TRIGUNAS,
THE THREE STRANDS OR ASPECTS OF COSMIC ENERGY (SATTVA, RAJAS AND TAMAS)
INTRODUCTION
Three types of characteristics seem to accrue
in every created object. These are known
as Sattva, Rajas and Tamas in Hinduism. These three entities in the purest form
are fundamental entities. The permutation and combination of these cause the
world phenomena. Sattvaguna makes for light and lightness, d goodness and
purity, knowledge and wisdom. It can be called centripetal force. Tamoeguna is
the antithesis of Sattvaguna. It makes all that is dark and heavy, evil and
impure, ignorant and deluded. It can be
called centrifugal force. Rajoeguna maintains a delicate balance between the
two opposing forces. Therefore it has got to be in a state of constant internal
tension and activity. This restless activity is the chief characteristic of
Rajoeguna. It manifests itself as ego, passion, greed, ambition etc. in the
psychological world. At the cosmic world the three deities of the Trinity,
Vishnu, Siva and Brahma play the human drama of creation, preservation and
dissolution. Vishnu represents Sattva the power of existence and preservation.
Siva represents Tamas, the power of destruction or annihilation. Brahma stands
for Rajas and symbolizes the
possibility of existence resulting from the union of opposites and plays the
part of creation. Let us go more into thesedetail characteristics.
WHAT IS
GUNA?
Guna normally means quality. According to
Sankhya school of thought it has a more technical and deeper meaning. In Sanskrit Guna also means a strand or
string. According to Sankhya School the world has two parts—Spirit (Purusha)
and Matter (Prakriti). Prakriti is composed of three extremely subtle and
intangible substances (gunas) called Sattva-guna, Rajo-guna, and Tamo-guna. Prakriti
is compared to a rope of three strands constituting the above three types of
strands called gunas. The concept of gunas plays a very important role in
Hinduism. Gunas and their activities dominate The Doctrine of Incarnation, The
doctrine of Karma, Theories of Creation, and Liberation from Worldly Affairs
(Samsara) called Moksha.
GUNAS
ARE INTANGIBLE
The existence of these gunas can only be
known indirectly. These intangible gunas are so subtle and fine that compared
to them even the photons or the sub-atomic particles like electrons and
neutrons are relatively gross. The gunas are finer and subtler than anything
that we know of in this world. And yet, according to Sankhya philosophy,
everything in this world is composed of these three gunas.
Their existence cannot be directly perceived
because of their extreme subtlety. Just as we cannot see electricity and yet we
know its presence by seeing its manifestation in electrical appliances, so also
we can know the presence of the gunas indirectly by seeing their various
manifestations. Each guna has its own distinctive qualities or characteristics;
they manifest themselves through objects in the world. By seeing these
characteristics, presence of the gunas can be inferred. One may
wonder how extremely subtle Gunas through the process of evolution can become
the tangible world? Its possibility can be corroborated by the modern physics
which says that something as subtle as energy can be transformed into solid
matter. Some physicists are also of the opinion that the primary building
blocks of this manifold universe are most probably three types of extremely
subtle quarks, a particle that carries fractional electric charge, a word
coined by Murray Gell Mann, American physicist 1964. We also know that the
nucleus of every normal human cell contains twenty-three pairs of chromosomes
each of which is a thread-like structure made up of about eighty thousand
genes. These genes are made up of DNA
(double helix molecule of deoxyribonucleic acid) and at regular intervals along
a strand of DNA, one of just four nitrogen based chemicals are attached. These
chemicals, abbreviated A, G, C and T are the letters of the genetic code. But
science still does not know exactly how this genetic code works, and still scientists
are working on methods to properly sequence them. Understanding the genetic
codes will lay the ground work for conquering most of the diseases and also
solving many of the riddles of life.
THE
THREE GUNAS
Sattva-guna is light or buoyant, bright or
illuminating. The luminosity of light, the ability of the mind and the senses
to know things; the reflecting power of mirror, and the transparency of glass
and crystal are all due to the presence of Sattva-guna in them (brightening or
illuminating effect). It has the ability to reveal or make things known.
Happiness, contentment, satisfaction, joy or bliss state of mind etc., or
revelations depend on the presence of Sattva guna. The fruits of good deeds
bring pleasure and enjoyment to the doer. A person, who exhibits the Sattva
temperament, entertains pure thoughts and actions. No negative or bad thoughts
grow in his mind. He, therefore, enjoys much happiness and is always looking
for knowledge that can lead him to salvation. A Saattvic individual is an ideal
human being. He is intelligent,
sensitive, concerned about the needs of others and peace-loving. His actions
are exemplary, his thoughts noble and judgments wise. Such a man at the time of
his death has no difficulty in reaching Brahman for eternal peace and ecstasy.
Rajoe-guna causes activity, movement of
restlessness, avarice, hankering, anger, egoism, vanity and the urge to
dominate over others. It is also of the nature of pain or suffering.
