The three gunas, satva, rajas and tamas are intertwined in
Prakriti and none in this creation can escape their impact.
Even the Supreme Brahman, whose fundamental form is
believed to be Nirguna — that is, without attributes and
qualities — manifests as Vishnu, Brahma and Siva to indicate
satva, rajas and tamas respectively, said Swami
Omkarananda in a discourse. The wonder of creation is the
fact that the atma, which is divine in nature and the essence of eternal bliss and consciousness, is bound by three gunas when it takes a body and is placed in this material world.
The Gita teaches that one should be aware of the forms of
these gunas and the manner in which they manifest in
individuals. Satva stands for all that is pure and fine, and
expresses as tranquillity, purity and calmness; rajas is the
active principle, and is seen as passion, restlessness,
aggressive activity; and tamas, the principle of solidity and
resistance, finds expression as inertia, stupidity, laziness, etc.
One should constantly retrospect on which guna is to be
consolidated and how to transcend this guna as well.
It is shown that satva guna, recognised by its purity,
without the influence of rajas and tamas, is the ideal to be
aimed. It is bright and motivates one to do more good. Each
guna has negative and positive aspects. For instance, one in
satva is able to consolidate his mind and energies into
accomplishing tasks with perfection and precision. But what
happens when all this energy is directed to a negative
purpose such as indulging in unethical and harmful acts like
robbery, murder, etc.? Conversely, satva helps in the control of senses and mind, inducing one to do good deeds and practise virtues such as justice, temperance, prudence and fortitude. This will ultimately confer peace of mind.