The Lord said, 'Once more I will teach you that supreme wisdom which enabled sages to
reach the highest perfection. People who find that wisdom and do their duty
accordingly are delivered from the cycle of births and deaths. O Arjuna, know Me
to be the father and mother of all beings. The three gunas born of
nature, viz., sattva (goodness), rajas (passion) and tamas
(ignorance) bind the soul down. They may be described respectively as the
highest, the middling and the lowest. Of these sattva is pure and
unsullied and gives light; it is therefore the source of happiness. Rajas
arises from attachment and craving and makes a man indulge in all manner of
activities. Tamas is rooted in ignorance and delusion and makes one
negligent and indolent. In short sattva makes for happiness, rajas
for restlessness and tamas for sloth. Sometimes sattva prevails,
overpowering rajas and tamas; at other times rajas
prevails, overpowering sattva and tamas; at still other times
tamas prevails, overpowering sattva and rajas. When the light
of wisdom shines through all the activities of the body it may be known that
sattva is increasing. Where greed, bustle, unrest and competition are
observed, rajas is the ruler. And the predominance of tamas is
characterized by ignorance, sloth and delusion. If sattva prevails in a
man's life, he is born in the sinless worlds of the great sages after death. If
rajas dominates his life, he is born among those who are attached to action.
And if tamas is the ruling principle, he returns to the womb of the
senseless. The fruit of sattvika action is purity, while the fruit of
rajas is pain and the fruit of tamas is ignorance. A sattvika
man rises to the higher regions; a rajasa person remains in this world,
while a tamasa individual sinks to the underworld. When a man perceives
no doer of action other than these qualities and knows Me who am beyond them he
enters into My nature. When the dweller in the body has overcome the three
qualities from which all bodies arise, he is freed from birth and death, old age
and pain and drinks the nectar of eternal life.'
On hearing that one who transcends the qualities makes such great progress on the
pilgrim's path, Arjuna asked, 'What are the marks of such perfection? How does
such a perfect being conduct himself? And how does he cross over the qualities?'
The Lord replied, 'A man is said to have risen above the qualities when he is not angry
if the light and knowledge of sattva or the activity and bustle of
rajas or the delusion and ignorance of tamas are there and is not
wishful if they are not. He sits like one who is unconcerned and is not
disturbed by the qualities. He stands apart unmoved, being aware that they are
the doers of all actions. He is even-minded to pleasure and pain as well as to a
lump of earth, a stone and gold. The pleasant and the unpleasant are alike to
him. He is unaffected by either praise or blame. He is the same in honour and
evil fame. He is alike to friend and foe. And he has abandoned all undertakings.
'Do not think that this is a goal you can never reach and that therefore you need not
exert yourself. What I have described is the state of a perfect man. The way to
it is to serve Me with single-minded devotion. From the third chapter onwards I
have pointed out that a man cannot so much as even breathe without action
(karma), from which no human being can ever hope to escape. He who would
transcend the qualities should dedicate all his actions to Me, and cease to
desire their fruits. If he does this, his actions will not be an impediment to
his progress, for I am Brahma, immortal life, the eternal law and joy for ever.
'When a man reduces himself to zero, he sees Me alone everywhere. He is guna-atita
(one who has crossed over the qualities).'