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Srimad Bhagvata Mahapurana: Book 11: Chapter 25: Verses 16-29
When the mind is lucid and the senses recoil from their objects, (nay,) when there is fearlessness in relation to the body and the mind is free from (all) attachment, know that Sattva, which is conducive to My realization, is predominant at that time. When, getting agitated through activity a man finds his intellect distracted on all sides, (nay,) his senses know no rest, the organs of action are not quite at ease and the mind is confused, conclude from these symptoms that Rajas holds sway. When, getting obscured and (therefore) in capable of being moulded into the spiritual substance, the faculty of reason ceases to function and the mind (too) has its activity suspended, and when ignorance and gloom prevail, know that Tamas is in the ascendant. When Sattvaguna is on the increase, the strength of the gods increases; that of the Asuras, when Rajas is in the ascendant; and that of the Raksasas; when Tamas is predominant, 0 Uddhava ! . One should trace the waking state of a man from Sattva, attribute his dream state to Rajas and deep slumber to Tamas and declare the fourth (transcendent) state (which is no other than the Self) as (uniformly) running through (all) the three (aforementioned) states (of consciousness). Men following the courses of conduct prescribed in the Vedas go higher and (still) higher through Sattva by recourse to Tamas they descend lower arid (still) lower, embracing even inanimate life; while by recourse
[1] to Rajas they (continue to) move in the intermediate state (as human beings). Those who died when Sattva was in the ascendant ascend to heaven; those whose death occured at a time when Rajas was predominant return to the human world; those whose death took place at a time when Tamas was in the ascendant go down to hell; while they who have transcended the three Gunas attain to Me alone (even when they are still alive). One's own (allotted) duty (whether of an obligatory or occasional type) performed with the intention of propitiating Me or without seeking any reward, is of a Sattvika character (has the element of Sattva predominating in it). That which is performed with the expectation of a reward is Rajasika (in character); while that which is performed with intent to harm others and is full of violence etc., is Tamasika (in character). Knowledge concerning the absolute Self (without reference to the body etc.) is of a Sattvika type; while that which relates to the Self not unconnected with the body etc., has (the element of) Rajas prevailing in it. The knowledge possessed by the uncultured (e.g., children or the deaf and dumb) or that relating to natural acts such as eating and drinking is Tamasika (in character); while that relating to Me (the Supreme Divinity) is beyond (the realm of) the (three) Gunas (modes of Prakrti). The forest, as a matter of fact, is a Sattvika place of abode (inasmuch as it is solitary and undefiled); while the countryside is spoken of as Rajasika. The gambling house is a Tamasika dwelling, while My temple (which is hallowed by My constant presence in the form of an image) is beyond the (three) Gunas.(25) An unattached doer is Sattvika; he who is blinded with passion (i.e., keenly intent on its fruit has been declared to be a Rajasika agent. He who has lost his judgment (the notion of right and wrong) is a Tamasika agent; while a doer who (solely) depends on Me is unaffected by the (three) Gunas. (26) Faith in things spiritual is Sattvika, while that in ritual acts and other (worldly) duties is Rajasika. Faith in unrighteousness (as though it were righteousness, is Tamasika) while that in My worship is beyond the realm of the (three) Gunas. Food which is wholesome, pure and obtained without taking pains (for it) has been declared to be Sattvika; that which is most agreeable to the palate is Rajasika; while that which is unwholesome (conducive to suffering in the form of a malady) and impure (that which corrupts the mind) is Tamasika. Again, that which has been offered to Me is beyond the three Gunas. The joy springing from (the realization of) the Self is Sattvika; while that which proceeds from the objects of sense is Rajasika. (Again,) that which proceeds from infatuation (caused by intoxicating drugs and drinks) and cajolery (practised towards one's own wife and children) is Tamasika; while that arising from thought etc., of Me is beyond the sphere of the (three) Gunas.
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