Gita for Youth - Moksha Yoga (Yoga of Emancipation) - Gunas and Nature

Gunas as the drivers of normal propensity - the fundamental stimulus for nature

The three gunas can be used to classify and categorize persons in context of their intellect and patience or fortitude.

 The intellect which easily discriminates between the paths of action and renunciation, action and non action or right and wrong action, courage and its absence, bondage and liberation (the actions in both contexts) is called Sattvik.

A sattvik intellect will be able to accurately discriminate between right and wrong in every sphere and will choose the right. This intellect is selfless and is therefore pure.

The intellect which wrongfully discerns the virtue from vice (i.e. often unable to make a rigid discrimination, esp. when these are in a subtle form), and is unable to discriminate properly between right and wrong action, is called Rajasik intellect.

 A Rajasik intellect will not always be able to tell which a proper action is and which is not, or which the path of virtue is and which deviates from it, as that intellect is impure and self seeking. It will look for selfish gains by following even an improper course of action. It will rationalize its act.

An intellect which considers vice to be the virtue, one which is clouded with darkness, one which is always devious, is called Tamasik intellect. A Tamasik intellect is the recipe for a perfect disaster as it leads to wholesale destruction of the individual. A murderer may possess this kind of intellect. This intellect even fails to recognize what is good for its own self and therefore it prompts the individual to indulge in actions which brings its own downfall.

The fortitude by the aid of which one holds the entire activities of the mind, vital life forces and the senses, by the help of Yoga, without deviating from the same (i.e. with utmost devotion and steadfastness) is called Sattviki fortitude.

Such a fortitude enables one to get into the highest mode of life and continue with it, viz. that of renunciation and penance.

The fortitude by which one can obtain name, fame, fortune, can fulfill the desires and lead a prosperous life for the sake of the fruits of the endeavors is called Rajasik fortitude.

The fortitude by which the deluded one never gives up dreaming (daydreaming), irrational fear, grief, despondence, conceit etc. is called tamasik fortitude. Such fortitude enables one to stick to the different bad tendencies, which do not help in personal growth or evolution.

Then Lord Krishna began to explain the threefold paths of happiness. The happiness which one begets from nature and treading the path of which results in the end of suffering, the one which is painful, almost poison like in the beginning but confers immortality as a result is called Sattvika happiness.

Sattvika happiness is a pure form of happiness that is painful to begin with and may require both Sattvika intellect to discriminate it (from the other transient forms of joys which may tempt one away from its path) and also Sattvika fortitude to hold on to it with determination. It is obtained through Sattvika knowledge, from Sattvika forms of actions done by a Sattvika doer. The end result is eternal bliss. One example is the happiness that one obtains through Samadhi, the communion with God. The path is as dangerous as razor’s edge and therefore involves much suffering in the beginning but as one walks down the path one progressively begins to enjoy the true happiness, compared to which the fleeting material happiness is nothing. Such happiness stems from one’s own nature, i.e. by following natural tendencies one is able to obtain such a state of bliss.

Rajasik happiness originates in contact between the senses and the objects of senses, i.e. it depends on sense pleasures. It is therefore transient and even though enjoyable in the beginning, results in much suffering in the end. This is because after enjoying the material pleasures one is bound to end up in grief as one cannot enjoy such pleasures owing to eternity, if not for anything else owing to sickness, old age and death.

Tamasik happiness is one that originates in delusion of the self, and is triggered by sleep, indolence and miscomprehension. It is the worst of all the happiness as it neither gives any peace nor bliss, nor it results in any gain. It is merely a state for a very temporary period (like taking intoxicating drugs which may trigger temporary bliss but may result in permanent brain damage and insanity). Once that state goes, one is liable to degenerate into a much weakened state.

There is none in the three worlds – in the earth, in the heaven, among the gods, any created entity which is free from the bondage imposed by one of these three Gunas or qualities of nature.

The caste divisions of Brahmins, the Kshatriyas, the Vaisyas and the Sudras are also on account of the differences of the nature (triggered by the qualities of nature).

The control of external senses, control of internal passions, austerities, purity, compassion, honesty and straightforwardness, knowledge and wisdom, theism are the natural tendencies of a Brahmin.

Courage, power, fortitude, resourcefulness, bravery on the battlefield, charity, acting as the Lord (displaying power), these are the natural tendencies of a Kshatriya.

 Agricultural activities, animal husbandry and trade are the natural habits of a Vaisya, while being at the service of the other three castes is the natural aptitude of a Sudra.