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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>
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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 ==
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== 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.  
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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.
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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 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 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.  
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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 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" />
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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]]
  
== ज्ञानस्वरूपम् Nature of Knowledge<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> ==
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== विषयः पार्श्वभूमिश्च Subject Matter and Background ==
In the thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement. It has also been explained that it is due to association with the modes of nature that the living entity is entangled in this material world. Now in this chapter, the Supreme Personality explains what those modes of nature are, how they act, how they bind and how they give liberation.
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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॥ 
  
The knowledge explained in this chapter is proclaimed by the Supreme Lord to be Superior to the knowledge given so far in other chapters. By understanding this knowledge, various great sages attained perfection and transferred to the spiritual world. The Lord now explains the same knowledge in a better way. This knowledge is far far superior to all other processes of  knowledge thus far explained, and knowing this many attained perfection. Thus, it is expected that one who understands this fourteenth chapter will attain perfection.
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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>
  
'''श्रीभगवानुवाच'''
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ya evaṁ vetti puruṣaṁ prakr̥tiṁ ca guṇaiḥ saha । sarvathā vartamāno'pi na sa bhūyo'bhijāyate ॥13.23॥
  
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४- १॥
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puruṣaḥ prakr̥tistho hi bhuṅ‌kte prakr̥tijānguṇān । kāraṇaṁ guṇasaṅgo'sya sadasadyonijanmasu ॥13.21॥</blockquote>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.<ref name=":1" /> And that, it is the knowledge by understanding which all sages have attained highest perfection after passing from this world.<ref name=":2" /><blockquote>परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४.१॥<ref name=":3">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%97%E0%A5%81%E0%A4%A3%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%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 Chapter 14 (Guna Traya Vibhaga Yoga)]</ref> paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam । yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥14.1॥</blockquote>Thus, it is expected that the one who understands this fourteenth chapter of the Bhagavad Gita will also attain perfection. Moreover, he states that resorting to this knowledge, one attains similarity with the Supreme Being and thereby is neither born at the time of creation nor is troubled at the time of dissolution.<ref name=":1" /><ref name=":2" /><blockquote>इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४.२॥<ref name=":3" />
  
Bhagavan said, I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.  
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idaṁ jñānamupāśritya mama sādharmyamāgatāḥ । sarge'pi nopajāyante pralaye na vyathanti ca ॥14.2॥</blockquote>
  
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४- २॥
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== सृष्टिः ॥ Creation ==
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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" />
  
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.
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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" />
  
== सृष्टिः ॥ Creation<ref name=":1" /> ==
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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" />
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.
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== त्रिगुणाः ॥ Trigunas ==
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{{Main article|Trigunas (त्रिगुणाः)}}
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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" />
  
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.
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sattvaṁ rajastama iti guṇāḥ prakr̥tisaṁbhavāḥ । nibadhnanti mahābāho dehe dehinamavyayam ॥14.5॥</blockquote>Meaning: The Gunas Sattva, Rajas and Tamas, born out of the Prakrti, bind the great eternal embodied one within the body.<ref name=":2" />
  
तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ 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>
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So, when the eternal living entity ie. Purusha comes in contact with the material nature or Prakrti consisting of the three modes or gunas viz. Sattva, Rajas and Tamas, all the resultant creations become conditioned by these gunas giving rise to the varieties in actions and emotions.<ref name=":1" />
  
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.
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=== सत्त्वम् ॥ Sattva ===
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{{Main article|Sattva (सत्त्वम्)}}
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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" />
  
सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४- ४॥
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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.
  
