Make It Real

Hari Om

'Freedays' are the 'gather our thoughts' days; Q&As; a general review of the week so far…

The idea of working towards something which has no perceivable substance, indeed is beyond even science (currently) to detect, for many folk seems somewhat pointless. All sorts of reasons and justifications are put forward as to why we don't bother. Yet the yearning for a greater meaning and purpose to life is - after simple survival - a key facet of being 'human'. Those who cannot, or choose not to, take up personal philosophical researches will almost always find something to take its place; a deeply involving hobby, a 'communing with nature', involvement in charitable works and volunteering.

Then again, there is a significant proportion of society which fails even to do this much. Self-improvement, for them, is entirely selfish and applies only to acquisition of material things, being 'the boss' of others, having name and fame. Or notoriety.

One of the questions which is often asked by newcomers to Vedanta, particularly from non-Indian background, is 'how come there is such a variety of personality'? The system called Tri-gunaaH goes a long way to explaining this. Sattva, Rajas and Tamas have been explored minimally thus far in our study here and despite the exotic-sounding names to the English-speaker's ear, the concepts make some sense. We all recognise the temperaments of the alert but quiet, the restless and always busy, the slow and the lazy. Of course, rarely does anyone fit neatly and squarely into a single category. There are bits of all three within us and all can show up at one time or another. Nor everything about our personal makeup can be explained this way, though. Needless to say, there are further expansions on the makeup of the human being in this philosophy.

Varna. Study of varna comes in more advanced texts. However, it is one of the most misunderstood and misused terms of the entire Sanskrit tradition and is worth some clarification at this point.

Varna is erroneously translated into English as 'caste'. The system of classification has also been misused within India due to unscrupulous groups feeling privileged and using this system to create artificial social divides.  Let us be clear… every society upon earth has a social system. This does not make social inequality correct, but it is important to acknowledge its existence. It is unavoidable due to the very differences of personality under discussion. What needs to be made clear is that the original intention of the differing 'classes', as given out in the Purusha Suktam, was not to create such division as has been witnessed, but to explain why, even within a single family, we get such a wide range of temperament.

Varna actually is better translated as 'colour' or 'hue'. Again, the system applies no matter where we live. To be 'Brahmin' is to be intellectual and studious with a meditative disposition and being well suited to scholarship, teaching and such. To be 'Kshatriya' is to be extrovert and active, keen on physical activity and being strong on strategical analysis, therefore suited to the likes of administrative and military work. To be 'Vaishya' is to be more inclined to the substance of life and having a preference for commerce, farming and the arts/crafts. To be 'Shudra' is to have an interest and skill for the more labour-intensive pursuits such as building, care working and the like.

Again it must be stressed, like the trigunas, every human being has all of these qualities inside, but there will be one or other which dominates in our personality. Our dominant varna, coupled with our dominant guna, seasoned with our vaasanas, tempered by our environment and current life experiences all add up to our 'personality'.

All 'new age' self-improvement techniques are essentially based upon this, even if they don't know it! As we explore more about the makeup of the human incarnation of the jiiva through Vedanta, the more we come to realise that nothing is 'new' at all. The complete explanation and exploration of what it is to be human is to be found within Vedantic philosophy… if we are ready to take on its challenges, if our inner combo of varna+guna+vaasanas is balanced 'just so', we can change the course of our existence for the better. The 'better, may simply be to have less hassle as a result of our altered outlook, or it may be a complete transformation of how we approach life each and every day. How much better is in our hands and according to our will to make the improvements.

Is that not an idea worth the working for?

Start Where You Are

Hari OM

Application - that is what 'Workings-days' are about!

The Narada Bhakti Sutra is our guide for a while… the nature of Love (with the capital 'ell') and a full exploration of it. As always, you are encouraged to seek out the full text from Chinmaya Publications (links in side-bar); but for those who prefer e-readers, this version is recommended. Whilst awareness and interest can be raised by these posts on AV-blog, they cannot substitute for a thorough reading and contemplation...and practice!
 

Chapter Five, Section Two - Secondary Love Divine. In section one we learned of the personality type which works for and attains the Supreme Bhakti. As noted, such personalities are rare: not because folk are incapable, but because they have yet to understand the benefit, or even know that there is such a goal and are, instead, lost in the 'daily grind'. These are the majority who will fall into the subcategories now pointed out by Sri Narada.

gaE[I iÇxa gu[_aedad! AataRid_aedad! Vaa.56.

