brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha
śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha || 27||

My Understanding : There is no end to Brahmaprajna; it is eternal and inexhaustible. This knowledge is like nectar, ever-flowing and timeless. Sri Krishna stands behind this divine consciousness, guiding and supporting it.

māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate 
sa guṇān samatītyaitān brahma-bhūyāya kalpate || 26||

My Understanding : Krishna explained that a person’s character is separate from their true self, and one must understand that they are not defined by their character. He also spoke of the fluctuations caused by the three gunas, emphasizing that the gunas are the source of these varying traits and behaviors. No one should view the gunas as something separate or unrelated to themselves. The true, inner self is Brahmaprajna, the divine consciousness, which lies beyond the influence of the gunas.

sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣhṭāśhma-kāñchanaḥ
tulya-priyāpriyo dhīras tulya-nindātma-sanstutiḥ || 24||
mānāpamānayos tulyas tulyo mitrāri-pakṣhayoḥ
sarvārambha-parityāgī guṇātītaḥ sa uchyate || 25||

My Understanding : A person begins to realize that their preferences—likes and dislikes—are influenced by the nature of the gunas, not by their true self. When they understand that these preferences are not inherent to them but are a result of the gunas, they stop chasing after what they like and no longer get disturbed by what they dislike. When they encounter something they like, they experience it without becoming overly attached. Likewise, when they face something they dislike, they experience it but do not let it cause irritation. They no longer feel happiness simply because something they like has occurred, nor do they feel upset when encountering something they dislike. A person on this path should stop focusing on how others treat them. Whether praised or insulted, they should react with equal composure. They should treat both friends and enemies with the same level of respect and equanimity. Furthermore, they should inspire and motivate those around them to act in good manners and with integrity. Leading by example, they should be the first to take the initiative in encouraging positive behavior. In all circumstances, their response to happiness or sorrow should be the same—balanced and unaffected by external situations.

udāsīna-vad āsīno guṇair yo na vichālyate
guṇā vartanta ity evaṁ yo ’vatiṣhṭhati neṅgate || 23||

My Understanding : The practice of transcending the gunas must be done in harmony with society and the people around you. Once a person begins this practice, they must understand the qualities and characteristics of the gunas. Knowledge should be applied to daily life and practiced consistently. Through this process, a person will become aware of the good and bad qualities in others. At first, others may view the person’s behavior as reckless or helpless. As the person continues to practice, the intensity of their behavior may increase, but eventually, they will stop reacting to the ups and downs of life. They will begin to recognize indifference and equanimity, understanding that the good and bad qualities in humans are the result of the influence of the gunas. It is the gunas, not the person, that shape behavior. This realization—that one’s actions and reactions are governed by the gunas—should deeply sink into the mind, marking a critical stage in personal growth. Happiness and sadness arise from the nature of a person, influenced by external situations. This is especially true for those living in familial settings, where emotions often depend on circumstances. However, in reality, happiness and sadness are not inherent in the situations themselves but in how a person responds to them. The response to these situations is shaped by a person’s nature, which in turn is shaped by the combination of the three gunas. These gunas belong to the person, but the person is not their gunas. Recognizing this truth frees the individual from being disturbed by fleeting emotions or external situations. A person influenced by Satvaguna will accept situations as they are, remaining unaffected by feelings of good or bad, thus maintaining inner peace and balance regardless of external circumstances.

prakāśhaṁ cha pravṛittiṁ cha moham eva cha pāṇḍava
na dveṣhṭi sampravṛittāni na nivṛittāni kāṅkṣhati || 22||

My Understanding : Krishna answered Arjuna’s questions as follows: To attain the stage of transcending the gunas and to remain unaffected by distractions, one must recognize the qualities associated with each guna. Satvaguna is characterized by light, knowledge, and a pleasing nature. Rajoguna is marked by activity, persistence, and a desire for results. Tamoguna is associated with tiredness, superstition, and ignorance. To progress toward Satvaguna, a person must cultivate the qualities of Satvaguna while avoiding the traits of Rajoguna and Tamoguna. Though the gunas naturally influence a person, one should allow them to act without letting the negative aspects of Rajoguna and Tamoguna take hold.As a person begins to embody the qualities of Satvaguna, they will naturally develop persistence, a sign of Rajoguna. It is important to recognize this without judgment, as feelings of jealousy from others may arise, which would reflect the influence of Tamoguna. At this stage, the qualities of Satvaguna may be less prominent, but this should not discourage the person from continuing their path.Krishna emphasized that one should not hate the actions related to Rajoguna and Tamoguna, nor should they seek to escape them. Hating these qualities is a reflection of Tamoguna, while desiring the qualities of Satvaguna is a form of attachment, which only strengthens Rajoguna. Instead, one should accept their actions without judgment, continuing to engage in them without attachment.Krishna also warned against the tendency to dislike those influenced by Rajoguna and Tamoguna while admiring those with Satvaguna qualities. This kind of comparison can create imbalance. It is important to recognize that all people are influenced by the gunas, and there are no inherently “good” or “bad” people. One should understand the workings of the gunas without reacting to them or judging others.

guṇān etān atītya trīn dehī deha-samudbhavān
janma-mṛityu-jarā-duḥkhair vimukto ’mṛitam aśhnute || 20||