It is the cause of all types of painful experiences. The fruits of bad deeds
cause suffering and pain. Movement or restlessness, pain or suffering is due to
Rajo-guna. A person with Rajas nature is greatly attached to pleasures of the
earthly kind, continually desiring to possess more and working hard towards
this end. He is never happy with what he has achieved and is always wanting
more. Because of this thirst for material pleasure the Rajasic individual is
never continually happy. He does not become one with Brahman when he leaves the
physical earth, but is reborn in the world amongst men of his own kind.
The characteristics of Tamoe-guna are
inertia, sluggishness, heaviness and negativity. It resists activity or
movement. It makes the mind incapable of knowing things clearly making it
sluggish. It causes confusion, mental depression, bewilderment and ignorance.
It induces drowsiness and sleep. A person indulged in Tamoe-guna is very
passive, inactive and lacks enthusiasm to lead a good life. He only seems to
exist, as if without any purpose. It is a listless and aimless life that he
leads. After he completes his life on this earth, he suffers untold sorrows,
which is called living in hell, and then takes birth again in the lowest
category of living species on earth.
The faith held, the food consumed, the sacrifices
performed, the austerities undergone and the charity given by each individual
vary in accordance with his predominating guna. The three gunas in an
individual are in perpetual conflict with one another, each one trying to
subdue the others in order to become predominant. A preponderance of
sattva-guna is conducive to a person’s spiritual growth. Such a person acquires
a divine nature and is blessed with God-vision. Sattva-guna leads to spiritual
liberation. Rajoeguna causes bondage through attachment to action. Tamoeguna
causes confused thinking or senseless violence. While Sattva encourages only aspirations
for attaining higher spiritual peace and happiness Rajas prompts a person to
run after gains, deriving the so called earthly happiness from them, and Tamas
the most inferior of all, only indulges in being uninterested and uncaring for
anything. We should cultivate the Guna that we want to strengthen the most. If
a person subdues Rajas and Tamas, then he encourages the Sattva to take
predominance in his life and vice versa.
He that is born with inclinations towards the
divine (sattva guna) is fearless and pure. He is non-violent and free from
anger. He renounces the fruits of his labor, working only for the sake of work,
not reward. He has a tranquil mind, with malice towards none. He is charitable
towards all and is devoid of craving, he is gentle, modest and study. He always
pursues the study of the Self. Such a person is called Saattvic person.
A person in whom Rajoeguna predominates has
inner thirst. He is passionate and
covetous. So he hurts others. Being full with hatred and lust, envy and deceit,
his desires are never ending. He is unsteady, fickle and easily distracted. He
is ambitious and acquisitive. He seeks the patronage of friends and parades
with the family pride. He clings to pleasant things. He is greedy and sour.
He who is born with demonic tendencies
(tamoeguna) is deceitful and insolent. He is a conceit. He is full of wrath,
cruelty and ignorance. He gratifies his passion. Fascinated by numerous
desires, caught in the net of delusion these addicts of sensual pleasures have
no room for purity, right conduct or truth.
BHAGAVADGEETA
ON GUNAS
Geeta says that the characteristics displayed
in people’s nature are not those that they acquired just by chance or luck. It
was what they carried with them because of different deeds and ways of life
they lived in various births in the past.
People with pure hearts and minds offered
their worship to benevolent Gods and so were born Saattvic. People who displayed Rajasic qualities
propitiated demigods, so that their earthly possessions were protected and
hoped their wealth and power would grow continuously for them. The Taamasic
people paid obeisance to the dead and evil spirits very much in keeping with
their attitude of indifference and perversion.
The Saattvic persons carried their penance to
perfection, bodily, verbally and mentally. They never expected anything in
return for what they did, taking pleasure in whatever they gave alone. The Rajasic
persons carried penance only so that others who saw them, revered them for it
and glorified their names, while they also believed the Gods rewarded them for their
actions with material blessings. The Taamasic persons tortured themselves and
others, little knowing what the significance their action was, causing grief
not only to themselves but even to the Lord Almighty!
When Saattvic persons wished to gift
something away, they did so to deserving persons in their hour of need, never
expecting any benefit from their action for them. The Rajasic persons gifted
with a selfish motive behind every action, hoping to reap advantage sometime in
their life. The Taamasic persons never cared for what they gave away, whether
it was useful to the persons to whom it was made, being the most unworthy
gesture.
“The mode of goodness attaches one to
happiness (of learning and knowing Supreme-spirit); the mode of passion
attaches to action, and the mode of ignorance attaches to negligence by
covering the self-knowledge. These gunas in an individual are always at
conflict with one another. Goodness (Sattva) prevails by suppressing passion (rajas)
and ignorance (tamas); Passion (rajas) prevails by suppressing goodness and
ignorance and Ignorance (tamas) prevails by suppressing goodness and passion”
says Geeta in 14-9 and 14-10.
“Self knowledge arises from the mode of
goodness; greed arises from mode of passion; and slowness of mind arises from
the mode of ignorance” says Geeta in 14-17. “They who are established in goodness
go to heaven; passionate persons are reborn in the mortal world; and the
ignorant, abiding in the lowest mode of ignorance (tamoeguna), go to lower
planets or hell or take birth as lower creatures” says Geeta.
“Attachment to the gunas (due to ignorance
caused by previous Karma) is the cause of birth of the living entity(Jeeva) in
good and evil wombs” says Krishna in Geeta (13-12).To attain spiritual
liberation, a spiritual aspirant has to transcend these three gunas Lord Krishna advises Arjuna in Bhagavadgeeta:
“Go beyond the three Gunas”. In other words go beyond matter and manifest your
divine spirit. “A portion of the Vedas deals with three modes of states (gunas)
of the material nature. Become free from pairs of opposites; be ever balanced and
unconcerned with the thoughts of acquisition of preservation. Rise above the
three states, and be self conscious” says Geetha in 2-45. The three states of
goodness, passion and ignorance are solely material in nature.
WHO IS GUNAATEETA?The eternal Super-spirit is
called Attribute-less (Nirguna), because it does not have any of the three
attributes, gunas of material Nature (Prakriti). The word Nirguna has been
commonly misunderstood as formless. Nirguna refers to the absence of material
form and attributes as we know it. “Whatever is born animate or inanimate—know
them to be born of the union of the Field (Prakriti or Matter) and the Knower
of the Field (Purusha or Spirit)”, says Krishna in Geeta, 13-26. Spiritual
Being (Purusha) enjoys three modes (gunas) of material nature by associating
with Prakriti. Attachment to the gunas (due to ignorance caused by previous
Karma) is the cause of the living entity (Jeeva) in good and evil wombs. Even
those who are predominantly Saattvik in their previous birth are necessarily to
be reborn, if they desire to be elevated beyond the state of gunas (gunaateeta
state) in order to merge with the Supreme after the present birth. The man who
identifies himself more with his Jeevaatman, instead of his physical body, is
victorious in shaking the shackles of the three Gunas and comes to be called,
the Gunaateeta. His attitude of mind is perfectly balanced. He is completely
unmoved by whatever changes that take place around him or even to his own body.
He becomes so much one with his Self and the Supreme Spirit (Paramaatman) that
he looks at his body and the rest of the world with complete detachment and
considers himself as the sole servant of God. He considers pain and joy with
the same response as gifts from God, ultimately leading to his eternal
salvation, Moksha. “When the Jeevaatman
that is present in the body of the individual sees none else than Paramaatman
who is above all Gunas, that person comes to me immediately” says Krishna in
Bhagavadgita.
THE
PROCESS OF CREATION
Drawing its strength from Sankhya philosophy,
Life science of early Indian tradition and Indian medicine (Ayurveda)
postulates the structure of individual organism is essentially similar to the
universe. Important in Ayurveda is the notion of equivalence of macrocosm
(Brahmaanda) with microcosm (Pindaanda). The gunas constitute the universe.
According to Sankhya school, Prakriti (Nature) is composed of three extremely
subtle substances called Sattva, Rajas, and Tamas. Before the creation of the
world these three gunas remain in a state of perfect equilibrium. If we compare
the pre-creation state of Prakriti to a river, then Sattva, Rajas, and Tamas
are three streams flowing side by side in it. At that state there is perfect
harmony among them, they flow without overlapping one another. When they start
intermingling and overlapping, the state of harmony is lost and creation
starts. The process of creation starts when Prakriti borrows consciousness from
Purusha and starts acting like a conscious entity.
The first sign of Prakriti’s conscious
activity is seen in its tendency to change itself. It undergoes a process of
gradual transformation, the final outcome which is this manifold world. In
other words, primordial energy becomes the world through a process of evolution.
Everything in nature goes back to
un-manifested infinite energy (shakti) known as Avyakta or Prakriti at the time
of Dissolution. At the outset of
Creation, the Being appears as Hiranyagarbha due to the outstanding merits
acquired by him during the previous cycle. Hiranyagarbha, the first born Jeeva
of a cycle, is endowed with infinite powers of knowledge, will and action. The
rest of Creation is his doing. Puranas introduce him as Brahma, the Creator.
Brahma does not create anything from void. He
projects the Brahmaanda out of Himself.
He becomes the Universe. Whatever he wills, he becomes. And he wills
accord to a set pattern, which he discovers by meditating on what exactly
happened during the previous cycle. By meditation he finds all that have been
lying in the casual state and waiting to be manifested. According to the order
of the previous cycle and the urgency of manifestation he goes on to project
out of himself myriads of objects, gross and fine, by his mere will.
The sum total of all subtle bodies (Sookshma
or Linga sareera) is his body. It consists of three concentric chambers or
sheaths (kosha), known as the Vijnaanamaya, Manoemaya and Praanamaya Koasha.
The Vijnanamaya Kosha consists of intellect (buddhi) and five subtle senses of
knowledge (Jnaanendriyas); endowed with the power of knowledge, this chamber
(kosha) is the seat of the subject of experience and action. The Manoemaya
Kosha consists of the mind and five subtle senses of knowledge and is endowed
with the power of will. The Praanamaya Kosha consists of five Praanas and the
five subtle senses of action (Karmendriyas), and is endowed with the power of
action.
All these sheaths (koshas) constituting
Hiranyagrbha’s body are made up of five elementary (sookshma) Bhootas, which
are exceedingly fine and are also known as Tanmaatras. The word Bhuta literally
means what has come into Being, an entity as opposed to the un-manifested
(avyakta). Tanmaatras means “that alone”; hence it stands for elementary Bhootas
so long as it is not mixed up with others. The five elementary bhootas are
Aaakaasha, Vaayu, Tejas, Aaapa and Kshiti. These should not be confused with
what we understand by ether, air, fire, water and earth. The Tanmaatras as
conceptualized by our Rishis are altogether different from the present day
science.
These Tanmaatras, however do not emerge all
at once out of Avyakta. Aakaasha comes out first, a portion of it transforms
itself into Vaayu, a portion of which again transforms itself to Tejas; from
Tejas in this way comes out Aapah and from Aapah Kshiti.
Avyakta, out of which the Tanmaatras emerge,
is said to be characterized by three traits depending on its three distinct
components, namely, Sattva, Rajas and Tamas. Sattva is that principle in nature
which goes to illumine things, that is, to reveal them to our consciousness.
Rajas is that which brings about all changes; it is the dynamic element in
nature. Tamas is the element of ignorance and inertia. The stamp of these three
constituents is found on all that come out of Avyakta. Even the elementary
Bhutas or Tanmaatras bear this stamp. Each is said to have an illuminating
(saatvika), a dynamic (raajasika) and an inert (taamasika) part.
The illuminating portions of the five
elementary Bhutas—Aaakaasa, Vaayu, Tejas, Aaapah and Kshiti—build up
respectively the subtle senses of knowledge corresponding to the ears, skin,
eyes, tongue and nose (shrotra, twak, chakshu, jihva and naasika). The
illuminating portions of them all combine to compose the intellect (buddhi) and
mind. Similarly the dynamic portions of the Bhuta separately form the five
Praanas. The three chambers (Kosha) composing Brahma’s body, are built up in
this way by the illumining and dynamic portions of the Tanmaatras. Brahma has
such a cosmic subtle body (sukshma sarira). In it is comprehended the fine
bodies (sukshma sarira) of all living beings.
Bhagawan Sankara in his Tattwa Bodha says
that the five great elements (Panchabhootas) are the Material Cause of the
world while Truth alone existed as Efficient Cause before Creation. From Maaya
space was born; from space, air; from air, fire; from fire, water; from water,
earth.
The three qualities of Maaya are Sattva,
Rajas and Tamas. These three qualities in their un-manifest form remain in a
state of equilibrium. When this balance is disturbed the creation starts.
Among these five elements, out of the
Saattvic aspect of Space, the organ of hearing, the ear evolves. From the
Saattvic aspect of Air, the organ of touch, the skin evolves. From the Saattvic
aspect of fire organ of sight, the eyes evolve. From the Saattvic aspect of
water, the organ of taste, the tongue evolves. From the Saattvic aspect of
earth, the organ of smell, the nose evolves. These are the five sense organs.
From these five elements, the inner instrument of the mind, intellect, ego and
memory are formed.
From the Rajas aspect of Space, the organ of
speech, voice is formed. From the Rajasic aspect of Air, the organ of grasping,
the hands are formed. From the Rajasic aspect of Fire, the organ of locomotion, the legs are
formed. From the Rajasic aspect of Water, the organ of procreation is formed.
From the Rajasic aspect of Earth, the organ of excretion is formed. These are
the physical organs controlled by motor nerves. From the total Rajas aspect the
five Vital forces (Panchapraanas) are formed—Praana, Apaana; Vyaana; Udaana and
Samaana.
From the Tamas aspect of these five
elements, five gross elements are born,
that is the Space, air, Fire, Water and Earth that we see and feel. Our own body occupies space. We have plenty of air within us. The body has
heat and around 60% of it is made up of water. There is the earth (food)
element which makes most of its weight. Thus there is identity between
microcosm and macrocosm. The individual as well as the world both are made up
of these five elements.
GOD”S
VISION OR UNION WITH THE ABSOLUTE
God’s vision is possible with the help of
Sattva-guna. With predominance of Sattva-guna one becomes divine in nature and
is blessed with God-vision. Bhagavadgeeta in 16-01 to 16-03 says those endowed
with divine virtues have 26 qualities. These are: Fearlessness, purity of inner
psyche, perseverance in the yoga of Self knowledge, charity, sense restraint,
sacrifice, study of scriptures, austerity, honesty, non-violence, truthfulness,
absence of anger, renunciation, equanimity, abstaining from malicious talks,
compassion for all creatures, freedom from greed, gentleness, modesty, absence
of fickleness, splendor, forgiveness, fortitude, cleanliness, absence malice,
and absence of pride. When divinity dawns, the human weaknesses vanish of their
own accord as the petals drop off when the flower develops into the fruit, says
Ramakrishna Paramahamsa.
