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{{ToBeEdited}}Guna Traya Vibhaga Yoga (Samskrit: गुणत्रयविभागयोगः) is the name of the fourteenth chapter of the [[Bhagavad Gita (भगवद्गीता)|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.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Division of the Three Gunas.</ref>

Guna Traya Vibhaga Yoga (Samskrit: गुणत्रयविभागयोगः) is the name of the fourteenth chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. This chapter enumerates on the three cosmic qualities - [[Sattva (सत्त्वम्)|Sattva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|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.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Division of the Three Gunas.</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

== अध्यायसारः ॥ Summary of the Fourteenth Chapter ==

== 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.  

In this Chapter, [[Krishna (कृष्ण )|Shri 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 of the Universe (सृष्ट्युत्पत्तिः)|creation]] through the help of [[Prakrti (प्रकृतिः)|Prakrti]] (Nature) endowed with these threefold qualities. Hence, all things created are subject to the influence and irresistible power of the [[Trigunas (त्रिगुणाः)|trigunas]]. Therefore, the individual [[Atman (आत्मन्)|atma]] is also bound to the [[Sharira (शरीरम्)|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.

Explaining the trigunas it is said, Sattva is the highest of the three qualities and is pure. It brings about [[Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)|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 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.  

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 enables one to attain [[Moksha (मोक्षः)|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.<ref name=":0" />

It is also said that an aspirant should know the symptoms and signs of the presence of the trigunas in one's [[Personality (व्यक्तित्व)|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. Shri Krishna then declares that one who rises beyond all these three Gunas through adhyatmik practices, becomes free from birth, [[Mrutyu (मृत्युः)|death]], old age and sorrow, and enjoys immortality. And as [[Arjuna ( अर्जुन )|Arjuna]] questions on how to identify such individuals, Shri Krishna 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 [[Bhakti (भक्तिः)|devotion]], one will attain the highest divine experience and supreme peace and blessedness.<ref name=":0" />

[[Category:Bhagavad Gita]]

[[Category:Bhagavad Gita]]

[[Category:Prasthana Trayi]]

[[Category:Prasthana Trayi]]

== विषयः पार्श्वभूमिश्च ॥ Subject Matter and Background ==

== विषयः पार्श्वभूमिश्च ॥ Subject Matter and Background ==

The previous chapter (Kshetra Kshetrajna Vibhaga Yoga) explained that knowledge of Purusha and Prakrti along with the Gunas,<ref name=":2">Swami Nikhilananda (1944), [https://estudantedavedanta.net/Srimad%20Bhagavad%20Gita%20with%20Commentary%20-%20Swami%20Nikhilananda%20(1944)%20%5BEnglish%5D.pdf The Bhagavad Gita], New York: Ramakrishna-Vivekananda Center.</ref> 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.<ref name=":1">A.C.Bhaktivedanta Swami Prabhupada (1998), [https://ebooks.iskcondesiretree.com/pdf/00_-_Srila_Prabhupada/Bhagavad_Gita/Bhagavad_Gita_As_It_Is.pdf Bhagavad Gita As It Is], USA: The Bhaktivedanta Book Trust International.</ref>  <blockquote>य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३.२३॥   

The previous chapter ([[Kshetra Kshetrajna Vibhaga Yoga (क्षेत्रक्षेत्रज्ञविभागयोगः)|Kshetra Kshetrajna Vibhaga Yoga]]) explained that knowledge of [[Purusha (पुरुषः)|Purusha]] and Prakrti along with the Gunas,<ref name=":2">Swami Nikhilananda (1944), [https://estudantedavedanta.net/Srimad%20Bhagavad%20Gita%20with%20Commentary%20-%20Swami%20Nikhilananda%20(1944)%20%5BEnglish%5D.pdf The Bhagavad Gita], New York: Ramakrishna-Vivekananda Center.</ref> 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.<ref name=":1">A.C.Bhaktivedanta Swami Prabhupada (1998), [https://ebooks.iskcondesiretree.com/pdf/00_-_Srila_Prabhupada/Bhagavad_Gita/Bhagavad_Gita_As_It_Is.pdf Bhagavad Gita As It Is], USA: The Bhaktivedanta Book Trust International.</ref>  <blockquote>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॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 13 (Kshetra Kshetrajna Vibhaga Yoga)]</ref>

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३.२१॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A5%87%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 13 (Kshetra Kshetrajna Vibhaga Yoga)]</ref>