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.
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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" />
  
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.
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=== रजः ॥ Rajas ===
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{{Main article|Rajas (रजः)}}
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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" />
  
== त्रिगुणाः ॥ Trigunas<ref name=":1" /> ==
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rajo rāgātmakaṁ viddhi tr̥ṣṇāsaṅgasamudbhavam । tannibadhnāti kaunteya karmasaṅgena dehinam ॥14.7॥</blockquote>It is thirst for a yet unattained object and attachment towards what has already been attained that impel a worldly person to action.<ref name=":2" /> So, when rajas born out thirst and attachment dominates in a person, one develops the hankering for material enjoyment and sense gratification. And to fulfil the hankering, one has to work hard thereby associating with the fruits of one's activities and getting bound by them.<ref name=":1" />
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॥
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=== तमः ॥ Tamas ===
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{{Main article|Tamas (तमः)}}
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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" />
  
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.
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== गुणानां तारतम्यम् ॥ Proportionality of Gunas ==
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Each of the three gunas have their own function that they perform. It is said, <blockquote>सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४.९॥<ref name=":3" /> sattvaṁ sukhe saṁjayati rajaḥ karmaṇi bhārata । jñānamāvr̥tya tu tamaḥ pramāde saṁjayatyuta ॥14.9॥</blockquote>Meaning: Sattva binds one to happiness, and rajas to fruitive action, whereas tamas veils knowledge and binds one to madness.<ref name=":2" /><ref name=":1" />
  
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.
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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.<ref>[[Trigunas (त्रिगुणाः)|https://dharmawiki.org/index.php/Trigunas_(त्रिगुणाः)]]</ref>
  
=== सत्त्वम् ॥ Sattva ===
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Describing the interaction between the three gunas within an individual, the Bhagavad Gita states, <blockquote>रजस्तमश्चाभिभूय सत्त्वं भवति भारत रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४.१०॥<ref name=":3" />
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. ([https://dharmawiki.org/index.php/Trigunas_(%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BF%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%BE%E0%A4%83)#.E0.A4.AE.E0.A4.A8.E0.A5.8B.E0.A4.A6.E0.A5.8B.E0.A4.B7.E0.A4.BE.E0.A4.83_.E0.A4.B0.E0.A4.9C.E0.A4.83_.E0.A4.A4.E0.A4.AE.E0.A4.83_.E0.A4.9A_.E0.A5.A5_Rajas_and_Tamas_as_doshas Trigunas article])
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rajastamaścābhibhūya sattvaṁ bhavati bhārata । rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā ॥14.10॥</blockquote>Meaning: Sattva asserts itself by prevailing over rajas and tamas, rajas asserts itself by prevailing over sattva and tamas and tamas asserts itself by prevailing over sattva and rajas.<ref name=":2" />
  
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. ([https://dharmawiki.org/index.php/Sattva_(%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A5%8D)#.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.B5.E0.A4.B0.E0.A5.8D.E0.A4.A3.E0.A4.BF.E0.A4.A4.E0.A4.83_.E0.A4.B8.E0.A4.A4.E0.A5.8D.E0.A4.B5.E0.A4.97.E0.A5.81.E0.A4.A3.E0.A4.83.E0.A5.A5_Sattva_according_to_Bhagvad_gita Sattva article])
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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" />
  
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.
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== सत्त्वस्याविर्भावः ॥ Manifestation of Sattva ==
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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 [[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" />
  
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.
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== रजस्तमसोः अतिरेकः Excess of Rajas and Tamas ==
 
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The Bhagavad Gita clearly enumerates the symptoms of excessive rajas and tamas in a individual as follows:
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. ([https://dharmawiki.org/index.php/Rajas_(%E0%A4%B0%E0%A4%9C%E0%A4%83) 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. ([https://dharmawiki.org/index.php/Tamas_(%E0%A4%A4%E0%A4%AE%E0%A4%83) Tamas article])
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* Predominant rajas is characterised by great attachment, fruitive activity, intense endeavour and uncontrollable desire and hankering (for sense gratification).
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* Predominant tamas is characterised by darkness (absence of discrimination), idleness, madness and illusion.<ref name=":1" />
  
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.
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<blockquote>लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४.१२॥
  
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.  
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अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४.१३॥<ref name=":3" />
  
Vastu-yathatmya-jnanavarakam viparyaya-jnana-janakam tamah
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lobhaḥ pravr̥ttirārambhaḥ karmaṇāmaśamaḥ spr̥hā । rajasyetāni jāyante vivr̥ddhe bharatarṣabha ॥14.12॥
  
