fm6032 2ag19...21 pury.aShThaka—the Subtle Body .z53

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Aug 21, 2017, 9:37:11 PM8/21/17
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fm6032 2ag19...21 pury.aShThakathe Subtle Body .z53

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Om

 

 

 

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*Ott. #puryaSTaka - purI-aSTaka • AtivAhika.Traveler, another name for the Subtle Body. •• ramaNa, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (*AtivAhika zarIra or #puryaSTaka or #jIvAtma). Am I right? M.: They are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the #eka (one) only. #vRtti-jJAna alone can destroy #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. There are two kinds of vRitti.s (modes of mind). (1) #viSaya-vRtti (objective) and (2) #Atma-vRtti (subjective). The first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the #puryaSTaka and then to the One Self. "•• cf. #puryaSTaka analysis in y6050.014 ff • and see Persp. p60 * 'the town with eight gates', "the subtle body .. (five tanmAtras, ahaMkAra, buddhi, and manas [चित् #citta?]). "– Dasgupta - y3005012 -> #anta:karaNa-trayam [the 3 mental Inner.Functions, buddhi.Intellect, ahaMkAra."I"dentity, citta.Affection] & the 5 That.measures (gross or subtle) tanmAtra-paJcakam iti-svarUpam puryaSTakaM. MoT 3,5.12 •• as the manifesting `kuNDalinI, #ahaMkAra AtmatAM yAtA sA eSA puryaSTakA abhidhA.

 

 

 

Lord Ishvara declared—

 

01 o/

मुने शृणु कथं कार्य-कारिणी स्पन्द-शालिनी

mune zRNu katham kArya-kAriNI spanda-zAlinI |

चरन्ती तनु पुंसामुपैति परमाभिधाम् ॥१॥

carantI ca tanu pumsAm upaiti parama-abhidhAm ||6|32|1||

.

muni,

hear how

performing actions

as the form of Spanda Vibration

and moving the body of people

it attains what is called Supreme

.

*jd.1 मुने शृणु कथं*muni, hear how = कार्य-कारिणीperforming actions = स्पन्द-शालिनीas the form of Spanda Vibration = चरन्ती and moving = तनु पुंसाम्the body of men = उपैति परम-अभिधा-म्approaches what is called supreme.

~vlm.1. Hear me, holy sage! now relate to you, how the active and oscillating principle of the intellect, acts on the human body and actuates it to all its actions, whereby it receives the noble title of its active agent. (The disembodied and nameless intellect, gets many appellations in its embodied state, according to its various temporal and spiritual avocations and occupations in life. gloss).

 

02 Ø

प्राक्तनेस् तैर् निहन्त्य् एव स्व.मनो-मनन-ईहितै:

prAktane:_tai:_ nihanti_ eva sva.mano-manana_Ihitai: |

कर्म-व्रातैर् विचित्र-ईहै: परिपीवरताम् गतै: ॥२॥

karma-vrAtai:_ vicitra-Ihai: pari.pIvaratAm gatai: ||02||

.

*jd.2 prAktane:_tai:   - by those prior things =  

nihanti_eva - x =

sva-mano-manana-Ihitai: - by the wish of 1's.own Mind's mentation +

karma-vrAtai:_ vicitra-Ihai: - x =

paripIvaratAm gatai: - x.

#prAktani

~vlm.2. But the mind of man which is impelled by its former (or pristine) propenseties, prevails over the (good) intellect; and being hardened in its vicious deeds, pursues its changeful wishes and desires. (The former evil propensities refer to those of past lives, and allude to the original depravity of human nature and will),

~sv.1-5 the LORD said: But for the mind and prana the body is an inert mass.

 

03

मनस्तया गता शक्ति: सज्-जडा_इव_आगता चिते:

सा स्फुरत्य् अनया ब्रह्मन्-न्_उचिता शक्ति-भूतया ॥३॥

manastayA gatA zakti: saj-jaDA_iva_AgatA cite: |

sA sphurati_ anayA brahman-n_ucitA zakti-bhUtayA ||03||

*jd.3 manastayA – by manas.Mind —

gatA zakti: – gone its Shakti —

sat-jaDA iva – like inert Suchness —

AgatA cite: – come out of Chit —

ucitA – so understood —

sA sphuraty anayA – it vibrates by this —

zakti-bhUtayA –Shakti-BhUti Power-Being —

brahman – BrAhmana –

~vlm.3. the mind being strengthened by illusion (máyá), the intellect becomes dull and stultified as stone; and this power of delusion growing stronger by divine despension, displayed the universe to view. (The máyá is otherwise called Brahma Sakti Divine omnipotence, which overpowers on the omniscience of god in the acts of creation, &c. Hence the neutral omniscience is called the Intellect chit, and the active omnipotence is styled the mind).

~sv.1-5 the LORD said: But for the mind and prana the body is an inert mass.

 

 

04

अस्याः प्रसादादिह सा चित्कलङ्कवती मुने

जगद्गन्धर्व-नगरं करोति करोति ॥४॥

asyA: prasAdAt_iha sA cit kalaGkavatI mune | jagad-gandharva.nagaram karoti na karoti ca ||04||

*jd.4 asyA: prasAdAt_iha - because of its grace here = sA cit kalaGkavatI mune - that contaminated consciousness, *muni = jagad-gandharva.nagaram karoti na karoti ca - makes and unmakes a world-Gandharva.city making, not making too.

~vlm.4. It is by the good grace of this power, that the intellect is allowed to perceive sometimes, the fallacy of the aerial city of this world, and at others to think it as a reality, (i. c. It comes to detect the fallacy by exercise of its intellection, and thinks it real by its subjection-illusion).

 

05

चित्ताद्यसत्तया देहो मूकस्तिष्ठति कुड्यवत्

तत्सत्तया हि स्फुरति नभःसंप्रेरिताश्मवत् ॥५॥

citta.AdyasattayA deho mUka:_tiSThati kuDyavat | tat.sattayA hi sphurati nabha:samprerita-azmavat ||05||

*because of the non-being.So of the Affective organs

the body rests dumb as a wall

for thru the affected primal being.So it is projected

like a stone flung into the air.

In the absence of states of mind,

the body sits still as a wall;

but when That comes to being.So,

it's like a stone thrown in the air.

~vlm.5. the body remains as dumb as stone, without the presence of the intellect, the mind and its egoism in it; and it moves about with their presence in it, as when a stone is flung in the air.

 

06

यथा स्फुरत्य् अति.जडमयो_ऽयस्कान्त-सम्निधौ ।

yathA sphurati_ ati.jaDamayo_ ayaskAnta-samnidhau |

तथा स्फुरति जीवो_ऽयम् सति सर्वगते परे ॥६॥

tathA sphurati jIvo_ ayam sati sarvagate pare ||06||

as something very solid projects toward a present magnet,

thus the the Living.jIva vibrates/moves in the omnipresent perfect Suchness.

~vlm.6. As the dull iron is made to move, by its contiguity to or attraction of the loadstone; so doth the living soul jína act its parts, by the presence of the omnipresent soul in it.

~sv.6-10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

 

सर्व.स्थया_आत्म.शक्त्या_एव जीव_ एष_ स्फुरत्य् अलम्

sarva.sthayA_Atma.zaktyA_eva jIva_ eSa_ sphurati_ alam |

मुकुरो_ बिम्बम् आदत्ते द्रव्य-आत्मन्य्_-स्थिताद्_अपि ॥७॥

mukuro_ bimbam Adatte dravya-Atmani_ a-sthitAt_api ||07||

*jd.7 sarva.sthayA_Atma.zaktyA_eva – only thru ubiquitous Soul.Power =

jIva_ eSa_ sphurati_ alam – does this Living.jIva project about =

mukura:_ bimbam Adatte – a mirror assumes a reflection =

dravya-Atmani_a-sthitAt api – tho it doesn't exist in the material Soul. =

#sphurati #mukura #bimba #dravya

~sv.6-10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

~vlm.7. It is by the power of the all pervading soul, that the living principle shoots out in infinity forever, as the germs of trees sprout forth the seed in all places. And as the recipient mirror receives the reflexion of objects situated at a distance from it, so the living soul gets the reflex or image of the distant supreme spirit in itself. (God made man in his own image)

 

प्रविस्मृतस्वभावत्वाज्जीवोऽयं जडतां गतः

pravismRta-svabhAvatvAj_jIva:_ayam jaDatAm gata: |

मोहाद्विस्मृतभावत्वाच्छूद्रतामिव दीनताम् ॥८॥

mohAt vismRta-bhAvatvAt zUdratAm iva dInatAm ||08||

pravismRta-svabhAvatvAt - thru first forgetting hir own condition, = jIva: ayam jaDatAm gata: - this Living.jIva comes to inertness, = mohAt vismRta-bhAvatvAt - from delusion, forgetting his condition, - zUdratAm iva dInatAm - comes to misery like a shUdra's.

~vlm.8. It is by forgetfullness of its own and real nature, that the living soul contracts its foul gross object, as a legitimate twice born man, mistakes himself for a sudra by forgetting his birth by such error or illusion.

~sv.6-10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

*jd.8 pravismRta-svabhAvatvAt - thru first forgetting hir own condition, = jIva: ayam jaDatAm gata: - this Living.jIva comes to inertness, = mohAt vismRta-bhAvatvAt - from delusion, forgetting his condition, - zUdratAm iva dInatAm - comes to misery like a shUdra's.

 

09 Ø

प्रविस्मृत-स्वभावा हि चिच्-चित्तत्वम् उपागता

pravismRta-svabhAvA hi cit cittatvam upAgatA |

महापहत-चित्तत्वात् सुमहान् इव दीनताम् ॥९॥

mahA_ apahata-cittatvAt su.mahAn iva dInatAm ||09||

.

pravismRta-svabhAvA hi -

cic-cittatvam upAgatA -

mahA.apahata-cittatvAt -

sumahAn_iva dInatAm -

#han —>#apahan – to destroy, repel. —>#apahata . destroyed, warded off, killed. •• #apahati - -f.- removing, destroying _aitBr.&c

~vlm.9. It is by unmindfulness of its own essence, that the intellect is transformed to the sensuous mind; as some great souls are deceived to believe their miserableness in the distractedness of their intellect percipience. (Men are often misled to believe themselves otherwise than what they are, as it was the

case with the princes Lavana, Gádhi, and Haris chandra mentioned before and as it turns out with all miserable mortals, who forget their immortal and celestial natures).

~sv.6-10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

 

जडया_ऽवशया देहो_ वात.शक्ति-समानया सम्चाल्यते तद्_अनया वारि_इव वीचि-मालया ॥१०॥

jaDayA_'vazayA deho_ vAta.zakti-samAnayA | samcAlyate tat_anayA vAri_iva vIci-mAlayA ||10||

jaDayA avazayA deha: vAta-zakti-samAnayA - x =

samcAlyate tat_anayA – that is moved by this =

vAri_iva vIci.mAlayA – like water w/ a stream of waves.

~vlm.10. It is the intellect which moves the dull and inert body, as the force of the winds shakes the waters of the deep to roll and range about in chains and trains of waves.

~sv.6-10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

jaDayA’vazayA deho vAtazaktisamAnayA |

saMcAlyate tadanayA vArIva vIcimAlayA || 10

~VA - the body is moved by equally inert and impotent life energy

(prana), like water becomes soiled by waves.

AS: The body is moved by this (prana) power which is material (jaDa) and uncontrolled (avaza), like water is moved by series of waves.
This is a very good analogy. The individual water molecules are moved in place as the wave travels, the movement of prANa is similar!


 

 

http://upload.wikimedia.org/wikipedia/commons/thumb/c/c7/Racetrack_Playa_%28Pirate_Scott%29.jpg/220px-Racetrack_Playa_%28Pirate_Scott%29.jpg

 

http://en.wikipedia.org/wiki/Sailing_stone

 

11 Ø

कर्म-आत्मना वराकेण जीवेन मनसा.अमुना

karma-AtmanA varAkeNa jIvena manasA_amunA |

चाल्यन्ते देह-यन्त्राणि पाषाणा इव वायुना ॥११॥

cAlyante deha-yantrANi pASANA:_ iva vAyunA ||11||

.

*jd.11 karma-AtmanA varAkeNa jIvena manasA_amunA - with hir self-karma, by the wretched Living.jIva, with this manas.Mind = cAlyante deha-yantrANi - the body-machines are made to move = pASANA: iva vAyunA - like stones moved by the wind.

~vlm.11. the active mind which is always prone to action, leads the machine of the body together, with the passive and helpless living soul at random, as the winds drive about in different directions, together with the inert stones (ballast) contained in it. (i. e. the mind is the mover of both the body and soul, but the intellect is the primum mobile of all).

~sv.11-18 Thus, it is the karma-self or the active self (karmatma) that keeps the body in motion. *jd.11 karma-AtmanA varAkeNa jIvena manasA_amunA - with hir self-karma, by the wretched Living.jIva, with this manas.Mind = cAlyante deha-yantrANi - the body-machines are made to move = pASANA: iva vAyunA - like stones by the wind.

#vR – to hinder —>#varAka, #varAkI -adj.- wretched, low, miserable, pitiable (mostly said of persons); vile, impure (as money). ~* w.r. for #varaka, a cloak.

#paS* —>#pASANa m.- a stone; large pebble. •• #pASI -f.- = #silA, a stone; or #zakti, a spear. ~ Stoneworld y7092 &c.

#hval – to go astray. —>#vihval – to shake, tremble. —>#vihvala -adj.- overcome with fear. —>#avihvala -adj.- not disquieted, merry; not hesitating, having courage.

#cal —>#cAlayati – caus. —> #cAlyate – passive – s/he is caused to move, shaken. ripur mahAn baddha-balo na cAlyate, SB10.4.38. cAlyante deha-yantrANi pASANA iva vAyunA, y6032.011.

karmAtmanA varAkeNa jIvena manasAmunA |

cAlyante dehayantrANi pASANA iva vAyunA || 11

~VA - The mechanisms of the body are moved by the limited

consciousness/jiva, which takes itself to be the active and suffering

mind, like winds move ship with stones o_O .

AS:
The mechanism of the body is operated by the living mind (jIvena manasA), the poor thing (varAka) with nature of action, just as stones are moved by wind.
AB fills in the image where the stones are on a boat with sails and the wind is driving the sails. In some sense, this "remote action" matches the mind action; namely the mind induces the organs through thoughts in the brain and they move the body.
JD's suggestion of moving stones in the field is also interesting and fitting. As I read it, the real cause of motion is ice sheet. Thus, the wind is like mind and the ice sheet is like the organs.


