fm6080 2.oc29..31 chUdAlA.Topknot and the 5 Delights .z82

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Oct 30, 2016, 12:03:52 PM10/30/16

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fm6080 2.oc29..31 chUdAlA.Topknot and the 5 Delights .z82

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Oॐm

chUdAlA.Topknot & the 5 Delights

vasiShTha said—

एवम् आत्मनि विश्रान्ताम् वदन्ति_इम् ताम् वर-आननाम् ।

evam Atmani vizrAntAm vadantIm tAm vara-AnanAm |

अ-बुद्ध्वा तद्_गिराम् अर्थम् विहस्य_उवाच भूपति: ॥६।८०।१॥

a-buddhvA tad_girAm artham vihasya_uvAca bhUpati: ||6|80|1||

so it was that the EarthLord

not understanding how a pretty girl is Repose in Self

and what she said

began to tease her laughingly

~vlm. ... her husband had not the wit to dive into the meaning of what she said, or to understand what she meant by her reliance in the soul, but jestingly told to her.

shikhidhvaja FIRECREST said—

असंबद्ध.प्रलापासि बालासि वर.वर्णिनि । रमसे राजलीलाभी रम.स्वावनि.पात्मजे ॥६।८०।२॥

asaMbaddha.pralApA_asi bAlA_asi vara.varNini | ramase rAjalIlAbhI rama.svAvani.pAtmaje ||02||

a-saMbaddha.pralApA_Asi - x =

bAlAsi - x =

vara.varNini - o x =

ramase rAja-lIlAbhi: - x =

rama.svAvani.pAtmaje - x.

~sv.2 You are childish and ignorant, my dear, and surely you are prattling!

~vlm.2. Sikhidhwaja said:—How incongruous is thy speech, and how unbecoming it is to thy age, that being but a girl you speak of great things, go on indulging your regal pleasures and sports as you do in your royal state.

किंचित्_त्यक्त्वा न किंचिद्_यो गतो प्रत्यक्ष-संस्थितम् । त्यक्त-प्रत्यक्ष=सद्-रूप: स कथम् किल शोभते ॥६।८०।३॥

kiMcit_tyaktvA na kiMcid_yo gato pratyakSa-saMsthitam | tyakta-pratyakSa=sad-rUpa: sa katham kila zobhate ||03||

kiMcit tyaktvA - x =

na kiMcid_ya: - x =

gata: pratyakSa-saMsthitam - x =

tyakta-pratyakSa=sad-rUpa: - x =

sa katham kila zobhate - x.

~sv.3 Having abandoned something for nothing, having abandoned real substances and attained the state of nothingness - how does one shine resplendent?

~vlm.3. Leaving all things you live in the meditation of a nothing, (i.e. leaving all formal worship, you adore a formless Deity); and if you have all that is real to sense, how is it possible for you to be so graceful with an unreal nothing? (Nothing is nothing, and can effect nothing).

भोगैर्_अभुक्तैस्_तुष्टो_अहम् इति भोगान्_जहाति य: । रुषा_इव_आसन.शय्यादीन्_स कथम् किल शोभते ॥६।८०।४॥

bhogair_abhuktais_tuSTo_aham iti bhogAn_jahAti ya: | ruSA_iva_Asana.zayyAdIn_sa katham kila zobhate ||04||

bhogai:_abhuktai:_tuSTa:_aham - "By unenjoyed enjotments I am satisfied" =

iti bhogAn_jahAti ya: - one who renounces enjoyments so =

ruSA_iva_Asana.zayyAdIn - as by an angry man his seat, bed, &c (are renounced) =

sa katham kila zobhate - just how does he shine?

~sv.4 Even as an angry man rejects a bed, if one abandons pleasures boasting, "I delight in unenjoyed pleasures", it is not conducive to delight!

~vlm.4. Whoso abandons the enjoyments of life, by saying he can do without them; is like an angry man refraining from his food and rest for a while, and then weakens himself in his hunger and restlessness, and can never retain the gracefulness of his person.

*jd.4 - bhogai:_abhuktai:_tuSTa:_aham - "By unenjoyed enjotments I am satisfied" = iti bhogAn_jahAti ya: - one who renounces enjoyments so = ruSA_iva_Asana.zayyAdIn - as by an angry man his seat, bed, &c (are renounced) = sa katham kila zobhate - just how does he shine?

भोगाभोगे परित्यज्य खे शून्ये रमते तु य: । एक एव_अखिलम् त्यक्त्वा स कथम् किल शोभते ॥६।८०।५॥

bhogAbhoge parityajya khe zUnye ramate tu ya: | eka eva_akhilam tyaktvA sa katham kila zobhate ||05||

bhoga-abhoge parityajya Having abandoned - ambiguous Â, bhogÂbhoge, abhoga/Abhoga - pleasures and displeasures/pleasuring

khe zUnye ramate tu ya: such a one delights in empty space

eke eva_akhilam tyaktvA having sent everything into the One

sa katham kila zobhate how in the world does he shine? -5-

~sv.5 When one abandons everything (pleasures, etc. ) and thinks he delights in emptiness, that does not make any sense.

~vlm.5. He who abstains from pleasures and enjoyments, and subsists upon empty air, is as a ghost devoid of a material form and figure, and lives a bodiless shadow in the sky.

वसnAशन.शय्यादीन् सर्वान् संत्यज्य धीर.धी: । यस्_तिष्ठत्य्_आत्मनैवैक: स कथम् किल शोभते ॥६।८०।६॥

vasanAzana.zayyAdIn sarvAn saMtyajya dhIra.dhI: | ya:_tiSThati_AtmanA_eva_eka: sa katham kila zobhate ||06||

vasanAzana.zayyAdIn sarvAn saMtyajya dhIra.dhI: - x +

ya:_tiSThati_AtmanA_eva_eka: sa katham kila zobhate - x.

~vlm.6. He that abandons his food and raiment, his beadstead and sleep, and all things besides; and remains devoutly reclined in one soul only, cannot possibly preserve the calmliness of his person. (The yogis are emaciated in their bodies, and never look so fresh and plump as the princess).

~sv.6 Nor does it make any sense if one thinks he is happy after having renounced clothes, food, bed, etc.

न_अहम् देहो_अन्यथा च_अहम् न किंचित्_सर्वम् एव च ।

na_aham deho_anyathA ca_aham na kiMcit sarvam eva ca |

एवम् प्रलापो_यस्य_अस्ति स कथम् किल शोभते ॥६।८०।७॥

evam pralApo_yasya_asti sa katham kila zobhate ||07||

na_aham deha: - "I am not the body =

anyathA ca_aham na kiM.cit - and otherwise I am not anything =

sarvam eva ca - and yet everything" =

evam pralApa: yasya_asti - for one for whom there is such babbling =

sa katham kila zobhate - however does he shine?

~sv.7 'I am not the body', 'Nor am I anything else', 'Nothing is everything' - what else are these statements but sheer prattle?

~vlm.7. That I am not the body nor bodiless, that I am nothing yet everything; are words so contradictory, that they bespeak no sane understanding.

यत् पश्यामि न पश्यामि तत् पश्याम्य्_अन्यद्_एव यत् । प्रलाप_ इत्य्_असंन्यस्य स कथम् किल शोभते ॥६।८०।८॥

yat pazyAmi na pazyAmi tat pazyAmi_anyat_eva yat | pralApa_ iti_a-saMnyasya sa katham kila zobhate ||08||

yat_pazyAmi na pazyAmi - "what I see I do not see =

tat pazyAmy_anyad_eva yat – that which I see is other" =

pralApa_ ity asaMnyasya – such prattle of

sa katham kila zobhate - x.

~sv.8 'I do not see what I see' and 'I see something else' - these too are nothing but prattle.

~vlm.8. Again the saying, that I do not see what T see, but see something that is quite unseen; is so very inconsistent in itself, that it indicates no sanity of the mind.

#as -> #nyas -> #nyAsa -> #saMnyAsa: - (ifc. f. -A) putting or throwing down , laying aside , resignation , abandonment of (gen. or comp.) MBh. R. Sarvad. ; renunciation of the world , profession of asceticism Mn. MBh. &c. • deposit , trust *R. • compact , agreement KSS. • stake , wager MBh. •-• s.-grahaNam - assuming or practising asceticism. •• #asaMnyAsa.

तस्माद्_बाला_असि मुग्धा_असि चपला_असि विलासिनि । नानालाप-विलासेन क्रीडामि क्रीड सुन्दरि ॥६।८०।९॥

tasmAd_bAlA_asi mugdhA_asi capalA_asi vilAsini | nAnAlApa-vilAsena krIDAmi krIDa sundari ||09||

and so

therefore

....

you're a girl, a silly girl, my frivolous little playmate

and I am only joking about your playful prattle

so play with me, be beautiful

~vlm.9. From these I find thee an ignorant and unsteady lass still, and my frolicsome playmate as before; it is by way of jest that I speak so to you, as you jestingly said these things to me.

प्रविहस्य_अट्ट-हासेन शिखिध्वज इति प्रियाम् । मध्याह्ने स्नातुम् उत्थाय निर्जगाम अङ्गनागृहात् ॥६।८०।१०॥

pravihasya_aTTa-hAsena zikhidhvaja iti priyAm | madhyAhne snAtum_utthAya nirjagAma aGganAgRhAt ||10||

pravihasya_aTTa-hAsena - x =

zikhidhvaja iti priyAm - x =

madhyAhne snAtum_utthAya nirjagAma aGganAgRhAt - x.

~sv.10 VASISTHA continued: Having said this, the king went away from the inner apartments.

~vlm.10. The prince finished his speech with a loud laughter, and finding it was the noon time of going to bath, he rose up and left the apartment of his lady.

कष्टम् न_आत्मनि विश्रान्तो मद्.वचांसि न बुद्धवान् । राजा_इति खिन्ना चूडाला स्व-व्यापारपराभवत् ॥६।८०।११॥

kaSTam na_Atmani vizrAnto mad.vacAMsi na buddhavAn | rAjA_iti khinnA cUDAlA sva-vyApAraparAbhavat ||11||

kaSTam "What a pity!

na_Atmani vizrAnta: He is not reposed in the Self.

mad.vacAMsi na buddhavAn He does not think about my words.

rAjA_iti Such is the King."

khinnA cUDAlA sva-vyApAraparA_abhavat

#pR #ApR #vyApR ->#vyApAra - m. - [use, Action-Operation-Resolution]; function (<sAyakAnAm vyApAra> 'the business of arrows' i.e. 'hitting the mark' • often in comp., e.g. <mAnasa-vyApAra> 'occupation of mind' • vAg-v. - 'employment of speech', talk • gRha-v.- 'occupation with domestic affairs') • doing, performance; Action, Operation, [Resolution]; business, (vyApAraM>kR, 'to perform anyone's tasya business' • 'to render good offices in any affair' • vyApAri>kR - 'to meddle in' • vyApAri>vraj' - to engage in' • vyAparasya>yA, 'to be concerned about', 'care for' • v.-kAraka . (end-comp.) engaging (in contest) with • v.-kArin . (end-comp.)- performing the function of, being occupied in … • -v.-rodhin . hindering the operation of, opposed to the ways of (tasya) • v.-vat . effective (vyAparavattA f. the possession of a partic. function). - y2007.025 -

#vyApArapara

~sv.11 Cudala thought, "It is a pity that the king is unable to understand" and she continued to go about her work.

~vlm.11 At this the princess thought with regreat in herself and said, O fie! that the prince has quite misunderstood my meaning, and has not understood what I meant to say by my rest in the spirit, she then turned to her usual duties of the day.

तदा तथाङ्ग तत्राथ तादृग्.आशययोस्तयो: । ताभि: पार्थिव.लीलाभि: कालो बहुतिथो ययौ ॥६।८०।१२॥

tadA tathAGga tatrAtha tAdRg.Azayayostayo: | tAbhi: pArthiva.lIlAbhi: kAlo bahutitho yayau ||12||

Then this and that and on and on and so and so they played-at all

their courtly games; and so they whiled-away the time for many days.

tadA tathA - then thus =

aGga - and on and on =

tatra atha - there next =

tAdRg.Azayayo: tayo: - and thus =

tAbhi: pArthiva.lIlAbhi: - with those courtly games =

kAla: bahutitha: yayau - time passed for many days.

~sv.12 Thus they continued to live for a considerable time.

~vlm.12. Since then the happy princess continued in her silent meditation in her retired seclusion, but passed her time in the company of the prince in the enjoyments of their royal sports and amusements.

*jd.12 - tadA tathA - then thus = aGga - and on and on = tatra atha - there next = tAdRg.Azayayo: tayo: - and thus = tAbhi: pArthiva.lIlAbhi: - with those courtly games = kAla: bahutitha: yayau - time passed for many days.

#aGga -ind.- a particle implying attention ||yes!||, assent or desire ||okay!||, and sometimes impatience ||and on and on||, it may be rendered, by well; indeed, true, please, rather quick; <kim aGga>, "how much rather!" ||ABComm calls it rAsa-saMbodhana, 'awakening sentiment', but does not specify a Rasa. yv.6080012. In this zl., it implies impatience.

#titha -> #bahutitha bahu-titha - a. manifold, various, many, much ##Pur. bahutithe 'hani on the 'manieth' day, during many days Nal. ix, 12 bahutitham - ind. much, greatly.

#Azaya: - resting-place, bed; seat, place; an abode or retreat; the seat of feelings and thoughts; thought, meaning, intention; disposition of mind; (in Yoga phil.) "stock" or "the balance of the fruits of previous works, which lie stored up in the mind in the form of mental deposits [VAsanAs] of merit or demerit, until they ripen in the individual soul's own experience into rank, years, and enjoyment). - y1019008; y2004xxx; y3013054 -

एकदा नित्य-तृप्ताया निरिच्छाया_ अपि स्वयम् । चूडालाया बभूव_इच्छा लीलया खगम् आगमे ॥६।८०।१३॥

ekadA nitya-tRptAyA nir.icchAyA:_ api svayam | cUDAlAyA babhUva_icchA lIlayA khagam Agame ||13||

once

tho ever-satisfied & desireless in herself

the desire arose in chUdAlA

to play at traveling the air

खगम् आगमम् असिद्ध्यार्थम् अथ सा नृप-कन्यका । सर्व.भोगान्_अनादृत्य समागम्य च निर्जनम् ॥६।८०।१४॥

khagam Agamam asiddhyArtham atha sA nRpa-kanyakA | sarva.bhogAn_anAdRtya samAgamya ca nirjanam ||14||

khagam Agamam a-siddhyArtham atha - x =

sA nRpa-kanyakA - x =

sarva.bhogAn_anAdRtya samAgamya ca nirjanam - x.

~vlm. She then retired to a secluded spot, and there continued to contemplate about her aerial journey by abstaining from her food, and shunning the society of her comrades and companions. (during the absence of the prince from home. Gloss).

~sv. In order to acquire this power, she sought solitude and there exercised the vital air which has an upward tendency.

एक_एव_एकान्त-निरता स्वासन-अवस्थित-अङ्गिका । ऊर्ध्वग-प्राण-पवन-चिर-अभ्यासम् चकार ह ॥६।८०।१५॥

eka_eva_ekAnta-niratA svAsana-avasthita-aGgikA | Urdhvaga-prANa-pavana-cira-abhyAsam cakAra ha ||15||

eka_eva_ekAnta-niratA x

svAsana-avasthita-aGgikA x

Urdhvaga-prANa-pavana-cira-abhyAsam

long practice of the upward motion of the prANa.Air

cakAra ha she made.

~vlm.15. She sat alone in her retirement keeping her body steadily on her seat, and restraining her upheaving breath in the midst of her eye-brows (this is called the Khecharí mudrá or the posture of aerial journey).

~sv. In order to acquire this power, she sought solitude and there exercised the vital air which has an upward tendency.

rAma said—

यद्_इदम् दृश्यते किंचिज्_जगत्-स्थावर-जंगमम् । स्पन्द-च्युतम् क्रिया-नाम्न: कथम् इत्य्_अनुभूयते ॥६।८०।१६॥

yat_idam dRzyate kiMcit_jagat-sthAvara-jaMgamam | spanda-cyutam kriyA-nAmna: katham iti_anubhUyate ||16||

yad_idam dRzyate what is see/known as This

kiMcit whatever

jagat-sthAvara-jaMgamam in the world is still or moving

spanda-cyutam kriyA-nAmna: called the activity of vibrant motion

katham ity_anubhUyate - how is it so experienced?

~vlm.16. Ráma asked:—All motions of bodies in this world whether of moving or unmoving things, are seen to take place by means of the action of their bodies and the impulse of their breathing; how is it possible then to rise upwards by restraint of both of them at once?

~sv. In order to acquire this power, she sought solitude and there exercised the vital air which has an upward tendency.

कस्य स्पन्द-विलासस्य घन-अभ्यासस्य मे वद ।

kasya spanda-vilAsasya ghana-abhyAsasya me vada |

ब्रह्मन् खगम् अनाद्य्_एतत् फलम् यत्न-एक-शालिन: ॥६।८०।१७॥

brahman khagam anAdi_etat phalam yatna-eka-zAlina: ||17||

kasya spanda-vilAsasya of what play of spanda.Energy

ghana-abhyAsasya me vada - x =

brahman - x =

khagam anAdi etat_phalam yatna-eka-zAlina: - x.

~vlm.17. Tell me sir; by what exercise of breathing or the force of oscillation, one attempts the power of volitation; and in consequence of which he is enabled to make his aerial journey (as an aeronaut).

~sv. In order to acquire this power, she sought solitude and there exercised the vital air which has an upward tendency.

आत्म.ज्ञो वा_अप्य्_अनात्मज्ञ: सिद्ध्य्-अर्थम् लीलया_अथवा ।

Atma.jJo vA_apy_anAtmajJa: siddhy-artham lIlayA_athavA |

कथम् संसाधयत्य्_एतद्_यथा तद्_वद मे प्रभो ॥६।८०।१८॥

katham saMsAdhayaty_etad_yathA tad_vada me prabho ||18||

AtmajJa: vA api_an.AtmajJa: - a Self-Knower or even a non=Self-Knower =

siddhi-artham lIlayA athavA - otherwise seeming (to attain) empowerment =

katham saMsAdhayati etat yathA - how does he thus accomplish this?

tad_vada me prabho - tell me that, Sir!

~vlm.18. Tell me how the adept in spirituality or yoga philosophy, succeeds to attend his consummation in this respect, and what processes he resorts to obtain this end of his arduous practice.

~sv. In order to acquire this power, she sought solitude and there exercised the vital air which has an upward tendency.

*jd.18 - AtmajJa: vA api_an.AtmajJa: - a Self-Knower or even a non=Self-Knower = siddhi-artham lIlayA athavA - otherwise seeming (to attain) empowerment =

katham saMsAdhayati etat yathA - how does he thus accomplish this? tad vada me prabho - tell me that, Sir!

vasiShTha said—

त्रि.विधम् संभवत्य्_अङ्ग साध्यम् वस्त्व्_इह सर्वत: ।

tri.vidham saMbhavaty_aGga sAdhyam vastu_iha sarvata: |

उपादेयम् च हेयम् च तथा_उपेक्ष्यम् च राघव ॥६।८०।१९॥

upAdeyam ca heyam ca tathA_upekSyam ca rAghava ||19||

tri.vidham saMbhavati Three.wise it becomes,

aGga lad,

sAdhyam vastu_iha sarvata: -

upAdeyam ca heyam ca tathA upekSyam ca rAghava -

#sAdhya -

#vastu

#upAdeya

#heyam

#upekSya

#heyopAdeya

~sv.19 There are three types of attainable goals in this world, O Rama: desirable, detestable and ignorable.

~vlm.19. vasiShTha replied:—There are three ways, Ráma, of attaining the end of one's object, namely; the upádeya or effort for obtaining the object of pursuit; second, heya or disdain or detestation of the thing sought for; and the third is upeksha or indifference to the object of desire. (These technical terms answer the words positive, negative and neutrality in western terminology, all which answer the same end; such as the having, not having of and unconcernedness about a thing, are attended with the same result of rest and content to everybody).

Øtt.part. #aGga - ind. - ind . a particle implying attention , assent or desire , and sometimes impatience , it may be rendered- by "well". VLM often takes it as a vocative to rAma, (e.g. y6080.019). vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy. I have tried to note examples as they occur.

#aGg #aGga #dayitAGga - dayita-aGga, lover-limbs - the limbs of a dayita Lover; or of a dayita Spouse (if s/he continues to be a lover). bhushuNDa the Immortal Crow. compares the bite of a weapon and the contact of lover-limbs: zastrANi dayita-aGgAni lagnAny aGge nirambare | yo buddhyamAna: su-sama: sa parasmin-pade sthita: || y7011.001

आत्म-भूतम् प्रयत्नेन उपादेयम् च साध्यते । हेयम् संत्यज्यते ज्ञात्वा उपेक्ष्यम् मध्यम् एतयो: ॥६।८०।२०॥

Atma-bhUtam prayatnena upAdeyam ca sAdhyate | heyam saMtyajyate jJAtvA upekSyam madhyam etayo: ||20||

Atma-bhUtam prayatnena

upAdeyam ca sAdhyate - x =

heyam saMtyajyate jJAtvA

upekSyam madhyam etayo: - x.

#IkS -> #upekS - to overlook, disregard -> #upekSya . to be disregarded.

~sv.20 What is desirable is sought with great effort; what is detestable is abandoned; between these two is that towards which one is indifferent.

~vlm.20. The first or attainment of the desirable upádeya, is secured by employing the means for its success, the second heya or detestation hates and slights the thing altogether; and the third or indifference is the intermediate way between the two: (in which one is equally pleased with its gain or loss. It is a curious dogma, that the positive, negative and the intermediate tend all to the same end).

यद्यद्_आह्लादन.करम् आदेयम् यच्_च सन्मते । तद्_विरुद्धम् अनादेयम् उपेक्ष्यम् मध्यमम् विदु: ॥६।८०।२१॥

yat.yat_AhlAdana.karam Adeyam yat_ca sanmate | tat_viruddham anAdeyam upekSyam madhyamam vidu: ||21||

yadyad_AhlAdana.karam whatever is pleasure-making

deyam yac_ca sanmate - x =

tat viruddham an-Adeyam - x =

upekSyam madhyamam vidu: - x.

~vlm.21. Whatever is pleaseable is sought after by all good people, and anything that is contrary to this (i.e. painful), is avoided by every one; and the intermediate one is neither sought nor shunned by any body. (Pleasure is either immediate or mediate, as, also that which keeps or wards off pain at present or in future).

~sv.21-22 Normally, one regards that as desirable which promotes happiness, its opposite is considered undesirable and one is indifferent to those which bring neither happiness or unhappiness.

सन्मतेर्_विदुषो ज्ञस्य सर्वम् आत्ममयम् यदा । त्रय एते तदा पक्षा: संभवन्ति न के.चन ॥६।८०।२२॥

sanmater_viduSo jJasya sarvam Atmamayam yadA | traya ete tadA pakSA: saMbhavanti na ke.cana ||22||

for the right-minded, the learned, the wise,--when everything is a Self-construct,

then these three aspects

do not arise anyhow.

sanmate: viduSa: jJasya - of the right-minded, the learned, the wise =

sarvam Atmamayam yadA - when everything is a Self-construct =

traya ete tadA pakSA: - then these three aspects =

saMbhavanti na ke.cana - do not arise anyhow.

~vlm.22. But no sooner doth the intelligent, learned devotee, comes to the knowledge of his soul and becomes spiritualized in himself; all these three states vanished from his sight, and he feels them all the same to him.

~sv.21-22 Normally, one regards that as desirable which promotes happiness, its opposite is considered undesirable and one is indifferent to those which bring neither happiness or unhappiness.

केवलम् सर्वम् एव_इदम् कदाचिल्_लीलया तया । उपेक्ष-अपेक्ष-निक्षिप्तम् आलोकयति वा न वा ॥६।८०।२३॥

kevalam sarvam eva_idam kadAcil_lIlayA tayA | upekSa-apekSa-nikSiptam Alokayati vA na vA ||23||

kevalam sarvam eva idam - all this as kevala Fulness =

kadA.cit lIlayA tayA - whenever with that delight =

upekSa-apekSa-nikSiptam - contempt-regard-rejection/indifference =

Alokayati vA na vA - whether or not it appears =

#upekSa-apekSa-nikSipta

~sv.23 However, in the case of the enlightened ones these categories do not exist. For they look upon everything as a mere play and hence they are utterly indifferent to everything seen or unseen.

~vlm.23. As he comes to see these worlds full with the presence of God, and his intellect takes its delight in this thought, he then remains in the midmost state of indifference or loose sight of that also.

*jd.23 - kevalam sarvam eva idam - all this as kevala Fulness = kadA.cit lIlayA tayA - whenever with that delight = upekSa-apekSa-nikSiptam - contempt-regard-rejection/indifference = Alokayati vA na vA - whether or not it appears.

ज्ञस्य_उपेक्षात्मकम् नाम मूढस्य_आदेयताम् गतम् ।

jJasya_upekSAtmakam nAma mUDhasya_AdeyatAm gatam |

हेयम् स्फार-विरागस्य शृणु सिद्धि-क्रम: कथम् ॥६।८०।२४॥

heyam sphAra-virAgasya zRNu siddhi-krama: katham ||24||

jJasya - of a wise person =

upekSa-Atmakam nAma - the nature is contemptuous -

mUDhasya AdeyatAm gatam - of the foolish the path is receptive -

heyam - The acceptability -

sphAra-virAgasya - of wholesale dispassion -

zRNu - hear -

siddhi-krama: katham - how it is the course of empowerment -

~sv.24 I shall now describe to you the method of gaining what is attainable (siddhi or psychic powers) towards which the sage of self-knowledge is indifferent, which the deluded person considers desirable and which one who is intent on the cultivation of self-knowledge is keen to avoid.

~vlm.24. All wisemen remain in the course of neutrality (knowing that an eternal fate over rules all human endeavours), which the ignorant are in eager pursuit of their objects in vain, but the dispassionate and recluse shun every thing (finding the same satisfaction in having of a thing as in its want). Hear me now tell you the ways to consummation.

देश.काल-क्रियाद्रव्य-साधना: सर्व-सिद्धय: । जीवम् आह्लादयन्ति_इह वसन्त इव भूतलम् ॥६।८०।२५॥

deza.kAla-kriyAdravya-sAdhanA: sarva-siddhaya: | jIvam AhlAdayanti_iha vasanta iva bhUtalam ||25||

deza.kAla-kriyA=dravya-sAdhanA: - x =

sarva-siddhaya: - x =

jIvam AhlAdayanti iha - they gladden the Living.jIva here =

vasanta_ iva bhUtalam - like springtime the land.

~sv.25 All achievements are dependent upon four factors: time, place, action and means.

~vlm.25. All success is obtained in course of proper time, place, action and its instruments (called the quadruple instrumentalities to success); and this gladdens the hearts of a persons, as the vernal season renovates the earth.

मध्ये चतुर्णाम् एव_एषाम् क्रिया-प्राधन्य-कल्पना । सिद्ध्य्.आदि-साधने साधो तन्मयास्ते यत: क्रमा: ॥६।८०।२६॥

madhye caturNAm eva_eSAm kriyA-prAdhanya-kalpanA | siddhy.Adi-sAdhane sAdho tanmayAste yata: kramA: ||26||

madhye caturNAm eva - and among these four =

eSAm kriyA-prAdhanya-kalpanA - x =

siddhy.Adi-sAdhane - x =

o sAdhu - x =

tanmayAste yata: kramA: - x.

~sv.26 Among these action or effort holds the key because, surely, all endeavours towards the achievement are based on action or effort.

~vlm.26. Among these, four preference is given to actions, because it is of highest importance in the bringing about of consummation. (The place of success siddhi is a holy spot, its time—a happy conjunction of planets and events, action is the intensity of practice, and its instruments are yoga, yantra, tantra, mantra, japa &c.

गुटिका.अञ्जन.खड्ग-आदि=क्रियाक्रम-निरूपणम् । तत्र_असताम् च दोषो_अत्र विस्तार: प्रकृत-अर्थ=हा ॥६।८०।२७॥

guTikA.aJjana.khaDga.Adi=kriyAkrama-nirUpaNam | tatra_asatAm ca doSo_atra vistAra: prakRta-artha=hA ||27||

guTikA.aJjana.khaDga.Adi=kriyAkrama-nirUpaNam

tatra_asatAm ca doSo_atra vistAra: prakRta-artha=hA

~sv.27 Some perverse practices also prevail and they are said to make achievements possible. Especially in the hands of immature practicants they are conducive to great harm.

~vlm.27. There are many instruments of aerostation, such as the use of Gutika, pills, application of colyrium, the wielding of sword and the like; but all these are attended with many evils, which are prejudicial to holiness.

रत्न-ओषधि-तपो-मन्त्र-क्रियाक्रम-निरूपणम् । आस्ताम् एव किल_एषो_अपि विस्तार: प्रकृतार्थ-हा ॥६।८०।२८॥

ratna-oSadhi-tapo-mantra-kriyAkrama-nirUpaNam | AstAm eva kila_eSo_api vistAra: prakRtArtha-hA ||28||

ratna-oSadhi-tapo-mantra-kriyAkrama-nirUpaNam - x =

AstAm eva kila_eSo_api - x =

vistAra: prakRtArtha-hA - x.

~sv.28 To this category belong the magic pill or unguent or wand, as also the use of gems, drugs, self-mortification and magic formulae.

~vlm.28. There are some gems and drugs, as also some mantras or mystic syllables, and likewise some charms and formulas prescribed for this purpose; but these being fully explained, will be found prejudicial to holy yoga. (These magical practices and artifices are violations of the rules of righteousness).

श्री-शैले सिद्ध-देशे च मेर्व्-आदौ वा निवासत: । सिद्धिर्_इत्य्_अपि विस्तार: कृतार्थ-प्रकृतार्थ=हा ॥६।८०।२९॥

zrI-zaile siddha-deze ca meru-Adau vA ni.vAsata: | siddhi:_iti_api vistAra: kRtArtha-prakRtArtha=hA ||29||

zrI-zaile siddha-deze ca - on a sacred mountain, and in siddha country =

meru-Adau vA nivAsata: - or dwelling somewhere like Mount Meru =

"siddhi:" iti api vistAra: kRtArtha-prakRtArtha=hA - x.

#tR 1 ->#vistR - to spread, BESTRew • ->#vistAra विस्तारः -m.- extension, expansion. • Area, breadth; paJca-yojana-vistAram पञ्च-योजन-विस्तारम् Mb.14.58.39. • Vast expanse. •• #vistArin - in a spread-out formation - vyoma-vistAriNa: abhavan y3047.033

~sv.29 The belief that the mere dwelling in holy places like Srisaila or Meru enables one to attain spiritual perfection is also defective.

~vlm.29. The mount Meru and Himalaya, and some sacred spots and holy places, are mentioned as the seats of divine inspiration; but a full description of them, will tend to the violation of holy meditation or yoga. (Because all these places are full of false yogis, who practice many fulsome arts for their gain).

तस्माच्_छिखि.ध्वज-कथा=प्रसङ्ग-पतिताम् इमाम् ।

tasmAt_zikhi.dhvaja-kathA=prasaGga-patitAm imAm |

प्राण.आदि-पवन=अभ्यास-क्रियाम् सिद्धि-फलाम् शृनू ॥६।८०।३०॥

prANa.Adi-pavana=abhyAsa-kriyAm siddhi-phalAm zRnU ||30||

tasmAc_chikhi.dhvaja-kathA=prasaGga-patitAm imAm

prANa.Adi-pavana=abhyAsa-kriyAm siddhi-phalAm zRnU

तस्मात् - therefore / (rather) than that =

शिखिध्वज-कथा=प्रसङ्ग-पतिताम् इमाम् - (in) this tale of the adventure of shikhi.dhvaja, = प्राणादि-पवन-अभ्यास-क्रियां सिद्धि-फलां शृनू - hear about the vital prANa.Airs, and the power- fruit of their empowerment.

~sv.30 Hence, in the context of the story of Sikhidhvaja I shall describe the technique of pranayama or the exercise of the life-force and the achievements it brings about. Kindly listen.

~vlm.30. Therefore hear me now relate unto you, something regarding the practice of restraining the breath, which is attended with its consequence of consummation; and is related with the narrative of sikhidhwaja, and is the subject of the present discourse. (Here vasiShTha treats of the efficacy of the regulation of breath towards the attaining of consummation for satisfaction of Ráma, in disregard of false and artificial practices),

#saJj ->#prasaJj ->#prasaGga –m.- adherence, attachment, inclination or devotion to, occupation or intercourse with [perfecting an affection of #citta] (loc. gen. or comp), (#prasaGgena -ind.- assiduously, zealously, eagerly) • union, connection (ifc."connected with"e.g. #madhu-prasaGgamadhu, "honey connected with or coming in the spring season"). • #prasaGgena, #prasaGgAt, #prasaGgatas -ind.- when the occasion presents itself, occasionally, incidentally; #prasaGge kutrApi, "on a certain occasion"; amunA prasaGgena, tat-prasaGgena or etat-prasaGge, "on that occasion"); •-• p.#nivAraNam - the prevention of (similar) cases, obviation of (like future) contingencies; • p.#proSita -adj.- happening to be departed or absent; • #prasaGgavat -adj.- occasional, incidental; • p.#vazAt -ind.- according to the time, as occasion may demand.

अन्तस्था_ ह्य्_अखिलास्_त्यक्त्वा साध्यार्थ-इतर-वासना: । गुद-आदि-द्वार-संकोचान्_स्थानक-आदि-क्रिया-क्रमै: ॥६।८०।३१॥

antasthA:_ hi_akhilA:_tyaktvA sAdhyArtha-itara-vAsanA: | guda.Adi-dvAra-saMkocAn sthAnaka.Adi-kriyA-kramai: ||31||

antasthA: hi akhilA: tyaktvA -

sAdhya-artha-itara-vAsanA: -

guda.Adi-dvAra-saMkocAn -

sthAnaka.Adi-kriyA-kramai: -

~sv.31 In preparation, one should abandon all habits and tendencies that are unrelated to what one wishes to achieve. One should learn to close the apertures in the body and also learn the practice of the different postures.

~vlm.31. It is by driving away all desires from the heart, beside the only object in view, and by contracting all the orifices of the body; as also by keeping the stature, the head and neck erect, that one should attend the practices enjoined by the yoga sástra: (namely; fixing the sight on the top of the nose and concentrating it between the eye-brows and the like).

~vwv.838-41/31-34. VirtuousOne! Having abandoned all the desires other than the object to be accomplished, existing within, by the contractions of the anus and others, by the performance of practices such as yogic poses, by the purity of food and seat, by contemplating on the meaning of proper scriptures, by one's own (religious) practice, by association with good people, by the renunciation of all (possessions), by an agreeabke (or easy) posture, by the intense (or uninterruped) oractice of breath-control for a certain period of time, by the complete renunciation of anger, greed and the like and by giving up enjoyments, all the vital airs become exceedingly obedient in leaving, taking and restraint (i.e. in exhalation, inhalation and retention) like servants, on account of the supremacy of the person who knows (to control) them.

भोजन-आसन-शुद्ध्या च साधु-शास्त्रार्थ-भावनात् । स्वाचारात्_सुजनासङ्गात् सव्रत्यागात् सुखासनात् ॥६।८०।३२॥

bhojana-Asana-zuddhyA ca sAdhu-zAstrArtha-bhAvanAt | svAcArAt sujanAsaGgAt savratyAgAt sukha.AsanAt ||32||

bhojana-Asana-zuddhyA ca - x =

sAdhu-zAstrArtha-bhAvanAt - x =

svAcArAt sujanAsaGgAt - x =

savratyAgAt

sukhAsanAt - x.

~vwv.838-41/31-34. VirtuousOne! ..., by the purity of food and seat [/dwelling], by contemplating.on [/investigating] the meaning of [/]proper scriptures, by one's own (religious) practice, by association with good people, by the renunciation of all (possessions), by an agreeable (or easy) posture, ...

~sv.32 The diet should be pure. One should contemplate the meaning of holy scriptures. Right conduct and the company of holy ones are essential.

~vlm.32. Moreover it is by the habit of taking pure food and sitting on clean seats, that one should ponder into the deep sense and sayings of the sástras, and continue in the course of good manners and right conduct in the society of the virtues, by refraining from worldliness and all earthly connections.

प्राणायाम-घन-अभ्यासाद्_राम कालेन केन.चित् । कोप-लोभादि-संत्यागाद्_भोग-त्यागाञ्_च सुव्रत ॥६।८०।३३॥

prANAyAma-ghana-abhyAsAt_rAma kAlena kena.cit | kopa-lobha.Adi-saMtyAgAt_bhoga-tyAgAt_ca suvrata ||33||

prANAyAma-ghana-abhyAsAd - x =

rAma kAlena kena.cit - x =

kopa-lobha.Adi-saMtyAgAd - x =

bhoga-tyAgAn_ca suvrata - x.

~sv.33 Having renounced everything, one should sit comfortably.

~vlm.33. It is also by refraining from anger and avarice, and abstaining from improper food and enjoyments, that one must be accustomed to constrain his breathings in the course of a long time.

त्यागादान-निरोधेषु भृशम् यान्ति विधेयताम् । प्रान: प्रभुत्वात्_तज्ज्ञस्य पुंसो भृत्या_ इव_अखिला: ॥६।८०।३४॥

tyAgAdAna-nirodheSu bhRzam yAnti vidheyatAm | prAna: prabhutvAt_tajjJasya puMso bhRtyA_ iva_akhilA: ||34||

tyAgAdAna-nirodheSu -

in these tyAgAdAna-nirodheSu =

bhRzam - x =

yAnti vidheyatAm - x =

prAna: prabhutvAt tat.jJasya puMsa:

bhRtyA: iva akhilA: - x.

~sv.34 If then one practises pranayama for some time without allowing anger, greed, etc., to rise within oneself, the life-force comes under one's perfect control.

~vlm.34. The wise man that knows the truth, and has his command over his triple breathings of inspiration, expiration and retention (puraka, recheka and kumbhaka), has all his actions under his control, as a master has all his servants under his complete subjection, (because breath is life, and the life has command over all the bodily actions, as well as mental operations of a person).

~vwv.838-41/31-34. VirtuousOne! Having abandoned all the desires other than the object to be accomplished, existing within, by the contractions of the anus and others, by the performance of practices such as yogic poses, by the purity of food and seat, by contemplating on the meaning of proper scriptures, by one's own (religious) practice, by association with good people, by the renunciation of all (possessions), by an agreeable (or easy) posture, by the intense (or uninterruped) oractice of breath-control for a certain period of time, by the complete renunciation of anger, greed and the like and by giving up enjoyments, all the vital airs become exceedingly obedient in leaving, taking and restraint (i.e. in exhalation, inhalation and retention) like servants, on account of the supremacy of the person who knows (to control) them.

~AB. tyAge recane AdAne pUrakam nirodhe kumbhake ca bhRzam abhyasteSu tajjJasya yogina: | ... ||

राज्यादि-मोक्ष-पर्यन्ता: समस्ता एव संपद: । देह-अनिल-विधेयत्वात्_साध्या: सर्वस्य राघव ॥६।८०।३५॥

rAjyAdi-mokSa-paryantA: samastA eva saMpada: | deha-anila-vidheyatvAt sAdhyA: sarvasya rAghava ||35||

From Monarchy to Freedom,

all such happenings,

through subjection of the five Airs of the body,

can be attained by all, rAma!

rAjyAdi-mokSa-paryantA: राज्य-आदिऽमोक्ष-पर्यन्ताः - from Kingdom to Freedom =

samastA eva saMpada: समस्ता एव संपदः - all these befallings =

deha-anila-vidheyatvAt देह-अनिलऽविधेयत्वात् - through subjection of the body-wind =

sAdhyA: sarvasya rAghava साध्याः सर्वस्य राघव - are experienced by all, o rAghava!

~vwv.0842/35. rAma! All the riches, from a kingdom up-to liberation, are obtainable by everyone on account of the obedience of the life-winds of the body.

~sv.35 Right from sovereignty over the earth to total liberation - everything is dependent upon the movement of the life-force. Hence all such achievements are possible through the practice of pranayama.

~vlm.35. Know Ráma, that all the well being of a man being under the command of his vital breath; it is equally possible for every one, both to gain his sovereignly en earth, as also to secure his liberation for the future by means of his breath. (So says the proverb, "as long as there is breath, there every hope with it" [Sanskrit: yábat shusah tábat áshah] So in Hndi:—-Jan hai to Man fat i.e. the life is all in all &c. So it is said in regard to the kumbhaka or retentive breath, "repress your breath and yon repress all," because every action is done by the repression of the breath).

