by Dr. David Frawley
All objects in the world are different combinations of the three gunas. Hence the three gunas give us the key to all forms and processes in life. The gunas are the causal factors in creation, whereas the Tanmatras are the subtle factors and the elements the gross effects.
When the three gunas are in balance, Prakriti returns to the unmanifest state in which all her potentials can be cognized at once. Then the creation is withdrawn. When out of balance, the three gunas bring about the process of cosmic manifestation.
This balance of the three gunas is called "pure Sattva" (shuddha sattva). It occurs through preponderance and refinement sattva.
From tamas comes the power of ignorance that veils our true nature. From rajas comes the power of Imagination that projects the world and puts us in bondage to the multiplicity of the external. From Sattva comes the clarity or peace through which we can perceive the truth.
Sattva
Sattva means the quality of stability, harmony, virtue or being (sat). It is said to be light in nature and luminous. It has inward and upward motion and brings about the awakening and development of the soul. Sattva gives happiness. It is the principle of intelligence.
Rajas
Rajas means the quality of attraction, turbulence or activity. It is said to be mobile and motivated. It possesses outward motion and causes self-motivated or self-seeking action that leads to disintegration, Rajas creates pain and suffering. It is the principle of energy.
Tamas
Tamas means the quality of dullness, darkness and inertia. It is said to be heavy and veiling or obstructing. It has downward motion and causes decay, degeneration and death. Tamas causes delusion. It is the principle of materiality.
THE ADMIXTURE OF GUNAS
However, we must not forget the admixtures of the gunas. There is a higher rajas and tamas in the field of sattva and a lower sattva in the fields of rajas and tamas. Similarly there are rajasic aspects of tamas and tamasic aspects of rajas. The following are some brief descriptions
1. Rajasic Sattva: the acιive or transformative force of sattva, the power of, spiritual aspiration that struggles upward, ever seeking greater growth and unfoldment. It is also any energy of healing that brings about integration and wholeness.
2. Tamasic Sattva: the destructive force of sattva that eliminates negativity: It is also the stability inherent in sattva, its capacity to endure through all obstacles. It is the capacity of a state of balance to sustain itself and to ward off disease or imbalance.
3. Sattvic Rajas: the type of religion, spirituality or idealism of rajasic people. It has rajasic traits of aggression, outer expansion and the seeking of power Religions based upon militance, exclusivism and intolerance reflect this quality.
4. Tamasic Rajas: the inertia of rajasic types, their resistance to any higher force, and holding to their own personal power and impulses regardless of the consequences for themselves or others.
5. Sattvic Tamas: the religion, spirituality or idealism of tamasic people. It has tamasic traits of destruction, darkness, and delusion. It is the level of dark cults and superstitions.
6. Rajasic Tamas: the aggression and violence ·of dull and ignorant people lι is perhaps the most destructive gunic quality. Tamasic types literally trample over others and, devoid of sensitivity, delight in harm and destruction. Deep sexual perversions come at this level.
THE THREE GUNAS AND THE MIND
Though all the different gunas have their appropriate place in nature, like Tamas (inertia) in the mineral kingdom or Rajas (aggression) in the animal kingdom, they become factors of disharmony in the mind it is mainly on the mental level that they are used in Ayurveda.
The mind appropriately is the domain of Sattva (clarity) and the mind itself is called Sattva. One's quality of Sattva is reflected in the clarity of perception and peace of mind.
When in balance in the mind the three gunas give perception of truth, when out of balance, they create ignorance (tamas) or false imagination (rajas) through which perception is blocked or distorted.
Sattva is the balance of rajas and tamas. Hence by increasing sattva in the mind one returns to peace and harmony and can merge back into nature and spirit. Yet attachment to sattva, like clinging to virtue, can also bind the mind. Pure sattva is required, which is the detached form of it. Ayurveda uses the three gunas for determining mental nature.
In fact the mind itself is composed of the gunas. The gunas we take in serve to build up the mind. The mind like the gunas is the causal or creative principle in existence.
CULTIVATION OF SATTVA
Yoga and Ayurveda emphasize the development of sattva. In yoga, sattva is the higher quality that allows spiritual growth to occur. Ιn Ayurveda, sattva is the state of balance that makes healing happen.
Yoga practice has two stages:
1. The development of sattva
Development of sattva means purification of body and mind.
Development of sattva occurs through right diet, physical purification, control of
the senses, control of the mind, mantra and devotion.
2. The transcendence of sattva.
Transcendence of sattva means going beyond the body and mind to our true Self
beyond manifestation.
Transcendence of sattva comes from higher meditation practices.
The general rule is that if one has not developed sattva, one cannot go beyond it. One should not forget this important rule. If we don't have the appropriate sattva or purity in our body and mind, including in our emotions, it may be premature for us to seek any higher enlightenment.
SATTVA AND HEALTH
Sattva is also the key to ayurveclic healing. Ayurverda states that the sattvic body and mind are less likely to suffer from disease and more able to continue in a state of balance. Disease, particularly of a chronic nature, is a tamasic state. Tamas brings about the accumulation of toxins and waste materials on a physical level and of negative thoughts and emotions on a psychological level.
Health is a sattvic state of balance and adaptation which prevents any excess from occurring. Rajas is the movement either from health to disease or disease to health depending upon its direction of development. Acute diseases fall under rajas, which is pain.
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