The Forms and Stations of the Three Gunas

Verse 1 (devibhagavatam.3.8.1)

ब्रह्मोवाच । सर्गोऽयं कथितस्तात यत्पृष्टोऽहं त्वयाऽधुना । गुणानां रूपसंस्थां वै शृणुष्वैकाग्रमानसः

brahmovāca sargo'yaṁ kathitastāta yatpṛṣṭo'haṁ tvayā'dhunā guṇānāṁ rūpasaṁsthāṁ vai śṛṇuṣvaikāgramānasaḥ

Brahma said: This creation has been told, my son, which you asked me about just now. Now hear, with a one-pointed mind, of the forms and stations of the qualities.

Verse 2 (devibhagavatam.3.8.2)

सत्त्वं प्रीत्यात्मकं ज्ञेयं सुखात्प्रीतिसमुद्भवः । आर्जवं च तथा सत्यं शौचं श्रद्धा क्षमा धृतिः

sattvaṁ prītyātmakaṁ jñeyaṁ sukhātprītisamudbhavaḥ ārjavaṁ ca tathā satyaṁ śaucaṁ śraddhā kṣamā dhṛtiḥ

"Sattva is to be known as of the nature of joy; joy arises from happiness. Straightforwardness, and likewise truth, purity, faith, forbearance, fortitude —

Verse 3 (devibhagavatam.3.8.3)

अनुकम्पा तथा लज्जा शान्तिः सन्तोष एव च । एतैः सत्त्वप्रतीतिश्च जायते निश्चला सदा

anukampā tathā lajjā śāntiḥ santoṣa eva ca etaiḥ sattvapratītiśca jāyate niścalā sadā

"— compassion, and likewise modesty, peace, and contentment too — through these, an unwavering recognition of sattva ever arises.

Verse 4 (devibhagavatam.3.8.4)

श्वेतवर्णं तथा सत्त्वं धर्मे प्रीतिकरः सदा । सच्छ्रद्धोत्पादकं नित्यमसच्छ्रद्धानिवारकम्

śvetavarṇaṁ tathā sattvaṁ dharme prītikaraḥ sadā sacchraddhotpādakaṁ nityamasacchraddhānivārakam

"Sattva is likewise of white colour, ever productive of joy in dharma; it ever generates true faith and wards off false faith.

Verse 5 (devibhagavatam.3.8.5)

सात्त्विकी राजसी चैव तामसी च तथापरा । श्रद्धा तु त्रिविधा प्रोक्ता मुनिभिस्तत्त्वदर्शिभिः

sāttvikī rājasī caiva tāmasī ca tathāparā śraddhā tu trividhā proktā munibhistattvadarśibhiḥ

"Faith is declared by the sages who see the truth to be of three kinds: sattvic, rajasic, and likewise tamasic.

Verse 6 (devibhagavatam.3.8.6)

रक्तवर्णं रजः प्रोक्तमप्रीतिकरमद्भुतम् । अप्रीतिर्दुःखयोगत्वाद्भवत्येव सुनिश्चिता

raktavarṇaṁ rajaḥ proktamaprītikaramadbhutam aprītirduḥkhayogatvādbhavatyeva suniścitā

"Rajas is declared to be of red colour, wondrously productive of displeasure; displeasure, being connected with sorrow, quite certainly arises from it.

Verse 7 (devibhagavatam.3.8.7)

प्रद्वेषोऽथ तथा द्रोहो मत्सरः स्तम्भ एव च । उत्कण्ठा च तथा निद्रा श्रद्धा तत्र च राजसी

pradveṣo'tha tathā droho matsaraḥ stambha eva ca utkaṇṭhā ca tathā nidrā śraddhā tatra ca rājasī

"Hatred, and likewise malice, envy, and stubbornness too, longing, and likewise excessive sleep, and rajasic faith belong there, to rajas.

Verse 8 (devibhagavatam.3.8.8)

मानो मदस्तथा गर्वो रजसा किल जायते । प्रत्येतव्यं रजस्त्वेतैर्लक्षणैश्च विचक्षणैः

māno madastathā garvo rajasā kila jāyate pratyetavyaṁ rajastvetairlakṣaṇaiśca vicakṣaṇaiḥ

"Pride, and likewise arrogance and conceit, are indeed born of rajas; rajas is to be recognized, by the discerning, through these very characteristics.

