Baba
Three thieves analogy
When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvaguńa; and, if you feel lethargic to do asanas but eventually do them in a halfway sort of manner, then you are more dominated by rajoguńa; and, if you feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamoguńa. If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.
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How guńas affect a person's life choices
Ananda Marga ideology says, "A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments." (1)
Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.
Ananda Marga ideology guides us, "With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment." (2)
So, there are three guńas, i.e. binding principles governed by prakrti; and all three guńas are present within each and every human being - and every entity of this cosmos - but to varying degrees. Accordingly, they influence the mind of each and every sadhaka in various ways. And the aforementioned teachings provide a background about the nature of the three guńas and how they affect human thought and action.
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Which guńa is dominating you?
As noted, everything in this universe is bound by all three guńas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvaguńa. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then it means they regressed and became dominated by tamoguńa.
Not all examples are quite so stark; this whole process exists along a continuum and you may recognise in your own life when you feel more dominated by the sentient principle (sattvaguńa), and when more dominated by the mutative principle (rajoguńa), and when more dominated by the static principle (tamoguńa).
Ananda Marga ideology guides us, "All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”." (3)
But whatever may be, ultimately these three guńas are all binding principles operated by prakrti - the cosmic operative principle. They have their own limitations. These guńas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvaguńa. And they can't bring you to the abode of Parama Purusa.
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To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba's story.
Story of the thieves
Once a general citizen, i.e. an ordinary man, lost his way and found himself crossing a deep, dark, forested jungle. While meandering through the jungle - lost and confused, the man was accosted by three thieves - Mr. Tamoguńa, Mr. Rajoguńa, and Mr. Sattvaguńa.
The thief named Mr. Tamoguńa wanted to kill the man and steal everything he had. And verily Tamoguńa was about to murder him when the thief named Mr. Rajoguńa intervened. Mr. Rajoguńa was not in favour of killing the person; instead, Mr. Rajoguńa merely wanted to tie him up and rob him. Mr. Sattvaguńa remained quiet and watched.
Mr. Tamoguńa and Mr. Rajoguńa then harassed and tied up the traveler, and then all three thieves went hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvaguńa returned to the scene of the crime. With much remorse he looked at that helpless man and said, "Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet."
Then Mr. Sattvaguńa quickly untied the man and gave him back his belongings. He then led the innocent victim through the dark jungle and stopped at the very edge. From that vantage point, Mr. Sattvaguńa showed the person the path to the city of lights - he helped him become a sadhaka. But Mr. Sattavguńa himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the helpless traveler was saved from the dangers of the jungle by Mr. Sattvaguńa, and was brought onto the path of sadhana, but then still had to advance further to the city of lights.
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Significance of each of the three thieves
(A) We can liken the thief named Mr. Tamoguńa to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguńa, their degradation is sure.
Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form deluged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.
That is why Baba paints such a gruesome picture of the thief tamoguńa in his above story. Because those dominated by tamoguńa get ruined, even destroyed. They are just like the living dead, killed by tamoguńa.
(B) Mr. Rajoguńa is not quite as nasty or mean-minded as Mr. Tamoguńa, but we cannot think that Mr. Rajoguńa is very helpful either. Mr. Rajoguńa did not want to kill the traveler, rather he robbed him and left him tied up to suffer in the dark.
In the practical sphere, we can think of human beings dominated by rajoguńa as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence. They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another's complete destruction. On occasion, those dominated by rajoguńa may even do decent works in life, but those works will still keep one in bondage.
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(C) Then we come to the thief Mr. Sattvaguńa. In the above story, Mr. Sattvaguńa is basically portrayed as the hero. He helps the traveler get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge. He turned that lost traveler into a veritable sadhaka.
However, one should not then think that sattvaguńa can then liberate any person from all bondages. It cannot. Sattvaguńa itself is a binding principle - it keeps jiivas in bondage. As the story shows though, sattvaguńa will bring human beings onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.
Sattvaguńa can help you just little bit only
Even then a person who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamoguńa. So being dominated by sattvaguna is not liberation. Still one is bound and prone to downfall.
Only if one is fully immersed in the thought of Parama Purusa - day and night, i.e. 99% sattvaguńa - are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamoguńa.
Crossing the bhavasa'gar
So the three binding principles - sattvaguńa, rajoguńa, and tamo'guńa - have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.
Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that bhakti is needed.
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Ananda Marga ideology guides us "Ma'ya' has three guńas – operative principles through which it works – viz., sattvaguńa (sentient principle), rajoguńa (mutative principle) and tamoguńa (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvaguńa) has the capacity to take the sa'dhaka very near Him (Nira'ka'ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira'ka'ra Brahma. This gap is known as bhava or bhavasa'gar. This gap can only be bridged with the help of devotion. Thus we see that ma'ya', channelized properly (in its sentient operating principle) can take the sa'dhaka to a point very near Ishvara, from which point the domain of devotion begins." (4)
So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean - bhavasa'gar - and reach unto Him.
"One will have to depend on God"
Ananda Marga ideology says, "So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan'a'gati. This sharan'a'gati is the only reply to all spiritual questions. Thus He clearly says,
Api cet sudura'ca'ro bhajate ma'mananyabha'k
So'pi pa'pavinirmukto mucyate bhavabandhana't.
