Motivation for understanding svabhāvah - prior to scriptural deep dive

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Introduction: Motivation for understanding svabhāvah

Often when we encounter people discussing different darśana – āstika and nāstika and discuss on topics like why (say as an example) vedānta is robust philosophically or yōga is the key to unlocking one’s inner potential or sānkhya is the most scientific approach to life etc there is an intrinsic leaning everyone possess w.r.t a particular darśana.  Of course, one can naturally gravitate towards a stream of thought, but unless one is given to taking on a Guru or āchāryā from that particular darśana, to learn that particular darśana/vidyā and discover early on if that particular darśana is suited to them or otherwise – one can end up sampling life a lot and maintaining equidistance from all darśana, albeit with respect.

So, in a bid to go deeper (spiritually) in tune with one’s svabhāvah, one has to discover one’s svabhāvah early on, before embarking on a particular darśana study. This ensures our entry into  (say) Vedānta or yōga is sufficiently deep, beneficial and irreversible in its (favorable) impact on our psyche, before say sampling other darśana/vidyā/upāsana etc.

Also, another aspect of svabhāvah exploration or understanding, is all about determining one’s svadharma. Often it’s said unless one organizes one’s life holistically and not in silos (like spiritual vs. secular or spiritual, work, family, politics etc.), in tune with one’s svabhāvah, one’s svadharma will not be clearly known and this in turn makes one’s life pursuits very lossy (as in energy sapping and dis-satisfying).

So, before we try to understand advanced topics like varnāśrama dharma or varna sankramana or who has adhikāra for veda adhyāyana etc., we must spend time understanding our svadharma first, which in turn means, how to understand svabhāvah.

Understanding svabhāvah is two-fold process (simplistically speaking)

1)    Inside out view - What is one’s svabhāvah made of ?

2)    Outside in view - How does svabhāvah make one act ?

To answer question 1) we need to understand 3-gunas and how their evolutionary permutation leads to manifestation of different personality types.

To answer question 2) I have picked few verses from Gītā, wherein Gītāchāryā employs the padam svabhāvah and we can reflect on these insights.

Regarding answering question 1), there is sufficient material on this. One recipe for study here is given herewith :-

a)     What are three Gunās?

b)    How to view the Gunās as making layers (pancha kōśa) of our personality?

c)     Learning the ability to discern that all layers of personality (pancha kōśa) are essentially made of three gunās, and as the beholder of one’s personality (i.e. 5 layers) – we can develop sufficient vivekā (discernment) to be able to influence them and modify them for the better.

d)    How is my guna karma vibhāga looking like and what modifications can I make to my life, to seamlessly integrate my life and make all round progress?

Details regarding this recipe, are not provided herewith, in this article, as its widely taught, available material.

Regarding question 2), which is the main focus of this blog, lets listen to Gītāchāryā herewith : -

 

Part – 2 – svabhāvah in Gītā.

 

kārpaṇyadōṣōpahata svabhāvaḥ pṛcchāmi tvām dharmasammūḍhacētāḥ

yacchrēyaḥ syānniśicatam brūhi tanme śiṣyastē aham śādhi mām tvām prapannam৷৷2.7৷৷

 

With my svabhāvah overpowered by weakening compassion, with a mind bewildered about what my duty is. I beseech You - Tell me for certain that which is better; I am Your disciple. Instruct me who have taken refuge in You.

 

EXT: Here Arjuna says his svabhāvah is overcome by kārpaṇyadōṣa. Interesting way to phrase the problem statement. If svabhāvah is essentially made of three gunās, then the confusion arising in Arjuna must also be traced to his svabhāvah only. So, by saying his svabhāvah is overcome by a problem (as if its external to his svabhāvah), Arjunā is showing us his confusion, yet his intent in approaching śri krśna is also revealing that latent in his svabhāvah, is the sattva gunā, which leads him to the solution – namely approaching a Guru.

 

 

na kartṛtvam na karmāṇi lōkasya sṛjati prabhuḥ.

na karmaphalasamyōgam svabhāvastu pravartatē৷৷5.14৷৷

5.14. Neither doership nor actions does the Lord (i.e. Self – pure consciousness) create for the world, nor union with the fruits of actions; it is Nature (svabhāvah) that acts.

EXT: In a discussion on svabhāvah, we often focus on the individual, but here Bhagavān talks about svabhāvah at cosmic level. Īśvara is panca kritya parāyana - śriṣṭi (projection), stithi (sustenance), samhāra (withdrawal of the universe, back to source), tirōdhāna (veiling the truth), anugraha (removing the veil and revealing the infinite). Yet here Bhagavān says, despite the apparent activity at levels, neither doership nor action can be attributed to the Self (either as jeeva or as Īśvara). All actions issue forth in the domain of prakriti, which is referred to here as svabhāvah. For the Jeeva - It is only the inherent tendencies that function – it’s essential nature as Self – ātman, is untouched by anything on the domain of prakriti or svabhāvah. This vivekā is taught in this śloka.

