November 2018 - AHYMSIN

How are the Gunas and Karma related to each other?

Question

How are the Gunas and Karma related to each other?

Answer

Lalita Arya (Ammaji) has answered this question.

Lalita Arya (Ammaji)

Relationship of Gunas and Karma

It is assumed that the questioner knows what Guna and Karma mean. However, just for the clarity of reply I will try to define the two.

GUNAS are the properties or tendencies of a human personality that determine which direction that person chooses in the challenges of life – The Gunas according to our philosophy of Samkhya are recorded as 3 qualities – 1. Sattva, Pure; 2. Rajas, Active; and 3. Tamas, Dark/Confused.

There are many books, articles and videos of both Baba Guruji Swami Rama and Swami Veda Bharati (Pt. Dr. Usharbudh Arya) that discuss these.

The Sattvic personality seeks always the clear, pure choice when faced with decisions, Pursuit of this path has many challenges, difficulties. Guidance, encouragement and early childhood training help.

Rajas offers an active sometimes what seems like violent actions or re-actions to challenges.

Tamas is the dark, confused mind that is impulsive obscured, and tamasic actions lead to incorrect decisions.

The human personality is neither only sattvic, rajasic or tamasic. It is made of all these qualities but in various and differing quantitative patterns…some inherited from previous life-times, some developed in childhood and some deliberately pursued in maturer years.

KARMA – Are actions that determine the future of a human being – based on past actions influenced by the Gunas.

This is the connection between Guna and Karma.

Karma can be determined by Awareness, understanding the human mind through meditation and guidance of the learned ones. Baba always advised us – Don’t believe what I say, practice for yourselves.

On a personal note, whenever we would run to him for answers, he would sometimes gently tell us to find our own answers or sometimes he would just yell and say – Become independent, Learn from your erring choices.

Editor’s Note

If you have any questions about your spiritual practice, you may write to the AHYMSIN Spiritual Committee at adhyatmasamiti@gmail.com.

Concentration

In Yoga Science the analogy of a lake is used in explaining the mind. The mind is like a lake disturbed by the rising waves of thoughts or vrittis. The practice of concentrating helps to still the waves. And when the thoughts are stilled, the aspirant can see his own reflection in the water of the lake and realize his true nature. The purpose of concentration is to wash off all the aspirant’s impurities, gather together the dissipated energies of his mind, and then lead his concentrated mind along one channel to the state of super consciousness.

In everyday life we concentrate in many ways. We concentrate while inserting a thread through the eye of a needle and while driving a car through a busy street. However, this concentration is called external for it is something in the external world that holds our attention. Concentration, or Dharana, as described by Patanjali, is an internal mental process and not a muscular exercise. This process takes place entirely within the field of consciousness and is directed by our will. With internal concentration, the attention of the aspirant is drawn to an object and is held on it through the use of his will power. Continued attention leads to concentration.

Attention is, therefore, a preliminary to concentration. There are two kinds of attention –voluntary and involuntary. Voluntary attention is attention directed toward an object or idea by an effort of the will. Voluntary attention needs will power, determination and mental training. Involuntary attention on the other hand, is spontaneous. It is a common occurrence and does not demand any practice or will power. Involuntary attention is particularly noticeable among children. Concentration requires voluntary attention.

Some modern teachers formulate and advocate theories which are designed to justify their own way of teaching. They even say that meditation is possible without concentration. This is a false claim because concentration itself, in its advanced stage, becomes meditation. If the wandering mind is not brought home the so-called “meditational methods” practiced these days will be futile. The aspirant therefore should understand that concentration is absolutely necessary and he should not be swayed by teachings which suggest that concentration leads to tension.

Editor’s note

This is an excerpt from Lectures on Yoga by Swami Rama, Himalayan International Institute of Yoga Science and Philosophy of USA, 1976, pages 80 – 82. Later publications of this book are titled The Royal Path.