|| ŚRĪ HARI ||

vasudevasutaṁ devaṁ kaṁsacāṇūramardanam

devakī paramānandaṁ kṛṣṇaṁ vande jagadgurum

ŚRĪMADBHAGAVADGĪTĀ INTERPRETATION SUMMARY

Chapter 14: Guṇatraya-Vibhāga-Yoga

2/2 (Ślōka 11-27), Sunday, 05 May 2024
Interpreter: GĪTĀ VIŚĀRAD ŚRĪ DR. ASHU GOYAL JI
YouTube Link: https://youtu.be/6ieXTvdXRHA

Remain Untouched by Gunas through Exclusive Devotion &

Constant Absorption in HIM

Chapter 14 of the Srimad Bhagavad Gītā - Guṇa Traya Vibhāg Yog - The Yog of Understanding
the Three Modes of Material Nature.

The session begins with the prayer.

In this chapter, Bhagavān explains the three modes of material energy or Prakṛti. The material nature
constitutes of three gunas (modes) - sattva (goodness), rajas (passion), and tamas (ignorance). Since
the body, mind, and intellect are material in nature, they too possess these three modes, and a
combination of these gunas forms the basis of one’s character. Traits such as serenity, calmness,
good virtues etc. are the characteristics of those who are in the mode of goodness (sattva).

If we give equal proportions of potatoes, spices and wheat flour of the same variety of the same mill
to one hundred women and ask them to make potato vegetables and polli, the taste, color and
appearance of the chappati and bhaji made by each of them will be different. Similarly, Bhagavān
says in this chapter that the diversity found in all creations in this universe is due to the three
qualities of sattva, raja and tama.

Those driven by passion are stuck in a loop of endless desires and ambitions; they are inclined
towards worldly goals to satiate the never ending desires. However, those in the mode of ignorance;
are gripped by laziness, excessive sleep, delusion, intoxication, so on and so forth. Bhagavān then
explains how an embodied soul can transcend beyond the three gunas and the traits of such an
elevated soul, who has risen above the influence of the three gunas.

14.11
 sarvadvāreṣu dehe'smin, prakāśa upajāyate,
jñānaṃ(m) yadā tadā vidyād, vivṛddhaṃ(m) sattvamityuta. 14.11

When light and discernment dawn in this body, as well as in the mind and senses, then one should
know that Sattva is predominant.

In this shloka, Bhagavān explains the traits or nature of those where sattva guna is predominant.

In chapter 9, Bhagavān has explained the nine gates of the physical body: Two eyes, two nostrils, two
ears, one mouth, the anus and the genitals.

To elaborate on this further, they constitute the five senses of hearing, seeing, taste, touch and smell;
the mind, the intellect, the consciousness and the sensations within oneself. Those with predominant
sattva guna are clear on opinions (to be or not to be, to do or not to do). The intellect is balanced and
the embodied soul is clear with the Dos and Don'ts. The mind experiences serenity and clarity in all
opinions. The elevated saints are in this state of consciousness.

If one loses anything, one would use a torch light in darkness to search for that entity. Similarly, for
those with predominant sattva guna, the mind, consciousness and intellect are in harmony and
enable to make the right or clear decisions. Otherwise, most of us who lack this trait end up executing
haste or impulsive decisions.

Once, there was a man who lost his purse, which had important documents like ID cards, license,
credit cards, etc. He then announced that whoever found his lost purse, he would reward then Rupees
1000 for returning the purse to him. The lost purse was found by another young man and he reached
out to the owner of the purse. When the owner received his purse, he then changed his mind of not
rewarding the man with Rupees 1000. He then falsely accused the man saying that the purse had
Rupees 1100 and now he could find only Rupees 1000, thereby stating that the young man had stolen
Rupees 100. When this entire argument unfolded, this was witnessed by a sage who happened to be
present around at that time. The sage heard out to both the sides. The owner insisted that the purse
had Rupees 1100 and the young man said he did not take Rupees 100. The sage then said that the
purse does not belong to the owner and the money within should be donated to the temple. The
owner then realized his mistake and apologized to the sage.

Hence, with sattva guna, one would function from a state of clarity and serenity.

