Difference between revisions of "Rajas (रजः)"

Revision as of 16:56, 13 February 2021

This article needs editing.

Add and improvise the content from reliable sources.

The word Rajas (रजः) in samskrit is used in multiple references. Commonly the word is used for dust or powder or dust particles. In Ayurveda the word indicates menstrual blood or menses of females also known as Aartavam (आर्तवम्) . Rajas here refers to one of the Trigunas or modes of material energy. This rajas is called as one of the doshas of manas. Therefore this article discusses about Rajas which is the characteristic quality of manas or mind according to Ayurveda while mode of material energy according to other bharatiya shastras.

भगवद्गीतावर्णितः रजोगुणः॥ Rajas according to Bhagvad gita

Bhagavad Gita (भगवद्गीता) is a dialogue between Lord Krishna and Arjuna, narrated in the Bhishma Parva of the Mahabharata. In the 14th discourse of Bhagvad Gita, Lord Krishna narrates the role of Trigunas in one's life. At this place, Rajas guna has been described by lord Krishna.

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥14- 7॥ B.G

rajo rāgātmakaṁ viddhi tr̥ṣṇāsaṅgasamudbhavam । tannibadhnāti kaunteya karmasaṅgena dehinam ॥14- 7॥

Meaning: Rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.

लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥14- 12॥

lobha: pravr̥ttirārambha: karmaṇāmaśama: spr̥hā । rajasyetāni jāyante vivr̥ddhe bharatarṣabha ॥14- 12॥

Meaning: Rajo guṇa leads to greed, inordinate activity for worldly attainments, restlessness of the mind and desires.

Rajas guna along with tamas binds the soul to material existence. The way in which

Shree Krishna now explains the working of rajo guṇa, and how it binds the soul to material existence. The Patañjali Yog Darśhan describes material activity as the primary manifestation of rajo guṇa. Here, Shree Krishna describes its principal manifestation as attachment and desire.

The mode of passion fuels the lust for sensual enjoyment. It inflames desires for mental and physical pleasures. It also promotes attachment to worldly things. Persons influenced by rajo guṇa get engrossed in worldly pursuits of status, prestige, career, family, and home. They look on these as sources of pleasure and are motivated to undertake intense activity for the sake of these. In this way, the mode of passion increases desires, and these desires further fuel an increase of the mode of passion. They both nourish each other and trap the soul in worldly life.

The way to break out of this is to engage in karm yog, i.e. to begin offering the results of one’s activities to God. This creates detachment from the world, and pacifies the effect of rajo guṇa.

Signs of Rajas dominance in manas

राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममित

भाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः

कामश्च||२०|| A.S.SHA 5.20

राजसे दुःखशीलत्वमात्मत्यागं ससाहसम् |

कलहं सानुबन्धं ^[१] तु करोति पुरुषे मदः ||२०८|| su su 45/208

Rajas as dosha of manas

तत्र सत्त्वं मनस्तस्योपप्लवो रजस्तमश्च इत्येवम्भूतात्मकं

देहमाहुः||२२|| a.s.sha 5/22

रजस्तमश्च मनसो द्वौ च दोषावुदाहृतौ||२१|| A.S.SU 1/21

Rajasa prakruti signs

राजसास्तु- दुःखबहुलताऽटनशीलताऽधृतिरहङ्कार आनृतिकत्वमकारुण्यं दम्भो मानो हर्षः कामः क्रोधश्च Su sha 1/18

राजसाः कायाः

राजसांस्तु निबोध मे |

ऐश्वर्यवन्तं रौद्रं च शूरं चण्डमसूयकम् ||८८||

एकाशिनं चौदरिकमासुरं सत्त्वमीदृशम् |

तीक्ष्णमायासिनं भीरुं चण्डं मायान्वितं तथा ^[१] ||८९||

विहाराचारचपलं सर्पसत्त्वं विदुर्नरम् |

प्रवृद्धकामसेवी ^[२] चाप्यजस्राहार एव च ||९०||

अमर्षणोऽनवस्थायी शाकुनं कायलक्षणम् |

एकान्तग्राहिता रौद्रमसूया ^[३] धर्मबाह्यता ||९१||

भृशमात्रं तमश्चापि ^[४] राक्षसं कायलक्षणम् |

उच्छिष्टाहारता तैक्ष्ण्यं ^[५] साहसप्रियता तथा ||९२||

स्त्रीलोलुपत्वं नैर्लज्ज्यं पैशाचं कायलक्षणम् |

असंविभागमलसं दुःखशीलमसूयकम् ||९३||

लोलुपं चाप्यदातारं प्रेतसत्त्वं विदुर्नरम् |

षडेते राजसाः कायाः,.. |९५| Su sha 4/55,

शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं ^[१] रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् (१)|

अमर्षिणमनुबन्धकोपं छिद्रप्रहारिणं क्रूरमाहारातिमात्ररुचिमामिषप्रियतमं स्वप्नायासबहुलमीर्ष्युं राक्षसं विद्यात् (२)|

महाशनं ^[२] स्त्रैणं स्त्रीरहस्काममशुचिं शुचिद्वेषिणं भीरुं भीषयितारं विकृतविहाराहारशीलं पैशाचं विद्यात् (३)|

क्रुद्धशूरमक्रुद्धभीरुं तीक्ष्णमायासबहुलं सन्त्रस्तगोचरमाहारविहारपरं ^[३] सार्पं विद्यात् (४)|

