Bhagavad gita in telugu free download pdf article is about the Indian philosophical concept “Guna”. 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. In some contexts, it may mean “a subdivision, species, kind, quality”, or an operational principle or tendency of something or someone.
The usual, but approximate translation is “quality”. Guṇa is both a root and a word in Sanskrit language. Its different context-driven meanings are derived from either the root or the word. This meaning has led to its use in speciation, subdivision, classification of anything by peculiarity, attribute or property.
Innate qualities and tendencies are key ancient concepts in Indian literature. In Indian philosophy, these qualities are not considered as present in either-or fashion. Rather, everyone and everything has all three, only in different proportions and in different contexts. The living being or substance is viewed as the net result of the joint effect of these three qualities. According to Samkya school, no one and nothing is either purely Sattvik or purely Rajasik or purely Tamasik.
One’s nature and behavior is a complex interplay of all of these, with each guna in varying degrees. In some, the conduct is Rajasik with significant influence of Sattvik guna, in some it is Rajasik with significant influence of Tamasik guna, and so on. The balance of Gunas of everything and everyone can change and does. However, change in one quality faces inertia from other two qualities in Indian worldview.
Change needs internal or external influence or reinforcement, as knowledge and force to transform. Sattva guna empowers one towards harmonious and constructive change, while Tamas guna checks or retards the process. Bhasarvajna disallows 6 of the 24 commonly accepted by the ancient scholars. The most commonly accepted list is: color, taste, smell, touch, number, contact, disjunction, farness, nearness, dimension, separateness, knowledge, pleasure, frustration, desire, hatred, effort, weight, fluidity, viscosity, dispositional tendency, merit, demerit, and sound. Nyaya school considers quality as non-repeatable, a conceptual theme that is not found in Western philosophy on “quality” where it is presumed to be repeatable. It is also not found in some parallel schools of Hinduism.