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Someone asked Ramana Maharshi, as he was reading the newspaper, “Bhagavan, what are you reading? For you, everything is the Being, the Self.” Bhagavan replied, “This Self is trying to know what the Self is doing when it is non-Self.” Even God-realized saints have this surface curiosity, but not have any deep curiosity. Still, mind will be there because mind symbolizes matter. My answer is, the surface human mind will always remain, but it will not have the power to issue any commands to a God-realized soul for getting involved in this material, sensory world. You may ask how there can still be a mind after the merger has come. He has merged, and after the merger he asked one question, at the beginning of Chapter 12, and it is a question of the mind. Here Arjuna is no longer a yogi, no longer a seeker. The sixteenth chapter begins with, “The Blessed Lord said.” No question is asked by Arjuna but the spontaneous revelation from Lord Krishna continues. When the yogi in the path of Gita yoga reenters society after attaining the highest state, how is he supposed to deal with this manifest world? To make it clear, the Lord explains the nature of human beings. One group is predominantly rajasic and tamasic the other is primarily sattwic. The world consists of two basic types of human beings. Then come purity, simplicity and all the attributes explained in the first three verses of this chapter.Ĭhapter 16 explains the way the world is manifested. This is not fearlessness fearlessness is different than absence of fear. Foremost among them is absence of fear, or abhaya. Those who have predominantly divine attributes exhibit many such traits. These egoistic traits are the symptoms of an asuric tendency and nature. Those who are dominated by undivine attributes manifest arrogance, diffidence, “I-ness,” pride, anger, superiority complex, ignorance about the reality of this world, and showiness.
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The moment something is attained in the system, it always finds its expression through action, reaction, and interaction. Gita emphasizes manifestation, so if what you are attaining is not manifested through life’s action, then Gita is not prepared to accept that it is your attainment. Manifestation means sadhana is finished and the result is manifested through life’s action. The sixteenth chapter comes in the third part of Gita, the manifestation section. Sadhana is the capacity to strive to make progress in yoga siddhi is the capability to become an instrument or channel of divine. They carry the possibility of sadhana and siddhi. Those who are possessed of divine attributes make progress in yoga, and this progress is manifested in their life’s actions.
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All human beings are either made up of divine or undivine attributes. We can say that the divine attributes are rooted in sattwa guna and the undivine attributes are rooted in rajas and tamas gunas. Because this is the sixteenth chapter we can interpret these in terms of the gunas. The list in the preceding verses describes the drives or tendencies latent in the human system. One set of attributes takes man towards liberation and the other takes man towards perpetuation of bondage. In this verse the two mutually opposing sets of attributes are explained, the divine and the undivine. Arjuna, grieve not, for you are born with divine attributes. It is said that the divine attributes lead one to liberation and the undivine attributes lead to bondage.