Astro Foorumi

Riikka Katriina Purran (os. Niskakari) Pirkkalasta, nimessä on rutkasti ärriä ja ka-tavuja.
Hinduilla tuo tavu (ka/kaa-) tuntuu olevan erityisen potentti. Esimerkiksi ns. joogalentosuutra alkaa tälleen:

kaayaakaasahyoH saMbandha saMyamaat...

Kuuluisa opus mahaanirvaaNatantra sisältänee (jos oikein muistan)pitkän pätkän jossa jokainen rivi alkaa tavulla ka-

Latasin juuri tuon tantran käännöksen sisältävän pdf:n. Sieltä löytyi allaoleva helmi jossa selitetään perin pohjin sekä juurta jaksani kolmen guNan (sattva, rajas ja tamas) luonnetta ja tehtäviä. Nuo kolme guNaa ovat yksi keskeisimmistä käsitteistä mm. saaMkhya-yogassa (ateistinen saaMkhya, pertaining to number, on teistisen yogan teoreettinen perusta.)

. The functions of sattva, rajas, and tamas are to reveal, to make active, and to
suppress respectively. Rajas is the dynamic, as sattva and tamas are static principles.
That is to say, sattva and tamas can neither reveal nor suppress without being first
rendered active by rajas. These gunas work by mutual suppression.
The unrevealed Prakriti (avyakta-prakriti) or Devi is the state of stable equilibrium of
these three guna. When this state is disturbed the manifested universe appears, in every
object of which one or other of the three guna is in the ascendant. Thus in Devas, as in
those who approach the divya state, sattva predominates, and rajas and tamas are very
much reduced. That is, their independent manifestation is reduced. They are in one sense
still there, for where rajas is not independently active it is operating on sattva to suppress
tamas, which appears or disappears to the extent to which it is, or is not, subject to
suppression by the revealing principle. In the ordinary human jiva, considered as a class,
tamas is less reduced than in the case of the Deva, but very much reduced when
comparison is made with the animal jiva. Rajas has great independent activity, and sattva
is also considerably active. In the animal creation sattva has considerably less activity.

