The life path of a person has the potential to both bind him to something and to release him. To navigate this dual nature of experience, the ancient Samhya school of Indian philosophy (“that which sums up”) divides reality into two categories: the knower (purusha) and the known (prakriti).
Purusha, the Self, is never the object of experience - it is the subject, the one who knows. Prakriti, on the other hand, embraces everything that comes to us in the objective universe, be it psychological or material. That's all there is to know.
Unmanifested prakriti is a reservoir of limitless potential, consisting of three fundamental forces called gunas (sattva, rajas and tamas), which are in balance with each other. Thanks to the interaction of these forces, prakriti manifests itself as the Universe. Therefore, everything that can be known in this world, tangible and intangible,is the manifestation of the gunas in their various forms.
Nature Concept
Prakriti (Sanskrit: "nature", "source") in the system of Indian philosophy Sankhya (darshan) - material nature in its embryonic state, which is eternal and beyond perception. When prakriti (woman) comes into contact with the spirit, purusha (man), the process of evolution begins, which leads through several stages to the creation of the existing material world. Prakriti consists of three gunas ("qualities" of matter), which are the constituent cosmic factors that characterize all of nature.
According to darshan, only prakriti is active, and the spirit is enclosed in it and only observes and experiences. Liberation (moksha) consists in taking the spirit out of prakriti by one's own recognition of its complete difference from it and non-involvement. In early Indian philosophical texts, the term svabhava (self-being) was used in a prakriti-like sense to refer to material nature.
Three qualities
According to the Bhagavad Gita, the modes of material nature (the primary qualities or modes of Nature) have three manifestations. Each of them has its own name and characteristics. These qualities are called sattva, rajo and tamo.
They exist in everything, including humans, in varying concentrations and combinations. They also exist in all objects and natural items. Therefore, even the food people eat is important in terms of shaping the right behavior.
Depending on their relative strengths andrelationships, these qualities determine the nature of things, beings, their actions, behavior, attitudes and attachments, and their participation in the objective world in which they live.
The main purpose of the gunas in living beings is to create bondage through desire for sense objects, resulting in varying degrees of attachment to them. They, in turn, are kept tied to the world and under the constant control of Prakriti.
Role in Creation
The modes of material nature are born from Prakriti. The "I" does not reside in them, but they live in it. Before creation, they remain inactive and are in a state of perfect balance in Primordial Nature. When their balance is disturbed, creation begins to move, and a variety of objects and beings arise, each of which has the triple gunas in different proportions. The mixture (panchikarana) of gunas and elements (mahabhuta) is well explained in the Paingala Upanishad.
Creatures of different worlds
Beings in the higher worlds contain the predominance of the sattva guna. This dominance is due to their nature. The beings of the lower worlds are characterized by the predominance of tamo guna.
The creatures of the middle worlds also have differences. Here the rajo gunas predominate. For people, it looks a little different. They have all three of these qualities in varying degrees of dominance in accordance with their spiritual purity and development.
Sinners who are beyond redemption are distinguished by the predominance of tamo. Another category are pious people who are in the Dharma. They are distinguishedthe predominance of sattva. The next category is worldly people who are guided by selfish desires. They are characterized by the predominance of rajo.
Attitude towards gods
According to the Bhagavad Gita, God is the true Enjoyer. He gives birth to all creations for the sake of his joy (ananda). Only Purusha, who is in Prakriti, enjoys the qualities produced by her. Gunas (qualities) are responsible for the diversity of nature. Because of them, only the separation of reality and unreality arises. When they manifest in creation, individual souls are influenced by them and begin their journey into the world of matter and death.
God (Ishvara) does not act under the influence of any of the three gunas. He represents the purest sattva (shuddha sattva), which does not belong to this world. Among the gods of Brahma, rajo predominates. He is her patron.
Vishnu is distinguished by the predominance of sattva. Accordingly, he is her patron. Shiva is the patron of tamo, which predominates in him. However, all three gods are pure beings (shivam). They are not attached to them or to Nature. For the purposes of creation and order and regularity of the worlds, they manifest the gunas to perform their immediate duties while they themselves are transcendent.
Influence on behavior
The modes of material nature are responsible for the behavior and natural tendencies of all living beings. People are also affected by them. Under their control, they lose the ability to discern truth, its essential nature, or their true selves. They do not see their oneness with God and the rest of creation, orthe presence of the first among them.
The gunas also influence faith, determination, professional choices and the nature of relationships. The division of people into four categories is also related to their influence. They govern every aspect of human life and the world in general.
In the fourteenth chapter of the Bhagavad Gita, Krishna gives a very detailed description and definition of the three gunas.
Description
The mode of goodness, unadulterated, illuminating and free from disease. It binds the soul through attachment to happiness and knowledge.
The guna of passion is filled with it (ragatmakam) and is born from "trishna" (thirst or strong desire) and "sanga" (attachment). It binds the soul through attachment to action.
