These are the ideas that have already been described in the three stanzas; but, the Geeta is given out as a conversation between two individuals; a Divine Man-of-Wisdom, anxious to help the other, who is an ordinary man of average intelligence.

SATTWA ATTACHES ITSELF TO HAPPINESS — An individual, who has experienced the thrills of the creative moments in life — a scientist, an artist, a poet, or for that matter any independent thinker — will not ever like to come down to the passionate world of Rajas, or into the dark sorrows of Tamas. Sattwa makes us attached to the inward happiness, arising from life fully lived.

RAJAS TO ACTION — If, on the other hand, one is under the influence of Rajas, it makes one naturally passionate with hundreds of thirsty ‘desires’ and deep ‘attachments,’ and in the course of their fulfilment, one is made to sweat and toil in the fields of endless activities.

TAMAS, SHROUDING KNOWLEDGE ATTACHES ONE TO HEEDLESS-NESS — When Tamas comes to play, by its very nature, it veils right judgement, and in the resultant indiscriminations, we get attached to wrong comprehensions. We become heedless to the calls of the Higher in us.

WHEN DO THE ‘GUNAS’ PRODUCE THE EFFECTS DESCRIBED ABOVE?

O scion of the Bharata dynasty, sattva, sanjayati, attaches one; sukhe, to happiness; rajas (-attaches is understood-) karmani, to action; tu, while; tamas, avrtya, covering up, veiling; jnanam, knowledge, the discrimination produced by sattva; sanjayati, leads pramade, to inadvertence; uta, also. Pramada means non-performance of a duty on hand. When do the qualities produce the effects stated above? That is being answered: