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"Deluded by the three gunas, the whole world does not know Me who am
above the gunas and inexhaustible. This divine energy of Mine, consisting
of the three gunas of material nature, is difficult to overcome. But
those who have surrendered unto Me can easily cross beyond it."
(Bhagavad Gita 7.13-14)
The empirical reality that we perceive around us is composed of matter.
Whether we are referring to the buildings we reside in, the many possessions we
strive for, or the very bodies with which we identify so intimately, all objects
are composed of the prakriti, or the prime material energy, of God. Of
the many qualities that are discernible in prakriti, the essential
feature encountered is that of transience. Matter is in a constant state of
flux, a continual cycle of becoming, being and dissolution. Thus everything that
we perceive around us, though seemingly stable, ultimately is destined to cease
existing. Prakriti, herself, is not a purely undifferentiated field of
substance. Prakriti consists of a substratum of three different modes,
each one dependent upon the other two for their mutual existence and proper
functioning. These three modes of prakriti, or material energy, are also
known as the three gunas, which in Sanskrit (the ancient sacred language
of Hinduism) means "qualities" or "modes."
In the two verses from the Gita that are quoted above, Shri Krishna (the
incarnation of God) gives Arjuna a glimpse into the nature and power of the
three gunas of which prakriti, or prime matter, is composed. This
triad of material modes consists of 1) sattva (positivity, goodness,
wholesomeness), 2) rajas (passion, energy, movement) and 3) tamas
(negativity, lethargy, darkness, ignorance). These three aspects of material
energy exist as the very core of all empirical material phenomena. They can be
seen as being three different modes in the spectrum of the one primary material
substance. They represent the unitary material substance in three different, yet
completely interdependent, frequencies or states. Every aspect of material
phenomena that we percieve around us - including our own body - is composed of a
combination of these three gunas, with one or the other of these three
gunas predominating. Thus everything in the material world, including us,
is effected by the interplay of the gunas. We will now briefly examine
the primary characteristics of each of the three gunas.
We will begin this exploration of the gunas by examining the
guna which the Bhagavad Gita considers to be the highest quality:
sattva. Sattva can be translated as "goodness." This guna
denotes such qualities as purity, brightness and essence. It is also light -
both in the luster of its radiance and in terms of its actual weight in terms of
physics. Thus, individuals who are of a spiritual, clean (both physically and
mentally) and peaceful nature are said to be living a sattvic existence; they
are residing in goodness. Sattva is the quality most sought by all
spiritual practitioners.
The next guna is rajas. Rajas denotes activity and
movement. It is the mediator between the other two gunas, as well as
their empowerer. For without the kinetic assistance of rajas, neither
sattva nor tamas can act. It is rajas which motivates the
individual to labor and inspires work. Those persons in whom rajas
predominates tend to be of a fiery and passionate disposition. While a certain
degree of rajas is always necessary in order to facilitate any sort of
activity, too much of this quality makes one restless, thus hampering meditation
and other forms of disciplined spiritual pursuits.
When the material energy (prakriti), through the medium of
rajas, becomes turned to its lowest frequency, it is then known as
tamas. Tamas has the characteristics of dullness, ignorance and
inertia. It is a dark mode, both intrinsically and in the consequences it brings
about. Due to its heavy, weighted nature, it provides stability and forms the
very foundation of matter. Tamas is the source of obstacles, resistance
and obstructions. Tamas brings about cessation. Those who are of a
tamasic nature tend toward lethargy, procrastination and self-destructive
behavior. It is the end point of the descent and devolution of prakriti.
It is, thus, the very antithesis of sattva. Those wishing to make any
sort of spiritual progress must thoroughly avoid tamasic tendencies.
These three interdependent strands of the material substance are
different aspects of the same energy, which in turn is under the full control of
the Supreme. Sattva is the finest frequency that prakriti adopts.
Rajas is the intermediate catalytic energy source. Tamas is the
resting place, the dullest mode of material energy. The qualitative hierarchy of
the three gunas can be visualally represented in this way:
The Three Gunas
Sattva = spiritual
Rajas = energy to act
Tamas =
matter
The practitioner of Yoga seeks to ultimately transcend these three
gunas by a process of gradual progressive ascent. This ascent occurs in
several stages. The first stage is to determine which of the three gunas
presently predominates one’s life, thought and actions. If it is determined that
either rajas or tamas is the strongest influence in one’s life,
then the next step is to rid oneself of these negative influences. This is done
by leading as sattvic a life as possible. There are several lifestyle choices
that are recommended in order to make one’s life more sattvic. This sattvic
program includes the following:
1) Practicing the philosophy and disciplines of Yoga on a daily basis.
