fm4042 1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52

[jivadas]

 

fm4042 1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52

work in progress .v16

work in progress .v15

latest update:

https://www.dropbox.com/s/v1c50i2mvwr7ljy/fm4042%201.dc26-27%20HOW%20CONSCIOUSNESS%20BECOMES%20.z52.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

 

 

 

 

HOW CONSCIOUSNESS BECOMES

 

vasiShTha said—

 

कुपितस्य_sसतो_sप्य्_sस्य प्रेक्षा-मात्र-विनाशिन: ।

kupitasya_asata:_api_asya prekSA-mAtra-vinAzina: |

अविद्या-वितत-व्याधेर्_औषधम् शृणु राघव ॥१॥

avidyA-vitata-vyAdhe:_auSadham zRNu rAghava ||4|42|01||

.

with the evident destruction of this unreality

for that wide.spreading vyAdhi.Infection, avidyA.Ignorance

the remedy is

—

pay attention, rAghava!

~m.1 O Rāma, this ignorance get enraged, though false, and gets destroyed by proper view about it. Hear about the cure for this disease.

~vlm.1 "Hear now Râma! the antidote against the wide extended malady of Ignorance, and the raging endemic of unreality, which vanishes from view upon your close inspection of it.

 

याम् ताम् कथयितुम् जातिम् राम राजस-सात्त्विकीम् । मनो-वीर्य-विचार-अर्थम् प्रस्तुतो_sस्मि इह ताम् शृणु ॥२॥

yAm tAm kathayitum jAtim rAma rAjasa-sAttvikIm | mano-vIrya-vicAra-artham prastuta:_asmi iha tAm zRNu ||02||

.

the subject to be discussed, rAma, is the rAjasa-sAttvika,

to which I introduced you earlier

when studying serious Enquiry.

so

pay attention.

~vlm. That which was proposed to be said (in y4040)...

#jan -> jAti, jAtI — f. birth, production • re-birth R • the form of existence (as man, animal, &c) fixed by birth • kind, genus (opposed to species), species (opposed to individual), class • the character of a species, genuine or true state of anything +

~vlm.2. That which was proposed to be said (in y4040), concerning the Satvika and Râjasika qualities. I am now going to expound the same, on account of investigating into the powers of the mind.

 

यत्_तद्_sप्य्_sमृतम् ब्रह्म सर्व-व्यापि निरामयम् । चिद्-आभासमननन्ताख्यम् sनादि विगत-भ्रमम् ॥३॥

yat tat_api_amRtam brahma sarva-vyApi nirAmayam | cit.AbhAsam ananta-Akhyam an-Adi vigata-bhramam ||03||

.

*jd.

yat tat_api_amRtam

brahma sarva-vyApi nirAmayam - x =

cit.AbhAsam

ananta-Akhyam

an-Adi - beginningless delusions gone. - vigata-bhramam =

~m.3 Brahman is all pervading. It is immortal, unblemished. It is infinite. It is without any perplexities.

~vlm.3. The same Brahma who is all-pervading, undecaying and immortal; is known as intellectual light and without beginning and end, and free from error.

 

चित्.स्पन्द-वपुषस्_तस्य स्पन्दस्_तस्माच्_चिद्_एव हि । प्रदेशाद्_घनताम् एति सौम्यो_sब्धिश्_चलनाद्_इव ॥४॥

cit.spanda-vapuSa:_tasya spanda:_tasmAt_cit_eva hi | pradezAt_ghanatAm eti saumya:_abdhi:_calanAt_iva ||04||

.

cit.spanda-vapuSa: - v a body vibrant with Consciousness = tasya – of that = spanda: - vibration = tasmAt – from that cit - Consciousness eva hi | pradezAt – from the place = ghanatAm eti – getting thicker = aumya:_abdhi:_calanAt_iva – like the flow of a placid sea.

~m.4 Consciousness is its body. And so any of its vibrations are also consciousness alone. It gets dense in space (some). It is like movement in a calm sea.

~sv.4 You see in the ocean that it is tranquil in places and agitated in other places.

*jd. cit.spanda-vapuSa: - v a body vibrant with Consciousness = tasya – of that = spanda: - vibration = tasmAt – from that cit - Consciousness eva hi | pradezAt – from the place = ghanatAm eti – going to grossness = aumya:_abdhi:_calanAt_iva – like the flow of a placid sea.

 

अन्तर्_sब्धे:_जलम् यद्वत्_स्पन्द-अस्पन्दवद्_ईहिते । सर्व-शक्ति: तथा_एकत्र गच्छति स्पन्द-शक्तिताम् ॥५॥

anta:_abdhe:_jalam yadvat_spanda-aspandavat_Ihite | sarva-zakti: tathA_ekatra gacchati spanda-zaktitAm ||05||

.

anta:_abdhe:_jalam - the water in a sea - yadvat – for example =

spanda-aspandavat – vibrant / nonvibrant =

Ihite – when it is sought +

sarva-zakti: - the AllPower thus goes to the One.where

tathA_ekatra gacchati - state of vibrant power. spanda-zaktitAm

~vwv. 1052/5.52.5. The All-Powerful (Absolute Reality) acts as movement and non-movement like water within the ocean, and also goes to the state of eergy of motion in one place.

~m.5 Just as water in a sea exhibits movement (in some place) and remains passive (at some place), in the same way the omnipotent becomes potent with vibrations at some place.

~sv.5 Even so, the infinite consciousness seems to embrace diversity in some places, though it in itself is non-dual.

~vlm.5. As the water of the sea, is agitated in itself without any motion or excitation from without; so the Almighty power exerts its force in itself, throughout all its eternity and infinity. (The water composed of the gases, is always in motion).

*jd. anta:_abdhe:_jalam - the water in a sea - yadvat – for example = spanda-aspandavat – vibrant / nonvibrant = Ihite – when it is sought + sarva-zakti: - the AllPower thus goes to the One.where = tathA_ekatra gacchati - state of vibrant power. spanda-zaktitAm

 

आत्मन्य्_एव_आत्मना व्योम्नि यथा सरति मारुत: ।

Atmani_eva_AtmanA vyomni yathA sarati mAruta: |

तथा_इह_आत्मा_आत्म-शक्त्या_एव स्व.आत्मन्य्_एव_एति लोकताम् ॥६॥

tathA_iha_AtmA_Atma-zaktyA_eva sva.Atmani_eva_eti lokatAm ||6||

.

you're only in the self

by yourself

:

a breeze that moves thru the spacious sky

—

thus here

in the Self

only by the power of Self

in your.own.Self the state of the world goes.on.

~vwv. 1053/5.52.6. As the wind moves in the sky by itself and only in itself, so, the Self goes to the state of agitation (or movement) here, only in itself and by its own power alone.

~m.6 Just like air which vibrates within itself, self also becomes oscillatory by itself, with its power.

 

स्व.शि खास्पन्द-शक्त्या एव दीप: सौम्यो यथा उन्नतम् । एति तद्वद्_sसाव्_आत्मा तत्_स्वे वपुषि वल्गति ॥७॥

sva.zikhÂspanda-zaktyA eva dIpa: saumyo yathA unnatam | eti tadvat_asAu_AtmA tat_sve vapuSi valgati ||07||

.

*jd.

sva.zikhA-a/spanda-zaktyA eva

Â

dIpa: saumya: yathA unnatam

eti tadvat_asau_AtmA  - goes thatwise this self =

tat_sve vapuSi  - That in Ur.own gross body = valgati – dances.  

#valg

#unnata

~vwv. 1054/5.52.7. As a gentle lamp attains to elevation only on account of the power of movement of its own flame, so, that Self moves in its own body.

m.7 Just like a flaming lamp increases itself by its own power (even in a motionless environment), self develops its own body by itself.

~vlm.7. And as the flame rises high of its own accord, so the power of the spirit, extends in itself in all directions. (It is the nature of the flame to rise upward only, but that of the Spirit, is to move in every way and all round the great circle of creation).

~sv. This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.

 

जलान्तरे_sम्बुधिर्_यद्वल्_लसद्_वारि इव चञ्चल: । सर्व-शक्तिर्_वपुष्या इव तथा स्पन्द-विलासवान् ॥८॥

jalAntare_ambudhi:_yadval_lasat_vAri iva caJcala: | sarva-zakti:_vapuSyA iva tathA spanda-vilAsavAn ||08||

.

*jd.

jala-antare  - within the water =

ambudhi: yadvat  - whatwise the ocean =

lasat_vAri iva  - like water trembling =

caJcala:  - stirring =

sarva-zakti:vapuSyA iva  - as by the embodied All.Power =

tathA spanda-vilAsavAn  - thus releases its energy.  

~vwv. 1055/5.52.8. As the ocean is shaking within the water like the glittering water (caused by the hot rays of the sun), so, the all-powerful (Self) is having the play of movement only in its own body (or nature).

m.8 This is like water in a sea, which looks moving at some place. Self also dalliances in vibratory movement by its own power.

~vlm.8. As the sea seems to move with its sparkling waters, reflecting the sun and moonbeams upon its surface, so the almighty spirit appears to shake with the fleeting reflections of creation in its bosom.

~sv. This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.

 

यथा_उल्लसति भाश्_चक्रै: कचन्-कनक-सागर: ।

yathA_ullasati bhA:_cakrai: kacan-kanaka-sAgara: |

तथा_आत्मनि परिस्पन्दै: स्फुरत्य्_sक्षैश्_चिद्-अर्णव: ॥९॥

tathA_Atmani parispandai: sphurati_akSai:_cit.arNava: ||9||

.

just.as the radiant golden sea reflects sunlight in patterns,

so

the Consciousness-ocean projects

through its many vibrations

what is seen and known by the senses.

.

~vwv. 1056/5.52.9. As the golden ocean glitters, shining by the multitude of rays of light (from the Sun), so, the ocean of Consciousness throbs with the (light of the) organs of sense due to the movement within itself.

 

लक्ष्यते मौक्तिक-स्पन्दो यथा व्योम्नि दृशो_sदृशि ।

तथा भाति लसद्-रूपा चिच्-छक्तिश्_चिन्-महाम्बरे ॥१०॥

lakSyate mauktika-spando yathA vyomni dRzo_adRzi |

tathA bhAti lasad-rUpA cit.zakti:_cin-mahAmbare ||10||

.

*jd.

यथा लक्ष्यते मौक्तिक-स्पन्दःअ

As there is perceived a moving pearl-chain

अदृशि व्योम्नि दृशः

in the nonperceptual sky as perceptions

in the sky, which is not a sight itself, holding objects of perception

तथा भाति लसद्-रूपा

so appears the radiant-form

चित्-शक्तिह्

#cit-zakti Consciousness-Power

चिन्-महाम्बरे

in the great cit-Sky.

~vwv. 1057/5.52.10. As the throbbing of pearls is observed from the viewing in the non-appearing sky, so, the energy of Consciousness with a shining form appears in the great sky of Consciousness.

~m.10 Pearl like movements are visible in the sky. In the same way shapes and forms are seen in the vast sea of consciousness.

~vlm.10. As chains of pearly rays, glitter to our sight in the empty sky; so sundry forms of things fly about in the vast vacuity of the intellect. (These are as bubbles in the vast expanse of the Divine Mind).

~sv. This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.

In a clear sky--that is not seen itself—

is seen a chain of pearls.

Likewise appears the radiant-form--the shakti.Power of Consciousness--

in the great Sky of Consciousness.

 

किम्.चित्_क्षुभित-रूपा सा चिच्-छक्तिश्_चिन्-महार्णवे ।

kiMcit_kSubhita-rUpA sA cit.zakti:_cin-mahArNave |

तन्-मयी चित्_स्फुरत्य्_sच्छा तत्र_एव_ऊर्मिर्_इव अर्णवे ॥११॥

tan-mayI cit_sphurati_acchA tatra_eva_Urmi:_iva arNave ||11||

.

it is a sort of vibrant form, =  cit.zakti: cit-mahArNave - the chit.Power in the chit.ocean: =  tan-mayI cit sphuraty acchA - as a mode of That, Consciousness shines clear =  tatra eva - just there =  Urmir iva arNave - like a wave in the ocean.

~vwv. 1077/4.42.11a/12. In the great ocean of Consciousness, that power of consciousness, whose natural state is a little disturbed, stands separated as it wre from the Self (or Absolute Consciousness) when it is just not separated.

~vwv. 1058/5.52.11. That energy of consciousness is having a state which is a little agitated, in the great sea of Consciousness. Pure Consciousness full of that (energy) throbs there itself like a wave in the ocean.

~m.11 Like waves in a sea, a small perturbation occurs in the sea of consciousness-energy. This becomes ecstatic and sparkles.

~sv.11 Thence arose the infinite names and forms.

~vlm.11. These intellectual images, being pushed forward by the force of intellect, they begin to roll in its vacuous sphere like waves in the sea. (They are the same in substance, though different in appearance).

*jd. kiMcit kSubhita-rUpA sA - it is a sort of vibrant form, =  cit.zakti: cit-mahArNave - the chit.Power in the cit.ocean: =  tan-mayI cit sphuraty acchA - as a That-construct, cit shines clear =  tatra eva - just there =  Urmir iva arNave - like a wave in the ocean.

 

आत्मनो_sव्यतिरिक्ता_एव व्यतिरिक्ता_इव तिष्ठति ।

Atmano_a-vyatiriktA_eva vyatiriktA_iva tiSThati |

आलोक-श्रीर्_इव_आलोक-कोटरे यत्_तताम् गता ॥१२॥

Aloka-zrI:_iva_Aloka-koTare yat tatAm gatA ||12||

not-distinguished at.all from the self =

it stays as.if distinct

like a bright light in a lighted cave, which has =

tatAm gatA ततां गता - gone to extension outspread.

~m.12 This perturbation is not different from Self. Even so it abides as separate. It is like a bright ray in a beam of rays.

~vlm.12. These images though inseparable from the intellect of the Divine spirit, yet they seem to be apart from it, like the light in the holes of needles and other cavities.

*jd.12 - Atmano_'vyatiriktA_eva आत्मनः अ-व्यतिरिक्ता एव - not-distinct at-all from the self = vyatiriktA_iva tiSThati व्यतिरिक्ता इव तिष्ठति - it remains as.if distinct = Aloka-zrI:_iva आलोक-श्रीर्_इव - like a brilliant light = Aloka-koTare yat आलोक-कोटरे यत् - in a lighted cave, which has = tatAm gatA ततां गता - gone to extension outspread.

 

क्षणम् स्फुरति सा देवी सर्व-शक्तितया तया ।

चेतति स्वाम् स्वयम् शक्तिम् कलेन्दो: शीतताम् इव ॥१३॥

kSaNam sphurati sA devI sarva-zaktitayA tayA |

cetati svAm svayam zaktim kalendo: zItatAm iva ||13||

.

*jd.

at.once the Goddess apears

thru that All-Power.

Her own Power conceives herself

from the dark to the fulness of the Moon.

~vlm. ... as the moon shows her various horns in her different phases.

kSaNam sphurati sA devI

At.once the Goddess apears

sarva-zaktitayA tayA because of that All-Power.

cetati svAm svayam zaktim Her own Power conceives herself

kalendo: zItatAm iva

like the coolness of the moon's phase.

~m.13 This Den (Consciousness) sparkles at an instant and becomes active by self prowess. This movement is like the coolness of moon (not different from it).

~vlm.13. The universal Omnipotence exhibits itself in those particular forms, as the moon shows her various horns in her different phases.

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

 

उदिता_एषा प्रकाश-आख्या चिच्.छक्ति: परमात्मन: ।

uditA_eSA prakAza-AkhyA cit.zakti: paramAtmana: |

देश.काल-क्रिया=शक्तीर्_वयस्या: सम्.प्रकर्षति ॥१४॥

deza.kAla-kriyA=zaktIr_vayasyA: sam.prakarSati ||4|42|14||

.

*jd.

uditA_eSA

She is arisen

prakAza-AkhyA

called prakAza.Radiance

cit.zakti: paramAtmana: |

the Consciousness.Power pf the Supreme Self

deza.kAla-kriyA=zaktI:

the power to work in place and time

vayasyA:

sam.prakarSati

x 

Ø tt.#kAza काश -> प्रकाश prakAza the power or creative force/energy of cit.Consciousness which projects place, time, and activity: uditA eSA prakAza-AkhyA cicchakti: paramAtmana: | deza-kAla-kriyA=zaktI:_vayasyA: saMprakarSati || y4042.014

Ø tt.#zakti शक्ति -> चिच्छक्ति cicchakti cit-zakti a power or creative force/energy of cit.Consciousness: uditaiSA prakAzAkhyA cicchakti: paramAtmana: | deza-kAla-kriyA=zaktI:_vayasyA: saMprakarSati || y4042.014

~m.14 This consciousness-force, called light effulgence, emerges in the Absolute Self. This light gathers around itself, friends like space, time and action.

~vlm.14. Thus the intellectual power of the Supreme spirit, coming to shine forth as light, refracts itself in various forms as the very many semblances of that great light.

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

 

स्व.स्वभावम् विदित्वा_एवम् sन्-आद्यन्त-पदे स्थिता । रूपम् परिमिता_इव_sसौ भावयत्य्_sविभाविता ॥१५॥

sva.svabhAvam viditvA_evam an-Adyanta-pade sthitA | rUpam parimitA_iva_asau bhAvayati_avibhAvitA ||15||

.

*jd. sva.sva.bhAvam viditvA evam - having-known its own self-nature = anAdyanta-pade sthitA - as situate in a state without beginning or end = rUpam parimitA iva - it is as.if measured-out. = asau bhAvayati_a-vibhAvitA = It is made to become without being made to become.

#bhU -> vibhU -> vibhAvita- mfn. (fr. Caus.) caused to arise or appear &c

#bhU -> bhAvita -> vibhAvita- mfn. (fr. Caus.) caused to arise or appear &c

~m.15 When this consciousness-force is aware of its timeless nature, it abides in the Absolute. However, when it comprehends itself as limited by form, it thinks as one differentiated.

~vlm.15. The Supreme spirit, though conscious of its nature of infinity and indivisibility, yet assumes to itself the state of its individuality, in every separate and limited form of created beings.

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

*jd. sva.sva.bhAvam viditvA evam - having-known its own self-nature = anAdyanta-pade sthitA - as situate in a state without beginning or end = rUpam parimitA iva - it is as.if measured-out. = asau bhAvayati_a-vibhAvitA = It is made to become without being made to become.

 

यदा_एवं.भावितम् रूपम् तया परमसत्तया ।

तदा_एव_एनम् sनुगता नाम-सम्.ख्य-आदिका दृश: ॥१६॥

yadA_evam.bhAvitam rUpam tayA paramasattayA |

tadA_eva_enam anugatA nAma-saMkhya-AdikA dRza: ||16||

.

