150 - Austerity of Body, Speech and Mind | Swami Tattwamayananda

Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.

These three temperaments are based on our samskaras. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our temperament.

The food that we eat is linked to the three gunas. The way we practice rituals, austerity and charity is also linked to the three gunas.

Food has both a gross and subtle dimension. At a gross level, the food needs to be hygienically pure. At a subtle level, it means food that is prepared and served by people with
good temperament and with affection.

10th verse: “The food that was cooked several hours earlier and whose original taste is gone, food that has foul smell, food that has been partly eaten by someone else, and food that is not conducive to the development of higher qualities in the mind and intellect, is liked by those endowed with tamo guna.”

Gita as a text belongs to 3,300 BC when there was no refrigerator. The staleness of food implied in the 10th verse should be interpreted in the context of modern times.
If a person eats food that was partly eaten by someone else, the emotional state of the other person can be transferred to him.

The next few verses describe the three levels of yajna – sattvika, rajasika and tamasika. In Gita, yajna means any unselfish, noble activity. However, in the next three verses it means rituals.

11th verse: “Yajna that is performed with great reverence, with no showmanship, with great concentration, with a sense of sanctity, sacredness and self-restraint, with no selfish motive, with the sense that it is a sacred act and duty – such yajna is sattvika.”

12th verse: “Yajna that is performed with a desire for material benefit or with a desire for fame or with great pomp and show – such yajna is Rajasika.”
When the yajna is performed with showmanship, it is less spiritually beneficial. However, it is better to do yajna with publicity than to not do it at all.

13th verse: “Yajna that is performed in an unconventional manner, without a sense of sanctity and sacredness, without the proper utterance of mantras, without giving dakshina to the priests – such yajna is tamasika.”

If a priest performs rituals on our behalf and we do not give them dakshina, then the benefit of the ritual only goes to the priest. If we donate to the construction of a shelter, then some spiritual benefit from the construction of that shelter comes to us. In whatever charity we do, we should consider the fitness of the recipient.

The 14th, 15th and 16th verses discuss tapah (austerity) - physical austerity, austerity of speech and mental austerity.

When we fast, or after a pilgrimage we give up eating a certain food, it is an example of physical austerity. When we speak with good words, it is an example of austerity in speech. When we think good thoughts, it is an example of mental austerity.

Upavasa is normally interpreted as fasting. However, its true meaning is “staying near God.” If someone fasts and at the same time fights with neighbors, that is not upavasa. Upavasa also does not mean self-torture. If someone does not fast but decides to read scriptures instead, he is closer to the real intent of upavasa.

Austerity is about directing our mind and senses towards higher ideas. Great artists, musicians and scientists gave up worldly enjoyments to direct the