“Sattvaguna gives spiritual liberation.
Rajoeguna causes bondage through the attachment to action. The mode of passion
(Rajas) is characterized by intense craving and is the source desire and
attachment. Rajas binds the living entity (Jeeva) by attachment to the fruits
of work. The mode of ignorance (Tamas) –the deluder of living entity (Jeeva)—is
born of inertia. Tamas binds Jeeva by carelessness, laziness and excessive
sleep” says Bhagavadgeeta in 14-07 and 14-08. “One who dies during the
dominance of goodness goes to heaven—the pure world of knower of the Supreme.
When one dies during the dominance of passion, one is reborn as attached to
action; and dying in ignorance one is reborn as lower creature” says Geeta
(14-14; 14-15).
“When one transcends (or rises above) the
three modes of material nature that create the body, one attains immortality or
salvation (Mukti), and is free from the pains of birth, old age and death” says
Lord Krishna in 14-20 of Bhagavadgeeta.
MANU ON
TRIGUNAS
Maharshi Manu one of the earliest Rishis of
Vedic Period has set certain guidelines called Manu Neeti for developing a civil
society. His thoughts on Trigunas are as follows:
Know
the Serenity (Sattva), Activity (Rajas) and Darkness (Tamas) to be the three
qualities of the self, through which the Supreme Spirit pervades all existence
in the entire Universe (XII-24).
Serenity (Sattva) is declared to have the
form of knowledge, Activity (Rajas) of love and hatred, and Darkness (Tamasa)
of ignorance. Such is the nature of these three, which is all-pervading and
clings to everything created (XII-26).
When man experiences in his soul a feeling of
full bliss, a deep calm, as it were, and pure and light, then let him know that
of those three qualities, it is Sattva that is dominant (XII-27).
That which is mixed with pain and does not
give satisfaction to the soul, one may know to be the quality of Activity
(Rajasa), which is difficult to conquer, and which always draws embodied souls towards sense objects
(XII-28).
That which is coupled with delusion, which
has the character of an indiscernible mass, which cannot be fathomed by
reasoning and which cannot be fully known, one must consider as the quality of
Darkness (Taamasa) (XII-29).
The study of the Vedas, austerity, pursuit of
knowledge, control over the senses, performance of meritorious acts and
meditation on the Self are the marks of the quality of Serenity (Sattva)
(XII-31)
Delight in enterprising, instability,
persistence in wrong practice, and continual indulgence in sense objects is the
characteristic of Activity (Rajasa) (XII-32).
Covetousness, sleepiness, incontinence,
cruelty, atheism, leading an evil life, a habit of soliciting favors, and
inattentiveness are the marks of the quality of Darkness (Tamasa) (XII-33).
Studying Veda, austerities, acquisition of
true knowledge, subjugation of the sense organs, abstention from doing injury
and serving the Guru (preceptor) are the best means for attaining supreme bliss
(XII-83).
ROLE OF
GUNAS IN YOGA
A yogi knows that the path towards
satisfaction of the senses by sensual desires is broad, but it leads to
destruction. He knows also that vast majority follow that path. The path of a
yoga practice is like the sharp edge of a razor, narrow and difficult to tread,
and there are very few who can follow it. A yogi is fully aware the paths of
ruin or of salvation lie within him. The Yogi who is also human is also
affected by the three gunaas. By his constant disciplined study of himself and
other objects which his senses tend to pursue, he learns which thoughts, words
and actions are prompted by tamas and which by rajas. With unceasing efforts he
weeds out and eliminates such thoughts as are prompted by rajas and tamas and
he works to achieve a saattvic frame of mind. When the Sattva guna alone
remains, the human soul has advanced a long way towards the final goal of
liberation.
Pull of Gunaas can be compared to pull of
gravity. The discipline perfected by Yoga enables the practitioner (Saadhaka)
to be freed from the pull of Gunaas. Once the Yogi experiences the fullness of
creation or the Creator, his thirst for objects of senses vanishes and he looks
at heat or cold, pain or pleasure, in honor or dishonor, in virtue or vice with
dispassion ever after. To him triumph and disaster look the same. He then
liberates himself from the pairs of opposites and passes beyond the stage of
pull of Gunaas. He is then called Gunaateeta, one who has transcended the
Gunaas. He is free from the shackles of birth and death, from pain and sorrow
and becomes immortal. He no longer has any self identity as he lives
experiencing the fullness of the Universal Spirit. He thus attains Liberation
or Kaivalya as mentioned by Patanjali in his Rajayoga.