Verse 9 (devibhagavatam.3.8.9)

कृष्णवर्णं तमः प्रोक्तं मोहनं च विषादकृत् । आलस्यं च तथाऽज्ञानं निद्रा दैन्यं भयं तथा

kṛṣṇavarṇaṁ tamaḥ proktaṁ mohanaṁ ca viṣādakṛt ālasyaṁ ca tathā'jñānaṁ nidrā dainyaṁ bhayaṁ tathā

"Tamas is declared to be of black colour, deluding, and productive of despondency; laziness, and likewise ignorance, sleep, wretchedness, and fear likewise —

Verse 10 (devibhagavatam.3.8.10)

विवादश्चैव कार्पण्यं कौटिल्यं रोष एव च । वैषम्यं वातिनास्तिक्यं परदोषानुदर्शनम्

vivādaścaiva kārpaṇyaṁ kauṭilyaṁ roṣa eva ca vaiṣamyaṁ vātināstikyaṁ paradoṣānudarśanam

"— quarrelsomeness, and likewise meanness, crookedness, and wrath too, unevenness of temper, excessive atheism, and the habitual fault-finding of others —

Verse 11 (devibhagavatam.3.8.11)

प्रत्येतव्यं तमस्त्वेतैर्लक्षणैः सर्वथा बुधैः । तामस्या श्रद्धया युक्तं परतापोपपादकम्

pratyetavyaṁ tamastvetairlakṣaṇaiḥ sarvathā budhaiḥ tāmasyā śraddhayā yuktaṁ paratāpopapādakam

"— tamas is to be recognized, in every way, by the wise through these characteristics; it is joined with tamasic faith and gives rise to the tormenting of others.

Verse 12 (devibhagavatam.3.8.12)

सत्त्वं प्रकाशयितव्यं नियन्तव्यं रजः सदा । संहर्तव्यं तमः कामं जनेन शुभमिच्छता

sattvaṁ prakāśayitavyaṁ niyantavyaṁ rajaḥ sadā saṁhartavyaṁ tamaḥ kāmaṁ janena śubhamicchatā

"Sattva is to be brought into manifestation; rajas is ever to be restrained; tamas is to be entirely withdrawn, by a person who desires auspiciousness.

Verse 13 (devibhagavatam.3.8.13)

अन्योन्याभिभवाच्चैते विरुध्यन्ति परस्परम् । तथोऽन्योन्याश्रयाः सर्वे न तिष्ठन्ति निराश्रयाः

anyonyābhibhavāccaite virudhyanti parasparam tatho'nyonyāśrayāḥ sarve na tiṣṭhanti nirāśrayāḥ

"These three qualities come into conflict with one another through mutual overpowering; yet all three, mutually dependent, cannot exist without one another as support.

Verse 14 (devibhagavatam.3.8.14)

सत्त्वं न केवलं क्वापि न रजो न तमस्तथा । मिलिताश्च सदा सर्वे तेनान्योन्याश्रयाः स्मृताः

sattvaṁ na kevalaṁ kvāpi na rajo na tamastathā militāśca sadā sarve tenānyonyāśrayāḥ smṛtāḥ

"Sattva is never found alone anywhere, nor rajas, nor likewise tamas; all three are ever found mingled together, and are therefore remembered as mutually dependent.

Verse 15 (devibhagavatam.3.8.15)

अन्योन्यमिथुनाच्चैव विस्तारं कथयाम्यहम् । शृणु नारद यज्ज्ञात्वा मुच्यते भवबन्धनात्

anyonyamithunāccaiva vistāraṁ kathayāmyaham śṛṇu nārada yajjñātvā mucyate bhavabandhanāt

"I shall now explain in detail their mutual pairing; listen, O Narada, knowing which one is freed from worldly bondage.

Verse 16 (devibhagavatam.3.8.16)

सन्देहोऽत्र न कर्तव्यो ज्ञात्वेत्युक्तं मया वचः । ज्ञातं तदनुभूतं यत्परिज्ञातं फले सति

sandeho'tra na kartavyo jñātvetyuktaṁ mayā vacaḥ jñātaṁ tadanubhūtaṁ yatparijñātaṁ phale sati

"No doubt should be entertained here — I have used the word 'knowing' deliberately; that is 'known' which is experienced, and that is 'fully known' when its fruit is present.

Verse 17 (devibhagavatam.3.8.17)

श्रवणाद्दर्शनाच्चैव सपद्येव महामते । संस्कारानुभवाच्चैव परिज्ञातं न जायते

śravaṇāddarśanāccaiva sapadyeva mahāmate saṁskārānubhavāccaiva parijñātaṁ na jāyate

"O great-minded one, through mere hearing, or mere seeing, or even through the impression of an experience, full knowledge does not instantly arise.

