Who is the Root Cause for Suffering – Prakruthi, Gunas, Atma: Chariot Model (Scientific Approach) to Understand

K.S. Rao (Raghu Das), Whatsapp No.- +91-7702920757, K. Vasantha (Sulochana Dasi), Whatsapp No.- +91-7659961278, M. Siva Sankara Reddy (Syama Sundar Das), Whatsapp No.- +91-9100831330 and P. Teja, Whatsapp No.- +91-8758893010.

Bhagavat Bhakthi Trust, Prabhupada Ashram, Mandiram, Jandrapet, Chirala, AP, .

Abstract

Bhagavad Gita deals with a very deep subject matter. Every time we study, more and more information we extract. In Samhitha, the first sloka says that Krishna is the cause of all causes. There is no cause beyond Him. BG-13-17 says that Krishna is the cause of creation, maintenance and destruction. BG- 13- 21 says that Prakruthi is the cause of all causes and it works under the direction of Krishna (BG - 9-10). In many incidents, we get the feeling that Prakruthi and Gunas are doing everything and Atma doing nothing. An attempt is made to scientifically understand the cause of the suffering of the living entity. Chariot Model is used to integrate Atma, Prakruthi and Gunas. The meanings of Goswami and Godasu are explained. From this analysis, it is clear that Atma is the root cause of all suffering. Few examples are given to illustrate how to understand Bhagavad Gita using the Chariot Model. Krishna and Jivatma have transcendental senses including Manasu and Buddi. This has been established by quoting appropriate references.

Introduction

In Bhagavad Gita, Krishna says that Prakruthi and Gunas are doing everything (BG- 3-27), whereas Atma is doing nothing. In specific, seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, evacuating, receiving, opening and closing of eyes are all done by the Senses engaged with their Sense Objects (BG- 5- 8,9). Similarly in various places of Bhagavad Gita (BG- 13- 21, 22, 30), Krishna emphasizes that the Prakruthi and Gunas are doing everything and Atma is doing nothing. Further, Krishna says in Bhagavad Gita (BG- 18-61) that the living entity is a puppet in the hands of Krishna. This causes great concern about the role of Atma in this whole system. When Atma is not doing anything, why it should suffer? Krishna says (BG- 13-22) that the cause is association of Atma with Gunas. In what way, Atma is entangled with Gunas needs to be understood clearly. Here we are making an attempt to elaborate the important role of Atma in this body and in general material world. For this purpose, we are taking the comparison of human body with the Chariot (SB- 4-29-18, 19, 29 and 7-15-41, 42). In various places, it is said that the body is in control of Krishna (BG- 9- 10) and so it has to do the work of Krishna. Similarly, Atma is a part of Krishna (BG-15-7) and so its natural tendency is to serve Krishna. Since both body and Atma want to serve Krishna, where is the need to control the senses?

Therefore, it is to be elaborated on what is the meaning of Goswami and Godasu. Hence, the objective of this paper is to establish the important role of Atma in the whole system.

It is very difficult to understand what exactly Bhagavad Gita says because the subject matter is very deep and deals with particularly Atma and its liberation (apart from many other things) which are beyond the experiences in this material world. With due respect and humility to the , they (Sankaracharya, Ramanujacharya, etc.,) gave different commentaries on Bhagavad Gita. The acharyas are well wishers of the humanity and they revealed the scriptures to the best of their ability. Lord Sri Krishna (God) has infinite number of dimensional knowledge whereas others like Brahma, , , acharyas etc., have different levels of dimensional knowledge as per their position. This is illustrated in appendix-I taking Bhagavad Gita sloka BG-4-7 as an example.

Development of Chariot Model

Human Body is compared with Chariot. Senses are Horses, Reins are ―Manasu‖, Driver is ―Buddi‖, Passenger is ―Atma‖ etc. The pure state of Atma is Sat- Chit- Ananda . In the material world, Atma is covered by shuttle body consisting of Manasu, Buddi, Ahankara and Chittam. This state of Atma is called Jivatma.

The passenger Atma is Sat- Chit- Ananda and Paramatma (Krishna) is also Sat- Chit- Ananda. Therefore the natural tendency of Atma is to associate with Krishna. The transportation system is meant for the passenger, for example aeroplanes, taxis, cars, trains etc. Hence, the Chariot is meant for Atma to reach Krishna.

