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Updated: June 24, 2025
By adopting that religion one attains to the highest end and attains to Emancipation which has Narayana for its soul. That person upon whom Narayana looks with compassion succeeds in becoming awakened. No one, O king, can become awakened through his own wishes. That nature which partakes of both Rajas and Tamas is said to be mixed.
Thou art the breath of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou art not subject to error. Thou art the breaths called Prana, Apana, Samana, Udana, and Vyana. Thou art the opening of the eye and shutting of the eye. Thou art the act of Sneezing and thou art the act of Yawning. Thou art of red eyes which are ever turned inwards. Thou art of large mouth and large stomach.
Thou art the primeval Ignorance or Tamas that is known by the name of Rahu. Thou art without measure and hence infinite. Thou art the supreme End that is attained by the Emancipate. Thou art fond of dancing. Thou art he that is always engaged in dancing. Thou art he that causes others to dance. Thou art the friend of the universe. Thou art he whose aspect is calm and mild.
Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit. Inert, insensible matter is the seat of the living principle, which is active in itself and induces activity in others.
At once the aged face grew inscrutable, all expression vanished behind a hundred wrinkles, and he answered: "None, white man none that I am charged to deliver. Search the skies for yourself, you who are so wise, and read them if you can. Lords," he went on in another voice, "I greet you in the name and presence of my children. Son Tamas, I greet you also; you have done your mission well.
For cherishing those citizens the mind displays a strong inclination for acts of diverse kinds. In the matter of those acts, two great faults are observable, viz., Tamas and Rajas. Then again the senses, agitated by the stained mind, lose their own stability. Those objects, after destruction, are recollected by the mind, and accordingly they afflict the mind even after they are lost.
The conditions or states called Sattwa, Rajas, and Tamas, depend upon the senses for their refuge or formation. The senses exist for simply seizing the impressions of their respective objects. The Mind has doubt for its function. The Understanding is for ascertainment. Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these attributes direct the Understanding.
It is for this reason that they are known as 'gunas. You have further said that the world's having one cause only must be postulated in order that an ultimate cause may be reached. But as the sattva, rajas, and tamas are not one but three, you yourself do not assume one cause, and hence do not manage to arrive at an ultimate cause.
When the Supreme Being is without senses, without seed, without matter, without body, He must be divested of all attributes, and in consequence of His being so, how, indeed, can He have attributes of any kind? Space and other attributes arise from the attributes of Sattwa and Rajas and Tamas, and disappear ultimately in them. Thus the attributes arise from Prakriti.
Only Brahma, the Grandsire of the worlds, looks upon the person that is subject to birth and death because of his mind being overwhelmed with the two inferior attributes of Rajas and Tamas. Without doubt, the deities and the Rishis are wedded to the attributes of Sattwa, O best of kings.
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