THE THREE QUALITIES----SATVA,RAJAS,TAMAS

SUBHASHITHAM : 036-1

त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा |
सात्विकी राजसी चैव तामसी चेति तां शृणु || 2||

tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu

BG 17.2: The Supreme Divine Personality said: Every human being is born with innate faith, which can be of three kinds—sāttvic, rājasic, or tāmasic.

( Gunas = attributes,or forms of energy  )  they are : Satva- Harmony, rhythm, or purity  ; Rajas – Passion, activity , or motion ; Thamas - Inertia, Darkness , or stupidity

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: |
सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्विक उच्यते || 26||  1.SATVIC NATURE

mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate  BG 18.26:

The performer is said to be in the mode of goodness, when he  is free from egotism and attachment, endowed with firmness and confidence , and equipoised in success and failure.

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: |
हर्षशोकान्वित: कर्ता राजस: परिकीर्तित: || 27 II     2.RAJASIC NATURE 

rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ

BG 18.27: The performer is considered in the mode of passion when he craves for  the fruits of the actions , is covetous, violent-natured, impure, and moved by joy and sorrow.

अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: |
विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 28||    3. THAMASIC NATURE 

ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate

BG 18.28: A performer in the mode of ignorance is one who is discordant, vulgar, stubborn, deceitful, slothful, despondent, and procrastinating.

सत्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 17||

sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha

BG 14.17: From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.

Now, Gita wants a sadhaka to go beyond the three attributes :

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान् || 45||

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

BG 2.45: The Vedas deal with the three attributes;  O Arjuna; be thou above these three attributes; beyond the pairs of opposites , ever steadfast in satva , and without concern for possessions, be situated in the self.

Sri Krishnaya Thubyam Nama:

THE TRIPLE IMPURITIES

SUBHASHITHAM: 035

कम॔णा मनसा वाचा परपीडां करोति यः ।

ततू बीजं जन्म फलति  प्र्भूतं तस्य चाशुभम् ॥

Karmana manasaa vaacha parapeedaam karoti ya: I

Tat bheejam janma phalati prabhutham thasya chaasubham II

One who causes violence to others by thought, word, or deed, the sin caused by  it becomes the seed for the tribulations he has to undergo in the subsequent births.

ईर्षाशा लोभ कोपास्च गर्वो मोह:तथा मद:  I

विषादस्चाष्टम: प्रोक्त: इत्येते मनसो मला:  II

Eersha aasha lobha kopaascha garvo moha: tatha mada: I

Vishadscha ashtama: prokta: ityete manaso malaa:  II

Jealousy, desire, greed , anger, pride, delusion,intoxication, despondency, are the eight aspects of impurities of the mind.

आत्मश्लगा  परनिन्दा पैसुन्यं अनृतं तथा  I

असंबन्द  प्रलपास्च वाचिकं तु मलं स्मृतं  II   

Aatmaslaagaa paranindaa paisunyam anrutam tatha I

Asambanda pralapaascha vaachikam tu smrutam  II

Self-boasting, insulting others, crookedness, falsehood, blabbering with no relevance to  the context are the various aspects of the impurities of speech.

स्तेयं च जीवहिंसा च परस्त्रीगमनं तथा I

कलञ्चभोजनं चैव कायिकं मलमेव हि  II

Stheyam cha jeevahimsaa cha parastrigamanam tatha I

Kalancha bhojanam chaiva kaayikam malameva hi II

Stealing, violence to other living beings , adultery, eating prohibited stuff, are the various aspects of the impurities committed by the body.

How to cleanse the three impurities ? -  Bhagavad gita suggests 

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |
योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye

BG 5.11: The yogis, abandoning  attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.

Sri Krishnaya Thubyam nama:

  

( Due to limitations of the sanskrit typing software some words are mis-spelt ) VNM

THE WAYS OF THE NOBLE

SUBHASHITHAM : 034

उदये सविता रक्तो रक्तश्चास्तमये तथा ।
सम्पत्तौ च विपत्तौ च महतामेकरूपता ॥
udayé savitā rakto raktashchāstamayé tathā |
sampattau cha vipattau cha mahatāmékarūpatā ||

The sun looks alike while rising and setting. Great men too remain alike in both prosperity and adversity.

In the Bhagavad Gita , such a nature is described as SAMATVAM ( Equanimity )

योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || 48||

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate

BG 2.48: Be steadfast in the performance of your duty, O Arjuna, abandoning attachment to success and failure. Such equanimity is called Yoga.

 Have we some example of such a person ? Who else will fulfil this condition better than Sri Rama ? The equanimity he showed when he was offered the crown and when he was told that he was banished to the forest for fourteen years is unparalleled. Listen to Kamban on this :

இப்பொழுதுஎம்மனோரால் இயம்புதற்கு  எளிதோ?யாரும்

செப்பரும் குணத்து இராமன் திருமுகச் செவ்வி நோக்கின்

ஒப்பதே முன்பு ; பின்பு அவ்வாசகம் உணரக்கேட்ட

அப்பொழுது அலர்ந்த செந்தாமரையினை வென்றது ;அம்மா!   ( Kamba Ramayanam )

व्यसनेषु मनुष्याणां भृशं भवति दुखित: I    उत्सवेषु च सर्वेषु पितेव परितुष्यति  II  Valmiki Ramayana

Vyasaneshu  manushyaanaam brusam bhavati dukhkita: I Utsaveshu cha sarveshu piteva paritushyati II

“ Rama feels distressed when he finds men in  straits and rejoices like a father in their jubilations .”