In Bhagavad Gita, (BG- 3- 37), it says that is born out of Rajo Guna and also enemy of Atma. ―Indriyas‖, ―Manasu‖ and ―Buddi‖ are the sitting places for Kama and it covers the intelligence of Atma (BG- 3- 40). In BG-3-42, it is said that Indriyas are superior to dull matter, Manasu is superior to Indriyas, Buddi is superior to Manasu and Atma is superior to Buddi. When we are comparing different items, there must be a common factor for comparison. BG-13-6, 7 clearly says that dull matter, Indriyas, Manasu and Buddi has ―Chethana‖ in addition to other factors mentioned. Atma also has Chethana. Therefore, Chethana is the common factor for comparison. In general, the Chariot driver should be in the command of Atma because he is the passenger, however Kama commands the Chariot driver. Neither Atma nor Kama does the work. Only Chariot is doing the work in the command of Atma or Kama (BG- 3-27). ‖Goswami‖- If Atma defeats Kama and takes the command of the Chariot Driver, then the Chariot goes as Atma wishes. Then he is known as Goswami. ―Godasu‖- If Kama defeats Atma and takes the command of the Chariot Driver, then the Chariot goes as Kama wishes. Then he is known as Godasu. The driver (Manasu and Buddi) has a dual nature. It can be a friend or an enemy (BG- 6- 5, 6). Therefore The Manasu because of its dual nature sometimes listens to Atma and sometimes listens to Kama depending on who is strong. If Manasu is not dual and loyal to Atma, then even when Kama is strong, the driver listens to Atma only. In this case, the falling down of Atma doesn’t take place. For example, the Atma wants to go from A to B. In

the middle of the journey, Kama enters into the Chariot as a hijacker and commands the driver to go to another different point C. If the driver is loyal to Atma, he will not listen to the hijacker and takes to B only or prepare to die. However, if the driver sides with the hijacker, he will divert to C.

If Kama tries to divert the direction of the Chariot, then Atma has two options. 1. It should get out of the Chariot (giving up the body). Gopikas left their bodies when they were not able to participate in Raasaleela because their family members stopped them. Similarly, Patnis gave up their bodies when their husbands stopped them going to meet Krishna. 2. Atma compromises with the Kama and allows the Kama to command the Chariot. In this case Atma is Godasu. Almost all the living entities in this material world are examples for this.

In Bhagavad Gita, (BG- 13-22), Krishna says that Atma has association with the Gunas (Rajo Guna- Kama). A person compromises with his wife, children, parents, friends etc., with whom he is associated. That means the association leads to compromise unless he is in command. Atma compromises with Kama born out of Rajo Guna. That means Atma compromises with Rajo Guna (BG- 13-22). Because of compromising with Gunas, he has to face the consequences (Sukha and Dukha). Even though Atma is at higher level than Kama, Atma is defeated by Kama because Atma’s Intelligence is covered by Kama (BG- 3-38). Similarly, Tamo Guna and Satva Guna are also competing to command the Chariot. Krishna is in control of the Gunas and in turn, controls the Chariot. Thus the role of Krishna is indirectly felt.

In summary, four entities are trying to command the Chariot namely Tamo Guna, Rajo Guna, Satva Guna and Atma. As said earlier, if Atma is in command, he is known as Goswami. If Gunas are in command, he is known as Godasu. In simple, Atma or Gunas are in command. It looks like a binary system (yes or no). Therefore, we have to bring percentage of role of Atma and role of Gunas. In Bhavagad Gita (17, 18 chapters), Krishna identifies twelve items and gives explanation how Tamo Guna, Rajo Guna and Satva Guna influence a person. Those twelve items are Worship, Food, Yagna, Tapasu, Daana, Tyagam, Gnanam, , Kartha, Buddi, Druthi and Sukham. Table 1 gives the details of the behaviour of a person in these twelve items when Gunas are in command. Now we have to work out how the behaviour of a person will be if Atma is in command. The last column of the Table 1 gives these details. They are taken from Bhagavad Gita 12th Chapter (the qualities of a devotee) and Stitapragna (BG- 2), Jadabharatha (SB- 5-11), Rishabhadeva (SB- 5.5, 5.6 chapters), Avadutha Brahmana (SB- 11- 23) etc.,

Each of the twelve items carries 8.5%. For example, in case of Worship, if Atma is in command and in the remaining 11 items, Gunas are in command, then we can say that Atma is in command of 8.5 % and Gunas are in command of 91.5 %. If Atma is in command of Food and Worship and Gunas are in command of remaining 10 items, then we can say that Atma is in command of 17 % and Gunas are in command of 83 %. From this Table, it is evident that Atma has a great role to play to reach Krishna and it is not a silent observer as it

is felt in the Introduction. In Bhagavad Gita, Chapter 14-10, it is said that there is always a competition among the three Gunas. Sometimes Satva Guna wins and sometimes, Rajo Guna wins and also some other items, Tamo Guna wins. They have equal strength coming from Krishna. For example, if a person has three wives, all are of equal status, however if one wife is favoured by the husband, then she becomes more powerful. Similarly, If Jivatma triggers (associates) with Satva Guna, then Satva Guna wins. With whichever Guna, Jivatma associates, that Guna is going to win. At the highest level, Gunas are controlled by Krishna. At the second level, they are triggered by Brahma, Vishnu and . At the third level, they are triggered by Devathas. And finally it comes to action at the Jivatma level.

Depending on the past Karma (BG-15-8), Jivatma at different times, favours different Gunas and at that time, that Guna is going to win. The Guna favoured by Atma commands the Chariot and works under the instructions of Krishna because he is the overall controller of the Gunas. Thus Jivatma is entangled in the material world by the association of Gunas. The main task of Jivatma is to disassociate with Gunas and associate with Krishna. Jivatma should slowly rise its association from Tamo Guna to Rajo Guna to Satva Guna and then finally to Gunatheetha. So finally Jivatma becomes Atma free from the shuttle body and this state of Jivatma is called Self- Realized Atma. The goal of Atma is to realize Paramatma by surrendering to Krishna.

How the Gunas Work

Brahma is in-charge of Rajo Guna for creation, Shiva is in-charge of Tamo Guna for destruction and Vishnu is in-charge of Satva Guna for Sthithi (Maintenance) (SB- 11-13- 2 to 5). At individual level, the system works as follows. The Kama is the driving force born out of Rajo Guna. Because of Kama, there is attraction between male and female, thus produces children. Because of children, other paraphernalia such as house, land, cultivation etc., are developed. This is nothing but Samsara. Raghunadh Das Goswami’s father is a Jamindar (CC Antya 6.259-268). Raghunadh Das Goswami is not interested in family life and always tries to meet Chaithanya Maha Prabhu. His father sent servants to find out and bring him back. This happened a couple of times. Finally, Raghunadh Das Goswami goes to Puri to have association with Chaithanya Maha Prabhu. His father comes to know about his whereabouts and how simple life he is leading. Out of his love for his son, he sends a cook with lot of paraphernalia and few servants to give comforts to his son in Puri and if possible to bring him back. In a similar way, Krishna is so kind that He sends with us Rajo Guna so that we will be comfortable in this material world by fulfilling our desires. He also sends Satva Guna so that if we change our mind, it can take us back to Krishna. Rajo Guna is giving everything to us as a friend in this material world. However, it is an enemy to us in the path of Paramatma realization. By Rajo Guna, Samsara develops and grows. Whatever developed by Rajo Guna is all material and bound to be destroyed by Tamo Guna.

Whatever Bhakthi done by Jivatma is preserved by Satva Guna from life after life (BG- 2- 40, 9- 22). Thus, the creation and destruction are continuous processes by the

activities of Jivatma. This adds to the total creation of Brahma, to the total destruction of Shiva. At the end of , total destruction takes place. It is also confirmed in Bhagavad Gita, (BG- 2-40), Bhakthi will neither be destroyed nor lost.

