sattvaṁ rājasas ca tamaś caite gunāḥ prakṛteḥ sambhavāḥ .
“The qualities, sattva, rajas, and tamas, originate from prakrti.”
Structure
sattvam rājasas ca tamaś ca ite gunāḥ prakṛteḥ samuddhavāḥ
sattvam (purity) ca (and) rājasas (passion) ca (and) tamaḥ (darkness) ca (and) ite (these) gunāḥ (qualities) prakṛteḥ (of nature) samuddhavāḥ (emanate)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sattvam | sattvaṁ | noun | nominative · singular · neuter | purity, goodness |
| rājasas | rājasas | noun | nominative · singular · masculine | passion, activity |
| ca | ca | indeclinable | — | and |
| tamaḥ | tamaś | noun | nominative · singular · neuter | darkness, inertia |
| ca | ca | indeclinable | — | and |
| ite | ite | indeclinable | — | these |
| gunāḥ | gunāḥ | noun | nominative · plural · masculine | qualities, attributes |
| prakṛteḥ | prakṛteḥ | noun | genitive · singular · feminine | of nature, of the fundamental substance |
| samuddhavāḥ | samuddhavāḥ | noun | nominative · plural · masculine | emanating, originating |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara interprets this verse as underscoring the non-dual nature of reality. The three guṇas - sattva, rājas, and tamas - are seen as emanations from prakṛti, which is itself a manifestation of the ultimate reality, Brahman. Shankara's reasoning, as seen in his commentary on the Gītā (Chapter 14, Verse 9), emphasizes that these guṇas, though they appear to bind the individual self (jīva), are ultimately illusory (māyā). The realization of the identity of the individual self with Brahman (ātman-brahman aikyam) is key to transcending the effects of these guṇas. Therefore, this verse points to the impermanence and unreality of the material world, guiding the seeker towards the path of self-realization and unity with the Absolute.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Gītā, views this verse as highlighting the dependence of all existence on the divine. The three guṇas, arising from prakṛti, are seen as part of the Lord's (Īśvara) creation, influencing the bound souls (jīvas). Rāmānujācārya's perspective, as outlined in his Gītā Bhāṣya, posits that understanding the interplay of these guṇas is crucial for the jīva to navigate the path of bhakti (devotion) and ultimately achieve liberation through the Lord's grace. This verse, according to Rāmānujācārya, underscores the importance of recognizing the jīva's relationship with Īśvara, emphasizing devotion as the means to transcend the limitations imposed by the guṇas and attain union with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. Regarding this verse, he would likely view the three guṇas as symbolic of the human psyche's potential for equilibrium (sattva), activity (rājas), and inertia (tamas). In his speech 'The Gītā and its Teachings', Vivekānanda highlights the importance of balancing these tendencies to achieve spiritual growth and service to humanity. Similarly, S. Rādhākrishnan, in his philosophical works, discusses how this verse can be seen as a call to integrate the human personality by recognizing and transcending the limitations of the guṇas, thereby realizing one's true, universal nature. This universal and practical application encourages individuals to embrace a life of balance, self-awareness, and dedication to the greater good, reflecting the essence of Neo-Vedānta's message of service and self-realization.