Shloka 46
Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna
यथेह देवप्रवरास्त्रैविध्यमुपलभ्यते । भूतेषु गुणवैचित्र्यात्तथान्यत्रानुमीयते ॥ ४६ ॥
yatheha deva-pravarās trai-vidhyam upalabhyate bhūteṣu guṇa-vaicitryāt tathānyatrānumīyate
ഹേ ദേവപ്രവരാ! ഇവിടെ മൂന്ന് ഗുണങ്ങളുടെ വൈചിത്ര്യത്താൽ ജീവികളിൽ മൂന്ന് തരങ്ങൾ കാണപ്പെടുന്നു—ശാന്തൻ, ചഞ്ചലൻ, മൂഢൻ; സുഖി, ദുഃഖി, മിശ്രം; ധാർമ്മികൻ, അധാർമ്മികൻ, അർദ്ധധാർമ്മികൻ. അതുപോലെ അടുത്ത ജന്മത്തിലും പ്രകൃതിയുടെ ഈ ത്രിഗുണങ്ങൾ അതേവിധം പ്രവർത്തിക്കും എന്നു അനുമാനിക്കാം।
The actions and reactions of the three modes of material nature are visible in this life. For example, some people are very happy, some are very distressed, and some are in mixed happiness and distress. This is the result of past association with the modes of material nature — goodness, passion and ignorance. Since these varieties are visible in this life, we may assume that the living entities, according to their association with the different modes of material nature, will be happy, distressed or between the two in their next lives also. Therefore the best policy is to disassociate oneself from the three modes of material nature and be always transcendental to their contamination. This is possible only when one fully engages in the devotional service of the Lord. As Kṛṣṇa confirms in Bhagavad-gītā (14.26) :
FAQs
This verse explains that the threefold diversity seen among beings is due to different mixtures of the guṇas (sattva, rajas, tamas), and this principle can be applied by inference elsewhere.
In narrating the principles behind karmic variety and the guṇas, Śukadeva speaks in a respectful, instructive tone—addressing exalted hearers (demigod-like authorities) to emphasize the universal, reasoned nature of the teaching.
Recognize that differences in temperament and behavior often arise from the modes; cultivate sattva through clean habits, truthful living, and devotion, and avoid environments that intensify rajas and tamas.