Rajas has less independent activity than in man, but is much more active than in the
vegetable world. Tamas is greatly less preponderant than in the latter. In the vegetable
kingdom tamas is more preponderant than in the case of animals, and both rajas and
sattva less so. In the inorganic creation rajas makes tamas active to suppress both sattva
and its own independent activity. It will thus be seen that the "upward" or revealing
movement from the predominance of tamas to that of sattva represents the spiritual
progress of the jivatma.
Again, as between each member of these classes one or other of the three guna may be
more or less in the ascendant.
Thus, in one man as compared with another, the sattva guna may predominate, in which
case his temperament is sattvik, or, as the Tantra calls it, divyabhava. In another the
rajoguna may prevail, and in the third the tamoguna, in which case the individual is
described as rajasik, or tamasik, or, to use Tantrik phraseology, he is said to belong to
virabhava, or is a pashu respectively. Again the vegetable creation is obviously less
tamasik, and more rajasik and sattvik than the mineral, and even amongst these last there
may be possibly some which are less tamasik than others.
Etymologically, sattva is derived from "sat," that which is eternally existent. The
eternally existent is also chit, pure Intelligence or Spirit, and ananda or Bliss. In a
secondary sense, sat is also used to denote the "good." And commonly (though such use
obscures the original meaning), the word sattva guna is rendered "good quality." It is,
however, "good" in the sense that it is productive of good and happiness. In such case,
however, stress is laid rather on a necessary quality or effect (in the ethical sense) of "sat"
than upon its original meaning. In the primary sense sat is that which reveals. Nature is a
revelation of spirit (sat). Where Nature is such a revelation of spirit there it manifests as
sattva guna. It is the shining forth from under the veil of the hidden spiritual substance
(sat). And that equality in things which reveals this is sattva guna. So of a pregnant
woman it is said that she is antahsattva, or instinct with sattva; she in whom sattva as jiva
(whose characteristic guna is sattva) is living in an hidden state.
But Nature not only reveals, but is also a dense covering or veil of spirit, at times so
dense that the ignorant fail to discern the spirit which it veils. Where Nature is a veil of
spirit there it appears in its quality of tamoguna.
In this case the tamoguna is currently spoken of as representative of inertia, because that
is the effect of the nature which veils. This quality, again, when translated into the moral
sphere, becomes ignorance, sloth, etc.
In a third sense nature is a bridge between spirit which reveals and matter which veils.
Where Nature is a bridge of descent from spirit to matter, or of ascent from matter to
spirit, there it manifests itself as rajoguna. This is generally referred to as the quality of
activity, and when transferred to the sphere of feeling it shows itself as passion. Each
thing in Nature then contains that in which spirit is manifested or reflected as in a mirror
or sattvaguna; that by which spirit is covered, as it were, by a veil of darkness or
tamoguna, and that which is the vehicle for the descent into matter or the return to spirit
or rajoguna. Thus sattva is the light of Nature, as tamas is its shade. Rajas is, as it were,
a blended tint oscillating between each of the extremes constituted by the other guna.
The object of Tantrik sadhana is to bring out and make preponderant the sattva guna by
the aid of rajas, which operates to make the former guna active. The subtle body
(lingasharira) of the jivatma comprises in it buddhi, ahangkara, manas, and the ten
senses*. This subtle body creates for itself gross bodies suited to the spiritual state of the
jivatma. Under the influence of prarabdhda karmma, buddhi becomes tamasik, rajasik,
or sattvik. In the first case the jivatma assumes inanimate bodies; in the second, active
passionate bodies; and in the third, sattvik bodies of varying degrees of spiritual
excellence, ranging from man to the Deva. The gross body is also trigunatmaka. This
body conveys impressions to the jivatma through the subtle body and the buddhi in
particular. When sattva is made active impressions of happiness result, and when rajas or
tamas are active the impressions are those of sorrow and delusion. These impressions are
the result of the predominance of these respective guna. The action of rajas on sattva
produces happiness, as its own independent activity or operation on tamas produce
sorrow and delusion respectively. Where sattva or happiness is predominant, there
sorrow and delusion are suppressed. Where rajas or sorrow is predominant, there
happiness and delusion are suppressed. And where tamas or delusion predominates there,
as in the case of the inorganic world, both happiness and sorrow are suppressed. All
objects share these three states in different proportions. There is, however, always in the
jivatma an admixture of sorrow with happiness, due to the operation of rajas. For
happiness, which is the fruit of righteous acts done to attain happiness, is after all only a
vikara. The natural state of the jivatma – that is, the state of its own true nature – is that
bliss (ananda) which arises from the pure knowledge of the Self, in which both happiness
and sorrow are equally objects of indifference. The worldly enjoyment of a person
involves pain to self or others. This is the result of the pursuit of happiness, whether by
righteous or unrighteous acts. As spiritual progress is made, the gross body becomes
more and more refined. In inanimate bodies karma operates to the production of pure
delusion. On the exhaustion of such karma the jivatma assumes animate bodies for the
operation of such forms of karma as lead to sorrow and happiness mixed with delusion.
In the vegetable world sattva is but little active, with a corresponding lack of
discrimination, for discrimination is the effect of sattva in buddhi, and from
discrimination arises the recognition of pleasure and pain, conceptions of right and
wrong, of the transitory and intransitory, and so forth, which are the fruit of a high degree
of discrimination, or of activity of sattva. In the lower animal sattva in buddhi is not
sufficiently active to lead to any degree of development of these conceptions. In man,
however, the sattva in buddhi is considerably active, and in consequence these
conceptions are natural in him. For this reason the human birth is, for spiritual purposes,
so important. All men, however, are not capable of forming such conceptions in an equal
degree. The degree of activity in an individual’s buddhi depends on his prarabdha
karma. However bad such karma may be in any particular case, the individual is yet
gifted with that amount of discrimination which, if properly aroused and aided, will
enable him to better his spiritual condition by inducing the rajoguna in him to give more
and more activity to the sattva guna in his buddhi.
On this account proper guidance and spiritual direction are necessary. A good guru, by
reason of his own nature and spiritual attainment and disinterested wisdom, will both
mark out for the sishya the path which is proper for him, and aid him to follow it by the
infusion of the tejas which is in the Guru himself. Whilst sadhana is, as stated, a process
for the stimulation of the sattva guna, it is evident that one form of it is not suitable to all.
It must be adapted to the spiritual condition of the sishya, otherwise it will cause injury
instead of good. Therefore it is that the adoption of certain forms of sadhana by persons
who are not competent (adhikari), may not only be fruitless of any good result, but may
even lead to evils which sadhana as a general principle is designed to prevent. Therefore
also is it said that it is better to follow one’s own dharma than that, however exalted it be,
of another.

* viisi jñaanendriyaa (jñaana-indriya: aistit) ja viisi karmendriyaa (karma-indriya, toiminta-indriyat eli suu, kädet, jalat, heppi/tussu ja anus??)

Tuo oli luultavasti tärkein syy siihen miksi Maharishi oli niin äkäinen kuin suomalaiset TM-opettajat vuonna 1978 tarjosivat suomalaisille siddhikurssin (joogalentokurssin) edullisesti muistaakseni ainakin siten että kieltäytyivät omasta korvauksestaan, siis toimivat talkoohengessä?? Niinpä "halvalle" kurssille tuli ehkä jengiä, kuten meikäpelle, jonka henkinen kehitys oli liian heppoista niin vahvojen tekniikoiden soveltamiseksi. Varallisuushan nimittäin on merkki hyvästä karmasta ja henkisestä kehittyneisyydestä edellyttäen että se on hankittu laillisin keinoin!  :-[

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