Guna Traya Vibhaga Yoga (गुणत्रयविभागयोगः)

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Guna Traya Vibhaga Yoga (Samskrit: गुणत्रयविभागयोगः) is the name of the fourteenth chapter of the Bhagavad Gita. This chapter enumerates on the three cosmic qualities - Sattva, Rajas and Tamas. It is said that the secret to success in both worldly as well as adhyatmik life lies in the knowledge of these three gunas.

परिचयः ॥ Introduction

The Chapter Guna Traya Vibhaga Yoga focuses on the knowledge of the three cosmic qualities or Gunas, namely, Sattva, Rajas and Tamas. The knowledge of these three Gunas that hold the entire universe and all creatures under their sway, is of vital importance to each and everyone. Because, without this knowledge one will forever be bound by sorrow. Therefore, one should acquire this precious knowledge for progress and happiness in life.

अध्यायसारः ॥ Summary of the Fourteenth Chapter

In this Chapter, Sri Krishna reveals that the three qualities Sattva, Rajas and Tamas constitute the Cosmic Nature. And this Cosmic Nature is the primary source where entire creation and all things in it originate. The Supreme Being brings about creation through the help of Prakrti (Nature) endowed with these threefold qualities. Hence, all things created are subject to the influence and irresistible power of the trigunas. Therefore, the individual atma is also bound to the body by these three qualities present in Cosmic Nature.

Explaining the trigunas it is said, Sattva is the highest of the three qualities and is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. Therefore, it causes sorrow and suffering. However the third one termed as Tamas, is the least admissible in adhyatmik journey as it arises due to ignorance and results in darkness, lethargy and delusion.

Sri Krishna then enumerates the ideal reciprocation to the existence of these gunas within oneself. He says one should diligently endeavour to cast out Tamas from one's very nature. As far as Rajas is concerned, it should be controlled and mastered. So that, by holding it in check, one can wisely divert its power towards good activities. Sattva also should be cultivated, developed and conserved carefully. For, it to enables one to attain immortality. However, a realised seer is expected to go beyond all these qualities. Because, although Sattva enables a realised seer to reach the ultimate reality, if he is attached to it, then even this quality will bind him.

It is also said that an aspirant should know the symptoms and signs of the presence of the trigunas in one's personality and acquire a knowledge of their subtle workings. Only then can one maintain an unhampered and smooth progress in all activities of life, both material as well as adhyatmik. This important subject is expounded by Sri Krishna in the verses nine to eighteen of this chapter. Bhagavan then declares that one who rises beyond all these three Gunas through adhyatmik practices, becomes free from birth, death, old age and sorrow, and enjoys immortality. And as Arjuna questions on how to identify such individuals, Bhagavan replies by describing the marks of one who has risen above the three Gunas. He also states that if one constantly worships Him with exclusive devotion, one will attain the highest divine experience and supreme peace and blessedness.

विषयः पार्श्वभूमिश्च ॥ Subject Matter and Background

The previous chapter (Kshetra Kshetrajna Vibhaga Yoga) explained that knowledge of Purusha and Prakrti along with the Gunas, would facilitate freedom from material entanglement. And that a living entity gets entangled in this material world due to its association with the three Gunas.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३.२३॥

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३.२१॥

ya evaṁ vetti puruṣaṁ prakr̥tiṁ ca guṇaiḥ saha । sarvathā vartamāno'pi na sa bhūyo'bhijāyate ॥13.23॥

puruṣaḥ prakr̥tistho hi bhuṅ‌kte prakr̥tijānguṇān । kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu ॥13.21॥

This forms the basis for the discussion in this chapter on what the three Gunas are, how they act, how they bind and how they facilitate moksha. Shri Krishna begins by stating that the knowledge explained in this chapter is supreme wisdom, the best of all knowledge. It is that knowledge by understanding which all sages have attained highest perfection after passing from this world.

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४.१॥ paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam । yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥14.1॥

Thus, it is expected that the one who understands this fourteenth chapter of the Bhagavad Gita will also attain perfection.

Moreover, resorting to this this knowledge, one attains similarity with the Supreme Being and thereby is neither born at the time of creation nor is trubled at the time of dissolution.

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४- २॥

By becoming fixed in this knowldge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.