कथंचित् उपकारेण कृतेनैकेन तुष्यति  I   न स्मरेत्अपकाराणां सतमप्यात्मवत्तया  II

Katamchit upakaarena krutenaikena tushyati I Na smaret apakaaraanaam satamapyatmavattayaa II

Even a small help Rama is supremely grateful . But even hundred bad deeds done to him ,he will forget them instantly.

நன்றி மறப்பது நன்றன்று நன்றல்லது
அன்றே மறப்பது நன்று.

nandri maRappadhu nandrandru nandralladhu

andrae maRappadhu nandru  -  Kural 108

'Tis never good to let the thought of good things done thee pass away;
Of things not good, 'tis good to rid thy memory that very day.

Sri Krishnaya Thubyam nama:

THE WAYS OF THE WICKED

 SUBHASHITHAM : 033

न विना अपवादेन रमते दुर्जनो जन: I

काक: सर्वरसान्भुङ्ग्ते  विना अमेध्यं न तृप्यति II

Na vinaa apavadena ramate durjano jana: I Kaka: sarva rasaan bhungte vina amedyam na trupyati

“Without throwing mud at others , the wicked never feel happy. Just as a crow is never satisfied unless it eats distasteful food, even though the best of  food is offered to it.”

खल: सर्षपमात्राणि पराच्छिद्राणि पश्यति |
आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यति ||

Kala: sarshapamaathraani parachidraani pasyati I Atmano bilvamaathraani pasyannapi na pasyati II

A wicked person will notice the bad qualities as tiny as a mustard seed in other person, but will not notice his own faults , even  if it is as large as a ‘Bilva patra ‘.

मूर्खस्य पञ्च चिह्नानि गर्वो दुर्वचनं तथा ।

क्रोधश्च दृधवादश्च परवाक्येष्वनादरः ॥

Moorkasya pancha chinhani garvo durvachanam thatha I

Krodhascha drudhavaadascha paravaakyeshvanaadara: II

Five characteristics of fools: Excessive  pride, hateful speech, unreasonable anger, taking sides during arguments (not looking at merits of the issue) and total dis-respect to other people's views .

वृश्चिकस्य विषं पृच्छे मक्षिकायाः मुखे विषम् ।

तक्षकस्य विषं दन्ते सर्वांगे दुर्जनस्य तत् ॥

Vruchikasya visham puchhe makshikaayaascha muke visham I

Takshakasya visham dhante sarvaange durjanasya thath II

A scorpion has poison in its tail. A bee has it in its mouth. A snake has it in its fangs. A rogue person has poison in his entire body.

In the Bhagavad Gita ch16, there are many slokas on Asuri sampath ( Demonic nature ), we will just see one of them :

आशापाशशतैर्बद्धा: कामक्रोधपरायणा: |

ईहन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् || 12||

āśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥ

īhante kāma-bhogārtham anyāyenārtha-sañchayān

BG 16.12: Held in bondage by hundreds of desires, and driven by lust and anger, they strive to accumulate wealth by unjust means, all for the gratification of their senses.

Sri Krishnaya  Thubyam nama:

HOW TO DEAL WITH PLEASURE AND PAIN

SUBHASHITHANI:032

न हि दु:खात्मकं किञ्चित्न हि किञ्चित् सुखात्मकं   I

तदेव प्रीत्ये भूत्वा पुनर्दु:खाय जायते  II

There is nothing which is pleasurable all the time ,nor is there something which is painful all the time. Whatever is pleasing in the beginning ,the very same thing turns repugnant after some time.

A place,an object or time ,any of these can never be a permanent source of happiness or sorrow.

सुखमध्ये स्थितं दुःखं दुःखमध्ये स्थितं सुखम् ।

द्वयमन्योन्यसंयुक्तं प्रोच्यते जलपंकवत् ॥

sukhamadhye sthitam duHkha duHkhamadhye sthitam sukham ।

dvayam anyonya samyuktam prochyate jala pankavat ॥

There is grief in the middle of happiness. There is happiness in the middle of grief. Both of them are entangled and cannot exist independently – inseparable just like mud and water in slush.

सुखमापतितं सेव्यम् दुःखमापतितं तथा ।

चक्रवत्परिवर्तन्ते दुःखानि च सुखानि च ॥ – हितोपदेशः

sukhamaapatitam sevyam dukkhamaapatitam tathaa l

chakravatparivartante dukkhaani cha sukhaani cha ll – hitopadeshah

One should accept the pleasures which have come in the way of life. Likewise, one should also accept the hardships in life. Pleasures and miseries revolve like a wheel.

நன்றாங்கால்நல்லவாக்காண்பவர்அன்றாங்கால்
அல்லற்படுவதெவன்?  Kural:379

Why do those who take good luck in their stride Jibe at bad?

सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 38||

sukha-duḥkhe same kṛitvā lābhālābhau jayājayau

tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi

BG 2.38: Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.

Sri Krishnaya Thubhyam nama: