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Three Attributes (Gunas) of the Human Mind

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  • Swami Jnaneshvara Bharati
    From: Perennial Psychology of the Bhagavad Gita By Swami Rama THREE ATTRIBUTES (GUNAS) OF THE HUMAN MIND The human mind is composed of three gunas (qualities):
    Message 1 of 1 , Jan 11, 2006
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      From: Perennial Psychology of the Bhagavad Gita
      By Swami Rama

      THREE ATTRIBUTES (GUNAS) OF THE HUMAN MIND

      The human mind is composed of three gunas (qualities): sattva, rajas,
      and tamas. The Vedas explain that these three qualities are present
      in all that exists in the phenomenal world and so are also found in
      all human beings, though in different grades and degrees.

      When the sadhaka [practitioner] understands that the animal tendency
      is destructive, unhelpful, and of a tamasic nature, he increases his
      awareness of his human potentials.

      In the next stage of awareness, he realizes the great marvel of
      marvels: that the essential nature of his being is divine. He then
      follows the path of upward travel toward divinity. Without realizing
      his divinity, a human being can be successful in the external world
      but can never have a tranquil mind, and he is thus unable to catch a
      glimpse of the Eternal. He longs to be happy, but that dream is not
      fulfilled.

      The divine nature in the human being is the sattvic quality of
      equilibrium, which gives one freedom from the influences of the pairs
      of opposites. Equilibrium is a state of mind attained by human
      effort. The aspirant who understands the three qualities of the human
      mind always remains vigilant and increases his awareness of sattva.
      One of the qualities of sattva is expansion; thus the mind, speech,
      and action of the sattvic aspirant follows the law of expansion and
      not of contraction. Contraction leads one to feel separate and small,
      whereas expansion leads one to realize that the Self of all is his
      very essence.

      Animals are totally dependent on the laws of nature, but human beings
      can cross the boundaries of natural law by attaining altered states
      of consciousness. The human being is independent in many ways: he has
      the ability to fathom the laws of nature by which animals live and to
      use those laws for his own ends. The human being alone has enormous
      capacity to study the various levels of life that have evolved in the
      universe. He is divine, human, and animal all at the same time, and
      his behavior depends on which part of him is most developed.

      Through direct experience, sages acquire the essential knowledge of
      the Vedas; they go to the source from which the Vedic knowledge
      springs. With inward sadhana [practice] they reach the highest summit
      from which they can have profound knowledge of all levels of life and
      the universe. They find ever-flowing knowledge within and without.
      One who is thirsty drinks water, but one who has quenched his thirst
      has no need to stoop down to fetch water from streams and wells. Thus
      the sage who has become one with Truth has no need for the incomplete
      and limited knowledge expressed through words and concepts.

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