*jd.

यदा एवं-भावितं रूपम्

When become such a form,

तया परम-सत्तया w/

that highest state of Being.So

तदा एव एनम्-अनुगताः

then too following this are

नाम-संख्य-आदिकाः दृशः

its variously-named perceptions.

~m.16 When thus the Supreme Nature/Existence comprehends itself as one with finite form, then follow the names, numbers and such kinds (of manifestational denominations).

~vlm.16. When the supreme Entity takes upon itself these several forms, it is immediately joined by a train of qualities and properties, with quantity, modality and the like as followers in its train.

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

 

चिद्_एव_एतद्_sवस्त्व्_एव व्यतिरिक्ता तथा_आत्मन: ।

अनन्ता तद्_गता एव आशु लहरी_इव महार्णवात् ॥१७॥

cit_eva_etat_avastu_eva vyatiriktA tathA_Atmana: |

anantA tat_gatA eva Azu laharI_iva mahArNavAt ||17||

.

*jd.

cit_eva_etat

this is only cit Consciousness

a-vastu_eva

quite without substantial reality,

vyatiriktA tathA Atmana:

separate thus from the Self.

anantA tad-gatA eva Azu

Boundless, that at.once goes thus,

laharI iva mahArNavAt

like a wave in the great ocean.

~m.17 Thus the most powerful Consciousness moves into sense of ego, it binds itself of its free accord like a silkworm in its nest.

~vlm.17. The unsubstantial intellect, deeming itself as a substance by its being separated from the supreme soul; becomes divided into infinity like the waves of the sea water: (which is one and many).

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

 

यथा कटक-केयूरैर्_भेदो हेम्नो विलक्षण: ।

yathA kaTaka-keyUrai:_bheda:_ hemna:_ vilakSaNa: |

तथात्मनश्_चितो रुपम् भावयन्त्या: स्वम् आंशिकम् ॥१८॥

tathAtmana:_cita:_ rupam bhAvayantyA: svam AMzikam ||18||

.

*jd.

armlet or anklet,

it's a different distinction of gold.

so too

tathA Atmana: cita:  - x =

rupam  - form =

bhAvayantyA: svam AMzikam  - x.

~vlm.18. As there is no material difference of the armlet and bracelet, from their matter of the same gold; so is the intellect and the soul the one and same thing. It is the thought that makes the difference in their different modes.

~vwv.471/18. As the difference of gold from the ornaments (made of gold) has no distinguishing characteristics, so is (the difference) of the Self from consciousness imagining (or manifesting) the form (of the world) which is its own part.

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

 

यथा दीपेन दीपाnAम् जातानाम् आत्मनाम् तथा ।

देश-काल-कला-मात्र=भेद: svÂभाविकाश्_चिते: ॥१९॥

yathA dIpena dIpAnAm jAtAnAm AtmanAm tathA |

deza-kAla-kalA-mAtra=bheda: svÂbhAvikA:_cite: ||19||

yathA dIpena

as by a lamp

dIpAnAm

of lamps

jAtAnAm AtmanAm tathA

thus of born souls

deza.kAla-kalA-mAtra=bheda:

place.time-bit=measure+divided

sva.abhAvikA: / sva.bhAvikA:

cite:

~vwv.472/19. As there is a difference, among themselves, only in the place, time and the parts of lamps brought into existence (or lit) by (another) lamp, so (is the difference arising from the limiting adjuncts) of consciousness, natural.

~m.19 ‘I am bound’ thinking thus, it sheds its truth consciousness in a slow measure and settles down in the internal denominations state of ignorance.

~vlm.19. As there is no difference between one lamp and the others, that are lighted from the same light; so it is of all souls and intellects, which are alike in their nature, but differ only in their particular attributes"upadhis.

~sv. But all these apparent manifestations are in reality non-different from the infinite consciousness.

 

देश.काल-परिस्पन्द=शक्ति+सन्-दीपिता अथ चित् ।

deza.kAla-parispanda=zakti+san-dIpitA atha cit |

संकल्पम् sनुधावन्ती प्रयाति कलना-पदम् ॥२०॥

saMkalpam anudhAvantI prayAti kalanA-padam ||20||

.

*jd.

deza-kAla-parispanda=zakti+san-dIpitA

Place-Time-vibratory=power+Suchness-excited

atha cit

then cit.Consciousness

saMkalpam anudhAvantI

according-with the saMkalpa Concept

prayAti kalanA-padam

the state of Imagining proceeds.

~vwv. 1079/20. The Supreme Consciousness, excited by the powers of movement in the form of space and time and pursuing imagination, attains to the position of grasping (things).

~m.20 With the self-conceived five subtle energies working internally, it becomes greatly insensitive to the Absolute (Self). It is like a mighty lion in chains.

~vlm.20. The Intellect, being put to action by the force of the soul on particular occasions, pursues its desires and the objects of its fancy.

jd. "When That is thought-ed, This happens." The Imaginative state proceeds to do its business.

 

विकल्प-कलित-आकारम् देश-काल-क्रिया-आस्पदम् ।

चितो रूपम् महाबाहो क्षेत्रज्ञ इति कथ्यते ॥२१॥

vikalpa-kalita-AkAram deza-kAla-kriyA-Aspadam |

cito rUpam mahAbAho kSetrajJa iti kathyate ||21||

.

*jd.

vikalpa-kalita-AkAram

deza-kAla-kriyA-Aspadam as the abode of Place, Time, and Action,

cita: rUpam the Form of cit.Consciousness,

mahAbAho

kSetrajJa iti kathyate

x 

#vikalpa – vi.kalpa cf. sam.kalpa – a samkalpa.Concept consists of vikalpa.Ideas, not necesarily erroneous.

~m.21 Due to acquired and accumulated memories and tendencies (vāsanas), it assumes doership of a variety of works and actions. And thus falls into a sequence of self-designed states of existence.

~sv.21 That aspect of this infinite consciousness which relates itself to the manifestation of the names and forms and thus to time, space and causation is known as the_aknower of the field', or the witness consciousness.

~vlm.21. The same intellect also, taking its volitive and active forms at different times and places; is styled the embodied soul or spirit, and known as kSetrajna.

 

क्षेत्रम् शरीरम् इत्य्_आहुस्_तद्_sसौ चेत्य-खण्डितम् ।

स=बाह्य.अभ्यन्तरम् तेन क्षेत्र.ज्ञ इति कथ्यते ॥२२॥

kSetram zarIram iti_Ahu:_tat_asau cetya-khaNDitam |

sa=bAhya.abhyantaram tena kSetra.jJa iti kathyate ||22||

"The body is a Field,"

they say.

It is plowed and seeded

inside.and.out

with things to be conceived

and thus

the Field-Knower* is spoken.of.

*The kSetrajJa of BG.

~sv.22 The body is the field;

that which knows this field inside out and in all its aspects

is the knower of the field or witness consciousness.

 

वासनाम् कल्पयन्_सो_sपि यात्य्_sहम्.कारताम् पुन: ।

vAsanAm kalpayan_so_api yAti_aham.kAratAm puna: |

अहम्.कारो_sपि निर्णेता कलङ्की बुद्धिर्_उच्यते ॥२३॥

aham.kAro_api nirNetA kalaGkI buddhi:_ucyate ||23||

.

*jd.

vAsanAm kalpayan_sa:_api yAti_aham.kAratAm puna:

aham.kAra:_api nirNetA kalaGkI buddhi:_ucyate

#nirNetR -> nirNetA settling , deciding Pa1n2. 1-3 , 23 Sch. ; -m.- a judge Katha1s. ; a voucher W. ; a guide ib. ; nirnetRtva-m proof , verification ib.

~m.23 It is called ‘nature_a (prakriti) in some contexts. In some cases it conceives ‘maya’ deception. In some contexts it is works.

~sv.23 This witness consciousness becomes involved in the latent predispositions and develops the ego-sense.

~vlm.23. This being fraught with its desires, is designated as Egoism or selfishness; and this again being soiled by its fancies, takes the name of the understanding.

 

बुद्धि: संकल्प-कलिता प्रयाति मनस: पदम् ।

buddhi: saMkalpa-kalitA prayAti manasa: padam |

मनो घन-विकल्पम् तु गच्छति_इन्द्रियताम् शनै: ॥२४॥

mano ghana-vikalpam tu gacchati_indriyatAm zanai: ||24||

.

*jd.

buddhi: saMkalpa-kalitA - buddhi.Intellect concept-formed =

prayAti manasa: padam - proceeds as a state of Mind =

manas ghana-vikalpam tu - x =

gacchati indriyatAm zanai: - x.

Ø tt.#buddhi - buddhi: saMkalpa-kalitA prayAti manasa: padam | mano ghana-vikalpam tu gacchatIndriyatAm zanai: || y4042.024

Ø tt.#manas - buddhi: saMkalpa-kalitA prayAti manasa: padam | mano ghana-vikalpam tu gacchatIndriyatAm zanai: || y4042.024

~m.24 In some contexts, it is (called) bondage. In some contexts it is basic mind-stuff. Sometimes it is will/desire and sometimes it is known as ‘avidya’ falsehood and ignorance.

~sv.24 When this ego-sense generates notions and intentions within itself, it is known as the intellect. As the thinking instrument, it is known as the mind.

~vlm.24. The understanding leaning to its wishes, is termed the mind; which when it is compacted for action, takes the name of the senses or sensation.

कल् kal -> kalita‑ - impelled, driven • made, formed ziz. iii, 81 • furnished or provided with Vikr. bhpr. &c • intended. •-• yac citA kalitam kiMcit tad Apnoti nijam padam || y5034.032. akalita - unconceived, undefined • - akalita-mahiman - -adj.- of immeasurable greatness. ->

 

पाणि-पादम् sयम् देहम् इन्द्रियाणि विदुर्_बुधा: ।

pANi-pAdam ayam deham indriyANi vidu:_budhA: |

देहो_sसौ ज्ञायते लोके सूयते_sपि च जीवति ॥२५॥

deha:_asau jJAyate loke sUyate_api ca jIvati ||25||

.

*jd.

this body's hands and feet the wise call "indriya.Organs"

whereby this body becomes known to the world

and once begotten it lives.

 

एवम् जीवो हि संकल्प-वासना-रज्जु=वेष्टित: ।

evam jIvo hi saMkalpa-vAsanA-rajju=veSTita: |

दु:ख-जाल-परीत=आत्मा क्रमाद्_आयाति चित्तताम् ॥२६॥

du:kha-jAla-parIta=AtmA kramAt_AyAti cittatAm ||26||

.

*jd.

evam jIva: hi

thus this Living.jIva

saMkalpa-vAsanA-rajju=veSTita:

wrapped in a rope of conceptual Vâsanâs,

du:kha-jAla-parIta=AtmA

as a self seized in a net of sorrows

kramAt_AyAti cittatAm

in turn comes-to Affectivity.

~m.26-27. It is struck by birth, death and thoughts and musings about the mutable world. It is coloured by attachments, likes and dislikes. It is a disturbed, confused form of wills and desires. It is at the root of the tree of works. It is in a state of lost memory of its origins and full of fabricated and conjured up calamities.

~sv.26 Just as a fruit undergoes various changes in size, colour, etc., as it matures, the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser.

~vlm.26. Thus the living soul being tied to its thoughts and desires, and being entrapped in the net of pain and sorrow, is termed citta or heart.

 

क्रमेण पाक-वशत: पलम् एति यथान्यताम् ।

krameNa pAka-vazata: palam eti yathAnyatAm |

अवस्थया_एव न_आकृत्या जीवो मल-वशात्_तथा ॥२७॥

avasthayA_eva na_AkRtyA jIvo mala-vazAt tathA ||27||

.

*jd.

krameNa

pAka-vazata:

palam eti yathAnyatAm

avasthayA_eva na_AkRtyA

jIva: mala-vazAt tathA

x 

~m.26-27. It is struck by birth, death and thoughts and musings about the mutable world. It is coloured by attachments, likes and dislikes. It is a disturbed, confused form of wills and desires. It is at the root of the tree of works. It is in a state of lost memory of its origins and full of fabricated and conjured up calamities.

~sv.27 The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss.

~vlm.27. Thus the gradual development of the intellect, produces its successive results (or phases as said above); so these are the different states or conditions of the living soul, and not so many forms of it, but all these are the impurities of the soul.

 

जीवो_sहम्.कारताम् प्राप्तस्_त्व्_sहम्.कारश्_च बुद्धिताम् ।

jIva:_aham.kAratAm prApta:_tu_aham.kAra:_ca buddhitAm |

संकल्प-जाल-कलिताम् मनस्ताम् बुद्धिर्_आगता ॥२८॥

saMkalpa-jAla-kalitAm manastAm buddhi:_AgatA ||28||

.

but the Living.jIva

having reached the state of aham.kAra-"I"dentity

and the "I"dentity having.come to Intellection*

...

 

मनो हि संकल्पमयम् संस्था-ग्रहण-तत्परम् ।

mano hi saMkalpamayam saMsthA-grahaNa-tatparam |

प्रतियोगि-व्यवच्छिन्न-प्राप्ति-सत्यैर्_spi_Iहितै: ॥२९॥

pratiyogi-vyavacchinna-prApti-satyai:_api_Ihitai: ||29||

.

*jd. for manas.Mind = saMkalpa.mayam - composed of Concepts =

saMsthA-grahaNa-tatparam - x =

pratiyogi-vyavacchinna-prApti-satyai: api Ihitai: -

even w desired association-divide/specified-reach/getting-satyas.

#yuj -> pratiyogi

#chid -> avacchinna -> vyavacchinna

#Ap -> prAp – pra.Ap -> prApti

~m.29 It sees itself. However it is scared by the sight of Meru-like heavy form. It is the poisonous tree of world with birth and death as its branches.

~vlm.29. The concupiscent mind becomes eager to engraft itself in its consorts and offspring, and to secure the false possessions of the world to itself and without a rival.

~sv.28-29 Caught in its own trap of various activities,...

 

इच्छा-आद्या: शक्तयश्_चेतो भावो वृषम् इव उन्मदम् ।

icchA-AdyA: zaktaya:_ceto bhAvo vRSam iva unmadam |

अनुधावन्ति दोषाय सरित: सागरम् यथा ॥३०॥

anudhAvanti doSAya sarita: sAgaram yathA ||30||

.

*jd. icchA-AdyA: zaktaya: cetas bhAva: - x =

vRSam iva unmadam - x =

anudhAvanti doSAya - x =

sarita: sAgaram yathA - as rivers to the sea.

~m.30 It is the mutable world tied down by the ropes of greed and desire. It is like a fruitless banyan tree.

~vwv.530/30 The powers such as will (or desire) run after the mind for (bringing) harm, as cows (pursue) a mad bull or rivers, the ocean.

~vlm.30. The tendencies of the mind, pursue their desired objects, as the cow follows the lusty bull; and the mind runs after its objects only to be polluted by them, as the sweet stream of the river, meets the sea to become bitter and briny.

~sv ...and of identification of oneself as their doer,...

 

इति शक्ति-मयम् चेतो घन-आहम्.कारताम् गतम् ।

iti zakti-mayam ceto ghana-Aham.kAratAm gatam |

कोशकार-क्रिमिर्_इव स्व.इच्छया याति बन्धनम् ॥३१॥

kozakAra-krimi:_iva sva.icchayA yAti bandhanam ||31||

.

*jd.

so this chetas.Affectivity is a construct of shakti.Power,

gone to dense "I"dentity.

It's like a silkworm in its cocoon

come,

by its own will,

to bondage.

iti zakti-mayam cetas

This _cetas is a construct of shakti.Power

ghana-Aham.kAratAm gatam

come to dense Egoity

kozakAra-krimi:_iva

like a silkworm in its cocoon

svecchayA yAti bandhanam

by its own will it comes to bondage.

~vwv.531/31. Thus the mind, full of (such) powers and reduced to the state of dense egotism, attains to bondage by its own will, like a silkworm.

~m.31 [?] This ‘chittam’ is burnt by the flames of worry and is squeezed by the python of anger. It is struck by the disturbed ocean of desire. It has forgotten its ancient parent of self.

~vlm.31. Thus the mind being polluted by its selfishness, loses the freedom of its will; and becomes bound to its desires, as the silkworm is enclosed in the cocoon.

~sv ...and of identification of oneself as their doer,...

 

स्वसंकल्प-अनुसंधानात्_पाशैर्_इव नयन्-वपु: ।

svasaMkalpa-anusaMdhAnAt_pAzai:_iva nayan-vapu: |

कष्टम् sस्मिन्_स्वयम् बन्धम् एत्य्_आत्मा परितप्यते ॥३२॥

kaSTam asmin_svayam bandham eti_AtmA paritapyate ||32||

.

connecting with its self-conceit (the body)

like an animal caught in a trap

the Self goes.to its bondage and its misery.

.

~vlm.32. It is the mind that exposes the body to confinement, by its pursuit after its desires, until it comes to feel the gall of its own thraldom, and the bitter regret of the conscious soul.

~sv ...and of identification of oneself as their doer,...

~vwv.532/32. Alas! The mind, carrying off the body, as if by snares, through the investigation of its own imagination s, is burnt, having arrived at bondage of its own accord in this (body).

*jd. sva.saMkalpa-anusaMdhAnAt - after its self-conception-connexion = pAzai: iva nayan - as with traps leading =vapu: - the body = kaSTam asmin svayam bandham - into this, its own woeful bondage = eti AtmA - goes the Self =paritapyate - it burns-up / is afflicted.

 

"बद्धम् अस्मि"_इति कलयद्_विद्या-तत्त्वम् जहच्_छनै: ।

"baddham asmi"_iti kalayat_vidyA-tattvam jahat_chanai: |

अविद्याम् जनयत्य्_sन्तर्_जगज्-जङ्गल-राक्षसीम् ॥३३॥

avidyAm janayati_anta:_jagaj-jaGgala-rAkSasIm ||33||

.

*jd.

"baddham asmi" – "I am bound" =

iti kalayat – so impelled =

vidyA-tattvam jahat_zanai: - the knowledge of Thatness gradually waning +

avidyAm janayati_antar – unnowing ignorance is born within =

jagaj-jaGgala-rAkSasIm – a Demon in the world-jungle.

~m.33 It fades like a lotus pulled out of its roots. It bemoans the displacement and mutilation of its limbs (over the cycle of births).

~vlm.33. Knowing itself to be enslaved, it bids farewell to the freedom of its thought and knowledge; and begets within itself the gross ignorance, which rages and ranges free in the forest of this world, with its horribly monstrous appearance.

~sv. ...he undergoes endless suffering which is self-imposed and self-willed.

