CHAPTER XIV
The Gunas-(THE THREE MOODS)
We have been told so far that the Spirit, functioning through Matter, brings forth the expression of an individual who lives his experiences in the world. It is very well known to students of science that the world-of-Matter is the same everywhere. The minerals, the liquids and the gases --- each true to its own properties, is the same everywhere. The spiritual teachers of all times have uniformly declared that the vitalising principle in Matter is the Spirit, and this Spirit is universally the same everywhere. It is all-pervading and eternally dynamic. In short, we are told that when the One Truth expresses through a world-of-Matter --- which is also homogeneously the same --- the varieties that constitute the Universe arise --- obviously, this contains in itself an uncompromising paradox.
The above idea, expounded exhaustively in the previous chapter, does not provide us with any explanation for the innumerable varieties that we meet with in the world. There are evident distinctions in nature between the kingdom of plant and that of animal, and the world of man. Even within each species we observe a variety of specimens; no two species express the same features, either physical or mental. There is no explanation for the endless varieties, if we accept the idea that the One Spirit, enveloped in the same Matter, could produce such a heterogeneous multiplicity.
The explanation for the observed variety of experiences in life, has been indicated in haste in the earlier chapter. (XIII-22). "The Purusha, seated in Matter, experiences the gunas born of Matter." This, no doubt, gives us a truly scientific explanation as to why the same Spirit, when expressed through Matter, manifests Itself differently from expression to expression.
When the same Ganges water is poured into a hundred different bottles, each one will look different from the other, not because the waters are different but because of the shape and colour of each bottle. They are but qualities of the bottles, belonging to the glass-material of the bottles, and when the same sacred water is seen through the coloured bottles, the properties of the bottles get super-imposed upon the contents: the blue-water, the yellow-water, the red-water, the green-water etc. Similarly, the One Eternal Principle expresses Itself in the various matter equipments as different individuals, even though the elements that constitute Matter are one and the same everywhere --- due to the "gunas born of Prakriti."
The term guna, used in the dialectics of the Geeta, indicates not the 'properties' of a material but the 'attitude' with which the mind functions. The psychological being in everyone of us comes under the influence of three different "climatic conditions" prevalent in our bosom. These three are called the gunas: Unactivity (sattwa), Activity (rajas) and Inactivity (tamas).
These three, in different proportions, influence the mental and the intellectual caliber of every individual and these influences provide the distinct flavour in each personality. All three are always present in every bosom, but from man to man their proportion slightly differs; hence the distinct aroma in the character, conduct and behaviour of each individual.
The Geeta, being a discourse upon the Science-of-Self-perfection, has to be extremely logical in the development of the theme. We have been watching how, from chapter to chapter, the theme has been evolving, very systematically. Ideas hinted at in a previous chapter are taken up one by one in the following chapters for a thorough treatment and an exhaustive investigation. Dozens of fresh, regulated ideas are supplied at the right time to facilitate perfect digestion and right assimilation for the student's understanding. In the context of the theme-development in Geeta, this is the most appropriate occasion when the seeker must know precisely what are the nature and behaviour of these gunas. In the exhaustive discussions in this chapter we are introduced to each one of these gunas.
The three gunas function within each one of us, and therefore, each seeker must know the art of subjectively diagnosing them in himself. Diagnosis is generally accomplished through the observation of symptoms manifest in the patient. Symptomatic treatment is one of the methods of medical treatment. In this chapter. certain symptoms are enumerated by the Geeta-acharya and they indicate the preponderance of one or the other of the gunas in an individual.
Thus, a careful study of the chapter provides us with the secret capacity of detecting within ourselves the most powerful tendency that rises up to rule our mental life at any given moment. A seeker, who is sensitive enough to recognise the various influences under which he is forced to function from time to time in the world outside, will be able to discard all wrong impulses, immoral tendencies, unethical urges and animal passions, and keep himself safely balanced in righteous living, in self-control and in serene purity.
This chapter is an exhaustive hand-book of instructions explaining the working of the subtle body and providing us with some tips as to how we can re-adjust ourselves when the inner mechanism gets choked up and starts misfiring. If a man, totally ignorant of the behaviour and nature of the machine under the bonnet, were to drive a car wishing to make a long pilgrimage, he may not have a very pleasant journey if and when the engine starts mis-behaving. On the other hand, if he be an experienced driver, knowing the nature and behaviour of the engine, he can immediately stop the car, open the bonnet, readjust the machine and drive on towards the goal.
