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Line 12: − + − + − + − + − + − भाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः+ + + + − कामश्च||२०|| A.S.SHA 5.20+ + − राजसे दुःखशीलत्वमात्मत्यागं ससाहसम् |+ − कलहं सानुबन्धं <sup>[१]</sup> तु करोति पुरुषे मदः ||२०८|| su su 45/208+ − + − राजसास्तु- दुःखबहुलताऽटनशीलताऽधृतिरहङ्कार आनृतिकत्वमकारुण्यं दम्भो मानो हर्षः कामः क्रोधश्च Su sha 1/18 − + − राजसांस्तु निबोध मे | − ऐश्वर्यवन्तं रौद्रं च शूरं चण्डमसूयकम् ||८८||+ − एकाशिनं चौदरिकमासुरं सत्त्वमीदृशम् |+ − तीक्ष्णमायासिनं भीरुं चण्डं मायान्वितं तथा <sup>[१]</sup> ||८९||+ − विहाराचारचपलं सर्पसत्त्वं विदुर्नरम् |+ + − प्रवृद्धकामसेवी <sup>[२]</sup> चाप्यजस्राहार एव च ||९०||+ − अमर्षणोऽनवस्थायी शाकुनं कायलक्षणम् |+ − एकान्तग्राहिता रौद्रमसूया <sup>[३]</sup> धर्मबाह्यता ||९१||+ − भृशमात्रं तमश्चापि <sup>[४]</sup> राक्षसं कायलक्षणम् |+ − उच्छिष्टाहारता तैक्ष्ण्यं <sup>[५]</sup> साहसप्रियता तथा ||९२||+ − स्त्रीलोलुपत्वं नैर्लज्ज्यं पैशाचं कायलक्षणम् |+ − असंविभागमलसं दुःखशीलमसूयकम् ||९३||+ − लोलुपं चाप्यदातारं प्रेतसत्त्वं विदुर्नरम् |+ + − षडेते राजसाः कायाः,.. |९५| Su sha 4/55, + − − शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं <sup>[१]</sup> रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् (१)| − − अमर्षिणमनुबन्धकोपं छिद्रप्रहारिणं क्रूरमाहारातिमात्ररुचिमामिषप्रियतमं स्वप्नायासबहुलमीर्ष्युं राक्षसं विद्यात् (२)| − − महाशनं <sup>[२]</sup> स्त्रैणं स्त्रीरहस्काममशुचिं शुचिद्वेषिणं भीरुं भीषयितारं विकृतविहाराहारशीलं पैशाचं विद्यात् (३)| − − क्रुद्धशूरमक्रुद्धभीरुं तीक्ष्णमायासबहुलं सन्त्रस्तगोचरमाहारविहारपरं <sup>[३]</sup> सार्पं विद्यात् (४)| − − आहारकाममतिदुःखशीलाचारोपचारमसूयकमसंविभागिनमतिलोलुपमकर्मशीलं प्रैतं विद्यात् (५)| − − अनुषक्तकाममजस्रमाहारविहारपरमनवस्थितममर्षणमसञ्चयं शाकुनं विद्यात् (६)| − − इत्येवं खलु राजसस्य सत्त्वस्य षङ्विधं भेदांशं विद्यात्, रोषांशत्वात्||३८|| Cha sha 4 Line 90:
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no edit summary
Rajas guna binds the soul to material existence. The way in which this bond develops is explained by describing the multiple manifestations occurring due to Rajas at the level of mind, emotions and intellect of a human being. The principal manifestation is described as attachment and desires. It promotes attachment to worldly things, fuels lust for sensual enjoyment, generates desires for physical and mental pleasures. Thus, those who are influenced by Rajas guna get engrossed in worldly pursuits of personal and professional goals to achieve status, prestige, successful career, family and home. These material possessions are looked upon as the sources of pleasure by them. All efforts are focused in a direction to fulfill these desires and this ultimately again increase the Rajas guna since the greed to get more is endless. In this way rajas guna traps the soul to it material existence and worldly life.
Rajas guna binds the soul to material existence. The way in which this bond develops is explained by describing the multiple manifestations occurring due to Rajas at the level of mind, emotions and intellect of a human being. The principal manifestation is described as attachment and desires. It promotes attachment to worldly things, fuels lust for sensual enjoyment, generates desires for physical and mental pleasures. Thus, those who are influenced by Rajas guna get engrossed in worldly pursuits of personal and professional goals to achieve status, prestige, successful career, family and home. These material possessions are looked upon as the sources of pleasure by them. All efforts are focused in a direction to fulfill these desires and this ultimately again increase the Rajas guna since the greed to get more is endless. In this way rajas guna traps the soul to it material existence and worldly life.
