The Divine potencies (Shakti, Hukam...) are diverse as well as infinite. For example, the material energy known as Maya or matter.

• ਅਨਿਕ ਭਾਂਤਿ ਹੋਇ ਪਸਰਿਆ ਨਾਨਕ ਏਕੰਕਾਰੁ ॥: O Nanak! The”Ekankaar” is expanded in many ways. (sggs 296).
• ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥: Aapeenhai aapu saajio aapeenhai rachio naaou. Duyee kudrati saajeeai kari aasanu ditho chaaou (sggs 463).
• ਪਹਿਲ ਪੁਰਸਾਬਿਰਾ ॥ ਅਥੋਨ ਪੁਰਸਾਦਮਰਾ ॥ ਅਸਗਾ ਅਸ ਉਸਗਾ ॥: Pahil purasaabiraa. Athon purasaadamaraa. Asagaa as ousagaa (sggs 693).

The True Nature of Jeeva or Soul is Pure Consciousness (Eternal-Knowledge-Bliss, Joti-Svaroopa...). However, due to contact with the three modes of material nature of Maya — tendencies, attributes, individuality, separateness, etc. — the Soul becomes conditioned. Consider an example of rain water. A drop of rain water is pure in nature until it hits the ground. Upon coming in contact with the soil, however, it becomes contaminated or conditioned. Similarly, when Soul comes in contact with the three modes of Maya, it becomes conditioned. It then behaves as "limited", "mortal" and "miserable".

• ਮਾਇਆ ਮਨਹੁ ਨ ਵੀਸਰੈ ਮਾਂਗੈ ਦੰਮਾ ਦੰਮ ॥ ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਨਾਨਕ ਨਹੀ ਕਰੰਮ ॥੧॥ ਮਾਇਆ ਸਾਥਿ ਨ ਚਲਈ ਕਿਆ ਲਪਟਾਵਹਿ ਅੰਧ ॥ ਗੁਰ ਕੇ ਚਰਣ ਧਿਆਇ ਤੂ ਤੂਟਹਿ ਮਾਇਆ ਬੰਧ ॥੨॥: O Nanak! That person whose mind does not forget Maya, and who (instead of Naam: Wisdom, Virtues, Truth...) asks for (more and more) Maya each and every breath, who does not remember Prabh, (know that) he is unfortunate. ||1|| O blind (ignorant Jeeva)! Maya will not go along with you, so why do you cling to it? Contemplate the Gur-Wisdom, and the bonds of Maya will be cut asunder. ||2|| (sggs 1093).
• ਇਹੁ ਜਗੁ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪਿਆ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥: Ihu jagu Maya mohi viaapiaa doojai bharami bhulaae (sggs 430).
• ਬਾਬਾ ਮਾਇਆ ਭਰਮਿ ਭੁਲਾਇ ॥: Baabaa Maya bharam bhulaai (sggs 60.
• ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੂਲੁ ਹੈ ਵਿਚਿ ਹਉਮੈ ਨਾਮੁ ਵਿਸਾਰਿ ॥: Trai gun Maya moolu hai vich hayumai Naamu visaari (sggs 647).

Three Qualities Of Maya's Material Nature

Maya's material nature (including all matter) is composed of three ingredients called Gunasin Sanskrit. In English "Guna" can be called "quality". These three qualities or 3 Gunas are Saatav, Raajas, Taamas (Sat, Raj, Tam or Sato, Rajo, Tamo). In English, these three modes can be called goodness, passion and ignorance, respectively. They are like intertwined strands of the winding cord or rope of Nature. These three qualities are part of Maya or delusive force inherent in the creation. Through this medium, Nature holds in bondage all embodied beings — Maya's delusive force makes us forget our True Nature, Mool, or Originality ("Hari Visrai"), it gives rise to emotional attachment ("Moh Upjai"), and it creates duality ("Bhaau Doojaa") where there is none.

• ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jitu Hari visrai mohu upjai bhaaou dooja laaiaa(sggs 921).

