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Author Topic: Rajas & Tamas Are Basic Ingredients of Sin  (Read 986 times)

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Offline antonyanil

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Rajas & Tamas Are Basic Ingredients of Sin
« on: March 19, 2013, 08:50:05 AM »
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  • O Learned and Devoted Servants of God,

     The unimaginable God enters a human being to become human incarnation in order to give direction mainly in pravrutti to the majority of the humanity and to give direction to a few human beings in spiritual line, which is nivrutti. His main concentration is on pravrutti only to maintain the balance in the society and offers heaven as the reward to those, who followed His instructions in pravrutti. Those, who do not follow His instructions, will be punished in the hell. Thus hell and heaven are related to pravrutti only. In nivrutti, no fruit is offered except the divine service to assist Him and this is a discouraging factor to those who aspire fruits for work and efforts. The bliss one derives in the service to God itself is unassuming fruit in the view of realized people.

    When God comes in human form, the human medium consists of all the three general qualities, which are common to all the human beings. The human medium is just an external dress only, which helps God to mix with other human beings. Therefore, the physical composition of the human body consists of the same five elements and the same mechanisms of the body like hunger, thirst etc. The qualities of the individual soul are also the same, which can be categorized into three groups called sattvam, rajas and tamas. The sattvam is characterized by knowledge. The rajas is mainly indicated by ego and tamas is predominated by ignorance. When the physical and mental compositions are similar to the humanity, the human incarnation can easily mix with the human beings. This total mixing brings non-excited state of the human beings to be guided by God. The external similarity both in physical body and mental behavior is inevitable. A person trying to rescue the people dipped in a pond of mud has to be associated with mud since he also has to jump into the pond. A drinker will not listen the advice of a non-drinker. A drinker will listen the advice of another controlled drinker only in controlling the excessive drink. It is very difficult to avoid the drink completely in such case. Partial control of the sin only is practically possible in the case of a total sinner. For this purpose, the adviser has to appear as a partial sinner. When the human beings are transformed from total sin to partial sin, the adviser should now appear as a non-sinner. There is no use of the advice of a non-sinner to total sinners.

    The total sin can be transformed into no sin only through the intermediate state of partial sin. Therefore, God appears as partial sinner to the total sinners and as a non-sinner to the partial sinners. In this way, God has to be associated with rajas and tamas, which are the basic ingredients of sin. God will always appear at higher stage and not at the highest stage. The higher state can mix with the lower state and the highest state always gets isolated if it is to be mixed with the lowest state. God appears as Shri Rama, who is a controlled non-vegetarian to the uncontrolled non-vegetarians. The same God appears as a strict vegetarian, Buddha, to the controlled non-vegetarians. Whether God exhibits rajas or tamas depends on the intensity of the atmosphere existing around Him.

    The three qualities in humanity vary in their proportions. No single quality can exist without the other two qualities. When we see a human being full of sattvam, it means only that it has ninety percent sattvam and the remaining ten percent is rajas and tamas. Even Shri Rama, who is said to be an embodiment of sattvam, also showed rajas and tamas on rare occasions. He was very furious on the sage Jabali indicating rajas. He did not hear the advice of the Lakshmana and ran behind the golden deer in the blind love of His wife and this is tamas. Therefore, the human medium of the human incarnation is always in line with the general humanity only.

    If you understand that all these qualities belong only to the medium and not to the possessor of the medium, you will always understand the unimaginable God not touched by any quality. After all, quality is an imaginable item being a mode of imaginable awareness and God is unimaginable. Therefore, there is no possibility of the unimaginable God being touched by any quality. The soul, which is the basic inert energy is also said to be not effected by any quality, even though the soul (Atman) is also an imaginable item. Only the individual soul (Jeeva) is involved by the three qualities since the individual soul is the awareness, which is a specific work form of the inert energy functioning in a specific nervous system. When the soul, an imaginable item, itself is not touched by qualities, then, not to speak of the unimaginable God. The soul being inert cannot be touched by the qualities, which are the modes of awareness. Only the soul and God are untouched by the qualities and fruits of actions. Both have similarities in this aspect, but the reasons are different. In the case of soul, inert and non-inert concepts happen to be the reason. In the case of God, imaginable and unimaginable happen to be the reason. The individual soul itself is the bundle of qualities and hence is affected both by actions and fruits. The individual soul is the doer and enjoyer. The God and soul neither do nor enjoy. The soul is associated with the awareness and similarly God is also associated with awareness. The awareness associated with the soul is limited and physical depending on the function of nervous system.

    Awareness of God is due to the unimaginable power of God and does not require the nervous system. The hymn in the Rigveda referring to the two birds can be applied to soul and individual soul in the case of ordinary human beings. The same hymn can be also applied to the unimaginable God and the individual soul in human incarnation. In both cases, one bird (soul or God) does not enjoy the fruits as doer and the other bird (individual soul) enjoys the fruit as a doer. The difference in the human being and the human incarnation is that the first bird (soul) in human being is inert and the first bird (God) in the human incarnation has awareness. In human incarnation, God also enjoys, being closely associated with the individual soul but there is no compulsion since God is not the doer. The works, pertaining to the divine program, done by God in human incarnation are always without selfishness and hence, based on this reason also God is not bound by the rule of doer and enjoyer.
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