== Rajas as dosha of manas ==
== मनोदोषः रजः ॥ Rajas as dosha of manas ==
In Samskrit, guna indicates virtue while, dosha is considered its antonym which means defect in something. Although Rajas is included under Trigunas, Ayurveda identifies it as one of the doshas. Since rajas guna is responsible for development of desires, ego, greed it makes the person incapable to obtain real knowledge. Thus, Ayurveda considers it as a dosha of manas. Rajas disturbs the knowledge pathway and makes person vulnerable to create mistakes Sattva is considered as the pure virtue of mind.<blockquote>रजस्तमश्च मनसो द्वौ च दोषावुदाहृतौ॥ (Asht Hrud 1.21)<ref>Ashtang Hrudayam ([http://vedotpatti.in/samhita/Vag/ehrudayam/?mod=read&h=rajas Sutrasthanam Adhyaya 1 Sutram 121])</ref></blockquote><blockquote>rajastamaśca manaso dvau ca doṣāvudāhr̥tau॥</blockquote>
In Samskrit, guna indicates virtue while, dosha is considered its antonym which means defect in something. Although Rajas is included under Trigunas, Ayurveda identifies it as one of the doshas. Since rajas guna is responsible for development of desires, ego, greed it makes the person incapable to obtain real knowledge. Rajas disturbs the knowledge pathway and makes person vulnerable to create mistakes. Thus, Ayurveda considers it as a dosha of manas. Sattva is considered as the pure virtue of mind.<blockquote>रजस्तमश्च मनसो द्वौ च दोषावुदाहृतौ॥ (Asht Hrud 1.21)<ref>Ashtang Hrudayam ([http://vedotpatti.in/samhita/Vag/ehrudayam/?mod=read&h=rajas Sutrasthanam Adhyaya 1 Sutram 121])</ref></blockquote><blockquote>rajastamaśca manaso dvau ca doṣāvudāhr̥tau॥</blockquote>
Meaning: Rajas and Tamas are considered as 2 doshas of manas.
Meaning: Rajas and Tamas are considered as 2 doshas of manas.
== Signs of Rajas dominance in manas ==
== मनसि रजोबाहुल्यलक्षणानि ॥ Signs of Rajas dominance in manas ==
When Tamas dosha overpowers sattva and rajas in manas, the person shows peculiar behavior. The mind, body, emotions and behavior of the person which hints towards Tamas dominance is described by Ayurveda acharyas as below.
When Rajas dosha overpowers sattva guna in manas, the person shows peculiar behavior. The mind, body, emotions and behavior of the person which hints towards Rajas dominance is described by Ayurveda acharyas as below.
राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममित
<blockquote>राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममितभाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः कामश्च ॥ (Asht Sang (5.20)<ref>Ashtang Samgraha ([http://vedotpatti.in/samhita/Vag/esangraha/?mod=read Sharirsthanam Adhyayam 5 Sutram 20])</ref> </blockquote><blockquote>rājasāni durupacāratā'nāryaṁ śauryyaṁ mātsaryamamitabhāṣitvamahaṅkāro lolupatvaṁ dambho mānaḥ krodho harṣaḥ kāmaśca ॥ (Asht Sang (5.20)</blockquote><blockquote></blockquote>Meaning: Difficulty in treatment, ill mannerism, bravery, jealousy, talkativeness, egoism, greediness, hypocrisy, arrogance, anger, excitement and lust are the peculiarities developed from Rajas guna in a human being.
==राजसप्रकृतिपुरुषस्य लक्षणानि॥ Tamasika prakrti signs==
[[Prakrti in Ayurveda (प्रकृतिः)|Prakrti]] refers to the specific body type/ nature/ constitution of the individual. Guna prakrti is the type of Prakrti which is related to one's psychological status, emotions and instincts. It can be called as mind-type of an individual. On the basis of dominance of Sattva, rajas or tamas in manas of purusha, the person's Guna prakrti is considered as either Sattvik, rajas or tamas. When the Rajas overpowers sattva and/or tamas in manas of an inidividual since birth that persons mind-type is called as Rajas prakrti. Acharya Sushruta has described the characteristics of such individual as below.<blockquote>राजसास्तु- दुःखबहुलताऽटनशीलताऽधृतिरहङ्कार आनृतिकत्वमकारुण्यं दम्भो मानो हर्षः कामः क्रोधश्च॥ (Sush Samh 1.18)<ref>Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sharirsthanam Adhyaya 1 sutram 18])</ref></blockquote><blockquote>rājasāstu- duḥkhabahulatā'ṭanaśīlatā'dhr̥tirahaṅkāra ānr̥tikatvamakāruṇyaṁ dambho māno harṣaḥ kāmaḥ krodhaśca॥ (Sush Samh 1.18)</blockquote>Meaning: Excess of grief or sadness, wandering nature, unsteadiness, pride, untruthfulness, mercilessness, hypocrisy, arrogance, excitement, lust, anger are the characteristic features of Rajas prakrti purusha.
