Wednesday, November 01, 2017
Sri Dasbodh (2.7) सत्वगुण लक्षण
Sri Dasbodh (2.7) सत्वगुण लक्षण
If we consider entire universe pervaded by the three attributes, human existence over this planet must also be suffused with the threesome. Satva, Raja and Tama are verily form of Shakti alone. Shakti per se is neither good or bad. She just offers result as per her use made by humans.
The reason for distinguishing the three attributes as Pure and Mixed (शुध्द आणि शबल) is that persons with firm conviction of them being the body (देहबुध्दी ) and selfishness exhibit Mixed Traits, whereas those convinced of being Atma alone and are unselfish exhibit Pure Traits in their life.
For instance, watching battles or fighting or even killing are traits of Tamo Guna. However, Bhagavan Sri Ram learnt art of battle and even indulged enthusiastically. Moreover, He killed Bali, Ravana, Tratika as well. Even Arjun was reluctant to fight but Bhagavan Sri Krishna counselled him through eighteen chapter Geeta and induced him to fight. In spite of that, no one will ever accuse both the Incarnations as Tamo Guni. Both fought or killed as a matter of Duty. Naturally those actions were Satvik in nature undoubtedly.
Life engrossed with body sense is Prapancha or Samsar (worldly), whereas life engrossed with Atma consciousness or God consciousness is Paramartha or spirituality.
All three attributes with worldly outlook exhibit Mixed forms, whereas those with spiritual ones are Pure.
Both Pure and Mixed traits can be compared thus : -
1. Worldly traits possess the notion of creation of world for their sake and exhibit selfishness.
Whereas spiritual traits nurture the notion of them being ‘for’ the world. They are selfless.
2. The worldly ones regard inert visible objects as everything and so nurture sensuality. Whereas spiritual ones consider the subtle unmanifest as everything and nurture attitude of renunciation.
3. The worldly are Action-prone by virtue of subservience to desires, whereas the spiritual ones are introspective and meditative and therefore detached, being desire-less.
4. Worldly ones hanker after sensuality for entire life being indulgent, whereas spiritual ones engage in acquiring Lord’s love by virtue of uprooting desires and passions, leading to Knowledge of the Self (आत्मज्ञान).
5. Worldly beings indulge in passion, anger, malice, envy etc , which leads to perpetual discontentment .
Spiritual persons are endowed with discriminative faculty and therefore they are ever contented.
6. The powerful ones, wealthy, artistes, pleasure loving and happy-go-lucky people are regarded as ideal; one craves to be like them, a sign of worldly being indeed.
The spiritually oriented ones regard Saints, Sages, great Souls (महात्मा) , Yogins, Renunciate (त्यागी) and Lord’s devotees as ideal; therefore they wish to be like those.
7. Worldly persons possess narrow vision, therefore perverted vision and calumny leading to antagonism with others.
Spiritual ones possess magnanimity leads to affection unto others ; they view only their noble qualities.
8. Worldly ones are indifferent to pain and travails of others. Moreover, they are happy to know their suffering. They have no inclination for philanthropy.
The spiritual ones cannot stand suffering of others ; they possess penchant for philanthropy (परोपकार) and they are happy witnessing joy of others.
9. Worldly beings are happy in worldly matters, while unhappy during suffering.
The spiritual ones are not perturbed by joy or suffering, being stable and equipoised.
10. The worldly consider their body as God and therefore are ever engrossed in body sense. Therefore forget God.
The spiritual ones consider GOD as everything and therefore remember Him perpetually.
Be it so ! Sri Samartha explains spiritual aspect of the three attributes while discussing Satva Guna during this chapter.
This Satva Guna is the very beauty of spirituality that grants extremely blissful state by virtue of annihilating ignorance. It induces the person to be charitable, to undertake vows and penance, to help places of worship while himself striving to serve the Lord. Humans love festivals as their inborn traits. Satva Guna enhances devotion through meticulously organised festivities, which are usually quite disciplined.
Satva Guna kindles inspiration, sharpens the intellect, Divine virtues such as peace, compassion and forgiveness stabilise within one’s conscience; passion gets sublimated and greed is controlled.
Indeed, acquiring pure Brahma-Jnyana by virtue of incessant Sadhana is the greatest feat Satva Guna accomplishes. Such an enlightened being is entirely free from passions, is egoless, is extremely compassionate. He is very humble and ever engages in philanthropy. A truly large hearted Jnyani endures faults in others and leads them unto the Lord.
This Satva Guna found in a Satvik person helps cross the ocean representing the world, which kindles discretion the very essential step in Jnyana-Marga. Satva Guna alone leads to the ultimate Sayujya -Mukti.
I have tried to explain the status of Satva-Guna as per my ability. The audience is requested to be attentive for the next chapter.