Gaunii tridhaa guna-bhedaad aartaadi-bhedaad vaa ||56||

The secondary devotion is of three kinds, according to the difference in the mental disposition or according to the type of discontentment.

No matter how keenly we wish to reach the highest, in the beginning we must practice the 'lower' forms of bhakti. Can you, as one who has never pole-vaulted before, think to immediately run, grasp that pole, fly over the bar and successfully release that pole and land in graceful completion? Indeed not. However, according to previous experience and inherent talent, there may be varying degrees of success from at least not breaking any bones, all the way down to landing in hospital!

The form of spiritual practice which Vedanta demands of its adherents, it bears repeating, is like any study and any form of exercise. One must begin where one is at and seek to improve.

Thus, reference is made here to the triguna - sattva, rajas, tamas. We know this because of the mention of 'mental disposition'. The gunas are all three within us, but one or other will dominate at different times in different situations, as well as there being one dominant guna into which we might generally be classified. What is more, the gunas will influence the nature of the vaasanas which manifest in our current incarnation and colour our actions.

As long as vaasanas are present, we are forced to act; one must hear, must read, speak and feel. The highest devotion spoken of prior can only take place where all vaasanas have been exhausted in the individual. We can only approach the Higher through those vaasanas and the actions prompted by them, therefore the Guru here tells us that, according to the makeup within us of the gunas and how we deal with them, we can only work in 'gauna-bhakti', secondary devotion. In short, our motivation towards devotion may be lesser or greater and hold a different focus according to our personality.

One who is predominantly tamasic in nature is less likely to either have the desire or the focus for devotion; however, if the spark is there, such a person can indeed pull his or herself up towards the higher by moving into a more dominant rajasic temperament. The rajasic individual, who is ever on the move and restless and who may well seek the Higher keenly, may struggle by simple fact that rajas is also easily distracted. By continued self-discipline and determination, there is no reason why the rajasic one cannot lift into more predominant sattvika and improve their spiritual gain. It is from sattva that one can rise, finally, to the highest level (moksha) - but this is not a given. Many a sattvika has been heard to complain that they are doing everything 'the right way', but still there are conditionings to be overcome and vaasanas to burn. The sattvika must work only in total and selfless Love in order to succeed in rooting out the vaasanas.

When one can move into the state of unconditioned and unconditional Love (with the capital 'ell'), there alone will one join with the Higher.

This is because the essential heart of Love is, itself, renunciation. To reach to this state, as said in this sutra, it is imperative that we work our way through all the gunas and their various combined manifestations within us. Overcoming all these inherent 'personality grenades' is our work, our saadhana.

Now, there was mention of the secondary devotion itself having three categories. These are according to guna; tamas = arthaarthi, rajas = jijnasu and sattva = aarta. These will be explored in more detail in the following sutra, but basically, arthaarthi is discontented and knows s/he wants better, but on the whole this is perceived only within the material (to have a better home, better job etc); jijnasu is more spiritually aware and understands there may be something worth paying attention to, but becomes discontented when it all seems 'too hard'; aarta is discontented with the material life and knows there is something more intellectually and spiritually stimulating awaiting.

All have a sense of incompleteness and the drive to improve, and each must use this as a springboard towards the better. The actions to make these improvements, though, are governed by those pesky gunas and vaasanas!

All In The Mix

Hari Om

'Freedays' are the 'gather our thoughts' days; Q&As; a general review of the week so far…

Number four of the Gurudev clips. The subject of vaasanas comes up time and again in the study of Vedanta - important to grasp the theory and how it applies in life. Remember, philosophy fails if left as dry intellectualism; it's purpose to help us engage more fully and effectively in life as well as to understand ourselves more clearly. Our vaasanas - the 'fragrance of personality' - are many and varied and some will be dominant whilst others are merely background noise. All can be a nuisance when on the spiritual path, but if managed well, we can utilise our positive vaasanas and work out the negatives. The aim of spiritual, philosophical or psychological self-work is to improve our being.