My Understanding : The three gunas—Satvaguna, Rajoguna, and Tamoguna—can be observed in the human body. Once a person begins to control their body, they will gain an understanding of how these gunas operate and affect them. The gunas influence the body, but the body is not truly “owned” by the individual; it is governed by the nature of the gunas. The gunas shape the body’s character and actions, but the person is not the ultimate creator or controller of these influences. The body functions in accordance with the workings of the gunas. Consider a person owning a house: eventually, that house will be demolished, and they should not be attached to the idea of permanence. Instead, they should focus on rebuilding it. Similarly, a woman experiences intense suffering before giving birth, but once the child is born, she moves past the pain and focuses on nurturing the new life. As a person ages, they often feel sadness and discomfort due to the body’s suffering. The centralization of the gunas in the body marks birth, while the slowing down of these forces leads to old age. When the gunas no longer act with the same intensity, it leads to death, which is simply the cessation of the body’s functions in accordance with the gunas.

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati
guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so ’dhigachchhati || 19||

My Understanding : All three gunas—Satvaguna, Rajoguna, and Tamoguna—are responsible for the various challenges and experiences in life. However, humans often mistakenly believe that they are solely responsible for everything that happens. In reality, it is the influence of the gunas that shapes everything in the world. By practicing Satvaguna, one gains insight into the workings of the three gunas and the natural order of the universe. This practice allows a person to understand how the gunas influence life and the world around them. However, even with this knowledge, an individual realizes that they have no control over the gunas. The nature of the gunas governs all, and humans are not the ultimate controllers of these forces.

ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ || 18||

My Understanding : The three gunas are reflected in the human spinal cord, with each part symbolizing different qualities and aspects of life. The upper part of the spinal cord represents the microcosm of purity, peace, knowledge, and goodness—qualities associated with Satvaguna. People influenced by Satvaguna are free from attachments like love and hate. They view life from various perspectives, recognizing the inherent goodness in nature and the world around them. They embody tranquility and wisdom, seeking clarity in all situations. The portion of the spinal cord around the navel is associated with Rajoguna, which governs emotions such as love, hate, and the results of one’s actions (karma). Rajoguna individuals are often driven by the desire for outcomes, seeking rewards for their efforts. This attachment to results can lead them to face sorrow and dissatisfaction in life, as their actions are motivated by external expectations rather than inner peace. The lower part of the spinal cord is linked to the senses and represents Tamoguna. People influenced by Tamoguna are drawn to physical desires, including food and sensual pleasures, and may struggle with lust. Tamoguna individuals may also experience sluggishness or lethargy, often manifesting as excessive weight or a lack of energy. In the hierarchy of the gunas, Satvaguna occupies the highest position, representing purity and wisdom. Rajoguna is in the middle, marked by desire and attachment to outcomes, while Tamoguna is at the lowest, representing ignorance and sensual attachments.

sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha  || 17||

My Understanding : Practicing Satva Guna leads to a peaceful mind, where all the senses function harmoniously. A person with Satva Guna gains clarity and insight, experiencing life with positivity, purity, and transparency. Such individuals see things clearly and are able to recognize the divine presence in everything around them. They understand the distinction between right and wrong (Dharma and Adharma), perceiving the world with wisdom and divine knowledge. In contrast, people influenced by Rajoguna tend to focus on the outcomes of their actions, often becoming attached to external results. This attachment leads to a loss of self-control, impatience, and a constant sense of urgency. They become restless and driven by a desire for material gains, which eventually causes frustration, sadness, and fear. Their lack of patience and constant craving for results bring them into conflict with the world around them. Just as light dispels darkness, Satvaguna eliminates ignorance. Where there is love, there is no room for hate. In Rajoguna, individuals are so fixated on the results of their efforts that they cultivate negativity, such as greed and attachment. This creates a cycle of desire and dissatisfaction, where they feel increasingly distant from their inner self and the divine within. The influence of Rajoguna leads to inner turmoil and confusion. As they become consumed by desires and the pursuit of external rewards, they lose sight of their true nature and the divine presence within. This ignorance blinds them from understanding their higher self.

karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam || 16||

My Understanding : Gunas and Their Results: The actions we perform can also be categorized based on the three Gunas. The outcomes of these actions reflect the qualities of the person performing them. Tamoguna leads to ignorance and negligence. People under the influence of Tamoguna often neglect basic daily activities such as brushing, bathing, or wearing clean clothes. They may perform rituals like pooja, but without cleanliness or proper respect, as their actions are driven by laziness and carelessness. Actions that bring peace and contentment are definitely aligned with Sathvaguna. For example, when a person eats food with a peaceful mind and a sense of happiness, it will lead to good results, promoting health and well-being. However, if a person eats food while insulting others or in a state of anger, the food will not nourish the body properly and may lead to unhealthy consequences. When someone hurriedly prepares food, it may lead to indigestion and other related issues, as the action is done without care or attention, reflecting Rajoguna. Sathvaguna is associated with actions done with the right intention and mindfulness, leading to positive outcomes. When a person buys something to bring satisfaction to their family, it is driven by Rajoguna, as it often stems from desires and attachments to material possessions.