THIS POST IS CONTINUED FROM PART 106, BELOW--
THE SANATANA DHARMA SERIES IS NOW AT PART 106..
I WILL TERMINATE THIS SERIES AT PART 108 – THE DIGITAL EQUIVALENT OF OM.
PARTS 106 107 AND 108 OF THE SANATANA DHARMA SERIES , WILL REVEAL TO ALL, THAT THERE IS ZERO SUPERSTITION OR EVEN THEOLOGY IN HINDUISM.
ALL QUANTUM PHYSICS WHITE SCIENTISTS DISCARDED THEIR BIBLES AND TORAH AND PICKED UP “BHAGWAD GITA AND WROTE IN THEIR WILLS THAT THEY WANT TO BE CREMATED— AS PER HINDU RITES..
AFTER READING FINAL PARTS 106/107 AND 108 YOU WILL UNDERSTAND WHY..
THESE THREE POSTS WILL GIVE THE GIST OF THIS GREAT WAY OF LIFE. THERE IS NOTHING MORE TO SANATANA DHARMA THAN THIS..
YOU CAN SAFELY BURN ALL TRILLIONS OF SENTENCES WRITTEN ABOUT HINDUISM AND VEDANTA AND MISS NOTHING, IF YOU HAVE THESE THREE CONDENSED SANATANA DHARMA POSTS WITH YOU.
THE MINUTE MODERN SCIENCE CAN TIDE UP AND SEE “ THE LAST FRONTIER “ SANATANA DHARMA EYE TO EYE — THERE WILL BE PRALAYA ( DISSOLUTION ) DUE TO STAGNANCY.. THIS IS HOW TECHNICALLY ADVANCED HINDUISM IS ..
SANATANA DHARMA IS LIKE THE MIGHTY PRISTINE OCEAN.. ALL OTHER RELIGIONS COMBINED TOGETHER IS JUST A DROP OF DIRTY STAGNANT WATER.. FULL OF MINDLESS , RIDICULOUS DOGMA.
I WONT ASK YOU TO LUMP THE PREVIOUS SENTENCE.. YOU WILL ACCEPT IT ON YOUR OWN—IF YOU HAVE BASIC INTELLIGENCE..
WHEN AN INDIAN UNDERSTANDS WHAT I HAVE WRITTEN— HIS HEART WILL SWELL WITH PRIDE..
HENCE I WILL KEEP PARTS 106/ 107 AND 108 SHORT AND SIMPLE –AT THE LEVEL OF THE LOWEST COMMON DEMOMINATOR..
YES, MY 108 PART SANATANA DHARMA SERIES WILL LAST TILL THE SUN GOES SUPERNOVA .. EVEN IF THE BHAGAWAD GITA OR VEDAS GO OUT OF STYLE..
IF I AM BEING ARROGANT—SO BE IT !
WE ARE PROUD INDIANS --- WE ARE PROUD HINDUS.. WE ARE NO LONGER SELF LOATHING !
THE ISLAMIC INVADER AND THE WHITE CHRISTIAN INVADER CONVERTED HINDUS TO THEIR SINGLE MESSIAH SINGLE HOLY BOOK DOGMA LADEN RELIGIONS BY “FEAR OF SWORD” AND “GREED OF SOPS”
EXPLOITING VULNERABILITY IS THE WORST TRAIT OF MAN..
TODAY, IF YOU ARE A HINDU , YOU MUST KNOW THAT YOUR ANCESTORS HAD HONOR, CHARACTER AND BALLS .. THEY DID NOT SUCCUMB TO THREATS AND LARGESSE.
THE CONTENTS OF THESE POSTS 106/107 AND 108 WERE FIGURED OUT BY GREAT INDIAN MINDS WHEN THE SHALLOW MINDED WHITE MAN WAS RUNNING AROUND NAKED, DOING GRUNT GRUNT FOR LANGUAGE..
I WANT EVERY NON-HINDU INDIAN TO KNOW THIS--- YOU WERE BORN INTO THE RELIGION OF YOUR PARENTS .. HAVE THE COMMON SENSE TO FIGURE OUT WHAT IS GOOD FOR YOU AND YOUR DESCENDANTS..
ANY HUMAN IS A HINDU – IF HE WRITES IN HIS WILL THAT HE WISHES TO BE CREMATED, NOT BURIED !
NOW , TIME TO SOVE-- NAY SHOVE A CHILLY UP THE ASSHOLES OF MY DETRACTORS AND ENEMIES OF SANATANA DHARMA
THIS WISDOM OF SANKHYA VEDANTA WAS PENNED DOWN IN 5000 BC ( WHEN THE WHITE MAN WAS RUNNING AROUND NAKED DOING GRUNT GRUNT FOR LANGUAGE)..
SANKHYA WENT ON ORAL ROUTE FOR 330 CENTURIES BEFORE IT WAS PENNED DOWN 70 CENTURIES AGO..
EVER HEARD OF INDUCTION ?
महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च |
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा: || 6|| Bhagawad Gita , Chapter 13.6, 4000 BC
mahā-bhūtāny ahankāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ
Translation: The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.
The twenty-four elements that constitute the field of activities are: pañcha-mahābhūta (the five gross elements—earth, water, fire, air, and space), the pañch-tanmātrās (five sense objects—taste, touch, smell, sight, and sound), the five working senses (voice, hands, legs, genitals, and anus), the five knowledge senses (ears, eyes, tongue, skin, and nose), mind, intellect, ego, and prakṛiti (the primordial form of the material energy).
Krishna uses the word daśhaikaṁ (ten plus one) to indicate the eleven senses. In these, He includes the mind along with the five knowledge senses and the five working senses. Krishna had mentioned that amongst the senses He is the mind.
One may wonder why the five sense objects have been included in the field of activities, when they exist outside the body. The reason is that the mind contemplates upon the sense objects, and these five sense objects reside in a subtle form in the mind. That is why, while sleeping, when we dream with our mind, in our dream state we see, hear, feel, taste, and smell, even though our gross senses are resting on the bed.
This illustrates that the gross objects of the senses also exist mentally in the subtle form. Krishna has included them here because He is referring to the entire field of activity for the soul. Some other scriptures exclude the five sense objects while describing the body. Instead, they include the five prāṇas (life-airs). This is merely a matter of classification and not a philosophical difference.
The same knowledge is also explained in terms of sheaths. The field of the body has five kośhas (sheaths) that cover the soul that is ensconced within:--
Annamaya kośh. It is the gross sheath, consisting of the five gross elements (earth, water, fire, air, and space).
Prāṇamaya kośh. It is the life-airs sheath, consisting of the five life airs (prāṇ, apān, vyān, samān, and udān).
Manomaya kośh. It is the mental sheath, consisting of the mind and the five working senses (voice, hands, legs, genitals, and anus).
Vijñānamaya kośh. It is the intellectual sheath, consisting of the intellect and the five knowledge senses (ears, eyes, tongue, skin, and nose).
Ānandmaya kośh. It is the bliss sheath, which consists of the ego that makes us identify with the tiny bliss of the body-mind-intellect mechanism.
Prakriti , has 24 cosmic principles or elements.
The rest of creation takes place by their permutation and combination, each purusha getting involved with a psycho-physical complex ( body ) according to his deeds (karma).
The 24 realities (tattvas) emerge or evolve out of nature (prakriti) each having the predominance of one or more gunas.
Tattva is a Sanskrit and Malayalam word meaning 'principle', 'reality' .
The Sankhya-Yoga system divides all knowable phenomena into 25 Tattvas.
25. Purusha – the sentient being (consciousness), the experiencer
24. Prakriti – primal nature (root of all insentient matter)
Antahkaranas – internal organs
23. Mahat-Buddhi – intelligence
22. Ahamkara – objective ego
21. Manas – mind
Jnanendriyas Sense-organs, for receiving the bhutas and the tanmatras, viz
20 karna (the auditory sense)
19 tvak (the thermal sense)
18 chaksu (the visual sense)
17 rasana (the gustatory sense)
16 nasa (the olfactory sense)
Karmaendriyas organs of action, viz.
15 vak (vocal organ)
14 pani (manual organ)
13 pada (organ of locomotion)
12 payu (excretory organ)
11 upastha (genital organ)
Tanmatras – subtle elements
10. Shabda – sound
9. Sparsha – feel
8. Rupa – form
7. Rasa – taste
6. Gandha – smell
Mahabhutas – gross elements
5. Akasha – space
4. Vayu – air
3. Tejas – fire
2. Ap – water
1. Prithivi – earth
The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole.
The first product of creation is Mahat. Mahat is the highest principle; it is the intellect or Buddhi. From Mahat, arises Ego (Ahamkara) and then the mind (Manas.).
Subsequently the 5 sense organs (Jnanendriyas,) 5 organs of action (Karmendriyas,) 5 objects of the senses (Tanmatras) and 5 gross elements (Pancabhutas) are created.
This is creation.
In dissolution, the process is reversed.
The twenty-five tattva system of Samkhya concerns itself only with the tangible aspect of creation, theorizing that Prakriti is the source of the world of becoming. It is the first tattva and is seen as pure potentiality that evolves itself successively into twenty-four additional tattvas or principles.
Prakriti tattva forms the base material constituent and is the cause of all the above twenty-three principles
The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. .
Tattva in Sanskrit and Malayalam means 'principle'- an element or aspect of reality..
Objects, subtle and gross, constituted by the Tattvas are of two kinds, the sentient beings and the insentient manifestations. Sentient beings, possessed of the mind and other organs, experience pleasure and pain, and are of countless varieties depending on their power and knowledge. Those who have attained Kaivalya, i.e. the state of of the Self-in-Itself, are liberated forever.
One state lower than Kaivalya are the “Hiranyagarbhas”, who are the creators, protectors and overlords of the universes. Other sentient beings vary from celestial to human and lower forms. Through practice of Yoga and pursuit of true knowledge, sentient beings gain successively higher realms of existence and ultimately attain liberation.
Besides the sentient beings, there are numerous insentient manifestations evolving out of the mutative ego of the Creator. Sentient beings, influenced by the Divine mind, perceive them. Such superimposition of the Divine mind on the minds of all sentient beings emanates from their individual latencies which continue through the cycle of births.
If, however a person strives to overcome his past latency by shutting (stilling) his mind (the mind being the master of all the organs) to the external world and perseveres to apprehend his own Self, the external world of sights and sounds fade away and gradually he attains liberation
Things evolve in nature at the most basic and structural level with the elementary units called tattvas. Nature comes into action when it meets the purusha or individual soul. The changes in prakriti begins as it comes in contact with purusha. Their meeting causes the prakriti to become active and start evolving.
Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya's philosophical foundations. . Yoga is a complete exercise program for body, mind and spirit.
PATANJALI YOGA SUTRA , 5000 BC
2.19 -- visheshavisheshalinggamatralinggani gunnaparvani
The gunas generate their characteristic divisions and energies in the seer. Their stages are distinguishable and non-distinguishable, differentiable and non-differentiable.
This sutra analyses nature (prakrti) by distinguishing the progressive layers of its manifestation, from the most specific and definable, up through the non-specific and non-distinguished and back to the undifferentiated or universal. The individual counterpart of cosmic intelligence (mahat) is consciousness, or citta. Citta consists of mind (manas), which reviews sensory and vibrational stimuli, intelligence (buddhi), which is the discriminative faculty and ego or small self (ahamkara) which is the individual 'I'. In addition, hidden deep within man's nature is a powerful hidden spiritual weapon - 'conscience' (antahkarana or dharmendriya) which personifies ethical and moral principles. Antahkarana observes right and wrong in one's conduct and motives, helps to cultivate citta and directs it to perform only the righteous actions. There are also the five senses of perception - ears, tongue, eyes, nose and skin, and five organs of action - legs, arms, speech, genital and excretory organs. These are the principles of prakrti. The five elements, intelligence, senses of perception and organs of action are distinguishable, i.e., physically manifest in concrete form. The other parts, the five subtle manifestations of the elements and the 'I' consciousness (ahamkara, antahkarandand asmita) exist in a non-distinguishable or vibrational form, being non-primary and un-evolved matter. Yet, all these revolve around the three gunas of nature - tamas, rajas and sattva. The principles (tativas) of distinguishable elements (visesa) give rise to changes which may be pleasant, unpleasant or dazed (a state of suspended or deadened sensibility). The unspecified principles (avisesa tattvas) are un-evolved matter, and when such matter is transformed into a specified state, creation takes place. This is called pravrttimarga. The reverse process, mvnti marga, is the unifying of the specified in the unspecified, of the non-specified in and of nature into the universal spirit (purusa). The fusing of nature into spirit is a heavenly marriage, which becomes possible through the work of yoga. Human mind is a part of that cosmic intelligence. Tanmatras, cannot be sensed by ordinary men. If you practice Yoga, however, says Patanjali, after a while your perception will become so fine that you will actually see the Tanmatras. Tanmatra means – rudimentary or subtle element, merely that, mere essence, potential or only a trifle. There are five sense perceptions – hearing, touch, sight, taste and smell, and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs. The tanmatras combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the gross universe perceived by the senses. The senses play their part by coming into contact with the objects, and carry impressions of them to the manas which receives and arranges them into a precept. The five substantial elements of the physical world are – ether (Akasha), air (Vayu), fire (Agni or Taijasa), water (Ap) and earth (Prithvi) in the order of their development, these are the five Bhutas from whose unlimited combination everything results including the living bodies which are material forms living in space and time. According to the Vedic theory of creation, the tanmatras are the basis of all corporeal existences because from them evolve the Bhutas, the building blocks of the perceptible universe. The tanmatras, the subtle matter, vibratory, impingent, radiant, instinct with potential energy and collocations of original mass units with unequal distributions of original energy, evolve out of the Bhutadi which is only an intermediate state. They have some mass and the energy and physical characteristics like penetrability, powers of impact, radiant heat and viscous attraction etc., and have effect on the sense after assuming the form of paramanus or atoms of the Bhutas (the created ones) which process is Tattavantraparinama or primary evolution. In evolution the total energy always remains the same redistributed between causes and effects, the totality of effects exists in the totality of causes in the potential form. The collocations and regroupings of the three Gunas (attribute or property) induce more differentiated evolutes; they constitute the changes leading to evolutions i.e. from cause to effect, which process is based on Satkaryavada, the doctrine the effect is existent in the cause even before the causal process has started to produce the effect operating in accordance with the two laws of conservation of matter and energy. According to Satkaryavada theory the effect is existent in the cause; the original cause of everything that is perceived is Prakriti. Satkaryavada is a hypothesis according to which the effect pre-exists in a potential state. The causal process involves a modification of a stable underlying reality. The effect is not produced as a reality that is distinct from its underlying cause. It is a specific rearrangement of that causal substrate. The Samkhya system is based on the principle of Satkaryavada. The effect pre-exists in the cause here. Cause and effect are seen as temporal aspects of the same thing. It is considered as theory of existent causes. The effect lies latent in the cause which in turn seeds the next effect. It maintains that effect is real. Before its manifestation it is present cause in a potential form. According to Satkaryavada principle the cause is hidden inside the effect. This effect exists due to several reasons- 1.what is nonexistent cannot be produced; 2.for producing a specific material cause is resorted to; 3.everything cannot be produced; 4.a specific material cause is capable of producing a specific product alone that effect; 5.there is a particular cause for a particular effect. Adi Sankaracharya found Satkaryavada as a useful tool against the doctrine of Annica or momentariness. Two branches of Satkaryavada are vivartavada and parinamavada. The four stages of the gunas mentioned in this sutra correspond to the four stages of samadhi mentioned in sutra 1.17. Thus:Vishesha – Vitarka (Manomaya kosha) Avishesha – Vichara (Vijnananamaya Kosha) Linga – Ananda (Anandamaya Kosha) Alinga – Asmita (Atma/soul). The visheshas (diversified) are the sixteen mutations – five bhutas (earth, water, fire, air and space)---five organs of action (arms, legs, tongue, organs of excretion, organs of reproduction)---five organs of sense perception (eyes, ears, skin, tongue, nose)---mind . Attributes like blue, red, sweet, sour etc are vishesha (diversified). The vishesha can be pleasant, unpleasant and stuporous. The avishesha (undiversified) are six in number:--the five tanmatras (sense of smell, taste, touch, sight, hearing) asmita (ego) which is the cause of the organs and tanmatras. Mahat (buddhi or intellect) is called ‘linga-matra’ (indicator only) which means that it is an indicator for Purusha and Prakriti. Prakriti, in the unmanifest state, is ‘alinga’, which is not the indicator of anything.
Bhoomiraapo’nalo vaayuh kham mano buddhireva cha;
Ahamkaara iteeyam me bhinnaa prakritirashtadhaa.-- Bhagavad Gita (7:4) 4000 BC
“Earth, water, fire, air, ether, mind, reason and egoism – these constitute the eightfold division of My Nature”
Ordinary water, earth etc do not constitute the bhutas (elements). That whose feature is sound is Akasha (space). Similarly touch goes with Vayu (air), sight with Tejas (fire), taste with Apa (water), and smell with Kshiti (earth). Akasha is the cause of Vayu, Vayu is the cause of Tejas, Tejas is the cause of Apa, and water is the cause of Kshiti. Because of this cause and effect, an object of the sense of smell is the receptacle of all five properties. An object of the sense of taste that of four (except smell), sight that of three, touch that of two and hearing that of one property only.Perception of smell comes from contact with particles of matter (earth/kshiti). Taste arises from chemical action caused by a liquid substance (water/aap). From heat (fire/agni) comes perception of color (sight/vision). Feeling of touch results from contact with gaseous matter (air/vayu). With the sense of sound arises a sense of emptiness or void (space/akasha). The five bhutas (gross elements) like earth, fire etc are the Visheshas of the five tanmatras. Visheshas represent three characteristics:To indicate the diversities of the notes of the scales of sound; heat, cold, hardness etc (touch), blue, yellow etc (fire/light), sweet, sour etc (taste), pleasant, pungent etc (smell). These diversities result in states of happiness, misery or indifference. These bhutas are the lowest form of mutation and are not the cause of any further modifications. The word ‘tanmatra’ means ‘that alone’ – sound alone, touch alone etc. That is, subtle sound, without any variation or diversity is the sound tanmatra. Same is the case with other tanmatras. When meditated upon, the subtle perception of each tanmatra appears only as a flow of time. All the tanmatras have emanated from Asmita (ego). Asmita (ego) is the pretentious feeling relating to self. Asmita also refers to the pure I-sense, buddhi, which is the subtlest form of egoism. Combination of one’s ego with the organs of perception creates I-sense which is called Abhimana.Organs represent different modifications of asmita. Knowledge of light, for example, implies the sense of identification of the Knower with the sensation of light. This feeling "I am the knower of light" is the ego called Asmita. Mahat or buddhi is the awareness that "I exist" or pure "I-sense". Modifications like "I am the hearer" etc is the modification of "I" and is termed ego or Ahamkara. Mahat tattwa (element) is the cause for Ahamkara. The Mahat principle gives rise to the six Avisheshas – Asmita (ahamkara) followed by the five tanmatras.At the time of dissolution, all elements disappear in the reverse order of creation. Finally, Mahat disappears into the unmanifest (Avyakta) prakriti. All manifested objects like Mahat etc are created to serve the two-fold purpose of Purusha (sutra 2.18). Unmanifest Prakriti, however, is eternally present, and is not created because it has no purpose to serve for the Purusha. Objects like Mahat are beginning-less; however, they are not without an end – they end when the purpose of Purusha (attaining the state of Kailvalya) has been served. All objects are the product of the three Gunas (sattva, rajas and tamas). Gunas are always present in Prakriti. The unmanifest state is one of equilibrium of the three gunas. At the time of dissolution, when the objects merge back into Prakriti, there is no dissolution for the gunas; they just merge back into Prakriti. The category ‘vishesha’ refers to the final evolutes that do not produce further products or evolutes. The category ‘avishesha’ refers to those evolutes that produce the final ‘vishesha’ evolutes. So, the five elements – earth, water, fire, air and ether are the vishesha evolutes of the avishesha – sound, touch, taste, sight and smell. Avishesha also includes ‘ahankara’ (ego) which is responsible for these evolutes – five organs of action (speech, hands, feet, anus, and genitals), five organs of perception (ears, eyes, skin, tongue, and nose) and the mind. The ‘linga-matra’, literally mark or a sign only, category refers to ‘mahat’ or ‘buddhi’ (the cosmic intellect) which is a mark or a sign for prakriti. Buddhi is like the root of a tree. It is the closest to the seed that produced it and is also the cause of trunk, leaves, branches etc. Buddhi is also a transformation of the gunas. It represents pure ‘beingness’. Vyasa says that it is neither existence nor non-existence, neither real nor unreal. The final category, the subtlest of all, is prakriti itself which has been called ‘alinga’ (not a mark or symbol for anything). There is no sign to discern prakriti until there is disturbance in the balance of the gunas which results in the first evolute ‘mahat’. Prakriti is eternal whereas all its evolutes are temporary manifestations of prakriti. Everything that one experiences in manifest reality, including the subtlest level of viveka (discrimination) is taking place in the buddhi. In the alinga state, the gunas are balanced and cannot fulfill the objectives of Purusha – namely, experience and liberation (sutra 2.18). In that sense they may seem "non-existent". However, the gunas are capable of producing effects (evolutes) and hence can be termed "existent". Comparing these Samkhya concepts with those of the Vedanta school, we notice that in Vedanta, prakriti, the gunas and the entire manifest world are all mental constructs and mere superimpositions of templates on the only real existent, Brahman. On the other hand, as per Samkhya and Yoga, prakriti is existent, real and eternal.
Everything that exists, which one can either perceive through one’s senses or conceive of, is constituted by the twenty five principles of Tattvas.
EVERY TIME I LEFT A COMPANY, MY JEALOUS SHORE BOSSES WOULD HOLD A PARTY AND GET DRUNK—“GOOD RIDDANCE TO BAD RUBBISH ”.. FOR CAPT VADAKAYIL WAS A SLAVE MORE POWERFUL THAN CAESAR.
WHEN THEY WERE TOTALLY SOZZLED, ONE OF THEM WOULD GRUDGINGLY ADMIT “ BUT, CAPTAIN IS THE BEST CHANGE MANAGER ON THIS PLANET.. IF HE WERE TO WRITE A BOOK ON “CHANGE”, IN SANSKRIT VERSES, IT WOULD BE MILES AHEAD OF LORD KRISHNAs BHAGAWAD GITA”.
I HAVE WRITTEN TWO POSTS ON CHANGE MANAGEMENT , FOR THE LOWEST COMMON DENOMINATOR— BUT IT IS ONLY 20% .
AFTER THE ENTIRE GITA PARAYAN ARJUNA , STILL IN THE VICE GRIP OF “TAMAS” , REFUSED TO FIGHT.
TOTALY EXPASPERATED KRISHNA TOOK ON HIS VIRAAT ROOP AND FINALY ARJUNA WAS SHAKEN FROM HIS TAMASIC STUPOR.
WHEN I GO ON A SHIP TO DRIVE CHANGE , I DO A SURPRISE CABIN INSPECTION—NOT TO FIND OUT HOW CLEAN THE CABINS ARE — BUT TO FIND OUT THE TAMASIC CHARACTERS.
I CONVERT THEM TO DOMINO PIECES , WHICH I UPSET WITH MY WEE PINKY FINGER TO DRIVE INSTANT CHANGE.
I LET THEM KNOW BY GRAPEVINE --
“I HAVE NOT COME HERE TO GET POPULARITY MEDALS.. I HAVE A DEAD LINE AND CHANGE WILL HAPPEN . I DON’T HAVE THE TIME TO EARN YOUR RESPECT.. I SHALL BE PROWLING THE TAMASIC ALLEYWAY AT MIDNIGHT WITH A BONE CRUNCHING LEAD PIPE HELD FIRMLY WITHIN VELVET GLOVES..”
I NEVER FAILED!
COMFORT ZONES WERE BREACHED AND RE-ALIGNED !
CHANGE HAPPENED , MY WAY !
.AS PER KRISHNA THERE ARE THREE TYPES OF PEOPLE -- TAMASIC, RAJASIC AND SATTVIC
ये चैव सात्विका भावा राजसास्तामसाश्च ये |
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि || 12|| Bhagawad Gita Chapter 7.12 , 4000 BC )
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
Translation: The three states of material existence—goodness, passion, and ignorance—are manifested by my energy. They are in me, but I am beyond them.
Having described his glories in the previous four verses, Krishna now sums them up in this verse. He effectively says, “Arjun, I have explained how I am the essence of all objects. But there is no point in going into details. All good, bad, and ugly objects and states of existence are made possible only by my energy.”
Although all things emanate from God, yet he is independent of them and beyond everything.
सत्वं सुखे सञ्जयति रज: कर्मणि भारत |
ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत || 9|| Chapter 14.9 Bhagwad Gita 4000 BC
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta
Translation : Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.
In the mode of goodness, the miseries of material existence reduce, and worldly desires become subdued. This gives rise to a feeling of contentment with one’s condition. This is a good thing, but it can have a negative side too. For instance, those who experience pain in the world and are disturbed by the desires in their mind feel impelled to look for a solution to their problems, and this impetus sometimes brings them to the spiritual path. However, those in goodness can easily become complacent and feel no urge to progress to the transcendental platform. Also, sattva guṇa illumines the intellect with knowledge. If this is not accompanied by spiritual wisdom, then knowledge results in pride and that pride comes in the way of SHRADDHA to God. This is often seen in the case of scientists, academicians, scholars, etc. The mode of goodness usually predominates in them, since they spend their time and energy cultivating knowledge. And yet, the knowledge they possess often makes them proud, and they begin to feel that there can be no truth beyond the grasp of their intellect. Thus, they find it difficult to develop faith toward either the scriptures or the God-realized Saints. In the mode of passion, the souls are impelled toward intense activity. Their attachment to the world and preference for pleasure, prestige, wealth, and bodily comforts, propels them to work hard in the world for achieving these goals, which they consider to be the most important in life. Rajo guṇa increases the attraction between man and woman, and generates kām (lust). To satiate that lust, man and woman enter into the relationship of marriage and have a home. The upkeep of the home creates the need for wealth, so they begin to work hard for economic development. They engage in intense activity, but each action creates karmas, which further bind them in material existence. The mode of ignorance clouds the intellect of the living being. The desire for happiness now manifests in perverse manners. For example, everyone knows that cigarette smoking is injurious to health. Every cigarette pack carries a warning to that extent issued by the government authorities. Cigarette smokers read this, and yet do not refrain from smoking. This happens because the intellect loses its discriminative power and does not hesitate to inflict self-injury to get the pleasure of smoking. That is the influence of tamo guṇa, which binds the soul in the darkness of ignorance.
LET ME DEAL WITH TAMAS FIRST
Tamas is the quality of :--
fear of change
drive for short term pleasure
prone to accidents
excessive belief in fate
loss of power of discrimination
splitting hairs faalthu mein
sweating the small stuff
loss of self control
inability to adapt to change
inability to move outside comfort zone
surrender in the face of hostile forces
The first bucket, tamas, is filled with mud so the water is cloudy and murky. You can’t see anything in muddy water. Even if it’s a bright, sunny day, you’ll see no reflection in the water. That’s why tamas is known as the obscuring guna.
The second bucket, rajas, is agitated; the water is choppy and always moving. There might be light reflected on the water surface, but due to the movement, it only appears in dancing glimmers. Rajas is projecting; we can see there’s light but because the water is moving we think the light is moving.
The third bucket, sattva, is completely still and clear. Without obstruction or agitation, the water is a perfect medium for the light to shine. That’s why sattva is considered to have a revealing quality. When the mind is sattvic, we see things as they actually are.
The gunas are constantly at work. The mind is thrown out of balance, affected by the prevalence of either rajas or tamas.
Rajas and tamas are factors of mental disharmony causing agitation and delusion. They result in wrong imagination and misperception.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |
अतत्वार्थवदल्पं च तत्तामसमुदाहृतम् || 22|| Bhagawad Gita Chapter 18.22 . 4000 BC
yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam
Translation: That knowledge is said to be in the mode of ignorance ( tamas ) where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth.
When the intellect is dulled under the effect of tamo guṇa, it clings to a fragmental concept as if it were the complete truth. People with such views often become fanatic about what they perceive to be the Absolute Truth. Their understanding is usually not even rational, nor grounded in the scriptures or in reality, and yet they zealously desire to impose their beliefs on others. The history of humankind has repeatedly seen religious zealots who imagine themselves as self-appointed champions of God and defenders of faith. They fanatically proselytize and find a few followers with the same kind of intellect, creating the phenomenon of the blind leading the blind. However, in the name of serving God and religion, they create disruption in society and obstruct its harmonious growth.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् |
मोहादारभ्यते कर्म यतत्तामसमुच्यते || 25|| Bhagawad Gita Chapter 18.25 . 4000 BC
anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma yat tat tāmasam uchyate
Translation: That action is declared to be in the mode of ignorance ( tamas ) , which is begun out of delusion, without thought to one’s own ability, and disregarding consequences, loss, and injury to others.
The intellects of those in tamo guṇa are covered by the fog of ignorance. They are oblivious to or unconcerned with what is right and what is wrong, and are only interested in themselves and their self-interest. They pay no heed to money or resources at hand, or even to the hardships incurred by others. Such work brings harm to them and to others. Krishna uses the word kṣhaya meaning “decay.” Tāmasic action causes decay of one’s health and vitality. It is a waste of effort, a waste of time, and a waste of resources. Typical examples of this are gambling, stealing, corruption, drinking, etc.
अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: |
विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 28|| Bhagawad Gita Chapter 18.28 . 4000 BC
ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī cha kartā tāmasa uchyate
Translation: A performer in the mode of ignorance (tamas ) is one who is undisciplined, vulgar, stubborn, deceitful, slothful, despondent, and procrastinating.
Krishna now gives a description of tāmasic workers. Their mind is blotted with negative obsessions and thus they are ayuktaḥ (undisciplined). The scriptures give injunctions regarding what is proper and improper behavior. But workers in the mode of ignorance are stabdhaḥ (obstinate in their views), for they have closed their ears and mind to reason. Thus, they are often śhaṭhaḥ (cunning) and naiṣhkṛitikaḥ (dishonest or vile) in their ways. They are prākṛitaḥ (vulgar) because they do not believe in controlling their animal instinct. Though they may have duties to perform, they see effort as laborious and painful, and so they are alasaḥ (slothful) and dīrgha-sūtrī (procrastinating). Their ignoble and base thoughts impact them more than anyone else, making them viṣhādī (unhappy and morose).
The Śhrīmad Bhāgavatam also describes types of performers of actions:-
sāttvikaḥ kārako ’saṅgī rāgāndho rājasaḥ smṛitaḥ
tāmasaḥ smṛiti-vibhraṣhṭo nirguṇo mad-apāśhrayaḥ (11.25.26)[v20]
“The worker who is detached is sāttvic in nature; the one who is excessively attached to action and its results is rājasic; one who is devoid of discrimination is tāmasic. But the worker who is surrendered to me is transcendental to the three modes.”
अधर्मं धर्ममिति या मन्यते तमसावृता |
सर्वार्थान्विपरीतांश्च बुद्धि: सा पार्थ तामसी || 32|| Bhagawad Gita Chapter 18.32 . 4000 BC
adharmaṁ dharmam iti yā manyate tamasāvṛitā
sarvārthān viparītānśh cha buddhiḥ sā pārtha tāmasī
Translation: That intellect which is shrouded in darkness ( tamas ) , imagining irreligion to be religion, and perceiving untruth to be the truth, is of the nature of ignorance.
The tāmasic intellect is without the illumination of sublime knowledge. Hence, it misconstrues adharma to be dharma. For example, a drunk is attached to the inebriation that drinking alcohol provides. Hence, his poor intellect, covered with the fog of darkness, cannot even perceive the sheer ruin that he brings onto himself, and he does not even mind selling his property to get his next bottle. In the tāmasic intellect, the faculty of judgment and the ability for logical reasoning become lost.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |
प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी || 34|| Bhagawad Gita Chapter 18.34 . 4000 BC
yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī
Translation: The steadfast will by which one holds to duty, pleasures, and wealth, out of attachment and desire for rewards, is determination in the mode of passion ( rajas ) .
Determination is not found exclusively in yogis. Worldly-minded people are also staunchly determined in their pursuits. However, their determination is fanned by their desire to delight in the fruits of their efforts. They are focused on enjoying sensual pleasures, acquiring wealth, etc. And since money is the means for acquiring these, such people cling to money for their very life. Krishna says that determination fuelled by the desire for enjoying rewards is in the mode of passion.
यया स्वप्नं भयं शोकं विषादं मदमेव च |
न विमुञ्चति दुर्मेधा धृति: सा पार्थ तामसी || 35|| Bhagawad Gita Chapter 18.35 . 4000 BC
yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā dhṛitiḥ sā pārtha tāmasī
Translation: That unintelligent resolve is said to be determination in the mode of ignorance (tamas ) , in which one does not give up dreaming, fearing, grieving, despair, and conceit.
Determination is seen in the unintelligent and ignorant too. But it is the obstinacy that arises from fear, despair, and pride. For instance, some people are victims of a fear-complex, and it is interesting to see how they hold on to it with great tenacity, as if it is an inseparable part of their personality. There are others who make their life a living hell because they cling to some past disappointment and refuse to let go of it, despite observing its ruinous impact upon them. Some insist upon quarreling with all who hurt their ego and its imagined conception of themselves. Krishna states that determination based upon such stubborn clinging to unproductive thoughts is in the mode of ignorance.
यदग्रे चानुबन्धे च सुखं मोहनमात्मन: |
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 39|| Bhagawad Gita Chapter 18.39 . 4000 BC
yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam
Translation: That happiness which covers the nature of the self from beginning to end, and which is derived from sleep, indolence, and negligence, is said to be in the mode of ignorance ( tamas )
Tāmasic happiness is of the lowest kind and is foolishness from beginning to end. It throws the soul into the darkness of ignorance. And yet, since there is a tiny experience of pleasure in it, people get addicted to it. That is why cigarette smokers find it difficult to break their habit, even while knowing fully well it is harming them. They are unable to reject the happiness they get from the addiction. Krishna states that such pleasures—derived from sleep, laziness, and negligence—are in the mode of ignorance.
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 8|| Chapter 14.7 Bhagwad Gita 4000 BC
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata
Translation: O Arjun, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep.
Tamo guṇa is the antithesis of sattva guṇa. Persons influenced by it get pleasure through sleep, laziness, intoxication, violence, and gambling. They lose their discrimination of what is right and what is wrong, and do not hesitate in resorting to immoral behavior for fulfilling their self-will. Doing their duty becomes burdensome to them and they neglect it, becoming more inclined to sloth and sleep. In this way, the mode of ignorance leads the soul deeper into the darkness of ignorance. It becomes totally oblivious of its spiritual identity, its goal in life, and the opportunity for progress that the human form provides.
There is NO superstition in Sanatana Dharma except those injected by the white invader using his fake mutts.
When the white invader came to India there were only four original mutts set up by Adi Shankaracharya 4000 years ago .
By the time JEW Rothschild left India in 1947 there were more than 1200 mutts each destroying Sanatana Dharma from within.
THESE FAKE MUTTS USED FAKE BRAHMINS ( SOME WERE CRYPTO JEWS ) TO HARASS POOR HINDUS, MANY OF THEM CONVERTED TO CHRISTIANITY TO SURVIVE..
DIVIDE AND RULE AT ITS BEST !
HINDUS WERE MADE SELF LOATHING , JEW ROTHSCHILD ( WHO RULED INDIA ) USED EVERY DIRTY TRICK IN HIS KOSHER BOOK
POISON WAS INJECTED INTO VEDAS , UPANISHADS AND PURANAS TO MAKE THE HINDU FEEL LIKE A DEMENTED MONKEY.
THE WHITE INVADER CREATED A FAKE GITA CALLED ASHTAVAKRA GITA.
LITTLE DID HE KNOW THAT BHAGAWAD GITA IS SUBJECTIVE – WHILE HIS FAKE ASHTAVAKRA GITA IS OBJECTIVE, LIKE A ZIONIST COMPANY MANUAL.—
YEH KAROH , WOH KARNA NAHIN MAANGTHA , DOODH PEEYO, , GAAND MEIN UNGLI MATH DAALO , MUNDI PARR TEL DAALO TYPE SHIT !
BUT WHAT JEW ROTHSCHILD DID NOT FIGURE OUT IS THAT SRUTIS OF VEDAS CAN BE SEEN LIKE GEOMETRY BY FRACTAL MINDS.
VEDIC SRUTI WENT ON ORAL ROUTE FOR 330 CENTURIES ONLY BECAUSE DIVINE MATH WAS EMBEDDED IN ITS WARP AND WEFT.. NOT A SINGLE SYLLABLE OR TONE WAS LOST.
MERU, PASCALSs TRIANGLE , SIERPINSKI TRIANGLE, GOLDEN MEAN, FIBONACCI SERIES , LUCAS NUMBER, ULAM SPIRAL , ISOTOPE MAGIC ARE ALL EMBEDDED IN VEDIC SRUTIS..
IF YOU INJECT POISON THAT PORTION STICK OUT IN THE SANSKRIT VERSE LIKE A SORE THUMB..
Superstitious beliefs always place obstacles on the path of self-realisation.
From tamas comes the ignorance that veils our true nature and weakens our power of perception. Through it arises the idea of an ego or separate self by which we feel ourselves alone and isolated.
Tamas prevails in consciousness identified with the physical body, which is dull and limited. As long our identity and sense of well-being is primarily physical we remain in the dark realm of tamas.
IN HOMOSEXUALS AND CRIMINALS TAMAS GUNA PREDOMINATES.. RAJAS AND SATTVA LOSES POWER
A tamasic man is one who works in a mechanical fashion –he gets caught in the chakravyuh of activity traps.