 

 

zarIrazakaTANAm hi karSaNe paramAtmanA |

mana: prANodayau brahmankRtau karmakRtau dRDhau ||12||

zarIra-zakaTANAm hi karSaNe paramAtmanA |

mana: prANa-udayau brahman_kRtau karma-kRtau dRDhau ||12||

*jd.12 zarIra-zakaTANAm hi – Of body-carts -

karSaNe paramAtmanA -

mana: prANa-udayau –

brahman – o BrAhmana -

kRtau karma-kRtau dRDhau –

#zakaTa: zakaTam – शकटः टम् [>zak शक्-अटन् Uṇ.4.81] A cart, carriage, wagon; रोहिणीशकटम् Pt.1.213,211,212; Y.3.42. . zakaTa: -टः a military wedge formation; Ms.7.187. ‑2 A measure of capacity, cart-load equal to 2 palas. ‑Comp. — ‑अक्षः the axle of a cart. . -सार्थः a train of carts; caravan. —¶a ##m/n. ‑ a cart, wagon, car, carriage; (with <prAjApatyam>, or <rohiNyAH> cf. <rohiNI-z->) the five stars forming the asterism `rohiNI compared to a cart &c.; (only); . n. ‑ a partic. configuration of stars and planets (when all the planets are in the Ist and 7th house) —¶mw -

~vlm.12. the body is the vehicle, and god has employed the mind and the vital breath, as the two horses or bullocks for driving it. (The mind is said also to be its driver, the soul its rider, and the breaths are its coursers).

~sv.11-18 Thus, it is the karma-self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

 

 

चिज्_जडम् तु_उररी.कृत्य रूपम् जीवत्वम् एव

cij_jaDam tu_urarI.kRtya rUpam jIvatvam eva ca |

मनोरथम् उपारुह्य वहत्-प्राण-तुरम्.गमम् ॥१३॥

manoratham upAruhya vahat-prANa-turam.gamam ||13||

.

the inert consciousness having given affect to form and its existence,

having mounted the chariot of manas.Mind,

driving the swift *prANa Horse...

~vlm.13. Others say, that the rarified intellect assumes a compact form, which becomes the living soul; and this riding on the car of the mind, drives it by the vital airs as its racers.

*jd.13 चिज्_जडं तु उररी-कृत्य रूपं जीवत्वम् एव – the inert consciousness having given affect to form and its existence, = मनोरथम् उपारुह्यhaving mounted the chariot of manas.Mind, = वहत् प्राण-तुरंगमम्driving the swift *prANa Horse,...

#kR -> #urarIkR -> #urarIkaraNa-m, urarIkAra: - the act of admitting, adopting, admission, zarvad. — #urarIkRta . given affective consent; nir-IheNa nir-aMzena nir-ahaMkRtinA tvayA | satA vApy asatA vApi kartRtvam urarI.kRtam || y5036.076 • urarIkRtya – having given consent (with the word "OM") - ity om-ity urarI.kRtya yad icchasi tad Acara, y6093.058.

~sv.11-18 Thus, it is the karma-self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

 

14|Ø

क्वचिज् जात-पदार्थत्वम् क्वचिन् नष्ट-पदार्थताम्

kvacit  jAta-padArthatvam kvacit  naSTa-padArthatAm |

क्वचिद् बहु-पदार्थत्वम् क्वचिद् एक-पदार्थताम् ॥१४॥ 

kvacit  bahu-padArthatvam kvacit  eka-padArthatAm ||14||

.

kvacit jAta=pada.arthatvam - ... somewhere/times it is born=something.ness, -

kvacit naSTa-pada.arthatAm - sometimes destroyed=something.ness, -

kvacit bahu-pada.arthatvam kvacid - somewhere/times it has the nature of something many, -

kvacit eka-pada.arthatAm - somewhere/times it is the nature of something one....

~vlm.14. Sometimes the intellect seems as something born and to be in being, as in its state of waking and witnessing the objects all around; at others it seems to be dead and lost as in the state of its profound sleep. Again it appears as many, as in its dreaming state; and at last it comes to know itself as one and a unit, when it comes to the knowledge of truth and of its identity with the sole unity.

~sv.11-18 Thus, it is the karma-self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

 

15

गता_इव भिन्ना_इव_अस्त्य्_एवम् अ.त्यजन्ती निजम् पदम्

जलता_इव तरङ्गत्वम् सा_एव_असद्_असद्__उदिता ॥१५॥

gatA_iva bhinnA_iva_asti_ evam a.tyajantI nijam padam | jalatA_iva taraGgatvam sA_eva_asat_asat_A_uditA ||15||

gatA iva - as.if gone = bhinnA iva - as.if divided =

asti_evam atyajantI – it is so detaching =

nijam padam – its normal state =

jalatA iva – like wateriness =

taraGgatvam – the wave.state =

sA eva asat_asat_A uditA – it is the unreal arisen from the unreal.

~AB. … asaj jAgrad iva vyavahAra-dRzA apy asat svapna iva ca A uditA ISad-vikasitA ity artha: ||

~vlm.15. Sometimes it seems to be of a different form, without forsaking its own nature; as the milk becomes the butter and curd &c. and as the water appears in the shape of a billow or wave or of its foam or froth.

 

16 Ø

उपजीव्य_आत्मनो रूपम् परम् स्फुरति वृत्तिषु

upajIvya_Atmano rUpam param sphurati vRttiSu |

आलोकम् उपजीव्य.इमम् रूप-श्री: दृश्य-गा यथा ॥१६॥

Alokam upajIvya_imam rUpa-zrI: dRzya-gA yathA ||16||

.

upajIvya x

Atmana: rUpam param sphurati x

vRttiSu x

Alokam x

upajIvya x

imam rUpa-zrI: dRzya-gA yathA - x -16-

~vlm.16. As all things depend upon light, to show their different forms and colours to view, so the mental powers and faculties, do all of them depend upon the intellectual soul for their several actions. (The intellect in the form of the soul, directs and exhibits the actions of the mind).

~sv.11-18 Thus, it is the karma-self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

upajIvyAtmano rUpaM paraM sphurati vRttiSu |

AlokamupajIvyemaM rUpazrIrdRzyagA yathA || 16

~VA - being dependent on the self/cit, form later manifests in thoughts, like many forms become visible because of the light.

~AS: I agree, except the subject is unclear. It should be the reflection of the cit in the jiva. Also, rUpazrI should probably mean "full splendor" rather than "many forms".

17

परम.आत्मनि चित्तत्वे स्थिते सति निरामये

parama.Atmani cittatve sthite sati nirAmaye |

जीवो_ जीवति .आलोकम् दीपे सति गृहम् यथा ॥१७॥

jIvo_ jIvati sa=Alokam dIpe sati gRham yathA ||17

||

.

in the Supreme Self

—being existent in Affective mind, untainted by formation—

the Living.jIva lives in light

as in a house lit by a lamp

.

~vlm.17. Again the Supreme Spirit being situated in the mind within the body, the animal soul has its life and action; as all things appear to sight, while the lighted lamp shines inside the room.

 

18|o/

आधयो व्याधयश् .एव प्रयान्त्य् अस्य प्रपीनताम्

Adhayo_ vyAdhaya:_ ca.eva prayAnti_asya prapInatAm |

अपाम् इव तरङ्गत्वं वीचित्वस्य.इव फेनता ॥१८॥

apAm iva taraGgatvam vIcitvasya .iva phenatA ||

.

*Ott. "Affection" - #Adhi = #dhyai, to meditate #Adhyai upon -> #Adhi - A.dhi – the "germ/virus" of psychosomatic disease • an obsessive attachment • Affection (of thought), Assumption (of state or condition). -> #vyAdhi – vi.A-dhi - bodily illness. • Infection (of body), Presumption (of state). • in modern terms, Affective disorder.

Adhaya: vyAdhaya:_ca_eva - Affections and Infections too =

prayAnti_asya prapInatAm - proceed to its to swelling -

apAm iva taraGgatvam - like waveness from the waters -

vIcitvasya_iva phenatA - like foamness from billowness. -18-

#pI #prapI #prapIta . = #prapIna . swollen out , swollen up , distended RV.

~vlm.18. the ungoverned mind gives rise to all diseases and difficulties, that rise as fastly and thickly, as the perturbed waters rise in waves, which foam out with thickening froth.

~sv.11-18 Thus, it is the karma-self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

\

आधि-व्याधिभिर् आकीर्ण-शरीर_अम्भोज-षट्पद:

Adhi-vyAdhibhi:_ AkIrNa-zarIra-ambhoja-SaTpada: |

जीवो वैषम्य आयाति तरङ्गत्वे यथा पय: ॥१९॥

jIvo_ vaiSamya* AyAti taraGgatve yathA paya: ||19||

.

disease and depression come like bees to browse the body.lotus

and the Living.jIva comes to distress

as water comes to be a wave

.

*sv. Once this limitation is established, then other consequences follow. they are the physical and mental diseases! This is like waves first arising on the surface of the ocean and then creating ripples and so forth.

~vlm.19. the living soul dwelling like the bee in the lotus-bed of the body, is also subject to diseases and difficulties as the bee to the rains and flood; and it is as disturbed by the casualties of life, as the calm sea-water are perturbed to waves by the blowing winds.

Øtt. #Adhi = #dhyai, to meditate #Adhyai upon –> #Adhi - A.dhi – mental illness. • Affection (of thought), Assumption (of state). • in modern terms, a bacterium or virus • or an obsessive attachment. -> #vyAdhi – vi.A-dhi - mental illness. • Infection (of body), Presumption (of state). • in modern terms, Affective disorder.

#sama -> #viSama -> #vaiSamyam ‑ unevenness (of ground) • inequality, oddness (opp. to "evenness"), diversity, disproportion zrS. • trouble, distress, calamity • injustice, unkindness, harshness r. • impropriety, wrongness Sarvad. • an error in or about (tasmin or comp.) • solitariness, singleness — y1019018, y1029012 —

*jd.19 Adhi-vyAdhibhi: - w/ disease and depression = AkIrNa-zarIra-ambhoja-SaTpada: - a bee browsing the body-lotus = jIva: vaiSamya_ AyAti – the Living.jIva to distress comes = taraGgatve yathA paya: - when conditioned.to a wave, as water does =

 

20

चित्.शक्ति: सर्व.शक्तित्वान्__अहम् चिद्_इति भावनात्

अत्र सा_एव_इति वैवश्यम् सूर्यो दीप्तैर् इव_अम्बुदै: ॥२०॥

cit.zakti: sarva.zaktitvAn_na_aham cit_iti bhAvanAt | atra sA_eva_iti vaivazyam sUryo dIptai:_ iva_ambudai: ||20||

*jd.20 cit.zakti: - "The power of Consciousness ##

sarva-zaktitvAt - because it is All-power -

na aham cit - I am not Consciousness" -

iti bhAvanAt - because of such a feeling -

atra sA eva iti vaivazyam -

sUrya: dIptai:_iva ambudai: - like the sun by bright clouds. -20-

#vaivazyam - n. (fr. वि-वश) want of self-control, _rAjat.

~vlm.20. the dubitation that, "the divine soul is omnipotent, and the living soul is impotent and limited in its powers; and therefore the human soul is not the same with the Divine; is the cause of our woe, and serves to darken the understanding; as the clouds raised by the sunlight, serve to obscure the solar disk: (this doubt leading to dualism, cuts us from god and exposes us to all

the calamities of life).

~sv.19-21 Once this limitation is established, then other consequences follow. they are the physical and mental diseases! This is like waves first arising on the surface of the ocean and then creating ripples and so forth. the consciousness as jiva becomes dependent, having abandoned the self-knowledge as consciousness.

 

वैवश्याच्_च्यवती मौढ्यान्_ विन्दत्य् आत्म-सम्विदम्

घन-जाद्य-पराभूत: स्वाङ्गावदलनम् यथा ॥२१॥

vaivazyAc_cyavatI mauDhyAn_na vindati_ Atma-samvidam | ghana-jAdya-parAbhUta: svAGgAvadalanam yathA ||21||

vaivazyAt cyavatI mauDhyAn - x =

na vindati Atma-samvidam - x +

ghana-jAdya-parAbhUta: - x =

svAGgAvadalanam yathA - x.

~vlm.21. the sentient soul passes under many transmigrations in its insensibility, and in utter want of its self consciousness; like one subdued to dull obtuseness by some morphic drug, which makes him insensible of the pain inflicted upon his own person, (This drug is some anaesthetic agent as opium, chloroform and the like).

~sv.19-21 Once this limitation is established, then other consequences follow. they are the physical and mental diseases! This is like waves first arising on the surface of the ocean and then creating ripples and so forth. the consciousness as jiva becomes dependent, having abandoned the self-knowledge as consciousness.

#muh #mUDha – mfn. stupefied , bewildered , perplexed , confused , uncertain or at a loss about (loc. or comp.) AV. &c &c. #mauDhyam - stupidity, ignorance , folly MBh. Ka1v. &c; stupor, swoon.

 

 

प्राप्य _अप्य्_अनुसंधानम् अस्या_ मोहो_ विनश्यति

घन-मोह-रतो_ जन्तु: स्व.कार्य-स्मरणम् यथा ॥२२॥

prApya ca_api_ anusamdhAnam asyA_ moho_ vinazyati |

ghana-moha-rato_ jantu: sva.kArya-smaraNam yathA ||22||

prApya ca api_anusamdhAnam - moreover inquiry having-got =

asyA: moha:_ vinazyati

ghana-moha-rata:

jantu:

sva.kArya-smaraNam yathA -

Øtt.yoga #anusamdhAna -n.- investigation, inquiry, setting in order, arranging, planning; •• In logic, a specific example: the anusamdhAna.Example is one of the steps necessary in a logical argument--one which is not employed in traditional Western Logic. For example, "1. there is smoke on the mountain; 2. Where there is smoke there is fire; therefore 3. there is fire on the mountain." But we should also require an Application, or Example—otherwise we may be talking about either something unique (a tautology), or the impossible nonexistent. So the *nyAya logician would have us say "Where there's smoke is fire, as, for example, in the kitchen". In y2010.006, when reasoning about the identity of the Living.jIva and the brahman.Immensity, the *anusamdhAna is the student hirself.

~vlm.22. But as it comes to know itself afterwards by some means or other, it recovers from its dull insensibility, and regains its state of original purity; as a drunken or deluded person turns to his duty, after he comes to remember himself. (So the lost and stray sheep, returns to its fold and master).

~sv.22-26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self-knowledge.