They who, having devoted themselves to this knowledge, have partaken of My nature, are not born at the time of creation, nor are they troubled at the time of dissolution.

Creation refers to the appearance of a new cycle.

Dissolution refers to the end of a cycle, when names and foms merge in Prakriti. It is a temporary pause followed by a new evolution. All the bound souls go into a sleep state during the dissolution and are born in new bodies during the new creation according to their past action.

सृष्टिः ॥ Creation

मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४- ३॥

The total material substance called Brahman is the source of birth and it is that Brahman that I impregnate making possible the births of all living beings.

The mahat-tattva is the total cause of the total cosmic manifestation; and that total substance of the material cause, in which there are three modes of nature, is sometimes called Brahman. This total material substance, the mahat-tattva, is described as Brahman in the Vedic literature.

तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ १.१.९ ॥

The twenty-four elements beginning from earth, water, fire and air are all material energy and they constitute what is called mahad-brahma or the great brahman, the material nature.

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४- ४॥

It should be understood that all species of life are made possible by birth in this material nature and that I am the seed-giving father.

The purport is that the material world is impregnated with living entities who come out in various forms at the time of creation according to their past deeds.

त्रिगुणाः ॥ Trigunas

The living entities conditioned by material nature are of various types. One is happy, another is very active and another is helpless. All these types of psychological manifestations are causes of the entities' conditioned status in nature. How they are differently conditioned is explained in this section of the Chapter.

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४- ५॥

Material nature consists of three modes - goodness, passion and ignorance. When the eternal living entity comes in contact with nature, he becomes conditioned by these modes.

Because living entities have different kinds of bodies in terms of the different aspects of nature, they are induced to act according to that nature. This is the cause of the varieties of happiness and distress.

सत्त्वम् ॥ Sattva

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४- ६॥

Sattva (14.6) is believed to be the pure quality of a mind which brings happiness, knowledge and wisdom in an individual. (Trigunas article)

Amongst these, sattva guṇa, the mode of goodness, being of pure quality, is illuminating and full of well-being. It binds the soul by creating attachment for a sense of happiness and knowledge. (Sattva article)

The mode of goodness, being purer than others, is illuminating and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries and he has a sense of advancement in material knowledge. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions.

However, the sense of advanced happiness in conditioned life makes one bound by the mode of goodness and as long as there is an attraction to work that way, they have to take some type of body in the modes of nature. Thus, there is no likelihood of liberation or of being transferred to the spiritual world. One becomes repeatedly entangled in the same disadvantages of birth and death. But, due to the illusion of the material energy, one thinks that that sort of life is pleasant.

रजः ॥ Rajas

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४- ७॥

Rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions. (Rajas article)

The mode of passion is born of unlimited desires and longings and because of this, the embodied entity is bound to material fruitive actions.

When the mode of passion is increased, one develops the hankering for material enjoyment. And enjoy sense gratification. As long as there is hankering, one has to work hard towards fulfilling them. Therefore, it is clearly stated here that a rajasika person becomes associated with the frits of his activities and gets bound by them.

Considering there is no liberation for those in the mode of goodness, what to speak of those who are entangled in the mode of passion.

तमः ॥ Tamas

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४- ८॥

Tamas guṇa, is born of ignorance. It is the cause of illusion for the embodied souls. It deludes all living beings through errors or negligence, laziness, and sleep. (Tamas article)

The mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep which bind the conditioned soul.

The mode of ignorance is just the opposite of the mode of goodness. In the mode of goodness, by development of knowledge, one can understand what is what but under the spell of the mode of ignorance, instead of making an advancement, one becomes degraded. The mode of ignorance is defined as.

Vastu-yathatmya-jnanavarakam viparyaya-jnana-janakam tamah

The tamasikas are not even active like those who are controlled by the mode of passion. Another symptom of one embedded in the mode of ignorance is that he sleeps more than required. Such a man appears to be always dejected and is addicted to intoxicants and sleeping. These are the symptoms of a person conditioned by the mode of ignorance.

गुणानां तारतम्यम् ॥ Proportionality of Gunas

सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४- ९॥

The mode of goodness conditions one to happiness, passion conditions one to fruitive action and ignorance, covering one's knowledge, binds one to madness.