The vaasanas, themselves, are further coloured, or add colour to, the trigunas; sattva, rajas and tamas. If we are inclined to spiritual study, musicality, peace-making it can be said that our dominant vaasana is, let's say, 'artistic' and falls within the category of sattva; whilst another who cannot sit still and says they feel useless unless doing something is demonstrating rajas with, maybe, 'guilt' vaasana; and still another could care less about what is going on for the other two and is therefore in a rajasic state, perhaps with dominant 'lazy' vaasana. Vaasanas themselves are anything which shows up regularly in life. For example, in childhood we show a tendency to love animals and throughout our life that fondness for furries never goes away. Whilst to meet a dog or a cat once, to interact and then not to think on them again means we can be caring and loving of animals, without being caught up in our hearts and minds about them - therefore it is not a vaasana. One of the interpretations of vaasana is 'habit'.

The presence of vaasanas is what defines much of what we call 'personality' and goes some way to explaining how each individual, given exactly the same circumstance or environment, will react and develop differently. It will be explored over and over as one progresses along the Vedantic route. This little clip of Gurudev's example on how trigunas and a dominant vaasana for coffee are interactive, is both entertaining and educational!

Twelve Steps

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

Today we conclude the study of this small text on the context of the trigunas and how the influence our interaction with the world. The strings of our mind should not be too lose, nor too tight, but just right! we should seek to hold the sattvic principle as dominant. This can be worked on; there are some fortunate ones who have earned the karma points to be born in sattvic-predominant state. The remainder of us must find ways to rise above our current circumstances of personality. To finish off this particular study, then, a few points are now given as to how this may be approached... think of them as the twelve steps of self-transformation.

1; by being intellectually alert.  Objective and alert observation of one's thought flow and behaviour makes us more aware of ourselves. Start to see the different tendencies which arise within - but do not condemn yourself! This is not about judgementalism, but self-assessment in order to improve.  All aspects of us are there for our learning and we must accept them, whilst working on 'cleansing' them.

2; by analysis. We must assess our thought processes and discover how the various qualities arise, how they are staying within us, what aggravates them and what stops then. We must become our own 'doctors of the gunas' - in diagnosing that we are brooding over objects which are not a source of happiness and that such brooding only begets more brooding, then we can 'medicate' with the higher thoughts, that by releasing the brooding, calmness comes, for example.  similarly, we will start to find that the company we keep has its bearing; by swapping tamasic or rajasic company for that of more sattvic types, we too start to adopt a greater level of sattva.

3: by substitution. When a person grows tired of the same music being played, they will find something else to play in  its place. In the same way, rajas and tamas can be replaced with sattva. For example, if we find a selfish thought arising, awareness will permit us to substitute it with one of generosity. At first this will feel very 'clunky', like trying to get an old bicycle running smoothly - but keep oiling that chain of thoughts for it will give you good service soon!

4: by outgrowing tendencies. Knowing when to let go of old habits. As we learn more about Vedanta, it becomes easier and we even begin to actively 'spring clean'.

5: by observing others. There can be nothing better than finding a role model and emulating their style for our early stages of self-reformation. Similarly, we can observe those who are of rajasic or tamasic tendency and find ourselves become distant to them; not in a condemning fashion, but simply by noting that these are behaviours we no longer wish to have ourselves and moving on.

6: by one's own suffering. The wise learn from the experiences of others - but when not thus, they learn from their own mistakes. Rajas and tamas inevitable bring about some level of 'retribution' to us for various actions or behaviours and quite often, the embarrassment or the pain of such times becomes our best teacher.

7: by action (karma yoga). Doing the right action with the right attitude will bring results and exhausts our negative qualities. What are right action and attitude? The performance of expected duties without the ego sense of 'doership', surrendering the action to the Higher.

8; by devotion (bhakti yoga). Attachment to the Divine liberates us from rajas and tamas. Simple and effective.

9; by Knowledge (jnaana yoga). Inquire into what is Real and unreal, Eternal and ephemeral. Seek answers to the big questions - start with "Who am I?" Such inquiry will automatically start to raise our intellect and thus bring about a greater subtlety in line with sattva and dropping rajas and tamas.

10; by meditation (dhyaana yoga). During meditation our dormant and subtler vaasanas will make themselves known to us; witnessing them this way is itself a method of cleansing.

