Three Gunas and Their Divine Origin in Chivality
Every being in the creation functions through three gunas: Tamas, Sattva, and Rajas. They represent three states of energy working within the human system. In ordinary philosophy, these are understood as darkness, purity, and activity. But in Chivality, the meaning of these gunas takes a much deeper spiritual dimension.
1. Tamas Guna – The Condition of Chivam
During Silentation, the seeker enters the state of Tamas Guna, which is not ignorance or darkness as generally understood, but a condition of absolute stillness and peace.Here, all activities of the mind, intellect, and body come to rest.
This Tamas is divine stillness, the original state of Chivam, which is pure, motionless, infinite consciousness.
In this condition, the seeker experiences nothingness, no thoughts, no desires, no doership.
It is the Pure Spirit which is beyond the qualities of good or bad. From this Tamas, all other gunas emerge. Just as silence is the source of all sounds, Tamas is the source of Sattva and Rajas.
2. Sattvik Guna – The Condition of Brahman
When the seeker comes out of Silentation, his mind and intellect function in the field of Sattvik Guna.
This is the condition of purity, clarity, and positivity. The seeker feels peaceful, contented, and compassionate.
This Sattvik quality represents the Brahman condition, the positive and luminous aspect of the Divine expressed through mind and intellect.
Sattvik Guna is born from the silence of Tamas. When the stillness of Chivam expresses as knowledge, peace, and love, it becomes Sattvik.
Thus, Sattvik Guna is the shining reflection of silence in the field of the mind.
3. Rajo Guna – The Condition of the Human
In the field of action, when the body performs work and interacts with the world, the energy of Rajo Guna operates.
It is the power of movement, creation, and dynamism.
But in human beings, Rajas is mixed with both positive and negative tendencies, because it depends on the mind that drives the action.
If the mind is Sattvik, Rajas expresses as selfless work and service. If the mind is impure, Rajas expresses as greed, anger, or desire.
Hence, Rajo guna represents the human condition, which is active, mixed, and bound by the dualities of pleasure and pain.
4. The Spiritual Integration
In Chivality, the seeker learns to return again and again to the source, Tamas Guna, through Silentation.
From that silence, Sattvik purity and Rajasic balance naturally emerge.
The seeker does not suppress any Guna but understands their hierarchy:
- Tamas: The root, Chivam, pure silence.
- Satva: The mind purified by silence, Brahman.
- Rajas: The activity guided by purity,human in harmony.
When all three function in alignment, silence within, purity in thought, and balance in action, the seeker becomes a divine human being.
Ultimately, by remaining long in Tamas Guna, even Satva and Rajas dissolve into
Chivam, the Supreme Stillness, which is liberation itself.
Purity of Mind Is the Goal of Spiritual Practice!
The purpose of spiritual practice is to increase the purity of the mind. Everything else, every discipline and every hour spent in practice, serves only this one goal. But what does purity of mind actually mean? Purity of mind means not allowing anything to remain in the mind.
People suffer because they hold on to thoughts, memories, emotions, and experiences. This accumulation creates what we call mental weight, a real burden that we carry with consequences extending far beyond everyday discomfort.
The Disease of Attachment: Bhavaroga
Mental weight prevents the human mind from freeing itself from the materialistic world, even after death. A mind burdened with accumulated impressions cannot ascend; it continues to wander on the earth without a body, bound by the very desires it refused to release during life. This condition is known as Bhavaroga, a disease that develops due to deep attachment to the materialistic world.
Our mind should not get stuck in any matter or create impressions. Life is meant to flow naturally, without inner obstacles. But when we seek enjoyment and happiness from the
material world, we interrupt that flow. Such desires create new impressions and add fresh
weight to the mind, reinforcing the very patterns that keep us bound.
Unlike physical ailments that end with the body, bhavaroga persists beyond it, fueled by the impressions we leave unresolved.
The Need for Divine Help
Just as physical diseases require external help such as medicines and treatments, mental weight requires external divine help. Our individual efforts alone cannot dissolve the weight accumulated over lifetimes.
