THIS POST IS CONTINUED FROM PART 106, BELOW--
THE SANATANA DHARMA SERIES IS NOW AT PART 106..
I WILL TERMINATE THIS SERIES AT PART 108 – THE DIGITAL EQUIVALENT OF OM.
PARTS 106 107 AND 108 OF THE SANATANA DHARMA SERIES , WILL REVEAL TO ALL, THAT THERE IS ZERO SUPERSTITION OR EVEN THEOLOGY IN HINDUISM.
ALL QUANTUM PHYSICS WHITE SCIENTISTS DISCARDED THEIR BIBLES AND TORAH AND PICKED UP “BHAGWAD GITA AND WROTE IN THEIR WILLS THAT THEY WANT TO BE CREMATED— AS PER HINDU RITES..
AFTER READING FINAL PARTS 106/107 AND 108 YOU WILL UNDERSTAND WHY..
THESE THREE POSTS WILL GIVE THE GIST OF THIS GREAT WAY OF LIFE. THERE IS NOTHING MORE TO SANATANA DHARMA THAN THIS..
YOU CAN SAFELY BURN ALL TRILLIONS OF SENTENCES WRITTEN ABOUT HINDUISM AND VEDANTA AND MISS NOTHING, IF YOU HAVE THESE THREE CONDENSED SANATANA DHARMA POSTS WITH YOU.
THE MINUTE MODERN SCIENCE CAN TIDE UP AND SEE “ THE LAST FRONTIER “ SANATANA DHARMA EYE TO EYE — THERE WILL BE PRALAYA ( DISSOLUTION ) DUE TO STAGNANCY.. THIS IS HOW TECHNICALLY ADVANCED HINDUISM IS ..
SANATANA DHARMA IS LIKE THE MIGHTY PRISTINE OCEAN.. ALL OTHER RELIGIONS COMBINED TOGETHER IS JUST A DROP OF DIRTY STAGNANT WATER.. FULL OF MINDLESS , RIDICULOUS DOGMA.
I WONT ASK YOU TO LUMP THE PREVIOUS SENTENCE.. YOU WILL ACCEPT IT ON YOUR OWN—IF YOU HAVE BASIC INTELLIGENCE..
WHEN AN INDIAN UNDERSTANDS WHAT I HAVE WRITTEN— HIS HEART WILL SWELL WITH PRIDE..
HENCE I WILL KEEP PARTS 106/ 107 AND 108 SHORT AND SIMPLE –AT THE LEVEL OF THE LOWEST COMMON DEMOMINATOR..
YES, MY 108 PART SANATANA DHARMA SERIES WILL LAST TILL THE SUN GOES SUPERNOVA .. EVEN IF THE BHAGAWAD GITA OR VEDAS GO OUT OF STYLE..
IF I AM BEING ARROGANT—SO BE IT !
WE ARE PROUD INDIANS --- WE ARE PROUD HINDUS.. WE ARE NO LONGER SELF LOATHING !
THE ISLAMIC INVADER AND THE WHITE CHRISTIAN INVADER CONVERTED HINDUS TO THEIR SINGLE MESSIAH SINGLE HOLY BOOK DOGMA LADEN RELIGIONS BY “FEAR OF SWORD” AND “GREED OF SOPS”
EXPLOITING VULNERABILITY IS THE WORST TRAIT OF MAN..
TODAY, IF YOU ARE A HINDU , YOU MUST KNOW THAT YOUR ANCESTORS HAD HONOR, CHARACTER AND BALLS .. THEY DID NOT SUCCUMB TO THREATS AND LARGESSE.
THE CONTENTS OF THESE POSTS 106/107 AND 108 WERE FIGURED OUT BY GREAT INDIAN MINDS WHEN THE SHALLOW MINDED WHITE MAN WAS RUNNING AROUND NAKED, DOING GRUNT GRUNT FOR LANGUAGE..
I WANT EVERY NON-HINDU INDIAN TO KNOW THIS--- YOU WERE BORN INTO THE RELIGION OF YOUR PARENTS .. HAVE THE COMMON SENSE TO FIGURE OUT WHAT IS GOOD FOR YOU AND YOUR DESCENDANTS..
ANY HUMAN IS A HINDU – IF HE WRITES IN HIS WILL THAT HE WISHES TO BE CREMATED, NOT BURIED !