14.12

lobhaḥ(ph) pravṛttirārambhaḥ(kh), karmaṇāmaśamaḥ(s) spṛhā,

rajasyetānijāyante, vivṛddhe bharatarṣabha. 14.12

With the preponderance of Rajas, Arjuna, greed, activity, undertaking of action with an interested
motive, restlessness and a thirst for enjoyment make their appearance.

In this shloka, Bhagavān explains the traits of those who have a predominant Rajo guna (mode of
passion). HE highlights five traits when rajo guna is predominant.

1. Greed
As wealth increases, greed also increases. Wealth and greed are directly proportional. When one had
limited wealth, one would not hesitate to give away one's cycle. In due course of time, when one
accumulates more and more wealth, one would hesitate to even give a lift to someone in his car. As
the wealth increases, the desires increases, and one is stuck in the loop of desires.
2. Restlessness
Those with predominant Rajo guna are in a constant pursuit to attain material goals. They would
invest in stock market, buy property or other material assets.

3. Insatiable desires
The desires are insatiable. When one desire is fulfilled, it fuels another desire and one is caught in a
vicious cycle of never-ending desires. One is in a constant pursuit of chasing material pleasures.

4. Fickle mindedness
The mind wanders on other's possessions and matters (Say the number of cars that the neighbors
own, or keeping track of any other material possessions of the other).

5. Impressions in the mind that influences the behavior

When one sees that the other has an advanced model of a car, one then desires to have the same
model. Anything that one sees with the other, or anywhere else, the mind gets attached to the
material pleasure and one desires to seek the same. The craving is never-ending or insatiable.

Rajo guṇa leads to greed, inordinate activity for worldly pleasures or goals, and restlessness of the
mind.

14.13

aprakāśo'pravṛttiśca, pramādo moha eva ca,

tamasyetāni jāyante, vivṛddhe kurunandana. 14.13

With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one's
obligatory duties, frivolity and stupor-all these appear.

In this shloka, Bhagavān explains the traits of those who are overpowered by Tamo Guna (mode of
ignorance). The distinct trait of those in this state is ignorance. They are not able to identify between
the right action and wrong action. Even when intellectual persons share their advise, these persons
refrain from following the same and are adamant to action as per their free will.

Another trait of those who are overpowered by Tamo guna is the quality where they postpone all
tasks. They refrain from performing any tasks and postpone the same for tomorrow.

As Kabir Das ji says -

काल करे सो आज कर, आज करे सो अब। पल म परलय होएगी, बर करे गा कब। -
(Tomorrows work do today, today's work now If the moment is lost, how will the work be done?).
However, these persons are of the opposite mindset and tend to postpone things indefinitely. They
engage in mundane tasks which are non-beneficial to them and to others.

Once, there was a crocodile and a monkey who were good friends. The monkey would live on the
jamoon tree. The crocodile's wife expresses her desire to eat the heart of the monkey. She says that
the heart of the monkey might be very tasty as the monkey consumes jamoon from the trees. The
crocodile agrees to get the monkey as her food. The male crocodile then meets the monkey and asks
the monkey to hop on to its back. On the way back home, the crocodile reveals the desires of its
female crocodile of having the monkey's heart as her food. The monkey then says that its heart was
at its home on the tree and asks the crocodile to swim back towards the tree. The monkey then
escapes from the crocodile.

From the above story, one can understand how a person overpowered by Tamo guna functions. They
are overcome by ignorance, engage in mundane actions and even end up harming those who are
close to them. Their actions are either non-beneficial, mundane or harmful. They are overcome by
laziness, lethargy and inertia. They engage in sleeping for long hours and refrain from performing any
tasks.

When all the gates of the body are illumined by knowledge, it is a trait of the mode of goodness
(sattva). When the mode of passion predominates (Rajo guna), the symptoms of greed, insatiable
desires towards material gains, restlessness, and craving develop. The traits of inertia, negligence,
and delusion are the dominant signs of the mode of ignorance (Tamo guna).

14.14

yadā sattve pravṛddhe tu, pralayaṃ(m) yāti dehabhṛt,

tadottamavidāṃ(m) lokān, amalānpratipadyate. 14.14

When a man dies during the preponderance of Sattva, he obtains the stainless ethereal worlds
(heaven etc.,) attained by men of noble deeds.