== सृष्टिः ॥ Creation ==

== सृष्टिः ॥ Creation ==

Having stated the importance of the knowledge of Trigunas in transcending the effects of creation and dissolution, Shri Krishna expands on the process of creation itself. He states that the great brahman is the womb wherein the seed is placed and thence the birth of all living beings become possible.<ref name=":2" /><ref name=":1" /><blockquote>मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४.३॥<ref name=":3" />

Having stated the importance of the knowledge of Trigunas in transcending the effects of creation and dissolution, Shri Krishna expands on the process of creation itself. He states that the great [[Brahman (ब्रह्मन्)|brahman]] is the womb wherein the seed is placed and thence the birth of all living beings become possible.<ref name=":2" /><ref name=":1" /><blockquote>मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४.३॥<ref name=":3" />

mama yonirmahadbrahma tasmingarbhaṁ dadhāmyaham । saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata ॥14.3॥</blockquote>The great brahman here refers to Prakrti or material nature which is the material cause of the entire cosmic manifestation. It is further stated that all species of life that are produced through any womb, are ultimately born of the great womb of brahman or Prakrti and Bhagavan himself is the seed-giving father.<ref name=":2" /><ref name=":1" /> <blockquote>सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४.४॥<ref name=":3" />

mama yonirmahadbrahma tasmingarbhaṁ dadhāmyaham । saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata ॥14.3॥</blockquote>The great brahman here refers to Prakrti or material nature which is the material cause of the entire cosmic manifestation. It is further stated that all species of life that are produced through any womb, are ultimately born of the great womb of brahman or Prakrti and Bhagavan himself is the seed-giving father.<ref name=":2" /><ref name=":1" /> <blockquote>सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४.४॥<ref name=":3" />

sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ । tāsāṁ brahma mahadyonirahaṁ bījapradaḥ pitā ॥14.4॥</blockquote>This emphasizes that created beings are produced from the union of Purusha and Prakriti. And the Supreme Being not only unites Prakrti and Purusha to cause the birth of created beings at the beginning of a creation cycle, but is also the ultimate cause of every birth that takes place on the earth.<ref name=":2" />

sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ । tāsāṁ brahma mahadyonirahaṁ bījapradaḥ pitā ॥14.4॥</blockquote>This emphasizes that created beings are produced from the union of Purusha and Prakriti. And the Supreme Being not only unites Prakrti and Purusha to cause the birth of created beings at the beginning of a creation cycle, but is also the ultimate cause of every birth that takes place on the [[Prthvi (पृथ्वी)|earth]].<ref name=":2" />

== त्रिगुणाः ॥ Trigunas ==

== त्रिगुणाः ॥ Trigunas ==

Living entities vary in their psychological manifestations. This is a result of their conditioned nature. The following section of the chapter explains how living entities are differently conditioned.<ref name=":1" /> It says, <blockquote>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४.५॥<ref name=":3" />

Living entities vary in their psychological manifestations. This is a result of their conditioned nature. The following section of the chapter explains how living entities are differently conditioned.<ref name=":1" /> It says, <blockquote>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४.५॥<ref name=":3" />

=== सत्त्वम् ॥ Sattva ===

=== सत्त्वम् ॥ Sattva ===

Of the three gunas, Sattva is illuminating on account of its purity and propagates well-being. It enjoins one with happiness and knowledge.<ref name=":1" /><blockquote>तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४.६॥<ref name=":3" />

Of the three gunas, Sattva is illuminating on account of its purity and propagates well-being. It enjoins one with happiness and knowledge.<ref name=":1" /><blockquote>तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४.६॥<ref name=":3" />

tatra sattvaṁ nirmalatvātprakāśakamanāmayam । sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥14.6॥</blockquote>It is interesting to note here that on account of its purity, sattva is described as the perfect mirror to illumine and reflect knowledge that is the cause of spiritual bliss.  

tatra sattvaṁ nirmalatvātprakāśakamanāmayam । sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥14.6॥</blockquote>It is interesting to note here that on account of its purity, sattva is described as the perfect mirror to illumine and reflect knowledge that is the cause of spiritual bliss.  

