विवेचन सारांश

The Three Gunas: Sattva, Rajas & Tamas – The Key to Harmonious Living

Bhagavān conveys a profound truth, emphasizing that by truly understanding and embodying this wisdom, we will attain Him.

• idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ"—this supreme knowledge leads one to become like Him.

Just as a Māsi (aunt) is referred to as such because she resembles a Mā (mother),

Bhagavān assures that by internalizing and living this wisdom, we will reflect His divine nature. However, simply listening is not enough; only through sincere application can we truly transform. The teachings must penetrate our hearts, rather than remain mere words in our minds.

To illustrate this, there is a story of a sculptor who presented a king with three identical sculptures, challenging him to identify the most valuable one. The courtiers examined them but found no difference. Then, a wise minister requested a wire to test them. When the wire was inserted into the first sculpture’s ear, it passed straight through the other ear. The minister declared this to be the least valuable, representing those who hear wisdom but do not retain or apply it. In the second sculpture, the wire entered the ear and exited through the mouth, symbolizing those who hear and speak about wisdom but do not truly internalize it. Finally, in the third sculpture, the wire entered the ear and remained inside, signifying those who listen, absorb, and walk the path of knowledge. These individuals are the most precious.

Similarly, Bhagavān’s teachings should not just be heard but deeply ingrained in our hearts, for only then does the value of life increase.

By embracing this wisdom, one is freed from the cycle of birth and death. Bhagavān explains that for those who attain this realization, death is not an end but a transition. He compares it to changing clothes—just as one discards old, worn-out garments for new ones, the soul leaves behind an old body and takes on a new one. If one achieves Moksha (liberation), the journey ends; otherwise, the soul continues its cycle of rebirth, much like changing clothes.

The moment of death is a significant turning point. If the departing soul carries dissatisfaction, it will be reborn. However, if at the final moment, the soul is free from all desires and dwells in pure bliss, it breaks free from the cycle of birth and death. The Bhagavad Gita beautifully describes this process:

"vāsānsi jīrṇāni yathā vihāya navāni gṛihṇāti naro ’parāṇi, tathā śharīrāṇi vihāya jīrṇāny anyāni sanyāti navāni dehī" (2.22)

Just as a child rejoices in receiving new clothes, we too must embrace the moment of death with the same acceptance, knowing that a new body awaits. Even if sadness arises, it should not cause suffering, for suffering belongs to the body, and we are not the body—we are the eternal soul. The soul is merely continuing its journey, either towards a new form or towards ultimate liberation.

With this knowledge, life and death are no longer a source of sorrow but of peace and acceptance. Those who truly understand and embody this wisdom transcend suffering and step into eternal bliss.

Bhagavān declares that He is the one who establishes the womb of life, from which both the inanimate and the conscious are born. This Prakṛti (Nature) is His creation, infused with His divine essence. It is known by many names—Brihat Brahma, Māyā, Avyakta—but at its core, it is sustained by His consciousness. While Prakriti forms the foundation, He is the Chetana (conscious force) that breathes life into existence.

The union of consciousness and matter gives rise to all creation. Just as a seed requires water to sprout into a flourishing tree, Prakriti provides the nurturing ground, but it is Bhagavān’s divine touch that grants it life. If a seed does not germinate, it remains barren; only by surrendering itself—by dissolving its old form—can it transform into a mighty tree. Similarly, one must become zero within to attain true growth and transformation.

The concept of zero, which revolutionized the world, originated from our land. It was conceived at a time when the world lacked understanding, and great sages, through deep introspection, discovered its significance. The wisdom of becoming zero from within—of dissolving the ego—unlocks the potential for infinite possibilities. The Vedic verse beautifully encapsulates this idea:

"Om Pūrṇam-Adah Pūrṇam-Idam Pūrṇāt-Pūrṇam-Udacyate |
Pūrṇasya Pūrṇam-Ādāya Pūrṇam-Eva-Avashiṣyate"

From a single zero, countless zeros emerge, yet the wholeness remains. In the same way, when a seed surrenders itself, it transforms into a tree, yielding many seeds and infinite fruits.

While Newton discovered gravity by observing a falling fruit, the wisdom of this land went beyond—revealing the mystery of how a tiny seed sprouts, grows, and ascends towards the sky. This understanding, passed down by our great sages, lays the foundation for Sanātana Dharma, a path of elevation and self-realization. True growth begins with rising upward before shedding the unnecessary.

Bhagavān is the creator of Prakṛti, and He manifests as consciousness, bringing forth life from nothingness. Just as from one zero, many zeros emerge, His divine presence pervades all of existence. Until man and nature unite, life cannot fully manifest. The harmony between the two is essential for creation, transformation, and ultimate realization.

