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The Gunas in Life
Samkhya philosophers say that life exists for the purpose of acquiring experience and knowing the Self. The gunas are meant to facilitate this spiritual endeavor. They reveal, conceal, and stir us up—all for the purpose of drawing us closer to purusha, the knower.
Samkhya philosophers say that life exists for the purpose of acquiring experience and knowing the Self. The gunas are meant to facilitate this spiritual endeavor. They reveal, conceal, and stir us up—all for the purpose of drawing us closer to purusha, the knower. Krishna, the voice of the knower, sums up this relationship (in verses 14.19–20) with a lofty description of life’s goal—one in which ego identification with the activities of the gunas is transcended altogether. Though challenging, this millennia-old teaching continues to inspire seekers today: When the seer observes no agents of action (no “doer”) other than the gunas, and knows the transcendent beyond the gunas, such a one attains My being. The body-bearer, transcending these three gunas which create the body, freed from the sorrows of birth, old age, and death, enjoys immortality. English translations of the Bhagavad Gita based on Perennial Psychology of the Bhagavad Gita by Swami Rama (Himalayan Institute Press).
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Understanding Sulfates
Sulfates are a large group of ingredients which act as cleansing agents in Cosmetics. They help loosen up the dirt and grime from your skin and hair to allow for water to wash it away with ease. However some sulfates are so good at their job, they can wash off your skin’s own natural oils that keep it moisturised and protected which can lead to dryness and irritation. Most people will find no issues with sulfate, however if you find your skin doesn't like sulfates then free feel to avoid them by looking out for the sulfate-free icon on Skincarisma.
Which ingredients are classified as sulfates?
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The Gunas Close Up
We can begin to explore the gunas’ tangible presence on the yoga mat. Imagine you are in a class performing janu shirshasana, head-to-knee pose, without a great degree of mindfulness. As you fold halfheartedly toward your extended leg, your back rounds, your shoulders hunch, and your foot collapses to the side. Your head falls forward and your mind sinks into a sleepy reverie. Except for a dull sense of discomfort in the pose, you might as well be taking a nap. This is tamas—a sense of lethargy and inattentiveness. Compare this to another occasion when, determined not to be outdone by the person next to you, you find yourself making tenacious efforts in your pose. You struggle, painfully, to lengthen the back of your leg, but consequently round your shoulders as you strain to touch your toes. Meanwhile, preoccupied with the painful end of a romantic relationship, you fantasize about meeting the person three mats down. This is rajas—a generous serving of agitation, exertion, competitiveness, pain, and enticement. Yet, on still another day, your pose unfolds differently. The class is smaller and you are in a calm mood. Following your teacher’s cues, your attention shifts inwardly from one element of the pose to another, and you find yourself working a challenging but safe edge. Longer, more stable holds in the posture yield a subtle awareness of breathing. And while much of what you are doing in the pose is invisible to those around you, your mind is pleased and relaxed by your inner efforts. This is sattva—clarity, mindfulness, and a spontaneous sense of contentment.
Identifying the sattvic, rajasic, and tamasic aspects of a yoga pose—and then cultivating rajas and tamas in service of sattva—is a surefire method for advancing your practice.
Identifying the sattvic, rajasic, and tamasic aspects of a yoga pose—and then cultivating rajas and tamas in service of sattva—is a surefire method for advancing your practice. But there is more to these three qualities than simply improving your seated forward bends. Insert these same principles of self-observation into daily affairs, and you will have the power to transform every aspect of your life.