79. SATWA, RAJO AND TAMO GUNAS

अथो गुणवशेनाहं कथयामि फलं द्विज ! ।
सत्त्वग्रहोदये जातो भवेत्सत्त्वाधिकः सुधीः ॥ १ ॥

रज: खेटोदये विज्ञो रजोगुणसमन्वितः ।
तमः खेटोदये मूर्खो भवेज्जातस्तमोऽधिकः ॥ २ ॥

गुणसाम्ययुतो जातो गुणसाम्यखगोदये ।
एवं चतुर्विधा विप्र ! जायन्ते जन्तवो भुवि ॥ ३ ॥

उत्तमो मध्यमो नीच उदासीन इति क्रमात् ।
तेषां गुणानहं वक्ष्ये नारदादिप्रभाषितान् ॥ ४ ॥

1-4: Maharishi Parasara said - O Vipra! Now I will narrate the results on the basis of Gunas (गुण). If Satwa-guni (सत्त्वगुणी) planets are rising at the time of birth, the native will be Satwika (सात्विक) and of sharp intellect. With the rise of Rajoguni planets at the time of birth, he will be Rajoguni (रजोगुणी) and at the time of birth, if there is rise of Tamoguni planets, the person will be an idiot and of Tamsika (तामसिक) nature. With the predominance of the planets of all the Gunas at the time of birth, there will be a mixture of the qualities of all the three Gunas (साम्य गुण) in the native.

O Vipra ! a person born under these Gunas are classified as Uttama (उत्तम), Madhyama (मध्यम), Neecha (Adhama) (नीच) and Udaseena (उदासीन). I am now narrating (the characteristics of) these Gunas as stated by Sage Narada (नारद मुनी).

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
अलोभः सत्यवादित्वं जने सत्त्वाधिके गुणाः ॥ ५ ॥

5: Characteristics of a person with Uttam Guna: He bears the quality of forgiveness, having control over his senses, will under go penance (तपस्या), will possess purity, calmness and humbleness etc.

शौर्य तेजो धृतिर्दाक्ष्यं युद्धे चाऽप्यपलायनम् ।
साधूनां रक्षणं चेति गुणा ज्ञेया रजोऽधिके ॥ ६ ॥

6 : Characteristics of a person with Madhyama Guna : He will be Valorous, radiant, clever, will not retreat from the war fronts and protect the holy persons.

लोभश्चासत्यवादित्वं जाड्यमालस्यमेव च ।
सेवाकर्मपदुत्वंच गुणा एते तमोऽधिके ॥ ७ ॥

7 : Characteristics of a person with Adhama Guna : He will be greedy and tell lies, foolish and lethargic, will render service to others etc.

कृषिकर्माणि वाणिज्ये पदुत्वं पशुपालने ।
सत्या ऽसत्यप्रभाषित्वं गुणसाम्ये गुणा इमे ॥ ८ ॥

8 : Characteristics of a person with Udaseena Guna: He will be an agriculturist, businessman, proficient in the upkeep of animals and speaks both truth and lies.

एगतैश्च लक्षणैर्लक्ष्य उत्तमो मध्यमोऽध्यमः ।
उदासीनश्च विप्रन्द ! तं तत्कर्मणि योजयेत् ॥ ९ ॥

9 : O Vipra ! In keeping with the classifications of these Gunas viz., Uttama (best), Madhyama (moderate), Adhama (worst) and Udaseena (neutral) in view, the occupation of the native should be planned.

द्वाभ्यामेकोऽधिको यश्च तस्याधिक्यं निगद्यते ।
अन्यथा गुणसाम्यं च विज्ञेयं द्विजसत्तम ! ॥ १० ॥

10 : O Great Brahmin ! If one Guna is more fortified then to the other two Gunas, its effects would be the predominant one. Otherwise, all the Gunas should be taken as equal.

सेव्य-सेवकयोरेवं कन्यकावरयोरपि ।
गुणैः सदृशयोरेव प्रीतिर्भवति निश्चला ॥ ११ ॥

11 : Objective of the knowledge of the Gunas If there are identical Gunas between master and servant and between husband and wife, there will be lasting affection between them.