The guna of ignorance is darkness and coarseness in a person. These are ajnanajam (born of ignorance) and mohanam (the cause of delusion). It binds the soul through recklessness, laziness and sleep. In beings, the three gunas compete for dominance and try to overwhelm each other.
How to find out what quality prevails in a person at a certain time?
According to the Bhagavad Gita, the dominance of sattva has its signs. Such a person is characterized by the light of knowledge radiating from all parts of the human body.
The predominance of rajo also has its own signs. Such a person develops greed, longing for the mundane, material world, and a propensity for selfish actions. As tamo increases, darkness, inactivity, recklessness, and delusion can be seen blossoming.
Influence on rebirth
After death, a sattwic person reaches the higher worlds. When he returns, he is born among pious people or into a similar family. After death, a rajonic person remains in the middle worlds. When he is reborn, he appears in the family of those who are attached to actions. As for the tamonic person, he plunges into the lower worlds after death, and is reborn among the ignorant and deceived.
Overcoming
The purpose of describing these three qualities in detail in the Bhagavad Gita is not to encourage people to become sattvic or eliminate other qualities. The modes of material nature are part of Prakriti and are responsible for human ignorance, delusion, bondage and suffering on earth. When they are active, people remain attached to this or that object. A person cannot be free until they are completely overcome.
So the Bhagavad Gita suggests that one should try to transcend them, not develop them. Knowing the nature of the three gunas and how they tend to keep people in bondage and illusion, one should become wiser and strive to transcend them.
Sattva is purity and usefulness. However, for those who aspire to liberation, even its cultivation should not be an end in itself, as it also links one to the duality of pleasure and pain. Sattvic people want to receive the former and avoid the latter. They are pious and knowledgeable, but prefer to lead a life of luxury and comfort. Thus, they participate in the desired activities and becomeattached to the material world.
Despite the fact that it is pure sattva, it is just a tool of prakriti, which is designed to serve its purpose, keeping people attached to worldly life under the control of its "master". Therefore, purity (sattva) can be cultivated to suppress the other two qualities, but in the end, one must rise above all three and become stable in the calmness, sameness, and unity of the Self. He must transcend these categories in order to attain immortality and freedom. from birth, death, old age and sorrow.
The qualities of a person who transcends the gunas
What are the qualities of such a person, how does he behave and how does he actually achieve it? The Bhagavad Gita also answers these questions. When a person transcends the three gunas, he dislikes the light of purity, passion and delusion, which are the predominant modalities arising from these three qualities.
He does not hate them when they are present and does not desire them when they are absent. He remains indifferent, imperturbable by these qualities, knowing that they act in all beings, but not in the Self. Therefore, such a person remains the same in pleasure and pain, stable and equal in relation to a piece of earth or gold, something pleasant and unpleasant, criticism or praise, honor or disgrace, friend or foe.
Because he rises above the gunas, he does not take sides in any dispute, does not show any preference for the duality of life, and gives up ambition and initiative forcompleting tasks.
Practical application
A good understanding of these three qualities can help you make wise decisions and stay on the right side of the spiritual life. For example, the Eightfold Path of Buddhism, Ashtanga Yoga of Patanjali, rules and restrictions for beginners and advanced practitioners in Jainism and Buddhism are designed to cultivate sattva or inner purity, without which the mind cannot be stabilized in contemplation or in awareness.
The cultivation of purity underlies all the spiritual traditions of Ancient India. In today's world dominated by tamo and rajo, this is even more important. Apart from spirituality, knowledge of these qualities is also useful in worldly life. Here are a few examples where you can use them to protect yourself from potential problems:
- Profession. It should be chosen according to one's own nature and what a person wants to achieve in life. A certain profession can lead to a spiritual downfall.
- Marriage and friendship. It is important to consider the play of the gunas when choosing friends or marriage partners. It is necessary to see in these relationships whether a person wants to balance or complement his own nature.
- Education and specialization. If you build your academic career in accordance with your own character, this will significantly reduce the suffering from conflicts or stress, and the person will have a better chance of success in a professional career.
- Education. Parents should help their children develop sattva predominance so that when they grow up they will not only be pleasantand positive personalities, but also to be able to make the right choice.
- Food and lifestyle preferences. They should contribute to the cultivation of sattva. This is due to the fact that this quality improves the vivacity and brilliance of the mind and body.
Spiritual life
In this area, knowledge of the three qualities of Nature is essential. A correct understanding of the three gunas is necessary to overcome the bondage of earthly life and achieve liberation. By knowing the difference between the two and developing the first quality or method in abundance, one can purify one's mind and body, and experience peace and tranquility.
Through selfless service, devotional worship, self-study, sattvic knowledge, speech, right discrimination, faith, conduct and sacrifice, he can increase this quality and develop divine qualities (daiva sampattih), become a perfect yogi and acquire the love of God.
Fulfilling his duties without any desire or attachment, offering the fruit of his actions to God, completely surrendering to him, dedicating himself to him and absorbing him, he will surely achieve liberation and union with the Higher Self.