Krishna and Atma Have transcendental Indriyas

Krishna can be understood in three stages.1) 2) Paramatma 3) . This can be understood easily with Sun as an example. Sun’s rays are extending all over the universe (BG -2-2, 2-17, 13-34), (SB-2.9.27, 3.21.31, 3.24.39, 4.31.16, 8.1.11, 8.17.9, 9.11.19, 10.59.30) - this understanding is Brahman. The rays are because of Sun planet- this understanding is Paramatma. The Sun planet is surviving because of the presence of Sun God- this understanding is Bhagavan. Therefore Bhagavan is the highest level of understanding. In Bhagavad Gita also, Krishna is understood in three ways: 1) The Impersonal Brahman (BG- 12-3, 4), 2) Extending all over the universe with Rupa (BG- 13- 14), and 3) As a Bhagavan in BG- 11- 50. In Srimad Bhagavatam (SB-10-1), Krishna appeared in Four- armed Form and after request from Devaki, he turned into two- armed Form. In BS-32 it says that every Indriyas of Krishna can do the work of all other Indriyas. Since Krishna is a person with Manasu and Buddi there is a need to pray to him for any benefits. If God is a machine (law), there is no need to pray him and we have to simply follow the law. In BG Krishna says in several occasions that you pray and surrender to me, then I will take care of you. In SB also several places the transcendental form Krishna is given. Dr. T D Singh (His Holiness Bhaktisvarupa Damodara Swami Maharaj) published a book entitled ―God is a person‖ (Zen Publications, 2006). This book reflects the views of two Nobel laureates Charles H. Townes and William D. Phillips.

In , GOD is considered as a person with Transcendental (Sat – Chit - Anada) indriyas including Manasu and Buddi. There are several types of liberations namely Swaroopa, Samipya, Salokya etc. Athma after liberation serves Krishna in Vaikunta. Atma is a part and parcel of Krishna (BG-15-7). Therefore Atma also has Transcendental (Sat – Chit - Anada) indriyas including Manasu and Buddi (Srimad Bhagavat Gita by Srila Viswanatha Chakravarthy Thakura, page no. 444, foot note, BG-13-7).

Atma is covered by Shuttle body and Gross body. When a person dies, Atma leaves the Gross body and goes with Shuttle body (BG-15-8). Atma is always covered by Shuttle body as long as it is in material world. Shuttle body consists of Manasu, Buddi, Ahankaram and Chittam which are part of Prakruthi. To get liberation, Atma should get rid of Shuttle body also. At this stage, Atma works with self Indriyas made of Sat- Chit- Ananda.

The four Kumaras had a doubt as how to remove something that enters into Manasu (SB-11-14). The four Kumarars approached Brahma for the solution. Brahma also doesn’t know the answer and all pray to Krishna. Krishna appears in and explains to them that not only taking away the things from Manasu, you have to take away the Manasu itself because Manasu is also part of Prakruthi (24 items of Prakruthi). Here Atma has

transcendental Manasu and Indriyas & Prakruthi has also material Manasu and Indriyas. So one should not get confused between these two entities.

Appication of the Chariot Model

All the slokas of Bhagavad Gita can be scientifically explained by using the Chariot Model.

1. BG-2-47 says that you have the right to do the work but no right to enjoy the fruits because the fruits are not by your effort. Even then don’t stop working. It appears to have internal conflict. That means one side Krishna says that the fruits are not because of your effort and at the same time, He says not to stop working. This sloka can be very easily explained using the Chariot model. You have a right to trigger the Gunas who accomplishes the work (Satva Guna and Rajo Guna). Next he says you have no right to enjoy the fruits. That means only Satva Guna but not Rajo Guna. Don’t stop the work means don’t trigger the Tamo Guna. In essence, always be in Satva Guna.

2. BG- 3-27 says that the Prakruthi and Gunas are doing everything where as Jivatma thinks he is the doer. This sloka refers to Godasu. In case of Goswami, he is the commander of the Chariot instead of Gunas. So Atma is not a silent observer. It has to take the charge of the Chariot.

3. BG- 9-22 says that whoever worships Krishna with undeviated mind, Krishna takes care of his Yogakshema. Here, undeviated mind is associated with Satva Guna. Because the characteristics of Satva Guna is to preserve the Bhakthi () from life after life till self realization (SB- 11-13-2 to 5).

4. BG- 18- 62 says that you surrender to Me in every aspect and because of My Grace, you will attain eternal peace and eternal abode. Here Krishna does not refer to Gunas but the Jivatma should act at the Atma level with transcendental Indryas.