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.
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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" />
  
== Verses ==
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== गुणानां तुलना ॥ Trigunas in Comparison<ref name=":2" /><ref name=":1" /><ref name=":3" /> ==
सत्त्वं सुखे संजयति रजः कर्मणि भारत ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४- ९॥
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{| class="wikitable"
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!
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!Sattva
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!Rajas
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!Tamas
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|-
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|Life after death
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|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.
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|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>
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|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>
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|-
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|Nature of Fruit
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|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>
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|The fruit of rajasika actions is pain. <blockquote>... रजसस्तु फलं दुःखम्...॥१४.१६॥... rajasastu phalaṁ duḥkham...॥14.16॥</blockquote>
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|The fruit of tamasika actions is ignorance.<blockquote>...अज्ञानं तमसः फलम् ॥१४.१६॥...ajñānaṁ tamasaḥ phalam ॥14.16॥</blockquote>
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|-
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|Effects
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|Sattva gives rise to knowledge.<blockquote>सत्त्वात्संजायते ज्ञानं...॥१४.१७॥sattvātsaṁjāyate jñānaṁ...॥14.17॥</blockquote>
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|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.
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|Tamas gives rise to insanity, affliction and ignorance.<blockquote>प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४.१७॥pramādamohau tamaso bhavato'jñānameva ca ॥14.17॥</blockquote>
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|-
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|Final destination
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|Those who are established in sattva guna go upward.<blockquote>ऊर्ध्वं गच्छन्ति सत्त्वस्था...॥१४.१८॥
  
रजस्तमश्चाभिभूय सत्त्वं भवति भारत रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४- १०॥
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ūrdhvaṁ gacchanti sattvasthā...॥14.18॥</blockquote>
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|Those who are influenced by rajoguna remain on the earth.<blockquote>...मध्ये तिष्ठन्ति राजसाः ...॥१४.१८॥
  
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४- ११॥
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...madhye tiṣṭhanti rājasāḥ ...॥14.18॥</blockquote>
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|Those who are steeped in tamas, being weighted by its tendencies, go downward.<blockquote>...जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥
  
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)
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...jaghanyaguṇavr̥ttisthā adho gacchanti tāmasāḥ ॥14.18॥</blockquote>Therefore, those who are continuously in the mode of tamas, fail to rise to a higher mode.
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|}
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== त्रिगुणातिचारः ॥ Transcending Trigunas ==
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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" />
  
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)
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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" />
  
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४- १२॥
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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" />
  
Rajo guṇa excess leads to greed, inordinate activity for worldly attainments, restlessness of the mind and desires. (Rajas)
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== त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani ==
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Having understood the importance of transcending the trigunas, Arjuna poses the following three questions to Shri Krishna.
  
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४- १३॥
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* By which symptoms is one recognised as trigunatita or one who has transcended the three gunas ?
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* What is the code of conduct of the one who is trigunatita ?
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* 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)
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<blockquote>कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥<ref name=":3" />
  
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४- १४॥
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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,
  
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४- १५॥
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* 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.
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* One who, sitting indifferently, knowing that the gunas alone are active, remaining neutral, is undisturbed by the gunas.
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* 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.
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* 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" />
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<blockquote>प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४.२२॥
  
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१४- १६॥
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उदासीनवदासीनो गुणैर्यो न विचाल्यते गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४.२३॥
  
सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४- १७॥
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समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४.२४॥
  
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४- १८॥
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मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४.२५॥<ref name=":3" />
  
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४- १९॥
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prakāśaṁ ca pravr̥ttiṁ ca mohameva ca pāṇḍava na dveṣṭi saṁpravr̥ttāni na nivr̥ttāni kāṅkṣati ॥14.22॥
  
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४- २०॥
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udāsīnavadāsīno guṇairyo na vicālyate guṇā vartanta ityeva yo'vatiṣṭhati neṅgate ॥14.23॥
  
'''अर्जुन उवाच'''
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samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ । tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ ॥14.24॥
  
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४- २१॥
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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.
  
