• Know how Samkhya Yog can help you with deeper learnings, mental and physical. The importance of the concept of GUNAS is well explained.

Some say, “The world is unreal, without a foundation and a moral base. It is born of lust. That’s all they think of and they are subject to innumerable anxieties because they are bound in by hundreds of desires, given to lust and anger and strive to get power from the objects of senses.” (The Gita on demonic qualities.)

One is therefore a prey to finite thinking and sees only external appearances. Samkhya Karika 48 calls it tamah, mahamoha, andhatamisra or delusion, extreme delusion or blinding gloom. In Patanjali yoga, it is called avidya, the breeding ground of many forms of it. We are unaware of the suffering encased in this ignorance and lack the awareness of those tools and practices which can help us to overcome it.

The emerging trends in the field of education is interdisciplinary dialogue. It can promote newer ways of teaching and learning. The learning outcome, knowledge, skills and competencies in value education through Samkhya yoga philosophy has to be reviewed.

The concept of the Gunas has attracted the attention of educationists. The study of Gunas, especially its varying potentials in a mutual and co-operative manner. The theories and models to develop one’s personality that are inherent in the study of the Gunas and the Sattva buddhi will provide the scope for application.

This article was first published in the Bhavan Journal.

In reality, the resourceful Gunas (Sattva, Rajas and Tamas) continuously interact in varying proportions. This can serve as the norms of evolution and the scale of measuring the first person perspective, in one’s attitude and disposition.

The Samkhya philosophy has assigned a high place for growth and evolution. It has inherent potentiality and provides the necessary tools for self-growth. The term used is Adhyavasaya buddhi or Sattvika buddhi in Ishvara Krishna’s Samkhya Karika 23. It means to ascertain, to determine, to discern or to discriminate.

The buddhi tattva contains the scope for this value-based learning. This karika 23 states that Buddhi is ascertainment (power of  determination) or will. Virtue or righteousness, knowledge, detachment or dispassion and attainments like perfection are itsmanifestations when the Sattva attribute abounds. In the reverse state, the Tamas, the opposite of it, manifests.

Bhava Education

“These are eight Bhavas of buddhi; four, positive and four, negative.

The sattvika positive bhavas like self-direction, self-knowledge, detachment and self-efficacy form the core building block and are animportant educational tool for continuous growth. By the study of the operation of the Gunas within us and by the practice of ashtanga yoga, the sattvika disposition can be cultivated.

The opposite is the darker or negative side. In direct contrast to the sattvika disposition is the tamasic disposition. It includes traits like lack of self-direction or adharma, ignorance or ajnana, raga or attachment and weakness of will or anaiswarya. In this kind the experiential learning opportunities, personal observation and reflections are encouraged.

For example, awareness of the Dharma bhava can be initiated through an activity or role play showing or showcasing chaos and confusion, the opposite of dharma. Posing questions through group discussions like ‘What is self-direction according to you?’, ‘Why is routine necessary?’ and ‘Why should one follow one’s duty?’ is necessary for this kind of education.

The negative and positive traits of the buddhi which is impregnated with these Guna patterns and disposition co-exist in the buddhi and therefore are not a separate category.

The effort is to perceive the inertia due to Tamas and discover the alternatives. For this, the techniques associated with the term nirodha (regulatory practices) and Yoga Anustana being established in self-development with discipline has to be formulated as a practical counterpart.

As stated in Samkhya Karika 44, Dharmena gamanam urdhvam adhastaad bhavatya adharmena. The choice is with us what direction we take. The sattvika bhava, Dharma and jnana gives us scope for self-direction and knowledge.

Dharma is the foundational bhava. This can be experienced after the practice of the meditative posture, Sukhasana. Watching the breath at the nostril while inhaling and exhaling gives one the experience of calmness and quietude. The sattvika feeling is experienced.

Similarly, the practice of cultural Asana like Bhujangasana or Parvatasana will give one the knowledge of the body. Done with the co-ordination and synchronisation of the body, mind and breath, it will result in greater awareness of oneself.

The Mudra practices alter the attitude, moods and energy levels in a positive manner. Jnana Mudra and Prana Mudra pave the levels in a positive manner. Jnana Mudra and Prana Mudra pave the way for one’s self-development because they help to balance the elements and energy related to one’s overall well-being.

Physical education (as it is called), the role of Asanas, and its inherent value in neuromuscular co-ordination is extremely beneficial for the total physical health. Simple asanas for intra-abdominal compression and the vertical, lateral and torsion stretches are found to be very useful in improving the functioning of various internal organs.

What Yoga physical education regards of great value is its effect on the mind and the nervous system.

Similarly, mind-training techniques like Yoga bhavana help in inculcating values. As one observes the negative tendencies with awareness and brings about positive or its opposite thinking, it has a tremendous power to impress upon the mind sattvika virtues like ahimsa, tapas and Ishvara pranidhana.

The yoga anga (limbs), yama and niyama, have to be given a prominent place. The inner process of the assimilation of virtues and values through the practice of bhavana is a core foundation for self-growth. The practice of niyama saucha or purification by sattva leads to mastery over the senses and a pleasant state of mind. The term used is Sattva Shuddhi in 2.41 in the Yoga Sutras of Patanjali. This is the potential of Sattva in bringing about refinement in a person. In 2.28 of the same text, the term used is ashuddhi ksaye. The ashuddhi manifests in the form of Rajas and Tamas, and the ashuddhi needs to be worked upon.

Ignorance is destroyed when this mental conviction grows, and when the awareness about the operation of the Gunas increases, then one is able to replace the Tamas with the Sattva Guna. Education should raise us to this level of contemplation.

Here, the Gita is very relevant. It says, “Let a man lift himself by himself. Let him not degrade himself. By using the words ‘friend’ and ‘foe’, it means every one of us has the freedom to rise. To rise or fall is in our hands.”

To let go is not a passive withdrawal but it is a qualified concentration brought about by objective insights. This is attained by the repeated practice of relaxation. This can alter responses in a positive way. Practices like Shavasana and the ‘Om’ japa generate the feeling of ‘let-go’ and surrender.

The practice is called Yogendra Nishpanda Bhava. This technique is done by focusing on sounds in a relaxed sitting posture with the eyes closed. The relaxed attention and detached participation is experienced while listening to the sounds - the near and far away fading sounds. It helps in cultivating a responsive and receptive state of mind and this can gradually arrest the reactive state. It enhances listening skills.

To understand what is changeful in one and what is the change contributing to one’s self-growth needs a course outline which includes the study of Samkhya yoga philosophy and practice, value orientation content and a teaching methodology that encourages its application to real life situations. This will provide a full range of holistic experience of our own inner world.

Good health, mental steadiness and emotional stability through bhava education can supplement and complement the modern education. Whatever little conquests over the tamasic traits one gains by constant practice and self-observation goes a long way to restore growth and balance in oneself.

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This article was first published in the Bhavan’s Journal, 16 March, 2025 issue. This article is courtesy and copyright Bhavan’s Journal, Bharatiya Vidya Bhavan, Mumbai-400007. eSamskriti has obtained permission from Bhavan’s Journal to share. Do subscribe to the Bhavan’s Journal – it is very good.