Bhagavān now explains the destiny that awaits the soul, based upon the guṇas of their personalities.
Those with a predominant sattva guna engage in virtuous tasks and attain heavenly abodes after the
process of death. The thoughts and the state of consciousness with which one lives the entire lifetime,
the same thoughts replay at the time of death. If one is constantly engaged in virtuous tasks or
absorbed in the divine during the lifetime, only then, one would be able to recall the divine or have a
serene state of mind even at the time of death.

Vimal Ji was one of the most dedicated volunteers in the learngeeta program. He was unwell during
the last leg of his life, but would participate in voluntering and spreading the word of Gītā. During his
last days, he was on high dosage of morphine due to intense body pain. Even during the last three
days of his life, he engaged in listening to the Ramayan and the shlokas from the Gītā. Ideally, one
would think of kinsman or wealth possessions during the last minute. However, since he was engaged
in performing virtuous tasks and spreading the word of Gītā all his life, he was able to remain in that
state even at the time of death.

As they say -
ज ज मुिन जतनु कराही ं। अंत राम किह आवत नाही ं॥
he sages continue to practice many kinds of Sādhanā in every birth, but till the end the name of Rama
does not come out of the mouth. For that, keeping one's attitude sattvic throughout life is the only
Sādhanā that should be regularly practiced.
When one has lived the entire lifetime with predominant Rajo guna, it would not be possible to attain
the traits of sattva guna at the time of death.

14.15

rajasi pralayaṃ(ṅ) gatvā, karmasaṅgiṣu jāyate,

tathā pralīnastamasi, mūḍhayoniṣu jāyate. 14.15

Dying when Rajas predominates, he is born among those attached to action; even so, the man who
has expired during the preponderance of Tamas is reborn in the species of the deluded creatures
such as insects and beasts etc.

In this shloka, Bhagavān explains the destiny of those souls with predominant Rajo guna. Those who
permitted themselves to be overcome by greed and worldly ambitions (Rajo guna) are reborn in
Earthly plane (in human life), focused on intense material activity. HE then explains that those who
were inclined to intoxication, violence, laziness, and delusion (Tamo guna) would descend down the
evolutionary ladder and are born into the animal species. Hence, the soul can climb upward and
evolve further in its spiritual journey, remain at the same level, or even descend down, based upon
the guna that it adopts.

14.16

karmaṇaḥ(s) sukṛtasyāhuḥ(s), sāttvikaṃ(n) nirmalaṃ(m) phalam,

rajasastu phalaṃ(n) duḥkham, ajñānaṃ(n) tamasaḥ(ph) phalam. 14.16

The reward of a righteous act, they say, is Sāttvika i.e., faultless in the form of joy, wisdom and
dispassion etc., sorrow is declared to be the fruit of a Rājasikā act and ignorance, the fruit of a
Tāmasika act.

Bhagavān now explains the fruits of actions based on the predominant guna. Bhagavān says that the
fruit of actions performed in the mode of goodness bestow pure results.

Actions done in the mode of passion result in pain, while those performed in the mode of ignorance
result in darkness. Those in the mode of goodness (sattva) are not disturbed by external situations.
They function from a state of bliss from within. Hence, even if external situation is adverse, they are
internally happy. For these people, the external world is a reflection of the internal world. Even if one
is offered a Rasagulla, or a dry Roti, they would consume the same without any complaints from a
contented state from within.

Those in the mode of passion (Rajo guna) always look forward to seek and fulfil material deaires. They
believe that if they accomplish a particular desire, it would make them happy. However, one desire
leads to another and one is caught in a whirlpool of unsatiated desires and material persuits. One
remains discontented from within.

Those in the mode of ignorance (Tamo guna) engage in performing mundane tasks or harmful tasks
and hold the other responsible for their actions. They believe in postponing the prescribed tasks and
shift blame on the other when things start to fall apart. They are unable to judge between the right
action and the wrong action.

14.17

sattvātsañjāyate jñānaṃ(m), rajaso lobha eva ca,

pramādamohau tamaso, bhavato'jñānameva ca. 14.17

Wisdom follows from Sattva, and greed, undoubtedly, from Rajas; likewise, obstinate error, stupor and
also ignorance follow from Tamas.

In this shloka, Bhagavān explains that from the mode of goodness (sattva) arises knowledge, from the
mode of passion (Rajas) arises greed, and from the mode of ignorance (Tamas) arise negligence and
delusion. Sattva guna elevates wisdom and one is able to differentiate between the right action and
wrong action. It also leads to a serene state of mind and enables one to execute virtuous tasks. Rajo
guna leads to ambitious desires and one is caught in a vicious cycle of never-ending desires and
Tamo guna pushes one into ignorance and darkness.