आहारकाममतिदुःखशीलाचारोपचारमसूयकमसंविभागिनमतिलोलुपमकर्मशीलं प्रैतं विद्यात् (५)|

अनुषक्तकाममजस्रमाहारविहारपरमनवस्थितममर्षणमसञ्चयं शाकुनं विद्यात् (६)|

इत्येवं खलु राजसस्य सत्त्वस्य षङ्विधं भेदांशं विद्यात्, रोषांशत्वात्||३८|| Cha sha 4

Roga originating from Tamas dominance

रजस्तमश्च मानसौ दोषौ|

तयोर्विकाराः कामक्रोधलोभमोहेर्ष्यामानमदशोकचित्तो(न्तो)द्वेगभयहर्षादयः|

तत्र खल्वेषां द्वयानामपि दोषाणां त्रिविधं प्रकोपणं; तद्यथा- असात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति||६|| Cha vi 6/6

Correlation of rajas and tamas

नियतस्त्वनुबन्धो रजस्तमसोः परस्परं, न ह्यरजस्कं तमः प्रवर्तते ^[१] ||९|| Cha vi 6/9

Role of rajas in Moksha

मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|

वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२|| Cha sha 1/142

@@ Line 1: / Line 1: @@
-{{ToBeEdited}}Rajas (रजः) is one of the 3 gunas or modes of material energy and dosha of manas. In Ayurveda rajas (रजः) is also the term used to indicate Artavam (आर्तवम्) which could be correlated with menstrual blood in women at some places.
+{{ToBeEdited}}The word Rajas (रजः) in samskrit is used in multiple references. Commonly the word is used for dust or powder or dust particles. In Ayurveda the word indicates menstrual blood or menses of females also known as Aartavam (आर्तवम्) . Rajas here refers to one of the Trigunas or modes of material energy.  This rajas is called as one of the doshas of manas. Therefore this article discusses about Rajas which is the characteristic quality of manas or mind according to Ayurveda while mode of material energy according to other bharatiya shastras.
-'''रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् |'''
+== भगवद्गीतावर्णितः रजोगुणः॥ Rajas according to Bhagvad gita ==
+Bhagavad Gita (भगवद्गीता) is a dialogue between Lord Krishna and Arjuna, narrated in the Bhishma Parva of the [[Mahabharata (महाभारतम्)|Mahabharata]]. In the 14th discourse of Bhagvad Gita, Lord Krishna narrates the role of Trigunas in one's life. At this place, Rajas guna has been described by lord Krishna.
-'''तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || 7||''' B.G 14.7
+रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥14- 7॥ '''B.G'''
-Meaning: ''rajo guṇa'' '''is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.'''
+rajo rāgātmakaṁ viddhi tr̥ṣṇāsaṅgasamudbhavam । tannibadhnāti kaunteya karmasaṅgena dehinam ॥14- 7॥
-Shree Krishna now explains the working of ''rajo guṇa'', and how it binds the soul to material existence. The Patañjali Yog Darśhan describes material activity as the primary manifestation of ''rajo guṇa''. Here, Shree Krishna describes its principal manifestation as attachment and desire.
+Meaning: Rajo guṇa is of the nature of passion. It arises from worldly desires and affections, and binds the soul through attachment to fruitive actions.
-The mode of passion fuels the lust for sensual enjoyment. It inflames desires for mental and physical pleasures. It also promotes attachment to worldly things. Persons influenced by ''rajo guṇa'' get engrossed in worldly pursuits of status, prestige, career, family, and home. They look on these as sources of pleasure and are motivated to undertake intense activity for the sake of these. In this way, the mode of passion increases desires, and these desires further fuel an increase of the mode of passion. They both nourish each other and trap the soul in worldly life.
+लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥14- 12॥
+lobha: pravr̥ttirārambha: karmaṇāmaśama: spr̥hā । rajasyetāni jāyante vivr̥ddhe bharatarṣabha ॥14- 12॥
+Meaning: Rajo guṇa leads to greed, inordinate activity for worldly attainments, restlessness of the mind and desires.
-The way to break out of this is to engage in ''karm'' ''yog'', i.e. to begin offering the results of one’s activities to God. This creates detachment from the world, and pacifies the effect of ''rajo guṇa''.
+Rajas guna along with tamas binds the soul to material existence. The way in which
-'''लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |'''
+Shree Krishna now explains the working of rajo guṇa, and how it binds the soul to material existence. The Patañjali Yog Darśhan describes material activity as the primary manifestation of rajo guṇa. Here, Shree Krishna describes its principal manifestation as attachment and desire.
-'''रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12|| B.G.14.12'''
+The mode of passion fuels the lust for sensual enjoyment. It inflames desires for mental and physical pleasures. It also promotes attachment to worldly things. Persons influenced by ''rajo guṇa'' get engrossed in worldly pursuits of status, prestige, career, family, and home. They look on these as sources of pleasure and are motivated to undertake intense activity for the sake of these. In this way, the mode of passion increases desires, and these desires further fuel an increase of the mode of passion. They both nourish each other and trap the soul in worldly life.
-''Rajo guṇa'' leads to greed, inordinate activity for worldly attainments, and restlessness of the mind.
+The way to break out of this is to engage in ''karm'' ''yog'', i.e. to begin offering the results of one’s activities to God. This creates detachment from the world, and pacifies the effect of ''rajo guṇa''.
 == Signs of Rajas dominance in manas ==