 

स्व.संकल्पित-तन्मात्र-ज्वाल-अभ्यन्तर-वर्ति च ।

sva.saMkalpita-tanmAtra-jvAla-abhyantara-varti ca |

पराम् विवशताम् एति शृङ्खला-बद्ध-सिंहवत् ॥३४॥

parAm vivazatAm eti zRGkhalA-baddha-siMhavat ||34||

.

*jd.

sva.saMkalpita-tanmAtra-jvAla-abhyantara-varti  -

x sva.saMkalpita-tanmAtra-jvAla-abhyantara-varti =

ca - & =

parAm vivazatAm eti – to total powerlessness going =

zRGkhalA-baddha-siMhavat – like a chained lion.

...and becoming a self-conceived That-construction blazing within,

it comes to utter uncontrol like a lion bound in its chains.

~m.34-35. It is surrounded by inimical sensuous objects and moves about in many kinds of afflictions and troubles. Like a bird swooping dead into sea-waters, this mind is always drowning in fiercest states. It binds itself into this web of worlds.

~vlm.34. The mind containing within it the flame of its own desires, is consumed to death like the fettered lion in a fire.

~vwv.533/34 The mind, staying in the interior of the flames which are the subtle elements (or sense-potentials of sound, touch, form, taste and smell) imagined by itself, attains to the greatest helplessness (or dependence) like a lion bound by a chain.

~sv. ...he undergoes endless suffering which is self-imposed and self-willed.

#vaz -> vaza -> vivaza -> vivazatA

 

विचित्र-कार्य-कर्तृत्वम् आहरद्_वासना-वशात् ।

स्वेच्छा-मात्र-अनुरचिता दशाश्_च_sनुपतत्_तथा ॥३५॥

vicitra-kArya-kartRtvam Aharat_vAsanA-vazAt |

svecchA-mAtra-anuracitA dazA:_ca_anupatat tathA ||35||

.

*jd.

vicitra-kArya-kartRtvam - the process of doing various acts =

Aharat - x =

vAsanA-vazAt - thru the vAsanA force =

svecchA-mAtra-anuracitA - x =

dazA: ca anupatat tathA - x.

~vlm.35. It assumes to itself the agency of all its various acts, under its subjection to a variety of desires; and thus exposes itself to the changes of its state, in this life and all its future births.

~sv. ...he undergoes endless suffering which is self-imposed and self-willed.

~m.34-35. It is surrounded by inimical sensuous objects and moves about in many kinds of afflictions and troubles. Like a bird swooping dead into sea-waters, this mind is always drowning in fiercest states. It binds itself into this web of worlds.

 

क्व.चिन्_मन: क्व.चिद्_बुद्धि: क्व.चिज् ज्ञानम् क्व.चित्_क्रिया: ।

kvacit_mana: kvacit_buddhi: kvacij jJAnam kvacit_kriyA: |

क्व.चिद्_एतद्_ अहम्.कार: क्व.चित्_पुर्यष्टकम् स्मृतम् ॥३६॥

kvacit_etat_ aham.kAra: kvacit_puryaSTakam smRtam ||36||

.

sometimes there is manas.Mind

sometimes buddhi.Intellect

sometimes jJAna.Wisdom

sometimes kriyA.Activity

sometimes aham.kAra-"I"dentity

sometimes the subtle.puryaSTaka Embodiment is brought.to.mind ....

*jd.36 - kvacit_manas - sometimes manas.Mind becomes = kvacit_buddhi: - sometimes buddhi.Intellect = kvacit_jJAnam - sometimes jJAna.Wisdom = kvacit_kriyA: - sometimes kriyA Activity = kvacit_etat aham.kAra: - sometimes this ahaMkAra."I"dentity = kvacit_puri-aSTakam - sometimes the puryaShTaka (Traveler City, with eight gates) = smRtam - is recollected....

 

क्व.चित्_प्रकृतिर् इत्य्_ उक्तम् क्व.चिन्_माया_इति कल्पितम् ।

kvacit_prakRti:_ iti_ uktam kvacit_mAyA_iti kalpitam |

क्व.चिद्_बन्धम् इति प्रोक्तम् क्व.चित्_प्रकृतिर्_इत्य्_उक्तम् ॥३७॥

kvacit_bandham iti proktam kvacit_prakRti:_iti_uktam ||37||

.

sometimes called prakRti.Nature

sometimes mAyA.Illusion is conceived

sometimes bondage is discussed/involved

kvacit_karma iti saMsthitam - sometimes karma is established....

~m.37 O Rāma, save this mind which is intensely stuck in a small pond full of sensuous mud. Its limbs are shorn and mutilated.

~sv. ...he undergoes endless suffering which is self-imposed and self-willed.

~vlm.37. It is sometimes styled the prakriti or character, and at others the mâyâ or seat of self delusion. The mind"manas is often converted to malas or foulness, and very often to karman or activity. 38. It is sometimes designated as bondage, and is often synonymous with the heart; it is called also as avidyâ or ignorance, and frequently identified with the will or volition likewise.

*jd.37 - kvacit_mAyA iti kalpitam - sometimes mAyA.Illusion is conceived = kvacit_bandham iti proktam - sometimes bondage is discussed/involved = kvacit_karma iti saMsthitam - sometimes karma is established....

 

क्व.चिद्_बन्धम् इति ख्यातम् क्व.चिच्_चित्तम् इति स्फुटम् ।

kvacit_bandham iti khyAtam kvacit_cittam iti sphuTam |

क्व.चिन्_मलम् इति प्रोक्तम् क्व.चित्_कर्म_इति संस्थितम् ॥३८॥

kvacit_malam iti proktam kvacit_karma_iti saMsthitam ||38||

.

sometimes Bondage is discussed

sometimes it is clearly affected

sometimes impurity is proclaimed

sometimes karma comes to exist ....

.

~vlm.38. It is sometimes designated as bondage, and is often synonymous with the heart {? chitta}; it is called also as avidyá or ignorance, and frequently identified with the will or volition likewise.

 

तद्_एतद्_आबद्धम् इह चित्तम् राघव दु:खितम् ।

tat_etat_Abaddham iha cittam rAghava du:khitam |

तृष्णाशोक-समाविष्टम् राग-आयतनम् आततम् ॥३९॥

tRSNA-zoka-samAviSTam rAga-Ayatanam Atatam ||39||

.

*jd.

tat etat - that this =

Abaddham iha cittam - bound/affected chitta here =

o rAghava =

du:khitam – is sorrowed =

tRSNA-zoka-samAviSTam - craving-grief-possessed =

rAga-Ayatanam Atatam - x.

~sv.39 O Rama, in this world the cause of all misfortunes is only the mind which is full of sorrow and grief, desire and delusion.

~vlm.39. Know Râma, the heart is tied to the earth by a chain of sorrow and misery; it is brimful of avarice and grief, and the abode of passions.

बन्ध् #bandh -> #baddha -> #Abaddha‑ - tied on , bound ; joined ; fixed , effected , produced , shown •• #Abaddha: affection Lex. •• #Abaddham - binding fastly , a binding , a yoke L. 

विश् #viz -> #Aviz -> #samAviz -> #samAviSTa- *samaawiShTa - entered together or at once, seized, occupied, possessed by or filled with (tena or comp) • provided or endowed or furnished with (comp) • taught or instructed in (tena) or by (tena). –

 

जरा-मरण-मोह-अन्तर्भव-भावनया_आहतम् ।

jarA-maraNa-moha-antarbhava-bhAvanayA_Ahatam |

ईहित-अन्.ईहितैर्_ग्रस्तम् sविद्या-राग-रञ्जितम् ॥४०॥

Ihita-an.Ihitai:_grastam avidyA-rAga-raJjitam ||40||

.

*jd.

by its inner feeling of the delusion of senility and death

it is destroyed

.

obsessed with its wishes and aversions

it is affected Nescience and Passion

.

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

~vlm.40. It is living dead with the cares of age and the fear of death, to which the world is subject; it is troubled with desire and disgust, and stained by its ignorance and passions.

ग्रस् gras - to eat, swallow -> grasta‑ - swallowed, eaten • taken, seized • surrounded or absorbed • possessed (by a demon) • tormented, affected by •• inarticulately pronounced, slurred • (#a. neg) • -n.- inarticulate pronunciation of the vowels. –

*jd.40 – jarA-maraNa-moha-antar.bhava-bhAvanayA - by the feeling of senility-death-delusion-inner.being = Ahatam - beaten/destroyed is = Ihita-an.Ihitai: - by what is wished (or not wished) = grastam - eaten/possessed = avidyA-rAga-raJjitam – affected Nescience-Passion.

 

इच्छा-सम्.क्षुभित-आकारम् कर्म-वक्ष-वन-अङ्कुरम् ।

icchA-saMkSubhita-AkAram karma-vakSa-vana-aGkuram |

स-विस्मृत-उत्पत्ति-पदम् कल्पित-अनर्थ-कल्पितम् ॥४१॥

sa-vismRta-utpatti-padam kalpita-anartha-kalpitam ||41||

.

*jd.

icchA-saMkSubhita-AkAram

karma-vakSa-vana-aGkuram

sa-vismRta-utpatti-padam

kalpita-anartha-kalpitam

~vlm.41. It is infested by the prickly thorns of its wishes, and the brambles of its acts; it is quite forgetful of its origin, and is beset by the evils of its own making.

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

 

कोशकारवद्_आबद्धम् शोक-आकार-पदम् गतम् ।

kozakAravat_Abaddham zoka-AkAra-padam gatam |

तन्मात्र-वृन्द-अवयवम् sनन्त-नरक-आतपम् ॥४२॥

tanmAtra-vRnda-avayavam ananta-naraka-Atapam ||42||

.

*jd. kozakAra.vat  - x =

Abaddham  - x =

zoka-AkAra-padam gatam  - x + 

tanmAtra-vRnda-avayavam  - x =

ananta-naraka-Atapam  - x.

~vlm.42. It is confined as the silkworm in its own cell, where it is doomed to dwell with its sorrow and pain; and though it is but a minim in its shape, it is the seat of endless hell-fire. (A hair as heart. Pope. The heart is hell &c. Milton).

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

 

स्व.दृश्यम् sपि शैलेन्द्र-सम-भार-भयाव्_sहम् ।

sva.dRzyam api zailendra-sama-bhAra-bhayAu_aham |

जरा-मरण-शाखाढ्यम् संसार-विष-दुर्द्रुमम् ॥४३॥

jarA-maraNa-zAkhADhyam saMsAra-viSa-durdrumam ||43||

.

*jd.

sva.dRzyam api - x =

zaila.indra-sama-bhAra-bhayau -

mountain.peak-same-bhAra-bhayau =

aham - I =

jarA-maraNa-zAkha-ADhyam –

a trunk ripening with senility and death =

saMsAra-viSa-dur.drumam. – the poisonous saMsAra.tree.

~vlm.43. It is as minute as the soul, and yet appears as huge as the highest hill; and this world is a forest of wild poisonous trees, branching out with their fruits of decay and death.

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

 

इमम् संसारम् sखिलम् आशा-पाश-विधायकम् ।

imam saMsAram akhilam AzA-pAza-vidhAyakam |

दधद्_sन्त: फलैर्_हीनम् कट-धानाम् वटम् यथा ॥४४॥

dadhat_anta: phalai:_hInam vaTa-dhAnAm vaTam yathA ||44||

.

this whole saMsAra.Convolution

wrapped in the snare of Hope

appears within

not as a fruit

but as a banyan tree makes banyan trees without a seed.

~vlm.44. The snare of desire is stretched over the whole world; its fruits are as those of the Indian fig trees, which has no pith or flavour within.

 

चिन्ता-अनल-शिखा-दग्धम् कोपाजागर-चर्वितम् ।

cintA-anala-zikhA-dagdham kopAjAgara-carvitam |

काम-अब्धि-कल्लोल-हतम् विस्मृत-आत्म-पितामहम् ॥४५॥

kAma-abdhi-kallola-hatam vismRta-Atma-pitAmaham ||45||

.

...

burned by the flickering flames of Care

anger constricting like a boa

tossed on the billows of Love.Ocean

forgetful of Ur Grandfather*

...

* prajA.pati, the First Father of the generations, brahmA the Immense.

 

मृगम् यूथाद्_इव भ्रष्टम् शोक-उपहत-चेतनम् ।

mRgam yUthAt_iva bhraSTam zoka-upahata-cetanam |

पतङ्गकम् इव ज्वालादग्धम् विषय-पावके ॥४६॥

pataGgakam iva jvAlAdagdham viSaya-pAvake ||46||

.

*jd.

mRgam yUthAt iva - like a deer from the herd =

bhraSTam - x =

zoka-upahata-cetanam - x =

pataGgakam iva jvAlAdagdham viSaya-pAvake - x.

~vlm.46. It is like a lost stag straying out of its herd, and like one demented by his sorrows; or more like a moth singed by the flame of world affairs.

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

भ्रंश् #bhraMz, *bhramsh - to fall, to drop down #bhraSTa- *bhraShTa - fallen, dropped • fallen from the sky i.e. banished to the earth • broken down, decayed, ruined, disappeared, lost, gone • fled or escaped from, rid of (abl.) • strayed from, deprived of (abl. or comp.) • depraved, vicious, a backslider • #bhraSTA ‑ a fallen or unchaste woman, "slut".

 

छिन्न-मूलम् इव_sम्भोजम् परमाम् म्लानिम् आगतम् ।

chinna-mUlam iva_ambhojam paramAm mlAnim Agatam |

छिन्नाङ्गम् आत्मन: स्थानाद्_विशेषासङ्ग-दु:स्थितम् ॥४७॥

chinnAGgam Atmana: sthAnAt_vizeSAsaGga-du:sthitam ||47||

.

*jd.

chinna-mUlam iva_ambhojam - like an uprooted day-lotus =

it has come to absolute withering - paramAm mlAnim Agatam =

chinna-aGgam Atmana: sthAnAt - x =

vizeSa-asaGga-du:sthitam – x.

#mlAni

~vlm.47. It is torn away as a limb from its place in the Spirit, and thrown in an incongenial spot; it is withering away like a lotus plant plucked from its root.

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

 

विषय-आदिषु मध्य.स्थम् चित्र-रूपेषु शत्रुषु ।

viSaya-AdiSu madhya.stham citra-rUpeSu zatruSu |

दशास्व्_एतास्व्_sनन्तासु लुठितम् सम्.कटास्व्_इति ॥४८॥

dazAsu_etAsu_anantAsu luThitam saMkaTAsu_iti ||48||

.

#luThita‑ - rolled, rolled down, rolling on the ground (as a horse), fallen KSS. Pañcat. 

*jd. viSaya-AdiSu madhyastham - in the middle of its sensations = citra-rUpeSu - among pictured forms, among enemies - zatruSu = dazAsu etAsu anantAsu - in endless states of life = luThitam saMkaTAsu iti – fallen into sorry straits...  

~vlm.48. Being cast amidst the bustle of business, and among men who are inimical or as dumb pictures to him, every man is grovelling in this earth amidst dangers and difficulties.

~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.

*jd. viSaya-AdiSu madhyastham - in the middle of its sensations = citra-rUpeSu - among pictured forms, among enemies - zatruSu = dazAsu etAsu anantAsu - in endless states of life = luThitam saMkaTAsu iti – fallen into sorry straits... 

 

दु:खे निपतितम् घोरे विहङ्ग: सागरे यथा ।

du:khe nipatitam ghore viham.ga: sAgare yathA |

स्व.बन्ध.आस्थम् जगज्-जाले शून्ये गन्धर्व-पत्तने ॥४९॥

sva.bandha.Astham jagat-jAle zUnye gandharva-pattane ||49||

.

...

fallen into terrible trouble

like a land.bird fallen in the sea

caught by its self-bondage in the world-net

lost in an empty gandharva.City

...

~vlm.49. Man is exposed to the difficulties of this dark and dismal world, like a bird fallen in the waters of the sea; he is entangled in the snare of the world, like one snatched to the fairy land in the sky.

 

उह्यमानम् sन्-आस्था-अब्धौ मनो विषय-विद्रुतम् ।

uhyamAnam an-AsthA-abdhau mano viSaya-vidrutam |

उद्धर-अमर-सम्.काश मातङ्गम् इव कर्दमात् ॥५०॥

uddhara-amara-saMkAza mAtaGgam iva kardamAt ||50||

.

*jd.

uhyamAnam an-AsthA-abdhau - traveling in restless waters =

manas.Mind = viSaya-vidrutam - sense-agitated =

uddhara-amara-saMkAza - x =

mAtaGgam iva kardamAt - like an elephant in the mud.

~vlm.50. The mind is carried away by the current of business, like a man borne by the waves of the sea. Lift it, O brave Râma! from this pit, as they do an elephant sinking in the mud.

~sv.50-51 O Rama, rescue this mind from the mire of ignorance.

#dru -> vidru -> vidruta‑ विद्रुत -p.p.- Flown, fled away, (in panic). - Agitated, alarmed • Liquid, fluid • running to and fro, flown, fled (n. impers.) mbh. &c. • burst asunder, destroyed BhP. • agitated, perplexed, distraught R. paJcat. -

धृ dhR -> uddhR -> uddhara‑ – (2. sg. Impv. forming irregular tatpuruSa compounds)

 

बलीवर्द.वद्_आमग्नम् मनो मदन-पल्वले ।

balIvarda.vat_Amagnam mano madana-palvale |

आलून-शीर्ण-अवयवम् बलाद्_राम समुद्धर ॥५१॥

AlUna-zIrNa-avayavam balAt_rAma samuddhara ||51||

.

*jd.

balIvarda.vat Amagnam - x =

manas madana-palvale - x =

AlUna-zIrNa-avayavam balAt - x =

rAma

samuddhara - x.

~vlm.51. Lift up thy mind by force, O Râma! like a bullock from this delusive puddle (palvala) of the world, where it is shorn of its brightness and is weakened in its frame.

~sv.50-51 O Rama, rescue this mind from the mire of ignorance.

#majj -> Amajj -> Amagna - wholly sunk or submerged.

#balIvarda-: balivarda-: balIvardI a bull or ox TBr. &c.

 

शुभ-अ.शुभ-प्रसर-पराहताकृतौ

zubha-a.zubha-prasara-parAhata.AkRtau

ज्वलज्-जरा-मरण-विषाद- मूर्चिते* ।

jvalaj-jarA-maraNa-viSAda-mUrchite |

व्यथा इह यस्य मनसि भो न जायते

vyathA iha yasya manasi bho na jAyate

नराकृतिर्_जगति स राम राक्षस: ॥५२॥

narAkRti:_jagati sa rAma rAkSasa: ||52||

.

