Bhagavad Gita Chapter 14, Verse 5

English Translation

O mighty-armed one, the alities, viz sattva, rajas and tamas, born of Nature, being the immutable embodies being to the body.

Detailed Commentary

।।14.5।। Explanation: Sattva, Rajas, and Tamas—these three Gunas (qualities) originate from Prakriti. The original Prakriti, referred to as Mahat Brahma in the previous verse, is the source from which these three Gunas arise. The term 'iti' signifies that infinite creations arise from these Gunas, and it is through them that various distinctions manifest among beings. The Gunas are only three, neither two nor four. *Nibadhnanti Mahābāho dehe dehinam avyayam* — These three Gunas bind the imperishable Self (Ātmā) within the body. In reality, these Gunas do not bind anyone by themselves; rather, it is Purusha (the individual soul) who becomes bound by associating with them. When Purusha regards material possessions, wealth, family, body, temperament, mental modifications (vrittis), and circumstances as his own, he, though inherently imperishable, becomes bound and falls under the influence of perishable entities. For instance, when one considers a decrease or increase in wealth as their own, it affects them; similarly, considering the body's condition as their own leads to experiencing its growth and decline. This is precisely how the Gunas bind the imperishable Self. It is a great wonder that the Self, though imperishable, becomes Sāttvic, Rājasic, and Tāmasic by remaining subject to the Gunas and their modifications (vrittis). Goswami Tulsidas states that this imperishable nature of the Jīva (individual soul) is never bound by the Gunas. However, when it associates itself with the body as 'I' and 'mine,' it then experiences itself as bound by the Gunas. In this way, it experiences difficulty in attaining the essence of the Paramātman (Supreme Self). Due to *Dehābhimāna* (identification with the body), the Self cannot know its imperishable nature. The Lord has explained this through the term *avyayam*. By *dehinam* it is implied that the Gunas bind the Self only when there is *tādātmya* (identification), *mamata* (possessiveness), and *kāmanā* (desire). If none of these are present, then it is the very form of the Paramātman. A significant point is that the Self connects with the body in two ways: through *abhedabhāva* (non-differentiation), when it considers itself to be the body; and through *bhedabhāva* (differentiation), when it considers the body to be its own. Through this connection, the Gunas—Sattva, Rajas, and Tamas—bind the Jīva through their respective modifications (vrittis). Just as a husband becomes connected to his wife's entire family after marriage, so too does the Self connect itself to the world. Upon establishing an 'I-mine' relationship with the body, one begins to perceive the necessities of life. Ultimately, as long as there is the desire for eternal existence and the fear of death, it remains bound by the Gunas. The Jīva itself is imperishable, while the body is perishable. The body is naturally undergoing separation (disintegration) every moment. Therefore, it is essential not to cling to it. When it does not cling, the experience of its imperishable nature dawns. Connection: In the previous verse, the Lord spoke of the binding of the Self by the Gunas. Now, He elaborates on the Sattva Guna.