Tamas obscures, veils and covers knowledge with delusion which further binds us in attachment.
On the human level, tamas is made manifest in the dull stupidity of the more self-centered and self-satisfied- those who acquiesce in whatever happens as long as their personal slumber, safety or interest are not disturbed.
Pranayama works with the breath and our prana, or vital energy. Suryanamaskar is one of the most powerful methods of removing tamas from the body and nervous system, while increasing concentration
Tamas brings about stagnation, decay and death
Tamasic types have deep-seated psychological blockages. Their energy and emotion tend to be stagnant and repressed and they do not know what their problems really are. They do not seek proper help and usually have poor hygiene or poor self-care habits.
They accept their condition as fate and do not take advantage of the methods that may alleviate their problems. They allow other people and negative influences to dominate them and do not like to be responsible for their lives. They prefer not to deal with their problems or will not let others know about them, which only allows the problems to get worse
Action that is undertaken because of delusion, disregarding consequences, without considering loss or injury to others or self, is Tamasic
Tamas is total ignorance, idiocy, lethargy, fatigue, and a desire to not do anything. It deludes the intellect so that we always confuse one thing with another thing
When tamas is predominating, we have no idea as to what to do and what not to do. There is confusion about the pros and cons of things. There is no proper judgment as to the way any step has to be taken in a given direction; and even if some step is taken, it will be a wrong step and it will end in some fumbling and catastrophic conclusion.
Action that is undertaken because of delusion, disregarding consequences, without considering loss or injury to others or self, is called Tamasic.
Similarly, knowledge that is attached to object of action, without concern for understanding the cause, without concern for purpose or significance, is Tamasic knowledge.
Criminals tend to be Tamasic in their thinking, although they may be Rajasic physically. They would rather figure out ways to beat the system than to work for a living.
Tamas inclines one to sensuality and the pursuit of short term pleasure. Alcoholics, drug addicts and gluttons are Tamasic.
Tamasic people do not want to think. Thinking is hard work. They want to follow formulas and stupid thumb rules. They cannot see the value of knowledge.
Tamasic people are perpetually confused.
A Tamasic mind lacks direction. “Where should I go? What should I do? What’s going on? Kya hoh raha hai ? I don’t know” are some common thought patterns of a Tamasic mind. The Tamasic mind does not value inquiry.
Tamas is responsible for the feelings of helplessness that cause deep and lasting depression. Tamas solves problems by denying them. No happiness can be found in a Tamasic mind
The Consciousness of the people in whom tamas dominates most of the time remains in the lower state which brings delusion.
Tamas binds man to heedlessness (Pramada), laziness (Alasya) and sleep (Nidra). Tamas leads to inaction when action is required.. When tamas holds sway we defend our faults and habits
Many people become depressed when tamas holds sway. If they realized that this is not a permanent condition but part of a cyclic continuum, they would be less inclined to panic. The negative mental states associated with tamas can easily be enlarged by anxiety, causing the psyche to spend most of its time in that state. We are also capable of minimizing them if we so choose.
From Tamas comes the ignorance that veils our true nature and weakens our power of perception. Through it arises the idea of an ego or separate self by which we feel ourselves alone and isolated.
Tamas prevails in consciousness identified with the physical body, which is dull and limited. As long our identity and sense of well-being is primarily physical we remain in the dark realm of Tamas.
Tamasic people allow other people and negative influences to dominate them and do not like to be responsible for their lives. They prefer not to deal with their problems or will not let others know about them, which only allows the problems to get worse.
Once you’ve slipped into it, climbing out of the pit of tamas can be exceptionally difficult. It’s better to avoid that potential fall at all costs.
Exercise is probably the quickest and most efficient way to manage tamasic states. The challenge is to initiate it and get moving because when we’re tamasic we don’t feel like doing anything.
Tamas makes us feel helpless and discouraged. It’s important to shift out of this mindset by taking a more positive and proactive approach to whatever is troubling us.
Stop eating junk food. Quit drinking and taking drugs. The deadening effect this has on mind and body simply is NOT worth the momentary pleasure.
Stop watching the FAKE news you get on TV today.
Ruthlessly eliminate anything that’s contributing to a tamasic mindset, particularly benami media input in whatever form.
Tamas is the lowest state of life and will undoubtedly create karma debt if left uncontrolled.
A tamasic mind tends to follow... People that have a tamasic mind tend to be, not trying to grow, they ignore, they just don’t care.
Food that are stale, tasteless, putrid, rotten, impure are tamasic food. Example: all stale and putrid food, food which is kept overnight, leftover food in the plate, processed foods laden with chemical , opium, cocaine etc are tamasic food.
Actions done in delusion without any regard for the consequences, loss or injury to others and actions done more than one’s own ability are said to be tamasic. Actions done with wrong understanding, causing difficulty to others, doing uninterested actions, doing actions which cause mental and body pain are said to be tamasic.
Actions done without any discrimination between the good and bad are tamasic.
A person whose intensions are not straight forward, who does actions due to instinct and without proper understanding, performing actions contradicting to sastras is a tamasic karta.
A person who disrespects sastras, Guru and elders, hides his capacity to escape from duty, does actions to spoil the future of others, always sorrowful without enthusiasm, very slow in performing an action, unsteady in his action, lazy, and cheating others is said to be a tamasic karta.
Intellect which wrongly interprets dharma as adharma and vice versa, which sees all things as perverted, complete wrong understanding of everything is said to be tamasic intellect.
Tamas is the material or lower force that drags us down into states of ignorance and attachment. It has the qualities of darkness, non-feeling and death. It gives rise to dullness, inertia, Tamas manifests itself as impurity, laziness and darkness. It is the consequence of ignorance and it prevents all beings from seeing the reality.
Tamas is the principle of passivity. Tamas is the component which resists Sattva and Rajas. The Tamas component in an individual or object produces ignorance, darkness, laziness, confusion, apathy and bewilderment.
A person who is predominant tamas will see everything as negative and destructive.
Tamas is the principle of passivity.
In term of competitiveness, Tamas have low level of competitiveness and desire ..The main Tamas value is conformity to group norms and sensuous pleasures
Tamas hinders the power of manifestation in the mind, the intellect and thereby produces ignorance . It is considered to be dark, distressing, heavy and enveloping
The tamasic person is an asshole, who has no consideration for others. He has no tenderness of heart, no good emotions for others, and lacks piety and All of a sudden he can do anything abruptly without reason because he is shorn of self-control.
Cluttered, dirty and squalid environments are tamasic. It arises from delusions . Tamasic guna suggests disillusionment .
When Tamasic guna is dominant, a person derives happiness which originates and ends in self-delusion and miscomprehension. Tamas leads one to sloth and thus to inaction. No one remains without doing action, but when one does action with an inert mind, there is no concentration.
Tamas is the ‘Why bother?’ mood that moves upon our consciousness like a dull obscuring fog. When tamas prevails we wonder why we should do anything or learn anything.
When Tamasik tendencies take over, the result is darkness of the mind. He is callous about his duties. He yearns neither to learn nor to work . He is a burden to a team.
Nothing makes tamasic types more uncomfortable than energetic people, and vice versa..
Tamasic laziness is when you don’t have motivation to do anything, or when you are attached to comfort zone.
For yoga practitioners, awareness of the gunas tells us whether we are genuinely moving forward in life (sattva), running in place (rajas), or losing our way (tamas).
Sattva works at "self actualization" level, Rajas as esteem where as Tamas at only the "basic needs" level
As a CHANGE MANAGER I used Rajas to break up tamas— because sattva, being a condition of harmony, does not always have the ability to do so. It is often necessary to move from tamas to rajas in order to return to sattva, like needing to stimulate or shock a person into awakening to their repressed pain.
Ayurvedic psychology aims at moving the mind from tamas to rajas and eventually to sattva. This means moving from an ignorant and physically oriented life (tamas), to one of vitality and self-expression (rajas), and finally to one of peace and enlightenment (sattva).
RAJAS is the quality of :--
pursuit of sensory enjoyment
inability to relax
lack of discrimination
biting off more than capability to chew
extreme mood swings
whirlpool of emotions
inability to focus
sourness of utterance
thirst for popularity medals
सत्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 17|| Bhagawad Gita Chapter 14.17, 4000 BC
sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha
Translation: From the mode of goodness arises knowledge, from the mode of passion ( rajas ) arises greed, and from the mode of ignorance arise negligence and delusion.
Having mentioned the variation in the results that accrue from the three guṇas, Krishna now gives the reason for this. Sattva guṇa gives rise to wisdom, which confers the ability to discriminate between right and wrong. It also pacifies the desires of the senses for gratification, and creates a concurrent feeling of happiness and contentment. People influenced by it are inclined toward intellectual pursuits and virtuous ideas. Thus, the mode of goodness promotes wise actions. Rajo guṇa inflames the senses, and puts the mind out of control, sending it into a spin of ambitious desires. The living being is trapped by it and over-endeavors for wealth and pleasures that are meaningless from the perspective of the soul. Tamo guṇa covers the living being with inertia and nescience. Shrouded in ignorance, a person performs wicked and impious deeds and bears consequent results.
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21|| Bhagawad Gita Chapter 18.21 . 4000 BC
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rajas am
Translation : That knowledge is to be considered in the mode of passion ( rajas ) by which one sees the manifold living entities in diverse bodies as individual and unconnected.
That knowledge is said to be in the mode of passion where the world is not seen in its connection with God, and thus the living beings are perceived in their plurality, with distinctions of race, class, creed, sect, nationality, etc. Such knowledge divides the one human society along innumerable lines. When knowledge unites, it is in the mode of goodness, and when knowledge divides, it is in the mode of passion ( rajas ).
यत्तुकामेप्सुना कर्म साहङ्कारेण वा पुन: |
क्रियते बहुलायासं तद्राजसमुदाहृतम् || 24|| Bhagawad Gita Chapter 18.24 . 4000 BC
yat tu kāmepsunā karma sāhankāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam
Translation: Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of passion ( rajas ).
The nature of rajo guṇa is that it creates intense desires for materialistic enhancement and sensual enjoyment. So, action in the mode of passion is motivated by huge ambition and characterized by intense effort. It entails heavy toil and great physical and mental fatigue. An example of rājasic action is the corporate world. Management executives regularly complain of stress. This is because their actions are usually motivated by pride and an inordinate ambition for power, prestige, and wealth. The efforts of political leaders, over-anxious parents, and business persons are also often typical examples of actions in the mode of passion.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचि: |
हर्षशोकान्वित: कर्ता राजस: परिकीर्तित: || 27|| Bhagawad Gita Chapter 18.27 . 4000 BC
rāgī karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ kartā rājasaḥ parikīrtitaḥ
Translation: The performer is considered in the mode of passion ( rajas ) when he craves the fruits of the work, is covetous, violent-natured, impure, and moved by joy and sorrow.
The rājasic workers are being described here. While the sāttvic workers are motivated by the desire for spiritual growth, the rājasic workers are deeply ambitious for materialistic enhancement. They do not realize that everything here is temporary and will have to be left behind one day. Agitated with immoderate rāg (desires of the mind and senses), they do not possess the purity of intention. They are convinced that the pleasure they seek is available in the things of the world. Hence, never satisfied by what comes their way, they are lubdhaḥ (greedy for more). When they see others succeeding or enjoying more than them, they become hinsātmakaḥ (enviously bent on injury). To fulfill their ends, they sometimes sacrifice morality, and hence become aśhuchiḥ (impure). When their desires are fulfilled they become elated, and when they are daunted they get dejected. In this way, their lives become harṣha śhoka anvitaḥ (a mixture of delights and sorrows).
यया धर्ममधर्मं च कार्यं चाकार्यमेव च |
अयथावत्प्रजानाति बुद्धि: सा पार्थ राजसी || 31|| Bhagawad Gita Chapter 18.31 . 4000 BC
yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha
ayathāvat prajānāti buddhiḥ sā pārtha rājasī
Translation: The intellect is considered in the mode of passion ( rajas ) when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct.
The rājasic intellect becomes mixed due to personal attachments. At times it sees clearly, but when self-interest comes into play, it becomes tainted and confused. For example, there are people who are very competent in their profession, but childish in familial relationships. They succeed on the career front but become utter failures on the home front because their attachment prevents them from proper perception and conduct. The rājasic intellect, colored by attachments and aversions, likes and dislikes is unable to discern the proper course of action. It becomes confused between the important and the trivial, the permanent and the transient, the valuable and the insignificant.
परिणामे विषमिव तत्सुखं राजसं स्मृतम् || 38|| Bhagawad Gita Chapter 18.38 . 4000 BC
viṣhayendriya-sanyogād yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam
Translation: Happiness is said to be in the mode of passion ( rajas ) when it is derived from the contact of the senses with their objects. Such happiness is like nectar at first but poison at the end.
Rājasic happiness is experienced as a thrill that arises from the contact between the senses and their objects, but the joy is as short-lived as the contact itself, and leaves in its wake greed, anxiety, guilt, and a thickening of the material illusion. Even in the material realm, for meaningful accomplishment, it is necessary to reject rājasic happiness. The path to lasting and divine bliss lies not in indulgence, but in renunciation, austerities, and discipline.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्वमित्युत || 11||
लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12||
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 13||
sarva-dvāreṣhu dehe ’smin prakāśha upajāyate
jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta
lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā
rajasy etāni jāyante vivṛiddhe bharatarṣhabha
aprakāśho ’pravṛittiśh cha pramādo moha eva cha
tamasy etāni jāyante vivṛiddhe kuru-nandana // Bhagawad Gita Chapter 14.11-13— 4000 BC
Translation: When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion ( rajas ) predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.
Krishna repeats how the three modes influence one’s thinking. Sattva guṇa leads to the development of virtues and the illumination of knowledge. Rajo guṇa leads to greed, inordinate activity for worldly attainments, and restlessness of the mind. Tamo guṇa results in delusion of the intellect, laziness, and inclination toward intoxication and violence. In fact, these modes even influence our attitudes toward God and the spiritual path. For the mind to fluctuate due to the three guṇas is very natural. However, we are not to be dejected by this state of affairs, rather, we should understand why it happens and work to rise above it. Sādhanā means to fight with the flow of the three guṇas in the mind, and force it to maintain the feelings of SHRADDHA toward God and Guru. If our consciousness remained at the highest consciousness all day, there would be no need for sādhanā. Though the mind’s natural sentiments may be inclined toward the world, yet with the intellect, we have to force it into the spiritual realm. Initially, this may seem difficult, but with practice it becomes easy. This is just as driving a car is difficult initially, but with practice it becomes natural. Krishna now begins to explain the destinations bestowed by the three guṇas, and the need for making it our goal to transcend them.
The whole universe is bound with the three elements: Sattva, Rajas, and Tamas.
Sattva, Rajas, and Tamas are very subtle elements and beyond the reach of five senses. These three elements can be realized only via 6th sense.
By svadhyaya , you witness your own sattvic, rajasic, and tamasic tendencies.
Finally, you begin to sculpt your involvement with the gunas— cultivating sattva, softening rajasic urges, and engaging tamas in the service of stability and rest.
Because the three gunas - sattva, rajas, and tamas - are ‘present’ in all the states and every condition of life, the ‘yogin cannot avoid them.’
However the yogin, meaning one who has ‘yoked’ united their consciousness in the Supreme Self (Paramatman), is ‘free from the influence’ of the gunas because they do not ‘feel attachment or aversion for these qualities’
Both Ayurveda and yoga seek to reduce the lower Gunas of Rajas and Tamas
Rajas stands for a rajasic man is one who rides too many horses, who is and is always doing something or the other..
He is the quintessential hamster caught in the chakravyuh of ACTIVITY TRAPS..
We have to evaluate rajas from a cosmic perspective as well as a personal perspective.
On a macro cosmic perspective Rajas is the mode without which the other constituents cannot move. Its function is to move things and Rajas is responsible for all that goes on throughout nature.
It is the source of all activity. Rajas helps the sattva and tamas, which are motionless to perform their power. Rajas gives matter its force and impetus.
On the macrocosmic level, Rajas makes things happen.
We should also not condemn rajas and tamas per se. Rajas is needed to create, and tamas is needed to recuperate. All gunas have their positive and negative side.
When rajas dominates, the mind is incredibly active. There is a lot of movement, a certain restlessness
Rajas is the guna category that is the cause of all activity. Rajas expresses itself in motion and, because it is present in all matter, it causes all things to be in a continuous state of change
Renunciation and detachment are not fostered by Rajas dominant person.
Rajas cause pain. . Rajas and tamas usually work together. Rajas brings about the which eventually leads to exhaustion, in which tamas prevails.
It is very hard to go from tamas directly to sattva – so we have to use rajas as a step in between.
Rajas and Tamas, by their very nature are unfriendly to Svadhyaya ( self inquiry). Rajas diverts attention to the outside world, whereas Tamas conceals the intellect behind a dark cloud, both making observation difficult.
A very popular Rajasic food is coffee. Rajasic foods artificially activate the mind and produce Tamas. Sugar provides bursts of Rajasic energy in the short run, but becomes Tamasic as it passes through the system. The depressions suffered by alcoholics are sugar induced.
The current trendy obsession with being ‘busy’ ( engaged in activity traps ) from dawn to dusk is a reflection of the rajas guna.
The modern world is more characterized by Rajasik tendencies ... Such tendencies affect work because it results in an environment where everyone is in a hurry to achieve individualistic goals. There is expectation for rewards for anything done.
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.
Rajas prompts a person to run after gains, deriving the so called earthly happiness from them.
The Rajasic persons gifted with a selfish motive behind every action, hoping to reap advantage sometime in their life. Rajas is that which brings about all changes; it is the dynamic element in nature. A rajasic person will never give charity unless he gets due recognition .
From the total Rajas aspect the five Vital forces (Panchapraanas) are formed—Praana, Apaana; Vyaana; Udaana and Samaana.
Rajoeguna causes bondage through the attachment to action. The mode of passion (Rajas) is characterized by and is the source desire and attachment. Rajas binds the living entity (Jeeva) by attachment to the fruits of work
When Rajas predominates, a person runs about pursuing selfish and greedy ends, driven by restlessness .. Rajas is concerned with the actions of objects. It is associated with activity and motion.
Rajas introduces a disequilibrium that upsets an existing balance. Rajas is motivated in its action, ever seeking a goal or an end that gives it power. It possess outward motion and causes self seeking action that leads to fragmentation and disintegration.
While in the short term rajas is stimulating and providing pleasure, owing to it unbalanced nature it quickly results in pain and suffering. It is the force of passion that causes distress.
From rajas comes the false idea of the external world as real in itself, which causes us to seek happiness outside ourselves and lose track of our inner peace.
Rajas creates desire, It predominates in the sensory aspect of the mind because the senses are ever-moving and seeking various objects.
Rajasic people have good energy but burn themselves out through excessive activity. Their minds are usually and seldom at peace.
They have strong opinions and seek power over others often regardless of the means. They are poor in time management and make poor overbearing leaders, with zilch leadership spirit.
