All the attitudes adopted by the human mind towards the problem of life either derive from the domination of one or other of these qualities or else from an attempt at balance and harmony between them.
But there comes also a stage in which the mind recoils from the whole problem and, dissatisfied with the solutions given by the threefold mode of Nature, traigunya, seeks for some higher solution outside of it or else above it. It looks for an escape either into something which is outside and void of all qualities and therefore of all activity or in something which is superior to the three qualities and master of them and therefore at once capable of action and unaffected, undominated by its own action, in the nirguna or the trigunatita. It aspires to an absolute peace and unconditioned existence or to a dominant calm and superior existence. The natural movement of the former attitude is towards the renunciatien of the world, sannyasa ; of the latter towards superiority to the claims of the lower nature and its whirl of actions and reactions, and its principle is equality and the inner renunciation of passion and desire. The former is the first impulse of Arjuna recoiling from the calamitous culmination of all his heroic activity in the great cataclysm of battle and-massacre, Kurukshetra ; losing his whole past principle of action, inaction and the rejection of life and its claims seem to him the only issue. But it is to an inner supe- riority and not to the physical renunciation of life and action that he is called by thec voice of the divine Teacher.
Arjuna is the Kshatriya, the rajasic man who governs his rajasic action by a high sattwic ideal. He
