Vivekachudamani —– Gunas


विक्षेपशक्ती रजसः क्रियात्मिका
यतः प्रवृत्तिः प्रसृता पुराणी ।
रागादयोऽस्याः प्रभवन्ति नित्यं
दुःखादयो ये मनसो विकाराः ॥ १११ ॥

vikṣepaśaktī rajasaḥ kriyātmikā
yataḥ pravṛttiḥ prasṛtā purāṇī |
rāgādayo’syāḥ prabhavanti nityaṃ
duḥkhādayo ye manaso vikārāḥ || 111 ||

Rajas have its vikṣepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.

 Vikshepa – Shakti in simple words is Rajo Guna (Projecting power ) Vikshepa shakti of rajo guna.

   Kritmika the nature of the activity. 

  Pravrithi- an activity that  

Prasutha–  has flowed 

purani refers here initial or beginning

RagadayaH: Attchhamnet

Asya: from this

Prabhavanthi — produced

Nityam: always, or continuously

Dhukhadayo — grief, etc

Ye —  which, manas or mind

Vikarah: modifications

Rajasa is the projecting power and activity is its very nature. Projecting power involves activity. From that, the initial flow is activity has begun, from here the mental modifications like attachment and grief are continuously produced. The pure Chaitanya or Sudha Chaitanya when it acoids all trigunas for manifestation that is called Maya. That is Shiva’s pure Chaitanya and for the manifestation of the universe which was unmanifested before. To make it manifest the Sudha Chaitanya has to acquire the trigunas then she becomes Maya, in that the Rajas attitude of Maya in the process of creation, Rajas refers to Bramhan who uses to create the universe. The Rajas attitude of Maya creates the agitation in the mind which is called vikshepa. Maya expressed at the mental level that manifests ( not in the form ) as a mental agitation. When we have mental agitation it is her own in the form of Rajo guna. The agitation and rajo guna creates restlessness in the mind from which all the activities are born. Once activities are started the universe is created. Because of agitation, Bramha could create the universe. When our mind is active, we act or our actions are all outside of us. When the mind is not active there are no actions, this happens only in deep sleep, there is no activity. Any activity is possible when the mind is active. Without our mind being active we are not doing any activities. Before any activity, the mind gets a thought or image of the activity or it might get both. There is always a mental picture that exists. Making us aware of the activity is what is happening. Definitely a picture exists with every activity and with that image our association starts and creast more and more attachment. From this we see a possibiity of the image or the thought to become real, then desires and passions arise in the mind.Here we want to emphasize to yield to it and there is a less exersion. When you want to fight it there us more exersion. When fighting with it or yielding to it various activities in the mind start to rise. There is also activity in joy and sorrw. The nature of ignorance when expressed in a given personality is called Rajo Guna. Ignorance is expressed in the above manner. If though there is ignorance and if it is not expressed still there will not be Rajo Guna or with Vidya acquired, then there is no sorrow or happiness. So Rajo creates an expression in a personality. Due to the Rajo Guna we experience different Vasanas like anger, lust. 

कामः क्रोधो लोभदम्भाद्यसूया
अहंकारेर्ष्यामत्सराद्यास्तु घोराः ।
धर्मा एते राजसाः पुम्प्रवृत्तिः
यस्मादेषा तद्रजो बन्धहेतुः ॥ ११२ ॥

kāmaḥ krodho lobhadambhādyasūyā
ahaṃkārerṣyāmatsarādyāstu ghorāḥ |
dharmā ete rājasāḥ pumpravṛttiḥ
yasmādeṣā tadrajo bandhahetuḥ || 112 ||

 Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc., — these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage. All these are attributes and 