5. Krishna Says ―Mayyarpitamanobuddi‖ in (BG-8-7, BG-12-14). Here Manasu and Buddi should be understood as transcendental and not part of Prakruthi. Since Manasu and Buddi of Prakruthi are contaminated, how one can offer contaminated items to Krishna. Manasu and Buddi of Prakruthi are contaminations to transcendental Manasu and Buddi.

6. Krishna Says ―Avyabhicharena‖ in (BG-13-11, BG-14-26). Atma has tendency to associate with Gunas. Avyabhicharena means ―associate only with Krishna and not with Gunas‖.

Analysis of the Chariot Model

In the Chariot model, there are three main entities. 1. Prakruthi (Manasu), 2. Gunas 3. Atma. Our investigation is to find the root cause of suffering.

1. Let us consider Prakruthi is the root cause of all suffering.

Prakruthi has 24 Elements: 5 Bhoothas, 5 Gnana Indriyas, 5 Karma Indriyas, 5 Indriya Ardhas, 4 Anthara Indriyas (Manasu, Buddi, Ahankaram and Chittam). Thus Manasu is a part of Prakruthi. Sufferings are caused by Adi-dyvika (due to devathas), Adi-bhautika (due to other living entities), Adyatmika (due to Manasu) (SB- 7-13-31). Out of the three, Manasu is the predominant cause for the suffering.

Krishna says in Bhagavad Gita (BG- 6-5, 6) that Manasu has a dual nature. It can be a friend or an enemy. If Atma dominates over Kama, then Manasu is a friend. If Kama dominates over Atma, then Manasu is an enemy. In Chariot Model, if Manasu (Driver) doesn’t have a dual nature and always listens to the passenger (Atma), then the passenger has a smooth sailing and reaches the desired destination. In case, Manasu takes the side of Kama and diverts the destination to another place Then, the desired destination will not be reached. Therefore, the dual nature of Manasu is the root cause of all suffering. It is the general feeling of everyone that Manasu is the root cause of all suffering.

2. Let us consider Gunas are the root cause of all suffering.

Since Earth is in the middle of 14 planetary systems, the dominant Guna here is Rajo Guna. Kama is born out of Rajo Guna and it is always enemy to Atma (BG-3- 37). Kama (Desires) can never be stopped rather it multiplies like fire (BG-3-39). Indriyas, Manasu and Buddi are the sitting places for Kama. Kama covers the intelligence of Atma and Atma gets bewildered (BG-3-40). Therefore, Kama (Gunas) is the root cause of all suffering. In also, it says desires are the root cause of all suffering. Therefore, one should give up the desires. That means one should give up the association with the Gunas because Kama born out of Rajo Guna is the cause of suffering.

3. Let us consider Atma is the root cause of all suffering.

As stated earlier, if Kama (Gunas) controls the driver, then Atma should not agree to this under any circumstances. In case it is not able to control the Manasu (Driver), it should get out of the Chariot (giving up of the body including shuttle body). However, Atma is not taking that drastic step and instead compromising with the Kama (Associating). In this case, Atma’s (Passenger) destination is in the hands of Kama. Krishna says in Bhagavad Gita (BG- 13-22) that Atma’s association with the Gunas is the root cause of all suffering (Taking birth in Good and Bad wombs). He further says in BG-5-15 that He is not responsible for the good and bad deeds of Atma. Krishna tells Arjuna that he must fight in all circumstances. In the fight, if

you win, you will get the kingdom and if you die in the fight, you will get Veera Swarga (BG-2-37). Krishna never wanted Arjuna to compromise – either he should win or die. In the same way, Krishna wants Atma should not compromise with Kama because compromising leads to suffering. Atma is the root cause of suffering because it associated with the Gunas instead of associating with the Paramatma (Atma and Paramatma are Sat-Chit-Ananda in nature. The natural tendency should be Atma associating with Paramatma.).

Conclusion In conclusion, since Krishna is the supreme personality of Godhead, His statement should be taken as final. That means Atma is the root cause of all suffering because it is compromising with Kama. Krishna also gives a solution to this. He says in Bhagavat Gita (BG-18-62) that Surrender to Me in every respect and by My mercy, you will get eternal peace and eternal abode.

