fm6007 ALL ABOUT NESCIENCE .z67
jivadas
work in progress .v17
work in progress .v15,16
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fm6007 ALL ABOUT NESCIENCE .z67
Oॐm
ALL ABOUT IGNORANCE
vasiShTha said:
Ø
यन् मुक्त.अवलिता रत्न-भूषिता भान्ति योषित: ।
yan mukta.avalitA ratna-bhUSitA bhAnti yoSita: |
मद-इन्दाव् उदिते क्षुब्ध-काम-क्षीर.अर्नव-उर्मय: ॥१॥
mada-indau_udite kSubdha-kAma-kSIra.arNava-urmaya: ||01||
.
there are
girls garlanded in jewels and gems / boys with golden chains
necks strung with pearls / about their neck,
billows in the moonbeam ocean / surfing in the moonlit waters
of our desires
.
सौवर्ण.अम्भोज-कोश-स्थ-लोलालि-पटल-श्रियम् ।
धारयन्ति दृशा: स्त्रीणां कपोल-तल-दोलिता: ॥२॥
sauvarNa.ambhoja-koza-stha-lolAli-paTala-zriyam |
dhArayanti dRzA: strINAM kapola-tala-dolitA: ||02||
.
sauvarNa.ambhoja-koza-stha-lolAli-paTala-zriyam
x
dhArayanti dRzA: strINAM kapola-tala-dolitA:
x
~vlm.2. The sidelong looks of the beautiful eyes in their faces, look like a cluster of black bees, setting on the pericarp of a full blown lotus.
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
उद्यान-वन-खण्डेषु भूमौ कृतमदा मधौ ।
हृद्या: सुमनसो भान्ति दासा इव मनोभुव: ॥३॥
udyAna-vana-khaNDeSu bhUmau kRtamadA madhau |
hRdyA: sumanaso bhAnti dAsA iva manobhuva: ||03||
.
udyAna-vana-khaNDeSu bhUmau kRtamadA madhau
x
hRdyA: sumanaso bhAnti dAsA iva manobhuva:
x
~vlm.3. These beauties appear as charming, to the enslaved minds of deluded men; and as the vernal flowers which are strewn upon the ground in forest lands.
~vlm.3 To the enslaved minds of deluded men, these beauties appear as charming as spring flowers scattered on the ground in forest lands.
क्रव्यादगृध्र.गोमायु-कौलेय-कवल.अङ्गिका: ।
स्त्रिय: समुपमीयन्ते चन्द्र.चन्दन-पङ्क.जै: ॥४॥
क्रव्यादगृध्रगोमायु-कौलेय-कवलाङ्गिका: ।
स्त्रिय: समुपमीयन्ते चन्द्र.चन्दन-पङ्क-जै: ॥४॥
.
kravyAdagRdhra-gomAyu-kauleya-kavala.aGgikA: |
striya: samupamIyante candra-candana-paGka.jai: ||04||
kravyAdagRdhragomAyu-kauleya-kavalAGgikA: |
striya: samupamIyante candra-candana-paGka-jai: ||04||
kravyAdagRdhragomAyu-
kauleya-
kavalAGgikA:
striya: samupamIyante candra-candana-paGka-jaiH
~vlm.4. Their comely persons which are compared with the moon,
the lotus flower, and sandal paste for their coolness by fascinated
minds; are viewed as indifferently by the wise, as by the insensible
beasts which make a prey of them. (Lit. by the rapacious
wolves and dogs and vultures which devour them).
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
Ø
सौवर्ण-कलश.अम्भो.ज-कलिका-मातुलुङ्गवत् ।
sauvarNa-kalaza.ambho.ja-kalikA-mAtuluGga.vat |
दृश्यते स्त्री.स्तन-श्रेणी रक्त-पूति-सु.गन्धिका ॥५॥
dRzyate strI.stana-zreNI rakta-pUti-su.gandhikA ||05||
.
sauvarNa-kalaza.ambho.ja-kalikA-mAtuluGgavat
x
dRzyate strI.stana-zreNI rakta-pUti-su.gandhikA
x
~vlm.5. Their swollen breasts which are compared with lotus-buds, ripe pomegranates and cups of gold, are viewed by the wise as a lump of fles: and blood and nauseous liquor.
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
Ø #mAtuluGga: -am the brain • #mAtuluGgA, #mAtuluGgI a species of citron tree , sweet lime
Ø
रसायna.iन्दु-निस्यन्द-मधु-बिmba.Aसव-द्रवै: ।
rasAyana.indu-nisyanda-madhu-bimba.Asava-dravai: |
ओSTha.aभिधे मांस.लवो लाlA.aक्त उपमीयते ॥६॥
oSTha.abhidhe mAMsa-lava:_ lAlA.akta_ upamIyate ||06||
.
rasAyana-indu-nisyanda-madhu-bimba-Asava-dravai: -
w rasAyana-indu-nisyanda-madhu-bimba-Asava-dravas +
oSThAbhidhe mAMsa-lavo (i/x) spit/slobber-smeared upamIyate xx
~vlm.6. Their fleshy lips, distilling the impure saliva and spittle, are said to exude with ambrosial honey, and to bear resemblance with the ruby and coral and vimba fruits.
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
अल्प.अल्प.अष्ठ् ईवदाकारा भुजाक्रूर.अस्थि-शङ्कव: ।
महा-बाहुलता=शब्दैर् वर्ण्यते कविभि: शुभै: ॥७॥
alpAlpASThIvad_AkArA bhujAkrUrAsthizaGkava: |
mahAbAhulatAzabdairvarNyate kavibhi: zubhai: ||07||
.
alpa.alpa.aSThIvat_ AkArA bhujAkrUra.asthi-zaGkava: |
mahAbAhu-latA-zabdai:_ varNyate kavibhi: zubhai: ||07||
~vlm.7. Their arms with the crooked joints of the wrists and loins, and composed of hard bones in the inside, are compared with creeping plants, by their infatuated admirers and erotic poets.
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
#aSThIla - fm7180.015, #aSThIvat - fm6007.007 knotty
कदलीस्तम्भसम्भारसुन्दरीभिस्तथा भृता ।
कुचशोभोचितानन्दा तोरणालिर्विराजते ॥८॥
kadalI-stambha-sambhAra-sundarIbhis_tathA bhRtA |
kuca-zobha-ucita-AnandA toraNAli:_ virAjate ||08||
.
kadalI-stambha-sambhAra-sundarIbhi: -
w kadalI-stambha-sambhAra-beauties
tathA bhRtA
kuca-zobha-ucita-AnandA -
x breast-zobha-ucita-AnandA
toraNAli:_ virAjate xx
~vlm.8. Their thick thighs are likened to the stems of lumpis: plantain trees, and the decorations of their protruberant breasts, are resembled to the strings of flowers, hung upon the turrets of temples.
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
आपात-मन्द-मधुरा मध्ये द्वन्द्व.अनुबन्धिनी ।
शीघ्रावसानविरला लक्ष्मीर् अप्य्_अभिवाञ्छ्यते ॥९॥
ApAta-manda-madhurA madhye dvandva.anubandhinI |
zIghra.avasAna-viralA lakSmI:_ apy abhivAJchyate ||09||
.
ApAta-manda-madhurA x
madhye dvandva.anubandhinI
zIghra.avasAna-viralA x
lakSmI:_ apy abhivAJchyate xx
~vlm.9. Women are pleasant at first, but become quarrelsome afterwards; and then fly away in haste, like the goddess of fortune; and yet they are desired by the ignorant. (But when the old woman frets, let her go alone).
~sv.1-9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
Ø
समुपैति मतिर् दुःखम् सुखम् च शत-शाखताम् ।
दुःख-शाखास् तु जायन्ते नाना-मर्म-फला: श्रिय: ॥१०॥
समुपैति मतिर् दुःखम् सुखम् च शत-शाखताम् ।
samupaiti mati:_ du:kham sukham ca zata.zAkhatAm |
दुःख-शाखास्_तु जायन्ते नाना-मर्म-फला: श्रिय: ॥१०॥
du:kha-zAkhA:_ tu jAyante nAnA.marma-phalA: zriya: ||10||
.
samupaiti matir
Ur thoughts meet with pleasure & pain
इ #i -> #e* (A>i) -> #upe -> #samupe -> #samupAyA - P. samupAyAti to go up to together, go or resort to (tam), approach, meet - samupAyayau - y3019.026 -
du:kham sukham ca x
zata.zAkhatAm
du:kha-zAkhAs_tu jAyante x
nAnA.marma-phalA: zriya: xx
~vlm.10. The minds of the ignorant, are subject to many pains and pleasures in this life; and the forest of their misdeeds, shoots forth in a thousand branches, bearing the woeful fruits of misery only. (The tree of sin brought death into the world and all our woe. Milton).
~sv.10-11. It is on account of delusion that one seeks wealth and prosperity which are sweet in the beginning to the dull-witted, which are the cause of the pairs of opposites (happiness and unhappiness, pleasure and pain, success and failure) in the middle and which come to an end very soon. From the pursuit of prosperity arise countless branches of pleasure and numberless branches of unhappiness.
बद्धजालघनाकारा: कारार्थमिव रज्जव: ।
दच्छदःसदृशा वाच: प्रतानगहने स्थिता: ॥११॥
baddha-jAla-ghana-AkArA: kAra.artham iva rajjava: |
dac-chada:sadRzA vAca: pratAnagahane sthitA: ||11||
.
baddha-jAla-ghana-AkArA: x
kAra.artham iva rajjava:
dac-chada:sadRzA vAca: x
pratAnagahane sthitA: xx
~vlm.11. The ignorant are fast bound in the net of their folly, and their ritual functions are the ropes, that lead them to the prison-house of the world. The words of their lips, like the mantras and musical words of their mouths, are the more for their bewilderment. (The ignorant are enslaved by their ritualistic rites; but the Sages are enfranchised by their spiritual knowledge).
~sv.10-11. It is on account of delusion that one seeks wealth and prosperity which are sweet in the beginning to the dull-witted, which are the cause of the pairs of opposites (happiness and unhappiness, pleasure and pain, success and failure) in the middle and which come to an end very soon. From the pursuit of prosperity arise countless branches of pleasure and numberless branches of unhappiness.
~VA. Ropes in form of dense/strong binding net (of previous karma) drive them to actions, and words from their lips keep them in dense branches.
~AS: Actually, the meaning is deeper as AB
explains. The words are the inducements prodding people to various Karmas and
they are the subject of this sentence. Thus, the meaning is: The speeches,
enticing like lips (dacchadaHsadRzA), like massive woven webs, as if they were
made as binding ropes for jails are lying around in the forest of the active
world (pratAna-gahana).
#dacchada‑ #danta-cchada tooth-covering, lip.
संतता मोह-मिहिका कार्यासार.विसारिणी
।
यमुना प्रावृषि_इव_एति तिमिर.श्यामला चिरम् ॥१२॥
saMtatA moha-mihikA kAryAsAra-visAriNI |
yamunA prAvRSi_ivA_ eti timira-zyAmalA ciram ||12||
.
saMtatA moha-mihikA x
kAryAsAra-visAriNI x
yamunA prAvRSi iva eti x
timira-zyAmalA ciram xx
~vlm.12. The overspreading mist of ignorance, stretches out a maze of ceremonial rites, and envelopes the minds of common people in utter darkness; as the river Yamuná overflows]its banks with its dark waters.
~sv.12-14.This delusion flows like a river from beginningless time and it is muddied and darkened by useless actions and their reactions...
कटू-कृतान्त:करणो_ नाना-सुख-विशारद: ।
वर्धते हि गत-स्नेहम् जन्म-प्रति-विषारस: ॥१३॥
kaTU-kRtAnta:karaNo_ nAnA-sukha-vizArada: |
vardhate hi gata-sneham janma-prati-viSArasa: ||13||
.
kaTU-kRtAnta:karaNo_ nAnA-sukha-vizArada: x
vardhate hi gata-sneham janma-prati-viSArasa: xx
~vlm.13. The lives of the ignorant, which are so pleasant with their tender affections, turn out as bitter as the juice of hemloc[~hemlock], when the affections are cut off by the strong hand of death, (i. e.,
the pleasures of life are embittered by the loss of relatives).
~sv.12-14.This delusion flows like a river from beginningless time and it is muddied and darkened by useless actions and their reactions. It gives rise to repeated births and it swells more and more on account of the bitter reactions or the consequences of actions calculated to bring pleasure or happiness. Such actions are like an ill-wind that raises a cloud of dust whose particles are physical and mental illness, old age and the various relationships.
Ø
व्याधूत-जर्जराकीर्ण-जनता-पर्ण-राजय: ।
स्व.कर्म-पवना वान्ति नानावकर.रेणव: ॥१४॥
व्याधूत-जर्जराकीर्ण-जनता-पर्ण-राजय: ।
vyAdhUta-jarjarAkIrNa-janatA-parNa-rAjaya: |
स्व.कर्म-पवना वान्ति नानावकर.रेणव: ॥१४॥
sva-karma-pavanA vAnti nAnAvakara-reNava: ||14||
.
vyAdhUta-jarjara-AkIrNa-janatA-parNa-rAjaya: -
x vyAdhUta-jarjara-AkIrNa-janatA-leaf-rAji
sva.karma-pavanA vAnti - the wind of self.karma blows
nAnA-avakara-reNava: xx
~vlm.14. The senseless rabble are driven and carried away, like the withered and shattered leaves of trees, by the ever blowing winds of their pursuits; which scatter them all about as the dregs of earth, and bespatter them with the dirt and dust of their sins.
~sv.12-14.This delusion flows like a river from beginningless time and it is muddied and darkened by useless actions and their reactions. It gives rise to repeated births and it swells more and more on account of the bitter reactions or the consequences of actions calculated to bring pleasure or happiness. Such actions are like an ill-wind that raises a cloud of dust whose particles are physical and mental illness, old age and the various relationships.
काल: कवलितानन्त-जगत्-पक्व-फलो ऽप्य् अयम् ।
घस्मर.आचार.जठर: कल्पैर् अपि न तृप्यति ॥१५॥
kAla: kavalita.ananta-jagat-pakva-phalo_'py ayam |
ghasmara-AcAra-jaThara: kalpai:_ api na tRpyati ||15||
.
kAla: - Time
kavalita.ananta-jagat-pakva-phala: x
api ayam x
ghasmarAcAra-jaThara: x
kalpai: api na tRpyati xx
~sv.15. All these lead to death (or the passage of time) which has an insatiable and voracious appetite and which consumes all the worlds when they are ripe, as it were.
~vlm.15. All the world is as a ripe fruit in the mouth of death, whose voracious belly is never filled with all its ravages, for millions and millions of kalpa ages. (The womb of death is never full).
Ø
मोह-मारुतm Aपीय त्वचा विषम् अचारिणा: ।
moha-mArutam ApIya tvacA viSam acAriNA: |
स्फुरnti.iha.Aहयश् चित्रा: शीतla.aचल-दीप्तय: ॥१६॥
sphuranti_ iha_ Ahaya:_ citrA: zItala.acala-dIptaya: ||16||
.
moha-mArutam
Delusion.wind
ApIya
having drunk
tvacA viSam acAriNA: x
sphuranti_iha
x
ahaya:_citrA: x
zItalAcala-dIptaya: xx
~vlm.16. Men are as the cold bodies and creeping reptiles of the earth, and they crawl and creep continually in their crooked course, by breathing the vital air, as the snakes live upon the current air. (Serpents are said to live a long time without food, simply by inhaling the open air).
~VA. breathing winds/prana of delusion these reptiles (ignorant men) appear (are born) here as various snakes, cold and unmoving in light of Brahman?
~AS: The snakes are described as shining in
the light of Brahman (zItala and acala are adjectives identifying Brahman not
the snakes). This is what AB suggests. I can also think of a different
interpretation: they are described to be cool and permanently shining. Here is
my complete meaningh They are like variegated snakes, who have inhaled the
breeze of delusion and crawl crookedly on their skins (bellies) under cool
steady light of Brahman.
o/
चिन्ता-पिशाca.uपहता विवेka.indu.udvayam विना ।
तमसा.इव निरालोका याति यौवन-यामिनी ॥१७॥
चिन्ता-पिशाca.uपहता विवेka.indu.udvayam विना ।
तमसा.इव निरालोका याति यौवन-यामिनी ॥१७॥
cintA.pizAca.upahatA viveka.indu.udvayam vinA |
tamaseva nirAlokA yAti yauvanayAminI ||17||
.
cintA-pizAcA.apahatA
Care the Cannibal warded.off
vivekendU-dvayam vinA
x
tamaseva
deep in the dark
nirAlokA
lightless comes the New Moon
yAti yauvana-yAminI
x
.
* "double moon" is a standard Image of Delusion
~vlm.17. The time of youth passes as a dark night, without the moon-light of reason; and is infested by the ghosts of wicked thoughts and evil desires.
~sv.16-18 Youth is haunted by the goblins of worries and anxieties which dance when the wisdom-moon does not shine; and youth proceeds towards denser darkness of delusion. One's tongue (the faculty of speech) is overworked in the service of the common and uncultured folk here and it grows debilitated.
~ withered lotus
Ø
जिह्वा जर्जरताम् एति प्रकृत.अनुनय-ज्वरै: ।
jihvA jarjaratAm eti prakRta.anunaya-jvarai: |
पद्म-कोटर.कोणस्थम् अपि सूत्रम् हिमैर् इव ॥१८॥
padma-koTara-koNastham api sUtram himai:_ iva ||18||
.
jihvA jarjaratAm eti
the tongue wears.out with wagging
prakRta.anunaya-jvarai:
x
padma-koTara-koNastham
x
api sUtram himai:_ iva
x
~vlm.18. The flippant tongue within the mouth, becomes faint with cringing flattery; as the pistil rising from the seed vessel, becomes languid under the freezing frost.
~sv.16-18 Youth is haunted by the goblins of worries and anxieties which dance when the wisdom-moon does not shine; and youth proceeds towards denser darkness of delusion. One's tongue (the faculty of speech) is overworked in the service of the common and uncultured folk here and it grows debilitated.
o/
दु:ख-शोक-महा.अष्ठील: कष्ट-कण्टक-संकट: ।
सहस्र.शाखताम् याति दारिद्र्य-दृढ-शाल्मलि: ॥१९॥
du:kha-zoka-mahA-aSThIla: kaSTa-kaNTaka-saMkaTa: |
sahasra-zAkhatAm yAti dAridrya-dRDha-zAlmali: ||19||
.
du:kha-zoka-mahA-aSThIla:
x
kaSTa-kaNTaka-saMkaTa:
x
sahasra-zAkhatAm yAti dAridrya-dRDha-zAlmali:
x
~AB. aSThilA granthaya: ||19||
~vlm.19. Poverty branches out like the thorny Sálmali tree, in a thousand branches of misery, distress, sorrow, sickness, and all kinds of woe to human beings. (Poverty is the root of all evils in life).
~sv.19-20 In the meantime, poverty spreads its thousands of branches yielding the fruits of unhappiness and hard labour. Yet, greed which is empty and insubstantial and which is destructive of one's own spiritual elevation, continues to proclaim victory in the darkness of delusion.
o/
अन्त:-शून्य-उन्नति-ध्वस्त-चित्त-चैत्य-कृत.आलय: ।
माया-बहुल-यामिन्याम् लोभ-उलूक:_ विवल्गति ॥२०॥
anta:-zUnya-unnati-dhvasta-citta-caitya-kRta-Alaya: |
mAyA-bahula-yAminyAm lobha-ulUka:_ vivalgati ||20||
.
anta:-zUnya-unnati-dhvasta-citta-caitya-kRta-Alaya:
inner-empty-unnati-dhvasta-citta-caitya-kRta-Alaya:
mAyA-bahula-yAminyAm
in the Illusion-full-night
lobha-ulUka: vi.valgati
x
~vlm.20. Concealed covetousness like the unseen bird of night, is hidden within the hollow cavity of the human heart, resembling the stunted chaitya trees of mendicants; and then it shrieks and hoots out from there, during the dark night of delusion which
has overspread the sphere of the mind.
~sv.19-20 In the meantime, poverty spreads its thousands of branches yielding the fruits of unhappiness and hard labour. Yet, greed which is empty and insubstantial and which is destructive of one's own spiritual elevation, continues to proclaim victory in the darkness of delusion.
Ø
पूvam गृहीत्वा कर्णाbhyAm स्फुरन्ती परिनिश्चयम् ।
जरा-जर्जर.मार्जारी यौवna.Akhum निकृन्तति ॥२१॥
pUrvam gRhItvA karNAbhyAm sphurantI pari.nizcayam |
jarA-jarjara-mArjArI yauvana-Akhum nikRntati ||21||
.
first she catches him by the ears
shaking this way and that
:
senility is an old cat that likes to make a youth
hir mouse
.
o/
नि:सारा क्रमश: क्रान्तधराधरसमुन्नति: ।
डिण्डीरपिण्डिकेवेयं सृष्टिरायाति पुष्टताम् ॥२२॥
नि:सारा क्रमश: क्रान्तधराधरसमुन्नति: ।
ni:sArA kramaza: krAnta-dhara.adhara-samunnati: |
डिण्डीरपिण्डिकेवेयं सृष्टिरायाति पुष्टताम् ॥२२॥
DiNDIra-piNDikA_iva_iyam sRSTi:_ AyAti puSTatAm ||22||
.
ni:sArA: krama-zas essenceless in.order
krAnta-dhara.adhara=sam-unnati: -
x krAnta-dhara.adhara=sam-unnati:
DiNDIra-piNDikA iva iyam x
sRSTir AyAti puSTatAm xx
~vlm.22. The accumulation of unsubstantial materials, which causes the formation of the stupendous world, is taken for real substantiality by the unwise; as the foaming froths and ice-bergs in the sea, are thought to be solid rocks by the ignorant sailor. (So
all potential existences of the vedantist, are sober realities of the positive philosophy).
~sv.22-24 This creation is essenceless; yet, it gains a false reality. It even grows the fruits of dharma (righteous living) and artha (pursuit of prosperity). This world enveloped by the sky and endowed with the eyes of the sun and the moon is upheld by the delusion of its substantiality.
#dhavala
#pallava
#vikasita
Ø
आभास-पुष्प-धवला जगत्-पल्लव-शालिनी ।
AbhAsa-puSpa-dhavalA jagat-pallava-zAlinI |
सत्ता-लता विकसिता धर्म.अर्थ-फल-धारिणी ॥२३॥
sattA-latA vikasitA dharma.artha-phala-dhAriNI ||23||
.
AbhAsa-puSpa-dhavalA
x
jagat-pallava-zAlinI
x
sattA-latA vikasitA
x
dharma.artha-phala-dhAriNI
x
.
~vlm.23. The world appears as a beautiful arbour, glowing with the blooming blossoms of Divine light; which is displayed over it; and the belief of its reality, is the plant which is fraught with the fruitage of all our actions and duties. (The world is believed as the garden of the actions of worldly men, but the wise are averse to actions and their results).
~sv.22-24 This creation is essenceless; yet, it gains a false reality. It even grows the fruits of dharma (righteous living) and artha (pursuit of prosperity). This world enveloped by the sky and endowed with the eyes of the sun and the moon is upheld by the delusion of its substantiality.
सुराचल-महास्थूणम् चन्द्र.सूर्य-गवाक्षकम् ।
गगनाच्_छादनम् चारु ध्रियते त्रिजगद्-गृहम् ॥२४॥
surAcala-mahAsthUNam candra-sUrya-gavAkSakam |
gaganAc_chAdanam cAru dhriyate trijagad-gRham ||24||
.
surAcala-mahAsthUNam x
candra-sUrya-gavAkSakam x
gaganAc_chAdanam cAru x
dhriyate trijagad-gRham is borne/supported this 3.world-home.
~vlm.24. The great edifice of the world, is supported by the pillars of its mountains, under its root of the great vault of heaven; and the sun and moon are the great gateways to this pavilion. (The sun and moon are believed by some as the doors leading the pious souls to heaven).
~sv.22-24 This creation is essenceless; yet, it gains a false reality. It even grows the fruits of dharma (righteous living) and artha (pursuit of prosperity). This world enveloped by the sky and endowed with the eyes of the sun and the moon is upheld by the delusion of its substantiality.
संसार.सरसि स्फारे चरन्ति प्राण-षट्पदा: ।
शरीर.पुष्करेष्व्_अन्तश्_चिद्.रूप-रस-पायिन: ॥२५॥
saMsAra-sarasi sphAre caranti prANa-SaTpadA: |
zarIra-puSkareSv_antaz_cid.rUpa-rasa-pAyina: ||25||
.
saMsAra-sarasi sphAre caranti prANa-SaTpadA: | zarIra-puSkareSv_antaz_cid.rUpa-rasa-pAyina: ||25||
~vlm.25. The world resembles a large lake, over which the vital breaths are flying as swarms of bees on the lotus-beds of the living body; and exhaling the sweets which are stored in the cell of the heart (i.e., the breath of life wafts away the sweets of the immortal soul).
~sv.25-28. In the lake of this world-appearance lilies known as bodies blossom and they are resorted to by the bees known as life-forces. The decadent concept of the world-existence lies imprisoned in the senses, bound by self-limitation and conditioning and by the powerful thread of hopes and desires. This world-appearance is like a delicate creeper which constantly trembles in the wind of the movement of prANa or life-force and which constantly sheds all kinds of beings, abandoning them to their destruction.
कुट्ट् #kuTT -> #kuTTima‑ - inlaid with small stones or mosaic +
नभो-मार्ग-महानील-कुट्टिम-एकान्त-शालिनी ।
भुवनोदर.रम्यान्त: स्फुरत्य् आदित्य-दीपिका ॥२६॥
नभो-मार्ग-महानील-कुट्टिम-एकान्त-शालिनी ।
भुवनोदर.रम्यान्त: स्फुरत्य् आदित्य-दीपिका ॥२६॥
nabho-mArga-mahAnIla-kuTTima-ekAnta-zAlinI |
bhuvana-udara-ramyAnta: sphuraty Aditya-dIpikA ||26||
nabho-mArga-mahAnIla-kuTTima-ekAnta-zAlinI -
m nabho-mArga-mahAnIla-kuTTima-ekAnta-zAlinI
bhuvana-udara-ramyAnta: x
sphuraty Aditya-dIpikA xx
~vlm.26. The blue vault of heaven appears as a spacious and elevated dome to the ignorant who think it to contain all the worlds, which are enlightened by the light of the sun situated in the midst. But it is an empty sphere, and so the other worlds beyond
the solar system, to which the solar light doth never reach.
~sv.25-28. In the lake of this world-appearance lilies known as bodies blossom and they are resorted to by the bees known as life-forces. The decadent concept of the world-existence lies imprisoned in the senses, bound by self-limitation and conditioning and by the powerful thread of hopes and desires. This world-appearance is like a delicate creeper which constantly trembles in the wind of the movement of prANa or life-force and which constantly sheds all kinds of beings, abandoning them to their destruction.
#zalaka
आशा-तन्तु-निबद्ध.अङ्गी जागती जीर्ण-पक्षिणी ।
स्व.वासना-शलाके_ऽन्तर् निबद्ध-इन्द्रिय-पञ्जरे ॥२७॥
आशा-तन्तु-निबद्ध.अङ्गी जागती जीर्ण-पक्षिणी ।
स्व.वासना-शलाके_ऽन्तर् निबद्ध-इन्द्रिय-पञ्जरे ॥२७॥
AzA-tantu-nibaddha.aGgI jAgatI jIrNa-pakSiNI |
sva.vAsanA-zalAke_'nta:_ nibaddha-indriya-paJjare ||27||
AzA-tantu-nibaddha.aGgI x
jAgatI jIrNa-pakSiNI - worldly old birds
sva-vAsanA-zalAke antar x
nibaddha-indriya-paJjare xx
~vlm.27. All worldly minded men, are as old birds tied down on earth by the strong strings of their desires; and their heart moves about the confines of their bodies, and their heart strings throb with hopes in the confines of their bodies, as birds in cages in the hope of getting their release.
अन्तारतपतज्-जाल-भूत-पर्ण-परम्परा ।
स्पन्दते मरुताऽऽमृष्टा सम्सृति-व्रतिश्_चिरम् ॥२८॥
अन्तारतपतज्-जाल-भूत-पर्ण-परम्परा ।
स्पन्दते मरुताऽऽमृष्टा सम्सृति-व्रतिश्_चिरम् ॥२८॥
antAratapataj-jAla-bhUta-parNa-paramparA |
spandate marutA''mRSTA samsRti-vratiz_ciram ||28||
.
antAratapataj-jAla-bhUta-parNa-paramparA -
x antAratapataj-jAla-bhUta-parNa-paramparA
spandate marutA''mRSTA x
samsRti-vratiz_ciram xx
~vlm.28 The lives of living beings are continually dropping down, like withered leaves of trees, from the fading trees of their decayed bodies, by the constant breathing of their breath of life.
~sv.25-28. ... This world-appearance is like a delicate creeper which constantly trembles in the wind of the movement of prANa or life-force and which constantly sheds all kinds of beings, abandoning them to their destruction.
सृष्टे: कतिपयम् कालम् प्रहृष्टा: कुल-शालिन: ।
अध:कृत-उग्र.नरक-पङ्का: शङ्क-उज्झिता: क्षणम् ॥२९॥
सृष्टे: कतिपयम् कालम् प्रहृष्टा: कुल-शालिन: ।
sRSTe: katipayam kAlam prahRSTA: kula-zAlina: |
अध:कृत-उग्र.नरक-पङ्का: शङ्क-उज्झिता: क्षणम् ॥२९॥
adha:kRta-ugra-naraka-paGkA: zaGka-ujjhitA: kSaNam ||29||
.
sRSTe: katipayam kAlam x
prahRSTA: kula-zAlina: x
adha:kRta-ugra-naraka-paGkA: x
zaGka-ujjhitA: kSaNam xx
~vlm.29. The respectable men, that are joyous of their worldly grandeur for a short time, are entirely forgetful of the severe torments of hell, awaiting on them afterwards.
~sv.29-31 There are many noble people who have risen above the quagmire of this hell known as world-existence and, devoid of all doubt, rejoice for a little while. There are the divine beings who dwell like lotuses in the blue expanse of the firmament. In this creation, actions are like the lotus which is polluted by vain desire for the fruits of such actions, which is caught in the net of psychological conditioning and which is endowed with the perfume of dynamism.
~VA. family men, happy for some time with
creation, forgetting for
a moment about fear, wallow in mud of horrible hell made under.
~AS: I would suggesth Happy and renowned
(kulazAlinaH having famous ancestries) in the world for quite some time, they
are suddenly shot into the horrible mud in hell, as if pushed through a
downward pointing cone.
मुक्त-इन्द्र.खण्ड-कणिक.अनील-नीरद-शैवले ।
स्वर्ग-मृग-सरस्यन्त: स्फुरन्ति सु.रसा_ रसा: ॥३०॥
मुक्त-इन्द्र.खण्ड-कणिक.अनील-नीरद-शैवले ।
mukta-indra-khaNDa-kaNika.anIla-nIrada-zaivale |
स्वर्ग-मृग-सरस्यन्त: स्फुरन्ति सु.रसा_ रसा: ॥३०॥
svarga-mRga-sarasyanta: sphuranti su.rasA:_ rasA: ||30||
.
mukta-indra-khaNDa-kaNika.anIla-nIrada-zaivale -
x mukta-indra-khaNDa-kaNika.anIla-nIrada-zaival
svarga-mRga-sarasyanta: x
sphuranti su.rasA:_ rasA: xx
~vlm.30. But the godly people enjoy their heavenly delights as gods, in the cooling orb of the moon; or range freely under the azure sky, like heavenly cranes about the limpid lakes.
~sv.29-31 There are many noble people who have risen above the quagmire of this hell known as world-existence and, devoid of all doubt, rejoice for a little while. There are the divine beings who dwell like lotuses in the blue expanse of the firmament. In this creation, actions are like the lotus which is polluted by vain desire for the fruits of such actions, which is caught in the net of psychological conditioning and which is endowed with the perfume of dynamism.
~VA. swan-gods appear in heavenly lake in
clouds of green duck-weed
enjoying drops of moon (nectar).
~AS: I don't any swan gods. The gods are
just compared to the swans enjoying swimming in a pleasant lake of nectar.
नानाफलालिमलिना वासनाजालमालिता ।
स्पन्दामोदमयी स्फीता क्रियाविकसिताब्जिनी ॥३१॥
नानाफलालिमलिना वासनाजालमालिता ।
स्पन्दामोदमयी स्फीता क्रियाविकसिताब्जिनी ॥३१॥
nAnA-phalAli-malinA vAsanA-jAla-mAlitA |
spanda-Amoda-mayI sphItA kriyA-vikasita.abjinI ||31||
.
nAnA-phalAli-malinA x
vAsanA-jAla-mAlitA -
x +
spanda-Amoda-mayI sphItA x
kriyA-vikasita.abjinI xx
~vlm.31. There they taste the sweet fruits of their virtuous deeds on earth; and inhale the fragrance of their various desires, as the bees sip the sweets of the opening lotus.
~sv.29-31 There are many noble people who have risen above the quagmire of this hell known as world-existence and, devoid of all doubt, rejoice for a little while. There are the divine beings who dwell like lotuses in the blue expanse of the firmament. In this creation, actions are like the lotus which is polluted by vain desire for the fruits of such actions, which is caught in the net of psychological conditioning and which is endowed with the perfume of dynamism.
varAkI
sRSTi
zapharI
palvala
zaTha
ग्रह् #grah -> #nigrah -> #vinigrah - *vinigRhya - to lay hold of , seize , keep back , restrain , impede MBh.
वराकी सृष्टि-शफरी स्फुरन्ती भव-पल्वले ।
कृतान्त-वृद्ध-गृध्रेण शठेन विनिगृह्यते ॥३२॥
varAkI sRSTi-zapharI sphurantI bhavapalvale |
kRtAnta-vRddha-gRdhreNa zaThena vinigRhyate ||32||
varAkI sRSTi-zapharI sphurantI bhavapalvale |
kRtAnta-vRddha-gRdhreNa zaThena vinigRhyate ||32||
~sv.32 But, this world-appearance is like a little fis: which comes into being in this finite space and which is soon swallowed by the obstinate and invincible old vulture known as krtanta (the end or conclusion of action).
~vlm.32. All worldly men are as little fishes (shrimps), swimming on the surface of this pool of the earth; while the sly and senile death pounces upon them as a kite, and bears them away as his prey without any respite or remorse.
तरङ्ग-फेन-माला_इव सा_इव_अन्या_इव च भङ्गुरा ।
श्व:-श्व:_अपर.इन्दु-लेखा_इव समुदेति विचित्रता ॥३३॥
taraGga-phena-mAlA_iva sA_iva_anyA_iva ca bhaGgurA |
zva:-zva:_apara-indu-lekhA_iva samudeti vicitratA ||33||
taraGga-phena-mAlA_iva x
sA_iva_anyA_iva ca bhaGgurA x
zva:-zva:_apara-indu-lekhA_iva x
samudeti vicitratA xx
~sv.33 Yet, diverse scenes arise and cease day after day, as ripples and waves appear and disappear on the surface of the ocean.
~vlm.33. The changeful events of the world, are passing on every day, like the gliding waves and the foaming froths of the sea, and the ever changing digits of the moon.
zarAbha
bhaGga
कुल् #kul -> #kulAla: - a potter.
samparivartyate ||34||
भूरिभूतशराभानि क्षणभङ्गानि कुर्वता ।
इदं कालकुलालेन चक्रं संपरिवर्त्यते ॥३४॥
भूरिभूतशराभानि क्षणभङ्गानि कुर्वता ।
इदं कालकुलालेन चक्रं संपरिवर्त्यते ॥३४॥
bhUri-bhUta-zarAbhAni kSaNa-bhaGgAni kurvatA |
idam kAla-kulAlena cakram samparivartyate ||34||
.
bhUri-bhUta-zarAbhAni x
kSaNa-bhaGgAni kuvatA |
idam kAla-kulAlena x
cakram samparivartyate xx
~vlm.34. Time like a potter, continually turns his wheel, and makes an immense number of living beings as his pots; and breaks them every moment, as the fragile play-things of his own whim.
~sv.34-37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest-fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
Ø
असंख्यातानि कल्पानि संजातान्य् अचले पदे ।
a-saMkhyAtAni kalpAni saMjAtAni_ acale pade |
जगज्जङ्गलजालानि दग्धानि युगवाह्निना ॥३५॥
jagaj-jaGgala-jAlAni dagdhAni yuga-vAhninA ||35||
.
a-saMkhyAtAni kalpAni x
saMjAtAni_ acale pade
jagaj-jaGgala-jAlAni x
dagdhAni yuga-vAhninA xx
~vlm.35. Innumerable kalpa ages have been incessantly rolling on, over the shady quiescence of eternity; and multitudes of created worlds have been burnt down, like thick woods and forests, by the all desolating conflagrations of desolation. (According
to the Hindus the universal destruction, takes place by the Violent concussion of all the elements, and by the diluvian floods also).
~sv.34-37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest-fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
Ø
भाव.अभावैर् अपर्यन्तै: सुख-दु:ख-दशा-शतै: ।
bhAva.abhAvai:_ aparyantai: sukha-du:kha-dazA-zatai: |
वैपरीत्यम् प्रयात्य् एवम् अजस्रम् जागती स्थिति: ॥३६॥
vaiparItyam prayAty evam ajasram jAgatI sthiti: ||36||
.
bhAva.abhAvai:_ aparyantai: x
sukha-du:kha-dazA-zatai: x
vaiparItyam prayAty evam x
ajasram jAgatI sthiti: xx
~vlm.36. All worldly things are undergoing incessant changes, by their appearance and disappearance by turns; and the vicissitudes of our states and circumstances, from these of pleasure and prosperity to the state of pain and misery and the vice versa,
in endless succession. (Pain and pleasure succeed one another).
~sv.34-37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest-fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
उभ् #ubh - cl. 9. P. ubhnAti (impf. 2. sg. ubhnAs) — to hurt, kill RV. - ubhati, umbhati, umbhAM-cakAra, umbhitA, aumbhIt, to cover over, fill with Dhatup. xxviii, 32 VArØtt. on PAN. 7-1, 59 bhaTT. &c. —¶cp - ubh, umbhati, ubhnAti, unapti • pp. #ubdha, #umbhita confine, unite, couple. • -> #nyubh ni.ubh - keep down. • -> #samubh sam.ubh - keep together, cover, shut up. —
क्षुब्धैर् युग-परावर्तैर् वासना-शृङ्खल-उम्भिता ।
महाशनि-निपातैश्_च न भग्ना बुद्ध-धीरता ॥३७॥
क्षुब्धैर् युग-परावर्तैर् वासना-शृङ्खल-उम्भिता ।
महाशनि-निपातैश्_च न भग्ना बुद्ध-धीरता ॥३७॥
kSubdhai:_ yuga-parAvartai:_ vAsanA-zRGkhala-umbhitA |
mahAzani-nipAtaiz_ca na bhagnA buddha-dhIratA ||37||
.
kSubdhai:_ yuga-parAvartai: x
vAsanA-zRGkhala-umbhitA x
mahAzani-nipAtaiz_ca x
na bhagnA buddha-dhIratA xx
~vlm.37· Notwithstanding the instability of nature, the ignorant are fast bound by the chain of their desire, which is not to be broken even by the thunder bolt of heaven. (Man dies, but his desires never die, they keep their company wherever he may fly).
~sv.34-37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest-fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
Ø
शतशो विद्रुत.अरि.घ्नैर् दनु.पुत्रैर् अभिष्टुताम् ।
भव-भग्नतयाम् ऐन्द्रीम् तनुम् वहति वासना ॥३८॥
zatazo_ vidruta.ari.ghnai:_ danu.putrai:_ abhiSTutAm
|
bhava-bhagnatayAm aindrIm tanum vahati vAsanA ||38||
.
zatazo
by the hundred
vidruta.ari.ghnair
killing the fleeing enemy
danu.putrai:_ abhiSTutAm
praised
in song by the sons of danu
bhava-bhagnatayAm aindrIm
x
tanum vahati vAsanA
vAsanA.Imprinting carries the body
.
~vlm.38. Human desire bears the invulnerable body of the Jove and Indra, which being
wounded on all sides by the Titans of disappointment, resumed fres: vigour at
every stroke. (So our desires grow stronger by their failure, than when they
are
allayed by their satisfaction).
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
~VA. vasana body of indra, divided by
existence, praised by sons
of danu and wounded by hundreds of enemies of agitation.
Does not make much sense :o((
~AS: vAsanA (desire) carries a body like
that of Indra who is praised by the demons who (are so brave that) they keep on
fighting even after repeated destruction and which still degenerates at the end
of the world.
Here is the idea, I think. Indra, on one hand is extremely powerful, but even
he ends up degenerated eventually. The desire is similar.
This might be also a reference to Indra's body which developed thousand holes
due to a curse and hence Indra got the name sahasrAkSa.
विशत्यविरतं भूतसर्गपांसुपरम्परा ।
नित्यं नियतिवात्येयं कालव्यालगलान्तरम् ॥३९॥
vizaty aviratam bhUta-sarga-pAMsu-paramparA |
nityam niyati-vAtyeyam kAla-vyAlagalAntaram ||39||
.
vizaty aviratam x
bhUta-sarga-pAMsu-paramparA
nityam niyati-vAtyeyam x
kAla-vyAlagalAntaram xx
~vlm.39. All created beings are as particles of dust in the air, and are flying with the current wind into the mouth of the dragon-like death, who draws all things to his bowels by the breath of his mouth. (Huge snakes are said to live upon air, and whatever is borne with it into his belly).
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
#vaDavA
Ø
पदार्थ.अम्भसि सर्वाणि फल-फेनानि सर्वत: ।
पतन्त्य् अविरत.आपातम् अभाव-वडवा-मुखे ॥४०॥
पदार्थ.अम्भसि सर्वाणि फल-फेनानि सर्वत: ।
padArtha.ambhasi sarvANi phala-phenAni sarvata: |
पतन्त्य् अविरत.आपातम् अभाव-वडवा-मुखे ॥४०॥
patanti_avirata-ApAtam abhAva-vaDavA-mukhe ||40||
.
padArtha.ambhasi sarvANi
all in the sea of things
phala-phenAni sarvata: - fruit-froth from everything
patanti they fall
avirata-ApAtam - incessant heat
abhAva-vaDavA-mukhe xx
~vlm.40. As all the crudities of the earth, and its raw fruits and vegetables, together with the froth of the sea and other marine productions, are carried by the currents to be consumed by the submarine heat, so all existence is borne to the intestinal fire of death to be dissolved into nothing.
