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.