11; sequentially. It is important to note that tamas cannot over-ride tamas. Only rajas can do that - and one cannot go from tamas directly to sattva. It is a progression - like sport, one must make appropriate training in order not to shock the muscles!

12; saadhana (daily practice). Such saadhana can be meditation as mentioned, but also things like japa, puja, swadhyaaya (scriptural study) and so forth. These are all tried and tested means for tuning the mind.

Any or all of these may benefit you in your early practices; how much and to what depth you apply these remedies is, as always, your choice. One thing is certain; there can be no results without application!

Spectrum of Awareness

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

स्मृति /smRiti - awareness.

In the ladder of evolution, the greater the awareness and sensitivity, the more evolved the being. Therefore, we see that plants are more aware than inert objects, animals more aware than plants and man much more aware than animals. The degree of awareness or sensitivity is, of course, affected by our inner qualities.

Sattvic; a sattvic person is a highly aware and sensitive being. They are aware of not just the body, but the mind; sensitive to the immediate surroundings but also to his or her relationship with the universe, God or the Totality. A sattvic awareness allows one to live in harmony with all, caring about others and serving all. This highly refined persona (संस्कृत पुरुष /samskrita purusha) is called a 'man-man', as the actions are humane. When a sattvika evolves to directly experience the Universal Truth, they are then called 'God-man'. Lord Jesus, Sri Buddha, Swami Vivekananda are all examples of God-men.

Rajasic; a rajasic person is most aware of himself and his own needs. Even when he is aware of the needs of others, he is too selfish to care and therefore does little for others.  Such people feel that the whole world is meant only for their enjoyment. they believe that life is for the epicurean purpose of 'eat drink and be merry', and all their energies are spent in doing just that.  Such a one is called विकृत् पुरुष /vikRit purusha, or animal-man, as the awareness level is limited.

Tamasic; a tamasic person is unaware even of his or herself, let alone others, and therefore has no idea or vision of the totality or their relationship with it. Therefore, there is little care beyond the basic creature comforts and survival. Such a person is called प्राकृत् पुरुष /praakRit purusha, or plant-man, as their awareness level is low.

Life Choices

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

जीवनविधान /jiivanavidhaana - lifestyle

The lifestyle of a person reflects his inner qualities.

Sattvic; such a lifestyle is natural and elevating. those who adopt this lifestyle may follow the principle of simple living and high thinking. A prime example of this would be Mahatma Gandhi, who opted for third class travel so that he could see how the majority of Indians lived.  He had a few, bare necessities and shunned luxury. Some others may have a hight standard of living but also enjoy high thinking. such people do not get attached to comforts and can live without them if required; like Sri Rama who, even though born a prince, could renounce it all on a matter of principle. Others have simple thinking and simple living.  Many in rural India still lead a simple and pure life. They are cheerful, friendly, spontaneous and uncomplicated. A sattvic life is an inspired and inspiring one.

Rajasic; this lifestyle is quite an artificial one, as superficial or selfish thinking guides its high standard.  The pace of life is fast and time flies in activity, pleasures and comforts.  those belonging to this lifestyle strive hard to earn enough to maintain it. They are often in competition with others to acquire and enjoy... 'keeping up with the Jones'. As a result life can become complicated, the mind agitated and the body exhausted. A rajasic life is either mechanical and filled with drudgery and high pressure at work, or pleasure-seeking and selfish.

Tamasic; this refers to a self-destructive lifestyle that can also cause harm to others.  Such people either live without thinking or resort to destructive thinking.  They waste their time in unproductive occupations or self-destructive activities like addictions which often makes them paupers.  Even if they gain financially, the wealth they amass through such activity which may not be the most ethical, is subsequently squandered in unhealthy ways. A tamasic life is uninspired and ignoble and those who adopt this lifestyle lose the wonderful opportunity of a human birth to uplift themselves.

Yada Yada Yada...

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

भाषते /bhaashate - talk.

How and when we talk reflects the state of our mind.

Sattvic; a sattvic person thinks and then talks. His words are gentle, kind, truthful, well-meaning and appropriate. One in a sattvic mood talks about concepts, noble thoughts, elevating experiences or subtle subjects. Such a person questions and discusses to arrive at the truths of a matter; debate rather than argumentations.