CONCLUSION
Summing up, Sattva, Tamas and Rajas are the three aspects or component traits of cosmic energy. The principle of poise in nature is designated as Sattvaguna. Through this, things are revealed to consciousness. The intellect, mind and subtle organs of knowledge have this guna in their make up. In individual nature, predominance of this generates purity, equanimity and the power of clear vision. Rajas is the principle of dynamism in nature bringing about all changes. The relative appearance of the absolute as the universe is projected through this. Vital energy and the subtle organs of action have Rajoeguna in their make up. Predominantly Rajoeguna in individual nature generates passion and restlessness. The principle of inertia, ignorance and insensitiveness is projected through Tamoeguna in nature. The reality is veiled by Tamoeguna. The physical universe has Tamoeguna in its make up. Predominance of Tamoeguna in individual nature generates lethargy and ignorance.
Summing up, Sattva, Tamas and Rajas are the three aspects or component traits of cosmic energy. The principle of poise in nature is designated as Sattvaguna. Through this, things are revealed to consciousness. The intellect, mind and subtle organs of knowledge have this guna in their make up. In individual nature, predominance of this generates purity, equanimity and the power of clear vision. Rajas is the principle of dynamism in nature bringing about all changes. The relative appearance of the absolute as the universe is projected through this. Vital energy and the subtle organs of action have Rajoeguna in their make up. Predominantly Rajoeguna in individual nature generates passion and restlessness. The principle of inertia, ignorance and insensitiveness is projected through Tamoeguna in nature. The reality is veiled by Tamoeguna. The physical universe has Tamoeguna in its make up. Predominance of Tamoeguna in individual nature generates lethargy and ignorance.
Brihadaranyaka Upanishad describes the
eternal conflict between good and evil symbolically, and show that evil is more
powerful than good. For instance, demons (evil) outnumber the celestials, and
even in the creation of the Gunaas, Sattva (good) is pitted against the
combined might of Rajas and Tamas (evil). In this context, the chance to become
divine or otherwise, is open to the individual. For good to triumph, one has to
seek God’s grace.
There is a story in the Khila-kaanda of
Brihadaaranyaka Upanishad which illustrates how the same teaching is
interpreted differently according to the degree of maturity of the aspirants.
The Devas (the celestial race), human race and the demon race (asuras) seek
instruction from the Creator (Prajaapati). Prajapati utters one syllable “DA”,
as his teaching to all of them. Devas do not possess enough control over their
senses being Satvaguna dominated. For them the instruction “DA” meant
“daamayata” meaning control your senses. Humans are possessive (Aham) being
predominantly egoistic in nature. To them the teaching “DA” meant “Datta”—give or
be charitable. The Asuras are cruel by nature and are Taamasic (dark) predominantly.
To them the teaching “Da” meant “Dayadhvam” or be compassionate.
Mahaanaaraayana Upanishad mentions only of viraja homa, a fire sacrifice to be
relieved from rajoeguna, as this homa is meant for humans only.
You are aware of Ucchchishta Ganapati, the Ganapati
associated with unclean things like orts, whose worship belongs to
Vaamaachaara, left-handed path,that is heterodox and unclean path and said to
give quick results. Paarvati, in the language of philosophy is Maayaa-prakriti,
comprising of three Gunas—Sattva, Rajas and Tamas. Sattva is stated to be pure
and, as compared to it, Rajas and Tamas are said to be impure. Since creation
is impossible out of pure Satttva, even as gold does not lend itself to be
shaped itself to be shaped into ornaments unless mixed with baser metals, it
has got to be mixed with Rajas and Tams to effect it. This seems to be the
import of the story of the impure substances being used by Mother Paarvati to
shape Ganapati which has inspired Vaamaachaara tantric followers to propitiate
Ganapati in the form of Uchchishta Ganapati.
Lord Krishna advises Arjuna in Bhagavadgeeta
as follows which serves equally well all of us:
“Traigunyavishayaa
vedaa nistraigunyoe bhavaarjuna | Nirdvandvoe nityasattvasthoe niryoegakshema
aatmavaan
|| (2-45)--Portion of Vedas only deal with three Gunas of material Nature
(goodness, passion, and ignorance). Be free from dualities (opposite); be ever
balanced and unconcerned with the thoughts of acquisition and preservation. Rise
above the three gunaas, and be Self-conscious, O Arjuna--become Gunaateeta
(transcend the three gunaas). This advice is meant for all who seek salvation.
This lecture has been prepared for the
Vedanta class at Sri Ganesha Temple, Nashville, by N.R.Srinivasan by suitably
extracting and editing from the following sources:
1.
Swami
Bhaskarananda,The Essential of Hinduism, Sri Ramakrishna Math, Mylapore
Chennai, India.
2.
Swami
Nirvedananda, Hinduism At A Glance, Ramakrisahna Mission, Calcutta Student’s
Home, Kolkata, India.
3. Dr. Ramananda Prasad, The Bhagavad-gita, American Gita Society, Fremont,
California, USA.