Verse 18 (devibhagavatam.3.8.18)

श्रुतं तीर्थं पवित्रञ्च श्रद्धोत्पन्ना च राजसी । निर्गतस्तत्र तीर्थे वै दृष्टं चैव यथाश्रुतम्

śrutaṁ tīrthaṁ pavitrañca śraddhotpannā ca rājasī nirgatastatra tīrthe vai dṛṣṭaṁ caiva yathāśrutam

"A sacred ford, purifying, has been heard of; a rajasic faith has arisen in someone; he sets out to that tirtha, and sees it just as he had heard.

Verse 19 (devibhagavatam.3.8.19)

स्नातस्तत्र कृतं कृत्यं दत्तं दानं च राजसम् । स्थितस्तत्र कियत्कालं रजोगुणसमावृतः

snātastatra kṛtaṁ kṛtyaṁ dattaṁ dānaṁ ca rājasam sthitastatra kiyatkālaṁ rajoguṇasamāvṛtaḥ

"He bathes there, performs the required rites, and gives a rajasic gift; he remains there for some time, covered over by the quality of rajas.

Verse 20 (devibhagavatam.3.8.20)

रागद्वेषान्न निर्मुक्तः कामक्रोधसमावृतः । पुनरेव गृहं प्राप्तो यथापूर्वं तथा स्थितः

rāgadveṣānna nirmuktaḥ kāmakrodhasamāvṛtaḥ punareva gṛhaṁ prāpto yathāpūrvaṁ tathā sthitaḥ

"Not freed from attachment and aversion, still covered by desire and anger, he returns home again, and remains just as he was before.

Verse 21 (devibhagavatam.3.8.21)

श्रुतं च नानुभूतं वै तेन तीर्थं मुनीश्वर । न प्राप्तं च फलं यस्मादश्रुतं विद्धि नारद

śrutaṁ ca nānubhūtaṁ vai tena tīrthaṁ munīśvara na prāptaṁ ca phalaṁ yasmādaśrutaṁ viddhi nārada

"O lord of sages, the tirtha was merely heard of by him, not truly experienced; and since he did not obtain its fruit, know, O Narada, that it remained for him as if unheard.

Verse 22 (devibhagavatam.3.8.22)

निष्पापत्वं बलं विद्धि तीर्थस्य मुनिसत्तम । कृषेः फलं यथा लोके निष्पन्नान्नस्य भक्षणम्

niṣpāpatvaṁ balaṁ viddhi tīrthasya munisattama kṛṣeḥ phalaṁ yathā loke niṣpannānnasya bhakṣaṇam

"O best of sages, know that the true power of a tirtha lies in freedom from sin — just as, in the world, the fruit of farming is the eating of the grown grain.

Verse 23 (devibhagavatam.3.8.23)

पापदेहविकारा ये कामक्रोधादयः परे । लोभो मोहस्तथा तृष्णा द्वेषो रागस्तथा मदः

pāpadehavikārā ye kāmakrodhādayaḥ pare lobho mohastathā tṛṣṇā dveṣo rāgastathā madaḥ

"The transformations of the body caused by sin are these: desire and anger, and the others; greed, delusion, thirst, hatred, attachment, and arrogance —

Verse 24 (devibhagavatam.3.8.24)

असूयेर्ष्याक्षमाशान्तिः पापान्येतानि नारद । न निर्गतानि देहात्तु तावत्पापयुतो नरः

asūyerṣyākṣamāśāntiḥ pāpānyetāni nārada na nirgatāni dehāttu tāvatpāpayuto naraḥ

"— malice, envy, intolerance, and turbulence. These are sins, O Narada; as long as they have not departed from the body, the man remains joined with sin.

Verse 25 (devibhagavatam.3.8.25)

कृते तीर्थे यदैतानि देहान्न निर्गतानि चेत् । निष्फलः श्रम एवैकः कर्षकस्य यथा तथा

kṛte tīrthe yadaitāni dehānna nirgatāni cet niṣphalaḥ śrama evaikaḥ karṣakasya yathā tathā

"If, even after performing the rites of a tirtha, these have not departed from the body, then that alone is fruitless effort — just as it is for a farmer whose crop fails despite his labour.