Rajasic; a rajasic person either talks too  much or too hastily. Their words are often manipulative, flattering or meant to impress. One in a rajasic mood talks about events, enjoyments, ones' own glory or revels in the criticism of others. They will argue about issues to prove themselves correct, or to prove others wrong.

Tamasic; a tamasic person speaks without thinking. The words may be harsh, irresponsible, mean or cruel. Such a person may use abusive language or be in the habit of cursing. On in tamasic mood backbites, gossips, pulls down or makes fun of others in a demeaning manner.

AVblog note: Such a short post - but one with a very wide scope! In this age of everything becoming faster and faster - including speech - we can all too easily loose sight of the need to process thought before uttering a word. Even the best-intentioned responses and utterances can land us in trouble if we are too hasty or careless!  It is also true, that oftentimes we may not know what effect our words have had. Whilst it is true that each of us also is responsible for processing what we hear (and that too can be affected by our prevailing guna), and have the choice about how to 'take' any comment or discussion, it is imperative, at the very least, that we keep our own responses as close to the sattvic as possible, if for no other reason than to have a clear conscience. Think on this!

Cause & Effect

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

गति /gati - results (hereafter)

Every action has an equal and opposite reaction... 'as we sow, so we reap.'  The results of mental, verbal, or physical actions are;
a)  the joy or sorrow that we experience while doing the action
b)  the impression, good or bad, which it leaves within us (vaasana)
c)  the outer results that we get in terms of circumstances, which fructify in their own time. Some results of action are immediate whilst others may not come till some time later by weeks, months or years... still others may take life times to be exacted upon us.

During our lifetime, we enjoy or suffer the consequences of all actions done in our past, be it within this life or any of our past lives. All actions create vaasanas in our minds. At the time of death, the predominant vaasanas from this and earlier lives are drawn together to determine the quality and 'texture' of future incarnations; the vaasanas also determine the type of body and the field of experience we shall obtain hereafter.


Sattvic; at the time of death a predominantly sattvic mind goes on to gain the highly subtle body of a presiding deity and enjoys subtle fields of experience... or he may be born as a human being and enjoy a high standard of living or gain a sattvic environment in which to fulfill the sattvic vaasanas brought into life.

Rajasic; a predominantly rajasic mind at the time of death gets to manifest as a human being in an action-oriented environment where he can exhaust his vaasanas of indulgence and activity.

Tamasic; a person with predminantly tamasic vaasanas at the time of death manifests as a human being in an inert or poor environment, or as some form of animal or plant; there he can exhaust his vaasanas of inertia and live in a state of non-thinking.

Smoke & Mirrors

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

TATTVABODHAH.

[You are reminded that reviewing the previous week's posts will become essential as the meanings of the Sanskrit terms may not be repeated. There may come additional or alternative meanings, but all should be noted. As study progresses, the technical terms must necessarily become 'second nature' to the student. When the Sanskrit is used, the translation will fall easily into place - or likewise, if the English is used, the Sanskrit term must easily come forwards.]

Please revisit THIS post and chant the mangala-charana. Please use the TattvabodaH label to access all posts relevant to this text.

MAYA.

Last week we saw the introduction to this section on the brahmaanda - the macrocosm, as in the greater world. We found that when we speak of सृष्टि /srishti (creation), we refer to twenty-four factors in the process; establishing that there is a twenty-fifth, but that being of the nature of  avidya and therefore without beginning, we have to consider it as part of the cause and not of srishti itself. Avidya is the ignorance as it pertains to the microcosm. When we talk of avidya in reference to the macrocosm, it is called as Maya.

The chanting provided here is for the aphorism relating to last week's post and then for today's topic.

अथ च्तुर्विंशति-तत्त्वोत्प्त्तिप्रकारं वक्ष्यामः।

atha chturviMshati-tattvotpttiprakaaraM vaxyaamaH.

"Now we shall explain the evolution of the twenty-four factors."

ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति।

brahmaashrayaa sattvarajastamoguNaatmikaa maayaa asti.

"Depending on Brahman, Maya exists, which is of the nature of the three qualities of sattva, rajas and tamas."