NOW , TIME TO SOVE-- NAY SHOVE A CHILLY UP THE ASSHOLES OF MY DETRACTORS AND ENEMIES OF SANATANA DHARMA
THIS WISDOM OF SANKHYA VEDANTA WAS PENNED DOWN IN 5000 BC ( WHEN THE WHITE MAN WAS RUNNING AROUND NAKED DOING GRUNT GRUNT FOR LANGUAGE)..
SANKHYA WENT ON ORAL ROUTE FOR 330 CENTURIES BEFORE IT WAS PENNED DOWN 70 CENTURIES AGO..
EVER HEARD OF INDUCTION ?
महाभूतान्यङ्ककारोबुद्धिरव्यक्तमेवच|
इन्द्रियाणिदशैकंचपञ्चचेन्द्रियगोचरा: || 6|| Bhagawad Gita , Chapter 13.6, 4000 BC
mahā-bhūtāny ahankāro buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha pañcha chendriya-gocharāḥ
Translation: The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.
The twenty-four elements that constitute the field of activities are: pañcha-mahābhūta (the five gross elements—earth, water, fire, air, and space), the pañch-tanmātrās (five sense objects—taste, touch, smell, sight, and sound), the five working senses (voice, hands, legs, genitals, and anus), the five knowledge senses (ears, eyes, tongue, skin, and nose), mind, intellect, ego, and prakṛiti (the primordial form of the material energy).
Krishna uses the word daśhaikaṁ (ten plus one) to indicate the eleven senses. In these, He includes the mind along with the five knowledge senses and the five working senses. Krishna had mentioned that amongst the senses He is the mind.
One may wonder why the five sense objects have been included in the field of activities, when they exist outside the body. The reason is that the mind contemplates upon the sense objects, and these five sense objects reside in a subtle form in the mind. That is why, while sleeping, when we dream with our mind, in our dream state we see, hear, feel, taste, and smell, even though our gross senses are resting on the bed.
This illustrates that the gross objects of the senses also exist mentally in the subtle form. Krishna has included them here because He is referring to the entire field of activity for the soul. Some other scriptures exclude the five sense objects while describing the body. Instead, they include the five prāṇas (life-airs). This is merely a matter of classification and not a philosophical difference.
The same knowledge is also explained in terms of sheaths. The field of the body has five kośhas (sheaths) that cover the soul that is ensconced within:--
Annamaya kośh. It is the gross sheath, consisting of the five gross elements (earth, water, fire, air, and space).
Prāṇamaya kośh. It is the life-airs sheath, consisting of the five life airs (prāṇ, apān, vyān, samān, and udān).
Manomaya kośh. It is the mental sheath, consisting of the mind and the five working senses (voice, hands, legs, genitals, and anus).
Vijñānamaya kośh. It is the intellectual sheath, consisting of the intellect and the five knowledge senses (ears, eyes, tongue, skin, and nose).
Ānandmaya kośh. It is the bliss sheath, which consists of the ego that makes us identify with the tiny bliss of the body-mind-intellect mechanism.
Prakriti , has 24 cosmic principles or elements.
The rest of creation takes place by their permutation and combination, each purusha getting involved with a psycho-physical complex ( body ) according to his deeds (karma).
The 24 realities (tattvas) emerge or evolve out of nature (prakriti) each having the predominance of one or more gunas.
Tattva is a Sanskrit and Malayalam word meaning 'principle', 'reality' .
The Sankhya-Yoga system divides all knowable phenomena into 25 Tattvas.
25. Purusha – the sentient being (consciousness), the experiencer
24. Prakriti – primal nature (root of all insentient matter)
Antahkaranas – internal organs
23. Mahat-Buddhi – intelligence
22. Ahamkara – objective ego
21. Manas – mind
Jnanendriyas Sense-organs, for receiving the bhutas and the tanmatras, viz
20 karna (the auditory sense)
19 tvak (the thermal sense)
18 chaksu (the visual sense)
17 rasana (the gustatory sense)
16 nasa (the olfactory sense)
Karmaendriyas organs of action, viz.
15 vak (vocal organ)
14 pani (manual organ)
13 pada (organ of locomotion)
12 payu (excretory organ)
11 upastha (genital organ)
Tanmatras – subtle elements
10. Shabda – sound
9. Sparsha – feel
8. Rupa – form
7. Rasa – taste
6. Gandha – smell
Mahabhutas – gross elements
5. Akasha – space
4. Vayu – air
3. Tejas – fire
2. Ap – water
1. Prithivi – earth
The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole.
The first product of creation is Mahat. Mahat is the highest principle; it is the intellect or Buddhi. From Mahat, arises Ego (Ahamkara) and then the mind (Manas.).
