There are three modes of nature:-
1. Mode of Ignorance (Tamo gunn)
2.Mode of Passion ( Rajo gunn)
3. Mode of Goodness ( Sattva gunn)
BG 3.27: All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks itself to be the doer.
We can see that the natural phenomena of the world are not directed by us, but are performed by prakṛiti, or Mother Nature. Now, for the actions of our own body, we usually divide them into two categories: 1) Natural biological functions, such as digestion, blood circulation, heartbeat, etc., which we do not consciously execute but which occur naturally. 2) Actions such as speaking, hearing, walking, sleeping, working etc. that we think we perform.
Both these categories of works are performed by the mind-body-senses mechanism. All the parts of this mechanism are made from prakṛiti, or the material energy, which consists of the three modes (guṇas)—goodness (sattva), passion (rajas), and ignorance (tamas). Just as waves are not separate from the ocean, but a part of it, similarly the body is a part of Mother Nature from which it is created. Hence, material energy is the doer of everything.
Why then does the soul perceive itself to be doing activities? The reason is that, in the grip of the unforgiving ego, the soul falsely identifies itself with the body. Hence, it remains under the illusion of doership.
Let us say there are two trains standing side-by-side on the railway platform, and a passenger on one train fixes his gaze on the other. When the second train moves, it seems that the first is moving. Likewise the immobile soul identifies with the mobility of prakṛiti. Thus, it perceives itself as the doer of actions. The moment the soul eliminates the ego and surrenders to the will of God, it realizes itself as the non-doer.
One may question that if the soul is truly the non-doer, then why is it implicated in law of karma for actions performed by the body? The reason is that the soul does not itself perform actions, but it does direct the actions of the senses-mind-intellect.
For example, a chariot driver does not pull the chariot himself, but he does direct the horses. Now, if there is any accident, it is not the horses that are blamed, but the driver who was directing them. Similarly, the soul is held responsible for the actions of the mind-body mechanism because the senses-mind-intellect work on receiving inspiration from the soul.
BG 14.5: O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body.
Having explained that all life-forms are born from puruṣh and prakṛiti, Shree Krishna now explains in the next fourteen verses how prakṛiti binds the soul. Although it is divine, its identification with the body ties it to material nature.
The material energy possess three guṇas—goodness, passion, and ignorance. Hence the body, mind, and intellect that are made from prakṛiti also possess these three modes.
Consider the example of three-color printing. If any one of the colors is released in excess by the machine on the paper, then the picture acquires a hue of that color. Similarly, prakṛiti has the ink of the three colors.
Based upon one’s internal thoughts, the external circumstances, past sanskārs, and other factors, one or the other of these modes becomes dominant for that person. And the mode that predominates creates its corresponding shade upon that person’s personality.
Hence, the soul is swayed by the influence of these dominating modes. Shree Krishna now describes the impact of these modes upon the living being.
Will discuss the impact of these these modes on living being in next topic.
PriyankaSrivastava 