श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७.१७ ॥

śraddhayā parayā taptam tapastattrividham narai: |
aphalākāṅkṣibhiryuktai: sāttvikam paricakṣate || 17.17 ||

Sādhanā through guna-traya philosophy

Krishna’s exposition of the guna-traya philosophy not only makes a deep study of human personality but also shows the way of functioning effectively with integration and harmony while fully interacting with the world and the unique way by which a seeker can attain redemption.

Krishna’s first reference to the gunas was in the 2nd chapter (2.45), in which he described the entire Vedic life as an involvement in the gunas alone. Saying this, he exhorted Arjuna to rise above them by cultivating an attitude of nir-dvandvatā (transcending dual-notions). Rising above the gunas has been Krishna’s clarion call.

In the 3rd chapter he pointed out that everything here or hereafter is enfolded by the three gunas of Nature and none can escape the outcome. Remaining within the gunas alone, one can inwardly attempt transcendence.

The concept may appear strange and even contradictory, but Krishna propounds it emphatically with reason. None can go out of gunas to seek redemption and contentment he looks for. Though gunas are enfolding the human, they do give ample scope for working one’s way to transcend them (3.28; 14.19,20).

The redemption that Krishna expounds is through refinement of mind and intelligence. In building any quality, the seeker has to discern its characteristics in detail. An analytical description of the quality thus becomes necessary to guide the intelligent seeker for qualitative improvement.

The qualities and virtues have their roots in the mind and intelligence. In the mind level, however selective one may be, not all emotions will be good, noble or benevolent. Thus a diligent effort to bring about mental refinement is necessary. For this, the intelligence has to contribute its share of impartial introspection, whereby mind’s constrictive notes will be exposed and eliminated. Then alone the mind will imbibe expansion and nobility.

By way of elaboration, Krishna describes mind’s thick clouds of ignorance, calling them tāmasika, wherein selfish thoughts and lack of any consideration for others dominate. To discern this strong veil of ignorance (avidyā) and safeguard against the havoc it brings is the first task of the seeker.

Then come the delusions and constrictions of rajo-guna. They do not allow the mind to reach its destined brilliance and harmony. The seeker therefore, has to probe further to arrive at the sāttvika state – that which is best for him. This step-by-step ascent Krishna outlines through yajña, dāna and tapas.

Three-fold austerity and charity

Tapas (austerity) is of the body, speech and mind, as Krishna has already explained. He says that this three-fold austerity has to be done with extreme attention and inner involvement. He has something further to add:

The three-fold austerity undertaken with supreme attention by those who desire not any specific reward therefrom, is said to be sāttvika tapas.

All the three levels of austerity – bodily, oral and inner – have to be performed by spiritual seekers without fostering any kind of desires at all. Such performance should be done with supreme attention (parayā śraddhayā). Only then it can be a sāttvika tapas.

Sāttvikatā in any pursuit, including austerity, means full involvement of the mind and intelligence with all the purity they can command and display. In other words, in true spirituality there cannot be anything called mere physical action, dissociated from qualitative attunement of the mind and intelligence.