*jd.35 - rAjyAdi-mokSa-paryantA: राज्य-आदिऽमोक्ष-पर्यन्ताः - from Kingdom to Freedom = samastA eva saMpada: समस्ता एव संपदः - all these befallings = deha-anila-vidheyatvAt देह-अनिलऽविधेयत्वात् - through subjection of the body-wind = sAdhyA: sarvasya rAghava साध्याः सर्वस्य राघव - are experienced by all, o rAghava!

परिमण्डलित-आकारा मर्म-स्थानम् समाश्रिता । आन्त्र-वेष्टनिका नाम नाडी नाडीशता-आश्रिता ॥६।८०।३६॥

parimaNDalita-AkArA marma-sthAnam samAzritA | Antra-veSTanikA nAma nADI nADIzatA-AzritA ||36||

parimaNDalita-AkArA - x =

marma-sthAnam samAzritA - x =

Antra-veSTanikA nAma nADI - a nADI.Channel called Antra-veSTanikA =

nADIzatA-AzritA - x =

~AB. ... AntrANAm api naDIbhir veSTanikA nAma ||

~vwv.792/36. There is a nerve fluid (_nADI_ or channel of bio-energy) by name AntraveSTanikA_ (that which surrounds the lower intestines) stationed among a hundred (other) nerves inhabiting the vital part (of the body in the perineal region) and with a form made up into a coil.

~sv.36-37 Deep within the body, there is a nadi known as the antravestika. It rests in the vitals and it is the source of a hundred other nadis.

~vlm.36. The breath circulates through the inner lung of the breast, which encircles the entrails (autra) of the whole inner frame; it supplies all the arteries with life, and is joined to by all the intestines in the body as if they to that common channel.

#Antra-veSTanikA

# parimaNDalita

http://kksongs.org/instruments/images/r_vina.jpg

वीणा-अग्र-आवर्त-सदृशी सलिल-आवर्त-सन्निभा । लिप्य्-आर्ध-ॐकार-संस्थाना कुण्डल-आवर्त-संस्थिता ॥६।८०।३७॥

vINA-agra-Avarta-sadRzI salila-Avarta-sannibhA | lipy-Ardha-OMkAra-saMsthAnA kuNDala-Avarta-saMsthitA ||37||

vINA-agra-Avarta-sadRzI - similar to the head of a vINA fingerboard =

salila-Avarta-sannibhA - resembling an eddy of water =

lipy-Ardha-OMkAra-saMsthAnA - like the (right) half of the written letter Om =

kuNDala-Avarta-saMsthitA - looking like the whirl of an earring.

#ap -> #Apa n. a quantity of water; Apabindu Apa-bindu. water-drop. - y2.004.xxx

~jd. Evidently the head of the vINA fingerboard is meant, though contemporary instruments do not have much curvature there.

~vwv.793/37. That nADI is like the turning round of the forepart of the (musical instrument) vINA, similar to a whirlpool of water, having the form of half of the letter Om (written in devanAgarI) and resembling the curl of an ear-ring.

~vlm.37. There is the curved artery resembling the disc at the top of lute, and the eddy of waters in the sea; it likens the curved half of the letter Om, and is situated at a cypher or circlet in the base or lower most gland. (It is called the kudaliní or kula kundalini nárhí in the original).

देव-असुर-मनुष्येषु मृग-नक्र-खग-आदिषु । कीटादिष्व्_अब्जज-अन्तेषु सर्वेषु प्राणिषु_उदिता ॥६।८०।३८॥

deva-asura-manuSyeSu mRga-nakra-khaga.AdiSu | kITAdiSv_abjaja-anteSu sarveSu prANiSu_uditA ||38||

deva-asura-manuSyeSu - in gods & Darklings & humans =

mRga-nakra-khaga.AdiSu - in beasts & reptiles & birds also =

kITa.AdiSu - x =

abjaja-anteSu sarveSu prANiSu_uditA - x.

~vwv.794/38. It is born in celestial beings, demons and human beings, in animals, crocodiles and birds and in all living creatures brginning with worms and ending with brahmA (the Creator-god).

~sv.38 It exists in all beings - gods, demons and humans, animals and birds, worms and fish.

~vlm.38. It is deep seated at the base of the bodies of the Gods and demi Gods, of men and beasts, of fishes and fowls, of insects and worms, and of all aquatic mullusks and animals at large.

Ø #kITa‑ कीट -> #kITaka‑ कीटक - hard, harsh. • *kITaka: - a worm, insect • and (humorously, I hope) the worm becomes the sort of bard who scop-like sings the praise of kings and/or wrestlers, a panegyrist (descended from a *ksatriya father and *vaizya mother, the father a warrior, the mother in business).

शीत-आर्त-सुप्त-भोगि-इन्द्र-भोगवद्-बद्ध-मण्डला । सिता कल्प-अग्नि-विगलद्-इन्दुवद्-बद्ध-कुण्डली ॥६।८०।३९॥

zIta-Arta-supta-bhogi-indra-bhogavad-baddha-maNDalA | sitA kalpa-agni-vigalad-induvad-baddha-kuNDalI ||39||

zIta.Arta-supta.bhoga-indra-bhogavad-baddha-maNDalA -

cool.Arta-supta.bhoga-indra-bhogavad-baddha-maNDalA =

sitA - x =

kalpa.agni-vigalad-induvat-baddha-kuNDalI -

doomsday.fire-vigalad-moonlike-baddha-kuNDalI =

~vwv.795/39. It has formed a circle like the coiled body of a sleeping snake afflicted by cold. It is white (or bright) and has put on a circular form like the moon dropping down from the fire of universal destruction.

~vlm.39. It continues curved and curbed in the form of a folded snake in winter, until it unfolds its twisted form under the summer heat (or the intestinal heat of its hunger Jaíharágni), and lifts its hood likening the disk of the moon. (The moon in the yoga sástra, means the loti-form gland under the upper most crown of the head).

~sv.39 It is coiled at its source.

ऊरोर्_भ्रू-मध्य=रन्ध्राणि स्पृशन्ति_इ वृत्ति-चञ्चला । अनारतम् च सस्पन्दा पवमानेन तिष्ठति ॥६।८०।४०॥

Uror_bhrU-madhya=randhrANi spRzantI vRtti-caJcalA | anAratam ca saspandA pavamAnena tiSThati ||40||

Uro: - from the perineum =

bhrU-madhya-randhrA-Ni - brow-middle-openings =

spRzantI - they-touch =

vRtti-caJcalA - thought-stirring =

anAratam ca - and uninterrupted =

sa-spandA - with-spanda =

pavamAnena - with the Air =

tiSThati - is situate.

~vwv.796/40. Touching the openings (in the spinal cord) from the thigh (or the region at the base of the spine corresponding to the junction of the thighs) to the centre of the eyebrows, tremulous in its movement and continuously in vibration, it exists with the vital air (or energy).

~sv.40 It is in contact with all the avenues in the body, from the waist right up to the crown of the head. Within this nadi dwells the supreme power.

~vlm.40. It extends from the lower base, and passing through the cavity of the heart, touches the holes between the eye brows; and remains in its continued vibration by the wind of the breath.

*jd.40 - Uro: - from the perineum = bhrU-madhya-randhrA-Ni - brow-middle-openings = spRzantI - they-touch = vRtti-caJcalA - thought-stirring = anAratam ca - and uninterrupted = sa-spandA - with-spanda = pavamAnena - with the Air = tiSThati - is situate.

~AB. Uru-padena Uru-mUla-saMdhir gudam lakSaNayAucyate | tata Arabhya bhrU-madhya-paryantam yAni randhrANi tAni spRzantI teSv anusyUtA mano-vRttibhir antaz caJcalA bahiz ca pavamAnena saspandA ||

तस्य_अस्त्व्_अभ्यन्तरे तस्मिन्_कदली.कोश-कोमले । या पुरा शक्ति: स्फुरति वीणा-वेग.लसद्=रति: ॥६।८०।४१॥

tasya_astv_abhyantare tasmin_kadalI.koza-komale | yA purA zakti: sphurati vINA-vega.lasad=rati: ||41||

tasya - of that -

astu abhyantare - it were in the interior -

tasmin - in that -

kadalI-koza-komala-e - plantain-sheath- tender -

yA parA zakti: sphurati - which higher power vibrates -

vINA-vega-lasad-rati: - Veena/lute-force/pleasure-playing-delight -

~vwv.797/41-42. In the interior of that nADI, tender like the inner coverings of a plantain tree, that supreme power which throbs with a movement appearing like the rapid motion of (the strings of the musical instrument) vINA, is described by the name kuNDalinI bearing the shape of a circle, the primary power of living beings giving all the energy and speed (for activity).

~sv.41 It is known as kundalini, because it is coiled in appearance. It is the supreme power in all beings and it is the prime mover of all power.

~vlm.41. In the midst of that curvilineal artery (kundaliní nárhí), there dwells a mighty power like the pith within the soft cell of the plantain tree, which is continually vibrating, like thrilling wires of the Indian lute (or as the pendulum of a machine).

~vwv.797-798/41-42. In the interior of that nADI, tender like the inner coverings of a plantain tree, that supreme power which throbs with a movement appearing like the rapid motion of (the strings of the musical instrument) vINA, is described by the name kuNDaliNI bearing the shape of a circle, the primary power of living beings giving all the energy and speed (for activity).

*jd. here's an example of AB's more convoluted commentaries,

which lets you know what you are (not!) missing.

*AB. tasyA mUle 'ntaH-tri-valayAkArAm kuNDalinI-saMjJAm cic-chaktim darzayati—"tasyA" iti | tasmin mUlAdhAre vINA-mUle durlakSaNe tantrI-vegenaiva lasantI parama-sUkSmA parAkhyA sarva-zabda-mUla-bhUtA gati: zabda-brahmAtmikA sphUrti: saiva prANa-saGgAn nAbhi-hRdaya-kaNTha-dezeSUttarottaram vyaktatarA pazyantI madhyamA vaikharI ity.Adi-bhedAn bhajate iti | tathAcAkta mantra-zAstre "caitanyam sarva-bhUtAnAm zabda-brahmeti yad vidu: | tat-prApya kuNDalI-rUpam prANinAm deha-madhyagam | varNAtmanAvir bhavati gadya-padmAdi-bhedata: ||" iti | sAMbenApy uktam "yA sA mitrAvaruNa-sadanAd uccarantI tri-SaSTim varNAn atra prakaTa-karaNai: prANa-saGgAt prasUte | tAm pazantIm prathamam uditAm madhyatAm buddhi-saMsthAm vAcam vakre karaNa-vizadAm vaikharIm ca prapadye || तस्या मूले ऽन्तः-त्रि-वलयाकाराम् कुण्डलिनी-संज्ञाम् चिच्-छक्तिम् दर्शयति—"तस्या" इति । तस्मिन् मूलाधारे वीणा-मूले दुर्लक्षणे तन्त्री-वेगेनैव लसन्ती परम-सूक्ष्मा पराख्या सर्व-शब्द-मूल-भूता गति: शब्द-ब्रह्मात्मिका स्फूर्ति: सैव प्राण-सङ्गान् नाभि-हृदय-कण्ठ-देशेषूत्तरोत्तरम् व्यक्ततरा पश्यन्ती मध्यमा वैखरी इत्य्-आदि-भेदान् भजते इति । तथाचाक्त मन्त्र-शास्त्रे "चैतन्यम् सर्व-भूतानाम् शब्द-ब्रह्मेति यद् विदु: । तत्-प्राप्य कुण्डली-रूपम् प्राणिनाम् देह-मध्यगम् । वर्णात्मनाविर् भवति गद्य-पद्मादि-भेदत: ॥६।८०।" इति । सांबेनाप्य् उक्तम् "या सा मित्रावरुण-सदनाद् उच्चरन्ती त्रि-षष्टिम् वर्णान् अत्र प्रकट-करणै: प्राण-सङ्गात् प्रसूते । ताम् पशन्तीम् प्रथमम् उदिताम् मध्यताम् बुद्धि-संस्थाम् वाचम् वक्रे करण-विशदाम् वैखरीम् च प्रपद्ये ॥

सा च_उक्ता कुण्डली-नाम्ना कुण्डल-आकार=वाहिनी । प्राणिनाम् परमा शक्ति: सर्व.शक्ति-जव.प्रदा ॥६।८०।४२॥

sA ca_uktA kuNDalI-nAmnA kuNDala-AkAra=vAhinI | prANinAm paramA zakti: sarva.zakti-java.pradA ||42||

sA ca uktA kuNDalI-nAmnA - and it is called the kuNDali =

kuNDala-AkAra-vAhinI - having the shape of a ring =

prANinAm paramA zakti: - the ruling shakti of lives =

sarva-zakti-java-pradA - the All-shakti-speedy-bestowing.

~vlm.42. This is called the curvilineal artery (kundalini) on account of its curviform shape, and the power residing it is that prime mobile force, which sets to motion all the parts and powers of the animal body.

~sv. When the prana or life-force which is in the heart reaches the abode of the kundalini, there arises within oneself an awareness of the elements of nature.

*jd.42 - sA ca uktA kuNDalI-nAmnA - and it is called the kuNDali = kuNDala-AkAra-vAhinI - having the shape of a ring = prANinAm paramA zakti: - the ruling shakti of lives = sarva-zakti-java-pradA - the All-shakti-speedy-bestowing.

अनिशम् निःश्वसद् रूपा रुषिता इव भुजं-गमी । संस्थित-ऊर्ध्व-आकृति-मुखी स्पन्दन-अहेतुताम् गता ॥६।८०।४३॥

anizam ni:zvasad rUpA ruSitA iva bhujaM-gamI | saMsthita-Urdhva-AkRti-mukhI spandana-ahetutAm gatA ||43||

anizam ni:zvasad rUpA - x =

ruSitA iva bhujaM-gamI - x =

saMsthita-Urdhva-AkRti-mukhI - x =

spandana-ahetutAm gatA - gone to a state of causeless vibration.

~vwv.799/43. Like an angry snake it has an incessantly sighing nature. It is staying with its face turned upwards. It has gone to the state of spontaneity of vibration.

~vlm.43. It is incessantly breathing like hissing of an infuriate snake and with its open mouths, it keeps continually blowing upwords, in order to give force to all the organs.

~sv. When the prana or life-force which is in the heart reaches the abode of the kundalini, there arises within oneself an awareness of the elements of nature.

यदा प्राण-अनिलो याति हृदि कुण्डलिनी-पदम् । तदा संविद् उदेत्य् अन्तर् भूत-तन्मात्र-बीज-भू: ॥६।८०।४४॥

yadA prANa-anilo yAti hRdi kuNDalinI-padam | tadA saMvid udety antar bhUta-tanmAtra-bIja-bhU: ||44||

yadA prANa-anilo yAti - x =

hRdi kuNDalinI-padam - x =

tadA saMvid udety antar - x =

bhUta-tanmAtra-bIja-bhU: - x.

~vwv.800/44. When the life-wind goes to the place of kuNDalinI in the heart, then consciousness (or knowledge) which becomes the seed of the (five) subtle (or primary) elements (of sound, touch, form, taste and smell), rises within.

~vlm.44. When the vital breath enters into the heart, and is drawn in by the curved kuNDaliní; it then produces the consciousness of the mind, which is the ground of the seeds of all its faculties.

~sv. When the prana or life-force which is in the heart reaches the abode of the kundalini, there arises within oneself an awareness of the elements of nature.

यथा कुण्डलिनी देहे स्फुरत्य्_अब्ज इवालिनी । तथा संविद्_उदेत्य्_अन्तर्_मृदु-स्पर्श-वशोदया ॥६।८०।४५॥

yathA kuNDalinI dehe sphuraty_abja ivAlinI | tathA saMvid_udety_antar_mRdu-sparza-vazodayA ||45||

In the body, kuNDalini buzzes like a bee browsing on

a lotus. And thus the saMvit

Awareness arises within as the sweet touch of energy.

yathA kuNDalinI dehe - as kuNDalini in the body =

sphuraty abje iva AlinI - buzzes like a bee on a lotus =

tathA saMvid udety antar - thus saMvit.Awareness rises within =

mRdu-sparza-vaza-udayA - as sweet-touch-power-rising. - the sweet touch of a rising energy.

~vlm.45. As the kuNDaliní thrills in the body, in the manner of a bee fluttering over a flower; so doth our consciousness throb in the mind, and has the perception of the nice and delicate sensations. (Such as the lungs and arteries receive the crude food and drink; so doth our consciousness perceive their various tastes and flavour).

~vwv.801/45 As the kundalini rises forth in the body like a swarm of bees on a lotus, so does perception rise within, its appearance influenced (even) by gentle contacts (with sense-objects).

~sv. When the prana or life-force which is in the heart reaches the abode of the kundalini, there arises within oneself an awareness of the elements of nature.

*jd.45 - yathA kuNDalinI dehe - as kuNDalini in the body = sphuraty abje iva AlinI - buzzes like a bee on a lotus = tathA saMvid udety antar - thus saMvit.Awareness rises within = mRdu-sparza-vaza-udayA - as sweet-touch-power-rising. - the sweet touch of a rising energy.

स्पर्शनम् मृदुग-अन्योन्य-अलिङ्गिका तत्र यन्त्रयो: । यथा संविद्_उदेत्य्_उच्चैस्_तथा कुण्डलिणीजवात् ॥६।८०।४६॥

sparzanam mRduga-anyonya-aliGgikA tatra yantrayo: | yathA saMvid_udety_uccais_tathA kuNDaliNIjavAt ||46||

sparzanam mRduga-anyonya-aliGgikA - x =

tatra yantrayo: - x =

yathA saMvit udeti uccais tathA kuNDaliNI-javAt - x.

~vwv.802/46. Contacting gently by the sense-organ, as perception, which is the mutual embracing of the instruments (i.e. the object and the sense-organ), arises there greatly, so does kuNDalinI rise swiftly (with such cognition). [Note: the construction of the verse is a little involved.]

~sv.46 It is when the kundalini unfolds and begins to move that there is awareness within oneself.

~vlm.46. The kuNDaliní artery stirs as quickly to grasp its gross objects, as our consciousness is roused at the perception of the object of the finer senses of sight &c. These come in contact with one another, as an instrament lays hold of some material.

तस्याम् समस्ता: संबद्धा नाड्यो हृदय-कोशगा: । उत्पद्यन्ते विलीयन्ते महार्णव इव आपगा: ॥६।८०।४७॥

tasyAm samastA: saMbaddhA nADyo hRdaya-kozagA: | utpadyante vilIyante mahArNava iva ApagA: ||47||

tasyAm samastA: saMbaddhA: - in that kuNDalini all are connected -

nADya: - nADI.Channels =

hRdaya-koza-gA: - going to the Heart-center/sheath =

utpadyante - they have fallen.out =

vilIyante - they subside =

mahArNave iva ApagA: - like a river into the sea.

~vwv.803/47. All the nADI-s (or nerves) going to the chamber of the heart are connected with that (_kuNDalinI). They arise from and are absorbed in (or return back to) it as rivers in the ocean.

~sv.47 All the other nadis (radiating flow of energy) are tied to the kundalini, as it were.

~vlm.47. All the veins in the body are connected with this grand artery, and flow together like so many cellular vessels into the cavity of the heart, where they rise and fall like rivers in the sea. (It shows the concentration of blood in the heart by all the veins and arteries, and its distribution to them in perpetual succession, to have been long known to the sages of India, before its discovery by Harvey in Europe).

*jd.47 - tasyAm samastA: saMbaddhA: - in that kuNDalini all are connected - nADya: - nADI.Channels = hRdaya-koza-gA: - going to the Heart-center/sheath = utpadyante - they have fallen.out = vilIyante - they subside = mahArNave iva ApagA: - like a river into the sea.

नित्यम् पात-उत्सुकतया प्रवेश-उन्मुखया तया । सा सर्व-संविदाम् बीजम् ह्य्_ओका सामान्य्_उदाहृता ॥६।८०।४८॥

nityam pAta-utsukatayA praveza-unmukhayA tayA | sA sarva-saMvidAm bIjam hy_okA sAmAny_udAhRtA ||48||

nityam pAta-utsukatayA - always w/ rising/falling restlessness =

praveza-unmukhayA tayA - by that entrance-intent - ???

sA sarva-saMvidAm bIjam - that kuNDalini is the seed of all Awarenesses =

hy okA sAmAnI udAhRtA - this Abode is known as sAmAni Common.

~sv.48 Hence the kundalini is the very seed of consciousness and understanding or knowledge.

~vlm.48. From the continued rise and fall (or heaving and sinking) of this artery, it is said to be the common root or source of all the sensations and perceptions in the consciousness. (It rises and falls with the inhaling and exhaling breaths up to the pericranium and thence down to the fundament).

~vwv.804/48. That kuNDaliNI is indeed the seed of all perceptions by that eagerness always for the descent (on objects of perception), which (disposition) is intent on such entrance. It is (thus) declared as the one common (cause of perception).

rAma said—

आकल्पाद्_अन्.अवच्छिन्ना चित्_संवित्.सर्वम् अस्ति हि । तस्मात्_कुण्डलिनी.कोशकेन-अर्थेन_उदय: स्फुट: ॥६।८०।४९॥

AkalpAd_an.avacchinnA cit saMvit.sarvam asti hi | tasmAt_kuNDalinI.kozakena-arthena_udaya: sphuTa: ||49||

AkalpAt from its decorated (appearance) - referring to the images in the vINA verse / since a Kalpa Age

an.avacchinnA .cit Consciousness is without division

saMvit.sarvam asti hi it is indeed all-awareness

tasmAt_kuNDalinI.kozakena-arthena_udaya: sphuTa:

~sv.49 RAMA asked: Is not the infinite consciousness forever indivisible? If so how does this kundalini arise and manifest itself, thus revealing this consciousness?

~vlm.49. Ráma regained:—How is it sir, that our consciousness coming from the infinite intellect at all times and places, is confined like a minute particle of matter, in the cellular vessel of the curved kuNDaliní artery, and there it rises and falls by turns.

#klRp #kalpa -> #Akalpa - m. = #kalpana (forming, inventing) कल्पन q.v. L.; ornament , decoration MBh. Ii , 13373,&c; (in comp. for A-kalpam आ-कल्पम्).

#chid #avacchid -> #avachinna . separated; detached; (in logic) predicated (i.e. separated from everything else by the properties predicated) , distinguished , particularised Sarvad. &c

vasiShTha said—

सर्वत्र सर्वदा सर्वम् चित्_संविद्_विद्यते_अनघ ।

sarvatra sarvadA sarvam cit saMvid_vidyate_anagha |

किं.त्व्_अस्या भूत-तन्.मात्र-वशाद्_अभ्युदय: क्व..चित् ॥६।८०।५०॥

kiM.tv_asyA bhUta-tan.mAtra-vazAd_abhyudaya: kva..cit ||50||

sarvatra sarvadA sarvam - x =

cit saMvid_vidyate - x =

anagha - x =

kiM.tu_asyA: - x =

bhUta-tat.mAtra-vazAt - x =

abhyudaya: kva..cit - x.

~sv.50 VASISTHA continued: Indeed, there is the infinite consciousness alone everywhere at all times. However, it manifests as the elements here and there.

~vlm.50. vasiShTha replied:—It is true, O sinless Ráma, that consciousness is the property of the infinite intellect, and is always present in all places and things with the all pervading intellect; yet it is sometimes compressed in the form of a nInute atom of matter in material and finite bodies.

सर्वत्र विद्यमाना_अपि देहेषु तरलायते । सर्वगो_अप्य्_आतप: सौरो भित्त्यादौ वै विजृम्भते ॥६।८०।५१॥

sarvatra vidyamAnA_api deheSu taralAyate | sarvago_apy_Atapa: sauro bhittyAdau vai vijRmbhate ||51||

sarvatra vidyamAnA_api deheSu taralAyate - x =

sarvago_apy_Atapa: sauro bhittyAdau vai vijRmbhate - x.

#tarala

#taralAya Nom.vb.

~sv.51 The sun shines on everything, but it is reflected in a special way when its rays fall on a mirror.

~vlm.51. The consciousness of the infinite intellect, is of course as infinite as infinity itself; but being confined in corporeal bodies, it is fused as a fluid to diffuse over a small space. So the sunshine that lightens the universe, appears to flush over a wall or any circumscribed place. (Such as human consciousness, which is but a flush of the Divine omniscienoe).

क्व.चिन्_नष्टम् क्व..चित् स्पष्टम् क्व.चिद्_उच्छिन्नताम् गतम् ।

kva.cin_naSTam kva..cit spaSTam kva.cid_ucchinnatAm gatam |

वस्तु वस्तुनि दृष्टम् तत्_तत्.सद्-भावैर्_विजृम्भितम् ॥६।८०।५२॥

vastu vastuni dRSTam tat_tat.sad-bhAvair_vijRmbhitam ||52||

kva.cin_naSTam

kva..cit spaSTam

kva.cid_ucchinnatAm gatam

vastu vastuni dRSTam tat

tat.sad-bhAvair_vijRmbhitam

~vlm.52. In some bodies it is altogether lost, as in mineral substances which are unconscious of their own existence; and in others it is fully developed, as in the Gods and human species; while in some it is imperfectly developed, A in the vegitable creation, and in others it appears in its perverted form, as in the inferior animals. So everything is found to have its consciousness in some form or other.

~sv.52-53 Similarly, the same infinite consciousness appears to be 'lost' in some, clearly manifest in some, at the height of its glory in yet others.

एतद्_भूय: क्रमेण_अहम् शृणु वक्ष्यामि ते_अनघ ।

etad_bhUya: krameNa_aham zRNu vakSyAmi te_anagha |

देहे स्वे च यथा_उदेति भृशम् संविन्-मय=क्रम: ॥६।८०।५३॥

dehe sve ca yathA_udeti bhRzam saMvin-maya=krama: ||53||

etad_bhUya: krameNa_aham - this morover in-order I =

zRNu - (hear me out!) =

vakSyAmi te - will tell you =

anagha - dear boy =

dehe sve ca yathA - just as in your own body =

udeti bhRzam - arises gradually =

saMvin-maya=krama: - degrees and modes of awareness.

~vlm.53. Hear me moreover to explain you, the manner in which consciousness (or other), appears in its various forms and degrees, in the different bodies of animated beings.

~sv.52-53 Similarly, the same infinite consciousness appears to be 'lost' in some, clearly manifest in some, at the height of its glory in yet others.

*jd.53 - etad_bhUya: krameNa_aham - this morover in-order I = zRNu - (hear me out!) = vakSyAmi te - will tell you = anagha - dear boy = dehe sve ca yathA - just as in your own body = udeti bhRzam - arises gradually = saMvin-maya=krama: - degrees and modes of awareness.

चेतनाचेतनम् भूत-जातम् व्योम तथा_अखिलम् ।

cetana-acetanam bhUta-jAtam vyoma tathA_akhilam |

सर्वम् चिन्.मात्र-सन्.मात्रम् शून्य.मात्रम् यथा नभ: ॥६।८०।५४॥

sarvam cin.mAtra-san.mAtram zUnya.mAtram yathA nabha: ||54||

cetana-acetanam - x =

bhUta-jAtam - x =

vyoma tathA_akhilam - x =

sarvam cin.mAtra-san.mAtram - x =

zUnya.mAtram yathA nabha: - x.

~vlm. As all cavities and empty spaces are comprised under the term air, so are all intelligent as well as unintelligent beings comprehended under the general category of the one ever existent intellect, which pervades all things in the manner of vacUm. (Here is another proof of the vacuistic theory of the theosophy of vasishtha).

~sv. Even as space is (empty) space everywhere, consciousness is consciousness and naught else, whatever the appearance may be. It does not undergo any change. This consciousness itself is the five root-elements.

तद्.द्_हि चिन्.मात्र-सन्मात्रम् अविकारम् स्वनामयम् ।

tad.d_hi cin.mAtra-sanmAtram avikAram svanAmayam |

क्व.चित्_स्थितम् संविद्_एव भूत-तन्मात्र-पञ्चकम् ॥६।८०।५५॥

kva.cit sthitam saMvid_eva bhUta-tanmAtra-paJcakam ||55||

tad hi cin-mAtra.san-mAtram - That is a chit-Construct or sat-Construct =

a-vikAram - unchanging =

sv-anAmayam - most undecaying/immeasurable =

kva..cit sthitam - however situate =

saMvid eva - only Awareness =

bhUta-tanmAtra-paJcakam - being with five tanmAtras =

~vlm.55. The same undecaying and unchanging entity of the intellect, is situated some where in the manner of pure consciousness, and elsewhere in the form of the subtile from[~ typo for form] of the quintuple elements. (i. e. As the simple soul and the gross body or the mundane soul. So says Pope. Whose body nature is, and God the soul).

तत्_पञ्चधा गतम् द्वित्वम् लक्षसे त्वम् स्वसंविदम् । अन्तर्-भूत-विकारादि दीपाद्_दीप-शतम् यथा ॥६।८०।५६॥

tat_paJcadhA gatam dvitvam lakSase tvam sva.saMvidam | antar-bhUta-vikAra.Adi dIpAt_dIpa-zatam yathA ||56||

tat paJcadhA - That, being fivefold =

gatam dvitvam - goes to duality =

lakSase tvam sva-saMvid-am - which you interpret as self-awareness =

antar-bhUta-vikAra.Adi - internal alterations of being =

dIpAd dIpa-zatam yathA - as one candle is lighted from another.

~sv.56 You behold with your consciousness the same consciousness which is the five root-elements, as if you were seeing another within yourself, even as with one lamp you see a hundred lamps.

~vlm.56. This quintuple element of consciousness is reduplicate into many other quintuples, as a great many lamps are lighted from one lamp; these are the five vital airs, the mind and its five fold faculties of the understanding; the five internal and the five external senses and their five fold organs, together with the five elementary bodies; and all having the principles of their growth, rise and decay, as also their states of waking, dreaming and sleeping ingrained in them.

*jd.56 - tat paJcadhA - That, being fivefold = gatam dvitvam - goes to duality = lakSase tvam sva-saMvid-am - which you interpret as self-awareness = antar-bhUta-vikAra.Adi - internal alterations of being = dIpAd dIpa-zatam yathA - as one candle is lighted from another.

स्वसत्ता-मात्रकेण_एव संकल्प-लव-रूपिणा । पञ्चकानि व्रजन्ति_इह देहत्वम् तानि कानि.चित् ॥६।८०।५७॥

svasattA-mAtrakeNa_eva saMkalpa-lava-rUpiNA | paJcakAni vrajantIha dehatvam tAni kAni.cit ||57||

sva-sattA.mAtraka-eNa eva - w/ self-satness.construction only =

saMkalpa-lava-rUpiNA - w/ Concept-bit-formation =

paJcakAni vrajanti iha - they forgo the quintads =

dehatvam - bodiness/embodiment =

tAni kAni.cit - those whatever.

~sv.57 On account of a slight movement of thought, the same reality which is consciousness seems to become the fivefold elements and thence the body.

~vlm.57. All these quintuples abide in the different bodies of the Gods and mortals, according to their respective natures and iclinations: (which are the causes of their past and present and future lives in different forms).

कानि.चित् तिर्यग्.आदित्वम् हेम.आदित्वम् च कानि.चित् । कानि.चिद् देशतादित्वम् द्रव्यादित्वम् च कानि.चित् ॥६।८०।५८॥

kAni.cit tiryak.Aditvam hema.Aditvam ca kAni.cit | kAni.cit dezatA.Aditvam dravya.Aditvam ca kAni.cit ||58||

some become creepers and crawlers;

some become gold and minerals;

some become places, locations,

motions and static conditions.

kAni.cit tiryaga.Aditvam - some are creepers and crawlers =

hema.Aditvam ca kAni.cit - some are gold and minerals =

kAni.cid dezatA.Aditvam - some are places and locations =

dravya.Aditvam ca kAni.cit - some are motions and conditions.

~sv.58 In the same way, the same consciousness becomes worms and other creatures, metals and minerals, earth and what is on it, water and other elements.

~vlm.58. Some taking the forms of places, and others of the things situated in them; while some take the forms of minerals, and others of the animals dwelling on earth.

*jd.58 - kAni.cit tiryaga.Aditvam - some are creepers and crawlers = hema.Aditvam ca kAni.cit - some are gold and minerals = kAni.cid dezatA.Aditvam - some are places and locations = dravya.Aditvam ca kAni.cit - some are motions and conditions.

एवम् हि पञ्चक-स्पन्द.मात्रम् जगद् इति स्थितम् । चित्-संविद् अत्र सर्वत्र विद्यते रघुनन्दन ॥६।८०।५९॥

evam hi paJcaka-spanda.mAtram jagad iti sthitam | cit-saMvid atra sarvatra vidyate raghunandana ||59||

evam hi paJcaka-spanda.mAtram - and so only as measures of the fivefold spanda Vibration =

jagad iti sthitam - is this world situate: =

cit-saMvid - chit.Consciousness as samvit.Awareness =

vidyate atra sarvatra - is known everywhere in this world =

raghunandana - o darling of the raghu clan.

~sv.59 Thus the whole world is nothing but the movement of energy in consciousness which appears as the fivefold elements.

~vlm.59. Thus is this world the production of the action of the said quintuples, having the principle of intellectual consciousness, presiding over the whole and every part of it·

And so this world is situate only as the formations of

the fivefold spanda Vibration—chit Consciousness become saMvit

Awareness becomes known here and everywhere, best of the Raghus.

*jd.59 - evam hi paJcaka-spanda.mAtram - and so only as measures of the fivefold spanda Vibration = jagad iti sthitam - is this world situate: = cit-saMvid - chit.Consciousness as samvit.Awareness = vidyate atra sarvatra - is known everywhere in this world = raghunandana - o darling of the raghu clan.

केवलम् पञ्चक-वशात्_देह.आदौ चेतना-अभिधा ।

kevalam paJcaka-vazAt_deha.Adau cetanA-abhidhA |

जड-स्पन्द=अभिधा क्व_अपि स्थावर.आदौ जड-अभिधा ॥६।८०।६०॥

jaDa-spanda=abhidhA kva_api sthAvara.Adau jaDa-abhidhA ||60||

it is just because-of these Five that the body, et cætera,

are known as chetana.Sentience. Wherever spanda is "Inert",

in unmoving stability, it is termed Jada Inertia.

kevalam paJcaka-vazAd - It is entirely by-force-of the Five -

deha-Adau - that the body &c =

cetanA-abhidhA - are known as chetana.Sentience =

kvApi jaDa-spanda=abhidhA - wherever the spanda is "Inert" =

sthAvarAdau - in unmoving stability =

jaDAbhidhA - it is called jaDa.Inertia. - [not "Inertia" in the physicist's sense, but the thickness with which tanu.mAnasa thinness of Mind deals].

~sv.60 Somewhere this energy is sentient and elsewhere it appears as insentient, even as water when exposed to cool wind hardens and becomes solid. Thus is nature formed, and all things conform to nature.

~vlm.60. It is the union of these quintuples in gross bodies, that gives them their intelligence; hence we see the mobility of some dull material bodies, as also the immobility of others; (as of mineral and vegetable creations).

यथा स्तब्ध: स्थितो वीचिर्_इव स्थलम् इवास्थित: । पञ्चकेषु तथा_एतच्_चिल्_लोल-रूपा जड-अन्विता ॥६।८०।६१॥

yathA stabdha: sthito vIcir_iva sthalam ivAsthita: | paJcakeSu tathA_etac_cil_lola-rUpA jaDa-anvitA ||61||

yathA stabdha: sthita: vIci:_iva - x =

sthalam iva_Asthita: - x =

paJcakeSu tathA - x =

etat cit lola-rUpA jaDa-anvitA - x.

~vlm. As the wave of the sea is seen to roll in one place, and to be dull and at a lull in another; so is this intellectual power in full force in some bodies, and quite quiescent in others.

~sv. However, all this is but a play of words, a figure of speech. What else is heat and cold, ice and fire?

इत: सौम्य इतो लोल: किम् अब्धिर्_इति नो यथा । विकल्पादौ तथा_एव_एतत्_पञ्चकम् हि जडाजडम् ॥६।८०।62||

ita: saumya ito lola: kim abdhir_iti no yathA | vikalpAdau tathA_eva_etat_paJcakam hi jaDAjaDam ||62||

ita: saumya: - x =

ita: lola: - x =

kim abdhi: - x =

iti na.u/na: yathA - x =

vikalpa-Adau tathA_eva - x =

etat_paJcakam hi jaDAjaDam - x.

~vlm.62. As the sea is calm and still in one place, and quite boisterous in another; so is the quintuple body either in motion or at rest in different places. (Hence rest and motion are properties of gross bodies and not of the intellectual soul, which is ever quiescent).

~sv. However, all this is but a play of words, a figure of speech. What else is heat and cold, ice and fire?

देहादि-पञ्चकम् जीव: स्पन्द: शैलादिकम् जडम् । स्थावराद्य्-अनिल-स्पन्दि स्वभाव-वशतो_sनघ ॥६।८०।६३॥

dehAdi-paJcakam jIva: spanda: zaila.Adikam jaDam | sthAvara.Adi-anila-spandi svabhAva-vazata:_anagha ||63||

deha.Adi-paJcakam - the elemental body =

the Living.jIva =

spanda: - vibrant spanda =

zaila.Adikam jaDam - like stony things inert =

sthAvara.Adi-anila-spandi - x =

svabhAva-vazato - x =

anagha - dear boy.

~vlm.63. The quintuple body is mobile by means of the vital airs, and the vital life (jíva) is intelligent by cause of its intelligence; the rocks are devoid of both, but the trees have their sensibility by reason of their being moved by the breath of winds; and such is the nature of the triple creation of animals, minerals and vegitables.

~sv. However, all this is but a play of words, a figure of speech. What else is heat and cold, ice and fire?

वाच: पर्यनुयोक्तव्य: स्वभावाद्_रघुनन्दन । शीत-उष्ण=आदि हिम-अग्न्य्=आदि वाक्_च_इति परिदृश्यते ॥६।८०।६४॥

vAca: paryanuyoktavya: svabhAvAt_raghunandana | zIta-uSNa=Adi hima-agni=Adi vAk_ca_iti paridRzyate ||64||

vAca: paryanuyoktavya: svabhAvAt - x =

raghunandana - x =

zIta-uSNa=Adi hima-agny=Adi vAk_ca - x =

iti paridRzyate - x =

#paryanuyuj

~vlm.64. Different words are used to denote the different natures of things, (or else the same word is used for things of the same kind); thus fire is the general name for heat, and frost is that of coldness in general.

~sv. However, all this is but a play of words, a figure of speech. What else is heat and cold, ice and fire?

गृहीत-वासना-अंशानाम् पुष्टाभावविकारिणाम् । स्थितय: पञ्चकानाम् हि योज्या: पर्यनुयोजने ॥६।८०।६५॥

gRhIta-vAsanA-aMzAnAm puSTAbhAva-vikAriNAm | sthitaya: paJcakAnAm hi yojyA: paryanuyojane ||65||

gRhIta-vAsanA-aMzAnAm - x =

puSTAbhA_ava.vikAriNAm /

puSTa-Abhau avikAriNAm /

puSTAbhAva- vikAriNAm

sthitaya: - x =

paJcakAnAm hi - x =

yojyA:

paryanuyojane in questioning.about

#yuj -> #anuyuj -> #paryanuyuj

~sv.65 Again, these distinctions arise on account of conditioning and thought-patterns.

~vlm.65. (Or if it is not the difference in the disposition of the quintuple elements in bodies, that causes the difference in their natures and names). It is the difference in the desires of the mind, which by being matured in time, dispose the quintuple elements in the forms of their liking.

वासनास्_तु विपर्यस्ता इतो नेतुम् इतश्_च ता: । पुंसा प्राज्ञेन शक्यन्ते सुखम् पर्यनुयोजितम् ॥६।८०।६६॥

vAsanAs_tu viparyastA ito netum_itaz_ca tA: | puMsA prAjJena zakyante sukham paryanuyojitam ||66||

vAsanA:_tu viparyastA: ita: netum_itas_ca tA: - x =

puMsA prAjJena zakyante sukham paryanuyojitam - x.

#viparyasta

#paryanuyojita

~vlm.66. The various desires of the mind, that run in their divers directions, are capable of being collected together by the sapient, and employed in the way of their best advantage and well being.

~sv.66-67 The wise man therefore enquires into the nature of such conditioning, whether it is latent or patent, good or evil.

अ-शुभे वा शुभे वा_अपि तेन पर्यनुयोज्यते । प्रबुद्ध-वासनम् च_अन्यत्_पञ्चकम् सुप्त-वासनम् ॥६।८०।६७॥

a-zubhe vA zubhe vA_api tena paryanuyojyate | prabuddha-vAsanam ca_anyat_paJcakam supta-vAsanam ||67||

a-zubhe vA zubhe vA_api - whether ill or good =

tena paryanuyojyate - is to be questioned by him =

prabuddha-vAsanam ca anyat paJcakam supta-vAsanam - x.

~vlm.67. The disires of men tending either to their good or evil, are capable of being roused or suppressed, and employed to their purposes by turns. (The changeful desires always run in their several courses).

~sv.66-67 The wise man therefore enquires into the nature of such conditioning, whether it is latent or patent, good or evil.