This includes following the ethical virtues taught in Yoga (such as
non-violence, not stealing, not lying, etc.), as well as the asanas, or
psycho-physical exercises of Yoga.
2) Having a purely vegetarian, healthy and organic diet. A purely sattvic
diet is lacto-vegetarian, that is, avoidance of all meat, fish and eggs (dairy
products such as milk, yogurt and cheese are acceptable). Such a diet will
increase one's health, stamina, intelligence and bring about peace of mind.
3) Ridding one’s mind of all negative, violent and disturbing thoughts and
images. This is done, for example, by avoiding violent entertainment, ridding
oneself of feelings of vengeance and hatred, and filling one’s mind with thoughts
of God instead. The music we hear also effects our consciousness. We want to
avoid music that is charged with explicitly sexual (tamasic) or violent (rajasic) lyrics.
4) Meditating daily. In order to have a sattvic existence, we need to purify
and still the mind. This is best achieved by having a daily practice of
meditation and prayer.
5) Associating with others who are also leading a sattvic lifestyle. We are
all consciously and unconsciously influenced by the nature of the company we
keep. If we associate with tamasic or rajasic people, we in turn become tamasic
or rajasic. But if we associate with those who are sattvic by nature, then we
cannot help but be positively influenced by them.
By strictly and enthusiastically following this Sattvic Program, we can
gradually transform our consciousness from one of self-destructiveness into one
of positive spiritual attainment.
Sri Krishna, the Last Incarnation of
God
As Krishna explains in the Bhagavad Gita, or "Song of God," the position
in which we presently find ourselves as human beings is a state of self-imposed
separation from the loving will of God. Rather than recognizing our true
ontological nature as beings who exist in an eternal, loving relationship with
the Absolute, we have instead become subject to the illusion of separation from
God. As long as we are under this false assumption of separation from God, we
will be under the binding influence of these respective gunas. Upon
consiously and freely surrendering to Shri Krishna, however, we then reclaim the
ability to transcend the gunas altogether, and to achieve a state of
radical freedom from all material influences, sufferings and illusions. This
state of spiritual liberation is known as moksha, Freedom, a state in
which we have full knowledge of our true selves, complete personal fulfillment and bliss beyond compare.
Please refer
to the Guna
Sheet for more
information.
About the Author
 Dr. Frank Morales,
Ph.D. (Sri Dharma Pravartaka Acharya) earned both a doctorate and a Masters degree in Languages
and Cultures of Asia from the University of Wisconsin-Madison.
Previously, Dr. Morales earned a B.A. in Philosophy and Theology
from Loyola University Chicago. His fields of expertise
include Philosophy of Religion, Hindu Studies, Sanskrit, History
of Religion, Comparative Theology, Contemporary South Asian
Politics, and the interface between Hinduism and modernity.
Dr. Morales is currently recognized as one of the nation’s
leading authorities on Hindu philosophy and religion, as well as
South Asian studies. In addition to directing his own
institute (The Center for the Study of Religion and Civilization),
Dr. Morales works in conjunction with several educational
institutes and think tanks globally. Dr. Morales maintains a
very demanding schedule consisting of lecturing, consulting and
writing. Dr. Morales has been a guest lecturer at over two
dozen major universities throughout the USA, including: Harvard,
Rutgers, Columbia, Cornell,
Northwestern, Illinois Institute of Technology, and University of
Virginia. In addition, Dr. Morales has served as a South
Asian affairs consultant for such corporations as Ford Motor
Company, Lucent Technologies, Goodwin Procter Law Firm, and the
Global Health Corporation. His first book, “Experiencing
Truth: The Vedic Way of Knowing God”, is scheduled for
publication in 2006. In addition to his academic duties, Dr.
Morales has been a practicing orthodox Hindu for 30 years, and is
an ordained Hindu priest. The practice of Yoga and
meditation are of central importance in his life. His
website is www.dharmacentral.com.
"Dr.
Frank Morales represents the Sankalpa [the will] of the Hindu
people and the cause of Sanatana Dharma. I urge all Hindus
everywhere to give him your full support, assistance, and
encouragement in his crucial work. He needs and deserves our help."
- Dr. David Frawley (Oct. 14, 2007)
Copyright 2007, Frank Morales. You may print, duplicate or copy this article
only if you credit the author and not alter or add to the author's work in any
way.
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