4.
Shardanand,
Sacred Laws of Manu, Chaitanya Bharati 2004,Vishwa Hindu Parishad of America
Inc., Washington DC.
5.
B.K.S.Iyengar,
Light on Yoga, Schocken Books, New York
6.
Vidya
Ravindra, The Bhagavadgita, Golden Goose Publishing, Info@goldengooseindia.com
7. Swami Tejomayananda,
Tattva Bodhah, Central Chinmaya Mission Trust, Mumbai 400072, India.
8.
Swami
Chandrasekharendra Sarasvati, Hindu Dharma, Bharatiya Vidya Bhavan, Mun mbai,
India.
9.
Swami
Harshananda, Hindu Gods and Goddesses, Ramakrishna Math, Chennai, India.
APPENDIX I
ATMABODHA ON TRIGUNAS
Among the five great elements space, air, fire, water and earth, from the
Saatvic aspect of space, ear, the organ of hearing evolved; from the saatvic
aspect of air, skin, the organ of touch is evolved; from the saatvic aspect of fire, eye,
the organ of vision is evolved; from the saatvic aspect of water, tongue, the
organ of taste is evolved; from the
saatvic aspect of earth, nose, the organ of smell is evolved. From the total
rajasic aspect of these five subtle elements five vital airs (Pancha
Praanas-Praana, Apaana, Samaana, Vyaana and Udaana) are formed. The inner
controllers (antahkaranaas) of the mind, intellect, ego and memory are formed
from the total saatvic aspects of these five elements. The Intellect is
responsible for decision making. The Ego is responsible for doing anything.
Memory is instrumental in thinking or recollection. These are presided over by
different deities: the Mind (Manah)—Moon; the Intellect (Buddhi)—Brahma; the Ego
(Ahankaara)—Rudra; and the Memory
(Chitta)—Vaasudeva.
From the Rajas aspect of space the organ of speech, mouth is formed; from
the rajas aspect of air, hands, organs of grasping are formed; from the rajas
aspect of fire, the legs, organs of locomotion are formed; from the rajas
aspect of water, the organ of procreation is formed; from the rajas aspect of
earth anus, the organ of excretion is formed.
From the Tamas aspect of these five subtle elements, the five gross elements are formed. This is known as
Pancheekarana.
Thus there is identity between Microcosm and Macrocosm
APPENDIX II
Practical Applications of the
Concept of Gunas
By Pradeep Srivastava | IndiaDivine.Org
Before we get into the practical applications of the concept
of gunas, it would make sense to have a basic understanding of what gunas are.
The following excerpt from wikipedia would provide an overview of the
gunas.
“Guṇa
(Sanskrit: गुण)
depending on the context means ‘string, thread or strand’, or ‘virtue, merit,
excellence’, or ‘quality, peculiarity, attribute, property’. The concept
originated in Samkhya philosophy, but now a key concept in various schools of
Hindu philosophy. There are three gunas, according to this worldview, that have
always been and continue to be present in all things and beings in the world. These
three gunas are called: sattva (goodness, constructive, harmonious), rajas
(passion, active, confused), and tamas (darkness, destructive, chaotic).
All
of these three gunas are present in everyone and everything, it is the
proportion that is different, according to Hindu worldview. The interplay of
these gunas defines the character of someone or something, of nature and
determines the progress of life.
In
some contexts, it may mean ‘a subdivision, species, kind, quality’, or an
operational principle or tendency of something or someone. In human behavior
studies, Guna means personality, innate nature and psychological attributes of
an individual.”
There
is no single word in English language translation for the concept guna. The
usual, but approximate translation is “quality”.
As
you can see, in the material world, gunas are all-encompassing. Even an atom,
which makes up all the objects of the world, has the three gunas manifested in
it: sattva in the proton, rajas in the electron, and tamas in the neutron. All
the three gunas are present in everyone and everything in varying proportions.
Typically, we use gunas to describe characteristics of human beings, but there
is no reason that the gunas cannot be used to describe the characteristics of
all the entities of the material world, living as well non-living.
Gunas
can also be used to characterize all the fundamental operational principles
that have been identified by philosophers. However, since I am thoroughly
familiar with only Hinduism, I intend to focus only on the philosophy of
Hinduism. I have tried to be as thorough as possible, but I suspect that there
are infinite applications of the concept of gunas and therefore, no one person
can capture all the applications. After I hit the number 18 on these
applications, I decided to stop, for 18 is an auspicious number and even Gita and Mahabharata
stops after 18 chapters. I am sure the reader will get the message that I am
trying to convey. I hope that, going forward, others would further expand on
the applications of the concept of gunas.
[In
18, 1 stands for Sagunabrahman followed by 8 his Eight controllers
(Ashta Dikpalakas) It holds good even if 1 extends to infinity by adding
several Sunyas who as zero and Nirguna Brahman remains as silent invisible spectator--NRS]
1.