“Hari Om Tat Sat”
If we consider entire universe pervaded by the three attributes, human existence over this planet must also be suffused with the threesome. Satva, Raja and Tama are verily form of Shakti alone. Shakti per se is neither good or bad. She just offers result as per her use made by humans.
The reason for distinguishing the three attributes as Pure and Mixed (शुध्द आणि शबल) is that persons with firm conviction of them being the body (देहबुध्दी ) and selfishness exhibit Mixed Traits, whereas those convinced of being Atma alone and are unselfish exhibit Pure Traits in their life.
For instance, watching battles or fighting or even killing are traits of Tamo Guna. However, Bhagavan Sri Ram learnt art of battle and even indulged enthusiastically. Moreover, He killed Bali, Ravana, Tratika as well. Even Arjun was reluctant to fight but Bhagavan Sri Krishna counselled him through eighteen chapter Geeta and induced him to fight. In spite of that, no one will ever accuse both the Incarnations as Tamo Guni. Both fought or killed as a matter of Duty. Naturally those actions were Satvik in nature undoubtedly.
Life engrossed with body sense is Prapancha or Samsar (worldly), whereas life engrossed with Atma consciousness or God consciousness is Paramartha or spirituality.
All three attributes with worldly outlook exhibit Mixed forms, whereas those with spiritual ones are Pure.
Both Pure and Mixed traits can be compared thus : -
1. Worldly traits possess the notion of creation of world for their sake and exhibit selfishness.
Whereas spiritual traits nurture the notion of them being ‘for’ the world. They are selfless.
2. The worldly ones regard inert visible objects as everything and so nurture sensuality. Whereas spiritual ones consider the subtle unmanifest as everything and nurture attitude of renunciation.
3. The worldly are Action-prone by virtue of subservience to desires, whereas the spiritual ones are introspective and meditative and therefore detached, being desire-less.
4. Worldly ones hanker after sensuality for entire life being indulgent, whereas spiritual ones engage in acquiring Lord’s love by virtue of uprooting desires and passions, leading to Knowledge of the Self (आत्मज्ञान).
5. Worldly beings indulge in passion, anger, malice, envy etc , which leads to perpetual discontentment .
Spiritual persons are endowed with discriminative faculty and therefore they are ever contented.
6. The powerful ones, wealthy, artistes, pleasure loving and happy-go-lucky people are regarded as ideal; one craves to be like them, a sign of worldly being indeed.
The spiritually oriented ones regard Saints, Sages, great Souls (महात्मा) , Yogins, Renunciate (त्यागी) and Lord’s devotees as ideal; therefore they wish to be like those.
7. Worldly persons possess narrow vision, therefore perverted vision and calumny leading to antagonism with others.
Spiritual ones possess magnanimity leads to affection unto others ; they view only their noble qualities.
8. Worldly ones are indifferent to pain and travails of others. Moreover, they are happy to know their suffering. They have no inclination for philanthropy.
The spiritual ones cannot stand suffering of others ; they possess penchant for philanthropy (परोपकार) and they are happy witnessing joy of others.
9. Worldly beings are happy in worldly matters, while unhappy during suffering.
The spiritual ones are not perturbed by joy or suffering, being stable and equipoised.
10. The worldly consider their body as God and therefore are ever engrossed in body sense. Therefore forget God.
The spiritual ones consider GOD as everything and therefore remember Him perpetually.
Be it so ! Sri Samartha explains spiritual aspect of the three attributes while discussing Satva Guna during this chapter.
This Satva Guna is the very beauty of spirituality that grants extremely blissful state by virtue of annihilating ignorance. It induces the person to be charitable, to undertake vows and penance, to help places of worship while himself striving to serve the Lord. Humans love festivals as their inborn traits. Satva Guna enhances devotion through meticulously organised festivities, which are usually quite disciplined.
Satva Guna kindles inspiration, sharpens the intellect, Divine virtues such as peace, compassion and forgiveness stabilise within one’s conscience; passion gets sublimated and greed is controlled.
Indeed, acquiring pure Brahma-Jnyana by virtue of incessant Sadhana is the greatest feat Satva Guna accomplishes. Such an enlightened being is entirely free from passions, is egoless, is extremely compassionate. He is very humble and ever engages in philanthropy. A truly large hearted Jnyani endures faults in others and leads them unto the Lord.
This Satva Guna found in a Satvik person helps cross the ocean representing the world, which kindles discretion the very essential step in Jnyana-Marga. Satva Guna alone leads to the ultimate Sayujya -Mukti.
I have tried to explain the status of Satva-Guna as per my ability. The audience is requested to be attentive for the next chapter.
“Hari Om Tat Sat”