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
स्फुरन्त्याकस्मिकोद्धूता विचित्रद्रव्यशक्तय: ।
स्वभावमात्रसंपन्ना: स्पन्दश्रिया इवाम्भस: ॥४१॥
स्फुरन्त्याकस्मिकोद्धूता विचित्रद्रव्यशक्तय: ।
sphuranty Akasmika-uddhUtA_ vicitra-dravya-zaktaya: |
स्वभावमात्रसंपन्ना: स्पन्दश्रिया इवाम्भस: ॥४१॥
svabhAva-mAtra-sampannA: spanda-zriyA_ iva_ambhasa: ||41||
.
sphuranti Akasmika-uddhUtA: x
vicitra-dravya-zaktaya:
svabhAva-mAtra-sampannA: x
spanda-zriyA: iva_ambhasa: xx
~AB.
~vlm.41. It is by a fortuitous combination of qualities, that all things present themselves unto us with their various properties; and it is the nature of these which exhibits them with those forms as they present to us; as she gives the property of vibration to the elementary bodies, which show themselves in the forms of water and air unto us.
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
#Akasmika-
#uddhUta
भूत-मौक्तिक-सम्पूर्णान्_बृहत: सुबहून्_अपि ।
जगत्-कलभकान्_अत्ति कृतान्त-उद्रिक्त-केसरी ॥४२॥
भूत-मौक्तिक-सम्पूर्णान्_बृहत: सुबहून्_अपि ।
जगत्-कलभकान्_अत्ति कृतान्त-उद्रिक्त-केसरी ॥४२॥
bhUta-mauktika-sampUrNAn_bRhata: subahUn_api |
jagat-kalabhakAn_atti kRtAnta-udrikta-kesarI ||42||
.
bhUta-mauktika-sampUrNAn x
bRhata: subahUn_api x
jagat-kalabhakAn x
atti kRtAnta-udrikta-kesarI xx
~vlm.42. Death like a ferocious lion, devours the mighty and opulent men; as the lion kills the big elephant with his frontal pearls.
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
#kalabhaka
#udrikta
कुल-शैल-फला मेघ-पक्ष-पुञ्जा: फल-आमृज: ।
जायन्ते च म्रियन्ते च ध्रियन्ते च जगत्-खगा: ॥४३॥
कुल-शैल-फला मेघ-पक्ष-पुञ्जा: फल-आमृज: ।
जायन्ते च म्रियन्ते च ध्रियन्ते च जगत्-खगा: ॥४३॥
kula-zaila-phalA megha-pakSa-puJjA: phala-AmRja: |
jAyante ca mriyante ca dhriyante ca jagat-khagA: ||43||
.
kula-zaila-phalA: x
megha-pakSa-puJjA: x
phala-AmRja: x
jAyante ca mriyante ca x
dhriyante ca jagat-khagA: xx
~vlm.43. Ambitious men are as greedy birds of air upon earth, who like the voracious vultures on the tops of high hills, are born to live and die in their aerial exploits, as on the wings of clouds in search of their prey.
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
~VA. birds of worlds (of peoples) are born,
die and sustained,
build great mountains of results, with clouds of feathers and some
(past) results destroyed.
~AS: jagat+khaga is not really meant to
describe birds. It either is describing the worlds themselves using the
metaphor of birds or it is describing the people in the worlds with the
metaphor of a bird. I think the first is more appropriate.
The worlds use the mountains as fruits, have clouds as feathers, search around
for desirables, are born, die and are sustained.
चिद्भित्तौ स्पन्दशुभ्रायां रङ्गै: पञ्चभिरिन्द्रियै: ।
उन्मीलयति संसारचित्राणि विधिचित्रकृत् ॥४४॥
चिद्भित्तौ स्पन्दशुभ्रायां रङ्गै: पञ्चभिरिन्द्रियै: ।
cid.bhittau spanda.zubhrAyAm raGgai: paJcabhi:_ indriyai: |
उन्मीलयति संसारचित्राणि विधिचित्रकृत् ॥४४॥
unmIlayati saMsAra-citrANi vidhi-citra-kRt ||44||
.
cid.bhittau spanda.zubhrAyAm x
raGgai: paJcabhi:_ indriyai:
unmIlayati saMsAra-citrANi x
vidhi-citra-kRt xx
~vlm.44. Their minds liken painter's paintings on the canvas of their intellects, showing all the variegated scenes of the world, with the various pictures of things perceptible by the five senses (i. e., the images of all sensible objects are portrayed in the intellect).
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
अजस्रगत्वरीं सर्वपरिवर्तविधायिनीम् ।
निमेषशतभागाङ्गीमसद्दुःसाधिताङ्कुराम् ॥४५॥
अजस्रगत्वरीं सर्वपरिवर्तविधायिनीम् ।
निमेषशतभागाङ्गीमसद्दुःसाधिताङ्कुराम् ॥४५॥
ajasragatvarIm sarvaparivartavidhAyinIm |
nimeSazatabhAgAGgImasaddu:sAdhitAGkurAm ||45||
.
ajasragatvarIm sarvaparivartavidhAyinIm |
nimeSazatabhAgAGgImasaddu:sAdhitAGkurAm xx
~vlm.45. But all these moving and changeful scenes, are breaking up and falling to pieces at every moment; and producing our vain sorrow and griefs upon their loss, in this passing and aerial city of the world.
~sv. This psychological conditioning or self-limitation persists during the whole world-cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
सूक्ष्माम् कालस्य कलनाम् स्वम् उत्थान-कारिणीम् ।
ध्यानेन_एव_अन्ववेक्ष्य_एता: स्थिता: स्थावर.जातय: ॥४६॥
सूक्ष्माम् कालस्य कलनाम् स्वम् उत्थान-कारिणीम् ।
sUkSmAM kAlasya kalanAM svam utthAna-kAriNIm |
ध्यानेन_एव_अन्ववेक्ष्य_एता: स्थिता: स्थावर.जातय: ॥४६॥
dhyAnenA_ eva_anvavekSyA_ etA: sthitA: sthAvara-jAtaya: ||46||
.
sUkSmAm x
kAlasya kalanAm - a moment of time
svam utthAna-kAriNIm x
dhyAnenA_ eva_anvavekSyA_ etA: x
sthitA: sthAvara-jAtaya: - situate in the mobile classes.
~vlm.46. The animal creations and the vegetable world, are standing as passive spectators, to witness and meditate in themselves the marvelous acts of time, in sparing them from among his destruction of others.
~sv.Whereas the immobile creatures stand contemplating the mystery of time, as it were, the mobile creatures swayed by the twin-forces of attraction and repulsion, love and hate, and afflicted by the terrible illness known as pleasure and pain, old age and death, become debilitated and decadent.
राग-द्वेष-समुत्थेन भाव.अभाव-मयेन च ।
जरा-मरण=रोगेण जीर्णा_ जङ्गम-जातय: ॥४७॥
राग-द्वेष-समुत्थेन भाव.अभाव-मयेन च ।
जरा-मरण=रोगेण जीर्णा_ जङ्गम-जातय: ॥४७॥
rAga-dveSa-samutthena bhAva.abhAva-mayena ca |
jarA-maraNa=rogeNa jIrNA_ jaGgama-jAtaya: ||47||
.
rAga-dveSa=sam.utthena
with love & hate arisen together
bhAva.abhAva-mayena ca and with being- & un-being forms
jarA-maraNa-rogeNa with age and mortal disease
jIrNA: jaGgama-jAtaya: - withered immobile classes... .Q.
~vlm.47. How these moving creatures are subject every moment, to the recurrent emotions of passions and affections, and to the alterations of affluence and want; and how they are incessantly decaying under age and infirmity, disease and death from which their souls are entirely free. (Hence the state of torpid immobility is reckoned as a state of bliss, by the Hindu and Buddhistic Yogis and ascetics).
पीड् #pID -> ##pID 1 U. [पीडयति pIDyati –ते pIDyate, पीडित pIDita] - To pain, torment, harass, molest • To oppose, resist. • To press or squeeze together, compress, pinch • To suppress, destroy • beleaguer (a city), eclipse (sun or moon). +
Ø
सु.दुष्कृta.uttaम-ध्यान-चारिण्यो धरणी.तले ।
नियत्या नियतं कालं पीड्यन्ते कीट-पङ्क्तय: ॥४८॥
suduSkRta-uttama-dhyAna-cAriNyo dharaNI.tale |
niyatyA niyatam kAlam pIDyante kITa-paGktaya: ||48||
.
su-duSkRta-uttama-dhyAna-cAriNya: - most.badly-done high meditation doers
dharaNItale - on earth's surface
niyatyA - thru niyati.Destiny
niyatam kAlam the destined time
pIDyante kITa-paGktaya: - infested by a line of worms.
~vlm.48. So the reptiles and insects on the surface of the earth, are continually subjected to their tortuous motions by their fate, owing to their want of quiet inaction, of which they are capable in their subterranean cells. (The Yogis are wont to confine
themselves in their under-ground retreats, in order to conduct their abstract meditations without disturbance. So Demosthenes perfected himself in his art of eloquence in his subterrene cave).
Ø
क्षणेनादृश्य एवेदं निगिरty aखिlam सुखी ।
सु.दुर्लक्ष्य-बिल: काल-व्यालो विपुल-भोगवान् ॥४९॥
क्षणेनादृश्य एवेदं निगिरty aखिlam सुखी ।
kSaNenAdRzya eva_idam nigiraty akhilam sukhI |
सु.दुर्लक्ष्य-बिल: काल-व्यालो विपुल-भोगवान् ॥४९॥
su-dur.lakSya-bila: kAla-vyAlo vipula-bhogavAn ||49||
kSaNena - in a moment
adRzya eva idam
even unperceived this
nigirati akhilam x
sukhI x
su=dur-lakSya-bila: x
kAla-vyAla : - time of danger
vipula=bhoga-vAn
of plentiful enjoyment/serpents
.
~vlm.49. But all these living bodies are devoured every moment, by the all destructive time in the form of death; which like the deadly and voracious dragon lies hidden in his dark-some den (Here the word kála is used in its triple sense of time, death, and snake all which being equally destructive and hidden in darkness, it is difficult to distinguis: the subject from its comparison. Hence we may say, time like death and snake or death like time and snake or the snake like time and death, devours all living creatures, insects and other reptiles also).
Ø
कालेन किंचिd Aलक्ष्य स्व.शरीra.Aकुली.कृता: ।
kAlena kiMcid_AlakSya sva.zarIra-AkulI.kRtA: |
शीत-वाता-तप-रुढा: प्रोल्लसt puष्प-दीप्तय: ॥५०॥
zIta-vAta-Atapa-ruDhA: prollasat-puSpa-dIptaya: ||50||
.
kAlena kiMcid AlakSya
in time something is signified
sva.zarIra-AkulI.kRtA:
Ur.body-AkulI.kRta
cold-wind-warm-prauDhA:
x
prollasat
x
puSpa-dIptaya:
blssom-brightnesses
.
~vlm.50. The trees however are not affected by any of these accidents, because they stand firm on their roots, and though suffering under heat and cold and the blasts of heaven, yet they yield sweet fruits and flowers for the supportance and delight of all living creatures. (So the Yogis stand firm on their legs, and while they suffer the food and rest privations of life and the inclemencies of weather, they impart the fruits of divine knowledge to the rest of mankind, who would otherwise peris: like the insects of the earth, without their knowledge of truth and hope of future bliss).
Ø
फल-प्रदाश् चरन्ति.इह शीलिन: श्वभ्र.विग्रहा: ।
पय: पटल-विश्रान्त-त्रैलोkya.aम्भोज-कोटरे ॥५१॥
phala-pradA:_ caranti_ iha zIlina: zvabhra-vigrahA: |
paya: paTala-vizrAnta-trailokya.ambhoja-koTare ||51||
.
phala-pradA: - they are fruit-bearing
caranti_iha they wander the world
zIlina: x
zvabhra-vigrahA: x
paya: x
paTala-vizrAnta-trailokya.ambhoja-koTare
i paTala-vizrAnta-trailokya.ambhoja-koTara.
~vlm.51. The meek Yogis that dwell in their secluded and humble cells, are seen also to move about the earth, and imparting the fruits of their knowledge to others; as the bees residing in the cells of lotuses, distribute their stores of honey after the rains are over. (The Yogis and the bees remain in their cells daring the four months of the rainy season (varshá-chátur másya), after which they be-take to their peregrinations abroad).
पिट् #piT -> #peTa: -am - a basket • a multitude, a bunch • -> #peTaka: - mf(इका)n. a little basket, casket, box. • #peTakA •-• Comp. *bhUSaNapeTaka jewel.case भूषण-पेटिका). • #petakam - a small basket, "a bunch of..." *viTapapeTaka -m/n.- a bunch of rogues. -> #peTakam >kR, with instr. "to join or consort with") +
#bhaikSya-bhANDA
Ø
करोति घुं.घुमम् भूरि भूत-भ्रमर.पेटिका ।
ब्रह्माण्ड-भैक्ष्य-भाण्डेयम् काली भगवती क्रिया ॥५२॥
करोति घुं.घुमम् भूरि भूत-भ्रमर.पेटिका ।
karoti ghuM.ghumam bhUri bhUta-bhramara-peTikA |
ब्रह्माण्ड-भैक्ष्य-भाण्डेयम् काली भगवती क्रिया ॥५२॥
brahmANDa-bhaikSya-bhANDeyam kAlI bhagavatI kriyA ||52||
.
karoti ghuM.ghumam bhUri
... humming their hum unnumberedly coming from a hive of Being.bees
brahmANDa-bhaikSya-bhANDA - Cosmic.Eggshell-begging.bowl
iyam kAlI bhagavatI kriyA is this kAlI Lady Action...
~vlm.52. They preach about the lectures as the bees chaunt their chyme all about, saying; that the earth which is as a big port; it supplies the wants of the needy, for making them a morsel in the mouth of the goddess of death, (i. e., the earth supports
all beings for their falling into the bowels of death).
~sv.52-58. This whole universe is, as it were, the begging-bowl of Kali (suggestive of the feminine of kala which means time and death!), the goddess whose nature is action, motion. This Kali constantly seeks to fill the bowl with all the creatures of this world and to offer them again and again to her lord.
Ø
स्वयम् दत्त्वा.एव दत्त्वा.एव भूत-भिक्षाम् जिघृक्षति ।
svayam dattvA_ eva dattvA_ eva bhUta-bhikSAm jighRkSati |
तिमिर.आलीक-कबरी इndv.अर्क-चपल-ईक्षणा ॥५३॥
timira-AlIka-kabarI indu-arka-capala-IkSaNA ||53||
svayam
x
dattvA_ eva
x
dattvA_ eva
x
bhUta-bhikSAm
x
jighRkSati
x
timira-AlIka-kabarI
x
indu-arka-capala-IkSaNA
moon&starry-eyed
.
~vlm. The dreaded goddess Káli wearing the veil of darkness over her face,
and eying all with her eyeballs, as bright as the orbs of the sun and moon,
gives to all beings all their wants, in order to grasp and gorge them in herself.
(The black goddess Káli or Hecate, nourishes all as mátriká or matres,
and then devours them as death, like the carnivorous glutton, that fattens the cattle
to feed and feast upon them).
~AS: AB explains this. kAlI is to be interpreted as the wife of kAla (time). She repeatedly begs for lives, gives them to her husband (kAla) and desires more lives!
Ø
brahmA.uपेन्द्र.महेndra.Aदि-धरा-गिरिवra.Aदिका ।
brahma-upendra-mahendra.Adi-dharA-girivara.AdikA |
ब्रह्म-तttva.eक-पिटका लम्बमान-पयोधरा ॥५४॥
brahma-tattva-eka-piTakA lambamAna-payodharA ||54||
.
brahma-upendra-mahendra.Adi-Earth-girivara.AdikA +
brahma-tattva-eka-
#piT – gathering.together - .#piTaka – a basket or box • an ornament on indra's banner • #pIThaka – a boil, blister +
the brahmic Thatness gathered into one basket
lambamAna-payodharA
a hanging water/milk-bearing
.
~vlm.54. Her protuberant and exuberant breasts are as bountiful as the bounty of God, to suckle the gods and men and all beings on earth and hills and in the waters below. (But how can death be the sustainer of all).
Ø
चिच्छक्ति=मातृका स्थूला तरला घन-चापला ।
तारकाजाल-दशना संध्य.अरुण-तरा धरा ॥५५॥
cit.zakti=mAtRkA sthUlA taralA ghana-cApalA |
tArakAjAla-dazanA saMdhya.aruNa-tarA dharA ||55||
.
cit.zakti=mAtRkA
the conscious.power matrix
sthUlA
gross/material
taralA ghana-cApalA
x
tArakAjAla-dazanA
x
saMdhya.aruNa-tarA dharA
x
.
#tarala ~ up.sAra us8?
#mAtra the element of a #mAtrka Matrix.
~vlm.55. It is the energy of the Divine intellect, which is the mátriká—mater or mother (mater or materia of all, and assumes the forms of density and tenuity and also of motion and mobility; the clusters of stars are the rows of her teeth, and the morning
and evening twilights, are the redness of her two lips). (She is called Ushá and sandhyá or the dawning and evening lights, because of her existence in the form of the twilights,
before the birth of the solar and lunar lights. The Vedas abound with hymns to ushá and sandhyá and these form the daily ritual of the Brahmans to this day under the title of their Tri-*sandhyá—the triple litany at sun-rise, sun-set and vertical sun).
~sv. ... Her mother is the consciousness-energy (or, she is the mother known as consciousness-energy). She is extremely agitated and inconstant like a cloud. The stars are her teeth. Dawn and dusk are her lips. The lotus is her palm. The sky is her mouth. The seven oceans are her pearl-necklace. She is clad in the garment of the blue firmament. The pole is her navel. The forests are the hair on her body. This aged woman is born again and again: she dies again and again.
o/
समस्त-पद्मिनी-हस्ता शत-क्रतु-पुरानना ।
सप्ताब्धि-मुक्ता-लतिका नीलाम्बरपरीवृता ॥५६॥
samasta-padminI-hastA zata-kratu-purAnanA |
sapta.abdhi-muktA-latikA nIla.ambara-parIvRtA ||56||
.
samasta-padminI-hastA x
zata-kratu-purAnanA
sapta.abdhi-muktA-latikA x
#ambara -> #nIla.ambara -m.- "dressed in a blue garment" {but cp. dig.ambara – clothed in the Directions—naked} • -n.- black or dark-blue raiment W. ; = #tAlIza-pattra – leaves of Flacourtia cataphracta, the Madagascar plum +
-covered
.
~vlm.56. Her palms are as red as the petals of lotuses,
and her countenance is as bright as the paradise of Indra;
she is decorated with the pearls of all the seas,
and clad with an azure mantle all over her body (Hence is the goddess Kálí is represented as all black from her blue vest).
~sv. The darkness of self-ignorance is her hair. The sun and the moon are her restless eyes. Her internal and external nature include the gods Brahma, Visnu, Indra, the earth, the mountains, etc. The truth concerning Brahman the absolute is the treasure-chest hidden in her chest. Her mother is the consciousness-energy (or, she is the mother known as consciousness-energy). She is extremely agitated and inconstant like a cloud. The stars are her teeth. Dawn and dusk are her lips. The lotus is her palm. The sky is her mouth. The seven oceans are her pearl-necklace. She is clad in the garment of the blue firmament. The pole is her navel. The forests are the hair on her body. This aged woman is born again and again: she dies again and again.
#roma •-• Comp. #romarAjI a row or line or streak of hair (especially on the abdomen of women just above the navel, said to denote puberty) • #romarAjika‑ +
Ø
जम्बू.द्वीप-महानाभिर् वन-श्री-रोम-राजिका ।
jambUdvIpa-mahAnAbhi:_ vana-zrI-roma-rAjikA |
भूत्वा भूत्वा विनश्यन्ती त्रिलोकी.वृद्ध-कामिनी ॥५७॥
bhUtvA bhUtvA vinazyantI trilokI-vRddha-kAminI ||57||
.
jambUdvIpa=mahA-nAbhi:
Woodapple.Land is the great navel
vana.zrI-roma.rAjikA forest.plenty-hair.line
bhUtvA bhUtvA vinazyantI x
trilokI-vRddha-kAminI xx
~vlm.57. The Jambu-dwipa or Asia forms her naval or midmost spot, and the woods and forests form the hairs of her body. She appears in many shapes and again disappears from view, and plays her part as the most veteran sorceress in all the
three worlds. (The text calls her an old hag, that often changes her paints and garments to entice and delude all men to her).
~sv. This universe can be compared to an aged woman. The darkness of self-ignorance is her hair. The sun and the moon are her restless eyes. Her internal and external nature include the gods Brahma, Visnu, Indra, the earth, the mountains, etc. The truth concerning Brahman the absolute is the treasure-chest hidden in her chest. Her mother is the consciousness-energy (or, she is the mother known as consciousness-energy). She is extremely agitated and inconstant like a cloud. The stars are her teeth. Dawn and dusk are her lips. The lotus is her palm. The sky is her mouth. The seven oceans are her pearl-necklace. She is clad in the garment of the blue firmament. The pole is her navel. The forests are the hair on her body. This aged woman is born again and again: she dies again and again.
Ø
असकृज् जयते नष्टा भूरि-विभ्रम-कारिणी ।
asakRt_jayate naSTA bhUri-vibhrama-kAriNI |
मग्नम् अन्यैर् अथ.उन्मग्नम् भीमे काल-महार्णवे ॥५८॥
magnam anyai:_ atha_ unmagnam bhIme kAla-mahA.arNave ||58||
.
a-sakRj_jayate x
naSTA x
bhUri-vibhrama-kAriNI x
magnam anyai: atha_unmagnam x
bhIme kAla-mahArNave xx
~vlm.58. She dies repeatedly and is reborn again, and then passes into endless transformations, she is now immerged in the great ocean or bosom of Kála or Death her consort, and rises up to assume other shapes and forms again. (Hence the mother-goddess is said to be the producer and destroyer of all by their repeated births and deaths in their everchanging shapes and forms).
~sv. This aged woman is born again and again: she dies again and again.
#agAdha
#syanda
प्रतिकल्पक्षणं क्षीणैर्ब्रह्माण्डस्फुटबुद्बुदै: ।
कालेऽगाधरसस्यन्दे स्थित्वा स्थित्वा पिन: पुन: ॥५९॥
प्रतिकल्पक्षणं क्षीणैर्ब्रह्माण्डस्फुटबुद्बुदै: ।
prati.kalpa-kSaNam kSINai: brahmANDa-sphuTa-budbudai: |
कालेऽगाधरसस्यन्दे स्थित्वा स्थित्वा पिन: पुन: ॥५९॥
kAle'_gAdha-rasa-syande sthitvA sthitvA pina: puna: ||59||
.
prati.kalpa-kSaNam kSINai: x
brahmANDa-sphuTa-budbudai:
kAle agAdha-rasa-syande - x
sthitvA sthitvA pina: puna: xx
~vlm.59. The great Kalpa ages are as transitory moments in the infinite duration of Eternity, and the mundane eggs (or planetary bodies in the universe); are as passing bubbles upon the unfathomable ocean of infinity; they rise and last and are lost by turns.
~sv.59-63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
कल्प.मात्र.निमेषेण_उड्डीना: कारणासारसा: ।
उत्पत्त्य-उत्पत्त्य नाशिन्य: संतप्ता: सृष्टि-विद्युत: ॥६०॥
कल्प.मात्र.निमेषेण_उड्डीना: कारणासारसा: ।
kalpa.mAtra-nimeSeNa_uDDInA: kAraNAsArasA: |
उत्पत्त्य-उत्पत्त्य नाशिन्य: संतप्ता: सृष्टि-विद्युत: ॥६०॥
.
utpattya-utpattya nAzinya: saMtaptA: sRSTi-vidyuta: ||60||
kalpa.mAtra-nimeSeNa x
uDDInA: kAraNAsArasA: x
utpattya-utpattya nAzinya: x
saMtaptA: sRSTi-vidyuta: xx
~vlm.60. It is at the will of God, that the creative powers rise and fly about as birds in the air; and it is by his will also, that the uprisen creation becomes extinct like the burning flas: of the lightning. (The flaming worlds shoot forth, and are blown out as sparks of fire).
~sv.59-63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
Ø
काल-मेघे स्फुरन्त्य् एताश् चित्.प्रकाश-वन.उद्यमा: ।
kAla-meghe sphuranti_etA:_cit.prakAza-vana-udyamA: |
प्रपतद् भूत-विहगा: पतन्त्य् अविरत-भ्रमा: ॥६१॥
prapatat_bhUta-vihagA: patanti_avirata-bhramA: ||61||
.
kAla-meghe sphuranty etAz
x
cit.prakAza-vana-udyamA:
x
prapatad_bhUta-vihagA:
x
patanty avirata-bhramA:
x
.
~vlm.61. It is in the sunshine of the divine Intellect, and under the canopy of everlasting time, that the creations are continually rising and falling like the fowls of forestlands, flying up and down under the mist of an all encompassing cloud of ignorance.
~sv.59-63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
कालतालात्किलोत्तालाद्ब्रह्माण्डफलपालय: ।
उन्मेषकृतवैरिञ्चसृष्टयो देवनायका: ॥६२॥
कालतालात्किलोत्तालाद्ब्रह्माण्डफलपालय: ।
उन्मेषकृतवैरिञ्चसृष्टयो देवनायका: ॥६२॥
kAla-tAlAt_kila_uttAlAd_brahmANDa-phala-pAlaya: |
unmeSa-kRta-vairiJca-sRSTayo deva-nAyakA: ||62||
.
kAla-tAlAt_kila_uttAlAt x
brahmANDa-phala-pAlaya:
unmeSa-kRta-vairiJca-sRSTaya: x
deva-nAyakA: xx
~vlm.62. As the tall palm tree lets to fall its ripened fruits incessantly upon the ground; so the over topping arbor of time, drops down the created worlds and the lords of Gods perpetually into the abyss of perdition. (There is an alliteration and homonym of the words, tála and páttála meaning both tall and the tála or palm tree).
~sv.59-63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
Ø
निमेष-कृत-संहारा: सन्ति केचन कुत्रचित् ।
nimeSa-kRta-saMhArA: santi kecana kutracit |
निमेSa.uन्मेष-संक्षीण-कल्प=जाला: सहस्रश: ॥६३॥
nimeSa-unmeSa-saMkSINa-kalpa.jAlA: sahasra.za: ||63||
.
nimeSa-kRta-saMhArA:
Destruction happens in the blinking of Ur eye
santi kecana kutracit
nimeSa-unmeSa-saMkSINa-kalpa.jAlA: x
sahasra.za: xx
~vlm.63. The gods also are dying away like the twinklings of their eyes, and old time is wearing away with all its ages, by its perpetual ticklings[~tickings]. (The ever wakeful eyes of gods are said to have no twinkling; but time is said to be continually twinkling in its tickling[~ticking] moments).
~sv.59-63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
Ø
रुद्रा: केचन विद्यन्ते तस्मिंश् चित् परमे पुन: ।
rudrA: ke.cana vidyante tasmin_cit_parame puna: |
ते ऽपि यस्य निमेषेण भवन्ति न भवन्ति च ॥६४॥
te_ api yasya nimeSeNa bhavanti na bhavanti ca ||64||
.
rudrA: ke.cana vidyante x
tasmin_cit_parame puna: - x
te_api yasya nimeSeNa x
bhavanti na bhavanti ca xx
~vlm.64. There are many Rudras existing in the essence of Brahma, and they depend on the twinkling of that Deity for their existence. (The immortal gods are mortal, before the Eternal God).
~sv. In that supreme consciousness, there are Rudras who commence and conclude thousands of time-cycles within the twinkling of an eye. And there are other deities who within the twinkling of an eye create and destroy deities like Rudra! Surely, such manifestation is infinite.
तादृशो_ऽप्य्_अस्ति देवेशो_ ह्य्_अनन्ता_इयम् क्रियास्थिति: ।
अनन्त-सम्कल्प.मये शून्ये च ब्रह्मण: पदे ॥६५॥
तादृशो_ऽप्य्_अस्ति देवेशो_ ह्य्_अनन्ता_इयम् क्रियास्थिति: ।
tAdRzo_'py asti devezo_ hy anantA_iyam kriyAsthiti: |
अनन्त-सम्कल्प.मये शून्ये च ब्रह्मण: पदे ॥६५॥
ananta-saMkalpa.maye zUnye ca brahmaNa: pade ||65||
.
tAdRzo api asti deveza: x
hi anantA iyam kriyA-sthiti: x
ananta-saMkalpa-maye x
zUnye ca brahmaNa: pade xx
~vlm.65. Such is brahmA the lord of gods; under whom these endless acts of evolutions and involutions are for ever taking place, in the infinite space of his eternal Intellect and omnipotent
will.
~sv.64-66. In that supreme consciousness, there are Rudras who commence and conclude thousands of time-cycles within the twinkling of an eye. And there are other deities who within the twinkling of an eye create and destroy deities like Rudra! Surely, such manifestation is infinite. What is impossible for the infinite consciousness to bring about in infinite space? However, all these are but imagination which is a manifestation of ignorance.
Ø
न sambhaवन्ति का नाम शक्तयz ciत्र-पूरका: ।
एवm aक्षीण-संकल्प-लbdha.aर्थ-भर-भासुरा ।
जागती कल्पना yA.iyam तd.aज्ञान-विजृम्भितम् ॥६६॥
na sambhavanti kA nAma zaktaya:_ citra-pUrakA: |
evam akSINa-saMkalpa-labdha.artha-bhara-bhAsurA |
jAgatI kalpanA yA.iyam tad ajJAna.vijRmbhitam ||66||
.
na sambhavanti kA nAma
x
zaktayaz citra-pUrakA:
x
evam
x
akSINa-saMkalpa-labdhArtha-bhara-bhAsurA
x
jAgatI kalpanA yA iyam
x
tad ajJAna-vijRmbhitam
x
.
~vlm.66. What wonderous powers are there that cannot possibly reside in the Supreme spirit, whose undecaying will gives rise to all positive and possible existences. It is ignorance therefore to imagine the world as a reality of itself.
~sv.64-66. In that supreme consciousness, there are Rudras who commence and conclude thousands of time-cycles within the twinkling of an eye. And there are other deities who within the twinkling of an eye create and destroy deities like Rudra! Surely, such manifestation is infinite. What is impossible for the infinite consciousness to bring about in infinite space? However, all these are but imagination which is a manifestation of ignorance.
या: संपदो यदुत संततमापादश्च
यद्बाल्ययौवनजरामरणोपतापा: ।
यन्मज्जनं च सुखदुःखपरम्पराभि
रज्ञानतीव्रतिमिरस्य विभूतयस्ता: ॥६७॥
या: संपदो यदुत संततमापादश्च
यद्बाल्ययौवनजरामरणोपतापा: ।
यन्मज्जनं च सुखदुःखपरम्पराभि
रज्ञानतीव्रतिमिरस्य विभूतयस्ता: ॥६७॥
yA: sampado yaduta saMtatamApAdazca
yadbAlyayauvanajarAmaraNopatApA: |
yanmajjanam ca sukhadu:khaparamparAbhi
rajJAnatIvratimirasya vibhUtayastA: ||67||
.
yA: sampado yaduta saMtatamApAdazca x
yadbAlyayauvanajarAmaraNopatApA: |
yanmajjanam ca sukhadu:khaparamparAbhi x
rajJAnatIvratimirasya vibhUtayastA:
x
.
~sv.67 All prosperity and all adversity, childhood, youth, old age and death, as also suffering, what is known as being immersed in happiness and unhappiness and all the rest of ith all these are the extensions of the dense darkness of ignorance.
~vlm.67. All these therefore is the display of the deep darkness of ignorance, that appears to you as the vicissitudes of prosperity and adversity, and as the changes of childhood, youth, old-age and death; as also the occurrences of pain and pleasure and of sorrow and grief. (All of which are unrealities in their nature).
oॐm
sarga 6.7
~वसिष्ठ उवाच ।
यन्_मुक्त.अवलिता रत्न-भूषिता भान्ति योषित: ।
मद-इन्दाव्_उदिते क्षुब्ध-काम-क्षीर.अर्नव-उर्मय: ॥१॥
सौवर्णाम्भोजकोशस्थलोलालिपटलश्रियम् ।
धारयन्ति दृशा: स्त्रीणां कपोलतलदोलिता: ॥२॥
उद्यान-वन-खण्डेषु भूमौ कृतमदा मधौ ।
हृद्या: सुमनसो भान्ति दासा इव मनोभुव: ॥३॥
क्रव्यादगृध्र.गोमायु-कौलेय-कवल.अङ्गिका: ।
स्त्रिय: समुपमीयन्ते चन्द्र.चन्दन-पङ्क.जै: ॥४॥
सौवर्ण-कलश.अम्भो.ज-कलिकामातुलुङ्गवत् ।
दृश्यते स्त्री.स्तन-श्रेणी रक्त-पूति-सु.गन्धिका ॥५॥
रसायन-इन्दु-निस्यन्द-मधु-बिम्बास-वद्_रवै: ।
ओष्ठ.अभिधे मांस-लवो लालाक्त उपमीयते ॥६॥
अल्प.अल्प.अष्ठ् ईवदाकारा भुजाक्रूर.अस्थि-शङ्कव: ।
महा-बाहुलता=शब्दैर् वर्ण्यते कविभि: शुभै: ॥७॥
कदली-स्तम्भ-सम्भार.सुन्दरीभिस्_तथा भृता ।
कुच-शोभ-उचित.आनन्दा तोरण.अलिर् विराजते ॥८॥
आपात-मन्द-मधुरा मध्ये द्वन्द्व.अनुबन्धिनी ।
शीघ्रावसानविरला लक्ष्मीर् अप्य्_अभिवाञ्छ्यते ॥९॥
समुपैति मतिर्दुःखं सुखं च शतशाखताम् ।
दुःखशाखास्तु जायन्ते नानामर्मफला: श्रिय: ॥१०॥
बद्धजालघनाकारा: कारार्थमिव रज्जव: ।
दच्छदःसदृशा वाच: प्रतानगहने स्थिता: ॥११॥
संतता मोह-मिहिका कार्यासार.विसारिणी ।
यमुना प्रावृषि इवा एति तिमिर.श्यामला चिरम् ॥१२॥
कटू-कृत.अन्त:करणो नाना-सुख-विशारद: ।
वर्धते हि गत-स्नेहम् जन्म-प्रतिविषारस: ॥१३॥
व्याधूत-जर्जर.आकीर्ण-जनता-पर्ण-राजय: ।
स्व.कर्म-पवना वान्ति नाना.अवकर.रेणव: ॥१४॥
काल: कवलितानन्त-जगत्-पक्व-फलो ऽप्य् अयम् ।
घस्मर.आचार.जठर: कल्पैर् अपि न तृप्यति ॥१५॥
मोह-मारुतम् आपीय त्वचा विषम-चारिणा: ।
स्फुरन्ति_इहाहयश्_चित्रा: शीतल.अचल-दीप्तय: ॥१६॥
चिन्ता-पिशाचोपहता विवेकेन्दू-द्वयं विना ।
तमसा_इव निरालोका याति यौवन-यामिनी ॥१७॥
जिह्वा जर्जरताम् एति प्रकृत.अनुनय-ज्वरै: ।
पद्म-कोटर.कोणस्थम् अपि सूत्रम् हिमैर् इव ॥१८॥
दुःख-शोक-महा.अष्ठील: कष्ट-कण्टक-संकट: ।
सहस्रशाखताम् याति दारिद्र्यदृढशाल्मलि: ॥१९॥
अन्तः-शून्योन्नति-ध्वस्त-चित्त-चैत्य-कृतालय: ।
माया-बहुल-यामिन्यां लोभोलूको विवल्गति ॥२०॥
पूvam गृहीत्वा कर्णाbhyAm स्फुरन्ती परिनिश्चयम् ।
जरा-जर्जर.मार्जारी यौवna.Akhum निकृन्तति ॥२१॥
नि:सारा क्रमश: क्रान्त-धराधर.समुन्नति: ।
डिण्डीर.पिण्डिका_इव_इयम् सृष्टिर् आयाति पुष्टताम् ॥२२॥
आभासपुष्पधवला जगत्पल्लवशालिनी ।
सत्तालत् विकसिता धर्मार्थफलधारिणी ॥२३॥
सुर.अचल-महास्थूणम् चन्द्र.सूर्य-गवाक्षकम् ।
गगन.अच्छादनम् चारु ध्रियते त्रिजगद्गृहम् ॥२४॥
संसार.सरसि स्फारे चरन्ति प्राण-षट्पदा: ।
शरीर.पुष्करेष्व्_अन्तश्_चिद्.रूप-रस-पायिन: ॥२५॥
नभो.मार्ग-महानील-कुट्टिम-एकान्त-शालिनी ।
भुवन-उदर.रम्यान्त: स्फुरत्य् आदित्य-दीपिका ॥२६॥
आशातन्तु-निबद्ध.अङ्गी जागती जीर्ण-पक्षिणी ।
स्व.वासनाशलाके_अन्तर् निबद्ध-इन्द्रिय-पञ्जरे ॥२७॥
इतस्_तम_ इतस्_तेज_ इत: खम् इति उर्वरा ।
इत: शास्त्रम् इतो_ वेदा_ इतो_ द्वय-विवर्जिता ॥२८॥
सृष्टे: कतिपयम् कालम् प्रहृष्टा: कुल-शालिन: ।
अध:कृत-उग्र.नरक-पङ्का: शङ्क-उज्झिता: क्षणम् ॥२९॥
मुक्त-इन्द्र.खण्ड-कणिक.अनील-नीरदशैवले ।
स्वर्ग-मृग-सरस्यन्त: स्फुरन्ति सु.रसा रसा: ॥३०॥
नाना-फल-आलि-मलिना वासना-जाल-मालिता ।
स्पन्द-आमोद.मयी स्फीता क्रिया-विकसित.अब्जिनी ॥३१॥
वराकी सृष्टि-शफरी स्फुरन्ती भव-पल्वले ।
कृतान्त-वृद्ध-गृध्रेण शठेन विनिगृह्यते ॥३२॥
तरङ्ग-फेनमाला_इव सा.इव_अन्या.इव च भङ्गुरा ।
श्व:-श्वो_अपर.इन्दु-लेखा_इव समुदेति विचित्रता ॥३३॥
भूरि-भूत-शराभानि क्षण-भङ्गानि कुवता ।
इदं काल-कुलालेन चक्रं संपरिवर्त्यते ॥३४॥
असंख्यातानि कल्पानि संजातान्य् अचले पदे ।
जगज्-जङ्गल-जालानि दग्धानि युग-वाह्निना ॥३५॥
भावाभावैरपर्यन्तै: सुखदुःखदशाशतै: ।
वैपरीत्यं प्रयात्येवमजस्रं जागती स्थिति: ॥३६॥
क्षुब्धैर्युगपरावर्तैर्वासनाशृङ्खलोम्भिता ।
महाशनिनिपातैश्च न भग्ना बुद्धधीरता ॥३७॥
कण्टकश्चैति पयसो दूर्वाङ्कुर इव स्थलात् ।
देहशाल्मलिभोगिन्यो मनोमातङ्गशृङ्खला: ॥३८॥
विशत्यविरतं भूतसर्गपांसुपरम्परा ।
नित्यं नियतिवात्येयं कालव्यालगलान्तरम् ॥३९॥
पदार्थाम्भसि सर्वाणि फलफेनानि सर्वत: ।
पतन्त्यविरतापातमभाववडवामुखे ॥४०॥
स्फुरन्त्याकस्मिकोद्धूता विचित्रद्रव्यशक्तय: ।
स्वभावमात्रसंपन्ना: स्पन्दश्रिया इवाम्भस: ॥४१॥
भूतमौक्तिकसंपूर्णन्बृहत: सुबहूनपि ।
जगत्कलभकानत्ति कृतान्तोद्रिक्तकेसरी ॥४२॥
कुलशैलफला मेघपक्षपुञ्जा: फलामृज: ।
जायन्ते च म्रियन्ते च ध्रियन्ते च जगत्खगा: ॥४३॥
चिद्भित्तौ स्पन्दशुभ्रायां रङ्गै: पञ्चभिरिन्द्रियै: ।
उन्मीलयति संसारचित्राणि विधिचित्रकृत् ॥४४॥
अजस्रगत्वरीं सर्वपरिवर्तविधायिनीम् ।
निमेषशतभागाङ्गीमसद्दुःसाधिताङ्कुराम् ॥४५॥
सूक्ष्मां कालस्य कलनां स्वमुत्थानकारिणीम् ।
ध्यानेनैवान्ववेक्ष्यैता: स्थिता: स्थावरजातय: ॥४६॥
रागद्वेषसमुत्थेन भावनाभावमयेन च ।
जरामरणरोगेण जीर्णा जङ्गमजातय: ॥४७॥
सुदुष्कृतोत्तमध्यानचारिण्यो धरणीतले ।
नियत्या नियतं कालं पीड्यन्ते कीटपङ्क्तय: ॥४८॥
क्षणेनादृश्य एवेदं निगिरत्यखिलं सुखी ।
सुदुर्लक्ष्यबिल: कालव्यालो विपुलभोगवान् ॥४९॥
कालेन किंचिd Aलक्ष्य स्व.शरीra.Aकुली.कृता: ।
शीतवातातपपरुढा: प्रोल्लसत्पुष्पदीप्तय: ॥५०॥
फल-प्रदाश् चरन्तीह शीलिन: श्वभ्र.विग्रहा: ।
पय: पटल-विश्रान्त-त्रैलोक्याम्भोज-कोटरे ॥५१॥
करोति घुं.घुमं भूरि भूत-भ्रमर.पेटिका ।
ब्रह्माण्ड-भैक्ष्य-भाण्डेयं काली भगवती क्रिया ॥५२॥
स्वयं दत्त्वैव दत्त्वैव भूतभिक्षां जिघृक्षति ।
तिमिरालीककबरी इन्द्वर्कचपलेक्षणा ॥५३॥
ब्रbrahmA.uपेन्द्र.महेndra.Aदि-धरा-गिरिवra.Aदिका ।
ब्रह्म-तttva.eक-पिटका लम्बमान-पयोधरा ॥५४॥
चित्.शक्ति=मातृका स्थूला तरला घनचापला ।
तारकाजालदशना संध्यारुणतरा धरा ॥५५॥
समस्तपद्मिनि:अस्ता शतक्रतुपुरानना ।
सप्ताब्धिमुक्तालतिका नीलाम्बरपरीवृता ॥५६॥
जम्बूद्वीप-महानाभिर् वन-श्री-रोम-राजिका ।
भूत्वा भूत्वा विनश्यन्ती त्रिलोकी-वृद्ध-कामिनी ॥५७॥
असकृज् जयते नष्टा भूरि-विभ्रम-कारिणी ।
मग्नम् अन्यैर् अथोन्मग्नं भीमे काल-महार्णवे ॥५८॥
प्रतिकल्पक्षणं क्षीणैर्ब्रह्माण्डस्फुटबुद्बुदै: ।
कालेऽगाधरसस्यन्दे स्थित्वा स्थित्वा पिन: पुन: ॥५९॥
कल्पमात्रनिमेषेणोड्डीना: कारणासारसा: ।
उत्पत्तोत्पत्त्य नाशिन्य: संतप्ता: सृष्टिविद्युत: ॥६०॥
कालमेघे स्फुरन्त्येताश्चित्प्रकाशवनोद्यमा: ।
प्रपतद्भूतविहगा: पतन्त्यविरतभ्रमा: ॥६१॥
कालतालात्किलोत्तालाद्ब्रह्माण्डफलपालय: ।
उन्मेषकृतवैरिञ्चसृष्टयो देवनायका: ॥६२॥
निमेष-कृत-संहारा: सन्ति केचन कुत्रचित् ।
निमेSa.uन्मेष-संक्षीण-कल्प=जाला: सहस्रश: ॥६३॥
रुद्रा: केचन विद्यन्ते तस्मिंश्चित्परमे पुन: ।
तेऽपि यस्य निमेषेण भवन्ति न भवन्ति च ॥६४॥
तादृशो ऽप्य् अस्ति देवेशो ह्य् अनन्तेयं क्रियास्थिति: ।
अनन्त-संकल्प-मये शून्ये च ब्रह्मण: पदे ॥६५॥
न sambhaवन्ति का नाम शक्तयश् चित्र.पूरका: ।
एवम् अक्षीण-संकल्प-लब्धार्थ-भर.भासुरा ।
जागती कल्पना येयं तद् अज्ञान-विजृम्भितम् ॥६६॥
या: संपदो यदुत संततमापादश्च
यद्बाल्ययौवनजरामरणोपतापा: ।
यन्मज्जनं च सुखदुःखपरम्पराभि
रज्ञानतीव्रतिमिरस्य विभूतयस्ता: ॥६७॥
DAILY READINGS mn 10July
fm3055 1.jl09...11 On Life and Death .z73
fm6008 2.jl10 Nescience Tree .z32
https://www.dropbox.com/s/q8dixqefolg07qr/fm6008%202.jl10%20Nescience%20Tree%20.z32.docx?dl=0
fm7107 3.jl10 Deadwood .z15
https://www.dropbox.com/s/cdxc20bav2uoky0/fm7107%203.jl10%20Deadwood%20.z15.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Wordviewer is a free tool from Microsoft
that permits proper formatting
if you are not a Word user
downloadable at
https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
Jiva Das
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
fm6007 ALL ABOUT NESCIENCE 2.jl08.09 .z67
oॐm
FM.6.7
ALL ABOUT IGNORANCE
VASISHTHA THE PLENTIFUL declared–
यन् मुक्त.अवलिता* रत्न.भूषिता* भान्ति योषितः ।
yat_mukta.avalitA ratna.bhUSitA bhAnti yoSita: |
मद.इन्दाव्_उदिते क्षुब्ध.काम.क्षीर.अर्णव.ऊर्मयः ॥६।७।०१॥
mada.indau_udite kSubdha.kAma.kSIra.arNava.Urmaya: ||6|7|1||
.
yan mukta.avalitA
ratna.bhUSitA bhAnti yoSita: |
mada.indau_udite
kSubdha.kAma.kSIra.arNava.urmaya:
.
there are
girls garlanded in jewels and gems / boys with golden chains
necks strung with pearls / about their neck,
billows in the moonbeam ocean / surfing in the moonlit waters
of our desires
.