Living Being (Experiencer)=Intellect, Mind, and Body
Intellect=Sattva;
Mind=Rajas; Body=Tamas
2.
Living Being (Experiences)=Thinks, Feels, and Perceives
Thinking=sattva;
Feeling=Rajas; Perception=Tamas
3.
Living Being (Fields of Experience)=Thoughts, Emotions, and Objects
Thoughts=Sattva;
Emotions=Rajas; Objects=Tamas
4.
Five Elements=Sky, Air, Fire, Water, and Earth
Sky=Sattva;
Air, Fire, Water=Rajas; Earth=Tamas
5.
Five Knowledge Sense Organs=Ears, Skin, Eyes, Tongue, and Nose
Ears=Sattva;
Skin, Eyes, Tongue=Rajas; Nose=Tamas
6.
Five Knowledge Senses=Sound, Touch, Sight, Taste, and Smell
Sound=Sattva;
Touch, Sight, Taste=Rajas; Smell=Tamas
7.
Five Work Sense Organs=Mouth, Hands, Feet, Reproductive Organ, and Excretory
Organ
Mouth=Sattva;
Hands, Feet, Reproductive Organ=Rajas; Excretory Organ=Tamas
8.
Five Work Senses=Speech, Grasping, Locomotion, Reproduction, and Excretion
Speech=Sattva;
Grasping, Locomotion, Reproduction=Rajas; Excretion=Tamas
9.
Five Koshas=Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vigyanamaya Kosha,
and Anandamaya Kosha
Anandamaya
Kosha =Sattva; Vigyanamaya Kosha+Manomaya Kosha + Pranamaya Kosha=Rajas;
Annamaya Kosha=Tamas
10.
Seven Chakras=Muladhara(Lowest), Svadhisthana, Manipura, Anahata, Vishuddha,
Ajna, and Sahaswara(Highest)
Anahata+Vishuddha+Ajna+Sahaswara=Sattva;
Svadhisthana+Manipura+Anahata=Rajas; Muladhara=Tamas
11.
Antahkarana=Manas, Buddhi, Chitta, and Ahamkara
Buddhi+Chitta=Sattva;
Manas=Rajas; Ahamkara=Tamas
12.
Four States of Consciousness=Waking, Dreaming, Deep Sleep, and Turiya (the
base-consciousness, Brahman, that transcends the other three states of
consciousness)
Waking=Sattva;
Dreaming=Rajas; Deep Sleep=Tamas
13.
Five Pranas=Prana, Apana, Udana, Samana, and Vyana
Prana=Sattva;
Udana+Samana+Vyana=Rajas; Apana=Tamas
14.
Three Bodies=Causal Body, Subtle Body, and Gross Body
Causal
Body=Sattva; Subtle Body=Rajas; Gross Body=Tamas
(Note:
Causal Body (Karana Sharira)=Sheath of Bliss (Anandamaya Kosha); Subtle Body
(Sukshma Sharira)=Sheath of Intellect (Vigyanama Kosha)+Sheath of Mind
(Manomaya Kosha); Sheath of Vitality (Pranamaya Kosha); Gross Body (Sthula
Sharira)=Sheath of Food (Annamaya Kosha))
15.
Fourteen Worlds (Lokas)=7 Higher Lokas (Bhu, Bhuvar, Svar, Mahas, Janas, Tapas,
and Satya) + 7 Lower Lokas (Atala, Vitala, Sutala, Talatala, Mahaatala,
Rasaatala, and Patala)
Bhuvar+Svar+Mahas+Janas+Tapas+Satya=Sattva;Bhu=Rajas;Atala+Vitala+Sutala+Talatala+Mahatala+Rasaatala+Patala=Tamas
16.
Four Varnas=Brahmans, Kshatriyas, Vaishyas, and Shudras
Brahmans=Sattva;
Kshatriyas=Sattva+Rajas; Vaishyas=Rajas+Tamas; Shudras=Tamas
17.
Four Ashramas=Brahmacharya, Grihastha, Vanaprastha, and Sannyas
Brahmacharya=Sattva;
Grihastha=Rajas+Tamas; Vanaprastha=Sattva+Rajas; Sannyas=Sattva
18.
Four Purusharthas=Dharma, Artha, Kama, and Moksha
Dharma=Sattva;
Artha=Rajas+Tamas; Kama=Rajas+Tamas; Moksha=Sattva
It
is not hard to see how deep, thoughtful, and insightful the philosophy of
Hinduism is. I also hope that this write-up would inform the reader about
certain core principles of Hinduism and hopefully motivate one to study those
principles in detail, especially, in light of the fact that in the era of
Internet so much information on every topic is so readily available online,
free of charge.
hey nice post mehn. I love your style of blogging here. The way you writes reminds me of an equally interesting post that I read some time ago on Daniel Uyi's blog: Taking Life’s Scenic Route When There Seems To Be Better Options .
ReplyDeletekeep up the good work.
Regards