Combination of Maya's three qualities — three thought-conditions or states of mind — in various permutation, determine the individual personality, mind and intellect. In other words, different aspects in the character and conduct of persons is regulated by the proportion in which these three constituents are mixed. This conditioning of the mind is responsible not only for the diversity in men, but also each Jeeva's interpretation of the Lord. The Gurbani (Sri Guru Granth Sahib, SGGS) examines and analyses these modes of Nature as well as diagnoses its maladies.

• ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥੨॥: Raj gun tam gun sat gun kaheeai ih teri sabh maya. Chauthe pad kau jo nar cheenaih tinh hee param padu paaiaa ||2|| (sggs 1123).
• ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਪਸਾਰਾ ਸਭ ਵਰਤੈ ਆਕਾਰੀ ॥ ਤੁਰੀਆ ਗੁਣੁ ਸਤਸੰਗਤਿ ਪਾਈਐ ਨਦਰੀ ਪਾਰਿ ਉਤਾਰੀ ॥੨॥: Trai guna Maya mohu pasaaraa sabh vartai aakaaree. Turiya Gun satsangati paayeeai nadree paari utaaree ||2|| (sggs 1260).
• ਕਹਿ ਕਬੀਰ ਜਿਸੁ ਉਦਰੁ ਤਿਸੁ ਮਾਇਆ ॥: Kahi Kabeer jisu udaru tisu maya (sggs 1160).

As indicated in the Gurbani, the material energy or Maya is an inherent power of the Divine (Hukam...). Always present together in varying mix and degrees, these three qualities bind the Soul to the body and to the earth plane. When the eternal living entity comes in contact with the material nature, he becomes conditioned by these qualities and forgets that his Mool or True Nature is Pure Consciousness (Joti-Svaroopa).

• ਰਜ ਤਮ ਸਤ ਕਲ ਤੇਰੀ ਛਾਇਆ ॥: Raj tam sat kal teri chhaya (sggs 1038).
• ਏਕਮ ਏਕੈ ਆਪੁ ਉਪਾਇਆ ॥ ਦੁਬਿਧਾ ਦੂਜਾ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥: Ekam ekai aapu upaaia. Dubidhaa doojaa tribidh maya (sggs 113).
• ਨਮੋ ਰਾਜਸੰ ਤਾਮਸੰ ਸਾਂਤ ਰੂਪੇ ॥: Namo raajsam taamsam saant roope (Guru Gobind Singh Jee, Jaap Sahib).
• ਕਈ ਕੋਟਿ ਰਾਜਸ ਤਾਮਸ ਸਾਤਕ ॥: Kayee koti raajas taamas saatak (sggs 276).
• ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥:Doojai bhaai parre nahee boojhai. Tribidhi maya kaarani loojhai(sggs 127).
• ਏਹੁ ਸਰੀਰੁ ਹੈ ਤ੍ਰੈ ਗੁਣ ਧਾਤੁ ॥: Ehu sareeru hai trai gun dhaatu (sggs 1343).
• ਇਹੁ ਸਰੀਰੁ ਮਾਇਆ ਕਾ ਪੁਤਲਾ ਵਿਚਿ ਹਉਮੈ ਦੁਸਟੀ ਪਾਈ ॥: Ihu sareeru maya kaa putlaa vich hayumai dustee paayee (sggs 31).
• ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhalu (sggs 717).
• ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥: Maya chitr bachitr bimohit birlaa boojhai kooee (sggs 485).

Taamas Or Ignorance:

This quality in embodied beings arises from spiritual ignorance. This is the enemy of modern society as it destroys the harmony, peace and bliss in the society and individuals. It deludes all embodied living entities, binding them by madness, misconception, idleness, ignorance, dullness, negligence, forgetfulness, darkness, lethargicness, indolence, complete inertia, unenlightened existence, inactivity, headlessness, fear, danger, carelessness, oversleeping, threat and survival. Under its influence, one is unable to attain proper understanding of a thing as it is. For example, the Gurbani tells us that absorption in the Divine Name (Divine Knowledge, Aatam-Giaan...) is the true source of happiness and liberation. Yet, the man searches for happiness and liberation in the outer objects! Since he takes himself as "mortal", "limited" and "miserable", he is reluctant to make any real progress in Spiritual Understanding or care for the Eternal Spirit. Thus, Taamas causes misery and suffering of all kinds. This is the dark evolute of illusory power of Maya which covers Knowledge, Bibek Budhi, and prevents man from Spiritual Realization.

