Wednesday, June 29, 2011
POST-20 –VERSE 1.20
CHAPTER.1 : SAMAADHI PAADHA
The last Post on Patanjali Yoga Sutras was on V.19.
In.v.17, we understood Samprajnaatha Samaadhi – in which we achieve bliss and the state of egoless ‘I’ness. Samprajnaatha Samaadhi leads us to the possession of different Powers. The Yogis (saadhakaas) lose the need to possess the physical bodies. Therefore, they are called Videhis, the body-less ones.
Some of them are totally one with the totality of the Prakrithi – and are therefore called prakrithilayaas, or the ones dissolved into the Prakrithi, tro whom the powers of Prakrithi are readily available. They are almost liberated – but not totally. Very near – but not total.
In Asamprajnaatha Samaadhi, the egoless ‘I’ness also vanishes. This means – all thought processes have come to a halt. All dormant, deep rooted samskaaraas also will fall off. From Samprajnaatha Samaadhi to Asamprajnaatha Samaadhi – the Yogi travels through deep practice or Abyaasa.
Or, some Yogis may be tempted by the powers achieved at the stage of Samprajnaatha Samaadhi and stay at the level of videhis or Prakrithi layaas. They are at the goal post of Mukthi – but are not achieving it due to complacency. But, for them, Asamprajnaatha can come very easily – because, they have almost achieved it.
shraddhaa - veerya –
smriti - samaadhi - prajnaa
Ø shraddha = implicit faith, trust
Ø veerya = the strength of will, energy
Ø smriti = memory, memories of past successes
Ø samadhi = Samprajnaatha samaadhi
Ø prajna = superior wisdom
Ø poorvakah = preceding; being a pre-requisite
Ø itareshaam = of other people
In last verse, we saw that videhis and Prakrithi layaas, who have achieved great success in Samprajnaatha Samaadhi – can easily attain Asmprajnaatha with some more practice. What about Others?
Others have to –
(i) Keep total trust and confidence in their Yogic Saadhanaas
(ii) Do the Saadhanaas with great energy
(iii) Keep their successes in memory and go forward with confidence
(iv) Strive deeply for Samprajnaatha Samaadhi, and beyond that to Asamprajnaatha in the manner prescribed - and
(v) Pursue the superior Yogic Knowledge further
These are the pre-requisites for their success in finally achieving the Asamprajnaatha Samaadhi.
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POST-19 –VERSE 1.19
CHAPTER.1 : SAMAADHI PAADHA
The last Post on Patanjali Yoga Sutras was on V.18, under the URL :
In.v.17, we understood Samprajnaatha Samaadhi – in which we achieve bliss and retain the egoless ‘I’ness. This Samaadhi is attained through 4 stages of vitharka, vichaara, Aananda and asmita.
Samprajnaatha Samaadhi leads us to the possession of different Powers. But, the Yogis (saadhakaas) lose the need to possess the physical bodies. Therefore, they are called Videhis, the body-less ones.
Some of them are totally one with the totality of the Prakrithi – and are therefore called prakrithilayaas, or the ones dissolved into the Prakrithi.
The powers of the Maya or Prakrithi are already available to them – and they can act as these powers. At their will – they can assume the role of vayu, agni etc and they become that.
They are almost liberated – but not totally. Very near – but not total.
In Asamprajnaatha Samaadhi, the egoless ‘I’ness also vanishes. This means – all thought processes have come to a halt. All dormant, deep rooted samskaaraas also will fall off.
From Samprajnaatha Samaadhi to Asamprajnaatha Samaadhi – the Yogi travels through deep practice or Abyaasa.
Or, some Yogis may be tempted by the powers achieved at the stage of Samprajnaatha Samaadhi and stay at the level of videhis or Prakrithi layaas.
videha - prakriti layaanam
Ø bhava = becoming, arising, originating
Ø pratyayah = cause, cognition
Ø videha = bodiless,
Ø prakriti = nature, maya
Ø layaanam = dissolved, merged into
We have discussed the states of bodylessness where the gross body becomes redundant for the one who has attained to Samprajnaatha Samaadhi.
But, the Sookshma Sareera and some deep rooted samskaaraas are still with them. They are videhis.
Some of these yogis have attained great powers and can merge into the Prakrithi very easily. They can act as the un-manifest powers of nature.
