विवेचन सारांश
The Guṇātīta: Seeing Beyond Sattva, Rajas, and Tamas
The 14th chapter of the Bhagavad Gītā is titled Guṇa-Traya-Vibhāga Yoga—the Yoga of the Classification of the Three Guṇas.
The discourse commenced with the ceremonial lighting of the Dīpam (lamp) at the lotus feet of Śrī Bhagavān, invoking divine grace and enveloping the gathering in a profound atmosphere of Bhakti and reverence.
Vāsudeva-sutaṁ Devaṁ Kaṁsa-cāṇūra-mardanam
Devakī-paramānandaṁ Kṛṣṇaṁ Vande Jagadgurum
Yogeśaṁ Saccidānandaṁ Vāsudevaṁ Vraja-priyam
Dharma-saṁsthāpakaṁ Vīraṁ Kṛṣṇaṁ Vande Jagadgurum
śrī-guru-caraṇa-kamalebhyaḥ namaḥ
"At the lotus feet of the revered Guru."
By the grace of the Supreme Divine, a seeker is blessed with the rare opportunity to study, imbibe, and integrate the sacred wisdom of the Bhagavad Gītā into daily life. This precious privilege arises not merely from personal effort, but may be the fruit of past or present karmic merits, the blessings of noble ancestors, or the compassionate grace of a revered Guru, enabling one to absorb and embody the eternal essence of this divine scripture.
We have not chosen to study the sacred Gītā—rather, it is the Gītā that has chosen us. Only through the compassion and divine intervention of the Supreme are we granted access to its transformative wisdom. Without His boundless grace, neither true understanding nor the spiritual realization of its teachings would be possible.
Bhagavān explains that these three Guṇas—Sattva, Rajas, and Tamas—form the very foundation of all existence.
The entire Prakṛti (Nature), the universe, and everything we know, think, or imagine is composed of these three Guṇas.
Whether it is human beings, planets, deities, various yonis (forms of life), plants, trees, rooted vegetation, or animals—everything is woven from the interplay of these three fundamental forces.
Some may wonder: how can just three elements constitute everything in the universe?
Even Brahmā-jī, the Creator Himself, is composed of these very three Guṇas.
To understand this concept, let us consider an analogy:
When we print a color photograph, it appears to contain countless colors and shades. But does that mean the printer holds all those colors individually? No, certainly not. A standard printer operates using just four basic colors—Cyan, Magenta, Yellow, and Black (CMYK). Yet, from these four foundational colors, it can produce millions of different shades. Even a basic printer available today can create around 16 million color variations, and advanced printers can generate even more.
Now, if a man-made printer can produce millions of combinations from just four basic colors, imagine the infinite variations that Bhagavān, the Supreme Creator, can manifest using only three fundamental Guṇas!
Another analogy can be found in our laptop or smartphone screens.
When we use Zoom or any other application, we see vibrant, colorful images. But how many colors is the screen actually made of? Only three—Red, Green, and Blue (RGB).
Every image displayed on an LED screen is created by adjusting the intensity of just these three basic colors.
By varying the combinations and intensities of RGB, the screen produces an entire spectrum of colors and images that appear rich and limitless to our eyes.
Today, we use fingerprints for Aadhaar authentication or even to unlock our phones.
But do any two individuals have the same fingerprint? No.
Do any two people have identical retinas? Again, no.
Across all the billions who have lived in the past, are living now, and will live in the future, no two individuals have ever shared the exact same fingerprint or retinal pattern.
Such is the astounding diversity created by Bhagavān—working through the same fundamental building blocks, yet manifesting infinite uniqueness.
Every individual displays different behaviour, choices, desires, likes, and dislikes.
There are said to be 84 lakh yonis (forms of life), and among them, "fish" is one yoni. Yet, within that single category, there are crores of different types of fish inhabiting water bodies across the world.
Such is the wonder of Brahmā-jī’s creation. With just three Guṇas, an unimaginably vast and diverse universe has been manifested.
Let us take another example:
If someone asks, "How many leaves are there on this tree?" one might reply, "What kind of question is that? There are countless!"
Yet, if we carefully observe, no two leaves, even from the same tree, are exactly identical. And there are countless such trees all around!
Imagine, then, how, with just three fundamental Guṇas, Bhagavān has created infinite variations—whether in attractions, desires, objects, beings, or circumstances.
Everything we experience is born from the endless permutations and combinations of these three Guṇas.
Imagine 1,000 women are given the same basic ingredients—potatoes, spices, and flour—to prepare Roti and Aloo Sabji. Would the food prepared by all these women look and taste exactly the same? Certainly not. Though the ingredients are identical, each woman would combine and use them slightly differently—varying the proportions, the method of preparation, or the intensity of spices. As a result, there would be subtle differences in taste, texture, color, and even the shape of the Roti.
Similarly, the entire Prakṛti is fashioned through the interplay of Rāja, Tama, and Sattva. In creation, no element, object, or being is composed purely of a single Guṇa, nor is any Guṇa ever entirely absent. Everything that exists—whether a person, an object, food, or even a thought—is always a mixture of all three Guṇas. The proportions may vary, but none of the Guṇas can ever be 100% present or 0% absent. Every aspect of existence is sustained by the dynamic balance of these three fundamental forces. In Prakṛti, no Guṇa operates in isolation, nor does any Guṇa ever become completely exhausted.
There are some people—like Swamiji—who radiate a deeply calming presence. Just being in their company brings a sense of peace and clarity. Such individuals are predominantly influenced by the Sāttvika guṇa, which reflects śuddhi (purity), prasāda (serenity), and jñāna (wisdom).
Then there are those who are constantly active—always talking, moving, or engaging with something. These individuals are dominated by the Rājasa guṇa, marked by rajas (passion), pravṛtti (activity), and kāma (desire). With them, one might feel like asking, “Do you ever pause, or are you always in motion?”
On the other hand, some people tend to be lethargic, indifferent, or unmotivated. Their behavior is shaped largely by the Tāmasa guṇa, which brings moha (delusion), ālasyam (laziness), and ajñāna (ignorance).
That said, every person has all three guṇas—sattva, rajas, and tamas—within them. It’s just that one guṇa tends to be more dominant, shaping their personality, actions, and overall energy.
The discourse commenced with the ceremonial lighting of the Dīpam (lamp) at the lotus feet of Śrī Bhagavān, invoking divine grace and enveloping the gathering in a profound atmosphere of Bhakti and reverence.
Vāsudeva-sutaṁ Devaṁ Kaṁsa-cāṇūra-mardanam
Devakī-paramānandaṁ Kṛṣṇaṁ Vande Jagadgurum
Yogeśaṁ Saccidānandaṁ Vāsudevaṁ Vraja-priyam
Dharma-saṁsthāpakaṁ Vīraṁ Kṛṣṇaṁ Vande Jagadgurum
śrī-guru-caraṇa-kamalebhyaḥ namaḥ
"At the lotus feet of the revered Guru."
By the grace of the Supreme Divine, a seeker is blessed with the rare opportunity to study, imbibe, and integrate the sacred wisdom of the Bhagavad Gītā into daily life. This precious privilege arises not merely from personal effort, but may be the fruit of past or present karmic merits, the blessings of noble ancestors, or the compassionate grace of a revered Guru, enabling one to absorb and embody the eternal essence of this divine scripture.
We have not chosen to study the sacred Gītā—rather, it is the Gītā that has chosen us. Only through the compassion and divine intervention of the Supreme are we granted access to its transformative wisdom. Without His boundless grace, neither true understanding nor the spiritual realization of its teachings would be possible.
Bhagavān explains that these three Guṇas—Sattva, Rajas, and Tamas—form the very foundation of all existence.
The entire Prakṛti (Nature), the universe, and everything we know, think, or imagine is composed of these three Guṇas.
Whether it is human beings, planets, deities, various yonis (forms of life), plants, trees, rooted vegetation, or animals—everything is woven from the interplay of these three fundamental forces.
Some may wonder: how can just three elements constitute everything in the universe?
Even Brahmā-jī, the Creator Himself, is composed of these very three Guṇas.
To understand this concept, let us consider an analogy:
When we print a color photograph, it appears to contain countless colors and shades. But does that mean the printer holds all those colors individually? No, certainly not. A standard printer operates using just four basic colors—Cyan, Magenta, Yellow, and Black (CMYK). Yet, from these four foundational colors, it can produce millions of different shades. Even a basic printer available today can create around 16 million color variations, and advanced printers can generate even more.
Now, if a man-made printer can produce millions of combinations from just four basic colors, imagine the infinite variations that Bhagavān, the Supreme Creator, can manifest using only three fundamental Guṇas!
Another analogy can be found in our laptop or smartphone screens.
When we use Zoom or any other application, we see vibrant, colorful images. But how many colors is the screen actually made of? Only three—Red, Green, and Blue (RGB).
Every image displayed on an LED screen is created by adjusting the intensity of just these three basic colors.
By varying the combinations and intensities of RGB, the screen produces an entire spectrum of colors and images that appear rich and limitless to our eyes.
Today, we use fingerprints for Aadhaar authentication or even to unlock our phones.
But do any two individuals have the same fingerprint? No.
Do any two people have identical retinas? Again, no.
Across all the billions who have lived in the past, are living now, and will live in the future, no two individuals have ever shared the exact same fingerprint or retinal pattern.
Such is the astounding diversity created by Bhagavān—working through the same fundamental building blocks, yet manifesting infinite uniqueness.
Every individual displays different behaviour, choices, desires, likes, and dislikes.
There are said to be 84 lakh yonis (forms of life), and among them, "fish" is one yoni. Yet, within that single category, there are crores of different types of fish inhabiting water bodies across the world.
Such is the wonder of Brahmā-jī’s creation. With just three Guṇas, an unimaginably vast and diverse universe has been manifested.
Let us take another example:
If someone asks, "How many leaves are there on this tree?" one might reply, "What kind of question is that? There are countless!"
Yet, if we carefully observe, no two leaves, even from the same tree, are exactly identical. And there are countless such trees all around!
Imagine, then, how, with just three fundamental Guṇas, Bhagavān has created infinite variations—whether in attractions, desires, objects, beings, or circumstances.
Everything we experience is born from the endless permutations and combinations of these three Guṇas.
Imagine 1,000 women are given the same basic ingredients—potatoes, spices, and flour—to prepare Roti and Aloo Sabji. Would the food prepared by all these women look and taste exactly the same? Certainly not. Though the ingredients are identical, each woman would combine and use them slightly differently—varying the proportions, the method of preparation, or the intensity of spices. As a result, there would be subtle differences in taste, texture, color, and even the shape of the Roti.
Similarly, the entire Prakṛti is fashioned through the interplay of Rāja, Tama, and Sattva. In creation, no element, object, or being is composed purely of a single Guṇa, nor is any Guṇa ever entirely absent. Everything that exists—whether a person, an object, food, or even a thought—is always a mixture of all three Guṇas. The proportions may vary, but none of the Guṇas can ever be 100% present or 0% absent. Every aspect of existence is sustained by the dynamic balance of these three fundamental forces. In Prakṛti, no Guṇa operates in isolation, nor does any Guṇa ever become completely exhausted.
There are some people—like Swamiji—who radiate a deeply calming presence. Just being in their company brings a sense of peace and clarity. Such individuals are predominantly influenced by the Sāttvika guṇa, which reflects śuddhi (purity), prasāda (serenity), and jñāna (wisdom).
Then there are those who are constantly active—always talking, moving, or engaging with something. These individuals are dominated by the Rājasa guṇa, marked by rajas (passion), pravṛtti (activity), and kāma (desire). With them, one might feel like asking, “Do you ever pause, or are you always in motion?”
On the other hand, some people tend to be lethargic, indifferent, or unmotivated. Their behavior is shaped largely by the Tāmasa guṇa, which brings moha (delusion), ālasyam (laziness), and ajñāna (ignorance).
That said, every person has all three guṇas—sattva, rajas, and tamas—within them. It’s just that one guṇa tends to be more dominant, shaping their personality, actions, and overall energy.