Subsequently the 5 sense organs (Jnanendriyas,) 5 organs of action (Karmendriyas,) 5 objects of the senses (Tanmatras) and 5 gross elements (Pancabhutas) are created.
This is creation.
In dissolution, the process is reversed.
The twenty-five tattva system of Samkhya concerns itself only with the tangible aspect of creation, theorizing that Prakriti is the source of the world of becoming. It is the first tattva and is seen as pure potentiality that evolves itself successively into twenty-four additional tattvas or principles.
Prakriti tattva forms the base material constituent and is the cause of all the above twenty-three principles
The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. .
Tattva in Sanskrit and Malayalam means 'principle'- an element or aspect of reality..
Objects, subtle and gross, constituted by the Tattvas are of two kinds, the sentient beings and the insentient manifestations. Sentient beings, possessed of the mind and other organs, experience pleasure and pain, and are of countless varieties depending on their power and knowledge. Those who have attained Kaivalya, i.e. the state of of the Self-in-Itself, are liberated forever.
One state lower than Kaivalya are the “Hiranyagarbhas”, who are the creators, protectors and overlords of the universes. Other sentient beings vary from celestial to human and lower forms. Through practice of Yoga and pursuit of true knowledge, sentient beings gain successively higher realms of existence and ultimately attain liberation.
Besides the sentient beings, there are numerous insentient manifestations evolving out of the mutative ego of the Creator. Sentient beings, influenced by the Divine mind, perceive them. Such superimposition of the Divine mind on the minds of all sentient beings emanates from their individual latencies which continue through the cycle of births.
If, however a person strives to overcome his past latency by shutting (stilling) his mind (the mind being the master of all the organs) to the external world and perseveres to apprehend his own Self, the external world of sights and sounds fade away and gradually he attains liberation
Things evolve in nature at the most basic and structural level with the elementary units called tattvas. Nature comes into action when it meets the purusha or individual soul. The changes in prakriti begins as it comes in contact with purusha. Their meeting causes the prakriti to become active and start evolving.
Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya's philosophical foundations. . Yoga is a complete exercise program for body, mind and spirit.
PATANJALI YOGA SUTRA , 5000 BC
2.19 -- visheshavisheshalinggamatralinggani gunnaparvani
The gunas generate their characteristic divisions and energies in the seer. Their stages are distinguishable and non-distinguishable, differentiable and non-differentiable.
This sutra analyses nature (prakrti) by distinguishing the progressive layers of its manifestation, from the most specific and definable, up through the non-specific and non-distinguished and back to the undifferentiated or universal. The individual counterpart of cosmic intelligence (mahat) is consciousness, or citta. Citta consists of mind (manas), which reviews sensory and vibrational stimuli, intelligence (buddhi), which is the discriminative faculty and ego or small self (ahamkara) which is the individual 'I'. In addition, hidden deep within man's nature is a powerful hidden spiritual weapon - 'conscience' (antahkarana or dharmendriya) which personifies ethical and moral principles. Antahkarana observes right and wrong in one's conduct and motives, helps to cultivate citta and directs it to perform only the righteous actions. There are also the five senses of perception - ears, tongue, eyes, nose and skin, and five organs of action - legs, arms, speech, genital and excretory organs. These are the principles of prakrti. The five elements, intelligence, senses of perception and organs of action are distinguishable, i.e., physically manifest in concrete form. The other parts, the five subtle manifestations of the elements and the 'I' consciousness (ahamkara, antahkarandand asmita) exist in a non-distinguishable or vibrational form, being non-primary and un-evolved matter. Yet, all these revolve around the three gunas of nature - tamas, rajas and sattva. The principles (tativas) of distinguishable elements (visesa) give rise to changes which may be pleasant, unpleasant or dazed (a state of suspended or deadened sensibility). The unspecified principles (avisesa tattvas) are un-evolved matter, and when such matter is transformed into a specified state, creation takes place. This is called pravrttimarga. The reverse process, mvnti marga, is the unifying of the specified in the unspecified, of the non-specified in and of nature into the universal spirit (purusa). The fusing of nature into spirit is a heavenly marriage, which