They blame others for their problems and the problems they cause.
Even when rajasic people achieve their goals they find that they are still not happy.
Rajasic guna is one that is knowledge that is segregated, that considers everything unconnected, individualistic and meaningless
On the individual level Rajas is a spiking, agitating--it makes you move physically, emotionally and intellectually.
Rajasic people become attached to the idea that they should be doing something all the time, and they feel guilty if they aren’t.
People controlled by this Guna are often plagued by boredom and suffer because they cannot
Rajasic people evaluate themselves in terms of what they have accomplished or want to accomplish. This leads to a psychological problem of inflation and deflation.
They have an exaggerated sense of self-importance when they are getting what they want, and a sense of failure and depression when they aren’t.
Sattva, rajas and tamas are the three gunas. The gunas are a spiritual postulate, as mentioned earlier.
Tamas causes ignorance, lethargy and inertia. Rajas keeps the whole creation vibrant, mobile and active. Sattva brings enlightenment, clarity and cheerfulness.
More important for yoga practitioners, awareness of the gunas tells us whether we are genuinely moving forward in life (sattva), running in place (rajas), or losing our way (tamas).
These three Gunas are present in all human beings. No one is free from the operation of any one of the three qualities of Nature. They are not constant. Sometimes Sattva predominates; at other times Rajas or Tamas predominates. …
A rajasic state means you feel passionate, , the mind keeps going, not being able to stop.
All the 3 Gunas have an upside as well as a downside.
Not all desire or passion is bad. You need passion for Self Inquiry and a strong desire for liberation, which is one of the qualifications of Vedanta
Without Rajas you would never get out of bed in the morning or accomplish anything. Rajas is the active, creative force, the mode of passion.
When Rajas appears in the Subtle Body, it takes over from Sattva and happiness disappears. When the mind is under its influence, inquiry is very difficult.
Rajas, or desire, is the enemy of happiness. In fact the statement “I want” means “I am not happy”.
The upside of Rajas is that it’s a great motivator. If one’s goals are clear, and other circumstances are conducive, worldly success comes quickly for those in whom this type of energy is predominant.
Strong desires in Rajasic people often result in violations of Dharma and cause conflict. Desire need only be reduced until the actions it generates do not conflict with Dharma.
While a Tamas-Guna or Rajas-Guna dominant person can gradually transform to a Sattva-Guna dominant, the travel from Sattva Guna to Gunatita is different and difficult. Sattva guna cannot be converted to Gunatita.
There is no corridor connecting the 3 Gunas and Gunatita.
If an individual’s values are materialistic and the mind is predominantly Rajasic, then the intellect pursues worldly goals.
A Rajasic intellect is not concerned with the truth of experience, only in whether or not the experience relates to the fulfilment of the individual’s desire.
Rajas is a source of frustration because anything gained is inevitably lost. An object gained causes attachment, and an object lost produces grief, neither of which is conducive to happiness.
A rajasic person will constantly repeat actions that produce suffering. Rajas prevents a person from learning from their experiences.
When a pleasurable experience ends, Rajas brings disappointment because it wants the pleasure to continue. If the experience is mediocre, it wants it to be better. If it is bad, it should end instantly and not happen again.
A person under the influence of Rajas feels that nothing is ever completed. No matter how much is accomplished, the list of things to do never shrinks. Because it cannot sit still, it is often referred to as the monkey mind in spiritual literature.
Assimilation of experience only takes place when the mind is present. Therefore when Rajas dominates the Subtle Body, the intellect is unable to accurately determine the nature of experience and resolve doubts about it.
A resolved experience leaves attention fully present, so that it is able to engage the next experience without any influence or repercussion from the previous experience.
Because life is a sequence of continuous experiences, it is important to process each experience as quickly as possible, preferably as it happens.
Unresolved experience subliminally drains attention. on what needs to be done, and avoidance of what should or should not be done, are signs that the mind is excessively Rajasic.
As unresolved experiences accumulate, the individual feels overwhelmed, stressed and unable to keep up with life’s demands. So a Rajasic person is unable to grow spiritually because they cannot properly assimilate both wanted and unwanted experiences.
The person who drinks to get rid of his suffering does not know the source of his suffering. He, but he does not know why.
Therefore he assumes incorrectly that there is an experiential solution. Although he intellectually knows that his solution does not work, he cannot break his habit.
The alcohol tendencies are binding; they compel him to drink when he feels, bored or depressed.
When he is agitated (Rajasic), he relies on alcohol to relax him. It does not relax him, it only makes him dull. But the dullness seems like peace compared to anxiety.
When he is dull, he relies on alcohol to lift his spirits. It does not really lifts his spirits, it just stimulates his nerves for a short time. However it feels a lot better than depression.
Rajasic people have a lot of ambition, which fills their day with activities and vanity.
In the process of fulfilling their ambitions Rajasic people destroy anyone or anything in their path because in their mind the end justifies the means. The typical goal of the corporate man is profit and power, and he will intrigue, destroy and assimilate any competitor in his way.
ALMOST ALL ZIONIST JEWS ARE RAJASIC.
Because of his lack of discrimination, he cannot appreciate the self and Isvara. This lack of seeing anything holy in this world leads to this demonic behaviour.
Regardless of whether your mind is enlightened or not, it is gonna suffer in a rajasic environment. Self-knowledge can be firm but still, rajas and tamas have their disturbing impact on the mind.
Each type of sign can all be very busy. There is a misconception that Rajas is high level of activity, Tamas is non-activity, and Sattva is like someone sitting in meditation. This is a very incorrect view
But the mind in Rajas is easily fooled by illusion, and those suffering from an imbalance of Rajas often succumb to ambition, greed, Our society is overwhelmed by the Rajas mindset.
When the rajas rises, then greed, desires and activities to fulfill worldly pleasures, and restlessness prevails in the person. The results of actions performed under the domination of rajas are suffering and greed.
The Consciousness of the people in whom rajas dominates most of the time remains in mediocre state which brings suffering, confusion, and attachment to the worldly pleasures and objects
Rajas is passion or motion or activity. Rajas causes attachment to action
Greed, outgoing energy, undertaking of action, restlessness and desire-these are born of the increase of Rajas
A Rajasic man loves power and objects of senses. A Rajasic man will be ever engaged in worldly activities. He wants to lord over the people. He has attitude. He wants powers. He is much attached to wife, children and property. Lust is a Rajasic Vritti
As the rajas increases in a being, he is guided towards action (karma) driven by passion, material desires and attachment. There is no limit to desire, and no matter what one gets in the physical, he is never satiated and wants more.
Rajas brings happiness by prompting the coupling of the senses with their objects. Thus rajas also binds us to attachment, to the fruits of action, and to sensory pleasures of every kind.
This is rajas—a generous serving of agitation, exertion, competitiveness, pain, and enticement.
It is obvious that the modern world is an extremely rajasic world. The frantic pace of life; constant activity, action, and busyness; the drive of ambition and greed; the inordinate emphasis on sensuality and materiality; the dangerous and seemingly ever increasing force of lust and desire…all these are the very essence of what Rajas is.
And this extreme predominance of Rajoguna has the inevitable effect of leading to a rise of Tamoguna in people’s lives, as evidenced by the rise in stress, burnout, depression, mental laziness, lethargy, wilful ignorance, hopelessness and despondency, lack of compassion, concern, and consideration for others, and suicide.
In the Third Discourse of the Bhagavad Gita, Arjuna asks Krishna what it is that makes people do certain things seemingly against their own will and better judgment, “as if constrained by some secret force”. Krishna replies, “It is lust which instigates him. It is passion, sprung from the quality of rajas; insatiable, and full of sin. Know this to be the enemy of man on earth.”
Desire is a rajasic manifestation – the product of Rajoguna – and is indeed “the enemy of man on earth.” . Krishna goes on to say that Rajas is “the constant enemy of the wise man” and “the destroyer of knowledge and spiritual discernment.” It must be conquered, he says, and we must strengthen the lower self by the Higher Self.
The quality of rajas produces movement. When we are agitated and disturbed inside, the quality of rajas is predominant
Attachment is of the rajasic quality. A rajasic person is always filled with
He can be for example so attached to cleanliness that he develops OCD. He cares more about his perfect room than he cares about his child! He wont allow his child to play inside his house..
This type of person seeks the fruit of his actions, is greedy and must always achieve some result. He is oppressive by nature and always complaining that people have not come up to his standards.
Indulgence never gives you real peace. It is only an illusion of peace that comes by forgetting yourself for some time.
A rajasic person will smile if something meets with his approval and be angry if something does not. This constant fluctuation is the main characteristic of the rajasic doer, always perturbed like the tides of the ocean.
When rajas predominates, there is a lot of activity and a desire for enjoyment of
the pleasures of the world, but it is all temporary. When one keeps indulging in
objects which are pleasurable to the senses, one suffers pain, regret, remorse and
repentance, and one comes to the conclusion that they are totally useless.
People, who are primarily rajasic may become tired of the problems in life and
start looking for peace. You find many burnt out rich Jains becoming monks.
Sattva is an all-pure and clear way of mirroring anything presented to it. Rajas is kinetic, it is a way in which the mind is not just seeing, it is doing, it is reacting.
The first is a pure state of perception and the second occurs when that initial perception moves you to action.
The third modality, tamas, is when you don’t want to move away from a stable foundation , the comfort zone , and you are holding on. That is, inertia.
The inertial state is always trying to maintain itself; it is opposed to the kinetic rajas. There is an interaction here. The two opposing forces are both working, one wanting to retain the status quo and the other wanting to change. The change can be in conformity with a pure vision, the change being for the good, or the change can be leading to a diversion, where it is going to be pathological.
You either grow or you pathologically malfunction. To understand this one should have a clear notion of how sattva operates in you, rajas operates in you, and how tamas operates in you.
When one roars around with a great sound and fury, ( spinning wheels burning rubber ) signifying nothing but “getting a lot done” that is rajasic
Actions have good and bad impacts, but that isn’t the point of the study.
The Gita doesn’t teach dogma of objective commandment ethics. It is a subjective book.
The idea is to see how we’re caught by different aspects of our life, in this case our actions, and so lose our freedom. From a spiritual standpoint we can be just as bound by excellent activities as we can by criminal ones.
Rajas is the easiest guna to study, since the complications of our activities are usually in plain sight. The other two often “hide behind” rajas, because busyness is so obvious. Rajas is where we focus our surface attention the most.
Rajas has a dark side when it is linked to tamas and a bright aspect when allied with sattva. Rajas can impel us to break out of our complacency
The union of church (tamas) and state (rajas) is but one egregious example of how it can play out, with Inquisitions and Holy Wars and a whole variety of pogroms
When we’re at work on a project, the inspiring part of it is sattvic, the actual effort is rajasic, and the mindlessly repetitive parts are tamasic.
During the course of our involvement we will rotate between being excited and interested (sattva), carrying out the legwork to actualize our vision (rajas), and sometimes plodding along like a mule in harness, knowing what we have to do and just doing it (tamas).
When rajas is dominant a lot can be accomplished and much misery avoided. You cant drive change without Rajas.. Hard work or exercise can help pull you out of the doldrums
Rajas stands for the busy side of life, which often gets out of hand. For many, being busy defines existence, and all else is meaningless
The vast majority of people are either tamasic or rajasic. They are either as busy as can be, or reeling from all the busyness and seeking serious escape. A healthy and freeform participation with being alive is much more rare.
Rajas seeks dissolution through activity, through throwing ourselves into the fray, and “giving it everything we’ve got..
Psychologically speaking, rajas quotes the motto “I can and I will!” and wades right in. Tamas insists “I can’t and I won’t!” and finds plenty of excuses to prove the assertion. Both of them are egotistical and limiting.
Sattva finds the mean between these extremes, allowing for flexibility as well as expertise in whatever action the situation calls for. But there is still a vestige of “This is how I do it.” “I’m in favor of the sattvic way.”
When the Gita calls for us to step outside of the influence of the gunas, it means that we should relinquish the selfish fixation that inevitably perverts the natural purity of our life. All these attitudes interfere, in one way or another, with uninhibited, pure action.
From Rajas comes the false idea of the external world as real in itself, which causes us to seek happiness outside ourselves and lose track of our inner peace. Rajas creates desire .
It predominates in the sensory aspect of the mind because the senses are ever-moving and seeking various objects. As long as we remain immersed in the pursuit of sensory enjoyment we fall under the instability of Rajas.
Rajas and Tamas are the factors that cause disease. Rajas causes pain, agitation and the dissipation of energy.
Rajasic people have hajaaar energy but burn themselves out through excessive activity. Their minds are usually agitated and seldom at peace. They have strong opinions seek power over others often regardless of the means. They are impatient in dealing with their problems and do not wish to take the time or responsibility to get well.
They blame others for their problems, Rajasic people can accomplish their goals and are generally in control of their lives. However, they are not awake to their spiritual purpose, and are dominated by the ego in their pursuit of happiness.
Life brings them shocks, which can cause them great suffering, particularly when they lose control. Even when they achieve their goals they find that they are still not happy
In yogic thought the manifest world is comprised of three basic characteristics called the gunas: energy, idleness, and clarity (rajas, tamas, and sattva) which are always in flux.
Every object, every abstraction, and each one of us has some combination of these three components of nature.. Too much of any single guna causes suffering, and the mission of the yogi is to rise above all three.
Rajas, the guna most prized in the modern world, gives us energy, alertness, the ability to plan, the capacity for desire, and the power to create change. When in excess, it leads to restlessness. You can see how having at least some rajas helps us to accomplish basic tasks and achieve goals.
However, we tend to have a cultural overabundance of rajas, a situation that has walked us right into excess materialism, uneven wealth distribution, wars over resources, overmedication, and widespread malaise.
The yoga teachings encourage seekers to rise above all three qualities of nature. Since they are bound to be in flux, no matter how far along our spiritual journey we believe we have come, the gunas will be at play in each of us for as long as we have a human form.
2.17 — drashtridrishyayoh sanyogo heyahetuh --( Patanjali Yoga Sutra , 5000 BC )
The cause of pain is the association or identification of the seer (atmi) with the seen (prakrti) and the remedy lies in their dissociation.
A prudent person notices that inner harmony is interrupted when the mind lets itself be lured into indiscriminately sampling the world of phenomena. He tries to remain free by avoiding material attachment, in which objects attract the intelligence like a magnet and the self is tempted into an illusory relationship with the external, seen world, provoking pleasures and pains. The intelligence is the vehicle closest to the soul, which must be cautious of its influence if the seer is to stay free. Or else, intelligence entangles the seer into a painful relationship with external objects. As long as intelligence is indiscriminating, there is suffering. The moment it develops discriminative power, it realises its source, and unites with the seer. Then there is transparency between the seer and seen, allowing free, uncontaminated passage between them. The seat of the ego or small self is the seat of the brain, and the seat of the great Self is within the spiritual heart. Though intelligence links the head and the heart, it vacillates between the two. This vacillation stops through right knowledge and understanding. Intelligence is then transformed - free from polarity, pure and unbiased. This is true meditation, in which ego dissolves, allowing the great Self (purusa) to glimmer in its own glory.To uproot anything, we must get down to the root cause and eliminate that cause. This problem is linked to the origin of the universe wherein the consciousness, male purusha got entangled with elements of female Prakriti. This problem cannot be understood or analyzed by our limited intellect. It can and will be solved only through the transcendent knowledge that can be gained through enlightenment. The key concept to remember is that the yoking of Purusha with Prakriti has taken place giving rise to bondage. Now we need to reach the state of liberation before fully eliminating all bondage, thus eradicating all suffering. The seer is Purusha who is the reflector of buddhi (the pure I-sense). The objects that are experienced by the buddhi are the knowable. The buddhi and the knowable, due to their proximity to Purusha, become an attribute of Purusha. Buddhi becoming the object of experience is revealed as the Purusha itself. This beginningless alliance between Purusha and the object of awareness (Prakriti represented by buddhi) is the cause of suffering which is avoidable. In the case of the union between Purusha and buddhi, it cannot be in space or time. Union in space is between two physical objects; union in time happens when two activities take place at the same time. The union between Purusha and buddhi is beginningless and is thus beyond time. The contact between the two is a peculiar union which cannot be distinguished by the senses. The union seems to occur only due to the I-sense (ahamkara) and can only be the result of ignorance since in reality these two are separate. Liberation from sorrow can only happen as a result of knowledge. The object or the knowable remains unmanifest unless seen by the observer. But it goes on mutating due to its inherent nature. As it is seen by the seer, it becomes the seer’s object and is thus dependent on the seer. Similarly to remove suffering we need to remove Purusha from its association with Prakriti. This sutra and several of the subsequent sutras constitute the essence of the Samkhya philosophy. These sutras clearly tell us that Samkhya and Yoga are essentially dualistic philosophies where Purusha and Prakriti are projected as two independent entities. Most people are aware that ‘yoga’ is derived from the root word ‘yuj’. The most commonly given meaning of ‘yuj’ is to join, unite or yoke etc. In that sense, most people tend to say that yoga is the ‘union of body, mind and soul’, without really understanding its true meaning. What we need to understand is that another meaning of ‘yuj’ (as per dhatupatha which is the source book of all root words in Sanskrit) is ‘samadhau’ (in samadhi) or ‘to concentrate the mind’. In light of the sutra 2.17 which we are discussing here, it is clear that, in fact, the union between Purusha (soul) and Prakriti (mind-body complex) is indeed the cause of suffering and the cycle of birth and re-birth. It is only through un-uniting the two, that is, understanding the separation between Purusha (the seer) and Prakriti (the seen) that one can attain liberation. …
Tayor yad yamalam rupam sa samghatta iti smrtah---
Ananda-saktih saivokta yato visvam visrjyati,
Na Sivah Saktirahito na Saktih Sivavarjita. ---(Tantraloka-Ahnika, 3.)
"The coupled form of these two (Shiva-Shakti) is called junction. That is called the blissful Shakti from which creation arises.
ADAM and EVE story is just lifted from our sanskrit upanishads - this story is the basis of the Abrahamic religions Judaism/ Christianity / Islam.
All three religions draw upon this STOLEN story from MUNDAKA Upanishad III, 1, 1-3 ( Genesis of the Old Testament )..
This story and speaks of the tree of knowledge and God's commandment that its fruit shall not be eaten. Adam at first did not eat it but Eve did. After that Adam too ate the forbidden fruit.
The Upanishad ORIGINAL story is about two birds sitting on a peepal tree. The birds are PURUSHA (atman )and PRAKRITI ( jiva )-- with Purusha being the witness.
ATMAN becomes ADAM.
JIVA becomes EVE
( J is silent in most areas ) --people call me AIT ( ayit ) instead of AJIT.
The FIG which eve ate is the fruit of the peepal tree ( FICUS ) -- the true botanical name today is FICUS RELIGIOSA.
The old testament NEVER spoke of apple ( from a fig tree ) !
The Tree of Jiva and Atman appears in the Vedic scriptures, as a metaphysical metaphor concerning the soul. These verses of Vedas went on oral route for 330 centuries befre being penned down 70 centuries ago..