===राजसप्रकृतिभेदाः॥ Sub-types of Rajas dominant psychic constitution===
Rajas dominant psychic constitution is further divided into 6 sub-types. It is stated that these types are due to the anger or passions caused by rajas dominance in mind of an individual. They are as follows.
=== आसुरकाय ॥ Asura type of mind ===
शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् ॥ (Char Samh 4.38)<ref name=":0">Charaka Samhita ([http://niimh.nic.in/ebooks/ecaraka/?mod=read Sharirsthanam Adhyayam 4 Sutram 38])</ref>
śūraṁ caṇḍamasūyakamaiśvaryavantamaupadhikaṁ raudramananukrośamātmapūjakamāsuraṁ vidyāt ॥ (Char Samh 4.38)
=== सर्पकाय ॥ Sarpa type of mind ===
== Rajasa prakruti signs ==
क्रुद्धशूरमक्रुद्धभीरुं तीक्ष्णमायासबहुलं सन्त्रस्तगोचरमाहारविहारपरं सार्पं विद्यात् ॥ (Char Samh 4.38)<ref name=":0" />
== राजसाः कायाः ==
kruddhaśūramakruddhabhīruṁ tīkṣṇamāyāsabahulaṁ santrastagocaramāhāravihāraparaṁ sārpaṁ vidyāt ॥ (Char Samh 4.38)<ref name=":0" />
=== शाकुनकाय ॥ Shakuni type of mind ===
अनुषक्तकाममजस्रमाहारविहारपरमनवस्थितममर्षणमसञ्चयं शाकुनं विद्यात् ॥ (Char Samh 4.38)<ref name=":0" />
anuṣaktakāmamajasramāhāravihāraparamanavasthitamamarṣaṇamasañcayaṁ śākunaṁ vidyāt ॥ (Char Samh 4.38)<ref name=":0" />
=== राक्षसकाय ॥ Rakshasa type of mind ===
अमर्षिणमनुबन्धकोपं छिद्रप्रहारिणं क्रूरमाहारातिमात्ररुचिमामिषप्रियतमं स्वप्नायासबहुलमीर्ष्युं राक्षसं विद्यात् ॥ (Char Samh 4.38)<ref name=":0" />
amarṣiṇamanubandhakopaṁ chidraprahāriṇaṁ krūramāhārātimātrarucimāmiṣapriyatamaṁ svapnāyāsabahulamīrṣyuṁ rākṣasaṁ vidyāt ॥ (Char Samh 4.38)<ref name=":0" />
=== पैशाचकाय ॥ Pishcha type of mind ===
महाशनं स्त्रैणं स्त्रीरहस्काममशुचिं शुचिद्वेषिणं भीरुं भीषयितारं विकृतविहाराहारशीलं पैशाचं विद्यात् ॥ (Char Samh 4.38)<ref name=":0" />
mahāśanaṁ straiṇaṁ strīrahaskāmamaśuciṁ śucidveṣiṇaṁ bhīruṁ bhīṣayitāraṁ vikr̥tavihārāhāraśīlaṁ paiśācaṁ vidyāt ॥ (Char Samh 4.38)<ref name=":0" />
=== प्रेतकाय ॥ Pishcha type of mind ===
आहारकाममतिदुःखशीलाचारोपचारमसूयकमसंविभागिनमतिलोलुपमकर्मशीलं प्रैतं विद्यात् ॥ (Char Samh 4.38)<ref name=":0" />
āhārakāmamatiduḥkhaśīlācāropacāramasūyakamasaṁvibhāginamatilolupamakarmaśīlaṁ praitaṁ vidyāt ॥ (Char Samh 4.38)<ref name=":0" />
==मद लक्षणानि॥ Signs when the person with Rajas dominance is intoxicated==
Rajas mada is an exclusive concept in Ayurveda. Ayurveda has described effects of intoxication due to excessively taken or inappropriately taken madyam (alcohol) or any other intoxicating drug. The state of such intoxication is considered abnormal and demands medical intervention. Ayurveda acharyas have also described the symptoms of such intoxication depending upon the dominance of sattva, rajas and tamas in manas of the intoxicated individual. This helps a vaidya to decide the line of treatment specific to that patient and helps to get that individual out of that state of misery quickly. The symptoms of intoxication in a person having tamas dominance are described by acharya Sushruta as below.
राजसे दुःखशीलत्वमात्मत्यागं ससाहसम् । कलहं सानुबन्धं तु करोति पुरुषे मदः ॥ ||२०८|| su su 45/208
== Roga originating from Tamas dominance ==
== Roga originating from Tamas dominance ==
वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२|| Cha sha 1/142
वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२|| Cha sha 1/142
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