Acknowledgements

We get inspiration from our Maharaj, His Holiness Bhakti Swarupa Damodara Swami Maharaj who was instructed by his Guru Maharaj, His Grace A. C. Bhakti Swami Prabhupada to preach scientific understanding of our scriptures and understanding of God. This paper is dedicated to our Guru Maharaj. We are also thankful to our devotees from Kuwait. We extend our thanks to Hari Guru Das, Deena Das, Krishna Dharma Das, Narendra etc., who read this paper and given the feedback.

Appendix-1 Scientific Approach to Understand Bhagavad Gita

It is very difficult to understand what exactly Bhagavad Gita says. Vyasa Bhagavan has n-dimensional knowledge whereas all the acharyas are not at that level. This is illustrated taking Bhagavat Gita slokas BG-4-7 as an example.

Suppose we have a ball which is represented in three dimensions (x, y, z). When you project the ball on a wall, z dimension is lost and only x, y dimensions are remaining. The ball appears like a disc with only two dimensions (x, y). When we see the disc along x, y plane, it appears like a line with only one dimension (y). The same line appears like a dot when we see from the top. The disc, line and dot, all are transformations of the original ball. Depending on the number of dimensions we can utilize, the information appears to be different. This is what is happening in case of scriptures given by Vyasa Bhagavan. For example, BG-4-7, 8 says that whenever there is a disturbance in Dharma, He appears and establishes Dharma. The issue here is Krishna established Dharma through His activities while in Brindavan, Madhura and Dwaraka. After Krishna leaves this material world, the started with more Adharma. So what Dharma Krishna is speaking about here and how to understand this? As per the scriptures, in the beginning of Yuga, Dharma is 100%. By the time, starts, it becomes 75%. By the time, Dwapara Yuga starts, it reduced to 50%. By the time, starts, it further reduced to 25%. And at the end of Kali Yuga, Dharma totally vanishes. Kali Yuga duration is 4, 32, 000 years. Dwapara Yuga is double of that, Treta Yuga is three times of Kali Yuga and is four times of Kali Yuga (SB- 3- 11- 19). A graph is drawn with time versus dharma for one Maha Yuga as shown in Figure 1. We can see from Figure 1, Dharma decreases slowly in Satya Yuga decreases fast in Treta Yuga, decreases faster in Dwapara Yuga and decreases fastest in Kali Yuga (SB- 1- 16- 10) (SB- 1-17- 6, 24, 25, 28, 29). Figure 1 shows Dharma as a function of time for one Maha Yuga comprising of Satya Yuga, Treta Yuga, Dwapara Yuga and Kali Yuga. One can calculate Dharma (d) at any given time (t). This is the natural way how Dharma should be with Time. Krishna wants to establish this Dharma curve. If any disturbance takes place to this curve, He will rectify it soon. For example, if any demon speeds up the decrease of Dharma than what it should be, then Krishna appears and kills the demon and establishes the Dharma. Similarly, it can be extended that if a saintly person wants to increase Dharma, even then Krishna will not be happy because He has to establish the Yuga Dharma. So He will take him to His abode. We have a clear example for this in Srimad Bhagavatam. Parikshit Maharaj wanted to stop the entrance of Kali which should not be done (SB- 1- 16- 10) (SB- 1- 17-6, 24, 25, 28, 29). Therefore, Krishna covered the intelligence of Parikshit Maharaj which caused him to be cursed by a Brahman. Dharma Samsthapana means to maintain the curve of Dharma un-deviated.

Figure-1 Dharma as a function of time for one Maha Yuga

Table-1: The behaviour of a person under different Gunas and at the Athma level Tamo Guna Rajo Guna Satva Guna Atma

1.Worship Ghosts and spirits (BG- and Demons. Demigods. (BG-17-4) Lord Krishna. 17-4) (BG-17-4)

2. Food More than three hours Too bitter, too sour, Juicy, fatty, wholesome Krishna old, tasteless, salty, hot, pungent, dry and pleasing to the heart. Prasadam. decomposed and and burning. (BG-17-9) Fruits, Vegetables, Milk remnants. (BG-17-10) and Lentils. (BG-17-8)