युज् #yuj -> #anuyuj - to examine -> #paryanuyuj - (ind.p. -युज्य Naish. ), to ply with questions. -> #paryanuyoga पर्यनुयोगः, - asking, inquiring, questioning • an inquiry with the object of refuting a statement • censure, reproach.

यत्र पर्यनुयोगस्य फलम् समनुभूयते । तत्र तम् संप्रयुञ्जीत न_आकाशम् मुष्टिभि: क्षिपेत् ॥६।८०।६८॥

yatra paryanuyogasya phalam samanubhUyate | tatra tam saMprayuJjIta na_AkAzam muSTibhi: kSipet ||68||

yatra paryanuyogasya

phalam samanubhUyate the fruit comes to be experienced

tatra tam saMprayuJjIta

na_AkAzam muSTibhi: kSipet

#yuj #anuyuj #paryanuyuj -

#yuj #prayuj #saMprayuj -

#bhU #anubhU #samanubhU -

~sv.68 Such is fruitful quest; vain argumentation is like boxing with space.

~vlm.68. Man must direct his desires to that way, which promises him the objects of his desires; or else it will be as fruitless, as his throwing the dust at the face of the sky.

तृण-अग्र-निष्ठा_ मेर्व्.आद्या: पञ्चकानाम् हि राशय: । विवेक-निष्ठा: कीट.आद्या:_एते स्थावर-जंगमा: ॥६।८०।६९॥

tRNa-agra-niSThA:_ meru.AdyA: paJcakAnAm hi rAzaya: | viveka-niSThA: kITa.AdyA:_ete sthAvara-jaMgamA: ||69||

tRNa-agra-niSThA: - hung at the tip of a blade of grass =

merv.AdyA: - is meru's mountain.chain =

paJcakAnAm hi rAzaya: for they are heaps of the 5fold elements

viveka-niSThA: kITa.AdyA: - x =

ete sthAvara-jaMgamA: - these are still & moving.

~vlm.69. The great mountains are but heaps of the pentuples, hanging on the tender and slender blade of consciousness, and these moving and unmoving bodies, appear as worms on the tree of knowledge (i.e. before the intelligent mind).

प्रसुप्त-वासना: के.चिद्_यथा स्थावर-जातय: । प्रबुद्ध-वासना: के.चिद्_यथा नर-सुर-आदय: ॥६।८०।७०॥

prasupta-vAsanA: ke.cid_yathA sthAvara-jAtaya: | prabuddha-vAsanA: ke.cid_yathA nara-sura-Adaya: ||70||

prasupta-vAsanA: ke.cid - x =

yathA sthAvara-jAtaya: - x =

prabuddha-vAsanA: ke.cid - x =

yathA nara-sura-Adaya: - x.

~vlm. There are some beings with their desires lying dormant in them, as the unmoving vegetable and mineral productions of the earth; while there are others with their ever wakefull desires, as the deities, daityas and men.

~sv. Latent conditioning produces insentient beings; patent conditioning gives rise to gods, humans, etc. In some there is dense conditioning conducive to ignorance; in others there is attenuated conditioning conducive to liberation.

स=वासना-अविला: के.चिद्_यथा एते तिर्यगादय: । प्रक्षिप्त-वासना: के.चिद्_यथा_एते मोक्ष-गामिन: ॥६।८०।७१॥

sa=vAsanA-avilA: ke.cid_yathA ete tiryagAdaya: | prakSipta-vAsanA: ke.cid_yathA_ete mokSa-gAmina: ||71||

sa=vAsanA-AvilA: - turbid with=vAsanA.Memes =

ke.cit - whatever things =

yathA ete tiryag-Adaya: - as crawlers =

prakSipta-vAsanA: - x =

ke.cit - whatever things =

yathA_ete mokSa-gAmina: - x.

~vlm. Some are cloyed with their desires, as the worms and insects in the dirt; and others arc devoid of their desires as the emancipate yogis, and the heirs of salvation.

~sv. Conditioning alone is responsible for the diversity in creatures.

अथ स्वास्व्_एव संवित्सु मनो-बुद्ध्य्=आदिका: कृता: । हस्त.पाद-आदि=संयुक्तै: संज्ञा: पञ्चकर-आदिभि: ॥६।८०।७२॥

atha svAsv_eva saMvitsu mano-buddhy=AdikA: kRtA: | hasta.pAda.Adi=saMyuktai: saMjJA: paJcakara.Adibhi: ||72||

atha svAsu_eva saMvitsu - thus in one's own awareness =

mano-buddhi=AdikA: kRtA: - Mind & its functions are made =

hasta.pAda.Adi=saMyuktai: - conjoined with hands, feet, &c =

saMjJA: paJcakara.Adibhi: - defined by the quintuple (sets like the five elements) ...

~AB. ... antar.bAhya-karaNa=rUpA: saMjJA: ... ||

~vlm.72. Now every man is conscious in himself of his having the mind and understanding, and being joined with his hands, feet and other members of his body, formed by the assemblage of the quintuple materials.

~sv. Conditioning alone is responsible for the diversity in creatures.

*jd.72 - atha svAsu_eva saMvitsu - thus in one's own awareness = mano-buddhi=AdikA: kRtA: - Mind & its functions are made = hasta.pAda.Adi=saMyuktai: - conjoined with hands, feet, &c = saMjJA: paJcakara.Adibhi: - defined by the quintuple (sets like the five elements) ...

तिर्यग्.आदिभिर्_अप्य्_अन्यैर्_अन्या: संज्ञा: प्रकल्पिता: । स्थावरादिभिर्_अप्य्_अन्यैर्_अन्यान्या: संविद: कृता: ॥६।८०।७३॥

tiryag.Adibhi:_api_anyai:_anyA: saMjJA: prakalpitA: | sthAvara.Adibhi:_api_anyai:_anya.anyA: saMvida: kRtA: ||73||

tiryag.Adibhi: api anyai: - also w/ different crawlers =

anyA: saMjJA: prakalpitA: - x =

sthAvara.Adibhi: api anyai: - x =

anyAnyA: saMvida: kRtA: - x.

~vlm.73. The inferior animals have other senses, with other members of their bodies; and so the immoveables also have some kind of sensibility, with other sorts of their organs. (The members of brute bodies are, the four feet, horns and tails of quadrupeds; the birds are biped and have their feathers, bills and their tails also; the snakes have their hoods and tails; the worms have their teeth, and the insects their stings &c. And all these they have agreeably to the peculiar desire of their particular natures. Gloss).

~sv. Conditioning alone is responsible for the diversity in creatures.

इति साधो स्फुरन्ति_इमे चित्रा: पञ्चक-राशय: । रूपैर्_आद्य्.अन्त.मध्येषु चल.अचल-जड.अजडै: ॥६।८०।७४॥

iti sAdho sphuranti_ime citrA: paJcaka-rAzaya: | rUpai:_Adi.anta.madhyeSu cala.acala-jaDa.ajaDai: ||74||

iti sAdho sphuranti

ime citrA: paJcaka-rAzaya:

rUpai:

Ady.anta.madhyeSu

cala.acala-jaDa.ajaDai:

~vlm.74. Thus my good Ráma! do these quintuple elements, display themselves in these different forms in the beginning, middle and end of all sensible and insensible and moving and unmoving beings.

~sv. Conditioning alone is responsible for the diversity in creatures.

एषाम् एको_अभिसंकल्प: परमाणुर्_महीपते । बीजम् आकाश-वृक्षाणाम् सर्गाणाम् तेष्व्_इमानि तु ॥६।८०।७५॥

eSAm eka:_abhisaMkalpa: paramANu:_mahIpate | bIjam AkAza-vRkSANAm sargANAm teSu_imAni tu ||75||

eSAm - x =

eka:_abhisaMkalpa: paramANu: - x =

mahIpate - x =

bIjam - x =

AkAza-vRkSANAm sargANAm - x =

teSu_imAni tu - x.

~vlm.75. The slightest desire of any of these, be it as minute as an atom, becomes the seed of aerial trees producing the fruits of future births in the forms of the desired objects. (Everyone's desire is the root of his future fate).

~sv. For this cosmic tree known as creation, the first thought-form is the seed, with the various spheres for various parts of the tree and the past, present and future as the fruits.

इन्द्रियाणि च पुष्पादि विषय-आमोद-वर्ति हि । इच्छा-भ्रमर्यो_ राजन्त्यो_ मञ्जर्यश्_चञ्चल-क्रिया: ॥६।८०।७६॥

indriyANi ca puSpa.Adi viSaya-Amoda-varti hi | icchA-bhramarya:_ rAjantya:_ maJjarya:_caJcala-kriyA: ||76||

indriyANi ca and the sense.organs are like flowers,

for their fragrance is

puSpAdi viSaya-Amoda-varti hi - x =

icchA-bhramarya: rAjantya: maJjarya:_caJcala-kriyA: - x.

~vlm.76. The organs of sense are the flowers of this tree (of the body), and the sensations of their objects are as the fragrance of those flowers, our wishes are as the bees fluttering about the pistils and filaments of oar fickle efforts and exertions.

~sv. For this cosmic tree known as creation, the first thought-form is the seed, with the various spheres for various parts of the tree and the past, present and future as the fruits.

लोकान्तराणि स्वच्छानि गुल्मा_ मूलम् स.मेरव: । पल्लवा_ नील-जलदा_ लता-लोला_ दिशो_ दश ॥६।८०।७७॥

loka.antarANi svacchAni gulmA:_ mUlam sa.merava: | pallavA:_ nIla-jaladA:_ latA-lolA:_ diza:_ daza ||77||

loka.antarANi svacchAni gulmA:

mUlam

sa.merava: - x =

pallavA: nIla-jaladA: latA-lolA_ - x =

dizo daza the 10 Directions.

~vlm. The clear heavens are the hairy tufts, resting on the stalks of the lofty mountains; its leaves are the oeruleum clouds of the sky, and the ten sides of the firmament, are as the straggling creepers stretching all about it.

~sv. For this cosmic tree known as creation, the first thought-form is the seed, with the various spheres for various parts of the tree and the past, present and future as the fruits.

वर्तमानानि भूतानि भविष्यन्ति च यानि तत् । जयन्ति तान्य्_असंख्यानि फलानि रघु.नन्दन ॥६।८०।७८॥

vartamAnAni bhUtAni bhaviSyanti ca yAni tat | jayanti tAny_asaMkhyAni phalAni raghu.nandana ||78||

the beings who exist, and those who will become

—

born like all the innumerable fruits of a tree,

best of the #rAghava clan!

vartamAnAni bhUtAni bhaviSyanti ca yAni tat - existing beings and those who will be that =

jayanti tAni a-saMkhyAni phalAni - are born as the countless fruits (of the tree) =

raghunandana - o darling of the raghu clan.

~vlm.78. All beings now in being, and those coming into existence in future, are innumerable in their number, and are as the fruits of this tree, growing and blooming and falling off by turns.

~sv. For this cosmic tree known as creation, the first thought-form is the seed, with the various spheres for various parts of the tree and the past, present and future as the fruits.

*jd.78 - vartamAnAni bhUtAni bhaviSyanti ca yAni tat - existing beings and those who will be that = jayanti tAni a-saMkhyAni phalAni - are born as the countless fruits (of the tree) = raghunandana - o darling of the raghu clan.

पञ्च-बीजास्_त_ एते हि राम पञ्चक-पादपा: । स्वयम्.स्वभावाज्_जायन्ते स्वयम् नश्यन्ति कालत: ॥६।८०।७९॥

paJca-bIjAs_ta_ ete hi rAma paJcaka-pAdapA: | svayam.svabhAvAj_jAyante svayam nazyanti kAlata: ||79||

paJca-bIjA: te ete hi rAma paJcaka-pAdapA: - x =

svayam-svabhAvAt jAyante - x =

svayam nazyanti kAlata: - x.

~sv.79-80-81-82 The fivefold elements of which the tree is formed arise of their own accord and cease of their own accord. Of their own accord they diversify and in due course they become unified and tranquil.

~vlm.79. The five seeds of these trees, grow and perish of their own nature and spontaniety, also perish of themselves in their proper time.

स्वयम् नानात्वम् आयान्ति चिरम् जाड्यात्_स्फुरन्ति च । स्व-विविक्ता: शमम् यान्ति तरङ्गा इव वारिधौ ॥६।८०।८०।

svayam nAnAtvam AyAnti ciram jADyAt sphuranti ca | sva-viviktA: zamam yAnti taraGgA iva vAridhau ||80|

svayam nAnAtvam AyAnti - x =

ciram jADyAt sphuranti ca - x =

sva-viviktA: zamam yAnti - x =

taraGgA iva vAridhau - x.

~vlm.80. They become many from their sameness, and come to exhort their powers after long inertness; and then subside to rest of their own accord like the heaving waves of the ocean.

#vic #vivic -> #vikta . -> #vivikta . #svavivikta . self-separate, solitary.

इतो यान्ति समुत्सेधम् इतो यान्ति शमम् स्वयम् । एते जाड्य-विवेकाभ्याम् तरङ्गा इव तोयधौ ॥६।८०।८१॥

ito yAnti samutsedham ito yAnti zamam svayam | ete jADya-vivekAbhyAm taraGgA iva toyadhau ||81||

itas yAnti samutsedham - x =

itas yAnti zamam svayam - x =

ete jADya-vivekAbhyAm - x =

taraGgA: iva toyadhau - like waves in a body of water.

~vlm.81. On one side, there swelling as huge surges, and on the other sinking low below the deep, excited by the heat of the dullness on the one hand, and hashed by the coolness of reason on the other; (like the puffing and bursting of the waves in the sea).

#toyam - water. (end-comp. f. <A>) - water; •-• #toyaM->kR with gen., "to make offerings of water to the dead"). #toyada;: - "water-giver", a rain-cloud;; - toyadAtyayam - "cloud-departure", the autumn. •• toya-#Dimba, t.-#Dimbha: - hail.

#samutsedha

ये विवेक-वशम् आलयम् गता_

ye viveka-vazam Alayam gatA_

राम पञ्चक-विलास-राशय: ।

rAma paJcaka-vilAsa-rAzaya: |

तेन भूय इह यान्ति संस्थितिम्

tena bhUya_ iha yAnti saMsthitim

प्रभ्रमन्ति जगति_इतरे मुहु: ॥६।८०।८२॥

prabhramanti jagatItare muhu: ||82||

ye viveka-vazam Alayam gatA: - (those) who have come to rest =

rAma =

paJcaka-vilAsa-rAzaya: - x =

tena - x =

bhUya_ iha yAnti saMsthitim - x =

prabhramanti jagatItare muhu: - x.

~vlm.82. These multitudes of bodies, that are the toys or play things of the quintuple essences, are destined to remain and rove for ever in this world, unless they come under the dominion of reason, and are freed from further transmigration.

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!

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fm6080 2.oc29..31 chUdAlA.Topknot and the 5 Delights .z82.docx

Jiva Das

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Oct 31, 2021, 4:01:55 PM10/31/21

to yoga vasishtha

FM6080 CHUDALA.TOPKNOT AND THE 5 DELIGHTS 2.OC29.31 .z82

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*O*ॐm

*CHUUDAALAA.TOPKNOT & THE FIVE DELIGHTS*

*VASISHTHA** said—*

एवम् आत्मनि विश्रान्ताम् वदन्तीम् ताम् वर*आननाम् ।

evam Atmani vizrAntAm vadantIm tAm vara*AnanAm |

अबुद्ध्वा तद् गिराम् अर्थम् विहस्य*उवाच भूपति: ॥६।८०।१॥

a.buddhvA tat girAm artham vihasya uvAca bhUpati: ||6|80|1||

.

*so* *in/when.Self* *resting/in.repose*.Am /

vadan.*saying/speaking*.tIm tAm*.it/her* vara.*best\boon*.Anana*.mouth/face*.Am
=

*non*.buddhvA.*having.realized/understood*

*that.one*.gir.*word/sound*.Am artha*.purpose/meaning/thing*.*stuff*.m \

*smiling* *spoke/said the* *EarthLord*:

.

*so it was that the EarthLord*

*not understanding how a pretty girl could be reposed in Self*

*and what she said*

*began to laugh and tease her about her words*

*.*

*vlm. .. her husband had not the wit to dive into the meaning of what she

said, or to understand what she meant by her reliance in the soul, but
jestingly told to her.

* vam.so Atmani.in/when.Self vizrAnta.resting/in.repose.Am /
vadan.saying/speaking.tIm tAm.it/her vara.best\boon.Anana.mouth/face.Am =
a.non.buddhvA.having.realized/understood tat.that.one.gir.word/sound.Am
artha.purpose/meaning/thing.stuff.m \ vihasya.smiling uvAca.spoke/said
bhUpati.EarthLord:

*SHIKHI.DHVAJA FIRECREST asked**—*

असम्बद्ध.प्रलापा*असि बाला*असि वरवर्णिनि ।

asambaddha.pralApA asi bAlA asi varavarNini |

रमसे राज.लीलाभि: रमस्व*अवनिप*आत्मजे ॥६।८०।२॥

ramase rAja.lIlAbhi: ramasva avanipa*Atmaje ||6|80|2||

.

a*.non*.sambaddha.*connected/coherent*.pralApa.
*talk/prattle/chattering/babble*.A asi.*you.are/sword* bAlA.*girl* asi.
*you.are/sword* vara.*best\boon*.varNita.*described/explained*.ni = ramase.
*you.delight* *with/bmo* rAja*.royal/Râjâ.King*.IIla.*play*.bhi: ramasva.
*enjoy/delight* *wh**in**.the* avani.*earth/ground*.pa.*Lord/Protector*
*Atmaja.*son/child*.e

.

* a.sambaddha.pralApA asi* you're a nonsensical prattler *bAlA asi* you're
a girl, a beautiful one too *varavarNini ramase rAja.lIlAbhi:* you enjoy
Royal games *ramasva *take pleasure *avani.pa*Atmaje* in your Royalty! *

.

*What nonsense you talk!*

*you're a girl, sweetie, you like to play Royal games*

*:*

*take pleasure in your Royalty*

*!*

*sv.2 You are childish and ignorant, my dear, and surely you are prattling!

*vlm.2. Sikhidhwaja said:—How incongruous is thy speech, and how unbecoming

it is to thy age, that being but a girl you speak of great things, go on
indulging your regal pleasures and sports as you do in your royal state.

*a.non.sambaddha.connected/coherent.pralApa.talk/prattle/chattering/babble.A
asi.you.are/sword bAlA.girl asi.you.are/sword
vara.best\boon.varNita.described/explained.ni = ramase.you.delight
with/bmo rAja.royal/Râjâ.King.IIla.play.bhi: ramasva.enjoy/delight
whin.the avani.earth/ground.pa.Lord/Protector*Atmaja.son/child.e

किम्चित् त्यक्त्वा न किम्चिद् यो गतः प्रत्यक्ष.संस्थितम् ।

kimcit tyaktvA na kimcit ya: gata: pratyakSa.saMsthitam |

त्यक्त.प्रत्यक्ष=सद् रूपः स कथम् किल शोभते ॥६।८०।३॥

tyakta.pratyakSa=sat rUpa: sa* katham kila zobhate ||6|80|3||

.

kiMcit.*whatever/anything* tyaktvA.*having.abandoned/given.up* na*.no/t*
kiMcit.*whatever/anything* yas*.this.who/which* /

gata.*gone*: pratyakSa.*(eye)witness*.saMsthita.*established*.m =

tyakta.*abandoned/given.up*.pratyakSa.*(eye)witness*=sat.*real/beingSo*

rUpa*.form/shape/color*: \

sas.*he/it* katham*.how?* kila.*indeed/of.course/**clearly* zobhate

.

kimcit tyaktvA* having abandoned something *

na kimcit ya:* which is not anything *

gata: pratyakSa.saMsthitam* gone to eye.witness *

tyakta.pratyakSa=sad.rUpa:* abandoned.witness=real.form *

sa* katham kila *how.on.earth *

zobhate* does it shine? *

.

*sv.3 Having abandoned something for nothing, having abandoned real
substances and attained the state of nothingness how does one shine
resplendent?

*vlm.3. Leaving all things you live in the meditation of a nothing, (i.e.

leaving all formal worship, you adore a formless Deity); and if you have
all that is real to sense, how is it possible for you to be so graceful
with an unreal nothing? (Nothing is nothing, and can effect nothing).

* kiMcit.whatever/anything tyaktvA.having.abandoned/given.up na.no/t
kiMcit.whatever/anything yas.this.who/which / gata.gone:
pratyakSa.(eye)witness.saMsthita.established.m =
tyakta.abandoned/given.up.pratyakSa.(eye)witness=sat.real/beingSo

rUpa.form/shape/color: \ sas.he/it katham.how?
kila.indeed/of.course/clearly zobhate

भोगैर् *अ*भुक्तैस्‍ तुष्टो ऽहम् इति भोगान् जहाति *यः* ।

bhogai: abhuktai: tuSTa: aham iti bhogAn jahAti ya: |

रुषा*इव*आसन.शय्य*आदीन् स कथम् किल शोभते ॥६।८०।४॥

ruSA iva Asana.zayya.AdIn sa* katham kila zobhate ||6|80|4||

.

bhogai: abhuktai: tuSTa: aham *"By unenjoyed enjoyments I am satisfied"*

iti bhogAn jahAti ya: *one who renounces enjoyments so *

ruSA iv*a*A*sana.zayyAdIn *as by an angry man his seat, bed, &c (are
renounced) *

*sa* *katham kila zobhate *how.on.earth *does he shine?

.

*sv.4 Even as an angry man rejects a bed, if one abandons pleasures

boasting, "I delight in unenjoyed pleasures", it is not conducive to
delight!

*vlm.4. Whoso abandons the enjoyments of life, by saying he can do without

them; is like an angry man refraining from his food and rest for a while,
and then weakens himself in his hunger and restlessness, and can never
retain the gracefulness of his person.

भोग*अभोगे परित्यज्य खे शून्ये रमते तु *यः* ।

bhoga.abhoge parityajya khe zUnye ramate tu ya: |

एक एव अखिलम् त्यक्त्वा स कथम् किल शोभते ॥६।८०।५॥

eka* eva akhilam tyaktvA sa* katham kila zobhate ||6|80|5||

.

*wh**in**.the* bhoga.*enjoyment/pleasure*.abhoga.*non.enjoyment*.e
parityajya.*abandoning* *wh**in**.the* kha.*(personal)sky*.e zUnya.
*empty/void*.e ramat*.e tu.*but/yet/altho * yas*.this.who/which* = eka.*one*
eva.*even/only/indeed* akhila.*entire*/*total*.m tyaktvA.
*having.abandoned/given.up* sas.*he/it* katham*.how?* kila.
*indeed/of.course/**clearly* zobhat.*shining*.e

.

* bhoga*abhoge parityajya – *having abandoned both enjoyment and its lack *
fuzzy Â, bhogÂbhoge, abhoga/Abhoga pleasures and displeasures/pleasuring
khe zUnye ramate tu ya: *such a one delights in empty space *eke eva *a*khilam
tyaktvA *having sent everything into the One sa* *katham kila zobhate *how
in the world does he shine? *

*. *

*someone who has abandoned both enjoyment and its lack *

*someone who takes delight in empty space *

*having sent everything into the One *

*how in the world does he shine*

*? *

*sv.5 When one abandons everything (pleasures, etc. ) and thinks he

delights in emptiness, that does not make any sense.

*vlm.5. He who abstains from pleasures and enjoyments, and subsists upon

empty air, is as a ghost devoid of a material form and figure, and lives a
bodiless shadow in the sky.

* bhoga*abhoge parityajya – *having abandoned both enjoyment and its lack *
fuzzy Â, bhogÂbhoge, abhoga/Abhoga pleasures and displeasures/pleasuring
khe zUnye ramate tu ya: *such a one delights in empty space *eke eva *a*khilam
tyaktvA *having sent everything into the One sa* *katham kila zobhate *how
in the world does he shine? *

वस.नाशन.शय्या*आदीन् सर्वान् संत्यज्य धीर.धी: ।

vasa.nAzana.zayyA*AdIn sarvAn saMtyajya dhIra.dhI: |

यस्‍ तिष्ठत्य् आत्मना*एव*एकः स कथम् किल शोभते ॥६।८०।६॥

ya: tiSThati AtmanA eva eka: sa* katham kila zobhate ||6|80|6||

.

~*vasa.*dwell/dress*.nAzana.*destruction.of/removing*.zayyA.*bed/refuge*.Adi
*.&c*.In / sarva*.all/every*.An saMtyajan.*abandoning/renouncing *dhIra.
*wise\Hero*.dhI.*thot.thinking*: *= *yas*.this.who/which *tiSThat.
*stand/remaining*.i AtmanA.*w.Self* eva.*even/only/indeed* eka.*one*: \

sas.*he/it* katham*.how?* kila.*indeed/of.course/**clearly* zobhat.*shining*
.e

.

*vlm.6. He that abandons his food and raiment, his beadstead and sleep, and

all things besides; and remains devoutly reclined in one soul only, cannot
possibly preserve the calmliness of his person. (The yogis are emaciated in
their bodies, and never look so fresh and plump as the princess).

*sv.6 Nor does it make any sense if one thinks he is happy after having

renounced clothes, food, bed, etc.

न.अहम् दे*ho '*न्यथा* च *अहम् न किम्चित् सर्वम् एव च ।

na*aham deha: anyathA ca*aham na kimcit sarvam eva ca |

एवम् प्रला*प**H* यस्य.अस्ति स कथम् किल शोभते ॥६।८०।७॥

evam pralApa: yasya*asti sa* katham kila zobhate ||6|80|7||

.

na*aham deha: anyathA ca*aham na kimcit sarvam eva ca |

evam pralApa: yasya*asti sa* katham kila zobhate ||6|80|7||

.

na*aham deha: *"I am not the body *

anyathA ca*aham na *kim*cit *and otherwise I am not anything *

sarvam eva ca *and yet everything" *

evam pralApa: yasya*asti *for one for whom there is such babbling*

*sa* *katham kila zobhate *however does he shine? *

*sv.7 'I am not the body', 'Nor am I anything else', 'Nothing is
everything' what else are these statements but sheer prattle?

*vlm.7. That I am not the body nor bodiless, that I am nothing yet

everything; are words so contradictory, that they bespeak no sane
understanding.

#kila ind. (kila <http://sanskritdictionary.com/?q=kila&iencoding=&lang=>.is
preceded by the word on which it lays stress, and occurs very rarely at the
beginning of a sentence or verse[ ];according to native lexicographers
kila <http://sanskritdictionary.com/?q=kila&iencoding=&lang=>.may be used
in communicating intelligence, and may imply
"probably","possibly","agreement","dislike","falsehood","inaccuracy",
and"reason.")

यत् पश्यामि न पश्यामि तत् पश्यामि अन्य*d **ए*व यत् ।

yat pazyAmi na pazyAmi tat pazyAmi anyat eva yat |

प्रलाप इत्य्* अ*.संन्यस्य स कथम् किल शोभते ॥६।८०।८॥

pralApa iti a.saMnyasya sa* katham kila zobhate ||6|80|8||

.

yat pazyAmi na pazyAmi "*what I see I do not see *

tat pazyAmi anyat eva yat – *that which I see is other" *

pralApa ity asaMnyasya – *such prattle of*

*sa* *katham kila zobhate

*sv.8 'I do not see what I see' and 'I see something else' these too are
nothing but prattle.

*vlm.8. Again the saying, that I do not see what T see, but see something

that is quite unseen; is so very inconsistent in itself, that it indicates
no sanity of the mind.

#as #nyas #nyA*sa* *#*saMnyAsa:* (ifc. f. .A) putting or throwing down ,

laying aside , resignation , abandonment of (gen. or comp.) MBh. R. Sarvad.
; renunciation of the world , profession of asceticism Mn. MBh. &c. •
deposit , trust *R. • compact , agreement KSS. • stake , wager MBh.

•.• s..*grahaNam
*assuming or practising asceticism. •• #*asaMnyAsa*.

तस्मात् बाला*असि मुग्धा असि चपला*असि विलासिनि ।

tasmAt bAlA asi mugdhA asi capalA asi vilAsini |

नानालाप.विलासेन क्रीडामि क्रीड सुन्दरि ॥६।८०।९॥

nAnAlApa.vilAsena krIDAmi krIDa sundari ||6|80|9||

.

*and so*

*therefore*

*....*

*you're a girl, a silly girl, my frivolous little playmate*

*and I am only joking about your playful prattle*

*:*

*so play with me, be beautiful*

*!*

tasmAt bAlA asi mugdhA asi capalA asi vilAsini | nAnAlApa.vilAsena krIDAmi
krIDa sundari

.

*vlm.9. From these I find thee an ignorant and unsteady lass still, and my

frolicsome playmate as before; it is by way of jest that I speak so to you,
as you jestingly said these things to me.

*VASISHTHA** said—*

प्रविहस्य अट्ट.हासेन शिखिध्वज इति प्रियाम् ।

pravihasya aTTa.hAsena zikhidhvaja* iti priyAm |

मध्याह्ने स्नातुम् उत्थाय निर्जगाम अङ्गना.गृहात् ॥६।८०।१०॥

madhyAhne snAtum utthAya nirjagAma aGganA.gRhAt ||6|80|10||

.

pravihasya*aTTa.hAsena zikhidhvaja iti priyAm madhyAhne snAtum utthAya
nirjagAma aGganAgRhAt

*. *

*sv.10 VASISTHA continued: Having said this, the king went away from the
inner apartments.

*vlm.10. The prince finished his speech with a loud laughter, and finding

it was the noon time of going to bath, he rose up and left the apartment of
his lady.

*CHÛDÂLÂ.TOPKNOT said— *

कष्टम् न आत्मनि विश्रा*nto **म*त्.वचांसि न बुद्धवान् ।

kaSTam na Atmani vizrAnta: mat.vacAMsi na buddhavAn |

राजा इति खिन्ना चूडाला स्व.व्यापारपरा अभवत् ॥६।८०।११॥

rAjA iti khinnA cUDAlA sva.vyApAraparA abhavat ||6|80|11||

.

kaSTam "What a pity!

na*Atmani vizrAnta: He is not reposed in the Self.

mad.vacAMsi na buddhavAn He does not think about my words.

rAjA iti Such is the King."

khinnA cUDAlA sva.vyApAraparA abhavat

.

*sv.11 Cudala thought, "It is a pity that the king is unable to understand"

and she continued to go about her work.

*vlm.11 At this the princess thought with regreat in herself and said, O

fie! that the prince has quite misunderstood my meaning, and has not
understood what I meant to say by my rest in the spirit, she then turned to
her usual duties of the day.

#pR #ApR #vyApR .#vyApAra m. [use, Action.Operation.Resolution]; function

(<sAyakAnAm vyApAra> 'the business of arrows' i.e. 'hitting the mark' •

often in comp., e.g. <mAnasa.vyApAra> 'occupation of mind' • vAg.v.
'employment of speech', talk • gRha.v.. 'occupation with domestic affairs')

• doing, performance; Action, Operation, [Resolution]; business,
(vyApAraM>kR, 'to perform anyone's tasya business' • 'to render good

offices in any affair' • vyApAri>kR 'to meddle in' • vyApAri>vraj' to
engage in' • vyAparasya>yA, 'to be concerned about', 'care for' • v..kAraka
(end.comp.) engaging (in contest) with • v..kArin (end.comp.). performing
the function of, being occupied in … • .v..rodhin hindering the operation
of, opposed to the ways of (tasya) • v..vat effective (vyAparavattA f. the
possession of a partic. function). y2007.025

#vyApArapara

तदा तथा अङ्ग तत्र अथ तादृ*g***आ*शययोः तयोः ।

tadA tathA aGga tatra atha tAdRk.Azayayo: tayo: |

ताभि: पार्थिव.लीलाभि: का*लः* बहुतिथ: ययौ ॥६।८०।१२॥

tAbhi: pArthiva.lIlAbhi: kAla: bahutitha: yayau ||6|80|12||

.

*Then this and that and on and on and so and so they played.at
<http://played.at> all *

*their courtly games; and so they whiled.away the time for many days. *

tadA tathA *then thus *

aGga *and on and on *

tatra atha *there next *

tAdRg.Azayayo: tayo: *and thus *

tAbhi: pArthiva.lIlAbhi: *with those courtly games*

kAla: bahutitha: yayau *time passed for many days. *

*sv.12 Thus they continued to live for a considerable time.

*vlm.12. Since then the happy princess continued in her silent meditation

in her retired seclusion, but passed her time in the company of the prince
in the enjoyments of their royal sports and amusements.

*jd.12 tadA tathA *then thus *aGga *and on and on *tatra atha *there
next *tAdRg.Azayayo:
tayo: *and thus *tAbhi: pArthiva.lIlAbhi: *with those courtly games* kAla:
bahutitha: yayau *time passed for many days. *

#aGga .ind.. a particle implying attention ||6|80|yes!||, assent or desire
||6|80|okay!||, and sometimes impatience ||6|80|and on and on||, it may be

rendered, by well; indeed, true, please, rather quick; <kim aGga>, "how

much rather!" ||6|80|ABComm calls it rAsa.sambodhana, 'awakening

sentiment', but does not specify a Rasa. yv.6080012. In this zl., it
implies impatience.

#titha #bahutitha bahu.titha a. manifold, various, many, much #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>
#
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kav>
Pur.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Pur>

bahutithe 'hani on the 'manieth' day, during many days Nal.

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Nal>
ix, 12 bahutitham ind. much, greatly.

#Azaya: resting.place, bed; seat, place; an abode or retreat; the seat of

feelings and thoughts; thought, meaning, intention; disposition of mind;
(in Yoga phil.) "stock" or "the balance of the fruits of previous works,

which lie stored up in the mind in the form of mental deposits [vAsanAs] of

merit or demerit, until they ripen in the individual soul's own experience

into rank, years, and enjoyment). y1019008; y2004xxx; y3013054

एकदा नित्य.तृप्ताया निर्.इच्छाया अपि स्वयम् ।

ekadA nitya.tRptAyA nir.icchAyA* api svayam |

चूडालाया बभूव इच्छा लीलया खगम् आगमे ॥६।८०।१३॥

cUDAlAyA babhUva icchA lIlayA khagam Agame ||6|80|13||

.

*once*

*tho ever.satisfied & desireless*

*in herself*

*the wish arose in chUdAlA to play at traveling the air*

*.*

ekadA nitya.tRptAyA nir.icchAyA* api svayam | cUDAlAyA babhUva icchA lIlayA
khagam Agame

*. *

*vlm.p.13. One day it came to pass that the self.satisfied queen pondered
about how to fly in the air. Although she had no desire in her heart, she
wished to soar into the sky on an aerial journey.

खगम् आगम.सिद्ध्य्****आ*र्थम् अथ सा नृप.कन्यका ।

khagam Agama.siddhi.Artham atha sA nRpa.kanyakA |

सर्व.भोगान् अनादृत्य समागम्य च निर्जनम् ॥६।८०।१४॥

sarva.bhogAn anAdRtya samAgamya ca nirjanam ||6|80|14||

.

* line 1a metre has extra syllable

khagam Agamam *skygoing come *

a.siddhyArtham – *to a place hard to reach* / siddhyArtham *for
siddhi.Powers *

atha *& then *

sA nRpa.kanyakA* the ManLord's girl *

sarva.bhogAn anAdRtya *all pleasures having disregarded *

samAgamya ca nirjanam* and meeting with nobody*

*. *

*vlm. She then retired to a secluded spot, and there continued to

contemplate about her aerial journey by abstaining from her food, and
shunning the society of her comrades and companions.

एका एव*एकान्त.निरता स्वासन.अवस्थित.अङ्गिका ।

ekA eva ekAnta.niratA svAsana*avasthita*aGgikA |

ऊर्ध्वग.प्राण.पवन.चिर.अभ्यासम् चकार ह ॥६।८०।१५॥

Urdhvaga.prANa.pavana.cira*abhyAsam cakAra ha ||6|80|15||

.

eka eva ekAnta.niratA

svAsana*avasthita*aGgikA

Urdhvaga.prANa.pavana.cira*abhyAsam

*long practice of the upward motion of the prANa*Air *

cakAra ha *she made. *

*vlm.15. She sat alone in her retirement keeping her body steadily on her
seat, and restraining her upheaving breath in the midst of her eye.brows

(this is called the Khecharí mudrá or the posture of aerial journey).

*sv. In order to acquire this power, she sought solitude and there

exercised the vital air which has an upward tendency.

*RÂMA** said–*

य*द् इ*दम् दृश्यते किम्चित् जग*त्.*स्थावर.जंगमम् ।

yat idam dRzyate kimcit jagat.sthAvara.jaMgamam |

स्पन्द.च्युतम् क्रिया.नाम्न: कथम् इत्य्* अ*नुभूयते ॥६।८०।१६॥

spanda.cyutam kriyA.nAmna: katham iti anubhUyate ||6|80|16||

.

yat idam dRzyate *what is see/known as This *

*kim*cit *whatever *

jagat.sthAvara.jaMgamam *in the world is still or moving *

spanda.cyutam kriyA.nAmna: *called the activity of vibrant motion*

katham iti anubhUyate *how is it so experienced? *

*vlm.16. Ráma asked:—All motions of bodies in this world whether of moving

or unmoving things, are seen to take place by means of the action of their
bodies and the impulse of their breathing; how is it possible then to rise
upwards by restraint of both of them at once?

*sv. In order to acquire this power, she sought solitude and there

exercised the vital air which has an upward tendency.

*VA what is exactly is Rama's question? How this so.called action can

be experienced in Brahman?

*AS: The question is:
This total world is experienced as arising out of a vibration (स्पन्द)
which denotes an action, how is it so?
As AB explains, the implication is what form of Brahman causes this?
Is it from an active form or a latent form?
Either of these assumptions lead to logical problems.
In the former case, we run into an unending sequence of vibrations, in the
latter case we get a contradiction about action coming out of an inert
state.

कस्य स्पन्द.विलासस्य घन.अभ्यासस्य मे वद ।

kasya spanda.vilAsasya ghana*abhyAsasya me vada |

ब्रह्मन् खगम् अना*dy **ए*तत् फलम् यत्न*ए*क.*शालि*न**H* ॥६।८०।१७॥

brahman khagam anAdi etat phalam yatna*eka.zAlina: ||6|80|17||

.

kasya spanda.vilAsasya *of what play of spanda.Energy *

ghana*abhyAsasya me vada brahman khagam anAdi etat phalam yatna*eka.zAlina:

*. *

*vlm.17. Tell me sir; by what exercise of breathing or the force of

oscillation, one attempts the power of volitation; and in consequence of
which he is enabled to make his aerial journey (as an aeronaut).

*sv. In order to acquire this power, she sought solitude and there

exercised the vital air which has an upward tendency.

आत्म.*jJo **वा* अपि अनात्मज्ञ: सिद्धि.अर्थम् लीलया अथवा ।

Atma.jJa: vA api anAtmajJa: siddhi*artham lIlayA athavA |

कथम् संसाधयति एत*d **य*था तत् वद मे प्रभो ॥६।८०।१८॥

katham saMsAdhayati etat yathA tat vada me prabho ||6|80|18||

.

AtmajJa: vA api an.AtmajJa: *a Self.Knower or even a non=Self.Knower*

siddhi*artham lIlayA athavA *otherwise seeming (to attain) empowerment *

katham saMsAdhayati etat yathA *how does he thus accomplish this?*

tat vada me prabho *tell me that, Sir! *

.

*vlm.18. Tell me how the adept in spirituality or yoga philosophy, succeeds

to attend his consummation in this respect, and what processes he resorts
to obtain this end of his arduous practice.

*sv. In order to acquire this power, she sought solitude and there

exercised the vital air which has an upward tendency.

* AtmajJa: vA api an.AtmajJa: *a Self.Knower or even a non=Self.Knower*
siddhi*artham lIlayA athavA *otherwise seeming (to attain) empowerment *katham
saMsAdhayati etat yathA *how does he thus accomplish this?* tad vada me
prabho *tell me that, Sir! *

*VASISHTHA** said—*

त्रि.विधम् सम्भव*त्य् अ*ङ्ग साध्यम् वस्तु इह सर्व*तः* ।

tri.vidham sambhavati aGga sAdhyam vastu iha sarvata: |

उपादेयम् च हेयम् च तथा उपेक्ष्यम् च राघव ॥६।८०।१९॥

upAdeyam ca heyam ca tathA upekSyam ca rAghava ||6|80|19||

.

tri.vidham sambhavati Three.wise it becomes,

aGga lad,

sAdhyam vastu iha sarvata:

upAdeyam ca heyam ca tathA upekSyam ca rAghava

.

*sv.19 There are three types of attainable goals in this world, O Rama:
desirable, detestable and ignorable.