Bhagavān declares that all embodied souls have Prakṛti (Nature) as their mother, while He is the seed-giver, the eternal father. This is Bhagavad Vāni, His divine ordinance. If these words were spoken by Śrī Kṛṣṇa alone, they would be written as "

Śrī Kṛṣṇa Uvāca." However, since this knowledge comes directly from the Supreme Reality (Parmatattva) through Krishna as His medium, it is written as "Bhagavān Uvāca." This distinction is profound, signifying that Krishna is not merely speaking as an individual but as the embodiment of the divine truth itself.

In our tradition, when a Guru speaks, it is considered the voice of Brahmā, Vishnu, and Mahesh. The Guru’s very body is regarded as Bhagavat Tattva (divine essence), for it is through the Guru that we receive the wisdom of the Divine. That is why we revere our Guru, for without him, we would not know Bhagavān. This is beautifully expressed in the couplet:

गुरू गोविन्द दोऊ खड़े, काके लागूं पांय।
बलिहारी गुरू अपने, गोविन्द दियो बताय।।

It is the Guru who leads us to Bhagavān, making him even more precious than the deity itself. This is why

Śrī Kṛṣṇa is revered as Jagadguru (the universal teacher), and we say:

"Krishnam Vande Jagadgurum"

Bhagavān explains that He is the father who sows the seed, but after that, it is Prakṛti, the mother, who nurtures life. Just as a father, despite being detached, remains present in the household, the soul within the body must move along with nature’s forces. However, Bhagavān remains the ultimate observer, deciding our next birth based on our deeds.

A wave that rises in the ocean is still water, just as a soul that manifests in a body remains divine. When the wave subsides, it merges back into the ocean, just as the soul ultimately returns to its source. Similarly, a pot crafted from clay eventually breaks and returns to the earth. A jewel, no matter how intricately designed, is fundamentally gold, and once melted, it is no longer recognized as jewelry but simply as gold. This continuous transformation is an eternal process, an unbroken cycle of creation and dissolution.

Bhagavān reminds Arjuna that just as a body casts a shadow, the soul is His divine reflection. Bound by the five elements, the soul requires a medium to exist, just as a balloon needs a string to remain tethered. Without support, a balloon rises uncontrollably and bursts, never to be retrieved. Similarly, the soul is held within the body by Prakṛti, which operates through the three Gunas (modes of nature).

Bhagavān then continues, explaining the significance of these three Gunas in the next Śloka.

O Arjuna, the three Gunas—Sattva, Rajas, and Tamas—originate from Prakriti and bind the soul to the body. Among them, Sattva Guna is the highest, Rajo Guna is in the middle, and Tamo Guna is the lowest. However, despite their hierarchical nature, all three are essential, and maintaining a balance between them is of utmost importance.

If Tamo Guna were completely eliminated, a person would be unable to sleep, as laziness and rest come from Tamas. Without sleep, one’s health would deteriorate. Tamas provides rest, allowing the body to recharge and remain energetic. However, excessive Tamas leads to inertia, dullness, and ignorance.

Rajo Guna is the force of action, ambition, and passion. However, it also brings anger, restlessness, and ego—as ego rises, peace diminishes. Yet, Rajo Guna is necessary, as it fuels the drive to achieve and progress. If Rajas were eliminated, one would be left only with laziness from Tamas.

Sattva Guna, the highest of the three, increases knowledge, wisdom, and purity. However, even knowledge can give rise to ego. If one becomes too attached to their own wisdom, they may look down upon others, thus falling into pride.

This balance of Gunas can be understood through an analogy: gold cannot be made into jewelry without mixing a small amount of impurity like copper. If jewelry were made of pure 24-karat gold, it would be too soft, bending or breaking easily. To maintain its shape, a little impurity is necessary. Similarly, while Tamo Guna is the lowest, it is still essential. Likewise, Rajo Guna, despite being driven by ego and desire, is necessary for survival.

An interesting aspect of these Gunas is that whichever Guna we incline towards, that Guna begins to dominate.

For example, when children begin their vacation, they start waking up late. Over time, this becomes a habit. When school resumes, waking up early becomes difficult, and mothers struggle to get them out of bed. This is because their inclination towards laziness (Tamas) has increased.

Saint Dnyaneshwar Maharaj gives a beautiful analogy:

A fisherman ties a small fish to his rod to catch a big fish. When the big fish comes to eat the small one, it gets caught. Similarly, when we incline towards a Guna, it gradually increases and captures us.

If one worships Tamo Guna, they become increasingly dull, lazy, and ignorant. If one worships Rajo Guna, they become increasingly restless, ambitious, and full of desires. If one worships Sattva Guna, they become increasingly pure, wise, and enlightened.

This is the ultimate knowledge—understanding the nature of the three Gunas and finding balance among them leads to a harmonious and fulfilling life.