*vlm.p.1. Vasishtha related:—The prince smiled at hearing these questions from the vetala. As he opened his mouth to reply, the luster of his pearly teeth shed a brightness on the white dome of the sky.
सौवर्ण.अम्भोज.कोश.स्थ.लोलालि.पटल.श्रियम् ।
sauvarNa.ambhoja.koza.stha.lolAli.paTala.zriyam |
धारयन्ति दृशाः स्त्रीणाम् कपोल.तल.दोलिताः ॥६।७।०२॥
dhArayanti dRzA: strINAm kapola.tala.dolitA: ||6|7|2||
.
sauvarNa.ambhoja.koza.stha.lolAli.paTala.zriyam
dhArayanti dRzA: strINAm
kapola.tala.dolitA:
.
*vlm.2. The sidelong looks of the beautiful eyes in their faces, look like a cluster of black bees, setting on the pericarp of a full blown lotus.
*vlm.p.2.The prince speaking:—This world was at first an undeveloped grain. Afterwards it was covered by a dozen elemental sheaths, like thin skin or bark.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
उद्यान.वन.खण्डेषु भूमौ कृतमदा* मधौ ।
udyAna.vana.khaNDeSu bhUmau kRtamadA* madhau |
हृद्याः सुमनसो भान्ति दासा* इव मno.भुवः ॥६।७।०३॥
hRdyA: sumanasa:_bhAnti dAsA* iva mana:.bhuva: ||6|7|3||
.
in/when udyAna.garden/park.s.vana.forest/woods.khaNDa.breaks/gap\cane.eSu
on bhUmi.earth/land.au
kRta.done/made.mada.lusting.: madhu.honey.au
hRdya.A:
su.good/very..mana.Minds.sa:
bhAnti.they.shining/projecting. dAsa.servant/barbarian/fiend.A iva.like/as.if mana:Mind.:.bhU.earth..va:
.
*vlm.p.3 The tree that bears thousands of such fruit is very tall with equally long, out stretched branches and similarly very long and broad leaves.
*vlm.3 To the enslaved minds of deluded men, these beauties appear as charming as spring flowers scattered on the ground in forest lands.
क्रव्याद.गृध्र.गोमायु.कौलेय.कवल.अङ्गिकाः ।
kravyAda.gRdhra.gomAyu.kauleya.kavala.aGgikA: |
स्त्रियः समुपमीयन्ते चन्द्र.चन्दन.पङ्क.जैः ॥६।७।०४॥
striya: samupamIyante candra.candana.paGka.jai: ||6|7|4||
.
kravyAda.carnivorous/flesh.eating.gRdhra.gomAyu.kauleya.kavala.aGgika.A:
strI.women.ya: sam.very/much.upamI.resembling.yante
candra.moon.candana.paGka.ja.born/produced
.
*vlm.4. Their comely persons which are compared with the moon,
the lotus flower, and sandal paste for their coolness by fascinated
minds; are viewed as indifferently by the wise, as by the insensible
beasts which make a prey of them. (Lit. by the rapacious
wolves and dogs and vultures which devour them).
*vlm.p.4 This great tree is of a huge size and very astounding to see. It has thousands of huge branches spreading wide on every side.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
.ABComm. kravyAdA: kravya.mAtrAhArA vyAgrAdaya: | ...
सौवर्ण.कलश.अम्भो.ज.कलिका.मातुलुङ्ग.वत् ।
sauvarNa.kalaza.ambho.ja.kalikA.mAtuluGga.vat |
दृश्यते स्त्री.स्तन.श्रेणी रक्त.पूति.सु.गन्धिका ॥६।७।०५॥
dRzyate strI.stana.zreNI rakta.pUti.su.gandhikA ||6|7|5||
.
sauvarNa.kalaza.ambho.ja.kalikA.mAtuluGgavat
sauvarNa.kalaza.ambho.ja.kalikA.brain.like
dRzyate strI.stana.zreNI
rakta.pUti.su.gandhikA
.
*vlm.5. Their swollen breasts which are compared with lotus.buds, ripe pomegranates and cups of gold, are viewed by the wise as a lump of fles: and blood and nauseous liquor.
*vlm.p.5 There are thousands of such trees, and a dense forest of many other large trees and plants in that person.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
Ø #mAtuluGga: .am the brain • #mAtuluGgA, #mAtuluGgI a species of citron tree , sweet lime
रसायन.इन्दु.निस्यन्द.मधु.बिम्ब.आसव.द्रवैः ।
rasAyana.indu.nisyanda.madhu.bimba.Asava.dravai: |
ओष्ठ.अभिधे मांस.लवो लाला.अक्त* उपमीयते ॥६।७।०६॥
oSTha.abhidhe mAMsa.lava:_lAlA.akta* upamIyate ||6|7|6||
.
rasAyana.indu.nisyanda.madhu.bimba.Asava.dravai:
oSThAbhidhe mAMsa.lavo (i/x) spit/slobber.smeared upamIyate
*vlm.6. Their fleshy lips, distilling the impure saliva and spittle, are said to exude with ambrosial honey, and to bear resemblance with the ruby and coral and vimba fruits.
*vlm.p.6 Thousands of such forests stretch over it, abounding in thousands of mountains with their high peaks.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
अल्प.अल्प.आष्ठीवद् आकारा* भुजा.क्रूर.अस्थि.शङ्कवः ।
alpa.alpa*ASThIvat_AkArA* bhujA.krUra.asthi.zaGkava: |
महा.बाहुलता.शब्दैर् वर्ण्यते कविभिः शुभैः ॥६।७।०७॥
mahA.bAhulatA.zabdai:_varNyate kavibhi: zubhai: ||6|7|7||
.
alpa.alpa.aSThIvat.bony/knee. AkAra.embodiment/formation.A*
bhujA.krUra.asthi.zaGku.ava: |
mahAbAhu.latA.vine/creeper.zabda.word/sound.i:_
varNyate. kavi.bhi: zubha.auspicious/lucky.i:
.
*vlm.7. Their arms with the crooked joints of the wrists and loins, and composed of hard bones in the inside, are compared with creeping plants, by their infatuated admirers and erotic poets.
*vlm.p.7 The wide extended lands that contain these mountains also have very large valleys.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
.ABComm. pratyekam vibhajya darzane alpAlpA aSThIvanta: ...
#aSThIla fm7180.015, #aSThIvat fm6007.007 knotty
कदली.स्तम्भ.सम्भार.सुन्दरीभिस् तथा भृता ।
kadalI.stambha.sambhAra.sundarIbhi:_tathA bhRtA |
कुच.शोभ.उचित.आनन्दा तोरण.आलिर् विराजते ॥६।७।०८॥
kuca.zobha.ucita.AnandA toraNa.Ali:_virAjate ||6|7|8||
.
kadalI.stambha.sambhAra.sundarIbhi:
tathA bhRtA
kuca.zobha.ucita.AnandA
toraNAli:_virAjate
.
*vlm.p.8 These widespread lands also contain many countries with their adjacent islands, lakes and rivers.
*vlm.8. Their thick thighs are likened to the stems of lumpis: plantain trees, and the decorations of their protruberant breasts, are resembled to the strings of flowers, hung upon the turrets of temples.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
आपात.मन्द.मधुरा मध्ये द्वन्द्व.अनुबन्धिनी ।
ApAta.manda.madhurA madhye dvandva.anubandhinI |
शीघ्र.अवसान.विरला लक्ष्मीर् अप्य्_अभिवाञ्छ्यते ॥६।७।०९॥
zIghra.avasAna.viralA lakSmI:_api_abhi.vAJchyate ||6|7|9||
.
ApAta.manda.madhurA
madhye dvandva.anubandhinI
zIghra.avasAna.viralA
lakSmI:_apy abhivAJchyate
.
*vlm.9. Women are pleasant at first, but become quarrelsome afterwards; and then fly away in haste, like the goddess of fortune; and yet they are desired by the ignorant. (But when the old woman frets, let her go alone).
*vlm.p.9 These thousands of islands also contain many cities with varieties of buildings and works of art.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women decked with pearls and other jewels are but the creation of your own delusion: they are the ripples that arise in the ocean of lust. It is this delusion that sees attractiveness and seductive qualities in what is but a modification of flesh, fat, skin, etc., and even makes them appear charming; and it is on account of such delusion that their breasts are described as golden pots and their lips as the source of nectar, etc.
समुपैति मतिर् दु:खम् सुखम् च शत.शाखताम् ।
samupaiti mati:_du:kham sukham ca zata.zAkhatAm |
दु:ख.शाखास् तु जायन्ते नाना.मर्म.फला: श्रिय: ॥६।७।१०॥
du:kha.zAkhA:_tu jAyante nAnA.marma.phalA: zriya: ||6|7|10||
.
samupaiti matir
Ur thoughts meet with pleasure & pain
इ #i #e* (A>i) #upe #samupe #samupAyA P. samupAyAti to go up to together, go or resort to (tam), approach, meet samupAyayau y3019.026
du:kham sukham ca
zata.zAkhatAm
du:kha.zAkhA:_tu jAyante
nAnA.marma.phalA: zriya:
*vlm.p.10 These thousands of tracts of land, which are sketched out like so many continents, are like so many earths and worlds in their extent.
*vlm.10. The minds of the ignorant, are subject to many pains and pleasures in this life; and the forest of their misdeeds, shoots forth in a thousand branches, bearing the woeful fruits of misery only. (The tree of sin brought death into the world and all our woe. Milton).
*sv.10.11. It is on account of delusion that one seeks wealth and prosperity which are sweet in the beginning to the dull.witted, which are the cause of the pairs of opposites (happiness and unhappiness, pleasure and pain, success and failure) in the middle and which come to an end very soon. From the pursuit of prosperity arise countless branches of pleasure and numberless branches of unhappiness.
बद्ध.जाल.घन.आकाराः कार.अर्थम् इव रज्जवः ।
baddha.jAla.ghana.AkArA: kAra.artham iva rajjava: |
दच्.छदःसदृशा वाचः प्रतान.गहने स्थिताः ॥६।७।११॥
dat.chada:sadRzA vAca: pratAna.gahane sthitA: ||6|7|11||
.
baddha.jAla.ghana.AkArA:
kAra.artham iva rajjava:
dac.chada:sadRzA vAca:
pratAnagahane sthitA:
.
*vlm.11. The ignorant are fast bound in the net of their folly, and their ritual functions are the ropes, that lead them to the prison.house of the world. The words of their lips, like the mantras and musical words of their mouths, are the more for their bewilderment. (The ignorant are enslaved by their ritualistic rites; but the Sages are enfranchised by their spiritual knowledge).
*sv.10.11. It is on account of delusion that one seeks wealth and prosperity which are sweet in the beginning to the dull.witted, which are the cause of the pairs of opposites (happiness and unhappiness, pleasure and pain, success and failure) in the middle and which come to an end very soon. From the pursuit of prosperity arise countless branches of pleasure and numberless branches of unhappiness.
.VA. Ropes in form of dense/strong binding net (of previous karma) drive them to actions, and words from their lips keep them in dense branches.
*AS: Actually, the meaning is deeper as AB
explains. The words are the inducements prodding people to various Karmas and
they are the subject of this sentence. Thus, the meaning is: The speeches,
enticing like lips (dacchadaHsadRzA), like massive woven webs, as if they were
made as binding ropes for jails are lying around in the forest of the active
world (pratAna.gahana).
#dacchada. #danta.cchada tooth.covering,
lip.
संतता मोह.मिहिका कार्यासार.विसारिणी ।
saMtatA moha.mihikA kAryAsAra.visAriNI |
यमुना प्रावृषी_इवा_एति तिमिर.श्यामला चिरम् ॥६।७।१२॥
yamunA prAvRSI_ivA_eti timira.zyAmalA ciram ||6|7|12||
.
saMtatA moha.mihikA
kAryAsAra.visAriNI
yamunA prAvRSi iva eti
timira.zyAmalA ciram
*vlm.12. The overspreading mist of ignorance, stretches out a maze of ceremonial rites, and envelopes the minds of common people in utter darkness; as the river Yamuná overflows]its banks with its dark waters.
*sv.12.14.This delusion flows like a river from beginningless time and it is muddied and darkened by useless actions and their reactions...
कटू.कृतान्तःकरणो नाना.सुख.विशारदः ।
kaTU.kRtAnta:karaNa:_nAnA.sukha.vizArada: |
वर्धते हि गत.स्नेहम् जन्म.प्रतिविषारसः ॥६।७।१३॥
vardhate hi gata.sneham janma.prativiSA.rasa: ||6|7|13||
.
kaTU.kRtAnta.:karaNa.express.Cause.:
nAnA.various.su.good.kha.space.vizArada.:
vardhate.grow/increasing. hi.for/since gata.hvg.gone.sneha.m
janma.birth.prati.towards/near.viSArasa.antidote/remedy.:
.
*vlm.13. The lives of the ignorant, which are so pleasant with their tender affections, turn out as bitter as the juice of hemlock, when the affections are cut off by the strong hand of death, (i. e., the pleasures of life are embittered by the loss of relatives).
*sv. It gives rise to repeated births and it swells more and more on account of the bitter reactions or the consequences of actions calculated to bring pleasure or happiness. Such actions are like an ill.wind that raises a cloud of dust whose particles are physical and mental illness, old age and the various relationships.
व्याधूत.जर्जर.आकीर्ण.जनता.पर्ण.राजयः ।
vyAdhUta.jarjara.AkIrNa.janatA.parNa.rAjaya: |
स्व.कर्म.पवना वान्ति नाना.अवकर.रेणवः ॥६।७।१४॥
sva.karma.pavanA vAnti nAnA.avakara.reNava: ||6|7|14||
.
vyAdhUta.jarjaratA.debility.AkIrNa.scatter/crowded.janatA.parNa.rAji.streaks/row.aya: sva.Ur.own.karma.work/actions.pAvana.sacred/wind.A vAnti.blowing.
nAnA.various.avakara.reNu.pollen/dust.ava:
.
*vlm.14. The senseless rabble are driven and carried away, like the withered and shattered leaves of trees, by the ever blowing winds of their pursuits; which scatter them all about as the dregs of earth, and bespatter them with the dirt and dust of their sins.
*sv.12.14.This delusion flows like a river from beginningless time and it is muddied and darkened by useless actions and their reactions. It gives rise to repeated births and it swells more and more on account of the bitter reactions or the consequences of actions calculated to bring pleasure or happiness. Such actions are like an ill.wind that raises a cloud of dust whose particles are physical and mental illness, old age and the various relationships.
कालः कवलित.अनन्त.जगत्.पक्व.फलो ऽप्य्_अयम् ।
kAla: kavalita.ananta.jagat.pakva.phala:_api_ayam |
घस्मर.आचार.जठरः कल्पैर् अपि न तृप्यति ॥६।७।१५॥
ghasmara.AcAra.jaThara: kalpai:_api na tRpyati ||6|7|15||
.
kAla: Time
kavalita.ananta.jagat.pakva.phala:
api ayam
ghasmarAcAra.jaThara:
kalpai: api na tRpyati
*sv.15. All these lead to death (or the passage of time) which has an insatiable and voracious appetite and which consumes all the worlds when they are ripe, as it were.
*vlm.15. All the world is as a ripe fruit in the mouth of death, whose voracious belly is never filled with all its ravages, for millions and millions of kalpa ages. (The womb of death is never full).
मोह.मारुतम् आपीय त्वचा विषम् अचारिणाः ।
moha.mArutam ApIya tvacA viSam acAriNA: |
स्फुरन्ति_इह_आहयश् चित्राः शीतल.अचल.दीप्तयः ॥६।७।१६॥
sphuranti_iha_Ahaya:_citrA: zItala.acala.dIptaya: ||6|7|16||
.
moha.mArutam
Delusion.wind
ApIya
having drunk
tvacA viSam acAriNA:
sphuranti_iha
ahaya:_citrA:
zItalAcala.dIptaya:
.
*vlm.16. Men are as the cold bodies and creeping reptiles of the earth, and they crawl and creep continually in their crooked course, by breathing the vital air, as the snakes live upon the current air. (Serpents are said to live a long time without food, simply by inhaling the open air).
*VA. breathing winds/prana of delusion these reptiles (ignorant men) appear (are born) here as various snakes, cold and unmoving in light of Brahman?
*AS: The snakes are described as shining in
the light of Brahman (zItala and acala are adjectives identifying Brahman not
the snakes). This is what AB suggests. I can also think of a different
interpretation: they are described to be cool and permanently shining. Here is
my complete meaningh They are like variegated snakes, who have inhaled the
breeze of delusion and crawl crookedly on their skins (bellies) under cool
steady light of Brahman.
चिन्ता.पिशाच.उपहता विवेक.इन्दु.उद्वयम् विना ।
cintA.pizAca.upahatA viveka.indu.udvayam vinA |
तमसा_इव निरालोका याति यौवन.यामिनी ॥६।७।१७॥
tamasA_iva nirAlokA yAti yauvana.yAminI ||6|7|17||
.
cintA.pizAcA.apahatA
Care the Cannibal warded.off
vivekendU.dvayam vinA
tamaseva
deep in the dark
nirAlokA
lightless comes the New Moon
yAti yauvana.yAminI
.
* "double moon" is a standard Image of Delusion
*vlm.17. The time of youth passes as a dark night, without the moon.light of reason; and is infested by the ghosts of wicked thoughts and evil desires.
*vlm.p.17 The time of youth passes like a dark night without the moonlight of reason. It is infested by the ghosts of wicked thoughts and evil desires.
*sv.16.18 Youth is haunted by the goblins of worries and anxieties which dance when the wisdom.moon does not shine; and youth proceeds towards denser darkness of delusion. One's tongue (the faculty of speech) is overworked in the service of the common and uncultured folk here and it grows debilitated.
जिह्वा जर्जरताम् एति प्रकृत.अनुनय.ज्वरैः ।
jihvA jarjaratAm eti prakRta.anunaya.jvarai: |
पद्म.कोटर.कोणस्थम् अपि सूत्रम् हिमैर् इव ॥६।७।१८॥
padma.koTara.koNastham api sUtram himai:_iva ||6|7|18||
.
jihvA jarjaratAm eti
the tongue wears.out with wagging
prakRta.anunaya.jvarai:
padma.koTara.koNastham
api sUtram himai:_iva
.
*vlm.18. The flippant tongue within the mouth, becomes faint with cringing flattery; as the pistil rising from the seed vessel, becomes languid under the freezing frost.
*vlm.p.18 The talkative tongue in the mouth becomes faint with cringing flattery, just as the pistil rising from the seed vessel becomes weak under freezing frost.
*sv.16.18 Youth is haunted by the goblins of worries and anxieties which dance when the wisdom.moon does not shine; and youth proceeds towards denser darkness of delusion. One's tongue (the faculty of speech) is overworked in the service of the common and uncultured folk here and it grows debilitated.
दुःख.शोक.महा.अष्ठीलः कष्ट.कण्टक.संकटः ।
du:kha.zoka.mahA.aSThIla: kaSTa.kaNTaka.saMkaTa: |
सहस्र.शाखताम् याति दारिद्र्य.दृढ.शाल्मलिः ॥६।७।१९॥
sahasra.zAkhatAm yAti dAridrya.dRDha.zAlmali: ||6|7|19||
.
du:kha.zoka.mahA.aSThIla:
kaSTa.kaNTaka.saMkaTa:
sahasra.zAkhatAm yAti dAridrya.dRDha.zAlmali:
.ABComm. aSThilA granthaya:
.
*vlm.19. Poverty branches out like the thorny Sálmali tree, in a thousand branches of misery, distress, sorrow, sickness, and all kinds of woe to human beings. (Poverty is the root of all evils in life).
*vlm.p.19 Like the thorny salmali tree, poverty branches out in a thousand branches of misery, distress, sorrow, sickness and all kinds of grief to human beings.
*sv.19.20 In the meantime, poverty spreads its thousands of branches yielding the fruits of unhappiness and hard labour. Yet, greed which is empty and insubstantial and which is destructive of one's own spiritual elevation, continues to proclaim victory in the darkness of delusion.
अन्तः.शून्य.उन्नति.ध्वस्त.चित्त.चैत्य.कृत.आलयः ।
anta:.zUnya.unnati.dhvasta.citta.caitya.kRta.Alaya: |
माया.बहुल.यामिन्याम् लोभ.उलूको विवल्गति ॥६।७।२०॥
mAyA.bahula.yAminyAm lobha.ulUka:_vi.valgati ||6|7|20||
.
anta:.zUnya.unnati.dhvasta.citta.caitya.kRta.Alaya:
inner.empty.unnati.dhvasta.citta.caitya.kRta.Alaya:
mAyA.bahula.yAminyAm
in the Illusion.full.night
lobha.ulUka: vi.valgati
*vlm.p.20 Concealed covetousness, like the unseen owl of night, is hidden within the hollow cavity of the human heart resembling the stunted chaitya trees of mendicants. Then it shrieks and hoots out during the dark night of delusion which has spread over the sphere of the mind.
*vlm.20. Concealed covetousness like the unseen bird of night, is hidden within the hollow cavity of the human heart, resembling the stunted chaitya trees of mendicants; and then it shrieks and hoots out from there, during the dark night of delusion which
has overspread the sphere of the mind.
*sv.19.20 In the meantime, poverty spreads its thousands of branches yielding the fruits of unhappiness and hard labour. Yet, greed which is empty and insubstantial and which is destructive of one's own spiritual elevation, continues to proclaim victory in the darkness of delusion.
पूर्वम् गृहीत्वा कर्णाभ्याम् स्फुरन्ती परिनिश्चयम् ।
pUrvam gRhItvA karNAbhyAm sphurantI pari.nizcayam |
जरा.जर्जर.मार्जारी यौवन.आखुम् निकृन्तति ॥६।७।२१॥
jarA.jarjara.mArjArI yauvana.Akhum nikRntati ||6|7|21||
.
first she catches him by the ears
shaking this way and that
:
senility is an old cat that likes to make a youth
hir mouse
.
pUrvam gRhItvA karNAbhyAm
sphurantI pari.nizcayam |
jarA.jarjara.mArjArI
yauvana.Akhum nikRntati
.
*vlm.p.21 Old age lays hold on youth by the ears like an old cat seizing and devouring a mouse after playing with it for a long while.
निःसारा क्रमशः क्रान्त.धर.अधर.समुन्नतिः ।
ni:sArA kramaza: krAnta.dhara.adhara.samunnati: |
डिण्डीर.पिण्डिका_इव_इयम् सृष्टिर् आयाति पुष्टताम् ॥६।७।२२॥
DiNDIra.piNDikA_iva_iyam sRSTi:_AyAti puSTatAm ||6|7|22||
.
ni:sArA: krama.zas
essenceless in.order
krAnta.dhara.adhara=sam.unnati:
DiNDIra.piNDikA iva iyam
sRSTir AyAti puSTatAm
.
*vlm.22. The accumulation of unsubstantial materials, which causes the formation of the stupendous world, is taken for real substantiality by the unwise; as the foaming froths and ice.bergs in the sea, are thought to be solid rocks by the ignorant sailor. (So
all potential existences of the vedantist, are sober realities of the positive philosophy).
*sv.22.24 This creation is essenceless; yet, it gains a false reality. It even grows the fruits of dharma (righteous living) and artha (pursuit of prosperity). This world enveloped by the sky and endowed with the eyes of the sun and the moon is upheld by the delusion of its substantiality.
आभास.पुष्प.धवला जगत्.पल्लव.शालिनी ।
AbhAsa.puSpa.dhavalA jagat.pallava.zAlinI |
सत्ता.लता विकसिता धर्म.अर्थ.फल.धारिणी ॥६।७।२३॥
sattA.latA vikasitA dharma.artha.phala.dhAriNI ||6|7|23||
.
AbhAsa.puSpa.dhavalA jagat.pallava.zAlinI
sattA.latA vikasitA dharma.artha.phala.dhAriNI
.
*vlm.23. The world appears as a beautiful arbour, glowing with the blooming blossoms of Divine light; which is displayed over it; and the belief of its reality, is the plant which is fraught with the fruitage of all our actions and duties. (The world is believed as the garden of the actions of worldly men, but the wise are averse to actions and their results).
*sv.22.24 This creation is essenceless; yet, it gains a false reality. It even grows the fruits of dharma (righteous living) and artha (pursuit of prosperity). This world enveloped by the sky and endowed with the eyes of the sun and the moon is upheld by the delusion of its substantiality.
सुराचल.महास्थूणम् चन्द्र.सूर्य.गवाक्षकम् ।
surAcala.mahAsthUNam candra.sUrya.gavAkSakam |
गगनाच् छादनम् चारु ध्रियते त्रिजगद्.गृहम् ॥६।७।२४॥
gaganAt_chAdanam cAru dhriyate trijagat.gRham ||6|7|24||
.
surAcala.mahAsthUNam
candra.sUrya.gavAkSakam
gaganAc_chAdanam cAru
dhriyate trijagad.gRham is borne/supported this 3.world.home.
.
*vlm.24. The great edifice of the world, is supported by the pillars of its mountains, under its root of the great vault of heaven; and the sun and moon are the great gateways to this pavilion. (The sun and moon are believed by some as the doors leading the pious souls to heaven).
*sv.22.24 This creation is essenceless; yet, it gains a false reality. It even grows the fruits of dharma (righteous living) and artha (pursuit of prosperity). This world enveloped by the sky and endowed with the eyes of the sun and the moon is upheld by the delusion of its substantiality.
संसार.सरसि स्फारे चरन्ति प्राण.षट्पदा: ।
saMsAra.sarasi sphAre caranti prANa.SaTpadA: |
शरीर.पुष्करेष्व्_अन्तश् चिद्रूप.रस.पायिन: ॥६।७।२५॥
zarIra.puSkareSu_anta:_cit.rUpa.rasa.pAyina: ||6|7|25||
.
saMsAra.sarasi sphAre
caranti prANa.SaTpadA: =
zarIra.puSkareSv_antaz
cit.rUpa.rasa.pAyina:
.
*vlm.25. The world resembles a large lake, over which the vital breaths are flying as swarms of bees on the lotus.beds of the living body; and exhaling the sweets which are stored in the cell of the heart (i.e., the breath of life wafts away the sweets of the immortal soul).
*sv.25.28. In the lake of this world.appearance lilies known as bodies blossom and they are resorted to by the bees known as life.forces. The decadent concept of the world.existence lies imprisoned in the senses, bound by self.limitation and conditioning and by the powerful thread of hopes and desires. This world.appearance is like a delicate creeper which constantly trembles in the wind of the movement of prANa or life.force and which constantly sheds all kinds of beings, abandoning them to their destruction.
कुट्ट् #kuTT #kuTTima. inlaid with small stones or mosaic +
नभो.मार्ग.महानील.कुट्टिम.एकान्त.शालिनी ।
nabha:mArga.mahAnIla.kuTTima.ekAnta.zAlinI |
भुवन.उदर.रम्यान्त: स्फुरत्य्_आदित्य.दीपिका ॥६।७।२६॥
bhuvana.udara.ramyAnta: sphurati_Aditya.dIpikA ||6|7|26||
.
nabho.mArga.mahAnIla.kuTTima.ekAnta.zAlinI
m nabho.mArga.mahAnIla.kuTTima.ekAnta.zAlinI
bhuvana.udara.ramyAnta:
sphuraty Aditya.dIpikA
.
*vlm.26. The blue vault of heaven appears as a spacious and elevated dome to the ignorant who think it to contain all the worlds, which are enlightened by the light of the sun situated in the midst. But it is an empty sphere, and so the other worlds beyond
the solar system, to which the solar light doth never reach.
*sv.25.28. In the lake of this world.appearance lilies known as bodies blossom and they are resorted to by the bees known as life.forces. The decadent concept of the world.existence lies imprisoned in the senses, bound by self.limitation and conditioning and by the powerful thread of hopes and desires. This world.appearance is like a delicate creeper which constantly trembles in the wind of the movement of prANa or life.force and which constantly sheds all kinds of beings, abandoning them to their destruction.
आशा.तन्तु.निबद्ध.अङ्गी जागती जीर्ण.पक्षिणी ।
AzA.tantu.nibaddha.aGgI jAgatI jIrNa.pakSiNI |
स्व.वासना.शलाके_अन्तः_निबद्ध.इन्द्रिय.पञ्जरे ॥६।७।२७॥
sva.vAsanA.zalAke_anta:_nibaddha.indriya.paJjare ||6|7|27||
.
AzA.tantu.nibaddha.aGgI
jAgatI jIrNa.pakSiNI worldly old birds
sva.vAsanA.zalAke antar
nibaddha.indriya.paJjare
*vlm.27. All worldly minded men, are as old birds tied down on earth by the strong strings of their desires; and their heart moves about the confines of their bodies, and their heart strings throb with hopes in the confines of their bodies, as birds in cages in the hope of getting their release.
अनारत.पतज्.जाल.भूत.पर्ण.परम्परा ।
anArata.patat.jAla.bhUta.parNa.paramparA |
स्पन्दते मरुता_आमृष्टा संसृति.व्रतिश् चिरम् ॥६।७।२८॥
spandate marutA_AmRSTA saMsRti.vrati:_ciram ||6|7|28||
.
constantly.falling.massof being/spirit.leaf.succession = spandate.vibrating/moving by/with the marut.wind.A AmRSTa.touched/shaken saMsRti.evolution.vrati.worshipping/devotee.z ciram.for.long.
.
~AB. ... AmRSTA kampitA ... ||
*vlm.28 The lives of living beings are continually dropping down, like withered leaves of trees, from the fading trees of their decayed bodies, by the constant breathing of their breath of life.
*sv.25.28. ... This world.appearance is like a delicate creeper which constantly trembles in the wind of the movement of prANa or life.force and which constantly sheds all kinds of beings, abandoning them to their destruction.
* anArata.constant/continual.patat.falling.jAla.net.bhUta.being/spirit.parNa.leaf.parampara.successive/serial.A = spandate.vibrating/moving by/with the marut.wind.A AmRSTa.touched/shaken.A saMsRti.evolution.vrati.worshipping/devotee.z ciram.for.long.
सृष्टेः कतिपयम् कालम् प्रहृष्टाः कुल.शालिनः ।
sRSTe: katipayam kAlam prahRSTA: kula.zAlina: |
अधःकृत.उग्र.नरक.पङ्काः शङ्क.उज्झिताः क्षणम् ॥६।७।२९॥
adha:kRta.ugra.naraka.paGkA: zaGka.ujjhitA: kSaNam ||6|7|29||
.
sRSTe: katipayam kAlam
prahRSTA: kula.zAlina:
adha:kRta.ugra.naraka.paGkA:
zaGka.ujjhitA: kSaNam
*vlm.29. The respectable men, that are joyous of their worldly grandeur for a short time, are entirely forgetful of the severe torments of hell, awaiting on them afterwards.
*sv.29.31 There are many noble people who have risen above the quagmire of this hell known as world.existence and, devoid of all doubt, rejoice for a little while. There are the divine beings who dwell like lotuses in the blue expanse of the firmament. In this creation, actions are like the lotus which is polluted by vain desire for the fruits of such actions, which is caught in the net of psychological conditioning and which is endowed with the perfume of dynamism.
.VA. family men, happy for some time with creation, forgetting for
a moment about fear, wallow in mud of horrible hell made under.
*AS: I would suggesth Happy and renowned
(kulazAlinaH having famous ancestries) in the world for quite some time, they
are suddenly shot into the horrible mud in hell, as if pushed through a
downward pointing cone.
मुक्त.इन्द्र.खण्ड.कणिक.अनील.नीरद.शैवले ।
mukta.indra.khaNDa.kaNika.anIla.nIrada.zaivale |
स्वर्ग.मृग.सरस्यन्तः स्फुरन्ति सु.रसाः_रसाः ॥६।७।३०॥
svarga.mRga.sarasyanta: sphuranti su.rasA:_rasA: ||6|7|30||
.
in/when mukta.indra.khaNDa.break/gap\cane.kaNika.anila.wind/air.nIrada.zaivala.e
svarga.Heaven.mRga.deer/beast.saras.i antar.within/inner.
sphuranti. surasa.A: rasa.A:
.
*vlm.30. But the godly people enjoy their heavenly delights as gods, in the cooling orb of the moon; or range freely under the azure sky, like heavenly cranes about the limpid lakes.
*sv.29.31 There are many noble people who have risen above the quagmire of this hell known as world.existence and, devoid of all doubt, rejoice for a little while. There are the divine beings who dwell like lotuses in the blue expanse of the firmament. In this creation, actions are like the lotus which is polluted by vain desire for the fruits of such actions, which is caught in the net of psychological conditioning and which is endowed with the perfume of dynamism.
.VA. swan.gods appear in heavenly lake in clouds of green duck.weed
enjoying drops of moon (nectar).
*AS: I don't any swan gods. The gods are
just compared to the swans enjoying swimming in a pleasant lake of nectar.
नाना.फलालि.मलिना वासना.जाल.मालिता ।
nAnA.phalAli.malinA vAsanA.jAla.mAlitA |
स्पन्द.आमोद.मयी स्फीता क्रिया.विकसित.अब्जिनी ॥६।७।३१॥
spanda.Amoda.mayI sphItA kriyA.vikasita.abjinI ||6|7|31||
.
nAnA.phalAli.malinA
vAsanA.jAla.mAlitA
spanda.Amoda.mayI sphItA
kriyA.vikasita.abjinI
.
*vlm.31. There they taste the sweet fruits of their virtuous deeds on earth; and inhale the fragrance of their various desires, as the bees sip the sweets of the opening lotus.
*sv.29.31 There are many noble people who have risen above the quagmire of this hell known as world.existence and, devoid of all doubt, rejoice for a little while. There are the divine beings who dwell like lotuses in the blue expanse of the firmament. In this creation, actions are like the lotus which is polluted by vain desire for the fruits of such actions, which is caught in the net of psychological conditioning and which is endowed with the perfume of dynamism.
varAkI
sRSTi
zapharI
palvala
zaTha
ग्रह् #grah #nigrah #vinigrah *vinigRhya to lay hold of , seize , keep back , restrain , impede MBh.
वराकी सृष्टि.शफरी स्फुरन्ती भव.पल्वले ।
varAkI sRSTi.zapharI sphurantI bhava.palvale |
कृतान्त.वृद्ध.गृध्रेण शठेन विनिगृह्यते ॥६।७।३२॥
kRtAnta.vRddha.gRdhreNa zaThena vi.nigRhyate ||6|7|32||
.
varAkI sRSTi.zapharI sphurantI
bhava.palvale =
kRtAnta.vRddha.gRdhreNa
zaThena
vi.nigRhyate
.
*sv.32 But, this world.appearance is like a little fis: which comes into being in this finite space and which is soon swallowed by the obstinate and invincible old vulture known as krtanta (the end or conclusion of action).
*vlm.32. All worldly men are as little fishes (shrimps), swimming on the surface of this pool of the earth; while the sly and senile death pounces upon them as a kite, and bears them away as his prey without any respite or remorse.
तरङ्ग.फेन.माला_इव सा_इव_अन्या_इव च भङ्गुरा ।
taraGga.phena.mAlA_iva sA_iva_anyA_iva ca bhaGgurA |
श्वः.श्वः_अपर.इन्दु.लेखा_इव समुदेति विचित्रता ॥६।७।३३॥
zva:.zva:_apara.indu.lekhA_iva samudeti vicitratA ||6|7|33||
.
taraGga.phena.mAlA_iva
sA_iva_anyA_iva ca bhaGgurA
zva:.zva:_apara.indu.lekhA_iva
samudeti vicitratA
.
*sv.33 Yet, diverse scenes arise and cease day after day, as ripples and waves appear and disappear on the surface of the ocean.
*vlm.33. The changeful events of the world, are passing on every day, like the gliding waves and the foaming froths of the sea, and the ever changing digits of the moon.
भूरि.भूत.शराभानि क्षण.भङ्गानि कुर्वता ।
bhUri.bhUta.zarAbhAni kSaNa.bhaGgAni kurvatA |
इदम् काल.कुलालेन चक्रम् सम्परिवर्त्यते ॥६।७।३४॥
idam kAla.kulAlena cakram samparivartyate ||6|7|34||
.
bhUri.bhUta.zarAbhAni
kSaNa.bhaGgAni kuvatA |
idam kAla.kulAlena
cakram samparivartyate
*vlm.34. Time like a potter, continually turns his wheel, and makes an immense number of living beings as his pots; and breaks them every moment, as the fragile play.things of his own whim.
*sv.34.37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest.fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
samparivartyate
अ.संख्यातानि कल्पानि संजातान्य्_अचले पदे ।
a.saMkhyAtAni kalpAni saMjAtAni_acale pade |
जगज्.जङ्गल.जालानि दग्धानि युग.वाह्निना ॥६।७।३५॥
jagat.jaGgala.jAlAni dagdhAni yuga.vAhninA ||6|7|35||
.
a.saMkhyAtAni kalpAni saMjAtAni_acale pade = jagaj.jaGgala.jAlAni
dagdhAni yuga.vAhninA
.
*vlm.35. Innumerable kalpa ages have been incessantly rolling on, over the shady quiescence of eternity; and multitudes of created worlds have been burnt down, like thick woods and forests, by the all desolating conflagrations of desolation. (According
to the Hindus the universal destruction, takes place by the Violent concussion of all the elements, and by the diluvian floods also).
*sv.34.37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest.fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
भाव.अभावैर् अपर्यन्तै: सुख.दु:ख.दशा.शतै: ।
bhAva.abhAvai:_aparyantai: sukha.du:kha.dazA.zatai: |
वैपरीत्यम् प्रयात्य्_एवम् अजस्रम् जागती स्थिति: ॥६।७।३६॥
vaiparItyam prayAti_evam ajasram jAgatI sthiti: ||6|7|36||
.
bhAva.abhAvai:_aparyantai: sukha.du:kha.dazA.zatai: vaiparItyam prayAty evam
ajasram jAgatI sthiti:
.
*vlm.36. All worldly things are undergoing incessant changes, by their appearance and disappearance by turns; and the vicissitudes of our states and circumstances, from these of pleasure and prosperity to the state of pain and misery and the vice versa,
in endless succession. (Pain and pleasure succeed one another).
*sv.34.37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest.fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
उभ् #ubh cl. 9. P. ubhnAti (impf. 2. sg. ubhnAs) — to hurt, kill RV. ubhati, umbhati, umbhAM.cakAra, umbhitA, aumbhIt, to cover over, fill with Dhatup. viii, 32 VArØtt. on PAN. 7.1, 59 bhaTT. &c. —¶cp ubh, umbhati, ubhnAti, unapti • pp. #ubdha, #umbhita confine, unite, couple. • #nyubh ni.ubh keep down. • #samubh sam.ubh keep together, cover, shut up. —
क्षुब्धैर् युग.परावर्तैर् वासना.शृङ्खल.उम्भिता ।
kSubdhai:_yuga.parAvartai:_vAsanA.zRGkhala.umbhitA |
महाशनि.निपातैश् च न भग्ना बुद्ध.धीरता ॥६।७।३७॥
mahAzani.nipAtai:_ca na bhagnA buddha.dhIratA ||6|7|37||
.
kSubdhai:_yuga.parAvartai: vAsanA.zRGkhala.umbhitA
mahAzani.nipAtaiz_ca na bhagnA buddha.dhIratA
.