*vlm.19. vasiShTha replied:—There are three ways, Ráma, of attaining the

end of one's object, namely; the upádeya or effort for obtaining the object
of pursuit; second, heya or disdain or detestation of the thing sought for;
and the third is upeksha or indifference to the object of desire. (These
technical terms answer the words positive, negative and neutrality in
western terminology, all which answer the same end; such as the having, not
having of and unconcernedness about a thing, are attended with the same
result of rest and content to everybody).

#aGga ind. ind a particle implying attention , assent or desire , and
sometimes impatience , it may be rendered. by "well". VLM often takes it as

a vocative to rAma, (e.g. y6080.019). vasiShTha often uses it when rAma
gets too pert, too stupid, or too sassy. I have tried to note examples as
they occur.

#aGg #aGga #dayitAGga dayita*aGga, lover.limbs the limbs of a dayita Lover;

or of a dayita Spouse (if s/he continues to be a lover). bhushuNDa the
Immortal Crow. compares the bite of a weapon and the contact of

lover.limbs: zastrANi dayita*aGgAni lagnAny aGge nirambare | yo
buddhyamAna: su.sama: sa* parasmin.pade sthita: ||6|80| y7011.001

आत्म.भूतम् प्रयत्नेन उपादेयम् च साध्यते ।

Atma.bhUtam prayatnena upAdeyam ca sAdhyate |

हेयम् संत्यज्यते ज्ञात्वा उपेक्ष्यम् मध्यम् एतयोः ॥६।८०।२०॥

heyam saMtyajyate jJAtvA upekSyam madhyam etayo: ||6|80|20||

.

Atma.bhUtam prayatnena upAdeyam ca sAdhyate heyam saMtyajyate jJAtvA
upekSyam madhyam etayo:

*. *

#IkS #upekS to overlook, disregard *upekSya to be disregarded.

*sv.20 What is desirable is sought with great effort; what is detestable is

abandoned; between these two is that towards which one is indifferent.

*vlm.20. The first or attainment of the desirable upádeya, is secured by

employing the means for its success, the second heya or detestation hates
and slights the thing altogether; and the third or indifference is the
intermediate way between the two: (in which one is equally pleased with its
gain or loss. It is a curious dogma, that the positive, negative and the
intermediate tend all to the same end).

य*d **य*त् आह्लादन.करम् आदेयम् यत् च सन्मते ।

yat yat AhlAdana.karam Adeyam yat ca sanmate |

तत् विरुद्धम् अनादेयम् उपेक्ष्यम् मध्यमम् विदु: ॥६।८०।२१॥

tat viruddham anAdeyam upekSyam madhyamam vidu: ||6|80|21||

.

yadyat AhlAdana.karam *whatever is pleasure.making *

deyam yac ca sanmate

tat viruddham an.Adeyam

upekSyam madhyamam vidu:

*vlm.21. Whatever is pleaseable is sought after by all good people, and

anything that is contrary to this (i.e. painful), is avoided by every one;
and the intermediate one is neither sought nor shunned by any body.
(Pleasure is either immediate or mediate, as, also that which keeps or
wards off pain at present or in future).

*sv.21.22 Normally, one regards that as desirable which promotes happiness,

its opposite is considered undesirable and one is indifferent to those
which bring neither happiness or unhappiness.

सन्म*ter **वि*दुष: ज्ञस्य सर्वम् आत्म.मयम् यदा ।

sanmate: viduSa: jJasya sarvam Atma.mayam yadA |

त्रय एते तदा पक्षा: सम्भवन्ति न के.चन ॥६।८०।२२॥

traya* ete tadA pakSA: sambhavanti na ke.cana ||6|80|22||

.

sanmate: viduSa: jJasya sarvam Atma.mayam yadA traya* ete tadA pakSA:
sambhavanti na ke.cana

.

*for the right.minded, the learned, the wise*

*–when everything is a Self.construct–*

*then these three aspects do not arise anyhow*

*.*

*vlm.22. But no sooner does the intelligent, learned devotee, come to the

knowledge of his soul and becomes spiritualized in himself; all these three
states vanished from his sight, and he feels them all the same to him.

* sanmate: viduSa: jJasya *of the right.minded, the learned, the wise *sarvam
Atmamayam yadA *when everything is a Self.construct *traya ete tadA
pakSA: *then
these three aspects *sambhavanti na ke.cana *do not arise anyhow*.

केवलम् सर्वम् एव इदम् कदाचि*l **ली*लया तया ।

kevalam sarvam eva idam kadAcit lIlayA tayA |

उपेक्ष.अपेक्ष.निक्षिप्तम् आलोकयति वा न वा ॥६।८०।२३॥

upekSa*apekSa.nikSiptam Alokayati vA na vA ||6|80|23||

.

kevalam sarvam eva idam *all this as kevala Fulness *

kadAcit lIlayA tayA *whenever with that delight *

upekSa*apekSa.nikSiptam *contempt.regard.rejection/indifference *

Alokayati vA na vA *whether or not it appears *

#upekSa*apekSa.nikSipta

*sv.23 However, in the case of the enlightened ones these categories do not

exist. For they look upon everything as a mere play and hence they are
utterly indifferent to everything seen or unseen.

*vlm.23. As he comes to see these worlds full with the presence of God, and

his intellect takes its delight in this thought, he then remains in the
midmost state of indifference or loose sight of that also.

*VA knower sees all this world always as game,

and so for him these 3 categories are indifferent, and he may dismiss

them or not

*AS: Since a knower sees everything as one absolute, he may or may not even
notice what has become "ignorable". In other words, he may not perceive any
variation in the treatments of various phenomena.
* kevalam sarvam eva idam *all this as kevala Fulness *kadAcit lIlayA
tayA *whenever
with that delight *upekSa*apekSa.nikSiptam
*contempt.regard.rejection/indifference
*Alokayati vA na vA *whether or not it appears. *

ज्ञस्य*उपेक्षात्मकम् नाम मूढस्य आदेयताम् गतम् ।

jJasya upekSAtmakam nAma mUDhasya AdeyatAm gatam |

हेयम् स्फार.विरागस्य शृणु सिद्धि.क्रमः कथम् ॥६।८०।२४॥

heyam sphAra.virAgasya zRNu siddhi.krama: katham ||6|80|24||

.

jJasya *for the wise *

upekSA Atmakam nAma – *a person is contemptuous*

mUDhasya AdeyatAm gatam *of the foolish on the path of Propriety*

heyam The acceptability

sphAra.virAgasya of wholesale dispassion

zRNu hear

siddhi.krama: katham how it is the course of empowerment

.

*sv.24 I shall now describe to you the method of gaining what is attainable
(siddhi or psychic powers) towards which the sage of self.knowledge is

indifferent, which the deluded person considers desirable and which one who

is intent on the cultivation of self.knowledge is keen to avoid.

*vlm.24. All wisemen remain in the course of neutrality (knowing that an

eternal fate over rules all human endeavours), which the ignorant are in
eager pursuit of their objects in vain, but the dispassionate and recluse
shun every thing (finding the same satisfaction in having of a thing as in
its want). Hear me now tell you the ways to consummation.

देश.काल.क्रिया.द्रव्य.साध*नाः* सर्व.सिद्धयः ।

deza.kAla.kriyA.dravya.sAdhanA: sarva.siddhaya: |

जीवम् आह्लादयन्ति इह वसन्त इव भूतलम् ॥६।८०।२५॥

jIvam AhlAdayanti iha vasanta* iva bhUtalam ||6|80|25||

.

deza.kAla.kriyA=dravya.sAdhanA:

sarva.siddhaya:* all siddhi.Powers *

jIvam AhlAdayanti iha *gladden the Living.jIva here in the world *

vasanta iva bhUtalam *like springtime the land*

*. *

*sv.25 All achievements are dependent upon four factors: time, place,
action and means.

*vlm.25. All success is obtained in course of proper time, place, action

and its instruments (called the quadruple instrumentalities to success);
and this gladdens the hearts of a persons, as the vernal season renovates
the earth.

मध्ये चतुर्णाम् एव*एषाम् क्रिया.प्राधन्य.कल्पना ।

madhye caturNAm eva eSAm kriyA.prAdhanya.kalpanA |

सिद्ध्य्*आदि.साधने साधो तन्मयाः ते य*तः* क्र*माः* ॥६।८०।२६॥

siddhi.Adi.sAdhane sAdho tanmayA: te yata: kramA: ||6|80|26||

.

madhye caturNAm eva *and among these four *

eSAm kriyA.prAdhanya.kalpanA

siddhy.Adi.sAdhane

o *sAdhu *

tanmayAste yata: kramA:

*sv.26 Among these action or effort holds the key because, surely, all

endeavours towards the achievement are based on action or effort.

*vlm.26. Among these, four preference is given to actions, because it is of

highest importance in the bringing about of consummation. (The place of
success siddhi is a holy spot, its time—a happy conjunction of planets and
events, action is the intensity of practice, and its instruments are yoga,
yantra, tantra, mantra, japa &c.

गुटिका.अञ्जन.खड्ग*आदि.क्रिया.क्रम.निरूपणम् ।

guTikA.aJjana.khaDga.Adi=kriyA.krama.nirUpaNam |

तत्र असताम् च दो*So '*त्र विस्ता*र**H* प्रकृत.अर्थ.हा ॥६।८०।२७॥

tatra*asatAm ca doSa: atra vistAra: prakRta*artha=hA ||6|80|27||

.

guTikA.*globe/ball.*aJjana.*Ignorance.*khaDga*.broadsword.A*di=kriyAkrama.nirUpaNam

*m *guTikA.*unKnowing*.*.&c*=*Action*.*process*.nirUpaNa

tatra*asatAm ca *and there (of) unrealitie(s) *

doS*a: *atra vistAra: prakRta*artha=hA

*sv.27 Some perverse practices also prevail and they are said to make

achievements possible. Especially in the hands of immature practicants they
are conducive to great harm.

*vlm.27. There are many instruments of aerostation, such as the use of

Gutika, pills, application of colyrium, the wielding of sword and the like;
but all these are attended with many evils, which are prejudicial to
holiness.

रत्न.ओषधि.त*प**H*.मन्त्र.क्रियाक्रम.निरूपणम् ।

आस्ताम् एव किल ए*So '*पि विस्ता*र**H* प्रकृतार्थ.हा ॥६।८०।२८॥

ratna*oSadhi.tapa:.mantra.kriyAkrama.nirUpaNam |

AstAm eva kila eSa: api vistAra: prakRtArtha.hA ||6|80|28||

.

ratna.oSadhi.tapo.mantra.kriyAkrama.nirUpaNam

*m gemstones*.*herbs*.*austerity*.*mantra*.*work*.*practice*.*study *

AstAm eva kila eS*a: *api

vistAra: prakRtArtha.hA

*sv.28 To this category belong the magic pill or unguent or wand, as also
the use of gems, drugs, self.mortification and magic formulae.

*vlm.28. There are some gems and drugs, as also some mantras or mystic

syllables, and likewise some charms and formulas prescribed for this
purpose; but these being fully explained, will be found prejudicial to holy
yoga. (These magical practices and artifices are violations of the rules of
righteousness).

श्री.शैले सिद्ध.देशे च मे*र्व्*****आ*दौ वा नि.वासतः ।

zrI.zaile siddha.deze ca meru*Adau vA ni.vAsata: |

सिद्धि: इत्य् अपि विस्ता*र**H* कृतार्थ.प्रकृतार्थ.हा ॥६।८०।२९॥

siddhi: iti api vistAra: kRtArtha.prakRtArtha=hA ||6|80|29||

.

zrI.zaile siddha.deze ca *on a sacred mountain, and in siddha country*

meru.Adau vA nivAsata: *or dwelling somewhere like Mount Meru *

"siddhi:" iti api vistAra: kRtArtha.prakRtArtha=hA

*. *

#tR 1 .#vistR to spread, BESTRew • .#vistAra विस्तारः .m.. extension,
expansion. • Area, breadth; paJca.yojana.vistAram पञ्च.योजन.विस्तारम्
Mb.14.58.39.
• Vast expanse. •• #vistArin in a spread.out formation vyoma.vistAriNa:
abhavan y3047.033

#kRtArtha – mf(A)n. one who has attained an end or object or has
accomplished a purpose or desire, successful, satisfied, contented, Up.,MBh.
&c

*sv.29 The belief that the mere dwelling in holy places like Srisaila or

Meru enables one to attain spiritual perfection is also defective.

*vlm.29. The mount Meru and Himalaya, and some sacred spots and holy

places, are mentioned as the seats of divine inspiration; but a full
description of them, will tend to the violation of holy meditation or yoga.
(Because all these places are full of false yogis, who practice many
fulsome arts for their gain).

तस्मात् शिखिध्वज.कथा.प्रसङ्ग.पतिताम् इमाम् ।

tasmAt zikhidhvaja.kathA.prasaGga.patitAm imAm |

प्राण*आदि.पवन.अभ्यास.क्रियाम् सिद्धि.फलाम् शृनू ॥६।८०।३०॥

prANa.Adi.pavana*abhyAsa.kriyAm siddhi.phalAm zRnU ||6|80|30||

.

tasmAc chikhi.dhvaja.kathA=prasaGga.patitAm imAm

prAN*a.Adi*.pavana=abhyAsa.kriyAm siddhi.phalAm zRnU

तस्मात् *therefore / (rather) than that *

शिखिध्वज.कथा=प्रसङ्ग.पतिताम् इमाम् (in) this tale of the adventure of
shikhi.dhvaja, प्राणादि.पवन.अभ्यास.क्रियां सिद्धि.फलां शृनू hear about the
vital prAN*a*A*irs, and the power. fruit of their empowerment.

*sv.30 Hence, in the context of the story of Sikhidhvaja I shall describe
the technique of pranayama or the exercise of the life.force and the

achievements it brings about. Kindly listen.

*vlm.30. Therefore hear me now relate unto you, something regarding the

practice of restraining the breath, which is attended with its consequence
of consummation; and is related with the narrative of sikhidhwaja, and is
the subject of the present discourse. (Here vasiShTha treats of the
efficacy of the regulation of breath towards the attaining of consummation
for satisfaction of Ráma, in disregard of false and artificial practices),

#saJj .#prasaJj .#prasaGga –m.. adherence, attachment, inclination or

devotion to, occupation or intercourse with [perfecting an affection of

#citta] (loc. gen. or comp), (#prasaGgena .ind.. assiduously, zealously,

eagerly) • union, connection (ifc."connected with"e.g.

#madhu.prasaGgamadhu, "honey connected with or coming in the spring
season"). • #prasaGgena, #prasaGgAt, #prasaGgatas .ind.. when the occasion

presents itself, occasionally, incidentally; #prasaGge kutrApi, "on a

certain occasion"; amunA prasaGgena, tat.prasaGgena or etat.prasaGge, "on
that occasion"); •.• p.#nivAraNam the prevention of (similar) cases,
obviation of (like future) contingencies; • p.#proSita .adj.. happening to
be departed or absent; • #prasaGgavat .adj.. occasional, incidental; •
p.#vazAt .ind.. according to the time, as occasion may demand.

अन्तस्था* हि अखि*लाः* त्यक्त्वा साध्यार्थ.इतर.वास*नाः* ।

antasthA* hi akhilA: tyaktvA sAdhyArtha*itara.vAsanA: |

गुद*आदि.द्वार.संकोचान् स्थानक*आदि.क्रिया.क्रमै: ॥६।८०।३१॥

guda.Adi.dvAra.saMkocAn sthAnaka.Adi.kriyA.kramai: ||6|80|31||

.

antasthA: hi akhilA: tyaktvA

sAdhya*artha*itara.vAsanA:

gud*a.Adi*.dvAra.saMkocAn

sthAnak*a.Adi*.kriyA.kramai:

*sv.31 In preparation, one should abandon all habits and tendencies that

are unrelated to what one wishes to achieve. One should learn to close the
apertures in the body and also learn the practice of the different
postures.

*vlm.31. It is by driving away all desires from the heart, beside the only

object in view, and by contracting all the orifices of the body; as also by
keeping the stature, the head and neck erect, that one should attend the
practices enjoined by the yoga sástra: (namely; fixing the sight on the top

of the nose and concentrating it between the eye.brows and the like).

*vwv.838.41/31.34. VirtuousOne! Having abandoned all the desires other than

the object to be accomplished, existing within, by the contractions of the
anus and others, by the performance of practices such as yogic poses, by
the purity of food and seat, by contemplating on the meaning of proper
scriptures, by one's own (religious) practice, by association with good
people, by the renunciation of all (possessions), by an agreeabke (or easy)

posture, by the intense (or uninterruped) oractice of breath.control for a

certain period of time, by the complete renunciation of anger, greed and
the like and by giving up enjoyments, all the vital airs become exceedingly
obedient in leaving, taking and restraint (i.e. in exhalation, inhalation
and retention) like servants, on account of the supremacy of the person who
knows (to control) them.

bhojana*Asana.zuddhyA ca sAdhu.zAstrArtha.bhAvanAt |

svAcArAt sujana*asaGgAt sarva.tyAgAt sukha*AsanAt ||6|80|32||

.

bhojan*a*A*sana.zuddhyA ca

sAdhu.zAstrArtha.bhAvanAt

svAcArAt sujanAsaGgAt

*sarva.tyAg*At

sukhAsanAt

*vwv.838.41/31.34. VirtuousOne! .., by the purity of food and seat

[/dwelling], by contemplating.on [/investigating] the meaning of [/]proper
scriptures, by one's own (religious) practice, by association with good
people, by the renunciation of all (possessions), by an agreeable (or easy)
posture, ..

*sv.32 The diet should be pure. One should contemplate the meaning of holy

scriptures. Right conduct and the company of holy ones are essential.

*vlm.32. Moreover it is by the habit of taking pure food and sitting on

clean seats, that one should ponder into the deep sense and sayings of the
sástras, and continue in the course of good manners and right conduct in
the society of the virtues, by refraining from worldliness and all earthly
connections.

प्राणायाम.घन.अभ्यासात् राम कालेन केन चित् ।

prANAyAma.ghana*abhyAsAt rAma kAlena kenacit |

कोप.लोभ*आदि.संत्यागात् भोग.त्यागात् च सुव्रत ॥६।८०।३३॥

kopa.lobha.Adi.saMtyAgAt bhoga.tyAgAt ca suvrata ||6|80|33||

.

prANAyAma.ghana*abhyAsAd rAma kAlena kenacit kopa.lobha.Adi.saMtyAgAd
bhoga.tyAgAn ca suvrata

*. *

*vwv.838.41/31.34. VirtuousOne! Having abandoned all the desires other than

posture, by the intense (or uninterruped) oractice of breath.control for a

*sv.33 Having renounced everything, one should sit comfortably.

*vlm.33. It is also by refraining from anger and avarice, and abstaining

from improper food and enjoyments, that one must be accustomed to constrain
his breathings in the course of a long time.

त्याग*आदान.निरोधेषु भृशम् यान्ति विधेयताम् ।

tyAga*AdAna.nirodheSu bhRzam yAnti vidheyatAm |

प्रा*न**H* प्रभुत्वात् त*j.**ज्ञ*स्य पुं*so **भृ*त्या इव अखि*लाः* ॥६।८०।३४॥

prAna: prabhutvAt tat.jJasya puMsa: bhRtyA* iva akhilA: ||6|80|34||

.

tyAgAdAna.nirodheSu

*in these *tyAgAdAna.nirodheSu

bhRzam* gradually *

yAnti vidheyatAm* they come to the submissive state *

prAna: *the **prANa.Air*

prabhutvAt tat.jJasya *thru the mastery of a That.Knower *

puMsa: bhRtyA: iva *like a person's servants *

akhilA:* they all*

*. *

*vwv.838.41/31.34. .., by the complete renunciation of anger, greed and the

like and by giving up enjoyments, all the vital airs become exceedingly
obedient in leaving, taking and restraint (i.e. in exhalation, inhalation
and retention) like servants, on account of the supremacy of the person who
knows (to control) them.

*sv.34 If then one practises pranayama for some time without allowing
anger, greed, etc., to rise within oneself, the life.force comes under
one's perfect control.

*vlm.34. The wise man that knows the truth, and has his command over his

triple breathings of inspiration, expiration and retention (puraka, recheka
and kumbhaka), has all his actions under his control, as a master has all
his servants under his complete subjection, (because breath is life, and
the life has command over all the bodily actions, as well as mental
operations of a person).

*AB. tyAge recane AdAne pUrakam nirodhe kumbhake ca bhRzam abhyasteSu
tajjJasya yogina: | .. ||

राज्य*आदि.मोक्ष.पर्य*न्ता**H* समस्ता एव सम्प*द**H* ।

rAjya.Adi.mokSa.paryantA: samastA* eva sampada: |

देह.अनिल.विधेयत्वात् सा*ध्या**H* सर्वस्य राघव ॥६।८०।३५॥

deha*anila.vidheyatvAt sAdhyA: sarvasya rAghava ||6|80|35||

.

*from Monarchy to Freedom,*

*all such happenings,*

*through subjection of the five Airs of the body,*

*can be attained by all, rAma*

*!*

*vwv.0842/35. rAma! All the riches, from a kingdom up.to liberation, are
obtainable by everyone on account of the obedience of the life.winds of the
body.

*sv.35 Right from sovereignty over the earth to total liberation everything
is dependent upon the movement of the life.force. Hence all such

achievements are possible through the practice of pranayama.

*vlm.35. Know Ráma, that all the well being of a man being under the

command of his vital breath; it is equally possible for every one, both to
gain his sovereignly en earth, as also to secure his liberation for the
future by means of his breath.

*jd.35 rAjyAdi.mokSa.paryantA: राज्य*आदिऽमोक्ष.पर्यन्ताः *from Kingdom to
Freedom *samastA eva sampada: समस्ता एव संपदः *all these befallings
*deha*anila.vidheyatvAt
देह.अनिलऽविधेयत्वात् *through subjection of the body.wind *sAdhyA: sarvasya
rAghava साध्याः सर्वस्य राघव *are experienced by all, o rAghava!*

परिमण्डलित*आकारा मर्म.स्थानम् समाश्रिता ।

parimaNDalita*AkArA marma.sthAnam samAzritA |

आन्त्र.वेष्टनिका नाम नाडी नाडीशता*आश्रिता ॥६।८०।३६॥

Antra.veSTanikA nAma nADI nADIzatA*AzritA ||6|80|36||

.

parimaNDalita*AkArA* encircled formation *

marma.sthAnam samAzritA* marma stationed *

Antra.veSTanikA nAma nADI *the enclosed Channel called nADI *

nADIzatA*AzritA

.

*AB. .. AntrANAm api naDIbhir veSTanikA nAma ||6|80|

*vwv.792/36. There is a nerve fluid ( nADI or channel of bio.energy) by
name AntraveSTanikA (that which surrounds the lower intestines) stationed

among a hundred (other) nerves inhabiting the vital part (of the body in
the perineal region) and with a form made up into a coil.

*sv.36.37 Deep within the body, there is a nadi known as the antravestika.

It rests in the vitals and it is the source of a hundred other nadis.

*vlm.36. The breath circulates through the inner lung of the breast, which

encircles the entrails (autra) of the whole inner frame; it supplies all
the arteries with life, and is joined to by all the intestines in the body
as if they to that common channel.

#Antra.veSTanikA

# parimaNDalita

http://kksongs.org/instruments/images/: vina.jpg
<http://kksongs.org/instruments/images/r_vina.jpg>

वीना.अग्र*आवर्त.सदृशी सलिल*आवर्त.संनिभा ।

vInA.agra*Avarta.sadRzI salila*Avarta.saMnibhA |

लिपि*आर्ध.ॐकार.संस्थाना कुण्डल*आवर्त.संस्थिता ॥६।८०।३७॥

lipi*Ardha*OMkAra.saMsthAnA kuNDala*Avarta.saMsthitA ||6|80|37||

.

vINA*agr*a*A*varta.sadRzI *similar to the head of a vINA fingerboard* salil
*a*A*varta.sannibhA *resembling an eddy of water*
lipy.Ardha.OMkAra.saMsthAnA *like the (right) half of the written letter Om
*kuNDal*a*A*varta.saMsthitA *looking like the whirl of an earring.*

*similar to the head of a vINA fingerboard*

*resembling a whirl of water*

*like half of the written letter *

*o*ॐ*m*

*looking like a convoluted earring*

*. *

*jd. Evidently the head of the vINA fingerboard is meant,

tho contemporary instruments do not have much curvature there.

#ap #Apa n. a quantity of water; Apabindu Apa.bindu. water.drop. y2.004.xxx

*vwv.793/37. That nADI is like the turning round of the forepart of the

(musical instrument) vINA, similar to a whirlpool of water, having the form
of half of the letter Om (written in devanAgarI) and resembling the curl of

an ear.ring.

*vlm.37. There is the curved artery resembling the disc at the top of lute,

and the eddy of waters in the sea; it likens the curved half of the letter
Om, and is situated at a cypher or circlet in the base or lower most gland.

* vINA*agr*a*A*varta.sadRzI *similar to the head of a vINA fingerboard*
salil*a*A*varta.sannibhA *resembling an eddy of water*
lipy.Ardha.OMkAra.saMsthAnA *like the (right) half of the written letter Om
*kuNDal*a*A*varta.saMsthitA *looking like the whirl of an earring.*

देव असुर.मनुष्येषु मृग.नक्र.खग*आदिषु ।

deva asura.manuSyeSu mRga.nakra.khaga.AdiSu |

कीट*आदिषु अब्जज.अन्तेषु सर्वेषु प्राणिषु उदिता ॥६।८०।३८॥

kITa.AdiSu abjaja*anteSu sarveSu prANiSu uditA ||6|80|38||

.

deva *a*sura.manuSyeSu *in gods & Darklings & humans *

mRga.nakra.khag*a.Adi*Su *in beasts & reptiles & birds also *

kIT*a.Adi*Su

abjaja*anteSu sarveSu prANiSu uditA

*. *

*vwv.794/38. It is born in celestial beings, demons and human beings, in

animals, crocodiles and birds and in all living creatures brginning with

worms and ending with brahmA (the Creator.god).

*sv.38 It exists in all beings gods, demons and humans, animals and birds,
worms and fish.

*vlm.38. It is deep seated at the base of the bodies of the Gods and demi

Gods, of men and beasts, of fishes and fowls, of insects and worms, and of
all aquatic mullusks and animals at large.

#kITa. कीट #*kITaka.* कीटक hard, harsh. • **kITaka*: a worm, insect • and
(humorously, I hope) the worm becomes the sort of *bard* who scop.like

sings the praise of kings and/or wrestlers, a panegyrist (descended from a
*ksatriya father and *vaizya mother, the father a warrior, the mother in
business).

शीत*आर्त.सुप्त.भोगि.इन्द्र.भोगव*त्.*बद्ध.मण्डला ।

zIta*Arta.supta.bhogi*indra.bhogavat.baddha.maNDalA |

सिता कल्प.अग्नि.विगल*त्.*इन्दुव*त्.*बद्ध.कुण्डली ॥६।८०।३९॥

sitA kalpa*agni.vigalat.induvat.baddha.kuNDalI ||6|80|39||

.

zIt*a*A*rta.supta.bhoga*indra.bhogavad.baddha.maNDalA

*cool*.Arta.supta.bhoga*indra.bhogavad.baddha.maNDalA

sitA

kalpa*agni.vigalad.induvat.baddha.kuNDalI

*doomsday.fire*.vigalad.*moonlike*.baddha.kuNDalI

.

*vwv.795/39. It has formed a circle like the coiled body of a sleeping

snake afflicted by cold. It is white (or bright) and has put on a circular
form like the moon dropping down from the fire of universal destruction.

*vlm.39. It continues curved and curbed in the form of a folded snake in

winter, until it unfolds its twisted form under the summer heat (or the
intestinal heat of its hunger Jaíharágni), and lifts its hood likening the

disk of the moon. (The moon in the yoga sástra, means the loti.form gland

under the upper most crown of the head).

*sv.39 It is coiled at its source.

ऊ*ror **भ्रू*.मध्य.रन्ध्राणि स्पृशन्ती वृत्ति.चञ्चला ।

Uro: bhrU.madhya.randhrANi spRzantI vRtti.caJcalA |

अनारतम् च सस्पन्दा पवमानेन तिष्ठति ॥६।८०।४०॥

anAratam ca saspandA pavamAnena tiSThati ||6|80|40||

.

Uro: *from the perineum *

bhrU.madhya.randhrA.Ni *brow.middle.openings *

spRzantI *they.touch *

vRtti.caJcalA *thought.stirring *

anAratam ca *and uninterrupted *

sa.spandA *with.spanda *

pavamAnena *with the Air *

tiSThati *is situate. *

*vwv.796/40. Touching the openings (in the spinal cord) from the thigh (or

the region at the base of the spine corresponding to the junction of the
thighs) to the centre of the eyebrows, tremulous in its movement and
continuously in vibration, it exists with the vital air (or energy).

*sv.40 It is in contact with all the avenues in the body, from the waist

right up to the crown of the head. Within this nadi dwells the supreme
power.

*vlm.40. It extends from the lower base, and passing through the cavity of

the heart, touches the holes between the eye brows; and remains in its
continued vibration by the wind of the breath.

*AB. Uru.padena Uru.mUla.saMdhir gudam lakSaNayAucyate | tata Arabhya
bhrU.madhya.paryantam yAni randhrANi tAni spRzantI teSv anusyUtA
mano.vRttibhir antaz caJcalA bahiz ca pavamAnena saspandA ||6|80|

*jd.40 Uro: *from the perineum *bhrU.madhya.randhrA.Ni *brow.middle.openings
*spRzantI *they.touch *vRtti.caJcalA *thought.stirring *anAratam ca *and
uninterrupted *sa.spandA *with.spanda *pavamAnena *with the Air *tiSThati *is
situate. *

तस्य अ*stv **अ*भ्यन्तरे तस्मिन् कदली.कोश.कोमले ।

tasya astu abhyantare tasmin kadalI.koza.komale |

या पुरा श*क्ति**H* स्फुरति वीणा.वेग.लसत्=रति: ॥६।८०।४१॥

yA purA zakti: sphurati vINA.vega.lasat=rati: ||6|80|41||

.

tasya *of that*

astu abhyantare – *be it in the interio*r

tasmin *in that *

kadalI.koza.komala*e *plantain.sheath. tender*

yA parA zakti: sphurati – *what is a higher power vibrates*

vINA.vega.lasad.rati: veena/lute.force/pleasure.playing.delight

*vwv.797/41.42. In the interior of that nADI, tender like the inner

coverings of a plantain tree, that supreme power which throbs with a
movement appearing like the rapid motion of (the strings of the musical
instrument) vINA, is described by the name kuNDalinI bearing the shape of a
circle, the primary power of living beings giving all the energy and speed
(for activity).

*sv.41 It is known as kundalini, because it is coiled in appearance. It is

the supreme power in all beings and it is the prime mover of all power.

*vlm.41. In the midst of that curvilineal artery (kundaliní nárhí), there

dwells a mighty power like the pith within the soft cell of the plantain
tree, which is continually vibrating, like thrilling wires of the Indian
lute (or as the pendulum of a machine).

*vwv.797.798/41.42. In the interior of that nADI, tender like the inner

coverings of a plantain tree, that supreme power which throbs with a
movement appearing like the rapid motion of (the strings of the musical
instrument) vINA, is described by the name kuNDaliNI bearing the shape of a
circle, the primary power of living beings giving all the energy and speed
(for activity).

*jd. here's an example of AB's more convoluted commentaries,

which lets you know what you are (not!) missing.

*AB. tasyA mUle 'ntaH.tri.valayAkArAm kuNDalinI.saMjJAm cic.chaktim
darzayati—"tasyA" iti | tasmin mUlAdhAre vINA.mUle durlakSaNe
tantrI.vegenaiva lasantI parama.sUkSmA parAkhyA sarva.zabda.mUla.bhUtA
gati: zabda.brahmAtmikA sphUrti: saiva prANa.saGgAn
nAbhi.hRdaya.kaNTha.dezeSUttarottaram vyaktatarA pazyantI madhyamA vaikharI
ity.Adi.bhedAn bhajate iti | tathAcAkta mantra.zAstre "caitanyam
sarva.bhUtAnAm zabda.brahmeti yad vidu: | tat.prApya kuNDalI.rUpam prANinAm
deha.madhyagam | varNAtmanAvir bhavati gadya.padmAdi.bhedata: ||" iti |
sAMbenApy uktam "yA sA mitrAvaruNa.sadanAd uccarantI tri.SaSTim varNAn atra
prakaTa.karaNai: prANa.saGgAt prasUte | tAm pazantIm prathamam uditAm
madhyatAm buddhi.saMsthAm vAcam vakre karaNa.vizadAm vaikharIm ca prapadye

सा च उक्ता कुण्डली.नाम्ना कुण्डल*आकार.वाहिनी ।

sA ca uktA kuNDalI.nAmnA kuNDala*AkAra.vAhinI |

प्राणिनाम् परमा श*क्ति**H* सर्व.शक्ति.जव.प्रदा ॥६।८०।४२॥

prANinAm paramA zakti: sarva.zakti.java.pradA ||6|80|42||

.

sA ca uktA kuNDalI.nAmnA *and it is called the kuNDali *

kuNDal*a*A*kAra.vAhinI *having the shape of a ring *

prANinAm paramA zakti: it is *the ruling Power of lives *

sarva.zakti.java.pradA *the All.shakti.speedy.bestower. *

*vlm.42. This is called the curvilineal artery (kundalini) on account of

its curviform shape, and the power residing it is that prime mobile force,
which sets to motion all the parts and powers of the animal body.

*vwv.797.798/41.42. In the interior of that nADI, tender like the inner

coverings of a plantain tree, that supreme power which throbs with a
movement appearing like the rapid motion of (the strings of the musical
instrument) vINA, is described by the name kuNDaliNI bearing the shape of a
circle, the primary power of living beings giving all the energy and speed
(for activity).

*sv. When the prana or life.force which is in the heart reaches the abode

of the kundalini, there arises within oneself an awareness of the elements
of nature.

*jd.42 sA ca uktA kuNDalI.nAmnA *and it is called the kuNDali
*kuNDal*a*A*kAra.vAhinI
*having the shape of a ring *prANinAm paramA zakti: *the ruling shakti of
lives *sarva.zakti.java.pradA *the All.shakti.speedy.bestowing. *

अनिशम् नि:श्वसत् रूपा रुषिता इव भुजंगमी ।

anizam ni:zvasat rUpA ruSitA iva bhujaMgamI |

संस्थित.ऊर्ध्व*आकृति.मुखी स्पन्दन.अहेतुताम् गता ॥६।८०।४३॥

saMsthita*Urdhva*AkRti.mukhI spandana*ahetutAm gatA ||6|80|43||

.

anizam ni:zvasad rUpA

ruSitA iva bhujaM.gamI

saMsthita*Urdhv*a*A*kRti.mukhI

spandana*ahetutAm gatA *gone to a state of causeless vibration. *

*vwv.799/43. Like an angry snake it has an incessantly sighing nature. It

is staying with its face turned upwards. It has gone to the state of
spontaneity of vibration.

*vlm.43. It is incessantly breathing like hissing of an infuriate snake and

with its open mouths, it keeps continually blowing upwords, in order to
give force to all the organs.

*sv. When the prana or life.force which is in the heart reaches the abode

of the kundalini, there arises within oneself an awareness of the elements
of nature.

यदा प्राण.अनि*लः* याति हृदि कुण्डलिनी.पदम् ।

yadA prANa*anila: yAti hRdi kuNDalinI.padam |

तदा संविद् उदे*त्य् अ*न्तर् भूत.तन्मात्र.बीज.भू: ॥६।८०।४४॥

tadA saMvit udeti antar bhUta.tanmAtra.bIja.bhU: ||6|80|44||

.

yadA prANa*anilo yAti* when the **prANa.Air** comes *

hRdi kuNDalinI.padam* in the Heart to the kuNDalinI state *

tadA saMvid udety antar* then saMvit.Awareness rises within *

bhUta.tanmAtra.bIja.bhU:

*vwv.800/44. When the life.wind goes to the place of kuNDalinI in the

heart, then consciousness (or knowledge) which becomes the seed of the
(five) subtle (or primary) elements (of sound, touch, form, taste and
smell), rises within.

*vlm.44. When the vital breath enters into the heart, and is drawn in by

the curved kuNDaliní; it then produces the consciousness of the mind, which
is the ground of the seeds of all its faculties.

*sv. When the prana or life.force which is in the heart reaches the abode

of the kundalini, there arises within oneself an awareness of the elements
of nature.

यथा कुण्डलिनी देहे स्फुरत्य् अब्ज इव*आलिनी ।

yathA kuNDalinI dehe sphurati abja* iva AlinI |

तथा संविद् उदेत्य् अन्तर् मृदु.स्पर्श.वश.उदया ॥६।८०।४५॥

tathA saMvit udeti antar mRdu.sparza.vaza*udayA ||6|80|45||

.

*in the body kuNDalinI buzzes like a bee browsing on a lotus *

*and thus saMvit.Awareness arises within as the sweet touch of rising
energy. *

yathA kuNDalinI dehe *as kuNDalinI in the body *

sphuraty abje iva AlinI *buzzes like a bee on a lotus *

tathA saMvid udety antar *thus saMvit.Awareness rises within *

mRdu.sparza.vaza*udayA as sweet.touch.power.rising. *the sweet touch of a
rising energy. *

*vlm.45. As the kuNDaliní thrills in the body, in the manner of a bee

fluttering over a flower; so doth our consciousness throb in the mind, and
has the perception of the nice and delicate sensations.

*vwv.801/45 As the kundalini rises forth in the body like a swarm of bees

on a lotus,

so does perception rise within, its appearance influenced (even) by gentle

contacts (with sense.objects).

*sv. When the prana or life.force which is in the heart reaches the abode

of the kundalini, there arises within oneself an awareness of the elements
of nature.

*jd.45 yathA kuNDalinI dehe *as kuNDalinI in the body *sphuraty abje iva
AlinI *buzzes like a bee on a lotus *tathA saMvid udety antar *thus
saMvit.Awareness rises within *mRdu.sparza.vaza*udayA as
sweet.touch.power.rising. *the sweet touch of a rising energy. *

स्पर्शनम् मृदुग*अन्योन्य.अलिङ्गिका तत्र यन्त्रयोः ।

sparzanam mRduga*anyonya*aliGgikA tatra yantrayo: |

यथा संविद् उदेति उच्चै: तथा कुण्डलिणी.जवात् ॥६।८०।४६॥

yathA saMvit udeti uccai: tathA kuNDaliNI.javAt ||6|80|46||

.

sparzanam mRduga*anyonya*aliGgikA tatra yantrayo:

yathA saMvit udeti uccais *as Awareness rises on.high *

tathA kuNDaliNI.javAt

*. *

*vwv.802/46. Contacting gently by the sense.organ, as perception, which is

the mutual embracing of the instruments (i.e. the object and the

sense.organ), arises there greatly, so does kuNDalinI rise swiftly (with

such cognition). [Note: the construction of the verse is a little
involved.]

*sv.46 It is when the kundalini unfolds and begins to move that there is
awareness within oneself.

*vlm.46. The kuNDaliní artery stirs as quickly to grasp its gross objects,

as our consciousness is roused at the perception of the object of the finer
senses of sight &c. These come in contact with one another, as an
instrament lays hold of some material.

*VA subtle perceptions mix among themselves and form gross perceptions (?)

as awareness grows, so also kundalini moves faster (and higher?)

*AS: Therein touch between the two instruments (कुण्डलिनी and संवित्)
occurs leading to a gentle embrace of each other ; (consequently) as the
संवित् rises, so does the
कुण्डलिनी

तस्याम् समस्ता: सम्बद्धा नाड्यो हृदय.कोशगा: ।

tasyAm samastA: sambaddhA nADya: hRdaya.kozagA: |

उत्पद्यन्ते विलीयन्ते महार्णव इव*आपगा: ॥६।८०।४७॥

utpadyante vilIyante mahArNava* iva ApagA: ||6|80|47||

.

tasyAm samastA: sambaddhA: in that kuNDalinI all are connected

nADya: *nADI.Channels *

hRdaya.koza.gA: going to the Heart.center/sheath

utpadyante *they have fallen.out *

vilIyante *they subside *

mahArNave iva ApagA: *like a river into the sea*

*. *

*vwv.803/47. All the nADI.s (or nerves) going to the chamber of the heart
are connected with that ( kuNDalinI). They arise from and are absorbed in

(or return back to) it as rivers in the ocean.

*sv.47 All the other nadis (radiating flow of energy) are tied to the
kundalini, as it were.

*vlm.47. All the veins in the body are connected with this grand artery,

and flow together like so many cellular vessels into the cavity of the
heart, where they rise and fall like rivers in the sea. (It shows the
concentration of blood in the heart by all the veins and arteries, and its
distribution to them in perpetual succession, to have been long known to
the sages of India, before its discovery by Harvey in Europe).