14.18

ūrdhvaṃ(ṅ) gacchanti sattvasthā, madhye tiṣṭhanti rājasāḥ,

jaghanyaguṇavṛttisthā, adho gacchanti tāmasāḥ. 14.18

Those who abide in the quality of Sattva wend their way upwards; while those of a Rājasikā
disposition stay in the middle. And those of a Tāmasika temperament, enveloped as they are in the
effects of Tamoguņa, sink down.

In this shloka, Bhagavān says that those situated in the mode of goodness (sattva) rise upward; those
in the mode of passion (Rajas) stay in the middle; and those in the mode of ignorance (Tamas) go
downward. HE reiterates that those who are in sattva guna reach the higher celestial abodes; those
who are in rajo guna return to the earth planet; and those who are in tamo guna go to the nether
worlds or descend down to animal kingdom.

14.19

nānyaṃ(ṅ) guṇebhyaḥ(kh) kartāraṃ(m), yadā draṣṭānupaśyati,

guṇebhyaśca paraṃ(m) vetti, madbhāvaṃ(m) so'dhigacchati. 14.19

When the discerning person sees no one as doer other than the three Guṇas, and realizes Me, the
supreme Spirit standing entirely beyond these Guṇas, he enters into My being.

It is commonly believed that those who are in the mode of goodness (sattva) attain the supreme
divine. Bhagavān clarifies that those overcome by sattva guna would attain the heavenly abodes.
However, one who has transcended all the three gunas attain HIM. In the journey of spiritual
evolution, one needs to rise above Tamo guna, then rise above Rajo guna to become sattva. then,
one needs to rise above sattva guna to become a Gunateeta (one who has transcended all the three
gunas). Such elevated souls would attain HIM and reach HIS abode.

14.20

guṇānetānatītya trīn, dehī dehasamudbhavān,

janmamṛtyujarāduḥkhaiḥ(r), vimukto'mṛtamaśnute. 14.20

Having transcended the aforesaid three Guṇas, which have caused the body, and freed from birth,
death, old age and all kinds of sorrow, the embodied soul attains supreme bliss.

In this shloka, Bhagavān explains that by transcending the three modes of material nature associated
with the body, one becomes free from birth, death, old age, and misery. HE explains that when one
transcends the three modes, then the material energy no longer binds the living being. Thus, the soul
gets released from the cycle of life and death and attains supreme bliss.

14.21

arjuna uvāca
kairliṅgaistrīnguṇānetān, atīto bhavati prabho,
kimācāraḥ(kh) kathaṃ(ñ) caitāṃs, trīnguṇānativartate. 14.21

Arjuna said :What are the marks of him who has risen above the three Guṇas, and what is his
conduct? And how, Lord, does he rise above the three Guṇas?

In this shloka, Arjuna enquires the characteristics of those who have transcended the three gunas. He
asks the below three questions to enquire this further.

1. What are the traits of those who have transcended the three gunas?
2. How is the conduct of the one who has transcended the three gunas?
3. How does one transcend the three gunas?

Bhagavān explains this in the forthcoming shlokas.

14.22

śrībhagavānuvāca
prakāśaṃ(ñ) ca pravṛttiṃ(ñ) ca, mohameva ca pāṇḍava,
na dveṣṭi saṃpravṛttāni, na nivṛttāni kāṅkṣati. 14.22

Śrī Bhagavān said :Arjuna, he who abhors not illumination (which is born of Sattva) and activity (which
is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when
they have ceased.

In this shloka, Bhagavān explains that the one who has transcended the three gunas is not disturbed
upon seeing the gunas functioning in the world, and their effects manifesting in persons, objects, and
situations around them. Such elevated persons are situated in wisdom and they do not hate
ignorance when they see it, nor get implicated in it. The persons who are transcendental to the three
gunas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even
delusion (which is born of tamas), nor do they long for them when they are absent.

Pujya Swamiji says that when such a Mahatma attains the perfect state, the following attributes
appear in him-
Be it activity or retirement, attachment to anything, hatred, happiness, sorrow; nothing is felt.