śrī bhagavānuvāca

trividhā bhavati śraddhā dēhināṅ sā svabhāvajā.

sāttvikī rājasī caiva tāmasī cēti tāṅ śrṛṇu৷৷17.2৷৷

17.2. Threefold is the śraddhā of the embodied, which is born of their very nature (svabhāvah)– sāttvikī (Clear, pure, refined, fully manifesting peace & divinity), rājasī (manifesting activity and energy in thought, word and deed), and the tāmasī (manifesting inertia, resisting change, promoting dullness, confusion, sleep). Listen herewith.

EXT: Here again Bhagavān shows that śraddha is seen to manifest as per the essential constitution of svabhāvah – one’s inherent prakṛti or constitution. To a sāttvikī person śraddha is possible as much as to a tāmasi person, however the nature of śraddha is different, as their prakriti or svabhāvah is different. Since one’s realization is subsequent to the development of one’s śraddha, what one is likely to realize or attain, will also differ. The examples of the same is seen in the difference of śraddha between Prahlāda and Hiranyakaśipu. To Prahlāda, brahmavidya was revealed by Nārada while Prahlāda was in his mother’s womb. His assimilation of brahmavidya and the subsequent manifestation of jeevanmukti, jnāna, bhakti, is clearly indicative that his śraddha is in alignment with his sāttvikī predisposition. The contrasting śraddha they possessed, is evident from the fact that while Hiranyakaśipu, could not find Viśnu anywhere, even in Vaikunta, Prahlāda could not see anything apart from Viśnu. Now where does this śraddha reside? - it appears in the layers of one’s personality. It is definitely at the level of  the personality (made of three gunā), as śri Krishna reveals in this ślōka – hence the need to characterize it (śraddha) as sāttvikī, etc. Hence, one has to work upon one’s personality or pancha kōśa to develop sattva pradhāna (preponderance of sattva), prior to embarking on a deeper study of a certain darśana, say vedānta, for instance. Else sāttvikī śraddha will not emerge, so one will not gain the insight and benefit promised by the darśana.

Next few verses explain how the varnās are guna karma based, as it’s one’s svabhāvah that determines one’s varna.

brāhmaṇakṣatriyaviśāṅ śūdrāṇāṅ ca paraṅtapa.

karmāṇi pravibhaktāni svabhāva prabhavairguṇaiḥ৷৷18.41৷৷.

18.41. Of Brahmanas, Kshatriyas and Vaishyas, as also the Sudras, O Arjuna, the duties are determined according to the qualities born of one’s svabhāva.

śamō damastapaḥ śaucaṅ kṣāntirārjavamēva ca

jñānaṅ vijñānamāstikyaṅ brahmakarma svabhāvajam৷৷18.42৷৷

18.42. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge (of Self), realization (manifestation of knowledge in thought, word and deed) and āstikya buddhi (i.e. śraddha in sāttvikī sense) are the karma of the Brahmanas, born of (their own) nature (svabhāvah).

EXT: Here again, we see that there is a field or kśetra, in which sprouts personality of certain constitution. This kśetra is prakriti made of three gunās. The personality is the evolute, as per the past karma of the jeeva. When we see śama, dama, tapah, etc manifest naturally, with little or no effort, we can conclude there are no glitches in the personality profile, which prevent the manifestation of such divine qualities. Such a glitch-free manifestation of divine qualities, is characterized by the label of being a Brāhmaṇaḥ.

śauryaṅ tējō dhṛtirdākṣyaṅ yuddhē cāpyapalāyanam

dānamīśvarabhāvaśca kṣātraṅ karma svabhāvajam৷৷18.43৷৷

18.43. Prowess, splendor, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature(svabhāvah).

kṛṣigaurakṣyavāṇijyaṅ vaiśyakarma svabhāvajam

paricaryātmakaṅ karma śūdrasyāpi svabhāvajam৷৷18.44৷৷

18.44. Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature (svabhāvah).

EXT: Often we see some are naturally good at something. We can attribute it to past experience or hard work that one has put into. The same logic is extended beyond one life, in this discourse. Also, just as one can work on one’s personality to build, acquire or modify one’s traits, understanding one’s svabhāvah and one’s svadharma can also lead to sāttvikī śraddha, in tune with one’s svabhāvah. Meaning – one born into a kshatriya varna, has done so on account of past karma, suitable for this birth. Now if he or she invests further into manifesting śraddha in tune with one’s svabhāvah, one can make faster strides in pravrrti or nivrrti mārga, as the state and direction, of one’s journey might be.

śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt

svabhāvaniyataṅ karma kurvannāpnōti kilbiṣam৷৷18.47৷৷

18.47. Better is one’s own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.

EXT: This verse appears in 18^th chapter, after extensive discussion on gunās, Self, brahmavāda, karma yōga, svabhāvah and so on. So, by now, it’s expected that the student of Gita is sufficiently acquainted with one’s svadharma and one’s svabhāvah. Also, as we evidently observe in our life – that merely learning concepts about say – svabhāvah or svadharma, is only the first step. Unless one works to suitably modify one’s svabhāvah, as per varna āśrama dharma, to enthusiastically engage one’s self in one’s svadharma – this verse can’t be realized or appreciated, in practice.