But, this is the state of complacency that people get – when they are very near the goal Post.
These Yogis have almost attained this Samaadhi and it comes more easily to them. But, complacency can set in.
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CHAPTER.1 : SAMAADHI PAADHA
The last Post on Patanjali Yoga Sutras was on V.17 = under the URL :
V.16 talked of the Guna thrayam or the three Gunas. It says that we must transcend the three Gunas and go beyond them to reveal our true self, the Purusha.
Patanjali assumes a good knowledge of the three Gunas, their characteristics, their influence on us – and how we must deal with them in ordinary life – and how we can transcend them.
The detailed exposition on Guna thrayam is given by Lord Krishna in Bhagavad Gita in several Chapters, chiefly, Guna thraya Vibhaga Yoga.
So, we analyzed in detail, the three Gunas, their functions and how we can use them.
We saw in Lord Krishna’s own words – “I am now going to give you that knowledge, which is the best of all knowledge. Knowing this – all sages are instantly freed from all Sorrow – even in the most disastrous catastrophes (Like Pralaya)”.
The knowledge of the three Gunas is therefore so important for study of Yoga sutras. Having now understood the Gunathrayam – we reverted back to Yoga sutras with Vs.17.
In Vs.17 – Patanjali spoke of Samprajnaatha Samaadhi. Samprajnaatha means – that which is accompanies by prajna, or the highest wisdom.
There are 4 steps for Samprajnaatha Samaadhi. (i) Vitharka, which means sound, good reasoning, which is interested in finding the Truth only. (ii) Vichaara – Vitharka leads you into Vichaara, which is deep, quiet, inner contemplation. This happens automatically. Whether you perform vitharka on your own physical body or an external object, the vichaara will lead you from the external object to your inner mental impressions and deeper from them to the one who is the ‘ Contemplator’. At one stage, there is no more any external object, there is only the contemplator. (iii) Aananda : In this quiet, inner contemplation, when the answers are streaming in, to your questions, you feel a rare bliss. This bliss is the third stage (Aananda). Why the bliss? Because – the answers you are seeking are streaming in. And, the answers are removing all doubts, suspicions, dissensions etc and leading you to pure, highest wisdom of your own self. (iv)Asmitha – Now, you reach a stage of egoless “I”ness. Your deepest core is now known to you. You now are in contact with your self. This is the answer that was streaming in to you. This inward bound tharka and vichaara always leads you to this egoless “I”. And Samprajnaatha starts then.
Is there a Samaadhi other than Samprajnaatha Samaadhi? The answer comes in V.18.
samskaara shesha anyah
Ø viraama = pause; cessation, stopping,
Ø pratyaya = cause, content of mind, cognition
Ø abhyaasa = practice
Ø poorvah = previous, preceding,
Ø samskaara = deep impressions in the unconscious, traces of sub conscious impressions
Ø shesha = residual, subliminal
Ø anyah = the other (the other samadhi)
In this verse, Patanjali is telling us of another Samaadhi – other than Samprajnaatha Samaadhi.
This Samaadhi is Asamprajnaata Samaadhi. Even the prajna related to the egoless “I”ness will disappear in this Samaadhi. The total content of the mind ceases. Even the deepest impressions (called samskaaraas) in the mind which remained at the Samprajnaatha Samaadhi will disappear now. We may call it a “no-mind” State.
There is no need for any intelligence in this stage. As we go from the egoless “I” state further in Samaadhi – and deeper and deeper into it, through abhyaasa (practice) we arrive at this stage where there is no more need for any wisdom or intelligence of the nature of prajna also.
In Samprajnaatha Samaadhi, all other samskaaraas vanish when the pure, egoless self arises; but we remain in a state of cognition with this I-ness. This means, some very deeply embedded samskaaraas have still remained within us – and these can come out later and infuse all the old habits into us.
But, in Asamprajnaatha Samaadhi – even these deepest subliminal samskaaraas do not exist.
The verse says – we need constant practice for effacing these deep rooted samskaaraas and settle in Asamprajnaatha Samaadhi.
We are transcending the mind totally to arrive at this stage.
Now let us see the 5 stages in vs.17 and 18 vitharka, vichara, Aananda, asmita, abhyaasa.
The first 4 relate to Samprajnaatha. Either the vitharka can be on you (Your body) – or even on an external object, But, when vichaara or deep contemplation comes, the external object, (or external body of you) vanish and you will only contemplate on your mental impressions.