So, a person under the influence of sattva becomes attached to happiness and knowledge that are attributes of mind, a form of matter. This identification with matter binds the free and totally unattached Self. And that is how sattva guna binds one to the world.<ref name=":2" />

So, a person under the influence of sattva becomes attached to happiness and knowledge that are attributes of [[Manas (मनः)|mind]], a form of matter. This identification with matter binds the free and totally unattached Self. And that is how sattva guna binds one to the world.<ref name=":2" />

=== रजः ॥ Rajas ===

=== रजः ॥ Rajas ===

Rajas is known as the essence of passion. Born out of thirst/longings and attachment, it binds the embodied entity to material fruitive actions.<ref name=":2" /><ref name=":1" /><blockquote>रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४.७॥<ref name=":3" />

Rajas is known as the essence of passion. Born out of thirst/longings and attachment, it binds the embodied entity to material fruitive actions.<ref name=":2" /><ref name=":1" /><blockquote>रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४.७॥<ref name=":3" />

=== तमः ॥ Tamas ===

=== तमः ॥ Tamas ===

Tamas is known to be born out of ignorance and deludes all embodied beings and binds them with insanity, laziness and sleep.<ref name=":2" /> <blockquote>तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४.८॥<ref name=":3" /> tamastvajñānajaṁ viddhi mohanaṁ sarvadehinām । pramādālasyanidrābhistannibadhnāti bhārata ॥14.8॥</blockquote>So, under the influence of tamas one becomes inattentive, slothful and idle.<ref name=":2" /> Unlike the mode of Sattva guna where, by development of knowledge, one can understand what is what, under the spell of tamoguna, instead of making an advancement, one becomes degraded. Moreover, the tamasikas are not active like those who are controlled by rajoguna. Those conditioned by tamoguna sleep more than required, appear to be always dejected and are addicted to intoxicants and sleeping.<ref name=":1" />

Tamas is known to be born out of ignorance and deludes all embodied beings and binds them with insanity, laziness and sleep.<ref name=":2" /> <blockquote>तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४.८॥<ref name=":3" /> tamastvajñānajaṁ viddhi mohanaṁ sarvadehinām । pramādālasyanidrābhistannibadhnāti bhārata ॥14.8॥</blockquote>So, under the influence of tamas one becomes inattentive, slothful and idle.<ref name=":2" /> Unlike the mode of Sattva guna where, by development of knowledge, one can understand what is what, under the spell of tamoguna, instead of making an advancement, one becomes degraded. Moreover, the tamasikas are not active like those who are controlled by rajoguna. Those conditioned by tamoguna sleep more than required, appear to be always dejected and are addicted to intoxicants and sleeping.<ref name=":1" />

There is always prominence of some guna manifested in one's dealings.<ref name=":1" /> And when one of the gunas prevails over the other two, it produces its own effect which is described as knowledge and happiness in case of sattva, attachment and action-orientedness in case of rajas and veiled discrimination power, lethargy and carelessness in case of tamas.<ref name=":2" /> Therefore, by the manifested activities, the inherent or prominent guna of an individual can be understood. And by practice, one may nurture the prominence of the desired guna in oneself.<ref name=":1" />

There is always prominence of some guna manifested in one's dealings.<ref name=":1" /> And when one of the gunas prevails over the other two, it produces its own effect which is described as knowledge and happiness in case of sattva, attachment and action-orientedness in case of rajas and veiled discrimination power, lethargy and carelessness in case of tamas.<ref name=":2" /> Therefore, by the manifested activities, the inherent or prominent guna of an individual can be understood. And by practice, one may nurture the prominence of the desired guna in oneself.<ref name=":1" />

== सत्त्वाविर्भावः ॥ Manifestation of Sattva<ref name=":1" /> ==

== सत्त्वस्याविर्भावः ॥ Manifestation of Sattva ==

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" />

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 [[Indriyas (इन्द्रियाणि)|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" />

sarvadvāreṣu dehe'sminprakāśa upajāyate । jñānaṁ yadā tadā vidyādvivr̥ddhaṁ sattvamityuta ॥14.11॥</blockquote>What is the characteristic mark by which to know that sattva is predominant ?SN

The Bhagavad Gita clearly enumerates the symptoms of excessive rajas and tamas in a individual as follows:

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

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

When the light of knowledge shines through all the gateways of the body, then it may be known that sattva has prevailed.SN

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

By gateways is meant the senses, which are, for the soul, the gateways of perception.SN

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

Cultivation of sattva is the highest virtue in the relative world. However, if cherished too much, sattva soon degenerates into rajas and tamas, which are always present, in however small proportion, along with sattva. For, liberation consists in transcending all the gunas.SN

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

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.  