becomes possible through the work of yoga. Human mind is a part of that cosmic intelligence. Tanmatras, cannot be sensed by ordinary men. If you practice Yoga, however, says Patanjali, after a while your perception will become so fine that you will actually see the Tanmatras. Tanmatra means – rudimentary or subtle element, merely that, mere essence, potential or only a trifle. There are five sense perceptions – hearing, touch, sight, taste and smell, and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs. The tanmatras combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the gross universe perceived by the senses. The senses play their part by coming into contact with the objects, and carry impressions of them to the manas which receives and arranges them into a precept. The five substantial elements of the physical world are – ether (Akasha), air (Vayu), fire (Agni or Taijasa), water (Ap) and earth (Prithvi) in the order of their development, these are the five Bhutas from whose unlimited combination everything results including the living bodies which are material forms living in space and time. According to the Vedic theory of creation, the tanmatras are the basis of all corporeal existences because from them evolve the Bhutas, the building blocks of the perceptible universe. The tanmatras, the subtle matter, vibratory, impingent, radiant, instinct with potential energy and collocations of original mass units with unequal distributions of original energy, evolve out of the Bhutadi which is only an intermediate state. They have some mass and the energy and physical characteristics like penetrability, powers of impact, radiant heat and viscous attraction etc., and have effect on the sense after assuming the form of paramanus or atoms of the Bhutas (the created ones) which process is Tattavantraparinama or primary evolution. In evolution the total energy always remains the same redistributed between causes and effects, the totality of effects exists in the totality of causes in the potential form. The collocations and regroupings of the three Gunas (attribute or property) induce more differentiated evolutes; they constitute the changes leading to evolutions i.e. from cause to effect, which process is based on Satkaryavada, the doctrine the effect is existent in the cause even before the causal process has started to produce the effect operating in accordance with the two laws of conservation of matter and energy. According to Satkaryavada theory the effect is existent in the cause; the original cause of everything that is perceived is Prakriti. Satkaryavada is a hypothesis according to which the effect pre-exists in a potential state. The causal process involves a modification of a stable underlying reality. The effect is not produced as a reality that is distinct from its underlying cause. It is a specific rearrangement of that causal substrate. The Samkhya system is based on the principle of Satkaryavada. The effect pre-exists in the cause here. Cause and effect are seen as temporal aspects of the same thing. It is considered as theory of existent causes. The effect lies latent in the cause which in turn seeds the next effect. It maintains that effect is real. Before its manifestation it is present cause in a potential form. According to Satkaryavada principle the cause is hidden inside the effect. This effect exists due to several reasons- 1.what is nonexistent cannot be produced; 2.for producing a specific material cause is resorted to; 3.everything cannot be produced; 4.a specific material cause is capable of producing a specific product alone that effect; 5.there is a particular cause for a particular effect. Adi Sankaracharya found Satkaryavada as a useful tool against the doctrine of Annica or momentariness. Two branches of Satkaryavada are vivartavada and parinamavada. The four stages of the gunas mentioned in this sutra correspond to the four stages of samadhi mentioned in sutra 1.17. Thus:Vishesha – Vitarka (Manomaya kosha) Avishesha – Vichara (Vijnananamaya Kosha) Linga – Ananda (Anandamaya Kosha) Alinga – Asmita (Atma/soul). The visheshas (diversified) are the sixteen mutations – five bhutas (earth, water, fire, air and space)---five organs of action (arms, legs, tongue, organs of excretion, organs of reproduction)---five organs of sense perception (eyes, ears, skin, tongue, nose)---mind . Attributes like blue, red, sweet, sour etc are vishesha (diversified). The vishesha can be pleasant, unpleasant and stuporous. The avishesha (undiversified) are six in number:--the five tanmatras (sense of smell, taste, touch, sight, hearing) asmita (ego) which is the cause of the organs and tanmatras. Mahat (buddhi or intellect) is called ‘linga-matra’ (indicator only) which means that it is an indicator for Purusha and Prakriti. Prakriti, in the unmanifest state, is ‘alinga’, which is not the indicator of anything.