The Truth is, in the macrocosm, referred to as Brahman. Big. This is an adjective which generally qualifies a noun and is limited by the noun it is qualifying. For example, we may say that an elephant is big we immediately envisage the limitation of that 'bigness'. It may be big in relation to other things, but actually can be quite small in relation to the forest it is in. If there is no noun to which the Big adjective is applied, then that Bigness is unlimited, there is no restriction on what that Bigness is and thus it becomes potentially infinite. As we have established that Pure Self is the infinite substratum to everything, and as Brahman is here the Self conditioned by macrocosm, then Brahman and Self must be one and the same thing. Pure, unchanging Reality.

Think carefully now. If we are seeing shristi ( a created cosmos), it would naturally be our thought that Brahman is the creator. However, as everything must arise from something else, it involves an element change, does it not? Yet we have said that Brahman is unchanging. The created cannot come from the uncreated, the Ever-Existing Self. The created can only come from the created… but at some point of time, logically and philosophically, we have to find as we research ever backwards (or inwards…), that we reach to that uncreated entity, the source of everything. We intrinsically understand creation only from the point of the created, but Existence itself cannot be created or modified. Then we hit the question, 'can we say that entire shristhi has arisen from That?' Brahman must have created; this would suggest that until the point of creation, Brahman was quiet for some time and then became active to create. This implies modification. If we accept modification we also have to accept finitude - that is to say, destruction. If we accept that all which is subject to change is also subject to destruction then we now face the incidence of Brahman being destructible. [This can seem very esoteric if you are knew to this type of thinking… go with the flow; it comes up often!]

For there to be a stablising force behind everything, logically we cannot have a destructible Brahman. How can an ever-changing srishti have come from an unchanging cause? Our difficulty remains for as long as we consider that the creative process resembles that of the potter and his lump of clay, removing parts of the big lump to produce an endless variety of smaller clay items.

Vedanta postulates that the srishti element is actually within Brahman. Be careful here and be sure to understand the subtle difference. The creative instance according to Vedanta is not that of larger parts being cut into smaller parts, but of that large part going through internal process; it is a whole item, it transforms itself within itself, remaining forever whole. The 'formula' given is या मा सा माया /yaa maa saa maayaa - that which is not, yet appears to be, is called Maya. From the standpoint of Truth/Brahman/Self, there is no world - yet we experience it. This is Maya. Maya is sometimes referred to as प्रकृति /prkRiti - 'Mother Nature', the creatrix. The traditional example given for this is that of the snake appearing on the rope. The rope (Truth) cannot create the snake yet we experience the snake. As far as the rope is concerned there never was snake and never could be. This is the effect of Maya.

Maya has two powers;

1. आवरण शक्ति  /aavarana shakti - the veiling power; this is of the nature of ignorance. For as long as we are ignorant, we do not know Truth. Aavarana cannot of itself create the world.

2. विक्षेप शक्ति /vikshepa shakti - the projecting power; this is the creative power which projects the entire world of names and forms. It manifests our inherent impressions, but it cannot do this without the help of aavarana - as in the snake rope; the ignorance of the rope should precede the projection of the snake vision.

It is the existence of Maya upon Truth which together give us the creator 'God' - Iishvara. The power of Maya is unfathomable, it can make the impossible seem real. Maya alone creates the boundary-less cosmos from beginningless time and will do so apparently endlessly. Maya at no time is separate from the Truth - it only exists because of that True Existence. Truth itself is not affected by Maya and even is unaware of it. Upon the discovery of Truth, Maya is destroyed, just as finding that the rope is there, the snake dissipates completely.

Now, the aphorism told us also that Maya is of the triguna by nature. Sattva guna is characterised by knowledge, rajo-guna by activity and tamo-guna by inertia. These three qualities pervade the entire srishti and it is by the combination and permutation of the three which brings about the enormous variety we perceive.

Further important points at this stage now, are that there are two causes for any object; the material cause (उपादान कारण /upaadaana kaarana) and the efficient cause (निमित्त कारण /nimitta kaarana).  The clay is the material cause of the pot and the potter is the efficient cause of that pot. The finished product remains with its material, but generally, once the potter's work is done, that efficient cause separates from the object. On our big-scale model, panchabhuutas are upaadaana kaarana and Maya/Iishvara is nimitta kaarana - but both are Brahman only and therefore there is no separation of creator and created. As the five elements themselves arose from Truth, we must conclude that there is some condition of illusion going on. Example often used to illustrate the Grand Illusion is that of the waker and the dreamer. To the dreamer, his world is as real as any in his waking state; mind alone is the creator, sustainer and destroyer of all within the dream world. By positing Maya, Vedanta extends the entirety of srishti to be of a dream-like nature.