• ਸੰਸਾਰੁ ਬਿਖਿਆ ਕੂਪ ॥ ਤਮ ਅਗਿਆਨ ਮੋਹਤ ਘੂਪ ॥: Sansaaru bikhiaa koop. Tam agiaan mohat ghoop (sggs 838).
• ਬਿਨਾ ਸਤਿਗੁਰ ਬੂਝ ਨਾਹੀ ਤਮ ਮੋਹ ਮਹਾਂ ਅੰਧਾਰ ॥੨॥: Binaa satigur boojh naahee tam moh mahaan andhhaar ||2|| (sggs 1229).

Taamasic person is full of wrong ideas. He has no interest in associating with Spiritual Beings (the Gurmukhs), or the Divine Name, or putting any sincere effort to advance in Aatam-Giaan. Other symptoms of Taamasic person are addiction to external taste and demoniac activities. Like animals, he is primarily body-conscious.

• ਤਾਮਸਿ ਲਗਾ ਸਦਾ ਫਿਰੈ ਅਹਿਨਿਸਿ ਜਲਤੁ ਬਿਹਾਇ ॥: Taamas lagaa sadaa firai ahinis ijalatu bihaai (sggs 554).

Taamasic diet or Mayaic tatses have a malignant effect on the body and the mind; for it dulls all aspirations for Spiritual Growth.

• ਜਿਹਵਾ ਇੰਦ੍ਰੀ ਸਾਦਿ ...॥ ਪਸੂ ਭਏ ਨਹੀ ਮਿਟੈ ਨੀਸਾਨਾ ॥੬॥: Jihvaa indree saad lobhaanaa... Pasoo bhaye nahee mitai neesaanaa ||6|| (sggs 903).
• ਅਲੁ ਮਲੁ ਖਾਈ ਸਿਰਿ ਛਾਈ ਪਾਈ ॥ ਮੂਰਖਿ ਅੰਧੈ ਪਤਿ ਗਵਾਈ ॥: Alu malu khaaee siri chhaaee paaee. Moorakh andhai pati Gavaaee (sggs 467).
• ਮਾਣਸੁ ਭਰਿਆ ਆਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥ ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥ ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥: Maanasu bhariaa aaniaa maanas bhariaa jaai. Jitu peetai mati door hoi baralu pavai vich aai. Apnaa paraayaa n pahhanaee khasmahu dhakke khaai. Jitu peetai khasam visrai dargah milai sajaai. Jhoothaa madu mool n peechaee je kaa paar vasaai (sggs 554).

Any Jap, Tap, etc., performed by a person in Taamas mindset are out of foolishness, with self-torture or to destroy or injure others. And any charity offered by such person is performed at wrong time and wrong place, and to unworthy persons (e.g., swindlers in the garb of Saints, Gurus, Raagees, Bhais, Parchaarak, and so on), without proper attention or respect.

• ਇਸਨਾਨੁ ਦਾਨੁ ਜੇਤਾ ਕਰਹਿ ਦੂਜੈ ਭਾਇ ਖੁਆਰੁ ॥: Isanaanu daanu jaetaa karahi doojai bhaai khuaaru(sggs 34).

The mode of ignorance is the lowest quality in material nature, and, therefore, it is called the mother of delusion. Buddha calls ignorance as death itself.

Raajas Or Passion:

The mode of passion is born of unlimited desires, longing, and great attachment to mundane objects. It strongly binds the Jeeva to material mentality. Raajas mindset is characterized by passion, selfish activities, impulse, restlessness, stormy behavior, agitation, desires, fear, greed, lust, fierce competition, power struggle, influence, rat-race, status and ambition and evil instincts. When the mode of passion increases, one develops the hankering for material enjoyment or sense gratification. Any religious activity performed by the Raajasic person is demoniac. Accordingly, actions performed in the mode of passion result in miseries and sorrows.When it comes to mayaic tastes, he does not use Bebk-Budhi (discerning intellect).

