Section 1 6
Kaarana Deham (causal body) and its Limitation
Summary (in English)
These slokas delve into the Vedantic concept of *māyā*, its effects, and how it veils the true nature of reality. Māyā, the unmanifest power of the Lord, is characterized by the triad of fundamental qualities—*sattva* (balance), *rajas* (activity), and *tamas* (inertia). While it creates the universe, it remains beginningless and projects an illusion of diversity, concealing unity. The inconceivable and indescribable nature of Māyā transcends conventional boundaries. To understand the ultimate reality—pure consciousness—one must transcend the limitations imposed by these three *guṇas*. The slokas further explore the attributes of these *guṇas*, the distractions they create, and their role in producing desires and emotional turmoil. They describe how *sattva* fosters spiritual virtues leading to liberation, while *rajas* and *tamas* bind individuals through ignorance and wrongful actions. The text urges seekers to differentiate between the impermanent non-self (*anātma*) and the eternal self (*ātman*), aiming to achieve liberation (moksha) beyond the temporal physical manifestations.
सारांश
ये श्लोक वेदांतिक मायावाद, उसके कारनाम और वास्तविकता की सच्ची प्रकृति की परतों के बारे में बताते हैं। मायाशक्ति, जो परमेश्वर की अप्रकट शक्ति है, तीन गुणों - सत्त्व (संतुलन), रजस (क्रियाशीलता), और तमस (जड़ता) द्वारा विवेचित होती है। यद्यपि यह संपूर्ण सृष्टि की उत्पत्ति करती है, यह अनादिकालीन और विविधता का भ्रम उपस्थित करती है, एसा करते हुए एकता को छिपाती है। मायाशक्ति की अवर्णनीय और अभूतपूर्व स्वरूप सामान्य सीमाओं को पार करता है। वास्तविकता की अंतिम वास्तविकता - शुद्ध चेतना को पहचानने के लिए व्यक्ति को इन तीन गुणों से ऊपर उठना आवश्यक है। ये श्लोक गुणों के लक्षण, उन द्वारा उत्पन्न व्याकुलता और उनके द्वारा उत्पन्न इच्छाएं और भावनात्मक उथल-पुथल के बारे में विस्तार से बताते हैं। शुद्ध सत्त्व गुण आत्मा की मुक्ति की ओर ले जाता है, जबकि रजस और तमस व्यक्ति को अज्ञानता और गलत कृत्यों के माध्यम से बांधते हैं। यह ग्रंथ साधकों को अस्थायी अनात्मा और शाश्वत आत्मा के बीच भेदभाव करने की प्रेरणा देता है, भौतिक अभिव्यक्तियों से परे मोक्ष प्राप्त करने के अभिप्राय से।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- māyā (माया)
- guṇa (गुण)
- sattva (सत्त्व)
- rajas (रजस)
- tamas (तमस)
- moksha (मोक्ष)
- ātman (आत्मा)
- anātma (अनात्मा)
- paramātma (परमात्मा)
Topics
- Illusory nature of reality and māyā.
- Interplay of the three guṇas.
- Differentiating self (ātman) and non-self (anātma).
- Spiritual liberation and realization (moksha).
- Limitations of causal and subtle bodies.
Categories (वर्गीकरण)
- Listing characteristics (of māyā and guṇas)
- Teaching methods (to transcend guṇas)
- Defining philosophical concepts (ātman, anātma, moksha)
- Describing the states of consciousness (waking, dream, sleep)
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| Māyā | conceals | unity |
| Guṇas | create | desires |
| Rajas | leads to | activity |
| Tamas | leads to | ignorance |
| Sattva | fosters | spiritual virtues |
| Seeker | differentiates | self and non-self |
| Sattva attributes | lead to | liberation |
| Anātma | is | impermanent |
| Ātman | is | eternal |
Slokas & Translations
Sloka 108
अव्यक्तनाम्नी परमेशशक्तिः अनाद्यविद्या त्रिगुणात्मिका परा । कार्यानुमेया सुधियैव माया यया जगत्सर्वमिदं प्रसूयते ॥ १०८ ॥
Translation: The unmanifest, supreme power of the Lord, the beginningless avidyā, is known through its effects; it is Māyā by which this entire universe is created.
Sloka 109
सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो । साङ्गाप्यनङ्गा ह्युभयात्मिका नो महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥
Translation: Neither existent nor non-existent, neither distinct nor indistinct, neither complete nor incomplete, her (Maya) form is wondrous and indescribable.
Sloka 110
शुद्धाद्वयब्रह्मविभोधनाश्या सर्पभ्रमो रज्जुविवेकतो यथा । रजस्तमःसत्त्वमिति प्रसिद्धा गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११० ॥
Translation: Just as the illusion of a snake is destroyed by knowledge of the rope, the qualities of rajas, tamas, and sattva are renowned through their effects.
Sloka 111
विक्षेपशक्ती रजसः क्रियात्मिका यतः प्रवृत्तिः प्रसृता पुराणी । रागादयोऽस्याः प्रभवन्ति नित्यं दुःखादयो ये मनसो विकाराः ॥ १११ ॥
Translation: The restless nature of Rajas is action-driven, from which ancient activities arise. From this (nature), desires and other eternal modifications of the mind like suffering originate.