 

 

यदा_अङ्ग-सम्विदाम् वात-स्पन्द-शक्ति: प्रमोषत:

करोत्य् अनुसम्धानम् कुष्ठी स्पन्द-एषणम् यथा ॥२३॥

yadA_aGga-samvidAm vAta-spanda-zakti: pramoSata: |

na karoti_ anusamdhAnam kuSThI spanda-eSaNam yathA ||23||

*jd.23 yadA_aGga-samvidAm - x =

vAta-spanda-zakti: - x =

pramoSata: - x =

na karoti_anusamdhAnam kuSThI spanda-eSaNam yathA - s/he makes no inquiry, as a leper has no impulsive energy/vibrancy. -23-

#muS – to steal #pramuS – and steal some-more, #pramoSa: – stealing or taking away _BhP.

#sthA – to stand #stha – standing in #kuSTha – a bad place - leprosy #kuSThita – made leprous, one is #kuSThin, #kuSTI – leprous; a leper.

#iS – to wIS: —>#eS – A>iS – wishing toward —>#eSaNa - seeking for; • an iron arrow _Lex.; •• #eSaNA -f.- impulse, desire, begging, solicitation, request _ rAjat. &c. •• #eSaNam – impulse, desire, the act of seeking, begging.

~vlm.23. the sentient soul that fills the body, and is employed in enlivening all its members, does not strive to know the cause of its consciousness; as a leper never attempts to make use of any part of his body, which he is incapable to raise. (So the soul that is drowned in ignorance and dead in its sin, will never rise to reclaim its redemption by reproving itself).

~sv.22-26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self-knowledge.

yadAGgasaMvidAM vAtaspandazaktiH pramoSataH |

na karotyanusaMdhAnaM kuSThI spandaiSaNaM yathA || 23

~VA - when the vital energy of consciousness goes away, the body cannot move,

like leper, (even) desiring to move, does not move his limbs.

AS:
When the power of stimulation (vAtaspandazaktiH) no longer attends to the sensation of limbs; like a leper (no longer pays attention to his limbs which are fallen)


=सम्वित्-स्पन्दतो देहे पद्म-पत्रम् हृदि स्थितम्

a=samvit-spandato dehe padma-patram hRdi sthitam |

स्फुरत्य् अपरामृष्टम् दारु-पात्रम् यथा बहि: ॥२४॥

na sphurati_ aparAmRSTam dAru-pAtram yathA bahi: ||24||

a=samvit-spandato dehe – thru the lack of vibrant awareness in a body =

padma-patram hRdi sthitam - x +

na sphurati_ aparAmRSTam - x =

dAru-pAtram yathA bahi: - x.

~vlm.24. When the soul is devoid of its consciousness, it does not enable the tube of the lotus-like heart to beat and vibrate with the breath of respiration; but makes it as motionless as a sacrificial vessel unhandled by the priest.

~sv.22-26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self-knowledge.

 

नि:स्पन्दे पद्मपत्रे_ऽन्त: प्राणा: शान्तिम् प्रयान्त्य् अमी

ताल-वृन्ते यथा_ऽस्पन्दे बहि: पवन-शक्तय: ॥२५॥

ni:spande padmapatre_'nta: prANA: zAntim prayAnti_ amI | tAla-vRnte yathA_'spande bahi: pavana-zaktaya: ||25||

ni:spande padmapatre_anta: - within the nonvibrant lotuspetal =

prANA: zAntim prayAnti_amI - these *prANa Airs come to rest. =

tAla-vRnte - at the foot of the groundstalk =

yathA_'spande bahi: - as nonvibrant outside =

pavana-zaktaya: - the Air.powers... =

~vlm.25. the action of the lotiform heart having ceased, the motion of the vital breaths is stopped also; as the fanning of the palmleaf fan being over, there is no more the current of the outer air.

~sv.22-26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self-knowledge.

 

प्राने शान्त-इतर-स्पर्शे जीवो निष्पूर्ण-मूकताम्

याति शान्ते नभोवायौ दृश्यत्वम् यथा रज: ॥२६॥

prAne zAnta-itara-sparze jIvo niSpUrNa-mUkatAm | yAti zAnte nabhovAyau na dRzyatvam yathA raja: ||26||

prAne - i the prANa.Air =

zAnta-itara-sparze - x =

jIvo niSpUrNa-mUkatAm - x +

yAti zAnte - comes to peace =

nabho-vAyau – in the nabhas.sky Wind =

na dRzyatvam yathA raja: - not to be seen like dust.

~vlm.26. the cessation of the vital air in the body, and its flight to some other form, sets the life to silence and sink in the original soul; just as the suspension of the blowing winds, sets the flying dusts to rest on the ground.

~sv.22-26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self-knowledge.

 

27

विरजं विगताधारं मनो हि शिष्यते मुने

virajam vigatAdhAram mano hi ziSyate mune |

तिष्ठत्यात्मपदं लब्ध्वा जलादितरुबीजवत् ॥२७॥

tiSThati_ Atmapadam labdhvA jalAdi-taru-bIjavat ||27

||

.

passionless, without support,

Mind remains so, muni

:

it rests

:

having reached the Self-state

it's like a seed in humid ground

.

~vlm.27. At this time, O.sage, the mind alone remains on its unsullied state and without its support; until it gets another body, wherein it rests as the embryonic seed lies in the earth and water.

 

28

इति वैकल्यम् आयतैः कारन-ओघैः समन्त.तः

iti vaikalyam Ayatai: kArana-oghai: samanta.ta: |

पुर्यष्टके शमम् याते देहम् पतति निश्चलः ॥२८॥

puryaSTake zamam yAte deham patati nizcala: ||28||

so they become weak

ness = कारन-ओघैः समन्त.तः - with an ocean of causes on all sides. = पुर्यष्टके शमम् याते - when the #puryaSTaka. the eightfold subtle body has come to #zama Peace = देहम् पतति निश्चलः - the body falls-into stillness.

#kR

—>#karaNa – the act of causing.

—>#kAraNa – the action of causing

•-• kArana-ogha

zgl#part. #samanta -mfn.-"being on every side", universal , whole , entire , all (स्/अमन्तम् #samantam -ind.- "in conjunction with", "together with"; समन्त्/अम् -ind.- or #samantAt °तात् -ind.- or #samantatas °-तस् -ind.- "on all sides, around", "or, wholly, completely" ; °तेन ind. " all round " ; with  = "nowhere") AV. &c

#kR —>#karaNa - a.-I - doing, making, effecting, causing (esp. end-comp.; cf. #antakaraNa, #uSNaM-k., &c.); clever, skilful; - m. a helper, companion

#kR —>#karaNa —>#kAraNa -n.- cause, reason, the cause of anything (tasya, also often tasmin); instrument; motive origin, principle; a cause (in phil.i.e. that which is invariably antecedent to some product

#R* —>#pR —>#puryaSTaka - purI-aSTaka; another name for _AtivAhika the Traveller, the Subtle Body. •• Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (#AtivAhika zarIra or #puryaSTaka or #jIvAtma). Am I right? M.: they are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the #eka (one) only. #vritti-jJAna alone can destroy #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. there are two kinds of vRitti-s (modes of mind). (1) #viSaya-vRtti (objective) and (2) #Atma-vRtti (subjective). the first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the #puryaSTaka and then to the One Self."•• cf. #puryaSTaka analysis in y6050.014 ff; and see Persp. p60 ~* 'the town with eight gates', "the subtle body .. (five tanmAtras, ahaMkAra, buddhi, and manas [#citta?])."– Dasgupta — y3005012 — #antaHkaraNa-trayam tanmAtra-paJcakam iti-svarUpam puryaSTakaM. MoT 3,5.12 — the manifesting KundalinI, #ahaMkAra_AtmatAm yAtA sA eSA puryaSTakA_abhidhA. y6081.004.

#kal #vikal #vikala #vaikalyam – imperfection , weakness , defectiveness, defect , frailty (also -ता f. R. ; w.r. वैकल्प-ताMn. MBh. &c

~vlm.28. Thus the causes of life being deranged on all sides, and the eight principles of the body inert and extinct (in their actions); the body droops down and becomes defunct and motionless. (The eight principles called the puryashtakas).

~sv.27-29 When the mind is divested of its support, it remains alone in the self. When the puryastaka (the subtle body) is rid of all its supports, it attains a state of quiescence and falls motionless. When consciousness, on account of objectification, becomes deluded, the latent psychological tendencies become active; identifying with these, consciousness forgets its essential nature.

 

29

चिच्-चेत्य-चेतनान्_मोहात् स्पन्दम् आयान्ति वासना:

तद्_ईरिता स्मरत्य् अन्तर् अन्यद्_विस्मरति स्वयम् ॥२९॥

cic-cetya-cetanAn_mohAt spandam AyAnti vAsanA: |

tat_IritA smarati_ anta:_ anyat_vismarati svayam ||29||

.

cic-cetya-cetanAt mohAt - Out of delusive consciousness, conception, and sentience -

spandam AyAnti *vAsanA: - the VAsanAs come to vibration -

tat_IritA smarati_antar x

anyat_vismarati svayam   - other remembering itself =  

~vlm.29. Forgetfulness of the intellect, the intelligible (truth) and intelligence, produces the desires of them to vibrate; these give to remembrances of the past, and their want buries them to oblivion.

~sv.27-29 When the mind is divested of its support, it remains alone in the self. When the puryastaka (the subtle body) is rid of all its supports, it attains a state of quiescence and falls motionless. When consciousness, on account of objectification, becomes deluded, the latent psychological tendencies become active; identifying with these, consciousness forgets its essential nature.

~VA - because of delusion of knower-knowable-knowledge, vasanas start vibrating, waking other memories and making (the consciousness) forget the own nature.

*AS: I agree, except there seems something wrong with tadIritA.
If it is an adjective for vAsanAs then it should have a visarga at the end, for the plural. 
I cannot think of a suitable substitute either, so the usual "ArSa" epithet may be used(:-))

30 Ø

हृत्.पद्म-पत्र-स्फुरणात् स्फुटम् पुर्यष्टकम् भवेत्

हृत्.पद्म-यन्त्रे वहनाद्_रुद्धे पुर्यष्टकम् क्षयि ॥३०॥

hRt.padma-patra-sphuraNAt sphuTam puryaSTakam bhavet |

hRt.padma-yantre vahanAt_ruddhe puryaSTakam kSayi ||30||

.

hRt.padma-patra=sphuraNAt - from the opening of the Heart.lotus-petals = sphuTam puryaSTakam bhavet - clearly the Puryashtaka subtle body comes to be = hRt.padma-yantre - in the heart.lotus-machine ##

vahanAt -

ruddhe puryaSTakam kSayi - x -30-##

#sphur —>#sphuraNa -n.- स्फुरणम् [स्फुर्-ल्युट्] - Throbbing, quivering, trembling in general; of certain parts of the body (indicating good or bad luck). • Breaking forth, bursting into view. • Gleaming, flashing on the mind. • Expansion, manifestation, sphuraNAj jIva-cakratvam eti, y3067.019.

jd#puryaSTaka – Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (#AtivAhika zarIra or #puryaSTaka or #jIvAtma). Am I right? M.: they are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the _eka (one) only. #vritti-jJAna alone can destroy #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. there are two kinds of vRitti-s (modes of mind). (1) #viSaya-vRtti (objective) and (2) #Atma-vRtti (subjective). the first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the puryaSTaka and then to the One Self. #puryaSTa, puryaSTaka puri-aSTa-ka —¶mw* - n. the eight constituent parts of the body, on mn.1.56. ——¶jd - puryaSTaka analysis in y6050014 ff — see Persp. p60 —; 'the town with eight gates', "the subtle body .. (five tanmAtras, ahaMkAra, buddhi, and manas)."– Dasgupta — y3005012 — <antaHkaraNa-trayam tanmAtra-paJcakam iti-svarUpam puryaSTakaM> MoT 3,5.12 — the manifesting KundalinI, <ahaMkAra^AtmatAm yAtA sA eSA puryaSTakA^abhidhA> y6081.004 —

~vlm.30. the expansion of the lotus-like heart, causes the puryashtaka body to expand also; but when the organ of the heart ceases to blow and breathe, the body ceases to move.

~sv.30-34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

31 Ø

देहे पुर्यष्टकम् यावदस्ति तावत्स जीवति

dehe puryaSTakam yAvad asti tAvat sa jIvati |

शान्ते पुर्यष्टके देहो मृत इत्युच्यते द्विज ॥३१॥

zAnte puryaSTake deho mRta ity ucyate dvija ||31||

.

dehe puryaSTakam yAvad asti – while the Octagon is in the body =   

tAvat sa jIvati   - thusly it lives =   

zAnte puryaSTake   - when the Octagon is quiet =   

deho mRta ity ucyate dvija ||31||

.

~vlm.31. As long as the puryashtaka elements remain in the body, so long it lives and breathes; but these elementary powers being quiet and still, the body becomes inert and is said to be dead.

~sv.30-34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

32

विरुद्ध-मल-सम्बोधाच्_छेद-भेद-दशावशात्

viruddha-mala-sambodhAc_cheda-bheda-dazAvazAt |

प्रस्फुरति हृत्पद्म-यन्त्रम् अभ्यन्तरे यदा ॥३२॥

na prasphurati hRtpadma-yantram abhyantare yadA ||32||

viruddha-mala-sambodhAt - x =

cheda-bheda-dazAvazAt - x =

na prasphurati hRtpadma-yantram abhyantare yadA - x.

~vlm.32. When the contrary humours, the feelings and passions and sensible perceptions, and the outward wounds and strokes. cause the inward action of the organic heart to stop:--

~sv.30-34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

33 Ø

तदा पुर्यष्टकम् शान्तम् उपैति गगने शनै:

tadA puryaSTakam zAntam upaiti gagane zanai: |

सम्रोधिते वात-यन्त्रे यथा पवन-सम्तति: ॥३३॥

saMrodhite vAta-yantre yathA pavana-saMtati: ||33||

.

tadA - then =

puryaSTakam zAntam upaiti – the Octagon approaches peace =

gagane zanai: - x =

saMrodhite – in restraint x =

vAta-yantre yathA - as in a bellows =

pavana-saMtati: - is the wind.space.

~vlm.33. then the puryashtaka forces are pent up in the cavity of the heart, as the force of the blowing winds, is lost in the hollow of a pair of blowing bellows.

~sv.30-34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

34 Ø

स्व.सम्वित्ति-वशाज् जीवो वैवश्यम् उपगच्छति

sva.samvitti-vazAt  jIvo_ vaivazyam upagacchati |

पद्म-यन्त्रम् शरीर.स्थम् प्रवाहम् याति नित्यदा ॥३४॥

padma-yantram zarIra.stham pravAham yAti nityadA ||34||

.

sva.samvitti-vazAt jIva: - from the effect of of its own awareness the Living.jIva -

vaivazyam upagacchati – becomes unrestrained

padma-yantram – the Lotus Machine

zarIra-stham situate in the body

pravAham yAti – comes in a stream

nityadA – unceasingly.

