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Shloka 12

Adhyāya 39 — त्रिगुणविवेकः (Discrimination of the Three Guṇas) and Avyakta-Doctrine

दूरादपि हि दृश्यन्ते सहिता: संघचारिण: । तमः सत्त्वं रजश्चैव पृथक्त्वे नानुशुश्रुम,एक साथ चलनेवाले ये गुण दूरसे भी मिले हुए ही दिखायी पड़ते हैं। तमोगुण, सत्त्गगुण और रजोगुण--ये सर्वथा पृथक्‌-पृथक्‌ हों, ऐसा कभी नहीं सुना

dūrād api hi dṛśyante sahitāḥ saṅghacāriṇaḥ | tamaḥ sattvaṃ rajaś caiva pṛthaktve nānuśuśruma ||

“Even from afar, these qualities appear as if bound together, moving in a single company. We have never heard that tamas, sattva, and rajas exist in a state of complete separation from one another.”

दूरात्from afar
दूरात्:
Apadana
TypeIndeclinable
Rootदूर
FormAvyaya (ablatival adverbial sense: 'from afar')
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
FormAvyaya
हिindeed/for
हि:
TypeIndeclinable
Rootहि
FormAvyaya
दृश्यन्तेare seen/appear
दृश्यन्ते:
TypeVerb
Rootदृश्
FormPresent, passive (karmaṇi), 3rd person, plural
सहिता:together/combined
सहिता::
Karta
TypeAdjective
Rootसहित
FormMasculine, nominative, plural
संघचारिण:moving in a group
संघचारिण::
Karta
TypeAdjective
Rootसंघचारिन्
FormMasculine, nominative, plural
तमःtamas (darkness/guṇa of inertia)
तमः:
Karta
TypeNoun
Rootतमस्
FormNeuter, nominative, singular
सत्त्वम्sattva (guṇa of clarity)
सत्त्वम्:
Karta
TypeNoun
Rootसत्त्व
FormNeuter, nominative, singular
रजःrajas (guṇa of activity)
रजः:
Karta
TypeNoun
Rootरजस्
FormNeuter, nominative, singular
and
:
TypeIndeclinable
Root
FormAvyaya
एवindeed/just
एव:
TypeIndeclinable
Rootएव
FormAvyaya
पृथक्त्वेin separateness/as separate entities
पृथक्त्वे:
Adhikarana
TypeNoun
Rootपृथक्त्व
FormNeuter, locative, singular
not
:
TypeIndeclinable
Root
FormAvyaya (negation)
अनुशुश्रुमwe have heard/learned
अनुशुश्रुम:
TypeVerb
Rootश्रु
FormPerfect (liṭ), active (parasmaipada), 1st person, plural

वायुदेव उवाच

V
Vāyudeva
T
tamas
S
sattva
R
rajas

Educational Q&A

The three guṇas—tamas, sattva, and rajas—operate in combination rather than in absolute isolation. Ethical and psychological states are typically mixed; discernment lies in recognizing which guṇa predominates and cultivating sattva while restraining rajas and tamas.

Vāyudeva is explaining a doctrinal point about the guṇas: although they may be conceptually distinguished, in lived experience they are seen as moving together, intertwined in the workings of mind, conduct, and perception.