Sloka 112
कामः क्रोधो लोभदम्भाद्यसूया अहंकारेर्ष्यामत्सराद्यास्तु घोराः । धर्मा एते राजसाः पुम्प्रवृत्तिः यस्मादेषा तद्रजो बन्धहेतुः ॥ ११२ ॥
Translation: Desire, anger, greed, hypocrisy, jealousy, pride, spite, and envy are fierce qualities, characterized as Rajasic tendencies in humans, and these lead to bondage.
Sloka 113
एषावृतिर्नाम तमोगुणस्य शक्तिर्मया वस्त्ववभासतेऽन्यथा । सैषा निदानं पुरुषस्य संसृतेः विक्षेपशक्तेः प्रवणस्य हेतुः ॥ ११३ ॥
Translation: This tendency of the quality of darkness (tamas) makes things appear differently; it is the cause of distraction and bondage for man.
Sloka 114
प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मदृग् व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् । भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान् हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ॥ ११४ ॥
Translation: Even the wise, learned, and sharp observer obscured by darkness cannot perceive clearly despite being repeatedly shown. They mistake falsehood for truth and embrace its qualities. Alas, such is the powerful and great covering force of ignorance.
Sloka 115
अभावना वा विपरीतभावना असंभावना विप्रतिपत्तिरस्याः । संसर्गयुक्तं न विमुञ्चति ध्रुवं विक्षेपशक्तिः क्षपयत्यजस्रम् ॥ ११५ ॥
Translation: The power of distraction, endowed with association, persistently destroys either absence of thought, contrary thought, or disbelief.
Sloka 116
अज्ञानमालस्यजडत्वनिद्रा प्रमादमूढत्वमुखास्तमोगुणाः । एतैः प्रयुक्तो नहि वेत्ति किंचिन् निद्रालुवत्स्तम्भवदेव तिष्ठति ॥ ११६ ॥
Translation: Bound by ignorance and lethargy, the qualities of darkness like delusion and folly dominate, rendering one unaware, as immobile as one in deep sleep.
Sloka 117
सत्त्वं विशुद्धं जलवत्तथापि ताभ्यां मिलित्वा सरणाय कल्पते । यत्रात्मबिम्बः प्रतिबिम्बितः सन् प्रकाशयत्यर्क इवाखिलं जडम् ॥ ११७ ॥
Translation: Pure consciousness, though like water, unites with them to serve as a sanctuary where the self-reflection, like the sun, illuminates the entire inert world.
Sloka 118
मिश्रस्य सत्त्वस्य भवन्ति धर्माः त्वमानिताद्या नियमा यमाद्याः । श्रद्धा च भक्तिश्च मुमुक्षता च दैवी च सम्पत्तिरसन्निवृत्तिः ॥ ११८ ॥
Translation: The qualities of mixed sattva manifest as control, non-injury, faith, devotion, desire for liberation, divine wealth, and cessation of troubles.
Sloka 119
विशुद्धसत्त्वस्य गुणाः प्रसादः स्वात्मानुभूतिः परमा प्रशान्तिः । तृप्तिः प्रहर्षः परमात्मनिष्ठा यया सदानन्दरसं समृच्छति ॥ ११९ ॥
Translation: The attributes of pure being include clarity, self-experience, supreme tranquility, contentment, joy, and a firm establishment in the supreme self, through which one attains the essence of eternal bliss.
Sloka 120
अव्यक्तमेतत्त्रिगुणैर्निरुक्तं तत्कारणं नाम शरीरमात्मनः । सुषुप्तिरेतस्य विभक्त्यवस्था प्रलीनसर्वेन्द्रियबुद्धिवृत्तिः ॥ १२0 ॥
Translation: The subtle body, made up of the three qualities (gunas), is the causal body of the self; deep sleep is its distinct state, where all sensory and mental functions are submerged.
Sloka 121
सर्वप्रकारप्रमितिप्रशान्तिः बीजात्मनावस्थितिरेव बुद्धेः । सुषुप्तिरेतस्य किल प्रतीतिः किंचिन्न वेद्मीति जगत्प्रसिद्धेः ॥ १२१ ॥
Translation: The sleep state is famously known as the condition where all modes of perception are calm and the mind exists in seed form, with a recognition of "I know nothing."
Sloka 122
देहेन्द्रियप्राणमनोऽहमादयः सर्वे विकारा विषयाः सुखादयः । व्योमादिभूतान्यखिलं न विश्वं अव्यक्तपर्यन्तमिदं ह्यनात्मा ॥ १२२ ॥
Translation: All modifications such as the body, senses, life-force, mind, ego, and experiences such as pleasure are not the Self but are non-Self, ending with the unmanifest element.
Sloka 123
माया मायाकार्यं सर्वं महदादिदेहपर्यन्तम् । असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ॥ १२३ ॥
Translation: Know that all is the effect of illusion, from the great elements to the physical body, it is unreal and akin to a desert mirage, devoid of true self-essence.