Once, Mahavir Ji was walking along with a disciple. The wind suddenly changed its direction and
started to blow from the opposite direction. Mahavir ji then started to walk in the direction of the
wind. When his disciple enquired further, he mentioned that his state was such that he aligned with
the direction of the wind as he is unaffected by the disturbances of the surrounding.

14.23

Udāsīnavadāsīno, guṇairyo na vicālyate,

guṇā vartanta ityeva, yo'vatiṣṭhati neṅgate. 14.23

He who, sitting like a witness, is not disturbed by the Guṇas, and who, knowing that the Guṇas alone
move among the Guṇas, remains established in identity with God, and never falls off from that state.

In this shloka, Bhagavān continues to explain that those who transcend the three gunas remain
neutral to the modes of nature and are not disturbed by them. They function from an unwavering
state of mind. They practice equanimity towards honor and dishonor, happiness and misery and other
dualities of life. Such elevated souls do not identify themselves with the physical body. They only
witness the voluntary and involuntary actions of the physical body (say sleeping, eating etc.) and do
not see themselves as the doer of actions.

Once, an elevated sage was begging for alms. He happened to pass by a group of dacoits and they
chased him away. He then threw a fistful of mud at them. He then reached a nearby village, where
the sarpanch of the head of the village received him with honor and served him with hospitality. They
offered him delicacies. The sage then threw another fistfull of mud at the head of the village. When he
was questioned that although throwing mud at the dacoits made sense, why did he have to throw
mud at the person whose hospitality was so good. The sage then responded by saying that he is
neutral or equitable towards honor and dishonor.

14.24

ṣamaduḥkhasukhaḥ(s) svasthaḥ(s), ṣamaloṣṭāśmakāñcanaḥ,

tulyapriyāpriyo dhīraḥ(s), tulyanindātmasaṃstutiḥ. 14.24

He who is ever established in the Self, takes pain and pleasure alike, regards a clod of earth, a stone
and a piece of gold as equal in value, is possessed of wisdom, accepts the pleasant as well as the
unpleasant in the same spirit, and views censure and praise alike.

In this shloka, Bhagavān continues to explain that the elevated souls who have transcended the three
gunas are equipoised in happiness and distress; they are established in the self; they look upon a
lump of mud, a stone, and a piece of gold as of equal value; and remain the same amidst pleasant
and unpleasant events. They are equitable to happiness and misery.

Once, Kabir Das Ji lost his cow. Instead of lamenting that he would now loose 10 liters of milk, he
remained equipoised and thought that he would not have to clear the cow dung. Co-incidentally, the
cow returned and people around him were happy. However, Kabir Das ji remained neutral and said he
will consume the milk again. Bhagavān has mentioned that such persons look upon a lump of mud, a
stone, and a piece of gold as of equal value. Now, one might think that this is a dumb-witted quality of
treating all three entities the same.

However, one needs to understand the difference between Samadarshan (equal vision) and
Samavarthan (equal conduct).Consider the example of having a dog, a family member and a
renowned sage for dinner. Seeing the divine in one and all, including the dog is a virtuous quality. This
would be samadarshan or having an equitable vision. However, the conduct in which the dog is
served with food, the family member is served with food or the hospitality offerred to renowned sage
who is the guest differs. Here Samavarthan (equal conduct) would not be possible. Similarly, although
one sees a lump of mud, a stone, and a piece of gold as of equal value, the conduct of handling the
same would vary.

Bhagavān also mentions that such elevated souls are not carried away with praise, nor demoralized
with criticism. They handle praise and criticism neutrally, from an equipoised state.

14.25

mānāpamānayostulyaḥ(s), tulyo mitrāripakṣayoḥ,

sarvārambhaparityāgī, guṇātītaḥ(s) sa ucyate. 14.25

He who is equipoised in honour or ignominy, is alike towards a friend or an enemy, and has renounced
the sense of doership in all undertakings, is said to have risen above the three Guṇas.

In this shloka, Bhagavān explains that those who have transcended the three gunas remain
equipoised in honor and dishonor; treat both friend and foe alike. They do not seek appreciations or
desire to reap the fruits of actions and relinquish the sense of doer ship.
14.26

māṃ(ñ) ca yo'vyabhicāreṇa, bhaktiyogena sevate,

sa guṇānṣamatītyaitān, brahmabhūyāya kalpate. 14.26

He too who, constantly worships Me through the Yoga of exclusive devotion-transcending these three
Guṇas, he becomes eligible for attaining Brahma.

