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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, 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.  

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.  

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 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" />

idaṁ jñānamupāśritya mama sādharmyamāgatāḥ । sarge'pi nopajāyante pralaye na vyathanti ca ॥14.2॥</blockquote>

idaṁ jñānamupāśritya mama sādharmyamāgatāḥ । sarge'pi nopajāyante pralaye na vyathanti ca ॥14.2॥</blockquote>

== सृष्टिः ॥ Creation<ref name=":1" /> ==

== सृष्टिः ॥ Creation ==

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

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" />

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.ASA

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" />

The great nature is my womb; in that I place the germ, and tence are born all beings.

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" />

 

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.

 

The great nature or Prakrti or maya (brahma in the text) is an aspect of the Lord and inheres in Him.

 

तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ १.१.९ ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mundakopanishad]</ref>

 

 

 

 

== त्रिगुणाः ॥ Trigunas<ref name=":1" /> ==

== त्रिगुणाः ॥ Trigunas<ref name=":1" /> ==