14.11
sarvadvāreṣu dehe'smin, prakāśa upajāyate,
jñānaṃ(m) yadā tadā vidyād, vivṛddhaṃ(m) sattvamityuta. 14.11
When light and discernment dawn in this body, as well as in the mind and senses, then one should know that Sattva is predominant.
Bhagavān Introduces an Intriguing Term
In this verse, Bhagavān uses the term "sarvadvāreṣu", which refers to the "gateways of the body." This concept appears earlier as well—in Chapter 9—where Bhagavān describes the Puruṣa as the one who resides within the Pur (the body), housing the Jīvātman (individual soul).
Over time, the term Puruṣa has come to be associated with gender (man or male), but in the śāstra-s, Puruṣa refers to any conscious being whose body serves as the vehicle for the Jīvātman.
The Nine Gateways of the Body
In the Bhagavad Gītā, Bhagavān says:
"Nava-dvāre pure dehī" — The embodied soul resides in the city of nine gates.
These nine gateways are channels through which we interact with the external world, and they consist of:
Five Sense Organs (Jñānendriyas):
• Chakṣu (Eyes)
• Ghrāṇa (Nose)
• Śrotra (Ears)
• Jihvā (Tongue)
• Tvak (Skin)
Fourfold Inner Instrument (Antaḥkaraṇa Chatuṣṭaya):
• Buddhi (Intellect)
• Manas (Mind)
• Citta (Memory/Subconscious)
• Ahaṅkāra (Ego)
All these dvāras (gateways) play a critical role in shaping our perception, choices, and actions. Their regulation and purity determine the dominant guṇa—Sāttvika, Rājasika, or Tāmasika—in our lives.
The Inner Dynamics of Sāttva, Rajas, and Tamas
The more Sāttvika a person is, the more awakened and alert they are internally. Their buddhi (intellect) is filled with Caitanya (conscious awareness). It is focused on discerning right from wrong and on performing dharmic actions.
A person dominated by Sattva guṇa is honest with themselves—they recognize their mistakes and take responsibility for them. In contrast:
In this verse, Bhagavān uses the term "sarvadvāreṣu", which refers to the "gateways of the body." This concept appears earlier as well—in Chapter 9—where Bhagavān describes the Puruṣa as the one who resides within the Pur (the body), housing the Jīvātman (individual soul).
Over time, the term Puruṣa has come to be associated with gender (man or male), but in the śāstra-s, Puruṣa refers to any conscious being whose body serves as the vehicle for the Jīvātman.
The Nine Gateways of the Body
In the Bhagavad Gītā, Bhagavān says:
"Nava-dvāre pure dehī" — The embodied soul resides in the city of nine gates.
These nine gateways are channels through which we interact with the external world, and they consist of:
Five Sense Organs (Jñānendriyas):
• Chakṣu (Eyes)
• Ghrāṇa (Nose)
• Śrotra (Ears)
• Jihvā (Tongue)
• Tvak (Skin)
Fourfold Inner Instrument (Antaḥkaraṇa Chatuṣṭaya):
• Buddhi (Intellect)
• Manas (Mind)
• Citta (Memory/Subconscious)
• Ahaṅkāra (Ego)
All these dvāras (gateways) play a critical role in shaping our perception, choices, and actions. Their regulation and purity determine the dominant guṇa—Sāttvika, Rājasika, or Tāmasika—in our lives.
The Inner Dynamics of Sāttva, Rajas, and Tamas
The more Sāttvika a person is, the more awakened and alert they are internally. Their buddhi (intellect) is filled with Caitanya (conscious awareness). It is focused on discerning right from wrong and on performing dharmic actions.
A person dominated by Sattva guṇa is honest with themselves—they recognize their mistakes and take responsibility for them. In contrast:
- A Rājasika person tries to justify their mistakes, often by giving excuses.
- A Tāmasika person tends to blame others or external circumstances for their faults.
A Rājasika or Tāmasika person might say, "I made a mistake because someone provoked me," or "There was a flaw in the situation." But a Sāttvika person reflects, "Regardless of the situation, why did I react that way?" They own their actions and seek inner correction.
The more a person learns to accept their faults without excuses, the more their sāttvikatā increases. Conversely, the more one tries to justify or deflect blame, the stronger rājasika and tāmasika tendencies become.
Summary of the Three Guṇas in This Context:
The more a person learns to accept their faults without excuses, the more their sāttvikatā increases. Conversely, the more one tries to justify or deflect blame, the stronger rājasika and tāmasika tendencies become.
Summary of the Three Guṇas in This Context:
- Sāttvika: Owns and accepts their mistakes with self-awareness.
- Rājasika: Justifies mistakes, seeks reasons to avoid blame.
- Tāmasika: Blames others or denies responsibility altogether.
Interestingly, about 90% of people often say, “I knew what I did was wrong,” yet they still commit the mistake. This happens because, at that moment, Sattva was not active in the buddhi. Later, when the mind becomes calmer, they recognize the mistake.
Realizing a mistake after the act indicates delayed Sattva. But understanding it in the moment is a sign of an awakened, Sāttvika buddhi—a refined and present intellect.
In the next verse, Bhagavān will go on to describe the traits of Rajo guṇa, and how it influences one’s actions, thoughts, and mental agitation.
Realizing a mistake after the act indicates delayed Sattva. But understanding it in the moment is a sign of an awakened, Sāttvika buddhi—a refined and present intellect.
In the next verse, Bhagavān will go on to describe the traits of Rajo guṇa, and how it influences one’s actions, thoughts, and mental agitation.
lobhaḥ(ph) pravṛttirārambhaḥ(kh), karmaṇāmaśamaḥ(s) spṛhā,
rajasyetānijāyante, vivṛddhe bharatarṣabha. 14.12
With the preponderance of Rajas, Arjuna, greed, activity, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance.
Śrī Bhagavān on the Characteristics of Rajo Guṇa
In this verse, Śrī Bhagavān describes the qualities that arise when Rajas becomes dominant in an individual’s nature:
In this verse, Śrī Bhagavān describes the qualities that arise when Rajas becomes dominant in an individual’s nature:
- Lobhaḥ (Greed): An insatiable craving for more, leading to dissatisfaction.
- Pravṛtti and Ārambhaḥ (Activity and Initiative): A compulsive urge toward action, often driven by personal ambition and restlessness.
- Aśamaḥ and Spṛhā (Mental Agitation and Desire): A mind that cannot remain at peace, always thirsting for new experiences and enjoyments.
The Nature of Greed
Greed isn’t limited to wealth—it extends to position, possessions, relationships, and recognition. For example, we constantly see people chasing the latest models of phones, cars, or gadgets. The more wealth we acquire, the more we tend to desire.
As Goswāmī Tulasīdās jī rightly said:
"Jinha ati lābha lobha adhikāī"
(Those who acquire excessive wealth often find their greed multiplying rather than diminishing.)
Ideally, the more wealth we accumulate, the less attached we should be to it. But the opposite often happens—we cling even more tightly. Ironically, those with less wealth are often more content than those with more. Ask anyone—even yourself—Why do you seek wealth? The answer will likely be: For sukha (happiness) and śānti (peace). And yet, we see people sacrificing happiness and peace in their pursuit of wealth.
Take a practical example:
Someone earning ₹10,000 a month may feel some discomfort but still lives without major worries. As income rises to ₹50,000, EMIs begin. At ₹1 lakh, they live in constant fear of losing their job—“What if I can’t pay my loans?” The anxiety increases with income. The very wealth meant to bring peace brings stress, BP, and diabetes instead. True peace is not in possessions—it is in contentment.
Greed vs. Righteous Aspiration
Greed, in itself, is not condemned in the śāstra-s. It is when we use unjust means to satisfy that greed—dishonesty, corruption, manipulation—that it becomes harmful. Seeking rightful prosperity is not wrong.
Even in the Bhagavad Gītā, Bhagavān never denies the experience of bhoga (enjoyment). But it must be attained through dharmic means.
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ (BG 2.37)
If slain, you shall attain heaven; if victorious, you shall enjoy the earth. Therefore, arise, O Kaunteya, with firm resolve and fight.
Bhoga is permitted—but without attachment and adharma.
Signs of Rajo Guṇa
Greed isn’t limited to wealth—it extends to position, possessions, relationships, and recognition. For example, we constantly see people chasing the latest models of phones, cars, or gadgets. The more wealth we acquire, the more we tend to desire.
As Goswāmī Tulasīdās jī rightly said:
"Jinha ati lābha lobha adhikāī"
(Those who acquire excessive wealth often find their greed multiplying rather than diminishing.)
Ideally, the more wealth we accumulate, the less attached we should be to it. But the opposite often happens—we cling even more tightly. Ironically, those with less wealth are often more content than those with more. Ask anyone—even yourself—Why do you seek wealth? The answer will likely be: For sukha (happiness) and śānti (peace). And yet, we see people sacrificing happiness and peace in their pursuit of wealth.
Take a practical example:
Someone earning ₹10,000 a month may feel some discomfort but still lives without major worries. As income rises to ₹50,000, EMIs begin. At ₹1 lakh, they live in constant fear of losing their job—“What if I can’t pay my loans?” The anxiety increases with income. The very wealth meant to bring peace brings stress, BP, and diabetes instead. True peace is not in possessions—it is in contentment.
Greed vs. Righteous Aspiration
Greed, in itself, is not condemned in the śāstra-s. It is when we use unjust means to satisfy that greed—dishonesty, corruption, manipulation—that it becomes harmful. Seeking rightful prosperity is not wrong.
Even in the Bhagavad Gītā, Bhagavān never denies the experience of bhoga (enjoyment). But it must be attained through dharmic means.
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ (BG 2.37)
If slain, you shall attain heaven; if victorious, you shall enjoy the earth. Therefore, arise, O Kaunteya, with firm resolve and fight.
Bhoga is permitted—but without attachment and adharma.
Signs of Rajo Guṇa
- Pravṛtti: Intense drive to act, fueled by personal ambition.
- Ārambhaḥ: Eagerness to start new projects, often without inner clarity.
- Aśamaḥ: Restlessness of body and mind, an inability to find peace.
- Spṛhā: Deep-rooted longing for enjoyment, triggered by sensory contact.
A person dominated by Rajas is visibly restless—eyes constantly scanning, attention scattered. Even in social settings, they are distracted: “Where is that sofa from?” “Where did they buy those curtains?” Minor inconveniences feel unbearable.
Their heart becomes attached to what the eyes see. This is Spṛhā—a never-ending cycle of desire. Even after years, certain pleasures stay etched in the mind, and we long to experience them again.
This is how Rajo Guṇa operates: keeping the mind in constant motion, creating dissatisfaction, attachment, and agitation.
The Danger of Unchecked Rajas
Their heart becomes attached to what the eyes see. This is Spṛhā—a never-ending cycle of desire. Even after years, certain pleasures stay etched in the mind, and we long to experience them again.
This is how Rajo Guṇa operates: keeping the mind in constant motion, creating dissatisfaction, attachment, and agitation.
The Danger of Unchecked Rajas
- Rajas fuels ambition—but unchecked ambition leads to greed, stress, and suffering.
- True contentment lies in gratitude, devotion, and selfless action.
- A person free from excessive Rajas finds joy in simplicity, while one caught in greed is never satisfied.
There’s nothing wrong with bhoga, but attachment to bhoga is the issue. For instance, someone may desire an iPhone and go to extreme lengths—even unethical ones—to obtain it. That’s not desire—that's delusion born of Rajas.
In the next verse, Śrī Bhagavān will delve into the qualities of Tamo Guṇa and how it influences human thought, behavior, and spiritual stagnation.
In the next verse, Śrī Bhagavān will delve into the qualities of Tamo Guṇa and how it influences human thought, behavior, and spiritual stagnation.
aprakāśo'pravṛttiśca, pramādo moha eva ca,
tamasyetāni jāyante, vivṛddhe kurunandana. 14.13
With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one's obligatory duties, frivolity and stupor-all these appear.