Verse 26 (devibhagavatam.3.8.26)

श्रमेणापीडितं क्षेत्रं कृष्टा भूमिः सुदुर्घटा । उप्तं बीजं महार्घं च हिता वृत्तिरुदाहृता

śrameṇāpīḍitaṁ kṣetraṁ kṛṣṭā bhūmiḥ sudurghaṭā uptaṁ bījaṁ mahārghaṁ ca hitā vṛttirudāhṛtā

"The field is worked hard with labour, the soil, most difficult to till, is ploughed, costly seed is sown, and a beneficial livelihood is looked for.

Verse 27 (devibhagavatam.3.8.27)

अहोरात्रं परिक्लिष्टो रक्षणार्थं फलोत्सुकः । काले सुप्तस्तु हेमन्ते वने व्याघ्रादिभिर्भृशम्

ahorātraṁ parikliṣṭo rakṣaṇārthaṁ phalotsukaḥ kāle suptastu hemante vane vyāghrādibhirbhṛśam

"Day and night the farmer toils hard to protect it, eager for its fruit; but then, in the cold season, while he sleeps, in the forest, by tigers and the like —

Verse 28 (devibhagavatam.3.8.28)

भक्षितं शलभैः सर्वं निराशश्च कृतः पुनः । तद्वत्तीर्थश्रमः पुत्र कष्टदो न फलप्रदः

bhakṣitaṁ śalabhaiḥ sarvaṁ nirāśaśca kṛtaḥ punaḥ tadvattīrthaśramaḥ putra kaṣṭado na phalapradaḥ

"— or the whole crop is devoured by locusts, and he is once again left without hope. In just the same way, my son, the labour of visiting tirthas, without the shedding of sin, brings only hardship and yields no fruit.

Verse 29 (devibhagavatam.3.8.29)

सत्त्वं समुत्कटं जातं प्रवृद्धं शास्त्रदर्शनात् । वैराग्यं तत्फलं जातं तामसार्थेषु नारद

sattvaṁ samutkaṭaṁ jātaṁ pravṛddhaṁ śāstradarśanāt vairāgyaṁ tatphalaṁ jātaṁ tāmasārtheṣu nārada

"When sattva has become intense, having increased through the study of scripture, dispassion is its fruit that has arisen, O Narada, toward objects rooted in tamas.

Verse 30 (devibhagavatam.3.8.30)

प्रसह्याभिभवत्येव तद्रजस्तमसी उभे । रजः समुत्कटं जातं प्रवृत्तं लोभयोगतः

prasahyābhibhavatyeva tadrajastamasī ubhe rajaḥ samutkaṭaṁ jātaṁ pravṛttaṁ lobhayogataḥ

"That intensified sattva forcibly overpowers both rajas and tamas. When rajas has become intense, arisen through connection with greed —

Verse 31 (devibhagavatam.3.8.31)

तत्तथाभिभवत्येव तमःसत्त्वे तथा उभे । तमस्तथोत्कटं भूत्वा प्रवृद्धं मोहयोगतः

tattathābhibhavatyeva tamaḥsattve tathā ubhe tamastathotkaṭaṁ bhūtvā pravṛddhaṁ mohayogataḥ

"— it likewise overpowers both tamas and sattva in the same way. And when tamas, having become intense, has increased through connection with delusion,

Verse 32 (devibhagavatam.3.8.32)

तत्सत्त्वरजसी चोभे सङ्गम्याभिभवत्यपि । विस्तरं कथयाम्यद्य यथाभिभवतीति वै

tatsattvarajasī cobhe saṅgamyābhibhavatyapi vistaraṁ kathayāmyadya yathābhibhavatīti vai

"— it also, once combined, overpowers both sattva and rajas. I shall now explain in detail exactly how this overpowering takes place.

Verse 33 (devibhagavatam.3.8.33)

यदा सत्त्वं प्रवृद्धं वै मतिर्धर्मे स्थिता तदा । न चिन्तयति बाह्यार्थं रजस्तमःसमुद्भवम्

yadā sattvaṁ pravṛddhaṁ vai matirdharme sthitā tadā na cintayati bāhyārthaṁ rajastamaḥsamudbhavam

"When sattva has increased, the mind then becomes established in dharma; it does not think of external objects born of rajas and tamas.

