Atmananda lahari

Vivekachudamani —- Rajas, Thamas, Satva Guna

सत्त्वं विशुद्धं जलवत्तथापि
ताभ्यां मिलित्वा सरणाय कल्पते ।
यत्रात्मबिम्बः प्रतिबिम्बितः सन्
प्रकाशयत्यर्क इवाखिलं जडम् ॥ ११७ ॥

sattvaṃ viśuddhaṃ jalavattathāpi
tābhyāṃ militvā saraṇāya kalpate |
yatrātmabimbaḥ pratibimbitaḥ san
prakāśayatyarka ivākhilaṃ jaḍam || 117 ||

117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas, it makes for transmigration. The reality of the Ātman becomes reflected in Sattva and like the sun reveals the entire world of matter.

Pure stava is like crystal water, it is like Gangotri and Gomukh, the water is very transparent and clear. Water is known for its purity and impurity. Apah is a purifier by itself, it is pure and it purifies us. It is all our experience. In the morning when we are in a lazy mood after taking bath we become active which means Thamasa guna goes away. Water takes away the thamasa guna. This pure water in combination with rajas and thamas provides transmigration. Even when the light is the self or atma or Jyothi is reflected only in Satva guna. Having to know about Rajo guna and Thamo guna, Shankara explains about Satva Guna. Water can mix with anything. By itself it is pure. When we say it is dirty water it means that a sample of pure water has some impurity or some external agent. The stink and dirt are removed by purification. When satva guna is combined with Rajas and thamas, during this process we can make it pure. Even in a thamasic person, satva is always present. When we combine the Satva with the other two gunas, it becomes the cause for transmigration. If we can eliminate Rajasa and Thamo guna there is no transmigration. Only when satva is with Rajo guna and Thamo guna transmigration occurs. When there is pure satva, the intellect of the budhi works steadily. It is a connection between Chitha and Manas. When that happens, there is no Maya and no agitations. The mind becomes steady in utter meditation and when that happens to us, it will be face to face with divinity or reality. When this state of divinity is felt by Thamas and it gets the veiling and it gets disturbed by Rajas then the mind starts seeing things other than reality. Not only this reality in the spiritual reality of bramhan, even in our materialist world, we don’t agree. The mind starts seeing things in reality. We suffer due to this. The veiling of tamas and rajas will be the result of looking at things differently and towards objects and creates a lot of thoughts and these, in turn, create vasanas. The first element of the creation is sound. It creates vasanas and to exhaust the vasanas it needs to create another body and this going and coming is called samskara. The personality will go on changing from one place to another and that is called transmigration. It is not the person who is born, it is the vasana that is born quoted from Chandogyaupanishad. Thoughts, emotions are called personality and they search for a body. 

मिश्रस्य सत्त्वस्य भवन्ति धर्माः
त्वमानिताद्या नियमा यमाद्याः ।
श्रद्धा च भक्तिश्च मुमुक्षता च
दैवी च सम्पत्तिरसन्निवृत्तिः ॥ ११८ ॥

miśrasya sattvasya bhavanti dharmāḥ
tvamānitādyā niyamā yamādyāḥ |
śraddhā ca bhaktiśca mumukṣatā ca
daivī ca sampattirasannivṛttiḥ || 118 ||

118. The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.The charcteristics of stava are absence of pride, niyama and also faith, devotion, yearning for moksha and divine tendencies and not paying attention to what is unreal. It is not pure stava, it is a mix of rajas and thamas. If the proportion of rajas and thamas is very little and the intellect is predominantly of satva in nature our desire for liberation will be great.  As our desire for liberation increases it’s byproduct is all our materialistic desires are fulfilled. More the desire for liberation, our Manasu, chitha budhi becomes content .The dicontentment results in sorrow. The person wth insomnia wihtout any medfication, he sleeps for 3 to 4 hrs and says he would have been happy with 2 more hours of sleep. This is discontentment. We go to a wedding where we eat couple of sweets, we express our discontntment on even the small things that does not affect us, imagine the how much discontentment is present in us. Pne has to practice it through experience it. We have desire for liberation in our heart and we need to work on that. With guru mandalas anugraha we will be receiving more than what we desire for or needed for us willbe giving by the Devi. But we need to work on the desire for liberation is the key for happily living on this earth. The desire always gives rise ot anxiety. Desire and anxiety are sisters. I have a desire and not able to get it, then arises anxiety. The anxiety for liberation increases and his personality will change like pride etc will be totally disappear ( Rajasic ). This qualities have been explained in Geeta. as devine qualities. A human being with satvik tempermanant is devinly good. It is the nature of such indivudial that turn away from the unreal which is not truth and progress towardsliberation. All the qualifications for liberation, adhikara of a fit person to go towards libeations are present in such an individual. One should have an adhikara to get a mantra.Adhikara not comes from birth or the place we live in. Today we have many people who are great Srividyoupasakas in western countries. 

