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The Art of Personal Sādhana

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    tamas

    Devanāgarī: तमस् Translation: obscuring; mental darkness, ignorance, illusion, error; deprived of the eye's light or sight; darkness, gloom Similar words:tāmasa Opposite words:sattva, rajas Related concepts:guṇa, buddhi, prakṛti, nidrā

    Appears in

    Yoga Sūtra:

    Chapter 1: 10

    Sāṃkhya Kārikā:

    13 , 48 , 54

    Bhagavad Gītā:

    Chapter 17: 2


    Click here for complete Saṃskṛta Index

    Commentaries around

    “The ideal Dhyānam,
    which becomes easier with practice,
    requires certain preparations to reduce
    the tendency of the mind to be distracted,
    either by being jumpy and agitated, or dull and inert.
    Chief among these preparations are proper diet and Prāṇāyāma.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 2

    “Working together with and directed by past impressions,
    the three Guṇa, Sattva, Rajas and Tamas determine
    whether the mind is calm, agitated or dull.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 4

    “Nidrā or deep sleep is the state in which the
    mind’s link with external stimuli is cut off.
    In this state, Tamas is dominant.
    Although in deep sleep the mind
    has no link with anything external,
    this does not exclude all links,
    which is why we are often able to recall
    whether our sleep was sound or disturbed.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 10

    “Deep sleep is the fluctuation of obscuration,
    supporting an absence of mental activity.”
    – Paul Harvey on Yoga Sūtra Chapter One verse 10

    “In Sūtra 1.10 Patañjali defines Nidrā as a
    Citta Vṛtti or, a specific type of cognition, one
    where Tamas is the object, to the point where
    the mind’s link with external stimuli is cut off.
    How do we discern between states such as
    Pratyāhāra as a disengagement, or Samādhi,
    where one is as if empty of one’s own character,
    and what is seen as the experience of Tamo Nidrā?”
    – Paul Harvey on Yoga Sūtra Chapter One verse 10

    “What is Samādhi?
    It is the ability to experience the true nature of the objects of Meditation,
    through a mind rid of the provocation of excitability and inactivity.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 20

    “These five Kleśa surround the heart of every individual.
    They are related to the three Guṇa known as Sattva, Rajas and Tamas.
    As long as one chooses not to inquire into the true nature of one’s self and acts mechanically,
    they will unknowingly contribute to the dominance of the Kleśa.”
    – T Krishnamacharya on Yoga Sūtra Chapter Two verse 3

    “We see ourselves within a mirror
    reflecting the opposing fluctuations
    of Rajas Guṇa and Tamas Guṇa.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 15

    “The mutual aim of Yoga and Sāṃkhya is to
    experience the more discerning aspects of the psyche,
    rather than just the more grasping aspects of the psyche.
    In the former, the tendency of the Buddhi to discern discriminately
    prevails over the tendency of Ahaṃkāra to grasp indiscriminately.
    In the latter, the tendency of the Ahaṃkāra to grasp indiscriminately
    prevails over the tendency of the Buddhi to discern discriminately.
    The former is a state known as Buddhi Sattva,
    where the clarity of discernment prevails over the
    indiscriminate grasping nature of the Ahaṃkāra.
    The latter is a state of Buddhi Tamas,
    where the discerning clarity of the Buddhi
    is obscured by the grasping nature of the Ahaṃkāra.
    Thus our Yoga Sādhana has but one primary Saṃkalpa,
    that of the reduction of the obscuration by Tamas in the Buddhi.
    This reduction of Tamas facilitates the advent of the clarity of Sattva,
    as in the metaphor of the reduction of the cloud facilitates the advent of the sun.”
    – Paul Harvey on Yoga Sūtra Chapter Three verse 49

    “The first Śloka sets the saga on the field of Dharma.
    Dharma is how we respond, whatever the situation,
    presuming we can sustain our view within the present.
    Karma is how we respond, having lost sight of our view,
    because it’s become obscured by  the force of our memories.
    Then Karma is the force now driving us through our memories.
    So, Arjuna’s Dharma becomes obscured because of his Karma.”
    – Paul Harvey on Bhagavad Gītā Chapter One verse 1

    “Its the combination (of Guṇa) thats important.
    There is the simile of the oil lamp in the Sāṃkhya Kārikā Śloka 13.
    The cotton wick – Light Property (Sattva)
    The basin or bowl – Heavy Property (Tamas)
    The oil – Flows this way or that (Rajas)
    The moment you dip the cotton in the oil it takes on that property.
    Thus the Guṇa work together to produce the flame.”
    – TKV Desikachar on Sāṃkhya and Yoga

    “Lightness or Sattva is not always correct.
    Sometimes it is necessary to create
    heaviness and activity for memory, etc.”
    – TKV Desikachar on Sāṃkhya and Yoga

    “There is an impression in some schools that Tamas and Rajas are to be rejected.
    This is not so, both are necessary. It is the combination thats important.”
    – TKV Desikachar on Sāṃkhya and Yoga

    “Through Yoga reverse Tamas – Śīrṣāsana, Uḍḍīyāna Bandha.
    Both practices carry risks.
    Breathing can be chosen for the less adept.”
    – TKV Desikachar 1980

    “A human being is made up of the three Guṇa:
    Sattva, Rajas and Tamas.
    All three are important and have their respective roles.
    The role of the Rajas Guṇa is to initiate action.
    Every function of the body and action of the person is
    because of the operation of the Rajas Guṇa.
    Even breathing requires the action of the Rajas Guṇa.
    In all his teachings, my father would always insist on action.
    As long as a person is alive, the three Guṇa will exist in his system
    thereby making action not only necessary but inevitable.”
    – Yoga Sūtra on Stress – An interview with TKV Desikachar

    General Guidelines for Practice Planning:
    “Look to cultivate a quality of Sattva by
    diminishing Tamas and channelling Rajas.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Different Types of Postural Activity in Āsana Practice
    “Furthermore, the consideration of movement
    or stasis sits within a relationship to the
    deeper purpose of Āsana within our journey
    through the body and the breath, to the mind
    and beyond, through considerations such as:
    In relation to the fluctuations of the Guṇa.
    Ideally, dynamic work is a state of still movement,
    rather than a state of active movement, as in Rajas.
    Equally, static work is a state of bright stasis,
    rather than a state of dull stasis, as in Tamas.
    Thus, in relation to the Guṇa, the application
    of both movement and stasis in Āsana need to be
    appropriately supported by a quality of Sattva.
    As in a quality of stillness within dynamic work
    and a quality of brightness within static work.”
    – 108 Yoga Planning Pointers
    – The Viniyoga of Planning Principles Guidelines – Collected & Collated

    Links to Related Posts:

    • Yoga Sūtra on Stress – An interview with TKV Desikachar

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