In Chivality, we receive this divine help through the Master's energy, obtained by practising Masterfulness, which means keeping the Master in one's heart and remembering Him constantly. This is the practical mechanism through which Master's energy works within; it cleanses the mental weight and brings about light-mindedness, an enlightened mind that moves freely in the materialistic world without being affected by it.
The Peace of a Purified Mind
When peace arises from an enlightened and purified mind, the need for external happiness disappears. A peaceful mind never expects happiness from outside. Our ultimate goal, therefore, should be to attain and maintain a peaceful mind always.
This is not a distant ideal; it is a living possibility. Through the practice of Masterfulness, we are given the tools to release our mental weight and move through life with clarity and ease. Let each moment be an opportunity to purify, to remember, and to return to the stillness within. In that stillness, peace is not something we seek. It is who we are.
The Three Types of Sufferings and the Path to Liberation
Every human being born into this world inevitably undergoes three types of suffering: materialistic, physical, and mental. Though these sufferings appear to arise from different sources, the true sufferer behind all of them is the mind. No one, however wealthy, powerful, or learned, can escape them. Sufferings are not punishments; they are the realities of human existence and opportunities for spiritual evolution.
1. Materialistic Suffering
Materialistic suffering arises from the external world, from possessions, desires, relationships, ambitions, failures, and attachments. Human beings live in constant comparison and competition, desiring more and fearing loss. When one’s expectations are
not met, the mind suffers. Even when they are met, fear of losing them creates suffering
again.
These sufferings arise from the external world, the people, situations, possessions, and
desires connected to one’s material life. Human beings are constantly disturbed by gain and loss, praise and blame, success and failure, attachment and separation.
When the mind identifies itself with material things and relationships, it becomes restless
and suffers from expectations, disappointments, and insecurities. This suffering continues as long as the human being believes happiness lies in external achievements. Thus, materialistic suffering is endless as long as the mind is bound to worldly desires and attachments.
2. Physical Suffering
The body, being perishable, is subject to pain, disease, and ageing. From birth till death, the
body undergoes pain, disease, aging, and decay. No medicine or comfort can make a human being immortal or pain-free forever.
But even here, the body by itself does not suffer; it merely undergoes changes. It is the
mind that identifies with the body and claims its pain as “my pain.” The moment the mind
detaches from the body and realises its true separateness, even bodily pain loses its intensity. Therefore, physical suffering too is sustained only by the mind’s identification with the body.
Everybody who takes birth must perish one day, and every soul that identifies with the body must experience the pain of this impermanence. This is the law of nature: birth, growth, decay, and death, the unavoidable cycle of physical existence.
Thus, the first two sufferings are common to all human beings, whether good or bad, rich
or poor, believer or non-believer. But these are not obstacles to liberation; rather, they are reminders that nothing in this material or bodily life can give permanent peace.
3. Mental Suffering
Mental suffering is the most subtle and most powerful form. It arises from the thoughts, emotions, and memories created by the mind itself. Anger, jealousy, hatred, fear, and
sorrow. All of these originate from the restless mind. A disturbed mind sees
disturbance everywhere; a peaceful mind sees peace even in suffering. Thus, it is the
condition of the mind that decides one’s happiness or sorrow.
When a seeker turns towards spirituality and begins to travel the path of liberation, a third
and more subtle kind of suffering begins, the suffering of the mind. This suffering is not
caused by any external event or bodily pain. It is purely internal, arising from the cleansing of the subconscious mind, where countless impressions (samskaras) from past births are stored.
The subconscious mind is like a hidden chamber of memory containing the residues of all experiences, anger, jealousy, lust, fear, hatred, and attachment accumulated over many lifetimes. When the Master’s energy begins to purify the seeker through Silentation and remembrance, these hidden impurities start surfacing in the conscious mind as restlessness, irritation, or mental pain.
