Series 1, Chapter 6 pg 53, Para 1:
Man meets the battle of life in the manner most consonant with the essential quality most dominant in his nature. There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world-energy and therefore also of human nature,
sattva, the mode of poise, knowledge and satisfaction, rajas, the mode of passion, action and struggling emotion, tamas, the mode of ignorance and inertia. Dominated by tamas, man does not so much meet the rush and shock of the world-energies whirling about him and converging upon him as he succumbs to them, is overborne by them, afflicted, subjected; or at the most, helped by the other qualities, the tamasic man seeks only somehow to survive, to subsist so long as he may, to shelter himself in the fortress of an established routine of thought and action in which he feels himself to a certain extent protected from the battle, able to reject the demand which his higher nature makes upon him, excused from accepting the necessity of farther struggle and the ideal of an increasing effort and mastery. Dominated by rajas, man flings himself into the battle and attempts to use the struggle of forces for his own egoistic benefit, to slay, conquer, dominate, enjoy; or, helped by a certain measure of the sattwic quality, the rajasic man makes the struggle itself a means of increasing inner mastery, joy, power, possession. The battle of life becomes his delight and passion partly for its own sake, for the pleasure of activity and the sense of power, partly as a means of his increase and natural self-development. Dominated by
sattva, man seeks in the midst of the strife for a principle of law, right, poise, harmony, peace, satisfaction. The purely sattwic man tends to seek this within, whether for himself alone or with an impulse to communicate it, when won, to other human minds, but usually by a sort of inner detachment from or else an outer rejection of the strife and turmoil of the active world-energy; but if the sattwic mind accepts partly the rajasic impulse, it seeks rather to impose this poise and harmony upon the struggle and apparent chaos, to vindicate a victory for peace, love and harmony over the principle of war, discord and struggle. All the attitudes adopted by the human mind towards the problem of life either …
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Series 1, Chapter 21 pg 219, Para 2:
Here then is a very great qualification of the determinism of Nature, a precise limitation of its meaning and scope. How the passage from subjection to mastery works out is best seen if we observe the working of the gunas in the scale of Nature from the bottom to the top. At the bottom are the existences in which the principle of tamas is supreme, the beings who have not yet attained to the light of self-consciousness and are utterly driven by the current of Nature. There is a will even in the atom, but we see clearly enough that it is not free will, because it is mechanical and the atom does not possess the will, but is possessed by it. Here the
buddhi, the element of intelligence and will in Prakriti, is actually and plainly what the Sankhya asserts it to be,
jada, a mechanical, even an inconscient principle in which the light of the conscious Soul has not at all struggled to the surface: the atom is not conscious of an intelligent will; tamas, the inert and ignorant principle, has its grip on it, contains
rajas, conceals
sattva within itself and holds a high holiday of mastery, Nature compelling this form of existence to act with a stupendous force indeed, but as a mechanical instrument,
yantrarudham mayaya. Next, in the plant the principle of rajas has struggled to the surface, with its power of life, with its capacity of the nervous reactions which in us are recognisable as pleasure and suffering, but
sattva is quite involved, has not yet emerged to awaken the light of a conscious intelligent will; all is still mechanical, subconscient or half-conscient, tamas stronger than rajas, both gaolers of the imprisoned sattwa.
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Series 1, Chapter 21 pg 221, Para 1:
a buddhi, and to that he must refer his actions. If he does not do so, if he acts blindly according to his impulses and passions, then the law of his being is not rightly worked out,
svadharmah su-anusthitah, he has not acted according to the full measure of his humanity, but even as might the animal. It is true that the principle of rajas or the principle of tamas gets hold of his buddhi and induces it to justify any and every action he commits or any avoidance of action; but still the justification or at least the reference to the buddhi must be there either before or after the action is committed. And, besides, in man
sattva is awake and acts not only as intelligence and intelligent will, but as a seeking for light, for right knowledge and right action according to that knowledge, as a sympathetic perception of the existence and claims of others, as an attempt to know the higher law of his own nature, which the sattwic principle in him creates, and to obey it, and as a conception of the greater peace and happiness which virtue, knowledge and sympathy bring in their train. He knows more or less imperfectly that he has to govern his rajasic and tamasic by his sattwic nature and that thither tends the perfection of his normal humanity.
Series 2, Chapter 14 pg 426, Para 2:
But, again, the whole qualitative action of Nature, so infinitely intricate in its detail and variety, is figured as cast into the mould of three general modes of quality everywhere present, intertwined, almost inextricable,
sattva, rajas, tamas. These modes are described in the Gita only by their psychological action in man, or incidentally in things such as food according as they produce a psychological or vital effect on human beings. If we look for a more general definition, we shall perhaps catch a …
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Series 2, Chapter 18 pg 482, Para 1:
stuff of being, his constituting temperament, his innate power of existence,
sattvanurupa sarvasya sraddha. And then there comes a remarkable line in which the Gita tells us that this Purusha, this soul in man, is, as it were, made of
sraddha, a faith, a will to be, a belief in itself and existence, and whatever is that will, faith or constituting belief in him, he is that and that is he.
Sraddhamayo 'yam puruso yo yac-chraddhah sa eva sah. If we look into this pregnant saying a little closely, we shall find that this single line contains implied in its few forceful words almost the whole theory of the modern gospel of pragmatism. For if a man or the soul in a man consists of the faith which is in him, taken in this deeper sense, then it follows that the truth which he sees and wills to live is for him the truth of his being, the truth of himself that he has created or is creating and there can be for him no other real truth. This truth is a thing of his inner and outer action, a thing of his becoming, of the soul's dynamics, not of that in him which never changes. He is what he is today by some past will of his nature sustained and continued by a present will to know, to believe and to be in his intelligence and vital force, and whatever new turn is taken by this will and faith active in his very substance, that he will tend to become in the future. We create our own truth of existence in our own action of mind and life, which is another way of saying that we create our own selves, are our own makers.
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