Maharaj has told you that as long as there is a connection with the gunas, no jiva can ever be happy. So, what if there is a connection with sattvaguna? What, brother? Yes? Yes? Sattvaguna is such that it gives happiness, it has given happiness. In this, Maharaj said that as long as there is a connection with the gunas, a jiva cannot be happy. Read that again. Then Shriji Maharaj said, "That is because the strength of rajoguna increases, and even in deep sleep (sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → Here, Maharaj only spoke of two, rajoguna and tamoguna. But the statement made was that as long as there is association with the gunas, no jiva can be happy. Right? So that is about the waking state (jagrat). Yes? The connection of gunas... out of the three gunas... No, Maharaj said the connection of gunas is even in sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → until then, no jiva can remain happy; that is generally in jagrat, svapna svapna Dream. One of the three mental states. The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In the svapna state, the jeevãtmã is known as taijas, and is conscious of its sukshma body. [Sãrangpur – 6]. Tap to open in glossary → sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → Yes, such a statement was made. The analysis was only of two gunas, but the statement was made for all three gunas. Based on the two, the third was also included. Then what about sattvaguna? Our question is like that, brother, what? Sattvaguna is of such a nature. In contrast to sattvaguna, there is the study of the Bhagavatam, so... Now, also study the Gita. What does it say? That means as long as there is sattvaguna, one remains happy, but they say that sattvaguna... The gunas are all of a co-existing nature (mithun-vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → Rajoguna is of the nature of misery. Rajoguna itself is of the nature of misery. It will never let happiness happen, even if it has come. Performing actions in it and receiving misery as its fruit is a different matter. But even if rajoguna has come, it will not let one experience happiness. It will not let happiness arise in the heart. Therefore, rajoguna is of the nature of misery. Sattvaguna is of the nature of happiness. Even then, why is sattvaguna not considered of the nature of misery? Why did Maharaj consider that sattvaguna to be of the nature of misery? Because it is not permanent. It is of a co-existing nature. No single guna ever operates alone. The other two are always present along with it. Only this one is predominant. No single guna can ever exist alone, whether it is sattvaguna, rajoguna, or tamoguna. Therefore, it is always mixed with this. Only that particular guna is predominant. Sattvaguna may be predominant, but supporting it, supporting it, both rajoguna and tamoguna are always sitting there. Now, since rajoguna is present, how can there be happiness even in sattvaguna? Therefore, not a single guna-state is truly giving of happiness. Therefore, Gunatitanand Swami said that happiness is never without misery. There is no such happiness that is without misery. Because when there is sattvaguna, a person experiences happiness. But it is not without misery. An element of misery is already somewhat mixed in it. Similarly, misery is never without happiness. Is it like that? Or not? If happiness is nowhere without misery, then is misery also not without happiness, is it not like that? Yes? Based on the nature of the gunas, it is indeed like that. Yes? Based on the nature of the gunas, that is what happens. No, no, that is so. It is without happiness. In tamas happiness, it is only happiness in name. Tamas happiness means quarrels, discord, jealousy, envy. Now, if someone is jealous or envious, what happiness do they get? Nothing. They only get as much as they have imagined; it does not actually come. Jealousy and envy are such that, sitting in the heart, do they burn a person or soothe them? Yes? It burns them. Therefore, even while it is ongoing, they experience misery, and its fruit is certainly misery. Therefore, misery can exist without happiness. But happiness is never without misery, no matter how good it may be. Even if one goes to heaven. It is not without misery. Such is the influence of maya; that itself is called maya. Therefore, all three gunas must be transcended. When one transcends all three gunas, then the jiva becomes happy. If happiness is seen and one goes to grasp it, one does not become happy. So the point is, what choice should be made? Firstly, happiness is never without misery. And in misery, there are two divisions. One kind of misery is without happiness. And another kind of misery is also that which brings happiness. Walking on the path of God, a person experiences misery. Performing spiritual endeavors, performing austerities, a person experiences misery. Is there any happiness while doing that? But there is happiness in it. That misery, that misery is temporary, and permanent happiness lies within it. Permanent happiness lies within it. In the same way, in happiness, permanent misery lies within it, even if it is sattvaguni. Why? It gives rise to attachment, and because it gives rise to attachment, permanent misery comes. Sattvaguna causes attachment even in happiness, doesn't it? "Sattvam sukhe sanjayati" and "Sattvam yad brahma darshanam". Sattva has two fruits. One is that it also connects with God, and the other is that it also connects with happiness. If the jiva is greedy for this world, it does not connect with God even if happiness comes. But it gets attached to happiness. Then it binds him. Because it binds him, it causes misery. Such a sattvaguna becomes a cause of misery to him. "Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → From dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → It brings happiness. Yes? But in that, it said vairagya. "Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → That means from dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Then in that, the seeker's discrimination