~vlm.34. When a living body has its inward consciousness, and becomes inert and motionless in its outer parts and members, it is still alive by the action of breathing in the inner organ of the heart.

~sv.30-34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

35 o/

वासना विमला येषाम् हृदयान्_ अपसर्पति

स्थिर-एक-रूप-जीवास् ते जीवन्-मुक्ताश्_चिर-आयुष: ॥३५॥

vAsanA vimalA yeSAm hRdayAn_na_apasarpati |

sthira-eka-rUpa-jIvA:_te jIvan-muktAz_cira-AyuSa: ||35||

.

vAsanA vimalA yeSAm of those whose *vAsanA.s are uneffected = hRdayAn na apa.sarpati – it does not recede from the Heart = sthira-eka-rUpa-jIvAs te – they are firm/settled-one.form *jIva.s = jIvan-muktA: cira-AyuSa: – Living Free and long-of-life.

~vlm.35. Those whose pure and holy desires never forsake their hearts, they live in one quiet and even state of life, and are known as the living liberated and long living seers.

~sv.35 If only pure vasanas or tendencies fill one's heart all conflicts cease and there are harmony, liberation and longevity.

 

\

संरुद्धे पद्म-यन्त्रे हि प्राणे शान्तिम् उपागते

saMruddhe padma-yantre hi prANe zAntim upAgate |

देह: पतत्य् अधैर्यो ऽयम् काष्ठ-लोष्ट-सम: क्षितौ ॥३६॥

deha: patati_ adhairyo_ ayam kASTha-loSTa-sama: kSitau ||36||

.

when the Lotus.Machine is blocked

and when the *prANa reaches its peace

the body falls.away, infirm, this one, like a stick or stone

into destruction

.

~vlm.36. When the action of the lotus like machine of the heart has ceased, and the breath ceases to circulate in the body, it loses its steadiness, and falls unsupported on the ground as a block of wood or stone.

 

37 Ø

यथा.एव व्योम मरुति लीनम् पुर्यष्टकम् भवेत्

yathA.eva vyoma maruti lInam puryaSTakam bhavet |

तथा.एव तत्र.एव तदा लयम् एति मनो मुने ॥३७॥

tathA.eva tatra.eva tadA layam eti mano mune ||37||

.

yathA.eva vyoma maruti lInam puryaSTakam bhavet |

tathA.eva x

tatra.eva x

tadA layam eti mano mune x

.

~vlm.37. As the octuple body mixes with the air in the vacUm of the sky, so is the mind also absorbed in it at the same time.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

 

सुचिराभ्यस्तभावं तु वासनाखचितं मनः

यत्र तत्र भ्रमत्स्वर्गनरकादि प्रपश्यति ॥३८॥

sucira-abhyasta-bhAvam tu *vAsanA-khacitam mana: |

yatra tatra bhramat svarga-narakAdi prapazyati ||

sucira-abhyasta-bhAvam tu - But its state being long practiced -

*vAsanA-khacitam mana: - the VAsanA(trace)-projected Mind (set with VAsanA traces) -

yatra tatra bhramat - wherever wandering -

svarga-narakAdi prapazyati - beholds heaven and hell and the like. -38-

#khacखच् I. 1, 9 P. (खचति, #khacati खच्नाति #khacnAti, खचित #khacita) - To come forth, appear. • To be born again. • To purify. -II. 1 _u. (खचयति khacayati, खचित khacita) - cl. 1. P. #khacati (only p.p. khacat), to come forth, project (as teeth) KathAs. xxIi; xxvi: cl. 9. P. khacJAti, to be born again; to cause prosperity; to purify DhAtup. xxxi, 59 : cl. 10. P. khacayati, to fasten, bind ib. xxxv, 84 •• —>#khacita . खचित p.p. [खच्-क्त .khac-kta] — Fastened, joined, full of, intermixed with; शकुन्त-नीड-खचितं बिभ्रज्जटा-मण्डलम् Ś.7.11 (v. l.). • (end-comp. or with instr.) inlaid, set, studded (e.g. maNi-kh, inlaid with jewels) _mbh. vI; xIi _hariv. _megh. &c. (= karambita, "combined with"L.) —¶cp - a. glittering, shining; inlaid, adorned with (—-).

~vlm.38. But being accompanied with the thoughts, to which it has been long accustomed, it continues to wander about in the air, and amidst the regions of heaven and hell, which it has long believed to await on its exit from the body.

~sv. ... However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones....

\

शरीरं शवतामेति मनोमारुतवर्जितम्

गते गृहजने दूरं गृहं संशून्यतामिव ॥३९॥

zarIram zavatAm eti mano-mAruta-varjitam |

gate gRha-jane dUram gRham samzUnyatAm iva ||39||

.

the body comes to be a corpse

when deprived of Mind and Airs

:

when the householder is far.off

there is a very empty house

.

 

40

सर्वगा चिच्_चेतन.तो_ जीवी.भूय मन:स्थिता

पुर्यष्टक-वपुर् भूत्वा सा_ऽतिवाहिक.देहनी ॥४०॥

sarvagA cic_cetana.to_ jIvI.bhUya mana:sthitA | puryaSTaka-vapu:_ bhUtvA sA_'tivAhika.dehanI ||40||

sarvagA cic_cetana.tas x

jIvI.bhUya mana:sthitA |

puryaSTaka-vapu:_ bhUtvA - it is the Traveler Body =

sA_'tivAhika.dehanI ~vlm.40. the all pervading intellect, becomes by its power of intellection both the living soul as well as the mind; and after passing from its embodied form (of puryashtaka), it assumes its spiritual (átiváhika) nature afterwards.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

#puryaSTaka – sarvagA cic cetana-to jIvI.bhUya mana:sthitA | puryaSTaka-vapurbhUtvA sA''tivAhikadehanI || y6032.040

#cetana – sarvagA cic cetana-to jIvI.bhUya mana:sthitA | puryaSTaka-vapurbhUtvA sA''tivAhikadehanI || y6032.040

#AtivAhika –#AtivAhikadeha - sarvagA cic cetana-to jIvI.bhUya mana:sthitA | puryaSTaka-vapurbhUtvA sA''tivAhikadehanI || y6032.040

 

41

तन्मात्र-पञ्चकम् चित्तम् क्रोडी.कृत्य व्यवस्थिता

स्वप्न-भ्रमवद्_आकारम् भावात् स्थूलम् प्रपश्यति ॥४१॥

tanmAtra-paJcakam cittam kroDI.kRtya vyavasthitA | svapna-bhramavat_AkAram bhAvAt sthUlam prapazyati ||41||

tanmAtra-paJcakam cittam - x =

kroDI.kRtya vyavasthitA - x =

svapna-bhramavad – like the delusion of a dream =

AkAram bhAvAt sthUlam prapazyati – beholds things from the feeling of gross embodiment.

~vlm.41. It fosters in its bosom the quintessence (pancha tan mátram) of the subtile elemental mind, which assumes a grosser form afterwards, as the thoughts of things appear in dream.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

#kroDa: क्रोड kroDam –the breast, chest, bosom (of men and animals) (e.g. kalyANa-kroDA ‑ a woman with a well-formed breast); the flank, hollow above the hip; the lap (= aGka) L.

#kRtya – a. to be done, fit, proper, right; n. impers. it imports or matters (w. gen. of pers. & instr. of th.). – kRtya: - a suffix of the fut. pass. part. f. {kRtyA3} act, action, deed; magic, spell. – kRtyam - business, task, duty, purpose, end. • "The taNDava nRtya expresses the completion of the five kRtya-s: sRSTi [creation], sthiti [preservation], samAhAra [destruction], tirodhAna [illusion], and anugraha or mokSa." [Akhil Chandra]. – these phases correspond to the divisions of YV into Books y3 through y7. #kroDIkRtya – to-be-formed in the chest, e.g. the Chitta Affection, tanmAtra-paJcakam cittam kroDI.kRtya vyavasthitA | svapna-bhramavad AkAram bhAvAt sthUlam prapazyati, y6032.041 —¶jd -•

 

 

42 Ø

दृढ-भावनया पश्चात् तत्रैव रस-शालिनी

dRDha-bhAvanayA pazcAt tatra_eva rasa-zAlinI |

आतिवाहिक-देहत्वम् विस्मरत्य् अखिलम् क्षणात् ॥४२॥

AtivAhika-dehatvam vismarati_ akhilam kSaNAt ||42||

.

dRDha-bhAvanayA pazcAt - thru intense feeling =

pazcAt tatra eva rasa-zAlinI – next there is only affective feeling =

AtivAhika-dehatvam vismarati – forgetting the Traveler Body = akhilam kSaNAt – entirely at.once.

~vlm.42. then as the intensity of its thoughts, makes the unreal world and all its unrealities, appear as real before it, it comes to forget and forsake its spiritual nature, and transform itself to a gross body.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

\

 

अस्तया.इव शरीरे ऽस्मिन् कृत.कृत्रिम-भावना

astayA_iva zarIre_asmin_kRta-kRtrima-bhAvanA |

नयत्य् .सत्यम् सत्यत्वम् सत्यम् ..सत्यताम् अपि ॥४३॥

nayati_asatyam satyatvam satyam ca_a-satyatAm api ||43||

.

as.if dormant in this body

a Feeling made Effective

brings the unreal to reality

and the real too to unrealness

.

* suffix –tA = "-ness" / suffix –tvam = "-ity"

Affective / Effective

~vlm.43. It thinks by mistake the unreal body as substantial, and believes the unreal as real and the real as unreal.

 

44 Ø

सर्वगा हि चिद्.अंशेन जीवी.भूयाभवन्-मन:

sarvagA hi cid.aMzena jIvI.bhUya .abhavan-mana: |

मन: पूर्यष्टक-रथम् आक्रामति ततो जगत् ॥४४॥

mana: pUryaSTaka-ratham AkrAmati tato jagat ||44||

.

for it goes everywhere as a flash of Consciousness enlivened

jIvI.bhUyA – become-alive =

abhavan mana: - having been Mind on its Octagon Chariot =

it overflies thereby

the world

.

~vlm.44. It is but a particle of the all pervading Intellect, that makes the living soul, which reflects itself afterwards in the form of the intelligent mind.

(...the mind then ascends on the vehicle of the octuple body, and surveys the phenomenal world as a sober reality. (i, e. the senses of the body, represent the universe as real).

* sarvagA hi - for it goes everywhere = cid.aMzena – thru a flash of Consciousness = jIvI.bhUyA - jIva-become = abhavan mana: - having been Mind = pUryaSTaka-ratham - on its Octagon Chariot = AkrAmati tato jagat - it overcomes thereby the world.

\

 

पुर्यष्टकम् वातमयम् देहम् उत्थापयत्य् अलम्

puryaSTakam vAtamayam deham utthApayati_ alam |

हृत्.स्पन्दि-वेताल इव जीवति.इत्य् उच्यते तदा ॥४५॥

hRt.spandi-vetAla* iva jIvati_iti_ucyate tadA ||45||

.

the Octagon.body composed of wind stands.up well.enuf

—like a Zombie with a heartbeat—

living

(so it is said)

then

...

~vlm.45. the intellect is the prime mobile power, that gives force to the octuple material (puryashtaka) body to move itself; and the action of the breath in the heart which is called life, resembles the spiritual force of a ghost raising an inert body.

* puryaSTakam vAtamayam deham – the Octagon.body made of wind = utthApayati_ alam – stands.up well.enuf = hRt.spandi-vetAla_ iva – like a Zombie with a heartbeat = jIvati - living = iti_ ucyate tadA – so it is said - then... =

 

46

क्षीणे पुर्यष्टके चित्तम् यदा व्योमनि लीयते

kSINe puryaSTake cittam yadA vyomani lIyate |

तदा स्फुरति देहो_ऽयम् मृत इत्य् उच्यते_ऽपि ॥४६॥

tadA sphurati deho_ ayam mRta iti_ ucyate_'pi ca ||46||

.

...

kSINe puryaSTake - when the Octagon wanes =

cittam - mental affection =

yadA vyomani lIyate - when it dissolves in spacious sky +

tadA sphurati deha: ayam - then projects a body this one =

mRta iti_ ucyate_'pi ca - even tho it is said.to.be dead.

~vlm.46. When the aerial mind flies into the vacuous air, after the material frame is weakened and wornout; then the lifeless body ramains as a block of wood or stone, and is called a dead mass by those that are living.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

47 Ø

स्वभाव-वशतो जीवो विस्मृत्या शक्तिम् ऋच्छति

svabhAva-vazato_ jIvo_ vismRtyA zaktim Rcchati |

वैवश्यात् काल-वशत: पर्णम् जर्जरताम् इव ॥४७॥

vaivazyAt kAla-vazata: parNam jarjaratAm iva ||47||

.

sva.bhAva-vazata: - the own.being-perforce = Living.jIva = vismRtyA zaktim – having forgotten its zakti.Power =

Rcchati -

vaivazyAt -

kAla-vazata: - by force of Time = parNam jarjaratAm iva - like a leaf to witheredness.

~vlm.47. As the living soul forgets its spiritual nature, and becomes decayed in course of time and according to the frail nature of material things; so it fades and falls away in the manner of the withered leaves of trees.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

48

जीव-शक्त्या परामृष्टे निरुद्धे पद्म-यन्त्रके

प्राणे सम्रोधम् आयाते म्रियते मानवो मुने ॥४८॥

jIva-zaktyA parAmRSTe niruddhe padma-yantrake |

prANe saMrodham AyAte mriyate mAnavo mune ||48||

.

when affectation of

by the Life.power

is obstructed

when the prANa is stopped in the Lotus.Machine,

muni,

the human is dead

.

~vlm.48. When the vital power forsakes the body, and the action of the pericardium is stopped; the breath of life becomes extinct, and the animated being is said to die away.

 

49

यथा जातानि जातानि _अन्यान्य्_अन्यानि कालत:

yathA jAtAni jAtAni ca_anyAni_ anyAni kAlata: |

वृक्षात् पर्णानि शीर्यन्ते शरीराणि तथा नृणाम् ॥४९॥

vRkSAt parNAni zIryante zarIrANi tathA nRNAm ||49||

yathA - as =

jAtAni jAtAni ca - births and more births =

anyAni_ anyAni kAlata: - one after another in the course of time +

vRkSAt parNAni zIryante – from a tree the leaves scatter =

zarIrANi - bodies are =

tathA - thus =

nRNAm for humans.

