Srimad Bhagavad-Gita : Chapter-14, Slokam - 7.
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01/01/2020.
Srimad Bhagavad-Gita :
Chapter-14. ( GUNA-TRAYA-VIBHAGA-YOGAM )
Slaokam-7.
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"Rajo ragatmakam viddhi trshnasangasamudbhavam,
tan nibadhnati kaunteya karmasangena dehinam."
kaunteya = hey, Arjuna!
rajah ragatmakam = rajo-gunam ( mode of passion ) born of desire or lust;
trshna sanga samudbhavam = produce hankering and association;
viddhi = know this;
tat karma sangena = that because of the passion in Karmam( association with with fruitive activity);
dehinam nibadhnati = which ( rajo-gunam ) binds the jivatma thereafter.
Translation : Rajo gunam born of desire, produce hankering and association, know this, that because of passion, which binds the jivatma thereafter.
Discussion :
Lord Krishna explains that the mode of passion is known as rajas and is the cause of sexual desires known as carnal lust. From rajas arises trishna which is desire for all forms of sensual enjoyments through the medium of the senses such as seeing, hearing, tasting, smelling and feeling. Also arising from rajas is sanga or desire to be in the association of family, friends and loved ones. Thus rajas encourages desires and promotes activities to enjoy such desires which binds one to the reactions of merits or demerits and keeps the jiva or embodied being incessantly revolving in samsara or the perpetual cycle of birth and death. This propensity for constantly performing actions is inherent and also causes the jiva to take birth at a specific place with a particular body suitable to enjoy the rewards of previous actions. Hence by instigating the desire for performing works one is kept in bondage. In this way rajas is known to be the root cause of lust, sensual desires and attachment.
The binding nature of rajas or mode of passion and its characteristics are now stated by Lord Krishna. It should be understood that rajas is the root of sense gratification and lust. Therefore rajas is the source of desire and attachment. Desire is hankering for that which is yet to be experienced and attachment is the obsession to have that which has been experienced already. By instigating and increasing the propensity to continuously perform actions rajas binds the jiva or embodied being tightly in samsara the perpetual cycle of birth and death due to accute desire and attachment to enjoy apparent and inapparent results.
Here Lord Krishna explains raja guna or the mode of passion and describes how it binds the jiva or embodied being to material existence. The quality of passion gives the impetus to perform activities for the desire of sense gratification and identifying in the mind such sense objects to be enjoyed by the senses. Desire is the hankering for the acquisition of objects to be acquired and attachment is obsession for objects that have already been acquired. This rajas tightly binds the jiva through incessant readiness to perform actions to satisfy desires and attachment to the lure of perceived and unperceived results for such actions.
The mode of passion is characterized by the attraction between man and woman. Woman has attraction for man, and man has attraction for woman. This is called the mode of passion. And, when the mode of passion is increased, one develops the hankering for material enjoyment. He wants to enjoy sense gratification. For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife, and house. These are the products of the mode of passion.
As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore, the whole material world is more or less in the mode of passion. Modern civilization is considered to be advanced in the standards of the mode of passion. Formerly, the advanced condition was considered to be in the mode of goodness. If there is no liberation for those in the mode of goodness, what of those who are entangled in the mode of passion?
To be continued ...
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========================================================================
======================================================================
01/01/2020.
Srimad Bhagavad-Gita :
Chapter-14. ( GUNA-TRAYA-VIBHAGA-YOGAM )
Slaokam-7.
=====================================================================
"Rajo ragatmakam viddhi trshnasangasamudbhavam,
tan nibadhnati kaunteya karmasangena dehinam."
kaunteya = hey, Arjuna!
rajah ragatmakam = rajo-gunam ( mode of passion ) born of desire or lust;
trshna sanga samudbhavam = produce hankering and association;
viddhi = know this;
tat karma sangena = that because of the passion in Karmam( association with with fruitive activity);
dehinam nibadhnati = which ( rajo-gunam ) binds the jivatma thereafter.
Translation : Rajo gunam born of desire, produce hankering and association, know this, that because of passion, which binds the jivatma thereafter.
Discussion :
Lord Krishna explains that the mode of passion is known as rajas and is the cause of sexual desires known as carnal lust. From rajas arises trishna which is desire for all forms of sensual enjoyments through the medium of the senses such as seeing, hearing, tasting, smelling and feeling. Also arising from rajas is sanga or desire to be in the association of family, friends and loved ones. Thus rajas encourages desires and promotes activities to enjoy such desires which binds one to the reactions of merits or demerits and keeps the jiva or embodied being incessantly revolving in samsara or the perpetual cycle of birth and death. This propensity for constantly performing actions is inherent and also causes the jiva to take birth at a specific place with a particular body suitable to enjoy the rewards of previous actions. Hence by instigating the desire for performing works one is kept in bondage. In this way rajas is known to be the root cause of lust, sensual desires and attachment.
The binding nature of rajas or mode of passion and its characteristics are now stated by Lord Krishna. It should be understood that rajas is the root of sense gratification and lust. Therefore rajas is the source of desire and attachment. Desire is hankering for that which is yet to be experienced and attachment is the obsession to have that which has been experienced already. By instigating and increasing the propensity to continuously perform actions rajas binds the jiva or embodied being tightly in samsara the perpetual cycle of birth and death due to accute desire and attachment to enjoy apparent and inapparent results.
Here Lord Krishna explains raja guna or the mode of passion and describes how it binds the jiva or embodied being to material existence. The quality of passion gives the impetus to perform activities for the desire of sense gratification and identifying in the mind such sense objects to be enjoyed by the senses. Desire is the hankering for the acquisition of objects to be acquired and attachment is obsession for objects that have already been acquired. This rajas tightly binds the jiva through incessant readiness to perform actions to satisfy desires and attachment to the lure of perceived and unperceived results for such actions.
The mode of passion is characterized by the attraction between man and woman. Woman has attraction for man, and man has attraction for woman. This is called the mode of passion. And, when the mode of passion is increased, one develops the hankering for material enjoyment. He wants to enjoy sense gratification. For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife, and house. These are the products of the mode of passion.
As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore, the whole material world is more or less in the mode of passion. Modern civilization is considered to be advanced in the standards of the mode of passion. Formerly, the advanced condition was considered to be in the mode of goodness. If there is no liberation for those in the mode of goodness, what of those who are entangled in the mode of passion?
To be continued ...
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