Very well Sir! But when is it going to happen?

It is obvious that whoever is not born at the time of creation cannot die at the time of destruction. However, those who have attained His nature are not even distressed at the at the time of dissolution.

The example is perfect. The womb of the mother contains all the material potential for growth and development of the foetus but the process cannot start without the semen of the father.

The semen hardly makes any material contribution to the mass of in the womb, but it triggers of the vital process of fertilisation (all multiplication and growth according to an in-built plan). Afterwards the process becomes automatic. Similarly the primordial Nature (which is unmanifest) is incapable of creation by itself. It is only on account of the process of fertilisation triggered off by Bhagavan that creation starts and all the beings come into existence.

The ultimate cause of all manifestations is Bhagavan's seed giving to the womb of the great primordial Nature.

Even though immutable, the owner of the body is bound by the three Gunas. It is like our binding with the dream world when we are dreaming. We are bound and yet we are not bound.

Bhagavan Krishna summarises and reinforces the content of the previous verse. Here happiness is not to be taken in material sense. It is the happiness that one enjoys in the company of saints, while chanting divine names or while experiencing some divine presence. When Sattva Guna is predominant, one becomes more sensitive and susceptible to such happiness; one is driven to it. When Rajas Guna is predominant, one is spurred to activity in the material sense. When Tamas is predominant, knowledge is hidden and one is inclined to inadvertence or pointless activity.

The first three verses had explained the nature and origin of the three Gunas and the type of attachment with which they bind the owner of the body. In this verse, Bhagavan Shri Krishna has explained the tendencies that come forth as a result of the three Gunas.

The idea is that when one Guna predominates, the other two are not non-existent or absent. They simply lie suppressed. There is a battle going on among the three Gunas all the time - each one trying to overpower and dominate the other two. Hence, no one should think that he would be able to maintain one Guna all the time. All of a sudden, without any apparent reason also, the other Gunas may take over the charge.

Often as a result of the company of saints, pious environment etc, we feel elevated. It appears that now we have the ultimate knowledge. We feel enlightened. Our senses feel the bliss, the ego is subdued, the mind is at peace and the intellect is calm and sharp. This is the effect of Sattva Guna and we should know that it would last only as long as Sattava Guna is predominant. Sometime or the other Rajas and Tamas would take over and then the situation depicted in the following two verse would result. No one should presume that the divine bliss being experienced in a particular situation, mental peace etc. would last forever. The reality which has always existed and which will always exist is beyond even the Sattava Guna.

Having explained, in the last three verses, the symptoms of the preponderance of the three Gunas, now Bhagavan explains the effect of these Gunas at the time of leaving the body.

Thus in the two verses, the effect of each Guna after death has been explained.

Those established in Sattva, go upward, the Rajasika stay in the middle and the Tamasika, dwelling in the tendency of the lowest Guna, go downwards. (18)

Sattva Guna takes one higher and higher on the path of evolution. All efforts in the direction of attaining the supreme self are owing to the action of Sattva. A person established in Rajas (Rajasika) stays trapped in actions and their fruits He does not progress as long as he is under the influence of Rajas Guna. Tamas Guna causes one's downfall. Thus all progress, downfall or delay is on account of the action of the three Gunas. They guide our moods, attitudes and way of thinking and, accordingly, our actions that lead to various results.

The key verse! Bhagavan Krishna had been dwelling perhaps a little too long on the nature, characteristics, actions and effects of the Gunas. Now, rather dramatically, He points to the reality - His Being -, which is beyond the Gunas. As if somebody enumerated all the articles and inhabitants of a house at length and they said, `Now what is not enumerated is the real inhabitant of the house'. As if somebody might list out all the parts of a human body in great detail - all the bones, muscles, organs, nerves etc. and then say `and now there is something which is not in this list and that guides all the functions of the body.' Bhagavan Shri Krishna had adopted a similar strategy in verse 42 to 44 of chapter II. He knows how best to impart the knowledge.

All the actions, thoughts, moods, influence, teachings, efforts, effects, progress, downfall, delay in progress, spiritual practices etc. are within the purview of Gunas. The supreme Self, Shri Krishna's Being is not involved in all this. He who sees that which is beyond the three Gunas, attains His Being.

But who can see that Reality which is beyond the Gunas? Who else but He can see the Reality? He has reiterated in verse 2, of chapter XIII that He is the Kshetrajyna (knower of the field) in all the Kshetras. He is the only knower and He alone is worth knowing. In fact, He is the knower, knowable and knowledge at the same time. If that is the case, if no other than Him can know the Reality, can we ever know Him, and can we ever see beyond the Gunas?

On yes we can, and without contradicting what is said above. Why, we are not other than Him. We are His manifestations. He is the only reality in us. When we realise this, we see beyond the Gunas. We attain His Being. We become Him.

Bhagavan Krishna gave a similar advice to Arjuna in verse 45, chapter II, but at that time, it was more or less like a puzzle. Now the perspective is different. Arjuna's level of consciousness has risen much higher.