~vlm.49. As all beings that are born and have come to life, fade away in time like all created things in the world; so do human bodies also fade and fall away in time, like the withered leaves of trees.

~sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

50

जायन्ते म्रियन्ते शरीराणि शरीरिणाम् पादपानम् पर्णानि का तत्र परिदेवना ॥५०॥

jAyante ca mriyante ca zarIrANi zarIriNAm | pAdapAnAm ca parNAni kA tatra paridevanA ||50||

जायन्ते म्रियन्ते

and they live and they die,

the bodies of the embodied and the leaves of trees

. का तत्र परिदेवनाWhat's wrong with that?

~AS: the phrase tatra kA paridevanA (तत्र का परिदेवना) is a standard Sanskrit
idiom and has the meaning "So why worry about that?". It is also used in the derived meaning "Who cares?", or "Why should one care?" Here, the last phrase has nothing to do with trees. It is a general comment, based on all the content of the whole verse, or previous discussion.
the full meaning is: the bodies of the living are born and die, so do the leaves of trees. Why worry about it?
~vlm.50. the bodies of all embodied beings, are equally doomed to be born and die also in their time; as the leaves of trees, are seen to be incessantly growing and falling off at all seasons; why then should we lament at the loss of what is surely to be lost.

~sv. ...Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

What's to be troubled about with that?

#div —>#paridiv —>##paridevana -n.- #paridevanA - lamentation , bewailing , complaint _MBh.&c. - (w.r. #parivedana).

 

 

51

चिद्.अम्बुधौ स्फुरन्त्य् एता_ देह-बुद्बुद-पङ्क्तय:

cid.ambudhau sphuranti_ etA_ deha-budbuda-paGktaya: |

इतश्__अन्या_ इतश्__अन्या_ एतास्व्_आस्था धीमत: ॥५१॥

itaz_ca_anyA_ itaz_ca_anyA_ etAsv_AsthA na dhImata: ||51

||

.

in the ocean of Consciousness they project

as this procession of body-bubbles here & there and this & that

the wise do not depend on them

.

 

52 o/

सर्वगा अपि चिद् एतस्मिंश् चेतसि प्रतिबिम्बति

sarvagA api cit_etasmin_ cetasi pratibimbati |

पदार्थम् अन्तरादत्ते अन्यो हि मुकुराद् ऋते ॥५२॥

padArtham antarAdatte na anyo hi mukurAt_Rte ||52||

.

* sarvagA api cit - tho Consciousness goes everywhere = etasmin cetasi pratibimbati - in this affectivity it is projected = padArtham antarAdatte – the thing presented within it is = na anya: hi mukurAd Rte - not other than a mirror.

~vlm.52. the all-pervading intellect reflects itself only in the mind of man, and no where else; as it is the mirror only that receives the reflexions of objects, and no other opaque substance besides.

* sarvagA api cit - tho Consciousness goes everywhere = etasmin cetasi pratibimbati - in this affectivity it is projected = padArtham antarAdatte – the thing presented within it is = na anya: hi mukurAd Rte - not other than a mirror.

 

53 o/

चिद्-अमल-नभसि प्रयत्न-रूपा:

cid-amala-nabhasi prayatna-rUpA:

परिवितते तद्-अतन्-मया: स्फुरन्ति

parivitate tad-atan-mayA: sphuranti |

कलकल-मुखरा: स्फुट-अभिरामा

kalakala-mukharA: sphuTa-abhirAmA

विविध-शरीर-विमोह-तापनाय ॥५३॥

vividha-zarIra-vimoha-tApanAya ||53||

.

cid-amala-nabhasi

in the clear sky of Consciousness =

the forms of active effort (volitions) =

parivitate tad-atan-mayA: sphuranti - x +

kalakala-mukharA: sphuTa-abhirAmA - x =

vividha-zarIra-vimoha-tApanAya - x.

~vlm.53. the acts and fates of men are all imprinted in the spacious and clear page of the Divine intellect, and yet are all embodied beings loud in their cries and complaints against the decrees of Heaven which is owing to their ignorance, and tending to their better grief and vain lamentation.

~VA - in the pure space of cit, various bodies spreaded, which are results of efforts, confused and beautiful, for suffering from delusion.

AS: I don't think the "bodies" are being talked about here.
The subject is the multitudes of thoughts/ideas which flicker under the pure stretched sky of cit, having the forms of actions, some involved with tat (brahman) while some not, full of discussions and clarifications to relieve the pain from confusions of bodies (people).

 

 

om

 

 

 

DAILY READINGS tu 22August

 

fm3080 1.ag20...22 UNRIDDLED .z62

https://www.dropbox.com/s/q0g7exeow3xwcqx/fm3080%201.ag20...22%20UNRIDDLED.z62.docx?dl=0

fm6033 2.ag22..23 Resolving Duality .z50

https://www.dropbox.com/s/o69gcvi5d0c3zp5/fm6033%202.ag22..23%20Resolving%20Duality%20.z50.docx?dl=0

fm7132 3.ag22 The Nymph of Churnstick.Mountain Nymph .z20

https://www.dropbox.com/s/1dj9dusammv9xx9/fm7132%203.ag22%20The%20Nymph%20of%20Churnstick.Mountain%20Nymph%20.z20.docx?dl=0

 

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत्

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

 

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fm6032 2ag19...21 pury.aShThaka—the Subtle Body .z53.docx

Jiva Das

unread,
Jul 15, 2021, 7:48:12 AMJul 15
to yoga vasishtha

FM.6.1-FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0

FM6032 PURYASHTHAKA—THE SUBTLE BODY 2AG19-21 .z53

https://www.dropbox.com/s/09iqqoygb3wl9hm/fm6032%202ag19...21%20pury.aShThaka%E2%80%94the%20Subtle%20Body%20.z53.docx?dl=0

 

 

om

 

FM.6.32

 

PURYASHTHAKA—THE SUBTLE BODY

 

LORD ISHVARA declared--

 

मुने शृणु कथम् कार्य.कारिणी स्पन्द.शालिनी

mune zRNu katham kArya.kAriNI spanda.zAlinI |

चरन्ती तनु पुम्साम् उपैति परम.अभिधाम् ॥६।३२।१॥

carantI ca tanu pumsAm upaiti parama.AbhidhAm ||6|32|1||

.

muni,

hear how

performing actions

(as per the form of Spanda Vibration)

and moving the body of people

it attains what is called Supreme

.

mune zRNu katham kArya.kAriNI spanda.zAlinI carantI ca tanu pumsAm upaiti parama.AbhidhAm

.

* मुने शृणु कथं *muni, hear how कार्य.कारिणी performing actions स्पन्द.शालिनी as the form of Spanda Vibration चरन्ती and moving तनु पुंसाम् the body of men उपैति परम.अभिधा.म् approaches what is called supreme.

*vlm.1. Hear me, holy sage! now relate to you, how the active and oscillating principle of the intellect, acts on the human body and actuates it to all its actions, whereby it receives the noble title of its active agent. (The disembodied and nameless intellect, gets many appellations in its embodied state, according to its various temporal and spiritual avocations and occupations in life. gloss).

 

प्राक्तनेस् तैर् निहन्त्य्_एव स्व.मनो..ईहितैः

prAktane:_tai:_nihanti_eva sva.mana:.manana.Ihitai: |

कर्म.व्रातैर् विचित्र.ईहैः परि.पीवरताम् गतैः ॥६।३२२॥

karma.vrAtai:_vicitra.Ihai: pari.pIvaratAm gatai: ||6|32|2||

.

by/with those prior things .killing/detroying.ti eva.indeed\only/

by the wish of Ur.own.Mind's mentation

by/with the manifold  Karma

by various works gone.to

multiplication/obesity

.

*vlm.2. But the mind of man which is impelled by its former (or pristine) propenseties, prevails over the (good) intellect; and being hardened in its vicious deeds, pursues its changeful wishes and desires. (The former evil propensities refer to those of past lives, and allude to the original depravity of human nature and will),

*sv.1.5 the LORD said: But for the mind and prana the body is an inert mass.

* prAktana.past/prior.i: tai: by those prior things nihan.likkling/detroying*ti eva.indeed\only/very by/with thz  

sva.Ur.own.manas.Mind.manana.thinking.Ihita.desired/sought.for.i: by the wish of 1's.own Mind's mentation

Karma.vrAta.flock/many.i: vicitra.various.iha.here/in/this.world/now.i: paripIvara.very.fat/plump

.tA.ness/state.m gata.having.gone.to.i:

 

मनस्तया गता शक्तिः सज् जडा_इव_आगता चितेः

manastayA gatA zakti: sat_jaDA_iva_AgatA cite: |

सा स्फुरत्य् अनया ब्रह्मन्न्_उचिता शक्ति.भूतया ॥६।३२३॥

sA sphurati_anayA brahman_ucitA zakti.bhUtayA ||6|32|3||

.

manastayA

by manas.Mind

gatA zakti:

gone its Shakti

sat.jaDA iva

like inert Suchness

AgatA cite:

come out of Chit

ucitA

so understood

sA' sphurat. sparkling/flashing/vibrating/manifesting.i

anayA it

vibrates by this

zakti.bhUtayA –Shakti.BhUti Power.Being

brahman BrAhmana

.

*vlm.3. the mind being strengthened by illusion (máyá), the intellect becomes dull and stultified as stone; and this power of delusion growing stronger by divine despension, displayed the universe to view. (The máyá is otherwise called Brahma Sakti Divine omnipotence, which overpowers on the omniscience of god in the acts of creation, &c. Hence the neutral omniscience is called the Intellect chit, and the active omnipotence is styled the mind).

*sv.1.5 the LORD said: But for the mind and prana the body is an inert mass.

 

अस्याः प्रसादाद् इह सा चित् कलङ्कवती मुने

asyA: prasAdAt_iha sA cit kalaGkavatI mune |

जगद्.गन्धर्व.नगरम् करोति करोति ॥६।३२४॥

jagat.gandharva.nagaram karoti na karoti ca ||6|32|4||

.

asyA: prasAdAt_iha because of its grace here sA cit kalaGkavatI mune that contaminated consciousness, *muni jagad.gandharva.nagaram karoti na karoti ca makes and unmakes a world.Gandharva.city making, not making too

.

*vlm.4. It is by the good grace of this power, that the intellect is allowed to perceive sometimes, the fallacy of the aerial city of this world, and at others to think it as a reality, (i. c. It comes to detect the fallacy by exercise of its intellection, and thinks it real by its subjection.illusion).

*asyA: prasAdAt_iha because of its grace here sA cit kalaGkavatI mune that contaminated consciousness, *muni jagad.gandharva.nagaram karoti na karoti ca makes and unmakes a world.Gandharva.city making, not making too.

 

चित्त.आद्यसत्तया देहो मूकस् तिष्ठति कुड्यवत्

citta.AdyasattayA deha:_mUka:_tiSThati kuDyavat |

तत्.सत्तया हि स्फुरति नभःसम्प्रेरित.अश्मवत् ॥६।३२५॥

tat.sattayA hi sphurati nabha:samprerita.azmavat ||6|32|5||

.

*because of the non.being.So of the Affective organs

the body rests dumb as a wall

for thru the affected primal being.So it is projected

like a stone flung into the air.

In the absence of states of mind,

the body sits still as a wall;

but when That comes to being.So,

it's like a stone thrown in the air

.

citta.AdyasattayA deha:_mUka:_tiSThati kuDyavat tat.sattayA hi sphurati nabha:samprerita.azmavat

.

*vlm.5. the body remains as dumb as stone, without the presence of the intellect, the mind and its egoism in it; and it moves about with their presence in it, as when a stone is flung in the air.

 

यथा स्फुरत्य्_अतिजडमयो ऽयस्क.अन्त. संनिधौ

yathA sphurati_ati.jaDamaya:_ayaska.anta.samnidhau |

तथा स्फुरति जीवो ऽयम् सति सर्व.गते परे ॥६।३२६॥

tathA sphurati jIva:_ayam sati sarva.gate pare ||6|32|6||

.

as something very solid projects toward a present magnet,

thus the the Living.jIva vibrates/moves in the omnipresent perfect Suchness

.

yathA sphurati ati.jaDamaya: ayaska.anta.samnidhau tathA sphurati jIva: ayam sati sarva.gate pare

.

*vlm.6. As the dull iron is made to move, by its contiguity to or attraction of the loadstone; so doth the living soul jína act its parts, by the presence of the omnipresent soul in it.

*sv.6.10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

 

सर्व.स्थया_आत्म.शक्त्या_एव जीव* एष स्फुरत्य्_अलम्

sarva.sthayA_Atma.zaktyA_eva jIva* eSa* sphurati_alam |

मुकुरो बिम्बम् आदत्ते द्रव्य.आत्मन्य्_अस्थिताद् अपि ॥६।३२७॥

mukura:_bimbam Adatte dravya.Atmani_a.sthitAt_api ||6|32|7||

.

sarva.sthayA_Atma.zaktyA_eva

only thru ubiquitous Soul.Power

jIva_eSa_sphurati_alam does this Living.jIva project about

mukura:_bimbam Adatte a mirror assumes a reflection

dravya.Atmani_a.sthitAt api tho it doesn't exist in the material Soul.

*sv.6.10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

*vlm.7. It is by the power of the all pervading soul, that the living principle shoots out in infinity forever, as the germs of trees sprout forth the seed in all places. And as the recipient mirror receives the reflexion of objects situated at a distance from it, so the living soul gets the reflex or image of the distant supreme spirit in itself. (God made man in his own image)

*sarva.sthayA_Atma.zaktyA_eva only thru ubiquitous Soul.Power jIva_eSa_sphurati_alam does this Living.jIva project about mukura:_bimbam Adatte a mirror assumes a reflection dravya.Atmani_a.sthitAt api tho it doesn't exist in the material Soul.

 

प्रविस्मृ.स्वभावत्वाज् जीवो ऽयम् जडताम् गतः

pravismRta*SvenkabhAvatvAt_jIva:_ayam jaDatAm gata: |

मोहाद् विस्मृ.भावत्वाच्*छूद्रताम् इव दीनताम् ॥६।३२८॥

mohAt_vismRta.bhAvatvAt*_zUdratAm iva dInatAm ||6|32|8||

.

pravismRta*SvenkabhAvatvAt thru first forgetting hir own condition, jIva: ayam jaDatAm gata: this Living.jIva comes to inertness, mohAt vismRta.bhAvatvAt from delusion, forgetting his condition, zUdratAm iva dInatAm comes to misery like a shUdra's.

.

