रजस्तमश्चाभिभूय सत्त्वं भवति भारत।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा।।14.10।।
।।14.10।।हे भरतवंशोद्भव अर्जुन रजोगुण और तमोगुणको दबाकर सत्त्वगुण? सत्त्वगुण और तमोगुणको दबाकर रजोगुण? वैसे ही सत्त्वगुण और रजोगुणको दबाकर तमोगुण बढ़ता है।
All the three gunas being sattva guna or mode of goodness, raja guna or mode of passiion and tama guna or mode of ignorance originate from past karma which are reactions to actions from previous lives whose results are known as adrishta. When sattva guna is dominant it overpowers the effects of rajas and tamas and in this way sattva binds the jiva or embodied being exclusively to its effects of happiness and pursuit of knowledge. When raja guna is dominant it overpowers sattva and tamas and binds the jiva to its effects of desire and activity and when tama guna is dominant it overpowers sattva and rajas and binds the jiva by its effects of inertia and indolence.
Lord Krishna confirms the fact that the three gunas or modes of sattva or goodness, rajas or passion and tamas or nescience are the three qualities that exist within all jivas or embodied beings in the material existence. But owing to adrishta which is conditions imposed by the effects of past karma or reactions to actions and determined as well by the types of food that were chosen to eat in sustaining the physical body in the previous life. Based upon this assessment any of three gunas may be dominant or they may neutralise each other or they may be antagonistic to each other depending upon which mode is more present and dominant within a jiva. This being the reality it can be inferred by knowledge and discerned by witnessing the visible effects of the three gunas as manifested within any jiva.
Lord Krishna confirms the fact that the three gunas or modes of sattva or goodness, rajas or passion and tamas or nescience are the three qualities that exist within all jivas or embodied beings in the material existence. But owing to adrishta which is conditions imposed by the effects of past karma or reactions to actions and determined as well by the types of food that were chosen to eat in sustaining the physical body in the previous life. Based upon this assessment any of three gunas may be dominant or they may neutralise each other or they may be antagonistic to each other depending upon which mode is more present and dominant within a jiva. This being the reality it can be inferred by knowledge and discerned by witnessing the visible effects of the three gunas as manifested within any jiva.
