fm1015 1.ja22 ON ahaMkAra "I"dentity

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Jan 22, 2016, 9:16:53 AM1/22/16

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fm1015 1.ja22 ON ahaMkAra "I"dentity

https://www.dropbox.com/s/jg977uhj5turyhw/fm1015%201.ja22%20ON%20ahaMkAra%20I-dentity.docx?dl=0

y1015 (complete Working Notes):

https://www.dropbox.com/s/8ybkqz5dtjgcs8f/y1015_1.ja24%20On%20ahaMkAra%20Identity.docx?dl=0

~sv. rAma continued: Holy sir, I am bewildered and scared when I contemplate the coming into being of the dreadful enemy of wisdom known as egotism.

jd:

Educated usage in CE20 distinguished between "egoism" and "egotism",

but the distinction has much faded.

A mid-20CEntury Reader's Digest grammarian once suggested that

ego-t-ism is t-alking about yourself,

too often saying "I";

while egoism is a doctrine in metaphysics that talks about you.

Others call it "egoity".

Ism, Tism, and Itty

these three are all used somewhere to translate

ahaMkAra.

A kAra कार is a sort of maker or doer,

in the family of >#kR कृ

like karma and kAraNa.

aham.kAra could be

the "I".doer

but I prefer "I"dentity,

which unite the three ego-contenders.

In the Freedom Method

manas.Mind

is given this analysis:

manas.Mind is a Class

(a group of things)

with a peculiar structure,

self-containing Class.

The four things in the Class are

{मनस् manas.Mind, बुद्धि buddhi.Intellect, चित्त chitta.Affection, अहम्कार aham.kAra "I"dentity }.

Non.vedAntic translators commonly consider manas and chitta to be identically "mind".

Here

chitta is the Affective or emotional function of Mind,

while buddhi is analytic.

Much more will be said of this as we proceed.

To bore you just a little further,

The "savage" in verse 5 is a kirAta, a mountain jungle trapper - http://en.wikipedia.org/wiki/*kirAta

Many of the Tales in YV involve tribes like the kirAta, who are mostly Snare Trappers,

and outside the caste system, untouchable. You will soon be entering their world.

See the wiki link above, but please note:

The wiki entry is dead wrong about the date of YV—about two thousand years dead wrong.

The work before you has been dated about the time of kAlidAsa.

There is one verse that appears in both meghadUta and YV.

So the date of this work depends on this question: which was the thief?

kAlidAsa the Playwright?

or the vAlmIki playing the part of Court Guru?

Necessarily, the younger stole from the older.

If the Playwright stole from the Guru, then kAlidAsa was younger than the author of YV. If the Guru paid poetic tribute to the Playwright,

then kAlidAsa was older than the Philosopher Poet (I shall call him PP in future)

who compiled this edition.

[The book is a Chinese Box of Editions, f

rom Anonymous thru bharadvaja back to an archetypal proto-vAsiShTha,

the <mokSopAya mokSa-upAya> "The Freedom Method". Not "BCEntury10" but rather between CE8 and 10 of the Common Era.]

But

this is what

vAlmIki of the ANTHILL said—

oॐm

On ahaMkAra "I"dentity

rAma said

—

मुधैव_अभ्युत्थितो मोहान्_मुधैव परिवर्धते ।

मिथ्यामयेन भीतो_अस्मि दुरहंकार-शत्रुणा ॥१॥

mudhA_eva_abhy.utthita: mohAn_mudhA_eva pari.vardhate |

mithyAmayena bhIta:_asmi dur-aham.kAra-zatruNA ||

is most falsely sprung.up from delusion,

most falsely it has out.spread

infected by this disease of falsity

I am frightened by my enemy

the wicked aham.kAra-"I"dentity

I’m scared by this ahaMkAra "I"dentity

it is a fierce enemy

sprung.up for nothing from Delusion

whirling worthlessly

~vlm.1. Ráma continued:—Egoism springs from false conceit, and it is vanity (or vain glory) which fosters it; I am much afraid of this baneful egotism which is an enemy (to human kind).

अहंकार-वशाद्_एव दोष-कोश-कदर्थताम् ।

ददाति दीन-दीनानाम् संसारो विविधा-आकृति: ॥२॥

ahaMkAra-vazAd_eva doSa-koza-kadarthatAm |

dadAti dIna-dInAnAm saMsAro vividhA-AkRti: ||

because.of this "I"dentity

we come

into this dungeon.world of evils and misdeeds

saMsAra bestows many different embodiments

for the suffering to suffer

~vlm.2. It is under the influence egotism that all men in this diversified world, and even the very poorest of them, fall into the dungeon of evils, and misdeeds.

