Nature (creation/Prakriti) is the material manifestation of the consciousness supreme.
Any creative matter, living or non-living, is made up of three types of subtle energies or gunas: tamas, rajas and sattva. Each guna has specific qualities which bind a person to his I-ness or ego and limit his identification with the param-aatma.
In everybody, these gunas constantly interact with each other, and at any point in time, one of the three dominates the other two. The interplay of the guna mix in a jivaatma determines its disposition and individuality at both the gross and subtle levels.
Just like an artist can make a million combinations out of the three primary colours – red, blue and yellow, so also the guna mix can have multiple combinations.
Your intent should be to adjust the guna mix of your body-mind-spirit complex until mainly sattva remains and very little rajas and tamas. Tamas has to be converted to rajas before it can be converted into sattva. This is because the dynamic action of rajas provides the energy required to break the inertia of tamas. The conversion of rajas into sattva can be achieved by practising control on the senses and emotional detachment. Ironically, while detachment heightens sattva, the pleasure of being detached becomes a bind by itself.
Those who are in the sattvic state for prolonged periods do a lot of seva. However, instead of surrendering their seva to their guru or their jivaatma, they tend to take credit for their actions, thus binding themselves in doership. Therefore, the ‘I’ that does the seva is differentiated from the ‘I’ of the param-aatma. This existential duality can only be dissolved by transcending sattva.
Before accepting Malhotra ji as his first disciple, Gurudev had renounced the siddhis (powers) he had acquired. He released them by taking a dip in the river Ganges at the Har Ki Pauri in Haridwar. By immersing his siddhis, he rid himself of the last remnants of attachment. The ultimate letting go was the genesis of Gurudev’s transformation from an ordinary seeker to an extraordinary guru.
While my attempt is only to introduce you to the mahaguru’s philosophy and not spoon-feed, one aspect of karma needs to be enunciated to explain the practical transcendence from sattva. That aspect is acceptance – the unflinching ability to neither avoid negative karmas nor stay attached to positive karmas, performing every action only as your duty and nothing more. If this happens, there will neither be the indifference of tamas nor the pain of rajas or the pleasure of sattva.
Till the time you are caught in the bind of sattva, you are trapped in the stages of gyan and bhakti. For ascension into the stage of divya gyan, the gunas must be stabilised and deployable at will. Let’s take a basic example to understand this concept. Many people use coffee or tea to stay awake. However, if you learn to manage your gunas wilfully, you do not need eternal stimulants but can summon tamas when you chose to sleep or rajas when you want to stay awake.
A verbatim account of Virender ji, an ardent devotee who spent years learning from the mahaguru, shines a light on the great guru’s gunas. “In Gurudev, I saw the finest self-control. Nothing would attract him. He wouldn’t be attracted by money or women or praise. Nothing affected him. Can you imagine queues of people going up to a kilometre, and he would be standing for eighteen to twenty hours a day showing absolutely no sign of fatigue or anxiety? He would come inside, have a glass of water, sit for five minutes and again go outside to bless them. And the way his blessings worked, miracles happened.”
The guna mix at the time of your death becomes the curriculum vitae of your afterlife. Basis that you are granted residence or domicile in one of the many dimensions or lokas.