विशुद्धसत्त्वस्य गुणाः प्रसादः
स्वात्मानुभूतिः परमा प्रशान्तिः ।
तृप्तिः प्रहर्षः परमात्मनिष्ठा
यया सदानन्दरसं समृच्छति ॥ ११९ ॥

viśuddhasattvasya guṇāḥ prasādaḥ
svātmānubhūtiḥ paramā praśāntiḥ |
tṛptiḥ praharṣaḥ paramātmaniṣṭhā
yayā sadānandarasaṃ samṛcchati || 119 ||

119. The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Ātman, by which the aspirant enjoys bliss everlasting.

When the last stages of rajas and thamas are removed the personality will become completely pure. The inner equipment is manas, budhi and chitha are full and uncontaminated stava when we attain such a state we realize supreme bliss, realize the supreme self we gain everlasting bliss. Even now it happens. At some point of time in a day, the Antahkarana becomes uncontaminated stava. It is everlasting because we need to attain it. No sorrow can ever affect such a person. In this five Geeta vakyas, the state of humility. Humility is a basic thing one should cultivate. We pretend to be someone that we are not. Service to humanity, service to our guru, steadiness and self-control and renunciation of sense objects, absence of egoism and reflection of old age, death, birth, sickness, and pain. Becasue of Rajas and Thamas. Once Satva becomes predominant no reflection of death, old age, and attachment. This is the last stage one should get before the prana leaves the body. One should prepare for this. It is eternal bliss. It is not contaminated. Non attachment, non identification of desires is achieved or undesirable is also  achieved.Krishna ! Unstinted devotion to me by the yoga of non separation resert that places is stsate for the societyof men. The constant application of spiritual knowledge and understanding the end of the true knowledge is true knowledge and opposite is ignorance. Sama is control of inner mind, Dama is control if sense organs, Uparithi self withdrawel, Thithiksha so to suffer silently the pin priks of life. One should inherit thithiksha, suffer silently means Shatha chitha. Take the pin priks of life with calmness.Shradha is deep faith, Samadhana is peace of mind. We need to have the above gunas and this is called transcdental. Swatmanudhuthi experience of one’s own self. Rajas gune  misapprensions, Thamo guna it is the apprensions. The apprensions and misappresion are both absent in Satva Guna. The self is apprended when theintellect becomes immaculately pure. After swatmanubhuthi, paramaprashanthi.—- supreme peace. There is no rajas which is the cause of agitation. In that spiritual state of devine experience that is parama prashanthi. Then there can be only perfect peace. Trupthi — when trupthi si there everything comes to us. Becasue of the absence of desires, there will be perfect peace. Trupthi and not trupathi is in our mind. Inculcate tripthi. We need to change it. Experiencing trupthi is what we need to practice. Dicontentment has become a way of life. Not being happy with what we have is what is driving us into anxiety, depression and mental diarrea. Ego rediscovers itself becomes one with  the supreme reality and becomes one with it. The ego understand I  and not as Manasu, budhi and chitha Once that happens there is not stepping back, there is no identification of the body. Once that happens there is not slipping back. In the state of body identification of manasu , budhi and chitha. It is not created it becomes natural to sadhaka. Then we enjoy the essence of ever lasting bliss. Everyone should attain this state. We need to do sadhana on this. When satva guna is increased in a human all of his needs have been met and the sadhaka is very near to attain the supreme reality.  

Vivekachudamani —– Tamasa Guna

प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मदृग्
व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् ।
भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान्
हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ॥ ११४ ॥

prajñāvānapi paṇḍito’pi caturo’pyatyantasūkṣmātmadṛg
vyālīḍhastamasā na vetti bahudhā saṃbodhito’pi sphuṭam |
bhrāntyāropitameva sādhu kalayatyālambate tadguṇān
hantāsau prabalā durantatamasaḥ śaktirmahatyāvṛtiḥ || 114 ||

114. Even wise and learned men and men who are clever and adepts in the vision of the exceedingly subtle Ātman, are overpowered by Tamas and do not understand the Ātman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true and attach themselves to its effects. Alas! How powerful is the great Āvṛti Shakti of dreadful Tamas!

Notoriety of Tamo Guna :
• How powerful it is – Not easy to remove – When person overwhelmed / Dominated
by / Swallowed by / Overpowered by… Spell of Tamo Guna.
• He doesn’t understand… However good communication.

Guru Says
Tat Tvam Asi

Sishya Says
Aham Brahma Asmi

When Aavarna Shakti takes over oneself, that person can’t understand subtle things
even though repeatedly taught.
• In every human, there is predominance of Sattva / Rajas / Tamas.
• Because of Tamas – we swear we are body / Mind… Not pure ‘Consciousness’
• Can’t do anything for manifestation of child – Wait, Lord like – 1000 suns light – Our
Tamo Guna covers him.
• Very powerful Aavarna Shakti…