अहंकार-वशाद्_आपद्_अहम्.काराद्_दुराधय: ।

अहंकार-वशादीहा त्व्_अहंकारो मम_आमय: ॥३॥

ahaMkAra-vazAd_Apad_aham.kArAd_durAdhaya: |

ahaMkAra-vazAd_IhA tv_ahaMkAro mama_Amaya: ||

because.of this aham.kAra-"I"dentity

there's misfortune

because.of this "I"dentity

there's anxiety

because.of this "I"dentity

there's this whole affair

"I"dentity is my disease

~vlm.3. All accidents, anxieties, troubles and wicked exertions proceed from egoism or self-confidence; hence I deem egoism as a disease.

तम्_अहंकारम्_आश्रित्य परमम् चिर-वैरिणम् ।

न भुजे न पिबाम्य्_अम्भ: किम्.उ भोगान्_भुजे मुने ॥४॥

tam_ahaMkAram_Azritya paramam cira-vairiNam |

na bhuje na pibAmy_ambha: kim.u bhogAn_bhuje mune ||

muni

I have sought refuge from that ancient foe

"I"dentity

I fast

—

no food, no water

—

what

would I wish to eat at this miserable feast

~vlm.4. Being subject to that everlasting arch-enemy—the cynic egoism, I have refrained from my food and drink. What other enjoyment is there for me to partake of?

संसार-रजनी दीर्घा माया मनसि मोहिनी ।

ततो_अहंकार-दोषेण किरातेन_इव वागुरा ॥५॥

saMsAra-rajanI dIrghA mAyA manasi mohinI |

tato_ahaMkAra-doSeNa kirAtena_iva vAgurA ||

saMsAra-night

the long mAyA.Illusion

is a delusion in manas.Mind

thus caused by the sin of "I"dentity

like a kirAta trapper in the jungle

setting a snare

~vlm.5. This world resembles a long continuous night, in which our egoism like a hunter, spreads the snare of affections (to entrap us in it).

यानि दु:खानि दीर्घाणि विषमाणि महान्ति च ।

अहंकारात्_प्रसूतानि तान्य्_अगात्_खदिरा इव ॥६॥

yAni du:khAni dIrghANi viSamANi mahAnti ca |

ahaMkArAt_prasUtAni tAny_agAt_khadirA iva ||

all our fiercely biting sorrows

spring from "I"dentity

just as the sturdy khadira tree* springs from the unmoving mountain

* acacia, catechu; http://www.haryana-online.com/Flora/khair.htm ||

शम-इन्दु-सैंहिकेयास्यम् गुण-पद्म-हिमाशनिम् ।

साम्य-मेघ-शरत्-कालम्_अहंकारम् त्यजाम्य्_अहम् ॥७॥

zama-indu-saiMhikeyAsyam guNa-padma-himAzanim |

sAmya-megha-zarat-kAlam_ahaMkAram tyajAmy_aham ||

it’s like

the dragon of eclipse eating away the moon of Peace

winter frost wilting the petals of Virtue

autumn winds demolishing the clouds of Equanimity

and therefore I want no part of it

I give.up this "I"dentity

~vlm.7. It overcasts the equanimity of mind as an eclipse overshadows the moon; it destroys our virtues as a frost destroys the lotus flowers; it dispels the peace of men as the autumn drives away the clouds. I must therefore get rid of this egoistic feeling.

न_अहम् रामो न मे वाञ्छा भावेषु न च मे मन: ।

शान्त आसितुम्_इच्छामि स्व.आत्मनि_इव जिनो यथा ॥८॥

na_aham rAmo na me vAJchA bhAveSu na ca me mana: |

zAnte Asitum_icchAmi sva.Atmani_iva jino yathA ||

I am

not

rAma

I have no Mind for pleasure

but

I want to live in peace

and find the Self in mySelf

like a victorious hero

~vlm.8. I am not Ráma the prince, I have no desire nor should I wish for affluence; but I wish to have the peace of my mind and remain as the self-satisfied old sage Jina.

अहंकार-वशाद्_यन्.यन्_मया भुक्तम् हुतम् कृतम् ।

सर्वम् तत्.तद्_अ-वस्त्व्_एव वस्त्व्_अहंकार-रिक्तता ॥९॥

ahaMkAra-vazAd_yan.yan_mayA bhuktam hutam kRtam |

sarvam tat.tad_a-vastv_eva vastv_ahaMkAra-riktatA ||

because of this "I"dentity

whatever the food I offer to the gods

everything thatever is unreal

for the real has no "I"dentity

eating the leavings of a feast is worthless.

what is worthwhile to me is to abandon this "I"dentity.