* my 3 eds all have <mUrcchite> but dix have only #mUrch – to faint or swoon, becoming unconscious. here mUrchita indicates someone fallen into the death-swoon.

zubhA-Azubha-prasara-parAhata-AkRtau – when good.evil-emergent-assailed-embodiment = jvalaj-jarA-maraNa-viSAda-mUrcchite – when jvalaj-senility-death-unraveled.being-having.swooned = vyathA iha – pain here = yasya manasi - in whose Mind = Sir = na jAyate nara-AkRti: jagati - is not born as a human form in the world =

sa rAma rAkSasa: - he, rAma, is a rAkShasa.Demon.

~ABComm. parAhatA malinI-kRtA...

~sv.52. O Rama, he indeed is a demon in human form who is not distressed by the impure state of the mind caused by alternating good and evil thoughts, and who is subjected to old age, death and despair.

~vlm.52. Râma! the man whose mind is not troubled in this world, with successive joy and grief, and the vicissitudes of decrepitude, disease and death, is no human being: but resemble a monstrous Râkshasa, although he may have the figure of a man on him. (It is not humanity to be devoid of human feeling).

Øtt. #prasara - सृ #sR -> #sara -> #pra.sara: - forth flowing • "The force that thru the green tube drives the flower." –Dylan Thomas. • Evolution • going forwards, progress(ion) • spreading, diffusion • range (of the eye) •• #prasarA - Paederia Foetida, skunk vine http://aquat1.ifas.ufl.edu/paefoe.html •• #prasaram - (in music) a Royal Progress. •-• #prasarayuta- - extensive (as a forest) R. -> #prasaraNam - (fr. Caus) stretching or spreading out, diffusing • augmentation, increase. •-• changing a semivowel into a vowel, (cf. #samprasaraNa).

अथ् ath -> vyath - to tremble, waver. vyathA व्यथा [व्यथ्-भावे-अङ्] - Pain, anguish • • alarm, anxiety. •• vyathAM>kR, either "to cause pain" or "to feel pain" •• loss, damage, ill-luck • • (with hRdi or hRdaye), throbbing of the heart. व्यथा [व्यथ्-भावे-अङ्] •• avyatha, avyathA - absence of tremor, firmness. •-• vyathAtura, vyathAnvita - suffering pain, pained.

*jd. zubhA-Azubha-prasara-parAhata-AkRtau – when good.evil-emergent-assailed-embodiment = jvalaj-jarA-maraNa-viSAda-mUrcchite – when jvalaj-senility-death-unraveled.being-having.swooned = vyathA iha – pain here = yasya manasi - in whose Mind = Sir = na jAyate nara-AkRti: jagati - is not born as a human form in the world =

 

 

oॐm

 

 

 

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

 

+++

++

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oॐm

 

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

 

 

 

 

DAILY READINGS 28 December

 

fm4043 1.dc28-29 BUSY BEING BORN .z45
https://www.dropbox.com/s/xaodzeha90p7fjq/fm4043%201.dc28-29%20BUSY%20BEING%20BORN%20.z45.docx?dl=0

fm6113 2.dc28 About the Defender .z21

https://www.dropbox.com/s/2ah1vw7kqff434k/fm6113%202.dc28%20About%20the%20Defender%20.z21.docx?dl=0

fm7214 3.dc28-29 OVATION .z49

https://www.dropbox.com/s/50y63gp4a6ll7wo/fm7214%203.dc28-29%20OVATION%20.z49.docx?dl=0

 

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संक​ल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

 

Oॐm

 

 

 

 

 

[Jiva Das]

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

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FM4042 HOW CONSCIOUSNESS BECOMES 1.DC26.27 .z52

https://www.dropbox.com/s/v1c50i2mvwr7ljy/fm4042%201.dc26.27%20HOW%20CONSCIOUSNESS%20BECOMES%20.z52.docx?dl=0

FM.4.30.FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0

 

 

oॐm

 

FM.4.42

 

HOW CONSCIOUSNESS BECOMES

 

VASISHTHA said—

 

कुपित sx yaax सतो ऽ px yax स्य प्रेक्षामात्रविनाशिनः ।

kupitasya asata: api asya prekSA.mAtra.vinAzina: |

अविद्याविततव्या dhex raux षधम् शृणु राघव ॥४।४२।१॥

avidyA.vitata.vyAdher auSadha.m zRNu rAghava ||4|42|1||

.

with the evident destruction of this unreality

for that wide.spreading vyAdhi.Infection, avidyA.Ignorance

the remedy is

—

pay attention, rAghava

!

of/for the <kupita.angered.sya re the <asat.unreal.as <api.tho/even <asya.of.this.one prekSA.look/view/sight/show/spectacle\consideration/reflection.mAtra.measure/unit.vinAzi.ending/destroying.nas | avidyA.unknowing.Ignorance.vitata.vast.vyAdhi.Infection.e: auSadha.herbal.cure.m zRNu.hear!listen Raaghava

.

*m.1 O Rāma, this ignorance get enraged, though false, and gets destroyed by proper view about it. Hear about the cure for this disease.

*vlm.1 "Hear now Râma! the antidote against the wide extended malady of Ignorance, and the raging endemic of unreality, which vanishes from view upon your close inspection of it.

 

याम् ताम् कथयितुम् जातिम् राम राजससात्त्विकीम् ।

yA.m tA.m kathayitum jAtim rAma rAjasa.sAttvikI.m |

म nox वीर्यविचा raax र्थम् प्रस्तुतो ऽ smiix ह ताम् शृणु ॥४।४२।२॥

mana: vIrya.vicAra.artham prastuta: asmi iha tA.m zRNu ||4|42|2||

.

yAm.she.who/which tAm.thm.she kathayitum.2tell/relate jaati.m Râma raajasa.saattvikii.m | manas.Mind viirya.vicaara.artha.meaning/purpose.m prastuta.s asmi iha tAm.thm.she zRNu.hear!listen

.

the subject to be discussed, rAma, is the rAjasa.sAttvika,

to which I introduced you earlier

when studying serious Enquiry.

so

pay attention.

*vlm. That which was proposed to be said ...

*vlm.2. That which was proposed to be said , concerning the Satvika and Râjasika qualities. I am now going to expound the same, on account of investigating into the powers of the mind.

#jan jAti, jAtI — f. birth, production • re.birth R • the form of existence (as man, animal, &c) fixed by birth • kind, genus (opposed to species), species (opposed to individual), class • the character of a species, genuine or true state of anything +

 

यत्त dax px yax मृतम् ब्रह्म सर्वव्यापि निरामयम् ।

yat tat api amRta.m brahma sarva.vyApi nirAmayam |

चिदाभास max न nx taax ख्य max naax दि विगतभ्रमम् ॥४।४२।३॥

cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|42|3||

.

yat tat api amRta.m brahma /

sarva.vyApi nirAmayam |

cit.AbhAsam ananta.Akhyam \

an.Adi vigata.bhramam

.

*m.3 Brahman is all pervading. It is immortal, unblemished. It is infinite. It is without any perplexities.

*vlm.3. The same Brahma who is all.pervading, undecaying and immortal; is known as intellectual light and without beginning and end, and free from error.

 

चित्स्पन्दवपुषस्तस्य स्पन्दस्तस्माच्चि dex व हि ।

cit.spanda.vapuSa: tasya spanda: tasma.at cit eva hi |

प्रदेशाद्घनता mex ति सौम्यो ऽब्धिश्चलना dix व ॥४।४२।४॥

pradeza.at ghanatA.m eti saumya: abdhi: calana.at iva ||4|42|4||

.

cit.spanda.vapuSa:

a body vibrant with Consciousness

= tasya –

of that

= spanda:

vibration

= tasma.at –

from that

cit Consciousness

eva hi | pradeza.at –

from the place

= ghanatA.m eti –

getting thicker

= aumya: abdhi: calana.at iva –

like the flow of a placid sea.

*m.4 Consciousness is its body. And so any of its vibrations are also consciousness alone. It gets dense in space (some). It is like movement in a calm sea.

*sv.4 You see in the ocean that it is tranquil in places and agitated in other places.

cit.spanda.vapuSa: v a body vibrant with Consciousness = tasya – of that = spanda: vibration = tasma.at – from that cit Consciousness eva hi | pradeza.at – from the place = ghanatA.m eti – going to grossness = aumya: abdhi: calana.at iva – like the flow of a placid sea.

 

अन्त rax ब्धेर्जलम् यद्वत्स्प nx दास्पन्दवदीहिते ।

antar abdhe: jalam yat.vat spanda.aspanda.vat Ihite |

सर्वशक्तिस्तथा एकत्र गच्छति स्पन्द.शक्तिताम् ॥४।४२।५॥

sarva.zakti: tathA ekatra gacchati spanda.zaktitA.m ||4|42|5||

.

anta: abdhe: jalam –

the water in a sea

. yat.vat –

for example

spanda.aspanda.vat –

vibrant / nonvibrant

Ihite –

when it is sought

sarva.zakti:

the AllPower thus goes to the One.where

tathA ekatra gacchati –

state of vibrant power.

*vwv. 1052/5.52.5. The All.Powerful (Absolute Reality) acts as movement and non.movement like water within the ocean, and also goes to the state of eergy of motion in one place.

*m.5 Just as water in a sea exhibits movement (in some place) and remains passive (at some place), in the same way the omnipotent becomes potent with vibrations at some place.

*sv.5 Even so, the infinite consciousness seems to embrace diversity in some places, though it in itself is non.dual.

*vlm.5. As the water of the sea, is agitated in itself without any motion or excitation from without; so the Almighty power exerts its force in itself, throughout all its eternity and infinity. (The water composed of the gases, is always in motion).

janta: abdhe: jalam the water in a sea yat.vat – for example = spanda.aspanda.vat – vibrant / nonvibrant = Ihite – when it is sought + sarva.zakti: the AllPower thus goes to the One.where = tathA ekatra gacchati state of vibrant power. spanda.zaktitAm

 

आत्म nyex vaax त्मना व्योम्नि यथा सरति मारुतः ।

Atmani eva AtmanA vyomni yathA sarati mAruta: |

त thex haax tx maax त्मश kx tx yaix व स्व.आत्मन् yex vaix ति लोकताम् ॥४।४२।६॥

tathA iha AtmA Atma.zaktyA eva sva.Atmani eva eti lokatA.m ||4|42|6||

.

Atmani.in.self

 eva.indeed/even/so aatmanaa in the vyoma.spacious.sky.ni yathA.as/how sarati maaruta.s | tathA.thus/thatwise iha AtmA.Âtmâ/self Atma. Âtmâ/self.zakti.yA eva svaatmani eva eti lokatA.m

.

you're only in the self

by yourself

:

a breeze that moves thru the spacious sky

—

thus here

in the Self

only by the power of Self

in your.own.Self the state of the world goes.on.

*vwv. 1053/5.52.6. As the wind moves in the sky by itself and only in itself, so, the Self goes to the state of agitation (or movement) here, only in itself and by its own power alone.

*m.6 Just like air which vibrates within itself, self also becomes oscillatory by itself, with its power.

 

स्वशिखास्पन्द.शक् tx yaix व दीपः सौम्यो य thox न्नतम् ।

sva.zikhAspanda.zaktyA eva dIpa: saumya: yathA unnata.m |

एति तद्व dax आव् आत्मा तत् स्वे वपुषि वल्गति ॥४।४२।७॥

eti tadvat asAu AtmA tat sve vapuSi valgati ||4|42|7||

.

only by the power of its own flickering flame

sva.zikhA.a/spanda.zaktyA eva Â

dIpa: a lamp

saumya: yathA moonlike as

unnata.m projected

eti tadvat asau AtmA goes thatwise this self =

tat sve vapuSi That in its.own gross body = valgati – dances.

.

*vwv. 1054/5.52.7. As a gentle lamp attains to elevation only on account of the power of movement of its own flame, so, that Self moves in its own body.

*m.7 Just like a flaming lamp increases itself by its own power (even in a motionless environment), self develops its own body by itself.

*vlm.7. And as the flame rises high of its own accord, so the power of the spirit, extends in itself in all directions. (It is the nature of the flame to rise upward only, but that of the Spirit, is to move in every way and all round the great circle of creation).

 

जलान्तरे ऽम्बुधिर्यद्वल्लसद्वा riix व चञ्चलः ।

jalAntare ambudhi: yat.vat lasat vAri iva caJcala: |

सर्वशक्तिर्वपु s2x yex व तथा स्पन्दविलासवान् ॥४।४२।८॥

sarva.zakti: vapuSyA iva tathA spanda.vilAsavAn ||4|42|8||

.

jjala.antare

within the water

ambudhi: yat.vat

whatwise the ocean

lasat vAri iva

like water trembling

caJcala:

stirring

sarva.zakti:vapuSyA iva

as by the embodied All.Power

tathA spanda.vilAsavAn

thus releases its energy

.

*vwv. 1055/5.52.8. As the ocean is shaking within the water like the glittering water (caused by the hot rays of the sun), so, the all.powerful (Self) is having the play of movement only in its own body (or nature).

*m. this is like water in a sea, which looks moving at some place. Self also dalliances in vibratory movement by its own power.

*vlm.8. As the sea seems to move with its sparkling waters, reflecting the sun and moonbeams upon its surface, so the almighty spirit appears to shake with the fleeting reflections of creation in its bosom.

*sv. This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.

 

य thox ल्लसति भाश्चक्रैः कचन्कनकसागरः ।

yathA ullasati bhA: cakra.i: kacan.kanaka.sAgara: |

त thaax त्मनि परिस्पन्दैः स्फुर tyax क्षैश्चि dax र्णवः ॥४।४२।९॥

tathA Atmani parispanda.i: sphurati akSa.i: cit.arNava: ||4|42|9||

.

just.as the radiant golden sea reflects sunlight in patterns,

so

the Consciousness.ocean projects

through its many vibrations

what is seen and known by the senses

.

as the Sun's glittering wheels project upon a golden sea

thus

yathA ullasati bhA: as the sun glitters cakra.i: with its wheels

kacan.kanaka.sAgara: shining/projecting.golden.sea

tathA Atmani thus in self

parispanda.i: with stirring vibration

sphurati throbs akSai:. with the senses cit.arNava: the ocean of consciousness

.

#las #ullas #ullasat glittering +

#bhA #bhA f. light, splendor • m. the sun +

cakra.i:

kacan.kanaka.sAgara:

tathA Atmani parispanda.i: sphurati akSa.i: cit.arNava:

.

*vwv. 1056/5.52.9. As the golden ocean glitters, shining by the multitude of rays of light (from the Sun), so, the ocean of Consciousness throbs with the (light of the) organs of sense due to the movement within itself.

 

लक्ष्यते मौक्तिक.स्पन्दो यथा व्योम्नि दृशो ऽदृशि ।

lakSyate mauktika.spanda: yathA vyomni dRza: adRzi |

तथा भाति लसद्रूपा चिच्छक् tix zx चिन्महाम्बरे ॥४।४२।१०॥

tathA bhAti lasat rUpA cit.zakti: cit*mahAmbare ||4|42|10||

.

as there is perceived a moving pearl.chain

अदृशि व्योम्नि दृशः

in the nonperceptual sky as perceptions

in the sky, which is not a sight itself, holding objects of perception

तथा भाति लसद्.रूपा

so appears the radiant.form

चित्.शक्तिह्

#cit.zakti Consciousness.Power

चिन्.महाम्बरे

in the great cit.Sky

.

*vwv. 1057/5.52.10. As the throbbing of pearls is observed from the viewing in the non.appearing sky, so, the energy of Consciousness with a shining form appears in the great sky of Consciousness.

*m.10 Pearl like movements are visible in the sky. In the same way shapes and forms are seen in the vast sea of consciousness.

*vlm.10. As chains of pearly rays, glitter to our sight in the empty sky; so sundry forms of things fly about in the vast vacuity of the intellect. (These are as bubbles in the vast expanse of the Divine Mind).

*sv. This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.

In a clear sky..that is not seen itself—

is seen a chain of pearls.

Likewise appears the radiant.form..the shakti.Power of Consciousness..

in the great Sky of Consciousness.

 

किंचित्क्षुभितरूपा सा चिच्छक्तिश्चिन्महार्णवे ।

kiMcit kSubhita.rUpA sA cit zakti: cit mahArNave |

तन्मयी चित् स्फुर tx yax च्छा तत् raix vox र्मि rix vaax र्णवे ॥४।४२।११॥

tat.mayI cit sphurati acchA tatra eva Urmi: iva arNave ||4|42|11||

.

it is a sort of vibrant form,

= cit.zakti: cit.mahArNave – the chit.Power in the chit.ocean:

= tan.mayI cit sphuraty acchA –

as a mode of That, Consciousness shines clear

= tatra eva – just there

= Urmir iva arNave – like a wave in the ocean.

*vwv. 1077/4.42.11a/12. In the great ocean of Consciousness, that power of consciousness, whose natural state is a little disturbed, stands separated as it wre from the Self (or Absolute Consciousness) when it is just not separated.

*vwv. 1058/5.52.11. That energy of consciousness is having a state which is a little agitated, in the great sea of Consciousness. Pure Consciousness full of that (energy) throbs there itself like a wave in the ocean.

*m.11 Like waves in a sea, a small perturbation occurs in the sea of consciousness.energy. This becomes ecstatic and sparkles.

*sv.11 Thence arose the infinite names and forms.

*vlm.11. These intellectual images, being pushed forward by the force of intellect, they begin to roll in its vacuous sphere like waves in the sea. (They are the same in substance, though different in appearance).

jkiMcit kSubhita.rUpA sA it is a sort of vibrant form, = cit.zakti: cit.mahArNave the chit.Power in the cit.ocean: = tan.mayI cit sphuraty acchA as a That.construct, cit shines clear = tatra eva just there = Urmir iva arNave like a wave in the ocean.

 

आत्मनो ऽव्यतिरिक्तैव व्यतिरिक्तेव तिष्ठति ।

Atmana: a.vyatiriktA eva vyatiriktA iva tiSThati |

आलोकश्रीरि vaax लोककोटरे यत्तताम् गता ॥४।४२।१२॥

Aloka.zrI: iva Aloka.koTare yat tatA.m gatA ||4|42|12||

.

Atmana: 'vyatiriktA eva आत्मनः अ.व्यतिरि ktaix व

not.distinct at.all from the self = vyatiriktA iva tiSThati व्यतिरि ktex व तिष्ठति it remains as.if distinct = Aloka.zrI: iva आलोक.श्री rix व like a brilliant light = Aloka.koTare yat आलोक.कोटरे यत् in a lighted cave, which has = tatA.m gatA ततां गता gone to extension outspread.

not.distinguished at.all from the self =

it stays as.if distinct

like a bright light in a lighted cave, which has =

tatA.m gatA ततां गता gone to extension outspread.