Gradually, a realization occurs that you are contemplating on YOU and not any object. This contemplation on Your own self and realization of that state gives rise to Aananda (or Bliss) and gradually leads us to the realization of the egoless ‘I’. This is such a pure state that there is no need for any traces of Ego in it. The I – is merely an acknowledgement, a realization.
In this stage, evidently, the total body consciousness becomes redundant for the Saadhaka. He experiences the “I” – within himself, independent of the object, whether it is his body or any other object with which he started the vitharka.
His dependence on the body is no more there, when he experiences the asmitha (Bliss) state and is fixed in Samprajnaatha Samaadhi – and therefore, he is now called a videhi, the bodyless one. The dependence on gross body is no more there for the Videhi. It implies a total mastery on the Prakrithi – for this Saadhaka.
But then, the I-ness consciousness is still there-and it relates to his Sookshma Sareera or subtle body.
And, it still possesses certain deeply embedded samskaaraas or impressions. These can again give rise to Chittha Vritthis.
If these are also totally rejected, through deeper practice or abhyaasa, the Saadhaka comes to the state of “Asamprajnaatha Samaadhi’. The Saadhaka becomes a Muktha, a totally liberated person, now. He has totally transcended the Prakrithi now.
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Saturday, June 11, 2011
PATANJALI YOGA SUTRAS = POST-17 :VERSE.17 = SAMPRAJNAATHA SAMAADHI = DISCOVER SELF = THE 4 STEP METHOD
CHAPTER.1 : SAMAADHI PAADHA
CONTINUED…From Last Post…
The last Post on Patanjali Yoga Sutras was on V.16 = under the URL : http://wisespiritualideas.blogspot.com/2011/04/patanjali-yoga-sutras-post-16-verse16.html
V.16 talked of the Guna thrayam or the three Gunas. It saus that you must transcend the Gunas and go beyond them to reveal your true self, the Purusha.
Patanjali assumes a good knowledge of the three Gunas, their characteristics, their influence on us – and how we must deal with them in ordinary life – and how we can transcend the,
But, the detailed exposition on Guna thrayam is given by none other than Lord Krishna in Bhagavad Gita in several Chapters, chiefly, Guna thraya Vibhaga Yoga.
So, we detoured into Bhagavad Gita in the last 2 Posts and analyzed in detail, the three Gunas, their functions and how we can use them.
We saw in Lord Krishna’s own words –
“I am now going to give you that knowledge, which is the best of all knowledge. Knowing this – all sages are instantly freed from all Sorrow – even in the most disastrous catastrophes (Like Paralaya)”.
The knowledge of the three Gunas is therefore so important for study of Yoga sutras.
Having now understood the Gunathrayam – we now revert back to Yoga sutras and start from V.17
ananda asmitha roopa
Ø vitharka = analytical reasoning; argument-oriented;
Ø vichara = Internal deliberation; subtle thought processing;
Ø ananda = bliss, elation; ecstasy
Ø asmitha = ego, identity as “I”, individuality
Ø roopa = appearances, nature, form
Ø anugamaath = accompanying, association with
Ø samprajnaathah = Samaadhi associated with prajna or cognition or consciousness;
In aphorism 16, Patanjali spoke of only the Gunas and their effect. He said – that by transcending the three Gunas, you arrive at your own self, the Purusha.
Now – he has jumped several steps ahead and speaks of Samprajnaatha – which is the the first type of Samaadhi.
So – the first question before Samprajnaatha is – have you transcended the three Gunas?
If you are at the level of thamo guna, forget about dhyana or samaadhi. Your mind is full of laziness and jealousy – and is unfit for dhyana. You must first come to Rajas level at least.
But, rajas also does not enable you to get into samaadhi. A viswamitra with rajoguna can only make penance or thapasya – for some earthly or some gains. Only when he leaves his rajo guna behind and enters into Sathva guna – he gets the maturity to enter into dhyana, which seeks no gains.
With Sathva guna, you get the maturity to follow the true path of yoga – which is enquiry into the self, and attaining to the self. There are no earthly or heavenly gains sought by the Yogi.
For this reason only – Patanjali first spoke of transcending the three gunas in v.16.
Now, in V.17, he speaks of 4 stages to attain “Samprajnaatha”.
What is prajna? Jna signifies knowledge. Prajna is the highest level of knowledge. You are proficient in this knowledge. Samprajnaatha means – that which is accompanies by this proficiency of the highest wisdom.
So far – Patanjali has not yet used the term samaadhi, except in the name of the chapter itself, which he called as samaadhi paada. Patnajali assumes that we have some knowledge of the terms being used.
The terms have the same meaning that they have – when used by Lord Krishna in his Gita, by sage vasista, in Yoga Vaasista and in many other ancient expositions on Yoga.
Let us see where the four steps talked of in this verse lead us.
First is vitharka. Tharka means reasoning. Vitharka means sound, good reasoning.
There is another tharka – called kutharka, which means negative reasoning. You deny every thing – even if they are true – as it usually happens in politics etc. You are not interested in finding and accepting truth – but only in proving that you are right – or the other is wrong. This is kutharka.
But, Vitharka – is sound, good reasoning – always interesting in arriving at truth. For this to happen, one must be a master of one’s thinking process. There are people who are led by their thoughts and there are people who are masters of their thinking. There is difference between you doing the thinking; and you being led by a stream of thoughts. In Vitharka - you must lead by reasoning and thinking.
But reasoning about whom? and about what? This becomes clear to us when we see the fourth step.
The second is vichaara. When you are reasoning and arguing about a particular question very deeply to find out the real truth – you gradually go inward and get into a deep contemplation. This happens automatically. This indicates that the tharka which started this inward contemplation was vitharka. The contemplation on the question which you now perform is called vichaara. It is in this vichaara – that you receive answers to your reasoning and thinking.
In this quiet, inner contemplation, when the answers are streaming in, to your questions, you feel a rare bliss. The ordinary joy coming from external sources is different. But, this bliss arises internally. This bliss is the third stage (Aananda). Why the bliss? Because – the answers you are seeking are streaming in. And, the answers are removing all doubts, suspicions, discensions etc and leading you to pure, highest wisdom.
The fourth stage is the realization of the “I”ness, not ego, but the egoless “I”ness. Your deepest core is now known to you. You now are in contact with your real self. This is the answer that was streaming in to you.
Now – go back to the first 2 stages – vitharka and vichaara. Is it not obvious – on what question you should do the reasoning and contemplation in these 2 stages? It is on who you are!
If you go further back to V.16, when you transcend the 3 gunas – what are you ready for – not for any earthly gains or earthly knowledge. The gunas’ transcendence leads you to the question of who you are.
When do you go from argument and reasoning into contemplation? Only when the reasoning is on the inner self. When does bliss arise? When the real self starts coming in to your experience. And, finally – comes the “I” ness itself. We get into our inner core – our inner self. This prajna takes us into “samprajnaatha samaadhi”. There is nothing else now – except the experience of the innermost self. Your true self.
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Wednesday, June 8, 2011
THREE GUNAS THAT BIND OUR LIFE = THE APPLIED SCIENCE FROM GITA (POST 2) = HOW CAN YOU MAXIMISE YOUR HAPPINESS USING THIS SCIENCE? =
THAT BIND OUR LIFE
THE APPLIED SCIENCE FROM GITA (POST 2)
In Post.1 we saw the general structure of the three Gunas that bind our life, how we can transcend them with Sraddha and by being a witness. In this Post – we shall examine each Guna individually. All these are mostly based on extracts from Gita, though, great sages like Sankara also have dealt with these in various works.
With deep knowledge of the 3 Gunas - we can always discern who is in what Guna and wherefrom one’s actions are emanating – and guard our own interest accordingly.
SATHVA GUNA makes the man – utterly pure, shining and with absolute clarity. But, Sathva Guna also binds the man in Sukha or worldly joys. A man with Sathva Guna is always striving for knowledge and happiness. If you watch a strange peace and calm energy in all or any of the nine paths in you – know that, that wisdom and calmness has come from Sathva Guna.
If we Keep Sathva Guna predominant in us – we live well and happily here and also attain to those heavens to which the greatest wise men also go – because most of our actions will be good deeds for others welfare - and result in purity, and flawlessness is us also and give us “Punya”.
From Sathva arises, wisdom also.
People with Sathva Guna are always upwardly mobile, reaching greater heights of success and happiness in life.
