loss and failure. The gift of Rajas is kinetic force energy, activity, the power that creates and acts and can overcome., but its moves in the wrong lights or the half lights of the ignorance and it is perverted by the touch of the demoniac. The arrogant ignorance of the human mind an its self-satisfied perversions and presumptuous errors, the pride and vanity and ambition, the cruelty and tyranny, wrath and violence, the selfishness and baseness and hypocrisy and treachery and vile meanness, the lust and the greed and rapacity the jealousy, envy and bottomless ingratitude that disfigure the human-nature are the natural children of this indispensable but strong and dangerous power of Nature. 

Life dominated by Sattwa 
But the human being is not limited to these two modes of Prakriti. There is a better and more enlightened way in which he can deal with surroundings impacts and the stream of Nature forces. There is possible a reception and reaction with clear comprehension and balance. In this way there is a power that understands, sympathizes, fathoms, controls and develops Nature's urges and Her ways. It has an intelligence that can penetrate into Nature's plans and intentions and can act according to Her wishes. There is a clear response that is not overpowered by, but adjusts, corrects, harmonizes, elicits the best in all things. This is the mode of Sattwa, the force of Nature that is full of light and poise, directed to good, to knowledge, to delight and beauty, to happiness, right understanding, right equilibrium, right order. Its temperament is the opulence of a bright clearness of knowledge and a lucent warmth of sympathy and closeness. A fineness and enlightenment, a governed energy, an accomplished harmony and poise of the whole being is the consummate achievement of the Sattwic nature. 

Human nature a mixture of the three gunas  
No existence is cast entirely in the single mould of any one of these modes of Nature. All three are present in everyone and everywhere. There is a constant combining and separation of their shifting relations and interpenetrating influences, often a conflict, a wrestling of forces, a struggle to dominate each other. All have in great or in small extent, their Sattwic states and clear understanding, tendencies of light, clarity and happiness, fine adaptation and sympathy with the environment, intelligence, poise, right mind, right will and feeling, right impulse, virtue, order. All have their Rajasic modes and impulses and turbid parts of desire and passion and struggle, perversion and falsehood and error, unbalanced joy and sorrow, aggressive push to work and eager creation and strong or bold or fierce reactions to the pressure of the environment and to life's assaults. All have their Tamasic states and constant obscure parts, their moments of unconsciousness, their long habits of weak resignation or dull acceptance, their constitutional feeblenesses or movements of fatigues, negligence and indolence and their lapses into ignorance and incapacity, depression and fear and cowardly recoil or submission to the environment and to the pressure of men and events and forces. Each one of us is Sattwic in some directions of our nature, Rajasic and Tamasic in others. According as one or other of the modes usually dominates his general temperament and type of mind and turn of action, it is said of him that he is the Sattwic, the Rajasic or the Tamasic man; but few are always of one kind and none is entirely of one kind. The wise are not always or wholly wise, the intelligent are intelligent only in patches, the saint suppresses