THE ATTRIBUTES OF THE GUNAS
A sign can be explained as a discernible indication of what is not itself directly perceptible. As the gunas indeed are very subtle and elusive, one needs to be acquainted with their characteristic signs in order to discern their prevalence in the different areas of life. Recognition necessitates prior knowledge of the distinguishing signs of the object to be known. Hence the principal signs of the three gunas will next be enumerated. As the gunas are entities which affect both the physical and the psychological realm, their signs should, as far as feasible, be understood in terms of both. In the following, a description of the gunas in terms of personal character has also been included.
A sign can be explained as a discernible indication of what is not itself directly perceptible. As the gunas indeed are very subtle and elusive, one needs to be acquainted with their characteristic signs in order to discern their prevalence in the different areas of life. Recognition necessitates prior knowledge of the distinguishing signs of the object to be known. Hence the principal signs of the three gunas will next be enumerated. As the gunas are entities which affect both the physical and the psychological realm, their signs should, as far as feasible, be understood in terms of both. In the following, a description of the gunas in terms of personal character has also been included.
Sattva
Etymologically, the word sattva is derived from “sat”, which conveys the meaning of being or existing. It also has the sense of real or true. In a secondary sense, sat means good or virtuous. The suffix “tva”, corresponding to the English suffix "-ness", by addition gives a word the sense of a state or a quality. Thus sattva literally means “existing-ness” or goodness.
Sattva-guna stands closest to the principle of consciousness. It is that constituent of prakriti which is of the nature of pleasure and contentment. It is pure (nirmalatva), externally, in the sense of freedom from dust, dirt or taint, and internally, as a state free from moral fault. Sattva-guna is healthy (annamaya), free from disease, weakness and malfunction. It embodies soundness and balance. When sattva-guna is predominant its distinctive feature is illumined awareness (prakäça), or knowledge (jïäna). One experiences clearness of though, a broad yet focused attention. One becomes free from ignorance and experiences spiritual and intellectual enlightenment. Sattva also includes the attribute of lightness (laghutva). When the influence of sattva-guna increases in a person he feels a sense of lightness in his limbs and that his senses become clear and capable of easily grasping their objects.
Concerning the character (vyaktti) of one in the mode of sattva, the following qualities can be enumerated:
Such a person is calm and peaceful (çama) as he does not strive to satisfy the incessant flow of desires within the mind. He is self-controlled (dama) and does not use his senses for exaggerated enjoyment, beyond his basic needs. He is tolerant of the offenses of others (titikna) and discriminates between good and bad (ékñä). He remains true to his responsibilities (tapa). He strictly follows his duty with great determination and enthusiasm (dhaty-utsaha-samanvita), without bragging or boasting about his achievements (anaham-vädé). He remains unperturbed and unwavering in success or failure (siddhy-asiddhyor nirvikäraù). He maintains truthfulness (satya) and in this way does not distort the truth for some personal interest. He is sympathetic (daya) and is intolerant of others' unhappiness. He is mindful of the past and future (smruti), and does not forget his identity as separate from matter. He is satisfied in any condition (tuñöi) and is not eager to gather increasingly more material possessions.
He is instinctively religious (sraddha), generous (tyaga) and feels embarrassed at acting improperly (hré). He is gentle, patient, clean and steady. He is sensible, conscientious and able to think in a clear and intelligent way.
Rajas
The word rajas is derived from the verbal root “raïj-” whose spectrum of meaning ranges from “being colored”, to “being affected or attracted”. The word is used to denote things which color or partially darken the sky, such as mist, clouds and dust. In a more abstract sense it refers to emotion and powerful and controlling feelings.