Verse 34 (devibhagavatam.3.8.34)

अर्थं सत्त्वसमुद्भूतं गृह्णाति च न चान्यथा । अनायासकृतं चार्थं धर्मं यज्ञं च वाञ्छति

arthaṁ sattvasamudbhūtaṁ gṛhṇāti ca na cānyathā anāyāsakṛtaṁ cārthaṁ dharmaṁ yajñaṁ ca vāñchati

"It accepts only wealth that has arisen from sattva, and no other; it desires wealth acquired without effortful striving, along with dharma and sacrifice.

Verse 35 (devibhagavatam.3.8.35)

सात्त्विकेष्वेव भोगेषु कामं वै कुरुते तदा । राजसेषु न मोक्षार्थं तामसेषु पुनः कुतः

sāttvikeṣveva bhogeṣu kāmaṁ vai kurute tadā rājaseṣu na mokṣārthaṁ tāmaseṣu punaḥ kutaḥ

"It then indulges its desire only in sattvic enjoyments; not in rajasic ones, for the sake of liberation — and how much less, then, in tamasic ones?

Verse 36 (devibhagavatam.3.8.36)

एवं जित्वा रजः पूर्वं ततश्च तमसो जयः । सत्त्वं च केवलं पुत्र तदा भवति निर्मलम्

evaṁ jitvā rajaḥ pūrvaṁ tataśca tamaso jayaḥ sattvaṁ ca kevalaṁ putra tadā bhavati nirmalam

"Thus, having first conquered rajas, and then conquered tamas, sattva alone, my son, then becomes wholly pure.

Verse 37 (devibhagavatam.3.8.37)

यदा रजः प्रवृद्धं वै त्यक्त्वा धर्मान् सनातनान् । अन्यथाकुरुते धर्माच्छ्रद्धां प्राप्य तु राजसीम्

yadā rajaḥ pravṛddhaṁ vai tyaktvā dharmān sanātanān anyathākurute dharmācchraddhāṁ prāpya tu rājasīm

"When rajas has increased, one abandons the eternal dharmas, and, having obtained rajasic faith, acts contrary to dharma.

Verse 38 (devibhagavatam.3.8.38)

राजसादर्थसंवृद्धिस्तथा भोगस्तु राजसः । सत्त्वं विनिर्गतं तेन तमसश्चापि निग्रहः

rājasādarthasaṁvṛddhistathā bhogastu rājasaḥ sattvaṁ vinirgataṁ tena tamasaścāpi nigrahaḥ

"Growth of wealth from rajasic sources, and rajasic enjoyment, follow; by that, sattva is driven out, and tamas too is held in check.

Verse 39 (devibhagavatam.3.8.39)

यदा तमो विवृद्धं स्यादुत्कटं सम्बभूव ह । तदा वेदे न विश्वासो धर्मशास्त्रे तथैव च

yadā tamo vivṛddhaṁ syādutkaṭaṁ sambabhūva ha tadā vede na viśvāso dharmaśāstre tathaiva ca

"When tamas has grown, has become intense, then there is no faith in the Veda, nor likewise in the scriptures of dharma.

Verse 40 (devibhagavatam.3.8.40)

श्रद्धां च तामसीं प्राप्य करोति च धनात्ययम् । द्रोहं सर्वत्र कुरुते न शान्तिमधिगच्छति

śraddhāṁ ca tāmasīṁ prāpya karoti ca dhanātyayam drohaṁ sarvatra kurute na śāntimadhigacchati

"Having obtained tamasic faith, one squanders wealth, commits treachery everywhere, and does not attain peace.

Verse 41 (devibhagavatam.3.8.41)

जित्वा सत्त्वं रजश्चैव क्रोधनो दुर्मतिः शठः । वर्तते कामचारेण भावेषु विततेषु च

jitvā sattvaṁ rajaścaiva krodhano durmatiḥ śaṭhaḥ vartate kāmacāreṇa bhāveṣu vitateṣu ca

"Having overcome both sattva and rajas, such a person, wrathful, evil-minded, and deceitful, behaves according to his own whim amid the wide range of states of being.

Verse 42 (devibhagavatam.3.8.42)

एकं सत्त्वं न भवति रजश्चैकं तमस्तथा । सहैवाश्रित्य वर्तन्ते गुणा मिथुनधर्मिणः

ekaṁ sattvaṁ na bhavati rajaścaikaṁ tamastathā sahaivāśritya vartante guṇā mithunadharmiṇaḥ

"Sattva alone does not exist by itself, nor rajas alone, nor likewise tamas; the qualities, of the nature of pairing, exist only by dwelling together.