*vlm.37· Notwithstanding the instability of nature, the ignorant are fast bound by the chain of their desire, which is not to be broken even by the thunder bolt of heaven. (Man dies, but his desires never die, they keep their company wherever he may fly).
*sv.34.37. The potter known as time keeps all these revolving like the potter's wheel. Innumerable forests known as creation have been reduced to ashes by the forest.fire known as time. Such is the state of this creation. But since the ignorant are bound fast to their own false notions, neither the transiency of the world nor the hard blow they suffer in their life is able to awaken them.
शतशो विद्रुत.अरि.घ्नैर् दनु.पुत्रैर् अभिष्टुताम् ।
zataza:_vidruta.ari.ghnai:_danu.putrai:_abhiSTutAm
|
भव.भग्नतयाम् ऐन्द्रीम् तनुम् वहति वासना ॥६।७।३८॥
bhava.bhagnatayAm
aindrIm tanum vahati vAsanA ||6|7|38||
.
zatazo
by the hundred
vidruta.ari.ghnair
killing the fleeing enemy
danu.putrai:_abhiSTutAm
praised in song by the sons of danu
bhava.bhagnatayAm aindrIm
x
tanum vahati vAsanA
vAsanA.Imprinting carries the body
.
*vlm.38. Human desire bears the invulnerable body of the Jove and Indra, which being
wounded on all sides by the Titans of disappointment, resumed fres: vigour at
every stroke. (So our desires grow stronger by their failure, than when they
are
allayed by their satisfaction).
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
.VA. vasana body of indra, divided by existence, praised by sons
of danu and wounded by hundreds of enemies of agitation.
Does not make much sense :o((
*AS: vAsanA (desire) carries a body like that of Indra who is praised by the demons who (are so brave that) they keep on fighting even after repeated destruction and which still degenerates at the end of the world.
Here is the idea, I think. Indra, on one hand is extremely powerful, but even
he ends up degenerated eventually. The desire is similar.
This might be also a reference to Indra's body which developed thousand holes
due to a curse and hence Indra got the name sahasrAkSa.
विशत्य्_अविरतम् भूत.सर्ग.पांसु.परम्परा ।
vizati_aviratam bhUta.sarga.pAMsu.paramparA |
नित्यम् नियति.वात्या_इयम् काल.व्याल.गल.अन्तरम् ॥६।७।३९॥
nityam niyati.vAtyA_iyam kAla.vyAla.gala.antaram ||6|7|39||
.
vizaty aviratam bhUta.sarga.pAMsu.paramparA
nityam niyati.vAtyeyam kAla.vyAlagalAntaram
.
*vlm.39. All created beings are as particles of dust in the air, and are flying with the current wind into the mouth of the dragon.like death, who draws all things to his bowels by the breath of his mouth. (Huge snakes are said to live upon air, and whatever is borne with it into his belly).
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
पदार्थ.अम्भसि सर्वाणि फल.फेनानि सर्वतः ।
padArtha.ambhasi sarvANi phala.phenAni sarvata: |
पतन्त्य् अविरत.आपातम् अभाव.वडवा.मुखे ॥६।७।४०॥
patanti_avirata.ApAtam abhAva.vaDavA.mukhe ||6|7|40||
.
padArtha.ambhasi sarvANi
all in the sea of things
phala.phenAni sarvata: fruit.froth from everything
patanti they fall
avirata.ApAtam incessant heat
abhAva.vaDavA.mukhe
*vlm.40. As all the crudities of the earth, and its raw fruits and vegetables, together with the froth of the sea and other marine productions, are carried by the currents to be consumed by the submarine heat, so all existence is borne to the intestinal fire of death to be dissolved into nothing.
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
स्फुरन्त्य्_आकस्मिक.उद्धूता_विचित्र.द्रव्य.शक्तयः ।
sphuranti_Akasmika.uddhUtA_vicitra.dravya.zaktaya: |
स्वभाव.मात्र.सम्पन्नाः स्पन्द.श्रिया* इव_अम्भसः ॥६।७।४१॥
svabhAva.mAtra.sampannA: spanda.zriyA* iva_ambhasa: ||6|7|41||
.
sphuranti Akasmika.uddhUtA:
vicitra.dravya.zaktaya:
svabhAva.mAtra.sampannA:
spanda.zriyA: iva_ambhasa:
.
*vlm.41. It is by a fortuitous combination of qualities, that all things present themselves unto us with their various properties; and it is the nature of these which exhibits them with those forms as they present to us; as she gives the property of vibration to the elementary bodies, which show themselves in the forms of water and air unto us.
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
भूत.मौक्तिक.सम्पूर्णान् बृहतः सु.बहून् अपि ।
bhUta.mauktika.sampUrNAn_bRhata: su.bahUn_api |
जगत्.कलभकान् अत्ति कृतान्त.उद्रिक्त.केसरी ॥६।७।४२॥
jagat.kalabhakAn_atti kRtAnta.udrikta.kesarI ||6|7|42||
.
bhUta.mauktika.sampUrNAn
bRhata: subahUn_api
jagat.kalabhakAn
atti kRtAnta.udrikta.kesarI
.
*vlm.42. Death like a ferocious lion, devours the mighty and opulent men; as the lion kills the big elephant with his frontal pearls.
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
कुल.शैल.फला* मेघ.पक्ष.पुञ्जाः फलामृजः ।
kula.zaila.phalA* megha.pakSa.puJjA: phalAmRja: |
जायन्ते च म्रियन्ते च ध्रियन्ते च जगत्.खगाः ॥६।७।४३॥
jAyante ca mriyante ca dhriyante ca jagat.khagA: ||6|7|43||
.
kula.zaila.phalA: megha.pakSa.puJjA: phala.AmRja: jAyante ca mriyante ca dhriyante ca jagat.khagA:
.
*vlm.43. Ambitious men are as greedy birds of air upon earth, who like the voracious vultures on the tops of high hills, are born to live and die in their aerial exploits, as on the wings of clouds in search of their prey.
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
.VA. birds of worlds (of peoples) are born, die and sustained,
build great mountains of results, with clouds of feathers and some
(past) results destroyed.
*AS: jagat+khaga is not really meant to describe birds. It either is describing the worlds themselves using the metaphor of birds or it is describing the people in the worlds with the metaphor of a bird. I think the first is more appropriate.
The worlds use the mountains as fruits, have clouds as feathers, search around
for desirables, are born, die and are sustained.
चिद्भित्तौ स्पन्द.शुभ्रायाम् रङ्गैः पञ्चभिर् इन्द्रियैः ।
cit.bhittau spanda.zubhrAyAm raGgai: paJcabhi:_indriyai: |
उन्मीलयति संसार.चित्राणि विधि.चित्र.कृत् ॥६।७।४४॥
unmIlayati saMsAra.citrANi vidhi.citra.kRt ||6|7|44||
.
cit.bhittau spanda.zubhrAyAm raGgai: paJcabhi:_indriyai:
unmIlayati saMsAra.citrANi vidhi.citra.kRt
.
*vlm.44. Their minds liken painter's paintings on the canvas of their intellects, showing all the variegated scenes of the world, with the various pictures of things perceptible by the five senses (i. e., the images of all sensible objects are portrayed in the intellect).
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
अजस्र.गत्वरीम् सर्व.परिवर्त.विधायिनीम् ।
ajasra.gatvarIm sarva.parivarta.vidhAyinIm |
निमेष.शत.भाग.अङ्गीम् असद् दुःसाधित.अङ्कुराम् ॥६।७।४५॥
nimeSa.zata.bhAga.aGgIm asat_du:sAdhita.aGkurAm ||6|7|45||
.
ajasra.gatvarIm
sarva.parivartavidhAyinIm
nimeSa.zata.bhAga.aGgIm
asat_du:sAdhitAGkurAm
.
*vlm.45. But all these moving and changeful scenes, are breaking up and falling to pieces at every moment; and producing our vain sorrow and griefs upon their loss, in this passing and aerial city of the world.
*sv. This psychological conditioning or self.limitation persists during the whole world.cycle, like the body of the chief of the gods, Indra. As if by accident, in the midst of all this there occur divine manifestations in whom the purest nature is revealed.
सूक्ष्माम् कालस्य कलनाम् स्वसमुत्थान.कारिणीम् ।
sUkSmAm kAlasya kalanAm svasamutthAna.kAriNIm |
ध्यानेन_एव_अन्ववेक्ष्या_एताः स्थिताः स्थावर.जातयः ॥६।७।४६॥
dhyAnena_eva_anvavekSyA_etA: sthitA: sthAvara.jAtaya: ||6|7|46||
.
sUkSmAm
kAlasya kalanAm a moment of time
svam utthAna.kAriNIm
dhyAnenA_eva_anvavekSyA_etA:
sthitA: sthAvara.jAtaya: situate in the mobile classes.
*vlm.46. The animal creations and the vegetable world, are standing as passive spectators, to witness and meditate in themselves the marvelous acts of time, in sparing them from among his destruction of others.
*sv.Whereas the immobile creatures stand contemplating the mystery of time, as it were, the mobile creatures swayed by the twin.forces of attraction and repulsion, love and hate, and afflicted by the terrible illness known as pleasure and pain, old age and death, become debilitated and decadent.
राग.द्वेष.समुत्थेन भाव.अभाव.मयेन च ।
rAga.dveSa.samutthena bhAva.abhAva.mayena ca |
जरा.मरण=रोगेण जीर्णा* जङ्गम.जातयः ॥६।७।४७॥
jarA.maraNa=rogeNa jIrNA: jaGgama.jAtaya: ||6|7|47||
.
rAga.dveSa=sam.utthena
with love & hate arisen together
bhAva.abhAva.mayena ca and with being. & un.being forms
jarA.maraNa.rogeNa with age and mortal disease
jIrNA: jaGgama.jAtaya: withered immobile classes... .Q.
*vlm.47. How these moving creatures are subject every moment, to the recurrent emotions of passions and affections, and to the alterations of affluence and want; and how they are incessantly decaying under age and infirmity, disease and death from which their souls are entirely free. (Hence the state of torpid immobility is reckoned as a state of bliss, by the Hindu and Buddhistic Yogis and ascetics).
पीड् #pID ##pID 1 U. [पीडयति pIDyati –ते pIDyate, पीडित pIDita] To pain, torment, harass, molest • To oppose, resist. • To press or squeeze together, compress, pinch • To suppress, destroy • beleaguer (a city), eclipse (sun or moon). +
सु.दुष्कृत.उत्तम.ध्यान.चारिण्यो धरणी.तले ।
su.duSkRta.uttama.dhyAna.cAriNya:_dharaNI.tale |
नियत्या नियतम् कालम् पीड्यन्ते कीट.पङ्क्तयः ॥६।७।४८॥
niyatyA niyatam kAlam pIDyante kITa.paGktaya: ||6|7|48||
.
su.duSkRta.uttama.dhyAna.cAriNya: most.badly.done high meditation doers
dharaNItale on earth's surface
niyatyA thru niyati.Destiny
niyatam kAlam the destined time
pIDyante kITa.paGktaya: infested by a line of worms.
*vlm.48. So the reptiles and insects on the surface of the earth, are continually subjected to their tortuous motions by their fate, owing to their want of quiet inaction, of which they are capable in their subterranean cells. (The Yogis are wont to confine
themselves in their under.ground retreats, in order to conduct their abstract meditations without disturbance. So Demosthenes perfected himself in his art of eloquence in his subterrene cave).
क्षणेन_अदृश्य* एव_इदम् निगिरत्य्_अखिलम् सुखी ।
kSaNena_adRzya* eva_idam nigirati_akhilam sukhI |
सु.दुर्लक्ष्य.बिलः काल.व्यालो विपुल.भोगवान् ॥६।७।४९॥
su.dur.lakSya.bila: kAla.vyAla:_vipula.bhogavAn ||6|7|49||
.
kSaNena in a moment
adRzya eva idam
even unperceived this
nigirati akhilam
sukhI
su=dur.lakSya.bila:
kAla.vyAla : time of danger
vipula=bhoga.vAn
of plentiful enjoyment/serpents
.
*vlm.49. But all these living bodies are devoured every moment, by the all destructive time in the form of death; which like the deadly and voracious dragon lies hidden in his dark.some den (Here the word kála is used in its triple sense of time, death, and snake all which being equally destructive and hidden in darkness, it is difficult to distinguis: the subject from its comparison. Hence we may say, time like death and snake or death like time and snake or the snake like time and death, devours all living creatures, insects and other reptiles also).
कालेन किम्चिद् आलक्ष्य स्व.शरीर.आकुली.कृताः ।
kAlena kimcit_AlakSya sva.zarIra.AkulI.kRtA: |
शीत.वात.आतप.रुढाः प्रोल्लसत्.पुष्प.दीप्तयः ॥६।७।५०॥
zIta.vAta.Atapa.ruDhA: prollasat.puSpa.dIptaya: ||6|7|50||
.
kAlena kimcid AlakSya
in time something is signified
sva.zarIra.AkulI.kRtA:
Ur.body.AkulI.kRta
cold.wind.warm.prauDhA:
prollasat
puSpa.dIptaya:
blossom.brightnesses
.
*vlm.50. The trees however are not affected by any of these accidents, because they stand firm on their roots, and though suffering under heat and cold and the blasts of heaven, yet they yield sweet fruits and flowers for the supportance and delight of all living creatures. (So the Yogis stand firm on their legs, and while they suffer the food and rest privations of life and the inclemencies of weather, they impart the fruits of divine knowledge to the rest of mankind, who would otherwise peris: like the insects of the earth, without their knowledge of truth and hope of future bliss).
फल.प्रदाश् चरन्ति_इह शीलिनः श्वभ्र.विग्रहाः ।
phala.pradA:_caranti_iha zIlina: zvabhra.vigrahA: |
पयः पटल.विश्रान्त.त्रैलोक्य.अम्भोज.कोटरे ॥६।७।५१॥
paya: paTala.vizrAnta.trailokya.ambhoja.koTare ||6|7|51||
.
phala.fruit.prada.bestow/offering:
they are fruit.bearing
caranti.
iha.here.in.this.world.
zIli.na:
zvabhra.vigraha.A:
paya:.water/milk.:
paTala.vizrAnta.reposed/ceased.from.trailokya.3.world.ambhoja.koTara.cave/hollow
.
*vlm.51. The meek Yogis that dwell in their secluded and humble cells, are seen also to move about the earth, and imparting the fruits of their knowledge to others; as the bees residing in the cells of lotuses, distribute their stores of honey after the rains are over. (The Yogis and the bees remain in their cells daring the four months of the rainy season (varshá.chátur másya), after which they be.take to their peregrinations abroad).
पिट् #piT #peTa: .am a basket • a multitude, a bunch • #peTaka: mf(इका)n. a little basket, casket, box. • #peTakA •.• Comp. *bhUSaNapeTaka jewel.case भूषण.पेटिका). • #petakam a small basket, "a bunch of..." *viTapapeTaka .m/n.. a bunch of rogues. #peTakam >kR, with instr. "to join or consort with") +
करोति घुम्.घुमम् भूरि भूत.भ्रमर.पेटिका ।
karoti ghum.ghumam bhUri bhUta.bhramara.peTikA |
ब्रह्माण्ड.भैक्ष्य.भाण्डा_इयम् काली भगवती क्रिया ॥६।७।५२॥
brahmANDa.bhaikSya.bhANDA_iyam kAlI bhagavatI kriyA ||6|7|52||
.
karoti ghum.ghumam bhUri
... humming their hum unnumberedly coming from a hive of Being.bees
brahmANDa.bhaikSya.bhANDA Cosmic.Eggshell.begging.bowl
iyam kAlI bhagavatI kriyA is this kAlI Lady Action...
*vlm.52. They preach about the lectures as the bees chaunt their chyme all about, saying; that the earth which is as a big port; it supplies the wants of the needy, for making them a morsel in the mouth of the goddess of death, (i. e., the earth supports
all beings for their falling into the bowels of death).
*sv.52.58. This whole universe is, as it were, the begging.bowl of Kali (suggestive of the feminine of kala which means time and death!), the goddess whose nature is action, motion. This Kali constantly seeks to fill the bowl with all the creatures of this world and to offer them again and again to her lord.
स्वयम् दत्त्वा_एव दत्त्वा_एव भूत.भिक्षाम् जिघृक्षति ।
svayam dattvA_eva dattvA_eva bhUta.bhikSAm jighRkSati |
तिमिर.आलीक.कबरी इन्द्व्.अर्क.चपल.ईक्षणा ॥६।७।५३॥
timira.AlIka.kabarI indu.arka.capala.IkSaNA ||6|7|53||
.
svayam
dattvA_eva
dattvA_eva
bhUta.bhikSAm
jighRkSati
timira.AlIka.kabarI
indu.arka.capala.IkSaNA
moon&starry.eyed
.
*vlm. The dreaded goddess Káli wearing the veil of darkness over her face,
and eying all with her eyeballs, as bright as the orbs of the sun and moon,
gives to all beings all their wants, in order to grasp and gorge them in herself.
(The black goddess Káli or Hecate, nourishes all as mátriká or matres,
and then devours them as death, like the carnivorous glutton, that fattens the cattle
to feed and feast upon them).
*AS: AB explains this. kAlI is to be interpreted as the wife of kAla (time). She repeatedly begs for lives, gives them to her husband (kAla) and desires more lives!
ब्रह्म.उपेन्द्र.महेन्द्र.आदि.धरा.गिरिवर.आदिका ।
brahma.upendra.mahendra.Adi.dharA.girivara.AdikA |
ब्रह्म.तत्त्व.एक.पिटका लम्बमान.पयोधरा ॥६।७।५४॥
brahma.tattva.eka.piTakA lambamAna.payodharA ||6|7|54||
.
brahma.upendra.mAhendra.Great.Indra.Adi.beginning.with/&c.dharA.Earth.girivara.great.mountain.Adika.A |
brahma.brahmic.tattva.element/reality.eka.only/one
lambamAna.payodhara.A
a hanging water/milk.bearing
.
*vlm.54. Her protuberant and exuberant breasts are as bountiful as the bounty of God, to suckle the gods and men and all beings on earth and hills and in the waters below. (But how can death be the sustainer of all).
#piT – gathering.together .#piTaka – a basket or box • an ornament on indra's banner • #pIThaka – a boil, blister +
चिच्*छक्ति.मातृका स्थूला तरला घन.चापला ।
cit*zakti.mAtRkA sthUlA taralA ghana.cApalA |
तारकाजाल.दशना संध्य.अरुण.तरा धरा ॥६।७।५५॥
tArakA.jAla.dazanA saMdhya.aruNa.tarA dharA ||6|7|55||
.
cit.zakti=mAtRkA
the conscious.power matrix
sthUlA
gross/material
taralA ghana.cApalA
tArakAjAla.dazanA
saMdhya.aruNa.tarA dharA
.
#tarala up.sAra us8?
#mAtra the element of a #mAtrka Matrix.
*vlm.55. It is the energy of the Divine intellect, which is the mátriká—mater or mother (mater or materia of all, and assumes the forms of density and tenuity and also of motion and mobility; the clusters of stars are the rows of her teeth, and the morning
and evening twilights, are the redness of her two lips). (She is called Ushá and sandhyá or the dawning and evening lights, because of her existence in the form of the twilights,
before the birth of the solar and lunar lights. The Vedas abound with hymns to ushá and sandhyá and these form the daily ritual of the Brahmans to this day under the title of their Tri.*sandhyá—the triple litany at sun.rise, sun.set and vertical sun).
*sv. ... Her mother is the consciousness.energy (or, she is the mother known as consciousness.energy). She is extremely agitated and inconstant like a cloud. The stars are her teeth. Dawn and dusk are her lips. The lotus is her palm. The sky is her mouth. The seven oceans are her pearl.necklace. She is clad in the garment of the blue firmament. The pole is her navel. The forests are the hair on her body. This aged woman is born again and again: she dies again and again.
समस्त.पद्मिनी.हस्ता शत.क्रतु.पुरानना ।
samasta.padminI.hastA zata.kratu.purAnanA |
सप्त.अब्धि.मुक्ता.लतिका नील.अम्बर.परीवृता ॥६।७।५६॥
sapta.abdhi.muktA.latikA nIla.ambara.parIvRtA ||6|7|56||
.
samasta.padminI.hastA
zata.kratu.purAnanA
sapta.abdhi.muktA.latikA
#ambara #nIla.ambara .m.. "dressed in a blue garment" {but cp. dig.ambara – clothed in the Directions—naked} • .n.. black or dark.blue raiment W. ; = #tAlIza.pattra – leaves of Flacourtia cataphracta, the Madagascar plum +
.covered
.
*vlm.56. Her palms are as red as the petals of lotuses,
and her countenance is as bright as the paradise of Indra;
she is decorated with the pearls of all the seas,
and clad with an azure mantle all over her body (Hence is the goddess Kálí is represented as all black from her blue vest).
*sv. The lotus is her palm. The sky is her mouth. The seven oceans are her pearl.necklace. She is clad in the garment of the blue firmament.
#roma •.• Comp. #romarAjI a row or line or streak of hair (especially on the abdomen of women just above the navel, said to denote puberty) • #romarAjika. +
जम्बूद्वीप.महानाभिर् वन.श्री.रोम.राजिका ।
jambUdvIpa.mahAnAbhi:_vana.zrI.roma.rAjikA |
भूत्वा भूत्वा विनश्यन्ती त्रिलोकी.वृद्ध.कामिनी ॥६।७।५७॥
bhUtvA bhUtvA vinazyantI trilokI.vRddha.kAminI ||6|7|57||
.
jambUdvIpa=mahA.nAbhi:
Woodapple.Land is the great navel
vana.zrI.roma.rAjikA forest.plenty.hair.line
bhUtvA bhUtvA vinazyantI
trilokI.vRddha.kAminI
.
*vlm.57. The Jambu.dwipa or Asia forms her naval or midmost spot, and the woods and forests form the hairs of her body. She appears in many shapes and again disappears from view, and plays her part as the most veteran sorceress in all the
three worlds. (The text calls her an old hag, that often changes her paints and garments to entice and delude all men to her).
*sv. This universe can be compared to an aged woman. The darkness of self.ignorance is her hair. The sun and the moon are her restless eyes. Her internal and external nature include the gods Brahma, Visnu, Indra, the earth, the mountains, etc. The truth concerning Brahman the absolute is the treasure.chest hidden in her chest. Her mother is the consciousness.energy (or, she is the mother known as consciousness.energy). She is extremely agitated and inconstant like a cloud. The stars are her teeth. Dawn and dusk are her lips. The lotus is her palm. The sky is her mouth. The seven oceans are her pearl.necklace. She is clad in the garment of the blue firmament. The pole is her navel. The forests are the hair on her body. This aged woman is born again and again: she dies again and again.
असकृj जयते नष्टा भूरि.विभ्रम.कारिणी ।
asakRt_jayate naSTA bhUri.vibhrama.kAriNI |
मग्नम् अnyair अथ_उन्मग्नम् भीमे काल.महार्णवे ॥६।७।५८॥
magnam anyai:_atha_unmagnam bhIme kAla.mahA.arNave ||6|7|58||
.
a.sakRj_jayate
naSTA
bhUri.vibhrama.kAriNI
magnam anyai: atha_unmagnam
bhIme kAla.mahArNave
.
*vlm.58. She dies repeatedly and is reborn again, and then passes into endless transformations, she is now immerged in the great ocean or bosom of Kála or Death her consort, and rises up to assume other shapes and forms again. (Hence the mother.goddess is said to be the producer and destroyer of all by their repeated births and deaths in their everchanging shapes and forms).
*sv. This aged woman is born again and again: she dies again and again.
प्रति.कल्प.क्षणम् क्षीणैर् ब्रह्माण्ड.स्फुट.बुद्बुदै: ।
prati.kalpa.kSaNam kSINai: brahmANDa.sphuTa.budbudai: |
काले ऽगाध.रस.स्यन्दे स्थित्वा स्थित्वा पुन: पुन: ॥६।७।५९॥
kAle_agAdha.rasa.syande sthitvA sthitvA puna: puna: ||6|7|59||
.
prati.kalpa.kSaNam kSINai: brahmANDa.sphuTa.budbudai:
kAle agAdha.rasa.syande sthitvA sthitvA puna: puna:
.
*vlm.59. The great Kalpa ages are as transitory moments in the infinite duration of Eternity, and the mundane eggs (or planetary bodies in the universe); are as passing bubbles upon the unfathomable ocean of infinity; they rise and last and are lost by turns.
*sv.59.63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
कल्प.मात्र.निमेषेण_उड्डीनाः कारणासारसाः ।
kalpa.mAtra.nimeSeNa_uDDInA: kAraNAsArasA: |
उत्पत्त्य.उत्पत्त्य नाशिन्यः संतप्ताः सृष्टि.विद्युतः ॥६।७।६०॥
utpattya.utpattya nAzinya: saMtaptA: sRSTi.vidyuta: ||6|7|60||
.
kalpa.mAtra.nimeSeNa uDDInA: kAraNAsArasA: utpattya.utpattya nAzinya: saMtaptA: sRSTi.vidyuta:
.
*vlm.60. It is at the will of God, that the creative powers rise and fly about as birds in the air; and it is by his will also, that the uprisen creation becomes extinct like the burning flas: of the lightning. (The flaming worlds shoot forth, and are blown out as sparks of fire).
*sv.59.63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
काल.मेघे स्फुरन्त्य्_एताश् चित्.प्रकाश.वन.उद्यमाः ।
kAla.meghe sphuranti_etA:_cit.prakAza.vana.udyamA: |
प्रपतद् भूत.विहगाः पतन्त्य् अविरत.भ्रमाः ॥६।७।६१॥
prapatat_bhUta.vihagA: patanti_avirata.bhramA: ||6|7|61||
.
kAla.meghe sphuranty etAz cit.prakAza.vana.udyamA:
prapatat_bhUta.vihagA: patanty avirata.bhramA:
.
*vlm.61. It is in the sunshine of the divine Intellect, and under the canopy of everlasting time, that the creations are continually rising and falling like the fowls of forestlands, flying up and down under the mist of an all encompassing cloud of ignorance.
*sv.59.63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
काल.तालात् किल_उत्तालाद् ब्रह्माण्ड.फल.पालयः ।
kAla.tAlAt kila_uttAlAt_brahmANDa.phala.pAlaya: |
उन्मेष.कृत.वैरिञ्च.सृष्टयो देव.नायकाः ॥६।७।६२॥
unmeSa.kRta.vairiJca.sRSTaya:_deva.nAyakA: ||6|7|62||
.
kAla.tAlAt kila_uttAlAt
brahmANDa.phala.pAlaya:
unmeSa.kRta.vairiJca.sRSTaya:
deva.nAyakA:
*vlm.62. As the tall palm tree lets to fall its ripened fruits incessantly upon the ground; so the over topping arbor of time, drops down the created worlds and the lords of Gods perpetually into the abyss of perdition. (There is an alliteration and homonym of the words, tála and páttála meaning both tall and the tála or palm tree).
*sv.59.63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
निमेष.कृत.संहाराः सन्ति केचन कुत्रचित् ।
nimeSa.kRta.saMhArA: santi kecana kutracit |
निमेष.उन्मेष.संक्षीण.कल्प.जालाः सहस्र.शः ॥६।७।६३॥
nimeSa.unmeSa.saMkSINa.kalpa.jAlA: sahasra.za: ||6|7|63||
.
nimeSa.kRta.saMhArA:
Destruction happens in the blinking of Ur eye
santi kecana kutracit
nimeSa.unmeSa.saMkSINa.kalpa.jAlA:
*vlm.63. The gods also are dying away like the twinklings of their eyes, and old time is wearing away with all its ages, by its perpetual ticklings[.tickings]. (The ever wakeful eyes of gods are said to have no twinkling; but time is said to be continually twinkling in its tickling[.ticking] moments).
*sv.59.63. All this takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahmâ closing his eyes.
रुद्रा: केचन विद्यन्ते तस्मिंश् चित् परमे पुन: ।
rudrA: kecana vidyante tasmin cit parame puna: |
ते ऽपि यस्य निमेषेण भवन्ति न भवन्ति च ॥६।७।६४॥
te_api yasya nimeSeNa bhavanti na bhavanti ca ||6|7|64||
.
rudrA: ke.cana vidyante
tasmin_cit_parame puna:
te_api yasya nimeSeNa
bhavanti na bhavanti ca
*vlm.64. There are many Rudras existing in the essence of Brahma, and they depend on the twinkling of that Deity for their existence. (The immortal gods are mortal, before the Eternal God).
*sv. In that supreme consciousness, there are Rudras who commence and conclude thousands of time.cycles within the twinkling of an eye. And there are other deities who within the twinkling of an eye create and destroy deities like Rudra! Surely, such manifestation is infinite.
तादृशो ऽप्य्_अस्ति देवेशो ह्य्_अनन्ता_इयम् क्रियास्थितिः ।
tAdRza:_api_asti deveza:_hi_anantA_iyam kriyAsthiti: |
अनन्त.संकल्पमये शून्ये च ब्रह्मणः पदे ॥६।७।६५॥
ananta.saMkalpa.maye zUnye ca brahmaNa: pade ||6|7|65||
.
tAdRzo api asti deveza:
hi anantA iyam kriyA.sthiti:
ananta.saMkalpa.maye
zUnye ca brahmaNa: pade
*vlm.65. Such is brahmA the lord of gods; under whom these endless acts of evolutions and involutions are for ever taking place, in the infinite space of his eternal Intellect and omnipotent
will.
*sv.64.66. In that supreme consciousness, there are Rudras who commence and conclude thousands of time.cycles within the twinkling of an eye. And there are other deities who within the twinkling of an eye create and destroy deities like Rudra! Surely, such manifestation is infinite. What is impossible for the infinite consciousness to bring about in infinite space? However, all these are but imagination which is a manifestation of ignorance.
न सम्भवन्ति का नाम शक्तयश् चित्र.पूरकाः ।
na sambhavanti kA nAma zaktaya:_citra.pUrakA: |
एवम् अक्षीण.संकल्प.लब्ध.अर्थ.भर.भासुरा ।
evam akSINa.saMkalpa.labdha.artha.bhara.bhAsurA |
जागती कल्पना या_इयम् तद् अज्ञान.विजृम्भितम् ॥६।७।६६॥
jAgatI kalpanA yA_iyam tat_ajJAna.vijRmbhitam ||6|7|66||
.
na sambhavanti kA nAma
zaktayaz citra.pUrakA:
evam
akSINa.saMkalpa.labdhArtha.bhara.bhAsurA
jAgatI kalpanA yA iyam
tad ajJAna.vijRmbhitam
.
*vlm.66. What wonderous powers are there that cannot possibly reside in the Supreme spirit, whose undecaying will gives rise to all positive and possible existences. It is ignorance therefore to imagine the world as a reality of itself.
*sv.64.66. In that supreme consciousness, there are Rudras who commence and conclude thousands of time.cycles within the twinkling of an eye. And there are other deities who within the twinkling of an eye create and destroy deities like Rudra! Surely, such manifestation is infinite. What is impossible for the infinite consciousness to bring about in infinite space? However, all these are but imagination which is a manifestation of ignorance.
या: सम्पदो यद् उत संततम् आपादश् च
yA: sampada:_yad_uta saMtatam ApAda:_ca
यद् बाल्य.यौवन.जरा.मरण.उपतापा: ।
yat_bAlya.yauvana.jarA.maraNa.upatApA: |
यद् मज्जनम् च सुख.दु:ख.परम्पराभि:
yat_majjanam ca sukha.du:kha.paramparAbhi:
अज्ञान.तीव्र.तिमिरस्य विभूतयस् ता: ॥६।७।६७॥
ajJAna.tIvra.timirasya vibhUtaya:_tA: ||6|7|67||
.
yA: sampada yad_uta saMtatam ApAda: ca
yat_bAlya.yauvana.jarA.maraNa.upatApA:
yat_majjanam ca sukha.du:kha.paramparAbhi:
ajJAna.tIvra.timirasya vibhUtaya:_tA:
.
*sv.67 All prosperity and all adversity, childhood, youth, old age and death, as also suffering, what is known as being immersed in happiness and unhappiness and all the rest of ith all these are the extensions of the dense darkness of ignorance.
*vlm.67. All these therefore is the display of the deep darkness of ignorance, that appears to you as the vicissitudes of prosperity and adversity, and as the changes of childhood, youth, old.age and death; as also the occurrences of pain and pleasure and of sorrow and grief. (All of which are unrealities in their nature).
FM6008
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
<https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
fm6007 ALL ABOUT NESCIENCE 2.jl08.09 .z67
https://www.dropbox.com/s/50v490651r7h091/fm6007%202.jl08..09%20ALL%20ABOUT%20NESCIENCE%20.z67.docx?dl=0
FM.6.7
*ALL ABOUT IGNORANCE*
*VASISHTHA THE PLENTIFUL declared–*
यन् मुक्त.अवलिता* रत्न.भूषिता* भान्ति योषितः ।
yat_mukta.avalitA ratna.bhUSitA bhAnti yoSita: |
मद.इन्दाव्_उदिते क्षुब्ध.काम.क्षीर.अर्णव.ऊर्मयः ॥६।७।०१॥
mada.indau_udite kSubdha.kAma.kSIra.arNava.Urmaya: ||6|7|1||
.
*in/when* udita.e
kSubdha.kAma.kSIra.arNava.urmi.aya:
.
*there are*
*girls garlanded in jewels and gems / boys with golden chains*
*necks strung with pearls / about their neck,*
*billows in the moonbeam ocean / surfing in the moonlit waters*
*of our desires*
.
*vlm.p.1. Vasishtha related:—The prince smiled at hearing these questions
from the vetala. As he opened his mouth to reply, the luster of his pearly
teeth shed a brightness on the white dome of the sky.
सौवर्ण.अम्भोज.कोश.स्थ.लोलालि.पटल.श्रियम् ।
sauvarNa.ambhoja.koza.stha.lolAli.paTala.zriyam |
धारयन्ति दृशाः स्त्रीणाम् कपोल.तल.दोलिताः ॥६।७।०२॥
dhArayanti dRzA: strINAm kapola.tala.dolitA: ||6|7|2||
.
*
kapola.tala.dolita.A:
*. *
*vlm.2. The sidelong looks of the beautiful eyes in their faces, look like
a cluster of black bees, setting on the pericarp of a full blown lotus.
*vlm.p.2.The prince speaking:—This world was at first an undeveloped grain.
Afterwards it was covered by a dozen elemental sheaths, like thin skin or
bark.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
उद्यान.वन.खण्डेषु भूमौ कृतमदा* मधौ ।
udyAna.vana.khaNDeSu bhUmau kRtamadA* madhau |
हृद्याः सुमनसो भान्ति दासा* इव मno.भुवः ॥६।७।०३॥
hRdyA: sumanasa:_bhAnti dAsA* iva mana:.bhuva: ||6|7|3||
.
*.breaks/gap\cane.*eSu
*on *bhUmi*.earth/land.*au
kRta.*done/made*.mada.*lusting.*: madhu.*honey.*au
hRdya*.*A:
su.*good/very..*mana*.Minds.*sa:
bhAnti.they.*shining**/projecting.* dAsa*.servant/barbarian/fiend.*A
iva.*like/as.if
*mana:*Mind.*:.bhU*.earth..*va:
*. *
*vlm.p.3 The tree that bears thousands of such fruit is very tall with
equally long, out stretched branches and similarly very long and broad
leaves.
*vlm.3 To the enslaved minds of deluded men, these beauties appear as
charming as spring flowers scattered on the ground in forest lands.
क्रव्याद.गृध्र.गोमायु.कौलेय.कवल.अङ्गिकाः ।
kravyAda.gRdhra.gomAyu.kauleya.kavala.aGgikA: |
स्त्रियः समुपमीयन्ते चन्द्र.चन्दन.पङ्क.जैः ॥६।७।०४॥
striya: samupamIyante candra.candana.paGka.jai: ||6|7|4||
.
aGgika*.*A:
strI*.women.*ya: sam.*very/much**.*upamI*.resembling.*yante
candra.*moon**.*candana*.*paGka*.*ja.*born/produced*
*.*
*vlm.4. Their comely persons which are compared with the moon,
the lotus flower, and sandal paste for their coolness by fascinated
minds; are viewed as indifferently by the wise, as by the insensible
beasts which make a prey of them. (Lit. by the rapacious
wolves and dogs and vultures which devour them).
*vlm.p.4 This great tree is of a huge size and very astounding to see. It
has thousands of huge branches spreading wide on every side.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
.ABComm. kravyAdA: kravya.mAtrAhArA vyAgrAdaya: | ...
सौवर्ण.कलश.अम्भो.ज.कलिका.मातुलुङ्ग.वत् ।
sauvarNa.kalaza.ambho.ja.kalikA.mAtuluGga.vat |
दृश्यते स्त्री.स्तन.श्रेणी रक्त.पूति.सु.गन्धिका ॥६।७।०५॥
dRzyate strI.stana.zreNI rakta.pUti.su.gandhikA ||6|7|5||
.
strI.stana.zreNI rakta.pUti.su.gandhikA
*. *
*vlm.5. Their swollen breasts which are compared with lotus.buds, ripe
pomegranates and cups of gold, are viewed by the wise as a lump of fles:
and blood and nauseous liquor.
*vlm.p.5 There are thousands of such trees, and a dense forest of many
other large trees and plants in that person.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
rasAyana.indu.nisyanda.madhu.bimba.Asava.dravai: |
ओष्ठ.अभिधे मांस.लवो लाला.अक्त* उपमीयते ॥६।७।०६॥
oSTha.abhidhe mAMsa.lava:_lAlA.akta* upamIyate ||6|7|6||
.
oSTha.abhidha.e mAMsa.lava: lAlA.akta
spit/slobber.smeared upamIyate
.
*vlm.6. Their fleshy lips, distilling the impure saliva and spittle, are
said to exude with ambrosial honey, and to bear resemblance with the ruby
and coral and vimba fruits.
*vlm.p.6 Thousands of such forests stretch over it, abounding in thousands
of mountains with their high peaks.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
अल्प.अल्प.आष्ठीवद् आकारा* भुजा.क्रूर.अस्थि.शङ्कवः ।
alpa.alpa*ASThIvat_AkArA* bhujA.krUra.asthi.zaGkava: |
महा.बाहुलता.शब्दैर् वर्ण्यते कविभिः शुभैः ॥६।७।०७॥
mahA.bAhulatA.zabdai:_varNyate kavibhi: zubhai: ||6|7|7||
.
bhujA*.*krUra*.*asthi*.*zaGku*.*ava: |
mahAbAhu*.*latA.*vine/creeper.*zabda.*word/sound**.*i:_
varNyate*.* kavi*.*bhi: zubha.*auspicious/lucky.*i:
*.*
*vlm.7. Their arms with the crooked joints of the wrists and loins, and
composed of hard bones in the inside, are compared with creeping plants, by
their infatuated admirers and erotic poets.
*vlm.p.7 The wide extended lands that contain these mountains also have
very large valleys.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
.ABComm. pratyekam vibhajya darzane alpAlpA aSThIvanta: ...
कदली.स्तम्भ.सम्भार.सुन्दरीभिस् तथा भृता ।
kadalI.stambha.sambhAra.sundarIbhi:_tathA bhRtA |
कुच.शोभ.उचित.आनन्दा तोरण.आलिर् विराजते ॥६।७।०८॥
kuca.zobha.ucita.AnandA toraNa.Ali:_virAjate ||6|7|8||
.
*.possession/preparation*.sundara*.beautiful/fair*.*s.*Ibhi: tathA.*thus*
bhRta*.A kuca*.zobha*.ucita*.Ananda.*Happiness/Joy\"Bliss"*.A toraNa.Ali:
virAj<.ate
*. *
*vlm.p.8 These widespread lands also contain many countries with their
adjacent islands, lakes and rivers.
*vlm.8. Their thick thighs are likened to the stems of lumpis: plantain
trees, and the decorations of their protruberant breasts, are resembled to
the strings of flowers, hung upon the turrets of temples.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
आपात.मन्द.मधुरा मध्ये द्वन्द्व.अनुबन्धिनी ।
ApAta.manda.madhurA madhye dvandva.anubandhinI |
शीघ्र.अवसान.विरला लक्ष्मीर् अप्य्_अभिवाञ्छ्यते ॥६।७।०९॥
zIghra.avasAna.viralA lakSmI:_api_abhi.vAJchyate ||6|7|9||
.
lakSmI: api*.even/tho* abhivAJchy<.ate.*ze*.*is*
*. *
*vlm.9. Women are pleasant at first, but become quarrelsome afterwards; and
then fly away in haste, like the goddess of fortune; and yet they are
desired by the ignorant. (But when the old woman frets, let her go alone).
*vlm.p.9 These thousands of islands also contain many cities with varieties
of buildings and works of art.
*sv.1.9. VASISTHA continued: They whom you regard here as radiant women
decked with pearls and other jewels are but the creation of your own
delusion: they are the ripples that arise in the ocean of lust. It is this
delusion that sees attractiveness and seductive qualities in what is but a
modification of flesh, fat, skin, etc., and even makes them appear
charming; and it is on account of such delusion that their breasts are
described as golden pots and their lips as the source of nectar, etc.
समुपैति मतिर् दु:खम् सुखम् च शत.शाखताम् ।
samupaiti mati:_du:kham sukham ca zata.zAkhatAm |
दु:ख.शाखास् तु जायन्ते नाना.मर्म.फला: श्रिय: ॥६।७।१०॥
du:kha.zAkhA:_tu jAyante nAnA.marma.phalA: zriya: ||6|7|10||
.
*Ur thoughts meet with pleasure & pain *
इ #i #e* (A>i) #upe #samupe #*samupAyA* P. samupAyAti to go up to together,
<http://good.space>* ca*.and/too *zata.zAkha.tA.*ness*.m =
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.zAkhA*: tu.*but/yet/however* jAyan*te
nAnA.*various*.marma*.phala.*fruit\result.of*.A: zriya:
.
*vlm.p.10 These thousands of tracts of land, which are sketched out like so
many continents, are like so many earths and worlds in their extent.
*vlm.10. The minds of the ignorant, are subject to many pains and pleasures
in this life; and the forest of their misdeeds, shoots forth in a thousand
branches, bearing the woeful fruits of misery only. (The tree of sin
brought death into the world and all our woe. Milton).
*sv.10.11. It is on account of delusion that one seeks wealth and
prosperity which are sweet in the beginning to the dull.witted, which are
the cause of the pairs of opposites (happiness and unhappiness, pleasure
and pain, success and failure) in the middle and which come to an end very
soon. From the pursuit of prosperity arise countless branches of pleasure
and numberless branches of unhappiness.