Rajo-guëa is characterized by passion (ragatmaka), or intense and ungovernable emotions compelling one to action. It is mobile (cala) and stimulating (upanoambhaka). Hence the predominance of rajo-guna is inferred from the presence of desire and hankering (lobha, spruha), restlessness (açama) and the undertaking of actions (ärambhaù karmaëäm). A person under the influence of rajas becomes driven and has to be on the move all the time. He wants to get bigger and better and increase. The end result of this type of overactivity and feverish enjoyment is misery and thus rajo-guna is said to be of the nature of pain and dissatisfaction (dukha). When the influence of rajo-guna increases in a person he becomes fickle in mind and erratic in action. (”I’ll go to the town, I’ll court a woman, I’ll practice austerity...”) His mind is in a state of constant anxiety.
Regarding the character (vyakti) of one in the mode of rajas, the following qualities can be found.
He possesses many mundane aspirations (kama), and with great effort endeavors to fulfill them (echa), yet remains dissatisfied even in gain, always hankering for more (tåñëa). He is attached to his work and the fruits thereof, is subject to joy and sorrow and lacks purity both in a moral and a physical sense (açuci). He is bold and arrogant (mada) and is falsely pride, claiming exaggerated personal importance and stature (stambha). He is envious of other’s achievements. Desiring rapid success in his own enterprises he depends on and beseeches (äçé) people of influence and power. He considers himself different and better than others (bhida). Being hostile and violent by nature (himsatmaka), he has a rash eagerness to quarrel and fight, though his courage is simply based on self-conceit (mada-utsaha). He has a fondness for hearing himself praised (yasau-preti) and has the tendency to ridicule others (hasya). He has a strong sense of masculine pride with an exaggerated sense of power (verya), often justifying his actions by his strength (bala-udyama).
Tamas
Sattva-guna stands closest to the principle of consciousness. It is that constituent of prakriti which is of the nature of pleasure and contentment. It is pure (nirmalatva), externally, in the sense of freedom from dust, dirt or taint, and internally, as a state free from moral fault. Sattva-guna is healthy (annamaya), free from disease, weakness and malfunction. It embodies soundness and balance. When sattva-guna is predominant its distinctive feature is illumined awareness (prakäça), or knowledge (jïäna). One experiences clearness of though, a broad yet focused attention. One becomes free from ignorance and experiences spiritual and intellectual enlightenment. Sattva also includes the attribute of lightness (laghutva). When the influence of sattva-guna increases in a person he feels a sense of lightness in his limbs and that his senses become clear and capable of easily grasping their objects.
Concerning the character (vyaktti) of one in the mode of sattva, the following qualities can be enumerated:
Such a person is calm and peaceful (çama) as he does not strive to satisfy the incessant flow of desires within the mind. He is self-controlled (dama) and does not use his senses for exaggerated enjoyment, beyond his basic needs. He is tolerant of the offenses of others (titikna) and discriminates between good and bad (ékñä). He remains true to his responsibilities (tapa). He strictly follows his duty with great determination and enthusiasm (dhaty-utsaha-samanvita), without bragging or boasting about his achievements (anaham-vädé). He remains unperturbed and unwavering in success or failure (siddhy-asiddhyor nirvikäraù). He maintains truthfulness (satya) and in this way does not distort the truth for some personal interest. He is sympathetic (daya) and is intolerant of others' unhappiness. He is mindful of the past and future (smruti), and does not forget his identity as separate from matter. He is satisfied in any condition (tuñöi) and is not eager to gather increasingly more material possessions.
He is instinctively religious (sraddha), generous (tyaga) and feels embarrassed at acting improperly (hré). He is gentle, patient, clean and steady. He is sensible, conscientious and able to think in a clear and intelligent way.
Rajas
The word rajas is derived from the verbal root “raïj-” whose spectrum of meaning ranges from “being colored”, to “being affected or attracted”. The word is used to denote things which color or partially darken the sky, such as mist, clouds and dust. In a more abstract sense it refers to emotion and powerful and controlling feelings.