*jd.47 tasyAm samastA: sambaddhA: in that kuNDalinI all are connected
nADya: *nADI.Channels *hRdaya.koza.gA: going to the Heart.center/sheath
utpadyante *they have fallen.out *vilIyante *they subside *mahArNave iva
ApagA: *like a river into the sea. *

नित्यम् पात*उत्सुकतया प्रवेश.उन्मुखया तया ।

nityam pAta*utsukatayA praveza*unmukhayA tayA |

सा सर्व.संविदाम् बीजम् ह्य् ओका सामान्य् उदाहृता ॥६।८०।४८॥

sA sarva.saMvidAm bIjam hi okA sAmAni udAhRtA ||6|80|48||

.

nityam pAta*utsukatayA *always w/ rising/falling restlessness *

praveza*unmukhayA tayA by that entrance.intent ???

sA sarva.saMvidAm bIjam *that kuNDalinI is the seed of all Awarenesses *

hy okA sAmAnI udAhRtA *this Abode is known as sAmAni Common. *

*sv.48 Hence the kundalini is the very seed of consciousness and
understanding or knowledge.

*vlm.48. From the continued rise and fall (or heaving and sinking) of this

artery, it is said to be the common root or source of all the sensations
and perceptions in the consciousness. (It rises and falls with the inhaling
and exhaling breaths up to the pericranium and thence down to the
fundament).

*vwv.804/48. That kuNDaliNI is indeed the seed of all perceptions by that

eagerness always for the descent (on objects of perception), which
(disposition) is intent on such entrance. It is (thus) declared as the one
common (cause of perception).

*RÂMA said–*

आकल्पाद् अन्.अवच्छिन्ना चित् संवित् सर्वम् अस्ति हि ।

AkalpAt an.avacchinnA cit saMvit sarvam asti hi |

तस्मात् कुण्डलिनी.कोशात् केन अर्थेन उदयः स्फुटः ॥६।८०।४९॥

tasmAt kuNDalinI.kozAt kena arthena udaya: sphuTa: ||6|80|49||

.

AkalpAt from its decorated (appearance) *referring to the images in the
vINA verse / since a Kalpa Age *an.avacchinnA cit Consciousness is without
division

saMvit.sarvam asti hi it is indeed all.awareness

tasmAt kuNDalinI.kozakena*arthena udaya: sphuTa:

.

*sv.49 RAMA asked: Is not the infinite consciousness forever indivisible?

If so how does this kundalini arise and manifest itself, thus revealing
this consciousness?

*vlm.49. Ráma regained:—How is it sir, that our consciousness coming from

the infinite intellect at all times and places, is confined like a minute
particle of matter, in the cellular vessel of the curved kuNDaliní artery,
and there it rises and falls by turns.

##klRp *kalpa *Akalpa m. *kalpana (forming, inventing) कल्पन q.v. L.;
ornament , decoration MBh. Ii , 13373,&c; (in comp. for A.kalpam आ.कल्पम्).

#chid #avacchid #avachinna separated; detached; (in logic) predicated

(i.e. separated from everything else by the properties predicated) ,
distinguished , particularised Sarvad. &c

*VASISHTHA** said—*

सर्वत्र सर्वदा सर्वम् चित् संविद् विद्यते, अनघ ।

sarvatra sarvadA sarvam cit saMvit vidyate, anagha |

किम्.तु अस्या भूत.तन्मात्र.वशाद् अभ्युदयः क्वचित् ॥६।८०।५०॥

kim.tu asyA* bhUta.tat.mAtra.vazAt abhyudaya: kvacit ||6|80|50||

.

sarvatra sarvadA sarvam* everywhere everywhen everything *

cit saMvit vidyate* is known.to.be <http://known.to.be> Conscious
Awareness, *

anagha* dear boy, *

kim.tu asyA: bhUta.tat.mAtra.vazAt

abhyudaya: *l*

kvacit* – somewhere*

*. *

*sv.50 VASISTHA continued: Indeed, there is the infinite consciousness

alone everywhere at all times. However, it manifests as the elements here
and there.

*vlm.50. vasiShTha replied:—It is true, O sinless Ráma, that consciousness

is the property of the infinite intellect, and is always present in all
places and things with the all pervading intellect; yet it is sometimes
compressed in the form of a nInute atom of matter in material and finite
bodies.

सर्वत्र विद्यमाना अपि देहेषु तरलायते ।

sarvatra vidyamAnA api deheSu taralAyate |

सर्वगो ऽपि आत*प**H* सौ*र**H* भित्त्यादौ वै विजृम्भते ॥६।८०।५१॥

sarvaga: api Atapa: saura: bhittyAdau vai vijRmbhate ||6|80|51||

.

sarvatra vidyamAnA api *everywhere known.to.be <http://known.to.be> altho *

deheSu taralAyate

sarvag*a: *api Atapa: saur*a: everywhere.going tho heat of the sun *

bhittyAdau vai vijRmbhate

#tarala

#taralAya Nom.vb.

*sv.51 The sun shines on everything, but it is reflected in a special way

when its rays fall on a mirror.

*vlm.51. The consciousness of the infinite intellect, is of course as

infinite as infinity itself; but being confined in corporeal bodies, it is
fused as a fluid to diffuse over a small space. So the sunshine that
lightens the universe, appears to flush over a wall or any circumscribed
place. (Such as human consciousness, which is but a flush of the Divine
omniscienoe).

क्व.चित् नष्टम् क्वचित् स्पष्टम् क्व*चिद् *उच्छिन्नताम् गतम् ।

kvacit naSTam kvacit spaSTam kvacit ucchinnatAm gatam |

वस्तु वस्तुनि दृष्टम् तत् तत् सत् भावैर् विजृम्भितम् ॥६।८०।५२॥

vastu vastuni dRSTam tat tat sat bhAvai: vijRmbhitam ||6|80|52||

.

kva.cin naSTam *sometimes vanished *

kvacit spaSTam *sometimes evident *

kvacit ucchinnatAm gatam

vastu vastuni dRSTam tat

tat.sad.bhAvai: vijRmbhitam

*vlm.52. In some bodies it is altogether lost, as in mineral substances

which are unconscious of their own existence; and in others it is fully
developed, as in the Gods and human species; while in some it is
imperfectly developed, A in the vegitable creation, and in others it
appears in its perverted form, as in the inferior animals. So everything is
found to have its consciousness in some form or other.

*sv.52.53 Similarly, the same infinite consciousness appears to be 'lost'

in some, clearly manifest in some, at the height of its glory in yet others.

एतत् भू*यः* क्रमेण अहम् शृणु वक्ष्यामि ते ऽनघ ।

etat bhUya: krameNa aham zRNu vakSyAmi te anagha |

देहे स्वे च यथा उदेति भृशम् संविन्.मय=क्र*मः* ॥६।८०।५३॥

dehe sve ca yathA udeti bhRzam saMvit.maya=krama: ||6|80|53||

.

*this moreover in.due.course I*

*(hear me out!)*

*will tell you, dear boy,* *just as*

*in your own body*

*there* *arise*

*gradually*

*degrees and modes of awareness*

*.*

*vlm.53. Hear me moreover to explain you, the manner in which consciousness

(or other), appears in its various forms and degrees, in the different
bodies of animated beings.

*jd.53 etat bhUya: krameNa*aham *this morover in.order I *zRNu *(hear me
out!)* vakSyAmi te *will tell you *anagha *dear boy* dehe sve ca yathA *just
as in your own body *udeti bhRzam *arises gradually
*saMvin.maya=krama: *degrees
and modes of awareness. *

चेतन.अचेतनम् भूत.जातम् व्योम तथा अखिलम् ।

cetana*acetanam bhUta.jAtam vyoma tathA akhilam |

सर्वम् चिन्मात्र.सन्मात्रम् शून्य.मात्रम् यथा नभः ॥६।८०।५४॥

sarvam cit.mAtra.sat.mAtram zUnya.mAtram yathA nabha: ||6|80|54||

.

cetana*acetanam bhUta.jAtam vyoma tathA akhilam sarvam
cit.mAtra.san.mAtram zUnya.mAtram
yathA nabha:

*. *

*vlm. As all cavities and empty spaces are comprised under the term air, so

are all intelligent as well as unintelligent beings comprehended under the
general category of the one ever existent intellect, which pervades all
things in the manner of vacUm. (Here is another proof of the vacuistic
theory of the theosophy of vasishtha).

*sv. Even as space is (empty) space everywhere, consciousness is

consciousness and naught else, whatever the appearance may be. It does not

undergo any change. This consciousness itself is the five root.elements.

तद् धि चिन्मात्र.सन्मात्रम् अविकारम् स्वनामयम् ।

tat *hi cit.mAtra.sanmAtram avikAram svanAmayam |

क्वचित् स्थितम् संवि*d **ए*व भूत.तन्मात्र.पञ्चकम् ॥६।८०।५५॥

kvacit sthitam saMvit eva bhUta.tanmAtra.paJcakam ||6|80|55||

.

tad hi cin.mAtra.san.mAtram *That is a chit.Construct or sat.Construct *

a.vikAram *unchanging *

sv.anAmayam *most undecaying/immeasurable *

kvacit sthitam *however situate *

saMvid eva *only Awareness *

bhUta.tanmAtra.paJcakam *being with five tanmAtras *

*vlm.55. The same undecaying and unchanging entity of the intellect, is

situated some where in the manner of pure consciousness, and elsewhere in

the form of the subtile from[* typo for form] of the quintuple elements.

(i. e. As the simple soul and the gross body or the mundane soul. So says
Pope. Whose body nature is, and God the soul).

*sv. Even as space is (empty) space everywhere, consciousness is

consciousness and naught else, whatever the appearance may be. It does not

undergo any change. This consciousness itself is the five root.elements.

तत् पञ्चधा गतम् द्वित्वम् लक्षसे त्वम् स्व.संविदम् ।

tat paJcadhA gatam dvitvam lakSase tvam sva.saMvidam |

अन्तर्.भूत.विकार*आदि दीपाद् दीप.शतम् यथा ॥६।८०।५६॥

antar.bhUta.vikAra.Adi dIpAt dIpa.zatam yathA ||6|80|56||

.

tat paJcadhA *That, being fivefold *

gatam dvitvam *goes to duality *

lakSase tvam sva.saMvidam *which you interpret as self.awareness *

antar.bhUta.vikAr*a.Adi* – an *internal alteration of being *

dIpAd dIpa.zatam yathA – from a lamp a hundred lamps are so – just *as one
candle is lighted from another*

*. *

*sv.56 You behold with your consciousness the same consciousness which is
the five root.elements, as if you were seeing another within yourself, even

as with one lamp you see a hundred lamps.

*vlm.56. This quintuple element of consciousness is reduplicate into many

other quintuples, as a great many lamps are lighted from one lamp; these
are the five vital airs, the mind and its five fold faculties of the
understanding; the five internal and the five external senses and their
five fold organs, together with the five elementary bodies; and all having
the principles of their growth, rise and decay, as also their states of
waking, dreaming and sleeping ingrained in them.

*jd.56 tat paJcadhA *That, being fivefold *gatam dvitvam *goes to
duality *lakSase
tvam sva.saMvid.am *which you interpret as self.awareness *antar.bhUta.vikAr
*a.Adi* *internal alterations of being *dIpAd dIpa.zatam yathA *as one
candle is lighted from another. *

स्वसत्ता.मात्रकेण एव संकल्प.लव.रूपिणा ।

svasattA.mAtrakeNa eva saMkalpa.lava.rUpiNA |

पञ्चकानि व्रजन्ति इह देहत्वम् तानि कानिचित् ॥६।८०।५७॥

paJcakAni vrajanti iha dehatvam tAni kAnicit ||6|80|57||

.

sva.sattA.mAtraka*eNa eva *only by a measure of Ur.own state of being.So*

saMkalpa.lava.rUpiNA *w/ Concept.bit.formation *

paJcakAni vrajanti iha *they become the quintads *of *embodiment*

*. *

*of those whatever*

*... *

*sv.57 On account of a slight movement of thought, the same reality which

is consciousness seems to become the fivefold elements and thence the body.

*vlm.57. All these quintuples abide in the different bodies of the Gods and

mortals, according to their respective natures and iclinations: (which are
the causes of their past and present and future lives in different forms).

कानिचित् तिर्यक् आदित्वम् हेम*आदित्वम् च कानिचित् ।

kAnicit tiryak Aditvam hema.Aditvam ca kAnicit |

कानिचित् देशता आदित्वम् द्रव्य*आदित्वम् च कानिचित् ॥६।८०।५८॥

kAnicit dezatA Aditvam dravya.Aditvam ca kAnicit ||6|80|58||

.

kAnicit tiryak Aditva.m /

hema.Aditva.m ca kAnicit =

kAnicit dezatA Aditva.m \

dravya.Aditvam ca kAnicit

.

*some are creepers & crawlers; *

*some made of gold & minerals;*

*some are places where & when, *

*and some are elemental things*

*. *

*sv.58 In the same way, the same consciousness becomes worms and other

creatures, metals and minerals, earth and what is on it, water and other
elements.

*vlm.58. Some taking the forms of places, and others of the things situated

in them; while some take the forms of minerals, and others of the animals
dwelling on earth.

एवम् हि पञ्च*क.*स्पन्द.मात्रम् जगद् इति स्थितम् ।

evam hi paJcaka.spanda.mAtram jagat iti sthitam |

चि*त्.*संविद् अत्र सर्वत्र विद्यते रघुनन्दन ॥६।८०।५९॥

cit.saMvit atra sarvatra vidyate raghunandana ||6|80|59||

.

evam hi paJcaka.spanda.mAtram *and so only as measures of the fivefold
spanda Vibration *

jagad iti sthitam *is this world situate: *

cit.saMvid *chit.Consciousness* as *samvit.Awareness*

vidyate atra sarvatra *is known everywhere in this world *

raghunandana *o darling of the raghu clan*

*. *

*sv.59 Thus the whole world is nothing but the movement of energy in

consciousness which appears as the fivefold elements.

*vlm.59. Thus is this world the production of the action of the said

quintuples, having the principle of intellectual consciousness, presiding
over the whole and every part of it·

And so this world is situate only as the formations of

the fivefold spanda Vibration—chit Consciousness become saMvit

Awareness becomes known here and everywhere, best of the Raghus.

*jd.59 evam hi paJcaka.spanda.mAtram *and so only as measures of the
fivefold spanda Vibration *jagad iti sthitam *is this world situate:
*cit.saMvid
*chit.Consciousness* as *samvit.Awareness* vidyate atra sarvatra *is known
everywhere in this world *raghunandana *o darling of the raghu clan. *

केवलम् पञ्चक.वशात् देह*आदौ चेतना.अभिधा ।

kevalam paJcaka.vazAt deha.Adau cetanA*abhidhA |

जड.स्पन्द=अभिधा क्व.अपि स्थावर*आदौ जड.अभिधा ॥६।८०।६०॥

jaDa.spanda=abhidhA kva.api sthAvara.Adau jaDa*abhidhA ||6|80|60||

.

*it is just because.of these Five that the body, et cætera, *

*are known as chetana.Affectivity. Wherever spanda is "Inert", *

*in unmoving stability, it is termed jaDa Inertia. *

kevalam paJcaka.vazAd It is entirely by.force.of the Five

deh*a*A*dau *that the body &c *

cetanA*abhidhA *are known as cetana.Affectivity *

kvApi jaDa.spanda=abhidhA *wherever the spanda is "Inert" *

sthAvarAdau *in unmoving stability *

jaDAbhidhA *it is called jaDa.Inertia.* [not "Inertia" in the physicist's
sense, but the thickness with which tanu.mAna*sa* *thinness of Mind deals]

.

*sv.60 Somewhere this energy is sentient and elsewhere it appears as

insentient, even as water when exposed to cool wind hardens and becomes
solid. Thus is nature formed, and all things conform to nature.

*vlm.60. It is the union of these quintuples in gross bodies, that gives

them their intelligence; hence we see the mobility of some dull material
bodies, as also the immobility of others; (as of mineral and vegetable
creations).

यथा स्तब्ध: स्थितो वी*चि: इ*व स्थलम् इवास्थि*तः* ।

yathA stabdha: sthita: vIci: iva sthalam ivAsthita: |

पञ्चकेषु तथा एत*त् चित् लो*ल.रूपा जड.अन्विता ॥६।८०।६१॥

paJcakeSu tathA etat cit lola.rUpA jaDa*anvitA ||6|80|61||

.

yathA stabdha: sthita: vIci: /

iva sthalam iva*Asthita: =

paJcakeSu tathA* in materialities thus *etat cit \

*this Consciousness is *

lola.rUpA jaDa*anvitA

.

*vlm. As the wave of the sea is seen to roll in one place, and to be dull

and at a lull in another; so is this intellectual power in full force in
some bodies, and quite quiescent in others.

*sv. However, all this is but a play of words, a figure of speech. What

else is heat and cold, ice and fire?

*VA as water can be in different forms frozen or flowing, so also in things
made of 5 elements, Cit can be manifest (in living beings) or dull (like in
objects).

*AS: Your analogy might also be valid, but AB suggests that the same ocean
can be quiet around its shore and full of wave action elsewhere; similarly
the चित् can be active or static in bodies.

इतः सौम्य इतः लोलः किम् अब्धिर् इति नो यथा ।

ita: saumya* ita: lola: kim abdhi: iti no* yathA |

विकल्प*आदौ तथा एव*एतत् पञ्चकम् हि जड.अजडम् ॥६।८०।६२॥

vikalpa*Adau tathA eva etat paJcakam hi jaDa*ajaDam ||6|80|62||

.

ita: saumya:* here calm *ita: lola:* here at.play *kim abdhi:* what ocean *iti
na.u/na: yathA* is not so for us? *vikalpa*Adau tathA eva* the thott
process is thus also *

etat paJcakam hi jaDAjaDam* – this materiality is inertly non.inert*

*. *

*vlm.62. As the sea is calm and still in one place, and quite boisterous in

another; so is the quintuple body either in motion or at rest in different
places.

देह*आदि.पञ्चकम् जी*व**H* स्पन्द: शैल*आदिकम् जडम् ।

deha.Adi.paJcakam jIva: spanda: zaila.Adikam jaDam |

स्थावर*आद्य्.अनिल.स्पन्दि स्वभाव.वशतो ऽनघ ॥६।८०।६३॥

sthAvara.Adi*anila.spandi svabhAva.vazata: anagha ||6|80|63||

.

deh*a.Adi*.paJcakam *the material body *

*the Living.jIva *

spanda: *vibrant spanda *

zail*a.Adi*kam jaDam *something stony inert *

sthAvar*a.Adi*a*nila.spandi

svabhAva.vazato

anagha *dear boy*

*. *

*vlm.63. The quintuple body is mobile by means of the vital airs, and the

vital life (jíva) is intelligent by cause of its intelligence; the rocks
are devoid of both, but the trees have their sensibility by reason of their
being moved by the breath of winds; and such is the nature of the triple
creation of animals, minerals and vegitables.

*sv. However, all this is but a play of words, a figure of speech. What

else is heat and cold, ice and fire?

वाच: प*र्य*नुयोक्तव्य: स्वभावा*त् र*घुनन्दन ।

vAca: pari.anuyoktavya: svabhAvAt raghunandana |

शीत*उष्ण*आदि हिम.अग्नि*आदि वाक् च इति परिदृश्यते ॥६।८०।६४॥

zIta*uSNa.Adi hima*agni.Adi vAk ca iti paridRzyate ||6|80|64||

.

vAca: paryanuyoktavya: /

svabhAvAt, raghunandana, =

zIta*uSNa=Adi hima*agni.Adi \

vAk ca iti paridRzyate

.

*vlm.64. Different words are used to denote the different natures of

things, (or else the same word is used for things of the same kind); thus
fire is the general name for heat, and frost is that of coldness in
general.

*sv. However, all this is but a play of words, a figure of speech. What

else is heat and cold, ice and fire?

गृहीत.वासना.अंशानाम् पुष्टाभाव.विकारिणाम् ।

gRhIta.vAsanA*aMzAnAm puSTAbhAva.vikAriNAm |

स्थितयः पञ्चकानाम् हि योज्याः पर्यनुयोजने ॥६।८०।६५॥

sthitaya: paJcakAnAm hi yojyA: paryanuyojane ||6|80|65||

.

gRhIta.vAsanA*aMzAnAm /

puSTa*Abhau avikAriNAm =

sthitaya: paJcakAnAm hi \

yojyA: paryanuyojane

*in questioning.about *

.

#yuj #anuyuj #paryanuyuj

*sv.65 Again, these distinctions arise on account of conditioning and
thought.patterns.

*vlm.65. (Or if it is not the difference in the disposition of the

quintuple elements in bodies, that causes the difference in their natures
and names). It is the difference in the desires of the mind, which by being
matured in time, dispose the quintuple elements in the forms of their
liking.

*VA in examination of the joining of the five elements, modified,

non.existing, grown by picking up pieces of vasanas, (cont. to the

next? I don't see a verb?)

*AS: The verb is in योज्याः giving the meaning:
(Alternatively) the developed states of the combined life forms who have
taken up desires and change with emotions may be used to lay the blame on.

वास*नाः तु* विपर्यस्ता *इतः **ने*तुम् इतश् च ता: ।

vAsanA: tu viparyastA* ita: netum ita: ca tA: |

पुंसा प्राज्ञेन शक्यन्ते सुखम् पर्यनुयोजितम् ॥६।८०।६६॥

puMsA prAjJena zakyante sukham paryanuyojitam ||6|80|66||

.

vAsanA: tu viparyastA: /

ita: netum ita: ca tA:* = *

puMsA prAjJena zakyante \

sukham paryanuyojitam

*. *

*vlm.66. The various desires of the mind, that run in their divers

directions, are capable of being collected together by the sapient, and
employed in the way of their best advantage and well being.

*sv.66.67 The wise man therefore enquires into the nature of such

conditioning, whether it is latent or patent, good or evil.

*VA men by intellect are able easily examine and subdue (netum)

modified here and there vasanas.

*AS: The desires when disturbed lead one hither and thither, a knower can,
however make them create happiness.

अ.शुभे वा शुभे वा अपि तेन पर्यनुयोज्यते ।

a.zubhe vA zubhe vA api tena paryanuyojyate |

प्रबुद्ध.वासनम् च अन्यत् पञ्चकम् सुप्त.वासनम् ॥६।८०।६७॥

prabuddha.vAsanam ca anyat paJcakam supta.vAsanam ||6|80|67||

.

azubha*.ugly/unlucky/evil*.e vA.*or* zubha*.pleasant/good*.e vA.*or* api
*.even/tho*

*whether ill or good *

tena.*thereby/therewith* paryanuyojyat*.e

*is to be questioned by him *

prabuddha.*awakened/expanded\enlivened/clearsighted\wise*.vAsanA.
*Imprint/conditioning*.m ca*.and/also* anyat*.other* \

paJcaka.*quintad*.m supta.*asleep*.vAsanA.*Imprint/conditioning*.m

*. *

*vlm.67. The disires of men tending either to their good or evil, are

capable of being roused or suppressed, and employed to their purposes by
turns. (The changeful desires always run in their several courses).

*sv.66.67 The wise man therefore enquires into the nature of such

conditioning, whether it is latent or patent, good or evil.

युज् #yuj #anuyuj to examine #paryanuyuj (ind.p. .युज्य Naish. ), to ply
with questions. #*paryanuyoga* पर्यनुयोगः, asking, inquiring, questioning •

an inquiry with the object of refuting a statement • censure, reproach.

यत्र पर्यनुयोगस्य फलम् समनुभूयते ।

yatra paryanuyogasya phalam samanubhUyate |

तत्र तम् सम्प्रयुञ्जीत न*आकाशम् मुष्टिभि: क्षिपेत् ॥६।८०।६८॥

tatra tam samprayuJjIta na AkAzam muSTibhi: kSipet ||6|80|68||

.

yatra paryanuyogasya /

phalam samanubhUyate

*the fruit comes to be experienced *

tatra tam samprayuJjIta \

na*AkAzam muSTibhi: kSipet

.

*sv.68 Such is fruitful quest; vain argumentation is like boxing with space.

*vlm.68. Man must direct his desires to that way, which promises him the

objects of his desires; or else it will be as fruitless, as his throwing
the dust at the face of the sky.

तृण.अग्र.निष्ठा मेर्व्*आद्या: पञ्चकानाम् हि राशयः ।

tRNa*agra.niSThA* meru.AdyA: paJcakAnAm hi rAzaya: |

विवेक.निष्ठा: कीट*आद्या एते स्थावर.जंगमाः ॥६।८०।६९॥

viveka.niSThA: kITa*AdyA* ete sthAvara.jaMgamA: ||6|80|69||

.

tRNa*agra.niSThA: *hung at the tip of a blade of grass *merv.AdyA: *is
meru's mountain.chain *paJcakAnAm hi rAzaya: *for they are heaps of the
5fold elements *

viveka.niSThA: kITa*AdyA: ete sthAvara.jaMgamA: *these are still & moving*

*. *

*vlm.69. The great mountains are but heaps of the pentuples, hanging on the

tender and slender blade of consciousness, and these moving and unmoving
bodies, appear as worms on the tree of knowledge (i.e. before the
intelligent mind).

प्रसुप्त.वासनाः केचिद् यथा स्थावर.जातयः ।

prasupta.vAsanA: kecit yathA sthAvara.jAtaya: |

प्रबुद्ध.वासनाः केचिद् यथा नर.सुर*आदयः ॥६।८०।७०॥

prabuddha.vAsanA: kecit yathA nara.sura*Adaya: ||6|80|70||

.

prasupta.vAsanA: ke.cid* asleep Conditioning in some *yathA sthAvara.jAtaya:*
as stable births *prabuddha.vAsanA: ke.cid* awakened Conditioning in
some *yathA
nara.sur*a*A*daya:* as Humans or Brightlings or other form*

*. *

*vlm. There are some beings with their desires lying dormant in them, as

the unmoving vegetable and mineral productions of the earth; while there
are others with their ever wakefull desires, as the deities, daityas and
men.

*sv. Latent conditioning produces insentient beings; patent conditioning

gives rise to gods, humans, etc. In some there is dense conditioning
conducive to ignorance; in others there is attenuated conditioning
conducive to liberation.

स=वासना.अवि*लाः के**चिद् **य*था एते ति*र्यग्*****आ*द*यः* ।

sa=vAsanA*avilA: kecit yathA ete tiryak.Adaya: |

प्रक्षिप्त*.**वा*स*नाः* के*चिद् **य*था एते मोक्ष.गामि*न**H* ॥६।८०।७१॥

prakSipta.vAsanA: kecit yathA ete mokSa.gAmina: ||6|80|71||

.

sa=vAsanA*AvilA: *turbid with=vAsanA.Memes *kecit *whatever things *

yathA ete tiryag.Adaya: *as crawlers *prakSipta.vAsanA:* projected
Conditioning *

kecit *whatever things *yathA ete mokSa.gAmina:* as these Freedom.rovers*

*. *

*vlm. Some are cloyed with their desires, as the worms and insects in the

dirt; and others arc devoid of their desires as the emancipate yogis, and
the heirs of salvation.

*sv. Conditioning alone is responsible for the diversity in creatures.

अथ स्वास्व् एव संवित्सु म*न**H* बु*ddhy***आ*दिका: कृता: ।

atha svAsu eva saMvitsu mana: buddhi.AdikA: kRtA: |

हस्त.पाद*आदि.संयुक्तै: संज्ञा: पञ्चकर*आदिभि: ॥६।८०।७२॥

hasta.pAda.Adi.saMyuktai: saMjJA: paJcakara.Adibhi: ||6|80|72||

.

atha svAsu eva saMvitsu *thus in one's own awareness *

mano.buddhi=AdikA: kRtA: *Mind & its functions are made *

hasta.pAd*a.Adi*=saMyuktai: *conjoined with hands, feet, &c *

saMjJA: paJcakar*a.Adi*bhi: defined by the quintuple (sets like the five
elements)

.

*AB. .. antar.bAhya.karaNa=rUpA: saMjJA: .. ||6|80|

*vlm.72. Now every man is conscious in himself of his having the mind and

understanding, and being joined with his hands, feet and other members of
his body, formed by the assemblage of the quintuple materials.

*sv. Conditioning alone is responsible for the diversity in creatures.

*VA in own consciousnesses mind.duddhi etc are created, which

conceive hands, feet etc, which are also only 5 elements.

*AS: Thus, entities composed of the five elements and equipped with limbs
create the notions of mind, intelligence etc. (and thus develop their
distinct actions).

*jd.72 atha svAsu eva saMvitsu *thus in one's own awareness *mano.buddhi=AdikA:
kRtA: *Mind & its functions are made *hasta.pAd*a.Adi*=saMyuktai: *conjoined
with hands, feet, &c *saMjJA: paJcakar*a.Adi*bhi: *defined by the quintuple
(sets like the five elements)* ..

तिर्यग्*आदि*भि: अ*पि अन्यै: अन्या: संज्ञा: प्रकल्पिता: ।

tiryak.Adibhi: api anyai: anyA: saMjJA: prakalpitA: |

स्थावर*आदि*भि: अ*पि अन्यै: अन्य.अन्या: संवि*द**H* कृता: ॥६।८०।७३॥

sthAvara.Adibhi: api anyai: anya*anyA: saMvida: kRtA: ||6|80|73||

.

tiryag.Adibhi: api anyai: *also w/ different crawlers *

anyA: saMjJA: prakalpitA:* other descriptions are *made

sthAvar*a.Adi*bhi: api anyai:* w others stable & moving *

anyAnyA: saMvida: kRtA:

.

*vlm.73. The inferior animals have other senses, with other members of

their bodies; and so the immoveables also have some kind of sensibility,
with other sorts of their organs. (The members of brute bodies are, the
four feet, horns and tails of quadrupeds; the birds are biped and have
their feathers, bills and their tails also; the snakes have their hoods and
tails; the worms have their teeth, and the insects their stings &c. And all
these they have agreeably to the peculiar desire of their particular
natures. Gloss).

*sv. Conditioning alone is responsible for the diversity in creatures.

कॢप् #klRp #kalpita #*prakalpita* प्रकल्पित made, done, prepared, arranged,
appointed mbh. KAv. &c • shed (as a tear) Amar.??? • prakalpitA "arranged":
a riddle that does not depend on puns or similar wordplay. "Four crows were
sitting on a fence. One got shot. How many were left?" Three? Think again.
The arrangement here is social behavior + BANG! see Gerow Gloss. for fuller
details.

इति साधो स्फुरन्ति इमे चि*त्रा**H* पञ्चक.राशयः ।

iti sAdho sphuranti ime citrA: paJcaka.rAzaya: |

रूपै: आ*द्य्.अ*न्त.मध्येषु चल.अचल.जड.अजडै: ॥६।८०।७४॥

rUpai: Adi.anta.madhyeSu cala*acala.jaDa*ajaDai: ||6|80|74||

.

iti sAdho sphuranti *so, sAdhu, they project *

ime citrA: paJcaka.rAzaya: *these various material Rays *

rUpai: *with forms *

Ady.anta.madhyeSu *between the beginning & the end *

cala*acala.jaDa*ajaDai: *stirring or still, inert or distinct*

*. *

*vlm.74. Thus my good Ráma! do these quintuple elements, display themselves

in these different forms in the beginning, middle and end of all sensible
and insensible and moving and unmoving beings.

*sv. Conditioning alone is responsible for the diversity in creatures.

एषाम् ए*को ऽ*भि.संकल्प: परमाणु: महीपते ।

बीजम् आकाश.वृक्षाणाम् सर्गाणाम् तेषु इमानि तु ॥६।८०।७५॥

eSAm eka: abhi.saMkalpa: paramANu: mahIpate |

bIjam AkAza.vRkSANAm sargANAm teSu imAni tu ||6|80|75||

.

eSAm eka: abhisaMkalpa: /

paramANu: mahIpate* = *

bIjam AkAza.vRkSa.ANAm \

*of/for the* sarga*.creation*.ANAm teSu.*whin.those* imAni.*these.ones* tu.
*but/yet/altho*

*. *

*vlm.75. The slightest desire of any of these, be it as minute as an atom,

becomes the seed of aerial trees producing the fruits of future births in
the forms of the desired objects. (Everyone's desire is the root of his
future fate).

*sv. For this cosmic tree known as creation, the first thought.form is the

seed, with the various spheres for various parts of the tree and the past,
present and future as the fruits.

इन्द्रियाणि च पुष्प*आदि विषय*आमोद.वर्ति हि ।

indriyANi ca puSpa.Adi viSaya*Amoda.varti hi |

इच्छा*.**भ्र*म*र्यो रा*जन्त्य: मञ्जर्य: चञ्चल.क्रि*याः* ॥६।८०।७६॥

icchA.bhramarya: rAjantya: maJjarya: caJcala.kriyA: ||6|80|76||

.

indriyANi ca *and the sense.organs are like flowers, *

*for their fragrance is *

puSpa.Adi /

viSaya*Amoda.varti hi* = *

icchA.bhramarya: rAjantya: \

maJjarya: caJcala.kriyA:

*. *

*vlm.76. The organs of sense are the flowers of this tree (of the body),

and the sensations of their objects are as the fragrance of those flowers,
our wishes are as the bees fluttering about the pistils and filaments of
oar fickle efforts and exertions.

*sv. For this cosmic tree known as creation, the first thought.form is the

seed, with the various spheres for various parts of the tree and the past,
present and future as the fruits.

लोक.अन्तराणि स्वच्छानि गुल्मा मूलम् स.मेरवH ।

loka*antarANi svacchAni gulmA* mUlam sa.merava: |

पल्लवा नील.जलदा लता.लोला दिशो दश ॥६।८०।७७॥

pallavA* nIla.jaladA* latA.lolA* diza: daza ||6|80|77||

.

loka*antarANi svacchAni /

gulmA: mUlam sa.merava:* = *

pallava.A: nIla.jalada.A: latAa.lola.A \

diz.a: daza *the 10 Directions*

*. *

*vlm. The clear heavens are the hairy tufts, resting on the stalks of the

lofty mountains; its leaves are the oeruleum clouds of the sky, and the ten
sides of the firmament, are as the straggling creepers stretching all about
it.

*sv. For this cosmic tree known as creation, the first thought.form is the

seed, with the various spheres for various parts of the tree and the past,
present and future as the fruits.

वर्तमानानि भूतानि भविष्यन्ति च यानि तत् ।

vartamAnAni bhUtAni bhaviSyanti ca yAni tat |

जयन्ति तान्य् असंख्यानि फलानि रघु.नन्दन ॥६।८०।७८॥

jayanti tAni asaMkhyAni phalAni raghu.nandana ||6|80|78||

.

vartamAnAni bhUtAni bhaviSyanti ca yAni tat *existing beings and those who
will be that *jayanti tAni a.saMkhyAni phalAni *are born as the countless
fruits (of the tree) *raghunandana *o darling of the raghu clan*

*. *

*the beings who exist, and those who will become that*

*appear like all the countless fruits of a tree,*

*best of the rAghava clan*

*.*

*vlm.78. All beings now in being, and those coming into existence in

future, are innumerable in their number, and are as the fruits of this
tree, growing and blooming and falling off by turns.

*sv. For this cosmic tree known as creation, the first thought.form is the

seed, with the various spheres for various parts of the tree and the past,
present and future as the fruits.

*jd.78 vartamAnAni bhUtAni bhaviSyanti ca yAni tat *existing beings and
those who will be that *jayanti tAni a.saMkhyAni phalAni *are born as the
countless fruits (of the tree) *raghunandana *o darling of the raghu clan. *

पञ्च.बीजा* त एते हि राम पञ्च*क.*पादपा: ।

paJca.bIjA* ta* ete hi rAma paJcaka.pAdapA: |

स्वयम्.स्वभावात् जायन्ते स्वयम् नश्यन्ति काल*तः* ॥६।८०।७९॥

svayam.svabhAvAt jAyante svayam nazyanti kAlata: ||6|80|79||

.

paJca.bIja.A: te ete hi, *Raama*, paJcaka.pAdapA:* = *

svayam.svabhAvAt jAyante* \ *

svayam nazyanti kAlata:

*. *

*sv.79.80.81.82 The fivefold elements of which the tree is formed arise of

their own accord and cease of their own accord. Of their own accord they
diversify and in due course they become unified and tranquil.

*vlm.79. The five seeds of these trees, grow and perish of their own nature

and spontaniety, also perish of themselves in their proper time.

स्वयम् नानात्वम् आयान्ति चिरम् जाड्यात् स्फुरन्ति च ।

svayam nAnAtvam AyAnti ciram jADyAt sphuranti ca |

स्व.विविक्ता: शमम् यान्ति तरङ्गा इव वारिधौ ॥६।८०।८०।

sva.viviktA: zamam yAnti taraGgA* iva vAridhau ||6|80|80|

.

svayam nAnAtvam AyAnti /

ciram jADyAt sphuranti ca =

sva.viviktA: zamam yAnti \

taraGgA* iva vAridhau

.

*spontaneously they come to variation*

*for a while they project in the Inert*

*discern self they come to quiet*

*like waves in the ocean*

*.*

*sv. Of their own accord they diversify and in due course they become
unified and tranquil.

*vlm.80. They become many from their sameness, and come to exhort their

powers after long inertness; and then subside to rest of their own accord
like the heaving waves of the ocean.

इ*तः* यान्ति समुत्सेधम् इ*तः* यान्ति शमम् स्वयम् ।

ita: yAnti samutsedham ita: yAnti zamam svayam |

एते जाड्य.विवेकाभ्याम् तरङ्गा इव तोयधौ ॥६।८०।८१॥

ete jADya.vivekAbhyAm taraGgA* iva toyadhau ||6|80|81||

.

ita: yAnti samutsedham /

ita: yAnti zamam svayam =

ete jADya.vivekAbhyAm \

taraGgA* iva toyadhau

.

*waves that come to swell*

*waves that come to quiet*

*waves such as** these are** discerned in the Inert*

*as waves appear in a body of water*

*. *

* "discerned" – saw waves as separate entities in the water.

*vlm.81. On one side, there swelling as huge surges, and on the other

sinking low below the deep, excited by the heat of the dullness on the one
hand, and hashed by the coolness of reason on the other; (like the puffing
and bursting of the waves in the sea).

#toyam water. (end.comp. f. <A>) water; •.• #toyaM.kR with gen., "to make
offerings of water to the dead"). #toyada: "water.giver", a rain.cloud
• #*toyadhi
–* body of water • toyadAtyayam "cloud.departure", the autumn. ••
toya.#Dimba, t..#Dimbha: hail.

#samutsedha

* itas yAnti samutsedham* here they come to swell *itas yAnti zamam svayam*
here they come to quiet itself *ete *these *are jADya.vivekAbhyAm*
discerned in the inert *taraGgA: iva toyadhau *like waves in a body of
water*

ये विवेक.वशम् आलयम् गता*

ye viveka.vazam Alayam gatA*

राम पञ्चक.विलास.राश*यः* ।

rAma paJcaka.vilAsa.rAzaya: |

तेन भूय इह यान्ति संस्थितिम्

tena bhUya* iha yAnti saMsthitim

प्रभ्रमन्ति जगति इतरे मुहु: ॥६।८०।८२॥

prabhramanti jagati itare muhu: ||6|80|82||

.

ye viveka.vazam Alayam gatA: those* who have come to rest, rAma, *

paJcaka.vilAsa.rAzaya:

tena* w That *

bhUya iha yAnti saMsthitim* soon here in the world they come to
establishment *

prabhramanti jagati *they wander in the world *

itare muhu:

*. *

*sv.79.80.81.82 The fivefold elements of which the tree is formed arise of

their own accord and cease of their own accord. Of their own accord they
diversify and in due course they become unified and tranquil.

*vlm.82. These multitudes of bodies, that are the toys or play things of

the quintuple essences, are destined to remain and rove for ever in this
world, unless they come under the dominion of reason, and are freed from
further transmigration.