Śrī Bhagavān on the Nature of Tamo Guṇa
In this verse, Śrī Bhagavān explains that Tamo Guṇa is the complete opposite of Sattva Guṇa. When Tamas becomes dominant in an individual, it manifests as ignorance, lethargy, and delusion. These qualities hinder clarity, obstruct progress, and severely impair spiritual evolution.
Qualities of Tamas
1. "Aprakāśo'pravṛttiśca" — Obscurity and Inertia
In this verse, Śrī Bhagavān explains that Tamo Guṇa is the complete opposite of Sattva Guṇa. When Tamas becomes dominant in an individual, it manifests as ignorance, lethargy, and delusion. These qualities hinder clarity, obstruct progress, and severely impair spiritual evolution.
Qualities of Tamas
1. "Aprakāśo'pravṛttiśca" — Obscurity and Inertia
- Aprakāśa refers to a lack of light or discernment. A Tamasic mind is clouded—unable to perceive truth clearly or make sound judgments. Such individuals remain trapped in misconceptions, unable to differentiate between what is beneficial and what is harmful.
- Even when offered sincere guidance, a Tamasic person resists help. Instead of accepting advice, they may respond with defensiveness or even argument, shutting the door to insight.
2. "Apravṛtti" — Laziness and Inactivity
- Apravṛtti signifies inertia—an unwillingness to act or take responsibility. A Tamasic individual delays essential duties, often for weeks or months, until forced to act by external pressure.
- Procrastination, neglect of health, disinterest in progress—these are all expressions of Tamasic inertia.
- A classic example: a Tamasic person wakes up with difficulty, often after being called multiple times. Even then, they carry out tasks reluctantly and drift back into slumber or distraction.
3. "Pramādo moha eva ca" — Heedlessness and Delusion
- Pramāda is carelessness—a lack of mindfulness and attentiveness. It leads to repeated errors and a tendency to waste time on trivial distractions, such as endless scrolling through reels or gossip.
- Moha is delusion—a deep confusion that blurs the distinction between right and wrong, real and unreal. It leads to destructive decisions, clouded by attachment and false perception.
Anecdote: The Monkey and the Crocodile
This story beautifully illustrates the danger of Tamasic thinking:
A generous monkey lived on a riverside tree, sharing sweet plums daily with a crocodile. The crocodile’s wife, filled with Tamasic delusion, thought, "If the fruits are this sweet, the monkey’s heart must be even sweeter!" She manipulated her husband to invite the monkey home—planning to eat his heart.
The crocodile, blinded by his wife’s influence, invited the monkey for a visit. Trusting him, the monkey climbed on his back. Midway across the river, the crocodile revealed the real intent.
But the Sāttvika monkey, calm and intelligent, replied, “Oh dear friend, we monkeys don’t carry our hearts inside. We hang them on trees. If you take me back, I’ll fetch it for you.”
The crocodile, consumed by Moha, believed the lie and turned back. The monkey quickly climbed to safety and said, “Your greed has not only lost you my friendship, but also the sweet plums you once enjoyed.”
Lessons from Tamas
This story beautifully illustrates the danger of Tamasic thinking:
A generous monkey lived on a riverside tree, sharing sweet plums daily with a crocodile. The crocodile’s wife, filled with Tamasic delusion, thought, "If the fruits are this sweet, the monkey’s heart must be even sweeter!" She manipulated her husband to invite the monkey home—planning to eat his heart.
The crocodile, blinded by his wife’s influence, invited the monkey for a visit. Trusting him, the monkey climbed on his back. Midway across the river, the crocodile revealed the real intent.
But the Sāttvika monkey, calm and intelligent, replied, “Oh dear friend, we monkeys don’t carry our hearts inside. We hang them on trees. If you take me back, I’ll fetch it for you.”
The crocodile, consumed by Moha, believed the lie and turned back. The monkey quickly climbed to safety and said, “Your greed has not only lost you my friendship, but also the sweet plums you once enjoyed.”
Lessons from Tamas
- A Tamasic person, lost in heedlessness and delusion, often chooses the wrong path—leading to regret and suffering.
- Ignorance and inertia become obstacles to growth, both material and spiritual.
- To overcome Tamas, one must actively cultivate:
- Jñāna (awareness)
- Tapas (discipline)
- Viveka (discernment between truth and illusion)
Bhagavān Anticipates Arjuna’s Question
Understanding that Arjuna might wonder, “What becomes of people dominated by each guṇa?”, Bhagavān Himself begins to explain the destiny and evolution of beings according to their pravṛtti (dominant tendencies) in the next śloka.
Understanding that Arjuna might wonder, “What becomes of people dominated by each guṇa?”, Bhagavān Himself begins to explain the destiny and evolution of beings according to their pravṛtti (dominant tendencies) in the next śloka.
yadā sattve pravṛddhe tu, pralayaṃ(m) yāti dehabhṛt,
tadottamavidāṃ(m) lokān, amalānpratipadyate. 14.14
When a man dies during the preponderance of Sattva, he obtains the stainless ethereal worlds (heaven etc.,) attained by men of noble deeds.
The Influence of Sattva at the Time of Death
In this verse, Śrī Bhagavān explains how the predominance of Sattva Guṇa at the time of death significantly shapes the soul’s onward journey.
Sattva embodies purity, knowledge, and virtue. When an individual departs from the body with a mind steeped in Sattva, the transition is marked by clarity, peace, and spiritual elevation.
Key Terms Explained
In this verse, Śrī Bhagavān explains how the predominance of Sattva Guṇa at the time of death significantly shapes the soul’s onward journey.
Sattva embodies purity, knowledge, and virtue. When an individual departs from the body with a mind steeped in Sattva, the transition is marked by clarity, peace, and spiritual elevation.
Key Terms Explained
- Pralayaṃ yāti – Refers to the moment of death, marking the soul's exit from the physical body.
- Dehabhṛt – Literally meaning "the bearer of the body," it signifies the embodied soul—a person who has lived in alignment with dharma and higher values.
- Amalān Lokān – "Amala" means pure or stainless, and "Lokān" refers to realms or worlds. Together, this indicates the pure, auspicious realms to which a Sāttvika soul ascends.
When Sattva Dominates at Death:
- The mind remains calm, undisturbed by fear, regret, or attachment.
- The soul ascends to higher realms—places of light, virtue, and spiritual refinement.
- Death, in such a state, becomes not a moment of despair, but a peaceful transition—a gateway to further spiritual evolution.
Such a departure is the fruit of a life lived with awareness, discipline, and inner purity. The impressions (saṁskāras) formed through a Sāttvika lifestyle continue to uplift the soul beyond this life.
rajasi pralayaṃ(ṅ) gatvā, karmasaṅgiṣu jāyate,
tathā pralīnastamasi, mūḍhayoniṣu jāyate. 14.15
Dying when Rajas predominates, he is born among those attached to action; even so, the man who has expired during the preponderance of Tamas is reborn in the species of the deluded creatures such as insects and beasts etc.
The Influence of Guṇas on Rebirth
In this verse, Śrī Bhagavān explains how the dominant guṇa at the time of death determines the nature of the soul’s next birth.
Rebirth through Rajas: Among the Action-Driven
Rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
One who dies under the influence of Rajo guṇa—marked by passion and activity—is reborn among those attached to action and ambition.
Such lives are filled with desire, restlessness, and constant striving for material success.
Rebirth through Tamas: Into Lower Forms
Tathā pralīnas tamasi mūḍha-yoniṣu jāyate
When Tamo guṇa dominates at death—characterized by ignorance and delusion—the soul is reborn into lower life forms: beings driven by instinct, with little opportunity for spiritual growth.
A life shaped by awareness and discipline uplifts the soul, while one ruled by ignorance and indulgence leads to spiritual regression.
In this verse, Śrī Bhagavān explains how the dominant guṇa at the time of death determines the nature of the soul’s next birth.
Rebirth through Rajas: Among the Action-Driven
Rajasi pralayaṃ gatvā karmasaṅgiṣu jāyate
One who dies under the influence of Rajo guṇa—marked by passion and activity—is reborn among those attached to action and ambition.
Such lives are filled with desire, restlessness, and constant striving for material success.
Rebirth through Tamas: Into Lower Forms
Tathā pralīnas tamasi mūḍha-yoniṣu jāyate
When Tamo guṇa dominates at death—characterized by ignorance and delusion—the soul is reborn into lower life forms: beings driven by instinct, with little opportunity for spiritual growth.
A life shaped by awareness and discipline uplifts the soul, while one ruled by ignorance and indulgence leads to spiritual regression.
karmaṇaḥ(s) sukṛtasyāhuḥ(s), sāttvikaṃ(n) nirmalaṃ(m) phalam,
rajasastu phalaṃ(n) duḥkham, ajñānaṃ(n) tamasaḥ(ph) phalam. 14.16
The reward of a righteous act, they say, is Sāttvika i.e., faultless in the form of joy, wisdom and dispassion etc., sorrow is declared to be the fruit of a Rājasikā act and ignorance, the fruit of a Tāmasika act.
The Influence of Guṇas on the Outcomes of Actions
In this verse, Śrī Bhagavān explains how the dominant guṇa behind an action determines its fruit and long-term consequences.
Sāttvika Actions – Purity and Liberation
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
Actions performed in Sattva—with purity and clarity—yield nirmala phala (pure, uplifting results), such as inner peace, wisdom, detachment, and progress toward mokṣa.
Rājasika Actions – Desire and Sorrow
rajasas tu phalaṃ duḥkham
Actions driven by Rajas—rooted in desire and ambition—may seem rewarding at first but ultimately lead to duḥkha (sorrow) due to:
• Unmet expectations
• Endless cravings
• Karmic entanglements
• Mental unrest
Tāmasika Actions – Ignorance and Decline
ajñānaṃ tamasaḥ phalam
Actions born of Tamas lead to ajñāna (ignorance and confusion), resulting in:
• Lack of clarity and purpose
• Spiritual stagnation
• Downward movement in consciousness
Summary: Guṇas and Their Consequences
In this verse, Śrī Bhagavān explains how the dominant guṇa behind an action determines its fruit and long-term consequences.
Sāttvika Actions – Purity and Liberation
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam
Actions performed in Sattva—with purity and clarity—yield nirmala phala (pure, uplifting results), such as inner peace, wisdom, detachment, and progress toward mokṣa.
Rājasika Actions – Desire and Sorrow
rajasas tu phalaṃ duḥkham
Actions driven by Rajas—rooted in desire and ambition—may seem rewarding at first but ultimately lead to duḥkha (sorrow) due to:
• Unmet expectations
• Endless cravings
• Karmic entanglements
• Mental unrest
Tāmasika Actions – Ignorance and Decline
ajñānaṃ tamasaḥ phalam
Actions born of Tamas lead to ajñāna (ignorance and confusion), resulting in:
• Lack of clarity and purpose
• Spiritual stagnation
• Downward movement in consciousness
Summary: Guṇas and Their Consequences
- Sattva → Selfless action → Peace, clarity, and spiritual growth
- Rajas → Desire-driven action → Temporary pleasure, lasting sorrow
- Tamas → Ignorant action → Confusion, inaction, and decline
Reflection: Guṇas and Our Way of Living
Our engagement with the world mirrors our inner guṇa:
Our engagement with the world mirrors our inner guṇa:
- Sattva: Peaceful and content
- Rajas: Restless and driven
- Tamas: Confused or complacent
This verse urges us to cultivate Sattva through conscious living, selfless action, and inner discipline—so we may rise above the pull of Rajas and Tamas and move toward ultimate liberation.
sattvātsañjāyate jñānaṃ(m), rajaso lobha eva ca,
pramādamohau tamaso, bhavato'jñānameva ca. 14.17
Wisdom follows from Sattva, and greed, undoubtedly, from Rajas; likewise, obstinate error, stupor and also ignorance follow from Tamas.
