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Maya has three gunas viz; Satva, Rajas and Tamas named after their respective functions. The three gunas are the ingredients of maya, they may be compared to three strand which constitute the rope of maya. The three gunas are present, in varying degrees in all subjects, gross or subtle, including the mind, the buddhi, and the ego. The food which nourishes our body the thought which is the function of the mind, the duty which elevates a man from the 98 animal level, charity worship, and sacrifice." These three qualities one found to exist in all the products of prakrti also. The Sankhya prakrti s nothing but maya composed of the satva, rajas and tamas. Gunas, the three modes of nature are defined according to their effects. 80

Satva Satva is considered as light and illumination and it illuminates things in nature. Forgiveness, generosity etc., are the products of satva. These pure and clear gunas is conductive to 99 pleasure" cheerfulness, peace, contentment and steady devotion to the Atman and is the guna by and through which the aspirant 100 reaches realisation and enjoys bliss everlastiog. Satva binds man with attachment to happiness and virtue and knowledge for its own sake. Rajas Rajas is the source of all activity. Rajas produces vanity and ambition, and self satisfied perversions, hence it binds the soul by its attraction to objects and pride in works all of which are stumbling blocks in the attainment of spiritual equilibrium. Rajas has its viksepasakti or projecting power. Which the primeval flow of activity has emanated. The mental modifications like attachment 101 and grief are produced from rajas.' Desire, anger, avarice, effort etc., are produced by Rajas. Rajas combined with tamas involves one in action, desire and ignorance whereas satva leads towards in activity and the acquisition of knowledge. 81

Tamas Tamas is the power of nature that is responsible for anything that resists and obstructs. It is the nature of inertia. It is vrtti or the veiling power which makes things appear other than what they 102 are. When tamas functions, neither merit nor demerit is produced. Lethargy, confusion, drowsiness etc., are produced by tamas. Tamas binds a man through negligence, error, and inaction thus obscuring knowledge and encouraging saparative 103 consciousness. Tamas veils the image of the self. It is characterised by delusion (moha) and is destroyed by both satva and rajas, rajas by satva and the satva by the pure. Therefore Sankara advises us to do away with their superimposition through the help of sattva.