Many a seeker ends his brilliant and promising spiritual career because, on his way to self-perfection, he develops "engine trouble," and, not knowing why his mind behaves in the peculiar fashion, he gets victimised by lust or passion and suffers from the sorrows of his spiritual fall. A knowledge of this chapter assures us of a steady progress on our path, as it introduces us to the secret methods of the mind on all occasions. This chapter is very important for all seekers.
|| Chapter - 14 ||
Source: The Holy Geeta
The Gunas-(THE THREE MOODS)
We have been told so far that the Spirit, functioning through Matter, brings forth the expression of an individual who lives his experiences in the world. It is very well known to students of science that the world-of-Matter is the same everywhere. The minerals, the liquids and the gases --- each true to its own properties, is the same everywhere. The spiritual teachers of all times have uniformly declared that the vitalising principle in Matter is the Spirit, and this Spirit is universally the same everywhere. It is all-pervading and eternally dynamic. In short, we are told that when the One Truth expresses through a world-of-Matter --- which is also homogeneously the same --- the varieties that constitute the Universe arise --- obviously, this contains in itself an uncompromising paradox.
The above idea, expounded exhaustively in the previous chapter, does not provide us with any explanation for the innumerable varieties that we meet with in the world. There are evident distinctions in nature between the kingdom of plant and that of animal, and the world of man. Even within each species we observe a variety of specimens; no two species express the same features, either physical or mental. There is no explanation for the endless varieties, if we accept the idea that the One Spirit, enveloped in the same Matter, could produce such a heterogeneous multiplicity.
The explanation for the observed variety of experiences in life, has been indicated in haste in the earlier chapter. (XIII-22). "The Purusha, seated in Matter, experiences the gunas born of Matter." This, no doubt, gives us a truly scientific explanation as to why the same Spirit, when expressed through Matter, manifests Itself differently from expression to expression.
When the same Ganges water is poured into a hundred different bottles, each one will look different from the other, not because the waters are different but because of the shape and colour of each bottle. They are but qualities of the bottles, belonging to the glass-material of the bottles, and when the same sacred water is seen through the coloured bottles, the properties of the bottles get super-imposed upon the contents: the blue-water, the yellow-water, the red-water, the green-water etc. Similarly, the One Eternal Principle expresses Itself in the various matter equipments as different individuals, even though the elements that constitute Matter are one and the same everywhere --- due to the "gunas born of Prakriti."
The term guna, used in the dialectics of the Geeta, indicates not the 'properties' of a material but the 'attitude' with which the mind functions. The psychological being in everyone of us comes under the influence of three different "climatic conditions" prevalent in our bosom. These three are called the gunas: Unactivity (sattwa), Activity (rajas) and Inactivity (tamas).
These three, in different proportions, influence the mental and the intellectual caliber of every individual and these influences provide the distinct flavour in each personality. All three are always present in every bosom, but from man to man their proportion slightly differs; hence the distinct aroma in the character, conduct and behaviour of each individual.
The Geeta, being a discourse upon the Science-of-Self-perfection, has to be extremely logical in the development of the theme. We have been watching how, from chapter to chapter, the theme has been evolving, very systematically. Ideas hinted at in a previous chapter are taken up one by one in the following chapters for a thorough treatment and an exhaustive investigation. Dozens of fresh, regulated ideas are supplied at the right time to facilitate perfect digestion and right assimilation for the student's understanding. In the context of the theme-development in Geeta, this is the most appropriate occasion when the seeker must know precisely what are the nature and behaviour of these gunas. In the exhaustive discussions in this chapter we are introduced to each one of these gunas.
The three gunas function within each one of us, and therefore, each seeker must know the art of subjectively diagnosing them in himself. Diagnosis is generally accomplished through the observation of symptoms manifest in the patient. Symptomatic treatment is one of the methods of medical treatment. In this chapter. certain symptoms are enumerated by the Geeta-acharya and they indicate the preponderance of one or the other of the gunas in an individual.
Thus, a careful study of the chapter provides us with the secret capacity of detecting within ourselves the most powerful tendency that rises up to rule our mental life at any given moment. A seeker, who is sensitive enough to recognise the various influences under which he is forced to function from time to time in the world outside, will be able to discard all wrong impulses, immoral tendencies, unethical urges and animal passions, and keep himself safely balanced in righteous living, in self-control and in serene purity.
This chapter is an exhaustive hand-book of instructions explaining the working of the subtle body and providing us with some tips as to how we can re-adjust ourselves when the inner mechanism gets choked up and starts misfiring. If a man, totally ignorant of the behaviour and nature of the machine under the bonnet, were to drive a car wishing to make a long pilgrimage, he may not have a very pleasant journey if and when the engine starts mis-behaving. On the other hand, if he be an experienced driver, knowing the nature and behaviour of the engine, he can immediately stop the car, open the bonnet, readjust the machine and drive on towards the goal.
Many a seeker ends his brilliant and promising spiritual career because, on his way to self-perfection, he develops "engine trouble," and, not knowing why his mind behaves in the peculiar fashion, he gets victimised by lust or passion and suffers from the sorrows of his spiritual fall. A knowledge of this chapter assures us of a steady progress on our path, as it introduces us to the secret methods of the mind on all occasions. This chapter is very important for all seekers.
|| Chapter - 14 ||
Source: The Holy Geeta