This verse clearly presupposes that one has developed doubtless conviction (śraddha) in the tattva regarding one’s svabhāvah  (i.e. panca kōśa) and one’s svarūpa (real nature as actionless Self-ātman, of the nature of pure consciousness). After knowing the tattvam, one chooses to take the path, which leads to excellence in pravrrti (as karma yōgi) or nivrrti (as jnāna niśtavān). The path of least resistance and for achieving quick/reliable progress, lies in doing one’s svadharma, even if its not executed perfectly due to impediments (ādideivika, ādhyātmika, ādibhoutika).

svabhāvajēna kauntēya nibaddhaḥ svēna karmaṇā

kartuṅ nēcchasi yanmōhātkariṣyasyavaśō.pi tat৷৷18.60৷৷

18.60. O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly!

EXT: This verse is a clear-cut verdict on Arjuna’s problem statement in Gita BG 2.7. In 2.7, Arjuna said his nature is overcome by sudden tsunami of misplaced compassion. Here Sri Krishna says, the problem – my dear – is not external to you, it’s in your very svabhāvah. One may temporarily think, one can charter a course of action in life, to their likes and dislikes, as felt in the moment. But in reality, one’s svabhāvah, which is formed over several lives, will create the resultant vector, by which one’s life’s journey is paved. So Arjuna – helplessly you shall act, as per your svabhāvah. Merely superimposing para dharma (other’s dharma) on your course of life, only betrays your lack of understanding of your svabhāvah.

MASTER CLASS: Sri Śankara on svabhāva prabhavair guṇaiḥ (from BG 18.41 bhāṣyam)

kēna svabhāvaprabhavaiḥ guṇaiḥ? - svabhāvaḥ īśvarasya prakṛtiḥ triguṇātmikā māyā sā prabhavaḥ

Svabhāvah prabhavaih, born from one’s nature. Nature means the Prakṛti of Iśvara, His Maya consisting of the three gunās. 'Born from Nature' means 'born of these three gunās. In accordance with these the duties such as control of the internal organs, etc. of the Brahmanas and others have been classified.

Or (the meaning is):

The source of the nature of the Brahmanas is the sattva guna. Similarly, the source of the nature of the Kshatriyas is rajas, with sattva as a subordinate guna; the source of the nature of the Vaisyas is rajas, with tamas as the subordinate guna; the source of the nature of the śūdras is tamas, with rajas as the subordinate guna; …………

Or, svabhāvah (nature) means

the (individual) tendencies of creatures earned in their past lives, which have become manifest in the present life for yielding their own results. The gunās which have that svabhāvah as their source (prabhava) are svabhāva prabhavaiḥ guṇa. Since the manifestation of the gunās cannot logically be uncaused, therefore a specific cause [i.e. the tendencies are the efficient cause, and prakriti is the material cause.] has been posited by saying that prakriti is the cause. Thus, the duties such as control of the internal organs etc. have been classified in keeping with the effects of the gunās, sattva, rajas and tamas, which are born of Prakṛti.

Objection: Well, are not the duties like controlling the internal organs etc. of the Brahmanas and others classified and enjoined by the scriptures?

(EXT: i.e. Opponent is asking, are the duties of Brahmana not mandated dogmatically or determined by what scriptures ask of them? As if implying that when we observe Brahmanas to live up to certain behaviors or standards, its only due to scriptural ordinance)

Why is it said that they are classified according to the gunās sattva etc.?

Reply: This objection is not valid. For, the duties like controlling the internal organs etc. of the Brāhmanas and others have been classified even by the scriptures verily in keeping with the specific qualities like (preponderance of) sattva etc.; certainly, not without reference to the gunās. Hence, though the duties have been divided by the scriptures, they are said to have been classified according to the gunās

EXT: This clearly shows that anytime a scripture respects a Brahmana, like say Mahābhārata does, it does consistent with the gunā-karma paradigm of evaluating one’s varna. While not forgetting that one’s birth into a specific jāti or varna, is not without antecedent karmic basis.

Concluding comments

When studying varnāśrama dharma or any darśana’s approach to demystifying Self, life, Īśvara, etc., it is important to spend time understanding this key word – svabhāvah, both from inside-out view or outside-in view, as mentioned earlier. This understanding, involves developing a certain mature degree of discernment (viveka) w.r.t developing an objective view of one’s personality (i.e. from three gunās, pancakōśa standpoint).  Unless we do that we can never appreciate fully, what texts like Mahābhārata reveal w.r.t. varna, āśrama, dharma-sukśma, dhāna, tapas, etc., we will keep superimposing the current contour of our personality (i.e. understanding), over the text and struggle to find samanvayam - between text and life.