*vlm.8. It is by forgetfullness of its own and real nature, that the living soul contracts its foul gross object, as a legitimate twice born man, mistakes himself for a sudra by forgetting his birth by such error or illusion.

*sv.6.10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

*pravismRta*SvenkabhAvatvAt thru first forgetting hir own condition, jIva: ayam jaDatAm gata: this Living.jIva comes to inertness, mohAt vismRta.bhAvatvAt from delusion, forgetting his condition, zUdratAm iva dInatAm comes to misery like a shUdra's.

 

प्रविस्मृ.स्वभावा* हि चिच्_चित्तत्वम् उपागता

pra.vismRta*SvenkabhAvA* hi cit_cittatvam upAgatA |

महापह.चित्तत्वात् सु.महान् इव दीनताम् ॥६।३२९॥

mahA.apahata.cittatvAt su.mahAn_iva dInatAm ||6|32|9||

.

pravismRta*SvenkabhAvA hi cit cittatvam upAgatA mahA.apahata.cittatvAt sumahAn_iva dInatAm

.

#han .#apahan to destroy, repel. .#apahata_ destroyed, warded off, killed. •• #apahati .f.. removing, destroying _aitBr.&c

*vlm.9. It is by unmindfulness of its own essence, that the intellect is transformed to the sensuous mind; as some great souls are deceived to believe their miserableness in the distractedness of their intellect percipience.

*sv.6.10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

 

जडया_अवशया देहो वात.शक्ति.समानया

jaDayA_avazayA deha:_vAta.zakti.samAnayA |

संचाल्यते तद् अनया वार्य्_इव वीचि.मालया ॥६।३२।१०॥

saMcAlyate tat_anayA vAri_iva vIci.mAlayA ||6|32|10||

.

jaDayA avazayA because inert, because without force

deha: the body

vAta.zakti.samAnayA because.of wind.power likewise

saMcAlyate tat_anayA that is moved by this

vAri_iva vIci.mAlayA as water by a stream of waves

.

*vlm.10. It is the intellect which moves the dull and inert body, as the force of the winds shakes the waters of the deep to roll and range about in chains and trains of waves.

*sv.6.10 Just as a piece of iron moves in the presence of a magnet, even so the jiva moves in the very presence of consciousness which is infinite and omnipresent. the body is inert and dependent; it is made to function by the consciousness which believes itself to be similar to the vital airs (prana).

*vA the body is moved by equally inert and impotent life energy

(prana), like water becomes soiled by waves.

*AS: The body is moved by this (prana) power which is material (jaDa) and uncontrolled (avaza), like water is moved by series of waves.


This is a very good analogy. The individual water molecules are moved in place as the wave travels, the movement of prANa is similar!

A rock in a desert

Description automatically generated with low confidence

 

http://en.wikipedia.org/wiki/Sailing_stone

 

कर्म.आत्मना वराकेण जीवेन मनसा_अमुना

karma.AtmanA varAkeNa jIvena manasA_amunA |

चाल्यन्ते दे.यन्त्राणि पाषाणा* इव वायुना ॥६।३२।११॥

cAlyante deha.yantrANi pASANA* iva vAyunA ||6|32|11||

.

karma.AtmanA varAkeNa jIvena manasA_amunA with hir self.karma, by the wretched Living.jIva, with this manas.Mind cAlyante deha.yantrANi the body.machines are made to move pASANA: iva vAyunA like stones moved by the wind

.

*vlm.11. the active mind which is always prone to action, leads the machine of the body together, with the passive and helpless living soul at random, as the winds drive about in different directions, together with the inert stones (ballast) contained in it. (i. e. the mind is the mover of both the body and soul, but the intellect is the primum mobile of all).

*sv.11.18 Thus, it is the karma.self or the active self (karmatma) that keeps the body in motion.

#vR to hinder .#varAka, #varAkI .adj.. wretched, low, miserable, pitiable (mostly said of persons); vile, impure (as money). .* w.r. for #varaka, a cloak.

#paS* .#pASANa m.. a stone; large pebble. •• #pASI .f.. #silA, a stone; or #zakti, a spear. Stoneworld y7092 &c.

#hval to go astray. .#vihval to shake, tremble. .#vihvala .adj.. overcome with fear. #avihvala .adj.. not disquieted, merry; not hesitating, having courage.

#cal .#cAlayati caus. #cAlyate passive s/he is caused to move, shaken. ripur mahAn baddha.balo na cAlyate, SB10.4.38. cAlyante deha.yantrANi pASANA iva vAyunA, y6032.011.

karmAtmanA varAkeNa jIvena manasAmunA |

cAlyante dehayantrANi pASANA iva vAyunA || 11

*vA The mechanisms of the body are moved by the limited

consciousness/jiva, which takes itself to be the active and suffering

mind, like winds move ship with stones a:_O_

*AS:


The mechanism of the body is operated by the living mind (jIvena manasA), the poor thing (varAka) with nature of action, just as stones are moved by wind.
AB fills in the image where the stones are on a boat with sails and the wind is driving the sails. In some sense, this "remote action" matches the mind action; namely the mind induces the organs through thoughts in the brain and they move the body.
JD's suggestion of moving stones in the field is also interesting and fitting. As I read it, the real cause of motion is ice sheet. Thus, the wind is like mind and the ice sheet is like the organs.

*jd.11 karma.AtmanA varAkeNa jIvena manasA_amunA with hir self.karma, by the wretched Living.jIva, with this manas.Mind cAlyante deha.yantrANi the body.machines are made to move pASANA: iva vAyunA like stones by the wind.

 

शरी.शकटाणाम् हि कर्षणे परमात्मना

zarIra.zakaTANAm hi karSaNe paramAtmanA |

मनः प्राण.उदयौ ब्रह्मन् कृतौ कर्म.कृतौ दृढौ ॥६।३२।१२॥

mana: prANa.udayau brahman kRtau karma.kRtau dRDhau ||6|32|12||

.

arIra.zakaTANAm hi Of body.carts whin karSaNa..e by/with paramAtma.SuperSelf.nA

manas.Mind prANa.Prâna.Air.udaya.u

brahman , Brahmin,

kRta.done/made.u karma.Karma/causality.kRta.done/made.u dRDha.u  

#zakaTa zakaTam a cart, carriage, wagon *zakaTa: a military wedge formation; Ms.7.187 •• the five stars forming the asterism rohiNI compared to a cart *zakaTam a partic. configuration of stars and planets (when all the planets are in the 1st and 7th house)

*vlm.12. the body is the vehicle, and god has employed the mind and the vital breath, as the two horses or bullocks for driving it. (The mind is said also to be its driver, the soul its rider, and the breaths are its coursers).

*sv.11.18 Thus, it is the karma.self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

 

चिज् जडम् तु_उररी.कृत्य रूपम् जीवत्वम् एव

cit_jaDam tu_urarI.kRtya rUpam jIvatvam eva ca |

मनोरथम् उपारुह्य वहत्.प्राण.तुरम्.गमम् ॥६।३२।१३॥

manoratha.m upAruhya vahat.prANa.turam.gamam ||6|32|13||

.

the inert consciousness having given affect to form and its existence,

having mounted the chariot of manas.Mind,

driving the swift *prANa Horse

...

cit_jaDam tu_urarI.kRtya rUpam jIvatvam eva ca manoratha.m upAruhya vahat.prANa.turam.gamam

.

*vlm.13. Others say, that the rarified intellect assumes a compact form, which becomes the living soul; and this riding on the car of the mind, drives it by the vital airs as its racers.

* चिज्_जडं तु उररी.कृत्य रूपं जीवत्वम् एव the inert consciousness having given affect to form and its existence, मनोरथम् उपारुह्य having mounted the chariot of manas.Mind, वहत् प्राण.तुरंगमम् driving the swift *prANa Horse,...

*sv.11.18 Thus, it is the karma.self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva. #kR #urarIkR #urarIkaraNa.m, urarIkAra: the act of admitting, adopting, admission, zarvad. #urarIkRta_ given affective consent; nir.IheNa nir.aMzena nir.ahaMkRtinA tvayA | satA vApy asatA vApi kartRtvam urarI.kRta.m || y5036.076 • urarIkRtya having given consent (with the word "OM") iti_om.ity urarI.kRtya yad icchasi tad Acara, y6093.058.

 

क्वचिज् जा.पदार्थत्वम् क्वचिन् नष्ट.पदार्थताम्

kvacit_jAta.padArthatvam kvacit_naSTa.padArthatAm |

क्वचिद् बहु.पदार्थत्वम् क्वचिद् .पदार्थताम् ॥६।३२।१४॥

kvacit bahu.padArthatvam kvacit_eka.padArthatAm ||6|32|14||

.

kvacit jAta=pada.arthatvam .. somewhere/times it is born=something.ness,

kvacit naSTa.pada.arthatAm sometimes destroyed=something.ness,

kvacit bahu.pada.arthatvam kvacid somewhere/times it has the nature of something many,

kvacit eka.pada.arthatAm somewhere/times it is the nature of something one

....

*vlm.14. Sometimes the intellect seems as something born and to be in being, as in its state of waking and witnessing the objects all around; at others it seems to be dead and lost as in the state of its profound sleep. Again it appears as many, as in its dreaming state; and at last it comes to know itself as one and a unit, when it comes to the knowledge of truth and of its identity with the sole unity.

*sv.11.18 Thus, it is the karma.self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

 

गता_इव भिन्ना_इव_अस्त्य्_एवम् अत्यजन्ती निजम् पदम्

gatA_iva bhinnA_iva_asti_evam a.tyajantI nijam pada.m |

जलता_इव तरङ्गत्वम् सा_एव_असद्_असद्__उदिता ॥६।३२।१५॥

jalatA_iva taraGgatvam sA_eva_asat_asat_A_uditA ||6|32|15||

.

gatA iva as.if gone bhinnA iva as.if divided

asti_evam atyajantI it is so detaching

nijam pada.m its normal state

jalatA iva like wateriness

taraGgatvam the wave.state

sA eva asat_asat_A uditA it is the unreal arisen from the unreal

.

*AB. … asaj jAgrad iva vyavahAra.dRzA apy asat svapna iva ca A uditA ISad.vikasitA iti_artha: ||

*vlm.15. Sometimes it seems to be of a different form, without forsaking its own nature; as the milk becomes the butter and curd &c. and as the water appears in the shape of a billow or wave or of its foam or froth.

 

उपजीव्य_आत्मनो रूपम् परम् स्फुरति वृत्तिषु

upajIvya_Atmana:_rUpam param sphurati vRttiSu |

आलोकम् उपजीव्य_इमम् रूप.श्रीर् दृश्य.गा यथा ॥६।३२।१६॥

Alokam upajIvya_imam rUpa.zrI:_dRzya.gA yathA ||6|32|16||

.

upajIvya Atmana: rUpam param sphurati vRttiSu Alokam upajIvya imam rUpa.zrI: dRzya.gA yathA

.

*vlm.16. As all things depend upon light, to show their different forms and colours to view, so the mental powers and faculties, do all of them depend upon the intellectual soul for their several actions. (The intellect in the form of the soul, directs and exhibits the actions of the mind).

*sv.11.18 Thus, it is the karma.self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

upajIvyAtmano rUpaM paraM sphurati vRttiSu |

AlokamupajIvyemaM rUpazrIrdRzyagA yathA || 16

*vA being dependent on the self/cit, form later manifests in thoughts, like many forms become visible because of the light.

.*AS: I agree, except the subject is unclear. It should be the reflection of the cit in the jiva. Also, rUpazrI should probably mean "full splendor" rather than "many forms".
 

परम.आत्मनि चित्तत्वे स्थिते सति निरामये

parama.Atmani cittatve sthite sati nirAmaye |

जीवो जीवति =आलोकम् दीपे सति गृहम् यथा ॥६।३२।१७॥

jIva:_jIvati sa=Alokam dIpe sati gRham yathA ||6|32|17||

.

in the Supreme Self

.being existent in Affective mind, untainted by formation.

the Living.jIva lives in light

as in a house lit by a lamp

.

parama.Atmani cittatve sthite sati nirAmaye jIva:_jIvati sa=Alokam dIpe sati gRham yathA

.

*vlm.17. Again the Supreme Spirit being situated in the mind within the body, the animal soul has its life and action; as all things appear to sight, while the lighted lamp shines inside the room.

 

आधयो व्याधयोश् _एव प्रयान्त्य्_अस्य प्रपीनताम्

Adhaya:_vyAdhaya:_ca_eva prayAnti_asya prapInatAm |

अपाम् इव तरङ्गत्वम् वीचित्वस्य_इव फेनता ॥६।३२।१८॥

apAm iva taraGgatvam vIcitvasya_iva phenatA ||6|32|18||

.

Adhaya: vyAdhaya:_ca_eva Affections and Infections too

prayAnti_asya prapInatAm proceed to its to swelling

apAm iva taraGgatvam like waveness from the waters

vIcitvasya_iva phenatA like foamness from billowness

.

#pI #prapI #prapIta_ #prapIna_ swollen out , swollen up , distended RV.

*vlm.18. the ungoverned mind gives rise to all diseases and difficulties, that rise as fastly and thickly, as the perturbed waters rise in waves, which foam out with thickening froth.

*sv.11.18 Thus, it is the karma.self or the active self (karmatma) that keeps the body in motion. It is, however, the supreme self itself that has ordained both the mind and the prana as the promoters of life in the body. It is the consciousness itself, assuming inertia, which rides the mind as the jiva.

 

आधि.व्याधिभिर् आकीर्ण.शरीर.अम्भोज.षट्पदः

Adhi.vyAdhibhi:_AkIrNa.zarIra.ambhoja.SaTpada: |

जीवो वैषम्य* आयाति तरङ्गत्वे यथा पयः ॥६।३२।१९॥

jIva:_vaiSamya* AyAti taraGgatve yathA paya: ||6|32|19||

.

disease and depression come like bees to browse the body.lotus

and the Living.jIva comes to distress

as water comes to be a wave

.

Adhi.vyAdhibhi: w/ disease and depression AkIrNa.zarIra.ambhoja.SaTpada: a bee browsing the body.lotus jIva: vaiSamya_AyAti the Living.jIva to distress comes taraGgatve yathA paya: when conditioned.to a wave, as water does

.

*sv. Once this limitation is established, then other consequences follow. they are the physical and mental diseases! This is like waves first arising on the surface of the ocean and then creating ripples and so forth.

*vlm.19. the living soul dwelling like the bee in the lotus.bed of the body, is also subject to diseases and difficulties as the bee to the rains and flood; and it is as disturbed by the casualties of life, as the calm sea.water are perturbed to waves by the blowing winds.