बद्ध.जाल.घन.आकाराः कार.अर्थम् इव रज्जवः ।
baddha.jAla.ghana.AkArA: kAra.artham iva rajjava: |
दच्.छदःसदृशा वाचः प्रतान.गहने स्थिताः ॥६।७।११॥
dat.chada:sadRzA vAca: pratAna.gahane sthitA: ||6|7|11||
.
*formation*.A: kAra.*act/effort*.artha*.purpose/meaning/thing*.m iva.
*like/as.if* rajju*.rope*.a: = dacchada*.tooth.covering/lip*:sadRza*.A
vAcas* pratAna*.gahana*.e sthita.*situate*.A:
.
*vlm.11. The ignorant are fast bound in the net of their folly, and their
ritual functions are the ropes, that lead them to the prison.house of the
world. The words of their lips, like the mantras and musical words of their
mouths, are the more for their bewilderment. (The ignorant are enslaved by
their ritualistic rites; but the Sages are enfranchised by their spiritual
knowledge).
*sv.10.11. It is on account of delusion that one seeks wealth and
prosperity which are sweet in the beginning to the dull.witted, which are
the cause of the pairs of opposites (happiness and unhappiness, pleasure
and pain, success and failure) in the middle and which come to an end very
soon. From the pursuit of prosperity arise countless branches of pleasure
and numberless branches of unhappiness.
the forest of the active world (pratAna.gahana).
saMtatA moha.mihikA kAryAsAra.visAriNI |
यमुना प्रावृषी_इवा_एति तिमिर.श्यामला चिरम् ॥६।७।१२॥
yamunA prAvRSI_ivA_eti timira.zyAmalA ciram ||6|7|12||
.
prAvRSa*.i iva.*like/as.if* eti.*going.to <http://going.to>* timira*.zyAmala
*.black\bee**.A ciram.*for long *
.
*vlm.12. The overspreading mist of ignorance, stretches out a maze of
ceremonial rites, and envelopes the minds of common people in utter
darkness; as the river Yamuná overflows]its banks with its dark waters.
*sv.12.14.This delusion flows like a river from beginningless time and it
is muddied and darkened by useless actions and their reactions...
कटू.कृतान्तःकरणो नाना.सुख.विशारदः ।
kaTU.kRtAnta:karaNa:_nAnA.sukha.vizArada: |
वर्धते हि गत.स्नेहम् जन्म.प्रतिविषारसः ॥६।७।१३॥
vardhate hi gata.sneham janma.prativiSA.rasa: ||6|7|13||
.
*space.* vizArada*.experienced/clever.at/familiar.with
<http://clever.at/familiar.with> = *vardhate*.grow/increasing.* hi.*for/since
*gata.*hvg.gone**.*sneha.*love\oil*.m
janma.*birth.*prati.*towards/near.*viSArasa*.antidote/remedy.*:
.
*vlm.13. The lives of the ignorant, which are so pleasant with their tender
affections, turn out as bitter as the juice of hemlock, when the affections
are cut off by the strong hand of death, (i. e., the pleasures of life are
embittered by the loss of relatives).
*sv. It gives rise to repeated births and it swells more and more on
account of the bitter reactions or the consequences of actions calculated
to bring pleasure or happiness. Such actions are like an ill.wind that
raises a cloud of dust whose particles are physical and mental illness, old
age and the various relationships.
##**vizArada = *experienced, knowing, wise; clever at, familiar with (loc.
or ---)
~*vizArada*.experienced/clever.at/familiar.with
<http://clever.at/familiar.with>*
व्याधूत.जर्जर.आकीर्ण.जनता.पर्ण.राजयः ।
vyAdhUta.jarjara.AkIrNa.janatA.parNa.rAjaya: |
स्व.कर्म.पवना वान्ति नाना.अवकर.रेणवः ॥६।७।१४॥
sva.karma.pavanA vAnti nAnA.avakara.reNava: ||6|7|14||
.
*scattered/spread.out**.*jana.*person/people*.tA.*ness**.*parNa.*leaf**.*
rAji.*streak/row.s.*aya: sva.*Ur.own**.Karma.*pAvana.*sacred/wind.*A
vAnti*.blowing.
*
nAnA.*various**.*avakara**.*reNu.*pollen**/dust.*ava:
*. *
*vlm.14. The senseless rabble are driven and carried away, like the
withered and shattered leaves of trees, by the ever blowing winds of their
pursuits; which scatter them all about as the dregs of earth, and bespatter
them with the dirt and dust of their sins.
*sv.12.14.This delusion flows like a river from beginningless time and it
is muddied and darkened by useless actions and their reactions. It gives
rise to repeated births and it swells more and more on account of the
bitter reactions or the consequences of actions calculated to bring
pleasure or happiness. Such actions are like an ill.wind that raises a
cloud of dust whose particles are physical and mental illness, old age and
the various relationships.
कालः कवलित.अनन्त.जगत्.पक्व.फलो ऽप्य्_अयम् ।
kAla: kavalita.ananta.jagat.pakva.phala:_api_ayam |
घस्मर.आचार.जठरः कल्पैर् अपि न तृप्यति ॥६।७।१५॥
ghasmara.AcAra.jaThara: kalpai:_api na tRpyati ||6|7|15||
.
kavalita.*swallowed/gulped*.ananta*.boundless/endless*.jagat.*world*
.pakva*.phala.*fruit\result.of* api*.even/tho* ayam.*this *ghasmara*.AcAra.
*practice/performing*.jaThara*:* with/by* kalpa.*age*.*s.*i: api*.even/tho*
na*.no/t* tRpy<.ati
.
*sv.15. All these lead to death (or the passage of time) which has an
insatiable and voracious appetite and which consumes all the worlds when
they are ripe, as it were.
*vlm.15. All the world is as a ripe fruit in the mouth of death, whose
voracious belly is never filled with all its ravages, for millions and
millions of kalpa ages. (The womb of death is never full).
मोह.मारुतम् आपीय त्वचा विषम् अचारिणाः ।
moha.mArutam ApIya tvacA viSam acAriNA: |
स्फुरन्ति_इह_आहयश् चित्राः शीतल.अचल.दीप्तयः ॥६।७।१६॥
sphuranti_iha_Ahaya:_citrA: zItala.acala.dIptaya: ||6|7|16||
.
tvac.*skin/touch*.A viSa.*poison*.m a*.non*.cAri*.*s.*NA: sphur<.anti iha
*.here* ahi.*snake*.a: citra*.A: zItala.*innercold/cool*.acala
*.unmoving/mountain*.dIpti*.a:
*. *
*vlm.16. Men are as the cold bodies and creeping reptiles of the earth, and
they crawl and creep continually in their crooked course, by breathing the
vital air, as the snakes live upon the current air. (Serpents are said to
live a long time without food, simply by inhaling the open air).
*VA. breathing winds/prana of delusion these reptiles (ignorant men) appear
(are born) here as various snakes, cold and unmoving in light of Brahman?
*AS: The snakes are described as shining in the light of Brahman (zItala
and acala are adjectives identifying Brahman not the snakes). This is what
AB suggests. I can also think of a different interpretation: they are
described to be cool and permanently shining. Here is my complete meaningh
They are like variegated snakes, who have inhaled the breeze of delusion
and crawl crookedly on their skins (bellies) under cool steady light of
Brahman.
चिन्ता.पिशाच.उपहता विवेक.इन्दु.उद्वयम् विना ।
cintA.pizAca.upahatA viveka.indu.udvayam vinA |
तमसा_इव निरालोका याति यौवन.यामिनी ॥६।७।१७॥
tamasA_iva nirAlokA yAti yauvana.yAminI ||6|7|17||
.
*viveka.Discernment*.indu.*moon/River*.dvaya.*pair*.m vinA*.without*
tamas.*darkness/error*.A iva.*like/as.if* *deep in the dark *nirAloka*.A
*lightless comes the New Moon *yAti*.coming.to <http://coming.to>* yauvana.
*youth*.yAminI*.night*.nI
*. *
* "double moon" is a standard Image of Delusion
of reason. It is infested by the ghosts of wicked thoughts and evil
desires.
*sv.16.18 Youth is haunted by the goblins of worries and anxieties which
dance when the wisdom.moon does not shine; and youth proceeds towards
denser darkness of delusion. One's tongue (the faculty of speech) is
overworked in the service of the common and uncultured folk here and it
grows debilitated.
जिह्वा जर्जरताम् एति प्रकृत.अनुनय.ज्वरैः ।
jihvA jarjaratAm eti prakRta.anunaya.jvarai: |
पद्म.कोटर.कोणस्थम् अपि सूत्रम् हिमैर् इव ॥६।७।१८॥
padma.koTara.koNastham api sUtram himai:_iva ||6|7|18||
.
with wagging with/by *prakRta.anunaya*.jvara*.*s.*i: = padma*.lotus*
.koTara*.koNa*.stha.*seated/set*.m api*.even/tho* *with/by* sUtra.m hima
*.snow*.*s.*i: iva.*like/as.if*
.
*vlm.18. The flippant tongue within the mouth, becomes faint with cringing
flattery; as the pistil rising from the seed vessel, becomes languid under
the freezing frost.
*vlm.p.18 The talkative tongue in the mouth becomes faint with cringing
flattery, just as the pistil rising from the seed vessel becomes weak under
freezing frost.
*sv.16.18 Youth is haunted by the goblins of worries and anxieties which
dance when the wisdom.moon does not shine; and youth proceeds towards
denser darkness of delusion. One's tongue (the faculty of speech) is
overworked in the service of the common and uncultured folk here and it
grows debilitated.
दुःख.शोक.महा.अष्ठीलः कष्ट.कण्टक.संकटः ।
du:kha.zoka.mahA.aSThIla: kaSTa.kaNTaka.saMkaTa: |
सहस्र.शाखताम् याति दारिद्र्य.दृढ.शाल्मलिः ॥६।७।१९॥
sahasra.zAkhatAm yAti dAridrya.dRDha.zAlmali: ||6|7|19||
.
*.great*.aSThIla*: kaSTa*.kaNTaka*.saMkaTa*: = sahasra.*thousand*.zAkha*.tA.
*ness*.m yAti*.coming.to <http://coming.to>*
dAridrya*.dRDha.*firm/solid*.zAlmali*:
.
*ABComm. aSThilA granthaya:
*vlm.19. Poverty branches out like the thorny Sálmali tree, in a thousand
branches of misery, distress, sorrow, sickness, and all kinds of woe to
human beings. (Poverty is the root of all evils in life).
*vlm.p.19 Like the thorny salmali tree, poverty branches out in a thousand
branches of misery, distress, sorrow, sickness and all kinds of grief to
human beings.
*sv.19.20 In the meantime, poverty spreads its thousands of branches
yielding the fruits of unhappiness and hard labour. Yet, greed which is
empty and insubstantial and which is destructive of one's own spiritual
elevation, continues to proclaim victory in the darkness of delusion.
अन्तः.शून्य.उन्नति.ध्वस्त.चित्त.चैत्य.कृत.आलयः ।
anta:.zUnya.unnati.dhvasta.citta.caitya.kRta.Alaya: |
माया.बहुल.यामिन्याम् लोभ.उलूको विवल्गति ॥६।७।२०॥
mAyA.bahula.yAminyAm lobha.ulUka:_vi.valgati ||6|7|20||
.
.caitya*.kRta.*made/done*.Alaya.*abode*:* = *mAyA*.Illusion*.bahula*.yAminI
*.night*.nyAm* in the Illusion.full.night *lobha*.ulUka.*owl*: vivalg<.ati
.
*vlm.p.20 Concealed covetousness, like the unseen owl of night, is hidden
within the hollow cavity of the human heart resembling the stunted chaitya
trees of mendicants. Then it shrieks and hoots out during the dark night of
delusion which has spread over the sphere of the mind.
*vlm.20. Concealed covetousness like the unseen bird of night, is hidden
within the hollow cavity of the human heart, resembling the stunted chaitya
trees of mendicants; and then it shrieks and hoots out from there, during
the dark night of delusion which
has overspread the sphere of the mind.
*sv.19.20 In the meantime, poverty spreads its thousands of branches
yielding the fruits of unhappiness and hard labour. Yet, greed which is
empty and insubstantial and which is destructive of one's own spiritual
elevation, continues to proclaim victory in the darkness of delusion.
पूर्वम् गृहीत्वा कर्णाभ्याम् स्फुरन्ती परिनिश्चयम् ।
pUrvam gRhItvA karNAbhyAm sphurantI pari.nizcayam |
जरा.जर्जर.मार्जारी यौवन.आखुम् निकृन्तति ॥६।७।२१॥
jarA.jarjara.mArjArI yauvana.Akhum nikRntati ||6|7|21||
.
*shaking this way and that*
*:*
*senility is an old cat that likes to make a youth*
*hir mouse*
*. *
pUrvam*.formerly* gRhItvA @ karNa.*ear*.*s.*AbhyAm sphur<*.antI
parinizcaya*.m = jarA*.jarjara.*withered/senile*.mArjAra*.I yauvana.*youth*
.Akhu.*mouse*.m nikRnt<*.ati
*.*
*vlm.p.21 Old age lays hold on youth by the ears like an old cat seizing
and devouring a mouse after playing with it for a long while.
निःसारा क्रमशः क्रान्त.धर.अधर.समुन्नतिः ।
ni:sArA kramaza: krAnta.dhara.adhara.samunnati: |
डिण्डीर.पिण्डिका_इव_इयम् सृष्टिर् आयाति पुष्टताम् ॥६।७।२२॥
DiNDIra.piNDikA_iva_iyam sRSTi:_AyAti puSTatAm ||6|7|22||
.
krAnta.*step*.dhara*.adhara*.lower*=samunnati*:* = *DiNDIra*.piNDika*.A iva.
*like/as.if* iyam*.this.here* sRSTi.
*emission/production\nature\character/spending/liberality*: AyAti.*coming.to
<http://coming.to>* puSTa*.tA.*ness*.m
.
*vlm.22. The accumulation of unsubstantial materials, which causes the
formation of the stupendous world, is taken for real substantiality by the
unwise; as the foaming froths and ice.bergs in the sea, are thought to be
solid rocks by the ignorant sailor. (So
all potential existences of the vedantist, are sober realities of the
positive philosophy).
*sv.22.24 This creation is essenceless; yet, it gains a false reality. It
even grows the fruits of dharma (righteous living) and artha (pursuit of
prosperity). This world enveloped by the sky and endowed with the eyes of
the sun and the moon is upheld by the delusion of its substantiality.
आभास.पुष्प.धवला जगत्.पल्लव.शालिनी ।
AbhAsa.puSpa.dhavalA jagat.pallava.zAlinI |
सत्ता.लता विकसिता धर्म.अर्थ.फल.धारिणी ॥६।७।२३॥
sattA.latA vikasitA dharma.artha.phala.dhAriNI ||6|7|23||
.
*flower/blossom*.dhavala*.A jagat.*world*.pallava*.sprout/shoot/twig*
.zAli*.nI* = *sattA*.real.state*.latA*.vine/creeper* vikasita*.A* Dharma*
.artha*.purpose/meaning/thing*.phala.*fruit\result.of*.dhAri*.NI
*. *
*vlm.23. The world appears as a beautiful arbour, glowing with the blooming
blossoms of Divine light; which is displayed over it; and the belief of its
reality, is the plant which is fraught with the fruitage of all our actions
and duties. (The world is believed as the garden of the actions of worldly
men, but the wise are averse to actions and their results).
*sv.22.24 This creation is essenceless; yet, it gains a false reality. It
even grows the fruits of dharma (righteous living) and artha (pursuit of
prosperity). This world enveloped by the sky and endowed with the eyes of
the sun and the moon is upheld by the delusion of its substantiality.
सुराचल.महास्थूणम् चन्द्र.सूर्य.गवाक्षकम् ।
surAcala.mahAsthUNam candra.sUrya.gavAkSakam |
गगनाच् छादनम् चारु ध्रियते त्रिजगद्.गृहम् ॥६।७।२४॥
gaganAt_chAdanam cAru dhriyate trijagat.gRham ||6|7|24||
.
sUrya*.sun/Sun*.gavAkSaka*.m = *from/thru* gagana.*skyway*.At chAdana*.m
cAru* dhriy<*.ate tri.*3*.jagat.*world*.gRha*.house/home*.m *is
borne/supported this 3.world.home. *
.
*vlm.24. The great edifice of the world, is supported by the pillars of its
mountains, under its root of the great vault of heaven; and the sun and
moon are the great gateways to this pavilion. (The sun and moon are
believed by some as the doors leading the pious souls to heaven).
*sv.22.24 This creation is essenceless; yet, it gains a false reality. It
even grows the fruits of dharma (righteous living) and artha (pursuit of
prosperity). This world enveloped by the sky and endowed with the eyes of
the sun and the moon is upheld by the delusion of its substantiality.
संसार.सरसि स्फारे चरन्ति प्राण.षट्पदा: ।
saMsAra.sarasi sphAre caranti prANa.SaTpadA: |
शरीर.पुष्करेष्व्_अन्तश् चिद्रूप.रस.पायिन: ॥६।७।२५॥
zarIra.puSkareSu_anta:_cit.rUpa.rasa.pAyina: ||6|7|25||
.
*traveling*.ti prANa*.Prâna.Air/life*.SaTpada*.sixfoot/bee*.A: = *in/when*
zarIra.*body*.puSkara.*blue.lotuses*.eSu anta:.*within *cidrUpa.*Conscious*
.rasa.*sap/essence/flavor*.pAyi*.na:
.
*vlm.25. The world resembles a large lake, over which the vital breaths are
flying as swarms of bees on the lotus.beds of the living body; and exhaling
the sweets which are stored in the cell of the heart (i.e., the breath of
life wafts away the sweets of the immortal soul).
decadent concept of the world.existence lies imprisoned in the senses,
bound by self.limitation and conditioning and by the powerful thread of
which constantly sheds all kinds of beings, abandoning them to their
destruction.
नभो.मार्ग.महानील.कुट्टिम.एकान्त.शालिनी ।
nabha:mArga.mahAnIla.kuTTima.ekAnta.zAlinI |
भुवन.उदर.रम्यान्त: स्फुरत्य्_आदित्य.दीपिका ॥६।७।२६॥
bhuvana.udara.ramyAnta: sphurati_Aditya.dIpikA ||6|7|26||
.
bhuvana.*being/world*.udara.*belly/womb\cavity\interior*.ramyAnta*:
sphur<.*2.shine/project*.ati Aditya.*sun*.dIpika.A
.
*vlm.26. The blue vault of heaven appears as a spacious and elevated dome
to the ignorant who think it to contain all the worlds, which are
enlightened by the light of the sun situated in the midst. But it is an
empty sphere, and so the other worlds beyond
the solar system, to which the solar light doth never reach.
decadent concept of the world.existence lies imprisoned in the senses,
bound by self.limitation and conditioning and by the powerful thread of
which constantly sheds all kinds of beings, abandoning them to their
destruction.
आशा.तन्तु.निबद्ध.अङ्गी जागती जीर्ण.पक्षिणी ।
AzA.tantu.nibaddha.aGgI jAgatI jIrNa.pakSiNI |
स्व.वासना.शलाके_अन्तः_निबद्ध.इन्द्रिय.पञ्जरे ॥६।७।२७॥
sva.vAsanA.zalAke_anta:_nibaddha.indriya.paJjare ||6|7|27||
.
*bird*.NI* worldly old birds = *sva.*Urself/itself*.*vAsanA.Trace*.zalAka*.e
antar*.within* nibaddha*.indriya.sense.organ*.paJjara.*skeleton*.e
.
*vlm.27. All worldly minded men, are as old birds tied down on earth by the
strong strings of their desires; and their heart moves about the confines
of their bodies, and their heart strings throb with hopes in the confines
of their bodies, as birds in cages in the hope of getting their release.
अनारत.पतज्.जाल.भूत.पर्ण.परम्परा ।
anArata.patat.jAla.bhUta.parNa.paramparA |
स्पन्दते मरुता_आमृष्टा संसृति.व्रतिश् चिरम् ॥६।७।२८॥
spandate marutA_AmRSTA saMsRti.vrati:_ciram ||6|7|28||
.
*.*parNa*.leaf.*parampara*.successive/serial.*A = spandate*.vibrating/moving
by/with the* marut*.wind.*A AmRSTa*.touched/shaken.*A saMsRti.*evolution.*
vrati*.worshipping/devotee.*z ciram.*for.long*.
*. *
~AB. ... AmRSTA kampitA ... ||
*vlm.28 The lives of living beings are continually dropping down, like
withered leaves of trees, from the fading trees of their decayed bodies, by
the constant breathing of their breath of life.
which constantly sheds all kinds of beings, abandoning them to their
destruction.
sRSTe: katipayam kAlam prahRSTA: kula.zAlina: |
अधःकृत.उग्र.नरक.पङ्काः शङ्क.उज्झिताः क्षणम् ॥६।७।२९॥
adha:kRta.ugra.naraka.paGkA: zaGka.ujjhitA: kSaNam ||6|7|29||
.
katipaya.*some/several\hardly*.m kAla.*Time*.m prahRSTa.A: kula
*.tribe/clan/family*.zAli.*possessing/full.of/rice.field*.na:* = *adhas.
*down/below**.kRta.*made/done*.ugra.*ugly/fierce*.*Naraka.Manhell.*paGka*.A:
zaGka*.ujjhita*.A: kSaNa*.moment/instant*.m
.
*vlm.29. The respectable men, that are joyous of their worldly grandeur for
a short time, are entirely forgetful of the severe torments of hell,
awaiting on them afterwards.
*sv.29.31 There are many noble people who have risen above the quagmire of
this hell known as world.existence and, devoid of all doubt, rejoice for a
little while. There are the divine beings who dwell like lotuses in the
blue expanse of the firmament. In this creation, actions are like the lotus
which is polluted by vain desire for the fruits of such actions, which is
caught in the net of psychological conditioning and which is endowed with
the perfume of dynamism.
.VA. family men, happy for some time with creation, forgetting for
a moment about fear, wallow in mud of horrible hell made under.
*AS: I would suggesth Happy and renowned (kulazAlinaH having famous
ancestries) in the world for quite some time, they are suddenly shot into
the horrible mud in hell, as if pushed through a downward pointing cone.
मुक्त.इन्द्र.खण्ड.कणिक.अनील.नीरद.शैवले ।
mukta.indra.khaNDa.kaNika.anIla.nIrada.zaivale |
स्वर्ग.मृग.सरस्यन्तः स्फुरन्ति सु.रसाः_रसाः ॥६।७।३०॥
svarga.mRga.sarasyanta: sphuranti su.rasA:_rasA: ||6|7|30||
.
khaNDana*.breaking/injuring\cheating.*kaNika**.*anila.*wind/air**.*nIrada*
*.*zaivala**.*e
svarga.*Heaven*.mRga.*deer/beast**.*saras.*lake/pond**.*i antar.
*within/inner*.
sphur<.*2.shine/project.*anti surasa**.*A: rasa.*sap/essence/flavor**.*A:
*. *
*vlm.30. But the godly people enjoy their heavenly delights as gods, in the
cooling orb of the moon; or range freely under the azure sky, like heavenly
cranes about the limpid lakes.
*sv.29.31 There are many noble people who have risen above the quagmire of
this hell known as world.existence and, devoid of all doubt, rejoice for a
little while. There are the divine beings who dwell like lotuses in the
blue expanse of the firmament. In this creation, actions are like the lotus
which is polluted by vain desire for the fruits of such actions, which is
caught in the net of psychological conditioning and which is endowed with
the perfume of dynamism.
.VA. swan.gods appear in heavenly lake in clouds of green duck.weed
enjoying drops of moon (nectar).
*AS: I don't any swan gods. The gods are just compared to the swans
enjoying swimming in a pleasant lake of nectar.
नाना.फलालि.मलिना वासना.जाल.मालिता ।
nAnA.phalAli.malinA vAsanA.jAla.mAlitA |
स्पन्द.आमोद.मयी स्फीता क्रिया.विकसित.अब्जिनी ॥६।७।३१॥
spanda.Amoda.mayI sphItA kriyA.vikasita.abjinI ||6|7|31||
.
*vAsanA.Trace*.jAla*.net.work
<http://net.work>*.mAlita.*garlanded/crowned*.A = *spanda.Vibration *
.Amoda.maya.*made*.I sphIta.A kriyA*.Action/activity*.vikasita.abji.nI
*. *
*vlm.31. There they taste the sweet fruits of their virtuous deeds on
earth; and inhale the fragrance of their various desires, as the bees sip
the sweets of the opening lotus.
*sv.29.31 There are many noble people who have risen above the quagmire of
this hell known as world.existence and, devoid of all doubt, rejoice for a
little while. There are the divine beings who dwell like lotuses in the
blue expanse of the firmament. In this creation, actions are like the lotus
which is polluted by vain desire for the fruits of such actions, which is
caught in the net of psychological conditioning and which is endowed with
the perfume of dynamism.
वराकी सृष्टि.शफरी स्फुरन्ती भव.पल्वले ।
varAkI sRSTi.zapharI sphurantI bhava.palvale |
कृतान्त.वृद्ध.गृध्रेण शठेन विनिगृह्यते ॥६।७।३२॥
kRtAnta.vRddha.gRdhreNa zaThena vi.nigRhyate ||6|7|32||
.
sphur<.*2.shine/project.*antI *in/when*
bhava.*become!/origin/becoming*.palvala*.e
= *with/by* kRtAnta*.vRddha*.gRdhra*.eNa zaTha*.**cheater*.ena
vinigRhy<*.ate
.
*sv.32 But, this world*.a*ppearance is like a little fis: which comes into
invincible old vulture known as krtanta (the end or conclusion of action).
*vlm.32. All worldly men are as little fishes (shrimps), swimming on the
surface of this pool of the earth; while the sly and senile death pounces
upon them as a kite, and bears them away as his prey without any respite or
remorse.
ग्रह् #grah #nigrah #*vinigrah* *vinigRhya to lay hold of , seize , keep
taraGga.phena.mAlA_iva sA_iva_anyA_iva ca bhaGgurA |
श्वः.श्वः_अपर.इन्दु.लेखा_इव समुदेति विचित्रता ॥६।७।३३॥
zva:.zva:_apara.indu.lekhA_iva samudeti vicitratA ||6|7|33||
.
*like/as.if* anya*.A iva.*like/as.if* ca*.and/too* bhaGgura.*transitory*.A
= zva*:.zva: apara.indu.*moon/River*.lekhA iva.*like/as.if* samudeti vicitra
*.various*.tA.*ness*
.
*sv.33 Yet, diverse scenes arise and cease day after day, as ripples and
waves appear and disappear on the surface of the ocean.
*vlm.33. The changeful events of the world, are passing on every day, like
the gliding waves and the foaming froths of the sea, and the ever changing
digits of the moon.
भूरि.भूत.शराभानि क्षण.भङ्गानि कुर्वता ।
bhUri.bhUta.zarAbhAni kSaNa.bhaGgAni kurvatA |
इदम् काल.कुलालेन चक्रम् सम्परिवर्त्यते ॥६।७।३४॥
idam kAla.kulAlena cakram samparivartyate ||6|7|34||
.
kSaNa*.moment/instant*.bhaGga*.s**.Ani kuvatA* = idam*.this with/by *kAla.
*Time*.kulAla*.ena cakra.*wheel\Chakra.Center.*m samparivarty<.ate
.
*vlm.34. Time like a potter, continually turns his wheel, and makes an
immense number of living beings as his pots; and breaks them every moment,
as the fragile play.things of his own whim.
*sv.34.37. The potter known as time keeps all these revolving like the
potter's wheel. Innumerable forests known as creation have been reduced to
ashes by the forest.fire known as time. Such is the state of this creation.
But since the ignorant are bound fast to their own false notions, neither
the transiency of the world nor the hard blow they suffer in their life is
able to awaken them.
samparivartyate
अ.संख्यातानि कल्पानि संजातान्य्_अचले पदे ।
a.saMkhyAtAni kalpAni saMjAtAni_acale pade |
जगज्.जङ्गल.जालानि दग्धानि युग.वाह्निना ॥६।७।३५॥
jagat.jaGgala.jAlAni dagdhAni yuga.vAhninA ||6|7|35||
.
*.unmoving/mountain*.e pada.*condition/happening*.e = jagat.*world*.jaGgala.
*jungle/forest*.jAla*.net.work.s*.Ani
dagdha*.Ani yuga.*Age*.vahni.*fire/flame*.nA
.
saMkhyAta
saMjAta
dagdha
vidruta.ari.ghnair
*killing the fleeing enemy *
danu.putrai:_abhiSTutAm
*praised in song by the sons of danu *
bhava.bhagnatayAm aindrIm
*x *
tanum vahati vAsanA
*vAsanA.Imprint**ing carries the body*
*. *
phala.phenAni sarvata: *fruit.froth from everything *
patanti they* fall *
avirata.ApAtam *incessant heat *
svam utthAna.kAriNIm
dhyAnenA_eva_anvavekSyA_etA:
sthitA: sthAvara.jAtaya: *situate in the mobile classes. *
*vlm.46. The animal creations and the vegetable world, are standing as
passive spectators, to witness and meditate in themselves the marvelous
acts of time, in sparing them from among his destruction of others.
*sv.Whereas the immobile creatures stand contemplating the mystery of time,
as it were, the mobile creatures swayed by the twin.forces of attraction
and repulsion, love and hate, and afflicted by the terrible illness known
as pleasure and pain, old age and death, become debilitated and decadent.
राग.द्वेष.समुत्थेन भाव.अभाव.मयेन च ।
rAga.dveSa.samutthena bhAva.abhAva.mayena ca |
जरा.मरण=रोगेण जीर्णा* जङ्गम.जातयः ॥६।७।४७॥
jarA.maraNa=rogeNa jIrNA: jaGgama.jAtaya: ||6|7|47||
.
rAga.dveSa=sam.utthena
bhAva.abhAva.mayena ca* and **with being. & un.being forms *
jarA.maraNa.rogeNa *with age and mortal disease *
jIrNA: jaGgama.jAtaya: *withered immobile classes... .Q.*
*vlm.47. How these moving creatures are subject every moment, to the
recurrent emotions of passions and affections, and to the alterations of
affluence and want; and how they are incessantly decaying under age and
infirmity, disease and death from which their souls are entirely free.
(Hence the state of torpid immobility is reckoned as a state of bliss, by
the Hindu and Buddhistic Yogis and ascetics).
पीड् #pID ##pID 1 U. [पीडयति pIDyati –ते pIDyate, पीडित pIDita] To pain,
torment, harass, molest • To oppose, resist. • To press or squeeze
together, compress, pinch • To suppress, destroy • beleaguer (a city),
eclipse (sun or moon). +
सु.दुष्कृत.उत्तम.ध्यान.चारिण्यो धरणी.तले ।
su.duSkRta.uttama.dhyAna.cAriNya:_dharaNI.tale |
नियत्या नियतम् कालम् पीड्यन्ते कीट.पङ्क्तयः ॥६।७।४८॥
niyatyA niyatam kAlam pIDyante kITa.paGktaya: ||6|7|48||
.
dharaNItale *on earth's surface *
niyatyA *thru niyati.Destiny *
niyatam kAlam* the destined time *
pIDyante kITa.paGktaya: *infested by a line of worms. *
*vlm.48. So the reptiles and insects on the surface of the earth, are
continually subjected to their tortuous motions by their fate, owing to
their want of quiet inaction, of which they are capable in their
subterranean cells. (The Yogis are wont to confine
themselves in their under.ground retreats, in order to conduct their
abstract meditations without disturbance. So Demosthenes perfected himself
in his art of eloquence in his subterrene cave).
क्षणेन_अदृश्य* एव_इदम् निगिरत्य्_अखिलम् सुखी ।
kSaNena_adRzya* eva_idam nigirati_akhilam sukhI |
सु.दुर्लक्ष्य.बिलः काल.व्यालो विपुल.भोगवान् ॥६।७।४९॥
su.dur.lakSya.bila: kAla.vyAla:_vipula.bhogavAn ||6|7|49||
.
adRzya eva idam
*even unperceived this *
nigirati akhilam
sukhI
su=dur.lakSya.bila:
kAla.vyAla :* time of danger *
vipula=bhoga.vAn
*of plentiful enjoyment/serpents*
*. *
*vlm.49. But all these living bodies are devoured every moment, by the all
destructive time in the form of death; which like the deadly and voracious
dragon lies hidden in his dark.some den (Here the word kála is used in its
triple sense of time, death, and snake all which being equally destructive
and hidden in darkness, it is difficult to distinguis: the subject from its
comparison. Hence we may say, time like death and snake or death like time
and snake or the snake like time and death, devours all living creatures,
insects and other reptiles also).
कालेन किम्चिद् आलक्ष्य स्व.शरीर.आकुली.कृताः ।
kAlena kimcit_AlakSya sva.zarIra.AkulI.kRtA: |
शीत.वात.आतप.रुढाः प्रोल्लसत्.पुष्प.दीप्तयः ॥६।७।५०॥
zIta.vAta.Atapa.ruDhA: prollasat.puSpa.dIptaya: ||6|7|50||
.
*in time something is signified *
sva.zarIra.AkulI.kRtA:
*Ur*.*body*.AkulI.kRta
*cold*.*wind*.*warm*.prauDhA:
prollasat
puSpa.dIptaya:
*blossom.brightnesses*
*. *
*vlm.50. The trees however are not affected by any of these accidents,
because they stand firm on their roots, and though suffering under heat and
cold and the blasts of heaven, yet they yield sweet fruits and flowers for
the supportance and delight of all living creatures. (So the Yogis stand
firm on their legs, and while they suffer the food and rest privations of
life and the inclemencies of weather, they impart the fruits of divine
knowledge to the rest of mankind, who would otherwise peris: like the
फल.प्रदाश् चरन्ति_इह शीलिनः श्वभ्र.विग्रहाः ।
phala.pradA:_caranti_iha zIlina: zvabhra.vigrahA: |
पयः पटल.विश्रान्त.त्रैलोक्य.अम्भोज.कोटरे ॥६।७।५१॥
paya: paTala.vizrAnta.trailokya.ambhoja.koTare ||6|7|51||
.
*they are fruit.bearing *
caranti*.*
iha.*here.in.this.world*.
zIli*.*na:
zvabhra*.*vigraha*.*A:
paya:.*water/milk.*:
paTala*.*vizrAnta*.reposed/ceased.from.*trailokya.*3.world.*ambhoja*.*
koTara.*cave/hollow*
*. *
*vlm.51. The meek Yogis that dwell in their secluded and humble cells, are
seen also to move about the earth, and imparting the fruits of their
knowledge to others; as the bees residing in the cells of lotuses,
distribute their stores of honey after the rains are over. (The Yogis and
the bees remain in their cells daring the four months of the rainy season
(varshá.chátur másya), after which they be.take to their peregrinations
abroad).
little basket, casket, box. • #*peTakA* •.• Comp. **bhUSaNa*peTaka
jewel.case भूषण.पेटिका). • #*petakam *a small basket, "a bunch of..."
*viTapa*peTaka* .m/n.. a bunch of rogues. #peTakam >kR, with instr. "to
करोति घुम्.घुमम् भूरि भूत.भ्रमर.पेटिका ।
karoti ghum.ghumam bhUri bhUta.bhramara.peTikA |
ब्रह्माण्ड.भैक्ष्य.भाण्डा_इयम् काली भगवती क्रिया ॥६।७।५२॥
brahmANDa.bhaikSya.bhANDA_iyam kAlI bhagavatI kriyA ||6|7|52||
.
*... humming their hum unnumberedly coming from a hive of Being.bees *
brahmANDa.bhaikSya.bhANDA *Cosmic.Eggshell.begging.bowl *
iyam kAlI bhagavatI kriyA *is this kAlI Lady Action... *
*vlm.52. They preach about the lectures as the bees chaunt their chyme all
about, saying; that the earth which is as a big port; it supplies the wants
of the needy, for making them a morsel in the mouth of the goddess of
death, (i. e., the earth supports
all beings for their falling into the bowels of death).
*sv.52.58. This whole universe is, as it were, the begging.bowl of Kali
(suggestive of the feminine of kala which means time and death!), the
goddess whose nature is action, motion. This Kali constantly seeks to fill
the bowl with all the creatures of this world and to offer them again and
again to her lord.
स्वयम् दत्त्वा_एव दत्त्वा_एव भूत.भिक्षाम् जिघृक्षति ।
svayam dattvA_eva dattvA_eva bhUta.bhikSAm jighRkSati |
तिमिर.आलीक.कबरी इन्द्व्.अर्क.चपल.ईक्षणा ॥६।७।५३॥
timira.AlIka.kabarI indu.arka.capala.IkSaNA ||6|7|53||
.
svayam
dattvA_eva
dattvA_eva
bhUta.bhikSAm
jighRkSati
timira.AlIka.kabarI
*moon&starry.eyed*
*. *
*vlm. The dreaded goddess Káli wearing the veil of darkness over her face,
and eying all with her eyeballs, as bright as the orbs of the sun and moon,
gives to all beings all their wants, in order to grasp and gorge them in
herself.
(The black goddess Káli or Hecate, nourishes all as mátriká or matres,
and then devours them as death, like the carnivorous glutton, that fattens
the cattle
to feed and feast upon them).
*AS: AB explains this. kAlI is to be interpreted as the wife of kAla
(time). She repeatedly begs for lives, gives them to her husband (kAla) and
desires more lives!
ब्रह्म.उपेन्द्र.महेन्द्र.आदि.धरा.गिरिवर.आदिका ।
brahma.upendra.mahendra.Adi.dharA.girivara.AdikA |
ब्रह्म.तत्त्व.एक.पिटका लम्बमान.पयोधरा ॥६।७।५४॥
brahma.tattva.eka.piTakA lambamAna.payodharA ||6|7|54||
.
*.Earth.*girivara*.great.mountain.*Adika*.*A |
brahma*.brahmic.*tattva.*element/reality.*eka.*only/one*
lambamAna*.*payodhara*.*A
*a hanging water/milk.bearing *
*. *
*vlm.54. Her protuberant and exuberant breasts are as bountiful as the
bounty of God, to suckle the gods and men and all beings on earth and hills
and in the waters below. (But how can death be the sustainer of all).
चिच्*छक्ति.मातृका स्थूला तरला घन.चापला ।
cit*zakti.mAtRkA sthUlA taralA ghana.cApalA |
तारकाजाल.दशना संध्य.अरुण.तरा धरा ॥६।७।५५॥
tArakA.jAla.dazanA saMdhya.aruNa.tarA dharA ||6|7|55||
.
cit.zakti=mAtRkA
sthUlA
*gross/material *
taralA ghana.cApalA
tArakAjAla.dazanA
saMdhya.aruNa.tarA dharA
*. *
*vlm.56. Her palms are as red as the petals of lotuses,
and her countenance is as bright as the paradise of Indra;
she is decorated with the pearls of all the seas,
and clad with an azure mantle all over her body (Hence is the goddess Kálí
is represented as all black from her blue vest).
*sv. The lotus is her palm. The sky is her mouth. The seven oceans are her
pearl.necklace. She is clad in the garment of the blue firmament.
#roma •.• Comp. #romarAjI a row or line or streak of hair (especially on
the abdomen of women just above the navel, said to denote puberty) •
#romarAjika.
+
जम्बूद्वीप.महानाभिर् वन.श्री.रोम.राजिका ।
jambUdvIpa.mahAnAbhi:_vana.zrI.roma.rAjikA |
भूत्वा भूत्वा विनश्यन्ती त्रिलोकी.वृद्ध.कामिनी ॥६।७।५७॥
bhUtvA bhUtvA vinazyantI trilokI.vRddha.kAminI ||6|7|57||
.
jambUdvIpa=mahA.nAbhi:
vana.zrI.roma.rAjikA* forest.plenty.hair.line *
bhUtvA bhUtvA vinazyantI
trilokI.vRddha.kAminI
.
*vlm.57. The Jambu.dwipa or Asia forms her naval or midmost spot, and the
woods and forests form the hairs of her body. She appears in many shapes
and again disappears from view, and plays her part as the most veteran
sorceress in all the
three worlds. (The text calls her an old hag, that often changes her paints
and garments to entice and delude all men to her).
*sv. This universe can be compared to an aged woman. The darkness of self
*. *
*vlm.66. What wonderous powers are there that cannot possibly reside in the
Supreme spirit, whose undecaying will gives rise to all positive and
possible existences. It is ignorance therefore to imagine the world as a
reality of itself.
*sv.64.66. In that supreme consciousness, there are Rudras who commence and
conclude thousands of time.cycles within the twinkling of an eye. And there
are other deities who within the twinkling of an eye create and destroy
deities like Rudra! Surely, such manifestation is infinite. What is
impossible for the infinite consciousness to bring about in infinite space?
However, all these are but imagination which is a manifestation of
ignorance.
या: सम्पदो यद् उत संततम् आपादश् च
yA: sampada:_yad_uta saMtatam ApAda:_ca
यद् बाल्य.यौवन.जरा.मरण.उपतापा: ।
yat_bAlya.yauvana.jarA.maraNa.upatApA: |
यद् मज्जनम् च सुख.दु:ख.परम्पराभि:
yat_majjanam ca sukha.du:kha.paramparAbhi:
अज्ञान.तीव्र.तिमिरस्य विभूतयस् ता: ॥६।७।६७॥
ajJAna.tIvra.timirasya vibhUtaya:_tA: ||6|7|67||
.
yA: sampada yad_uta saMtatam ApAda: ca
yat_bAlya.yauvana.jarA.maraNa.upatApA:
yat_majjanam ca sukha.du:kha.paramparAbhi:
ajJAna.tIvra.timirasya vibhUtaya:_tA:
*sv.67 All prosperity and all adversity, childhood, youth, old age and
death, as also suffering, what is known as being immersed in happiness and
unhappiness and all the rest of ith all these are the extensions of the
dense darkness of ignorance.
*vlm.67. All these therefore is the display of the deep darkness of
ignorance, that appears to you as the vicissitudes of prosperity and
which are unrealities in their nature).
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Fri, Jun 25, 2021 at 4:19 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM.6.1.FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
> <https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
> fm6007 ALL ABOUT NESCIENCE 2.jl08.09 .z67
>
>
> https://www.dropbox.com/s/50v490651r7h091/fm6007%202.jl08..09%20ALL%20ABOUT%20NESCIENCE%20.z67.docx?dl=0
>
>
>
>
>
>
>
>
> FM.6.7
>
>
>
> *ALL ABOUT IGNORANCE*
>
>
>
> *VASISHTHA THE PLENTIFUL declared–*
>
>
> यन् मुक्त.अवलिता* रत्न.भूषिता* भान्ति योषितः ।
>
> yat_mukta.avalitA ratna.bhUSitA bhAnti yoSita: |
>
> मद.इन्दाव्_उदिते क्षुब्ध.काम.क्षीर.अर्णव.ऊर्मयः ॥६।७।०१॥
>
> mada.indau_udite kSubdha.kAma.kSIra.arNava.Urmaya: ||6|7|1||
>
> .