• ਰਾਜਸੁ ਸਾਤਕੁ ਤਾਮਸੁ ਡਰਪਹਿ ਕੇਤੇ ਰੂਪ ਉਪਾਇਆ ॥: Raajasu saataku taamasu darapahi kaetae roop oupaaeiaa (sggs 999).
• ਕਾਇਆ ਆਰਣੁ ਮਨੁ ਵਿਚਿ ਲੋਹਾ ਪੰਚ ਅਗਨਿ ਤਿਤੁ ਲਾਗਿ ਰਹੀ ॥ ਕੋਇਲੇ ਪਾਪ ਪੜੇ ਤਿਸੁ ਊਪਰਿ ਮਨੁ ਜਲਿਆ ਸੰਨ੍ਹ੍ਹੀ ਚਿੰਤ ਭਈ ॥੩॥: Kaaiaa aaranu manu vich lohaa panch agan titu laagi rahee. Koile paap parre tisu ooperi manu jaliaa sannhee chint bhaee ||3|| (sggs 990).
• ਜਿਉ ਕੂਕਰੁ ਹਰਕਾਇਆ ਧਾਵੈ ਦਹ ਦਿਸ ਜਾਇ ॥ ਲੋਭੀ ਜੰਤੁ ਨ ਜਾਣਈ ਭਖੁ ਅਭਖੁ ਸਭ ਖਾਇ ॥: Jiou kookar harkaaiaa dhaavai dah dis jaai. Lobhee jantu n jaanaee bhukh abhakh sabh khaai (sggs 50).

Any duty or service performed for material benefit, or for the sake of false pride are in the mode of passion. Any Jap, Tap, etc., are said to be in the mode of passion when practiced for the purposes of gaining respect, honor, and homage. A charity performed by a person in the mode of passion is characterized by the expectation of some return, or of gaining merit. That's the reason why people in the mode of passion become an easy prey to swindlers in the garb of so called Saints, priests, Bhais, Baabaas, Swamis, and Raagees, Parchaarak, Gurus, etc.

• ਅਭਿਆਗਤ ਏਹ ਨ ਆਖੀਅਹਿ ਜਿਨ ਕੈ ਮਨ ਮਹਿ ਭਰਮੁ ॥ ਤਿਨ ਕੇ ਦਿਤੇ ਨਾਨਕਾ ਤੇਹੋ ਜੇਹਾ ਧਰਮੁ ॥੧॥: Abhiaagat eh na aakheeahi jin kai mann mahi bharamu. Tin ke dite Naanakaa teho jehaa dharm ||1|| (sggs 1413).

The mode of passion and ignorance are like two sides of the same coin. The man caught in the vertex of these two modes is like a football receiving kicks from both sides. He is like a camel who eats bramble even though it makes his mouth bleed! Similarly, the passion and ignorance-obsessed man indulges himself in sense gratification even though he suffers.Raajasic person is always worried about himself and other things he is attached to. Thus, he constantly burns himself alive in the fire of worries.

• ਨਹ ਚਿੰਤਾ ਬਨਿਤਾ ਸੁਤ ਮੀਤਹ ਪ੍ਰਵਿਰਤਿ ਮਾਇਆ ਸਨਬੰਧਨਹ ॥: Nah chintaa balitaa meetah pravirati maya sanbandhanah (sggs 1355).
• ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥ ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥ ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥: Rasu suinaa rasu rupaa kaamani rasu parmal kee vaasu. Rasu ghore rasu sejaa mandar rasu meethaa rasu maasu. eto ras sareer ke kai ghat Naam nivaasu ||2|| (sggs 15)?

Saatav Or Goodness:

The mode of Saatav or goodness is the subtlest than the others. Thus, it brings little more enlightenment, a greater sense of happiness, and freedom from sinful reactions.There are many grades of beings in the mode of goodness. Some are merely good men, some are mixture of goodness with saintliness, etc. Their life is simpler.

