The manifest, the unmanifest, and the three guṇas

SK 10

The vyakta / avyakta (manifest) is caused, non-eternal, non-pervasive, active, manifold, dependent, mergent [resolvable into its cause], composite, and subordinate. The vyakta / avyakta (unmanifest) is the opposite [of all these].

SK 11

Both the manifest and prakṛti / pradhāna / mūlaprakṛti (the primary nature) have the three guṇa (sattva, rajas, tamas) (constituent strands), are non-discriminating, are objects [of experience], are common [to all selves], are unconscious, and are productive. puruṣa (The self), however, is the opposite of these.

SK 12

The guṇa (sattva, rajas, tamas) (guṇas) have the natures of pleasure, pain, and dejection respectively; they serve the purposes of illumination, activity, and restraint; and their modes of operation are mutual domination, mutual support, mutual production, and mutual coupling.

SK 13

Sattva is held to be light and illuminating; rajas to be stimulating and mobile; tamas verily to be heavy and enveloping. Their functioning, [though their natures conflict,] is for a [single] purpose, like [the parts of] a lamp.

SK 14

That [the manifest] is non-discriminating and the rest is established by [its] having the three guṇas, and by the absence [in it] of what is contrary to this. And because the effect is of the nature of the qualities of its cause, the vyakta / avyakta (unmanifest) too is [thereby] established [as triguṇa].