##dhyai, to meditate #Adhyai upon –> #Adhi A.dhi mental illness. • Affection (of thought), Assumption (of state). • in modern terms, a bacterium or virus • or an obsessive attachment. #vyAdhi vi.adhi mental illness. • Infection (of body), Presumption (of state). • in modern terms, Affective disorder.

##*sama #viSama #vaiSamyam unevenness (of ground) • inequality, oddness (opp. to "evenness"), diversity, disproportion zrS. • trouble, distress, calamity • injustice, unkindness, harshness r. • impropriety, wrongness Sarvad. • an error in or about (tasmin or comp.) • solitariness, singleness y1019018, y1029012 .

* Adhi.vyAdhibhi: w/ disease and depression AkIrNa.zarIra.ambhoja.SaTpada: a bee browsing the body.lotus jIva: vaiSamya_AyAti the Living.jIva to distress comes taraGgatve yathA paya: when conditioned.to a wave, as water does

 

चिच्*छक्तिः सर्व.शक्तित्वान् _अहम् चिद् इति भावनात्

cit*zakti: sarva.zaktitvAn na_aham cit_iti bhAvanAt |

अत्र सा_एव_इति वैवश्यम् सूर्यो दीप्तैर् इव_अम्बुदैः ॥६।३२।२०॥

atra sA_eva_iti vaivazyam sUrya:_dIptai:_iva_ambudai: ||6|32|20||

.

cit.zakti: "The power of Consciousness ##

sarva.zaktitvAt because it is All.power

na aham cit I am not Consciousness"

iti bhAvanAt because of such a feeling

atra sA eva iti vaivazya.without.self.control. m

sUrya: dIptai:_iva ambudai: like the sun by bright clouds

.

*vlm.20. the dubitation that, "the divine soul is omnipotent, and the living soul is impotent and limited in its powers; and therefore the human soul is not the same with the Divine; is the cause of our woe, and serves to darken the understanding; as the clouds raised by the sunlight, serve to obscure the solar disk: (this doubt leading to dualism, cuts us from god and exposes us to all

the calamities of life).

*sv.19.21 Once this limitation is established, then other consequences follow. they are the physical and mental diseases! This is like waves first arising on the surface of the ocean and then creating ripples and so forth. the consciousness as jiva becomes dependent, having abandoned the self.knowledge as consciousness.

.

#vaivazyam n. (fr. वि.) want of self.control, _rAjat.

 

वैवश्याच् च्यवती मौढ्यान्_ विन्दत्य्_आत्म.संविदम्

vaivazyAt_cyavatI mauDhyAn_na vindati_Atma.saMvidam |

.जाद्य.पराभूतः स्वाङ्ग.अवदलनम् यथा ॥६।३२।२१॥

ghana.jAdya.parAbhUta: svAGga.avadalanam yathA ||6|32|21||

.

vaivazyAt cyavatI mauDhyAn na vindati Atma.saMvidam ghana.jAdya.parAbhUta:

svAGgAvadalanam yathA

.

*vlm.21. the sentient soul passes under many transmigrations in its insensibility, and in utter want of its self consciousness; like one subdued to dull obtuseness by some morphic drug, which makes him insensible of the pain inflicted upon his own person, (This drug is some anaesthetic agent as opium, chloroform and the like).

*sv.19.21 Once this limitation is established, then other consequences follow. they are the physical and mental diseases! This is like waves first arising on the surface of the ocean and then creating ripples and so forth. the consciousness as jiva becomes dependent, having abandoned the self.knowledge as consciousness.

.

##muh #mUDha mfn. stupefied , bewildered , perplexed , confused , uncertain or at a loss about (loc. or comp.) AV. &c &c. #mauDhyam stupidity, ignorance , folly MBh. Ka1v. &c; stupor, swoon.

 

प्राप्य _अप्य्_अनुसंधानम् अस्या* मोहो विनश्यति

prApya ca_api_anusaMdhAnam asyA: moha:_vinazyati |

.मो.रतो जन्तुः स्व.कार्य.स्मरणम् यथा ॥६।३२।२२॥

ghana.moha.rata:_jantu: sva.kArya.smaraNam yathA ||6|32|22||

.

prApya ca api anusaMdhAnam moreover inquiry having.got

asyA: moha:_vinazyati ghana.moha.rata: jantu: sva.kArya.smaraNam yathA

.

*vlm.22. But as it comes to know itself afterwards by some means or other, it recovers from its dull insensibility, and regains its state of original purity; as a drunken or deluded person turns to his duty, after he comes to remember himself. (So the lost and stray sheep, returns to its fold and master).

*sv.22.26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self.knowledge.

**tt. *anusaMdhAna .n.. investigation, inquiry, setting in order, arranging, planning; •• In logic, a specific example: the anusaMdhAna.Example is one of the steps necessary in a logical argument..one which is not employed in traditional Western Logic. For example, "1. there is smoke on the mountain; 2. Where there is smoke there is fire; therefore 3. there is fire on the mountain." But we should also require an Application, or Example.otherwise we may be talking about either something unique (a tautology), or the impossible nonexistent. So the *nyAya logician would have us say "Where there's smoke is fire, as, for example, in the kitchen". In y2010.006, when reasoning about the identity of the Living.jIva and the brahman.Immensity, the *anusaMdhAna is the student hirself.

 

यदा_अङ्ग.संविदाम् वा.स्पन्द.शक्तिः प्रमोषतः

yadA_aGga.saMvidAm vAta.spanda.zakti: pramoSata: |

करोत्य्_अनुसंधानम् कुष्ठी स्पन्द.एषणम् यथा ॥६।३२।२३॥

na karoti_anusaMdhAnam kuSThI spanda.eSaNam yathA ||6|32|23||

.

yadA_aGga.saMvidAm vAta.spanda.zakti: pramoSata:

na karoti_anusaMdhAnam kuSThI spanda.eSaNam yathA s/he makes no inquiry, as a leper has no impulsive energy/vibrancy

.

*vlm.23. the sentient soul that fills the body, and is employed in enlivening all its members, does not strive to know the cause of its consciousness; as a leper never attempts to make use of any part of his body, which he is incapable to raise. (So the soul that is drowned in ignorance and dead in its sin, will never rise to reclaim its redemption by reproving itself).

*sv.22.26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self.knowledge.

yadAGgasaMvidAM vAtaspandazaktiH pramoSata: |

na karotyanusaMdhAnaM kuSThI spandaiSaNaM yathA || 23

*vA when the vital energy of consciousness goes away, the body cannot move,

like leper, (even) desiring to move, does not move his limbs.

*AS: When the power of stimulation (vAtaspandazaktiH) no longer attends to the sensation of limbs; like a leper (no longer pays attention to his limbs which are fallen)
.

#muS to steal #pramuS and steal some.more, #pramoSa: stealing or taking away_BhP.

#sthA to stand #stha standing in #kuSTha a bad place leprosy #kuSThita made leprous, one is #kuSThin, #kuSTI leprous; a leper.  

#iS to wIS: .#eS A>iS wishing toward .#eSaNa seeking for; • an iron arrow_Lex.; •• #eSaNA .f.. impulse, desire, begging, solicitation, request_rAjat. &c. •• #eSaNam impulse, desire, the act of seeking, begging.

 

=संवित्.स्पन्दतो देहे पद्म.पत्रम् हृदि स्थितम्

a=saMvit.spandata:_dehe padma.patram hRdi sthita.m |

स्फुरत्य्_अपरामृष्टम् दारु.पात्रम् यथा बहिः ॥६।३२।२४॥

na sphurati_aparAmRSTam dAru.pAtram yathA bahi: ||6|32|24||

.

a=saMvit.spandato dehe thru the lack of vibrant awareness in a body

padma.patram hRdi sthita.m na sphurati aparAmRSTam dAru.pAtram yathA bahi:

.

*vlm.24. When the soul is devoid of its consciousness, it does not enable the tube of the lotus.like heart to beat and vibrate with the breath of respiration; but makes it as motionless as a sacrificial vessel unhandled by the priest.

*sv.22.26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self.knowledge.

 

निःस्पन्दे पद्मपत्रे ऽन्तः प्राणाः शान्तिम् प्रयान्त्य्_अमी

ni:spande padmapatre_anta: prANA: zAntim prayAnti_amI |

ता.वृन्ते यथा_अस्पन्दे बहिः पव.शक्तयः ॥६।३२।२५॥

tAla.vRnte yathA_aspande bahi: pavana.zaktaya: ||6|32|25||

.

ni:spande padmapatre_anta: within the nonvibrant lotuspetal

prANA: zAntim prayAnti_amI these *prANa Airs come to rest.

tAla.vRnte at the foot of the groundstalk

yathA_aspande bahi: as nonvibrant outside

pavana.zaktaya: the Air.powers

...

*vlm.25. the action of the lotiform heart having ceased, the motion of the vital breaths is stopped also; as the fanning of the palmleaf fan being over, there is no more the current of the outer air.

*sv.22.26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self.knowledge.

 

प्राने शान्त.इत.स्पर्शे जीवो निष्पूर्ण.मूकताम्

prAne zAnta.itara.sparze jIva:_niSpUrNa.mUkatAm |

याति शान्ते नभो.वायौ दृश्यत्वम् यथा रजः ॥६।३२।२६॥

yAti zAnte nabha:*vAyau na dRzyatvam yathA raja: ||6|32|26||

.

prAne i the prANa.Air

zAnta.itara.sparze jIvo niSpUrNa.mUkatAm

yAti zAnte comes to peace

nabho.vAyau in the nabhas.sky Wind

na dRzyatvam yathA raja: not to be seen like dust

.

*vlm.26. the cessation of the vital air in the body, and its flight to some other form, sets the life to silence and sink in the original soul; just as the suspension of the blowing winds, sets the flying dusts to rest on the ground.

*sv.22.26 Labouring under a thick veil of ignorance, it is foolishly unable to recognise the harm that it has brought upon itself, even as a drunkard wielding a sword cuts his own leg. However, even as the drunkard can soon become sober, this consciousness can soon regain self.knowledge.

 

विरजम् विगताधारम् मनो हि शिष्यते मुने

virajam vigatAdhAram mana:_hi ziSyate mune |

तिष्ठत्य्_आत्म.पदम् लब्ध्वा जल.दि.तरु.बीजवत् ॥६।३२।२७॥

tiSThati_Atma.pada.m labdhvA jala.Adi.taru.bIjavat ||6|32|27||

.

passionless, without support,

Mind remains so, muni

:

it rests

:

having reached the Self.state

it's like a seed in humid ground

.

virajam vigatAdhAram mana:_hi ziSyate mune tiSThati_Atma.pada.m labdhvA jala.Adi.taru.bIjavat

.

*vlm.27. At this time, O.sage, the mind alone remains on its unsullied state and without its support; until it gets another body, wherein it rests as the embryonic seed lies in the earth and water.

 

इति वैकल्यम् आयतैः कार.ओघैः समन्त.तः

iti vaikalyam Ayatai: kArana.oghai: samanta.ta: |

पुर्यष्टके शमम् याते देहम् पतति निश्चलः ॥६।३२।२८॥

puryaSTake zamam yAte deham patati nizcala: ||6|32|28||

.

iti vaikalyam Ayatai: kArana.oghai: samanta.ta: puryaSTake zamam yAte deham patati nizcala:

.

so they become weak

ness कार.ओघैः समन्त.तः with an ocean of causes on all sides. पुर्यष्टके शमम् याते when the *puryaSTaka. the eightfold subtle body has come to #zama Peace देहम् पतति निश्चलः the body falls.into stillness.

#kR

.#karaNa the act of causing.

.#kAraNa the action of causing

•.• kArana.ogha

*vlm.28. Thus the causes of life being deranged on all sides, and the eight principles of the body inert and extinct (in their actions); the body droops down and becomes defunct and motionless. (The eight principles called the puryashtakas).

*sv.27.29 When the mind is divested of its support, it remains alone in the self. When the puryastaka (the subtle body) is rid of all its supports, it attains a state of quiescence and falls motionless. When consciousness, on account of objectification, becomes deluded, the latent psychological tendencies become active; identifying with these, consciousness forgets its essential nature.

.

zgl#part. #samanta .mfn.."being on every side", universal , whole , entire , all (स्/अमन्तम् #samantam .ind.. "in conjunction with", "together with"; समन्त्/अम् .ind.. or #samantAt °तात् .ind.. or #samantaतस् °.तस् .ind.. "on all sides, around", "or, wholly, completely" ; °तेन ind. " all round " ; with  "nowhere") AV. &c

#kR .#karaNa a..I doing, making, effecting, causing (esp. end.comp.; cf. #antakaraNa, #uSNaM.k., &c.); clever, skilful; m. a helper, companion

#kR .#karaNa .#kAraNa .n.. cause, reason, the cause of anything (tasya, also often tasmin); instrument; motive origin, principle; a cause (in phil.i.e. that which is invariably antecedent to some product

#R* .#pR .*puryaSTaka purI.aSTaka; another name for_AtivAhika the Traveller, the Subtle Body. •• Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (#AtivAhika zarIra or *puryaSTaka or *jIvAtma). Am I right? M.: they are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the #eka (one) only. #vritti.jJAna alone can destroy #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. there are two kinds of vRitti.s (modes of mind). (1) #viSaya.vRtti (objective) and (2) #Atma.vRtti (subjective). the first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the *puryaSTaka and then to the One Self."•• cf. *puryaSTaka analysis in y6050.014 ff; and see Persp. p60 .* 'the town with eight gates', "the subtle body_. (five tanmAtras, ahaMkAra, buddhi, and manas [#citta?])."– Dasgupta y3005012 #anta:karaNa.trayam tanmAtra.paJcaka.m iti*SvenkarUpam puryaSTakaM. MoT 3,5.12 the manifesting KundalinI, #ahaMkAra_AtmatAm yAtA sA eSA puryaSTakA_abhidhA. y6081.004.

#kal #vikal #vikala #vaikalyam imperfection , weakness , defectiveness, defect , frailty (also .ता f. R. ; w.r. वैकल्प.ताMn. MBh. &c

 

चिच्.चेत्य.चेतनाद् मोहात् स्पन्दम् आयान्ति वासनाः

cit.cetya.cetanAt_mohAt spanda.m AyAnti vAsanA: |

तद्_ईरिता* स्मरत्य्_अन्तर् अन्यद् विस्मरति स्वयम् ॥६।३२।२९॥

tat_IritA* smarati_antar anyat_vismarati svayam ||6|32|29||

.

cit.cetya.cetanAt mohAt Out of delusive consciousness, conception, and sentience

spanda.m AyAnti *vAsanA: the VAsanAs come to vibration

tat IritA smarati antar

anyat_vismarati svayam other remembering itself

.