'''श्रीभगवानुवाच'''
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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" />
  
प्रकाशं प्रवृत्तिं च मोहमेव च पाण्डव न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४- २२॥
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== 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 योऽव्यभिचारेण भक्तियोगेन सेवते स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥
  
उदासीनवदासीनो गुणैर्यो न विचाल्यते गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४- २३॥
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ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४.२७॥<ref name=":3" />
  
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४- २४॥
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māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥
  
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४- २५॥
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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" />
  
मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४- २६॥
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It is explained in the Seventh Chapter ([[Jnana Vijnana Yoga (ज्ञानविज्ञानयोगः)|Jnana Vijnana Yoga]]) that material nature is the manifestation of the inferior energy of the Supreme Being. When a living entity conditioned by this material nature begins cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme.
  
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४- २७॥
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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.
  
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥१४॥
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Shri Krishna thus, answers Arjuna's third question on the means to attain a transcendental position.<ref name=":1" />
  
 
== References ==
 
== References ==
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<references />
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[[Category:Vedanta]]

Latest revision as of 14:11, 27 June 2023

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.[1]

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.[1]

अध्यायसारः ॥ Summary of the Fourteenth Chapter

In this Chapter, 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 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 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. Shri Krishna 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, 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 devotion, one will attain the highest divine experience and supreme peace and blessedness.[1]

विषयः पार्श्वभूमिश्च ॥ Subject Matter and Background

The previous chapter (Kshetra Kshetrajna Vibhaga Yoga) explained that knowledge of Purusha and Prakrti along with the Gunas,[2] 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.[3]

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॥[4]

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.[3] And that, it is the knowledge by understanding which all sages have attained highest perfection after passing from this world.[2]

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४.१॥[5] 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, he states that resorting to this knowledge, one attains similarity with the Supreme Being and thereby is neither born at the time of creation nor is troubled at the time of dissolution.[3][2]

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४.२॥[5] idaṁ jñānamupāśritya mama sādharmyamāgatāḥ । sarge'pi nopajāyante pralaye na vyathanti ca ॥14.2॥

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.[2][3]

मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । संभवः सर्वभूतानां ततो भवति भारत ॥१४.३॥[5] mama yonirmahadbrahma tasmingarbhaṁ dadhāmyaham । saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata ॥14.3॥

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.[2][3]

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४.४॥[5] sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ । tāsāṁ brahma mahadyonirahaṁ bījapradaḥ pitā ॥14.4॥

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.[2]

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.[3] It says,

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४.५॥[5] sattvaṁ rajastama iti guṇāḥ prakr̥tisaṁbhavāḥ । nibadhnanti mahābāho dehe dehinamavyayam ॥14.5॥

Meaning: The Gunas Sattva, Rajas and Tamas, born out of the Prakrti, bind the great eternal embodied one within the body.[2]

So, when the eternal living entity ie. Purusha comes in contact with the material nature or Prakrti consisting of the three modes or gunas viz. Sattva, Rajas and Tamas, all the resultant creations become conditioned by these gunas giving rise to the varieties in actions and emotions.[3]

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.[3]

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४.६॥[5] tatra sattvaṁ nirmalatvātprakāśakamanāmayam । sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥14.6॥

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.[2]

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.[2][3]

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४.७॥[5] rajo rāgātmakaṁ viddhi tr̥ṣṇāsaṅgasamudbhavam । tannibadhnāti kaunteya karmasaṅgena dehinam ॥14.7॥

It is thirst for a yet unattained object and attachment towards what has already been attained that impel a worldly person to action.[2] So, when rajas born out thirst and attachment dominates in a person, one develops the hankering for material enjoyment and sense gratification. And to fulfil the hankering, one has to work hard thereby associating with the fruits of one's activities and getting bound by them.[3]