उदासीनोऽधमस्यैवमुदासीनस्य मध्यमः ।
मध्यमस्योत्तमो विप्र ! प्रभवत्याश्रयो मुदे ॥ १२ ॥

12 : O-Vipra! Should there exist any kind of relationship between Adhama and Udaseena, Udaseena and Madhyama, Madhyama and Uttama persons, they will have mutual love and affection (happy company).

अतोऽवरा वरात् कन्या सेव्यतः सेवकोऽवरः ।
गुणैस्तत: सुखोत्पत्तिरन्यथा हानिरेव हि ॥ १३ ॥

13 : Therefore, if bride's Gunafrombridegroom and servant's Guna from that of master are inferior, there will be mutual happiness, otherwise, it will certainly cause the loss of happiness (there will be bitterness and bickering between them).

वीर्यं क्षेत्रं प्रसूतेश्च समय: संगतिस्तथा ।
उत्तमादिगुणे हेतुर्बलवानुत्तरोत्तरम् ॥ १४ ॥

14 : The cause of progressive augmentation of Gunas like Uttama Guna etc., are determined by the semen (father), the womb (mother), the time of birth and the company that the native keeps.

अतः प्रसूतिकालस्य सदृशो जातके गुणः ।
जायते तं परीक्ष्यैव फलं वाच्यं विचक्षणैः ॥ १५ ॥

15 : Therefore, at the time of birth, which ever Guna is predominant (the strongest planet in the birth chart), the native gets enriched with that very Guna. As such, it is required of the learned to predict results after properly analysing these factors.

काल: सृजति भूतानि पात्यथो संहरत्यपि ।
ईश्वरः सर्वलोकानामव्ययो भगवान् विभु ॥ १६ ॥

16 : The Kala (काल) is the creator, protector and the destroyer of all, whether moveable or immoveable (life or lifeless). It is the same 'Kala' which is indestructible, almighty (infinitely powerful) and lord of the universe.

तच्छक्तिः प्रकृतिः प्रोक्ता मुनिभिस्त्रिगुणात्मिका ।
तथा विभक्तोऽव्यक्तोऽपि व्यक्तो भवति देहिनाम् ॥ १७ ॥

17 : The trinal power (or force) of lord 'Kala' is known as 'Nature', through which the invisible God manifests in express form.

चतुर्धाऽवयवास्तस्य स्वगुणैश्च चतुर्विधः ।
जायन्ते ह्युत्तमो मध्य उदासीनोऽधमः क्रमात् ॥ १८ ॥

18 : The express Kala (lord) in accordance with its own nature has respectively four limbs; Uttama (best), Madhyama (moderate), Udaseena (neutral) and Adhama (worst).

उत्तमे तूत्तमो जन्तुर्मध्येऽङे च मध्यमः ।
उदासीने युदासीनो जायते चाऽधमेऽधमः ॥ १९ ॥

19 : The Uttam creature in Uttam limb, Madhya creature in the Madhya limb, the Udhaseena creature in Udhaseena limb and the Adhama creature in Adhama limb (of the Lord Kala) are created.

उत्तमांग शिरस्तस्य मध्यमांगमुर:-स्थलम् ।
जंघाद्वयमुदासीनमामं पदमुच्यते ॥ २० ॥

20 : The Uttam limb (of Lord Kala) is the head, Madhyama limb, the chest; Udhaseena limb, both the thighs and Adhama limb denote the feet.

एवं गुणवशादेव कालभेद: प्रजायते ।
जातिभेदस्तु तद्भेदाज्जायतेऽत्र चराचरे ॥ २१ ॥

21 : Gunas govern various segments of 'Kala' (time-frames showing some pronounced tendencies of nature), which creates distinctions (or classifications) in the various forms of the living or the non-living (nature).

एवं भगवता सृष्टं विभुना स्वगुणैः समम् ।
चतुर्विधेन कालेन जगदेतच्चतुर्विधम् ॥ २२ ॥

22 : In this way, in line with its own nature of Chaturvida (composed of four elements;) lord 'Kala' has created this universe with four characteristics.

Nature has been conceptualised to be composed of three inseparable cardinal states of existance (qualities गुण) namely, Sat (सत), Raja (रज) and Tama (तम). This trinity of cardinal states of nature is always in equilibrium and its composition determines the thoughts and actions.

