins, nor the results of `Punya' will attach to him. He would ultimately deserve `Moksha' - which, as we saw, is possible only when the Jiva is totally Karmafree of both Papa and Punya .(BG 18/8 and 9)

Rajo: Though some realize that doing one's Dharma is the means of liberation, they do not perform such duties - being put off by the physical effort or material expense or mental lassitude. It is Rajo Guna that is responsible for such a lackadaisical attitude towards one's duties that one ought to perform. The sin attendant on non-performance of duties will accrue to such persons thus augmenting `Vasanas' of the adverse kind. (BG 18/8)

Tamo: Certain others give up doing their duties due to misunderstanding or perversion deliberately. This attitude is engendered by Tamo Guna. Anyone indulging in such attitude acquires `positive' papa. Because of their detachment to what ought to be done and attachment to what should not be done - the results of evil deeds will have to be experienced by them in this or subsequent births. Such persons will never realize the ultimate goal of `Moksha'. (BG 18/7)

The performance of action involves three entities (BG 18/19)

1. The knowledge relating to the action (Gnana)
2. The action itself (Karma) and
3. The knowledge of the knower who is also the doer of such action (Kartha)

2.7: GNANA (KNOWLEDGE)
Satvagnana : That knowledge from SATVA which leads to the conviction that every thing and every living being differs from one another with different bodies, forms and names (Nama, Rupa, Sarira) but there is absolutely no difference in their `souls'. While the bodies etc. are subject to changes (Parinama), the souls remain changeless, immutable and indestructible. (BG 18/20)

Rajognana: Those who are incapable of recognizing that all souls are alike, imagine them to be different from one another in the same way as the bodies etc. They imagine also that each soul has its own peculiar characteristics and distinctive objectives. Those who think in this manner do so because their knowledge is blurred by Rajoguna. (BG 18/21)

Tamognana: Those whose knowledge is vitiated by Tamoguna indulge in actions which are either not permitted or specifically prohibited by Sastras in the belief that such actions are appropriate (e.g.) worshipping ghosts and evil spirits. These actions may lead to negligible results; more often than not, they will recoil on the person with pernicious consequences ( BG 18 / 22)

2.8.: KARMA : (DEED)
Satva : That action is said to be characterized by Satva which is obligatory; its essence lies in the absence of the sense of being the agent of such action, performed without any desire or aversion, as a duty to be performed without an eye on the fruits of such action (Nishkamya Karma).(BG 18/23)

Rajo : Action done by a person actuated by ego, with a great deal of effort and with an expectation of the fruits of such action - is said to be characterized by Rajo Guna. (BG 18/24)

Tamo : Action performed out of delusion, carelessness, indifference and incompetence with consequent losses or injuries to self and other living creatures is said to be characterized by Tamo Guna. (BG 18/25)

2.9.: KARTHA (DOER)
Satva : One who is free from attachment to fruits of action, one who does not brag about himself as being the cause of his actions, one who is of firm resolve and enthusiasm, knowing that what cannot be cured must be endured, unflagging in zeal and enthusiasm in the actual performance, quite unmoved by both success and failure. Such a person is called `Stitha Prajna ( steadfast in awareness) and is said to be governed by Satvaguna. (BG 18/26)

Rajo : The person who is swayed by desire, who yearns for the results of his actions, who is covetous, who causes harm to others, who is impure and who is subject to joy and sorrow is said to be governed by Rajo Guna. (BG 18/27)

Tamo : The person who is unrefined, indifferent, indulgent, depraved, dishonest, dejected, loathing energetic action and always inclined to evil designs and deeds is said to be governed by Tamoguna.(BG 18/28)

2.10: BUDDHI (DISCRETION, JUDGEMENT, INTELLECT) Buddhi is different from `Gnana' or knowledge in the sense that it represents the conclusions arrived at consequent on a critical analysis of the inputs provided by knowledge. (BG 18/29)

Satva : The discretion that distinguishes between what ought to be done and what ought not to be done, what saves and what causes down fall, what ties one to bondage and what leads to deliverance - such discretion is the result of Satva Guna. (BG 18/30)

Rajo : The conclusions arising out of confusion as to what ought or ought not to be done, what prevents and what causes downfall, what leads to bondage and what to deliverance - such confused discretion is the result of Rajo Guna. (BG 18/31)

Tamo : Conclusions clearly contrary and obviously opposed to Dharma (duty) are arrived at by judgments shrouded by Tamoguna (BG 18/32)

2.11: DRUTHI:( DETERMINATION,WILL POWER )
Satva : The will by which one is unwavering in mind and senses in performance of one's Dharma (duty) is said to be governed by Satvaguna. (BG 18/33)

Rajo : The will prompted by intense attachment, pursuit of pleasure etc. and expectation of fruits even while performing Dharma is governed by Rajo Guna. (BG 18/34)

Tamo : The will of a perverted mind leading to a refusal to give up slothfulness, exposure to fear, greed, dejection and intoxication with base pleasures of life - such will is the handiwork of Tamo Guna. (BG 18/35)

2.12: SUKHAM (HAPPINESS)
Satva: At the beginning, `Sadhana' or practice may be painful due to strain involved and also due to the effort in detaching oneself from Prakriti to which one is accustomed over several lives. But at the end, when by the strength of the practice, a tranquil state of mind is achieved in communion with God - the happiness so experienced is born out of Satva and will be real everlasting happiness. (BG 18/37)

Rajo : The pleasure derived out of union with sense objects though appearing agreeable at the beginning would result in pain ultimately. Such pleasure is transitory, and can hardly be called happiness. Such pleasure is the outcome of Rajo Guna. (BG 18/38)

Tamo : The experience of which both at the beginning and in their consequence is deluding and positively painful throughout and renders one miserable. Such experience is the opposite of happiness and is the outcome of Tamo Guna. (BG 18/39)