@@@

DN6080 CHUDALA.TOPKNOT AND THE 5 DELIGHTS 2.OC29.31

सर्ग ६.८०

sarga 6.80

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् आत्मनि विश्रान्ताम् वदन्तीम् ताम् वर*आननाम् ।

evam Atmani vizrAntAm vadantIm tAm vara*AnanAm |

*अ.*बुद्ध्वा तत् गिराम् अर्थम् विहस्य*उवाच भूपति: ॥६।८०।१॥

a.buddhvA tat girAm artham vihasya uvAca bhUpati: ||6|80|1||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

असम्बद्ध.प्रलापा*असि बाला*असि वरवर्णिनि ।

asambaddha.pralApA asi bAlA asi varavarNini |

रमसे राज.लीलाभि: रमस्व.अवनिप*आत्मजे ॥६।८०।२॥

ramase rAja.lIlAbhi: ramasva*avanipa*Atmaje ||6|80|2||

किम्चित् त्यक्त्वा न किम्चि*d **यः* ग*तः* प्रत्यक्ष.संस्थितम् ।

kimcit tyaktvA na kimcit ya: gata: pratyakSa.saMsthitam |

त्यक्त.प्रत्यक्ष=सत् रू*प**H* स कथम् किल शोभते ॥६।८०।३॥

tyakta.pratyakSa=sat rUpa: sa* katham kila zobhate ||6|80|3||

भो*gair **अ*भुक्तै: तुष्ट: अहम् इति भोगान् जहाति *यः* ।

bhogai: abhuktai: tuSTa: aham iti bhogAn jahAti ya: |

रुषा*इव*आसन.शय्य*आदीन् स कथम् किल शोभते ॥६।८०।४॥

ruSA iva Asana.zayya.AdIn sa* katham kila zobhate ||6|80|4||

भोग*अभोगे परित्यज्य खे शून्ये रमते तु *यः* ।

bhoga.abhoge parityajya khe zUnye ramate tu ya: |

एक एव अखिलम् त्यक्त्वा स कथम् किल शोभते ॥६।८०।५॥

eka* eva akhilam tyaktvA sa* katham kila zobhate ||6|80|5||

वस.नाशन.शय्या*आदीन् सर्वान् संत्यज्य धीर.धी: ।

vasa.nAzana.zayyA*AdIn sarvAn saMtyajya dhIra.dhI: |

*yas **ति*ष्ठति आत्मना*एव*एक: स कथम् किल शोभते ॥६।८०।६॥

ya: tiSThati AtmanA eva eka: sa* katham kila zobhate ||6|80|6||

न.अहम् दे*ho '*न्यथा* च *अहम् न किम्चित् सर्वम् एव च ।

na*aham deha: anyathA ca*aham na kimcit sarvam eva ca |

एवम् प्रला*प**H* यस्य.अस्ति स कथम् किल शोभते ॥६।८०।७॥

evam pralApa: yasya*asti sa* katham kila zobhate ||6|80|7||

यत् पश्यामि न पश्यामि तत् पश्यामि अन्य*d **ए*व यत् ।

yat pazyAmi na pazyAmi tat pazyAmi anyat eva yat |

प्रलाप इत्य्* अ*.संन्यस्य स कथम् किल शोभते ॥६।८०।८॥

pralApa iti a.saMnyasya sa* katham kila zobhate ||6|80|8||

तस्मात् बाला*असि मुग्धा असि चपला*असि विलासिनि ।

tasmAt bAlA asi mugdhA asi capalA asi vilAsini |

नानालाप.विलासेन क्रीडामि क्रीड सुन्दरि ॥६।८०।९॥

nAnAlApa.vilAsena krIDAmi krIDa sundari ||6|80|9||

वसिष्ठ उवाच ।

vasiSTha uvAca |

प्रविहस्य अट्ट.हासेन शिखिध्वज इति प्रियाम् ।

pravihasya aTTa.hAsena zikhidhvaja* iti priyAm |

मध्याह्ने स्नातुम् उत्थाय निर्जगाम अङ्गना.गृहात् ॥६।८०।१०॥

madhyAhne snAtum utthAya nirjagAma aGganA.gRhAt ||6|80|10||

चुडाला उवाच ।

cuDAlA uvAca |

कष्टम् न आत्मनि विश्रा*nto **म*त्.वचांसि न बुद्धवान् ।

kaSTam* na *Atmani vizrAnta: mat.vacAMsi na buddhavAn |

राजा इति खिन्ना चूडाला स्व.व्यापारपरा अभवत् ॥६।८०।११॥

rAjA iti khinnA cUDAlA sva.vyApAraparA abhavat ||6|80|11||

तदा तथा अङ्ग तत्र अथ तादृ*g***आ*शययोः तयोः ।

tadA tathA aGga tatra atha tAdRk.Azayayo: tayo: |

ताभि: पार्थिव.लीलाभि: का*लः* बहुतिथ: ययौ ॥६।८०।१२॥

tAbhi: pArthiva.lIlAbhi: kAla: bahutitha: yayau ||6|80|12||

एकदा नित्य*.**तृ*प्ताया निर्.इच्छाया* अ*पि स्वयम् ।

ekadA nitya.tRptAyA nir.icchAyA* api svayam |

चूडालाया बभूव इच्छा लीलया खगम् आगमे ॥६।८०।१३॥

cUDAlAyA babhUva icchA lIlayA khagam Agame ||6|80|13||

खगम् आग*म.*सिद्ध्य्****आ*र्थम् अथ सा नृप.कन्यका ।

khagam Agama.siddhi.Artham atha sA nRpa.kanyakA |

सर्व.भोगान् अनादृत्य समागम्य च निर्जनम् ॥६।८०।१४॥

sarva.bhogAn anAdRtya samAgamya ca nirjanam ||6|80|14||

एका एव*एकान्त*.**नि*रता स्वासन.अवस्थित.अङ्गिका ।

ekA eva ekAnta.niratA svAsana*avasthita*aGgikA |

ऊर्ध्व*ग.*प्राण.पवन.चिर.अभ्यासम् चकार ह ॥६।८०।१५॥

Urdhvaga.prANa.pavana.cira*abhyAsam cakAra ha ||6|80|15||

राम उवाच ।

rAma uvAca |

य*द् इ*दम् दृश्यते किम्चित् जग*त्.*स्थावर.जंगमम् ।

yat idam dRzyate kimcit jagat.sthAvara.jaMgamam |

स्पन्द.च्युतम् क्रिया.नाम्न: कथम् इत्य्* अ*नुभूयते ॥६।८०।१६॥

spanda.cyutam kriyA.nAmna: katham iti anubhUyate ||6|80|16||

कस्य स्पन्द.विलासस्य घन.अभ्यासस्य मे वद ।

kasya spanda.vilAsasya ghana*abhyAsasya me vada |

ब्रह्मन् खगम् अना*dy **ए*तत् फलम् यत्न*ए*क.*शालि*न**H* ॥६।८०।१७॥

brahman khagam anAdi etat phalam yatna*eka.zAlina: ||6|80|17||

आत्म.*jJo **वा* अपि अनात्मज्ञ: सिद्धि.अर्थम् लीलया अथवा ।

Atma.jJa: vA api anAtmajJa: siddhi*artham lIlayA athavA |

कथम् संसाधयति एत*d **य*था तत् वद मे प्रभो ॥६।८०।१८॥

katham saMsAdhayati etat yathA tat vada me prabho ||6|80|18||

वसिष्ठ उवाच ।

vasiSTha uvAca |

त्रि.विधम् सम्भव*त्य् अ*ङ्ग साध्यम् वस्तु इह सर्व*तः* ।

tri.vidham sambhavati aGga sAdhyam vastu iha sarvata: |

उपादेयम् च हेयम् च तथा उपेक्ष्यम् च राघव ॥६।८०।१९॥

upAdeyam ca heyam ca tathA upekSyam ca rAghava ||6|80|19||

आत्म.भूतम् प्रयत्नेन उपादेयम् च साध्यते ।

Atma.bhUtam prayatnena upAdeyam ca sAdhyate |

हेयम् संत्यज्यते ज्ञात्वा उपेक्ष्यम् मध्यम् एतयोः ॥६।८०।२०॥

heyam saMtyajyate jJAtvA upekSyam madhyam etayo: ||6|80|20||

य*d **य*त् आह्लादन.करम् आदेयम् यत् च सन्मते ।

yat yat AhlAdana.karam Adeyam yat ca sanmate |

तत् विरुद्धम् अनादेयम् उपेक्ष्यम् मध्यमम् विदु: ॥६।८०।२१॥

tat viruddham anAdeyam upekSyam madhyamam vidu: ||6|80|21||

सन्म*ter **वि*दुष: ज्ञस्य सर्वम् आत्म.मयम् यदा ।

sanmate: viduSa: jJasya sarvam Atma.mayam yadA |

त्रय एते तदा पक्षा: सम्भवन्ति न के.चन ॥६।८०।२२॥

traya* ete tadA pakSA: sambhavanti na ke.cana ||6|80|22||

केवलम् सर्वम् एव इदम् कदाचि*l **ली*लया तया ।

kevalam sarvam eva idam kadAcit lIlayA tayA |

उपेक्ष.अपेक्ष*.**नि*क्षिप्तम् आलोकयति वा न वा ॥६।८०।२३॥

upekSa*apekSa.nikSiptam Alokayati vA na vA ||6|80|23||

ज्ञस्य*उपेक्षात्मकम् नाम मूढस्य आदेयताम् गतम् ।

jJasya upekSAtmakam nAma mUDhasya AdeyatAm gatam |

हेयम् स्फार.विरागस्य शृणु सिद्धि.क्र*मः* कथम् ॥६।८०।२४॥

heyam sphAra.virAgasya zRNu siddhi.krama: katham ||6|80|24||

देश.काल.क्रिया.द्रव्य.साध*नाः* सर्व.सिद्ध*यः* ।

deza.kAla.kriyA.dravya.sAdhanA: sarva.siddhaya: |

जीवम् आह्लादयन्ति इह वसन्त इव भूतलम् ॥६।८०।२५॥

jIvam AhlAdayanti iha vasanta* iva bhUtalam ||6|80|25||

मध्ये चतुर्णाम् एव*एषाम् क्रिया.प्राधन्य.कल्पना ।

madhye caturNAm eva eSAm kriyA.prAdhanya.kalpanA |

सिद्ध्य्****आ*दि.साधने साधो तन्म*याः* ते य*तः* क्र*माः* ॥६।८०।२६॥

siddhi.Adi.sAdhane sAdho tanmayA: te yata: kramA: ||6|80|26||

गुटिका.अञ्जन.खड्ग*आदि.क्रिया.क्र*म.*निरूपणम् ।

guTikA.aJjana.khaDga.Adi=kriyA.krama.nirUpaNam |

तत्र असताम् च दो*So '*त्र विस्ता*र**H* प्रकृत.अर्थ.हा ॥६।८०।२७॥

tatra*asatAm ca doSa: atra vistAra: prakRta*artha=hA ||6|80|27||

रत्न.ओषधि.त*प**H*.मन्त्र.क्रियाक्र*म.*निरूपणम् ।

ratna*oSadhi.tapa:.mantra.kriyAkrama.nirUpaNam |

आस्ताम् एव किल ए*So '*पि विस्ता*र**H* प्रकृतार्थ.हा ॥६।८०।२८॥

AstAm eva kila eSa: api vistAra: prakRtArtha.hA ||6|80|28||

श्री.शैले सिद्ध.देशे च मे*र्व्*****आ*दौ वा नि.वास*तः* ।

zrI.zaile siddha.deze ca meru*Adau vA ni.vAsata: |

सिद्धि: इत्य्* अ*पि विस्ता*र**H* कृतार्थ.प्रकृतार्थ.हा ॥६।८०।२९॥

siddhi: iti api vistAra: kRtArtha.prakRtArtha=hA ||6|80|29||

तस्मात् शिखिध्वज.कथा.प्रसङ्ग.पतिताम् इमाम् ।

tasmAt zikhidhvaja.kathA.prasaGga.patitAm imAm |

प्राण*आदि.पवन.अभ्यास.क्रियाम् सिद्धि.फलाम् शृनू ॥६।८०।३०॥

prANa.Adi.pavana*abhyAsa.kriyAm siddhi.phalAm zRnU ||6|80|30||

तस्मात् शिखिध्वज.कथा.प्रसङ्ग.पतिताम् इमाम् ।

antasthA* hi akhilA: tyaktvA sAdhyArtha*itara.vAsanA: |

प्राण*आदि.पवन.अभ्यास.क्रियाम् सिद्धि.फलाम् शृनू ॥६।८०।३०॥

guda.Adi.dvAra.saMkocAn sthAnaka.Adi.kriyA.kramai: ||6|80|31||

अन्तस्था* हि अखि*लाः* त्यक्त्वा साध्यार्थ.इतर.वास*नाः* ।

bhojana*Asana.zuddhyA ca sAdhu.zAstrArtha.bhAvanAt |

गुद*आदि.द्वार.संकोचान् स्थानक*आदि.क्रिया.क्रमै: ॥६।८०।३१॥

svAcArAt sujana*asaGgAt sarva.tyAgAt sukha*AsanAt ||6|80|32||

प्राणाया*म.*घन.अभ्यासात् राम कालेन केन चित् ।

prANAyAma.ghana*abhyAsAt rAma kAlena kenacit |

कोप.लोभ*आदि.संत्यागात् भो*ग.*त्यागात् च सुव्रत ॥६।८०।३३॥

kopa.lobha.Adi.saMtyAgAt bhoga.tyAgAt ca suvrata ||6|80|33||

त्याग*आदान*.**नि*रोधेषु भृशम् यान्ति विधेयताम् ।

tyAga*AdAna.nirodheSu bhRzam yAnti vidheyatAm |

प्रा*न**H* प्रभुत्वात् त*j.**ज्ञ*स्य पुं*so **भृ*त्या इव अखि*लाः* ॥६।८०।३४॥

prAna: prabhutvAt tat.jJasya puMsa: bhRtyA* iva akhilA: ||6|80|34||

राज्य*आदि.मोक्ष.पर्य*न्ता**H* समस्ता एव सम्प*द**H* ।

rAjya.Adi.mokSa.paryantA: samastA* eva sampada: |

देह.अनिल.विधेयत्वात् सा*ध्या**H* सर्वस्य राघव ॥६।८०।३५॥

deha*anila.vidheyatvAt sAdhyA: sarvasya rAghava ||6|80|35||

परिमण्डलित*आकारा मर्म.स्थानम् समाश्रिता ।

parimaNDalita*AkArA marma.sthAnam samAzritA |

आन्त्र.वेष्टनिका नाम नाडी नाडीशता*आश्रिता ॥६।८०।३६॥

Antra.veSTanikA nAma nADI nADIzatA*AzritA ||6|80|36||

वीना.अग्र*आवर्त.सदृशी सलिल*आवर्त.संनिभा ।

vInA.agra*Avarta.sadRzI salila*Avarta.saMnibhA |

लिपि*आर्ध.ॐकार.संस्थाना कुण्डल*आवर्त.संस्थिता ॥६।८०।३७॥

lipi*Ardha*OMkAra.saMsthAnA kuNDala*Avarta.saMsthitA ||6|80|37||

देव असुर.मनुष्येषु मृ*ग.*नक्र.खग*आदिषु ।

deva asura.manuSyeSu mRga.nakra.khaga.AdiSu |

कीट*आदिषु अब्जज.अन्तेषु सर्वेषु प्राणिषु उदिता ॥६।८०।३८॥

kITa.AdiSu abjaja*anteSu sarveSu prANiSu uditA ||6|80|38||

शीत*आर्त.सुप्त.भोगि.इन्द्र.भोगव*त्.*बद्ध.मण्डला ।

zIta*Arta.supta.bhogi*indra.bhogavat.baddha.maNDalA |

सिता कल्प.अग्नि.विगल*त्.*इन्दुव*त्.*बद्ध.कुण्डली ॥६।८०।३९॥

sitA kalpa*agni.vigalat.induvat.baddha.kuNDalI ||6|80|39||

ऊ*ror **भ्रू*.मध्य.रन्ध्राणि स्पृशन्ती वृत्ति.चञ्चला ।

Uro: bhrU.madhya.randhrANi spRzantI vRtti.caJcalA |

अनारतम् च सस्पन्दा पवमानेन तिष्ठति ॥६।८०।४०॥

anAratam ca saspandA pavamAnena tiSThati ||6|80|40||

तस्य अ*stv **अ*भ्यन्तरे तस्मिन् कदली.कोश.कोमले ।

tasya astu abhyantare tasmin kadalI.koza.komale |

या पुरा श*क्ति**H* स्फुरति वीणा.वेग.लसत्=रति: ॥६।८०।४१॥

yA purA zakti: sphurati vINA.vega.lasat=rati: ||6|80|41||

सा च उक्ता कुण्डली.नाम्ना कुण्डल*आकार.वाहिनी ।

sA ca uktA kuNDalI.nAmnA kuNDala*AkAra.vAhinI |

प्राणिनाम् परमा श*क्ति**H* सर्व.शक्ति.जव.प्रदा ॥६।८०।४२॥

prANinAm paramA zakti: sarva.zakti.java.pradA ||6|80|42||

अनिशम् नि:श्वसत् रूपा रुषिता इव भुजंगमी ।

anizam ni:zvasat rUpA ruSitA iva bhujaMgamI |

संस्थित.ऊर्ध्व*आकृति.मुखी स्पन्दन.अहेतुताम् गता ॥६।८०।४३॥

saMsthita*Urdhva*AkRti.mukhI spandana*ahetutAm gatA ||6|80|43||

यदा प्राण.अनि*लः* याति हृदि कुण्डलिनी.पदम् ।

yadA prANa*anila: yAti hRdi kuNDalinI.padam |

तदा संविद् उदे*त्य् अ*न्तर् भूत.तन्मात्र.बीज.भू: ॥६।८०।४४॥

tadA saMvit udeti antar bhUta.tanmAtra.bIja.bhU: ||6|80|44||

यथा कुण्डलिनी देहे स्फुर*त्य् अ*ब्ज इव*आलिनी ।

yathA kuNDalinI dehe sphurati abja* iva*AlinI |

तथा संविद् उदे*त्य् अ*न्तर् मृदु.स्पर्श.वश.उदया ॥६।८०।४५॥

tathA saMvit udeti antar mRdu.sparza.vaza*udayA ||6|80|45||

स्पर्शनम् मृदुग*अन्योन्य.अलिङ्गिका तत्र यन्त्रयोः ।

sparzanam mRduga*anyonya*aliGgikA tatra yantrayo: |

यथा संविद् उदेति उच्चै: तथा कुण्डलिणी.जवात् ॥६।८०।४६॥

yathA saMvit udeti uccai: tathA kuNDaliNI.javAt ||6|80|46||

तस्याम् समस्ता: सम्बद्धा नाड्यो हृदय.कोशगा: ।

tasyAm samastA: sambaddhA nADya: hRdaya.kozagA: |

उत्पद्यन्ते विलीयन्ते महार्णव इव*आपगा: ॥६।८०।४७॥

utpadyante vilIyante mahArNava* iva ApagA: ||6|80|47||

नित्यम् पात*उत्सुकतया प्रवेश.उन्मुखया तया ।

nityam pAta*utsukatayA praveza*unmukhayA tayA |

सा सर्व.संविदाम् बीजम् ह्य् ओका सामान्य् उदाहृता ॥६।८०।४८॥

sA sarva.saMvidAm bIjam hi okA sAmAni udAhRtA ||6|80|48||

राम उवाच ।

rAma uvAca |

आकल्पाद् अन्.अवच्छिन्ना चित् संवित् सर्वम् अस्ति हि ।

AkalpAt an.avacchinnA cit saMvit sarvam asti hi |

तस्मात् कुण्डलिनी.कोशात् केन अर्थेन उद*यः* स्फुटः ॥६।८०।४९॥

tasmAt kuNDalinI.kozAt kena*arthena udaya: sphuTa: ||6|80|49||

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्वत्र सर्वदा सर्वम् चित् संविद् विद्यते, अनघ ।

sarvatra sarvadA sarvam cit saMvit vidyate, anagha |

किम्.तु अस्या भूत.तन्मात्र.वशाद् अभ्युद*यः* क्वचित् ॥६।८०।५०॥

kim.tu asyA* bhUta.tat.mAtra.vazAt abhyudaya: kvacit ||6|80|50||

सर्वत्र विद्यमाना अपि देहेषु तरलायते ।

sarvatra vidyamAnA api deheSu taralAyate |

सर्वगो ऽपि आत*प**H* सौ*र**H* भित्त्यादौ वै विजृम्भते ॥६।८०।५१॥

sarvaga: api Atapa: saura: bhittyAdau vai vijRmbhate ||6|80|51||

क्व.चित् नष्टम् क्वचित् स्पष्टम् क्व*चिद् *उच्छिन्नताम् गतम् ।

kvacit naSTam kvacit spaSTam kvacit ucchinnatAm gatam |

वस्तु वस्तुनि दृष्टम् तत् तत् सत् भावैर् विजृम्भितम् ॥६।८०।५२॥

vastu vastuni dRSTam tat tat sat bhAvai: vijRmbhitam ||6|80|52||

एतत् भू*यः* क्रमेण अहम् शृणु वक्ष्यामि ते ऽनघ ।

etat bhUya: krameNa aham zRNu vakSyAmi te anagha |

देहे स्वे च यथा उदेति भृशम् संविन्.मय=क्र*मः* ॥६।८०।५३॥

dehe sve ca yathA udeti bhRzam saMvit.maya=krama: ||6|80|53||

चेतन.अचेतनम् भूत.जातम् व्योम तथा अखिलम् ।

cetana*acetanam bhUta.jAtam vyoma tathA akhilam |

सर्वम् चिन्मात्र.सन्मात्रम् शून्य.मात्रम् यथा नभः ॥६।८०।५४॥

sarvam cit.mAtra.sat.mAtram zUnya.mAtram yathA nabha: ||6|80|54||

तद् धि चिन्मात्र.सन्मात्रम् अविकारम् स्वनामयम् ।

tat hi cit.mAtra.sanmAtram avikAram svanAmayam |

क्वचित् स्थितम् संवि*d **ए*व भूत.तन्मात्र.पञ्चकम् ॥६।८०।५५॥

kvacit sthitam saMvit eva bhUta.tanmAtra.paJcakam ||6|80|55||

तत् पञ्चधा गतम् द्वित्वम् लक्षसे त्वम् स्व.संविदम् ।

tat paJcadhA gatam dvitvam lakSase tvam sva.saMvidam |

अन्तर्.भूत.विकार*आदि दीपाद् दीप.शतम् यथा ॥६।८०।५६॥

antar.bhUta.vikAra.Adi dIpAt dIpa.zatam yathA ||6|80|56||

स्वसत्ता.मात्रकेण एव संकल्प.लव.रूपिणा ।

svasattA.mAtrakeNa eva saMkalpa.lava.rUpiNA |

पञ्चकानि व्रजन्ति इह देहत्वम् तानि कानिचित् ॥६।८०।५७॥

paJcakAni vrajanti iha dehatvam tAni kAnicit ||6|80|57||

कानिचित् तिर्यक् आदित्वम् हेम*आदित्वम् च कानिचित् ।

kAnicit tiryak Aditvam hema.Aditvam ca kAnicit |

कानिचित् देशता आदित्वम् द्रव्य*आदित्वम् च कानिचित् ॥६।८०।५८॥

kAnicit dezatA Aditvam dravya.Aditvam ca kAnicit ||6|80|58||

एवम् हि पञ्च*क.*स्पन्द.मात्रम् जग*द् इ*ति स्थितम् ।

evam hi paJcaka.spanda.mAtram jagat iti sthitam |

चि*त्.*संविद् अत्र सर्वत्र विद्यते रघुनन्दन ॥६।८०।५९॥

cit.saMvit atra sarvatra vidyate raghunandana ||6|80|59||

केवलम् पञ्चक.वशात् देह*आदौ चेतना.अभिधा ।

kevalam paJcaka.vazAt deha.Adau cetanA*abhidhA |

जड.स्पन्द=अभिधा क्व.अपि स्थावर*आदौ जड.अभिधा ॥६।८०।६०॥

jaDa.spanda=abhidhA kva.api sthAvara.Adau jaDa*abhidhA ||6|80|60||

यथा स्तब्ध: स्थि*तो वीचि: इ*व स्थलम् इवास्थि*तः* ।

yathA stabdha: sthita: vIci: iva sthalam ivAsthita: |

पञ्चकेषु तथा एत*त् चित् लो*ल.रूपा जड.अन्विता ॥६।८०।६१॥

paJcakeSu tathA etat cit lola.rUpA jaDa*anvitA ||6|80|61||

इ*तः* सौम्य इ*तः* लो*लः* किम् अ*ब्धिर् इ*ति *नो* यथा ।

ita: saumya* ita: lola: kim abdhi: iti no* yathA |

विकल्प*आदौ तथा एव*एतत् पञ्चकम् हि जड.अजडम् ॥६।८०।६२॥

vikalpa*Adau tathA eva etat paJcakam hi jaDa*ajaDam ||6|80|62||

देह*आदि.पञ्चकम् जी*व**H* स्पन्द: शैल*आदिकम् जडम् ।

deha.Adi.paJcakam jIva: spanda: zaila.Adikam jaDam |

स्थावर*आ*द्य्.अ*निल.स्पन्दि स्वभाव.वश*तो ऽ*नघ ॥६।८०।६३॥

sthAvara.Adi*anila.spandi svabhAva.vazata: anagha ||6|80|63||

वाच: प*र्य*नुयोक्तव्य: स्वभावा*त् र*घुनन्दन ।

vAca: pari.anuyoktavya: svabhAvAt raghunandana |

शीत*उष्ण*आदि हिम.अग्नि*आदि वाक् च इति परिदृश्यते ॥६।८०।६४॥

zIta*uSNa.Adi hima*agni.Adi vAk ca iti paridRzyate ||6|80|64||

गृहीत.वास*ना.*अंशानाम् पुष्टाभाव.विकारिणाम् ।

gRhIta.vAsanA*aMzAnAm puSTAbhAva.vikAriNAm |

स्थित*यः* पञ्चकानाम् हि यो*ज्याः* पर्यनुयोजने ॥६।८०।६५॥

sthitaya: paJcakAnAm hi yojyA: paryanuyojane ||6|80|65||

वास*नाः तु* विपर्यस्ता *इतः* *ने*तुम् इ*तश् च* ता: ।

vAsanA: tu viparyastA* ita: netum ita: ca tA: |

पुंसा प्राज्ञेन शक्यन्ते सुखम् पर्यनुयोजितम् ॥६।८०।६६॥

puMsA prAjJena zakyante sukham paryanuyojitam ||6|80|66||

*अ.*शुभे वा शुभे वा अपि तेन पर्यनुयोज्यते ।

a.zubhe vA zubhe vA api tena paryanuyojyate |

प्रबुद्ध*.**वा*सनम्* च *अन्यत् पञ्चकम् सुप्त*.**वा*सनम् ॥६।८०।६७॥

prabuddha.vAsanam ca*anyat paJcakam supta.vAsanam ||6|80|67||

यत्र पर्यनुयोगस्य फलम् समनुभूयते ।

yatra paryanuyogasya phalam samanubhUyate |

तत्र तम् सम्प्रयुञ्जीत न*आकाशम् मुष्टिभि: क्षिपेत् ॥६।८०।६८॥

tatra tam samprayuJjIta* na *AkAzam muSTibhi: kSipet ||6|80|68||

तृण.अग्र*.**नि*ष्ठा* मे*र्व्*****आ*द्या: पञ्चकानाम् हि राश*यः* ।

tRNa*agra.niSThA* meru.AdyA: paJcakAnAm hi rAzaya: |

विवेक*.**नि*ष्ठा: कीट*आद्या एते स्थावर.जंग*माः* ॥६।८०।६९॥

viveka.niSThA: kITa*AdyA* ete sthAvara.jaMgamA: ||6|80|69||

प्रसुप्त*.**वा*स*नाः* के*चिद् **य*था स्थावर.जात*यः* ।

prasupta.vAsanA: kecit yathA sthAvara.jAtaya: |

प्रबुद्ध*.**वा*स*नाः* के*चिद् **य*था नर.सुर*आद*यः* ॥६।८०।७०॥

prabuddha.vAsanA: kecit yathA nara.sura*Adaya: ||6|80|70||

स=वासना.अवि*लाः के**चिद् **य*था एते ति*र्यग्*****आ*द*यः* ।

sa=vAsanA*avilA: kecit yathA ete tiryak.Adaya: |

प्रक्षिप्त*.**वा*स*नाः* के*चिद् **य*था एते मोक्ष.गामि*न**H* ॥६।८०।७१॥

prakSipta.vAsanA: kecit yathA ete mokSa.gAmina: ||6|80|71||

अथ स्वा*स्व् ए*व संवित्सु म*न**H* बु*ddhy***आ*दिका: कृता: ।

atha svAsu eva saMvitsu mana: buddhi.AdikA: kRtA: |

हस्त.पाद*आदि.संयुक्तै: संज्ञा: पञ्चकर*आदिभि: ॥६।८०।७२॥

hasta.pAda.Adi.saMyuktai: saMjJA: paJcakara.Adibhi: ||6|80|72||

ति*र्यग्*****आ*दि*भि: अ*पि अन्यै: अन्या: संज्ञा: प्रकल्पिता: ।

tiryak.Adibhi: api anyai: anyA: saMjJA: prakalpitA: |

स्थावर*आदि*भि: अ*पि अन्यै: अन्य.अन्या: संवि*द**H* कृता: ॥६।८०।७३॥

sthAvara.Adibhi: api anyai: anya*anyA: saMvida: kRtA: ||6|80|73||

इति साधो स्फुरन्ति इमे चि*त्रा**H* पञ्च*क.*राश*यः* ।

iti sAdho sphuranti ime citrA: paJcaka.rAzaya: |

रूपै: आ*द्य्.अ*न्त.मध्येषु चल.अचल.जड.अजडै: ॥६।८०।७४॥

rUpai: Adi.anta.madhyeSu cala*acala.jaDa*ajaDai: ||6|80|74||

एषाम् ए*को ऽ*भि.संकल्प: परमाणु: महीपते ।

बीजम् आकाश.वृक्षाणाम् सर्गाणाम् तेषु इमानि तु ॥६।८०।७५॥

eSAm eka: abhi.saMkalpa: paramANu: mahIpate |

bIjam AkAza.vRkSANAm sargANAm teSu imAni tu ||6|80|75||

इन्द्रियाणि च पुष्प*आदि विषय*आमोद.वर्ति हि ।

indriyANi ca puSpa.Adi viSaya*Amoda.varti hi |

इच्छा*.**भ्र*म*र्यो रा*जन्त्य: मञ्जर्य: चञ्चल.क्रि*याः* ॥६।८०।७६॥

icchA.bhramarya: rAjantya: maJjarya: caJcala.kriyA: ||6|80|76||

लोक.अन्तराणि स्वच्छानि गुल्मा* मू*लम् स.मेर*व**H* ।

loka*antarANi svacchAni gulmA* mUlam sa.merava: |

पल्ल*वा* नील.जल*दा* ल*ता.*लो*ला* दि*शो द*श ॥६।८०।७७॥

pallavA* nIla.jaladA* latA.lolA* diza: daza ||6|80|77||

वर्तमानानि भूतानि भविष्यन्ति च यानि तत् ।

vartamAnAni bhUtAni bhaviSyanti ca yAni tat |

जयन्ति ता*न्य् अ*संख्यानि फलानि रघु.नन्दन ॥६।८०।७८॥

jayanti tAni asaMkhyAni phalAni raghu.nandana ||6|80|78||

पञ्च.बीजा* त एते हि राम पञ्च*क.*पादपा: ।

paJca.bIjA* ta* ete hi rAma paJcaka.pAdapA: |

स्वयम्.स्वभावात् जायन्ते स्वयम् नश्यन्ति काल*तः* ॥६।८०।७९॥

svayam.svabhAvAt jAyante svayam nazyanti kAlata: ||6|80|79||

स्वयम् नानात्वम् आयान्ति चिरम् जाड्यात् स्फुरन्ति च ।

svayam nAnAtvam AyAnti ciram jADyAt sphuranti ca |

स्व.विविक्ता: शमम् यान्ति तरङ्गा इव वारिधौ ॥६।८०।८०।

sva.viviktA: zamam yAnti taraGgA* iva vAridhau ||6|80|80|

इ*तः* यान्ति समुत्सेधम् इ*तः* यान्ति शमम् स्वयम् ।

ita: yAnti samutsedham ita: yAnti zamam svayam |

एते जाड्य.विवेकाभ्याम् तरङ्गा इव तोयधौ ॥६।८०।८१॥

ete jADya.vivekAbhyAm taraGgA* iva toyadhau ||6|80|81||

ये विवेक.वशम् आलयम् गता*

ye viveka.vazam Alayam gatA*

राम पञ्चक.विलास.राश*यः* ।

rAma paJcaka.vilAsa.rAzaya: |

तेन भूय इह यान्ति संस्थितिम्

tena bhUya* iha yAnti saMsthitim

प्रभ्रमन्ति जगति इतरे मुहु: ॥६।८०।८२॥

prabhramanti jagati itare muhu: ||6|80|82||

||

*o*ॐ*m*

.

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Complete YVFiles

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चित् संवित्त्या.उच्यते जी*व**H*

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंका*र**H*

buddhi: cittam ahaMkAra:

माया.इति*आ*द्य्.अ*भिधम् त*तः*॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6081 FIRE AND MOON 2.NV01.05 .z119

https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.nv01..05%20FIRE%20AND%20MOON.z119.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

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 <http://goo.gl/k3hRBX> *

On Sun, Oct 30, 2016 at 12:03 PM jivadas <das....@gmail.com> wrote:

>
>
> fm6080 2.oc29..31 *chUdAlA.Topknot and the 5 Delights* .z82

>
>
>
>
>
> work in progress .v16
>
> work in progress .v15
>
> latest update:
>
>
> https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29..31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *chUdAlA.Topknot & the 5 Delights*
>
>
>
>
>
> *vasiShTha said—*

>
>
>
> एवम् आत्मनि विश्रान्ताम् वदन्ति_इम् ताम् वर-आननाम् ।
>
> evam Atmani vizrAntAm vadantIm tAm vara-AnanAm |
>
> अ-बुद्ध्वा तद्_गिराम् अर्थम् विहस्य_उवाच भूपति: ॥६।८०।१॥
>
> a-buddhvA tad_girAm artham vihasya_uvAca bhUpati: ||6|80|1||
>
> .
>

> *so it was that the EarthLord *
>
> *not understanding how a pretty girl is Repose in Self *
>
> *and what she said *
>
> *began to tease her laughingly*
>
> *. *

>
> ~vlm. ... her husband had not the wit to dive into the meaning of what she
> said, or to understand what she meant by her reliance in the soul, but
> jestingly told to her.
>
>
>
>
>

> *shikhidhvaja FIRECREST said**—*

>
>
>
> असंबद्ध.प्रलापासि बालासि वर.वर्णिनि । रमसे राजलीलाभी रम.स्वावनि.पात्मजे
> ॥६।८०।२॥
>
> asaMbaddha.pralApA_asi bAlA_asi vara.varNini | ramase rAjalIlAbhI
> rama.svAvani.pAtmaje ||02||
>
> .
>

> a-saMbaddha.pralApA_Asi - *x = *
>
> bAlAsi - *x = *
>
> vara.varNini - o *x = *
>
> ramase rAja-lIlAbhi: - *x = *
>
> rama.svAvani.pAtmaje - *x. *

>
> ~sv.2 You are childish and ignorant, my dear, and surely you are
> prattling!
>
> ~vlm.2. Sikhidhwaja said:—How incongruous is thy speech, and how
> unbecoming it is to thy age, that being but a girl you speak of great
> things, go on indulging your regal pleasures and sports as you do in your
> royal state.
>
>
>
> किंचित्_त्यक्त्वा न किंचिद्_यो गतो प्रत्यक्ष-संस्थितम् । त्यक्त-प्रत्यक्ष=
> सद्-रूप: स कथम् किल शोभते ॥६।८०।३॥
>
> kiMcit_tyaktvA na kiMcid_yo gato pratyakSa-saMsthitam |
> tyakta-pratyakSa=sad-rUpa: sa katham kila zobhate ||03||
>
> .
>

> kiMcit tyaktvA - *x = *
>
> na kiMcid_ya: - *x = *
>
> gata: pratyakSa-saMsthitam - *x = *
>
> tyakta-pratyakSa=sad-rUpa: - *x = *
>
> sa katham kila zobhate - *x. *

>
> ~sv.3 Having abandoned something for nothing, having abandoned real
> substances and attained the state of nothingness - how does one shine
> resplendent?
>
> ~vlm.3. Leaving all things you live in the meditation of a nothing, (i.e.
> leaving all formal worship, you adore a formless Deity); and if you have
> all that is real to sense, how is it possible for you to be so graceful
> with an unreal nothing? (Nothing is nothing, and can effect nothing).
>
>
>
> भोगैर्_अभुक्तैस्_तुष्टो_अहम् इति भोगान्_जहाति य: । रुषा_इव_आसन.शय्यादीन्_स
> कथम् किल शोभते ॥६।८०।४॥
>
> bhogair_abhuktais_tuSTo_aham iti bhogAn_jahAti ya: |
> ruSA_iva_Asana.zayyAdIn_sa katham kila zobhate ||04||
>
> .
>

> bhogai:_abhuktai:_tuSTa:_aham - *"By unenjoyed enjotments I am satisfied"*
> =
>
> iti bhogAn_jahAti ya: - *one who renounces enjoyments so = *
>
> ruSA_iva_Asana.zayyAdIn - *as by an angry man his seat, bed, &c (are
> renounced) = *
>
> sa katham kila zobhate - *just how does he shine? *

>
> ~sv.4 Even as an angry man rejects a bed, if one abandons pleasures
> boasting, "I delight in unenjoyed pleasures", it is not conducive to
> delight!
>
> ~vlm.4. Whoso abandons the enjoyments of life, by saying he can do without
> them; is like an angry man refraining from his food and rest for a while,
> and then weakens himself in his hunger and restlessness, and can never
> retain the gracefulness of his person.
>

> *jd.4 - bhogai:_abhuktai:_tuSTa:_aham - *"By unenjoyed enjotments I am
> satisfied"* = iti bhogAn_jahAti ya: - *one who renounces enjoyments so = *ruSA_iva_Asana.zayyAdIn
> - *as by an angry man his seat, bed, &c (are renounced) = *sa katham kila
> zobhate - *just how does he shine? *

>
>
>
> भोगाभोगे परित्यज्य खे शून्ये रमते तु य: । एक एव_अखिलम् त्यक्त्वा स कथम्
> किल शोभते ॥६।८०।५॥
>
> bhogAbhoge parityajya khe zUnye ramate tu ya: | eka eva_akhilam tyaktvA sa
> katham kila zobhate ||05||
>
> .
>
> bhoga-abhoge parityajya Having abandoned - ambiguous Â, bhogÂbhoge,
> abhoga/Abhoga - pleasures and displeasures/pleasuring
>
> khe zUnye ramate tu ya: such a one delights in empty space
>
> eke eva_akhilam tyaktvA having sent everything into the One
>
> sa katham kila zobhate how in the world does he shine? -5-
>
> ~sv.5 When one abandons everything (pleasures, etc. ) and thinks he
> delights in emptiness, that does not make any sense.
>
> ~vlm.5. He who abstains from pleasures and enjoyments, and subsists upon
> empty air, is as a ghost devoid of a material form and figure, and lives a
> bodiless shadow in the sky.
>
>
>
> वसnAशन.शय्यादीन् सर्वान् संत्यज्य धीर.धी: । यस्_तिष्ठत्य्_आत्मनैवैक: स
> कथम् किल शोभते ॥६।८०।६॥
>
> vasanAzana.zayyAdIn sarvAn saMtyajya dhIra.dhI: |
> ya:_tiSThati_AtmanA_eva_eka: sa katham kila zobhate ||06||
>
> .
>

> vasanAzana.zayyAdIn sarvAn saMtyajya dhIra.dhI: *- x + *
>
> ya:_tiSThati_AtmanA_eva_eka: sa katham kila zobhate - *x. *

>
> ~vlm.6. He that abandons his food and raiment, his beadstead and sleep,
> and all things besides; and remains devoutly reclined in one soul only,
> cannot possibly preserve the calmliness of his person. (The yogis are
> emaciated in their bodies, and never look so fresh and plump as the
> princess).
>
> ~sv.6 Nor does it make any sense if one thinks he is happy after having
> renounced clothes, food, bed, etc.
>
>
>
> न_अहम् देहो_अन्यथा च_अहम् न किंचित्_सर्वम् एव च ।
>
> na_aham deho_anyathA ca_aham na kiMcit sarvam eva ca |
>
> एवम् प्रलापो_यस्य_अस्ति स कथम् किल शोभते ॥६।८०।७॥
>
> evam pralApo_yasya_asti sa katham kila zobhate ||07||
>
> .
>

> na_aham deha: - *"I am not the body = *
>
> anyathA ca_aham na kiM.cit - *and otherwise I am not anything = *
>
> sarvam eva ca - *and yet everything" = *
>
> evam pralApa: yasya_asti - *for one for whom there is such babbling* =
>
> sa katham kila zobhate - *however does he shine? *

>
> ~sv.7 'I am not the body', 'Nor am I anything else', 'Nothing is
> everything' - what else are these statements but sheer prattle?
>
> ~vlm.7. That I am not the body nor bodiless, that I am nothing yet
> everything; are words so contradictory, that they bespeak no sane
> understanding.
>
>
>
> यत् पश्यामि न पश्यामि तत् पश्याम्य्_अन्यद्_एव यत् । प्रलाप_ इत्य्_
> असंन्यस्य स कथम् किल शोभते ॥६।८०।८॥
>
> yat pazyAmi na pazyAmi tat pazyAmi_anyat_eva yat | pralApa_
> iti_a-saMnyasya sa katham kila zobhate ||08||
>
> .
>

> yat_pazyAmi na pazyAmi - "*what I see I do not see = *
>
> tat pazyAmy_anyad_eva yat – *that which I see is other" = *
>
> pralApa_ ity asaMnyasya – *such prattle of*
>
> sa katham kila zobhate - *x. *

>
> ~sv.8 'I do not see what I see' and 'I see something else' - these too are
> nothing but prattle.
>
> ~vlm.8. Again the saying, that I do not see what T see, but see something
> that is quite unseen; is so very inconsistent in itself, that it indicates
> no sanity of the mind.
>

> #as -> #nyas -> #nyAsa -> #*saMnyAsa:* - (ifc. f. -A) putting or throwing

> down , laying aside , resignation , abandonment of (gen. or comp.) MBh. R.
> Sarvad. ; renunciation of the world , profession of asceticism Mn. MBh. &c.
> • deposit , trust *R. • compact , agreement KSS. • stake , wager MBh. •-•

> s.-*grahaNam *- assuming or practising asceticism. •• #*asaMnyAsa*.