Wisdom, Greed, and Ignorance: The Effects of the Guṇas
Sattva fosters wisdom, bringing clarity, understanding, and discernment. When Sattva dominates, the mind perceives truth and makes right choices, promoting spiritual growth.
Rajas breeds greed, driven by constant desires and cravings. It creates restlessness and dissatisfaction, as the individual constantly seeks more, never finding lasting fulfillment.
Tamas results in ignorance and delusion, leading to confusion and poor decision-making. A person dominated by Tamas is often stuck in false beliefs, making choices that hinder growth and spiritual progress.
By cultivating Sattva, we can transcend these influences and move toward spiritual awakening.
Sattva fosters wisdom, bringing clarity, understanding, and discernment. When Sattva dominates, the mind perceives truth and makes right choices, promoting spiritual growth.
Rajas breeds greed, driven by constant desires and cravings. It creates restlessness and dissatisfaction, as the individual constantly seeks more, never finding lasting fulfillment.
Tamas results in ignorance and delusion, leading to confusion and poor decision-making. A person dominated by Tamas is often stuck in false beliefs, making choices that hinder growth and spiritual progress.
By cultivating Sattva, we can transcend these influences and move toward spiritual awakening.
ūrdhvaṃ(ṅ) gacchanti sattvasthā, madhye tiṣṭhanti rājasāḥ,
jaghanyaguṇavṛttisthā, adho gacchanti tāmasāḥ. 14.18
Those who abide in the quality of Sattva wend their way upwards; while those of a Rājasikā disposition stay in the middle. And those of a Tāmasika temperament, enveloped as they are in the effects of Tamoguņa, sink down.
Śrī Bhagavān explains the direct consequences of the three guṇas on an individual’s life and their ultimate destiny:
- Sattva (Goodness) leads to knowledge and wisdom (jñāna), illuminating the path toward spiritual growth and higher realms (uttama lokas). When Sattva predominates, the soul ascends to higher celestial planes, achieving purity, wisdom, and ultimate liberation (mokṣa).
- Rajas (Passion) fosters greed and attachment, binding the soul to material pursuits and the cycle of birth and rebirth. Those influenced by Rajas remain bound to earthly existence, driven by ambition, desires, and restlessness, never fully content.
- Tamas (Ignorance) results in negligence and delusion, leading to spiritual regression and lower forms of existence. A soul dominated by Tamas descends into lower realms, such as the nether worlds or the animal kingdom, trapped in ignorance and confusion.
Ultimately, transcending all three guṇas (guṇātīta) leads one to Him, achieving mokṣa—the highest liberation and union with the divine. This concept will be further explored in the upcoming verses.
nānyaṃ(ṅ) guṇebhyaḥ(kh) kartāraṃ(m), yadā draṣṭānupaśyati,
guṇebhyaśca paraṃ(m) vetti, madbhāvaṃ(m) so'dhigacchati. 14.19
When the discerning person sees no one as doer other than the three Guṇas, and realizes Me, the supreme Spirit standing entirely beyond these Guṇas, he enters into My being.
Śrī Bhagavān declares that a discerning person (jñānī) understands that all actions are governed by the three guṇas—Sattva, Rajas, and Tamas. Such a person recognizes that no individual is the true doer, but instead, these modes of nature drive all activities.
Upon realizing Bhagavān as the Supreme Spirit, beyond the influence of the guṇas, the seeker attains transcendence and enters into His divine essence (mad-bhāvam).
From this verse onward, Bhagavān shifts the focus from the effects of the guṇas to the path of liberation beyond them, which He will further elaborate in the following verse.
Upon realizing Bhagavān as the Supreme Spirit, beyond the influence of the guṇas, the seeker attains transcendence and enters into His divine essence (mad-bhāvam).
From this verse onward, Bhagavān shifts the focus from the effects of the guṇas to the path of liberation beyond them, which He will further elaborate in the following verse.
guṇānetānatītya trīn, dehī dehasamudbhavān,
janmamṛtyujarāduḥkhaiḥ(r), vimukto'mṛtamaśnute. 14.20
Having transcended the aforesaid three Guṇas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, the embodied soul attains supreme bliss.
Śrī Bhagavān reveals that by rising above the influence of the three guṇas—Sattva, Rajas, and Tamas—one is liberated from the bondage of the material body. This transcendence frees the soul from the cycle of birth, old age, death, and suffering.
When a seeker surpasses even Sattva, they are no longer affected by the fluctuations of the material world. Freed from the cycle of birth and death, they attain supreme bliss (param sukham) and merge into Bhagavān’s divine presence.
In these verses, Bhagavān emphasizes that true liberation (mokṣa) is not achieved merely by cultivating Sattva, but by transcending all three guṇas, thereby completely rising above the material realm.
In the next verse, Arjuna asks further questions.
When a seeker surpasses even Sattva, they are no longer affected by the fluctuations of the material world. Freed from the cycle of birth and death, they attain supreme bliss (param sukham) and merge into Bhagavān’s divine presence.
In these verses, Bhagavān emphasizes that true liberation (mokṣa) is not achieved merely by cultivating Sattva, but by transcending all three guṇas, thereby completely rising above the material realm.
In the next verse, Arjuna asks further questions.
arjuna uvāca
kairliṅgaistrīnguṇānetān, atīto bhavati prabho,
kimācāraḥ(kh) kathaṃ(ñ) caitāṃs, trīnguṇānativartate. 14.21
Arjuna said :What are the marks of him who has risen above the three Guṇas, and what is his conduct? And how, Lord, does he rise above the three Guṇas?
Understanding the Guṇātīta – One Who Transcends the Guṇas
Śrī Bhagavān reveals that one who rises above the influence of the three guṇas—Sattva, Rajas, and Tamas—operates from a higher plane of consciousness, beyond the limitations of material nature. This transcendental state is free from the binding effects of all three guṇas and marks true spiritual freedom.
As students beginning our journey through the Bhagavad Gītā, we may only grasp this concept at a theoretical level. However, those who are spiritually evolved—jñānīs—can both understand and live from this elevated state. It is subtle, profound, and requires deep contemplation.
After hearing about the state beyond the guṇas, Arjuna poses three insightful questions in the next śloka:
Śrī Bhagavān reveals that one who rises above the influence of the three guṇas—Sattva, Rajas, and Tamas—operates from a higher plane of consciousness, beyond the limitations of material nature. This transcendental state is free from the binding effects of all three guṇas and marks true spiritual freedom.
As students beginning our journey through the Bhagavad Gītā, we may only grasp this concept at a theoretical level. However, those who are spiritually evolved—jñānīs—can both understand and live from this elevated state. It is subtle, profound, and requires deep contemplation.
After hearing about the state beyond the guṇas, Arjuna poses three insightful questions in the next śloka:
- What are the symptoms (liṅgaiḥ) of one who has transcended the guṇas?
- How does such a person behave (ācāraḥ) in the world?
- And how does one actually transcend (ativartate) the guṇas?
These are not casual queries—they are of deep philosophical and spiritual significance, equivalent to Ph.D.-level questions. Arjuna’s inquiry is sincere, and Bhagavān answers with equal depth and compassion, simplifying the complex for earnest seekers. As listeners, we too must approach these answers with openness and dedication.
A Beautiful Analogy: Śrī Krishna and the Gopīs
There’s a delightful story from Krishna’s līlā that subtly reflects the concept of transcending attachment while living in the world.
Once, the Gopīs accused Śrī Krishna of giving them profound spiritual teachings while still stealing their makhan (butter). Krishna decided to teach them a lesson. He told them that Durvāsa Muni had arrived on the other side of the Yamunā and should be served food.
The Gopīs prepared a feast and reached the riverbank, but the Yamunā was overflowing. They returned to Krishna, seeking a solution. Krishna told them to say:
“If Śrī Krishna has never even seen the face of a woman, O Yamunā, part your waters.”
The Gopīs were shocked—“But that’s not true!” they exclaimed.
Krishna, however, insisted. Trusting him, they went and spoke these words, and to their amazement, the river parted.
They reached Durvāsa Muni, who was known to eat only durvā grass, yet he joyfully consumed all the delicacies they had brought. Again surprised, they returned to the Yamunā, only to find the river full once more.
They then asked Durvāsa Muni how they would cross back. He replied, “Say: ‘If Durvāsa has eaten nothing but durvā grass, O Yamunā, part your waters.’” The Gopīs, though confused, obeyed—and once again, the river parted.
Still puzzled, they returned to Krishna, asking how both statements could be true. Krishna explained:
"You see me with your eyes, but I am not seeing you with attachment in my mind. A Guṇātīta (one beyond the guṇas) may live in the world, fulfill duties, even enjoy what is present—but remains inwardly detached."
The Spirit of a Guṇātīta: Living Without Attachment
Take Pujya Swamiji, for example. He eats food like anyone else—but solely for nourishment, not indulgence. We may fly in an airplane and feel special. A Guṇātīta does not. They do what is necessary, without ego or craving.
A fascinating fact: the person who has cooked for Swamiji for over 40 years still doesn’t know what Swamiji’s favorite food is. Even his own mother didn’t know. Why? Because Swamiji never asked for the same dish again—even if he liked it. Nor did he avoid a dish he disliked. This is niḥspṛhatā—freedom from craving and aversion.
Where we repeat what we enjoy and avoid what we dislike, the Guṇātīta remains unaffected—beyond both liking and disliking.
In the forthcoming ślokas, Bhagavān will now answer Arjuna’s profound questions—one by one—with clarity, grace, and transformative insight.
A Beautiful Analogy: Śrī Krishna and the Gopīs
There’s a delightful story from Krishna’s līlā that subtly reflects the concept of transcending attachment while living in the world.
Once, the Gopīs accused Śrī Krishna of giving them profound spiritual teachings while still stealing their makhan (butter). Krishna decided to teach them a lesson. He told them that Durvāsa Muni had arrived on the other side of the Yamunā and should be served food.
The Gopīs prepared a feast and reached the riverbank, but the Yamunā was overflowing. They returned to Krishna, seeking a solution. Krishna told them to say:
“If Śrī Krishna has never even seen the face of a woman, O Yamunā, part your waters.”
The Gopīs were shocked—“But that’s not true!” they exclaimed.
Krishna, however, insisted. Trusting him, they went and spoke these words, and to their amazement, the river parted.
They reached Durvāsa Muni, who was known to eat only durvā grass, yet he joyfully consumed all the delicacies they had brought. Again surprised, they returned to the Yamunā, only to find the river full once more.
They then asked Durvāsa Muni how they would cross back. He replied, “Say: ‘If Durvāsa has eaten nothing but durvā grass, O Yamunā, part your waters.’” The Gopīs, though confused, obeyed—and once again, the river parted.
Still puzzled, they returned to Krishna, asking how both statements could be true. Krishna explained:
"You see me with your eyes, but I am not seeing you with attachment in my mind. A Guṇātīta (one beyond the guṇas) may live in the world, fulfill duties, even enjoy what is present—but remains inwardly detached."
The Spirit of a Guṇātīta: Living Without Attachment
Take Pujya Swamiji, for example. He eats food like anyone else—but solely for nourishment, not indulgence. We may fly in an airplane and feel special. A Guṇātīta does not. They do what is necessary, without ego or craving.
A fascinating fact: the person who has cooked for Swamiji for over 40 years still doesn’t know what Swamiji’s favorite food is. Even his own mother didn’t know. Why? Because Swamiji never asked for the same dish again—even if he liked it. Nor did he avoid a dish he disliked. This is niḥspṛhatā—freedom from craving and aversion.
Where we repeat what we enjoy and avoid what we dislike, the Guṇātīta remains unaffected—beyond both liking and disliking.
In the forthcoming ślokas, Bhagavān will now answer Arjuna’s profound questions—one by one—with clarity, grace, and transformative insight.
śrībhagavānuvāca
prakāśaṃ(ñ) ca pravṛttiṃ(ñ) ca, mohameva ca pāṇḍava,
na dveṣṭi saṃpravṛttāni, na nivṛttāni kāṅkṣati. 14.22
Śrī Bhagavān said :Arjuna, he who abhors not illumination (which is born of Sattva) and activity (which is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased.