Saathvicas like food which is energy-giving, strength giving, health giving, happiness giving, those with juices, oils, those which will be fresh for a long time (v.8.Sraddha thraya vibhaga yoga).
From this, we can also infer that foods of this nature are Sathva-giving. Some writings on the subject say that foods / vegetables etc which are mildly sweet and grow above the earth generally, with reasonable liquid content – are usually Sathva-predominant foods. But, they too should be taken fresh. Many of them, you will find growing on creepers; Some, on trees and very few, below the ground.
This gives rise to another question. Is Sathva or any other Guna imbibed by birth, or by practice? There is no doubt that certain element of genetic disposition comes in all of us because of Sanchitha Karma, disposing us towards one or the other Guna. But, man does have the power of will, if he undertakes such a discipline, to alter his guna by proper actions, proper food habits etc. A man disposed towards Thamas can change towards Sathva in this way.
Regarding Yajna – selfless work done with love and surrender feeling , without desire for the fruit of the karma, as described in ancient scriptures are saathvic in nature.
Regarding Thapas (Meditation / Penance) :- keeping the mind, body and word in total control and doing thapas – without desiring the fruits therefor, like yogis – is saathvic thapas.
Daanam (Charity) : We must keep an attitude to help the really needy persons, who cannot do us anything in return, but who deserve to be helped ; helping them – is called saathvic daanam.
Jnanam (Wisdom) :- In all things and people in the universe, one who does not see the division but sees the unity – he possesses saathvic Jnanam (v.20.Moksha sanyasa yoga). This is what ensures peace, happiness and contentment.
RAJO GUNA (or, RAJAS) is always thirsting after pleasures, likes (and their opposites also), and wants to acquire worldly objects and derive their pleasures. This thirst for pleasure and comfort always binds the man with karma or Action. Because of action orientation, man with Rajas is always in a restless state.
From Rajas – are born Greed and Greed-ful actions in us. All such actions create restlessness and constant desires in us. These in turn goad us into actions for more and more of some thing or other. Restlessness becomes our constant companion in Rajo guna.
If Rajas is predominant throughout life and at the time death – they are born in families which are action-oriented., while people with Sathva Guna are reborn in families of wisdom and happiness. So, the seeds of previous births are carried forward to an extent.
In any case –Action – is always the watchword for those with Rajo Guna.
People with Rajo Guna are always getting tossed between happiness and unhappiness and are in the middle of the happiness curve of life.
Those with Rajo guna generally like sour, bitter, saltish, hot and such tastes like those of chillies, bitter gourd, tamarind, lime etc; oilless foods (fried), thirst creating, sorrow creating foods.
Regarding Yajna – they perform actions of Yajna without desire for any return or the fruits of Karma, but still desire a feeling of greatness and recognition. They do actions – to display their superiority and greatness.
Regarding thapas – doing thapas for receiving gifts, respect, felicitations, etc – is rajasic thapas.
Daanam :- Giving gifts with the anticipation of some thing in return after some time, or with some use in view for the self, and without the mind totally agreeing with the daanam – that daanam is Rajasic daanam.
Thamo Guna (or Thamas) springs out of Ignorance.
From Thamas is born Moha or lust in us. Moha is one of the main components of Maya. Thamas binds the man in “carelessness, tiredness, procrastination, and sleep. (v.8) .Thamas clouds our wisdom and leads us into all types of dangers and problems to us. Most of our mistakes get committed when our mind is clouded by Thamas.
Some times, Thamas gets into ascendancy – over Sathva and Rajas, even in a usually saathvic or Rajasic man. If we are watchful – we can choose what should be in ascendancy at any particular time.
Tamas is clearly in ascendancy – if our mind is in darkness, unclear, not willing at all to do any work, is full of jealousy, or lust; always wanting to take rest, or over sleepy and so on.
Those who live and die in Thamo Guna are again reborn in the households of fools.
People with thamo Guna are always taken downward in life. Their life with be full of negativities and even when happiness comes – they look at it with suspicion and lose it.
Those with thamo guna like to eat – tasteless, old, long kept foods, foods with bad smell; those which were kept for more than one day; what others have eaten and left off; foods which are not pure;
They will eat these, because of laziness - whatever they get to eat.
Yajna : Acts done without appropriate procedure; without anna daanam (donation of food); without mantra(proper invocation), without dakshina(rewards); without Sraddha (devotion) – whatever yajna is done, is Tamasic Yajna.