The Rig Veda samhita 1.164.20-22, Mundaka Upanishad 3.1.1-2, and Svetasvatara Upanisad 4.6-7, speak of two birds, one perched on the branch of the tree, which signifies the body, and eating its fruit, the other merely watching.
Rig Veda samhita says:
1.164.20 Two birds associated together, and mutual friends, take refuge in the same tree; one of them eats the sweet fig; the other abstaining from food, merely looks on.
1.164.21 Where the smooth-gliding rays, cognizant, distil the perpetual portion of water; there has the Lord and steadfast protector all beings accepted me, though immature in wisdom.
1.164.22 In the tree into which the smooth-gliding rays feeders on the sweet, enters, and again bring forth light over all, they have called the fruit sweet, but he partakes not of it who knows not the protector of the universe.
The first bird is PURUSHA ( consciousness ) -HE is ATMAN .
The second bird is PRAKRITI ( energy ) - SHE is JIVA .
When the jiva becomes distracted by the fruits (signifying sensual pleasure), she momentarily forgets her lord and lover and tries to enjoy the fruit independently of him. This separating forgetfulness is maha-maya, or enthrallment, spiritual death, and constitutes the fall of the jiva into the world of material birth, death, disease and old age.
This concept of Atman and Jiva have been personified and taken into the Bible as Adam and Eve and the fall of man.
KERALA SAGES WROTE THE BLUE PRINT OF THE BIBLE IN 325 AD , AT THE FIRST COUNCIL OF NICEA , FOR ROMAN EMPEROR CONSTANTINE THE GREAT..
JESUS CHRIST NEVER EXISTED .. AN AMALGAM OF THREE MADE UP JESUS AND BIBLE .. 1) APOLLONIUS OF TYANA ( A KERALA SAGE WHO WAS MORE POWERFUL THAN THE EMPEROR ) 2) HIS SIDEKICK DAMISA , WHO TOOK ON A KERALA NAMBOODIRI WOMAN AS HIS WIFE (MARY MAGDALENE ) 3) AND VEDIC COSMOLOGY ( AFTER ALL , SHIVA/ VISHNU/ BRAHMA WERE ALL COSMIC ALLEGORIES )..
CONSTANTINE THE GREAT NEVER CONVERTED TO CHRISTIANITY.. HE WAS MURDERED BY HIS SON CONSTANTINE II , AND HIS DEAD BODY WAS BAPTIZED BY A BRIBED EUSEBIUS OF NICOMEDIA ( BISHOP OF BEIRUT ) ON 22ND MAY , 337 AD...
BELOW: A MURDERED FATHER BEING BAPTIZED BY HIS SON..
FATHER , EMPEROR CONSTANTINE THE GREAT , NEVER ACCEPTED CHRISTIANITY , AS HE WAS A HINDU.
LIKE ALL PREVIOUS ROMAN EMPERORS ... CONSTANTINE THE GREAT WANTED TO BE CREMATED, BUT HE WAS BURIED BY HIS SON
SON ,EMPEROR CONSTANTINE II WAS THE FIRST ROMAN CHRISTIAN EMPEROR.
Capt. Ajit Vadakayil
August 27, 2017 at 11:54 AM
SOMEONE ASKED ME ABOUT BIBLE BEING COMPLIED IN KODUNGALLUR UNIVERSITY.
LISTEN --READ MY BLOGS
I HAVE TOLD THIS AT LEAST 35 TIMES--- AND AM NOT IN A MOOD TO TELL AGAIN
ONE LAST TIME
JESUS CHRIST NEVER EXISTED
JESUS WAS COOKED UP IN 325 AD THE FIRST COUNCIL OF NICEA BY THE ROMAN EMPEROR
THE LIFE OF JESUS WAS A CLEVER COMBINATION OF THREE FACTORS
1) COSMIC ALLEGORY -- 3 STARS OF ORION BELT AND SIRIUS
2) LIFE OF APOLLONIUS OF TYANA , A KERALA SAGE CONSIDERED AS GOD BY ROMANS
3) LIFE OF DAMISA -- THE SIDE KICK OF APOLLONIUS , WHO TOOK ON A KERALA NAMBOODIRI WIFE NAMED MAY MAGDALENE
AAA) FOR COSMIC ALLEGORY--
This is just one of the several posts where i explain the three wise kings on three camels following the eastern star and reaching the stable where mary was delivering jesus christ
Being a sailor , wise with the ways of stars and skies --i know this camel journey is 100% BULLSHIT
BBB ) Apollonius of Tyana was more powerful that the Roman Emperor . The Roman emperor created the POPE and between both of them they sacked their own bastion Rome several times-- just to get rid of every historical trace of Apollonius of Tyana --and this included burning the great library of Alexandra
COLOSSEUM WAS BUILT ON A DRIED UP LAKE-- LIKE IN BANGALORE THE BUS STAND IS BUILT ON A DRIED UP LAKE
Read all 4 parts below--
CCC ) TWO THINGS HAVE BEEN INTEGRATED INTO BIBLE FROM THE LIFE OF DAMISA. DAMIAs WIFE , A KERALA NAMBOODIRI WOMAN NAMED MARY MAGDALENE AND THE CRUCIFICATION SCENE. THOUGH PARTS OF HIS LIFE IS SHOVED INTO THE LIFE OF JESUS, DAMISA 'S LIFE WAS ALSO SHOVED INTO THE LIFE OF DISCIPLE PAUL.
I HAVE BEEN ALL OVER VATICAN AND JESRUSALEM. WHAT I COULD NOT SEE 4 DECADES AGO , I TOLD MY ELDER SON WHEN ON VACATION-- TO TAKE A EXPENSIVE GYRO STABILISED VIDEO CAMERA WITH HIGH ZOOM AND FLASH--TO SEE PICTURES UNSEEN BEFORE.
The whole catholic world knows that the earliest instance of any artwork that illustrates Jesus on the cross was only after the eighth century. This was lifted from Damisa's accounts of crucification of Barabbas -- crucification in Rome was a common practice.
FROM WHERE DID THE NAME JESUS COME?
DAMISA CALLS BARABBAS, JESUS IN HIS ACCOUNTS
THE FIRST NAME OF BARABBAS IS JESUS !
THE FIRST NAME OF BARABBAS IS JESUS !
Jesus Barabbas literally means "Jeshua son of Abba". Christ is taken from Krishna.
The custom of releasing prisoners in Jerusalem at Passover is known as the Paschal Pardon, but this custom (whether at Passover or any other time) is not recorded in any historical document other than the COOKED UP gospels..
The POPE has neglected to delete this JESUS BARABBAS truth in New Revised Standard Version.
Not only was Barabbas's first name Jesus, but his last name, Barabbas, means son (bar) of the father (abba). Cooked up Jesus Christ , Jesus had always referred to himself as the Son of the Father
John 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.
SO SO SO --here was a choice between God and the devil
ONLY PERCEPTIVE MEN CAN EVER INTERPRET THE BIBLE.
THE DUFFERS MUST NOT DWELL TOO MUCH--THEIR PEA BRAINS WILL GET FRIED.
capt ajit vadakayil
In between the darkening quality of tamas and the uplifting quality of sattwa, raja represents the middle quality or guna of the universe. The three gunas together constitute vibratory creation.
Whereas tamas pulls one away from divine nature and sattwa draws one toward the one eternal spirit, rajas activates the movement.
Under the influence of rajas, creation expresses itself in diverse ways, without preference for movement toward or away from spirit.
The mixture of rajas-tamas induces one toward ignorance and material attachments, while the mixture of rajas-sattwa brings one toward right activity and enlightenment.
Rajas keeps a person involved outwardly, whether through self-debasing or self-raising actions. If predominantly rajasic, the mind seeks diversity rather than definite direction of thought or energy.
In people of predominantly sattwic nature, rajas pulls one downward toward material attachments, whereas in people of predominantly tamasic nature, rajas pulls one upward toward spirituality.
Rajas, is transformative in nature. It represents the transition from night to day and day to night. It is the passion that is necessary to bring about change
Rajas is movement, activity, agitation and desire. To get going with our day and burn off the tamas, we require some rajas.
Rajas is the mode of action, movement and activity. We need it to function in the world. It’s what drives us to get things done.
It has a downside, however. Too much rajas stirs up desire, greed and anger. We end up anxious, agitated. We’re always in conflict with people and find it very hard to switch off.
People with primarily rajasic natures can be exhausting to be around. Restless Rajas is responsible for our modern pandemic of anxiety.
Both rajas and tamas can be a source of great suffering.
THE WHITE IINVDER FOOLED INDIANS NOT TO EAT GARLIC AND ONION , QUOTING SOME BULLSHIT ABOUT ASURAS RAHU AND KETU BLOOD DROPS WHICH HIT THE GROUND.
CHARAKA SANHITA ( 4200 BC ) CALLS GARLIC AS A HEALING FOOD.
Some workplaces are exceptionally stressful, chaotic and high pressure. Spending the whole day in such a rajasic environment can have an extremely negative effect on body and mind. High blood pressure, anxiety and insomnia are almost a given when exposed to too much rajas day in and day out.
Our surroundings can be rajasic, tamasic or sattvic, and have an enormous impact on our emotional state. Noisy, chaotic and disordered environments are rajasic in nature.
The mind isn’t designed to be constantly switched on to endless stimulus. The constant input generates a lot of rajas which inevitably leads to a tamasic crash.
Being around highly rajasic people can be agitating and exhausting. Those with predominantly rajasic temperaments are always on the go, restless, agitated and constantly driven by anxiety and avarice.
While rajas has its positive functions, it can also be a curse. It can rob us of our ability to enjoy life. Rajasic people are rarely happy or satisfied. They’re always seeking more, better and different. Nothing, no matter how good, is ever good enough for the rajasic person.
Again, it’s important to note that no one is fully sattvic, rajasic or tamas.
All three gunas are necessary, but with a little self-awareness and discipline we can quite easily manage their proportions to ensure a predominantly sattvic mind. After all, a sattvic mind is a happy mind.
To burn up this tamasic state, you need to cultivate rajas. It’s almost impossible to jump straight from tamas to sattva, so you instead balance it out with rajas.
Rajas and tamas are responsible for much of our suffering. We should never beat ourselves up when we find ourselves in rajasic or tamasic states. That’s simply part of being human.
Rajas is best described as energy and passion. Depending on where it is directed, rajas can be good or bad.
When Rajas is used for selfless service, it burns negative karma. However, if we direct Rajas with selfish intent, we will only cause ourselves harm and rack up further karma debt.
When mind is dominated by rajas, it suffers from Vikshepa. It is Distracted. People with this kind of mind, follow low thinking, high living. They tend to neither evolve or devolve.
Maya has three qualities. It can project thoughts. It can conceal the truth. It can distinguish between what is truth and what is untruth. In Sanskrit they are called the Vikshepa Shakti (projection), Avarana Shakti (hiding), and Viveka Shakti (discriminative power).
From these three powers—Avarana (tamas or inertia), Vikshepa (rajas or dynamism), and Viveka (sattva or intelligent thinking), this whole universe has sprung up.
The Gunas – Satva, Rajas and Tamas – are said to be in constant motion on the three paths of being (adhvan). The mechanism involved is that of inherent tendencies or memory-traces (samskara), which sprout like seeds when conditions created by the ever- changing Gunas are favorable.
The object of this explanation is to show how the three apparently conflicting qualities can coexist without coming into conflict.
The past and future hide objects; and, therefore, they are like Tamas or darkness. The present enables us to see objects; and, therefore, it is like bright light, the Sattva of the Samkhya.
Rajas stand for the activity of the Time itself. For the Samkhya-yoga and the Grammarians the harmonious coexistence of objects on three paths of Time makes the ordered sequence of the world possible. Time, like an eternal road, is the substratum on which the objects of the world come and go. The road, like Time, is ever present, unaffected.
Kshipta, Mudha, Vikshepa, Ekagra and Niruddha are the five Yogic Bhumikas. The Chitta or mind manifests in five different forms. In the Kshipta state, the rays of the mind are scattered on various objects. It is restless and jumps from one object to another.
In the Mudha state, the mind is dull and forgetful. Vikshipta is the gathering mind. It is occasionally steady and at other times distracted. By practice of concentration the mind struggles to gather itself. In the Ekagra state, it is one-pointed. There is only one idea present in the mind. The mind is under control in the Niruddha state.
There is externalising or objectifying power in the mind. This leads to Bahirmukha-Vritti. The mind is drawn towards objects. Through constant Sadhana (spiritual practice) the mind must be checked from externalising. It must be made to move towards Brahman, its original home.
Remove the Rajas and Tamas that envelop the Sattva of the mind by Pranayama, Japa, Vichara and Shraddha. Then the mind becomes fit for concentration.
Jumping to sattva from tamas is not possible. From tamas to rajas and to sattva, the mind has to be guided. When you follow the above, you alter your lifestyle and the way of thinking to Sattva.
Rajas or rajasic guna is said as the kriya shakti. It gives the power of action. Rajas binds one to action. It makes the mind disturbed by giving expectations. Over activity, anger and impatience are the characteristic of rajas.
Desire for action and expectation of result binds one to the world. When the desire is for knowledge it is sattva. When the desire is for worldly objects and material gains it is rajas. When rajas rules in a person he is a non-content, shows anger, selfish attitude.
The three gunas are absolutely needed for worldy life; else his life will be imperfect. Without sattva he cannot gain knowledge. Without rajas he cannot perform any activity and without tamas he cannot rest.
When a person has rajas or tamo guna he always has a chance to upgrade his guna to the next higher level by constant practice of that higher guna.
When a person has tamas dominant in him he must upgrade it to rajas by performing actions atleast for material gains. When rajas is dominant in a person he must upgrade it to sattva by performing selfless service (karma yoga)
The impressions in the subconscious mind of a person determine the guna of the person. If the majority of the impressions are sattvic, then the nature of the person is sattvic. If the majority of the impressions are rajasic then the nature of the person is rajasic. If the majority of the impressions are tamasic then the nature of the person is tamasic. As said earlier, the nature of the person can be upgraded by personal effort.
Actions done with an attitude of expecting reward, appreciation and laurels are said to be rajasic. Actions done with egoism and for receiving recognition from public are said to be rajasic. Actions done withwithout enjoying the work and over activity are said to be rajasic in nature. A workaholic is said to be rajasic and he destroys his health and his peace of mind by his work.
The three qualities are always found together and they are always in a state of dynamic interaction. This is “the law of alteration.” We rarely observe pure sattva, pure rajas or pure tamas. However, when one the qualities become dominant, it will hold its nature for a period of time. This is knows as “the law of continuity.”
Rajas is the vital force that lacks consistency or stability. It has the quality of passion and agitation. Rajas results in emotional fluctuations of love and hate, attraction and repulsion, fear and desire.
Rajas is the principle of activity, this is the guna which makes things move from one state to another state. If the ignition of fire is termed as “Sattva”, Rajas is the spreading of fire.
Everything made of matter undergoes three stages of existence – (1) it is created, (2) it remains for some time and, (3) it is inevitably destroyed. These three phases correspond to the three gunas – qualities or modes of material nature.
Passion (rajas) creates, goodness (sattva) sustains and ignorance (tamas) destroys. These three are ranked hierarchically, with ignorance considered the lowest and goodness the highest. Each member of the Hindu trimurti represents one of the three gunas.
Sattva maintains the stability of the universe, rajas accounts for its origin and the creative movement and tamas accounts for its dissolution, the tendency of the things to decay and die .
A person in whom the Rajas Guna predominates will have a concrete memory, ego involve perceptions, scattered thinking and imagination. In contrast a Tamsic person would have loss-distorted perception and confused thinking.
It is generally held that Sattva at the level of the cognition is perfect knowledge, Rajas is clouded intellect and Tamas is ignorance.
Rajasic have moderate level of capacity and the person has enough confidence to compete and Sattvic have highest-level capacity and show self-sufficiency.
The problem is our mind becomes conditioned to rajas. Our happiness is short-lived and soon the mind is busy seeking other things to attain. Either that or when the sattva wears off, we slip into tamas and get depressed and discouraged.
Fortunately, according to yogic and Vedanta philosophy, sattva isn’t something we need to seek or acquire.
All we need to do is learn to manage excess rajas and tamas. By balancing rajasic restlessness and tamasic dullness, we can enjoy the natural peace and well-being of sattva.
Excessively rajasic people find it hard to sleep. They’re constantly wired and unable to switch off. Tamasic people, on the other hand, might want to sleep all day and night
Tamas and Rajas are opposing fields like positive and negative while Sattva is neutral
ON CREMATION, WHEN THE SKULL POPS , THE SOUL RIDES UP TO THE CORRESPONDING ASTRAL LAYER ( BASED ON SOUL FREQUENCY ), RIDING THE SOLITON CARRIER WAVE..
WHEN YOU BURY THE DEAD , HIS SOUL REMAINS ON EARTH-- LOST AND MISERABLE FOREVER...
IF ANY MAN ( INCLUDING NON-HINDUS ) INTENT THAT THEY WANT TO BE CREMATED ON DEATH-- AND THEN HE IS BURIED ( OR DROWNED AT SEA ) HIS SOUL CAN BE RELEASED BY THE SOLITON WAVE PROVIDED BY A BREAKING COCONUT WITH INTENTION ( BY ANY BLOOD RELATIVE OR WELL WISHER ) .
THIS IS QUANTUM PHYSICS--NOT SUPERSTITION..
Bhuloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka.
SATTVA is the quality of :--
Stillness of mind
Awareness of duty
Clarity of perception
Purity of inner psyche
Bhartue ---nay-- Virtue
Below: ITNA SAARA GUN ? BAAP RE !
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वित: |
सिद्ध्यसिद्ध्योर्निर्विकार: कर्ता सात्विक उच्यते || 26|| Bhagawad Gita Chapter 18.26 . 4000 BC
mukta-saṅgo ‘nahaṁ-vādī dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor nirvikāraḥ kartā sāttvika uchyate
Translation: The performer is said to be in the mode of goodness ( sattva ) , when he or she is free from egotism and attachment, endowed with enthusiasm and determination, and equipoised in success and failure.
Krishna had earlier mentioned the three ingredients of action—knowledge, the action itself, and the doer. Having described the categories of two of them—knowledge and actions—he now moves on to the three kinds of performers of actions. He clarifies that those situated in the mode of goodness are not inactive; rather they work with enthusiasm and determination. The difference is that their work is performed in proper consciousness. Sāttvic doers are mukta sangaḥ, i.e. they do not try to cling to things in worldly attachment, nor do they believe that worldly things can bestow satisfaction to the soul. Hence, they work with noble motives. And since their intentions are pure, they are filled with utsāha (zeal) and dhṛiti (strong resolve) in their endeavors. Their mental attitude results in the least dissipation of energies while working. Thus, they are able to work tirelessly to fulfill their sublime motives. Though they may accomplish great things, they are anaham vādī (free from egotism), and they give all credit for their successes to God.