*m.12 This perturbation is not different from Self. Even so it abides as separate. It is like a bright ray in a beam of rays.

*vlm.12. These images though inseparable from the intellect of the Divine spirit, yet they seem to be apart from it, like the light in the holes of needles and other cavities.

*jd.12 Atmana: 'vyatiriktA eva आत्मनः अ.व्यतिरि ktaix व not.distinct at.all from the self = vyatiriktA iva tiSThati व्यतिरि ktex व तिष्ठति it remains as.if distinct = Aloka.zrI: iva आलोक.श्री rix व like a brilliant light = Aloka.koTare yat आलोक.कोटरे यत् in a lighted cave, which has = tatA.m gatA ततां गता gone to extension outspread.

 

क्षणम् स्फुरति सा देवी सर्वशक्तितया तया ।

kSaNa.m sphurati sA devI sarva.zaktitayA tayA |

चेतति स्वाम् स्वयम् शक्तिम् क lex न्दोः शीतता mix व ॥४।४२।१३॥

cetati svA.m svayam zaktim kala.indo: zItatA.m iva ||4|42|13||

.

kSaNa.m sphurati sA devI

At.once the Goddess apears

sarva.zaktitayA tayA because of that All.Power.

cetati svA.m svayam zaktim Her own Power conceives herself

kalendo: zItatA.m iva

like the coolness of the moon's phase.

at.once the Goddess apears

thru that All.Power.

Her own Power conceives herself

from the dark to the fulness of the Moon.

*vlm. ... as the moon shows her various horns in her different phases.

*m.13 This Den (Consciousness) sparkles at an instant and becomes active by self prowess. This movement is like the coolness of moon (not different from it).

*vlm.13. The universal Omnipotence exhibits itself in those particular forms, as the moon shows her various horns in her different phases.

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

 

उदि taix षा प्रका zaax ख्या चिच्छक् ti:x परमात्मनः ।

uditA eSA prakAza.AkhyA cit.zakti: paramAtmana: |

देशकालक्रिया=शक्तीर्वयस्याः सम्प्रकर्षति ॥४।४२।१४॥

deza.kAla.kriyA=zaktI: vayasyA: sam.prakarSati ||4|42|14||

.

uditA eSA

She is arisen

prakAza.AkhyA

called prakAza.Radiance

cit.zakti: paramAtmana: |

the Consciousness.Power pf the Supreme Self

deza.kAla.kriyA=zaktI:

the power to work in place and time

vayasyA:

sam.prakarSati

.

*m.14 This consciousness.force, called light effulgence, emerges in the Absolute Self. This light gathers around itself, friends like space, time and action.

*vlm.14. Thus the intellectual power of the Supreme spirit, coming to shine forth as light, refracts itself in various forms as the very many semblances of that great light.

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

#cit #cicchakti (cit.zakti) a power or creative force/energy of cit.Consciousness <uditaiSA prakAzAkhyA cicchakti: paramAtmana: | deza.kAla.kriyA=zaktI: vayasyA: saMprakarSati> yv.4.42.14 +

 

स्वस्वभावम् विदित् vaix वमनाद्यन्तपदे स्थिता ।

svasvabhAva.m viditvA eva.m an.Adyanta.pade sthitA |

रूपम् परिमिते vaax सौ भावयत् yax विभाविता ॥४।४२।१५॥

rUpa.m parimitA iva asau bhAvayati a.vibhAvitA ||4|42|15||

.

sva.sva.bhAva.m viditvA eva.m having.known its own self.nature = anAdyanta.pade sthitA as situate in a state without beginning or end = rUpa.m parimitA iva it is as.if measured.out. = asau bhAvayati a.vibhAvitA = It is made to become without being made to become.

#bhU vibhU vibhAvita. mfn. (fr. Caus.) caused to arise or appear &c

#bhU bhAvita vibhAvita. mfn. (fr. Caus.) caused to arise or appear &c

*m.15 When this consciousness.force is aware of its timeless nature, it abides in the Absolute. However, when it comprehends itself as limited by form, it thinks as one differentiated.

*vlm.15. The Supreme spirit, though conscious of its nature of infinity and indivisibility, yet assumes to itself the state of its individuality, in every separate and limited form of created beings.

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

sva.sva.bhAva.m viditvA eva.m having.known its own self.nature = anAdyanta.pade sthitA as situate in a state without beginning or end = rUpa.m parimitA iva it is as.if measured.out. = asau bhAvayati a.vibhAvitA = It is made to become without being made to become.

 

यदैवम्भावितम् रूपम् तया परमसत्तया ।

yadA evam.bhAvita.m rUpa.m tayA parama.sattayA |

तदैवैनमनुगता नामसंख्यादिका दृशः ॥४।४२।१६॥

tadA eva enam anugatA* nAma.saMkhya.AdikA dRza: ||4|42|16||

.

<yadA.where/when <evam.so.<bhAvita*.m <rUpa.form.m /

<tayA.by/with.that.one <parama.absolute/supreme.<sattA.real.state/suchness.yA |

<tadA.then&there <eva.indeed\only <enam.this.one anugatA* \

**nAma.namely.saMkhya*.Adika*.a: dRz*.a:

.

when become such a form,

that highest state of Being.So

then too following this are

its variously.named perceptions

.

*m.16 When thus the Supreme Nature/Existence comprehends itself as one with finite form, then follow the names, numbers and such kinds (of manifestational denominations).

.

*vlm.16. When the supreme Entity takes upon itself these several forms, it is immediately joined by a train of qualities and properties, with quantity, modality and the like as followers in its train.

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

 

चिदेवैतदव sx त्वेव व्यतिरिक्ता त thaax त्मनः ।

cit eva etat avastu eva vyatiriktA tathA Atmana: |

अनन्ता तद्गतैवाशु लह riix व महार्णवात् ॥४।४२।१७॥

anantA tat gatA eva Azu laharI iva mahArNava.at ||4|42|17||

.

cit eva etat Consciousness only is this

a.vastu eva insubstantial only

vyatiriktA tathA Atmana: separate thus from sSelf

anantA tad.gatA eva Azu

Boundless, that at.once goes thus,

laharI iva mahArNava.at

like a wave in the great ocean

.

a.vastu eva

quite without substantial reality,

vyatiriktA tathA Atmana:

separate thus from the Self

anantA tad.gatA eva Azu

Boundless, that at.once goes thus,

laharI iva mahArNava.at

like a wave in the great ocean

.

*m.17 Thus the most powerful Consciousness moves into sense of ego, it binds itself of its free accord like a silkworm in its nest.

*vlm.17. The unsubstantial intellect, deeming itself as a substance by its being separated from the supreme soul; becomes divided into infinity like the waves of the sea water: (which is one and many).

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

 

यथा कटककेयूरैर्भेदो हेम्नो विलक्षणः ।

yathA kaTaka.keyUra.i: bheda: hemna: vilakSaNa: |

त thaax त्मनश्चितो रूपम् भावयन्त्याः स्व maaMx शिकम् ॥४।४२।१८॥

tathA Atmana: cita: rUpa.m bhAvayantyA: sva.m AMzikam ||4|42|18||

.

yathA kaTaka.keyUra.i:

bheda: hemna: vilakSaNa: |

tathA Atmana: cita: rUpa.m

bhAvayantyA: sva.m

AMzikam unit, element, bit

.

armlet or anklet,

it's a different distinction of gold.

so too

tathA Atmana: cita:

rupa.m form =

bhAvayantyA: sva.m AMzikam .

*vlm.18. As there is no material difference of the armlet and bracelet, from their matter of the same gold; so is the intellect and the soul the one and same thing. It is the thought that makes the difference in their different modes.

*vwv.471/18. As the difference of gold from the ornaments (made of gold) has no distinguishing characteristics, so is (the difference) of the Self from consciousness imagining (or manifesting) the form (of the world) which is its own part.

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

 

यथा दीपेन दीपानाम् जातानामात्मनाम् तथा ।

yathA dIpena dIpAnA.m jAtAnA.m AtmanA.m tathA |

देशकालकलामात्रभेदः स्वाभाविकाश्चितेः ॥४।४२।१९॥

deza.kAla.kalAmAtra=bheda: svAbhAvikA: cite: ||4|42|19||

.

yathA dIpena dIpAnA.m /

jAtAnA.m AtmanA.m tathA |

deza.kAla.kalAmAtra=/bheda: svAbhAvikA: cite:

.

yathA dIpena

as by a lamp

dIpAnA.m

of lamps

jAtAnA.m AtmanA.m tathA

thus of born souls

deza.kAla.kalA.mAtra=bheda:

place.time.bit=measure+divided

sva.abhAvikA: / sva.bhAvikA:

cite:

*vwv.472/19. As there is a difference, among themselves, only in the place, time and the parts of lamps brought into existence (or lit) by (another) lamp, so (is the difference arising from the limiting adjuncts) of consciousness, natural.

*m.19 ‘I am bound’ thinking thus, it sheds its truth consciousness in a slow measure and settles down in the internal denominations state of ignorance.

*vlm.19. As there is no difference between one lamp and the others, that are lighted from the same light; so it is of all souls and intellects, which are alike in their nature, but differ only in their particular attributes"upadhis.

*sv. But all these apparent manifestations are in reality non.different from the infinite consciousness.

 

देशकालपरिस्पन्दशक्तिसन्दीपिताथ चित् ।

deza.kAla.parispanda=zakti+san.dIpitA atha cit |

संकल्पमनुधावन्ती प्रयाति कलनापदम् ॥४।४२।२०॥

saMkalpa.m anudhAvantI prayAti kalanA.padam ||4|42|20||

.

deza.kAla.parispanda=/zakti+san.dIpitA atha cit |

saMkalpa.m anudhAv.antI \

prayAti kalanA.pada.m

.

deza.kAla.parispanda=zakti+san.dIpitA

Place.Time.vibratory=power+Suchness.excited

atha cit

then cit.Consciousness

saMkalpa.m anudhAvantI

according.with the saMkalpa Concept

prayAti kalanA.padam

the state of Imagining proceeds.

*vwv. 1079/20.

1

The Supreme Consciousness, excited by the powers of movement in the form of space and time and pursuing imagination, attains to the position of grasping (things).

*m.20 With the self.conceived five subtle energies working internally, it becomes greatly insensitive to the Absolute (Self). It is like a mighty lion in chains.

*vlm.20. The Intellect, being put to action by the force of the soul on particular occasions, pursues its desires and the objects of its fancy.

*jd. "When That is thought.ed, This happens." The Imaginative state proceeds to do its business.

 

विकल्पकलिताकारम् देशकालक्रियास्पदम् ।

vikalpa.kalita.AkAram deza.kAla.kriyA.Aspadam |

चितो रूपम् महाबाहो क्षेत्र jj2ex ति कथ्यते ॥४।४२।२१॥

cita: rUpa.m mahAbAho kSetrajJa* iti kathyate ||4|42|21||

.

vikalpa.kalita.AkAram /

deza.kAla.kriyA.Aspadam |

cita: rUpa.m, mahAbAho, kSetrajJa* iti kathyate

.

jvikalpa.kalita.AkAram

deza.kAla.kriyA.Aspadam as the abode of Place, Time, and Action,

cita: rUpa.m the Form of cit.Consciousness,

mahAbAho

kSetrajJa iti kathyate

x 

*m.21 Due to acquired and accumulated memories and tendencies (vāsanas), it assumes doership of a variety of works and actions. And thus falls into a sequence of self.designed states of existence.

#vikalpa – vi.kalpa cf. sam.kalpa – a samkalpa.Concept consists of vikalpa.Ideas, not necesarily erroneous.

*vlm.21. The same intellect also, taking its volitive and active forms at different times and places; is styled the embodied soul or spirit, and known as kSetrajna.

*sv.21 That aspect of this infinite consciousness which relates itself to the manifestation of the names and forms and thus to time, space and causation is known as the aknower of the field', or the witness consciousness.

 

क्षेत्रम् शरीरमित्याहुस्तदसौ चेत्यखण्डितम् ।

kSetram zarIram iti Ahus tat asau cetya.khaNDita.m |

सबाह्याभ्यन्तरम् तेन क्षेत्र jx j2ex ति कथ्यते ॥४।४२।२२॥

sa=bAhya.abhyantaram tena kSetra.jJa, iti kathyate ||4|42|22||

.

"The body is a Field,"

they say.

It is plowed and seeded

inside.and.out

with things to be conceived

and thus

the Field.Knoweris spoken.of.

kSetram zarIram iti Ahus

tat asau cetya.khaNDita.m |

sa=bAhya.abhyantaram tena

kSetra.jJa: iti kathyate

.

*The kSetrajJa of BG.

*vlm.p.22 The witness consciousness is so named from its familiarity with the body (kshetra) and its knowledge of its inner and outward actions.

*sv.22 The body is the field;

that which knows this field inside out and in all its aspects

is the knower of the field or witness consciousness.

 

वासनाम् कल्पयन्सो ऽपि यात्यहम्कारताम् पुनः ।

vAsanA.m kalpayan sa: api yAti aham.kAratA.m puna: |

अहम्कारो ऽपि निर्णेता कलङ्की बुद्धिरुच्यते ॥४।४२।२३॥

ahamkAra: api nirNetA kalaGkI buddhi: ucyate ||4|42|23||

.

vAsanA.m kalpayan sa: api /

yAti aham.kAratA.m puna: |

ahamkAra: api nirNetA \

kalaGkI buddhi: ucyate

.

#nirNetR nirNetA settling , deciding Pa1n2. 1.3 , 23 Sch. ; .m.. a judge Katha1s. ; a voucher W. ; a guide ib. ; nirnetRtva.m proof , verification ib.

*m.23 It is called ‘nature a (prakriti) in some contexts. In some cases it conceives ‘maya’ deception. In some contexts it is works.

*sv.23 This witness consciousness becomes involved in the latent predispositions and develops the ego.sense.

*vlm.23. This being fraught with its desires, is designated as Egoism or selfishness; and this again being soiled by its fancies, takes the name of the understanding.

*vlm.p.23 This being filled with its desires, is designated as ego or selfishness, and this again being soiled by its fancies, takes the name of understanding.

 

बुद्धिः संकल्पकलिता प्रयाति मनसः पदम् ।

buddhi: saMkalpakalitA prayAti manasa: padam |

मनो घनविकल्पम् तु गच्छति इन्द्रियताम् शनैः ॥४।४२।२४॥

mana: ghana.vikalpa.m tu gacchati indriyata.m zanais ||4|42|24||

.

buddhi: saMkalpa.kalitA buddhi.Intellect concept.formed =

prayAti manasa: padam proceeds as a state of Mind =

manas ghana.vikalpa.m tu

gacchati indriyatA.m zanai:

.

Ø tt.#buddhi buddhi: saMkalpa.kalitA prayAti manasa: padam | mana: ghana.vikalpa.m tu gacchatIndriyatA.m zanais ||4|42| 4042.024

Ø tt.#manas buddhi: saMkalpa.kalitA prayAti manasa: padam | mana: ghana.vikalpa.m tu gacchatIndriyatA.m zanais ||4|42| 4042.024

*m.24 In some contexts, it is (called) bondage. In some contexts it is basic mind.stuff. Sometimes it is will/desire and sometimes it is known as ‘avidya’ falsehood and ignorance.

*sv.24 When this ego.sense generates notions and intentions within itself, it is known as the intellect. As the thinking instrument, it is known as the mind.

*vlm.p.24 Understanding leaning towards its wishes is called the mind, which when it is compacted for action, takes the name of the senses or sensation.

*vlm.24. The understanding leaning to its wishes, is termed the mind; which when it is compacted for action, takes the name of the senses or sensation.

#kal #kalita. impelled, driven • made, formed ziz. iii, 81 • furnished or provided with Vikr. bhpr. &c • intended. •.• yac citA kalita.m kiMcit tad Apnoti nijam padam || y5034.032. akalita unconceived, undefined • akalita.mahiman .adj.. of immeasurable greatness.

 

पाणिपादमयम् देहमिन्द्रियाणि विदुर्बुधाः ।

pANi.pAdam ayam deham indriyANi vidus budhA: |

देहो ऽसौ ज्ञायते लोके सूयते ऽपि च जीवति ॥४।४२।२५॥

deha: asau jJAyate loke sUyate api ca jIvati ||4|42|25||

.

***vlm

this body's hands and feet the wise call "indriya.Organs"

whereby this body becomes known to the world

and once begotten it lives.

 

एवम् जीवो हि संकल्पवासनारज्जुवेष्टितः ।

eva.m jIva: hi saMkalpa.vAsanA.rajju=veSTita: |

दुःखजालपरीतात्मा क्रमादायाति चित्तताम् ॥४।४२।२६॥

du:kha.jAla.parIta.AtmA krama.at AyAti cittatA.m ||4|42|26||

.

jeva.m jIva: hi

thus this Living.jIva

saMkalpa.vAsanA.rajju=veSTita:

wrapped in a rope of conceptual Vâsanâs,

du:kha.jAla.parIta=AtmA

as a self seized in a net of sorrows

krama.at AyAti cittatA.m

in turn comes.to Affectivity

.

*m.26.27. It is struck by birth, death and thoughts and musings about the mutable world. It is coloured by attachments, likes and dislikes. It is a disturbed, confused form of wills and desires. It is at the root of the tree of works. It is in a state of lost memory of its origins and full of fabricated and conjured up calamities.

*sv.26 Just as a fruit undergoes various changes in size, colour, etc., as it matures, the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser.

*vlm.26. Thus the living soul being tied to its thoughts and desires, and being entrapped in the net of pain and sorrow, is termed citta or heart.

 

क्रमेण पाक.वशतः पलमेति यथान्यताम् ।

krameNa pAka.vazata: palam eti yathAnyatA.m |

अवस्थयैव नाकृत्या जीवो मलवशात्तथा ॥४।४२।२७॥

avasthayA eva na AkRtyA jIva: mala.vaza.at tathA ||4|42|27||

.

krameNa pAka.vazata: /

palam eti yathAnyatA.m |

avasthayA eva na AkRtyA \

jIva: mala.vaza.at tathA

.

*m.26.27. It is struck by birth, death and thoughts and musings about the mutable world. It is coloured by attachments, likes and dislikes. It is a disturbed, confused form of wills and desires. It is at the root of the tree of works. It is in a state of lost memory of its origins and full of fabricated and conjured up calamities.

*sv.27 The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss.

*vlm.27. Thus the gradual development of the intellect, produces its successive results (or phases as said above); so these are the different states or conditions of the living soul, and not so many forms of it, but all these are the impurities of the soul.