When the domain of the Gunas is transcended, the problems of birth, death, old age and misery etc. are left behind, because all these are within the purview of Gunas. Having attained Bhagavan's being, one becomes immortal.

Reading this verse alongwith verse 5 of this chapter, it became clear that just as the owner of the body gets trapped by the Gunas, he can get liberated also from them. When he gets deluded and bound to the Gunas and when he gets liberated is a matter of Lila, the supreme will or divine play. As long as one is deluded by Gunas, one does not know this. When the delusion is gone, everything becomes clear - including the reason why one was deluded.

Shri Krishna has dwelt so long on the three Gunas in this chapter that perhaps they are dancing in front of poor Arjuna. That is why he has used `these three Gunas' twice in this verse.

Arjuna's question resembles his question in verse 54 of chapter II. Bhagavan's answer is going to be on lines similar to what He said in chapter II (verse 55 onwards). This is another typical feature of a discourse with Shri Krishna. You ask Him a question with great hopes, not having the slightest idea of what He will say. And when He begins answering, you say to yourself, `of course; what else'.

Arjuna has put two very crucial questions. When all characteristics, behaviour and conduct are within the domain of Gunas, what can be the characteristics and conduct of the one who has transcended the Gunas. Well, Arjuna knows very well Shri Krishna and his conduct, being His intimate relative and friend. Why did he have to ask the question? Obviously he could not understand how anyone who looks like Shri Krishna and behaves like Shri Krishna could be really beyond the three Gunas. Hence, the question, similar, perhaps was the case when he had asked the question in chapter II.

The second question is even more crucial. How does one cross the three Gunas, if every kind of effort has necessarily to be in the domain of the Gunas? The puzzle was posed far back in verse 45, chapter and perhaps there has not been a clear-cut reply so far. Let us here what Bhagavan Shri Krishna has to say.

Bhagavan Shri Krishna begins to enumerate the characteristics of the one who is beyond the three Gunas. He is indifferent to the light of Sattva Guna, the tendency of activity of Rajas and the delusion of Tamas. He does not resist their advance and does not desire them when they recede. When the mood of Sattva Guna overtakes him, he indulges in enlightened activity or just enjoys the blissful peace and purity that results. But he knows that this is a temporary phase and will recede when Sattva Guna ceases to be predominant. Similarly when the moods of Rajas and Tamas Gunas arrive, he is not perturbed. He patiently allows them to pass Even the delusion of Tamas is to be taken in its stride and simply withstood. When one is even to the phases of enlightenment and delusion, one has real knowledge.

What was once ignorant and is wise now is not the reality. It is merely an effect of Sattva Guna. The reality is that which has always remained the same and will remain the same. The supreme Self, being transcendental to the three Gunas is not effected by knowledge and ignorance. He is the innermost stratum of reality on which the ripples of Gunas move. When one identifies oneself with these ripples, attachment, desires and aversions come into play and the game of Maya begins. When one knows the innermost stratum, which is the ultimate reality, one simply watches the ripples of Gunas come and go without having any desire or aversion towards them.

The last verse spoke of the attitude of the one beyond the Gunas. This verse throws light on his conduct. As a witness devoid of attachment or aversion, he sits indifferent to the activity of Gunas not perturbed by them. He knows that Gunas alone are responsible for all happenings and he, being beyond them, is not involved in any way.

All these qualities are familiar. They have been described and sung in Bhagavad Geeta time and again in different contexts.

`Swastha' means situated is once nature. `Swastha' has been translated as `healthy' in that connotation.

All tendencies to indulge in any activity as well as to abstain from any activity, all desires as well as aversions, all obsessions, fixations, prejudices etc. arise on account of the Gunas. One who is beyond the Gunas remains aloof from all tendencies. He performs actions when they should be performed and abstains from them when that is required by nature; but he does not get contaminated either way. In fact he does not do anything - he just lets the nature (with its Gunas) take its own course. The mind continues to experience all sensations as usual but whose mind?

Devotion is the key to cross the Gunas. In chapter II (verse 45) Bhagavan Krishna was silent about how to cross the Gunas. Now He is absolutely clear and categorical. In chapter VII (verse 14) He had the same prescription for crossing the Maya, which is the same thing as crossing the domain of Gunas. Devotion is the prescription for whoever is looking for a prescription. If He has to bless us in any other way, we would not be asking any questions.

Love and the feeling of nearness are the essential ingredients of devotion. But what is the use of describing these things? Devotion cannot be practised without His blessings. He must give us that love and He must reassure us that He is very close to us, so that we may be able to practise devotion. Till then, just salutations to His lotus feet, as often as we can remember.

Devotion to Him and to Me are the same. The essence of Him and Me are the same.

Why devotion to Me? Because I am the final reality. I am the basis of the concept that is spoken as Brahma. `I' am the basis of that which is called immortal, immutable and absolute bliss and eternal religion. But which `I' is all that? Not that `I' which is distinct from others. The real `I' knows no other. It is the essence of everything. It is not a personality though it is the essence of every personality. It is the supreme state. Shri Krishna has already explained this in chapter VII (verse 24).