Bhoomiraapo’nalo vaayuh kham mano buddhireva cha;
Ahamkaara iteeyam me bhinnaa prakritirashtadhaa.-- Bhagavad Gita (7:4) 4000 BC
“Earth, water, fire, air, ether, mind, reason and egoism – these constitute the eightfold division of My Nature”
Ordinary water, earth etc do not constitute the bhutas (elements). That whose feature is sound is Akasha (space). Similarly touch goes with Vayu (air), sight with Tejas (fire), taste with Apa (water), and smell with Kshiti (earth). Akasha is the cause of Vayu, Vayu is the cause of Tejas, Tejas is the cause of Apa, and water is the cause of Kshiti. Because of this cause and effect, an object of the sense of smell is the receptacle of all five properties. An object of the sense of taste that of four (except smell), sight that of three, touch that of two and hearing that of one property only.Perception of smell comes from contact with particles of matter (earth/kshiti). Taste arises from chemical action caused by a liquid substance (water/aap). From heat (fire/agni) comes perception of color (sight/vision). Feeling of touch results from contact with gaseous matter (air/vayu). With the sense of sound arises a sense of emptiness or void (space/akasha). The five bhutas (gross elements) like earth, fire etc are the Visheshas of the five tanmatras. Visheshas represent three characteristics:To indicate the diversities of the notes of the scales of sound; heat, cold, hardness etc (touch), blue, yellow etc (fire/light), sweet, sour etc (taste), pleasant, pungent etc (smell). These diversities result in states of happiness, misery or indifference. These bhutas are the lowest form of mutation and are not the cause of any further modifications. The word ‘tanmatra’ means ‘that alone’ – sound alone, touch alone etc. That is, subtle sound, without any variation or diversity is the sound tanmatra. Same is the case with other tanmatras. When meditated upon, the subtle perception of each tanmatra appears only as a flow of time. All the tanmatras have emanated from Asmita (ego). Asmita (ego) is the pretentious feeling relating to self. Asmita also refers to the pure I-sense, buddhi, which is the subtlest form of egoism. Combination of one’s ego with the organs of perception creates I-sense which is called Abhimana.Organs represent different modifications of asmita. Knowledge of light, for example, implies the sense of identification of the Knower with the sensation of light. This feeling "I am the knower of light" is the ego called Asmita. Mahat or buddhi is the awareness that "I exist" or pure "I-sense". Modifications like "I am the hearer" etc is the modification of "I" and is termed ego or Ahamkara. Mahat tattwa (element) is the cause for Ahamkara. The Mahat principle gives rise to the six Avisheshas – Asmita (ahamkara) followed by the five tanmatras.At the time of dissolution, all elements disappear in the reverse order of creation. Finally, Mahat disappears into the unmanifest (Avyakta) prakriti. All manifested objects like Mahat etc are created to serve the two-fold purpose of Purusha (sutra 2.18). Unmanifest Prakriti, however, is eternally present, and is not created because it has no purpose to serve for the Purusha. Objects like Mahat are beginning-less; however, they are not without an end – they end when the purpose of Purusha (attaining the state of Kailvalya) has been served. All objects are the product of the three Gunas (sattva, rajas and tamas). Gunas are always present in Prakriti. The unmanifest state is one of equilibrium of the three gunas. At the time of dissolution, when the objects merge back into Prakriti, there is no dissolution for the gunas; they just merge back into Prakriti. The category ‘vishesha’ refers to the final evolutes that do not produce further products or evolutes. The category ‘avishesha’ refers to those evolutes that produce the final ‘vishesha’ evolutes. So, the five elements – earth, water, fire, air and ether are the vishesha evolutes of the avishesha – sound, touch, taste, sight and smell. Avishesha also includes ‘ahankara’ (ego) which is responsible for these evolutes – five organs of action (speech, hands, feet, anus, and genitals), five organs of perception (ears, eyes, skin, tongue, and nose) and the mind. The ‘linga-matra’, literally mark or a sign only, category refers to ‘mahat’ or ‘buddhi’ (the cosmic intellect) which is a mark or a sign for prakriti. Buddhi is like the root of a tree. It is the closest to the seed that produced it and is also the cause of trunk, leaves, branches etc. Buddhi is also a transformation of the gunas. It represents pure ‘beingness’. Vyasa says that it is neither existence nor non-existence, neither real nor unreal. The final category, the subtlest of all, is prakriti itself which has been called ‘alinga’ (not a mark or symbol for anything). There is no sign to discern prakriti until there is disturbance in the balance of the gunas which results in the first evolute ‘mahat’. Prakriti is eternal whereas all its evolutes are temporary manifestations of prakriti. Everything that one experiences in manifest reality, including the subtlest level of viveka (discrimination) is taking place in the buddhi. In the alinga state, the gunas are balanced and cannot fulfill the objectives of Purusha – namely, experience and liberation (sutra 2.18). In that sense they may seem "non-existent". However, the gunas are capable of producing effects (evolutes) and hence can be termed "existent". Comparing these Samkhya concepts with those of the Vedanta school, we notice that in Vedanta, prakriti, the gunas and the entire manifest world are all mental constructs and mere superimpositions of templates on the only real existent, Brahman. On the other hand, as per Samkhya and Yoga, prakriti is existent, real and eternal.