>
> yan mukta.avalitA
>
> ratna.bhUSitA bhAnti yoSita: |
>
>
> kSubdha.kAma.kSIra.arNava.urmaya:
>
> .
>
> *there are*
>
> *girls garlanded in jewels and gems / boys with golden chains*
>
> *necks strung with pearls / about their neck,*
>
> *billows in the moonbeam ocean / surfing in the moonlit waters*
>
> *of our desires*
> .
>
> *vlm.p.1. Vasishtha related:—The prince smiled at hearing these questions
> from the vetala. As he opened his mouth to reply, the luster of his pearly
> teeth shed a brightness on the white dome of the sky.
>
>
>
> सौवर्ण.अम्भोज.कोश.स्थ.लोलालि.पटल.श्रियम् ।
>
> sauvarNa.ambhoja.koza.stha.lolAli.paTala.zriyam |
>
> धारयन्ति दृशाः स्त्रीणाम् कपोल.तल.दोलिताः ॥६।७।०२॥
>
> dhArayanti dRzA: strINAm kapola.tala.dolitA: ||6|7|2||
>
> .
>
> sauvarNa.ambhoja.koza.stha.lolAli.paTala.zriyam
>
>
> kapola.tala.dolitA:
>
> *. *
> *vlm.2. The sidelong looks of the beautiful eyes in their faces, look like
> a cluster of black bees, setting on the pericarp of a full blown lotus.
>
> *vlm.p.2.The prince speaking:—This world was at first an undeveloped
> grain. Afterwards it was covered by a dozen elemental sheaths, like thin
> skin or bark.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
>
>
> उद्यान.वन.खण्डेषु भूमौ कृतमदा* मधौ ।
>
> udyAna.vana.khaNDeSu bhUmau kRtamadA* madhau |
>
> हृद्याः सुमनसो भान्ति दासा* इव मno.भुवः ॥६।७।०३॥
>
> hRdyA: sumanasa:_bhAnti dAsA* iva mana:.bhuva: ||6|7|3||
>
> .
>
> *.breaks/gap\cane.*eSu
>
> *on *bhUmi*.earth/land.*au
>
> kRta.*done/made*.mada.*lusting.*: madhu.*honey.*au
>
> hRdya*.*A:
>
> su.*good/very..*mana*.Minds.*sa:
>
> bhAnti.they.*shining**/projecting.* dAsa*.servant/barbarian/fiend.*A iva.*like/as.if
> *mana:*Mind.*:.bhU*.earth..*va:
>
> *. *
> *vlm.p.3 The tree that bears thousands of such fruit is very tall with
> equally long, out stretched branches and similarly very long and broad
> leaves.
>
> *vlm.3 To the enslaved minds of deluded men, these beauties appear as
> charming as spring flowers scattered on the ground in forest lands.
>
>
>
> क्रव्याद.गृध्र.गोमायु.कौलेय.कवल.अङ्गिकाः ।
>
> kravyAda.gRdhra.gomAyu.kauleya.kavala.aGgikA: |
>
> स्त्रियः समुपमीयन्ते चन्द्र.चन्दन.पङ्क.जैः ॥६।७।०४॥
>
> striya: samupamIyante candra.candana.paGka.jai: ||6|7|4||
>
> .
>
> aGgika*.*A:
>
> strI*.women.*ya: sam.*very/much**.*upamI*.resembling.*yante
>
> candra.*moon**.*candana*.*paGka*.*ja.*born/produced*
>
> *.*
> *vlm.4. Their comely persons which are compared with the moon,
>
> the lotus flower, and sandal paste for their coolness by fascinated
>
> minds; are viewed as indifferently by the wise, as by the insensible
>
> beasts which make a prey of them. (Lit. by the rapacious
>
> wolves and dogs and vultures which devour them).
>
> *vlm.p.4 This great tree is of a huge size and very astounding to see. It
> has thousands of huge branches spreading wide on every side.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
> .ABComm. kravyAdA: kravya.mAtrAhArA vyAgrAdaya: | ...
>
>
>
> सौवर्ण.कलश.अम्भो.ज.कलिका.मातुलुङ्ग.वत् ।
>
> sauvarNa.kalaza.ambho.ja.kalikA.mAtuluGga.vat |
>
> दृश्यते स्त्री.स्तन.श्रेणी रक्त.पूति.सु.गन्धिका ॥६।७।०५॥
>
> dRzyate strI.stana.zreNI rakta.pUti.su.gandhikA ||6|7|5||
>
> .
>
> sauvarNa.kalaza.ambho.ja.kalikA.mAtuluGgavat
>
>
> dRzyate strI.stana.zreNI
>
> rakta.pUti.su.gandhikA
>
> *. *
> *vlm.5. Their swollen breasts which are compared with lotus.buds, ripe
> pomegranates and cups of gold, are viewed by the wise as a lump of fles:
> and blood and nauseous liquor.
>
> *vlm.p.5 There are thousands of such trees, and a dense forest of many
> other large trees and plants in that person.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
>
>
>
> रसायन.इन्दु.निस्यन्द.मधु.बिम्ब.आसव.द्रवैः ।
>
> rasAyana.indu.nisyanda.madhu.bimba.Asava.dravai: |
>
> ओष्ठ.अभिधे मांस.लवो लाला.अक्त* उपमीयते ॥६।७।०६॥
>
> oSTha.abhidhe mAMsa.lava:_lAlA.akta* upamIyate ||6|7|6||
>
> .
>
> oSThAbhidhe mAMsa.lavo (i/x) spit/slobber.smeared upamIyate
>
> *vlm.6. Their fleshy lips, distilling the impure saliva and spittle, are
> said to exude with ambrosial honey, and to bear resemblance with the ruby
> and coral and vimba fruits.
>
> *vlm.p.6 Thousands of such forests stretch over it, abounding in thousands
> of mountains with their high peaks.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
>
>
> अल्प.अल्प.आष्ठीवद् आकारा* भुजा.क्रूर.अस्थि.शङ्कवः ।
>
> alpa.alpa*ASThIvat_AkArA* bhujA.krUra.asthi.zaGkava: |
>
> महा.बाहुलता.शब्दैर् वर्ण्यते कविभिः शुभैः ॥६।७।०७॥
>
> mahA.bAhulatA.zabdai:_varNyate kavibhi: zubhai: ||6|7|7||
>
> .
>
>
> bhujA*.*krUra*.*asthi*.*zaGku*.*ava: |
>
> mahAbAhu*.*latA.*vine/creeper.*zabda.*word/sound**.*i:_
>
> varNyate*.* kavi*.*bhi: zubha.*auspicious/lucky.*i:
>
> *.*
> *vlm.7. Their arms with the crooked joints of the wrists and loins, and
> composed of hard bones in the inside, are compared with creeping plants, by
> their infatuated admirers and erotic poets.
>
> *vlm.p.7 The wide extended lands that contain these mountains also have
> very large valleys.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
> .ABComm. pratyekam vibhajya darzane alpAlpA aSThIvanta: ...
>
>
>
> कदली.स्तम्भ.सम्भार.सुन्दरीभिस् तथा भृता ।
>
> kadalI.stambha.sambhAra.sundarIbhi:_tathA bhRtA |
>
> कुच.शोभ.उचित.आनन्दा तोरण.आलिर् विराजते ॥६।७।०८॥
>
> kuca.zobha.ucita.AnandA toraNa.Ali:_virAjate ||6|7|8||
>
> .
>
> kadalI.stambha.sambhAra.sundarIbhi:
>
> tathA bhRtA
>
> kuca.zobha.ucita.AnandA
>
> toraNAli:_virAjate
>
> *vlm.p.8 These widespread lands also contain many countries with their
> adjacent islands, lakes and rivers.
>
> *vlm.8. Their thick thighs are likened to the stems of lumpis: plantain
> trees, and the decorations of their protruberant breasts, are resembled to
> the strings of flowers, hung upon the turrets of temples.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
>
>
> आपात.मन्द.मधुरा मध्ये द्वन्द्व.अनुबन्धिनी ।
>
> ApAta.manda.madhurA madhye dvandva.anubandhinI |
>
> शीघ्र.अवसान.विरला लक्ष्मीर् अप्य्_अभिवाञ्छ्यते ॥६।७।०९॥
>
> zIghra.avasAna.viralA lakSmI:_api_abhi.vAJchyate ||6|7|9||
>
> .
>
> ApAta.manda.madhurA
>
> madhye dvandva.anubandhinI
>
> zIghra.avasAna.viralA
>
> lakSmI:_apy abhivAJchyate
>
> *vlm.9. Women are pleasant at first, but become quarrelsome afterwards;
> and then fly away in haste, like the goddess of fortune; and yet they are
> desired by the ignorant. (But when the old woman frets, let her go alone).
>
> *vlm.p.9 These thousands of islands also contain many cities with
> varieties of buildings and works of art.
>
> *sv.1.9. VASISTHA continued: They whom you regard here as radiant women
> decked with pearls and other jewels are but the creation of your own
> delusion: they are the ripples that arise in the ocean of lust. It is this
> delusion that sees attractiveness and seductive qualities in what is but a
> modification of flesh, fat, skin, etc., and even makes them appear
> charming; and it is on account of such delusion that their breasts are
> described as golden pots and their lips as the source of nectar, etc.
>
>
>
> समुपैति मतिर् दु:खम् सुखम् च शत.शाखताम् ।
>
> samupaiti mati:_du:kham sukham ca zata.zAkhatAm |
>
> दु:ख.शाखास् तु जायन्ते नाना.मर्म.फला: श्रिय: ॥६।७।१०॥
>
> du:kha.zAkhA:_tu jAyante nAnA.marma.phalA: zriya: ||6|7|10||
>
> .
>
> samupaiti matir
>
>
> इ #i #e* (A>i) #upe #samupe #*samupAyA* P. samupAyAti to go up to
>
>
> संतता मोह.मिहिका कार्यासार.विसारिणी ।
>
> saMtatA moha.mihikA kAryAsAra.visAriNI |
>
> यमुना प्रावृषी_इवा_एति तिमिर.श्यामला चिरम् ॥६।७।१२॥
>
> yamunA prAvRSI_ivA_eti timira.zyAmalA ciram ||6|7|12||
>
> .
>
> saMtatA moha.mihikA
>
> kAryAsAra.visAriNI
>
> yamunA prAvRSi iva eti
>
> timira.zyAmalA ciram
>
> *vlm.12. The overspreading mist of ignorance, stretches out a maze of
> ceremonial rites, and envelopes the minds of common people in utter
> darkness; as the river Yamuná overflows]its banks with its dark waters.
>
> *sv.12.14.This delusion flows like a river from beginningless time and it
> is muddied and darkened by useless actions and their reactions...
>
>
>
> कटू.कृतान्तःकरणो नाना.सुख.विशारदः ।
>
> kaTU.kRtAnta:karaNa:_nAnA.sukha.vizArada: |
>
> वर्धते हि गत.स्नेहम् जन्म.प्रतिविषारसः ॥६।७।१३॥
>
> vardhate hi gata.sneham janma.prativiSA.rasa: ||6|7|13||
>
> .
>
>
> nAnA.*various**.*su.*good.*kha.*space.*vizArada*.*:
>
> vardhate*.grow/increasing.* hi.*for/since *gata.*hvg.gone**.*sneha*.*m
>
> janma.*birth.*prati.*towards/near.*viSArasa*.antidote/remedy.*:
> .
>
> *vlm.13. The lives of the ignorant, which are so pleasant with their
> tender affections, turn out as bitter as the juice of hemlock, when the
> affections are cut off by the strong hand of death, (i. e., the pleasures
> of life are embittered by the loss of relatives).
>
> *sv. It gives rise to repeated births and it swells more and more on
> account of the bitter reactions or the consequences of actions calculated
> to bring pleasure or happiness. Such actions are like an ill.wind that
> raises a cloud of dust whose particles are physical and mental illness, old
> age and the various relationships.
>
>
>
> व्याधूत.जर्जर.आकीर्ण.जनता.पर्ण.राजयः ।
>
> vyAdhUta.jarjara.AkIrNa.janatA.parNa.rAjaya: |
>
> स्व.कर्म.पवना वान्ति नाना.अवकर.रेणवः ॥६।७।१४॥
>
> sva.karma.pavanA vAnti nAnA.avakara.reNava: ||6|7|14||
>
> .
>
> rAji.*streaks/row.*aya: sva.*Ur.own**.*karma*.work/actions.*pAvana.
> *sacred/wind.*A vAnti*.blowing. *
>
> nAnA.*various**.*avakara*.*reNu.*pollen**/dust.*ava:
>
> *. *
> *vlm.14. The senseless rabble are driven and carried away, like the
> withered and shattered leaves of trees, by the ever blowing winds of their
> pursuits; which scatter them all about as the dregs of earth, and bespatter
> them with the dirt and dust of their sins.
>
> *sv.12.14.This delusion flows like a river from beginningless time and it
> is muddied and darkened by useless actions and their reactions. It gives
> rise to repeated births and it swells more and more on account of the
> bitter reactions or the consequences of actions calculated to bring
> pleasure or happiness. Such actions are like an ill.wind that raises a
> cloud of dust whose particles are physical and mental illness, old age and
> the various relationships.
>
>
>
> कालः कवलित.अनन्त.जगत्.पक्व.फलो ऽप्य्_अयम् ।
>
> kAla: kavalita.ananta.jagat.pakva.phala:_api_ayam |
>
> घस्मर.आचार.जठरः कल्पैर् अपि न तृप्यति ॥६।७।१५॥
>
> ghasmara.AcAra.jaThara: kalpai:_api na tRpyati ||6|7|15||
>
> .
>
> kavalita.ananta.jagat.pakva.phala:
>
> api ayam
>
> ghasmarAcAra.jaThara:
>
> kalpai: api na tRpyati
>
> *sv.15. All these lead to death (or the passage of time) which has an
> insatiable and voracious appetite and which consumes all the worlds when
> they are ripe, as it were.
>
> *vlm.15. All the world is as a ripe fruit in the mouth of death, whose
> voracious belly is never filled with all its ravages, for millions and
> millions of kalpa ages. (The womb of death is never full).
>
>
>
> मोह.मारुतम् आपीय त्वचा विषम् अचारिणाः ।
>
> moha.mArutam ApIya tvacA viSam acAriNA: |
>
> स्फुरन्ति_इह_आहयश् चित्राः शीतल.अचल.दीप्तयः ॥६।७।१६॥
>
> sphuranti_iha_Ahaya:_citrA: zItala.acala.dIptaya: ||6|7|16||
>
> .
>
> moha.mArutam
>
>
> ApIya
>
> *having drunk *
> tvacA viSam acAriNA:
>
> sphuranti_iha
>
> ahaya:_citrA:
>
> zItalAcala.dIptaya:
>
> *vlm.16. Men are as the cold bodies and creeping reptiles of the earth,
> and they crawl and creep continually in their crooked course, by breathing
> the vital air, as the snakes live upon the current air. (Serpents are said
> to live a long time without food, simply by inhaling the open air).
>
> *VA. breathing winds/prana of delusion these reptiles (ignorant men)
> appear (are born) here as various snakes, cold and unmoving in light of
> Brahman?
>
> *AS: The snakes are described as shining in the light of Brahman (zItala
> and acala are adjectives identifying Brahman not the snakes). This is what
> AB suggests. I can also think of a different interpretation: they are
> described to be cool and permanently shining. Here is my complete meaningh
> They are like variegated snakes, who have inhaled the breeze of delusion
> and crawl crookedly on their skins (bellies) under cool steady light of
> Brahman.
>
>
> चिन्ता.पिशाच.उपहता विवेक.इन्दु.उद्वयम् विना ।
>
> cintA.pizAca.upahatA viveka.indu.udvayam vinA |
>
> तमसा_इव निरालोका याति यौवन.यामिनी ॥६।७।१७॥
>
> tamasA_iva nirAlokA yAti yauvana.yAminI ||6|7|17||
>
> .
>
> cintA.pizAcA.apahatA
>
>
> vivekendU.dvayam vinA
>
> tamaseva
>
> *deep in the dark *
>
> nirAlokA
>
> *lightless comes the New Moon*
>
> yAti yauvana.yAminI
>
> *. *
> * "double moon" is a standard Image of Delusion
>
> *vlm.17. The time of youth passes as a dark night, without the moon.light
> of reason; and is infested by the ghosts of wicked thoughts and evil
> desires.
>
> *vlm.p.17 The time of youth passes like a dark night without the moonlight
> of reason. It is infested by the ghosts of wicked thoughts and evil
> desires.
>
> *sv.16.18 Youth is haunted by the goblins of worries and anxieties which
> dance when the wisdom.moon does not shine; and youth proceeds towards
> denser darkness of delusion. One's tongue (the faculty of speech) is
> overworked in the service of the common and uncultured folk here and it
> grows debilitated.
>
>
>
> जिह्वा जर्जरताम् एति प्रकृत.अनुनय.ज्वरैः ।
>
> jihvA jarjaratAm eti prakRta.anunaya.jvarai: |
>
> पद्म.कोटर.कोणस्थम् अपि सूत्रम् हिमैर् इव ॥६।७।१८॥
>
> padma.koTara.koNastham api sUtram himai:_iva ||6|7|18||
>
> .
>
> jihvA jarjaratAm eti
>
> prakRta.anunaya.jvarai:
>
> padma.koTara.koNastham
>
> api sUtram himai:_iva
>
> .
>
> *vlm.18. The flippant tongue within the mouth, becomes faint with cringing
> flattery; as the pistil rising from the seed vessel, becomes languid under
> the freezing frost.
>
> *vlm.p.18 The talkative tongue in the mouth becomes faint with cringing
> flattery, just as the pistil rising from the seed vessel becomes weak under
> freezing frost.
>
> *sv.16.18 Youth is haunted by the goblins of worries and anxieties which
> dance when the wisdom.moon does not shine; and youth proceeds towards
> denser darkness of delusion. One's tongue (the faculty of speech) is
> overworked in the service of the common and uncultured folk here and it
> grows debilitated.
>
>
>
> दुःख.शोक.महा.अष्ठीलः कष्ट.कण्टक.संकटः ।
>
> du:kha.zoka.mahA.aSThIla: kaSTa.kaNTaka.saMkaTa: |
>
> सहस्र.शाखताम् याति दारिद्र्य.दृढ.शाल्मलिः ॥६।७।१९॥
>
> sahasra.zAkhatAm yAti dAridrya.dRDha.zAlmali: ||6|7|19||
>
> .
>
> kaSTa.kaNTaka.saMkaTa:
>
> sahasra.zAkhatAm yAti dAridrya.dRDha.zAlmali:
>
> .ABComm. aSThilA granthaya:
>
> .
>
> *vlm.19. Poverty branches out like the thorny Sálmali tree, in a thousand
> branches of misery, distress, sorrow, sickness, and all kinds of woe to
> human beings. (Poverty is the root of all evils in life).
>
> *vlm.p.19 Like the thorny salmali tree, poverty branches out in a thousand
> branches of misery, distress, sorrow, sickness and all kinds of grief to
> human beings.
>
> *sv.19.20 In the meantime, poverty spreads its thousands of branches
> yielding the fruits of unhappiness and hard labour. Yet, greed which is
> empty and insubstantial and which is destructive of one's own spiritual
> elevation, continues to proclaim victory in the darkness of delusion.
>
>
>
> अन्तः.शून्य.उन्नति.ध्वस्त.चित्त.चैत्य.कृत.आलयः ।
>
> anta:.zUnya.unnati.dhvasta.citta.caitya.kRta.Alaya: |
>
> माया.बहुल.यामिन्याम् लोभ.उलूको विवल्गति ॥६।७।२०॥
>
> mAyA.bahula.yAminyAm lobha.ulUka:_vi.valgati ||6|7|20||
>
> .
>
> anta:.zUnya.unnati.dhvasta.citta.caitya.kRta.Alaya:
>
>
> mAyA.bahula.yAminyAm
>
> *in the Illusion.full.night *
> lobha.ulUka: vi.valgati
>
> *vlm.p.20 Concealed covetousness, like the unseen owl of night, is hidden
> within the hollow cavity of the human heart resembling the stunted chaitya
> trees of mendicants. Then it shrieks and hoots out during the dark night of
> delusion which has spread over the sphere of the mind.
>
> *vlm.20. Concealed covetousness like the unseen bird of night, is hidden
> within the hollow cavity of the human heart, resembling the stunted chaitya
> trees of mendicants; and then it shrieks and hoots out from there, during
> the dark night of delusion which
>
> has overspread the sphere of the mind.
>
> *sv.19.20 In the meantime, poverty spreads its thousands of branches
> yielding the fruits of unhappiness and hard labour. Yet, greed which is
> empty and insubstantial and which is destructive of one's own spiritual
> elevation, continues to proclaim victory in the darkness of delusion.
>
>
>
> पूर्वम् गृहीत्वा कर्णाभ्याम् स्फुरन्ती परिनिश्चयम् ।
>
> pUrvam gRhItvA karNAbhyAm sphurantI pari.nizcayam |
>
> जरा.जर्जर.मार्जारी यौवन.आखुम् निकृन्तति ॥६।७।२१॥
>
> jarA.jarjara.mArjArI yauvana.Akhum nikRntati ||6|7|21||
>
> .
>
>
> *shaking this way and that*
>
> *:*
>
> *senility is an old cat that likes to make a youth*
>
> *hir mouse*
>
> *.*
> pUrvam gRhItvA karNAbhyAm
>
> sphurantI pari.nizcayam |
>
> jarA.jarjara.mArjArI
>
> yauvana.Akhum nikRntati
>
> *vlm.p.21 Old age lays hold on youth by the ears like an old cat seizing
> and devouring a mouse after playing with it for a long while.
>
>
>
> निःसारा क्रमशः क्रान्त.धर.अधर.समुन्नतिः ।
>
> ni:sArA kramaza: krAnta.dhara.adhara.samunnati: |
>
> डिण्डीर.पिण्डिका_इव_इयम् सृष्टिर् आयाति पुष्टताम् ॥६।७।२२॥
>
> DiNDIra.piNDikA_iva_iyam sRSTi:_AyAti puSTatAm ||6|7|22||
>
> .
>
> ni:sArA: krama.zas
>
> krAnta.dhara.adhara=sam.unnati:
>
> DiNDIra.piNDikA iva iyam
>
> sRSTir AyAti puSTatAm
>
> .
>
> *vlm.22. The accumulation of unsubstantial materials, which causes the
> formation of the stupendous world, is taken for real substantiality by the
> unwise; as the foaming froths and ice.bergs in the sea, are thought to be
> solid rocks by the ignorant sailor. (So
>
> all potential existences of the vedantist, are sober realities of the
> positive philosophy).
>
> *sv.22.24 This creation is essenceless; yet, it gains a false reality. It
> even grows the fruits of dharma (righteous living) and artha (pursuit of
> prosperity). This world enveloped by the sky and endowed with the eyes of
> the sun and the moon is upheld by the delusion of its substantiality.
>
>
>
> आभास.पुष्प.धवला जगत्.पल्लव.शालिनी ।
>
> AbhAsa.puSpa.dhavalA jagat.pallava.zAlinI |
>
> सत्ता.लता विकसिता धर्म.अर्थ.फल.धारिणी ॥६।७।२३॥
>
> sattA.latA vikasitA dharma.artha.phala.dhAriNI ||6|7|23||
>
> .
>
> AbhAsa.puSpa.dhavalA jagat.pallava.zAlinI
>
> sattA.latA vikasitA dharma.artha.phala.dhAriNI
>
> *vlm.23. The world appears as a beautiful arbour, glowing with the
> blooming blossoms of Divine light; which is displayed over it; and the
> belief of its reality, is the plant which is fraught with the fruitage of
> all our actions and duties. (The world is believed as the garden of the
> actions of worldly men, but the wise are averse to actions and their
> results).
>
> *sv.22.24 This creation is essenceless; yet, it gains a false reality. It
> even grows the fruits of dharma (righteous living) and artha (pursuit of
> prosperity). This world enveloped by the sky and endowed with the eyes of
> the sun and the moon is upheld by the delusion of its substantiality.
>
>
>
> सुराचल.महास्थूणम् चन्द्र.सूर्य.गवाक्षकम् ।
>
> surAcala.mahAsthUNam candra.sUrya.gavAkSakam |
>
> गगनाच् छादनम् चारु ध्रियते त्रिजगद्.गृहम् ॥६।७।२४॥
>
> gaganAt_chAdanam cAru dhriyate trijagat.gRham ||6|7|24||
>
> .
>
> surAcala.mahAsthUNam
>
> candra.sUrya.gavAkSakam
>
> gaganAc_chAdanam cAru
>
> .
>
> *vlm.24. The great edifice of the world, is supported by the pillars of
> its mountains, under its root of the great vault of heaven; and the sun and
> moon are the great gateways to this pavilion. (The sun and moon are
> believed by some as the doors leading the pious souls to heaven).
>
> *sv.22.24 This creation is essenceless; yet, it gains a false reality. It
> even grows the fruits of dharma (righteous living) and artha (pursuit of
> prosperity). This world enveloped by the sky and endowed with the eyes of
> the sun and the moon is upheld by the delusion of its substantiality.
>
>
>
> संसार.सरसि स्फारे चरन्ति प्राण.षट्पदा: ।
>
> saMsAra.sarasi sphAre caranti prANa.SaTpadA: |
>
> शरीर.पुष्करेष्व्_अन्तश् चिद्रूप.रस.पायिन: ॥६।७।२५॥
>
> zarIra.puSkareSu_anta:_cit.rUpa.rasa.pAyina: ||6|7|25||
>
> .
>
> saMsAra.sarasi sphAre
>
> caranti prANa.SaTpadA: =
>
> zarIra.puSkareSv_antaz
>
> cit.rUpa.rasa.pAyina:
>
> .
>
> *vlm.25. The world resembles a large lake, over which the vital breaths
> are flying as swarms of bees on the lotus.beds of the living body; and
> exhaling the sweets which are stored in the cell of the heart (i.e., the
> breath of life wafts away the sweets of the immortal soul).
>
> decadent concept of the world.existence lies imprisoned in the senses,
> bound by self.limitation and conditioning and by the powerful thread of
> life.force and which constantly sheds all kinds of beings, abandoning them
> to their destruction.
>
>
>
> नभो.मार्ग.महानील.कुट्टिम.एकान्त.शालिनी ।
>
> nabha:mArga.mahAnIla.kuTTima.ekAnta.zAlinI |
>
> भुवन.उदर.रम्यान्त: स्फुरत्य्_आदित्य.दीपिका ॥६।७।२६॥
>
> bhuvana.udara.ramyAnta: sphurati_Aditya.dIpikA ||6|7|26||
>
> .
>
> nabho.mArga.mahAnIla.kuTTima.ekAnta.zAlinI
>
> bhuvana.udara.ramyAnta:
>
> sphuraty Aditya.dIpikA
>
> .
>
> *vlm.26. The blue vault of heaven appears as a spacious and elevated dome
> to the ignorant who think it to contain all the worlds, which are
> enlightened by the light of the sun situated in the midst. But it is an
> empty sphere, and so the other worlds beyond
>
> the solar system, to which the solar light doth never reach.
>
> decadent concept of the world.existence lies imprisoned in the senses,
> bound by self.limitation and conditioning and by the powerful thread of
> life.force and which constantly sheds all kinds of beings, abandoning them
> to their destruction.
>
>
>
> आशा.तन्तु.निबद्ध.अङ्गी जागती जीर्ण.पक्षिणी ।
>
> AzA.tantu.nibaddha.aGgI jAgatI jIrNa.pakSiNI |
>
> स्व.वासना.शलाके_अन्तः_निबद्ध.इन्द्रिय.पञ्जरे ॥६।७।२७॥
>
> sva.vAsanA.zalAke_anta:_nibaddha.indriya.paJjare ||6|7|27||
>
> .
>
> AzA.tantu.nibaddha.aGgI
>
>
> sva.vAsanA.zalAke antar
>
> nibaddha*.i*ndriya.paJjare
> *vlm.27. All worldly minded men, are as old birds tied down on earth by
> the strong strings of their desires; and their heart moves about the
> confines of their bodies, and their heart strings throb with hopes in the
> confines of their bodies, as birds in cages in the hope of getting their
> release.
>
>
>
> अनारत.पतज्.जाल.भूत.पर्ण.परम्परा ।
>
> anArata.patat.jAla.bhUta.parNa.paramparA |
>
> स्पन्दते मरुता_आमृष्टा संसृति.व्रतिश् चिरम् ॥६।७।२८॥
>
> spandate marutA_AmRSTA saMsRti.vrati:_ciram ||6|7|28||
>
> .
>
> by/with the* marut*.wind.*A AmRSTa*.touched/shaken *saMsRti.*evolution.*
> vrati*.worshipping/devotee.*z ciram.*for.long*.
>
> *. *
> ~AB. ... AmRSTA kampitA ... ||
>
> *vlm.28 The lives of living beings are continually dropping down, like
> withered leaves of trees, from the fading trees of their decayed bodies, by
> the constant breathing of their breath of life.
>
> which constantly sheds all kinds of beings, abandoning them to their
> destruction.
>
> *being/spirit**.*parNa*.leaf.*parampara*.successive/serial.*A = spandate*.vibrating/moving
> by/with the* marut*.wind.*A AmRSTa*.touched/shaken.*A saMsRti.*evolution.*
> vrati*.worshipping/devotee.*z ciram.*for.long*.
> *wind/air**.*nIrada*.*zaivala*.*e
>
> svarga.*Heaven*.mRga.*deer/beast**.*saras*.*i antar.*within/inner*.
>
> sphuranti*.* surasa*.*A: rasa*.*A:
>
> *. *
> *vlm.30. But the godly people enjoy their heavenly delights as gods, in
> the cooling orb of the moon; or range freely under the azure sky, like
> heavenly cranes about the limpid lakes.
>
> *sv.29.31 There are many noble people who have risen above the quagmire of
> this hell known as world.existence and, devoid of all doubt, rejoice for a
> little while. There are the divine beings who dwell like lotuses in the
> blue expanse of the firmament. In this creation, actions are like the lotus
> which is polluted by vain desire for the fruits of such actions, which is
> caught in the net of psychological conditioning and which is endowed with
> the perfume of dynamism.
>
> .VA. swan.gods appear in heavenly lake in clouds of green duck.weed
> enjoying drops of moon (nectar).
>
> *AS: I don't any swan gods. The gods are just compared to the swans
> enjoying swimming in a pleasant lake of nectar.
>
>
> नाना.फलालि.मलिना वासना.जाल.मालिता ।
>
> nAnA.phalAli.malinA vAsanA.jAla.mAlitA |
>
> स्पन्द.आमोद.मयी स्फीता क्रिया.विकसित.अब्जिनी ॥६।७।३१॥
>
> spanda.Amoda.mayI sphItA kriyA.vikasita.abjinI ||6|7|31||
>
> .
>
> nAnA.phalAli.malinA
>
> vAsanA.jAla.mAlitA
>
> spanda.Amoda.mayI sphItA
>
> kriyA.vikasita.abjinI
>
> *vlm.31. There they taste the sweet fruits of their virtuous deeds on
> earth; and inhale the fragrance of their various desires, as the bees sip
> the sweets of the opening lotus.
>
> *sv.29.31 There are many noble people who have risen above the quagmire of
> this hell known as world.existence and, devoid of all doubt, rejoice for a
> little while. There are the divine beings who dwell like lotuses in the
> blue expanse of the firmament. In this creation, actions are like the lotus
> which is polluted by vain desire for the fruits of such actions, which is
> caught in the net of psychological conditioning and which is endowed with
> the perfume of dynamism.
>
> varAkI
>
> sRSTi
>
> zapharI
>
> palvala
>
> zaTha
>
>
>
>
> वराकी सृष्टि.शफरी स्फुरन्ती भव.पल्वले ।
>
> varAkI sRSTi.zapharI sphurantI bhava.palvale |
>
> कृतान्त.वृद्ध.गृध्रेण शठेन विनिगृह्यते ॥६।७।३२॥
>
> kRtAnta.vRddha.gRdhreNa zaThena vi.nigRhyate ||6|7|32||
>
> .
>
> varAkI sRSTi.zapharI sphurantI
>
> bhava.palvale =
>
> kRtAnta.vRddha.gRdhreNa
>
> zaThena
>
> vi.nigRhyate
>
> .
>
>
> vidruta.ari.ghnair
>
> *killing the fleeing enemy *
>
> danu.putrai:_abhiSTutAm
>
> *praised in song by the sons of danu *
> bhava.bhagnatayAm aindrIm
>
> *x *
>
> tanum vahati vAsanA
>
> *vAsanA.Imprint**ing carries the body*
>
> *. *
>
> phala.phenAni sarvata: *fruit.froth from everything *
>
> patanti they* fall *
>
> avirata.ApAtam *incessant heat *
>
> svam utthAna.kAriNIm
>
> dhyAnenA_eva_anvavekSyA_etA:
>
> sthitA: sthAvara.jAtaya: *situate in the mobile classes. *
> *vlm.46. The animal creations and the vegetable world, are standing as
> passive spectators, to witness and meditate in themselves the marvelous
> acts of time, in sparing them from among his destruction of others.
>
> *sv.Whereas the immobile creatures stand contemplating the mystery of
> time, as it were, the mobile creatures swayed by the twin.forces of
> attraction and repulsion, love and hate, and afflicted by the terrible
> illness known as pleasure and pain, old age and death, become debilitated
> and decadent.
>
>
>
> राग.द्वेष.समुत्थेन भाव.अभाव.मयेन च ।
>
> rAga.dveSa.samutthena bhAva.abhAva.mayena ca |
>
> जरा.मरण=रोगेण जीर्णा* जङ्गम.जातयः ॥६।७।४७॥
>
> jarA.maraNa=rogeNa jIrNA: jaGgama.jAtaya: ||6|7|47||
>
> .
>
> rAga.dveSa=sam.utthena
>
>
> bhAva.abhAva.mayena ca* and **with being. & un.being forms *
>
> jarA.maraNa.rogeNa *with age and mortal disease *
>
> jIrNA: jaGgama.jAtaya: *withered immobile classes... .Q.*
> *vlm.47. How these moving creatures are subject every moment, to the
> recurrent emotions of passions and affections, and to the alterations of
> affluence and want; and how they are incessantly decaying under age and
> infirmity, disease and death from which their souls are entirely free.
> (Hence the state of torpid immobility is reckoned as a state of bliss, by
> the Hindu and Buddhistic Yogis and ascetics).
>
> पीड् #pID ##pID 1 U. [पीडयति pIDyati –ते pIDyate, पीडित pIDita] To pain,
> torment, harass, molest • To oppose, resist. • To press or squeeze
> together, compress, pinch • To suppress, destroy • beleaguer (a city),
> eclipse (sun or moon). +
>
>
>
> सु.दुष्कृत.उत्तम.ध्यान.चारिण्यो धरणी.तले ।
>
> su.duSkRta.uttama.dhyAna.cAriNya:_dharaNI.tale |
>
> नियत्या नियतम् कालम् पीड्यन्ते कीट.पङ्क्तयः ॥६।७।४८॥
>
> niyatyA niyatam kAlam pIDyante kITa.paGktaya: ||6|7|48||
>
> .
>
>
> dharaNItale *on earth's surface *
>
> niyatyA *thru niyati.Destiny *
>
> niyatam kAlam* the destined time *
>
> pIDyante kITa.paGktaya: *infested by a line of worms. *
> *vlm.48. So the reptiles and insects on the surface of the earth, are
> continually subjected to their tortuous motions by their fate, owing to
> their want of quiet inaction, of which they are capable in their
> subterranean cells. (The Yogis are wont to confine
>
> themselves in their under.ground retreats, in order to conduct their
> abstract meditations without disturbance. So Demosthenes perfected himself
> in his art of eloquence in his subterrene cave).
>
>
>
> क्षणेन_अदृश्य* एव_इदम् निगिरत्य्_अखिलम् सुखी ।
>
> kSaNena_adRzya* eva_idam nigirati_akhilam sukhI |
>
> सु.दुर्लक्ष्य.बिलः काल.व्यालो विपुल.भोगवान् ॥६।७।४९॥
>
> su.dur.lakSya.bila: kAla.vyAla:_vipula.bhogavAn ||6|7|49||
>
> .
>
>
> adRzya eva idam
>
> *even unperceived this *
>
> nigirati akhilam
>
> sukhI
>
> su=dur.lakSya.bila:
>
> kAla.vyAla :* time of danger *
>
> vipula=bhoga.vAn
>
> *of plentiful enjoyment/serpents*
>
> *. *
> *vlm.49. But all these living bodies are devoured every moment, by the all
> destructive time in the form of death; which like the deadly and voracious
> dragon lies hidden in his dark.some den (Here the word kála is used in its
> triple sense of time, death, and snake all which being equally destructive
> and hidden in darkness, it is difficult to distinguis: the subject from its
> comparison. Hence we may say, time like death and snake or death like time
> and snake or the snake like time and death, devours all living creatures,
> insects and other reptiles also).
>
>
>
> कालेन किम्चिद् आलक्ष्य स्व.शरीर.आकुली.कृताः ।
>
> kAlena kimcit_AlakSya sva.zarIra.AkulI.kRtA: |
>
> शीत.वात.आतप.रुढाः प्रोल्लसत्.पुष्प.दीप्तयः ॥६।७।५०॥
>
> zIta.vAta.Atapa.ruDhA: prollasat.puSpa.dIptaya: ||6|7|50||
>
> .
>
>
> *in time something is signified *
>
> sva.zarIra.AkulI.kRtA:
>
> *Ur*.*body*.AkulI.kRta
>
> *cold*.*wind*.*warm*.prauDhA:
>
> prollasat
>
> puSpa.dIptaya:
>
> *blossom.brightnesses*
>
> *. *
> *vlm.50. The trees however are not affected by any of these accidents,
> because they stand firm on their roots, and though suffering under heat and
> cold and the blasts of heaven, yet they yield sweet fruits and flowers for
> the supportance and delight of all living creatures. (So the Yogis stand
> firm on their legs, and while they suffer the food and rest privations of
> life and the inclemencies of weather, they impart the fruits of divine
> knowledge to the rest of mankind, who would otherwise peris: like the
>
>
>
> फल.प्रदाश् चरन्ति_इह शीलिनः श्वभ्र.विग्रहाः ।
>
> phala.pradA:_caranti_iha zIlina: zvabhra.vigrahA: |
>
> पयः पटल.विश्रान्त.त्रैलोक्य.अम्भोज.कोटरे ॥६।७।५१॥
>
> paya: paTala.vizrAnta.trailokya.ambhoja.koTare ||6|7|51||
>
> .
>
>
> *they are fruit.bearing *
>
> caranti*.*
>
> iha.*here.in.this.world*.
>
> zIli*.*na:
>
> zvabhra*.*vigraha*.*A:
>
> paya:.*water/milk.*:
>
> paTala*.*vizrAnta*.reposed/ceased.from.*trailokya.*3.world.*ambhoja*.*
> koTara.*cave/hollow*
>
> *. *
> *vlm.51. The meek Yogis that dwell in their secluded and humble cells, are
> seen also to move about the earth, and imparting the fruits of their
> knowledge to others; as the bees residing in the cells of lotuses,
> distribute their stores of honey after the rains are over. (The Yogis and
> the bees remain in their cells daring the four months of the rainy season
> (varshá.chátur másya), after which they be.take to their peregrinations
> abroad).
>
> little basket, casket, box. • #*peTakA* •.• Comp. **bhUSaNa*peTaka
> jewel.case भूषण.पेटिका). • #*petakam *a small basket, "a bunch of..."
> *viTapa*peTaka* .m/n.. a bunch of rogues. #peTakam >kR, with instr. "to
>
>
>
> करोति घुम्.घुमम् भूरि भूत.भ्रमर.पेटिका ।
>
> karoti ghum.ghumam bhUri bhUta.bhramara.peTikA |
>
> ब्रह्माण्ड.भैक्ष्य.भाण्डा_इयम् काली भगवती क्रिया ॥६।७।५२॥
>
> brahmANDa.bhaikSya.bhANDA_iyam kAlI bhagavatI kriyA ||6|7|52||
>
> .
>
>
> *... humming their hum unnumberedly coming from a hive of Being.bees *
>
> brahmANDa.bhaikSya.bhANDA *Cosmic.Eggshell.begging.bowl *
>
> iyam kAlI bhagavatI kriyA *is this kAlI Lady Action... *
> *vlm.52. They preach about the lectures as the bees chaunt their chyme all
> about, saying; that the earth which is as a big port; it supplies the wants
> of the needy, for making them a morsel in the mouth of the goddess of
> death, (i. e., the earth supports
>
> all beings for their falling into the bowels of death).
>
> *sv.52.58. This whole universe is, as it were, the begging.bowl of Kali
> (suggestive of the feminine of kala which means time and death!), the
> goddess whose nature is action, motion. This Kali constantly seeks to fill
> the bowl with all the creatures of this world and to offer them again and
> again to her lord.
>
>
>
> स्वयम् दत्त्वा_एव दत्त्वा_एव भूत.भिक्षाम् जिघृक्षति ।
>
> svayam dattvA_eva dattvA_eva bhUta.bhikSAm jighRkSati |
>
> तिमिर.आलीक.कबरी इन्द्व्.अर्क.चपल.ईक्षणा ॥६।७।५३॥
>
> timira.AlIka.kabarI indu.arka.capala.IkSaNA ||6|7|53||
>
> .
>
> svayam
>
> dattvA_eva
>
> dattvA_eva
>
> bhUta.bhikSAm
>
> jighRkSati
>
> timira.AlIka.kabarI
>
>
> *moon&starry.eyed*
>
> *. *
> *vlm. The dreaded goddess Káli wearing the veil of darkness over her face,
>
> and eying all with her eyeballs, as bright as the orbs of the sun and
> moon,
>
> gives to all beings all their wants, in order to grasp and gorge them in
> herself.
>
> (The black goddess Káli or Hecate, nourishes all as mátriká or matres,
>
> and then devours them as death, like the carnivorous glutton, that fattens
> the cattle
>
> to feed and feast upon them).
>
> *AS: AB explains this. kAlI is to be interpreted as the wife of kAla
> (time). She repeatedly begs for lives, gives them to her husband (kAla) and
> desires more lives!
>
>
>
> ब्रह्म.उपेन्द्र.महेन्द्र.आदि.धरा.गिरिवर.आदिका ।
>
> brahma.upendra.mahendra.Adi.dharA.girivara.AdikA |
>
> ब्रह्म.तत्त्व.एक.पिटका लम्बमान.पयोधरा ॥६।७।५४॥
>
> brahma.tattva.eka.piTakA lambamAna.payodharA ||6|7|54||
>
> .