In this śloka, Śrī Bhagavān begins to answer Arjuna’s questions, starting with the traits of one who has transcended the three guṇas.
He describes such a transcendentalist as someone who remains unaffected by the rise or fall of Sattva, Rajas, and Tamas. This person neither clings to nor resents their presence. When Sattva brings clarity, they do not become attached. When Rajas incites action or Tamas clouds the mind, they do not resist. And when these guṇas fade, they neither grieve their absence nor crave their return.
A fitting example is Durvāsā Muni, who accepted the meal offered by the Gopīs—even though he typically ate only durvā grass. He did not reject the food, nor did he desire it again the next day. His actions were free from personal attachment or aversion.
In essence, a guṇātīta remains steady—unmoved by knowledge or ignorance, success or inertia, clarity or confusion. Such a person lives in inner balance, witnessing the fluctuations of the guṇas without being bound by them.
This state of equipoise is the hallmark of one who has transcended material nature. Bhagavān continues to unfold the deeper aspects of this liberated state in the verses that follow.
He describes such a transcendentalist as someone who remains unaffected by the rise or fall of Sattva, Rajas, and Tamas. This person neither clings to nor resents their presence. When Sattva brings clarity, they do not become attached. When Rajas incites action or Tamas clouds the mind, they do not resist. And when these guṇas fade, they neither grieve their absence nor crave their return.
A fitting example is Durvāsā Muni, who accepted the meal offered by the Gopīs—even though he typically ate only durvā grass. He did not reject the food, nor did he desire it again the next day. His actions were free from personal attachment or aversion.
In essence, a guṇātīta remains steady—unmoved by knowledge or ignorance, success or inertia, clarity or confusion. Such a person lives in inner balance, witnessing the fluctuations of the guṇas without being bound by them.
This state of equipoise is the hallmark of one who has transcended material nature. Bhagavān continues to unfold the deeper aspects of this liberated state in the verses that follow.
Udāsīnavadāsīno, guṇairyo na vicālyate,
guṇā vartanta ityeva, yo'vatiṣṭhati neṅgate. 14.23
He who, sitting like a witness, is not disturbed by the Guṇas, and who, knowing that the Guṇas alone move among the Guṇas, remains established in identity with God, and never falls off from that state.
In this śloka, Śrī Bhagavān continues to explain to Arjuna the nature of a transcendentalist—one who has risen above the three guṇas (Sattva, Rajas, and Tamas).
Such a person remains neutral toward all guṇas and is unaffected by their fluctuations. They are firmly anchored in an unwavering state of consciousness and maintain equanimity in every situation.
To truly understand neutrality or equanimity (samabuddhiḥ), we must recognize it as the perfect balance of mind—a serene acceptance of life’s highs and lows. It is not emotional suppression or indifference, but a deep inner stillness that remains unshaken, whether faced with joy or sorrow, praise or blame, success or failure.
For instance, Durvāsā Muni once accepted a meal offered to him, though he was known to consume only durvā grass. When asked how he ate, he replied:
"The eyes saw the food, the hands served it, the mouth ate, and the stomach digested. I—pure consciousness—did none of it."
This reflects the state of non-doership and detachment that arises from true transcendence.
Similarly, a person with equanimity does not react to whether the food is too salty or bland. They eat with awareness, not preference—valuing nourishment over taste. Their peace is rooted within, not dependent on external conditions.
Bhagavān thus paints the portrait of the guṇātīta—one who lives in the world, interacts with it, but is inwardly free from its binding forces. He continues elaborating on this in the following verses.
Such a person remains neutral toward all guṇas and is unaffected by their fluctuations. They are firmly anchored in an unwavering state of consciousness and maintain equanimity in every situation.
To truly understand neutrality or equanimity (samabuddhiḥ), we must recognize it as the perfect balance of mind—a serene acceptance of life’s highs and lows. It is not emotional suppression or indifference, but a deep inner stillness that remains unshaken, whether faced with joy or sorrow, praise or blame, success or failure.
For instance, Durvāsā Muni once accepted a meal offered to him, though he was known to consume only durvā grass. When asked how he ate, he replied:
"The eyes saw the food, the hands served it, the mouth ate, and the stomach digested. I—pure consciousness—did none of it."
This reflects the state of non-doership and detachment that arises from true transcendence.
Similarly, a person with equanimity does not react to whether the food is too salty or bland. They eat with awareness, not preference—valuing nourishment over taste. Their peace is rooted within, not dependent on external conditions.
Bhagavān thus paints the portrait of the guṇātīta—one who lives in the world, interacts with it, but is inwardly free from its binding forces. He continues elaborating on this in the following verses.
ṣamaduḥkhasukhaḥ(s) svasthaḥ(s), ṣamaloṣṭāśmakāñcanaḥ,
tulyapriyāpriyo dhīraḥ(s), tulyanindātmasaṃstutiḥ. 14.24
He who is ever established in the Self, takes pain and pleasure alike, regards a clod of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, accepts the pleasant as well as the unpleasant in the same spirit, and views censure and praise alike.
In this shloka, Bhagavān explains that the transcendentalist possesses sama-darśana or an equitable vision. For such a person, a piece of stone, a lump of earth, and a piece of gold all hold the same value. They remain unshaken in both happiness and distress, unaffected by praise or criticism, and maintain neutrality in both pleasant and unpleasant situations.
In today’s world, when we experience happiness, we often post it on social media, checking who has seen, liked, and commented on it. We might even visit others' profiles to see if they have liked our post or others’. Similarly, when things don't go our way, we often seek comfort in Mukesh Ji’s songs or Ghalib’s shayari, and expect someone to ask, "What happened?" For instance, in Ghalib's famous lines:
"Mere tute hue dil se koi to aaj ye puchhe
Ke teraa haal kya hai, ke teraa haal kya hai
Agar wo pooch le humse, kaho kis baat ka gham hai,
To phir kis baat ka gham ho, agar wo pooch le humse?"
However, it is essential to understand the subtle difference between sama-darśana (equitable vision) and foolishness. For example, if someone finds a lost gold ring and remains free from greed, their neutrality toward gold and earth is a sign of transcendence. But if a person keeps pure gold outside the house and locks up a lump of earth in a safe, that is foolishness. True equanimity does not imply a lack of discernment—it means remaining detached while still exercising wisdom.
We are allowed sama-darśana, but not sama-vartan (the same behavior in all circumstances). While all beings have the same essential spiritual nature (satva dharma), it is crucial to recognize context and appropriate actions. For example, in the context of Sanātana Dharma, one might see divinity in all beings, including animals, but this doesn't mean treating them as equals in every regard. Some may, in idealistic views, place a dog at the dining table, thinking they are equal to humans. However, true understanding of divinity would mean respecting the dog by feeding it outside, rather than imposing human customs on it.
Respect and order are essential in life. When a saint visits your home, they should be treated with honor and seated in an esteemed place. Similarly, parents should be served food before others. Sama-darśana is an important quality, but it does not mean disregarding social or moral order (sama-vartan). One cannot behave identically toward everything in every situation. Rather, one should strive for a balanced and fair perspective, applying appropriate wisdom to different situations.
For example, we love our mother, sister, and wife, but we do not behave the same way with each of them. Sama-darśana means loving them equally, but sama-vartan reflects different behaviors. One may touch the feet of their mother as a sign of respect, but not necessarily do the same with a wife.
The shloka also teaches us:
In today’s world, when we experience happiness, we often post it on social media, checking who has seen, liked, and commented on it. We might even visit others' profiles to see if they have liked our post or others’. Similarly, when things don't go our way, we often seek comfort in Mukesh Ji’s songs or Ghalib’s shayari, and expect someone to ask, "What happened?" For instance, in Ghalib's famous lines:
"Mere tute hue dil se koi to aaj ye puchhe
Ke teraa haal kya hai, ke teraa haal kya hai
Agar wo pooch le humse, kaho kis baat ka gham hai,
To phir kis baat ka gham ho, agar wo pooch le humse?"
However, it is essential to understand the subtle difference between sama-darśana (equitable vision) and foolishness. For example, if someone finds a lost gold ring and remains free from greed, their neutrality toward gold and earth is a sign of transcendence. But if a person keeps pure gold outside the house and locks up a lump of earth in a safe, that is foolishness. True equanimity does not imply a lack of discernment—it means remaining detached while still exercising wisdom.
We are allowed sama-darśana, but not sama-vartan (the same behavior in all circumstances). While all beings have the same essential spiritual nature (satva dharma), it is crucial to recognize context and appropriate actions. For example, in the context of Sanātana Dharma, one might see divinity in all beings, including animals, but this doesn't mean treating them as equals in every regard. Some may, in idealistic views, place a dog at the dining table, thinking they are equal to humans. However, true understanding of divinity would mean respecting the dog by feeding it outside, rather than imposing human customs on it.
Respect and order are essential in life. When a saint visits your home, they should be treated with honor and seated in an esteemed place. Similarly, parents should be served food before others. Sama-darśana is an important quality, but it does not mean disregarding social or moral order (sama-vartan). One cannot behave identically toward everything in every situation. Rather, one should strive for a balanced and fair perspective, applying appropriate wisdom to different situations.
For example, we love our mother, sister, and wife, but we do not behave the same way with each of them. Sama-darśana means loving them equally, but sama-vartan reflects different behaviors. One may touch the feet of their mother as a sign of respect, but not necessarily do the same with a wife.
The shloka also teaches us:
"फूलों की चिन्ता न करें। काँटो को सिर पर न धरें।
मान और अपमान दोनों जिसके लिए समान हैं। वह सच्चा इंसान है।"
A true transcendentalist does not assign value based on material worth, but rather on purpose and necessity. Bhagavān emphasizes that true transcendence lies in maintaining detachment while still exercising wisdom in the material world. The material world exists for us to engage with wisely and appropriately, without being swayed by attachments or external validation.
In conclusion, sama-darśana is about viewing all beings equally in essence, but responding with discernment to the practical realities of life. It is not about treating everything exactly the same, but acting in a way that reflects both love and wisdom.
In conclusion, sama-darśana is about viewing all beings equally in essence, but responding with discernment to the practical realities of life. It is not about treating everything exactly the same, but acting in a way that reflects both love and wisdom.
mānāpamānayostulyaḥ(s), tulyo mitrāripakṣayoḥ,
sarvārambhaparityāgī, guṇātītaḥ(s) sa ucyate. 14.25
He who is equipoised in honour or ignominy, is alike towards a friend or an enemy, and has renounced the sense of doership in all undertakings, is said to have risen above the three Guṇas.
In this shloka, Bhagavān explains that a transcendentalist remains equanimous in all situations—whether in honor or dishonor, with friends or foes, and unaffected by joy or sorrow. Such individuals have relinquished attachment to personal ambition and material pursuits. Their focus is on spiritual growth, not external achievements. By transcending attachment, they maintain inner peace, unaffected by the changing tides of life.
The Guṇa Traya framework reveals a fundamental truth: every individual is a unique blend of Sattva (purity), Rajas (passion), and Tamas (ignorance). Our thoughts, actions, and behaviors are a direct reflection of the dominant guṇa in us. Understanding this dynamic provides valuable insights into human nature and serves as a powerful tool for self-transformation.
By consciously cultivating Sattva, regulating Rajas, and minimizing Tamas, one can create inner harmony, elevate consciousness, and move toward lasting peace and spiritual fulfillment.
Vyaktiḥ tadanusāra lakṣaṇam, lakṣaṇaṃ tadanusāra vyaktiḥ.
A person is recognized by their characteristics, and their characteristics reflect the person.
This statement encapsulates the idea that an individual’s dominant guṇa shapes their inherent qualities and is reflected in their actions, speech, and preferences. By observing external traits, we can gain insights into a person’s inner nature. Similarly, by consciously nurturing desirable guṇas, we can foster positive behaviors and qualities, promoting spiritual growth, clarity, and a balanced life.
