Find Your Root Pattern And Complete

Human Beings have the choice of being ignorant or enlightened, being incomplete or complete. Most often we exercise our freewill and choose to stay ignorant. Krsna explains how to choose to be complete and enlightened! ...

Guṇatraya Vibhāga Yogaḥ

śrībhagavānuvāca paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam I yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ II 14.1

14.1 Bhagavān Kṛṣṇa says: I will declare to you again the Supreme wisdom, The knowledge of which has helped all sages attain Supreme perfection.

idaṁ jñānamupāśritya mama sādharmyamāgatāḥ I sarge'pi nopajāyante pralaye na vyathanti ca II 14.2

14.2 By becoming fixed in this knowledge, one can attain the transcendental nature, like My own, and establish in His Eternal Consciousness, that one is not born at the time of creation, or disturbed at the time of dissolution.

mama yonir-mahad-brahma tasmingarbhaṁ dadhāmyahaṁ I saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata II 14.3

14.3 The total material substance, called Brahman, is the source of birth, It is that Brahman that I impregnate, making possible the births of all living beings, O son of Bhārata.

sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ I tāsāṁ brahma mahad yonir ahaṁ bījapradaḥ pitā II 14.4

14.4 Arjuna, understand that all species of life are made possible by birth in this material nature, and I am the seed-giving father.

sattvaṁ rajastama iti guṇāḥ prakṛtisaṁbhavāḥ I nibadhnanti mahābāho dehe dehinamavyayam II 14.5

14.5 Material nature consists of the three modes—goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes.

tatra sattvaṁ nirmalatvāt prakāśakamanāmayam I sukhasaṅgena badhnāti jñānasaṅgena cānagha II 14.6

14.6 O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

rajo rāgātmakaṁ viddhi tṛṣṇāsaṅgasamudbhavam I tannibadhnāti kaunteya karmasaṅgena dehinam II 14.7

14.7 Kaunteya, know that the mode of passion, rajas, is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.

tamas tv ajñānajaṁ viddhi mohanaṁ sarvadehinām I pramādālasya-nidrābhis tannibadhnāti bhārata II 14.8

14.8 Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep.

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata I jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta II 14.9

14.9 The mode of goodness, satva conditions one to happiness, passion, rajas conditions him to fruits of action, and veiling the knowledge, tamas binds one to madness.

rajas tamaś cābhibhūya sattvaṁ bhavati bhārata I rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā II 14.10

14.10 Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bhārata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.

sarvadvāreṣu dehesmin prakāśa upajāyate I jñanaṁ yadā tadā vidyād vivṛddhaṁ sattvamityuta II 14.11

14.11 When the light of Self-knowledge illumines all the senses (or gates) in the body, then it should be known that goodness is predominant.

lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā I rajasyetāni jāyante vivṛddhe bharatarṣabha II 14.12

14.12 O Bharatarṣabha, chief of the Bhārata, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

aprakāśo'pravṛttiś ca pramādo moha eva ca I tamasyetāni jāyante vivṛddhe kurunandana II 14.13

14.13 O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.

yadā sattve pravṛddhe tu pralayaṁ yāti dehabhṛt I tadottamavidāṁ lokānam alānpratipadyate II 14.14

14.14 When one dies in the mode of goodness [satva], He goes to the highest of worlds.

rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate I tathā pralīnas tamasi mūḍhayoniṣu jāyate II 14.15

14.15 When one dies in the mode of passion [rajas], he takes birth among those engaged in activities. When he dies in the mode of ignorance [tamas], he takes birth in the space of the ignorant.

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam I rajasastu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam II 14.16

14.16 By acting in the mode of goodness, one becomes purified. Work done in the mode of passion results in distress, and actions performed in the mode of ignorance result in foolishness.

sattvātsañjāyate jñānaṁ rajaso lobha eva ca I pramādamohau tamaso bhavato'jñānameva ca II 14.17

14.17 From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; from the mode of ignorance develops foolishness, madness and illusion.

ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ I jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ II 14.18

14.18 Those situated in the mode of goodness gradually go upward to the higher world; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the worlds below.

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati I guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati II 14.19

14.19 When we see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, the seeker can know My spiritual nature.

Part 7: Essence of Bhagavad Gita Decoded

guṇānetānatītya trīn dehī dehasamudbhavān I janma-mṛtyu-jarā-duḥkhair vimukto'mṛtamaśnute II 14.20

14.20 When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

arjuna uvāca kair liṅgais trīnguṇān etān atīto bhavati prabho I kim ācāraḥ kathaṁ caitāṁs trīnguṇānativartate II 14.21

14.21 Arjuna inquires: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature?

śrībhagavānuvāca prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava I na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati II 14.22

udāsīnavadāsīno guṇairyo na vicālyate I guṇā vartanta ityeva yo'vatiṣṭhati neṅgate II 14.23

sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ I tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ II 14.24

mānāpamānyos tulyastulyo mitrāri-pakṣayoḥ I sarvārambha-parityāgī guṇātitaḥ sa ucyate II 14.25

14.22,23,24,25 Śrī Bhagavān says: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature.

maṁ ca yo'vyabhicāreṇa bhaktiyogena sevate I sa guṇān-samatītyaitān brahmabhūyāya kalpate II 14.26

14.26 One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca I śāśvatasya ca dharmasya sukhasyaikāntikasya ca II 14.27

14.27 And I am the basis of Brahman, which is the rightful state of ultimate happiness, and which is immortal, imperishable and eternal.

iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde Guṇatraya-vibhāgayogo nāma caturdaśo'dhyāyaḥ II

In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is fourteenth chapter named,

Guṇatraya Vibhāga Yogaḥ**,** 'The Yoga of the Division of the three Guṇas.'

Everything in Existence has a root. The way you behave, the way you think, the way you react, the way you respond, the way you cognize, everything has a root thought pattern!

Whether you feel unhealthy or helpless, or emotionally weak, tired, bored, lazy, agitated, all these put together is what I classify as powerlessness. The good news is that you can live without any of these patterns. Our past experiences are stored in our unconscious as root thought patterns. They mislead you to a space of powerlessness, incompletion. In Saṃskṛit, the right technical word for these root thought patterns is mūla vāsanā or mūla vichāra dhārā.

We make incomplete decisions through root thought patterns or mūla vāsanā. We should find the root of our incompletions and complete with it, else it leads to more powerlessness and suffering.

Let me define 'root thought pattern'.

The first strong cognition you receive in your life, which influences you to continue to function based on the same cognition, is a root thought pattern! When the first attack of any strong emotion happens in you and imbalances your whole cognition of life, giving birth to your mind, the pattern you develop from that moment is the 'root thought pattern'.

It is a pattern you develop when powerlessness takes you over for the first time in your life. A simple example:

In the young age, your mother teaches you, 'Don't go in the rain. You will catch cold'. But even after you are twenty-five, you don't go in the rain, just by seeing the rain, you start sneezing. What you you cognized in the very young age, which has imbalanced your nature, is root pattern. Get out of your root thought pattern and complete with it. It may be anything as simple as your mother not giving you the cake and giving it to your brother. It can be even that small!

Please listen! The moment a root pattern enters your system, only the pattern lives through you. You don't live. The first thing any human