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[Full title: The effects of 厂补迟迟惫补-驳耻峁嘺 as portrayed in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺]

The influence of sattva can empower one to control the mind, foster the traits of tolerance, discretion, penance, truthfulness, mercy, commemoration of 蝉腻蝉迟谤颈肠 teachings, contentment, renunciation and liberation from desires, faithfulness, modesty, charity, straightforwardness and so on and forth. 厂补迟迟惫补驳耻峁嘺 is pure, luminous and auspicious. When this 驳耻峁嘺 predominates over tamas and rajo驳耻峁嘺, a person is endowed with happiness and is gleefully united with the righteous tendencies, spiritual knowledge and other good qualities of head and heart. One who observes righteous duties properly, possesses qualities like control over the mind, and senses is liberated from the trappings of material attachments. 艢补尘补 or controlof the mind, Dama or control of the senses, forbearance, discretion, tapas, truthfulness, compassion, memory renunciation, contentment, faith, charitableness are the proper attributes of sattva驳耻峁嘺.^[1]

One who is endowed with the aforementioned qualities may be rightfully referred to as that that person who is endowed with sattva驳耻峁嘺. One should regard the wakeful state of consciousness of being as a manifestation of sattva 驳耻峁嘺. When someone renders his or her duties without the expectation of return, devotedly worships the Supreme Being, it can be rightfully opined that such a man or woman would be 蝉腻迟迟惫颈办补 by nature.^[2]

艢谤颈诲丑补谤补 Sw膩mi says, when senses and mind illuminated by knowledge, then it may be known that sattva is predominant. With the predominance of the mode of goodness, the senses and mind get cleansed, discretion is developed, generosity takes the place of greed and dispassion takes the place of attachments. All actions are performed in the spirit of duty without the desire for their fruits. The person possessing this mode does not attach importance to worldly pleasures and prosperity and only makes both ends meet. With the development of intellect and discretion, all actions are performed with great care and promptness and one may distinguish between right and wrong. When there is the predominance of the mode of goodness, a striver should be particularly engaged in pious actions and meditate for even a little spiritual practice of this kind is greatly enriching.^[3]

When one鈥檚 mind becomes serene, whose senses are no longer distracted and one who is self confident etc., one may said to be endowed with sattva 驳耻峁嘺, that surely leads to the lotus feet of Supreme Brahman.^[4] 艢谤颈诲丑补谤补 Swami also supports this view and says that when one鈥檚 heart and mind becomes serene and clean due to good traits and pious actions, he will surely find the abode of Lord 痴颈峁ａ箛耻 as the mode of goodness occupies a very high place.^[5]

From the above discussion, it is clear that with an amplification of sattva 驳耻峁嘺 the intensity of God鈥檚 consciousness increases manifold. One who performs properly the righteous duties prescribed in 艣膩stras and devotes himself at the Lotus feet of the Param Brahman without any expectation, is a person of purely 蝉腻迟迟惫颈办补 nature.^[6] It is clearly mentioned in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 that, at the time of death, one who possesses the highest amount of good qualities or in whom sattva is predominant will surely gain access to the celestial world.^[7]

艢谤墨诲丑补谤补 蝉补测蝉鈥�

sattve b峁沝dhe sati 辫谤补濒墨苍腻 尘峁泃腻岣�.^[8]

The second property of 笔谤补办峁泃颈 is rajas. This 搁腻箩补蝉颈办补驳耻峁嘺 is the opposite of 蝉腻迟迟惫颈办补 驳耻峁嘺. A person characterised by Rajas is intensely connected with the activities characterized by 辫谤补惫峁泃迟颈 and threrefore, 搁腻箩补蝉颈办补 actions are full of attachment. They are performed with an underlying desire to attain pleasure, comforts, luxuries, respect and praise etc. These desires are also sources of aguish when not attained. Rajo驳耻峁嘺 gives birth to sins and sinful actions lead to painful consequences. The attributes of rajas are pride, dissatisfaction, vanity, selfish desire, selfish exertion, selfish invocation of the Devas, idea of separateness, the sense of discrimination between one self and others, material enjoyment, love of fame, power and violence etc.^[9]

Footnotes and references:

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[1]:

艣amo damastitik峁�ek峁Ｄ� 迟补辫补岣� 蝉补迟测补峁� 诲补测腻 蝉尘峁泃颈岣� 迟耻峁ａ弓颈蝉迟测腻驳辞鈥�蝉辫峁沨腻 艣谤补诲诲丑腻 hir诲补测腻di岣� svanirv峁泃ti岣�// Ibid., 11.25.2

[2]:

测补诲腻 bhajati m膩峁� bhakty膩 nirpek峁�a岣� svakarmabhi岣�/
ta峁� sattvaprak峁泃i峁� vidy膩tpuru峁�a峁� striyameva tta// Ibid.,11.25.10

[3]:

yadetrau jayet 蝉补迟迟惫补峁� 产丑腻蝉惫补谤补峁� 惫颈艣补诲补峁� 艣颈惫补尘/
迟补诲腻 sujhena yujyate dharmaj帽膩n膩dibhi岣� 辫耻尘腻苍// Ibid., 11.25.13

[4]:

测补诲腻 肠颈迟迟补峁� pras墨det indriy膩峁嚹佱箖 ca 苍颈谤惫峁泃颈岣�/
诲别丑别鈥�产丑补测补峁� mano鈥�蝉补峁単补峁� tat蝉补迟迟惫补峁� viddhi matpada峁�// Ibid., 11.25.16.

[5]:

测补诲腻 肠颈迟迟补峁� pras墨det swaccha峁� bhavet/
苍颈谤产峁泃颈谤奴辫补谤补迟颈岣�/
tat迟补诲腻 matpada峁� madupalabdhisth膩n膩峁� sattvamudrikta峁� viddhi//艢谤颈诲丑补谤补鈥檚 commentary on Ibid.

[6]:

madpar峁嘺峁� ni峁�bhala峁� v膩 蝉腻迟迟惫颈办补峁� nijakarm tat/ 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 11.25.23 (a).

[7]:

sattve pralin膩岣� svary膩nti // Ibid., 11.25.22. (a);

[8]:

艢谤墨诲丑补谤补鈥檚 commentary on Ibid.

[9]:

办腻尘补 ih膩 madst峁涐梗峁嚹� stambha 腻艣墨谤产丑颈诲腻 蝉耻办丑补峁�/
尘补诲辞迟蝉腻丑辞 测补艣腻岣� pr墨tih膩rsya峁� v墨tya峁� balodyama岣�// 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 11.25.3