>
> *.Earth.*girivara*.great.mountain.*Adika*.*A |
>
> brahma*.brahmic.*tattva.*element/reality.*eka.*only/one*
>
> lambamAna*.*payodhara*.*A
>
> *a hanging water/milk.bearing *
>
> *. *
> *vlm.54. Her protuberant and exuberant breasts are as bountiful as the
> bounty of God, to suckle the gods and men and all beings on earth and hills
> and in the waters below. (But how can death be the sustainer of all).
>
>
>
>
> चिच्*छक्ति.मातृका स्थूला तरला घन.चापला ।
>
> cit*zakti.mAtRkA sthUlA taralA ghana.cApalA |
>
> तारकाजाल.दशना संध्य.अरुण.तरा धरा ॥६।७।५५॥
>
> tArakA.jAla.dazanA saMdhya.aruNa.tarA dharA ||6|7|55||
>
> .
>
> cit.zakti=mAtRkA
>
>
> sthUlA
>
> *gross/material *
> taralA ghana.cApalA
>
> tArakAjAla.dazanA
>
> saMdhya.aruNa.tarA dharA
>
> plum +
>
>
> *. *
> *vlm.56. Her palms are as red as the petals of lotuses,
>
> and her countenance is as bright as the paradise of Indra;
>
> she is decorated with the pearls of all the seas,
>
> and clad with an azure mantle all over her body (Hence is the goddess Kálí
> is represented as all black from her blue vest).
>
> *sv. The lotus is her palm. The sky is her mouth. The seven oceans are her
> pearl.necklace. She is clad in the garment of the blue firmament.
>
> #roma •.• Comp. #romarAjI a row or line or streak of hair (especially on
> the abdomen of women just above the navel, said to denote puberty) • #romarAjika.
> +
>
>
>
> जम्बूद्वीप.महानाभिर् वन.श्री.रोम.राजिका ।
>
> jambUdvIpa.mahAnAbhi:_vana.zrI.roma.rAjikA |
>
> भूत्वा भूत्वा विनश्यन्ती त्रिलोकी.वृद्ध.कामिनी ॥६।७।५७॥
>
> bhUtvA bhUtvA vinazyantI trilokI.vRddha.kAminI ||6|7|57||
>
> .
>
> jambUdvIpa=mahA.nAbhi:
>
>
> vana.zrI.roma.rAjikA* forest.plenty.hair.line *
> bhUtvA bhUtvA vinazyantI
>
> trilokI.vRddha.kAminI
>
> .
>
> *vlm.57. The Jambu.dwipa or Asia forms her naval or midmost spot, and the
> woods and forests form the hairs of her body. She appears in many shapes
> and again disappears from view, and plays her part as the most veteran
> sorceress in all the
>
> three worlds. (The text calls her an old hag, that often changes her
> paints and garments to entice and delude all men to her).
>
> *sv. This universe can be compared to an aged woman. The darkness of self
>
> *. *
> *vlm.66. What wonderous powers are there that cannot possibly reside in
> the Supreme spirit, whose undecaying will gives rise to all positive and
> possible existences. It is ignorance therefore to imagine the world as a
> reality of itself.
>
> *sv.64.66. In that supreme consciousness, there are Rudras who commence
> and conclude thousands of time.cycles within the twinkling of an eye. And
> there are other deities who within the twinkling of an eye create and
> destroy deities like Rudra! Surely, such manifestation is infinite. What is
> impossible for the infinite consciousness to bring about in infinite space?
> However, all these are but imagination which is a manifestation of
> ignorance.
>
>
>
> या: सम्पदो यद् उत संततम् आपादश् च
>
> yA: sampada:_yad_uta saMtatam ApAda:_ca
>
> यद् बाल्य.यौवन.जरा.मरण.उपतापा: ।
>
> yat_bAlya.yauvana.jarA.maraNa.upatApA: |
>
> यद् मज्जनम् च सुख.दु:ख.परम्पराभि:
>
> yat_majjanam ca sukha.du:kha.paramparAbhi:
>
> अज्ञान.तीव्र.तिमिरस्य विभूतयस् ता: ॥६।७।६७॥
>
> ajJAna.tIvra.timirasya vibhUtaya:_tA: ||6|7|67||
>
> .
>
> yA: sampada yad_uta saMtatam ApAda: ca
>
> yat_bAlya.yauvana.jarA.maraNa.upatApA:
>
> yat_majjanam ca sukha.du:kha.paramparAbhi:
>
> ajJAna.tIvra.timirasya vibhUtaya:_tA:
>
> *sv.67 All prosperity and all adversity, childhood, youth, old age and
> death, as also suffering, what is known as being immersed in happiness and
> unhappiness and all the rest of ith all these are the extensions of the
> dense darkness of ignorance.
>
> *vlm.67. All these therefore is the display of the deep darkness of
> ignorance, that appears to you as the vicissitudes of prosperity and
> of which are unrealities in their nature).
>
>
>
>
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Sun, Jul 9, 2017 at 9:31 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6007 ALL ABOUT NESCIENCE .z67
>>
>>
>> https://www.dropbox.com/s/50v490651r7h091/fm6007%202.jl08..09%20ALL%20ABOUT%20NESCIENCE%20.z67.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *ALL ABOUT IGNORANCE*
>>
>>
>>
>> *vasiShTha** said:*
>>
>> *Ø*
>> यन् मुक्त.अवलिता रत्न-भूषिता भान्ति योषित: ।
>>
>> yan mukta.avalitA ratna-bhUSitA bhAnti yoSita: |
>>
>> मद-इन्दाव् उदिते क्षुब्ध-काम-क्षीर.अर्नव-उर्मय: ॥१॥
>>
>> mada-indau_udite kSubdha-kAma-kSIra.arNava-urmaya: ||01||
>>
>> .
>>
>>
>> *girls garlanded in jewels and gems / boys with golden chains*
>>
>> *necks strung with pearls / about their neck,*
>>
>> *billows in the moonbeam ocean / surfing in the moonlit waters*
>>
>> *of our desires*
>> .
>>
>>
>>
>>
>>
>> सौवर्ण.अम्भोज-कोश-स्थ-लोलालि-पटल-श्रियम् ।
>>
>> धारयन्ति दृशा: स्त्रीणां कपोल-तल-दोलिता: ॥२॥
>>
>> sauvarNa.ambhoja-koza-stha-lolAli-paTala-zriyam |
>>
>> dhArayanti dRzA: strINAM kapola-tala-dolitA: ||02||
>>
>> .
>>
>> sauvarNa.ambhoja-koza-stha-lolAli-paTala-zriyam
>>
>>
>> dhArayanti dRzA: strINAM kapola-tala-dolitA:
>>
>> *x *
>> ~vlm.2. The sidelong looks of the beautiful eyes in their faces, look
>> like a cluster of black bees, setting on the pericarp of a full blown lotus.
>>
>> ~sv.1-9. VASISTHA continued: They whom you regard here as radiant women
>> decked with pearls and other jewels are but the creation of your own
>> delusion: they are the ripples that arise in the ocean of lust. It is this
>> delusion that sees attractiveness and seductive qualities in what is but a
>> modification of flesh, fat, skin, etc., and even makes them appear
>> charming; and it is on account of such delusion that their breasts are
>> described as golden pots and their lips as the source of nectar, etc.
>>
>> ~sv.1-9. VASISTHA continued: They whom you regard here as radiant women
>> decked with pearls and other jewels are but the creation of your own
>> delusion: they are the ripples that arise in the ocean of lust. It is this
>> delusion that sees attractiveness and seductive qualities in what is but a
>> modification of flesh, fat, skin, etc., and even makes them appear
>> charming; and it is on account of such delusion that their breasts are
>> described as golden pots and their lips as the source of nectar, etc.
>>
>>
>>
>>
>>
>> उद्यान-वन-खण्डेषु भूमौ कृतमदा मधौ ।
>>
>> हृद्या: सुमनसो भान्ति दासा इव मनोभुव: ॥३॥
>>
>> udyAna-vana-khaNDeSu bhUmau kRtamadA madhau |
>>
>> hRdyA: sumanaso bhAnti dAsA iva manobhuva: ||03||
>>
>> .
>>
>> udyAna-vana-khaNDeSu bhUmau kRtamadA madhau
>>
>> hRdyA: sumanaso bhAnti dAsA iva manobhuva:
>>
>> सौवर्ण-कलश.अम्भो.ज-कलिका-मातुलुङ्गवत् ।
>>
>> sauvarNa-kalaza.ambho.ja-kalikA-mAtuluGga.vat |
>>
>> दृश्यते स्त्री.स्तन-श्रेणी रक्त-पूति-सु.गन्धिका ॥५॥
>>
>> dRzyate strI.stana-zreNI rakta-pUti-su.gandhikA ||05||
>>
>> .
>>
>> sauvarNa-kalaza.ambho.ja-kalikA-mAtuluGgavat
>>
>>
>> dRzyate strI.stana-zreNI rakta-pUti-su.gandhikA
>>
>> *x *
>> ~vlm.5. Their swollen breasts which are compared with lotus-buds, ripe
>> pomegranates and cups of gold, are viewed by the wise as a lump of fles:
>> and blood and nauseous liquor.
>>
>> ~sv.1-9. VASISTHA continued: They whom you regard here as radiant women
>> decked with pearls and other jewels are but the creation of your own
>> delusion: they are the ripples that arise in the ocean of lust. It is this
>> delusion that sees attractiveness and seductive qualities in what is but a
>> modification of flesh, fat, skin, etc., and even makes them appear
>> charming; and it is on account of such delusion that their breasts are
>> described as golden pots and their lips as the source of nectar, etc.
>>
>>
>> रसायna.iन्दु-निस्यन्द-मधु-बिmba.Aसव-द्रवै: ।
>>
>> rasAyana.indu-nisyanda-madhu-bimba.Asava-dravai: |
>>
>> ओSTha.aभिधे मांस.लवो लाlA.aक्त उपमीयते ॥६॥
>>
>> oSTha.abhidhe mAMsa-lava:_ lAlA.akta_ upamIyate ||06||
>>
>> .
>>
>>
>> *w *rasAyana-indu-nisyanda-madhu-bimba-Asava-drava*s + *
>>
>> oSThAbhidhe mAMsa-lavo (i/x) spit/slobber-smeared upamIyate* xx *
>>
>>
>> कदलीस्तम्भसम्भारसुन्दरीभिस्तथा भृता ।
>>
>> कुचशोभोचितानन्दा तोरणालिर्विराजते ॥८॥
>>
>> kadalI-stambha-sambhAra-sundarIbhis_tathA bhRtA |
>>
>> kuca-zobha-ucita-AnandA toraNAli:_ virAjate ||08||
>>
>> .
>>
>>
>> *w *kadalI-stambha-sambhAra-*beauties *
>>
>> tathA bhRtA
>>
>> kuca-zobha-ucita-AnandA *- *
>>
>> *x breast*-zobha-ucita-AnandA
>>
>> toraNAli:_ virAjate* xx *
>> ~vlm.8. Their thick thighs are likened to the stems of lumpis: plantain
>> trees, and the decorations of their protruberant breasts, are resembled to
>> the strings of flowers, hung upon the turrets of temples.
>>
>> ~sv.1-9. VASISTHA continued: They whom you regard here as radiant women
>> decked with pearls and other jewels are but the creation of your own
>> delusion: they are the ripples that arise in the ocean of lust. It is this
>> delusion that sees attractiveness and seductive qualities in what is but a
>> modification of flesh, fat, skin, etc., and even makes them appear
>> charming; and it is on account of such delusion that their breasts are
>> described as golden pots and their lips as the source of nectar, etc.
>>
>>
>>
>> आपात-मन्द-मधुरा मध्ये द्वन्द्व.अनुबन्धिनी ।
>>
>> शीघ्रावसानविरला लक्ष्मीर् अप्य्_अभिवाञ्छ्यते ॥९॥
>>
>> ApAta-manda-madhurA madhye dvandva.anubandhinI |
>>
>> zIghra.avasAna-viralA lakSmI:_ apy abhivAJchyate ||09||
>>
>> .
>>
>>
>> madhye dvandva.anubandhinI
>>
>> zIghra.avasAna-viralA* x *
>>
>> lakSmI:_ apy abhivAJchyate* xx *
>> ~vlm.9. Women are pleasant at first, but become quarrelsome afterwards;
>> and then fly away in haste, like the goddess of fortune; and yet they are
>> desired by the ignorant. (But when the old woman frets, let her go alone).
>>
>> ~sv.1-9. VASISTHA continued: They whom you regard here as radiant women
>> decked with pearls and other jewels are but the creation of your own
>> delusion: they are the ripples that arise in the ocean of lust. It is this
>> delusion that sees attractiveness and seductive qualities in what is but a
>> modification of flesh, fat, skin, etc., and even makes them appear
>> charming; and it is on account of such delusion that their breasts are
>> described as golden pots and their lips as the source of nectar, etc.
>>
>> समुपैति मतिर् दुःखम् सुखम् च शत-शाखताम् ।
>>
>> दुःख-शाखास् तु जायन्ते नाना-मर्म-फला: श्रिय: ॥१०॥
>>
>> समुपैति मतिर् दुःखम् सुखम् च शत-शाखताम् ।
>>
>> samupaiti mati:_ du:kham sukham ca zata.zAkhatAm |
>>
>> दुःख-शाखास्_तु जायन्ते नाना-मर्म-फला: श्रिय: ॥१०॥
>>
>> du:kha-zAkhA:_ tu jAyante nAnA.marma-phalA: zriya: ||10||
>>
>> .
>>
>> samupaiti matir
>>
>>
>> इ #i -> #e* (A>i) -> #upe -> #samupe -> #*samupAyA* - P. samupAyAti to
>> y3019.026 -
>>
>>
>> zata.zAkhatAm
>>
>> du:kha-zAkhAs_tu jAyante* x *
>>
>> nAnA.marma-phalA: zriya:* xx *
>> ~vlm.10. The minds of the ignorant, are subject to many pains and
>> pleasures in this life; and the forest of their misdeeds, shoots forth in a
>> thousand branches, bearing the woeful fruits of misery only. (The tree of
>> sin brought death into the world and all our woe. Milton).
>>
>> ~sv.10-11. It is on account of delusion that one seeks wealth and
>> prosperity which are sweet in the beginning to the dull-witted, which are
>> the cause of the pairs of opposites (happiness and unhappiness, pleasure
>> and pain, success and failure) in the middle and which come to an end very
>> soon. From the pursuit of prosperity arise countless branches of pleasure
>> and numberless branches of unhappiness.
>>
>>
>>
>> बद्धजालघनाकारा: कारार्थमिव रज्जव: ।
>>
>> दच्छदःसदृशा वाच: प्रतानगहने स्थिता: ॥११॥
>>
>> baddha-jAla-ghana-AkArA: kAra.artham iva rajjava: |
>>
>> dac-chada:sadRzA vAca: pratAnagahane sthitA: ||11||
>>
>> .
>>
>>
>> kAra.artham iva rajjava:
>>
>> dac-chada:sadRzA vAca:* x *
>>
>> pratAnagahane sthitA:* xx *
>> ~vlm.11. The ignorant are fast bound in the net of their folly, and their
>> ritual functions are the ropes, that lead them to the prison-house of the
>> world. The words of their lips, like the mantras and musical words of their
>> mouths, are the more for their bewilderment. (The ignorant are enslaved by
>> their ritualistic rites; but the Sages are enfranchised by their spiritual
>> knowledge).
>>
>> ~sv.10-11. It is on account of delusion that one seeks wealth and
>> prosperity which are sweet in the beginning to the dull-witted, which are
>> the cause of the pairs of opposites (happiness and unhappiness, pleasure
>> and pain, success and failure) in the middle and which come to an end very
>> soon. From the pursuit of prosperity arise countless branches of pleasure
>> and numberless branches of unhappiness.
>>
>> ~VA. Ropes in form of dense/strong binding net (of previous karma) drive
>> them to actions, and words from their lips keep them in dense branches.
>>
>> ~AS: Actually, the meaning is deeper as AB explains. The words are the
>> inducements prodding people to various Karmas and they are the subject of
>> this sentence. Thus, the meaning is: The speeches, enticing like lips
>> (dacchadaHsadRzA), like massive woven webs, as if they were made as binding
>> ropes for jails are lying around in the forest of the active world
>> (pratAna-gahana).
>>
>> संतता मोह-मिहिका कार्यासार.विसारिणी ।
>>
>> यमुना प्रावृषि_इव_एति तिमिर.श्यामला चिरम् ॥१२॥
>>
>> saMtatA moha-mihikA kAryAsAra-visAriNI |
>>
>> yamunA prAvRSi_ivA_ eti timira-zyAmalA ciram ||12||
>>
>> .
>>
>>
>> kAryAsAra-visAriNI* x *
>>
>> yamunA prAvRSi iva eti* x *
>>
>> timira-zyAmalA ciram* xx *
>> ~vlm.12. The overspreading mist of ignorance, stretches out a maze of
>> ceremonial rites, and envelopes the minds of common people in utter
>> darkness; as the river Yamuná overflows]its banks with its dark waters.
>>
>> ~sv.12-14.This delusion flows like a river from beginningless time and it
>> is muddied and darkened by useless actions and their reactions...
>>
>>
>>
>> कटू-कृतान्त:करणो_ नाना-सुख-विशारद: ।
>>
>> वर्धते हि गत-स्नेहम् जन्म-प्रति-विषारस: ॥१३॥
>>
>> kaTU-kRtAnta:karaNo_ nAnA-sukha-vizArada: |
>>
>> vardhate hi gata-sneham janma-prati-viSArasa: ||13||
>>
>> .
>>
>>
>> vardhate hi gata-sneham janma-prati-viSArasa: x*x *
>> ~vlm.13. The lives of the ignorant, which are so pleasant with their
>> tender affections, turn out as bitter as the juice of hemloc[~hemlock],
>> when the affections are cut off by the strong hand of death, (i. e.,
>>
>> the pleasures of life are embittered by the loss of relatives).
>>
>> ~sv.12-14.This delusion flows like a river from beginningless time and it
>> is muddied and darkened by useless actions and their reactions. It gives
>> rise to repeated births and it swells more and more on account of the
>> bitter reactions or the consequences of actions calculated to bring
>> pleasure or happiness. Such actions are like an ill-wind that raises a
>> cloud of dust whose particles are physical and mental illness, old age and
>> the various relationships.
>>
>> व्याधूत-जर्जराकीर्ण-जनता-पर्ण-राजय: ।
>>
>> स्व.कर्म-पवना वान्ति नानावकर.रेणव: ॥१४॥
>>
>> व्याधूत-जर्जराकीर्ण-जनता-पर्ण-राजय: ।
>>
>> vyAdhUta-jarjarAkIrNa-janatA-parNa-rAjaya: |
>>
>> स्व.कर्म-पवना वान्ति नानावकर.रेणव: ॥१४॥
>>
>> sva-karma-pavanA vAnti nAnAvakara-reNava: ||14||
>>
>> .
>>
>>
>> *x *vyAdhUta-jarjara-AkIrNa-janatA-*leaf*-rAji
>>
>> sva.karma-pavanA vAnti* - the wind of self.karma blows *
>>
>> nAnA-avakara-reNava:* xx *
>> ~vlm.14. The senseless rabble are driven and carried away, like the
>> withered and shattered leaves of trees, by the ever blowing winds of their
>> pursuits; which scatter them all about as the dregs of earth, and bespatter
>> them with the dirt and dust of their sins.
>>
>> ~sv.12-14.This delusion flows like a river from beginningless time and it
>> is muddied and darkened by useless actions and their reactions. It gives
>> rise to repeated births and it swells more and more on account of the
>> bitter reactions or the consequences of actions calculated to bring
>> pleasure or happiness. Such actions are like an ill-wind that raises a
>> cloud of dust whose particles are physical and mental illness, old age and
>> the various relationships.
>>
>>
>>
>> काल: कवलितानन्त-जगत्-पक्व-फलो ऽप्य् अयम् ।
>>
>> घस्मर.आचार.जठर: कल्पैर् अपि न तृप्यति ॥१५॥
>>
>> kAla: kavalita.ananta-jagat-pakva-phalo_'py ayam |
>>
>> ghasmara-AcAra-jaThara: kalpai:_ api na tRpyati ||15||
>>
>> .
>>
>>
>> kavalita.ananta-jagat-pakva-phala:* x *
>>
>> api ayam* x *
>>
>> ghasmarAcAra-jaThara:* x *
>>
>> kalpai: api na tRpyati* xx *
>> ~sv.15. All these lead to death (or the passage of time) which has an
>> insatiable and voracious appetite and which consumes all the worlds when
>> they are ripe, as it were.
>>
>> ~vlm.15. All the world is as a ripe fruit in the mouth of death, whose
>> voracious belly is never filled with all its ravages, for millions and
>> millions of kalpa ages. (The womb of death is never full).
>>
>> मोह-मारुतm Aपीय त्वचा विषम् अचारिणा: ।
>>
>> moha-mArutam ApIya tvacA viSam acAriNA: |
>>
>> स्फुरnti.iha.Aहयश् चित्रा: शीतla.aचल-दीप्तय: ॥१६॥
>>
>>
>> .
>>
>> moha-mArutam
>>
>> *Delusion.wind *
>>
>> ApIya
>>
>> *having drunk *
>>
>> tvacA viSam acAriNA:* x *
>>
>> sphuranti_iha
>>
>> *x*
>>
>> ahaya:_citrA:* x *
>>
>> zItalAcala-dIptaya:* xx *
>> ~vlm.16. Men are as the cold bodies and creeping reptiles of the earth,
>> and they crawl and creep continually in their crooked course, by breathing
>> the vital air, as the snakes live upon the current air. (Serpents are said
>> to live a long time without food, simply by inhaling the open air).
>>
>> ~VA. breathing winds/prana of delusion these reptiles (ignorant men)
>> appear (are born) here as various snakes, cold and unmoving in light of
>> Brahman?
>>
>> ~AS: The snakes are described as shining in the light of Brahman (zItala
>> and acala are adjectives identifying Brahman not the snakes). This is what
>> AB suggests. I can also think of a different interpretation: they are
>> described to be cool and permanently shining. Here is my complete meaningh
>> They are like variegated snakes, who have inhaled the breeze of delusion
>> and crawl crookedly on their skins (bellies) under cool steady light of
>> Brahman.
>> o/
>>
>> चिन्ता-पिशाca.uपहता विवेka.indu.udvayam विना ।
>>
>> तमसा.इव निरालोका याति यौवन-यामिनी ॥१७॥
>>
>> चिन्ता-पिशाca.uपहता विवेka.indu.udvayam विना ।
>>
>> तमसा.इव निरालोका याति यौवन-यामिनी ॥१७॥
>>
>> cintA.pizAca.upahatA viveka.indu.udvayam vinA |
>>
>> tamaseva nirAlokA yAti yauvanayAminI ||17||
>>
>> .
>>
>> cintA-pizAcA.apahatA
>>
>>
>> vivekendU-dvayam vinA
>>
>> *x *
>>
>> tamaseva
>>
>> *deep in the dark *
>>
>> nirAlokA
>>
>> *lightless comes the New Moon*
>>
>> yAti yauvana-yAminI
>>
>> *x*
>>
>> *. *
>> * "double moon" is a standard Image of Delusion
>>
>> evil desires.
>>
>> which dance when the wisdom-moon does not shine; and yo*uth *proceeds
>> is overworked in the service of the common and uncultured folk here and it
>> grows debilitated.
>>
>>
>>
>> ~ withered lotus
>>
>>
>>
>> जिह्वा जर्जरताम् एति प्रकृत.अनुनय-ज्वरै: ।
>>
>> jihvA jarjaratAm eti prakRta.anunaya-jvarai: |
>>
>> पद्म-कोटर.कोणस्थम् अपि सूत्रम् हिमैर् इव ॥१८॥
>>
>> padma-koTara-koNastham api sUtram himai:_ iva ||18||
>>
>> .
>>
>> jihvA jarjaratAm eti
>>
>>
>> prakRta.anunaya-jvarai:
>>
>> *x *
>>
>> padma-koTara-koNastham
>>
>> *x*
>> api sUtram himai:_ iva
>>
>> ~vlm.18. The flippant tongue within the mouth, becomes faint with
>> cringing flattery; as the pistil rising from the seed vessel, becomes
>> languid under the freezing frost.
>>
>> ~sv.16-18 Youth is haunted by the goblins of worries and anxieties which
>> dance when the wisdom-moon does not shine; and youth proceeds towards
>> denser darkness of delusion. One's tongue (the faculty of speech) is
>> overworked in the service of the common and uncultured folk here and it
>> grows debilitated.
>>
>> o/
>>
>> दु:ख-शोक-महा.अष्ठील: कष्ट-कण्टक-संकट: ।
>>
>> सहस्र.शाखताम् याति दारिद्र्य-दृढ-शाल्मलि: ॥१९॥
>>
>> du:kha-zoka-mahA-aSThIla: kaSTa-kaNTaka-saMkaTa: |
>>
>> sahasra-zAkhatAm yAti dAridrya-dRDha-zAlmali: ||19||
>>
>> .
>>
>> du:kha-zoka-mahA-aSThIla:
>>
>>
>> kaSTa-kaNTaka-saMkaTa:
>>
>> *x *
>>
>> sahasra-zAkhatAm yAti dAridrya-dRDha-zAlmali:
>>
>> *x *
>> ~AB. aSThilA granthaya: ||19||
>>
>> ~vlm.19. Poverty branches out like the thorny Sálmali tree, in a thousand
>> branches of misery, distress, sorrow, sickness, and all kinds of woe to
>> human beings. (Poverty is the root of all evils in life).
>>
>> ~sv.19-20 In the meantime, poverty spreads its thousands of branches
>> yielding the fruits of unhappiness and hard labour. Yet, greed which is
>> empty and insubstantial and which is destructive of one's own spiritual
>> elevation, continues to proclaim victory in the darkness of delusion.
>>
>> o/
>>
>> अन्त:-शून्य-उन्नति-ध्वस्त-चित्त-चैत्य-कृत.आलय: ।
>>
>> माया-बहुल-यामिन्याम् लोभ-उलूक:_ विवल्गति ॥२०॥
>>
>> anta:-zUnya-unnati-dhvasta-citta-caitya-kRta-Alaya: |
>>
>> mAyA-bahula-yAminyAm lobha-ulUka:_ vivalgati ||20||
>>
>> .
>>
>> anta:-zUnya-unnati-dhvasta-citta-caitya-kRta-Alaya:
>>
>>
>> mAyA-bahula-yAminyAm
>>
>> *in the Illusion-full-night *
>>
>> lobha-ulUka: vi.valgati
>>
>> *x *
>> ~vlm.20. Concealed covetousness like the unseen bird of night, is hidden
>> within the hollow cavity of the human heart, resembling the stunted chaitya
>> trees of mendicants; and then it shrieks and hoots out from there, during
>> the dark night of delusion which
>>
>> has overspread the sphere of the mind.
>>
>> ~sv.19-20 In the meantime, poverty spreads its thousands of branches
>> yielding the fruits of unhappiness and hard labour. Yet, greed which is
>> empty and insubstantial and which is destructive of one's own spiritual
>> elevation, continues to proclaim victory in the darkness of delusion.
>>
>> पूvam गृहीत्वा कर्णाbhyAm स्फुरन्ती परिनिश्चयम् ।
>>
>> जरा-जर्जर.मार्जारी यौवna.Akhum निकृन्तति ॥२१॥
>>
>> pUrvam gRhItvA karNAbhyAm sphurantI pari.nizcayam |
>>
>> jarA-jarjara-mArjArI yauvana-Akhum nikRntati ||21||
>>
>> .
>>
>>
>> *shaking this way and that*
>>
>> *:*
>>
>> *senility is an old cat that likes to make a youth*
>>
>> *hir mouse*
>>
>> *.*
>> o/
>>
>> नि:सारा क्रमश: क्रान्तधराधरसमुन्नति: ।
>>
>> डिण्डीरपिण्डिकेवेयं सृष्टिरायाति पुष्टताम् ॥२२॥
>>
>> नि:सारा क्रमश: क्रान्तधराधरसमुन्नति: ।
>>
>> ni:sArA kramaza: krAnta-dhara.adhara-samunnati: |
>>
>> डिण्डीरपिण्डिकेवेयं सृष्टिरायाति पुष्टताम् ॥२२॥
>>
>> DiNDIra-piNDikA_iva_iyam sRSTi:_ AyAti puSTatAm ||22||
>>
>> .
>>
>>
>> krAnta-dhara.adhara=sam-unnati:* - *
>>
>> *x *krAnta-dhara.adhara=sam-unnati:
>>
>> DiNDIra-piNDikA iva iyam* x *
>>
>> sRSTir AyAti puSTatAm* xx *
>> ~vlm.22. The accumulation of unsubstantial materials, which causes the
>> formation of the stupendous world, is taken for real substantiality by the
>> unwise; as the foaming froths and ice-bergs in the sea, are thought to be
>> solid rocks by the ignorant sailor. (So
>>
>> all potential existences of the vedantist, are sober realities of the
>> positive philosophy).
>>
>> ~sv.22-24 This creation is essenceless; yet, it gains a false reality. It
>> even grows the fruits of dharma (righteous living) and artha (pursuit of
>> prosperity). This world enveloped by the sky and endowed with the eyes of
>> the sun and the moon is upheld by the delusion of its substantiality.
>>
>> #dhavala
>>
>> #pallava
>>
>> #vikasita
>>
>> आभास-पुष्प-धवला जगत्-पल्लव-शालिनी ।
>>
>> AbhAsa-puSpa-dhavalA jagat-pallava-zAlinI |
>>
>> सत्ता-लता विकसिता धर्म.अर्थ-फल-धारिणी ॥२३॥
>>
>> sattA-latA vikasitA dharma.artha-phala-dhAriNI ||23||
>>
>> .
>>
>> AbhAsa-puSpa-dhavalA
>>
>>
>> jagat-pallava-zAlinI
>>
>> *x *
>>
>> sattA-latA vikasitA
>>
>> *x *
>>
>> dharma.artha-phala-dhAriNI
>>
>> *x*
>>
>> *. *
>> ~vlm.23. The world appears as a beautiful arbour, glowing with the
>> blooming blossoms of Divine light; which is displayed over it; and the
>> belief of its reality, is the plant which is fraught with the fruitage of
>> all our actions and duties. (The world is believed as the garden of the
>> actions of worldly men, but the wise are averse to actions and their
>> results).
>>
>> ~sv.22-24 This creation is essenceless; yet, it gains a false reality. It
>> even grows the fruits of dharma (righteous living) and artha (pursuit of
>> prosperity). This world enveloped by the sky and endowed with the eyes of
>> the sun and the moon is upheld by the delusion of its substantiality.
>>
>>
>>
>> सुराचल-महास्थूणम् चन्द्र.सूर्य-गवाक्षकम् ।
>>
>> गगनाच्_छादनम् चारु ध्रियते त्रिजगद्-गृहम् ॥२४॥
>>
>> surAcala-mahAsthUNam candra-sUrya-gavAkSakam |
>>
>> gaganAc_chAdanam cAru dhriyate trijagad-gRham ||24||
>>
>> .
>>
>>
>> candra-sUrya-gavAkSakam* x *
>>
>> gaganAc_chAdanam cAru* x *
>>
>> dhriyate trijagad-gRham *is borne/supported this 3.world-home. *
>>
>>
>> नभो-मार्ग-महानील-कुट्टिम-एकान्त-शालिनी ।
>>
>> भुवनोदर.रम्यान्त: स्फुरत्य् आदित्य-दीपिका ॥२६॥
>>
>> नभो-मार्ग-महानील-कुट्टिम-एकान्त-शालिनी ।
>>
>> भुवनोदर.रम्यान्त: स्फुरत्य् आदित्य-दीपिका ॥२६॥
>>
>> nabho-mArga-mahAnIla-kuTTima-ekAnta-zAlinI |
>>
>> bhuvana-udara-ramyAnta: sphuraty Aditya-dIpikA ||26||
>>
>>
>> *m *nabho-mArga-mahAnIla-kuTTima-ekAnta-zAlinI
>>
>> bhuvana-udara-ramyAnta:* x *
>>
>> sphuraty Aditya-dIpikA* xx *
>> ~vlm.26. The blue vault of heaven appears as a spacious and elevated dome
>> to the ignorant who think it to contain all the worlds, which are
>> enlightened by the light of the sun situated in the midst. But it is an
>> empty sphere, and so the other worlds beyond
>>
>> the solar system, to which the solar light doth never reach.
>>
>> ~sv.25-28. In the lake of this world-appearance lilies known as bodies
>> blossom and they are resorted to by the bees known as life-forces. The
>> decadent concept of the world-existence lies imprisoned in the senses,
>> bound by self-limitation and conditioning and by the powerful thread of
>> hopes and desires. This world-appearance is like a delicate creeper which
>> constantly trembles in the wind of the movement of prANa or life-force and
>> which constantly sheds all kinds of beings, abandoning them to their
>> destruction.
>>
>> #zalaka
>>
>>
>>
>> आशा-तन्तु-निबद्ध.अङ्गी जागती जीर्ण-पक्षिणी ।
>>
>> स्व.वासना-शलाके_ऽन्तर् निबद्ध-इन्द्रिय-पञ्जरे ॥२७॥
>>
>> आशा-तन्तु-निबद्ध.अङ्गी जागती जीर्ण-पक्षिणी ।
>>
>> स्व.वासना-शलाके_ऽन्तर् निबद्ध-इन्द्रिय-पञ्जरे ॥२७॥
>>
>> AzA-tantu-nibaddha.aGgI jAgatI jIrNa-pakSiNI |
>>
>> sva.vAsanA-zalAke_'nta:_ nibaddha-indriya-paJjare ||27||
>>
>>
>> jAgatI jIrNa-pakSiNI* - worldly old birds *
>>
>> sva-vAsanA-zalAke antar* x *
>>
>> nibaddha-indriya-paJjare* xx *
>> ~vlm.27. All worldly minded men, are as old birds tied down on earth by
>> the strong strings of their desires; and their heart moves about the
>> confines of their bodies, and their heart strings throb with hopes in the
>> confines of their bodies, as birds in cages in the hope of getting their
>> release.
>>
>>
>>
>> अन्तारतपतज्-जाल-भूत-पर्ण-परम्परा ।
>>
>> स्पन्दते मरुताऽऽमृष्टा सम्सृति-व्रतिश्_चिरम् ॥२८॥
>>
>> अन्तारतपतज्-जाल-भूत-पर्ण-परम्परा ।
>>
>> स्पन्दते मरुताऽऽमृष्टा सम्सृति-व्रतिश्_चिरम् ॥२८॥
>>
>> antAratapataj-jAla-bhUta-parNa-paramparA |
>>
>> spandate marutA''mRSTA samsRti-vratiz_ciram ||28||
>>
>> .
>>
>>
>> *x *antAratapataj-jAla-bhUta-parNa-paramparA
>>
>> spandate marutA''mRSTA* x *
>>
>> samsRti-vratiz_ciram* xx *
>> ~vlm.28 The lives of living beings are continually dropping down, like
>> withered leaves of trees, from the fading trees of their decayed bodies, by
>> the constant breathing of their breath of life.
>>
>> ~sv.25-28. ... This world-appearance is like a delicate creeper which
>> constantly trembles in the wind of the movement of prANa or life-force and
>> which constantly sheds all kinds of beings, abandoning them to their
>> destruction.
>>
>>
>>
>> सृष्टे: कतिपयम् कालम् प्रहृष्टा: कुल-शालिन: ।
>>
>> अध:कृत-उग्र.नरक-पङ्का: शङ्क-उज्झिता: क्षणम् ॥२९॥
>>
>> सृष्टे: कतिपयम् कालम् प्रहृष्टा: कुल-शालिन: ।
>>
>> sRSTe: katipayam kAlam prahRSTA: kula-zAlina: |
>>
>> अध:कृत-उग्र.नरक-पङ्का: शङ्क-उज्झिता: क्षणम् ॥२९॥
>>
>> adha:kRta-ugra-naraka-paGkA: zaGka-ujjhitA: kSaNam ||29||
>>
>> .
>>
>>
>> prahRSTA: kula-zAlina:* x *
>>
>> adha:kRta-ugra-naraka-paGkA:* x *
>>
>> zaGka-ujjhitA: kSaNam* xx *
>> ~vlm.29. The respectable men, that are joyous of their worldly grandeur
>> for a short time, are entirely forgetful of the severe torments of hell,
>> awaiting on them afterwards.
>>
>> ~sv.29-31 There are many noble people who have risen above the quagmire
>> of this hell known as world-existence and, devoid of all doubt, rejoice for
>> a little while. There are the divine beings who dwell like lotuses in the
>> blue expanse of the firmament. In this creation, actions are like the lotus
>> which is polluted by vain desire for the fruits of such actions, which is
>> caught in the net of psychological conditioning and which is endowed with
>> the perfume of dynamism.
>>
>> ~VA. family men, happy for some time with creation, forgetting for
>> a moment about fear, wallow in mud of horrible hell made under.
>>
>> ~AS: I would suggesth Happy and renowned (kulazAlinaH having famous
>> ancestries) in the world for quite some time, they are suddenly shot into
>> the horrible mud in hell, as if pushed through a downward pointing cone.
>>
>> मुक्त-इन्द्र.खण्ड-कणिक.अनील-नीरद-शैवले ।
>>
>> स्वर्ग-मृग-सरस्यन्त: स्फुरन्ति सु.रसा_ रसा: ॥३०॥
>>
>> मुक्त-इन्द्र.खण्ड-कणिक.अनील-नीरद-शैवले ।
>>
>> mukta-indra-khaNDa-kaNika.anIla-nIrada-zaivale |
>>
>> स्वर्ग-मृग-सरस्यन्त: स्फुरन्ति सु.रसा_ रसा: ॥३०॥
>>
>> svarga-mRga-sarasyanta: sphuranti su.rasA:_ rasA: ||30||
>>
>> .
>>
>>
>> *x *mukta-indra-khaNDa-kaNika.anIla-nIrada-zaival
>>
>> svarga-mRga-sarasyanta:* x *
>>
>> sphuranti su.rasA:_ rasA:* xx *
>> ~vlm.30. But the godly people enjoy their heavenly delights as gods, in
>> the cooling orb of the moon; or range freely under the azure sky, like
>> heavenly cranes about the limpid lakes.
>>
>> ~sv.29-31 There are many noble people who have risen above the quagmire
>> of this hell known as world-existence and, devoid of all doubt, rejoice for
>> a little while. There are the divine beings who dwell like lotuses in the
>> blue expanse of the firmament. In this creation, actions are like the lotus
>> which is polluted by vain desire for the fruits of such actions, which is
>> caught in the net of psychological conditioning and which is endowed with
>> the perfume of dynamism.
>>
>> ~VA. swan-gods appear in heavenly lake in clouds of green duck-weed
>> enjoying drops of moon (nectar).
>>
>> ~AS: I don't any swan gods. The gods are just compared to the swans
>> enjoying swimming in a pleasant lake of nectar.
>>
>> नानाफलालिमलिना वासनाजालमालिता ।
>>
>> स्पन्दामोदमयी स्फीता क्रियाविकसिताब्जिनी ॥३१॥
>>
>> नानाफलालिमलिना वासनाजालमालिता ।
>>
>> स्पन्दामोदमयी स्फीता क्रियाविकसिताब्जिनी ॥३१॥
>>
>> nAnA-phalAli-malinA vAsanA-jAla-mAlitA |
>>
>> spanda-Amoda-mayI sphItA kriyA-vikasita.abjinI ||31||
>>
>> .
>>
>> nAnA-phalAli-malinA x
>>
>>
>> *x + *
>>
>> spanda-Amoda-mayI sphItA* x *
>>
>> kriyA-vikasita.abjinI* xx *
>> ~vlm.31. There they taste the sweet fruits of their virtuous deeds on
>> earth; and inhale the fragrance of their various desires, as the bees sip
>> the sweets of the opening lotus.
>>
>> ~sv.29-31 There are many noble people who have risen above the quagmire
>> of this hell known as world-existence and, devoid of all doubt, rejoice for
>> a little while. There are the divine beings who dwell like lotuses in the
>> blue expanse of the firmament. In this creation, actions are like the lotus
>> which is polluted by vain desire for the fruits of such actions, which is
>> caught in the net of psychological conditioning and which is endowed with
>> the perfume of dynamism.
>>
>> varAkI
>>
>> sRSTi
>>
>> zapharI
>>
>> palvala
>>
>> zaTha
>>
>>
>>
>>
>> वराकी सृष्टि-शफरी स्फुरन्ती भव-पल्वले ।
>>
>> कृतान्त-वृद्ध-गृध्रेण शठेन विनिगृह्यते ॥३२॥
>>
>> varAkI sRSTi-zapharI sphurantI bhavapalvale |
>>
>> kRtAnta-vRddha-gRdhreNa zaThena vinigRhyate ||32||
>>
>> varAkI sRSTi-zapharI sphurantI bhavapalvale |
>>
>> kRtAnta-vRddha-gRdhreNa zaThena vinigRhyate ||32||
>>
>> ~sv.32 But, this world-appearance is like a little fis: which comes into
>> being in this finite space and which is soon swallowed by the obstinate and
>> invincible old vulture known as krtanta (the end or conclusion of action).
>>
>> ~vlm.32. All worldly men are as little fishes (shrimps), swimming on the
>> surface of this pool of the earth; while the sly and senile death pounces
>> upon them as a kite, and bears them away as his prey without any respite or
>> remorse.
>>
>>
>>
>> तरङ्ग-फेन-माला_इव सा_इव_अन्या_इव च भङ्गुरा ।
>>
>> श्व:-श्व:_अपर.इन्दु-लेखा_इव समुदेति विचित्रता ॥३३॥
>>
>> taraGga-phena-mAlA_iva sA_iva_anyA_iva ca bhaGgurA |
>>
>> zva:-zva:_apara-indu-lekhA_iva samudeti vicitratA ||33||
>>
>> taraGga-phena-mAlA_iva x
>>
>>
>> zva:-zva:_apara-indu-lekhA_iva x
>>
>> samudeti vicitratA* xx *
>> ~sv.33 Yet, diverse scenes arise and cease day after day, as ripples and
>> waves appear and disappear on the surface of the ocean.
>>
>> ~vlm.33. The changeful events of the world, are passing on every day,
>> like the gliding waves and the foaming froths of the sea, and the ever
>> changing digits of the moon.