Even Vadic/Hindu God represent the same trinity. Lord Brahma. (the creator) Vishnu (the protector) and Mahesh (the destroyer) symbolise the Raja, Sata and Tama Gunas governing nature.

The three Gunas (गुण) are contemporary and also inseparable roots of the powers (सक्ति) of the nature (प्रकृति) which mutually interact and reach the equilibrim. As a matter of fact, the Sato Guna is the balancing power and owing to this very quality, this guna is known for its adjustment, joy and light (प्रकाश). Rajo Guna is the power (शक्ति) of motion and denotes struggle, efforts, endeavour, enthusiasm and action. Tamo Guna is the power (शक्ति) of inertia (lethargy) and stands for lack of consciousness and in its qualitative form it symbolises ignorance, incapability and lack of action. These Gunas form the foundation of the study of metaphysics and are generally used for self analysis as they are also active in the physical nature. Besides, this type of power is conferred upon every object exsisting in the nature. The mode of action and mobile form of physical nature, is the out come of the interaction of the qualitative powers.

The equilibrium of the variety of the conscious and the un conscious in the world is protected by the active natural powers of these qualities (गुण शक्ति) though, it all depends upon the persisting flow of the supportive, obstructive or destructive contacts which are secured by them through the kinds of powers encampassing them. The man's own mental, spritual or physical (bodily) nature is nothing but the synthesis of these creative powers and the fusion of these trinal balancing qualities. The man is surrounded by the environment, and its assimilation and interaction decides the nature of behaviour and reaction, to be adopted from these three types of qualities.

Constantly being faced with the conditions (good or bad). without any efforts of self-defence or capacity to absorb or turning it favourable, if one bears it by remaining inert and powerless, such will be the symptom of Tamo Guna. In fact a lethargic person behaves in this manner only. Accordingly, the Tamo Guna manifests itself ignorance, disconcernment, in-capacity, imprudence, laziness, languour, lack of intelligence, mechanical behaviour, mental inertia, dullness, obscurity and dormant soul. The impact of this quality (Guna) breaks the very system of the nature and disbalances it. If a man alters the system, any other form of balancing power or new force of creative developments would not be able to replace it.

On the other hand, there is Rajo Guna, and with its support, a man would be able to counter act these evil contacts, conditions or impacts which tend to take him towards the destructive course of Tamo Guna quite effectively. The planets representing Rajo Guna manifest the permission, encourgement and inspiration to endeavour, resist and master over the circumstances or situations and have it obsorbed in oneself and establish a determined will to fight and win it over. The characteristics of Rajo Guna indeed, are eagerness, action and desire. The struggles, changes and new creations, victory and defeat, joy and grief, hopes and disappointments emanate from Rajo Guna. However, Rajo Guna obstructs the way of spirituality and happy life (happy life as perceived by the Indian sages). Its knowledge is incomplete as well as untrue. The excessiveness of Rajo Guna causes imprudent, forgetfulness, imbroglio, confusion, perpetual action mal adjustment, agony on account of attachments, frustrated desires, un happiness over losses and failures.

Rajo Guna manifests strength of mobility, vibrant action, desire to work, power of creativity and efforts leading to success. However, Rajoguni (the one who is imbued with Rajo Gunas) is certainly touched with demonic tendencies. Although the presence of Rajo Guna is absolutely essential, yet this type of quality does make the man suffer from confusion, intoxication, pride, over ambition, cruelty, brute anger, extremism, self ishness, prejudice, deception, envy, jealousy and ungratefulness, savagary, greed and plundering etc. These qualities of the man are responsible in deforming the nature of the Earth. If one man is born with the exceedingly excessive qualities of Rajo Guna, the Earth has to endure the threat of a world war. The Indian masses have not forgotten the exceptionally exuberant quality of Rajo Guna having been possessed by one man of ancient period known as "Duryodhana" who was re sponsible in taking Kauravas and Pandavas into the great war of Mahabharta. The names of the great warriors of the old and present times viz., Ashoka, Taimur, Changez Khan, Napoleon and Hitler could as well be clubbed with the name of Duryodhana.