~vlm.9. All that I have eaten, done or offered in sacrifice under the influence of egoism, have gone for nothing; it is the absence of egoism which (I call) to be real good.

अहम्_इत्य्_अस्ति चेद्_ब्रह्मन्.न्_अहम्_आपदि दु:खित: ।

नास्ति चेत्_सुखितस्_तस्माद्_अन्-अहंकारिता वरम् ॥१०॥

aham_ity_asti ced_brahman.n_aham_Apadi du:khita: |

nAsti cet_sukhitas_tasmAd_an-ahaMkAritA varam ||

if this "I" exists

brAhmaNa

I suffer from misfortune

if it does not exist

I am pleasured

therefore

the best condition is without "I"dentity

~vlm.10. So long, O Bráhman! as there is (the feeling of) egoism in one, he is subject to sorrow at his difficulties; but being devoid of it, he becomes happy; hence it is better to be without it.

अहंकारम् परित्यज्य मुने शान्तम्_अन्-अस्तया ।

अवतिष्ठे गत-उद्वेगो भाग-ओघो भङ्गुर-आस्पद: ॥११॥

ahaMkAram parityajya mune zAntam_an-astayA |

avatiSThe gata-udvego bhAga-ogho bhaGgura-Aspada: ||

and so, muni, I give it up

without it

Mind is at peace

all those miseries

that come from the ever-restless waves of the Sea of Enjoyment

are gone

~vlm.11. I am free from anxiety, O sage! ever since I have got the tranquility of my mind after giving up my (sense of) egoism; and known the transitoriness of all enjoyments.

ब्रह्मन्_यावद्_अहंकार-वारिद: परिजृम्भते ।

तावद्_विकासम्_आयाति तृष्णा-कुटज-मञ्जरी ॥१२॥

brahman_yAvad_ahaMkAra-vArida: parijRmbhate |

tAvad_vikAsam_AyAti tRSNA-kuTaja-maJjarI ||

brAhmaNa

so.long.as this "I"dentity fills the sky like a thunder-cloud

so.long do we

like a thirsty Pitcher-plant

bear blossoms when we drink its drops

~vlm.12. As long, O Bráhman! as the cloud of egoism overspreads (the region of our minds), so long our desires expand themselves like the buds of kurchi plants (in the rains).

अहंकार-घने शान्ते तृष्णा नव-तडिल्-लता ।

शान्त-दीप-शिखावृत्त्या क्वापि यात्य्_अतिसत्वरम् ॥१३॥

ahaMkAra-ghane zAnte tRSNA nava-taDil-latA |

zAnta-dIpa-zikhAvRttyA kvApi yAty_atisatvaram ||

but

when the cloud disperses

the forked lightning of Craving goes.away too

just as a lamp’s flame quickly dies

when the wick runs.out.of fuel

~vlm.13. But when the cloud of egoism is dispersed, the lightning of avarice vanishes away, just as the lamp being extinguished, its light immediately disappears.

अहंकार-महाविन्ध्ये मनो-मत्त-महागज: ।

विस्फुर्जति घन-आस्फोटै: स्तनितैर्_इव वारिद: ॥१४॥

ahaMkAra-mahAvindhye mano-matta-mahAgaja: |

visphurjati ghana-AsphoTai: stanitair_iva vArida: ||

"I"dentity

like the mighty vindhya.range

where

a raging bull elephant bellows his lust

like a storm.cloud bellowing thunder

~vlm.14. The mind vaunts with egoism, like a furious elephant in the Vindhian hills, when it hears the thunder-claps in the clouds.

इह देह-महारण्ये घन-अहंकार-केसरी ।

यो यम्_उल्लसति स्फारस्_तेनेदम् जगद्-आततम् ॥१५॥

iha deha-mahAraNye ghana-ahaMkAra-kesarI |

yo yam_ullasati sphAras_tenedam jagad-Atatam ||

ranging in every part of this great jungle of embodiment

"I"dentity

is a lion who wanders the world, roaring his rage

~vlm.15. Again egoism residing like a lion in the vast forest of all human bodies, ranges about at large throughout the whole extent of this earth.