>
>
>
> तस्माद्_बाला_असि मुग्धा_असि चपला_असि विलासिनि । नानालाप-विलासेन क्रीडामि
> क्रीड सुन्दरि ॥६।८०।९॥
>
> tasmAd_bAlA_asi mugdhA_asi capalA_asi vilAsini | nAnAlApa-vilAsena krIDAmi
> krIDa sundari ||09||
>
> .
>

> *and so*
>
> *therefore*
>
> *....*
>
> *you're a girl, a silly girl, my frivolous little playmate*
>
> *and I am only joking about your playful prattle*
>
> *:*
>
> *so play with me, be beautiful*
>
> *!*

>
> ~vlm.9. From these I find thee an ignorant and unsteady lass still, and my
> frolicsome playmate as before; it is by way of jest that I speak so to you,
> as you jestingly said these things to me.
>
>
>
> प्रविहस्य_अट्ट-हासेन शिखिध्वज इति प्रियाम् । मध्याह्ने स्नातुम् उत्थाय
> निर्जगाम अङ्गनागृहात् ॥६।८०।१०॥
>
> pravihasya_aTTa-hAsena zikhidhvaja iti priyAm | madhyAhne snAtum_utthAya
> nirjagAma aGganAgRhAt ||10||
>
> .
>

> pravihasya_aTTa-hAsena - *x = *
>
> zikhidhvaja iti priyAm - *x = *
>
> madhyAhne snAtum_utthAya nirjagAma aGganAgRhAt - *x. *

> *Then this and that and on and on and so and so they played-at all *
>
> *their courtly games; and so they whiled-away the time for many days. *
>
> tadA tathA - *then thus *=
>
> aGga - *and on and on = *
>
> tatra atha - *there next = *
>
> tAdRg.Azayayo: tayo: - *and thus = *
>
> tAbhi: pArthiva.lIlAbhi: - *with those courtly games* =
>
> kAla: bahutitha: yayau - *time passed for many days. *

>
> ~sv.12 Thus they continued to live for a considerable time.
>
> ~vlm.12. Since then the happy princess continued in her silent meditation
> in her retired seclusion, but passed her time in the company of the prince
> in the enjoyments of their royal sports and amusements.
>

> *jd.12 - tadA tathA - *then thus *= aGga - *and on and on = *tatra atha - *there
> next = *tAdRg.Azayayo: tayo: - *and thus = *tAbhi: pArthiva.lIlAbhi: - *with
> those courtly games* = kAla: bahutitha: yayau - *time passed for many
> days. *

>
> #aGga -ind.- a particle implying attention ||yes!||, assent or desire
> ||okay!||, and sometimes impatience ||and on and on||, it may be rendered,
> by well; indeed, true, please, rather quick; <kim aGga>, "how much rather!"
> ||ABComm calls it rAsa-saMbodhana, 'awakening sentiment', but does not
> specify a Rasa. yv.6080012. In this zl., it implies impatience.
>
> #titha -> #bahutitha bahu-titha - a. manifold, various, many, much #

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>
> #
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kav>
> Pur.
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Pur>

> bahutithe 'hani on the 'manieth' day, during many days Nal.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Nal>

> ix, 12 bahutitham - ind. much, greatly.
>
> #Azaya: - resting-place, bed; seat, place; an abode or retreat; the seat
> of feelings and thoughts; thought, meaning, intention; disposition of mind;
> (in Yoga phil.) "stock" or "the balance of the fruits of previous works,
> which lie stored up in the mind in the form of mental deposits [VAsanAs] of
> merit or demerit, until they ripen in the individual soul's own experience
> into rank, years, and enjoyment). - y1019008; y2004xxx; y3013054 -
>
>
>
> एकदा नित्य-तृप्ताया निरिच्छाया_ अपि स्वयम् । चूडालाया बभूव_इच्छा लीलया खगम्
> आगमे ॥६।८०।१३॥
>
> ekadA nitya-tRptAyA nir.icchAyA:_ api svayam | cUDAlAyA babhUva_icchA
> lIlayA khagam Agame ||13||
>
> .
>

> *once*
>
> *tho ever-satisfied & desireless in herself*
>
> *the desire arose in chUdAlA*
>
> *to play at traveling the air*
>
> *. *

>
>
>
> खगम् आगमम् असिद्ध्यार्थम् अथ सा नृप-कन्यका । सर्व.भोगान्_अनादृत्य समागम्य
> च निर्जनम् ॥६।८०।१४॥
>
> khagam Agamam asiddhyArtham atha sA nRpa-kanyakA | sarva.bhogAn_anAdRtya
> samAgamya ca nirjanam ||14||
>
> .
>

> khagam Agamam a-siddhyArtham atha - *x = *
>
> sA nRpa-kanyakA - *x = *
>
> sarva.bhogAn_anAdRtya samAgamya ca nirjanam - *x. *

>
> ~vlm. She then retired to a secluded spot, and there continued to
> contemplate about her aerial journey by abstaining from her food, and
> shunning the society of her comrades and companions. (during the absence of
> the prince from home. Gloss).
>
> ~sv. In order to acquire this power, she sought solitude and there
> exercised the vital air which has an upward tendency.
>
>
>
> एक_एव_एकान्त-निरता स्वासन-अवस्थित-अङ्गिका । ऊर्ध्वग-प्राण-पवन-चिर-अभ्यासम्
> चकार ह ॥६।८०।१५॥
>
> eka_eva_ekAnta-niratA svAsana-avasthita-aGgikA |
> Urdhvaga-prANa-pavana-cira-abhyAsam cakAra ha ||15||
>
> .
>

> eka_eva_ekAnta-niratA *x *
>
> svAsana-avasthita-aGgikA *x *
>
> Urdhvaga-prANa-pavana-cira-abhyAsam
>
> *long practice of the upward motion of the prANa.Air *
>
> cakAra ha *she made. *

>
> ~vlm.15. She sat alone in her retirement keeping her body steadily on her
> seat, and restraining her upheaving breath in the midst of her eye-brows
> (this is called the Khecharí mudrá or the posture of aerial journey).
>
> ~sv. In order to acquire this power, she sought solitude and there
> exercised the vital air which has an upward tendency.
>
>
>
>
>

> *rAma said—*

>
>
>
> यद्_इदम् दृश्यते किंचिज्_जगत्-स्थावर-जंगमम् । स्पन्द-च्युतम् क्रिया-नाम्न:
> कथम् इत्य्_अनुभूयते ॥६।८०।१६॥
>
> yat_idam dRzyate kiMcit_jagat-sthAvara-jaMgamam | spanda-cyutam
> kriyA-nAmna: katham iti_anubhUyate ||16||
>
> .
>

> yad_idam dRzyate *what is see/known as This *
>
> kiMcit *whatever *
>
> jagat-sthAvara-jaMgamam *in the world is still or moving *
>
> spanda-cyutam kriyA-nAmna: *called the activity of vibrant motion*
>
> katham ity_anubhUyate - *how is it so experienced? *

>
> ~vlm.16. Ráma asked:—All motions of bodies in this world whether of moving
> or unmoving things, are seen to take place by means of the action of their
> bodies and the impulse of their breathing; how is it possible then to rise
> upwards by restraint of both of them at once?
>
> ~sv. In order to acquire this power, she sought solitude and there
> exercised the vital air which has an upward tendency.
>
>
>
> कस्य स्पन्द-विलासस्य घन-अभ्यासस्य मे वद ।
>
> kasya spanda-vilAsasya ghana-abhyAsasya me vada |
>
> ब्रह्मन् खगम् अनाद्य्_एतत् फलम् यत्न-एक-शालिन: ॥६।८०।१७॥
>
> brahman khagam anAdi_etat phalam yatna-eka-zAlina: ||17||
>
> .
>

> kasya spanda-vilAsasya *of what play of spanda.Energy *
>
> ghana-abhyAsasya me vada - *x = *
>
> brahman - *x = *
>
> khagam anAdi etat_phalam yatna-eka-zAlina: - *x. *

>
> ~vlm.17. Tell me sir; by what exercise of breathing or the force of
> oscillation, one attempts the power of volitation; and in consequence of
> which he is enabled to make his aerial journey (as an aeronaut).
>
> ~sv. In order to acquire this power, she sought solitude and there
> exercised the vital air which has an upward tendency.
>
>
>
> आत्म.ज्ञो वा_अप्य्_अनात्मज्ञ: सिद्ध्य्-अर्थम् लीलया_अथवा ।
>
> Atma.jJo vA_apy_anAtmajJa: siddhy-artham lIlayA_athavA |
>
> कथम् संसाधयत्य्_एतद्_यथा तद्_वद मे प्रभो ॥६।८०।१८॥
>
> katham saMsAdhayaty_etad_yathA tad_vada me prabho ||18||
>
> .
>

> AtmajJa: vA api_an.AtmajJa: - *a Self-Knower or even a non=Self-Knower* =
>
> siddhi-artham lIlayA athavA - *otherwise seeming (to attain) empowerment
> = *
>
> katham saMsAdhayati etat yathA - *how does he thus accomplish this?*
>
> tad_vada me prabho -* tell me that, Sir! *

>
> ~vlm.18. Tell me how the adept in spirituality or yoga philosophy,
> succeeds to attend his consummation in this respect, and what processes he
> resorts to obtain this end of his arduous practice.
>
> ~sv. In order to acquire this power, she sought solitude and there
> exercised the vital air which has an upward tendency.
>

> *jd.18 - AtmajJa: vA api_an.AtmajJa: - *a Self-Knower or even a
> non=Self-Knower* = siddhi-artham lIlayA athavA - *otherwise seeming (to
> attain) empowerment = *
>
> katham saMsAdhayati etat yathA - *how does he thus accomplish this?* tad
> vada me prabho -* tell me that, Sir! *
>
>
>
>
>
> *vasiShTha said—*

> upAdeyam ca sAdhyate - *x = *
>
> heyam saMtyajyate jJAtvA
>
> upekSyam madhyam etayo: - *x. *

>
> #IkS -> #upekS - to overlook, disregard -> #upekSya . to be disregarded.
>
> ~sv.20 What is desirable is sought with great effort; what is detestable
> is abandoned; between these two is that towards which one is indifferent.
>
> ~vlm.20. The first or attainment of the desirable upádeya, is secured by
> employing the means for its success, the second heya or detestation hates
> and slights the thing altogether; and the third or indifference is the
> intermediate way between the two: (in which one is equally pleased with its
> gain or loss. It is a curious dogma, that the positive, negative and the
> intermediate tend all to the same end).
>
>
>
> यद्यद्_आह्लादन.करम् आदेयम् यच्_च सन्मते । तद्_विरुद्धम् अनादेयम्
> उपेक्ष्यम् मध्यमम् विदु: ॥६।८०।२१॥
>
> yat.yat_AhlAdana.karam Adeyam yat_ca sanmate | tat_viruddham anAdeyam
> upekSyam madhyamam vidu: ||21||
>
> .
>

> yadyad_AhlAdana.karam *whatever is pleasure-making *
>
> deyam yac_ca sanmate - *x = *
>
> tat viruddham an-Adeyam - *x = *
>
> upekSyam madhyamam vidu: - *x. *

>
> ~vlm.21. Whatever is pleaseable is sought after by all good people, and
> anything that is contrary to this (i.e. painful), is avoided by every one;
> and the intermediate one is neither sought nor shunned by any body.
> (Pleasure is either immediate or mediate, as, also that which keeps or
> wards off pain at present or in future).
>
> ~sv.21-22 Normally, one regards that as desirable which promotes
> happiness, its opposite is considered undesirable and one is indifferent to
> those which bring neither happiness or unhappiness.
>
>
>
> सन्मतेर्_विदुषो ज्ञस्य सर्वम् आत्ममयम् यदा । त्रय एते तदा पक्षा: संभवन्ति
> न के.चन ॥६।८०।२२॥
>
> sanmater_viduSo jJasya sarvam Atmamayam yadA | traya ete tadA pakSA:
> saMbhavanti na ke.cana ||22||
>
> .
>

> *for the right-minded, the learned, the wise,--when everything is a
> Self-construct, *
>
> *then these three aspects *
>
> *do not arise anyhow. *
>
> sanmate: viduSa: jJasya - *of the right-minded, the learned, the wise *=
>
> sarvam Atmamayam yadA - *when everything is a Self-construct = *
>
> traya ete tadA pakSA: - *then these three aspects = *
>
> saMbhavanti na ke.cana - *do not arise anyhow*.

>
> ~vlm.22. But no sooner doth the intelligent, learned devotee, comes to the
> knowledge of his soul and becomes spiritualized in himself; all these three
> states vanished from his sight, and he feels them all the same to him.
>
> ~sv.21-22 Normally, one regards that as desirable which promotes
> happiness, its opposite is considered undesirable and one is indifferent to
> those which bring neither happiness or unhappiness.
>
>
>
> केवलम् सर्वम् एव_इदम् कदाचिल्_लीलया तया । उपेक्ष-अपेक्ष-निक्षिप्तम्
> आलोकयति वा न वा ॥६।८०।२३॥
>
> kevalam sarvam eva_idam kadAcil_lIlayA tayA | upekSa-apekSa-nikSiptam
> Alokayati vA na vA ||23||
>
> .
>

> kevalam sarvam eva idam - *all this as kevala Fulness = *
>
> kadA.cit lIlayA tayA - *whenever with that delight = *
>
> upekSa-apekSa-nikSiptam - *contempt-regard-rejection/indifference = *
>
> Alokayati vA na vA - *whether or not it appears = *

>
> #upekSa-apekSa-nikSipta
>
> ~sv.23 However, in the case of the enlightened ones these categories do
> not exist. For they look upon everything as a mere play and hence they are
> utterly indifferent to everything seen or unseen.
>
> ~vlm.23. As he comes to see these worlds full with the presence of God,
> and his intellect takes its delight in this thought, he then remains in the
> midmost state of indifference or loose sight of that also.
>

> *jd.23 - kevalam sarvam eva idam - *all this as kevala Fulness = *kadA.cit
> lIlayA tayA - *whenever with that delight = *upekSa-apekSa-nikSiptam - *contempt-regard-rejection/indifference
> = *Alokayati vA na vA - *whether or not it appears. *

>
>
>
> ज्ञस्य_उपेक्षात्मकम् नाम मूढस्य_आदेयताम् गतम् ।
>
> jJasya_upekSAtmakam nAma mUDhasya_AdeyatAm gatam |
>
> हेयम् स्फार-विरागस्य शृणु सिद्धि-क्रम: कथम् ॥६।८०।२४॥
>
> heyam sphAra-virAgasya zRNu siddhi-krama: katham ||24||
>
> .
>

> jJasya - *of a wise person = *

>
> upekSa-Atmakam nAma - the nature is contemptuous -
>
> mUDhasya AdeyatAm gatam - of the foolish the path is receptive -
>
> heyam - The acceptability -
>
> sphAra-virAgasya - of wholesale dispassion -
>
> zRNu - hear -
>
> siddhi-krama: katham - how it is the course of empowerment -
>
> ~sv.24 I shall now describe to you the method of gaining what is
> attainable (siddhi or psychic powers) towards which the sage of
> self-knowledge is indifferent, which the deluded person considers desirable
> and which one who is intent on the cultivation of self-knowledge is keen to
> avoid.
>
> ~vlm.24. All wisemen remain in the course of neutrality (knowing that an
> eternal fate over rules all human endeavours), which the ignorant are in
> eager pursuit of their objects in vain, but the dispassionate and recluse
> shun every thing (finding the same satisfaction in having of a thing as in
> its want). Hear me now tell you the ways to consummation.
>
>
>
> देश.काल-क्रियाद्रव्य-साधना: सर्व-सिद्धय: । जीवम् आह्लादयन्ति_इह वसन्त इव
> भूतलम् ॥६।८०।२५॥
>
> deza.kAla-kriyAdravya-sAdhanA: sarva-siddhaya: | jIvam AhlAdayanti_iha
> vasanta iva bhUtalam ||25||
>
> .
>

> deza.kAla-kriyA=dravya-sAdhanA: - *x = *
>
> sarva-siddhaya: - *x = *
>
> jIvam AhlAdayanti iha - *they gladden the Living.jIva here = *
>
> vasanta_ iva bhUtalam - *like springtime the land. *

>
> ~sv.25 All achievements are dependent upon four factors: time, place,
> action and means.
>
> ~vlm.25. All success is obtained in course of proper time, place, action
> and its instruments (called the quadruple instrumentalities to success);
> and this gladdens the hearts of a persons, as the vernal season renovates
> the earth.
>
>
>
> मध्ये चतुर्णाम् एव_एषाम् क्रिया-प्राधन्य-कल्पना । सिद्ध्य्.आदि-साधने साधो
> तन्मयास्ते यत: क्रमा: ॥६।८०।२६॥
>
> madhye caturNAm eva_eSAm kriyA-prAdhanya-kalpanA | siddhy.Adi-sAdhane
> sAdho tanmayAste yata: kramA: ||26||
>
> .
>

> madhye caturNAm eva - *and among these four = *
>
> eSAm kriyA-prAdhanya-kalpanA - *x = *
>
> siddhy.Adi-sAdhane - *x = *
>
> o *sAdhu* - *x = *
>
> tanmayAste yata: kramA: - *x. *

> ratna-oSadhi-tapo-mantra-kriyAkrama-nirUpaNam - *x = *
>
> AstAm eva kila_eSo_api - *x = *
>
> vistAra: prakRtArtha-hA - *x. *

>
> ~sv.28 To this category belong the magic pill or unguent or wand, as also
> the use of gems, drugs, self-mortification and magic formulae.
>
> ~vlm.28. There are some gems and drugs, as also some mantras or mystic
> syllables, and likewise some charms and formulas prescribed for this
> purpose; but these being fully explained, will be found prejudicial to holy
> yoga. (These magical practices and artifices are violations of the rules of
> righteousness).
>
>
>
> श्री-शैले सिद्ध-देशे च मेर्व्-आदौ वा निवासत: । सिद्धिर्_इत्य्_अपि विस्तार:
> कृतार्थ-प्रकृतार्थ=हा ॥६।८०।२९॥
>
> zrI-zaile siddha-deze ca meru-Adau vA ni.vAsata: | siddhi:_iti_api
> vistAra: kRtArtha-prakRtArtha=hA ||29||
>
> .
>

> zrI-zaile siddha-deze ca - *on a sacred mountain, and in siddha country*
> =
>
> meru-Adau vA nivAsata: - *or dwelling somewhere like Mount Meru = *
>
> "siddhi:" iti api vistAra: kRtArtha-prakRtArtha=hA - *x. *

>
> #tR 1 ->#vistR - to spread, BESTRew • ->#vistAra विस्तारः -m.- extension,
> expansion. • Area, breadth; paJca-yojana-vistAram पञ्च-योजन-विस्तारम् Mb.14.58.39.
> • Vast expanse. •• #vistArin - in a spread-out formation - vyoma-vistAriNa:
> abhavan y3047.033
>
> ~sv.29 The belief that the mere dwelling in holy places like Srisaila or
> Meru enables one to attain spiritual perfection is also defective.
>
> ~vlm.29. The mount Meru and Himalaya, and some sacred spots and holy
> places, are mentioned as the seats of divine inspiration; but a full
> description of them, will tend to the violation of holy meditation or yoga.
> (Because all these places are full of false yogis, who practice many
> fulsome arts for their gain).
>
>
>
> तस्माच्_छिखि.ध्वज-कथा=प्रसङ्ग-पतिताम् इमाम् ।
>
> tasmAt_zikhi.dhvaja-kathA=prasaGga-patitAm imAm |
>
> प्राण.आदि-पवन=अभ्यास-क्रियाम् सिद्धि-फलाम् शृनू ॥६।८०।३०॥
>
> prANa.Adi-pavana=abhyAsa-kriyAm siddhi-phalAm zRnU ||30||
>
> .
>
> tasmAc_chikhi.dhvaja-kathA=prasaGga-patitAm imAm
>
> prANa.Adi-pavana=abhyAsa-kriyAm siddhi-phalAm zRnU
>

> तस्मात् - *therefore / (rather) than that = *

> bhojana-Asana-zuddhyA ca - *x = *
>
> sAdhu-zAstrArtha-bhAvanAt - *x =*
>
> svAcArAt sujanAsaGgAt - *x =*
>
> savratyAgAt
>
> sukhAsanAt - *x. *

>
> ~vwv.838-41/31-34. VirtuousOne! ..., by the purity of food and seat
> [/dwelling], by contemplating.on [/investigating] the meaning of [/]proper
> scriptures, by one's own (religious) practice, by association with good
> people, by the renunciation of all (possessions), by an agreeable (or easy)
> posture, ...
>
> ~sv.32 The diet should be pure. One should contemplate the meaning of holy
> scriptures. Right conduct and the company of holy ones are essential.
>
> ~vlm.32. Moreover it is by the habit of taking pure food and sitting on
> clean seats, that one should ponder into the deep sense and sayings of the
> sástras, and continue in the course of good manners and right conduct in
> the society of the virtues, by refraining from worldliness and all earthly
> connections.
>
>
>
> प्राणायाम-घन-अभ्यासाद्_राम कालेन केन.चित् । कोप-लोभादि-संत्यागाद्_भोग-
> त्यागाञ्_च सुव्रत ॥६।८०।३३॥
>
> prANAyAma-ghana-abhyAsAt_rAma kAlena kena.cit |
> kopa-lobha.Adi-saMtyAgAt_bhoga-tyAgAt_ca suvrata ||33||
>
> .
>

> prANAyAma-ghana-abhyAsAd - *x = *
>
> rAma kAlena kena.cit - *x = *
>
> kopa-lobha.Adi-saMtyAgAd - *x = *
>
> bhoga-tyAgAn_ca suvrata - *x. *

>
> ~vwv.838-41/31-34. VirtuousOne! Having abandoned all the desires other
> than the object to be accomplished, existing within, by the contractions of
> the anus and others, by the performance of practices such as yogic poses,
> by the purity of food and seat, by contemplating on the meaning of proper
> scriptures, by one's own (religious) practice, by association with good
> people, by the renunciation of all (possessions), by an agreeabke (or easy)
> posture, by the intense (or uninterruped) oractice of breath-control for a
> certain period of time, by the complete renunciation of anger, greed and
> the like and by giving up enjoyments, all the vital airs become exceedingly
> obedient in leaving, taking and restraint (i.e. in exhalation, inhalation
> and retention) like servants, on account of the supremacy of the person who
> knows (to control) them.
>
> ~sv.33 Having renounced everything, one should sit comfortably.
>
> ~vlm.33. It is also by refraining from anger and avarice, and abstaining
> from improper food and enjoyments, that one must be accustomed to constrain
> his breathings in the course of a long time.
>
>
>
> त्यागादान-निरोधेषु भृशम् यान्ति विधेयताम् । प्रान: प्रभुत्वात्_तज्ज्ञस्य
> पुंसो भृत्या_ इव_अखिला: ॥६।८०।३४॥
>
> tyAgAdAna-nirodheSu bhRzam yAnti vidheyatAm | prAna: prabhutvAt_tajjJasya
> puMso bhRtyA_ iva_akhilA: ||34||
>
> .
>
> tyAgAdAna-nirodheSu -
>

> *in these *tyAgAdAna-nirodheSu* = *
>
> bhRzam - *x = *
>
> yAnti vidheyatAm - *x = *
>
> prAna: prabhutvAt tat.jJasya puMsa:
>
> bhRtyA: iva akhilA: - *x. *

> *From Monarchy to Freedom,*
>
> *all such happenings,*
>
> *through subjection of the five Airs of the body,*
>
> *can be attained by all, rAma!*
>
> rAjyAdi-mokSa-paryantA: राज्य-आदिऽमोक्ष-पर्यन्ताः - *from Kingdom to
> Freedom *=
>
> samastA eva saMpada: समस्ता एव संपदः - *all these befallings *=
>
> deha-anila-vidheyatvAt देह-अनिलऽविधेयत्वात् - *through subjection of the
> body-wind = *
>
> sAdhyA: sarvasya rAghava साध्याः सर्वस्य राघव - *are experienced by all,
> o rAghava!*

>
> ~vwv.0842/35. rAma! All the riches, from a kingdom up-to liberation, are
> obtainable by everyone on account of the obedience of the life-winds of the
> body.
>
> ~sv.35 Right from sovereignty over the earth to total liberation -
> everything is dependent upon the movement of the life-force. Hence all such
> achievements are possible through the practice of pranayama.
>
> ~vlm.35. Know Ráma, that all the well being of a man being under the
> command of his vital breath; it is equally possible for every one, both to
> gain his sovereignly en earth, as also to secure his liberation for the
> future by means of his breath. (So says the proverb, "as long as there is
> breath, there every hope with it" [Sanskrit: yábat shusah tábat áshah] So
> in Hndi:—-Jan hai to Man fat i.e. the life is all in all &c. So it is said
> in regard to the kumbhaka or retentive breath, "repress your breath and yon
> repress all," because every action is done by the repression of the
> breath).
>

> *jd.35 - rAjyAdi-mokSa-paryantA: राज्य-आदिऽमोक्ष-पर्यन्ताः - *from
> Kingdom to Freedom *= samastA eva saMpada: समस्ता एव संपदः - *all these
> befallings *= deha-anila-vidheyatvAt देह-अनिलऽविधेयत्वात् - *through
> subjection of the body-wind = *sAdhyA: sarvasya rAghava साध्याः सर्वस्य
> राघव - *are experienced by all, o rAghava!*

>
>
>
> परिमण्डलित-आकारा मर्म-स्थानम् समाश्रिता । आन्त्र-वेष्टनिका नाम नाडी
> नाडीशता-आश्रिता ॥६।८०।३६॥
>
> parimaNDalita-AkArA marma-sthAnam samAzritA | Antra-veSTanikA nAma nADI
> nADIzatA-AzritA ||36||
>
> .
>

> parimaNDalita-AkArA - *x = *
>
> marma-sthAnam samAzritA - *x = *
>
> Antra-veSTanikA nAma nADI - *a nADI.Channel called *Antra-veSTanikA* = *
>
> nADIzatA-AzritA - *x = *

>
> ~AB. ... AntrANAm api naDIbhir veSTanikA nAma ||
>
> ~vwv.792/36. There is a nerve fluid (_nADI_ or channel of bio-energy) by
> name AntraveSTanikA_ (that which surrounds the lower intestines) stationed
> among a hundred (other) nerves inhabiting the vital part (of the body in
> the perineal region) and with a form made up into a coil.
>
> ~sv.36-37 Deep within the body, there is a nadi known as the antravestika.
> It rests in the vitals and it is the source of a hundred other nadis.
>
> ~vlm.36. The breath circulates through the inner lung of the breast, which
> encircles the entrails (autra) of the whole inner frame; it supplies all
> the arteries with life, and is joined to by all the intestines in the body
> as if they to that common channel.
>
> #Antra-veSTanikA
>
> # parimaNDalita
>
>
>
>
>
>
>
> http://kksongs.org/instruments/images/r_vina.jpg
>
>
>
>
>
> वीणा-अग्र-आवर्त-सदृशी सलिल-आवर्त-सन्निभा । लिप्य्-आर्ध-ॐकार-संस्थाना
> कुण्डल-आवर्त-संस्थिता ॥६।८०।३७॥
>
> vINA-agra-Avarta-sadRzI salila-Avarta-sannibhA |
> lipy-Ardha-OMkAra-saMsthAnA kuNDala-Avarta-saMsthitA ||37||
>
> .
>

> vINA-agra-Avarta-sadRzI - *similar to the head of a vINA fingerboard* =
>
> salila-Avarta-sannibhA - *resembling an eddy of water* =
>
> lipy-Ardha-OMkAra-saMsthAnA - *like the (right) half of the written
> letter Om = *
>
> kuNDala-Avarta-saMsthitA - *looking like the whirl of an earring.*

>
> #ap -> #Apa n. a quantity of water; Apabindu Apa-bindu. water-drop. -
> y2.004.xxx
>
> ~jd. Evidently the head of the vINA fingerboard is meant, though
> contemporary instruments do not have much curvature there.
>
> ~vwv.793/37. That nADI is like the turning round of the forepart of the
> (musical instrument) vINA, similar to a whirlpool of water, having the form
> of half of the letter Om (written in devanAgarI) and resembling the curl of
> an ear-ring.
>
> ~vlm.37. There is the curved artery resembling the disc at the top of
> lute, and the eddy of waters in the sea; it likens the curved half of the
> letter Om, and is situated at a cypher or circlet in the base or lower most
> gland. (It is called the kudaliní or kula kundalini nárhí in the original).
>
>
>
> देव-असुर-मनुष्येषु मृग-नक्र-खग-आदिषु । कीटादिष्व्_अब्जज-अन्तेषु सर्वेषु
> प्राणिषु_उदिता ॥६।८०।३८॥
>
> deva-asura-manuSyeSu mRga-nakra-khaga.AdiSu | kITAdiSv_abjaja-anteSu
> sarveSu prANiSu_uditA ||38||
>
> .
>

> deva-asura-manuSyeSu - *in gods & Darklings & humans = *
>
> mRga-nakra-khaga.AdiSu - *in beasts & reptiles & birds also = *
>
> kITa.AdiSu - *x = *
>
> abjaja-anteSu sarveSu prANiSu_uditA - *x. *

>
> ~vwv.794/38. It is born in celestial beings, demons and human beings, in
> animals, crocodiles and birds and in all living creatures brginning with
> worms and ending with brahmA (the Creator-god).
>
> ~sv.38 It exists in all beings - gods, demons and humans, animals and
> birds, worms and fish.
>
> ~vlm.38. It is deep seated at the base of the bodies of the Gods and demi
> Gods, of men and beasts, of fishes and fowls, of insects and worms, and of
> all aquatic mullusks and animals at large.
>

> Ø #kITa‑ कीट -> #*kITaka‑* कीटक - hard, harsh. • **kITaka*: *-* a worm,
> insect • and (humorously, I hope) the worm becomes the sort of *bard* who

> scop-like sings the praise of kings and/or wrestlers, a panegyrist
> (descended from a *ksatriya father and *vaizya mother, the father a
> warrior, the mother in business).
>
>
>
> शीत-आर्त-सुप्त-भोगि-इन्द्र-भोगवद्-बद्ध-मण्डला । सिता कल्प-अग्नि-विगलद्-
> इन्दुवद्-बद्ध-कुण्डली ॥६।८०।३९॥
>
> zIta-Arta-supta-bhogi-indra-bhogavad-baddha-maNDalA | sitA
> kalpa-agni-vigalad-induvad-baddha-kuNDalI ||39||
>
> .
>
> zIta.Arta-supta.bhoga-indra-bhogavad-baddha-maNDalA -
>

> *cool*.Arta-supta.bhoga-indra-bhogavad-baddha-maNDalA* = *
>
> sitA - *x = *
>
> kalpa.agni-vigalad-induvat-baddha-kuNDalI -
>
> *doomsday.fire*-vigalad-*moonlike*-baddha-kuNDalI =

>
> ~vwv.795/39. It has formed a circle like the coiled body of a sleeping
> snake afflicted by cold. It is white (or bright) and has put on a circular
> form like the moon dropping down from the fire of universal destruction.
>
> ~vlm.39. It continues curved and curbed in the form of a folded snake in
> winter, until it unfolds its twisted form under the summer heat (or the
> intestinal heat of its hunger Jaíharágni), and lifts its hood likening the
> disk of the moon. (The moon in the yoga sástra, means the loti-form gland
> under the upper most crown of the head).
>
> ~sv.39 It is coiled at its source.
>
>
>
> ऊरोर्_भ्रू-मध्य=रन्ध्राणि स्पृशन्ति_इ वृत्ति-चञ्चला । अनारतम् च सस्पन्दा
> पवमानेन तिष्ठति ॥६।८०।४०॥
>
> Uror_bhrU-madhya=randhrANi spRzantI vRtti-caJcalA | anAratam ca saspandA
> pavamAnena tiSThati ||40||
>
> .
>

> Uro: - *from the perineum *=
>
> bhrU-madhya-randhrA-Ni - *brow-middle-openings *=
>
> spRzantI - *they-touch = *
>
> vRtti-caJcalA - *thought-stirring *=
>
> anAratam ca - *and uninterrupted = *
>
> sa-spandA - *with-spanda *=
>
> pavamAnena -* with the Air =*
>
> tiSThati - *is situate. *

>
> ~vwv.796/40. Touching the openings (in the spinal cord) from the thigh (or
> the region at the base of the spine corresponding to the junction of the
> thighs) to the centre of the eyebrows, tremulous in its movement and
> continuously in vibration, it exists with the vital air (or energy).
>
> ~sv.40 It is in contact with all the avenues in the body, from the waist
> right up to the crown of the head. Within this nadi dwells the supreme
> power.
>
> ~vlm.40. It extends from the lower base, and passing through the cavity of
> the heart, touches the holes between the eye brows; and remains in its
> continued vibration by the wind of the breath.
>

> *jd.40 - Uro: - *from the perineum *= bhrU-madhya-randhrA-Ni - *brow-middle-openings
> *= spRzantI - *they-touch = *vRtti-caJcalA - *thought-stirring *=
> anAratam ca - *and uninterrupted = *sa-spandA - *with-spanda *=
> pavamAnena -* with the Air =* tiSThati - *is situate. *

> sA ca uktA kuNDalI-nAmnA - *and it is called the kuNDali = *
>
> kuNDala-AkAra-vAhinI - *having the shape of a ring = *
>
> prANinAm paramA zakti: - *the ruling shakti of lives = *
>
> sarva-zakti-java-pradA - *the All-shakti-speedy-bestowing. *

>
> ~vlm.42. This is called the curvilineal artery (kundalini) on account of
> its curviform shape, and the power residing it is that prime mobile force,
> which sets to motion all the parts and powers of the animal body.
>
> ~vwv.797-798/41-42. In the interior of that nADI, tender like the inner
> coverings of a plantain tree, that supreme power which throbs with a
> movement appearing like the rapid motion of (the strings of the musical
> instrument) vINA, is described by the name kuNDaliNI bearing the shape of a
> circle, the primary power of living beings giving all the energy and speed
> (for activity).
>
> ~sv. When the prana or life-force which is in the heart reaches the abode
> of the kundalini, there arises within oneself an awareness of the elements
> of nature.
>

> *jd.42 - sA ca uktA kuNDalI-nAmnA - *and it is called the kuNDali = *kuNDala-AkAra-vAhinI
> - *having the shape of a ring = *prANinAm paramA zakti: - *the ruling
> shakti of lives = *sarva-zakti-java-pradA - *the
> All-shakti-speedy-bestowing. *

>
>
>
> अनिशम् निःश्वसद् रूपा रुषिता इव भुजं-गमी । संस्थित-ऊर्ध्व-आकृति-मुखी
> स्पन्दन-अहेतुताम् गता ॥६।८०।४३॥
>
> anizam ni:zvasad rUpA ruSitA iva bhujaM-gamI |
> saMsthita-Urdhva-AkRti-mukhI spandana-ahetutAm gatA ||43||
>
> .
>

> anizam ni:zvasad rUpA - *x = *
>
> ruSitA iva bhujaM-gamI - *x = *
>
> saMsthita-Urdhva-AkRti-mukhI - *x = *
>
> spandana-ahetutAm gatA - *gone to a state of causeless vibration. *

>
> ~vwv.799/43. Like an angry snake it has an incessantly sighing nature. It
> is staying with its face turned upwards. It has gone to the state of
> spontaneity of vibration.
>
> ~vlm.43. It is incessantly breathing like hissing of an infuriate snake
> and with its open mouths, it keeps continually blowing upwords, in order to
> give force to all the organs.
>
> ~sv. When the prana or life-force which is in the heart reaches the abode
> of the kundalini, there arises within oneself an awareness of the elements
> of nature.
>
>
>
> यदा प्राण-अनिलो याति हृदि कुण्डलिनी-पदम् । तदा संविद् उदेत्य् अन्तर् भूत-
> तन्मात्र-बीज-भू: ॥६।८०।४४॥
>
> yadA prANa-anilo yAti hRdi kuNDalinI-padam | tadA saMvid udety antar
> bhUta-tanmAtra-bIja-bhU: ||44||
>
> .
>

> yadA prANa-anilo yAti - *x = *
>
> hRdi kuNDalinI-padam - *x =*
>
> tadA saMvid udety antar - *x =*
>
> bhUta-tanmAtra-bIja-bhU: - *x. *

>
> ~vwv.800/44. When the life-wind goes to the place of kuNDalinI in the
> heart, then consciousness (or knowledge) which becomes the seed of the
> (five) subtle (or primary) elements (of sound, touch, form, taste and
> smell), rises within.
>
> ~vlm.44. When the vital breath enters into the heart, and is drawn in by
> the curved kuNDaliní; it then produces the consciousness of the mind, which
> is the ground of the seeds of all its faculties.
>
> ~sv. When the prana or life-force which is in the heart reaches the abode
> of the kundalini, there arises within oneself an awareness of the elements
> of nature.
>
>
>
> यथा कुण्डलिनी देहे स्फुरत्य्_अब्ज इवालिनी । तथा संविद्_उदेत्य्_अन्तर्_मृदु
> -स्पर्श-वशोदया ॥६।८०।४५॥
>
> yathA kuNDalinI dehe sphuraty_abja ivAlinI | tathA
> saMvid_udety_antar_mRdu-sparza-vazodayA ||45||
>
> .
>

> *In the body, kuNDalini buzzes like a bee browsing on *
>
> *a lotus. And thus the saMvit *
>
> *Awareness arises within as the sweet touch of energy. *
>
> yathA kuNDalinI dehe - *as kuNDalini in the body *=
>
> sphuraty abje iva AlinI - *buzzes like a bee on a lotus = *
>
> tathA saMvid udety antar -* thus saMvit.Awareness rises within *=
>
> mRdu-sparza-vaza-udayA - as sweet-touch-power-rising. - *the sweet touch
> of a rising energy. *

>
> ~vlm.45. As the kuNDaliní thrills in the body, in the manner of a bee
> fluttering over a flower; so doth our consciousness throb in the mind, and
> has the perception of the nice and delicate sensations. (Such as the lungs
> and arteries receive the crude food and drink; so doth our consciousness
> perceive their various tastes and flavour).
>
> ~vwv.801/45 As the kundalini rises forth in the body like a swarm of bees
> on a lotus, so does perception rise within, its appearance influenced
> (even) by gentle contacts (with sense-objects).
>
> ~sv. When the prana or life-force which is in the heart reaches the abode
> of the kundalini, there arises within oneself an awareness of the elements
> of nature.
>

> *jd.45 - yathA kuNDalinI dehe - *as kuNDalini in the body *= sphuraty
> abje iva AlinI - *buzzes like a bee on a lotus = *tathA saMvid udety
> antar -* thus saMvit.Awareness rises within *= mRdu-sparza-vaza-udayA -
> as sweet-touch-power-rising. - *the sweet touch of a rising energy. *

>
>
>
> स्पर्शनम् मृदुग-अन्योन्य-अलिङ्गिका तत्र यन्त्रयो: । यथा संविद्_उदेत्य्_
> उच्चैस्_तथा कुण्डलिणीजवात् ॥६।८०।४६॥
>
> sparzanam mRduga-anyonya-aliGgikA tatra yantrayo: | yathA
> saMvid_udety_uccais_tathA kuNDaliNIjavAt ||46||
>
> .
>

> sparzanam mRduga-anyonya-aliGgikA - *x = *
>
> tatra yantrayo: - *x = *
>
> yathA saMvit udeti uccais tathA kuNDaliNI-javAt - *x. *