प्रवृत्तिंच निवृत्तिं च कार्याकार्ये भयाभये |
बन्धं मोक्षं च या वेत्तिबुद्धि: सा पार्थ सात्विकी || 30|| Bhagawad Gita Chapter 18.30 . 4000 BC
pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā vetti buddhiḥ sā pārtha sāttvikī
Translation: The intellect is said to be in the nature of goodness ( sattva ) , O Parth, when it understands what is proper action and what is improper action, what is duty and what is non-duty, what is to be feared and what is not to be feared, what is binding and what is liberating.
We constantly exercise our free will to make choices, and our cumulative choices determine where we reach in life. To make proper choices, a developed faculty of discrimination is required. The Bhagavad Gita itself was spoken to Arjun to equip him with the power of discrimination. At the outset, Arjun was confused about his duty. His inordinate attachment to his relatives had bewildered his judgment regarding proper and improper action. Feeling weak and fearful, and in utter confusion, he had surrendered to the Lord and requested him to enlighten him regarding his duty. Through the divine song of wisdom, Krishna helped Arjun develop his power of discrimination, until he finally concluded: “I have explained to you the knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.” (verse 18.63).. The mode of goodness illumines the intellect with the light of knowledge thereby refining its ability to discriminate the right and wrong of things, actions, and sentiments. The sāttvic intellect is one that makes known to us what type of action is to be performed and what type of action is to be renounced, what is to be feared and what is to be ignored. It explains to us the reason for the shortcomings in our personality and reveals the solution for them.
धृत्या यया धारयते मन:प्राणेन्द्रियक्रिया: |
योगेनाव्यभिचारिण्या धृति: सा पार्थ सात्विकी || 33|| Bhagawad Gita Chapter 18.33 . 4000 BC
dhṛityā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ sā pārtha sāttvikī
Transation: Dhṛiti (determination) is the inner strength of our mind and intellect to persevere on our path despite difficulties and obstacles. Dhṛiti is what keeps our vision focused toward the goal ( sattva ) , and mobilizes the latent powers of the body, mind, and intellect to overcome apparently insurmountable impasses on the journey.
Krishna describes the three kinds of determination. Through the practice of Yog, the mind becomes disciplined and develops the capacity to rule over the senses and the body. The steadfast willpower that develops when one learns to subdue the senses, discipline the life-airs, and control the mind is sāttvic dhṛiti (determination in the mode of goodness).
तत्र सत्वं निर्मलत्वात्प्रकाशकमनामयम् |
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 6|| Chapter 14.6 Bhagwad Gita 4000 BC
tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam
sukha-saṅgena badhnāti jñāna-saṅgena chānagha
Translation: Amongst these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of well-being. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.
The word prakāśhakam means “illuminating.” The word anāmayam means “healthy and full of well-being.” By extension, it also means “of peaceful quality,” devoid of any inherent cause for pain, discomfort, or misery. The mode of goodness is serene and illuminating. Thus, sattva guṇa engenders virtue in one’s personality and illuminates the intellect with knowledge. It makes a person become calm, satisfied, charitable, compassionate, helpful, serene, and tranquil. It also nurtures good health and freedom from sickness. While the mode of goodness creates an effect of serenity and happiness, attachment to them itself binds the soul to material nature. Even sattva guṇa is within the realm of material nature. We must not get attached to it; instead, we must use it to step up to the transcendental platform.Beyond these three, is śhuddha sattva, the transcendental mode of goodness. It is the mode of the divine energy of God that is beyond material nature. When the soul becomes God-realized, by his grace, God bestows śhuddha sattva upon the soul, making the senses, mind, and intellect divine.
नियतं सङ्गरहितमरागद्वेषत: कृतम् |
अफलप्रेप्सुना कर्म यतत्सात्विकमुच्यते || 23|| Bhagawad Gita Chapter 18.23 . 4000 BC
niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitam
aphala-prepsunā karma yat tat sāttvikam uchyate
Translation: Action that is in accordance with the scriptures, which is free from attachment and aversion, and which is done without desire for rewards, is in the mode of goodness ( sattva ).
If everyone becomes selfish and does not think of others, there will be chaos in the world. So they recommended that along with personal sense gratification we should also care for others. When a man is a baby his mother must tke care of him. When the mother is d and helpless the son should take care of her. Sanatana Dharma asks us to follow the dictates of our conscience. This is the best guide in determining proper behavior. However, the problem is that everyone’s conscience guides differently. Krishna declares, in a similar way that action in the mode of goodness is doing one’s duty in accordance with the scriptures. He further adds that such work should be without attachment or aversion, and without desire to enjoy the results.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम् |
तत्सुखं सात्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 37|| Bhagawad Gita Chapter 18.37 . 4000 BC
yat tad agre viṣham iva pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
Translation: That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of goodness ( sattva ) . It is generated by the pure intellect that is situated in self-knowledge.
The Indian gooseberry (āmlā) is one of those super-foods that are very beneficial for health. It has the Vitamin C of more than 10 oranges. But children dislike it, since it has a bitter taste. Interestingly, after eating the āmlā, drink some water, it will taste sweet. Krishna says that happiness in the mode of goodness is of the same nature; it seems bitter in the short-run, but it tastes like nectar in the end.
The Vedas refer to happiness in the mode of goodness as śhreya, which is unpleasant in the present but ultimately beneficial. In contrast to this is preya, which is pleasant in the beginning but ultimately harmful. Regarding śhreya and preya, the Kaṭhopaniṣhad states:--
anyachchhreyo ’nyadutaiva preyaste ubhe nānārthe puruṣhaṁ sinītaḥ
tayoḥ śhreya ādadānasya sādhu bhavati hīyate ’rthādya u preyo vṛiṇīte
śhreyaśhcha preyaśhcha manuṣhyametastau samparītya vivinakti dhīraḥ
śhreyo hi dhīro ’bhi preyaso vṛiṇīte preyo mando yogakṣhemād vṛinīte (1.2.1-2)[v21]
”There are two paths—one is the ‘beneficial’ and the other is the ‘pleasant’. These two lead humans to very different ends. The pleasant is enjoyable in the beginning, but it ends in pain. The ignorant are snared to the pleasant and perish. But the wise are not deceived by its attractions, choose the beneficial, and finally attain happiness.”
ऊर्ध्वं गच्छन्ति सत्वस्था मध्ये तिष्ठन्ति राजसा: |
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा: || 18|| Bhagawad Gita , Chapter 14.18 , 4000 BC
ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ
Translation: Those situated in the mode of goodness ( sattva ) rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.
Krishna explains that the reincarnation of the souls in their next birth is linked to the guṇas that predominates their personality. Upon completion of their sojourn in the present life, the souls reach the kind of place that corresponds to their guṇas. This can be compared to students applying for college admission after completing school. There are many colleges in the country. Those students with good qualifying criteria at the school level gain admission in the best colleges, while those with poor grades and other scores are admitted to the worst ones. Likewise, the Bhāgavatam says:
sattve pralīnāḥ svar yānti nara-lokaṁ rajo-layāḥ
tamo-layās tu nirayaṁ yānti mām eva nirguṇāḥ (11.25.22)[v2]
“Those who are in sattva guṇa reach the higher celestial abodes; those who are in rajo guṇa return to the earth planet; and those who are in tamo guṇa go to the nether worlds; while those who are transcendental to the three modes attain Me.”
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् |
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् || 13|| Bhagawad Gita Chapter 7.13- . 4000 BC
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
Translation: Deluded by the three modes ( gunas ) of Maya, the people in this world are unable to know me, the imperishable and eternal.
Krishna explains that people are deluded by the material modes of ignorance ( tamas ) , passion ( rajas ) , and goodness ( sattva ) . These three modes of Maya veil their consciousness and as a result, they become fascinated by ephemeral allurement of bodily pleasures. One of the meanings of the word “Maya” comes from the roots mā (not) and yā (what is). Thus, Maya means “that which is not what it appears to be.” As an energy of God, Maya is also engaged in his service. Its service is to veil the true nature of the Supreme Lord from souls who have not yet attained the eligibility for God-realization. Maya thus lures and bewilders the souls who are vimukh from God (having their backs turned toward him). At the same time, Maya gives distress to the souls by inflicting them with various troubles caused by subjugation to the three-fold material miseries. In this way, it tries to bring the souls to the realization that they can never be happy until they become sanmukh toward God (having their face turned toward him).
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || 17|| Chapter 13.17 Bhagwad Gita 4000 BC
avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha
Translation: He is indivisible, yet he appears to be divided amongst living beings. Know the Supreme Entity to be the sustainer, annihilator, and creator of all beings.
God’s personality includes his various energies. All manifest and unmanifest objects are but expansions of his energy. Thus, we can say he is all that exists. Accordingly, Śhrīmad Bhāgavatam states:
dravyaṁ karma cha kālaśh cha svabhāvo jīva eva cha
vāsudevāt paro brahman na chānyo ’rtho ’sti tattvataḥ (2.5.14)[v13]
“The various aspects of creation—time, karma, the natures of individual living beings, and the material ingredients of creation—are all the Supreme Lord himself. There is nothing in existence apart from him.”
God may appear to be divided amongst the objects of his creation, but since he is all that exists, he remains undivided as well. For example, space may seem to be divided amongst the objects that it contains. Yet, all objects are within the one entity called space, which manifested at the beginning of creation. Again, the reflection of the sun in puddles of water appears divided, and yet the sun remains indivisible. Just as the ocean throws up waves and then absorbs them back into itself, similarly God creates the world, maintains it, and then absorbs it back into himself. Therefore, he may be equally seen as the Creator ( Brahma-rajas ) , the Maintainer ( Vishnu-sattva ) , and the Destroyer ( Shiva- tamas ) of everything.
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च |
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || 27|| Chapter 14.27 Bhagwad Gita 4000 BC
brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha
śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha
Translation: I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.
Krishna is the eight avatar of Vishnu. Rama is the seventh avatar. Ayyappa is the ninth avatar. Only Vishnu has mortal avatars. Rest all Hindu gods are comic allegories..
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्रुते |
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || 13| Chapter 13.13 | Bhagwad Gita 4000 BC
jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma na sat tan nāsad uchyate
Translation: I shall now reveal to you that which ought to be known, and by knowing which, one attains immortality. It is the beginningless Brahman, which lies beyond existence and non-existence.
Krishna says that Brahman is beyond the relative terms of existence and non-existence. The Brahman, in its formless and attributeless aspect, is the object of SHRADDHA of the jñānīs. In its personal form, as Bhagavān, it is the object of worship of the bhaktas. Residing within the body, it is known as Paramātmā. All these are three manifestations of the same Supreme Reality. Thus, the formless Brahman and the personal form of God are both two aspects of the Supreme Entity. Both exist everywhere, and hence they both can be called all-pervading
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु |
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय || 29|| Bhagawad Gita Chapter 18.29 . 4000 BC
buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇu
prochyamānam aśheṣheṇa pṛithaktvena dhanañjaya
Translation: Hear now, O Arjun, of the distinctions of intellect and determination, according to the three modes ( gunas ) of material nature, as I describe them in detail.
Krishna explains the two factors that impact the quality and quantity of work. They not only propel action but also control and direct it. These are the intellect and determination. Buddhi is the faculty of discrimination that distinguishes between right and wrong. Dhṛiti is the inner determination to persist in accomplishing the work undertaken, despite hardships and obstacles on the way. Both are of three kinds in accordance with the modes of nature. Krishna now discusses both these faculties and their three-fold classifications ( gunas ).
दैवी ह्येषा गुणमयी मम माया दुरत्यया |
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 14|| Bhagawad Gita Chapter 7.14 . 4000 BC
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
Translation: My divine energy Maya, consisting of the three modes of nature ( gunas ) , is very difficult to overcome. But those who surrender unto me cross over it easily.
Some people declare the material energy to be mithyā (non-existent). They say that we perceive Maya only because we are in ignorance, but if become seated in knowledge, then Maya will cease to exist. They claim that the illusion will be dispelled and we will understand that the soul itself is the Ultimate reality. However, this verse of the Bhagavad Gita negates such a theory. Shree Krishna states that Maya is not an illusion; it is an energy of God. The Śhwetāśhvatar Upaniṣhad too states:
māyāṁ tu prakṛitiṁ vidyānmāyinaṁ tu maheśhvaram (4.10)[v13]
“Maya is the energy (prakṛiti), while God is the Energetic.” The Ramayan states:
so dāsī raghubīra ki samujheṅ mithyā sopi [v14]
“Some people think Maya is mithyā (non-existent), but factually it is an energy that is engaged in the service of God.”
Krishna says that Maya is very difficult to overcome because it is his energy. If anyone conquers Maya, it means that person has conquered God himself. Since no one can defeat God, no one can defeat Maya either. And because the mind is made from Maya, no yogi, jñānī, ascetic, or karmī can successfully control the mind merely by self-effort. When the material energy gets the indication from God, it easily releases such a soul from its bondage. Maya says, “My work was only this much—to keep troubling the soul until it reaches the feet of God. Since this soul has surrendered to God, my work is done.”
सत्वानुरूपा सर्वस्य श्रद्धा भवति भारत |
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्ध: स एव स: || 3|| Bhagawad Gita , Chapter 17.3, 4000 BC
sattvānurūpā sarvasya śhraddhā bhavati bhārata
śhraddhā-mayo ‘yaṁ puruṣho yo yach-chhraddhaḥ sa eva saḥ
Translation: The faith of all humans conforms to the nature of their mind. All people possess SHRADDHA (faith), and whatever the nature of their faith, that is verily what they are.
We all repose our faith somewhere or the other. Where we decide to place our faith and what we choose to believe in practically shapes the direction of our life. Those who develop the conviction that money is of paramount importance in the world spend their entire life accumulating it. Those who believe that fame counts more than anything else dedicate their time and energy in chasing political posts and social designations. Those who believe in noble values sacrifice everything to uphold them. . Those who develop deep faith in the overriding importance of God-realization renounce their material life in search of him. Thus, Krishna states that the quality of our faith decides the direction of our life. In turn, the quality of our faith is decided by the nature of our mind. And so, in response to Arjun’s question, Krishna begins expounding on the kinds of faith that exist.
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते |
भूतभावोद्भवकरो विसर्ग: कर्मसञ्ज्ञित: || 3|| Bhagawad Gita Chapter 8.3 , 4000 BC
śhrī bhagavān uvācha
akṣharaṁ brahma paramaṁ svabhāvo ’dhyātmam uchyate
bhūta-bhāvodbhava-karo visargaḥ karma-sanjñitaḥ
Translation: The Blessed Lord said: The Supreme Indestructible Entity is called Brahman; one’s own self is called adhyātma. Actions pertaining to the material personality of living beings, and its development are called karma, or fruitive activities.
Krishna says that the Supreme Entity is called Brahman (in the Vedas, God is referred to by many Names and Brahman is one of them). It is beyond space, time, and the chain of cause and effect. These are the characteristics of the material realm, while Brahman is transcendental to the material plane. It is unaffected by the changes in the universe, and is imperishable. Hence, It is described as akṣharam. In the Bṛihadāraṇyak Upaniṣhad 3.8.8, Brahman has been described in the same manner: “Learned people speak of Brahman as akṣhar (indestructible). It is also designated as Param (Supreme) because It possesses qualities beyond those possessed by Maya and the souls.”
The path of spirituality is called adhyātma, and science of the soul is also called adhyātma. But here the word has been used for one’s own self, which includes the soul, body, mind, and intellect.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान् || 45|| Bhagawad Gita , Chapter 2.45, 4000 BC
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
Translation: : The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes ( 3 gunas ) to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in truth, and without concern for material gain and safety, be situated in the self.
The material energy binds the divine soul to the bodily conception of life, by its three constituent modes. These modes of material nature are sattva (mode of goodness), rajas (mode of passion), and tamas (mode of ignorance). The relative proportion of the three modes varies for every individual, due their sanskārs (tendencies) from countless past lives, and accordingly, everyone has different inclinations and tendencies. The Vedic scriptures accept this disparity and give suitable instructions for all kinds of people. If the śhāstras did not contain instructions for worldly-minded people, they would have gone further astray. So, the Vedas offer them material rewards for the performance of rigorous rituals, helping them rise from the mode of ignorance to passion, and from passion to goodness. Thus, the Vedas contain both kinds of knowledge— shabda brahman for ceremonies for the materially attached and divine knowledge for spiritual aspirants. Krishna asks Arjuna to use the divine section of the Vedic knowledge to elevate himself to the level of Absolute Truth.
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.
The sattva ahankara gives rise to the eleven organs, namely the five organs of perception (jnanendriya), the five organs of action (karmendriya), and the mind (manas).
The tamasa ahankara gives rise to five subtle elements of earth, water, fire, air and ether (tanmatras). They further evolve into the five mahabhutas or gross elements (of earth, water, fire, air and ether). The rajas ahankara is involved in both the sattvika and tamasa ahankara, and supplies the energy needed for the change of sattva and tamas into their products.
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.
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.
When divinity dawns, the human weaknesses vanish of their own accord as the petals drop off when the flower develops into the fruit
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.
When the Sattva guna alone remains, the human soul has advanced a long way towards the final goal of liberation.
Sattva is associated with ego, mind and intelligence. Its connection with the consciousness is the strongest.
The three divisions of the inherent qualities of differentiated matter – i.e., of pure quiescence (satva), of activity and desire (rajas), of stagnation and decay (tamas).
When sattvaguna predominates over rajas and tamas then wisdom is produced.
One of the aims of yoga is to develop more sattva and to reduce tamas within our personalities. If sattva dominates over rajas and tamas, we will feel healthy, happy, and full of knowledge, and we will enjoy supporting other beings
When rajas is restrained and guided by sattva, people become noble in thought and action
Sattva leads to happiness and satisfaction
When you are caught in the Rajas-Tamas cycle, you are not happy and cannot assimilate the knowledge you gain from experience. Therefore cultivate Sattva.
Sattvic values facilitate inquiry ( svadhaya ) and growth, whereas Rajasic and Tamasic values inhibit it. So it’s necessary for anyone seeking happiness or to make an inventory of one’s values, both positive and negative.
Svadhaya ( self inquiry ) cannot take place in an emotionally disturbed mind. The mind suffers agitation or dullness when a negative value is in play.
It is unrealistic to expect negative values to disappear overnight, but as you consistently examine ( svadhyaya ) and renounce negative values, the mind becomes extremely subtle, and then Self Realization is inevitable.
You renounce negative values by cultivating positive, Sattvic values
Organic fruits and veggies are Sattvic foods. GM foods , processed foods and food grown using artificial fertilisers / pesticides are non-sattvic foods
The Consciousness of the people in whom sattva dominates most of the time remains in the higher state, which brings knowledge, happiness, All three gunas are needed to live a life. Sattva is needed for happiness and peace of mind
Those who are established in Sattva rise upwards.
Meditation is the greatest Sattva-generating activity there is. There’s nothing better for calming mind and body. Meditation physically restructures the brain, with varied and long-lasting benefits.
