Interplay of the Gunas

by Smt. Susmita Devi

The word ‘guna’ is a Hindu concept that translated to English means inborn or developed quality. Every individual (human or animal and even plants) on this earth has some inborn qualities tied to their existences, their actions and results.  Simply explained - a rose is not born and does not develop into anything other than a rose. Humans and some higher developed animals may manifest with a set of gunas which remain reasonably unchanged; however in an assortment of cases, a person may choose to modify his inherent gunas during his lifetime - through self-assertion and appropriate training.

In Sanskrit the three main human qualities are called Trigunas. They concern both the ‘inborn’ and ‘eventually developed’ human characteristics, and are divided into three main categories: Sattwa, Raja and Tama.

The Sattwic qualities can be characterized by words like:

-  Puritty
- Truthfulness
-  Helpfulness
-  Devotion 
-  Knowledge 

The Rajasic aspects are typified by words like: 

-  Selfishness
-  Self-oriented activity
-  Greed
-  Self-aggrandizement 
-  Deviation from truth 
  
The Tamasic features are revealed in for example within: 

-  Laziness 
-  Lies
-  Greed
-  Non-helpfulness

Any negative aspect of the human gunas can be consciously worked on in a positive (or negative) direction according to one’s temperament and/or living environment.  Wish to change one’s inherited Gunas may, eventually, occur if one’s environment is dominated by, for example, religion and recommendations from a saintly personage (Guru).  The followers/devotees of Satguru Sri Sri Babathakur are, in addition, specially privileged, seeing that He is considered a Satguru (Guru of the uppermost order).

Let us delve a bit deeper into the results of being aware of the effects of the gunas - and one’s attempts to stick to the Sattwic (and eventually Rajasic) gunas for practical life in a society.  Living as a hermit requires ‘only’ self-discipline.  However to live in a worldly-oriented family or in a religious community requires different sets of behavior patterns to be imbibed –partly to maintain the sanctity of the place, and partly to facilitate interactions between members and outsiders.  However, the above mentioned lists of the gunas are relevant whether living in a family or an ashram, because mental and physical disciplines are central for both.

In an ordinary life, the experience level is usually a mixture of the gunas with the prominence on Rajagun (personalized activity = one’s actions and reactions). The Rajagun works best for living within a society with its innumerable desires, likings and disliking (be they sober, or contaminated negatively by the society one lives in), self-aggrandizement, or to avoid some form of punishment.  Even for inaction, a Rajasic person will automatically choose ‘action’ words, which either protect or emphasize the ego (as in the following examples):

-  I am tired (using the word tired instead of just plain lazy) 
-  I am not hungry (not saying I don’t like) 
-  I am busy just now (dislike of that that particular activity)

… and so on according to the situation at hand.

So, the verbal expressions are the common means with which we articulate our mind-set to any given situation. In order to raise one’s mind-work and level from Tamas to at least Rajas and Sattwa, one must be aware, especially, of how one expresses oneself verbally or in writing to remain on a higher level than the Tamasic.

To generate such awareness may at times, appear tedious; however once the practice of using the Rajasic adverb instead of a Tamasic one is developed, the beginning of a higher level of awareness is on its way.  Once the practice of using non-derogative words has become a habit, the mind will, automatically, imbibe the appropriate Rajasic expressions (and behavior). If the state of a Sattwa mind is achieved, the lower category of words does no longer come foremost to mind.

One’s choice of words is but an expression of how far one has progressed towards imbibing more Rajasic or Sattwic thoughts in place of Tamasic ones. The same awareness is also applicable for one’s behavior pattern.

From the above, it becomes clear that all have inborn or learned attitudes, likings, preferences etc., but any inborn/environmentally imbibed attitude can be changed through the practice of using the right words and slowly transforming one’s attitudes to, hopefully, end up becoming more Sattwic in ones expressions and behavior.

To elevate one’s behavior and thought pattern towards more Sattwic ideals is not an easy road to walk.  It takes time and constant awareness of how one’s thoughts and speech are flowing.  It, at first requires a lot of willpower to maintain a regular Sattwic level, and remembrance of the ‘right’ expressions does not come without some inner struggle - for in general, the common environment that most of us live in is definitely not conducive towards avoiding the Tama and dwelling in practical Raja, while simultaneously nurturing the innermost Sattwa.