Shankara explaining Tamo guna, even the wise, learned, and proficient in learning of the scriptures. They are not scriptures, they have supremely subtle meaning. They are not able to comprehend the truth. Even though it is clearly explained in various means, it is considered as real but it is not real, it is simply delusional, attached to the effects. The thamas are very powerful. With all the characteristics, we are exceedingly capable of looking at things differently. We are genius and intelligent. our knowledge and we are overpowered of thamas we become incapable of understanding the reality. After all the explanations of scriptures, sat chit and ananda, we can’t understand the truth. We insist what we have falsely projected by us alone is real ( in thamas guna). Because we are learned the subtle meaning of scriptures like I am Trivedi, Tripathi, and other things.  Chinmayananda Even after we read all the scriptures, Upanishads say that the existence of body, mind, and intellect constitutes the reality that is not that, the thickness of thamas that has come to cover it. Knowledge of Upanishads and everything is governed by Thamas. Most of our preconceived notions will disappear once we reflect on our projections that are nothing but misconceptions. As a result, there will be seen a change. If our mind is worried we say I am worried, that way gunas of the body-mind and intellect become our gunas. I am not well s physical ailment, I a worried is my mind. Tamas Guna is very powerful,  the thamasic aspect of Maya has very high power even the most brilliant intellect cannot understand reality, though it is mentioned clearly and repeatedly by the shastras.  If we agree on this we need to descend one step down and realize the thamasic aspect of Maya. As long as intellect is covered, we cannot understand reality. 

अभावना वा विपरीतभावना
असंभावना विप्रतिपत्तिरस्याः ।
संसर्गयुक्तं न विमुञ्चति ध्रुवं
विक्षेपशक्तिः क्षपयत्यजस्रम् ॥ ११५ ॥

abhāvanā vā viparītabhāvanā
asaṃbhāvanā vipratipattirasyāḥ |
saṃsargayuktaṃ na vimuñcati dhruvaṃ
vikṣepaśaktiḥ kṣapayatyajasram || 115 ||

115. Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.

Vivekachudamani Vol 1

3 Fold problem of Tamo Guna and Rajo Guna in People ( Function of Vikshepa and Aavarna Shakti)

  1. अभावना (Abavana) Non Acceptance of Scriptures rejection of Tat Tvam Asi – With Rajo Guna / Vikshepa Shakti – Viparati Bavana – Dehatma Buddhi Strong Body / Mind identification
  2. – Asambavana – Samaya Bavana – Doubts Am I Brahman / Part of Brahman / Different than Brahman Gita – Chapter 12th : – Kleso Dhikataras… with Deha Abhimana – Aham Brahmasmi tough
  3. Viprati Bavana, wrong / opposite understanding – Give out of context meaning

Projecting powers gives endless trouble. Thamas is connected with the absence of right judgment. We are not aware of which absence of the right judgment. Want to definitely believe in the existence of a thing. There may be a vague nation of Asambhavana and Viparithi with — doubt. As long as thamas is present all these doubts will be seen in a person. They are the influence of thamas in our personality. When is the intellect is curtained Rajas comes to play where minds start to project ceaselessly. When we express our difficulties it is a peripheral expression, it is an external layer. Finally, the mind starts projecting and as a result, we suffer. Maya is trigunatitha. That trigunatitha bramhan for creation becomes trigunatmike. Through the form of a guru, it has to trigger our inner consciousness. The guru is trigunathitha. The physical guru has to trigger the inner guru which is dwandhathitha. Though the form is not divine. They try to realize the divine. When Kshatriya is to be Rajas guna with mor3e thamasa guna, he becomes a social evil. A satvika guna with all satva attributes acquires rajas guna and sees that Rajasa guna is killed. Parashurama is a Brahmana and he exhibited Kshatriya guna is shown. The concept of Parashurama is a satvika guna acquires more of rajas guna and if rajas guna acquires more of thamasa guna, it will turn into a social evil. It is the balance of these gunas that gives us the qualities. 

प्रमादमूढत्वमुखास्तमोगुणाः ।
एतैः प्रयुक्तो नहि वेत्ति किंचिन्
निद्रालुवत्स्तम्भवदेव तिष्ठति ॥ ११६ ॥

pramādamūḍhatvamukhāstamoguṇāḥ |
etaiḥ prayukto nahi vetti kiṃcin
nidrāluvatstambhavadeva tiṣṭhati || 116 ||

116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything but remains like one asleep or like a stock or stone.

Thamasa guna, ignorant, being dull laziness sleep stupidity these are the attributes of thamasa guna. Humans are tied up with these.  We are like the stump of wood or block of wood. What is ignorance? They are intelligent but more ignorant. Ignorance of reality, a thamasa character will never realize the reality, he will be in Maya. Because of ignorance of reality, we are unable to act right.  For thamasic, we do things for the sake of doing. There are people even they have lunch, dinner they don’t enjoy it. We cannot comprehend, we experience excessive sleep. We do it for the sake of doing it. When we are in the influence of thamo gunas we see the above attributes. These detect in the functioning of personality layers. It becomes parasitic in nature, it is like a weed on the intellect. We become dull and inert. It is all due to the manifestation of not just thamas it is in its concentrated form of thamas. When we read these scriptures of great science and from great scholars, we need to have a broad look into that. 

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