*vlm.p.27 Thus the gradual development of consciousness produces its successive results. These are the different states or conditions of the living soul, and not so many forms of it, but all these are the impurities of the soul.

 

जीवो ऽहम्कारताम् प्राप्तस्त्वहम्कारश्च बुद्धिताम् ।

jIva: aham.kAratA.m prApta: tu ahamkAra: ca buddhitA.m |

संकल्पजालकलिताम् मनस्ताम् बुद्धिरागता ॥४।४२।२८॥

saMkalpa.jAla.kalitA.m manastA.m buddhi: AgatA ||4|42|28||

.

jIva: aham.kAratA.m prApta:/

tu ahamkAra: ca buddhitA.m |

saMkalpa.jAla.kalitA.m \

manastA.m buddhi: AgatA

.

but the Living.jIva

having reached the state of aham.kAra."I"dentity

and the "I"dentity having.come to Intellection*

as a net of conceptions in the Mind

.

jIva: ahamkAratA.m prApta: the living state of "I"dentity being got

tu tho ahamkAra: ca buddhitA.m and the identity realized

saMkalpa.jAla.kalitA.m

manastA.m buddhi: AgatA

.

*vlm.p.28 The living soul becomes associated with egoism in its embodied state, and this being polluted by its egoistic understanding becomes entangled in the net of selfish desires, which becomes the mind.

 

मनो हि संकल्पमयम् संस्थाग्रहणतत्परम् ।

mana: hi saMkalpamayam saMsthA.grahaNa.tatparam |

प्रतियोगिव्यवच्छिन्नप्राप्तिसत्यैरपि ईहितैः ॥४।४२।२९॥

pratiyogi.vyavacchinna.prApti.satya.i: api Ihita.i: ||4|42|29||

.

mana: hi saMkalpamayam /

saMsthA.grahaNa.tatparam |

pratiyogi.vyavacchinna.\prApti.satya.i: api Ihita.i:

.

mano hi For Mind = saMkalpa.mayam composed of Concepts =

saMsthA.grahaNa.tatparam

pratiyogi.vyavacchinna.prApti.satya.i: api Ihita.i:

even w desired association.divide/specified.reach/getting.satyas.

.

*m.29 It sees itself. However it is scared by the sight of Meru.like heavy form. It is the poisonous tree of world with birth and death as its branches.

*vlm.29. The concupiscent mind becomes eager to engraft itself in its consorts and offspring, and to secure the false possessions of the world to itself and without a rival.

*vlm.p.29 The lustful mind becomes eager to graft itself in its consorts and offspring, and to secure the false possessions of the world to itself and without a rival.

*sv.28.29 Caught in its own trap of various activities,...

*m.30 It is the mutable world tied down by the ropes of greed and desire. It is like a fruitless banyan tree.

 

इच्छा.आद्याः शक्तयश् चेतो भावो वृषमिवोन्मदम् ।

icchA.AdyA: zaktaya: ceta: bhAva: vRSam iva unmadam |

अनुधावन्ति दोषाय सरितः सागरम् यथा ॥४।४२।३०॥

an.udhAvanti doSAya sarita: sAgaram yathA ||4|42|30||

.

icchA.AdyA: zaktaya: desires are its powers

cetas / ca itas

gAva: cows

vRSam iva unmadam like a horny bull

anudhAvanti doSAya .they follow their course to wickedness sarita: sAgaram yathA as rivers to the sea

.

*vwv.530/30 The powers such as will (or desire) run after the mind for (bringing) harm, as cows (pursue) a mad bull or rivers, the ocean.

*vlm.30. The tendencies of the mind, pursue their desired objects, as the cow follows the lusty bull; and the mind runs after its objects only to be polluted by them, as the sweet stream of the river, meets the sea to become bitter and briny.

*sv ...and of identification of oneself as their doer,...

 

इति शक्तिमयम् चेतो घनाहम्कारताम् गतम् ।

iti zakti.mayam ceta: ghana.ahamkAratA.m gata.m |

कोशकारक्रिमिरि व  स्वेच्छया याति बन्धनम् ॥४।४२।३१॥

kozakAra.krimi: iva sva.icchayA yAti bandhana.m ||4|42|31||

.

iti zakti.mayam ceta: /

ghana.ahamkAratA.m gata.m |

kozakAra.krimi: iva \

sva.icchayA yAti bandhana.m

.

so this chetas.Affectivity is a construct of shakti.Power,

gone to dense "I"dentity.

It's like a silkworm in its cocoon

come,

by its own will,

to bondage.

iti zakti.mayam cetas

This cetas is a construct of shakti.Power

ghana.Aham.kAratA.m gata.m

come to dense Egoity

kozakAra.krimi: iva

like a silkworm in its cocoon

svecchayA yAti bandhana.m

by its own will it comes to bondage

.

iti zakti.mayam

ceta: / ca itas

ghana.ahamkAratA.m gata.m gone to a materializing "I"dentity

kozakAra.krimi: iva like a silkworm in its cocoon

sva.icchayA yAti bandhana.m thru its own desire comes to bondage

.

*vwv.531/31. Thus the mind, full of (such) powers and reduced to the state of dense egotism, attains to bondage by its own will, like a silkworm.

*m.31 [?] This ‘chittam’ is burnt by the flames of worry and is squeezed by the python of anger. It is struck by the disturbed ocean of desire. It has forgotten its ancient parent of self.

*vlm.31. Thus the mind being polluted by its selfishness, loses the freedom of its will; and becomes bound to its desires, as the silkworm is enclosed in the cocoon.

*sv ...and of identification of oneself as their doer,...

 

स्वसंकल्पानुसंधानात्पाशैरिव नयन्वपुः ।

sva.saMkalpa.anusaMdhAna.at pAza.i: iva nayan.vapus |

कष्टमस्मिन् स्वयम् बन्धमेत्यात्मा परितप्यते ॥४।४२।३२॥

kaSTa.m  asmin svayam bandha.m eti AtmA paritapyate ||4|42|32||

.

from/thru sva.one/Ur.saMkalpa.concept.anusaMdhAna.investigation\plan/connexion\logical.application.at pAza.trap/snare.i: iva.like/as.if nayan.leading.vapus.body | kaSTam.curst  asmin.here svayam.itself  bandha.bondage.m eti.going Atma.self.a paritapy.burning.up.ate

.

connecting with its self.conceit (the body)

like an animal caught in a trap

the Self goes.to its bondage and its misery.

.

*vlm.32. It is the mind that exposes the body to confinement, by its pursuit after its desires, until it comes to feel the gall of its own thraldom, and the bitter regret of the conscious soul.

*sv ...and of identification of oneself as their doer,...

*vwv.532/32. Alas! The mind, carrying off the body, as if by snares, through the investigation of its own imagination s, is burnt, having arrived at bondage of its own accord in this (body).

sva.saMkalpa.anusaMdhAna.at after its self.conception.connexion = pAza.i: iva nayan as with traps leading =vapus the body = kaSTa.m  asmin svayam bandha.m into this, its own woeful bondage = eti AtmA goes the Self =paritapyate it burns.up / is afflicted.

 

बद्धमस्मीति कलयद्विद्यातत्त्वम् जहच्छ्नैः ।

"baddha.m asmi" iti kalayat vidyA.tattva.m jahat zanais |

अविद्याम् जनयत्यन्तर्जगज्ज्ङ्गलराक्षसीम् ॥४।४२।३३॥

avidyA.m janayati antar jagat.jaGgala.rAkSasI.m ||4|42|33||

.

kalay*.at

jahat*

janay*.ati

.

"baddha.bound.m asmi.I.am" iti.so kalay*.at vidyA.knowing/science.tattva.objectivity.m jahat* zanais.gradually | a.non.vidyA.knowing/science.m janay*.ati antar.inside/within jagat.world.jaGgala.jungle.rAkSas.demon.I.m

.

"baddha.m asmi" – "I am bound" =

iti kalayat – so impelled =

vidyA.tattva.m jahat zanais the knowledge of Thatness gradually waning +

avidyA.m janayati antar – unnowing ignorance is born within =

jagaj.jaGgala.rAkSasI.m – a Demon in the world.jungle

.

*m.33 It fades like a lotus pulled out of its roots. It bemoans the displacement and mutilation of its limbs (over the cycle of births).

*vlm.33. Knowing itself to be enslaved, it bids farewell to the freedom of its thought and knowledge; and begets within itself the gross ignorance, which rages and ranges free in the forest of this world, with its horribly monstrous appearance.

*sv. ...he undergoes endless suffering which is self.imposed and self.willed.

 

स्वसंकल्पिततन्मात्रज्वालाभ्यन्तरवर्ति च ।

sva.saMkalpita.tanmAtra.jvAla.abhyantara.varti ca |

पराम् विवशतामेति शृङ्खलाबद्धसिंहवत् ॥४।४२।३४॥

parA.m vivazatA.m eti zRGkhalA.baddha.siMha.vat ||4|42|34||

.

sva.one/Ur.saMkalpita*.tanmAtra.that.mode.jvAla.blazing.abhyantara*.varti* ca | parA.higher/next.m vivaza*.tA.ness.m eti.going zRGkhalA.chain/fetter.baddha.bound.siMha.lion.vat.like

.

to total powerlessness going =

zRGkhalA.baddha.siMha.vat – like a chained lion.

...

and becoming a self.conceived That.construction blazing within,

he comes to utter helplessness like a lion bound in its chains.

*m.34.35. It is surrounded by inimical sensuous objects and moves about in many kinds of afflictions and troubles. Like a bird swooping dead into sea.waters, this mind is always drowning in fiercest states. It binds itself into this web of worlds.

*vlm.34. The mind containing within it the flame of its own desires, is consumed to death like the fettered lion in a fire.

*vwv.533/34 The mind, staying in the interior of the flames which are the subtle elements (or sense.potentials of sound, touch, form, taste and smell) imagined by itself, attains to the greatest helplessness (or dependence) like a lion bound by a chain.

*sv. ...he undergoes endless suffering which is self.imposed and self.willed.

#vaz vaza vivaza vivazatA

sva.saMkalpita.tanmAtra.jvAla.abhyantara.varti sva.saMkalpita.tanmAtra.jvAla.abhyantara.varti = ca & = parA.m vivazatA.m eti – to total powerlessness going =zRGkhalA.baddha.siMha.vat – like a chained lion. ...and becoming a self.conceived That.construction blazing within, it comes to utter helplessness like a lion bound in its chains.

 

विचित्रकार्यकर्तृत्वमाहरद्वासनावशात् ।

vicitra.kArya.kartRtva.m Aharat vAsanA.vaza.at |

स्वेच्छामात्रानुरचिता दशाश्चानुपतत्तथा ॥४।४२।३५॥

svecchA.mAtra.anuracitA: dazA: ca anupatat tathA ||4|42|35||

.

Aharat*

vAsanA*

anupat*

.

vicitra.various.kArya.effect/act.kartR.Doer.tva.ity/ism.m Aharat* vAsanA*.vaza.force.at | sva.one/Ur.own.icchA.desire.mAtra.measure/unit.anuracita.constructed.a: dazA.life.stage: ca.and/too anupat*.at tathA.thus

.

jvicitra.kArya.kartRtva.m the process of doing various acts =

Aharat – conceiving

vAsanA.vaza.at thru the vAsanA force =

svecchA.mAtra.anuracitA: – a construct formed from his own desire

dazA: ca anupatat tathA – and thus falls into states.

*vlm.35. It assumes to itself the agency of all its various acts, under its subjection to a variety of desires; and thus exposes itself to the changes of its state, in this life and all its future births.

*sv. ...he undergoes endless suffering which is self.imposed and self.willed.

*m.34.35. It is surrounded by inimical sensuous objects and moves about in many kinds of afflictions and troubles. Like a bird swooping dead into sea.waters, this mind is always drowning in fiercest states. It binds itself into this web of worlds.

#hR #AhR The very general and common meaning in which it is used is that of "doing or accomplishing a thing". vicitra.kArya.kartRtva.m Aharat vAsanA.vaza.at | fm4042.035 Satya Vrat.

jvicitra.kArya.kartRtva.m the process of doing various acts = Aharat vAsanA.vaza.at thru the vAsanA force = svecchA.mAtra.anuracitA: – a construct formed from his own desire dazA: ca anupatat tathA – and thus falls into states.

 

क्वचिन्मनः क्वचिद्बुद्धिः क्वचिज्ज्ञानम् क्वचित्क्रियाः ।

kvacit mana: kvacit buddhi: kvacit jJAna.m kvacit kriyA: |

क्वचिदेतदहम्कारः क्वचित्पुर्यष्टकम् स्मृतम् ॥४।४२।३६॥

kvacit etat ahamkAra: kvacit puryaSTakam smRta.m ||4|42|36||

.

kvacit.where/whenever manas.Mind kvacit.where/whenever buddhi.realizinf.mind: kvacit.where/whenever jJAna.Knowledge.m kvacit.where/whenever kriyA.Action\rite: |

kvacit.where/whenever etat.this ahamkAra."I"dentity: kvacit.where/whenever puryaSTaka.m smRta.m

.

kvacit manas

sometimes manas.Mind becomes = kvacit buddhi: sometimes buddhi.Intellect = kvacit jJAna.m sometimes jJAna.Wisdom = kvacit kriyA: sometimes kriyA Activity = kvacit etat aham.kAra: sometimes this ahaMkAra."I"dentity = kvacit puri.aSTakam sometimes the puryaShTaka (Traveler City, with eight gates) = smRta.m is recollected....

sometimes there is manas.Mind

sometimes buddhi.Intellect

sometimes jJAna.Wisdom

sometimes kriyA.Activity

sometimes aham.kAra."I"dentity

sometimes the subtle.puryaSTaka Embodiment is brought.to.mind

...

*vlm.p.36 It labors continually under all of its eight.fold states of understanding; namely knowledge, intelligence and activity or active agency, and its egoism or selfishness, all of which are causes of all of its sorrows.

*jd.36 kvacit manas sometimes manas.Mind becomes = kvacit buddhi: sometimes buddhi.Intellect = kvacit jJAna.m sometimes jJAna.Wisdom = kvacit kriyA: sometimes kriyA Activity = kvacit etat aham.kAra: sometimes this ahaMkAra."I"dentity = kvacit puri.aSTakam sometimes the puryaShTaka (Traveler City, with eight gates) = smRta.m is recollected....

 

क्वचित्प्रकृतिरित्युक्तम् क्वचिन्मायेति कल्पितम् ।

kvacit prakRti: iti ukta.m kvacin mAyA iti kalpita.m |

क्वचिद्बन्धमिति प्रोक्तम् क्वचित्प्रकृतिरित्युक्तम् ॥४।४२।३७॥

kvacit bandha.m iti prokta.m kvacit prakRti: iti ukta.m ||4|42|37||

.

kvacit.where/whenever prakRti.Nature: iti.so ukta.m kvacit.where/whenever mAyA.Illusion iti.so kalpita*.m | kvacit.where/whenever bandha.bondage.m iti.so prokta*.m kvacit.where/whenever prakRti.Nature: iti.so ukta.said/told.m

.

somewhere they call it "Nature"

somewhere they conceive it as " Illusion "

somewhere they declare it to be "Bondage"

somewhere they call it "Nature"

.

*vlm.p.37 It is sometimes called nature (prakriti or character) or the seat of self delusion (maya). The mind is often converted to foulness (malas) and very often to activity.

*vlm. ... the prakriti or character ... the mAyA or seat of self delusion...

*jd.37 kvacit mAyA iti kalpita.m sometimes mAyA.Illusion is conceived = kvacit bandha.m iti prokta.m sometimes bondage is discussed/involved = kvacit karma iti saMsthita.m sometimes karma is established....

 

क्वचिद्बन्धमिति ख्यातम् क्वचिच्चित्तमिति स्फुटम् ।

kvacit bandha.m iti khyAta.m kvacit citta.m iti sphuTa.m  |

क्वचिन् मलमिति प्रोक्तम् क्वचित्कर्मेति संस्थितम् ॥४।४२।३८॥

kvacit malam iti prokta.m kvacit karma iti saMsthita.m ||4|42|38||

.

sometimes it is called bandha.Bondage

sometimes it is clearly "chitta", the affective mind

sometimes it is said to be impurity

sometimes "effective karma"

...

kvacit.where/whenever <citta.affective.mind.m iti.so sphuTam.clearly/obviously  sometimes it is clearly affected mind + kvacit malam iti prokta.m sometimes it is said to be impurity = kvacit karma iti saMsthita.m sometimes effected karma.

*vlm.38. It is sometimes designated as bondage, and is often synonymous with the heart {? chitta}; it is called also as avidyá or ignorance, and frequently identified with the will or volition likewise.

jkvacit bandha.m iti khyAta.m sometimes it is called Bondage = kvacit citta.m iti sphuTa.m  sometimes it is clearly affected mind + kvacit malam iti prokta.m sometimes it is said to be impurity = kvacit karma iti saMsthita.m sometimes effected karma.

 

तदेतदाबद्धमिह चित्तम् राघव दुःखितम् ।

tat etat Abaddha.m iha citta.m rAghava du:khita.m |

तृष्णाशोकसमाविष्टम् रागायतनमाततम् ॥४।४२।३९॥

tRSNA.zoka.samAviSTa.m  rAga.Ayatana.m Atata.m ||4|42|39||

.

tat.that.one/he/it

etat.this <Abaddha.combination/binding.together.m

iha.here citta.affective.mind.m, Raaghava, du:khita.sorrowful.m |

tRSNA.Craving/thirst.zoka.grief.samAviSTa.possessed.m  rAga.Ayatana.m Atata.m

.

<samAviSTa.possessed  

.

*sv.39 O Rama, in this world the cause of all misfortunes is only the mind which is full of sorrow and grief, desire and delusion.

*vlm.39. Know Râma, the heart is tied to the earth by a chain of sorrow and misery; it is brimful of avarice and grief, and the abode of passions.

.

#bandh #baddha #Abaddha. tied on , bound ; joined ; fixed , effected , produced , shown •• #Abaddha: affection Lex. •• #Abaddha.m binding fastly , a binding , a yoke L. 

#viz #Aviz #samAviz #samAviSTa. *samaawiShTa entered together or at once, seized, occupied, possessed by or filled with (tena or comp) • provided or endowed or furnished with (comp) • taught or instructed in (tena) or by (tena). –

 

जरामरणमोहान्तर्भवभावनयाहतम् ।

jarA.maraNa.moha=antar.bhava.bhAvanayA Ahata.m |

ईहितानीहितैर्ग्रस्तमविद्यारागरञ्जितम् ॥४।४२।४०॥

Ihita.anIhita.i: grasta.m avidyA.rAga.raJjita.m ||4|42|40||

.

jarA.senility.maraNa.death.moha.delusion.antar.inside/within.bhava.becoming.bhAvana.feeling.yA Ahata.beaten/destroyed.m | by/with  Ihita.desired.an.non.Ihita.desired.i: grasta.eaten/possessed.m avidyA.unknowing.Ignorance.<rAga.passion/love.raJjita.colored/affected.m

.

by its inner feeling of the delusion of senility and death

it is destroyed

.

obsessed with its wishes and aversions

it is affected Nescience and Passion

.