The three guṇas—Sattva (purity), Rajas (passion), and Tamas (inertia)—pervade all aspects of human life, influencing thoughts, actions, preferences, and surroundings. Understanding how these guṇas manifest in different facets of life provides valuable self-awareness. By identifying our predominant guṇa, we can take conscious steps to nurture Sattva, balance Rajas, and minimize Tamas, leading to spiritual growth and overall well-being.
This framework is meant for personal assessment and self-awareness, not for judging others.
Comparison of How the Guṇas Manifest Across Various Aspects of Life
Behavior: The way one interacts with the world reflects their dominant guṇa.
The Guṇa Traya framework reveals a fundamental truth: every individual is a unique blend of Sattva (purity), Rajas (passion), and Tamas (ignorance). Our thoughts, actions, and behaviors are a direct reflection of the dominant guṇa in us. Understanding this dynamic provides valuable insights into human nature and serves as a powerful tool for self-transformation.
By consciously cultivating Sattva, regulating Rajas, and minimizing Tamas, one can create inner harmony, elevate consciousness, and move toward lasting peace and spiritual fulfillment.
Vyaktiḥ tadanusāra lakṣaṇam, lakṣaṇaṃ tadanusāra vyaktiḥ.
A person is recognized by their characteristics, and their characteristics reflect the person.
This statement encapsulates the idea that an individual’s dominant guṇa shapes their inherent qualities and is reflected in their actions, speech, and preferences. By observing external traits, we can gain insights into a person’s inner nature. Similarly, by consciously nurturing desirable guṇas, we can foster positive behaviors and qualities, promoting spiritual growth, clarity, and a balanced life.
The three guṇas—Sattva (purity), Rajas (passion), and Tamas (inertia)—pervade all aspects of human life, influencing thoughts, actions, preferences, and surroundings. Understanding how these guṇas manifest in different facets of life provides valuable self-awareness. By identifying our predominant guṇa, we can take conscious steps to nurture Sattva, balance Rajas, and minimize Tamas, leading to spiritual growth and overall well-being.
This framework is meant for personal assessment and self-awareness, not for judging others.
Comparison of How the Guṇas Manifest Across Various Aspects of Life
Behavior: The way one interacts with the world reflects their dominant guṇa.
- Sattva: Content and at peace.
- Rajas: Discontent, constantly seeking more.
- Tamas: Either content or discontent, often indifferent or lethargic.
A person who is content with everything around them embodies Sattva, while one who constantly complains—about people, circumstances, or arrangements—shows the influence of Rajas.
How to Cultivate Sattva Guna?
In the 12th chapter of the Bhagavad Gītā, Bhagavān says:
Santusto yena kenacit – Satisfied with whatever one has.
A person who finds contentment in what is available and remains joyful in all situations embodies the essence of Sattva.
Example of Sattvic Behavior:
Sri Jaya Dayal Goenka (Founder of Gītā Press)
Jaya Dayal Goenka was a successful merchant in Kolkata, known for his business acumen and integrity. At one point, he saw an opportunity to import bajra (pearl millet) from Rajasthan, as it was in high demand but not widely available in Kolkata. His decision to bring in bajra in large quantities initially seemed like a profitable move. However, as soon as the news spread, the market price of bajra dropped significantly. This caused financial distress for local small traders who had been selling bajra at higher prices.
When these traders approached Goenka, explaining the losses they were suffering due to the drop in prices, he immediately recognized the impact his actions had on them. Rather than proceeding with his shipment and gaining from the price drop, Goenka chose to cancel the order. He instructed his accountant to stop the shipment of bajra from Rajasthan, thus ensuring that the price would stabilize and the traders would not face further losses.
Despite the potential for personal gain, Goenka prioritized the well-being of others over his business interests, demonstrating Sattvic qualities of compassion and selflessness. He adjusted his actions out of a sense of responsibility and fairness, reflecting true spiritual maturity.
Moral: Goenka's decision shows that true success is not just about material profit but also about maintaining harmony and ensuring that one's actions do not harm others.
A Higher Perspective on Peace
Many people justify their actions by saying, "I am right; why should I change?" However, true Sattvic behavior is not only about maintaining one's peace but also ensuring that one’s actions do not disturb others' peace.
- Sattva Guni: A Sattvic person finds inner peace and ensures their actions do not disturb others.
- Rajo Guni: A Rajasic person constantly seeks external validation and complains when things don't go their way.
- Tamo Guni: A Tamasic person remains lazy and resents others for their hard work and progress.
Thus, Sattva Guna is not just about personal contentment—it’s about fostering harmony in one’s surroundings and ensuring that one's peace does not come at the cost of others' discomfort.
The Three Types of Speech and Their Guṇas
Speech: The tone and intent of speech indicate the prevailing guna.
- Sattva: Pleasant
- Rajas: Deceptive
- Tamas: Lacks discretion
In the Bhagavad Gītā, Bhagavān lays down the principles of Sattvic speech:
satyaṃ priyahitaṃ ca yat – Truthful, pleasant, and beneficial speech.
Speech reflects one's guṇa (nature) and can be influenced by Sattva (purity), Rajas (passion), or Tamas (ignorance).
satyaṃ priyahitaṃ ca yat – Truthful, pleasant, and beneficial speech.
Speech reflects one's guṇa (nature) and can be influenced by Sattva (purity), Rajas (passion), or Tamas (ignorance).
The Three Types of Speech:
1. Sattva Guni Speech (Truthful, Pleasant, and Beneficial): A Sattva Guni person speaks truthfully, ensures their words are pleasant, and makes sure their speech benefits others. This is the ideal type of speech, as it heals, soothes, and uplifts people.
1. Sattva Guni Speech (Truthful, Pleasant, and Beneficial): A Sattva Guni person speaks truthfully, ensures their words are pleasant, and makes sure their speech benefits others. This is the ideal type of speech, as it heals, soothes, and uplifts people.
The scriptures emphasize this principle:
सत्यं ब्रूयात् प्रियं ब्रूयात्
"Speak the truth, speak pleasantly; do not speak the truth in an unpleasant manner. Even if pleasant, do not speak untruth. This is the eternal path of righteousness."
Saint Kabir beautifully explains:
Saint Kabir beautifully explains:
"ऐसी वाणी बोलिए, मुन का आपा खोए,
अपना तन शीतल करे, औरां को सुख होए।"
"Speak in a way that calms your own mind and brings joy to others."
A Sattvic person understands that words can heal or harm, and they choose their words wisely to inspire and spread positivity.
2. Rajo Guni Speech (Truthful but Harsh or Sarcastic): A Rajo Guni person speaks the truth but often in a harsh, sarcastic, or aggressive manner, without considering how their words affect others. Their speech might create conflict where none existed or belittle others in an attempt to assert dominance or intelligence.
There’s a humorous take on such behavior:
A Sattvic person understands that words can heal or harm, and they choose their words wisely to inspire and spread positivity.
2. Rajo Guni Speech (Truthful but Harsh or Sarcastic): A Rajo Guni person speaks the truth but often in a harsh, sarcastic, or aggressive manner, without considering how their words affect others. Their speech might create conflict where none existed or belittle others in an attempt to assert dominance or intelligence.
There’s a humorous take on such behavior:
"ऐसी वाणी बोलिए, जमकर झगड़ा होए,
पर उससे ना बोलिए, जो आपसे तगड़ा होए।"
"Speak in a way that sparks a fight, but be careful not to argue with someone stronger than you!"
Rajo Guni speech lacks refinement and emotional intelligence. Even when truthful, it fails to uplift others.
3. Tamo Guni Speech (Harsh, Irrelevant, and Disturbing): A Tamo Guni person speaks without thinking, often in a harsh or irrelevant manner. Their words are unhelpful, unwelcome, and cause discomfort. Tamo Guni speech lacks value, and people tend to avoid such individuals because their words create chaos rather than fostering understanding.
The Tamo Guni person may lose respect, relationships, or opportunities due to their thoughtless or hurtful words.
The Ideal Speech
The true measure of good speech is that it should leave people feeling uplifted and at peace.
Rajo Guni speech lacks refinement and emotional intelligence. Even when truthful, it fails to uplift others.
3. Tamo Guni Speech (Harsh, Irrelevant, and Disturbing): A Tamo Guni person speaks without thinking, often in a harsh or irrelevant manner. Their words are unhelpful, unwelcome, and cause discomfort. Tamo Guni speech lacks value, and people tend to avoid such individuals because their words create chaos rather than fostering understanding.
The Tamo Guni person may lose respect, relationships, or opportunities due to their thoughtless or hurtful words.
The Ideal Speech
The true measure of good speech is that it should leave people feeling uplifted and at peace.
- A Sattva Guni person speaks wisely, truthfully, and kindly.
- A Rajo Guni person speaks truthfully but without concern for how their words impact others.
- A Tamo Guni person speaks without thinking, causing discomfort and irritation.
By cultivating Sattva in speech, one not only improves their own life but also spreads harmony and understanding in the world.
Food and Its Reflection of Guṇas
- Sattva: Nourishment
- Rajas: Taste
- Tamas: Addictive, Impure
In the Bhagavad Gītā, Bhagavān explains how food choices reflect one’s dominant guṇa (nature). The way a person chooses and consumes food reveals whether they are influenced by Sattva (purity), Rajas (passion), or Tamas (ignorance).
The Three Types of Eating Habits:
1. Sattva Guni – Eating for Nourishment and Balance
A Sattva Guni person eats in harmony with their body’s needs, focusing on nourishment and balance. They maintain a disciplined, mindful approach to food and eat when hungry.
The Three Types of Eating Habits:
1. Sattva Guni – Eating for Nourishment and Balance
A Sattva Guni person eats in harmony with their body’s needs, focusing on nourishment and balance. They maintain a disciplined, mindful approach to food and eat when hungry.
- They consume fresh, wholesome, and sattvic food (nutritious, light, and easy to digest).
- They avoid overeating or indulging in cravings, eating only what is beneficial for their health and mind.
- They respect mealtime, following a regular eating schedule.
2. Rajo Guni – Eating for Taste and Cravings
A Rajo Guni person is driven by desire and cravings rather than true hunger. Their eating habits are influenced by the pursuit of pleasure.
A Rajo Guni person is driven by desire and cravings rather than true hunger. Their eating habits are influenced by the pursuit of pleasure.
- They prioritize taste over nourishment, often eating even when not hungry.
- They may indulge in food just because it looks or smells good, like eating their favorite dish despite already being full.
- If food does not meet their taste expectations, they may skip meals or feel dissatisfied.
- Their habits can lead to overeating, unhealthy choices, and emotional dissatisfaction.
3. Tamo Guni – Eating Without Awareness or Discipline
A Tamo Guni person lacks awareness about the quality and timing of their food. They may disregard health, hygiene, and nutrition in their eating choices.
A Tamo Guni person lacks awareness about the quality and timing of their food. They may disregard health, hygiene, and nutrition in their eating choices.
- They may consume leftover, spoiled, or even someone else’s food without consideration.
- Their eating habits lack discipline, often eating at irregular times or consuming harmful substances.
- They may show indifference to the effects of their food choices on their health and energy.
Food is a powerful reflection of our internal nature. By cultivating Sattva in our eating habits, we nurture both our body and mind, fostering overall well-being. In contrast, Rajas and Tamas in food choices can lead to imbalance, dissatisfaction, and poor health.
Clothing and Its Reflection of Guṇas
- Sattva: Simple, Comfortable, Clean
- Rajas: Fashionable, Attention-Seeking
- Tamas: Untidy, Improper
The way we choose and wear clothes is shaped by our predominant guṇa (nature), reflecting our inner state and mindset.
The Three Types of Clothing Preferences:
1. Sattva Guni – Simple, Comfortable, and Clean
A Sattva Guni person prefers clean, simple, and practical clothing that is comfortable and soothing.
