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{{ToBeEdited}}{{NeedCitation}}(TBE)Bhagwadgeeta explains how the same individual’s temperament oscillates amongst the three ''guṇas''. These 3 gunas are Satvam, Rajas and Tamas.  These three ''guṇas'' are present in the material energy, and our mind is made from the same energy. Hence, all the three ''guṇas'' are present in our mind as well. They can be compared to three wrestlers competing with each other. Each keeps throwing the others down, and so, sometimes the first is on top, sometimes the second, and sometimes the third. In the same manner, the three ''guṇas'' keep gaining dominance over the individual’s temperament, which oscillates amongst the three modes. Depending upon the external environment, the internal contemplation, and the ''sanskārs'' (tendencies) of past lives, one or the other ''guṇa'' begins to dominate.

{{ToBeEdited}}{{NeedCitation}}(TBE)Bhagwadgeeta explains how the same individual’s temperament oscillates amongst the three ''guṇas''. These 3 gunas are Satvam, Rajas and Tamas.  These three ''guṇas'' are present in the material energy, and our mind is made from the same energy. These are also considered as the modes of energy.  Hence, all the three ''guṇas'' are present in our mind as well. They can be compared to three wrestlers competing with each other. Each keeps throwing the others down, and so, sometimes the first is on top, sometimes the second, and sometimes the third. In the same manner, the three ''guṇas'' keep gaining dominance over the individual’s temperament, which oscillates amongst the three modes. <blockquote>सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |</blockquote><blockquote>निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || 5|| B.G 14/5</blockquote><blockquote>sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ</blockquote><blockquote>nibadhnanti mahā-bāho dehe dehinam avyayam</blockquote>

'''सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |'''

the material energy consists of three ''guṇas'' (modes)—''sattva'' (goodness), ''rajas'' (passion), and ''tamas'' (ignorance). Hence the body, mind, and intellect that are made from ''prakṛiti'' also possess these three modes. These modes bind the eternal soul to the perishable body.

'''निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || 5||''' B.G 14/5

Based upon one’s internal thoughts, the external circumstances, past ''sanskārs'', and other factors, one or the other of these modes becomes dominant for that person. And the mode that predominates creates its corresponding shade upon that person’s personality. Hence, the soul is swayed by the influence of these dominating modes.