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Sattva

From Wikipedia, the free encyclopedia
Hindu philosophical concept

Sattva (Sanskrit: सत्त्व, meaninggoodness) is one of the threeguṇas or "modes of existence" (tendencies, qualities, attributes), a philosophical and psychological concept understood by theSamkhya school ofHindu philosophy.[1][2] The other two qualities arerajas (passion and activity) andtamas (destruction, chaos).Sattva is the quality of goodness, purity, positivity, truth, serenity, balance, peacefulness, and virtuousness that is drawn towardsDharma andjñāna (knowledge).[1][3][4] The act or a person who bears this is calledSattvic.

Hinduism

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Samkhya Philosophy

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InSamkhya philosophy, aguṇa is one of three "tendencies, qualities":sattva,rajas andtamas. This category of qualities has been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are:

  • Sattva is the quality of balance, harmony, goodness, purity, universalizing, holistic, constructive, creative, building, positive attitude, luminous, serenity, being-ness, peaceful, virtuous.[3][5][6]
  • Rajas is the quality of passion, activity, neither good nor bad and sometimes either, self-centeredness, egoistic, individualizing, driven, moving, dynamic.[7][8]
  • Tamas is the quality of imbalance, disorder, chaos, anxiety, impure, destructive, delusion, negative, dull or inactive, apathy, inertia or lethargy, violent, vicious, ignorant.[9]

In Indian philosophy, these qualities are not considered as present in either-or fashion. Rather, everyone and everything has all three, only in different proportions and in different contexts.[10] The living being or substance is viewed as the net result of the joint effect of these three qualities.[10][7]

According to the Samkhya school, no one and nothing is either purely sattvik or purely rajasik or purely tamasik.[7] One's nature and behavior is a complex interplay of all of these, with each guna in varying degrees. In some, the conduct is rajasik with significant influence of sattvik guna, in some it is rajasik with significant influence of tamasik guna, and so on.[7]

Bhagavad Gita

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The Bhagavad Gita describessattva as a path to liberation.[11] It describessattva as superior to the other twogunas because it brings clarity, leads to higher realms, and is without impurities, but it is also described as a cause of bondage.[12] Verse 14.6 describessattva as:

becausesattva is flawless it is luminous and has no contamination. It is through attachment to happiness and attachment to knowledge (jñana) that it causes bondage, O sinless one.

— The Bhagavad Gita[12], Chapter 14, verse 6

It causes bondage, as explained in verse 14.9, by attachment to happiness.[12]

Vishishtadvaita

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According toRamanuja, the divine realm (Vaikuntha) is composed of pure, immutablesattva, orshuddha sattva. In liberation, the individual self transcends its material body and attains a pure form composed ofshuddha sattva.[13]

Buddhism

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Sattva, orsatta inPali language, is found in Buddhist texts, such as inBodhi-sattva. Thesattva in Buddhism means "a living being, creature, person or sentient being".[14]

See also

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References

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  1. ^abGerald James Larson (2001).Classical Sāṃkhya: An Interpretation of Its History and Meaning. Motilal Banarsidass. pp. 10–18, 49, 163.ISBN 978-8120805033.
  2. ^James G. Lochtefeld, "Sattva", inThe Illustrated Encyclopedia of Hinduism: A–M, Vol. 2, Rosen Publishing,ISBN 978-0823931798, p. 608
  3. ^abIan Whicher (1998),The Integrity of the Yoga Darśana, State University of New York Press, pp. 86–87, 124–125, 163–167, 238–243[ISBN missing]
  4. ^Carus, Paul. "Karma and Nirvana. Are the Buddhist Doctrines Nihilistic?" Monist 4 (1893-94): 417-439.
  5. ^Alter, Joseph S.,Yoga in Modern India, 2004 Princeton University Press, p. 55
  6. ^Mikel Burley (2007).Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Routledge. pp. 101–105,120–122, 167, 185.ISBN 978-1134159789.
  7. ^abcdAlban Widgery (1930), "The principles of Hindu Ethics",International Journal of Ethics, Vol. 40, No. 2, pp. 234–237
  8. ^Ian Whicher (1998),The Integrity of the Yoga Darśana, State University of New York Press, pp. 63, 124–129, 138, 188–190
  9. ^Ian Whicher (1998),The Integrity of the Yoga Darśana, State University of New York Press, pp. 63, 110–112, 124–126, 163, 188
  10. ^abJames G. Lochtefeld, "Sattva", inThe Illustrated Encyclopedia of Hinduism: A–M, Vol. 2, Rosen Publishing,ISBN 978-0823931798, p. 265
  11. ^Sutton, Nicholas (2016-12-16).Bhagavad-Gita. Blurb, Incorporated. p. 244.ISBN 978-1-366-61059-1.
  12. ^abcSutton, Nicholas (2016-12-16).Bhagavad-Gita. Blurb, Incorporated. pp. 211–213.ISBN 978-1-366-61059-1.
  13. ^Fowler, Jeaneane (2020-02-21).Causality: Macrocosmic and Microcosmic Theories of Cause and Effect in Belief Systems. Liverpool University Press. p. 406.ISBN 978-1-80085-825-1.
  14. ^T. W. Rhys Davids; William Stede (1905).The Pali-English Dictionary. Asian Educational Services. pp. 154, 673.ISBN 978-81-206-1273-0.{{cite book}}:ISBN / Date incompatibility (help)

Further reading

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External links

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