तृष्णा-तन्तु-लव-प्रोता बहु-जन्म-परम्परा ।

अहंकार-उग्र-खिंगेन कण्ठे मुक्तावली कृता ॥१६॥

tRSNA-tantu-lava-protA bahu-janma-paramparA |

ahaMkAra-ugra-khiMgena kaNThe muktAvalI kRtA ||

upon a Craving-string are strung

beads

row

and

each

birth

"I"dentity is a trickster.

on his neck

a necklace he has made

...

~vlm.16. The self-conceited are decorated with a string of pearls about their necks, of which avarice forms the thread, and repeated births—the pearls.

#khiMga, #khiGga, #khiDga, = #viTa the companion of a dissolute prince, #khiGga-varo viTa-zreSTha - y1014.022Comm.

पुत्र-मित्र-कलत्र-आदि तन्त्र-मन्त्र-विवर्जितम् ।

प्रसारितम्_अनेन_इह मुने_अहंकार-वैरिणा ॥१७॥

putra-mitra-kalatra-Adi tantra-mantra-vivarjitam |

prasAritam_anena_iha mune_ahaMkAra-vairiNA ||

sons and friends and family

without any tantra or mantra

are

projected here by this enemy "I"dentity

~vlm.17. Our inveterate enemy of egoism, has (like a magician) spread about us the enchantments of our wives, friends and children, whose spells it is hard to break.

murthy.

?17. We cannot be free from the likes of sons, friends and wife spread out by the foe of ego even with the help of mantras and tantras.

~sv. It is this egotism alone, without rhyme or reason, that has spread the net of family relationships to catch the unwary soul.

~m. We cannot be free from the likes of sons, friends and wife spread out by the foe of ego even with the help of mantras and tantras.

प्रमार्जिते_अहम्_इत्य्_अस्मिन्_पदे स्वयम्_अपि द्रुतम् ।

प्रमार्जिता भवत्य्_एते सर्व एव दुराधय: ॥१८॥

pramArjite_aham_ity_asmin_pade svayam_api drutam |

pramArjitA bhavaty_ete sarva eva durAdhaya: ||

when

in the state of being disaffected of the notion "I"

you’re disaffected at the same time from every suffering

~vlm.18. As soon as the (impression of the) word (ego) is effaced from the mind, all our anxieties and troubles are wiped out of it.

अहम्_इत्य्_अम्बुदे शान्ते शनैश्_च शमशातिनी ।

मनो-गमन-संमोह-मिहिका क्वापि गच्छति ॥१९॥

aham_ity_ambude zAnte zanaiz_ca zamazAtinI |

mano-gamana-saMmoha-mihikA kvApi gacchati ||

when

the "I"-raincloud drifts away

how will there be fog

in the Mind-sky

where can it float

~vlm.19. The cloud of egoism being dispelled from the sky of our minds, the mist of error which it spreads to destroy our peace, will be dispersed also.

निरहंकार-वृत्तेर्_मे मौर्ख्याच्_छोकेन सीदत: ।

यत्_किम्.चिद्_उचितम् ब्रह्मंस्_तदाख्यातुम्_इह_अर्हसि ॥२०॥

nirahaMkAra-vRtter_me maurkhyAt_zokena sIdata: |

yat_kim.cid_ucitam brahmaMs_tadAkhyAtum_iha_arhasi ||

thru my foolish "I"dentity

I am overcome with grief

what's the right thing to do

brAhmaNa

that

you should explain here

~vlm.20. I have given up my (sense of) egoism, yet is my mind stupified with sorrow by my ignorance. Tell me, O Brahman! what thou thinkest right for me under these circumstances.

सर्व.आपदम् निलयम्_अध्रुवम्_अन्तरस्थम्

उन्मुक्तम्_उत्तम-गुणेन न संश्रयामि ।

यत्नाद्_अहंकृति-पदम् परितो_अतिदु:खम्

शेषेण माम् समनुशाधि महानुभाव ॥२१॥

sarva.Apadam nilayam_adhruvam_antarastham

unmuktam_uttama-guNena na saMzrayAmi |

yatnAd_ahaMkRti-padam parito_atidu:kham

zeSeNa mAm samanuzAdhi mahAnubhAva ||

rest from outward misfortune and inward uncertainty

what I am looking for

and I do not find it in

this "I"dentity

which leaves me surrounded with sorrow
:

and so I come to you

so greatly experienced

hoping for rescue

~vlm.21. I have with much ado given up this egoism, and like no more to resort to this source of all evils and perturbation. It retains its seat in the breast for our annoyance only, and without benefiting us by any good quality of its own. Direct me now, you men of great understandings! (to what is right).

oॐm

fm1015 1.ja22 ON ahaMkAra I-dentity.docx

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