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" />

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)

== गुणानां तुलना ॥ Trigunas in Comparison<ref name=":2" /><ref name=":1" /><ref name=":3" /> ==

|When one dies established in the Sattva Guna, one attains the spotless realms of those knowledgeable about the Supreme.<blockquote>यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४.१४॥ yadā sattve pravr̥ddhe tu pralayaṁ yāti dehabhr̥t । tadottamavidāṁ lokānamalānpratipadyate ॥14.14॥</blockquote>The realms attained by sattvikas are termed 'amala' or spotless since they are thoroughly free from rajas and tamas. And such realms are attainable only by those engaged in the worship of the Supreme.

|When one dies established in Rajoguna, one takes birth among those engaged in fruitive activities. <blockquote>रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।...॥१४.१५॥ rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate ।...॥14.15॥</blockquote>

|When one dies established in Tamoguna, one is born in the wombs of those devoid of reason.<blockquote>...तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४.१५॥ ...tathā pralīnastamasi mūḍhayoniṣu jāyate ॥14.15॥</blockquote>

|The result of pious actions performed in the mode of Sattva is pure. <blockquote>कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।...॥१४.१६॥ karmaṇaḥ sukr̥tasyāhuḥ sāttvikaṁ nirmalaṁ phalam ।...॥14.16॥</blockquote>

|The fruit of rajasika actions is pain. <blockquote>... रजसस्तु फलं दुःखम्...॥१४.१६॥... rajasastu phalaṁ duḥkham...॥14.16॥</blockquote>

|The fruit of tamasika actions is ignorance.<blockquote>...अज्ञानं तमसः फलम् ॥१४.१६॥...ajñānaṁ tamasaḥ phalam ॥14.16॥</blockquote>

|Sattva gives rise to knowledge.<blockquote>सत्त्वात्संजायते ज्ञानं...॥१४.१७॥sattvātsaṁjāyate jñānaṁ...॥14.17॥</blockquote>

|Rajas gives rise to greed.<blockquote>रजसो लोभ एव च ।...॥१४.१७॥rajaso lobha eva ca ।...॥14.17॥</blockquote>Hence, the result action influenced by rajas is painful.

|Tamas gives rise to insanity, affliction and ignorance.<blockquote>प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४.१७॥pramādamohau tamaso bhavato'jñānameva ca ॥14.17॥</blockquote>

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

ūrdhvaṁ gacchanti sattvasthā...॥14.18॥</blockquote>

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

|Those who are influenced by rajoguna remain on the earth.<blockquote>...मध्ये तिष्ठन्ति राजसाः ।...॥१४.१८॥

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.

|Those who are steeped in tamas, being weighted by its tendencies, go downward.<blockquote>...जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥

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

...jaghanyaguṇavr̥ttisthā adho gacchanti tāmasāḥ ॥14.18॥</blockquote>Therefore, those who are continuously in the mode of tamas, fail to rise to a higher mode.

The gunas transform themselves into bodies, senses and sense-objects. Therefore, the agent, instrument and result of action are only modifications of the gunas and belong to Prakriti. And the Supreme Being who dwells in every human being as the innermost Self is the witness of the Gunas and their functions.<ref name=":2" /> According to the Bhagavad Gita, when one properly beholds that in all activities no other performer is at work other than these trigunas and knows the Supreme Being, who is beyond these trigunas, then one's spiritual nature identical to that of the Supreme Being becomes manifest.<ref name=":1" /><blockquote>नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४.१९॥<ref name=":3" />

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

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati । guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati ॥14.19॥</blockquote>When the embodied being is able to transcend these trigunas associated with the material body, he becomes free from birth, death, old age and the distresses associated with them and can experience deliverance even while living in the bodily form.<ref name=":1" /> <blockquote>गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४.२०॥<ref name=":3" />

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

guṇānetānatītya trīndehī dehasamudbhavān । janmamr̥tyujarāduḥkhairvimukto'mr̥tamaśnute ॥14.20॥</blockquote>Thus, the result of transcending the trigunas is attainment of moksha.<ref name=":2" /> And even within the material body, one can be free from the influence of the trigunas by one's advancement in spiritual knowledge.<ref name=":1" />

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

Having understood the importance of transcending the trigunas, Arjuna poses the following three questions to Shri Krishna.