Thapas : tormenting their own bodies and tormenting others’ bodies, and doing tapas is called tamasic tapas. A saathvic thapas never involves tormenting himself or others.
Daanam : A daanam with is given at an inappropriate time, in an inappropriate place, to undeserving persons – not given for good cause; given carelessly – is called tamasic daanam.
SUMMING UP :
What is the benefit of all this discussion to us?
1. Can you identify the Guna that is predominant in your life? Is it Sathva, Rajas, or Thamas? Are you (i) happy, compassionate, generous and calm (which makes you Saathvic) (ii) angry, action-oriented, selfish and ambitious (which makes you Rajasic or (iii) jealous, careless, tired, sleepy, lazy and seeking others’ fall ( makes you thamasic)? You are a combination of all – but, try to identify the proportion of each like 50 : 30 : 20 or 70 : 20 :10 and so on. Be very honest in your self – assessment – or else, you won’t reap any benefits from this exercise.
2. You must try to reduce your thamasic disposition – by first cultivating Raajasic disposition (easier path); and then by cultivating Saathvic disposition. This will improve your happiness in life and the quality of your life style significantly. You know you are moving up in your life when you do this.
3. Have some absolutely noble, selfless and saathvic goals – which are not against any one but are in the larger good. If your goals are against ANY SECTION OF PEOPLE, unknown to you mostly, your goals are not Saathvic. There can be no HATRED or ANGER in SAATHVIC GOALS. Make an effort to pursue those goals on a daily basis.
4. COMMUNICATIONS :- A Saathvic man speaks softly, sweetly, factually, pleasing himself and others. But, he won’t speak untruth for this purpose. Untruth for any purpose, does not come under Saathvic Yajna. He tries to spread happiness and joy within himself and all around him. A Raajasic man speaks strong, angry words, has some human opponent most of the time, and always is on a challenge path. A thamasic man is selfish, jealous and speaks accordingly. You must try to speak every word to – speak truth, speak pleasantly and to benefit others.
5. FOOD : You must eat fresh foods, vegetables, curds etc which are not Sour, Bitter or Saltish – but are slightly sweetish, may be slightly oily, or with more liquid content – and good for taste. Do not eat any cooked foods, preserved overnight. Do not eat curds which have lost their sweetishness. Do not eat fried foods which have lost their life. Generally, many vegetables which grow on creepers have Saathvic qualities, and a few which grow on trees and very few which grow under the ground. There are vegetables which promote lots of activity, including sexuality and some vegetables which are bitter or sour but are good medicines to be taken some times. Choose Saathvic food generally – and take others occasionally, when needed. Saathvic food gives enough energy for any action – but you can choose what you want to do with that energy. Western world knows only about proteins, carbohydrates, vitamins etc - but the Indian sciences have gone much deeper to analyze the sources of our Happiness and Unhappiness. Lord Krishna himself has talked about these in a nutshell- in the Gita, for the Benefit of Arjuna, and for our Benefit eventually. That is why – Gita is a great source of the most ancient wisdom and must be known to all – irrespective of caste, religion or sex. What we discussed is just one small part of Gita.
6. ACTIONS : Choose actions which give you happiness but do not give unhappiness to any one. Choose actions which involve the maximum happiness of the maximum number. That was how Lord Krishna himself lived his life. Saathvic man is not devoid of action. He does actions – for common good. But, he is not bound to those actions. He moves on.
7. EMOTIONS : Reduce your Likes and Dislikes. No hatred towards others at all. Not that Saathvic man does not punish people for bad deeds. He does- but like Lord Krishna. Krishna does not dislike Duryodhan or his brothers. But Adharma has to go. But your own happiness and the happiness of dharmic people should not be affected in any way. No anger. No jealousy; No Lust; No undue, adharmic desires; No greed; No pride in the self; No enmity; No fears. Saathvic man is the most fearless man; and most courageous man. It requires lots of Guts to speak truth always. To face adharma boldly. If at any time – you have any doubt – look into the life of Lord Krishna. He is the very epitome of one who has transcended all three Gunas – but still, whose actions are examples of Sathva Guna.
8. What you are Today is immaterial. What you decide strongly today matters. Take your decision and decide on your life course. Good Luck.
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