Rajo-guëa is characterized by passion (ragatmaka), or intense and ungovernable emotions compelling one to action. It is mobile (cala) and stimulating (upanoambhaka). Hence the predominance of rajo-guna is inferred from the presence of desire and hankering (lobha, spruha), restlessness (açama) and the undertaking of actions (ärambhaù karmaëäm). A person under the influence of rajas becomes driven and has to be on the move all the time. He wants to get bigger and better and increase. The end result of this type of overactivity and feverish enjoyment is misery and thus rajo-guna is said to be of the nature of pain and dissatisfaction (dukha). When the influence of rajo-guna increases in a person he becomes fickle in mind and erratic in action. (”I’ll go to the town, I’ll court a woman, I’ll practice austerity...”) His mind is in a state of constant anxiety.
Regarding the character (vyakti) of one in the mode of rajas, the following qualities can be found.
He possesses many mundane aspirations (kama), and with great effort endeavors to fulfill them (echa), yet remains dissatisfied even in gain, always hankering for more (tåñëa). He is attached to his work and the fruits thereof, is subject to joy and sorrow and lacks purity both in a moral and a physical sense (açuci). He is bold and arrogant (mada) and is falsely pride, claiming exaggerated personal importance and stature (stambha). He is envious of other’s achievements. Desiring rapid success in his own enterprises he depends on and beseeches (äçé) people of influence and power. He considers himself different and better than others (bhida). Being hostile and violent by nature (himsatmaka), he has a rash eagerness to quarrel and fight, though his courage is simply based on self-conceit (mada-utsaha). He has a fondness for hearing himself praised (yasau-preti) and has the tendency to ridicule others (hasya). He has a strong sense of masculine pride with an exaggerated sense of power (verya), often justifying his actions by his strength (bala-udyama).
Tamas
The etymological meaning of tamas is darkness. The nature of this third guna is opposed to that of both sattva and rajas. It is opposed to sattva in being heavy (guru) and in causing ignorance (ajnana), by obscuring knowledge (jnanam) and the ability to know. It also resists rajo-guna as it restrains the motion of things and produces the state of apathy and indifference. The predominance of tamo-guna thus results in indolence, sleep and confusion. In the extreme case it can even lead to insanity. When the limbs of the body feel heavy and the senses become slow and incapable of grasping their objects properly, one then knows that tamo-guna has increased in influence.
In reference to the character (vyakti) of one in the mode of tamas, the following qualities have been described. Such a person is wrathful (krodha) and lacks in generosity (lobha), being unwilling to share what he has with others. He is untruthful (anåta), violent-natured (hiàsä) and apt to quarrel (kali). He depends upon others for survival and lives as a parasite (yäcïä). He is hypocritical; pretending to be what he is not (dambha). He is chronically fatigued (kama), always feeling tired and weak. He constantly laments and is under delusion (çoka-mohau). He is depressed (viñäda) and habitually sleeps to much (nidrä). He has a self-destructive or entropic state of mind. He indulges in false and groundless hopes and expectations (icha) and is fearful and paranoid (bhé). He is lazy (anudyama) and procrastinating (dergha-sutre). Though he has the capacity to work, he makes no endeavor. He drags on forever that which can be done in a short amount of time.
In reference to the character (vyakti) of one in the mode of tamas, the following qualities have been described. Such a person is wrathful (krodha) and lacks in generosity (lobha), being unwilling to share what he has with others. He is untruthful (anåta), violent-natured (hiàsä) and apt to quarrel (kali). He depends upon others for survival and lives as a parasite (yäcïä). He is hypocritical; pretending to be what he is not (dambha). He is chronically fatigued (kama), always feeling tired and weak. He constantly laments and is under delusion (çoka-mohau). He is depressed (viñäda) and habitually sleeps to much (nidrä). He has a self-destructive or entropic state of mind. He indulges in false and groundless hopes and expectations (icha) and is fearful and paranoid (bhé). He is lazy (anudyama) and procrastinating (dergha-sutre). Though he has the capacity to work, he makes no endeavor. He drags on forever that which can be done in a short amount of time.