Lord Krishn sings:

“Listen to me, too, O Dhananjay,
on the threefold classification according to the properties of nature
as I make them exhaustively and respectively,
of intellect, steadfastness, and happiness.”

“That intellect is immaculate, O Parth,
which is aware of the essence,
of the way of inclination as also of renunciation,
of worthy and unworthy action, of fear and fearlessness,
and of bondage and liberation.”

In other words, the righteous, morally good intellect is that which is aware of the distinction between the way that leads to God and the way to recurrent birth and death.

He adds:

“That intellect is of the nature of passion and moral blindness,
O Parth, by which one cannot even know the righteous and the unrighteous
as well as what is worthy or unworthy of being done.”

“That intellect is of the nature of ignorance, O Parth,
which is enveloped in darkness and which apprehends
the sinful as virtuous and views everything in a distorted way.”

Intellect is graded into three kinds. The intellect which is well aware of the action that has to be engaged in and the action that has to be shunned, as well as of that which is fit or unfit to be done, is characterized by moral excellence.

The intellect which has only a dim perception of the righteous and the unrighteous action, and which does not know the truth, is dominated by passion. The perverse intellect that deems the sinful as virtuous, the destructible as eternal, and the inauspicious as auspicious, is shrouded in the gloom of ignorance.

The discussion of intellect is concluded here and Lord Krishn next takes up the three kinds of steadfastness.

“That resolute steadfastness, by which, O Parth,
one governs through the practice of yog operations of the mind,
the life-breaths, and the senses, is immaculate.”

Yog is the process of meditation, whereas the coming into mind of any impulse other than the impulse to such contemplation is moral transgression. Straying of the mind is deviation from the path of virtue. The unwavering resolution with which a man rules over his mind, breath, and senses is, therefore, of the nature of goodness. Directing the mind, the vital breaths, and the senses towards the desired goal is the morally excellent fortitude.

“That steadfastness, O Parth,
by which the avaricious man holds fast and acquisitively to obligations,
wealth, and pleasure, is of the nature of passion and moral blindness.”

Firmness of will in this case is concerned primarily with the discharging of one’s worldly duties, acquisition of wealth, and sensual pleasure, the three primary objects of material life, rather than with final liberation. The final end may be the same, but in this case the seeker aspires to fruits and desires something in return for his labour.

“And that steadfastness, O Parth,
by which the evil-minded man declines to forsake sloth, fear, worry, grief,
and also arrogance, is of the nature of ignorance.”

Lord Krishn next considers the three types of happiness-

“Now listen to me, O the best of Bharat,
on the three kinds of happiness, including the felicity,
which one comes to dwell in, by practice
and thus achieves cessation of griefs.”

That happiness is which the seeker attains to, by spiritual discipline by concentrating his or her mind on the cherished goal and this happiness is therefore a destroyer of griefs.

“That happiness which is at first like poison
but finally tastes like nectar,
for it issues forth from the lucidity of an intellect
that has realized the Self, is of an impeccable nature.”

The happiness that is come by through spiritual exercise, concentration of mind on the desired end, and in which all griefs come to an end, is bitter like venom at the commencement of worship. Prahlad was hanged and Meera was poisoned. Sant Kabir has pointed out the difference between the pleasure-loving world, that feasts and fails into unconscious slumber, and himself who stays awake shedding tears of contrition. But although this happiness is like poison at the outset, at the end it is like nectar that confers the substance of immortality. Such happiness, born out of a clear understanding of the Self, is said to be pure.

“That happiness which springs
from the association of the senses
with their objects, and which is like nectar at the beginning
but like gall at the end, is said to be tainted
with passion and moral blindness.”

The happiness obtained from the contact of the senses with their objects tastes like nectar in the course of enjoyment but like poison at the end, for this kind of happiness leads to repeated birth and death. So such happiness is rightly said to be impassioned and afflicted with moral blindness.

“That happiness which both initially and finally beguile the Self,
and which arises from slumber, lethargy, and negligence, is said to be of the nature of ignorance.”

The happiness which both in the course of indulgence and subsequently, deludes the Soul, lays one unconscious in the dark night of worldly life, and which is born out of indolence and futile efforts, is of the nature of ignorance. Lord Krishn then proceeds to recount the scope of the properties of nature that ever pursue us.

“There is no being, either on earth or among
the dwellers of heaven, who is entirely free
from the three properties born of nature.”

All beings, right from Brahma at the top to worms and insects at the lowest, are transient, mortal, and under the sway of the three properties (Sattwa, rajas and tamas). Even heavenly beings including the various external gods, are subject to the malady of these properties.

Here, Yogeshwar Krishn has taken up the subject of external gods who are influenced by the three properties of nature. Those who worship such gods, in reality worship that which is perishable and impermanent.

In Shreemad Bhagavat, sage Sukra said, that for love between male and female, the Lord Sankara and his consort Parvathi, for sound health the Ashwani Kumars (the celestial physician twins), for victory the Lord Indra (god Lord of heaven) and for material riches, Kuber (god protector of wealth), are to be worshipped. Similarly, talking of various desires at the end, he gave verdict that for fulfillment of all desires and for salvation one should worship the Lord Narayan alone.

Therefore, one should remember the Omnipresent Lord and for such accomplishment the only available means is to take refuge in an accomplished teacher, asking sincere questions and rendering service.

The devilish and divine treasures are two traits of the inner realm, out of which the divine treasures enable one to have the great vision of the Supreme Being, hence they are called divine but yet are within the influence of the three properties of nature. When the three properties of nature are pacified, the seeker too shall experience that absolute peace within. After this, such a realized sage- yogi shall have no more duties that he needs to perform and he will have attained the state of actionlessness.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

_/l\_
Humble Wishes.
~mrityunjayanand~