For us, the 'dreamers' this world is real! It has many natural laws, for which we have developed specialised sciences to explore them and our relationship with them… but such scientific exploration is not new. What proceeds from here in the text is the ancient wisdom on the physical nature of this Maya-created world.

Appropriate Release

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

त्याग /tyaaga - renunciation.

From our childhood we have learned to acquire, hold on to, collect and achieve. We are respected, awarded and acknowledged for acquiring wealth, degrees and position. However, in life, we also need the ability to give up, sacrifice or renounce. Renunciation is subtler than acquisition and requires great inner strength. the attitude of renunciation is also affected by our inner quality.

Sattvic; this renunciation is the ability to give up or surrender one's life, possessions, relations or wealth for the sake of a noble cause. Moving examples of this are soldiers dying for their country, or a spiritual seeker leaving his or her home in search of Truth. Sattvic renunciation is the giving up of one's attachments to objects, actions, beings and circumstances and performing appropriate actions without any expectations or sense of 'doing'.

Rajasic; this renunciation is when giving up is extremely painful or difficult, but one is forced to do so - like giving up smoking for health reasons. Abandoning one's duties or any undertaking if it is difficult or because of obstacles is rajasic renunciation. Giving up on something because of some hurt or pain without there being extreme and mitigating circumstances is rajasic - for example divorce, unless it is due to one or other partner's life being at risk, would be considered rajasic. To give up an object or relationship out of selfishness, or for name and fame in society, or in shame, is rajasic.

Tamasic; this renunciation is to give up without thinking, impulsively, indiscriminately, out of strong and reactive emotion, or because one is imitating another and therefore not from one's own conviction.

The Give and the Take

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

दान /daana - charity.

Charity is to give money, material, knowledge or time to the needy; to extend a helping hand to those who are less privileged or able than ourselves; to distribute our excess wealth, and to share what we have, with others. The attitude with which one gives is determined by our predominant guna.

Sattvic; charity given with sattvic attitude exhibits compassion, a genuine desire to share, an obvious need to help; the motivations are a sense of duty towards individuals and society and the joy of giving. Sattvic charity is given  with faith in the cause supported, with modesty and generosity, spontaneously and promptly when needed and to the right people at the right time. There is true humility in this giving, with no sense or expectation of what will be received in return. The one to whom the charity is given is respected and the giver is likely to feel a gratitude for the opportunity to give without ties. There is no obligation on either part, in sattvic charity. Such an attitude results in genuine fulfillment.

Rajasic; charity given in rajas is likely to be more forced and may only be in response to being asked - albeit immediate. There can often be a reluctance - giving will happen, but possibly under pressure, for example if there is a show or fayre for fund raising; where the saatvika may be the organisers or instigators, the rajasikas will jump 'on the bandwagon'. There can be a selfish motive or expectation of future gain from the charity action. For such people, charity is an additional social 'kudos', a way to raise their status. Some only make promises or offer with their lips, not carrying through. Some give to gain publicity, power or position. Others give only what they have as extra, the small change of their pockets; or donate damaged items, thinking 'something is better than nothing'. A rajasika feels a sense of pain in giving, wondering how they will replace what is given. For such as these, there is no sense of joy or fulfillment . Their heads may know it is good to give, but their hearts are not in it.

Tamasic; the charity of the tamasic personality, if given, is to the undeserving or misguided causes, for example, on the small scale, providing cigarettes or alcohol to the underaged or addicted. Such help may seem good and get short-term thanks, but is not with the other's best interests at heart. A tamasic person may give things which are useless or unusable; like winter clothes for children in the tropics. He or she will not hold the object of their charity in any form or regard and may  even be derogatory towards the needy. There is no grace in their giving, no compassion or sensitivity; indeed they may even give with an intention of creating insult to the receiver. This form of charity holds no merit.

Examples We Live By

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

मान्यताः /maanyataaH - values (ideals)

All of us have ideals (the highest of values) and we will always hold in esteem a person who exemplifies those ideals, or if not a person, any cause which personifies them. Prompted by our ideals we become what we idolise, as we are influenced by and change in the mould of our 'idols'. What we respect, revere, idolise or worship reflects our qualities and our qualities, in turn, reflect what we idolise.