A sacrifice done by a person situated in the mode of goodness is performed as a matter of duty, not for the expectation of any reward. For example, any religious rituals performed in the Gurdawaaraa (or at any other religious place for that) or at one's home are not in the mode of goodness if they are performed with the purpose of material benefit! Any charity by the Saatavic person is made for the sake of righteousness, without expecting anything in return.

Though the mode of goodness is higher of the other two modes, it is still a fetter. It can be compared with a gold chain. A gold chain can tie a man to a post just as securely as can a wire of silver (mode of passion) or steel (mode of ignorance). The difficulty here is that a person situated in the mode of goodness may become conditioned to feel that he is advanced in Divine Knowledge, hence he is better than others. Such conditioning results in further thickening of the false ego-sense (Haumai). Hence it is said that even the mode of goodness is unable to free man from egoism. Then how can a man fully liberate himself?

Transcending Material Nature

The mind, in general, remains occupied by the mixture of these three modes of the material nature. According to the predomonance of one of these three modes of material nature acquired by our minds, one's temprament and faith can be considered as Saatavic, Raajasic, or Taamasic. In other words, these are the three thought-conditions under which the human mind functions.

• ਰਾਜਸ ਤਾਮਸ ਸਤ ਕਾਲ ਸਮਾਵੈ ॥: Raajas taamas sat kaal samaavai( sggs 840).

The Gurmukhs 9the follower of Truth...) never fall under the sway of Maya. Only bogus devotees or pretenders become its victims. Therefore, there is no chance for Self-Realization or Mool-abidance for those who remain predominantly in the three modes of Maya; it does not matter how much they act or play as a religionist!

The cause of physical embodiment of all living entities is the three modes of material nature. Our Mool (Source, Origin, Jot...) is transcendental to these modes. So is His Shabad or Naam. Therefore, to link back to one's Mool, one has to transcend these three qualities of Maya. This is the final evolutionary frontier of man's quest in his search for God. One can conquer this frontier by becoming the Gurmukh and understanding Maya's real nature through proper understanding of the matter and Spirit. Diligent study of the Gurbani can aid in bringing about such Spiritual Understanding; leading to attainment of oneness with the Mool within (Fourth State, Turiyaa Avasathaa or Chauthaa Pada...). Thus, in truth, the real Transcendental Bhagti begins when one is freed (Living Liberated or Jeevanmukta) from the influence of the three modes of material nature!

• ਸੁਣਿ ਸਿਖਵੰਤੇ ਨਾਨਕੁ ਬਿਨਵੈ ਛੋਡਹੁ ਮਾਇਆ ਜਾਲਾ ॥: Suni sikhavante Nanak binavai shodahu Maya jaalaa (sggs 503).
• ਪ੍ਰਥਮੇ ਤਿਆਗੀ ਹਉਮੈ ਪ੍ਰੀਤਿ ॥ ਦੁਤੀਆ ਤਿਆਗੀ ਲੋਗਾ ਰੀਤਿ ॥ ਤ੍ਰੈ ਗੁਣ ਤਿਆਗਿ ਦੁਰਜਨ ਮੀਤ ਸਮਾਨੇ ॥ ਤੁਰੀਆ ਗੁਣੁ ਮਿਲਿ ਸਾਧ ਪਛਾਨੇ ॥੨॥: Prathme tiyaagee hayumai preet ... (sggs 370).
• ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਵਰਤੈ ਏਹਾ ਭਗਤਿ ਨਿਰਾਰੀ ॥: Trai gun mete chouthai Varatai ehaa bhagati niraaree (sggs 908).
• ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥: Kari kirpaa jisu aapnai nami laaye. Nanak chauthe pad mahi so janu gati paye ||5|| (sggs 284).
• ਤਮ ਅੰਧ ਕੂਪ ਤੇ ਉਧਾਰੈ ਨਾਮੁ ਮੰਨਿ ਵਸਾਈਐ ॥: Tam andh koop te udhrai naamu manni vasayeeai (sggs 249).
• ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਸਬਦੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੨॥: Nanak maya kaa maaranu sabadu hai gurmukhi paaiaa jaai ||2|| (sggs 853).

— T. Singh
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