Verse 43 (devibhagavatam.3.8.43)

रजो विना न सत्त्वं स्याद्रजः सत्त्वं विना क्वचित् । तमो विना न चैवैते वर्तन्ते पुरुषर्षभ

rajo vinā na sattvaṁ syādrajaḥ sattvaṁ vinā kvacit tamo vinā na caivaite vartante puruṣarṣabha

"Sattva cannot exist without rajas; nor can rajas exist anywhere without sattva; nor, O bull among men, can these two exist without tamas —

Verse 44 (devibhagavatam.3.8.44)

तमस्ताभ्यां विहीनं तु केवलं न कदाचन । सर्वे मिथुनधर्माणो गुणाः कार्यान्तरेषु वै

tamastābhyāṁ vihīnaṁ tu kevalaṁ na kadācana sarve mithunadharmāṇo guṇāḥ kāryāntareṣu vai

"— nor can tamas ever exist alone, devoid of these two. All the qualities are of the nature of pairing, in their various effects.

Verse 45 (devibhagavatam.3.8.45)

अन्योन्यसंश्रिताः सर्वे तिष्ठन्ति न वियोजिताः । अन्योन्यजनकाश्चैव यतः प्रसवधर्मिणः

anyonyasaṁśritāḥ sarve tiṣṭhanti na viyojitāḥ anyonyajanakāścaiva yataḥ prasavadharmiṇaḥ

"All of them exist mutually dependent, never separated; and they are also mutually generative of one another, since they possess the nature of mutual production.

Verse 46 (devibhagavatam.3.8.46)

सत्त्वं कदाचिच्च रजस्तमसी जनयत्युत । कदाचित्तु रजः सत्त्वतमसी जनयत्यपि

sattvaṁ kadācicca rajastamasī janayatyuta kadācittu rajaḥ sattvatamasī janayatyapi

"Sattva sometimes generates both rajas and tamas; and sometimes rajas generates both sattva and tamas;

Verse 47 (devibhagavatam.3.8.47)

कदाचित्तु तमः सत्त्वरजसी जनयत्युभे । जनयन्त्येवमन्योन्यं मृत्पिण्डश्च घटं यथा

kadācittu tamaḥ sattvarajasī janayatyubhe janayantyevamanyonyaṁ mṛtpiṇḍaśca ghaṭaṁ yathā

"— and sometimes tamas generates both sattva and rajas. Thus they generate one another, just as a lump of clay gives rise to a pot.

Verse 48 (devibhagavatam.3.8.48)

बुद्धिस्थास्ते गुणाः कामान्बोधयन्ति परस्परम् । देवदत्तविष्णुमित्रयज्ञदत्तादयो यथा

buddhisthāste guṇāḥ kāmānbodhayanti parasparam devadattaviṣṇumitrayajñadattādayo yathā

"These qualities, residing in the intellect, arouse desires in one another — just as persons named Devadatta, Vishnumitra, Yajnadatta, and the rest mutually influence one another.

Verse 49 (devibhagavatam.3.8.49)

यथा स्त्रीपुरुषश्चैव मिथुनौ च परस्परम् । तथा गुणाः समायान्ति युग्मभावं परस्परम्

yathā strīpuruṣaścaiva mithunau ca parasparam tathā guṇāḥ samāyānti yugmabhāvaṁ parasparam

"Just as a woman and a man together form a pair, so too do the qualities come together, mutually forming pairs.

Verse 50 (devibhagavatam.3.8.50)

रजसो मिथुने सत्त्वं सत्त्वस्य मिथुने रजः । उभे ते सत्त्वरजसी तमसो मिथुने विदुः

rajaso mithune sattvaṁ sattvasya mithune rajaḥ ubhe te sattvarajasī tamaso mithune viduḥ

"Sattva is known as the pairing-partner of rajas, and rajas as the pairing-partner of sattva; both sattva and rajas together are known as the pairing-partner of tamas."

Verse 51 (devibhagavatam.3.8.51)

नारद उवाच । इत्येतत्कथितं पित्रा गुणरूपमनुत्तमम् । श्रुत्वाप्येतत्स एवाहं ततोऽपृच्छं पितामहम्

nārada uvāca ityetatkathitaṁ pitrā guṇarūpamanuttamam śrutvāpyetatsa evāhaṁ tato'pṛcchaṁ pitāmaham

Narada said: Thus was this most excellent nature of the qualities told by my father. Having heard this, I, the very same Narada, then questioned my grandfather further.