Sattvic; a person with dominant sattva guna reveres the great, exalted and the noble.  He or she respects good qualities in others, follows the world of the wise, surrenders to noble causes and dedicates his or her life to them. Such people follow the footsteps of the great and turns to them for inspiration and strength. They will worship saints, sages, great leaders, God and the scriptures.

Rajasic; a rajasic person reveres the rich, famous, glamorous, powerful and those in high positions. Such a one will seek to emulate the behaviours of these materialists, their lifestyles and habits and will seek out the people they that are attempting to copy, seeking recognition by them. By seeking the company of these materialists, the rajasic one is trying to impress - you will gather that the sorts of people being 'worshipped' here are rock stars, sports elite, politicians and other such celebrities.

Tamasic; the person who lolls in tamas is likely to admire behaviours which are vulgar, rough, cheap, tasteless, terrible and even criminal. They will be lured by the 'dark side'. There will be a tendency to worship ghosts, dictators, smugglers - a general glorification of the disruptive elements of society and the associated perversions will show in the tamasic personality. Such a one will be rigid in opinion, hold prejudices and perpetrate hatred.

To Eat, Or Not

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

आहार /aahaara - food.

Food is one of the basic necessities of life without which we cannot survive. The food that we eat is divided into three parts. The grossest part is removed from the body by the excretory system. The subtler part goes to form the skin, bones, blood, flesh. The subtlest part feeds the brain, the operational platform of mind. Hence, food and mind are very closely related. The type of food one likes depends on the quality of ones' mind, and the quality of the mind, in turn, depends on the quality of one's food. Additionally, how one takes one's food has an effect. We have choice, do we let the mind decide according to inputs from our body, or do we direct the mind to decide according to our intellect?

Sattvic; a sattvic person eats an appropriate quantity of food at regular times, with calm mind and in an unhurried and neat manner. They are careful with regard to what is eaten, as awareness is there of the potential effects upon mind and body. Food is sattvic when it is obtained by righteous means (that is to say, by growing oneself, or adequately compensating those who bring it to market); also, when it is cooked by a person with good thoughts as they work and in clean, hygienic surroundings; when it is served with Love and care. The type of food is juicy, wholesome, nutritious, aesthetically pleasing, fragrant, satisfying but not over-filling. Such food increases our life span, makes the mind sharp and alert, helps to maintain brain health, purifies the mind, strengthens the body and leaves us with a sense of well-being and contentment. Fruits, vegetables, milk, pulses and legumes are all sattvic foods.

Rajasic; one who is rajasic may eat irregularly and likely hurriedly. They may eat standing or walking rather than sitting calmly. Often they will indulge in over-eating but can equally be poor eaters, not taking sufficient nutrients. Such a personality will eat for taste, without care for the waist or the effect it may have on the mind. Food becomes rajasic when it is cooked by those with money-motive, served in anger, or eaten in poor mood. Care may not have been there for preparation and it can causes digestive disturbance.  Rajasic food is over-spicy, too sour, too salty or sweet, too oily, excessively hot, dry, over- or under-cooked. Such food causes diseases, agitation in mind and depletes the body, which has to fight to manage digestion. Rajasic foods are the fast, junky, fried foods, foods which are not home cooked and containing products which are mass-produced and containing substances from that production. Note, is it not that one must never eat fried foods - but if they are the normal, rather than a treat, they become a problem.

Tamasic; such a person overeats every time and at all times other than expected meal times. They are snackers and will eat either in a lethargic manner or extremely hurriedly (gorging), messily, perhaps whilst lying down. Food which is prepared with no regard to any hygiene protocol, with no thought of care for the food itself or those who are going to eat it, is considered tamasic. Also, stale, leftover, tasteless, and featureless foods. Very often, those of tamasic quality will avoid nutritious foods such as fruit and vegetables. Eating of dull foods will result in dull personality; the body becomes lazy, the mind slows and will be inclined to low thoughts. Examples of tamasic foods are alcohol, meat, onions, mushrooms, yeast.

[It is worth noting here that the Indian classification of foods in this manner is a system which is several thousand years old - current Western "food pyramid" systems go some way to matching this - but a lot can be learned from ayurvedica!]