Скачать или смотреть Three Gunas and the ancient idea of the ADHIKARA in Indian Religion

All beings are to the Indian mind portions of the Divine, evolving souls, and sure of an eventual salvation and release into the spirit
All must feel, as the good in them grows or, more truly, the godhead in them finds itself and becomes conscious, the ultimate touch and call of their highest self and through that call the attraction to the Eternal and Divine
But actually in life there are infinite differences between man and man; some are more inwardly evolved, others are less mature, many if not most are infant souls incapable of great steps and difficult efforts
Each needs to be dealt with according to his nature and his soul stature
But a general distinction can be drawn between three principal types varying in their openness to the spiritual appeal or to the religious influence or impulse
This distinction amounts to a gradation of three stages in the growing human consciousness
One crude, ill-formed, still outward, still vitally and physically minded can be led only by devices suited to its ignorance
Another, more developed and capable of a much stronger and deeper psycho-spiritual experience, offers a riper make of manhood gifted with a more conscious intelligence, a larger vital or aesthetic opening, a stronger ethical power of the nature
A third, the ripest and most developed of all, is ready for the spiritual heights, fit to receive or to climb towards the loftiest ultimate truth of God and of its own being and to tread the summits of divine experience

Sri Aurobindo
“Indian Spirituality and Life – 3”
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Tamasic action is that done with a confused, deluded, and ignorant mind, in mechanical obedience to the instincts, impulsions, and unseeing ideas, without regarding the strength or capacity or the waste and loss of blind misapplied effort or the antecedent and consequence and right conditions of the impulse, effort or labour
Rajasic action is that which a man undertakes under the dominion of desire, with his eyes fixed on the work and its hoped-for fruit and nothing else, or with an egoistic sense of his own personality in the action, and it is done with inordinate effort, with a passionate labour, with a great heaving and straining of the personal will to get at the object of its desire
Sattwic action is that which a man does calmly in the clear light of reason and knowledge and with an impersonal sense of right or duty or the demand of an ideal, as the thing that ought to be done whatever may be the result to himself in this world or another, a work performed without attachment, without liking or disliking for its spur or its drag, for the sole satisfaction of his reason and sense of right, of the lucid intelligence and the enlightened will and the pure disinterested mind and the high contented spirit
At the line of culmination of sattwa it will be transformed and become a highest impersonal action dictated by the spirit within us and no longer by the intelligence, an action moved by the highest law of the nature, free from the lower ego and its light or heavy baggage and from limitation even by best opinion, noblest desire, purest personal will or loftiest mental ideal
There will be none of these impedimenta; in their place, there will stand a clear spiritual self-knowledge and illumination and an imperative intimate sense of an infallible power that acts and of the work to be done for the world and for the world’s Master

Sri Aurobindo
“Essays on the Gita “, CWSA Vol 19