*sv. Forgetful of self.knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense.objects.

*vlm.40. It is living dead with the cares of age and the fear of death, to which the world is subject; it is troubled with desire and disgust, and stained by its ignorance and passions.

ग्रस् gras to eat, swallow grasta. swallowed, eaten • taken, seized • surrounded or absorbed • possessed (by a demon) • tormented, affected by •• inarticulately pronounced, slurred • (#a. neg) • .n.. inarticulate pronunciation of the vowels. –

jjarA.maraNa.moha.antar.bhava.bhAvanayA by the feeling of senility.death.delusion.inner.being =

<Ahata.beaten/destroyed

<grasta.eaten/possessed

 

इच्छासंक्षुभिताकारम् कर्मवक्षवनाङ्कुरम् ।

icchA.saMkSubhita.AkAram karma.vakSa.vana.aGkuram |

सविस्मृतोत्पत्तिपदम् कल्पितानर्थकल्पितम् ॥४।४२।४१॥

sa.vismRta.utpatti.padam kalpita.anartha.kalpita.m ||4|42|41||

.

icchA.desire.saMkSubhita.tossed.together/shaken/agitated

.AkAra.formation/embodiment.m Karma.vakSa.breast/chest

.vana.woods.aGkura.shoot/sprout.m sa.with.vismRta.forgetting.utpatti.outfall/creation.pada.condition .m

kalpita.made/invented/imagined/assumed.anartha.useless/meaningless.kalpita.made/invented/imagined/assumed.m

.

*vlm.41. It is infested by the prickly thorns of its wishes, and the brambles of its acts; it is quite forgetful of its origin, and is beset by the evils of its own making.

*sv. Forgetful of self.knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense.objects.

 

कोशकारवदाबद्धम् शोकाकारपदम् गतम् ।

koza.kAra.vat Abaddha.m zoka.AkAra.padam gata.m |

तन्मात्रवृन्दावयवमनन्तनरकातपम् ॥४।४२।४२॥

tanmAtra.vRnda.avayava.m ananta.naraka.Atapa.m ||4|42|42||

.

as.if making a sheath

into Abaddha.combined/bound.together.m

gone.to a fresh embodiment of grief

into a subtle multitude/swarm/many.avayava.limb/member/part.m< ananta.endless/infinite.Naraka.Freakhell.Atapa.heat.m

.

*vlm.42. It is confined as the silkworm in its own cell, where it is doomed to dwell with its sorrow and pain; and though it is but a minim in its shape, it is the seat of endless hell.fire. (A hair as heart. Pope. The heart is hell &c. Milton).

*sv. Forgetful of self.knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense.objects.

 

स्व.दृश्य max पि शैलेन्द्र.सम.भार.भयाव् अहम् ।

sva.dRzyam api zailendra.sama.bhAra.bhayAv aham |

जरा.मरण.शाखाढ्यम् संसार.विष.दुर्द्रुमम् ॥४।४२।४३॥

jarA.maraNa.zAkhADhyam saMsAra.viSa.durdrumam ||4|42|43||

.

sva.dRzyam api

zaila.indra.sama.bhAra.bhayau

mountain.peak.same.bhAra.bhayau =

aham I =

jarA.maraNa.zAkha.ADhyam – with branches ripening with senility and death =

saMsAra.viSa.dur.drumam. – the poisonous Samsaara.tree.

*vlm.p.43 It is as minute as the soul, and yet appears as huge as the highest hill. This world is a forest of wild poisonous trees branching out with their fruits of decay and death.

 

इमम् संसार max खिल maax शा.पाश.विधायकम् ।

imam saMsAram akhilam AzA.pAza.vidhAyakam |

दध dax न्तः फलैर् हीनम् वट.धानाम् वटम् यथा ॥४।४२।४४॥

dadhat anta: phala.i: hInam vaTa.dhAnA.m vaTa.m  yathA ||4|42|44||

.

imam saMsAram akhilam this samsaara is entirely

AzA.pAza.vidhAyakam hope.snare.

 

#vidhi #vidhAyaka mfn. enjoining , containing an injunction ; performing , exhibiting ; consigning , delivering , one who entrusts or deposits anything (.tva n.) W. ; m. a founder , builder , establisher +

dadhat anta:

phala.i: hInam without fruits

vaTa.dhAnA.m vaTa.m  yathA

.

this whole saMsAra.Convolution

wrapped in the snare of Hope

appears within

not as a fruit

but as a banyan tree makes banyan trees without a seed

.

*vlm.44. The snare of desire is stretched over the whole world; its fruits are as those of the Indian fig trees, which has no pith or flavour within.

 

चिन्तानल.शिखा.दग्धम् कोपाजागर.चर्वितम् ।

cintA.anala.zikhA.dagdha.m kopAjAgara.carvita.m |

कामाब्धि.कल्लोल.हतम् विस्मृ taax त्म.पितामहम् ॥४।४२।४५॥

kAma.abdhi.kallola.hata.m vismRta.Atma.pitAmaham ||4|42|45||

.

...

burned by the flickering flames of Care

anger constricting like a boa

tossed on the billows of Love.Ocean

forgetful of your Grandfather*

...

cintA.anala.zikhA.dagdha.m kopAjAgara.carvita.m | kAma.abdhi.kallola.hata.m vismRta.Atma.pitAmaham

.

*vlm.p.45 The mind being burnt by the flame of its sorrow and bitten by the serpent of its anger, and being drowned in the boisterous sea of its desires, has entirely forgotten its great Father (brahma).

jprajA.pati, the First Father of the generations, brahmA the Immense.

 

मृगम् यूथा dix व भ्रष्टम् शोक.उपहत.चेतनम् ।

mRgam yUtha.at iva bhraSTa.m  zoka.upahata.cetana.m |

पतङ्गक mix व ज्वालादग्धम् विषय.पावके ॥४।४२।४६॥

pataGgakam iva jvAlAdagdha.m viSaya.pAvake ||4|42|46||

.

jmRgam yUtha.at iva like a deer from the herd =

bhraSTa.m  

zoka.upahata.cetana.m

pataGgakam iva jvAlAdagdha.m viSaya.pAvake .

*vlm.46. It is like a lost stag straying out of its herd, and like one demented by his sorrows; or more like a moth singed by the flame of world affairs.

*sv. Forgetful of self.knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense.objects.

#bhraMz, *bhramsh to fall, to drop down #bhraSTa. *bhraShTa fallen, dropped • fallen from the sky i.e. banished to the earth • broken down, decayed, ruined, disappeared, lost, gone • fled or escaped from, rid of (abl.) • strayed from, deprived of (abl. or comp.) • depraved, vicious, a backslider • #bhraSTA a fallen or unchaste woman, "slut".

 

छिन्न.मूल mix vaax म्भोजम् परमाम् म्लानि maax गतम् ।

chinna.mUlam iva ambhojam paramA.m mlAnim Agata.m |

छिन्न.अङ्ग maax त्मनः स्थानाद् विशेष.असङ्ग.दुःस्थितम् ॥४।४२।४७॥

chinna.aGgam Atmana: sthAna.at vizeSa.asaGga.du:sthita.m ||4|42|47||

.

chinna.mUlam iva ambhojam –

like an uprooted day.lotus =

it has come to absolute withering

. paramA.m mlAnim Agata.m =

chinna.aGgam Atmana: sthAna.at

vizeSa.asaGga.du:sthita.m

#mlAni

*vlm.47. It is torn away as a limb from its place in the Spirit, and thrown in an incongenial spot; it is withering away like a lotus plant plucked from its root.

*sv. Forgetful of self.knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense.objects.

 

विषय.आदिषु मध्य.स्थम् चित्र.रूपेषु शत्रुषु ।

viSaya.AdiSu madhya.stham citra.rUpeSu zatruSu |

दशास्व् एतास्व् अनन्तासु लुठितम् संकटास्व् इति ॥४।४२।४८॥

dazAsu etAsu anantAsu luThita.m saMkaTAsu iti ||4|42|48||

.

jviSaya.AdiSu madhyastham in the middle of its sensations = citra.rUpeSu among pictured forms, among enemies zatruSu = dazAsu etAsu anantAsu in endless states of life = luThita.m saMkaTAsu iti – fallen into sorry straits...

*vlm.48. Being cast amidst the bustle of business, and among men who are inimical or as dumb pictures to him, every man is grovelling in this earth amidst dangers and difficulties.

*sv. Forgetful of self.knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense.objects.

#luThita. rolled, rolled down, rolling on the ground (as a horse), fallen KSS. Pañcat. 

jviSaya.AdiSu madhyastham in the middle of its sensations = citra.rUpeSu among pictured forms, among enemies zatruSu = dazAsu etAsu anantAsu in endless states of life = luThita.m saMkaTAsu iti – fallen into sorry straits...

 

दुःखे निपतितम् घोरे विहम्गः सागरे यथा ।

du:khe nipatita.m ghore viham.ga: sAgare yathA |

स्व.बन्ध.आस्थम् जगjजाले शून्ये गन्धर्व.पत्तने ॥४।४२।४९॥

sva.bandha.Astham jagat.jAle zUnye gandharva.pattane ||4|42|49||

.

...

fallen into terrible trouble

like a land.bird fallen in the sea

caught by its self.bondage in the world.net

lost in an empty gandharva.City

...

*vlm.49. Man is exposed to the difficulties of this dark and dismal world, like a bird fallen in the waters of the sea; he is entangled in the snare of the world, like one snatched to the fairy land in the sky.

 

उह्यमान max naax स्था.अब्धौ मनो विषय.विद्रुतम् ।

uhyamAna.m an.AsthA.abdhau mana: viSaya.vidruta.m |

उद्ध raax मर.संकाश.मातङ्ग mix व कर्दमात् ॥४।४२।५०॥

uddhara.amara.saMkAza.mAtaGgam iva kardama.at ||4|42|50||

.

uhyamAna.m an.AsthA.abdhau traveling in restless waters =

manas.Mind = viSaya.vidruta.m sense.agitated =

uddhara.amara.saMkAza

mAtaGgam iva kardama.at like an elephant in the mud.

*vlm.50. The mind is carried away by the current of business, like a man borne by the waves of the sea. Lift it, O brave Râma! from this pit, as they do an elephant sinking in the mud.

*sv.50.51 O Rama, rescue this mind from the mire of ignorance.

##dru vidru vidruta. विद्रुत .p.p.. Flown, fled away, (in panic). Agitated, alarmed • Liquid, fluid • running to and fro, flown, fled (n. impers.) mbh. &c. • burst asunder, destroyed BhP. • agitated, perplexed, distraught R. paJcat.

##dhR uddhR uddhara. – (2. sg. Impv. forming irregular tatpuruSa compounds)

 

बलीवर्दवद् आमग्नम् मनो मदन.पल्वले ।

balIvarda.vat Amagnam mana: madana.palvale |

आलून.शीर्ण.अवयवम् बलाद् राम समुद्धर ॥४।४२।५१॥

AlUna.zIrNa.avayava.m bala.at rAma samuddhara ||4|42|51||

.

Like a bull in a muddy pond

Mind sinks in a pool of passion:

catch hold of the fallen body, Râma, forcefully lift it up

.

balIvarda.vat bull.like #Amagna.x.m immersed/submerged manas is Mind madana.palvale in passion.pool + AlUna.zIrNa.avayava.m plucking the fallen body bala.at forcefully, Râma, samuddhara lift it up

.

*vlm.51. Lift up thy mind by force, O Râma! like a bullock from this delusive puddle (palvala) of the world, where it is shorn of its brightness and is weakened in its frame.

*sv.50.51 O Rama, rescue this mind from the mire of ignorance.

.

.2*Amagna. fully.sunk/submerged +

.2*balIvarda.bull/ox

.2*AlUna.cut.off/plucked

.2*zIrNa.shattered/withered/rotten • fallen away or out • broken (river.banks) • withered, rotten • #zIrNatA, #zIrNatva.m withered state, condition • rottenness, decay. • #zIrNa.danta toothless 2017.025

 

शुभ.अशुभ.प्रसर.पराह taax कृतौ

zubha.azubha.prasara.parAhata.AkRtau

ज्वलj.जरा.मरण.विषाद.मूर्छिते ।

jvalat.jarA.maraNa.viSAda.mUrchite |

व्य thex ह यस्य मनसि भो न जायते

vyathA iha yasya manasi bho na jAyate

नर.आकृtir जगति स राम राक्षसः ॥४।४२।५२॥

nara.AkRti: jagati sajrAma rAkSasa: ||4|42|52||

.

zubhA.Azubha.prasara.parAhata.AkRtau –

when well&ill.emergent.assailed.embodiment =

jvalaj.jarA.maraNa.viSAda.mUrcchite –

when jvalaj.senility.death.unraveled.being.having.swooned =

vyathA iha – pain here = yasya manasi in whose Mind = Sir = na jAyate nara.AkRti: jagati is not born as a human form in the world =

mUrchite – fallen into the death.swoon.

zubhA.Azubha.prasara.parAhata.AkRtau – when good.evil.emergent.assailed.embodiment = jvalaj.jarA.maraNa.viSAda.mUrcchite – when jvalaj.senility.death.unraveled.being.having.swooned = vyathA iha – pain here = yasya manasi in whose Mind = Sir = na jAyate nara.AkRti: jagati is not born as a human form in the world =

sa rAma rAkSasa: he, rAma, is a rAkShasa.Demon.

*ABComm. parAhatA malinI.kRtA...

*sv.52. O Rama, he indeed is a demon in human form who is not distressed by the impure state of the mind caused by alternating good and evil thoughts, and who is subjected to old age, death and despair.

*vlm.52. Râma! the man whose mind is not troubled in this world, with successive joy and grief, and the vicissitudes of decrepitude, disease and death, is no human being: but resemble a monstrous Râkshasa, although he may have the figure of a man on him. (It is not humanity to be devoid of human feeling).

#sR #sara #prasara forth flowing • "The force that thru the green tube drives the flower." –Dylan Thomas. • Evolution • going forwards, progress(ion) • spreading, diffusion • range (of the eye) •• #prasarA Paederia Foetida, skunk vine http://aquat1.ifas.ufl.edu/paefoe.html •• #prasaram (in music) a Royal Progress. •.• #prasarayuta. extensive (as a forest) R. #prasaraNa.m (fr. Caus) stretching or spreading out, diffusing • augmentation, increase. •.• changing a semivowel into a vowel, (cf. #samprasaraNa).

#han #uddhan With *ud, #han which has one of its primary meanings "to move", comes to mean "to move in an uncontrolled manner", "to jolt", "to strut" and thence "to behave haughtily or insolently". We have this sense in <andhAnA.m uddhati: yA iyam sA dRzyAya eva jAyate> fm5082.020. uddhati = auddhatya, ucchRnkhalala, "unrestrained behaviour" and consequently "audacity". #parahan yields the sense of "deformed", "disfigured" "stained" as in <zubha.azubha.prasara.parAhata.AkRtau ... manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means "away", "off" and implies "separation". This is crystal.clear in the word parAga meaning (pollen) which separates from the flower and drops down (parAgacchati). Here awayness stands for thoroughness. a.at two places in the yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning however differs in both. While at one place it means "overpowered or "under the impact of”, at another place it means, "withered off" or "fallen off" or "disappeared". saMsAra.madirA sA iyam a.vidyA iti ucyate budha.i: ||4|42|39|| anayA upahata: loka: kalyANa.m na adhigacchati | fm4021.039.040; puNya.kSaya.anusaMdhAna.at ... papAta upahata.AkRti: || fm4008.015.