3. Yagna Not following scripture. For material benefit, or Following the scripture The fruits to (BG-17-13) pride. (BG-17-12) and without any desire. offered to (BG-17-11) Krishna

4.Tapassu Out of foolishness, with Pride and for the sake of With transcendental faith Serving Lord self-torture or to destroy gaining respect, honour and no material benefits. Krishna. others. (BG-17-19) and worship. (BG-17-18) (BG-17-17)

5.Daanam Not following place, Expecting fruits. (BG- No fruits and following The fruit time and receiver. (BG- 17-21) Place, Time and proper offered to 17-22) Receiver. (BG-17-20) Krishna

6.Tyaga Renunciation of Renunciation of Performing duty and Serving Lord Prescribed duties Prescribed duties renouncing all the fruits. Krishna. because of illusion. (BG- because they are (BG-18-9) 18-7) troublesome. (BG-18-8)

7.Gnana Realizing based on Realizing based on Self- Realization. (BG- Paramatma external features. (BG- feelings. (BG-18-21) 18-20) Realization. 18-22)

8.Karma The action performed in The action for fruitive The action without Serving Lord illusion. (BG-18-25) results. (BG-18-24) attachment. (BG-18-23) Krishna only.

9. Kartha Cheating, materialistic, One who is attached to One who is not attached Always in trance obstinate, insulting, lazy. fruitive results. (BG-18- to fruitive results. (BG- and in eternal (BG-18-28) 27) 18-26) happiness.

10. Buddi Thinking wrong as right Not knowing which is Knowing which is right and right as wrong. (BG- right and which is and which is wrong. 18-32) wrong. (BG-18-31) (BG-18-30)

11. Druthi Determined to be Determined to enjoy Determination which is Stitapragna. dreaming, fearfulness fruits. (BG-18-34) unbreakable. (BG-18-33) and illusion. (BG-18-35)

12. Sukha The Sukha which is Appears like nectar at Poison at the beginning Paramatma blind to self-realization. first but poison at the and nectar at the end. Realization. (BG-18-39) end. (BG-18-38) Also self- realization. (BG-18-37)

References

BG – Bhagavad-Gita SB – Srimadh Bhagavatam CC – Chaitanya Charitamruta BS – Brahma Shlokas Translations are taken from VedaBase https://vedabase.io/en/ By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, Founder Ācārya of the International for Krishna Consciousness.

BG – Bhagavad-Gita BG- 2- 2 The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy. BG- 2- 17 That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable . BG 2-37 O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. BG- 2- 40, In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear. BG-2-47 You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. BG- 3-27 The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. BG- 3- 37 The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all- devouring sinful enemy of this world BG- 3-38 As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust. BG- 3-39 Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire. BG- 3- 40

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him. BG-3-42 The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. BG- 4-7 Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Mysel BG- 4-8 To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of , I Myself appear, millennium after millennium. BG- 5- 8,9 A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them. BG- 5-15 Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge. BG 6- 05 One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. BG 6- 06 For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. BG 9- 10 This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again. BG 9- 22 But those who always worship Me with exclusive devotion, meditating on My transcendental form — to them I carry what they lack, and I preserve what they have BG- 11- 50 Sañjaya said to Dhritarāshtra: The Supreme Personality of Godhead, Krishna, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna. BG- 12-3, 4 But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable — the impersonal conception of the Absolute Truth — by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me. BG- 13- 6, 7 That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect. BG 13.8-12 Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even- mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me;

aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth — all these I declare to be knowledge, and besides this whatever there may be is ignorance. BG- 13-14 Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything. BG- 13-15 The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature. BG- 13-17 Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all. BG- 13- 21 Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world. BG- 13- 22 The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species. BG- 13- 30 One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees. BG- 13- 34 O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. BG 14-26 One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman. BG- 15- 7 The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind. BG- 15- 8 The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another. BG- 17-4 Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits. BG- 17-8 Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart. BG- 17-9 Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease. BG- 17-10

Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. BG- 17-11 Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness. BG- 17-12 But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bhāratas, you should know to be in the mode of passion. BG- 17-13 Any sacrifice performed without regard for the directions of scripture, without distribution of prasādam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance. BG- 17-17 This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness. BG- 17-18 Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent. BG- 17-19 Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance. BG- 17-20 Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness. BG- 17-21 But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion BG- 17-22 And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance. BG- 18-7 Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance. BG- 18-8 Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation BG- 18-9 O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness. BG- 18-20 That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness. BG- 18-21 That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion. BG- 18-22 And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

BG- 18-23 That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness. BG- 18-24 But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion BG- 18-25 That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance BG- 18-32 That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance BG- 18-33 O son of Prithā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness BG- 18-34 But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna BG- 18-35 And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion — such unintelligent determination, O son of Prithā, is in the mode of darkness. BG- 18-37 That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness BG- 18-38 That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion BG- 18-39 And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance. BG- 18-61 The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. BG- 18-62 O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

SB – Srimadh Bhagavatam SB- 1-16-10 Sūta Gosvāmī said: While Mahārāja Parīkshit was residing in the capital of the Kuru empire, the symptoms of the age of Kali began to infiltrate within the jurisdiction of his state. When he learned about this, he did not think the matter very palatable. This did, however, give him a chance to fight. He took up his bow and arrows and prepared himself for military activities. SB- 1-17-06 You rogue, do you dare beat an innocent cow because Lord Krishna and Arjuna, the carrier of the Gāndīva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed. SB- 1-17-24

In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication. SB- 1-17-25 You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg. SB- 1-17-28 Mahārāja Parīkshit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion. SB- 1-17-29 When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head. SB- 2-9-27 And [please inform me] how You, by Your own Self, manifest different energies for annihilation, generation, acceptance and maintenance by combination and permutation. SB- 4-29-18, 19, 20 Nārada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot's flags. The five types of life air constitute the living entity's bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life. S.B- 4-29-29 Covered by the mode of ignorance in material nature, the living entity is sometimes a male, sometimes a female, sometimes a eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of nature. SB 7-13-31 Materialistic activities are always mixed with three kinds of miserable conditions — adhyātmika, adhidaivika and adhibautika. Therefore, even if one achieves some success by performing such activities, what is the benefit of this success? One is still subjected to birth, death, old age, disease and the reactions of his fruitive activities SB 7-15-41 Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world. SB 7-15-42 The ten kinds of air acting within the body are compared to the spokes of the chariot's wheels, and the top and bottom of the wheel itself are called religion and irreligion. The living entity in the bodily concept of life is the owner of the chariot. The Vedic pranava is the bow, the pure living entity himself is the arrow, and the target is the Supreme Being.

SB 10-23-35 One of the ladies had been forcibly kept back by her husband. When she heard the others describe the Supreme Lord Krishna, she embraced Him within her heart and gave up her material body, the basis of bondage to material activity. SB 10-29-10,11 For those gopīs who could not go to see Krishna, intolerable separation from their beloved caused an intense agony that burned away all impious karma. By meditating upon Him they realized His embrace, and the ecstasy they then felt exhausted their material piety. Although Lord Krishna is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies. SB- 11-13-2 When the living entity becomes strongly situated in the mode of goodness, then religious principles, characterized by devotional service to Me, become prominent. One can strengthen the mode of goodness by cultivation of those things that are already situated in goodness, and thus religious principles arise. SB- 11-13-3 Religious principles, strengthened by the mode of goodness, destroy the influence of passion and ignorance. When passion and ignorance are overcome, their original cause, irreligion, is quickly vanquished. SB- 11-13-4 According to the quality of religious scriptures, water, one's association with one's children or with people in general, the particular place, the time, activities, birth, meditation, chanting of , and purificatory rituals, the modes of nature become differently prominent. SB- 11-13-5 Among the ten items I have just mentioned, the great sages who understand Vedic knowledge have praised and recommended those that are in the mode of goodness, criticized and rejected those in the mode of ignorance, and shown indifference to those in the mode of passion.

CC – Chaitanya Charitamruta CC Antya 6.259: Raghunātha dāsa's father immediately sent four hundred coins, two servants and one brāhmana to Śivānanda Sena. CC Antya 6.268: Raghunātha dāsa did not accept the money and men sent by his father. Therefore, the brāhmana and one of the servants stayed there with the money.

BS – Brahma Samhita BS-32 I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.