Sattva is used to signify that power of nature that illuminates and reveals all. It manifests itself as light. Without the relation of sattva, buddhi cannot be reflected on Purusa.
Sattva, holds in itself the secret of emancipation. . All pious and venerable deeds owe their origin to the sattvaguna,
Sattva activities allow the mind to be still and move towards a state of balance or equilibrium. Such actions lead to the realization of purusa (the true self) and thus, sattva qualities are said to be responsive to the light of purusa. In order to gain and maintain sattva, avoidance of rajas and tamas is necessary.
The concept of Ayurveda is focused around the idea of equilibrium and balance. When the elements, humoural qualities and gunas that make up prakrti are in balance they create harmony, longevity and good health, but while they are imbalanced, they cause negative effects.
Ayurvedic healing is focused on the promotion of sattva qualities that will help to clear the mind and encourage the restoration of balance to the three gunas.
Sattva guna is the “spiritual quality”. When sattva guna is dominant, a person has inherent desire to be good and caring. There is a resolute constancy of mind and senses. When sattva is prevalent, the light of wisdom shines through the individual.
Sattvic intellect clearly understands the difference between desirable and undesirable, undutiful and dutiful action. When sattva is dominant a person does his work as a duty. An action is done with calm understanding and the person is free from doubts
When sattva is dominant a person pays SHRADDHA to the divine
Of all the three gunas is sattva the one that we would like to cultivate. Is it the quality that makes buddhi sharp enough to penetrate all the levels of our being, until it becomes aware of itself and even sattvic buddhi need to be let go of. But until then one needs to purify all the levels of one’s being so that sattva predominates.
It is true that a human being is a compound of three qualities – the animal aspect within him, the human in him, and the divine aspect in him. In the Bhagavad Gita, these three aspects are referred to as tamas, rajas, and sattva.
When the aspirant learns to tame the animal within and expresses his creative, human potential through mind, action, and speech, then he becomes fully civilized and is prepared to attain divinity. The divine qualities in the human being remain latent as long as the human and animal qualities remain predominant.
When the 5 senses have been controlled, meaning they have come to rest in the Wisdom of Discrimination of the sattva guna, they ‘will become portals through which light will pour in.’ The senses will then ‘cease to be ill-lit alleys through which the temptations of the world will steal
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.
Sattva guna has the ability to reveal or make things known.. A Saattvic individual is an ideal human being. His actions are exemplary, his thoughts noble and judgments wise. His karmic baggage is reduced
Sattva is the guna whose essence is purity, fineness and subtlety. It is the principle of clarity, wideness and peace, the force of love that unites all things together.
The mind or consciousness in general, is naturally the domain of sattva. Unless the mind is calm and clear we cannot perceive anything properly. Sattva creates clarity, through which we perceive the truth of things, and gives light, concentration and devotion.
By increasing sattva one gains peace and harmony, and returns to the primordial Nature and one's pure Spirit in which is liberation.
When pure sattva prevails in our consciousness we transcend time and space and discover our eternal Self. The soul regains its basic purity and unites with God. When out of balance, the three gunas bring about the process of cosmic evolution through which the soul evolves through the kingdoms of Nature, experiencing birth and death, happiness and sorrow in various bodies.
To have sattva predominant in our nature is the key to health, creativity and spirituality. Sattvic people possess a harmonious and adaptable nature that gives the greatest freedom from disease both physical and mental. They strive toward balance and have peace of mind that cuts off the psychological root of disease.
They are considerate of others and take care of themselves. They see all life as a learning experience and look for the good in all things, even in disease, which they strive to understand, not merely to suppress.
From rajas it is then easier to arrive at sattva, by balancing out the excitement and learning to appreciate the more subtle pleasures of peace, harmony, contentment, and At this point, activities such as meditation, self-reflection, journaling, etc., can help you move into sattva, whereas trying them from a tamasic state can result in becoming sleepy or bored.
In humans, all the three gunas are present in different degrees of predominance according to their spiritual purity and progress. Sinners who are beyond redemption possess the predominance of tamas, pious people who abide by Dharma possess the predominance of sattva, while worldly people who are driven by selfish desires possess the predominance of rajas.
Parents have to help their children cultivate the predominance of sattva, so that when they grow up they will not only have pleasant and positive personalities but also right discretion in making their choices.
The goal of yoga is the isolation (kaivalya) of purusha from prakriti – the identification of pure spirit with itself. Prakriti has three attributes (gunas) or tendencies; balance or purity (sattva), energy (rajas), and inertia (tamas).
Everything in the material universe is said to be some combination of these three tendencies Balance is a comination of “Sattva”, “Rajas” and “Tamas”. These three gunas always go together and can never be separated from one another.
One guna cannot produce anything without the co-operation of the other two gunas. All the three gunas are present in every single thing in this world, from big to small, from fine to gross.
Sattva is not enlightenment itself but it unveils what is true and real (sat). It shows itself as beauty, balance, and inspiration, and it promotes life, energy, health, and contentment.
Cultivating sattva—by making choices in life that elevate awareness and foster unselfish joy—is a principal goal of yoga.. Sattva produces acts which are performed pure consciousness..
Sattva possesses an inward and upward motion and brings about the awakening of the soul. Sattva provides happiness and contentment of a lasting nature. It is the principle of clarity, wideness and peace, the force of love that unites all things together.
When Sattva predominates there is unruffled peace of mind, inner harmony, perfect serenity and tranquillity. There is clarity or clear vision also. The understanding is not clouded. There is penetrative insight. The door or threshold of intuition is wide open. The senses will not run towards external objects..
When you become primarily sattvic, life becomes very easy with no conflicts and you start having an inexpressible joy.
When pure Sattva prevails in our consciousness we transcend time and space and discover our eternal Self. The soul regains its basic purity and unites with God.
In Yogic philosophy Maya can be destroyed by the realization of the pure Brahman
Everything which is changeable, which is not infinite, is part of Maya.
Purush on the other hand is the only reality, it is the universe’s only unchangeable element: the Soul.
Only the soul is eternal whereas Maya or Prakriti are changeable and part of Illusion. The difficulty lies in being able to discriminate the real from the unreal. That is the ultimate goal of Yoga: to see beyond the illusion and see the reality.
Only a person who is able to see the Reality can reach the stage of Samadhi or Enlightenment.
Everything in the illusionary world consists of three gunas or qualities. These three qualities are present in all objects in various degrees, one quality is always more present or dominant then the others.
The three gunas are Sattva (purity), Rajas (activity) and Tamas (darkness, destruction). Gunas are present in everything; humans, food, objects…
Humans have the possibility to consciously change the levels of the gunas in their body and their mind. By altering the presence and influence of external objects, lifestyle and thoughts we can increase or decrease the gunas. Whichever guna is predominating will affect how we perceive the world around us. It will affect behavior, attitude, actions and attachments and so on.
For example a person who is predominant tamas will see everything as negative and destructive. A person who is more sattvic on the other hand will perceive the universe as positive and will find joy and happiness in everything.
However the mind is very unstable and can fluctuate very easily from one predominant guna to another. Sattva manifests itself as purity, knowledge and harmony.
Sattva is the quality of goodness, joy, satisfaction, nobility and contentment. It is free of fear, wrath and malice. Sattvic quality is pure and forgiving. It is the guna that people want to increase in order to reach the state of Samadhi or Liberation.
Increasing Sattva is possible by reducing Rajas and Tamas, both in your mind and in your body. By practicing yoga and living a yogic lifestyle, surrounding yourself by positive people and performing activities that bring you joy and happiness you increase the sattvic elements in your mind and body.
Sattva is not the ultimate goal of Self Inquiry. Sattva is a state of mind that is experienced by the doer.. Sattva is the present, awakening, the process of consciousness unfolding.
The Sattva mind represents the culmination of human evolution. It is the mind illumined by the spirit. If Sattva predominates in the mind, the meditative mood will come by itself without exertion.
The way we think will also determine the outcome in the next life. A high thinking person will evolve to a more evolved human being in the next life.
When the sattva guna rises, there is full awareness of the Atman in the body and mind. Just as the wheel of an engine appears to remain stationary when it moves very swiftly, so also a Sattvic man appears to be calm through his self-restraint or control.
When Sattva increases, the mind becomes steady like the flame of a lamp in a windless place.
He who is Sattvic can do real concentration and meditation, and can enter into Samadhi easily...
Yoga teaches us to develop sattva in our lives since it is the quality that allows for spiritual growth. Sattvic individuals are noble and spiritual in character.
Ayurvedic psychology aims at moving the mind from Tamas to Rajas and eventually to Sattva. This means moving from an ignorant and physically oriented life (Tamas), to one of vitality and self-expression (Rajas), and finally to one of peace and enlightenment (Sattva).
Sattva is the higher spiritual force that supports us to evolve in consciousness.
Sattvic foods are fresh and pure and grow above the ground, receiving their positive energy from the sunlight.
Do svadhaya . Introspect and look within. Watch the Gunas carefully. Be vigilant. Stand as a doorkeeper. Allow only Sattvic thoughts to pass through the door of the mental factory. Check Rajas. Curb Tamas..”
Developing sattva begins as a process of purifying the body and mind through lifestyle choices such as proper diet, physical purification (asana, pranayama, kriyas), devotion, mantra, control of the senses, control of the mind, clean environment and choosing like-minded people that support our spiritual evolution.
Sattvic quality is pure and forgiving. It is the guna that people want to increase in order to reach the state of Samadhi or Liberation. Increasing Sattva is possible by reducing Rajas and Tamas, both in your mind and in your body..
When sattva shines in a person he understands situations correctly and he has right judgment. When sattva becomes very prominent in a person he becomes a gunaita (surpasses the three gunas).
Through the purity of sattva, negative karma is quickly dissolved.
However, if one wishes to achieve the supreme state—the highest of highs—even sattva needs to be transcended.
Enlightenment is beyond even the sattvic quality!
As you reduce your negative karmic baggage and shed your ego , your soul frequency rises . Then bliss happens. Bliss is even beyond joy - bliss and God are one.
Once bliss happens it never goes away. .. you are now a Jivan Mukt with soul frequency same as the field of brahman..
Sattvic mental current will make you inward (Antarmukha) and take you to Kaivalya or Moksha..
Capt. Ajit Vadakayil
September 18, 2018 at 5:07 PM
SOMEONE ASKED ME ABOUT PLATOs WRITINGS ABOUT PHILOSOPHY ..
HERE WE GO
Plato who studied at Kodungallur University in Kerala , India stople the DUALITY principle and patented it in his own name . He wrote that nature was the one that placed pleasure and sadness, happiness and pain, life and death in admirable harmony.
THIEF Plato’s Phaedo is now considered a seminal formulation, from which "a whole range of dualities, which have become deeply ingrained in Western philosophy, theology, and psychology over two millennia, received their classic formulation: soul and body, mind and matter, intellect and sense, reason and emotion, reality and appearance, unity and plurality, perfection and imperfection, immortal and mortal, permanence and change, eternal and temporal, divine and human, heaven and earth.
THIEF Pythogarus ( 570 BC – 495 BC ), THIEF Heraclitus ( 535 BC-- 475 BC), THIEF Parminides ( born 515 BC ) , THIEF Socrates ( 469 BC- 399 BC ) and THIEF Plato (427 BC to 347 BC ) , THIEF EUCLID ( dies 270 BC ) studied in Kodungallur Univeristy , Kerala, India.
All of them stole knowledge and patented it in their own names.
In ancient India we did not find the need to write the authors name on his works.
None of these thieves really understood Vedanta, their western minds were too shallow to encompass profound thoughts of ancient Maharishis .
THIEF Heraclitus wrote that opposites are necessary for life, but they are unified in a system of balanced exchanges. He wrote that there is a a unity of opposites in the world, stating that "the path up and down are one and the same". His word LOGOS applied to “all things are one, in some sense”.
Heraclitus held that (1) everything is constantly changing and (2) opposite things are identical, so that (3) everything is and is not at the same time. In other words, Universal Flux and the Identity of Opposites entail a denial of the Law of Non-Contradiction.
Heraclitus recognized a lawlike flux of elements; and he does not hold the Identity of Opposites, but the Transformational Equivalence of Opposites.. for Heraclitus fire changes into water and then into earth; earth changes into water and then into fire. At the level of either cosmic bodies (in which sea turns into fiery storms on the one hand and earth on the other) or domestic activities (in which, for instance, water boils out of a pot), there is constant flux among opposites.
To maintain the balance of the world, we must posit an equal and opposite reaction to every change. The universe of Heraclitus is in constant change, but also remaining the same. That is to say, an object moves from point A to point B, thus creating a change, but the underlying law remains the same. Thus, a unity of opposites is present in the universe as difference and sameness
The unity of opposites is the central category of dialectic of Vedanta . It defines a situation in which the existence or identity of a thing (or situation) depends on the co-existence of at least two conditions which are opposite to each other, yet dependent on each other and presupposing each other, within a field of tension.
In his philosophy, THIEF Hegel ventured to describe quite a few cases of "unity of opposites", including the concepts of Finite and Infinite, Force and Matter, Identity and Difference, Positive and Negative, Form and Content, Chance and Necessity, Cause and effect, Freedom and Necessity, Subjectivity and Objectivity, Means and Ends, Subject and Object, and Abstract and Concrete. It is also considered to be integral to Marxist philosophy of nature and is discussed in Friedrich Engels' Dialectics of Nature.
Deep insight into the unity of things is Samayama ( transcendence ).
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Capt. Ajit Vadakayil
September 18, 2018 at 5:08 PM
CONTINUED FROM 1-
Coincidentia oppositorum is a Latin phrase meaning coincidence of opposites.. Psychiatrist THIEF Carl Jung, and THIEF Abraham Joshua Heschel also used the term.
COMMIE RABBI ABRAHAM JOSHUA HESCHEL WAS IMPORTED TO USA TO BRAINWASH MARTIN LUTHER KING Jr
THIEF Parmenides is considered as the founder of metaphysics or ontology..
Ontology is the philosophical study of being. More broadly, it studies concepts that directly relate to being, in particular becoming, existence, reality, as well as the basic categories of being and their relations. Traditionally listed as a part of the major branch of philosophy known as metaphysics, ontology often deals with questions concerning what entities exist or may be said to exist and how such entities may be grouped, related within a hierarchy, and subdivided according to similarities and differences.
Parmenides early exponent of the duality of appearance and reality. For him, the phenomena of movement and change are simply appearances of a changeless, eternal reality.
The basic philosophy of DVAITA VEDANTA s that everything in the universe exists in opposition. Everything is both cyclical and constant, revolving in an infinite cycle of energy
Forces opposite in nature even rely on one another to exist.. There cannot be a shadow without light.
DVAITA philosophy says that the universe is composed of competing and complementary opposite forces. They both contain each other. Neither exists without the other.
AFTER GIVING AWAY INDIAN PHILOSOPHY ON THE DANCE OF THE OPPOSITES, THE BASTARD WHITE MAN REDUCED IT TO THE SHIT POST BELOW —
DVAITA VEDANTA WHICH WENT ON ORAL ROUTE FOR 330 CENTURIES AND PENNED DOWN 70 CENTURIES AGO, WAS KICKED BACK IN TIME BY JEW ROTHSCHILD TO BE FOUNDED BY MADHAVACHARYA WHO NEVER EXISTED , A FAKE AND BACK DATED FELLOW WHO DIED IN 1317 AD..
capt ajit vadakayil
BELOW: THIS IS NOT SANATANA DHARMA
BELOW: THE WHITE CHRISTIAN INVADER REDUCED HINDUISM TO THIS..
SANATANA DHARMA DOES NOT ALLOW BHAKTI--IT ALLOWS ONLY SHRADDHA
CHAITANYA MAHAPRABHU WHO RAN AROUND WITH HIS FOLLOWERS BEATING DHOLAKS AND DANCING ON THE STREETS , NEVER EXISTED..
BELOW: ONLY GHEE ( OF HUMPED COW A2 MILK ) WAS SACRIFICED.. NOT ANIMALS..
EVEN A RETARDED CHILD WOULD ASK "WHY SHOULD VEGETARIANS SACRIFICE ANIMALS "
RIDICULING HINDUS AS SAVAGES FOR--
EATING HALF BURNT DEAD CORPSES IN CREMATION YARDS, ( SHIVA IS NOT AN AGHORI MORTAL CANNIBAL, BUT AN AMAZING COSMIC ALLEGORY )
DEVADASI TEMPLE WHORES HAVING SEX INSIDE TEMPLES
KAMASUTRA BEING A VULGAR SEX MANUAL
WILL NOT WORK ANY MORE !
COLLEGIUM JUDGES ( IN DEEP STATE PAYROLL ) HAVE BEEN BLESSING ATTACKS ON SANATANA DHARMA MADE IN LITERARY FESTS ..
WE KNOW THE RETIRED AND SERVING DROHI JUDGES… THEY ARE ALL ON VERY VERY THIN ICE..
BELOW: UR ANANTHAMURTHY PISSED ON A VISHNU IDOL.. HE THEN WENT TO MEDIA AND BOASTED “THE HINDU IDOL COULD NOT HIT BACK”..
HE WAS APPLAUDED BY ALL ANTI-HINDU FORCES.. THE DEEP STATE JUDICIARY DECLARED “FREEDOM OF EXPRESSION”.
THE ITALIAN WAITRESS MADE HIM FIRST CHANCELLOR OF CENTRAL UNIVERSITY OF KARNATAKA AS A REWARD . HE WAS ELECTED AS PRESIDENT OF SAHITYA ACADEMY..
FOR SAYING THAT ANCIENT BRAHMINS ATE BEEF, UR ANANTHAMURTHY WAS MADE CHAIRMAN OF FTII.
SEVERAL WESTERN COMMIE UNIVERSITIES AND COMMIE JNU MADE HIM VISITING PROFESSOR .
UR ANANTHAMURTHY DECLARED “IF MODI BECOME PM I WILL LEAVE INDIA”.. HE DID NOT.
ON HIS FUNERAL IMMORAL VOTE KA BHOOKA GUJARATI FELLOW NARENDRA DAMODARDAS MODI, PRAISED THIS ANTI-WATAN , ANTI-HINDU CRUSADER..
HIS RATIONALISM WAS CONFINED TO THROWING SHIT ON SANATANA DHARMA AND ANCIENT INDIA.
HE WANTED TO BE CREMATED AFTER DEATH WITH FULL HINDU RITES .. SO MUCH FOR BEING ANTI-HINDU..
BELOW: LET ME GET RID OF NEGATIVITY -- OF THE DROHI ABOVE
Purusha sukta (puruṣasūkta) is hymn 10.90 of the Rigveda ( 5000 BC ) , dedicated to the Purusha, the "Cosmic Being". It presents the nature of Purusha, or the cosmic being, as both immanent in the manifested world and yet transcendent to it. From this being, the Sukta holds, the original creative will ( Hiranyagarbha ) proceeds which causes the projection of the universe in space and time.. The Purusha Sukta is repeated in the Atharva Veda.. Sankhya philosophy precede the Vedas written in 5000 BC and the Mahabharata in 4000 BC, and is treated with respect by ancient stalwarts.