#ath vyath to tremble, waver. vyathA व्यथा [व्यथ्.भावे.अङ्] Pain, anguish • • alarm, anxiety. •• vyathAM>kR, either "to cause pain" or "to feel pain" •• loss, damage, ill.luck • • (with hRdi or hRdaye), throbbing of the heart. व्यथा [व्यथ्.भावे.अङ्] •• avyatha, avyathA absence of tremor, firmness. •.• vyathAtura, vyathAnvita suffering pain, pained.

zubhA.Azubha.prasara.parAhata.AkRtau – when good.evil.emergent.assailed.embodiment = jvalaj.jarA.maraNa.viSAda.mUrcchite – when jvalaj.senility.death.unraveled.being.having.swooned = vyathA iha – pain here = yasya manasi in whose Mind = Sir = na jAyate nara.AkRti: jagati is not born as a human form in the world =

 

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FM4043

 

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FM.4.42 HOW CONSCIOUSNESS BECOMES 1.DC26.27

सर्ग ४.४२

sarga 4.42

वसिष्ठjउवाच ।

vasiSTha uvAca |

कुपित syaax सतो ऽ pyax स्य प्रेक्षा.मात्र.विनाशिनः ।

kupitasya asata: api asya prekSA.mAtra.vinAzina: |

अविद्या.वितत.व्या dherau षधम् शृणु राघव ॥४।४२।१॥

avidyA.vitata.vyAdher auSadha.m zRNu rAghava ||4|42|1||

याम् ताम् कथयितुम् जातिम् राम राजस.सात्त्विकीम् ।

yA.m tA.m kathayitum jAtim rAma rAjasa.sAttvikI.m |

म nox वीर्य.विचा raax र्थम् प्रस्तुतो ऽ smiix ह ताम् शृणु ॥४।४२।२॥

mana: vIrya.vicAra.artham prastuta: asmi iha tA.m zRNu ||4|42|2||

यत्त dax pyax मृतम् ब्रह्म सर्व.व्यापि निरामयम् ।

yat tat api amRta.m brahma sarva.vyApi nirAmayam |

चिदाभास max न ntaax ख्य max naax दि विगत.भ्रमम् ॥४।४२।३॥

cit.AbhAsam ananta.Akhyam an.Adi vigata.bhramam ||4|42|3||

चित्.स्पन्द.वपुषस् तस्य स्पन्दस् तस्माच् चि dex व हि ।

cit.spanda.vapuSa: tasya spanda: tasma.at cit eva hi |

प्रदेशाद् घनता mex ति सौम्यो ऽब्धिश् चलना dix व ॥४।४२।४॥

pradeza.at ghanatA.m eti saumya: abdhi: calana.at iva ||4|42|4||

अन्त rax ब्धेर् जलम् यद्वत् स्प ndaax स्पन्दव diix हिते ।

antar abdhe: jalam yat.vat spanda.aspanda.vat Ihite |

सर्व.शक्तिस् तथा एकत्र गच्छति स्पन्द.शक्तिताम् ॥४।४२।५॥

sarva.zakti: tathA ekatra gacchati spanda.zaktitA.m ||4|42|5||

आत्म nyex vaax त्मना व्योम्नि यथा सरति मारुतः ।

Atmani eva AtmanA vyomni yathA sarati mAruta: |

त thex haax tmaax त्म.श ktyaix व स्व.आत्म nyex vaix ति लोकताम् ॥४।४२।६॥

tathA iha AtmA Atma.zaktyA eva sva.Atmani eva eti lokatA.m ||4|42|6||

स्व.शिखास्पन्द.श ktyaix व दीपः सौम्यो य thox न्नतम् ।

sva.zikhAspanda.zaktyA eva dIpa: saumya: yathA unnata.m |

एति तद्व dax आव् आत्मा तत् स्वे वपुषि वल्गति ॥४।४२।७॥

eti tadvat asAu AtmA tat sve vapuSi valgati ||4|42|7||

जलान्तरे ऽम्बुधिर् यद्वल् लसद् वा riix व चञ्चलः ।

jalAntare ambudhi: yat.vat lasat vAri iva caJcala: |

सर्व.शक्तिर् वपु s2yex व तथा स्पन्द.विलासवान् ॥४।४२।८॥

sarva.zakti: vapuSyA iva tathA spanda.vilAsavAn ||4|42|8||

य thox ल्लसति भाश् चक्रैः कचन्.कनक.सागरः ।

yathA ullasati bhA: cakra.i: kacan.kanaka.sAgara: |

त thaax त्मनि परिस्पन्दैः स्फुर tyax क्षैश् चि dax र्णवः ॥४।४२।९॥

tathA Atmani parispanda.i: sphurati akSa.i: cit.arNava: ||4|42|9||

लक्ष्यते मौक्तिक.स्पन्दो यथा व्योम्नि दृशो ऽदृशि ।

lakSyate mauktika.spanda: yathA vyomni dRza: adRzi |

तथा भाति लसद् रूपा चिच्छ ktiz चिन्.महाम्बरे ॥४।४२।१०॥

tathA bhAti lasat rUpA cit.zakti: cit*mahAmbare ||4|42|10||

किंचित् क्षुभित.रूपा सा चिच्छक्तिश् चिन् महार्णवे ।

kiMcit kSubhita.rUpA sA cit zakti: cit mahArNave |

तन्मयी चित् स्फुर tyax च्छा त traix vox र्मि rix vaax र्णवे ॥४।४२।११॥

tat.mayI cit sphurati acchA tatra eva Urmi: iva arNave ||4|42|11||

आत्मनो ऽव्यतिरि ktaix व व्यतिरि ktex व तिष्ठति ।

Atmana: a.vyatiriktA eva vyatiriktA iva tiSThati |

आलोक.श्री rix vaax लोक.कोटरे यत्तताम् गता ॥४।४२।१२॥

Aloka.zrI: iva Aloka.koTare yat tatA.m gatA ||4|42|12||

क्षणम् स्फुरति सा देवी सर्व.शक्तितया तया ।

kSaNa.m sphurati sA devI sarva.zaktitayA tayA |

चेतति स्वाम् स्वयम् शक्तिम् क lex न्दोः शीतता mix व ॥४।४२।१३॥

cetati svA.m svayam zaktim kala.indo: zItatA.m iva ||4|42|13||

उदि taix षा प्रका zaax ख्या चिच्छ ktiz परमात्मनः ।

uditA eSA prakAza.AkhyA cit.zakti: paramAtmana: |

देश.काल.क्रिया=शक्तीर् वयस्याः सम्प्रकर्षति ॥४।४२।१४॥

deza.kAla.kriyA=zaktI: vayasyA: sam.prakarSati ||4|42|14||

स्व.स्वभावम् विदि tvaix व max नाद्यन्त.पदे स्थिता ।

sva.svabhAva.m viditvA eva.m an.Adyanta.pade sthitA |

रूपम् परिमि tex vaax सौ भावय tyax .विभाविता ॥४।४२।१५॥

rUpa.m parimitA iva asau bhAvayati a.vibhAvitA ||4|42|15||

य daix वम्.भावितम् रूपम् तया परम.सत्तया ।

yadA evam.bhAvita.m rUpa.m tayA parama.sattayA |

तदै vaix न max नुगता नाम.संख्यादिका दृशः ॥४।४२।१६॥

tadA eva enam anugatA: nAma.saMkhya.AdikA dRza: ||4|42|16||

चि dex vaix त dax व stvex व व्यतिरिक्ता त thaax त्मनः ।

cit eva etat avastu eva vyatiriktA tathA Atmana: |

अनन्ता तद् ग taix vaax शु लह riix व महार्णवात् ॥४।४२।१७॥

anantA tat gatA eva Azu laharI iva mahArNava.at ||4|42|17||

यथा कटक.केयूरैर् भेदो हेम्नो विलक्षणः ।

yathA kaTaka.keyUra.i: bheda: hemna: vilakSaNa: |

त thaax त्मनश् चितो रूपम् भावयन्त्याः स्व maaMx शिकम् ॥४।४२।१८॥

tathA Atmana: cita: rUpa.m bhAvayantyA: sva.m AMzikam ||4|42|18||

यथा दीपेन दीपानाम् जाताना maax त्मनाम् तथा ।

yathA dIpena dIpAnA.m jAtAnA.m AtmanA.m tathA |

देश.काल.कलामात्र=भेदः स्वाभाविकाश् चितेः ॥४।४२।१९॥

deza.kAla.kalAmAtra=bheda: svAbhAvikA: cite: ||4|42|19||

देश.काल.परिस्पन्द=शक्ति+सन्.दीपिता अथ चित् ।

deza.kAla.parispanda=zakti+san.dIpitA atha cit |

संकल्प max नुधावन्ती प्रयाति कलना.पदम् ॥४।४२।२०॥

saMkalpa.m anudhAvantI prayAti kalanA.padam ||4|42|20||

विकल्प.कलि taax कारम् देश.काल.क्रिया.आस्पदम् ।

vikalpa.kalita.AkAram deza.kAla.kriyA.Aspadam |

चितो रूपम् महाबाहो क्षेत्र jj2ex ति कथ्यते ॥४।४२।२१॥

cita: rUpa.m mahAbAho kSetrajJa* iti kathyate ||4|42|21||

क्षेत्रम् शरीर mix tyaax हुस् त dax सौ चेत्य.खण्डितम् ।

kSetram zarIram iti Ahus tat asau cetya.khaNDita.m |

स=बा hyaax भ्यन्तरम् तेन क्षेत्र jj2ex ति कथ्यते ॥४।४२।२२॥

sa=bAhya.abhyantaram tena kSetra.jJajiti kathyate ||4|42|22||

वासनाम् कल्पयन् सो ऽपि या tyax हम्कारताम् पुनः ।

vAsanA.m kalpayan sa: api yAti aham.kAratA.m puna: |

अहम्कारो ऽपि निर्णेता कलङ्की बुद्धिर् उच्यते ॥४।४२।२३॥

ahamkAra: api nirNetA kalaGkI buddhi: ucyate ||4|42|23||

बुद्धिः संकल्प.कलिता प्रयाति मनसः पदम् ।

buddhi: saMkalpa.kalitA prayAti manasa: padam |

मनो घन.विकल्पम् तु गच्छति इन्द्रियताम् शनैः ॥४।४२।२४॥

mana: ghana.vikalpa.m tu gacchati indriyatA.m zanais ||4|42|24||

पाणि.पाद max यम् देह mix न्द्रियाणि विदुर् बुधाः ।

pANi.pAdam ayam deham indriyANi vidus budhA: |

देहो ऽसौ ज्ञायते लोके सूयते ऽपि च जीवति ॥४।४२।२५॥

deha: asau jJAyate loke sUyate api ca jIvati ||4|42|25||

एवम् जीवो हि संकल्प.वासना.रज्जु=वेष्टितः ।

eva.m jIva: hi saMkalpa.vAsanA.rajju=veSTita: |

दुःख.जाल.परी taax त्मा क्रमाद् आयाति चित्तताम् ॥४।४२।२६॥

du:kha.jAla.parIta.AtmA krama.at AyAti cittatA.m ||4|42|26||

क्रमेण पाक.वशतः पल mex ति यथान्यताम् ।

krameNa pAka.vazata: palam eti yathAnyatA.m |

अवस्थ yaix व naax कृत्या जीवो मल.वशात्तथा ॥४।४२।२७॥

avasthayA eva na AkRtyA jIva: mala.vaza.at tathA ||4|42|27||

जीवो ऽहम्कारताम् प्राप्तस्  tvax हम्कारश् च बुद्धिताम् ।

jIva: aham.kAratA.m prApta: tu ahamkAra: ca buddhitA.m |

संकल्प.जाल.कलिताम् मनस्ताम् बुद्धि raax गता ॥४।४२।२८॥

saMkalpa.jAla.kalitA.m manastA.m buddhi: AgatA ||4|42|28||

मनो हि संकल्पमयम् संस्था.ग्रहण.तत्परम् ।

mana: hi saMkalpamayam saMsthA.grahaNa.tatparam |

प्रतियोगि.व्यवच्छिन्न.प्राप्ति.सत्यै rax पि ईहितैः ॥४।४२।२९॥

pratiyogi.vyavacchinna.prApti.satya.i: api Ihita.i: ||4|42|29||

इच्छा.आद्याः शक्तयश् चेतो gAवो वृष mix  vox न्मदम् ।

icchA.AdyA: zaktaya: ceta: bhAva: vRSam iva unmadam |

अनुधावन्ति दोषाय सरितः सागरम् यथा ॥४।४२।३०॥

an.udhAvanti doSAya sarita: sAgaram yathA ||4|42|30||

इति शक्तिमयम् चेतो घ naax हम्कारताम् गतम् ।

iti zakti.mayam ceta: ghana.ahamkAratA.m gata.m |

कोशकार.क्रिमि rix व  svex च्छया याति बन्धनम् ॥४।४२।३१॥

kozakAra.krimi: iva sva.icchayA yAti bandhana.m ||4|42|31||

स्व.संक lpaax नुसंधानात् पाशै rix व नयन्.वपुः ।

sva.saMkalpa.anusaMdhAna.at pAza.i: iva nayan.vapus |

कष्ट max स्मिन् स्वयम् बन्ध mex tyaax त्मा परितप्यते ॥४।४२।३२॥

kaSTa.m  asmin svayam bandha.m eti AtmA paritapyate ||4|42|32||

बद्ध max smiix ति कलयद् विद्या.तत्त्वम् जहच्छ्नैः ।

"baddha.m asmi" iti kalayat vidyA.tattva.m jahat zanais |

अविद्याम् जनय tyax न्तर् जगज्ज्ङ्गल.राक्षसीम् ॥४।४२।३३॥

avidyA.m janayati antar jagat.jaGgala.rAkSasI.m ||4|42|33||

स्व.संकल्पित.तन्मात्र.ज्वाल.अभ्यन्तर.वर्ति च ।

sva.saMkalpita.tanmAtra.jvAla.abhyantara.varti ca |

पराम् विवशता mex ति शृङ्खला.बद्ध.सिंहवत् ॥४।४२।३४॥

parA.m vivazatA.m eti zRGkhalA.baddha.siMha.vat ||4|42|34||

विचित्र.कार्य.कर्तृत्व maax हरद् वासना.वशात् ।

vicitra.kArya.kartRtva.m Aharat vAsanA.vaza.at |

स्वेच्छा.मात्र.अनुरचिता दशाश् च अनुपतत्तथा ॥४।४२।३५॥

svecchA.mAtra.anuracitA: dazA: ca anupatat tathA ||4|42|35||

क्वचिन् मनः क्वचिद् बुद्धिः क्वचिज् ज्ञानम् क्वचित् क्रियाः ।

kvacit mana: kvacit buddhi: kvacit jJAna.m kvacit kriyA: |

क्वचि dex त dax हम्कारः क्वचित् पुर्यष्टकम् स्मृतम् ॥४।४२।३६॥

kvacit etat ahamkAra: kvacit puryaSTakam smRta.m ||4|42|36||

क्वचित् प्रकृति rix त्य् उक्तम् क्वचिन् माया इति कल्पितम् ।

kvacit prakRti: iti ukta.m kvacin mAyA iti kalpita.m |

क्वचिद् बन्ध mix ति प्रोक्तम् क्वचित् प्रकृति rix त्य् उक्तम् ॥४।४२।३७॥

kvacit bandha.m iti prokta.m kvacit prakRti: iti ukta.m ||4|42|37||

क्वचिद् बन्ध mix ति ख्यातम् क्वचिच् चित्त mix ति स्फुटम् ।

kvacit bandha.m iti khyAta.m kvacit citta.m iti sphuTa.m  |

क्वचिन् मल mix ति प्रोक्तम् क्वचित् कर्म इति संस्थितम् ॥४।४२।३८॥

kvacit malam iti prokta.m kvacit karma iti saMsthita.m ||4|42|38||

त dex तद् आबद्ध mix ह चित्तम् राघव दुःखितम् ।

tat etat Abaddha.m iha citta.m rAghava du:khita.m |

तृष्णा.शोक.समाविष्टम् राग.आयतन maax ततम् ॥४।४२।३९॥

tRSNA.zoka.samAviSTa.m  rAga.Ayatana.m Atata.m ||4|42|39||

जरा.मरण.मोह=अन्तर्.भव.भावनया आहतम् ।

jarA.maraNa.moha=antar.bhava.bhAvanayA Ahata.m |

ईहित.अनीहितैर् ग्रस्त max विद्या.राग.रञ्जितम् ॥४।४२।४०॥

Ihita.anIhita.i: grasta.m avidyA.rAga.raJjita.m ||4|42|40||

इच्छा.संक्षुभि taax कारम् कर्म.वक्ष.व naax ङ्कुरम् ।

icchA.saMkSubhita.AkAram karma.vakSa.vana.aGkuram |

स.विस्मृत.उत्पत्ति.पदम् कल्पित.अनर्थ.कल्पितम् ॥४।४२।४१॥

sa.vismRta.utpatti.padam kalpita.anartha.kalpita.m ||4|42|41||

कोश.कारवद् आबद्धम् शोक.आकार.पदम् गतम् ।

koza.kAra.vat Abaddha.m zoka.AkAra.padam gata.m |

तन्मात्र.वृ ndaax वयव max नन्त.नरक.आतपम् ॥४।४२।४२॥

tanmAtra.vRnda.avayava.m ananta.naraka.Atapa.m ||4|42|42||

स्व.दृश्य max पि शैलेन्द्र.सम.भार.भयाव् अहम् ।

sva.dRzyam api zailendra.sama.bhAra.bhayAv aham |

जरा.मरण.शाखाढ्यम् संसार.विष.दुर्द्रुमम् ॥४।४२।४३॥

jarA.maraNa.zAkhADhyam saMsAra.viSa.durdrumam ||4|42|43||

इमम् संसार max खिल maax शा.पाश.विधायकम् ।

imam saMsAram akhilam AzA.pAza.vidhAyakam |

दध dax न्तः फलैर् हीनम् वट.धानाम् वटम् यथा ॥४।४२।४४॥

dadhat anta: phala.i: hInam vaTa.dhAnA.m vaTa.m  yathA ||4|42|44||

चिन्तानल.शिखा.दग्धम् कोपाजागर.चर्वितम् ।

cintA.anala.zikhA.dagdha.m kopAjAgara.carvita.m |

कामाब्धि.कल्लोल.हतम् विस्मृ taax त्म.पितामहम् ॥४।४२।४५॥

kAma.abdhi.kallola.hata.m vismRta.Atma.pitAmaham ||4|42|45||

मृगम् यूथा dix व भ्रष्टम् शोक.उपहत.चेतनम् ।

mRgam yUtha.at iva bhraSTa.m  zoka.upahata.cetana.m |

पतङ्गक mix व ज्वालादग्धम् विषय.पावके ॥४।४२।४६॥

pataGgakam iva jvAlAdagdha.m viSaya.pAvake ||4|42|46||

छिन्न.मूल mix vaax म्भोजम् परमाम् म्लानि maax गतम् ।

chinna.mUlam iva ambhojam paramA.m mlAnim Agata.m |

छिन्न.अङ्ग maax त्मनः स्थानाd विशेष.असङ्ग.दुःस्थितम् ॥४।४२।४७॥

chinna.aGgam Atmana: sthAna.at vizeSa.asaGga.du:sthita.m ||4|42|47||

विषय.आदिषु मध्य.स्थम् चित्र.रूपेषु शत्रुषु ।

viSaya.AdiSu madhya.stham citra.rUpeSu zatruSu |

दशासु एतासु अनन्तासु लुठितम् संकटासु इति ॥४।४२।४८॥

dazAsu etAsu anantAsu luThita.m saMkaTAsu iti ||4|42|48||

दुःखे निपतितम् घोरे विहम्गः सागरे यथा ।

du:khe nipatita.m ghore viham.ga: sAgare yathA |

स्व.बन्ध.आस्थम् जगjजाले शून्ये गन्धर्व.पत्तने ॥४।४२।४९॥

sva.bandha.Astham jagat.jAle zUnye gandharva.pattane ||4|42|49||

उह्यमान max naax स्था.अब्धौ मनो विषय.विद्रुतम् ।

uhyamAna.m an.AsthA.abdhau mana: viSaya.vidruta.m |

उद्ध raax मर.संकाश.मातङ्ग mix व कर्दमात् ॥४।४२।५०॥

uddhara.amara.saMkAza.mAtaGgam iva kardama.at ||4|42|50||

बलीवर्दवद् आमग्नम् मनो मदन.पल्वले ।

balIvarda.vat Amagnam mana: madana.palvale |

आलून.शीर्ण.अवयवम् बलाद् राम समुद्धर ॥४।४२।५१॥

AlUna.zIrNa.avayava.m bala.at rAma samuddhara ||4|42|51||

शुभ.अशुभ.प्रसर.पराह taax कृतौ

zubha.azubha.prasara.parAhata.AkRtau

ज्वलj.जरा.मरण.विषाद.मूर्छिते ।

jvalat.jarA.maraNa.viSAda.mUrchite |

व्य thex ह यस्य मनसि भो न जायते

vyathA iha yasya manasi bho na jAyate

नर.आकृtir जगति स राम राक्षसः ॥४।४२।५२॥

nara.AkRti: jagati sajrAma rAkSasa: ||4|42|52||

||

 

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

http://goo.gl/k3hRBX