At this stage, the seeker may not understand why he is suffering mentally without any reason. But in truth, it is the process of purification. The mind is being washed clean, layer by layer, until nothing remains.
This stage demands great positivity, patience, and surrender. Only a positive person, who
does not resist or complain, can bear this invisible inner suffering. Negativity, doubt, or
fear at this stage can slow down the purification. Therefore, the Master instructs the seeker to accept all sufferings without complaint, to remain positive, and to keep constant remembrance of the Master.
The Mind – The Root of All Suffering
When we analyse deeply, we realise that the mind alone is the cause of all three forms of
suffering. It creates desires that lead to material pain, it identifies with the body and
experiences physical pain, and it generates its own turmoil as mental pain. Therefore, the
only way to end suffering is not by changing the outer world, but by dissolving the mind
itself.
This dissolution of the mind is called Mano Nasha — the annihilation of the mind.
The Role of the Master and Silentation
During this mental cleansing, the Master’s presence and remembrance play a vital role. When the seeker sits in Silentation with the remembrance of the Master, the Master’s
divine energy enters the seeker’s mind, helping to burn the impurities of the
subconscious.
This energy transmission is not visible to the eyes but felt in the depth of stillness. The
Master is not removing the suffering, but transforming it. He converts the pain of the
subconscious cleansing into peace by making the seeker empty, free from past impressions,
thoughts, and reactions.
This is why the seeker must sit beside the Master regularly, to receive this purifying energy and to strengthen the capacity to bear the inner transformation.
Mano Nasha – The Path to Liberation
Mano Nasha is not the destruction of the brain or loss of mental function; it is the complete dissolution of the false identity created by the mind. The mind is nothing but a continuous flow of thoughts. When thoughts cease, the mind ceases. What remains is pure awareness — the Self, which is eternal, peaceful, and divine.
When Mano Nasha is achieved:
- One becomes free from all bondage (Bandhana) with the material world.
- Desires and attachments lose their hold, as there is no “I” to claim them.
- Suffering, which depends on identification with the mind, completely disappears.
- The seeker attains Liberation (Moksha), the state of pure existence, bliss, and silence.
The Liberation Edge
When the subconscious mind has been sufficiently cleansed, the seeker reaches what
is called the Liberation Edge — a point where the mind becomes very subtle and silent.
At this edge, the seeker no longer reacts to worldly situations or bodily discomforts. He
observes everything in stillness, as if the whole world is moving, but he remains unmoved.
This is the stage where the final purification of the subconscious mind begins. It can bring
about an intense inner churning, the last traces of samskaras rising to the surface for dissolution. This period is delicate and intense, but after it, the seeker enters into total peace, the state of Chivam, the infinite Stillness.
Realisation of the Self
Through Mano Nasha, one attains the ultimate knowledge, “Who am I?” This is the
experience of Self-Realisation (Atma Sakshatkara) or Enlightenment. It is the realisation that the individual self (Jivatma) and the Supreme Self (Paramatma) are not different.
One discovers that God is not outside but within, in the form of Stillness, Silence, and Space. As long as the mind exists, this truth remains hidden. When the mind dissolves, the
divine reveals itself naturally. This is the state of Chivam, the pure, infinite condition of the
mind transformed into God’s state of Nothingness.
Liberation
Liberation is not the end of life; it is the end of the mind’s disturbances. When all sufferings — material, bodily, and mental have fulfilled their purpose and dissolved, the seeker experiences the real state of Nothingness.
In that state, there is no doer, no experiencer, no duality. The seeker becomes one with the
infinite space, the real God condition. That is Liberation, the ultimate transformation
where suffering ends forever because there is no one left to suffer. The human has merged
into the divine. The mind has transformed into Chivam, the pure and infinite Stillness.
Conclusion
Hence, liberation is not achieved by escaping the world but by dissolving the mind that
clings to it. Silentation practice is designed to quieten the mind, and it leads towards
dissolution. When the mind becomes still, the Self shines by itself.
Mano Nasha is Liberation itself. Where the mind ends, God begins.
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