Guṇa in the Hindu philosophy context means "quality, peculiarity, attribute, property".
The gunas are a key concept in nearly all schools of Hindu philosophy. There are three gunas, according to this worldview, that have always been and continue to be present in all things and beings in the world. These three gunas are called: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). All of these three gunas are present in everyone and everything, it is the proportion that is different, according to Hindu worldview. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life.
Notes from Kisari Mohan Ganguli in the Mahabharata translation:
- The commentator explains (about Santi Parva: Mokshadharma Parva: Section CLXXXVIII) that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute (white) of Goodness (Sattwa); the second order (Kshatriyas) had the attribute (red) of Passion (Rajas); the third (Vaisyas)(yellow) got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order (sudras) got the remaining attribute (black), viz., Darkness (Tamas).
- The three attributes of Rajas, Tamas, and Sattwa do not spring from any different thing but from their own counterparts existing in a previous state of existence or life. They arise from their respective states as they existed with the Chitta or understanding in a previous life. Hence Chitta, and the objects of the senses and the senses also arising from it, are all affected by these three Gunas.
- Prakriti is regarded as something in which Sattwa, Rajas, and Tamas reside in exactly equal proportion. All the principles of Mahat, etc. which flow from Prakriti, are characterised by these three attributes in diverse measure.
The Mahabharata, Book 3: Vana Parva: Markandeya-Samasya Parva: Section CCXI (extract) :
The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the
influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa... Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit.
The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCXLVII (extract) :
Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or arising otherwise, are all effects of the attribute of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication, vindictiveness, whether arising from any known cause or otherwise, are indications of the quality of Rajas. Stupefaction of judgment, heedlessness, sleep, lethargy, and indolence, from whatever cause these may arise, are to be known as indications of the quality of Tamas.
The Mahabharata, Book 12: Santi Parva: Section CCCIII (extract) :
Through Tamas one goes to hell*. Through Rajas one attains to and remains in the status of humanity.
Through Sattwa, people ascend to the regions of the deities and become sharers of great felicity.
*NB: Hell here means "intermediate orders or beings like animals, plants, etc.(continue P. 4615)
The Mahabharata, Book 12: Santi Parva: Section CCCIX (extract) :
When Jiva succeeds in knowing Prakriti which is unintelligent and subject to the action of the three
attributes of Sattwa, and Rajas and Tamas, he then becomes destitute of attributes himself. In consequence of his thus understanding the Unmanifest (to be something different from him), he succeeds in acquiring the nature of the Supreme Soul. The learned say that when he is freed from the attributes of Sattwa and Rajas and Tamas and united in the nature with the Supreme Soul then does Jiva become identified with that Soul.
The Mahabharata, Book 12: Santi Parva: Section CCCXIV (extract) :
Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts,--appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures, these have been said to be the qualities that attach to the attribute of Sattwa. The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty, assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny. These are said to spring from the attributes of Rajas. I shall now tell thee of that assemblage of qualities which springs from Tamas. They are stupefaction of judgment, obscuration of every faculty, darkness and blind darkness. By darkness is implied death, and by blind darkness is meant wrath. Besides these, the other indications of Tamas are greediness in respect of all kinds of food, ceaseless appetite for both food and drink, taking pleasure in scents and robes and sports and beds and seats and sleep during the day and calumny and all kinds of acts proceeding from heedlessness, taking pleasure, from ignorance (of purer sources of joy) in dancing and instrumental and vocal music, and aversion for every kind of religion. These, indeed, are the indications of Tamas.
The Mahabharata, Book 12: Santi Parva: Section CCCXV (extract) :
Listen now to me, O king, as I speak to thee of the intermixture or compounds of the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen existing with Sattwa. Tamas also exists with Rajas. With Tamas may also be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions. They constitute the Unmanifest or Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa, he attains to the regions of the deities. Endued with both Sattwa and Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he takes birth among the intermediate order of Being. Endued with all three, viz., Sattwa and Rajas and Tamas, he attains to the status of humanity. Those high souled persons that transcend both righteousness and sin, attain it is said, to that place which is eternal, immutable, undecaying, and immortal.
The Mahabharata, Book 12: Santi Parva: Section CCCXL (extract) :
Sattwa, Rajas and Tamas, are said to be the three (original) attributes. These dwell and act in the bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and endorse the action of these three attributes. He,
however, transcends them and they cannot touch Him. Freed from these attributes, He is again their enjoyer and endorser. Having created them Himself, He is above them all.