तमः ॥ Tamas

Tamas is known to be born out of ignorance and deludes all embodied beings and binds them with insanity, laziness and sleep.[2]

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४.८॥[5] tamastvajñānajaṁ viddhi mohanaṁ sarvadehinām । pramādālasyanidrābhistannibadhnāti bhārata ॥14.8॥

So, under the influence of tamas one becomes inattentive, slothful and idle.[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.[3]

गुणानां तारतम्यम् ॥ Proportionality of Gunas

Each of the three gunas have their own function that they perform. It is said,

सत्त्वं सुखे संजयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४.९॥[5] sattvaṁ sukhe saṁjayati rajaḥ karmaṇi bhārata । jñānamāvr̥tya tu tamaḥ pramāde saṁjayatyuta ॥14.9॥

Meaning: Sattva binds one to happiness, and rajas to fruitive action, whereas tamas veils knowledge and binds one to madness.[2][3]

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.[6]

Describing the interaction between the three gunas within an individual, the Bhagavad Gita states,

रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४.१०॥[5] rajastamaścābhibhūya sattvaṁ bhavati bhārata । rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā ॥14.10॥

Meaning: Sattva asserts itself by prevailing over rajas and tamas, rajas asserts itself by prevailing over sattva and tamas and tamas asserts itself by prevailing over sattva and rajas.[2]

There is always prominence of some guna manifested in one's dealings.[3] 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.[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.[3]

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.[2]

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४.११॥[5] sarvadvāreṣu dehe'sminprakāśa upajāyate । jñānaṁ yadā tadā vidyādvivr̥ddhaṁ sattvamityuta ॥14.11॥

Here, by gateways are meant the senses, which are the gateways of perception.[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.[3] 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.[2]

रजस्तमसोः अतिरेकः ॥ Excess of Rajas and Tamas

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

  • 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.[3]

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४.१२॥

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४.१३॥[5]

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

aprakāśo'pravr̥ttiśca pramādo moha eva ca । tamasyetāni jāyante vivr̥ddhe kurunandana ॥14.13॥

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.[3]

गुणानां तुलना ॥ Trigunas in Comparison[2][3][5]

Sattva Rajas Tamas
Life after death When one dies established in the Sattva Guna, one attains the spotless realms of those knowledgeable about the Supreme.

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४.१४॥ yadā sattve pravr̥ddhe tu pralayaṁ yāti dehabhr̥t । tadottamavidāṁ lokānamalānpratipadyate ॥14.14॥

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.

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।...॥१४.१५॥ rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate ।...॥14.15॥

When one dies established in Tamoguna, one is born in the wombs of those devoid of reason.

...तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४.१५॥ ...tathā pralīnastamasi mūḍhayoniṣu jāyate ॥14.15॥

Nature of Fruit The result of pious actions performed in the mode of Sattva is pure.

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।...॥१४.१६॥ karmaṇaḥ sukr̥tasyāhuḥ sāttvikaṁ nirmalaṁ phalam ।...॥14.16॥

The fruit of rajasika actions is pain.

... रजसस्तु फलं दुःखम्...॥१४.१६॥... rajasastu phalaṁ duḥkham...॥14.16॥

The fruit of tamasika actions is ignorance.

...अज्ञानं तमसः फलम् ॥१४.१६॥...ajñānaṁ tamasaḥ phalam ॥14.16॥

Effects Sattva gives rise to knowledge.

सत्त्वात्संजायते ज्ञानं...॥१४.१७॥sattvātsaṁjāyate jñānaṁ...॥14.17॥

Rajas gives rise to greed.

रजसो लोभ एव च ।...॥१४.१७॥rajaso lobha eva ca ।...॥14.17॥

Hence, the result action influenced by rajas is painful.
Tamas gives rise to insanity, affliction and ignorance.

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४.१७॥pramādamohau tamaso bhavato'jñānameva ca ॥14.17॥

Final destination Those who are established in sattva guna go upward.

