What kind
of nature do you have? JAYANT B DAVE analyses your personality
type
The
grossness or subtlety of the mind and intellect that show up as vrittis or
instincts, emotions and experiences, is the transforming factor. It is not so
much what one experiences in life, but how one reacts to experiences that
determines a person’s fate. All ethical and spiritual practices are aimed at
transforming this inner being from impure to pure, gross to subtle so that one
moves from darkness to light.
The
quality and state of our inner Self can be perceived by us during honest and
impartial introspection in moments of silence. Our state of mind is also
revealed in our external objective life and behaviour and this is perceived by
others around us in the way we interact with them. Let us examine how our inner
state of being gets reflected in the life that we live as human beings. Our
behaviour is never constant as it varies from time to time based on our
subjective perceptions and objective realities outside.
Many
times, we cannot change our external circumstances much and the only option
available to us, however, unjust it may seem is to tame our own mind to accept
what happens to us. The world is neither good nor evil — it is the mind that
creates good and evil.
The
quality of our life can be judged from the relationships we forge with our
fellow humans. The lowest state of mind is a deluded mind dominated by tamas
with rajas and sattva being virtually absent. This is a state of slumber
or avidya, and is a form of spiritual death. It manifests as a
demoniacal way of life, where one is totally self-obsessed and is constantly
engaged in finding faults with others. Such a person reacts violently at all
opportune times to establish a sense of supremacy. Such a being does not accept
anyone as being superior to him.
A being
with a little higher state of mind is dictatorial and full of rajas and tamas,
with sattva still taking a back seat. One continues to live in a state of
slumber or avidya, but there are occasional flashes of intellect, but these
soon translate to territorial authoritarianism. Such a person may accept
another as being equal or even superior to him, but there is displeasure from within
at this fact and the person awaits an opportunity to hit back and take control.
Then,
there is the third kind of personality characterised by rajas and sattva. One
continues to be in avidya but there is discerning intellect.
Dharma
begins here, and one sometimes begins to think of the well-being of others and
shows compassion for people not as lucky as him. Such a person regards others
as equals and is friends with them. He even accepts others superior to him,
albeit with reservations. Such a person abides to social codes of conduct to
superiors at the workplace or in society and is pragmatic enough to accept them
in situations that one can’t change.
An even
better being, however, is the contemplative and compassionate mind
characterised by sattva. One is in a refined state of intellect such as
manifested by rishis or in people who follow a saintly or yogic way of life in
whom dharma predominates and transforms into spiritual values. One regards
others with compassion, as equals with respects and reverences; superiors with
a sense of surrender and gratefulness.
The
highest mind is, however, in a state of niruddha, a dissolved
mind that has transcended sattva, rajas and tamas and has merged into the Atman of
a being who is characterised by sat-chittaananda. This is an
enlightened mind whose life manifests as a divine life who regards entire
creation and its inhabitants as manifestation of one, nondual supreme reality.
This enlightened person lives in the spirit of oneness with existence and
regards his guru with the highest reverence.
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