The Three Types of Clothing Preferences:
1. Sattva Guni – Simple, Comfortable, and Clean
A Sattva Guni person prefers clean, simple, and practical clothing that is comfortable and soothing.
- They opt for light-colored, breathable fabrics like cotton, which provide comfort and protect from heat.
- Their choices are driven by practicality rather than trends, emphasizing cleanliness and simplicity.
2. Rajo Guni – Fashionable and Attention-Seeking
A Rajo Guni person is focused on fashion, trends, and appearances, often seeking admiration and approval through their clothing choices.
A Rajo Guni person is focused on fashion, trends, and appearances, often seeking admiration and approval through their clothing choices.
- They wear bright, flashy, and stylish clothes to keep up with the latest trends.
- Their wardrobe is frequently updated, and they tend to change styles often, motivated by the desire for attention and recognition.
3. Tamo Guni – Untidy and Neglectful
A Tamo Guni person shows little concern for cleanliness, comfort, or appropriateness in their clothing.
A Tamo Guni person shows little concern for cleanliness, comfort, or appropriateness in their clothing.
- They may wear unclean, torn, or worn-out clothes without considering their appearance.
- Hygiene and personal appearance are neglected, and they are indifferent to how they are perceived by others.
Clothing is not just a physical choice but a reflection of our internal nature. Sattva in clothing emphasizes simplicity, comfort, and cleanliness. In contrast, Rajas and Tamas are seen in the pursuit of fashion, trends, and neglect of personal hygiene. By choosing attire that aligns with Sattva, one can cultivate a sense of harmony and inner peace.
Residence and Its Reflection of Guṇas
- Sattva: Clean, Organized, Peaceful
- Rajas: Luxurious, Decorative
- Tamas: Unclean, Disorganized
The condition and organization of one's living space reflect their dominant guṇa (nature). The way we maintain and arrange our home is a direct mirror of our inner state.
The Three Types of Living Spaces:
1. Sattva Guni – Clean, Simple, and Peaceful
A Sattva Guni person keeps their home clean, organized, and harmonious.
The Three Types of Living Spaces:
1. Sattva Guni – Clean, Simple, and Peaceful
A Sattva Guni person keeps their home clean, organized, and harmonious.
- The space is simple and uncluttered, promoting a peaceful and pleasant atmosphere.
- They avoid unnecessary extravagance and focus on comfort and tranquility, ensuring that the environment supports mental clarity and well-being.
2. Rajo Guni – Luxurious and Decorative
A Rajo Guni person prioritizes luxury, decoration, and appearances.
A Rajo Guni person prioritizes luxury, decoration, and appearances.
- Their home is filled with expensive, flashy items that often serve to display their status.
- While the space may look grand, it may lack the true peace and simplicity that contribute to inner calm.
3. Tamo Guni – Untidy, Cluttered, and Neglected
A Tamo Guni person lives in an unclean and disorganized environment.
A Tamo Guni person lives in an unclean and disorganized environment.
- Their space may be cluttered, neglected, and poorly maintained, showing little concern for cleanliness or order.
- A lack of attention to aesthetics or comfort is common, with the environment often contributing to confusion or stress rather than peace.
A person’s living space reflects their inner nature. A Sattva-influenced home promotes peace, balance, and simplicity, while Rajas leads to excess and status-driven choices, and Tamas results in disorder and neglect. By cultivating a Sattvic environment, one fosters tranquility and clarity in both their surroundings and their mind.
Investment and Its Reflection of Guṇas
- Sattva: Safe, Secure, Charitable
- Rajas: Speculative, Risk-driven
- Tamas: Reckless, Gambling
The way one approaches investment reveals their priorities and inner nature, shaped by the dominant guṇa.
The Three Approaches to Investment:
1. Sattva Guni – Safe Investments and Charity
A Sattva Guni person prefers stable, secure investment options that offer long-term financial stability.
The Three Approaches to Investment:
1. Sattva Guni – Safe Investments and Charity
A Sattva Guni person prefers stable, secure investment options that offer long-term financial stability.
- They invest in guaranteed returns such as LIC, PPF, or KVP, ensuring a secure future.
- Their focus is on financial security, but they also prioritize the welfare of others, often donating a portion of their income (e.g., 10%) to charity.
2. Rajo Guni – Speculative, High-Risk Investments
A Rajo Guni person is attracted to high-risk, high-reward investment opportunities.
A Rajo Guni person is attracted to high-risk, high-reward investment opportunities.
- They actively engage in stocks, mutual funds, and other speculative ventures with the hope of maximizing profits.
- Wealth accumulation takes precedence over security, and they often make decisions based on desire for quick financial gain.
3. Tamo Guni – Gambling and Reckless Financial Behavior
A Tamo Guni person avoids structured investments and instead indulges in gambling to quickly multiply wealth.
A Tamo Guni person avoids structured investments and instead indulges in gambling to quickly multiply wealth.
- They take reckless financial risks through activities like betting or online gambling, often leading to significant losses.
- There is a lack of financial discipline or long-term planning, with decisions driven by impulsiveness and instant gratification.
An individual’s investment approach reflects their guṇa. A Sattva Guni seeks security and charity, a Rajo Guni pursues speculative gains, and a Tamo Guni engages in reckless behaviors like gambling. Cultivating a Sattvic approach to investment ensures stability, long-term growth, and positive contributions to society.
Work and Its Reflection of Guṇas
- Sattva: Beneficial, Responsible
- Rajas: Desire-driven, Pleasurable
- Tamas: Indecisive, Passive
The nature and motivation behind one's work reflect the dominant guṇa influencing their actions.
The Three Approaches to Work:
1. Sattva Guni – Beneficial and Responsible Work
A Sattva Guni person works with responsibility, focusing on tasks that are essential, beneficial, and timely.
The Three Approaches to Work:
1. Sattva Guni – Beneficial and Responsible Work
A Sattva Guni person works with responsibility, focusing on tasks that are essential, beneficial, and timely.
- They approach work with a sense of duty and seek to contribute positively to society.
- Their actions are purposeful, and they take pride in fulfilling their responsibilities, whether it's studying, helping others, or performing daily tasks.
2. Rajo Guni – Work Driven by Desire
A Rajo Guni person engages in work that excites them or brings immediate pleasure.
A Rajo Guni person engages in work that excites them or brings immediate pleasure.
- Their actions are often driven by personal desires and external rewards, rather than necessity.
- For example, they may study because it is enjoyable or focus on tasks that bring excitement, but not always because they are essential or beneficial.
3. Tamo Guni – Indecisive and Lazy
A Tamo Guni person is passive, avoids work, and often engages in activities only when forced or out of necessity.
A Tamo Guni person is passive, avoids work, and often engages in activities only when forced or out of necessity.
- They are indecisive and tend to delay actions, frequently using illogical or flawed reasoning to justify inaction.
- A famous doha (couplet) associated with this mindset is:
"अजगर करे ना चाकरी, पंछी करे ना काम
दास मलूका कह गए, सबके दाता राम"
दास मलूका कह गए, सबके दाता राम"
(Just as a python does not work, nor do birds toil, Saint Maluka said that Bhagavān provides for all.)
Work is an expression of one’s guṇa. A Sattva Guni person works responsibly for the greater good, a Rajo Guni person works for personal desires, and a Tamo Guni person avoids work, justifying their inaction with excuses. Cultivating a Sattvic attitude towards work fosters responsibility, productivity, and a deeper sense of fulfillment.
Work is an expression of one’s guṇa. A Sattva Guni person works responsibly for the greater good, a Rajo Guni person works for personal desires, and a Tamo Guni person avoids work, justifying their inaction with excuses. Cultivating a Sattvic attitude towards work fosters responsibility, productivity, and a deeper sense of fulfillment.
Emotion and Its Reflection of Guṇas
- Sattva: Welfare of Self and Others
- Rajas: Self-serving, Ambitious
- Tamas: Harmful to Others
Emotions reveal one's predominant guṇa, highlighting the nature of their emotional tendencies and behavior. Srī Rāma's response to Srī Hanumān beautifully illustrates this:
When Hanumān jī was sent to Rāvaṇa, he asked Srī Rāma, "What message should I convey?"
Srī Rāma replied:
"Kāju hamāra ripu su tāsō, hita anahita kachhu nahi abhilāṣo."
"Even the one who has wronged me, I wish for his well-being. Convey that we intend no harm."
This response reflects Sattva Guṇa, embodying virtue, selflessness, and a desire for the well-being of both oneself and others. A Sattvic person, like Srī Rāma, seeks to uplift others while maintaining their own righteousness.
The Three Guṇas and Emotional Tendencies
1. Sattva Guṇa (Virtuous, Selfless Nature)
A Sattva Guni person acts with righteousness, constantly considering the greater good and the welfare of others. They think not just of their own benefit, but also of the well-being of those around them, even when wronged.
When Hanumān jī was sent to Rāvaṇa, he asked Srī Rāma, "What message should I convey?"
Srī Rāma replied:
"Kāju hamāra ripu su tāsō, hita anahita kachhu nahi abhilāṣo."
"Even the one who has wronged me, I wish for his well-being. Convey that we intend no harm."
This response reflects Sattva Guṇa, embodying virtue, selflessness, and a desire for the well-being of both oneself and others. A Sattvic person, like Srī Rāma, seeks to uplift others while maintaining their own righteousness.
The Three Guṇas and Emotional Tendencies
1. Sattva Guṇa (Virtuous, Selfless Nature)
A Sattva Guni person acts with righteousness, constantly considering the greater good and the welfare of others. They think not just of their own benefit, but also of the well-being of those around them, even when wronged.
- Srī Rāma’s response to Hanumān exemplifies this selfless attitude, as he wished for the welfare of even his enemies.
2. Rajo Guṇa (Self-serving, Ambitious Nature)
A Rajo Guni person is primarily driven by their own desires, often disregarding the well-being of others in the process. Their actions are motivated by ambition or personal gain, sometimes at the cost of others.
An example of this is the saying
A Rajo Guni person is primarily driven by their own desires, often disregarding the well-being of others in the process. Their actions are motivated by ambition or personal gain, sometimes at the cost of others.
An example of this is the saying
"अपना काम बनता, भाड़ में जाए जनता।"
(As long as my work gets done, the public can go to ruin.)
This self-centered attitude can be observed when people, for instance, carelessly push aside others' belongings in temples to make room for their own, disregarding the inconvenience they cause.
3. Tamo Guṇa (Destructive, Ignorant Nature)
A Tamo Guni person is not only focused on harming others but also brings destruction upon themselves. Their actions are reckless, driven by ignorance, and ultimately lead to their own downfall.
3. Tamo Guṇa (Destructive, Ignorant Nature)
A Tamo Guni person is not only focused on harming others but also brings destruction upon themselves. Their actions are reckless, driven by ignorance, and ultimately lead to their own downfall.
- As Srī Tulasīdāsa says:
"Jimi hima upala kr̥ṣī dali garahiṁ, karahiṁ anīti nija sukha jasa marahiṁ."
(Just as hailstones destroy crops, those blinded by selfishness and unethical behavior harm others for temporary pleasure but ultimately destroy themselves.) - A Tamo Guni person indulges in harmful actions without considering the long-term consequences, bringing ruin to themselves and others.
- Emotions driven by the Sattva Guṇa are selfless, aiming to benefit both oneself and others. In contrast, Rajas leads to self-serving ambition, and Tamas results in destructive behavior, harming others and oneself. Cultivating Sattva in one's emotions fosters harmony, while Rajas and Tamas cause imbalance and harm.
Interest: The Focus of One's Interest and Dominant Guṇa
- Sattva: Service and Duty
- Rajas: Show for Respect
- Tamas: Adharmic, Absurd
- A Sattva Guni person engages in righteous and selfless activities, focusing on service and fulfilling their duties with a pure heart. Their aim is to help others and act with integrity.
- A Rajo Guni person, however, performs religious or moral actions to gain recognition and admiration. Their motivation is often to showcase their piety or good deeds rather than genuinely helping others.