Besides these two qualities (Gunas) of the native, there is yet another Guna saturated with the Divine light which is known as Satwa Guna or Satoguna. Satwa Guna represents that trait of nature (प्रकृति) which is imbued with light (प्रकाश) and equilibrium and is drawn towards the truth, knowledge, blissfulness, ecstasy, beauty, happiness, right mindedness, perfection, composure and steadiness. The char acteristics of the Satwa guna are the pleasure of the bright affluence of knowledge, burning enthusiasm of compassion, sponteneous zeal, perfect minuteness and enlightened wisdom. Besides, restraining the power, hormonious and equalitarian existence are the other attributable factors of the Satwa Guna.

Satwa Guna having endowed with the characteristics of purity is the foundation of keen knowledge (ज्ञान) and light (प्रकाश). The very strength of purity of Satwa Guna does not permit any disease, deformity or distress to have it set into the nature (प्रकृति). When body receives the light of awakening, self learning and plentiful glitters of knowledge, it appears as if, the doors and the windows of a closed room have opened up towards the sun and the sunlight gushes into the room brightening it all over. When righteous qualities are awakened, intellect gets brightened, all the senses are sharpaned, entire mind is enlightened and contented, life on getting calm and steady becomes glowing, satisfying and pleasurable, it would then be understood that Satwa Guna has since arisen and grown excessively.

It is not correct to say that a native possesses only one of these Gunas (qualities) exclusively and is completely devoid of the other two qualities. In fact these Gunas have interchangable relationship and inter-flow of mutual influences which keep on joining and separating. There is always a struggle going on at the back of the mind of the native (conscious and unconscious mind) to win over other Gunas dormanted in the native i.e. one of these qualities will be more evident than the another in the native. In other words, all the natives do possess all these qualities but it varies widely in content.

All the natives do possess Satwika tendencies in a greater or lesser measures. Consequently, it is seen that all of them have some light (enlightenment) different and distinct mode of tenderness and happiness or undeveloped attitudes. They also have some amount of hold over the quality of subtle adjustment with the circumstances, sympathatic nature, basic intellect, wisdom of judgement, right kind of thinking, fair amount of determination, weak emotions, true excitements and sense of adherence to the rules and regulations.

Similarly, all the natives also possess the Rajo Gunas (qualities) and as a result of which a greater amount of zeal, desire, excitements, tendencies to struggle, dejection, falsehood, confusion and unbalanced joy and grief are evident from them. However, all the natives with this quality (Rajo Guna) do show eagerness to act or react, and undertake tough and adventurous pursuits at the face of lots of oppositions and pressures from all the corners.

In the same way, every native has Tamsika tendencies as well, because, all the natives do have some elements of ignorance, moments of unsconsciousness, poor tolerance, natural weaknesses and also have the feel of tiredness, laziness and mental lethargy. Besides, the ignorance, incapacity and grief, fear, subjugation by the circumstances, exertation of pressure by the other persons, events, powers etc., are generally faced by all the natives in some form or the other.

All the natives in some directions of natural powers or in some corner of their mind or nature, are found to be Satwika. Similarly, they are Rajsika in some other direction or part of their mind and nature and they are, simultaneously, Tamiska in yet some other directions or portion of their mind and nature.

A native is said to posses either Satwika, Rajsika or Tamsika nature depending upon the impregnation of the strongest Gunas (quality) amongst the three in respect of general nature, particular mind and mode of action of the native. However, a person holding exclusively one type of quality is a impossiblity. No one possesses an absolute purity. A knowledgeable person does not dominate an absolute knowledge. Similarly, a learned person always remains partially learned. Infact, many bad, wicked or qualities remain dormant in him due to predominence of good and virtuous qualities.

With the same analogy, a bad person is not a thoroughly bad person. Even the most stupid person does have some latent and underdeveloped capabilities. A timid person also has a facet of courge which can precisely be judged after proper analysis of the planetary and Dasas (Mahadasa, Antardasas etc.) position in the nativity. Besides, for a particular point of time, an astrologer can safely ascertain which of the quality (Guna) and of what measure is available and how long it will last, in the native, merely by observing and analysing his behaviour at that point of time. However, only those astrologers can acquire this analytical capability who is leading the life in a Satwika manner. When an astrologer himself is indulging in the activities contrary to spiritual discipline and virtous living, his nature and innerself could never gain this ability.