This post is a summary of the class series “Essence of Tantra” conducted by Sri Shakthi Sumanan, offering profound insights into the foundational principles of Tantra. These notes serve as a reference for participants and are not self-explanatory; their true depth and meaning can only be understood through active participation in the class discussions and experiential learning sessions.
Guna in Tantra Sastra: A Comprehensive Understanding
The concept of Guna is fundamental to Indian philosophy and Tantra Sastra, as it provides a framework for understanding the nature of existence and the principles governing spiritual practice (Sadhana). The term Guna is often translated as “quality” or “attribute,” but in reality, it signifies much more—it represents the very fabric of Prakriti (nature) and its functioning.
The Three Gunas and Their Functions
According to Tantra Sastra, Prakriti consists of three essential Gunas:
- Sattva (सत्त्व) – The principle of revelation and light
- Rajas (रजस्) – The principle of dynamism and activity
- Tamas (तमस्) – The principle of suppression and inertia
These Gunas work in a state of mutual suppression and interaction, shaping all aspects of existence.
- Sattva reveals the nature of consciousness. It is associated with clarity, knowledge, and peace.
- Rajas creates movement and action. It acts as the catalyst that activates both Sattva and Tamas.
- Tamas obscures and conceals. It is linked with ignorance, inertia, and darkness.
The State of Equilibrium and Manifestation
Before creation, Prakriti exists in a state of stable equilibrium where these three Gunas are balanced. This state is called Avyakta Prakriti (unmanifested nature). When this balance is disturbed, the manifested universe comes into being, and every object in existence reflects a particular predominance of one of the three Gunas.
- Devas and Enlightened Beings: Dominated by Sattva, with Rajas and Tamas highly subdued.
- Humans: A mix of Sattva, Rajas, and Tamas in varying degrees, leading to different temperaments and behaviors.
- Animals: Less Sattva, more Rajas, and considerable Tamas.
- Vegetation: Predominantly Tamasic, with minimal Rajas and Sattva.
- Inanimate Objects: Almost entirely Tamasic, with Rajas acting upon Tamas to suppress Sattva.
The Spiritual Progression of Jivatma
The journey of the Jivatma (individual soul) is a progression from Tamas to Sattva, facilitated by Rajas. This progression signifies spiritual evolution:
- The Paśu Bhava (animalistic nature) is highly Tamasic.
- The Vira Bhava (heroic or dynamic nature) is Rajasic.
- The Divya Bhava (divine nature) is predominantly Sattvic.
This classification also relates to different Tantric paths—Paśu Marga (ordinary worldly path), Vira Marga (path of transformation through power), and Divya Marga (path of divine realization).
The Etymology and Nature of the Gunas
- Sattva (derived from Sat, meaning “eternally existent”) is linked with pure intelligence (Cit) and bliss (Ananda).
- Tamas, representing darkness, acts as a veil over consciousness, leading to ignorance and inertia.
- Rajas, being dynamic, serves as the bridge between Sattva and Tamas, manifesting as activity and passion.
Each being has all three Gunas in different proportions, determining their nature, behavior, and spiritual inclination.
Gunas and the Human Experience
The Sukshma Sharira (subtle body) consists of Buddhi, Ahamkara, Manas, and the ten Indriyas. The gross body (Sthula Sharira) is also composed of these Gunas.
- When Sattva is dominant, it leads to happiness and spiritual clarity.
- When Rajas is predominant, it creates restlessness and attachment to action.
- When Tamas is predominant, it results in ignorance and delusion.
In worldly life, Rajas causes a mixture of pleasure and pain, as it drives human desires. True bliss (Ananda) comes only when the Sattva Guna is fully activated, leading to self-knowledge.
Role of a Guru in Balancing Gunas
Tantric Sadhana aims at increasing the Sattva Guna with the assistance of Rajas, which makes Sattva active. However, guidance from a Guru is essential because incorrect practices can lead to imbalances and harm instead of progress.
A Guru identifies the appropriate Sadhana for each disciple based on their Adhikara (spiritual eligibility). A practice suited for a Sattvic aspirant may be detrimental to a Tamasic aspirant, reinforcing the importance of individualized spiritual discipline.
Conclusion
The Gunas in Tantra Sastra offer profound insights into the nature of the universe, human psychology, and spiritual evolution. The interplay of Sattva, Rajas, and Tamas dictates not only the material world but also the inner journey of every seeker.
The goal of Tantric Sadhana is to increase Sattva, using Rajas as a tool while minimizing Tamas, ultimately leading to Self-realization. Through correct practice, discrimination, and Guru’s guidance, an aspirant can transcend the limitations of Gunas and experience the true essence of Ananda—the bliss of the Absolute.