- A Tamo Guni person indulges in harmful and unethical actions that create suffering. They act out of ignorance or selfishness, engaging in adharma (unrighteousness) and causing harm to themselves and others.
Desires: The Nature of One's Desires and Dominant Guṇa
- Sattva: Necessity-oriented
- Rajas: Desire-oriented
- Tamas: Obstacle to others' desires
- A Sattva Guni person focuses on fulfilling their needs and necessities rather than indulging in fleeting desires. They prioritize what is essential, maintaining balance and mindfulness in their wants and actions.
- A Rajo Guni person, in contrast, is driven by desires and material cravings. They often give in to their wants, prioritizing personal pleasure over more fundamental needs or responsibilities.
- A Tamo Guni person, however, is not concerned with their own needs or desires but rather with hindering others' progress or desires. They find satisfaction in obstructing others and causing disturbances, deriving pleasure from negativity rather than self-growth.
Association: The Choice of Companions and Dominant Guṇa
- Sattva: Association with noble people
- Rajas: Association with the elite
- Tamas: Avoidance of good company
- A Sattva Guni person naturally seeks the company of noble, righteous individuals. They engage in meaningful, uplifting conversations and value wisdom, spirituality, and growth. Their associations are grounded in mutual respect and the pursuit of inner peace.
- A Rajo Guni person gravitates towards influential, high-status individuals, prioritizing power, prestige, and material success. Their social circles are often driven by ambition, personal gain, and outward appearances, rather than virtue or spiritual development.
- A Tamo Guni person tends to avoid righteous or spiritual individuals, perceiving them as dull or unappealing. They prefer associations that indulge in ignorance, negativity, or harmful distractions, often steering clear of those who might challenge their beliefs or lifestyle.
Gosvāmī Tulasīdāsa jī illustrates this principle with a profound analogy:
"Gagana chaḍhai raja pavan prasaṅgā, kīcahiṁ milai nīca jala saṅgā."
"Dust rises to the sky when carried by the wind, but the same dust becomes mud when mixed with dirty water."
This teaches us that, just as dust’s fate depends on its association—whether uplifted by the wind or dragged down by dirty water—our character and life direction are shaped by the company we keep.
It is important to remember that one good action does not make a person entirely good, nor does one mistake define their entire character. We should study a person’s life as a whole before making judgments. For example, Murari Bapu, a revered saint who had dedicated his life to serving others, once made an inadvertent mistake and was harshly criticized by many. Yet, his entire life of service cannot be overshadowed by a single misstep.
Similarly, we must be careful not to hastily judge others. One good action does not define a person’s character, nor does one bad action make them bad. We should assess their values, principles, and life as a whole before forming opinions.
Lesson from Gandhiji:
Once, Gandhiji received an 12-page letter. After carefully reading it, he removed the pin holding the pages together and returned the letter. He remarked, "The pin is useful to me, so I kept it. The letter is not useful, so I returned it."
This reflects the importance of discerning what is valuable and useful in life. Just as Gandhiji took only what benefited him, we too should learn to extract what enhances our growth and let go of what does not. Whether it’s advice, interactions, or experiences, our focus should be on what contributes positively to our development.
"Gagana chaḍhai raja pavan prasaṅgā, kīcahiṁ milai nīca jala saṅgā."
"Dust rises to the sky when carried by the wind, but the same dust becomes mud when mixed with dirty water."
This teaches us that, just as dust’s fate depends on its association—whether uplifted by the wind or dragged down by dirty water—our character and life direction are shaped by the company we keep.
It is important to remember that one good action does not make a person entirely good, nor does one mistake define their entire character. We should study a person’s life as a whole before making judgments. For example, Murari Bapu, a revered saint who had dedicated his life to serving others, once made an inadvertent mistake and was harshly criticized by many. Yet, his entire life of service cannot be overshadowed by a single misstep.
Similarly, we must be careful not to hastily judge others. One good action does not define a person’s character, nor does one bad action make them bad. We should assess their values, principles, and life as a whole before forming opinions.
Lesson from Gandhiji:
Once, Gandhiji received an 12-page letter. After carefully reading it, he removed the pin holding the pages together and returned the letter. He remarked, "The pin is useful to me, so I kept it. The letter is not useful, so I returned it."
This reflects the importance of discerning what is valuable and useful in life. Just as Gandhiji took only what benefited him, we too should learn to extract what enhances our growth and let go of what does not. Whether it’s advice, interactions, or experiences, our focus should be on what contributes positively to our development.
māṃ(ñ) ca yo'vyabhicāreṇa, bhaktiyogena sevate,
sa guṇānṣamatītyaitān, brahmabhūyāya kalpate. 14.26
He too who, constantly worships Me through the Yoga of exclusive devotion-transcending these three Guṇas, he becomes eligible for attaining Brahma.
Transcending the Three Guṇas through Devotion
In this verse, Bhagavān explains that those who practice unwavering devotion (avyabhicāreṇa bhaktiyogena sevate) to Him transcend the three guṇas—Sattva, Rajas, and Tamas. By realizing the difference between the body and the soul, such individuals remain unaffected by the material world and its fluctuations.
Misinterpretation of the Verse
This verse is often misunderstood to mean that one must worship a specific deity like Bhagavān Śiva, Bhagavān Rama, or Bhagavān Krishna while excluding others. However, Bhagavān’s teaching is broader. It’s about exclusive surrender to Him alone, regardless of the form or deity. Many people rely on family, wealth, or status first, turning to God only when all else fails. This is vyabhichārī bhakti (conditional devotion), whereas avyabhichārī bhakti (pure devotion) is about depending on God unconditionally, at all times.
Vyabhichārī Bhakti vs. Avyabhichārī Bhakti
Vyabhichārī bhakti is conditional—relying on worldly supports first and turning to God last. Avyabhichārī bhakti is unwavering and constant, where one places complete faith in God alone, regardless of circumstances.
True Surrender
People often balance material pursuits with devotion, relying on worldly achievements first and turning to God only when necessary. True surrender is to depend on God alone at all times, not just when everything else fails. This is the essence of avyabhichārī bhakti, where devotion is constant, unconditional, and focused solely on the Divine.
In this verse, Bhagavān explains that those who practice unwavering devotion (avyabhicāreṇa bhaktiyogena sevate) to Him transcend the three guṇas—Sattva, Rajas, and Tamas. By realizing the difference between the body and the soul, such individuals remain unaffected by the material world and its fluctuations.
Misinterpretation of the Verse
This verse is often misunderstood to mean that one must worship a specific deity like Bhagavān Śiva, Bhagavān Rama, or Bhagavān Krishna while excluding others. However, Bhagavān’s teaching is broader. It’s about exclusive surrender to Him alone, regardless of the form or deity. Many people rely on family, wealth, or status first, turning to God only when all else fails. This is vyabhichārī bhakti (conditional devotion), whereas avyabhichārī bhakti (pure devotion) is about depending on God unconditionally, at all times.
Vyabhichārī Bhakti vs. Avyabhichārī Bhakti
Vyabhichārī bhakti is conditional—relying on worldly supports first and turning to God last. Avyabhichārī bhakti is unwavering and constant, where one places complete faith in God alone, regardless of circumstances.
True Surrender
People often balance material pursuits with devotion, relying on worldly achievements first and turning to God only when necessary. True surrender is to depend on God alone at all times, not just when everything else fails. This is the essence of avyabhichārī bhakti, where devotion is constant, unconditional, and focused solely on the Divine.
brahmaṇo hi pratiṣṭhāham, amṛtasyāvyayasya ca,
śāśvatasya ca dharmasya, sukhasyaikāntikasya ca. 14.27
For, I am the substratum of the imperishable Brahma, of immortality, of the eternal Dharma and of unending immutable bliss.
In this shloka, Bhagavān declares that He is the foundation of the formless Brahman, the eternal, imperishable source of bliss. He concludes by emphasizing that unwavering devotion to the Supreme Divine allows one to transcend the three modes of nature (Guṇa-Traya) and attain liberation.
If the essence of the Śrīmad Bhagavad Gītā were to be summarized in one line, it would be:
"Mām ekaṁ śaraṇaṁ vraja" (Surrender unto Me alone).
Through exclusive devotion and unconditional surrender to the Supreme Divine, one transcends the limitations of material existence and ascends to higher states of consciousness.
Goswami Ji’s Insight on Attachment
Goswami Tulsidas Ji beautifully explains the nature of attachment through the following doha:
If the essence of the Śrīmad Bhagavad Gītā were to be summarized in one line, it would be:
"Mām ekaṁ śaraṇaṁ vraja" (Surrender unto Me alone).
Through exclusive devotion and unconditional surrender to the Supreme Divine, one transcends the limitations of material existence and ascends to higher states of consciousness.
Goswami Ji’s Insight on Attachment
Goswami Tulsidas Ji beautifully explains the nature of attachment through the following doha:
"जननी जनक बंधु सुत दारा ।
तनु धनु भवन सुहृद परिवारा ॥"
तनु धनु भवन सुहृद परिवारा ॥"
These ten aspects—mother, father, friends, children, spouse, body, wealth, property, well-wishers, and family—bind us through threads of attachment. Goswami Ji suggests that one gather all these threads of worldly love, string them into a necklace, and offer them at the lotus feet of the Lord. This symbolizes seeking refuge in Him alone, beyond all worldly bonds.
"सब कै ममता ताग बटोरी।
मम पद मनहि बाँध बरि डोरी॥
समदरसी इच्छा कछु नाहीं।
हरष सोक भय नहिं मन माहीं॥"
मम पद मनहि बाँध बरि डोरी॥
समदरसी इच्छा कछु नाहीं।
हरष सोक भय नहिं मन माहीं॥"
By collecting these attachments and tying them to the Lord’s feet, the seeker achieves equanimity—free from desires, joy, sorrow, and fear. This path, as taught by Goswami Ji, leads to true peace and liberation.
The True Path to Bliss
True bliss is attained only at Bhagavān’s lotus feet, where there is no deception, no loss, and no suffering. By surrendering completely—without relying on external factors—one transcends the three guṇas and attains spiritual liberation.
The session concluded with Harinām Sankīrtan—Hari Śaranam, Hari Śaranam—followed by a thought-provoking Question and Answer session, where practical wisdom and deep spiritual insights were shared.
The True Path to Bliss
True bliss is attained only at Bhagavān’s lotus feet, where there is no deception, no loss, and no suffering. By surrendering completely—without relying on external factors—one transcends the three guṇas and attains spiritual liberation.
The session concluded with Harinām Sankīrtan—Hari Śaranam, Hari Śaranam—followed by a thought-provoking Question and Answer session, where practical wisdom and deep spiritual insights were shared.
QUESTION AND ANSWER
Ramesh ji
Q: I had read this line, and that's why I got a little confused. I understood "greed" and "tendency," but I couldn’t understand the word Asham. what does Asham mean?
Ans: Asham comes from Shaam, which means control or discipline of the mind. Asham means the opposite—lack of control or restlessness. It refers to a mind that is unstable, wandering, and unable to stay focused or calm. This fickleness is a key obstacle in spiritual progress.
Chham ji
Q: In our scriptures, three major yagyas are often mentioned: Ashvamedha Yagya, Rājasūya Yagya, and Vajapeya Yagya. What is the difference between them?
Ans: Ashvamedha, Rājasūya, and Vajapeya are three distinct types of grand yagyas, each with its own procedures, significance, and spiritual or political outcomes. These are not ordinary rituals—they have been performed by very few individuals in history due to their scale and importance.
- Ashvamedha Yagya and Rājasūya Yagya are both associated with establishing sovereign rule. Performing them signifies one’s authority as a Chakravartin—a universal monarch or emperor over the land.
- Vajapeya Yagya, on the other hand, is considered even more rare and exalted. It is associated with attaining the status and glory comparable to Indra, the king of the celestial gods.
The discourse concluded with a prārthanā offering at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
Guṇatrayavibhāgayogo nāma caturdaśo'dhyāyaḥ.
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