kāmaḥ –  desire

krodho– anger

lobha — lust

dambhādi — hypocrisy etc

asūyā — spite

ahaṃkāra — egoism

erṣyā — jealosy

matsarādyāh —- envy etc

tu —- whereas

ghorāḥ — dreadful

dharmā —  attributes

ete — there

           rājasāḥ— of rajas

           pumpravṛttiḥ  — tendencies of man

           yasmād—– from which

           eṣā—–this

           tat —– therefore

            rajo—— rajas

          bandhahetuḥ—— cause of bondage

Should we not have all these qualities and without them how can one person live the world. But these attributes should not be observed. But now Shakara is explaining these attributes of Rajas from which wordly tendencies of man are produced and these attachments are creating bongae to life. All actions are developed from Rajo Guna. Even meditating or mantra japa are all due to Rajo Guna.  From action there is always reactions are present are due to Rajo Guna. Al manifest due to Rajo guna. These are all lower types of thoughts. Where do these developed? they are developed in the pscychological layer of the individual. They are multiplied agitations and we get totally shattered by it All wordly activities arise from Rajo Guna. By the force of Rajo guna we become limited by lower impluses. We are not limited, we are unlimited and what giverns thebody is unlimited. Having Rajo guna and don’t limit yourself there and to we need to expand it as much as possible. The agitation, thoughts makes us our own impulses limited. The aspect of Rajo guna is to limit us with lower impulses. The Rajas generates Vikshepa and this very agitations of the mind makes a barrier between the mind, body and the self in us. This agitations of the mind creats a avarana (barrier). IT make us separate/ When agitation in common man asrises we get tired and exsausted. Getting tired , sleeping  by doing this we get into Thamasa Guna. The rajas lapse into thamas once the higher awareness is seen and we act more and more foolishly. During this course we are limited though we have a capacity for expansion, hence Rajas Guna is not bad. There cannot be any creativity in the absence of Rajas Guna. It limits our thought processes and we need to expand. To do that we need to Tamasa guna and Satva guna. At some point in time, if his sadhana and blessings of Guru are there, he will realize the satva guna. That is Maya, Hrrimkara, Trigunatmika. What is the limitation and how does the expansion happen? This can be mantra sadhana, shat chakra dhyana and it will take us to infinite. This is the principle of psychology. We use only a little part of the mind. When we expand our mind. Our thoughts are limited to certain things and Rajas Guna is predominant. In the cycle of action and reaction, we get tired. Once we get tired, thamasa guna takes over by making us feel experience laziness, just lying around. Whatever we get in our spiritual journey and materialist world it is the same. We need to accept it and move. The same gunas are referred to in Ayurveda as well. 

एषावृतिर्नाम तमोगुणस्य
शक्तिर्मया वस्त्ववभासतेऽन्यथा ।
सैषा निदानं पुरुषस्य संसृतेः
विक्षेपशक्तेः प्रवणस्य हेतुः ॥ ११३ ॥

eṣāvṛtirnāma tamoguṇasya
śaktirmayā vastvavabhāsate’nyathā |
saiṣā nidānaṃ puruṣasya saṃsṛteḥ
vikṣepaśakteḥ pravaṇasya hetuḥ || 113 ||

Rajo Guna
Projecting acting disturbing power
restless
Tamo —–Aavarna Shakti Veiling / Covering / Hiding
power

2 Meanings
Aantara Tamaha Ignorance

  • Its there internal darkness
    because of which I am not aware
    of existing factor
  • Truth Ultimate reality Available in
    form of /Consciousness’ in my mind
  • Humanity is seeing / Searching

Bahya Tamaha Darkness

  • Covers things right in front of me
  • Its there but not Available for my
    cognition

113. Āvṛti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations and starts the action of the projecting power (Vikṣepa).

Veiling power makes things appear to be other than what they actually are. We do not understand what is not that. It causes man’s repeated transmigrations and initiates the projecting power. Maya has got all the gunas. Maya is understood very well in Srividya Tantra Shastra and this triguna acts on our veiling by which reality is covered. Things are observed as things that they actually are. Thamas will make us not see the reality, it puts a curtain while Rajas creates the agitation in the mind. As a result of these two, the result would be that things that are not actually there will be perceived. This thamas is like a spring boat. when we function in the world of objects like emotions and thoughts we create more and more vasanas. These vasanas are the impressions in our minds. In order to continue with our desires or unfulfilled thoughts are present when we die, we shed our old body and try to find a new body to fulfill those vasanas as a result we again indulge in the cycle of birth and death. The thamasic acceptance of Maya is the actual cause of mental agitation. It blocks the intellect. Many times an ignorant can have the proper judgment of things than an intellect. when the intellect is filled with thamas, the mind if under the influence of Rajas projects a wrong idea of things perceived by sense organs. Sense organs perceive process under the wheel of Maya, hence Sahnakara repeatedly gives an example of rope and snake. The dark is ignorance. Intellect gives ignorance, once the light is thrown on this, we are covered with ignorance.

Here we can give an example of a baby. Babies are considered equal to god as there is no veil or Maya on them. When a snake is seen in front of the baby, the baby looks at the snake as a toy, not as a harmful animal. Intellect with the darkness of ignorance will consider the rope as a snake but not actually as a rope. Intellect will give ignorance. Once the light is thrown on that you will see it is the rope.  We should become children. Due to Thamas in us, we are unable to realize the bramhan in us. Instead of realizing the true nature, we experience the limitations of equipment of mind intellect, and ego. Maya plays in two ways, through her avarna shakti (healing power) which is also Thamas, and Vikshepa Shakti ( projecting power from Rajas).

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