>>
>> zarAbha
>>
>> bhaGga
>>
>> samparivartyate ||34||
>>
>>
>>
>> भूरिभूतशराभानि क्षणभङ्गानि कुर्वता ।
>>
>> इदं कालकुलालेन चक्रं संपरिवर्त्यते ॥३४॥
>>
>> भूरिभूतशराभानि क्षणभङ्गानि कुर्वता ।
>>
>> इदं कालकुलालेन चक्रं संपरिवर्त्यते ॥३४॥
>>
>> bhUri-bhUta-zarAbhAni kSaNa-bhaGgAni kurvatA |
>>
>> idam kAla-kulAlena cakram samparivartyate ||34||
>>
>> .
>>
>> bhUri-bhUta-zarAbhAni x
>>
>> kSaNa-bhaGgAni kuvatA |
>>
>> idam kAla-kulAlena x
>>
>> cakram samparivartyate xx
>>
>> ~vlm.34. Time like a potter, continually turns his wheel, and makes an
>> immense number of living beings as his pots; and breaks them every moment,
>> as the fragile play-things of his own whim.
>>
>> ~sv.34-37. The potter known as time keeps all these revolving like the
>> potter's wheel. Innumerable forests known as creation have been reduced to
>> ashes by the forest-fire known as time. Such is the state of this creation.
>> But since the ignorant are bound fast to their own false notions, neither
>> the transiency of the world nor the hard blow they suffer in their life is
>> able to awaken them.
>>
>> असंख्यातानि कल्पानि संजातान्य् अचले पदे ।
>>
>> a-saMkhyAtAni kalpAni saMjAtAni_ acale pade |
>>
>> जगज्जङ्गलजालानि दग्धानि युगवाह्निना ॥३५॥
>>
>> jagaj-jaGgala-jAlAni dagdhAni yuga-vAhninA ||35||
>>
>> .
>>
>>
>> saMjAtAni_ acale pade
>>
>> jagaj-jaGgala-jAlAni* x *
>>
>> dagdhAni yuga-vAhninA* xx *
>> ~vlm.35. Innumerable kalpa ages have been incessantly rolling on, over
>> the shady quiescence of eternity; and multitudes of created worlds have
>> been burnt down, like thick woods and forests, by the all desolating
>> conflagrations of desolation. (According
>>
>> to the Hindus the universal destruction, takes place by the Violent
>> concussion of all the elements, and by the diluvian floods also).
>>
>> ~sv.34-37. The potter known as time keeps all these revolving like the
>> potter's wheel. Innumerable forests known as creation have been reduced to
>> ashes by the forest-fire known as time. Such is the state of this creation.
>> But since the ignorant are bound fast to their own false notions, neither
>> the transiency of the world nor the hard blow they suffer in their life is
>> able to awaken them.
>>
>> भाव.अभावैर् अपर्यन्तै: सुख-दु:ख-दशा-शतै: ।
>>
>> bhAva.abhAvai:_ aparyantai: sukha-du:kha-dazA-zatai: |
>>
>> वैपरीत्यम् प्रयात्य् एवम् अजस्रम् जागती स्थिति: ॥३६॥
>>
>> vaiparItyam prayAty evam ajasram jAgatI sthiti: ||36||
>>
>> .
>>
>>
>> sukha-du:kha-dazA-zatai:* x *
>>
>> vaiparItyam prayAty evam* x *
>>
>> ajasram jAgatI sthiti:* xx *
>> ~vlm.36. All worldly things are undergoing incessant changes, by their
>> appearance and disappearance by turns; and the vicissitudes of our states
>> and circumstances, from these of pleasure and prosperity to the state of
>> pain and misery and the vice versa,
>>
>> in endless succession. (Pain and pleasure succeed one another).
>>
>> ~sv.34-37. The potter known as time keeps all these revolving like the
>> potter's wheel. Innumerable forests known as creation have been reduced to
>> ashes by the forest-fire known as time. Such is the state of this creation.
>> But since the ignorant are bound fast to their own false notions, neither
>> the transiency of the world nor the hard blow they suffer in their life is
>> able to awaken them.
>>
>> उभ् #ubh - cl. 9. P. ubhnAti (impf. 2. sg. ubhnAs) — to hurt, kill RV. -
>> ubhati, umbhati, umbhAM-cakAra, umbhitA, aumbhIt, to cover over, fill with
>> Dhatup. xxviii, 32 VArØtt. on PAN. 7-1, 59 bhaTT. &c. —¶cp - ubh, umbhati,
>> ubhnAti, unapti • pp. #ubdha, #umbhita confine, unite, couple. • -> #nyubh
>> ni.ubh - keep down. • -> #samubh sam.ubh - keep together, cover, shut up. —
>>
>>
>>
>> क्षुब्धैर् युग-परावर्तैर् वासना-शृङ्खल-उम्भिता ।
>>
>> महाशनि-निपातैश्_च न भग्ना बुद्ध-धीरता ॥३७॥
>>
>> क्षुब्धैर् युग-परावर्तैर् वासना-शृङ्खल-उम्भिता ।
>>
>> महाशनि-निपातैश्_च न भग्ना बुद्ध-धीरता ॥३७॥
>>
>> kSubdhai:_ yuga-parAvartai:_ vAsanA-zRGkhala-umbhitA |
>>
>> mahAzani-nipAtaiz_ca na bhagnA buddha-dhIratA ||37||
>>
>> .
>>
>>
>> vAsanA-zRGkhala-umbhitA* x *
>>
>> mahAzani-nipAtaiz_ca* x *
>>
>> na bhagnA buddha-dhIratA* xx *
>> ~vlm.37· Notwithstanding the instability of nature, the ignorant are fast
>> bound by the chain of their desire, which is not to be broken even by the
>> thunder bolt of heaven. (Man dies, but his desires never die, they keep
>> their company wherever he may fly).
>>
>> ~sv.34-37. The potter known as time keeps all these revolving like the
>> potter's wheel. Innumerable forests known as creation have been reduced to
>> ashes by the forest-fire known as time. Such is the state of this creation.
>> But since the ignorant are bound fast to their own false notions, neither
>> the transiency of the world nor the hard blow they suffer in their life is
>> able to awaken them.
>>
>> शतशो विद्रुत.अरि.घ्नैर् दनु.पुत्रैर् अभिष्टुताम् ।
>>
>> भव-भग्नतयाम् ऐन्द्रीम् तनुम् वहति वासना ॥३८॥
>>
>> zatazo_ vidruta.ari.ghnai:_ danu.putrai:_ abhiSTutAm |
>> bhava-bhagnatayAm aindrIm tanum vahati vAsanA ||38||
>> .
>>
>> zatazo
>>
>>
>> vidruta.ari.ghnair
>>
>> *killing the fleeing enemy *
>>
>> danu.putrai:_ abhiSTutAm
>>
>> *praised in song by the sons of danu *
>> bhava-bhagnatayAm aindrIm
>>
>> *x *
>>
>> tanum vahati vAsanA
>>
>> *vAsanA.Imprint**ing carries the body*
>>
>> *. *
>> which being wounded on all sides by the Titans of disappointment, resumed
>> fres: vigour at every stroke. (So our desires grow stronger by their
>> failure, than when they are
>>
>> allayed by their satisfaction).
>>
>> by accident, in the midst of all this there occur divine manifestations in
>> ~VA. vasana body of indra, divided by existence, praised by sons
>> of danu and wounded by hundreds of enemies of agitation.
>> Does not make much sense :o((
>>
>> ~AS: vAsanA (desire) carries a body like that of Indra who is praised by
>> the demons who (are so brave that) they keep on fighting even after
>> repeated destruction and which still degenerates at the end of the world.
>> Here is the idea, I think. Indra, on one hand is extremely powerful, but
>> even he ends up degenerated eventually. The desire is similar.
>> This might be also a reference to Indra's body which developed thousand
>> holes due to a curse and hence Indra got the name sahasrAkSa.
>>
>> विशत्यविरतं भूतसर्गपांसुपरम्परा ।
>>
>> नित्यं नियतिवात्येयं कालव्यालगलान्तरम् ॥३९॥
>>
>> vizaty aviratam bhUta-sarga-pAMsu-paramparA |
>>
>> nityam niyati-vAtyeyam kAla-vyAlagalAntaram ||39||
>>
>> .
>>
>>
>> bhUta-sarga-pAMsu-paramparA
>>
>> nityam niyati-vAtyeyam* x *
>>
>> kAla-vyAlagalAntaram* xx *
>> ~vlm.39. All created beings are as particles of dust in the air, and are
>> flying with the current wind into the mouth of the dragon-like death, who
>> draws all things to his bowels by the breath of his mouth. (Huge snakes are
>> said to live upon air, and whatever is borne with it into his belly).
>>
>> ~sv. This psychological conditioning or self-limitation persists during
>> the whole world-cycle, like the body of the chief of the gods, Indra. As if
>> by accident, in the midst of all this there occur divine manifestations in
>> whom the purest nature is revealed.
>>
>> #vaDavA
>>
>> पदार्थ.अम्भसि सर्वाणि फल-फेनानि सर्वत: ।
>>
>> पतन्त्य् अविरत.आपातम् अभाव-वडवा-मुखे ॥४०॥
>>
>> पदार्थ.अम्भसि सर्वाणि फल-फेनानि सर्वत: ।
>>
>> padArtha.ambhasi sarvANi phala-phenAni sarvata: |
>>
>> पतन्त्य् अविरत.आपातम् अभाव-वडवा-मुखे ॥४०॥
>>
>> patanti_avirata-ApAtam abhAva-vaDavA-mukhe ||40||
>>
>> .
>>
>> padArtha.ambhasi sarvANi
>>
>>
>> phala-phenAni sarvata: *- fruit-froth from everything *
>>
>> patanti they* fall *
>>
>> avirata-ApAtam - *incessant heat *
>>
>> abhAva-vaDavA-mukhe* xx *
>> ~vlm.40. As all the crudities of the earth, and its raw fruits and
>> vegetables, together with the froth of the sea and other marine
>> productions, are carried by the currents to be consumed by the submarine
>> heat, so all existence is borne to the intestinal fire of death to be
>> dissolved into nothing.
>>
>> ~sv. This psychological conditioning or self-limitation persists during
>> the whole world-cycle, like the body of the chief of the gods, Indra. As if
>> by accident, in the midst of all this there occur divine manifestations in
>> whom the purest nature is revealed.
>>
>>
>>
>> स्फुरन्त्याकस्मिकोद्धूता विचित्रद्रव्यशक्तय: ।
>>
>> स्वभावमात्रसंपन्ना: स्पन्दश्रिया इवाम्भस: ॥४१॥
>>
>> स्फुरन्त्याकस्मिकोद्धूता विचित्रद्रव्यशक्तय: ।
>>
>> sphuranty Akasmika-uddhUtA_ vicitra-dravya-zaktaya: |
>>
>> स्वभावमात्रसंपन्ना: स्पन्दश्रिया इवाम्भस: ॥४१॥
>>
>> svabhAva-mAtra-sampannA: spanda-zriyA_ iva_ambhasa: ||41||
>>
>> .
>>
>>
>> vicitra-dravya-zaktaya:
>>
>> svabhAva-mAtra-sampannA:* x *
>>
>> spanda-zriyA: iva_ambhasa:* xx *
>> ~AB.
>>
>> ~vlm.41. It is by a fortuitous combination of qualities, that all things
>> present themselves unto us with their various properties; and it is the
>> nature of these which exhibits them with those forms as they present to us;
>> as she gives the property of vibration to the elementary bodies, which show
>> themselves in the forms of water and air unto us.
>>
>> ~sv. This psychological conditioning or self-limitation persists during
>> the whole world-cycle, like the body of the chief of the gods, Indra. As if
>> by accident, in the midst of all this there occur divine manifestations in
>> whom the purest nature is revealed.
>>
>> #Akasmika-
>>
>> #uddhUta
>>
>>
>>
>> भूत-मौक्तिक-सम्पूर्णान्_बृहत: सुबहून्_अपि ।
>>
>> जगत्-कलभकान्_अत्ति कृतान्त-उद्रिक्त-केसरी ॥४२॥
>>
>> भूत-मौक्तिक-सम्पूर्णान्_बृहत: सुबहून्_अपि ।
>>
>> जगत्-कलभकान्_अत्ति कृतान्त-उद्रिक्त-केसरी ॥४२॥
>>
>> bhUta-mauktika-sampUrNAn_bRhata: subahUn_api |
>>
>> jagat-kalabhakAn_atti kRtAnta-udrikta-kesarI ||42||
>>
>> .
>>
>>
>> bRhata: subahUn_api* x *
>>
>> jagat-kalabhakAn* x *
>>
>> atti kRtAnta-udrikta-kesarI* xx *
>> ~vlm.42. Death like a ferocious lion, devours the mighty and opulent men;
>> as the lion kills the big elephant with his frontal pearls.
>>
>> ~sv. This psychological conditioning or self-limitation persists during
>> the whole world-cycle, like the body of the chief of the gods, Indra. As if
>> by accident, in the midst of all this there occur divine manifestations in
>> whom the purest nature is revealed.
>>
>> #kalabhaka
>>
>> #udrikta
>>
>>
>>
>> कुल-शैल-फला मेघ-पक्ष-पुञ्जा: फल-आमृज: ।
>>
>> जायन्ते च म्रियन्ते च ध्रियन्ते च जगत्-खगा: ॥४३॥
>>
>> कुल-शैल-फला मेघ-पक्ष-पुञ्जा: फल-आमृज: ।
>>
>> जायन्ते च म्रियन्ते च ध्रियन्ते च जगत्-खगा: ॥४३॥
>>
>> kula-zaila-phalA megha-pakSa-puJjA: phala-AmRja: |
>>
>> jAyante ca mriyante ca dhriyante ca jagat-khagA: ||43||
>>
>> .
>>
>>
>> megha-pakSa-puJjA:* x *
>>
>> phala-AmRja:* x *
>>
>> jAyante ca mriyante ca* x *
>>
>> dhriyante ca jagat-khagA:* xx *
>> ~vlm.43. Ambitious men are as greedy birds of air upon earth, who like
>> the voracious vultures on the tops of high hills, are born to live and die
>> in their aerial exploits, as on the wings of clouds in search of their prey.
>>
>> ~sv. This psychological conditioning or self-limitation persists during
>> the whole world-cycle, like the body of the chief of the gods, Indra. As if
>> by accident, in the midst of all this there occur divine manifestations in
>> whom the purest nature is revealed.
>>
>> ~VA. birds of worlds (of peoples) are born, die and sustained,
>> build great mountains of results, with clouds of feathers and some
>> (past) results destroyed.
>>
>> ~AS: jagat+khaga is not really meant to describe birds. It either is
>> describing the worlds themselves using the metaphor of birds or it is
>> describing the people in the worlds with the metaphor of a bird. I think
>> the first is more appropriate.
>> The worlds use the mountains as fruits, have clouds as feathers, search
>> around for desirables, are born, die and are sustained.
>>
>> चिद्भित्तौ स्पन्दशुभ्रायां रङ्गै: पञ्चभिरिन्द्रियै: ।
>>
>> उन्मीलयति संसारचित्राणि विधिचित्रकृत् ॥४४॥
>>
>> चिद्भित्तौ स्पन्दशुभ्रायां रङ्गै: पञ्चभिरिन्द्रियै: ।
>>
>> cid.bhittau spanda.zubhrAyAm raGgai: paJcabhi:_ indriyai: |
>>
>> उन्मीलयति संसारचित्राणि विधिचित्रकृत् ॥४४॥
>>
>> unmIlayati saMsAra-citrANi vidhi-citra-kRt ||44||
>>
>> .
>>
>>
>> raGgai: paJcabhi:_ indriyai:
>>
>> unmIlayati saMsAra-citrANi* x *
>>
>> vidhi-citra-kRt* xx *
>>
>> kAlasya kalanAm *- a moment of time *
>>
>> svam utthAna-kAriNIm* x *
>>
>> dhyAnenA_ eva_anvavekSyA_ etA:* x *
>>
>> sthitA: sthAvara-jAtaya: *- situate in the mobile classes. *
>> ~vlm.46. The animal creations and the vegetable world, are standing as
>> passive spectators, to witness and meditate in themselves the marvelous
>> acts of time, in sparing them from among his destruction of others.
>>
>> ~sv.Whereas the immobile creatures stand contemplating the mystery of
>> time, as it were, the mobile creatures swayed by the twin-forces of
>> attraction and repulsion, love and hate, and afflicted by the terrible
>> illness known as pleasure and pain, old age and death, become debilitated
>> and decadent.
>>
>>
>>
>> राग-द्वेष-समुत्थेन भाव.अभाव-मयेन च ।
>>
>> जरा-मरण=रोगेण जीर्णा_ जङ्गम-जातय: ॥४७॥
>>
>> राग-द्वेष-समुत्थेन भाव.अभाव-मयेन च ।
>>
>> जरा-मरण=रोगेण जीर्णा_ जङ्गम-जातय: ॥४७॥
>>
>> rAga-dveSa-samutthena bhAva.abhAva-mayena ca |
>>
>> jarA-maraNa=rogeNa jIrNA_ jaGgama-jAtaya: ||47||
>>
>> .
>>
>> rAga-dveSa=sam.utthena
>>
>>
>> bhAva.abhAva-mayena ca* and **with being- & un-being forms *
>>
>> jarA-maraNa-rogeNa *with age and mortal disease *
>>
>> jIrNA: jaGgama-jAtaya: *- withered immobile classes... **.Q.*
>> ~vlm.47. How these moving creatures are subject every moment, to the
>> recurrent emotions of passions and affections, and to the alterations of
>> affluence and want; and how they are incessantly decaying under age and
>> infirmity, disease and death from which their souls are entirely free.
>> (Hence the state of torpid immobility is reckoned as a state of bliss, by
>> the Hindu and Buddhistic Yogis and ascetics).
>>
>> पीड् #pID -> ##pID 1 U. [पीडयति pIDyati –ते pIDyate, पीडित pIDita] - To
>> pain, torment, harass, molest • To oppose, resist. • To press or squeeze
>> together, compress, pinch • To suppress, destroy • beleaguer (a city),
>> eclipse (sun or moon). +
>>
>> सु.दुष्कृta.uttaम-ध्यान-चारिण्यो धरणी.तले ।
>>
>> नियत्या नियतं कालं पीड्यन्ते कीट-पङ्क्तय: ॥४८॥
>>
>> suduSkRta-uttama-dhyAna-cAriNyo dharaNI.tale |
>>
>> niyatyA niyatam kAlam pIDyante kITa-paGktaya: ||48||
>>
>> .
>>
>> doers *
>>
>> dharaNItale *- on earth's surface *
>>
>> niyatyA *- thru niyati.Destiny *
>>
>> niyatam kAlam* the destined time *
>>
>> pIDyante kITa-paGktaya: *- infested by a line of worms. *
>> ~vlm.48. So the reptiles and insects on the surface of the earth, are
>> continually subjected to their tortuous motions by their fate, owing to
>> their want of quiet inaction, of which they are capable in their
>> subterranean cells. (The Yogis are wont to confine
>>
>> themselves in their under-ground retreats, in order to conduct their
>> abstract meditations without disturbance. So Demosthenes perfected himself
>> in his art of eloquence in his subterrene cave).
>>
>> क्षणेनादृश्य एवेदं निगिरty aखिlam सुखी ।
>>
>> सु.दुर्लक्ष्य-बिल: काल-व्यालो विपुल-भोगवान् ॥४९॥
>>
>> क्षणेनादृश्य एवेदं निगिरty aखिlam सुखी ।
>>
>> kSaNenAdRzya eva_idam nigiraty akhilam sukhI |
>>
>> सु.दुर्लक्ष्य-बिल: काल-व्यालो विपुल-भोगवान् ॥४९॥
>>
>> su-dur.lakSya-bila: kAla-vyAlo vipula-bhogavAn ||49||
>>
>>
>> adRzya eva idam
>>
>> *even unperceived this *
>>
>> nigirati akhilam x
>>
>> sukhI* x *
>>
>> su=dur-lakSya-bila:* x *
>>
>> kAla-vyAla :* - time of danger *
>>
>> vipula=bhoga-vAn
>>
>> *of plentiful enjoyment/serpents*
>>
>> *. *
>> ~vlm.49. But all these living bodies are devoured every moment, by the
>> all destructive time in the form of death; which like the deadly and
>> voracious dragon lies hidden in his dark-some den (Here the word kála is
>> used in its triple sense of time, death, and snake all which being equally
>> destructive and hidden in darkness, it is difficult to distinguis: the
>> subject from its comparison. Hence we may say, time like death and snake or
>> death like time and snake or the snake like time and death, devours all
>> living creatures, insects and other reptiles also).
>>
>> कालेन किंचिd Aलक्ष्य स्व.शरीra.Aकुली.कृता: ।
>>
>> kAlena kiMcid_AlakSya sva.zarIra-AkulI.kRtA: |
>>
>> शीत-वाता-तप-रुढा: प्रोल्लसt puष्प-दीप्तय: ॥५०॥
>>
>> zIta-vAta-Atapa-ruDhA: prollasat-puSpa-dIptaya: ||50||
>>
>> .
>>
>> kAlena kiMcid AlakSya
>>
>>
>> sva.zarIra-AkulI.kRtA:
>>
>> *Ur*.*body*-AkulI.kRta
>>
>> *cold*-*wind*-*warm*-prauDhA:
>>
>> *x *
>>
>> prollasat
>>
>> *x*
>>
>> puSpa-dIptaya:
>>
>> *blssom-brightnesses*
>>
>> *. *
>> ~vlm.50. The trees however are not affected by any of these accidents,
>> because they stand firm on their roots, and though suffering under heat and
>> cold and the blasts of heaven, yet they yield sweet fruits and flowers for
>> the supportance and delight of all living creatures. (So the Yogis stand
>> firm on their legs, and while they suffer the food and rest privations of
>> life and the inclemencies of weather, they impart the fruits of divine
>> knowledge to the rest of mankind, who would otherwise peris: like the
>> future bliss).
>>
>> *Ø*
>> फल-प्रदाश् चरन्ति.इह शीलिन: श्वभ्र.विग्रहा: ।
>>
>> पय: पटल-विश्रान्त-त्रैलोkya.aम्भोज-कोटरे ॥५१॥
>>
>> phala-pradA:_ caranti_ iha zIlina: zvabhra-vigrahA: |
>>
>> paya: paTala-vizrAnta-trailokya.ambhoja-koTare ||51||
>>
>> .
>>
>>
>> caranti_iha *they wander the world *
>>
>> zIlina: x
>>
>> zvabhra-vigrahA:* x *
>>
>> paya:* x *
>>
>> paTala-vizrAnta-trailokya.ambhoja-koTare
>>
>> *i *paTala-vizrAnta-trailokya.ambhoja-koTara*. *
>> ~vlm.51. The meek Yogis that dwell in their secluded and humble cells,
>> are seen also to move about the earth, and imparting the fruits of their
>> knowledge to others; as the bees residing in the cells of lotuses,
>> distribute their stores of honey after the rains are over. (The Yogis and
>> the bees remain in their cells daring the four months of the rainy season
>> (varshá-chátur másya), after which they be-take to their peregrinations
>> abroad).
>>
>> *peTaka:* - mf(इका)n. a little basket, casket, box. • #*peTakA* •-•
>> Comp. **bhUSaNa*peTaka jewel.case भूषण-पेटिका). • #*petakam *- a small
>> basket, "a bunch of..." *viTapa*peTaka* -m/n.- a bunch of rogues. ->
>>
>> #bhaikSya-bhANDA
>>
>> करोति घुं.घुमम् भूरि भूत-भ्रमर.पेटिका ।
>>
>> ब्रह्माण्ड-भैक्ष्य-भाण्डेयम् काली भगवती क्रिया ॥५२॥
>>
>> करोति घुं.घुमम् भूरि भूत-भ्रमर.पेटिका ।
>>
>> karoti ghuM.ghumam bhUri bhUta-bhramara-peTikA |
>>
>> ब्रह्माण्ड-भैक्ष्य-भाण्डेयम् काली भगवती क्रिया ॥५२॥
>>
>> brahmANDa-bhaikSya-bhANDeyam kAlI bhagavatI kriyA ||52||
>>
>> .
>>
>> karoti ghuM.ghumam bhUri
>>
>>
>> brahmANDa-bhaikSya-bhANDA *- Cosmic.Eggshell-begging.bowl *
>>
>> iyam kAlI bhagavatI kriyA *is this kAlI Lady Action... *
>> ~vlm.52. They preach about the lectures as the bees chaunt their chyme
>> all about, saying; that the earth which is as a big port; it supplies the
>> wants of the needy, for making them a morsel in the mouth of the goddess of
>> death, (i. e., the earth supports
>>
>> all beings for their falling into the bowels of death).
>>
>> ~sv.52-58. This whole universe is, as it were, the begging-bowl of Kali
>> (suggestive of the feminine of kala which means time and death!), the
>> goddess whose nature is action, motion. This Kali constantly seeks to fill
>> the bowl with all the creatures of this world and to offer them again and
>> again to her lord.
>>
>> स्वयम् दत्त्वा.एव दत्त्वा.एव भूत-भिक्षाम् जिघृक्षति ।
>>
>> svayam dattvA_ eva dattvA_ eva bhUta-bhikSAm jighRkSati |
>>
>> तिमिर.आलीक-कबरी इndv.अर्क-चपल-ईक्षणा ॥५३॥
>>
>>
>> svayam
>>
>> *x*
>>
>> dattvA_ eva
>>
>> *x *
>>
>> dattvA_ eva
>>
>> *x*
>>
>> bhUta-bhikSAm
>>
>> *x *
>>
>> jighRkSati
>>
>> *x *
>>
>> timira-AlIka-kabarI
>>
>> *x *
>>
>> indu-arka-capala-IkSaNA
>>
>> *moon&starry-eyed*
>>
>> *. *
>> ~vlm. The dreaded goddess Káli wearing the veil of darkness over her
>> face,
>>
>> and eying all with her eyeballs, as bright as the orbs of the sun and
>> moon,
>>
>> gives to all beings all their wants, in order to grasp and gorge them in
>> herself.
>>
>> (The black goddess Káli or Hecate, nourishes all as mátriká or matres,
>>
>> and then devours them as death, like the carnivorous glutton, that
>> fattens the cattle
>>
>> to feed and feast upon them).
>>
>> ~AS: AB explains this. kAlI is to be interpreted as the wife of kAla
>> (time). She repeatedly begs for lives, gives them to her husband (kAla) and
>> desires more lives!
>>
>> brahmA.uपेन्द्र.महेndra.Aदि-धरा-गिरिवra.Aदिका ।
>>
>> brahma-upendra-mahendra.Adi-dharA-girivara.AdikA |
>>
>> ब्रह्म-तttva.eक-पिटका लम्बमान-पयोधरा ॥५४॥
>>
>> brahma-tattva-eka-piTakA lambamAna-payodharA ||54||
>>
>> .
>>
>>
>> brahma-tattva-eka-
>>
>> #piT – gathering.together - .#*piTaka* – a basket or box • an ornament
>>
>>
>> lambamAna-payodharA
>>
>> *a hanging water/milk-bearing *
>>
>> *. *
>>
>> *~vlm.54. Her protuberant and exuberant breasts are as bountiful as the
>>
>> *Ø*
>> चिच्छक्ति=मातृका स्थूला तरला घन-चापला ।
>>
>> तारकाजाल-दशना संध्य.अरुण-तरा धरा ॥५५॥
>>
>> cit.zakti=mAtRkA sthUlA taralA ghana-cApalA |
>>
>> tArakAjAla-dazanA saMdhya.aruNa-tarA dharA ||55||
>>
>> .
>>
>> cit.zakti=mAtRkA
>>
>>
>> sthUlA
>>
>> *gross/material *
>>
>> taralA ghana-cApalA
>>
>> *x *
>>
>> tArakAjAla-dazanA
>>
>> *x *
>>
>> saMdhya.aruNa-tarA dharA
>>
>> *x*
>>
>> *. *
>>
>> zata-kratu-purAnanA
>>
>> sapta.abdhi-muktA-latikA* x *
>> #ambara -> #nIla.ambara -m.- "dressed in a blue garment" {but cp.
>> the Madagascar plum +
>>
>>
>> *. *
>> ~vlm.56. Her palms are as red as the petals of lotuses,
>>
>> and her countenance is as bright as the paradise of Indra;
>>
>> she is decorated with the pearls of all the seas,
>>
>> and clad with an azure mantle all over her body (Hence is the goddess
>> Kálí is represented as all black from her blue vest).
>>
>> ~sv. The darkness of self-ignorance is her hair. The sun and the moon are
>> her restless eyes. Her internal and external nature include the gods
>> is the consciousness-energy (or, she is the mother known as
>> consciousness-energy). She is extremely agitated and inconstant like a
>> cloud. The stars are her teeth. Dawn and dusk are her lips. The lotus is
>> her palm. The sky is her mouth. The seven oceans are her pearl-necklace.
>> She is clad in the garment of the blue firmament. The pole is her navel.
>> The forests are the hair on her body. This aged woman is born again and
>> again: she dies again and again.
>>
>> #roma •-• Comp. #romarAjI a row or line or streak of hair (especially on
>> the abdomen of women just above the navel, said to denote puberty) • #romarAjika‑
>> +
>>
>> जम्बू.द्वीप-महानाभिर् वन-श्री-रोम-राजिका ।
>>
>> jambUdvIpa-mahAnAbhi:_ vana-zrI-roma-rAjikA |
>>
>> भूत्वा भूत्वा विनश्यन्ती त्रिलोकी.वृद्ध-कामिनी ॥५७॥
>>
>> bhUtvA bhUtvA vinazyantI trilokI-vRddha-kAminI ||57||
>>
>> .
>>
>> jambUdvIpa=mahA-nAbhi:
>>
>>
>> vana.zrI-roma.rAjikA* forest.plenty-hair.line *
>>
>> bhUtvA bhUtvA vinazyantI* x *
>>
>> trilokI-vRddha-kAminI* xx *
>> ~vlm.57. The Jambu-dwipa or Asia forms her naval or midmost spot, and the
>> woods and forests form the hairs of her body. She appears in many shapes
>> and again disappears from view, and plays her part as the most veteran
>> sorceress in all the
>>
>> three worlds. (The text calls her an old hag, that often changes her
>> paints and garments to entice and delude all men to her).
>>
>> ~sv. This universe can be compared to an aged woman. The darkness of
>> self-ignorance is her hair. The sun and the moon are her restless eyes. Her
>> internal and external nature include the gods Brahma, Visnu, Indra, the
>> consciousness-energy (or, she is the mother known as consciousness-energy).
>> She is extremely agitated and inconstant like a cloud. The stars are her
>> teeth. Dawn and dusk are her lips. The lotus is her palm. The sky is her
>> mouth. The seven oceans are her pearl-necklace. She is clad in the garment
>> of the blue firmament. The pole is her navel. The forests are the hair on
>> her body. This aged woman is born again and again: she dies again and again.
>>
>> असकृज् जयते नष्टा भूरि-विभ्रम-कारिणी ।
>>
>> asakRt_jayate naSTA bhUri-vibhrama-kAriNI |
>>
>> मग्नम् अन्यैर् अथ.उन्मग्नम् भीमे काल-महार्णवे ॥५८॥
>>
>> magnam anyai:_ atha_ unmagnam bhIme kAla-mahA.arNave ||58||
>>
>> .
>>
>>
>> naSTA* x *
>>
>> bhUri-vibhrama-kAriNI* x *
>>
>> magnam anyai: atha_unmagnam* x *
>>
>> bhIme kAla-mahArNave* xx *
>> ~vlm.58. She dies repeatedly and is reborn again, and then passes into
>> endless transformations, she is now immerged in the great ocean or bosom of
>> Kála or Death her consort, and rises up to assume other shapes and forms
>> again. (Hence the mother-goddess is said to be the producer and destroyer
>> of all by their repeated births and deaths in their everchanging shapes and
>> forms).
>>
>> ~sv. This aged woman is born again and again: she dies again and again.
>>
>> #agAdha
>>
>> #syanda
>>
>>
>>
>> प्रतिकल्पक्षणं क्षीणैर्ब्रह्माण्डस्फुटबुद्बुदै: ।
>>
>> कालेऽगाधरसस्यन्दे स्थित्वा स्थित्वा पिन: पुन: ॥५९॥
>>
>> प्रतिकल्पक्षणं क्षीणैर्ब्रह्माण्डस्फुटबुद्बुदै: ।
>>
>> prati.kalpa-kSaNam kSINai: brahmANDa-sphuTa-budbudai: |
>>
>> कालेऽगाधरसस्यन्दे स्थित्वा स्थित्वा पिन: पुन: ॥५९॥
>>
>> kAle'_gAdha-rasa-syande sthitvA sthitvA pina: puna: ||59||
>>
>> .
>>
>>
>> brahmANDa-sphuTa-budbudai:
>>
>> kAle agAdha-rasa-syande *- x *
>>
>> sthitvA sthitvA pina: puna:* xx *
>> ~vlm.59. The great Kalpa ages are as transitory moments in the infinite
>> duration of Eternity, and the mundane eggs (or planetary bodies in the
>> universe); are as passing bubbles upon the unfathomable ocean of infinity;
>> they rise and last and are lost by turns.
>>
>> ~sv.59-63. All this takes place in the light of consciousness. In this
>> there are gods who are created within the twinkling of an eye by the
>> creator Brahma; and there are beings who are destroyed by the very act of
>> Brahmâ closing his eyes.
>>
>>
>>
>> कल्प.मात्र.निमेषेण_उड्डीना: कारणासारसा: ।
>>
>> उत्पत्त्य-उत्पत्त्य नाशिन्य: संतप्ता: सृष्टि-विद्युत: ॥६०॥
>>
>> कल्प.मात्र.निमेषेण_उड्डीना: कारणासारसा: ।
>>
>> kalpa.mAtra-nimeSeNa_uDDInA: kAraNAsArasA: |
>>
>> उत्पत्त्य-उत्पत्त्य नाशिन्य: संतप्ता: सृष्टि-विद्युत: ॥६०॥
>>
>> .
>>
>> utpattya-utpattya nAzinya: saMtaptA: sRSTi-vidyuta: ||60||
>>
>>
>> uDDInA: kAraNAsArasA:* x *
>>
>> utpattya-utpattya nAzinya:* x *
>>
>> saMtaptA: sRSTi-vidyuta:* xx *
>> ~vlm.60. It is at the will of God, that the creative powers rise and fly
>> about as birds in the air; and it is by his will also, that the uprisen
>> creation becomes extinct like the burning flas: of the lightning. (The
>> flaming worlds shoot forth, and are blown out as sparks of fire).
>>
>> ~sv.59-63. All this takes place in the light of consciousness. In this
>> there are gods who are created within the twinkling of an eye by the
>> creator Brahma; and there are beings who are destroyed by the very act of
>> Brahmâ closing his eyes.
>>
>> काल-मेघे स्फुरन्त्य् एताश् चित्.प्रकाश-वन.उद्यमा: ।
>>
>> kAla-meghe sphuranti_etA:_cit.prakAza-vana-udyamA: |
>>
>> प्रपतद् भूत-विहगा: पतन्त्य् अविरत-भ्रमा: ॥६१॥
>>
>> prapatat_bhUta-vihagA: patanti_avirata-bhramA: ||61||
>>
>> .
>>
>> kAla-meghe sphuranty etAz
>>
>>
>> cit.prakAza-vana-udyamA:
>>
>> *x*
>>
>> prapatad_bhUta-vihagA:
>>
>> *x*
>>
>> patanty avirata-bhramA:
>>
>> *x*
>>
>> *. *
>> ~vlm.61. It is in the sunshine of the divine Intellect, and under the
>> canopy of everlasting time, that the creations are continually rising and
>> falling like the fowls of forestlands, flying up and down under the mist of
>> an all encompassing cloud of ignorance.
>>
>> ~sv.59-63. All this takes place in the light of consciousness. In this
>> there are gods who are created within the twinkling of an eye by the
>> creator Brahma; and there are beings who are destroyed by the very act of
>> Brahmâ closing his eyes.
>>
>>
>>
>> कालतालात्किलोत्तालाद्ब्रह्माण्डफलपालय: ।
>>
>> उन्मेषकृतवैरिञ्चसृष्टयो देवनायका: ॥६२॥
>>
>> कालतालात्किलोत्तालाद्ब्रह्माण्डफलपालय: ।
>>
>> उन्मेषकृतवैरिञ्चसृष्टयो देवनायका: ॥६२॥
>>
>> kAla-tAlAt_kila_uttAlAd_brahmANDa-phala-pAlaya: |
>>
>> unmeSa-kRta-vairiJca-sRSTayo deva-nAyakA: ||62||
>>
>> .
>>
>>
>> brahmANDa-phala-pAlaya:
>>
>> unmeSa-kRta-vairiJca-sRSTaya:* x *
>>
>> deva-nAyakA:* xx *
>> ~vlm.62. As the tall palm tree lets to fall its ripened fruits
>> incessantly upon the ground; so the over topping arbor of time, drops down
>> the created worlds and the lords of Gods perpetually into the abyss of
>> perdition. (There is an alliteration and homonym of the words, tála and
>> páttála meaning both tall and the tála or palm tree).
>>
>> ~sv.59-63. All this takes place in the light of consciousness. In this
>> there are gods who are created within the twinkling of an eye by the
>> creator Brahma; and there are beings who are destroyed by the very act of
>> Brahmâ closing his eyes.
>>
>> निमेष-कृत-संहारा: सन्ति केचन कुत्रचित् ।
>>
>> nimeSa-kRta-saMhArA: santi kecana kutracit |
>>
>> निमेSa.uन्मेष-संक्षीण-कल्प=जाला: सहस्रश: ॥६३॥
>>
>> nimeSa-unmeSa-saMkSINa-kalpa.jAlA: sahasra.za: ||63||
>>
>> .
>>
>> nimeSa-kRta-saMhArA:
>>
>>
>> santi kecana kutracit
>>
>> nimeSa-unmeSa-saMkSINa-kalpa.jAlA:* x *
>>
>> sahasra.za:* xx *
>> ~vlm.63. The gods also are dying away like the twinklings of their eyes,
>> and old time is wearing away with all its ages, by its perpetual
>> ticklings[~tickings]. (The ever wakeful eyes of gods are said to have no
>> twinkling; but time is said to be continually twinkling in its
>> tickling[~ticking] moments).
>>
>> ~sv.59-63. All this takes place in the light of consciousness. In this
>> there are gods who are created within the twinkling of an eye by the
>> creator Brahma; and there are beings who are destroyed by the very act of
>> Brahmâ closing his eyes.
>>
>> रुद्रा: केचन विद्यन्ते तस्मिंश् चित् परमे पुन: ।
>>
>> rudrA: ke.cana vidyante tasmin_cit_parame puna: |
>>
>> ते ऽपि यस्य निमेषेण भवन्ति न भवन्ति च ॥६४॥
>>
>> te_ api yasya nimeSeNa bhavanti na bhavanti ca ||64||
>>
>> .
>>
>>
>> tasmin_cit_parame puna: *- x *
>>
>> te_api yasya nimeSeNa* x *
>>
>> bhavanti na bhavanti ca* xx *
>> ~vlm.64. There are many Rudras existing in the essence of Brahma, and
>> they depend on the twinkling of that Deity for their existence. (The
>> immortal gods are mortal, before the Eternal God).
>>
>> ~sv. In that supreme consciousness, there are Rudras who commence and
>> conclude thousands of time-cycles within the twinkling of an eye. And there
>> are other deities who within the twinkling of an eye create and destroy
>> deities like Rudra! Surely, such manifestation is infinite.
>>
>>
>>
>> तादृशो_ऽप्य्_अस्ति देवेशो_ ह्य्_अनन्ता_इयम् क्रियास्थिति: ।
>>
>> अनन्त-सम्कल्प.मये शून्ये च ब्रह्मण: पदे ॥६५॥
>>
>> तादृशो_ऽप्य्_अस्ति देवेशो_ ह्य्_अनन्ता_इयम् क्रियास्थिति: ।
>>
>> tAdRzo_'py asti devezo_ hy anantA_iyam kriyAsthiti: |
>>
>> अनन्त-सम्कल्प.मये शून्ये च ब्रह्मण: पदे ॥६५॥
>>
>>
>> .
>>
>> tAdRzo api asti deveza:* x *
>>
>> hi anantA iyam kriyA-sthiti:* x *
>>
>> ananta-saMkalpa-maye* x *
>>
>> zUnye ca brahmaNa: pade* xx *
>> ~vlm.65. Such is brahmA the lord of gods; under whom these endless acts
>> of evolutions and involutions are for ever taking place, in the infinite
>> space of his eternal Intellect and omnipotent
>>
>> will.
>>
>> ~sv.64-66. In that supreme consciousness, there are Rudras who commence
>> and conclude thousands of time-cycles within the twinkling of an eye. And
>> there are other deities who within the twinkling of an eye create and
>> destroy deities like Rudra! Surely, such manifestation is infinite. What is
>> impossible for the infinite consciousness to bring about in infinite space?
>> However, all these are but imagination which is a manifestation of
>> ignorance.
>>
>> न sambhaवन्ति का नाम शक्तयz ciत्र-पूरका: ।
>>
>> एवm aक्षीण-संकल्प-लbdha.aर्थ-भर-भासुरा ।
>>
>> जागती कल्पना yA.iyam तd.aज्ञान-विजृम्भितम् ॥६६॥
>>
>> na sambhavanti kA nAma zaktaya:_ citra-pUrakA: |
>>
>> evam akSINa-saMkalpa-labdha.artha-bhara-bhAsurA |
>>
>> jAgatI kalpanA yA.iyam tad ajJAna.vijRmbhitam ||66||
>>
>> .
>>
>> na sambhavanti kA nAma
>>
>>
>> zaktayaz citra-pUrakA:
>>
>> *x *
>>
>> evam
>>
>> *x*
>>
>> akSINa-saMkalpa-labdhArtha-bhara-bhAsurA
>>
>> *x *
>>
>> jAgatI kalpanA yA iyam
>>
>> *x*
>>
>> tad ajJAna-vijRmbhitam
>>
>> *x*
>>
>> *. *
>>
>> *. *
>> ~sv.67 All prosperity and all adversity, childhood, youth, old age and
>> death, as also suffering, what is known as being immersed in happiness and
>> unhappiness and all the rest of ith all these are the extensions of the
>> dense darkness of ignorance.
>>
>> ~vlm.67. All these therefore is the display of the deep darkness of
>> ignorance, that appears to you as the vicissitudes of prosperity and
>> adversity, and as the changes of childhood, youth, old-age and death; as
>> also the occurrences of pain and pleasure and of sorrow and grief. (All of
>> which are unrealities in their nature).
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>> *sarga 6.7 *
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
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>> y3067.021/FM.3.67.21
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>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
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>> .