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.

* By which symptoms is one recognised as trigunatita or one who has transcended the three gunas ?

* What is the code of conduct of the one who is trigunatita ?

* How does one transcend the trigunas ?<ref name=":1" /><ref name=":2" />

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

<blockquote>कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥<ref name=":3" />

== फलम् ॥ Fruits<ref name=":1" /> ==

kairliṅgaistrīnguṇānetānatīto bhavati prabho । kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate ॥14.21॥</blockquote>In reply to this question Shri Krishna enlists the qualities that help recognise a person as one who has transcended the three gunas. They are,

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

* One who neither hates illumination (the effect of sattva), advancement (the effect of rajas) and delusion (the effect of tamas) when they are present nor longs for them when they disappear. That is, one who neither hates nor longs for the effects of the three gunas when they clearly present themselves as objects of consciousness or disappear.

* One who being established in the Self regards alike distress and happiness, who looks upon a lump of earth, a stone and a piece of gold as of equal worth, who remains the same amidst the desirable and the undesirable, who is steady and sees no difference between blame and praise.

* One who is the same in honour and dishonour, who treats alike both friend and enemy and who has renounced all material activities.<ref name=":1" /><ref name=":2" />

<blockquote>प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४.२२॥

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

उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४.२३॥

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

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४.२४॥

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.

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४.२५॥<ref name=":3" />

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

prakāśaṁ ca pravr̥ttiṁ ca mohameva ca pāṇḍava । na dveṣṭi saṁpravr̥ttāni na nivr̥ttāni kāṅkṣati ॥14.22॥

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.

udāsīnavadāsīno guṇairyo na vicālyate । guṇā vartanta ityeva yo'vatiṣṭhati neṅgate ॥14.23॥

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

samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ । tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ ॥14.24॥

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.

mānāpamānayostulyastulyo mitrāripakṣayoḥ । sarvārambhaparityāgī guṇātītaḥ sa ucyate ॥14.25॥</blockquote>Therefore, a person transcendentally situated has no envy and does not hanker for anything. Knowing that one has nothing to do with material existence, the transcendentally situated person is not affected by the polar opposites or extremities and is equally disposed towards everything. Corollary to this, by such a behaviour one can actually become transcendentally situated.

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

So, this enumeration not only helps one self-assess if one has already transcended the influence of the trigunas but also guides those on the path on the conducive codes of conduct by which means one can attain the transcendental nature.<ref name=":1" /> In short, the attributes described in verses 14.22-25 are the virtues to be cultivated by an aspirant of Self-knowledge as a means of attaining it. And when the aspirant becomes a [[Jivanmukta (जीवन्मुक्तः)|jivanmukta]], freed while still living in the human body, all these virtues become a part of his nature and serve as marks of mukti that is perceivable for himself.<ref name=":2" />

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.

== त्रिगुणातीतसाधनम् ॥ Means to Attain Transcendence ==

Having enumerated the characteristics of a Trigunatita, Shri Krishna then declares [[Bhakti Yoga (भक्तियोगः)|Bhakti Yoga]] as the means to transcend the Trigunas. He says,<blockquote>मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥

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.

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४.२७॥<ref name=":3" />

māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate । sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥

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.

brahmaṇo hi pratiṣṭhāhamamr̥tasyāvyayasya ca । śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥14.27॥</blockquote>Meaning: One who engages in complete devotional service (to Shri Krishna), unfailing in all circumstances, at once transcends the modes of material nature and becomes fit to be one with the Brahman. For, He is the abode of the immortal and immutable Brahman, eternal [[Dharma (धर्मः)|dharma]] and absolute bliss.<ref name=":1" /><ref name=":2" />

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.

Though in the constitutional position, a living entity is above the trigunas, association with material nature entangles one in the different modes of material nature viz. Sattva, Rajas and Tamas. Due to this association, one desires to dominate the material world. By engagement in devotional service, one is immediately situated in the transcendental position and the unlawful desire to control the material nature is removed.

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.

Shri Krishna thus, answers Arjuna's third question on the means to attain a transcendental position.<ref name=":1" />

 

'''अर्जुन उवाच'''

 

 

 

 

* What are the means by which one can attai the transcendental nature ?

 

 

 

 

 

 

 

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<ref name=":1" /> ==

 

 

 

 

 

 

 

== References ==

== References ==