ऊर्ध्वं गच्छन्ति सत्त्वस्था...॥१४.१८॥ ūrdhvaṁ gacchanti sattvasthā...॥14.18॥

Those who are influenced by rajoguna remain on the earth.

...मध्ये तिष्ठन्ति राजसाः ।...॥१४.१८॥ ...madhye tiṣṭhanti rājasāḥ ।...॥14.18॥

Those who are steeped in tamas, being weighted by its tendencies, go downward.

...जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४.१८॥ ...jaghanyaguṇavr̥ttisthā adho gacchanti tāmasāḥ ॥14.18॥

Therefore, those who are continuously in the mode of tamas, fail to rise to a higher mode.

त्रिगुणातिचारः ॥ Transcending Trigunas

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.[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.[3]

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४.१९॥[5] nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati । guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati ॥14.19॥

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.[3]

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४.२०॥[5] guṇānetānatītya trīndehī dehasamudbhavān । janmamr̥tyujarāduḥkhairvimukto'mr̥tamaśnute ॥14.20॥

Thus, the result of transcending the trigunas is attainment of moksha.[2] And even within the material body, one can be free from the influence of the trigunas by one's advancement in spiritual knowledge.[3]

त्रिगुणातीतलक्षणानि ॥ Trigunatita lakshanani

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

  • 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 ?[3][2]

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४.२१॥[5] kairliṅgaistrīnguṇānetānatīto bhavati prabho । kimācāraḥ kathaṁ caitāṁstrīnguṇānativartate ॥14.21॥

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,

  • 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, sitting indifferently, knowing that the gunas alone are active, remaining neutral, is undisturbed by the gunas.
  • 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.[3][2]

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॥[5]

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

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

samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ । tulyapriyāpriyo dhīrastulyanindātmasaṁstutiḥ ॥14.24॥

mānāpamānayostulyastulyo mitrāripakṣayoḥ । sarvārambhaparityāgī guṇātītaḥ sa ucyate ॥14.25॥

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.

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.[3] 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, 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.[2]

त्रिगुणातीतसाधनम् ॥ Means to Attain Transcendence

Having enumerated the characteristics of a Trigunatita, Shri Krishna then declares Bhakti Yoga as the means to transcend the Trigunas. He says,

मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४.२७॥[5]

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

brahmaṇo hi pratiṣṭhāhamamr̥tasyāvyayasya ca । śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥14.27॥

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 and absolute bliss.[3][2]

It is explained in the Seventh Chapter (Jnana Vijnana Yoga) that material nature is the manifestation of the inferior energy of the Supreme Being. When a living entity conditioned by this material nature begins cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme.

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.

Shri Krishna thus, answers Arjuna's third question on the means to attain a transcendental position.[3]

References

  1. 1.0 1.1 1.2 Swami Sivananda (2000), Bhagavad Gita, Uttar Pradesh: The Divine Life Society, The Yoga of the Division of the Three Gunas.
  2. 2.00 2.01 2.02 2.03 2.04 2.05 2.06 2.07 2.08 2.09 2.10 2.11 2.12 2.13 2.14 2.15 2.16 2.17 2.18 2.19 2.20 2.21 2.22 2.23 2.24 Swami Nikhilananda (1944), The Bhagavad Gita, New York: Ramakrishna-Vivekananda Center.
  3. 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3.13 3.14 3.15 3.16 3.17 3.18 3.19 3.20 3.21 3.22 3.23 3.24 3.25 A.C.Bhaktivedanta Swami Prabhupada (1998), Bhagavad Gita As It Is, USA: The Bhaktivedanta Book Trust International.
  4. Bhagavad Gita, Adhyaya 13 (Kshetra Kshetrajna Vibhaga Yoga)
  5. 5.00 5.01 5.02 5.03 5.04 5.05 5.06 5.07 5.08 5.09 5.10 5.11 5.12 5.13 5.14 5.15 5.16 5.17 Bhagavad Gita, Chapter 14 (Guna Traya Vibhaga Yoga)
  6. https://dharmawiki.org/index.php/Trigunas_(त्रिगुणाः)