Sattva is said to be the illuminating or enlightening quality that helps one to understand the truth or reality of the situation, gives clarity and thus helps one to understand real bliss or happiness. Rajas owing to its passionate nature, consistently forces one to initiate actions to achieve goals and thus that person gets engaged in the pursuit of various pleasures. On the other hand, Tamas by nature clouds the wisdom and incapacitates individual to know the truth or to understand the real nature of anything.(Trigunas)

रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४- १०॥

Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

The prominence of some certain mode of nature is manifested in one's dealings, in his activities, in eating, etc. But if one wants, he can develop, by practice, the mode of goodness and thus defeat the modes of ignorance and passion. One can similarly develop the mode of passion and defeat goodness and ignorance. Or one can develop the mode of ignorance and defeat goodness and passion. By the manifestation of particular activities, it can be understood in what mode of nature one is situated.

Manifestation of Sattva

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४- ११॥

The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

There are nine gates in the body viz. two eyes, two ears, two nostrils, the mouth, the genitals and the anus. In the mode of goodness, one can see things in the right position, one can hear things in the right position and one can taste things in the right position. One becomes cleansed inside and outside.

ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ (Bhagvad Gita 14.11) Sattva guṇa leads to the development of virtues and the illumination of knowledge. (Sattva) Sattva is that property of mind which is responsible for binding soul to its material existence with the purpose of obtaining knowledge and happiness. Sattva is believed to be of illuminating nature. By the means of this illuminating nature it enables the individual to gain the real knowledge of the situation. The real knowledge strengthens the person and inhibits from making decisions that could be detrimental to health of body, mind and senses. (Sattva)

Excess of Rajas and Tamas

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४- १२॥

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.

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

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॥

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

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

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४- १४॥

When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

The word amalan is significant; it means "free from the modes of passion and ignorance."

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४- १५॥

When one dies in the mode of passion, he takes birth among thos engaged in fruitive activities and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१४- १६॥

The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४- १७॥

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops and from the mode of ignorance develop foolishness, madness and illusion.

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४- १८॥

Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets and those in the abominable mode of ignorance go down to the hellish worlds.

In this verse the results of actions in the three modes of nature are more explicitly set forth. Also, the word tamasa is very significant.It indicates those who stay continuously in the mode of ignorance without rising to a higher mode. Their future is very dark.

Transcending Trigunas

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४- १९॥

When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४- २०॥

When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

This verse explains how one can stay in the transcendental position in this body. The Sanskrit word 'dehi' means 'embodied'. Although one is within this material body, by his advancement in spiritual knowledge he can be free from the influence of the modes of nature.

Trigunatita lakshanani

अर्जुन उवाच

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४- २१॥

By which symptoms is one known who is transcendental to these three modes ? What is his behaviour ? And how does he transcend the odes of nature ?

In this verse Arjuna enquires about the symptoms of a person who has already transcended the material modes.

• How can one understand that he has already transcended the influence of the modes of material nature ?
• How he lives and what his activities are. Are they regulated or nonregulated ?
• What are the means by which one can attai the transcendental nature ?

That is very important because unless one knows the direct means by which one can be situated always transcendentally, there is no possibility of showing the symptoms.

श्रीभगवानुवाच

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४- २२॥

उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४- २३॥

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४- २४॥

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४- २५॥

He who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal towards the desirable and the undesirable; who is steady, situated equally well in praise and blame, honour and dishonour; who treats alike both friend and enemy and who has renounced all material activities - such a person is said to have transcended the modes of nature.

Arjuna submitted three different questions and the Lord answers them one after another. In these verses, Krishna first indicates that a person transcendentally situated has no envy and does not hanker for anything. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honour and dishonour offered to the body, but the transcendentally situated person is not affected by such false honour and dishonour. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. He does not attempt anything for his own sake. By such behaviour one becomes actually transcendentally situated.

Means to attain transcendence

मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४- २६॥

One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

This verse is a reply to Arjuna's third question - what is the means of attaining to the transcendental position ?

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४- २७॥

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior, material nature with fragments of the Superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins that cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme.

In his constitutional position, a living entity is above the three modes of material nature, but association with material nature entangles him in the different modes of material nature - goodness, passion and ignorance. Due to the association of these three modes, his desire to dominate the material world is there. By engagement in devotional service, he is immediately situated in the transcendental position and his unlawful desire to control material nature is removed.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥१४॥