The root cause (Brahman) is to be apprehended by Sankhya-yoga - Svetasvatara Upanisad (6.13) -5000 BC
SO SO SO
WHEN A FOREIGN WHITE MONKEY SHITS INTO HIS HAND AND THROWS IT ON BHARATMATAs FACE, IT IS SOLICITED
AND WHEN BHARATATAs CHILD TRIES TO WIPE IT OFF , IT IS UNSOLICILTED, RIGHT ?
NOT ANY MORE !
The Sāṁkhyapravacana Sūtra in verse no. 1.92 directly states that existence of "God is unproved"— POISON nicely injected in position by the immoral white invader .. It wont work anymore !
Sankhya system allows for only 3 sources of valid knowledge – perception (Pratyaksa,) inference (Anumana) and veridical testimony (Shabda.).
The Sankhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. The order is important, for we use inference only when perception is impossible, and only if both are silent do we accept tradition.
In Sankhya, direct perception is the most important and fundamental source of all knowledge. When senses cannot directly perceive due to their limitations, inference is needed such as in philosophical disputations. The very existence of Purusa ( BrahmAn – morphogenetic consciousness ) is possible only through inference.
The Sankhya system is so called because it describes twenty-five categories or principles of the whole universe. It gives the names of twenty-five principles of the universe, and describes the methods, by which we can know and analyze these principles and their nature.
Sankhya cites out two types of perceptions- Indeterminate (nirvikalpa) perceptions and determinate (savikalpa) perceptions.
The Sankhya philosopher identifies three kinds of procedures--namely, parimanat (transformation), samanvayat (adjustment) and saktitah (performance of energies)--as the causes of the cosmic manifestation. Sankhya is to take into account all the important factors of the cosmos including the human being who is conscious and has brahmAn in his DNA.
पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् |
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || 22|| Bhagawad Gita 13.22 , 4000 BC
puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu
Translation: When the puruṣh (individual soul) seated in prakṛiti (the material energy) desires to enjoy the three guṇas, attachment to them becomes the cause of its birth in superior and inferior wombs.
Considering the body to be the self, the soul energizes it into activity that is directed at enjoying bodily pleasures. Since the body is made of Maya, it seeks to enjoy the material energy that is made of the three modes (guṇas)—mode of goodness, mode of passion, and mode of ignorance. Due to the ego, the soul identifies itself as the doer and the enjoyer of the body. The body, mind, and intellect perform all the activities, but the soul is held responsible for them. Just as when a bus has an accident, the wheels and the steering are not blamed for it; the driver is answerable for any mishap to the bus. Similarly, the senses, mind, and intellect are energized by the soul and they work under its dominion. Hence, the soul accumulates the karmas for all activities performed by the body. This stockpile of karmas, accumulated from innumerable past lives, causes its repeated birth in superior and inferior wombs.
Jiva (a living being) is that state in which puruṣa is bonded to prakriti in some form.. This fusion, state the Samkhya scholars, led to the emergence of buddhi (awareness, intellect) and ahankara (individualized ego consciousness, “I-maker”).
The universe is described by this school as one created by Purusha-Prakriti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind... Sankhya presents a distillation of its theories on epistemology, metaphysics, axiology and soteriology..
The soteriology in Samkhya aims at the realization of Puruṣha as distinct from Prakriti; this knowledge of the Self is held to end transmigration and lead to absolute freedom (kaivalya).
The 3 Guṇas (qualities) respectively consist in pleasure, pain and dullness, are adapted to manifestation, activity and restraint; mutually domineer, rest on each other, produce each other, consort together, and are reciprocally present.
Goodness is considered to be alleviating and enlightening; foulness, urgent and persisting; darkness, heavy and enveloping.
Like a lamp, they cooperate for a purpose by union of contraries. There is a general cause, which is diffuse. It operates by means of the three qualities, by mixture, by modification; for different objects are diversified by influence of the several qualities respectively.
Since the assemblage of perceivable objects is for use (by man); Since the converse of that which has the three qualities with other properties must exist (in man); Since there must be superintendence (within man); Since there must be some entity that enjoys (within man); Since there is a tendency to abstraction (in man), therefore soul is. – Verse 17--— Samkhya karika
The universe is conceptualized as a duality in Yoga school: puruṣa (consciousness) and prakṛti (matter); however, the Yoga school discusses this concept more generically as "seer, experiencer" and "seen, experienced" than the Samkhya school.
Samkhya and Yoga schools are very allied systems of Indian philosophy with the same metaphysical background. The theory of causation of the two schools is basically the same. It is called Satkarya-Vada or Paririama-Vada.
Samkhya philosophers have concentrated upon the probem of creation. According to Samkhya philosophy, that which does not exist cannot come into existence, and that which is existent cannot be absent.
The effect before it is produced is concealed in the cause. In this way, creation means the manifestation of that which is hidden, and destruction implies the concealment of that which is manifest.
In this way, both creation and destruction indicate the discarding of one form or quality and adoption of another form or quality. The difference between the cause and the effect is only one of quality or form. The effect exists in its cause.
This view is called satkaryavada i.e., the theory of the presence of the effect in the cause prior to its manifestation.
Parinamavada, is the idea that the world is a real transformation (parinama) of Brahman.. It is based on satkarya-vada that the effect, though phenomenally different, is substantially identical with the cause, and pre-exists latently in it. Satkaryavada means the effect(karya) pre exist(sat) in the cause.
The Prakrti Parinama-vada is based on the premise that the world is a transformation of the primordial Nature or Prakrti. According to parinamavada, the cause is really changing into the effect.
According to Samkhya, all creation is the manifestation of its cause while all destruction is its concealment. The distinction between cause and effect has been maintained only for practical purposes.
In Samkhya philosophy, a distinction has been made between the efficient and the material cause. The material cause enters into the effect while the efficient cause acts from without. Despite the fact that the effect is hidden in the cause before it is manifested, an efficient cause is needed to make it manifest.
It is necessary to crush the seeds in order to obtain oil. In the absence of this co-operating power of energy, the effect cannot be made manifest. Hence, the absence of the effect in the cause is dependent upon certain conditions.
According to Vyasa, these conditions are space, time, form and shape. When the internal quality of an object is transformed, it is cabled the qualitative effect but when only the eternal manifestation is changed it is called apparent result.
Adi Shankaracharya told 4000 years ago in his Brahmasūtra-Bhāṣya 2.1.9-:
Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect.
The effect is of the nature of the cause and not the cause the nature of the effect. Therefore the qualities of the effect cannot touch the cause.
When the cause is destroyed, the effect will no longer exist. For example, cotton cloth is the effect of the cotton threads, which is the material cause. Without threads there will be no cotton cloth. Without cotton there will be no thread.
The ancient maharishis subjectively stressed the importance of the material cause, rather than (as in objective Western philosophy) the efficient cause.
In Kapila’s doctrine, for the first time the complete independence and freedom of the human mind, its fall confidence in its own powers, were exhibited.
According to Sankhya and Yoga that which does not exist cannot come into existence, and that which is existent cannot be absent. The effect is concealed in the cause before it is produced.
Creation means the manifestation of that which is hidden. Destruction implies the concealment of that which manifests. Creation and destruction imply the rejection of one form or quality and acceptance of the other form or quality, only difference cause and effect is that in its quality.
According to Satkaryavada, the effect exists in its cause prior to its production. The view of Samkhya yoga is called Prakrti Paririama-vada because this view holds that Prakrti is the cause of this universe. According to the Satkarya-Vada, the effect is concealed in the cause before it is produced.
Creation means the manifestation of that which is hidden, and destruction implies the concealment of that which is manifested.
According to the Samkhya system, the effect, must be essentially the same as the material cause. By a process of analysis, the essential characteristics of the physical universe are reduced to three- named Sattva, Rajas and Tamas and Prakrti is conceived as constituted of them.
The Gunus are to be understood as the components of Parkriti. They might be described as substances. The effect is identical with the cause in essence.
Samkhya recognizes two kinds of causes, material cause and efficient cause. The material cause enters into the constitution of the effect and contains the potentiality of being reproduced in the form of the effect. The efficient cause exerts an extraneous influence on the effect, co-operates with the causal power inherent in the material cause and liberates it.
All changes are due to the combination and separation of the Gunas, which are always integrating and disintegrating. All effects are due to particular arrangements and collocations of the gunus which are indestructible and eternal.
Prakrti is eternal. It is the ultimate reality behind changing phenomena which are of the nature of manifestation and non manifestation, evolution and envelopment of the Gunas.
Prakriti is eternal, but its modifications are always changing. Prakrti is eternal, though mutable.
In the Samkhya system, the first product of the evolution is called Mahat. It includes intellect ego, and mind. It is cosmic in its nature. It is also known as Buddhi or intellect. The senses, the mind and the ego function for Buddhi which functions directly for the Purusa. Its functions are said to be ascertainment and decision. It arises when sattva predominates.
Its attributes are virtue (dharma) knowledge (jnana) detachment (vairagya) and power (aisvaiya). If it is vitiated by Tamas, these attributes are replaced by their opposites. Memories and recollections are stored in buddhi. Evolution is the play of these twenty four Principles which, together with the Purusa who is a mere spectator and outside the play of evolution, are the twenty five categories of Samkhya.
Out of these twenty five Principles, the Purusa is neither a cause nor an effect, Prakrti is only the cause and not the effect. Mahat, Ahamkara and the five subtle essences are both cause and effects. Only five sensory organs, five motor organs, and five gross elements and manas are effects only.
Prakrti and its effects, constituted by the three gunas are said to be non discriminating (aviveki), object (visayah), common to many Purusas (samanyam), non intelligent (acetanam), and productive (prasavadharmi).
Each evolute is finer than the one succeeding it and grosser than the one preceding it. The series from Prakrti to the five gross elements numbers twenty-four, and Purusa is said to be the twenty-fifth principle of the Samkhya System.
The twenty-three Principles derived from Prakrti are effects, since they are different from Prakrti and Purusa, are of limited magnitude, and possess the attributes of pradhana, such as growth and assimilation, and serve as instmments of Purusa.
All the things of the world are said to be the vikrtis of Prakrti. Prakrti stands to vikrtis in the relation of an orginal substance to its modifications. Mahat, ahamkara and the five tanmatras are the effects of some and causes of others. The five gross elements and the eleven organs are only effects and not causes of others.
While Prakrti is only cause, the eleven products are simply effects. Seven of the products are both causes and effects.
While the Purusa is neither cause nor effects These products of the evolution, which are capable of originating other products like themselves are said to be non-specialised (avisesa), while those which cannot originate other existence like themselves are said to be completely specialized (visesa).
Ahamkar gives rise to tanmatras, it is easily trace the presence of ahaftikara in the five elements. What is derived from ahamkara seems to be different existence altogether and this transformation is a case of tanmatras Paririama.
The senses and the gross elements cannot give rise to an altogether different kind of existence. While ahamkara is nonspecialised (avisesa), the senses etc. are highly specialized (visesa)
The yoga system advocates the theory of Satkaryavada or Parinamavada. There is neither production of a non existent thing or destruction of an existent thing. A non-existent thing cannot be produced; but what was existent in an unmanifest condition appears in a manifest condition. Production is manifestation, and destruction is envelopment.
A present cause contains its effect in a latent condition. Milk is turned into curd which it contained in a potential condition. All effects are particular collocations of the Gunas. Sattva, Rajas and Tamas.
The material cause possesses the power to produce a particular effect. Power exists in the causal substance to produce a specific effect. It is a quality that is inferred from the production of a particular effect. Clay can produce a jar, threads can produce a cloth.
These causal powers are not perceived, but inferred from the production of different effects. They are of the nature of qualities, so they are not different from the causal substances in which they reside. They are latent conditions of their effects prior to their production. The potent cause cannot be deprived of its causal power, since they are identical with each other.
The causality in yoga system is very similar to Samkhya causation.
Yoga accepts five aspects of causality -
1. The doctrine of Dharma and Dharmin (Substance)
In the yoga causation, the substance is the background of all modifications and it remains un-changed, and it is called ‘dharmin’ and the changing modifications are called ‘dharmas’.
There is a relation between Dharmin and Dharma. Dharmin is the background of all dharmas. It is the basis of both general and particular and it is invariably connected with them.
According to yoga causation, Prakrti is the basis of all modifications. It is constituted of three gunas. Sattva, Rajas and Tamas. These gunas are always functioning; they never rest for a single moment without giving rise to one or the other kind of modification.
It is the real nature of gunas which to persuade the tendency of transformation in gunas. But all these modifications are nothing but the different collocations of the gunas and materially do not differ from them.
According to yoga, the relation between cause and effect is the relation of Dharmas and dharmin. The Dharmin is the background of all the dharmas it may be manifest or unmanifest form, it is the substratum of both general or particulars, so it is inverably connected with them.
It is a real principle manifesting itself through the dharmas and the dharma is only an aspect of dharmin.. The term dharmin bears the sense of substrate, subject, that in which something is held, that of which something is predicated etc.
Dharma means the aspect of dharmin, predicate, content and so forth. All predication, and therefore all judgment, involves the affirmation (vidhana) or denial (nishedha) of a particular dharma with reference to a particular dharmin.
Dharma is the guna or a set of gunas by which the dharmin is made known to us. There is NO fundamental distinction between dharma and dharmin. Both these are one. They are different only in vyavahara.
All the dharmas are in a sense identical, not only with one another but even with the dharmin to which they are referred. This ultimate dharmin is the unmanifest prakriti. The dharmas are, therefore, only the varying manifestations of the gunas of primary matter. The yoga view of causality is, in all essential features almost identical with the samkhya.
2. The doctrine of Parinama (Change).
According to the Sankhya and yoga philosophy, the gunas of the prakirti are changing. When the gunas are changing among themselves, it is called homogeneous change i.e. Sattva turns into Sattva, Rajas into Rajas, Tamas into Tamas.
When they intermix and give rise to new effects, this type of change is called heterogeneous change. According to the yoga bhasya change (Parinama) means disappearance of the antecedent and appearance of another aspect (consequent) of a substance. But this substance itself remains constant.
Change means disappearance of the previous aspect and appearance of another aspect of substance, when the substance remains constant. Change means a change of qualities not the substance.
According to Patanjali there are three types of changes -
1. Dharma Parinama
2. Lakshana - Parinama
3. Avastha – Parinama
We perceive everyday objects variously, depending on how we have developed. This relates to the manner in which we use such objects (dharma-parinama); the amount of time we wish to spend using them (lakshana-parinama); and how we perceive them (avastha-parinama).
The dharma- parinama or the change of aspect is the change (hat an element undergoes through its various manifestations. It is the change of aspects while the original substance remains constant.
For example, clay turns into different shapes but itself remains the same. This change of appearance may be viewed from another aspect by virtue which is present or past and old or new, these are called the lakshana parinama and Avastha Paririama.
At every moment every object of the world is undergoing change Change as past, present and future, as new, old or unborn. Any change is m a potential state, it is known as future, when manifested present, when n becomes sub-latent it is said to be past. Thus it is that the potential manifest, and sub-latent changes of a thing are called future, present and past
Actually there is only one change, these are differently explained under different situations. All these aspects (dharma) marks (Laksana) and states (Avastha) generally be called dharmas. So the same substance are going to modification into these three stages i.e. Dharma - Parinama Lakhsana Parinama, and Avastha Parinama.
3. The doctrine of Karma Niyama (Succession).
Succession is followed by the change of state. The idea of succession is based on incessant flow of moment and it recognized at a particular point m the series because at every moment a unit of change has entered into its final limit. The new cloth gets older and older at every moment but its oldness is known at the point when the change does not remain unfelt.
There are different types of successions for different types of changes. Diversity in change is due to the diversity in succession. The karma is a relative sequence between one aspect that is present and the other which is immediately contiguous to it
4. The limitations of effect (Upabandha).
The causal efficiency is regulated by the law of place, time, form and merit and demerit. Saffron grows in Kashmir, but not in Panchal, this is known as desapabandha. Its seeds germinate in a particular environment. Different crops grow in different seasons. This is known as Kalaupabandha or limitation of time. Deer can not give birth to a human being. This is the limitation of form, (Skarapabandha) curd can come out of milk, this is the limitation of causes, (nimittapabandha).
A person endowed with demerit does not enjoy happiness, a person endowed with merit does not feel unhappiness. These are the limitations of merit and demerit. But all these limitations can be removed by the will of God.
5. The doctrine of Nimitta Karana. (efficient cause}.
The causal energy of an effect is liberated by an efficient cause. It can not generate a non-existent effect, but it can only manifest a pre-existent latent effect in the material cause. Mustard is the material of oil, which exists in a latent condition in it, liberated by pressing which is its efficient cause. Potential energy is stored up in a collocation of the gunas, the sum of material causes, which is liberated by the action of the efficient cause, which removes the barriers, liberates the causal energy and produces the effect, which is fresh collocation of the gunas.
The efficient cause can only make the latent effect actual, but it can not produce a non-existent effect. God is the Nimitta Karana of the world because He disturbs the equilibrium of Sattva, Rajas and Tamas, the three constituents of Prakrti, and removes all the barriers to the production of particular effects out of them. Merit and demerits are the effect of the Gunas. They are modifications of the mind which is an evolute of the Gunas. Effect cannot move their causes to action.
So merits and demerits can not move the Gunas to action and make them produce the manifold effects. But when they come into existence once by God’s breaking the barriers of Prakrti, they themselves work as efficient causes; they also break the barriers, remove the counteracting forces and liberate the causal energy. When the counter acting forces are removed, the material causes themselves are modified into particular effects.
The counter action of barriers consists in merit overpowering demerit and demerit overpowering merit.. God not only distrurbs the equilibrium of the gunas of Prakriti , he also removes absatcles to the evolution of prakriti to adjust it to the merit and demerits of the individuals .
Philosophical texts such as the Katha Upanishad, Shvetashvatara Upanishad and Bhagavad Gita have clear references to Sankhyan terminology and concepts. The Sankhya system is an evolutionary theory of matter beginning with primordial matter.
As we evolve, the spirit will control the mind and body to determine our thoughts, words and actions. At the apex of evolution, the mind takes its cues from the spirit and the body from the mind
Spirit is the principle of conscious life-- the vital principle in humans, animating the body or mediating between body and soul.
There is no matter as such. Matter exists because of an intelligent force which holds the spiralling atoms . Energy when slowed down becomes coalesced matter which our 5 senses pick up. The holographic mind is the matrix of all matter.
Capt. Ajit Vadakayil
September 15, 2018 at 5:47 PM
MAKE YOUR COMMENTS NOW IN PART 33 ( COMMENTS OVERFLOW ) BELOW--
BELOW: HEART WARMING VIDEO
THIS POST IS NOW CONTINUED TO PART 108 ( FINAL PART OF SANATANA DHARMA SERIES )..
PARTS 106 107/ 108 GIVE THE GIST OF SANATANA DHARMA.
CAPT AJIT VADAKAYIL