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According to the Bhagavad Gita, when the light of knowledge shines through all the gateways of the body, that is known as the manifestation of sattva.<ref name=":2" /><blockquote>सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४.११॥<ref name=":3" /> sarvadvāreṣu dehe'sminprakāśa upajāyate । jñānaṁ yadā tadā vidyādvivr̥ddhaṁ sattvamityuta ॥14.11॥</blockquote>Here, by gateways are meant the senses, which are the gateways of perception.<ref name=":2" /> In the mode of sattva, one can see, hear, taste, experience all things in the right manner and thereby becomes cleansed inside and outside.<ref name=":1" /> Therefore, cultivation of sattva is considered the highest virtue in the relative world. However, if excessively cherished, sattva degenerates into rajas and tamas, which are always present, in however small proportion, along with sattva. Hence, moksha is described as consisting in transcending all the three gunas.<ref name=":2" />

According to the Bhagavad Gita, when the light of knowledge shines through all the gateways of the body, that is known as the manifestation of sattva.<ref name=":2" /><blockquote>सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४.११॥<ref name=":3" /> sarvadvāreṣu dehe'sminprakāśa upajāyate । jñānaṁ yadā tadā vidyādvivr̥ddhaṁ sattvamityuta ॥14.11॥</blockquote>Here, by gateways are meant the senses, which are the gateways of perception.<ref name=":2" /> In the mode of sattva, one can see, hear, taste, experience all things in the right manner and thereby becomes cleansed inside and outside.<ref name=":1" /> Therefore, cultivation of sattva is considered the highest virtue in the relative world. However, if excessively cherished, sattva degenerates into rajas and tamas, which are always present, in however small proportion, along with sattva. Hence, moksha is described as consisting in transcending all the three gunas.<ref name=":2" />

== Excess of Rajas and Tamas<ref name=":1" /> ==

== रजस्तमसोः अतिरेकः ॥ Excess of Rajas and Tamas ==

When there is an increase in the mode of passion, the symptoms of great attchment, fruitive activity, intense endeavour and uncontrollable desire and hankering develop.

* Predominant rajas is characterised by great attachment, fruitive activity, intense endeavour and uncontrollable desire and hankering (for sense gratification).

* Predominant tamas is characterised by darkness (absence of discrimination), idleness, madness and illusion.<ref name=":1" />

One in the mode of passion is never satisfied and develops a great unending hankering for sense gratification.

<blockquote>लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४.१२॥

Rajo guṇa excess leads to greed, inordinate activity for worldly attainments, restlessness of the mind and desires. (Rajas)

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४.१३॥<ref name=":3" />

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४- १३॥

lobhaḥ pravr̥ttirārambhaḥ karmaṇāmaśamaḥ spr̥hā । rajasyetāni jāyante vivr̥ddhe bharatarṣabha ॥14.12॥

When there is an increase in the mode of ignorance, darkness, inertia, madness and illusion are manifested.

aprakāśo'pravr̥ttiśca pramādo moha eva ca । tamasyetāni jāyante vivr̥ddhe kurunandana ॥14.13॥</blockquote>Moreover, a tamasika individual does not work by any regulative principle. In the mode of tamas, even though there is capacity to work, there is absence of endeavour.<ref name=":1" />

 

One in the mode of ignorance does not work by a regulative principle, he wants to act whimsically, for no purpose. Even though he has the capacity to work, he makes no endevour. Although consciousness is going on, life is inactive.

 

Tamo guṇa results in delusion of the intellect, laziness, errors in decision making and inappropriate understanding of the situation. (Tamas)

== फलम् ॥ Fruits<ref name=":1" />  ==

== फलम् ॥ Fruits<ref name=":1" />  ==