THE ROLE OF THE THREE-GUNA SCHEME IN THE SYSTEM OF YOGA
When one learns any discipline, science or philosophy what one receives is a categorical scheme, a paradigm, by which one looks at the world and understands things. There are many ways of looking at the world, and the way one chooses depends on one’s purposes. The concept of the three gunas is a categorical scheme given for the business of understanding the universe so that one can transcend it (the ultimate objective of Yoga). That is the assigned task for a spiritual practitioner. For the purposes of modern scientists the three-guna scheme may not be useful categories, but to a practitioner of Yoga they constitute the theoretical basis of his entire enterprise.
Means of freedom
Earlier it was said that the three gunas condition the soul to this world of matter. This state continues as long as the puruna remains attached to material nature. This attachment is due to the illusion of oneness between the puruna and prakriti. Ignorance thus constitutes the cause of bondage. For emancipation from this state of bondage, what is needed is the knowledge of the distinction between the two, namely the self and the non-self. One who knows that the three gunas—sattva, rajas and tamas—are not constituents of the soul but of material nature, and who knows that the pure soul is simply an observer of the actions and reactions of these gunas , is not bound by them.
Knowledge is defined as proper understanding of prakriti, puruna and the uttama-puruna. It was noted earlier that knowledge depends on an existential (psycho-physical) condition in sattva-guna. As such it is the task of the yogin to cultivate sattva-guna as a means for transcending the gunas altogether. For this he obviously needs to first have a clear understanding of the three-guna scheme.
A system of diagnostics
Further, the very practice of yoga is said to have the effect of rajas and tamas decreasing in influence. Thus the yogin, through knowledge of the attributes of the three gunas, becomes a diagnostician of his own spiritual advancement. The increase of sattva and the decrease of rajas and tamas become the criteria of his progress on the path.
The three gunas, sattva, rajas and tamas, are the ultimate constituents of the insentient prakriti. They are material nature. Thus they form an ultimate entity by themselves, though they remain eternally subordinate to the uttama-puruna and act under his supervision. By their nature, the gunas constitute the totality of the material environment, including the attributes and conditions of all objects. At the same time they are the direct causes of all objects and all conditions and qualities.
They can be perceived in the form of their gross products, but in their ultimate ontology, they can only be inferred by their effects and symptoms. The three gunas condition the purunas to the world of matter.The three gunas are never separate. They constantly intermingle with one another and compete for supremacy.
Sattva-guna encompasses a steady state of maintenance, and gives rise to knowledge, happiness and virtue. Rajo-guna is responsible for creation and action. It corresponds to hankering for that which is not, and ultimately leads to suffering and pain. Tamo-guna is the agency of decay. It obstructs action and causes apathy and confusion.
As the three gunas comprise the totality of the material realm and constitute the very agency for keeping the puruna conditioned in this world, and as it is the purpose of Yoga to free the soul from this very realm, knowledge of the nature of the three gunas thus becomes a fundamental necessity for the practitioner of Yoga. The three-guna scheme forms an integral part of a yogins means of freedom and also the criterion of his spiritual elevation.
When one learns any discipline, science or philosophy what one receives is a categorical scheme, a paradigm, by which one looks at the world and understands things. There are many ways of looking at the world, and the way one chooses depends on one’s purposes. The concept of the three gunas is a categorical scheme given for the business of understanding the universe so that one can transcend it (the ultimate objective of Yoga). That is the assigned task for a spiritual practitioner. For the purposes of modern scientists the three-guna scheme may not be useful categories, but to a practitioner of Yoga they constitute the theoretical basis of his entire enterprise.
Means of freedom
Earlier it was said that the three gunas condition the soul to this world of matter. This state continues as long as the puruna remains attached to material nature. This attachment is due to the illusion of oneness between the puruna and prakriti. Ignorance thus constitutes the cause of bondage. For emancipation from this state of bondage, what is needed is the knowledge of the distinction between the two, namely the self and the non-self. One who knows that the three gunas—sattva, rajas and tamas—are not constituents of the soul but of material nature, and who knows that the pure soul is simply an observer of the actions and reactions of these gunas , is not bound by them.
Knowledge is defined as proper understanding of prakriti, puruna and the uttama-puruna. It was noted earlier that knowledge depends on an existential (psycho-physical) condition in sattva-guna. As such it is the task of the yogin to cultivate sattva-guna as a means for transcending the gunas altogether. For this he obviously needs to first have a clear understanding of the three-guna scheme.
A system of diagnostics
Further, the very practice of yoga is said to have the effect of rajas and tamas decreasing in influence. Thus the yogin, through knowledge of the attributes of the three gunas, becomes a diagnostician of his own spiritual advancement. The increase of sattva and the decrease of rajas and tamas become the criteria of his progress on the path.
The three gunas, sattva, rajas and tamas, are the ultimate constituents of the insentient prakriti. They are material nature. Thus they form an ultimate entity by themselves, though they remain eternally subordinate to the uttama-puruna and act under his supervision. By their nature, the gunas constitute the totality of the material environment, including the attributes and conditions of all objects. At the same time they are the direct causes of all objects and all conditions and qualities.
They can be perceived in the form of their gross products, but in their ultimate ontology, they can only be inferred by their effects and symptoms. The three gunas condition the purunas to the world of matter.The three gunas are never separate. They constantly intermingle with one another and compete for supremacy.
Sattva-guna encompasses a steady state of maintenance, and gives rise to knowledge, happiness and virtue. Rajo-guna is responsible for creation and action. It corresponds to hankering for that which is not, and ultimately leads to suffering and pain. Tamo-guna is the agency of decay. It obstructs action and causes apathy and confusion.
As the three gunas comprise the totality of the material realm and constitute the very agency for keeping the puruna conditioned in this world, and as it is the purpose of Yoga to free the soul from this very realm, knowledge of the nature of the three gunas thus becomes a fundamental necessity for the practitioner of Yoga. The three-guna scheme forms an integral part of a yogins means of freedom and also the criterion of his spiritual elevation.