In this shloka, Bhagavān explains how one can transcend the three gunas. HE says that those who
practice exclusive devotion towards HIM and are constantly absorbed in HIM at all times and who
have realized the distinction between the physical body and the soul would be untouched by the
three gunas.

The common tendency is to seek for material pleasures along with devotion. One tends to sail on two
boats - material pleasures and seek the blessings of the divine. One functions from a state of ME or
MINE consciousness (say my assets, my son, my house, etc.,). As stated in the below verse, there are
10 entities which an embodied soul gets attached to -

Mother, father, relatives, children, spouse, physical body, wealth, material abode or home, kinsman
and loved ones.
जननी जनक बंधु सुत दारा। तनु धनु भवन सुद परवारा।।

One could come out of this loop as stated in the below verse:
सब कै ममता ताग बटोरी मम पद मनिह बांध बर डोरी।। समदरसी इा कछु नाही ं।

When one sees kinsman, material assets, physical body, so on and so forth as blessings bestowed by
the divine and comes out of MINE consciousness, one would be able to remain absorbed in the divine.

14.27

brahmaṇo hi pratiṣṭhāham, amṛtasyāvyayasya ca,

śāśvatasya ca dharmasya, sukhasyaikāntikasya ca. 14.27

For, I am the substratum of the imperishable Brahma, of immortality, of the eternal Dharma and of
unending immutable bliss.

If one has to summarize the Srimad Bhagavad Gītā in one line, it would be surrender to the supreme
divine -
मामेकं शरणं ज

In this shloka, Bhagavān says that HE is the basis of the formless Brahmān, the immortal and
imperishable, of eternal dharma, and of unending divine bliss. One could worship the personal form of
the divine (say Bhagavān Śrī Ram, Bhagavān Śrī Krishna, Devi Durga, so on and so forth) or the
unmanifest form of the supreme divine, with the path of exclusive devotion, one would be able to
transcend to higher levels of consciousness.

The session ends with prayer and Hanuman Chalisa.

Question and Answer

Arundhati Ji
Question: Maintaining equanimity in dualities has been repeated accross multiple chapters.
Answer: This is a common factor or symptom whether one follows Bhakti Yog, Gyana Yog or Karma
Yog.

Atul Ji
Question: How can one reach the state - Sarvarambha Parityagi?
Answer: It is the final step for an elevated soul. The supreme divine has never told to relinquish
prescribed tasks. For elevated souls, they perform all actions and dedicate the same to the divine.

Bhajarang Ji
Question: If the foetus is aborted in the womb when diagnosed with any growth deficiencies, would it
be a negative karmic reaction?
Answer: Yes, one has not been given the authority to take other's life.

Akansha Ji
Question: Those who die with Rajo guna as the predominant guna return to Earthly plane. What
determines the environment they are reborn?
Answer: The environment and family is determined by one's own karmic reactions.

Shashi Ji
Question: It is told to refrain from taking a sankalpa. Kindly clarify.
Answer: One could go ahead and take any sankalpa, however, one is advised to relinquish the sense
of doer-ship

Narmada Ji
Question: How to implement and imbibe the teachings in daily life?
Answer: With constant practice, from the approach of incremental growth, one can make an attempt
to imbibe the teachings consciously in daily life.

Veena Ji
Question: Who is a realized soul?
Answer: The one who has realized and experienced the truth that one is not the physical body, when
one stops identifying oneself as the physical body is said to be an elevated soul.

Hari Ji
Question: Please explain shloka 19.
Answer: It is commonly believed that those who are in the mode of goodness (sattva) attain the
supreme divine. Bhagavān clarifies that those overcome by sattva guna would attain the heavenly
abodes. However, one who has transcended all the three gunas attain HIM. In the journey of spiritual
evolution, one needs to rise above Tamo guna, then rise above Rajo guna to become sattva. then,
one needs to rise above sattva guna to become a Gunateeta (one who has trancended all the three
gunas). Such elevated souls would attain HIM and reach HIS abode.

Question: Yudhishtir also engaged in the game of dice although he was sattvika?
Answer: Everyone will have all the three gunas. The percentage of each of the gunas vary, one
would be predominant over the other.

om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu

brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
Guṇatrayavibhāgayogo nāma caturdaśo'dhyāyaḥ.

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