Daevii hyes'a' guńamayii mama Ma'ya' duratyaya'
Ma'meva ye prapadyante Ma'ya'meta'm' taranti te.
Ananda Marga ideology says, “This ma'ya' is a dangerous force. The dexterous hands of ma'ya' create so many problems, and these problems are dangerous: Aghat'ana ghatana pat'iiyasii ma'ya'. It is very difficult for human beings to surmount the effect of ma'ya'. But I am there. Those who have resorted to sharan'a'gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U'ta'mrtasyesha'no: He is not only the Lord of heaven, He is the Lord of hell also. U'ta' means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura'ca'ro bhajate ma'mananyabha'k. “Even if the sinner of sinners resorts to sharan'a'gati, to complete surrender, then so'pi pa'pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana't. “They must attain salvation, for I am the granter of salvation.” (5)
Namaskar,
at His altar,
Tiirthapati Deva
References
1. Subhasita Samgraha - 1, Prakrti Tattva and Onmkára Tattva
2. Subhasita Samgraha - 1, Prakrti Tattva and Onmkára Tattva
3. Subhasita Samgraha - 1, Prakrti Tattva and Onmkára Tattva
4. Subhasita Samgraha - 19, Máyá and Mokśa
5. Subhasita Samgraha - 11, Who Is the Liberating Entity of Human Society
* * *
The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
* * *
== Section 2: Important Teaching ==
Effects of deforestation
Prout philosophy says, "Ecologists claim that some deserts are essential for keeping the global ecology in a balanced state. The high day temperatures and the cold night temperatures that occur in desert regions create a useful effect. The hot, dry desert air rises and creates a vacuum which sucks in cool air, generating a chain reaction. Moist air is sucked in from the sea and formed into clouds which then rain on the land. If deserts vanish entirely, the overall rainfall will be reduced." (1)
Note: Nowadays with the rapid increase of deforestation, there has been the rise of desertification across many land masses. This has had a horrific effect on the ecological balance and the fortune of human survival. However, one should not think that all deserts are inherently bad. Those regions that are natural deserts have a highly beneficial effect on the ecological balance.
Reference
1. Prout in a Nutshell - 16, Integrated Farming
== Section: Important Teaching ==
Ananda Marga philosophy: "Question – Why is everything in the communist countries done under the dark veil of the iron curtain?"
"Answer – Because they are conscious of the inherent defects and loopholes in their system and they do not want the world to know what they are doing." (1)
Note: A similar thing is going on in Ananda Marga Pracaraka Samgha these days. To hide their hypocrisy, group leaders adhere to this same approach.
Reference
1. Prout in a Nutshell - 18, Questions and Answers [on Society] – 4, Question #12
== Section: Important Teaching ==
8 jumps: kundalinii & kiirtanaAnanda Marga philosophy says, "The kulakundalinii rises upward in eight jumps or phases, so with two syllables in a siddha mantra, the kundalinii will jump four times. But a general, or publicly-given, siddha mantra will make the kulakundalinii jump eight times or in eight phases. That is why such a siddha mantra has eight syllables. So you should understand that a proper kiirtana must have eight syllables, never seven or nine syllables." (1)
Note 1: Everyone knows there are eight syllables in our Baba Nam Kevalam mantra.
Note 2: The reason why the kundalinii jumps eight times is because it moves from the muladhara cakra all the way to sahasrara cakra - passing through one cakra after another until it reaches that final point. After it reaches the Guru cakra then one final jump is made to the sahasrara cakra. In total, 8 jumps are made - one for each syllable.
Reference
1. Discourses of Krsna and the Giita, Krśńa Unparalleled
== Section: Important teaching ==
Story: revolution
“O prince! Now there is no way to recede or retreat. Now we will have to fight with him face to face. Don’t worry at all. We four will create a stir among the young people 14 and they will help you in large numbers. Though the demons are powerful, they are very few in number. If human beings have a proper understanding of their rights, and unitedly stand to establish these rights, all the strength of the demons will disappear just like a piece of straw before a current!”
The four friends of the prince then set out on their respective duties. They sent the message of a famous poet of the Kingdom of Light to all the young people of that country. “Awake, brothers and sisters! Today you will have to awake and stand up against the tyranny of the demons! You will have to stand unitedly to fight against them. The hollow message of peace is meaningless today. As long as the demons are alive, the message of peace is sweet to hear, but is of no use to the society.
“The forces of destruction are spreading venom in all directions. The sweet gospels of peace have been reduced to mockery. Before I depart I send my clarion call to those who have been preparing themselves, in every home, for the battle against the demons.
“The huge wastes of the villains will never add any glorious chapter to human history.”
Young people joined the struggle in large numbers. They said, “We have promised our everything to bring an end to the reign of the demons. We have borne tyranny for a long time – but no more! Wearing ragged clothes we have supplied the commodities of enjoyment for the demons – but no more. We want to lead a life worth living. All the wealth of this universe is the common property of all living beings. We won’t tolerate deception any longer! We want food, clothes, shelter, medicine and education. We want to lead an honourable life.”
The prince said, “These are the very words I wanted to hear from you. We want the end of the Demonic Rule. But before discharging the final blow, the opponent party should be given a chance to amend itself; that’s why we want to give the Strange Demon a chance.”
Reference
1. The Golden Lotus of the Blue Sea
== Section 3: Links ==
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