works, the seeker's choice. If he wants happiness, he gets happiness, then vairagya does not arise. If he gets to enjoy happiness, how can it be called vairagya? And if he renounces happiness, observes dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → then he attains vairagya and attains supreme happiness. He attains vairagya and supreme happiness. In the same way, in sattvaguna also, there are two options. "Sattvam sukhe sanjayati" and "Sattvam yad brahma darshanam". And in misery also, there are two options. In misery, there is only and only misery. Tamoguni misery, tamoguni misery, that misery which has arisen from tamas, is indeed misery. In the presence of tamoguna also, there is misery, and then as its fruit, misery occurs. In that, there is only and only misery. But there is one kind of misery in which happiness is also present. Is that misery considered tamoguni? Yes? That misery would not be considered tamoguni, right? That misery is indeed called tamoguni. It does make a person depressed and agitated. In a way, it would not be considered tamoguni. Because its fruit is not tamoguna. But in its presence, it is indeed considered tamoguna. That is why Maharaj, in the Gita, God said that those who are tamasik people torment the body. And they also torment the mind residing within it, so it is written. That means there is misery; the misery of misery is rajoguna. The fruit of misery is tamas. The fruit of misery is that such a person suffers and experiences pain, and intense tamoguna and depression envelop him. In misery, as a fruit of misery, a person gets tamoguna. But if it is planned deliberately, then he does not get tamoguna. It happens a little bit. But its fruit is in sattvaguna. Even more than sattvaguna, one attains nirguna. If it is planned. That means there is one kind of misery where the fruit of misery is only misery. And there is another kind of misery where the fruit of misery is happiness. Therefore, people should plan in such a way that happiness comes out of it in the future. And when it is said "Sattvam yad brahma darshanam", that is about letting go of sattvaguna, meaning to let go of sattvaguna, to renounce it. To renounce its fruit. Then he attains nirguna happiness, and nirguna happiness is such that there is no misery in it thereafter. There is no happiness in this world that does not contain misery. There is no happiness in this world that does not contain misery, and it cannot be said that there is no misery in this world that does not contain happiness. In this world also, those who observe dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → perform austerities to please God, even if pain comes from that, it is misery. But happiness can indeed be extracted from it. Therefore, Maharaj said to transcend it in any way possible. That as long as there is a connection with the three gunas, this jiva can never be happy. Because the three gunas are such that one cannot be happy; can never be happy means Maharaj says not even in dreams. And not even in deep sleep. Even in deep sleep, if rajoguna has spread, Maharaj says misery envelops him, misery is seen. Happiness does not come; he does not even get the happiness of sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → If there is no happiness in tamoguni misery, then how does the co-existing nature (mithun bhava) in the gunas remain? Yes? The co-existing nature in the gunas would decrease, wouldn't it? That means, there being no happiness means that after that, rather than actual happiness, he gets the happiness of belief. It is not reality. Someone's situation worsened; out of envy, someone's situation worsened, so he becomes happy, but there is no reality to it, no happiness has actually come to him, no benefit which, what is it called? No concrete happiness has come to him. But he became happy in his mind. That, "Thank goodness, that person's situation worsened." So in his mind, he gets mental happiness like that; in that, no concrete happiness can be said to have come. So there is no happiness in it at all, right? It means there is no happiness. If there is no happiness, then they say that the role of sattvaguna did not come at all, right? Yes? The role of sattvaguna did not come at all in tamoguna. It did come. How? We just said that he received its happiness, like that. Meaning he received it mentally. Its absence means that it is negligible. Now, suppose someone's situation worsens and he becomes happy, what other benefit does he get? Does he get any benefit? On the contrary, the misery of him being happy is also looming over his head, isn't it? He just believes as much as he believes, "Yes, his situation worsened, so it is very good." So there is that much happiness; that means that much of the three gunas is joined, that much from it. Then Shriji Maharaj said, "That is..." So that tamas, tamas is purely of the nature of attachment and ignorance. That also how to lead it to nirguna? By doing it for the sake of God. For the sake of God, observe austerities, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → By tolerating pain. By tolerating pain. So at that time, tamoguna occurs. Tamoguna affects him. But its fruits are obtained according to the target he has set. And if one wants to make sattvaguna nirguna, then connect it with God. Not in thought. What? That is why Maharaj said that when there is sattvaguna, one must only meditate on God, absorb oneself in the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → And when the disturbance of rajoguna and tamoguna comes, then contemplate. That, "I am distinct from this." But when sattvaguna has properly come, do not think too much about being distinct or separate, but absorb oneself in the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → And at that time, meditate on the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → Then it can be made nirguna. Then Shriji Maharaj said, "That is because the strength of rajoguna increases, and even in sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → sushupti sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. Tap to open in glossary → "Therefore, as long as there is association with the gunas, no jiva remains happy. And only when one behaves as the soul (atmasatta-rupe) does one remain happy." Whether one accepted sattvaguna, accepted rajoguna, or accepted tamoguna, then he does not remain happy. There is never any happiness of the past or future like that. There is never happiness without misery. Therefore, renounce it. Stabilize sattvaguna. And having stabilized it, do not connect the mind to it; connect the mind to God. Stabilize sattvaguna, renounce it, reject it. According to destiny (prarabdha), always stabilize sattvaguna in the body and the inner self (antahkarana). And connect with God through the soul, renounce it, renounce its fruit, meaning stabilize it. Happiness and misery are based on the mind's favorability or unfavorability, so can a tamasik person be happy? Favorable to his mind What does it say? Happiness, happiness and misery are based on the mind's favorability or unfavorability, so can a tamasik person be happy? Because everything is favorable to his mind. Are you saying a satvik person? A tamasik person. Yes? A tamasik person. A tamasik person. Can he be happy? He got favorability, right? Favorability came in someone's situation worsening, how happy is he? What is your question? So he, a tamasik person, must have something, must have happiness, is that what you are saying? Everything happens favorably to his mind, then even if it is of the nature of misery, still if it is favorable to his mind, then he experiences happiness, right? Often, favorability is what he has imagined. If I quarrel with someone, so tamas is that which gives rise to attachment. Giving rise to attachment, he does not realize that he is jumping into misery. And still, in his mind, out of attachment, he quarrels with someone, quarrels, so what happiness does he get in that? But still he imagined, "Today I quarreled." Even if he got beaten up, no problem, but "I told him off." Such is, so that is called negligible happiness. From the perspective of a tamasik person, it is not an illusion of happiness. From the perspective of a satvik person and from the perspective of scriptures, there is an absence of misery in it. He may believe that he experienced happiness. If he is jealous, he may believe that he became very happy when someone's situation worsened. So for him, but from the scriptural perspective, there is an absence of happiness in it. From the perspective of righteous people, there is an absence of happiness in it. Real happiness and the happiness that arises from the mind's favorability or unfavorability... Belief can be anything; even in tamas, he may believe that he has it, but is that really happiness? And even more than that, compared to the happiness he imagined, he is going to receive a hundred thousand times more misery as its fruit. Therefore, that does not count, right? Therefore, it is said that any happiness, worldly happiness, is never without misery. Worldly happiness is not without misery. A person sits down to eat and a good, favorite item has come, and he eats a lot, so does happiness not come while eating? Happiness does come, right? But he does not see the misery that follows behind it. Afterwards, pain and other things happen; that misery comes. Therefore, from a standard perspective, that is not happiness. A tamasik person may believe, "Today I quarreled, so I did well." But that is not a standard perspective. "Therefore, as long as there is association with the gunas, no jiva remains happy. And when one behaves as the soul..." No jiva remains happy means they do not become permanently happy. No jiva can permanently... this world is a mixture of happiness and misery, so happiness also comes sometimes, doesn't it? It is a mixture of happiness and misery, but in it, mostly there is misery. And there is a little happiness. And that is such that it gives rise to attachment. Therefore, its fruit is again only misery and misery. "And only when one behaves as the soul does one remain happy." That means remaining beyond the three gunas is called behaving as the soul. Becoming beyond the three gunas, one renounces all three gunas. Renunciation of all three gunas does not happen. As long as one is alive. So what to do? Its utilization. Its utilization, to renounce its fruit. To renounce its fruit. Performing rajoguni actions, and whatever the fruit of rajoguni actions is in this world, he renounces it, and makes a little choice in it, selects to change it. That, although one cannot remain without performing rajoguni actions, perform such rajoguni actions that please God. Such that please God. Perform such tamas actions that please God. What is in tamas actions? What is the root of tamas actions? Stubbornness, obstinacy, ignorance. Keep such ignorance in faith. That once grasped, he never lets go. Keep it in faith related to God. Keep such ignorance in devotion to God. Then he is said to have utilized that tamas in God. Such ignorance... in rajoguna, what is there? There is rhythm. Perform such rhythm in devotion to God, for the sake of God. In sattvaguna, what is there? There is meditation, so perform that meditation on God. Sattvaguna, its use can also be in the world. Sattvaguna is extremely productive. If much fruit is obtained, if it is productive, and he uses it in the world, then production is good. But its fruit does not come; otherwise, it goes into misery. Therefore, renouncing the fruits of all three gunas, and utilizing them in fruits related to God. That means he is said to have renounced all three gunas. Renunciation of all three gunas is not possible as long as the body exists. Only God's body is such that even that body has no connection with the gunas. Even God's body has no connection with the gunas. But otherwise, even if one is liberated and assumes a body, then his body cannot be said to be free of gunas; the body cannot be said to be free of gunas. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details