>
> ~vwv.802/46. Contacting gently by the sense-organ, as perception, which is
> the mutual embracing of the instruments (i.e. the object and the
> sense-organ), arises there greatly, so does kuNDalinI rise swiftly (with
> such cognition). [Note: the construction of the verse is a little
> involved.]
>
> ~sv.46 It is when the kundalini unfolds and begins to move that there is
> awareness within oneself.
>
> ~vlm.46. The kuNDaliní artery stirs as quickly to grasp its gross objects,
> as our consciousness is roused at the perception of the object of the finer
> senses of sight &c. These come in contact with one another, as an
> instrament lays hold of some material.
>
>
>
> तस्याम् समस्ता: संबद्धा नाड्यो हृदय-कोशगा: । उत्पद्यन्ते विलीयन्ते महार्णव
> इव आपगा: ॥६।८०।४७॥
>
> tasyAm samastA: saMbaddhA nADyo hRdaya-kozagA: | utpadyante vilIyante
> mahArNava iva ApagA: ||47||
>
> .
>
> tasyAm samastA: saMbaddhA: - in that kuNDalini all are connected -
>

> nADya: - *nADI.Channels = *

>
> hRdaya-koza-gA: - going to the Heart-center/sheath =
>

> utpadyante - *they have fallen.out *=
>
> vilIyante - *they subside *=
>
> mahArNave iva ApagA: - *like a river into the sea. *

>
> ~vwv.803/47. All the nADI-s (or nerves) going to the chamber of the heart
> are connected with that (_kuNDalinI). They arise from and are absorbed in
> (or return back to) it as rivers in the ocean.
>
> ~sv.47 All the other nadis (radiating flow of energy) are tied to the
> kundalini, as it were.
>
> ~vlm.47. All the veins in the body are connected with this grand artery,
> and flow together like so many cellular vessels into the cavity of the
> heart, where they rise and fall like rivers in the sea. (It shows the
> concentration of blood in the heart by all the veins and arteries, and its
> distribution to them in perpetual succession, to have been long known to
> the sages of India, before its discovery by Harvey in Europe).
>
> *jd.47 - tasyAm samastA: saMbaddhA: - in that kuNDalini all are connected

> - nADya: - *nADI.Channels = *hRdaya-koza-gA: - going to the
> Heart-center/sheath = utpadyante - *they have fallen.out *= vilIyante - *they
> subside *= mahArNave iva ApagA: - *like a river into the sea. *

>
>
>
> नित्यम् पात-उत्सुकतया प्रवेश-उन्मुखया तया । सा सर्व-संविदाम् बीजम् ह्य्_
> ओका सामान्य्_उदाहृता ॥६।८०।४८॥
>
> nityam pAta-utsukatayA praveza-unmukhayA tayA | sA sarva-saMvidAm bIjam
> hy_okA sAmAny_udAhRtA ||48||
>
> .
>

> nityam pAta-utsukatayA - *always w/ rising/falling restlessness *=

>
> praveza-unmukhayA tayA - by that entrance-intent - ???
>

> sA sarva-saMvidAm bIjam - *that kuNDalini is the seed of all Awarenesses *=
>
>
> hy okA sAmAnI udAhRtA -* this Abode is known as sAmAni Common. *

>
> ~sv.48 Hence the kundalini is the very seed of consciousness and
> understanding or knowledge.
>
> ~vlm.48. From the continued rise and fall (or heaving and sinking) of this
> artery, it is said to be the common root or source of all the sensations
> and perceptions in the consciousness. (It rises and falls with the inhaling
> and exhaling breaths up to the pericranium and thence down to the
> fundament).
>
> ~vwv.804/48. That kuNDaliNI is indeed the seed of all perceptions by that
> eagerness always for the descent (on objects of perception), which
> (disposition) is intent on such entrance. It is (thus) declared as the one
> common (cause of perception).
>
>
>

> *rAma said—*

>
>
>
> आकल्पाद्_अन्.अवच्छिन्ना चित्_संवित्.सर्वम् अस्ति हि । तस्मात्_कुण्डलिनी.
> कोशकेन-अर्थेन_उदय: स्फुट: ॥६।८०।४९॥
>
> AkalpAd_an.avacchinnA cit saMvit.sarvam asti hi |
> tasmAt_kuNDalinI.kozakena-arthena_udaya: sphuTa: ||49||
>
> .
>
> AkalpAt from its decorated (appearance) - referring to the images in the
> vINA verse / since a Kalpa Age
>
> an.avacchinnA .cit Consciousness is without division
>
> saMvit.sarvam asti hi it is indeed all-awareness
>
> tasmAt_kuNDalinI.kozakena-arthena_udaya: sphuTa:
>
> ~sv.49 RAMA asked: Is not the infinite consciousness forever indivisible?
> If so how does this kundalini arise and manifest itself, thus revealing
> this consciousness?
>
> ~vlm.49. Ráma regained:—How is it sir, that our consciousness coming from
> the infinite intellect at all times and places, is confined like a minute
> particle of matter, in the cellular vessel of the curved kuNDaliní artery,
> and there it rises and falls by turns.
>
> #klRp #kalpa -> #Akalpa - m. = #kalpana (forming, inventing) कल्पन q.v. L.;
> ornament , decoration MBh. Ii , 13373,&c; (in comp. for A-kalpam आ-कल्पम्
> ).
>
> #chid #avacchid -> #avachinna . separated; detached; (in logic) predicated
> (i.e. separated from everything else by the properties predicated) ,
> distinguished , particularised Sarvad. &c
>
>
>

> *vasiShTha said—*

>
>
>
> सर्वत्र सर्वदा सर्वम् चित्_संविद्_विद्यते_अनघ ।
>
> sarvatra sarvadA sarvam cit saMvid_vidyate_anagha |
>
> किं.त्व्_अस्या भूत-तन्.मात्र-वशाद्_अभ्युदय: क्व..चित् ॥६।८०।५०॥
>
> kiM.tv_asyA bhUta-tan.mAtra-vazAd_abhyudaya: kva..cit ||50||
>
> .
>

> sarvatra sarvadA sarvam - *x = *
>
> cit saMvid_vidyate - *x = *
>
> anagha - *x = *
>
> kiM.tu_asyA: - *x = *
>
> bhUta-tat.mAtra-vazAt - *x = *
>
> abhyudaya: kva..cit - *x. *

>
> ~sv.50 VASISTHA continued: Indeed, there is the infinite consciousness
> alone everywhere at all times. However, it manifests as the elements here
> and there.
>
> ~vlm.50. vasiShTha replied:—It is true, O sinless Ráma, that consciousness
> is the property of the infinite intellect, and is always present in all
> places and things with the all pervading intellect; yet it is sometimes
> compressed in the form of a nInute atom of matter in material and finite
> bodies.
>
>
>
> सर्वत्र विद्यमाना_अपि देहेषु तरलायते । सर्वगो_अप्य्_आतप: सौरो भित्त्यादौ
> वै विजृम्भते ॥६।८०।५१॥
>
> sarvatra vidyamAnA_api deheSu taralAyate | sarvago_apy_Atapa: sauro
> bhittyAdau vai vijRmbhate ||51||
>
> .
>

> sarvatra vidyamAnA_api deheSu taralAyate - *x = *
>
> sarvago_apy_Atapa: sauro bhittyAdau vai vijRmbhate - *x. *

> etad_bhUya: krameNa_aham - *this morover in-order I = *
>
> zRNu - *(hear me out!)* =
>
> vakSyAmi te - *will tell you = *
>
> anagha - *dear boy* =
>
> dehe sve ca yathA - *just as in your own body = *
>
> udeti bhRzam - *arises gradually = *
>
> saMvin-maya=krama: - *degrees and modes of awareness. *

>
> ~vlm.53. Hear me moreover to explain you, the manner in which
> consciousness (or other), appears in its various forms and degrees, in the
> different bodies of animated beings.
>
> ~sv.52-53 Similarly, the same infinite consciousness appears to be 'lost'
> in some, clearly manifest in some, at the height of its glory in yet others.
>

> *jd.53 - etad_bhUya: krameNa_aham - *this morover in-order I = *zRNu - *(hear
> me out!)* = vakSyAmi te - *will tell you = *anagha - *dear boy* = dehe
> sve ca yathA - *just as in your own body = *udeti bhRzam - *arises
> gradually = *saMvin-maya=krama: - *degrees and modes of awareness. *

>
>
>
> चेतनाचेतनम् भूत-जातम् व्योम तथा_अखिलम् ।
>
> cetana-acetanam bhUta-jAtam vyoma tathA_akhilam |
>
> सर्वम् चिन्.मात्र-सन्.मात्रम् शून्य.मात्रम् यथा नभ: ॥६।८०।५४॥
>
> sarvam cin.mAtra-san.mAtram zUnya.mAtram yathA nabha: ||54||
>
> .
>

> cetana-acetanam - *x = *
>
> bhUta-jAtam - *x = *
>
> vyoma tathA_akhilam - *x = *
>
> sarvam cin.mAtra-san.mAtram - *x = *
>
> zUnya.mAtram yathA nabha: - *x. *

>
> ~vlm. As all cavities and empty spaces are comprised under the term air,
> so are all intelligent as well as unintelligent beings comprehended under
> the general category of the one ever existent intellect, which pervades all
> things in the manner of vacUm. (Here is another proof of the vacuistic
> theory of the theosophy of vasishtha).
>
> ~sv. Even as space is (empty) space everywhere, consciousness is
> consciousness and naught else, whatever the appearance may be. It does not
> undergo any change. This consciousness itself is the five root-elements.
>
>
>
> तद्.द्_हि चिन्.मात्र-सन्मात्रम् अविकारम् स्वनामयम् ।
>
> tad.d_hi cin.mAtra-sanmAtram avikAram svanAmayam |
>
> क्व.चित्_स्थितम् संविद्_एव भूत-तन्मात्र-पञ्चकम् ॥६।८०।५५॥
>
> kva.cit sthitam saMvid_eva bhUta-tanmAtra-paJcakam ||55||
>
> .
>

> tad hi cin-mAtra.san-mAtram - *That is a chit-Construct or sat-Construct
> = *
>
> a-vikAram -* unchanging = *
>
> sv-anAmayam - *most undecaying/immeasurable = *
>
> kva..cit sthitam - *however situate *=
>
> saMvid eva - *only Awareness = *
>
> bhUta-tanmAtra-paJcakam - *being with five tanmAtras = *

>
> ~vlm.55. The same undecaying and unchanging entity of the intellect, is
> situated some where in the manner of pure consciousness, and elsewhere in
> the form of the subtile from[~ typo for form] of the quintuple elements.
> (i. e. As the simple soul and the gross body or the mundane soul. So says
> Pope. Whose body nature is, and God the soul).
>
> ~sv. Even as space is (empty) space everywhere, consciousness is
> consciousness and naught else, whatever the appearance may be. It does not
> undergo any change. This consciousness itself is the five root-elements.
>
>
>
> तत्_पञ्चधा गतम् द्वित्वम् लक्षसे त्वम् स्वसंविदम् । अन्तर्-भूत-विकारादि
> दीपाद्_दीप-शतम् यथा ॥६।८०।५६॥
>
> tat_paJcadhA gatam dvitvam lakSase tvam sva.saMvidam |
> antar-bhUta-vikAra.Adi dIpAt_dIpa-zatam yathA ||56||
>
> .
>

> tat paJcadhA - *That, being fivefold *=
>
> gatam dvitvam - *goes to duality = *
>
> lakSase tvam sva-saMvid-am - *which you interpret as self-awareness *=
>
> antar-bhUta-vikAra.Adi - *internal alterations of being = *
>
> dIpAd dIpa-zatam yathA - *as one candle is lighted from another. *

>
> ~sv.56 You behold with your consciousness the same consciousness which is
> the five root-elements, as if you were seeing another within yourself, even
> as with one lamp you see a hundred lamps.
>
> ~vlm.56. This quintuple element of consciousness is reduplicate into many
> other quintuples, as a great many lamps are lighted from one lamp; these
> are the five vital airs, the mind and its five fold faculties of the
> understanding; the five internal and the five external senses and their
> five fold organs, together with the five elementary bodies; and all having
> the principles of their growth, rise and decay, as also their states of
> waking, dreaming and sleeping ingrained in them.
>

> *jd.56 - tat paJcadhA - *That, being fivefold *= gatam dvitvam - *goes to
> duality = *lakSase tvam sva-saMvid-am - *which you interpret as
> self-awareness *= antar-bhUta-vikAra.Adi - *internal alterations of being
> = *dIpAd dIpa-zatam yathA - *as one candle is lighted from another. *

>
>
>
> स्वसत्ता-मात्रकेण_एव संकल्प-लव-रूपिणा । पञ्चकानि व्रजन्ति_इह देहत्वम् तानि
> कानि.चित् ॥६।८०।५७॥
>
> svasattA-mAtrakeNa_eva saMkalpa-lava-rUpiNA | paJcakAni vrajantIha
> dehatvam tAni kAni.cit ||57||
>
> .
>

> sva-sattA.mAtraka-eNa eva - *w/ self-satness.construction only *=
>
> saMkalpa-lava-rUpiNA -* w/ Concept-bit-formation =*
>
> paJcakAni vrajanti iha - *they forgo the quintads *=
>
> dehatvam - *bodiness/embodiment = *
>
> tAni kAni.cit - *those whatever. *

>
> ~sv.57 On account of a slight movement of thought, the same reality which
> is consciousness seems to become the fivefold elements and thence the body.
>
> ~vlm.57. All these quintuples abide in the different bodies of the Gods
> and mortals, according to their respective natures and iclinations: (which
> are the causes of their past and present and future lives in different
> forms).
>
>
>
> कानि.चित् तिर्यग्.आदित्वम् हेम.आदित्वम् च कानि.चित् । कानि.चिद्
> देशतादित्वम् द्रव्यादित्वम् च कानि.चित् ॥६।८०।५८॥
>
> kAni.cit tiryak.Aditvam hema.Aditvam ca kAni.cit | kAni.cit dezatA.Aditvam
> dravya.Aditvam ca kAni.cit ||58||
>
> .
>

> *some become creepers and crawlers; *
>
> *some become gold and minerals; *
>
> *some become places, locations, *
>
> *motions and static conditions. *
>
> kAni.cit tiryaga.Aditvam - *some are creepers and crawlers* =
>
> hema.Aditvam ca kAni.cit - *some are gold and minerals = *
>
> kAni.cid dezatA.Aditvam - *some are places and locations = *
>
> dravya.Aditvam ca kAni.cit - *some are motions and conditions. *

>
> ~sv.58 In the same way, the same consciousness becomes worms and other
> creatures, metals and minerals, earth and what is on it, water and other
> elements.
>
> ~vlm.58. Some taking the forms of places, and others of the things
> situated in them; while some take the forms of minerals, and others of the
> animals dwelling on earth.
>

> *jd.58 - kAni.cit tiryaga.Aditvam - *some are creepers and crawlers* =
> hema.Aditvam ca kAni.cit - *some are gold and minerals = *kAni.cid
> dezatA.Aditvam - *some are places and locations = *dravya.Aditvam ca
> kAni.cit - *some are motions and conditions. *

>
>
>
> एवम् हि पञ्चक-स्पन्द.मात्रम् जगद् इति स्थितम् । चित्-संविद् अत्र सर्वत्र
> विद्यते रघुनन्दन ॥६।८०।५९॥
>
> evam hi paJcaka-spanda.mAtram jagad iti sthitam | cit-saMvid atra sarvatra
> vidyate raghunandana ||59||
>
> .
>

> evam hi paJcaka-spanda.mAtram - *and so only as measures of the fivefold
> spanda Vibration *=
>
> jagad iti sthitam - *is this world situate: *=
>
> cit-saMvid - *chit.Consciousness* as *samvit.Awareness* =
>
> vidyate atra sarvatra - *is known everywhere in this world *=
>
> raghunandana - *o darling of the raghu clan. *

>
> ~sv.59 Thus the whole world is nothing but the movement of energy in
> consciousness which appears as the fivefold elements.
>
> ~vlm.59. Thus is this world the production of the action of the said
> quintuples, having the principle of intellectual consciousness, presiding
> over the whole and every part of it·
>
> And so this world is situate only as the formations of
>
> the fivefold spanda Vibration—chit Consciousness become saMvit
>
> Awareness becomes known here and everywhere, best of the Raghus.
>

> *jd.59 - evam hi paJcaka-spanda.mAtram - *and so only as measures of the
> fivefold spanda Vibration *= jagad iti sthitam - *is this world situate: *=
> cit-saMvid - *chit.Consciousness* as *samvit.Awareness* = vidyate atra
> sarvatra - *is known everywhere in this world *= raghunandana - *o
> darling of the raghu clan. *

>
>
>
> केवलम् पञ्चक-वशात्_देह.आदौ चेतना-अभिधा ।
>
> kevalam paJcaka-vazAt_deha.Adau cetanA-abhidhA |
>
> जड-स्पन्द=अभिधा क्व_अपि स्थावर.आदौ जड-अभिधा ॥६।८०।६०॥
>
> jaDa-spanda=abhidhA kva_api sthAvara.Adau jaDa-abhidhA ||60||
>
> .
>

> *it is just because-of these Five that the body, et cætera, *
>
> *are known as chetana.Sentience. Wherever spanda is "Inert", *
>
> *in unmoving stability, it is termed Jada Inertia. *

>
> kevalam paJcaka-vazAd - It is entirely by-force-of the Five -
>

> deha-Adau - *that the body &c *=
>
> cetanA-abhidhA - *are known as chetana.Sentience = *
>
> kvApi jaDa-spanda=abhidhA - *wherever the spanda is "Inert" *=
>
> sthAvarAdau - *in unmoving stability = *
>
> jaDAbhidhA - *it is called jaDa.Inertia.* - [not "Inertia" in the

> physicist's sense, but the thickness with which tanu.mAnasa thinness of
> Mind deals].
>
> ~sv.60 Somewhere this energy is sentient and elsewhere it appears as
> insentient, even as water when exposed to cool wind hardens and becomes
> solid. Thus is nature formed, and all things conform to nature.
>
> ~vlm.60. It is the union of these quintuples in gross bodies, that gives
> them their intelligence; hence we see the mobility of some dull material
> bodies, as also the immobility of others; (as of mineral and vegetable
> creations).
>
>
>
> यथा स्तब्ध: स्थितो वीचिर्_इव स्थलम् इवास्थित: । पञ्चकेषु तथा_एतच्_चिल्_लोल
> -रूपा जड-अन्विता ॥६।८०।६१॥
>
> yathA stabdha: sthito vIcir_iva sthalam ivAsthita: | paJcakeSu
> tathA_etac_cil_lola-rUpA jaDa-anvitA ||61||
>
> .
>

> yathA stabdha: sthita: vIci:_iva - *x = *
>
> sthalam iva_Asthita: - *x = *
>
> paJcakeSu tathA - *x = *
>
> etat cit lola-rUpA jaDa-anvitA - *x. *

>
> ~vlm. As the wave of the sea is seen to roll in one place, and to be dull
> and at a lull in another; so is this intellectual power in full force in
> some bodies, and quite quiescent in others.
>
> ~sv. However, all this is but a play of words, a figure of speech. What
> else is heat and cold, ice and fire?
>
>
>
> इत: सौम्य इतो लोल: किम् अब्धिर्_इति नो यथा । विकल्पादौ तथा_एव_एतत्_पञ्चकम्
> हि जडाजडम् ॥६।८०।62||
>
> ita: saumya ito lola: kim abdhir_iti no yathA | vikalpAdau
> tathA_eva_etat_paJcakam hi jaDAjaDam ||62||
>
> .
>

> ita: saumya: - *x = *
>
> ita: lola: - *x = *
>
> kim abdhi: - *x = *
>
> iti na.u/na: yathA - *x = *
>
> vikalpa-Adau tathA_eva - *x = *
>
> etat_paJcakam hi jaDAjaDam - *x. *

>
> ~vlm.62. As the sea is calm and still in one place, and quite boisterous
> in another; so is the quintuple body either in motion or at rest in
> different places. (Hence rest and motion are properties of gross bodies and
> not of the intellectual soul, which is ever quiescent).
>
> ~sv. However, all this is but a play of words, a figure of speech. What
> else is heat and cold, ice and fire?
>
>
>
> देहादि-पञ्चकम् जीव: स्पन्द: शैलादिकम् जडम् । स्थावराद्य्-अनिल-स्पन्दि
> स्वभाव-वशतो_sनघ ॥६।८०।६३॥
>
> dehAdi-paJcakam jIva: spanda: zaila.Adikam jaDam |
> sthAvara.Adi-anila-spandi svabhAva-vazata:_anagha ||63||
>
> .
>

> deha.Adi-paJcakam - *the elemental body = *
>
> *the Living.jIva = *
>
> spanda: - *vibrant spanda = *
>
> zaila.Adikam jaDam - *like stony things inert = *
>
> sthAvara.Adi-anila-spandi - *x = *
>
> svabhAva-vazato - *x = *
>
> anagha - *dear boy. *

>
> ~vlm.63. The quintuple body is mobile by means of the vital airs, and the
> vital life (jíva) is intelligent by cause of its intelligence; the rocks
> are devoid of both, but the trees have their sensibility by reason of their
> being moved by the breath of winds; and such is the nature of the triple
> creation of animals, minerals and vegitables.
>
> ~sv. However, all this is but a play of words, a figure of speech. What
> else is heat and cold, ice and fire?
>
>
>
> वाच: पर्यनुयोक्तव्य: स्वभावाद्_रघुनन्दन । शीत-उष्ण=आदि हिम-अग्न्य्=आदि
> वाक्_च_इति परिदृश्यते ॥६।८०।६४॥
>
> vAca: paryanuyoktavya: svabhAvAt_raghunandana | zIta-uSNa=Adi
> hima-agni=Adi vAk_ca_iti paridRzyate ||64||
>
> .
>

> vAca: paryanuyoktavya: svabhAvAt - *x = *
>
> raghunandana - *x = *
>
> zIta-uSNa=Adi hima-agny=Adi vAk_ca - *x = *
>
> iti paridRzyate - *x = *

>
> #paryanuyuj
>
> ~vlm.64. Different words are used to denote the different natures of
> things, (or else the same word is used for things of the same kind); thus
> fire is the general name for heat, and frost is that of coldness in
> general.
>
> ~sv. However, all this is but a play of words, a figure of speech. What
> else is heat and cold, ice and fire?
>
>
>
> गृहीत-वासना-अंशानाम् पुष्टाभावविकारिणाम् । स्थितय: पञ्चकानाम् हि योज्या:
> पर्यनुयोजने ॥६।८०।६५॥
>
> gRhIta-vAsanA-aMzAnAm puSTAbhAva-vikAriNAm | sthitaya: paJcakAnAm hi
> yojyA: paryanuyojane ||65||
>
> .
>

> gRhIta-vAsanA-aMzAnAm - *x = *

>
> puSTAbhA_ava.vikAriNAm /
>
> puSTa-Abhau avikAriNAm /
>
> puSTAbhAva- vikAriNAm
>

> *x *
>
> sthitaya: - *x = *
>
> paJcakAnAm hi - *x = *
>
> yojyA:
>
> paryanuyojane *in questioning.about *

>
> #yuj -> #anuyuj -> #paryanuyuj
>
> ~sv.65 Again, these distinctions arise on account of conditioning and
> thought-patterns.
>
> ~vlm.65. (Or if it is not the difference in the disposition of the
> quintuple elements in bodies, that causes the difference in their natures
> and names). It is the difference in the desires of the mind, which by being
> matured in time, dispose the quintuple elements in the forms of their
> liking.
>
>
>
> वासनास्_तु विपर्यस्ता इतो नेतुम् इतश्_च ता: । पुंसा प्राज्ञेन शक्यन्ते
> सुखम् पर्यनुयोजितम् ॥६।८०।६६॥
>
> vAsanAs_tu viparyastA ito netum_itaz_ca tA: | puMsA prAjJena zakyante
> sukham paryanuyojitam ||66||
>
> .
>

> vAsanA:_tu viparyastA: ita: netum_itas_ca tA: - *x = *
>
> puMsA prAjJena zakyante sukham paryanuyojitam - *x. *

>
> #viparyasta
>
> #paryanuyojita
>
> ~vlm.66. The various desires of the mind, that run in their divers
> directions, are capable of being collected together by the sapient, and
> employed in the way of their best advantage and well being.
>
> ~sv.66-67 The wise man therefore enquires into the nature of such
> conditioning, whether it is latent or patent, good or evil.
>
>
>
> अ-शुभे वा शुभे वा_अपि तेन पर्यनुयोज्यते । प्रबुद्ध-वासनम् च_अन्यत्_पञ्चकम्
> सुप्त-वासनम् ॥६।८०।६७॥
>
> a-zubhe vA zubhe vA_api tena paryanuyojyate | prabuddha-vAsanam
> ca_anyat_paJcakam supta-vAsanam ||67||
>
> .
>

> a-zubhe vA zubhe vA_api - *whether ill or good = *
>
> tena paryanuyojyate - *is to be questioned by him = *
>
> prabuddha-vAsanam ca anyat paJcakam supta-vAsanam - *x.*

>
> ~vlm.67. The disires of men tending either to their good or evil, are
> capable of being roused or suppressed, and employed to their purposes by
> turns. (The changeful desires always run in their several courses).
>
> ~sv.66-67 The wise man therefore enquires into the nature of such
> conditioning, whether it is latent or patent, good or evil.
>
> युज् #yuj -> #anuyuj - to examine -> #paryanuyuj - (ind.p. -युज्य Naish. ),

> to ply with questions. -> #*paryanuyoga* पर्यनुयोगः, - asking, inquiring,

> questioning • an inquiry with the object of refuting a statement • censure,
> reproach.
>
>
>
> यत्र पर्यनुयोगस्य फलम् समनुभूयते । तत्र तम् संप्रयुञ्जीत न_आकाशम् मुष्टिभि:
> क्षिपेत् ॥६।८०।६८॥
>
> yatra paryanuyogasya phalam samanubhUyate | tatra tam saMprayuJjIta
> na_AkAzam muSTibhi: kSipet ||68||
>
> .
>
> yatra paryanuyogasya
>

> phalam samanubhUyate *the fruit comes to be experienced *

>
> tatra tam saMprayuJjIta
>
> na_AkAzam muSTibhi: kSipet
>
> #yuj #anuyuj #paryanuyuj -
>
> #yuj #prayuj #saMprayuj -
>
> #bhU #anubhU #samanubhU -
>
> ~sv.68 Such is fruitful quest; vain argumentation is like boxing with
> space.
>
> ~vlm.68. Man must direct his desires to that way, which promises him the
> objects of his desires; or else it will be as fruitless, as his throwing
> the dust at the face of the sky.
>
>
>
> तृण-अग्र-निष्ठा_ मेर्व्.आद्या: पञ्चकानाम् हि राशय: । विवेक-निष्ठा: कीट.
> आद्या:_एते स्थावर-जंगमा: ॥६।८०।६९॥
>
> tRNa-agra-niSThA:_ meru.AdyA: paJcakAnAm hi rAzaya: | viveka-niSThA:
> kITa.AdyA:_ete sthAvara-jaMgamA: ||69||
>
> .
>

> tRNa-agra-niSThA: - *hung at the tip of a blade of grass = *
>
> merv.AdyA: - *is meru's mountain.chain = *
>
> paJcakAnAm hi rAzaya: *for they are heaps of the 5fold elements *
>
> viveka-niSThA: kITa.AdyA: - *x = *
>
> ete sthAvara-jaMgamA: - *these are still & moving. *

>
> ~vlm.69. The great mountains are but heaps of the pentuples, hanging on
> the tender and slender blade of consciousness, and these moving and
> unmoving bodies, appear as worms on the tree of knowledge (i.e. before the
> intelligent mind).
>
>
>
> प्रसुप्त-वासना: के.चिद्_यथा स्थावर-जातय: । प्रबुद्ध-वासना: के.चिद्_यथा नर-
> सुर-आदय: ॥६।८०।७०॥
>
> prasupta-vAsanA: ke.cid_yathA sthAvara-jAtaya: | prabuddha-vAsanA:
> ke.cid_yathA nara-sura-Adaya: ||70||
>
> .
>

> prasupta-vAsanA: ke.cid - *x = *
>
> yathA sthAvara-jAtaya: - *x = *
>
> prabuddha-vAsanA: ke.cid - *x = *
>
> yathA nara-sura-Adaya: - *x. *

>
> ~vlm. There are some beings with their desires lying dormant in them, as
> the unmoving vegetable and mineral productions of the earth; while there
> are others with their ever wakefull desires, as the deities, daityas and
> men.
>
> ~sv. Latent conditioning produces insentient beings; patent conditioning
> gives rise to gods, humans, etc. In some there is dense conditioning
> conducive to ignorance; in others there is attenuated conditioning
> conducive to liberation.
>
>
>
> स=वासना-अविला: के.चिद्_यथा एते तिर्यगादय: । प्रक्षिप्त-वासना: के.चिद्_यथा_
> एते मोक्ष-गामिन: ॥६।८०।७१॥
>
> sa=vAsanA-avilA: ke.cid_yathA ete tiryagAdaya: | prakSipta-vAsanA:
> ke.cid_yathA_ete mokSa-gAmina: ||71||
>
> .
>

> sa=vAsanA-AvilA: - *turbid with=vAsanA.Memes = *
>
> ke.cit - *whatever things = *
>
> yathA ete tiryag-Adaya: - *as crawlers = *
>
> prakSipta-vAsanA: - *x = *
>
> ke.cit - *whatever things = *
>
> yathA_ete mokSa-gAmina: - *x. *

>
> ~vlm. Some are cloyed with their desires, as the worms and insects in the
> dirt; and others arc devoid of their desires as the emancipate yogis, and
> the heirs of salvation.
>
> ~sv. Conditioning alone is responsible for the diversity in creatures.
>
>
>
> अथ स्वास्व्_एव संवित्सु मनो-बुद्ध्य्=आदिका: कृता: । हस्त.पाद-आदि=संयुक्तै:
> संज्ञा: पञ्चकर-आदिभि: ॥६।८०।७२॥
>
> atha svAsv_eva saMvitsu mano-buddhy=AdikA: kRtA: |
> hasta.pAda.Adi=saMyuktai: saMjJA: paJcakara.Adibhi: ||72||
>
> .
>

> atha svAsu_eva saMvitsu - *thus in one's own awareness = *
>
> mano-buddhi=AdikA: kRtA: - *Mind & its functions are made = *
>
> hasta.pAda.Adi=saMyuktai: - *conjoined with hands, feet, &c = *
>
> saMjJA: paJcakara.Adibhi: - *defined by the quintuple (sets like the five
> elements)* ...

>
> ~AB. ... antar.bAhya-karaNa=rUpA: saMjJA: ... ||
>
> ~vlm.72. Now every man is conscious in himself of his having the mind and
> understanding, and being joined with his hands, feet and other members of
> his body, formed by the assemblage of the quintuple materials.
>
> ~sv. Conditioning alone is responsible for the diversity in creatures.
>

> *jd.72 - atha svAsu_eva saMvitsu - *thus in one's own awareness = *mano-buddhi=AdikA:
> kRtA: - *Mind & its functions are made = *hasta.pAda.Adi=saMyuktai: - *conjoined
> with hands, feet, &c = *saMjJA: paJcakara.Adibhi: - *defined by the
> quintuple (sets like the five elements)* ...

>
>
>
> तिर्यग्.आदिभिर्_अप्य्_अन्यैर्_अन्या: संज्ञा: प्रकल्पिता: । स्थावरादिभिर्_
> अप्य्_अन्यैर्_अन्यान्या: संविद: कृता: ॥६।८०।७३॥
>
> tiryag.Adibhi:_api_anyai:_anyA: saMjJA: prakalpitA: |
> sthAvara.Adibhi:_api_anyai:_anya.anyA: saMvida: kRtA: ||73||
>
> .
>

> tiryag.Adibhi: api anyai: - *also w/ different crawlers = *
>
> anyA: saMjJA: prakalpitA: - *x = *
>
> sthAvara.Adibhi: api anyai: - *x = *
>
> anyAnyA: saMvida: kRtA: - *x. *

> eSAm - *x = *
>
> eka:_abhisaMkalpa: paramANu: - *x = *
>
> mahIpate - *x = *
>
> bIjam - *x = *
>
> AkAza-vRkSANAm sargANAm - *x = *
>
> teSu_imAni tu - *x. *

>
> ~vlm.75. The slightest desire of any of these, be it as minute as an atom,
> becomes the seed of aerial trees producing the fruits of future births in
> the forms of the desired objects. (Everyone's desire is the root of his
> future fate).
>
> ~sv. For this cosmic tree known as creation, the first thought-form is the
> seed, with the various spheres for various parts of the tree and the past,
> present and future as the fruits.
>
>
>
> इन्द्रियाणि च पुष्पादि विषय-आमोद-वर्ति हि । इच्छा-भ्रमर्यो_ राजन्त्यो_
> मञ्जर्यश्_चञ्चल-क्रिया: ॥६।८०।७६॥
>
> indriyANi ca puSpa.Adi viSaya-Amoda-varti hi | icchA-bhramarya:_
> rAjantya:_ maJjarya:_caJcala-kriyA: ||76||
>
> .
>

> indriyANi ca *and the sense.organs are like flowers, *
>
> *for their fragrance is *
>
> puSpAdi viSaya-Amoda-varti hi - *x = *
>
> icchA-bhramarya: rAjantya: maJjarya:_caJcala-kriyA: - *x. *

>
> ~vlm.76. The organs of sense are the flowers of this tree (of the body),
> and the sensations of their objects are as the fragrance of those flowers,
> our wishes are as the bees fluttering about the pistils and filaments of
> oar fickle efforts and exertions.
>
> ~sv. For this cosmic tree known as creation, the first thought-form is the
> seed, with the various spheres for various parts of the tree and the past,
> present and future as the fruits.
>
>
>
> लोकान्तराणि स्वच्छानि गुल्मा_ मूलम् स.मेरव: । पल्लवा_ नील-जलदा_ लता-लोला_
> दिशो_ दश ॥६।८०।७७॥
>
> loka.antarANi svacchAni gulmA:_ mUlam sa.merava: | pallavA:_ nIla-jaladA:_
> latA-lolA:_ diza:_ daza ||77||
>
> .
>
> loka.antarANi svacchAni gulmA:
>
> mUlam
>

> sa.merava: - *x = *
>
> pallavA: nIla-jaladA: latA-lolA_ - *x = *
>
> dizo daza *the 10 Directions. *

>
> ~vlm. The clear heavens are the hairy tufts, resting on the stalks of the
> lofty mountains; its leaves are the oeruleum clouds of the sky, and the ten
> sides of the firmament, are as the straggling creepers stretching all about
> it.
>
> ~sv. For this cosmic tree known as creation, the first thought-form is the
> seed, with the various spheres for various parts of the tree and the past,
> present and future as the fruits.
>
>
>
> वर्तमानानि भूतानि भविष्यन्ति च यानि तत् । जयन्ति तान्य्_असंख्यानि फलानि
> रघु.नन्दन ॥६।८०।७८॥
>
> vartamAnAni bhUtAni bhaviSyanti ca yAni tat | jayanti tAny_asaMkhyAni
> phalAni raghu.nandana ||78||
>
> .
>

> *the beings who exist, and those who will become*
>
> *—*
>
> *born like all the innumerable fruits of a tree, *
>
> *best of the #rAghava clan! *
>
> vartamAnAni bhUtAni bhaviSyanti ca yAni tat - *existing beings and those
> who will be that = *
>
> jayanti tAni a-saMkhyAni phalAni - *are born as the countless fruits (of
> the tree) = *
>
> raghunandana - *o darling of the raghu clan. *

>
> ~vlm.78. All beings now in being, and those coming into existence in
> future, are innumerable in their number, and are as the fruits of this
> tree, growing and blooming and falling off by turns.
>
> ~sv. For this cosmic tree known as creation, the first thought-form is the
> seed, with the various spheres for various parts of the tree and the past,
> present and future as the fruits.
>

> *jd.78 - vartamAnAni bhUtAni bhaviSyanti ca yAni tat - *existing beings
> and those who will be that = *jayanti tAni a-saMkhyAni phalAni - *are
> born as the countless fruits (of the tree) = *raghunandana - *o darling
> of the raghu clan. *

>
>
>
> पञ्च-बीजास्_त_ एते हि राम पञ्चक-पादपा: । स्वयम्.स्वभावाज्_जायन्ते स्वयम्
> नश्यन्ति कालत: ॥६।८०।७९॥
>
> paJca-bIjAs_ta_ ete hi rAma paJcaka-pAdapA: | svayam.svabhAvAj_jAyante
> svayam nazyanti kAlata: ||79||
>
> .
>

> paJca-bIjA: te ete hi rAma paJcaka-pAdapA: - *x = *
>
> svayam-svabhAvAt jAyante - *x = *
>
> svayam nazyanti kAlata: - *x. *

>
> ~sv.79-80-81-82 The fivefold elements of which the tree is formed arise of
> their own accord and cease of their own accord. Of their own accord they
> diversify and in due course they become unified and tranquil.
>
> ~vlm.79. The five seeds of these trees, grow and perish of their own
> nature and spontaniety, also perish of themselves in their proper time.
>
>
>
> स्वयम् नानात्वम् आयान्ति चिरम् जाड्यात्_स्फुरन्ति च । स्व-विविक्ता: शमम्
> यान्ति तरङ्गा इव वारिधौ ॥६।८०।८०।
>
> svayam nAnAtvam AyAnti ciram jADyAt sphuranti ca | sva-viviktA: zamam
> yAnti taraGgA iva vAridhau ||80|
>
> .
>

> svayam nAnAtvam AyAnti - *x = *
>
> ciram jADyAt sphuranti ca - *x = *
>
> sva-viviktA: zamam yAnti - *x = *
>
> taraGgA iva vAridhau - *x. *

>
> ~sv.79-80-81-82 The fivefold elements of which the tree is formed arise of
> their own accord and cease of their own accord. Of their own accord they
> diversify and in due course they become unified and tranquil.
>
> ~vlm.80. They become many from their sameness, and come to exhort their
> powers after long inertness; and then subside to rest of their own accord
> like the heaving waves of the ocean.
>
> #vic #vivic -> #vikta . -> #vivikta . #svavivikta . self-separate,
> solitary.
>
>
>
> इतो यान्ति समुत्सेधम् इतो यान्ति शमम् स्वयम् । एते जाड्य-विवेकाभ्याम्
> तरङ्गा इव तोयधौ ॥६।८०।८१॥
>
> ito yAnti samutsedham ito yAnti zamam svayam | ete jADya-vivekAbhyAm
> taraGgA iva toyadhau ||81||
>
> .
>

> itas yAnti samutsedham - *x = *
>
> itas yAnti zamam svayam - *x = *
>
> ete jADya-vivekAbhyAm - *x = *
>
> taraGgA: iva toyadhau - *like waves in a body of water. *

>
> ~sv.79-80-81-82 The fivefold elements of which the tree is formed arise of
> their own accord and cease of their own accord. Of their own accord they
> diversify and in due course they become unified and tranquil.
>
> ~vlm.81. On one side, there swelling as huge surges, and on the other
> sinking low below the deep, excited by the heat of the dullness on the one
> hand, and hashed by the coolness of reason on the other; (like the puffing
> and bursting of the waves in the sea).
>
> #toyam - water. (end-comp. f. <A>) - water; •-• #toyaM->kR with gen., "to
> make offerings of water to the dead"). #toyada;: - "water-giver", a
> rain-cloud;; - toyadAtyayam - "cloud-departure", the autumn. ••
> toya-#Dimba, t.-#Dimbha: - hail.
>
> #samutsedha
>
>
>
> ये विवेक-वशम् आलयम् गता_
>
> ye viveka-vazam Alayam gatA_
>
> राम पञ्चक-विलास-राशय: ।
>
> rAma paJcaka-vilAsa-rAzaya: |
>
> तेन भूय इह यान्ति संस्थितिम्
>
> tena bhUya_ iha yAnti saMsthitim
>
> प्रभ्रमन्ति जगति_इतरे मुहु: ॥६।८०।८२॥
>
> prabhramanti jagatItare muhu: ||82||
>
> .
>

> ye viveka-vazam Alayam gatA: - *(those) who have come to rest = *
>
> *rAma = *
>
> paJcaka-vilAsa-rAzaya: - *x = *
>
> tena - *x = *
>
> bhUya_ iha yAnti saMsthitim - *x = *
>
> prabhramanti jagatItare muhu: - *x. *

>
> ~sv.79-80-81-82 The fivefold elements of which the tree is formed arise of
> their own accord and cease of their own accord. Of their own accord they
> diversify and in due course they become unified and tranquil.
>
> ~vlm.82. These multitudes of bodies, that are the toys or play things of
> the quintuple essences, are destined to remain and rove for ever in this
> world, unless they come under the dominion of reason, and are freed from
> further transmigration.
>
>
>
>
>
>
>
>
>
>
>

> *o*ॐ*m*

>
>
>
>
>
>
>
>
>
> 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*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant sarga/canto Number, e.g.

> "re*:* y5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded at:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*

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

> http://www.youtube.com/watch?v=w814-Pj3b*m*8
> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>
>
>
>
>
>
>
>
>
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