Everything that exists, which one can either perceive through one’s senses or conceive of, is constituted by the twenty five principles of Tattvas.
EVERY TIME I LEFT A COMPANY, MY JEALOUS SHORE BOSSES WOULD HOLD A PARTY AND GET DRUNK—“GOOD RIDDANCE TO BAD RUBBISH ”.. FOR CAPT VADAKAYIL WAS A SLAVE MORE POWERFUL THAN CAESAR.
WHEN THEY WERE TOTALLY SOZZLED, ONE OF THEM WOULD GRUDGINGLY ADMIT “ BUT, CAPTAIN IS THE BEST CHANGE MANAGER ON THIS PLANET.. IF HE WERE TO WRITE A BOOK ON “CHANGE”, IN SANSKRIT VERSES, IT WOULD BE MILES AHEAD OF LORD KRISHNAs BHAGAWAD GITA”.
I HAVE WRITTEN TWO POSTS ON CHANGE MANAGEMENT , FOR THE LOWEST COMMON DENOMINATOR— BUT IT IS ONLY 20% .
AFTER THE ENTIRE GITA PARAYAN ARJUNA , STILL IN THE VICE GRIP OF “TAMAS” , REFUSED TO FIGHT.
TOTALY EXPASPERATED KRISHNA TOOK ON HIS VIRAAT ROOP AND FINALY ARJUNA WAS SHAKEN FROM HIS TAMASIC SLOTH.
WHEN I GO ON A SHIP TO DRIVE CHANGE , I DO A SURPRISE CABIN INSPECTION—NOT TO FIND OUT HOW CLEAN THE CABINS ARE — BUT TO FIND OUT THE TAMASIC CHARACTERS.
I CONVERT THEM TO DOMINO PIECES , WHICH I UPSET WITH MY WEE PINKY FINGER TO DRIVE INSTANT CHANGE.
I LET THEM KNOW BY GRAPEVINE --
“I HAVE NOT COME HERE TO GET POPULARITY MEDALS.. I HAVE A DEAD LINE AND CHANGE WILL HAPPEN . I DON’T HAVE THE TIME TO EARN YOUR RESPECT.. I SHALL BE PROWLING THETAMASIC ALLEYWAY AT MIDNIGHT WITH A BONE CRUNCHING LEAD PIPE HELD FIRMLY WITHIN VELVET GLOVES..”
I NEVER FAILED!
COMFORT ZONES WERE BREACHED AND RE-ALIGNED !
CHANGE HAPPENED , MY WAY !
ALWAYS !!
.
AS PER KRISHNA THERE ARE THREE TYPES OF PEOPLE -- TAMASIC, RAJASIC AND SATTVICLET ME DEAL WITH TAMAS FIRST
Tamas is the quality of :--
inertia
stagnation
decay
darkness,
chaos
ignorance
destruction
negativity
delusion
fear of change
apathy
carelessness
lethargy
errors
false beliefs
laziness
depression
irritation
self centredness
cravings
instability
disease
fatigue
indecisiveness
drive for short term pleasure
messy
forgetful
prone to accidents
doubt
excessive belief in fate
low living
low thinking
complacency
loss of power of discrimination
vulgarity
malice
despair
emotional clinging
splitting hairs faalthu mein
sweating the small stuff
forgetfulness
inaction
bewilderment
indifference
greed
immorality
deceitfulness
hostility
coarseness
negligence
insensitivty
cruelty
loss of self control
impetuousness
inability to adapt to change
inability to move outside comfort zone
cynicism
procrastination
surrender in the face of hostile forces
The first bucket, tamas, is filled with mud so the water is cloudy and murky. You can’t see anything in muddy water. Even if it’s a bright, sunny day, you’ll see no reflection in the water. That’s why tamas is known as the obscuring guna.
The second bucket, rajas, is agitated; the water is choppy and always moving. There might be light reflected on the water surface, but due to the movement, it only appears in dancing glimmers. Rajas is projecting; we can see there’s light but because the water is moving we think the light is moving.
The third bucket, sattva, is completely still and clear. Without obstruction or agitation, the water is a perfect medium for the light to shine. That’s why sattva is considered to have a revealing quality. When the mind is sattvic, we see things as they actually are.
The gunas are constantly at work. The mind is thrown out of balance, affected by the prevalence of either rajas or tamas.
Rajas and tamas are factors of mental disharmony causing agitation and delusion. They result in wrong imagination and misperception.
TO BE CONTINUED --
CAPT AJIT VADAKAYIL
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