*vlm.29. Forgetfulness of the intellect, the intelligible (truth) and intelligence, produces the desires of them to vibrate; these give to remembrances of the past, and their want buries them to oblivion.

*sv.27.29 When the mind is divested of its support, it remains alone in the self. When the puryastaka (the subtle body) is rid of all its supports, it attains a state of quiescence and falls motionless. When consciousness, on account of objectification, becomes deluded, the latent psychological tendencies become active; identifying with these, consciousness forgets its essential nature.

*vA because of delusion of knower.knowable.knowledge, vasanas start vibrating, waking other memories and making (the consciousness) forget the own nature.

*AS: I agree, except there seems something wrong with tadIritA. If it is an adjective for vAsanAs then it should have a visarga at the end, for the plural. I cannot think of a suitable substitute either, so the usual "ArSa" epithet may be used(:.))
 

हृत्.पद्म.पत्र.स्फुरणात् स्फुटम् पुर्यष्टकम् भवेत्

hRt.padma.patra.sphuraNAt sphuTam puryaSTaka.m bhavet |

हृत्.पद्म.यन्त्रे वहनाद् रुद्धे पुर्यष्टकम् क्षयि ॥६।३२।३०॥

hRt.padma.yantre vahanAt_ruddhe puryaSTaka.m kSayi ||6|32|30||

.

hRt.padma.patra=sphuraNAt from the opening of the Heart.lotus.petals sphuTam puryaSTaka.m bhavet clearly the Puryashtaka subtle body comes to be hRt.padma.yantre in the heart.lotus.machine ##

vahanAt ruddhe puryaSTaka.m kSayi

.

#sphur .#sphuraNa .n.. स्फुरणम् [स्फुर्.ल्युट्] Throbbing, quivering, trembling in general; of certain parts of the body (indicating good or bad luck). • Breaking forth, bursting into view. • Gleaming, flashing on the mind. • Expansion, manifestation, sphuraNAj jIva.cakratvam eti, y3067.019.

*puryaSTaka Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (#AtivAhika zarIra or *puryaSTaka or *jIvAtma). Am I right? M.: they are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the_eka (one) only. #vritti.jJAna alone can destroy #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. there are two kinds of vRitti.s (modes of mind). (1) #viSaya.vRtti (objective) and (2) #Atma.vRtti (subjective). the first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the puryaSTaka and then to the One Self. *puryaSTa, puryaSTaka puri.aSTa.ka .¶mw* n. the eight constituent parts of the body, on mn.1.56. ..¶jd puryaSTaka analysis in y6050014 ff see Persp. p60 .; 'the town with eight gates', "the subtle body_. (five tanmAtras, ahaMkAra, buddhi, and manas)."– Dasgupta y3005012 <anta:karaNa.trayam tanmAtra.paJcaka.m iti*SvenkarUpam puryaSTakaM> MoT 3,5.12 the manifesting KundalinI, <ahaMkAra^AtmatAm yAtA sA eSA puryaSTakA^abhidhA> y6081.004

*vlm.30. the expansion of the lotus.like heart, causes the puryashtaka body to expand also; but when the organ of the heart ceases to blow and breathe, the body ceases to move.

*sv.30.34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

देहे पुर्यष्टकम् यावद् अस्ति तावत् * जीवति

dehe puryaSTaka.m yAvat_asti tAvat sa* jIvati |

शान्ते पुर्यष्टके देहो मृत* इत्य्_उच्यते, द्विज ॥६।३२।३१॥

zAnte puryaSTake deha:_mRta* iti_ucyate, dvija ||6|32|31||

.

dehe puryaSTaka.m yAvad asti while the Octagon is in the body

tAvat sa* jIvati thusly it lives

zAnte puryaSTake when the Octagon is quiet

deho mRta iti_ucyate dvija

.

*vlm.31. As long as the puryashtaka elements remain in the body, so long it lives and breathes; but these elementary powers being quiet and still, the body becomes inert and is said to be dead.

*sv.30.34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

विरुद्ध.मल.सम्बोधाc_छेद.भेद.दशावशात्

viruddha.mala.sambodhAt_cheda.bheda.dazAvazAt |

प्रस्फुरति हृत्.पद्म.यन्त्रम् अभ्यन्तरे यदा ॥६।३२।३२॥

na prasphurati hRt.padma.yantram abhyantare yadA ||6|32|32||

.

viruddha.mala.sambodhAt cheda.bheda.dazAvazAt na prasphurati hRtpadma.yantram abhyantare yadA

.

*vlm.32. When the contrary humours, the feelings and passions and sensible perceptions, and the outward wounds and strokes. cause the inward action of the organic heart to stop:..

*sv.30.34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

तदा पुर्यष्टकम् शान्तम् उपैति गगने शनैः

tadA puryaSTaka.m zAntam upaiti gagane zanai: |

संरोधिते वा.यन्त्रे यथा पव.संततिः ॥६।३२।३३॥

saMrodhite vAta.yantre yathA pavana.saMtati: ||6|32|33||

.

tadA then

puryaSTaka.m zAntam upaiti the Octagon approaches peace whin

gagana.sky.e zanais

saMrodhite in restraint

vAta.yantre yathA as in a bellows

pavana.saMtati: is the wind.space.

*vlm.33. then the puryashtaka forces are pent up in the cavity of the heart, as the force of the blowing winds, is lost in the hollow of a pair of blowing bellows.

*sv.30.34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

स्व.संवित्ति.शाज् जीवो वैवश्यम् उपगच्छति

sva.saMvitti.vazAt_jIva:_vaivazyam upagacchati |

पद्म.यन्त्रम् शरीरस्थम् प्रवाहम् याति नित्यदा ॥६।३२।३४॥

padma.yantram zarIra.stha.m pravAham yAti nityadA ||6|32|34||

.

sva.saMvitti.vazAt jIva: from the effect of of its own awareness the Living.jIva

vaivazyam upagacchati becomes unrestrained

padma.yantram the Lotus Machine

zarIra.stha.m situate in the body

pravAham yAti comes in a stream

nityadA unceasingly.

*vlm.34. When a living body has its inward consciousness, and becomes inert and motionless in its outer parts and members, it is still alive by the action of breathing in the inner organ of the heart.

*sv.30.34 When the lotus of the heart unfolds, the puryastaka functions; when that lotus folds, the puryastaka ceases to function. As long as the puryastaka functions in the body, the body lives; when it ceases to function, the body dies. This cessation can be caused by some form of inner conflict between the impurities and inner awakening.

 

वासना विमला येषाम् हृदयान् _अपसर्पति

vAsanA vimalA yeSAm hRdayAn na_apa.sarpati |

स्थिर.एक.रू.जीवास् ते जीवन्मुक्ताश् चिर.आयुषः ॥६।३२।३५॥

sthira.eka.rUpa.jIvA:_te jIvan.muktA:_cira.AyuSa: ||6|32|35||

.

vAsanA vimalA yeSAm of those whose *vAsanA.s are uneffected hRdayAn na apa.sarpati it does not recede from the Heart sthira.eka.rUpa.jIvAs te they are firm/settled.one.form *jIva.s jIvan.muktA: cira.AyuSa: Living Free and long.of.life

.

*vlm.35. Those whose pure and holy desires never forsake their hearts, they live in one quiet and even state of life, and are known as the living liberated and long living seers.

*sv.35 If only pure vasanas or tendencies fill one's heart all conflicts cease and there are harmony, liberation and longevity.

 

संरुद्धे पद्म.यन्त्रे हि प्राणे शान्तिम् उपागते

saMruddhe padma.yantre hi prANe zAntim upAgate |

देहः पतत्य् अधैर्यो ऽयम् काष्ठ.लोष्ट.समः क्षितौ ॥६।३२।३६॥

deha: patati_adhairya:_ayam kASTha.loSTa.sama: kSitau ||6|32|36||

.

when the Lotus.Machine is blocked

and when the *prANa reaches its peace

the body falls.away, infirm, this one, like a stick or stone

into destruction

.

saMruddhe padma.yantre hi prANe zAntim upAgate deha: patati adhairya: ayam kASTha.loSTa.sama: kSitau

.

*vlm.36. When the action of the lotus like machine of the heart has ceased, and the breath ceases to circulate in the body, it loses its steadiness, and falls unsupported on the ground as a block of wood or stone.

 

यथैव व्योम मरुति लीनम् पुर्यष्टकम् भवेत्

yathA_eva vyoma maruti lInam puryaSTaka.m bhavet |

तथैव_तत्रैव तदा लयम् एति मनो मुने ॥६।३२।३७॥

tathA_eva tatra_eva tadA layam eti mana:_mune ||6|32|37||

.

yathA_eva vyoma maruti lInam puryaSTaka.m bhavet tathA eva tatra eva tadA layam eti mano mune

.

*vlm.37. As the octuple body mixes with the air in the vacUm of the sky, so is the mind also absorbed in it at the same time.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

सुचिर.अभ्यस्त.भावम् तु वासना.खचितम् मनः

sucira.Abhyasta.bhAvam tu vAsanA.khacita.m mana: |

यत्र तत्र भ्रमत् स्वर्ग.नरक.आदि प्रपश्यति ॥६।३२।३८॥

yatra tatra bhramat svarga.naraka.Adi prapazyati ||6|32|38||

.

sucira*ABhyasta.bhAvam tu But its state being long practiced

*vAsanA.khacita.m mana: the VAsanA(trace).projected Mind (set with VAsanA traces)

yatra tatra bhramat wherever wandering

svarga.narakAdi prapazyati beholds heaven and hell and the like

.

*vlm.38. But being accompanied with the thoughts, to which it has been long accustomed, it continues to wander about in the air, and amidst the regions of heaven and hell, which it has long believed to await on its exit from the body.

*sv.. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones....

.

#khac I. 1, 9 P. (खचति, #khacati खच्नाति #khacnAti, खचित #khacita) To come forth, appear. • To be born again. • To purify. .Î. 1_u. (खचयति khacayati, खचित khacita) cl. 1. P. #khacati (only p.p. khacat), to come forth, project (as teeth) KathAs. Ii; vi: cl. 9. P. khacJAti, to be born again; to cause prosperity; to purify DhAtup. i, 59 : cl. 10. P. khacayati, to fasten, bind ib. v, 84 •• .#khacita_ खचित p.p. [खच्.क्त_khat.kta] Fastened, joined, full of, intermixed with; शकुन्त.नीड.खचितं बिभ्रज्जटा.ण्डलम् Ś.7.11 (v. l.). • (end.comp. or with instr.) inlaid, set, studded (e.g. maNi.kh, inlaid with jewels)_mbh. vI; Ii_hariv._megh. &c. (= karambita, "combined with"L.) .¶cp a. glittering, shining; inlaid, adorned with (..).

 

शरीरम् शवताम् एति मनो.मारुत.र्जितम्

zarIram zavatAm eti mana:.mAruta.varjita.m |

गते गृ.जने दूरम् गृहम् संशून्यताम् इव ॥६।३२।३९॥

gate gRha.jane dUram gRham saMzUnyatAm iva ||6|32|39||

.

the body comes to be a corpse

when deprived of Mind and Airs

:

when the householder is far.off

there is a very empty house

.

zarIram zavatAm eti mana:.mAruta.varjita.m gate gRha.jane dUram gRham saMzUnyatAm iva

.

VLM

 

सर्वगा चिच् चेतनतो जीवी.भूय मनःस्थिता

sarvagA cit_cetana.ta:_jIvI.bhUya mana:sthitA |

पुर्यष्टक.पुर् भूत्वा सा_आतिवाहिक.देहनी ॥६।३२।४०॥

puryaSTaka.vapu:_bhUtvA sA_AtivAhika.dehanI ||6|32|40||

.

sarvagA cit_cetana.तस् jIvI.bhUya mana:sthitA

puryaSTaka.vapu:_bhUtvA it is the Traveler Body

sAa ativAhika.dehanI

.

*vlm.40. the all pervading intellect, becomes by its power of intellection both the living soul as well as the mind; and after passing from its embodied form (of puryashtaka), it assumes its spiritual (átiváhika) nature afterwards.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

*puryaSTaka sarvagA cic cetana.to jIvI.bhUya mana:sthitA | puryaSTaka.vapurbhUtvA sA''tivAhikadehanI || y6032.040

#cetana sarvagA cic cetana.to jIvI.bhUya mana:sthitA | puryaSTaka.vapurbhUtvA sA''tivAhikadehanI || y6032.040

#AtivAhika –#AtivAhikadeha sarvagA cic cetana.to jIvI.bhUya mana:sthitA | puryaSTaka.vapurbhUtvA sA''tivAhikadehanI || y6032.040

 

तन्मात्र.पञ्चकम् चित्तम् क्रोडी.कृत्य व्यवस्थिता

tanmAtra.paJcaka.m cittam kroDI.kRtya vyavasthitA |

स्वप्न.भ्रमवद् आकारम् भावात् स्थूलम् प्रपश्यति ॥६।३२।४१॥

svapna.bhramavat_AkAram bhAvAt sthUlam prapazyati ||6|32|41||

.

tanmAtra.paJcaka.m cittam kroDI.kRtya vyavasthitA

svapna.bhramavad like the delusion of a dream

AkAram bhAvAt sthUlam prapazyati beholds things from the feeling of gross embodiment

.

*vlm.41. It fosters in its bosom the quintessence (pancha tan mátram) of the subtile elemental mind, which assumes a grosser form afterwards, as the thoughts of things appear in dream.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.  

#kroDa: क्रोड kroDam –the breast, chest, bosom (of men and animals) (e.g. kalyANa.kroDA a woman with a well.formed breast); the flank, hollow above the hip; the lap (= aGka) L.

#kRtya a. to be done, fit, proper, right; n. impers. it imports or matters (w. gen. of pers. & instr. of th.). kRtya: a suffix of the fut. pass. part. f. {kRtyA3} act, action, deed; magic, spell. kRtyam business, task, duty, purpose, end. • "The taNDava nRtya expresses the completion of the five kRtya.s: sRSTi [creation], sthiti [preservation], samAhAra [destruction], tirodhAna [illusion], and anugraha or mokSa." [Akhil Chandra]. these phases correspond to the divisions of YV into Books y3 through y7. #kroDIkRtya to.be.formed in the chest, e.g. the Chitta Affection, tanmAtra.paJcaka.m cittam kroDI.kRtya vyavasthitA | svapna.bhramavad AkAram bhAvAt sthUlam prapazyati, y6032.041

 

दृढ.भावनया पश्चात् तत्र_एव .शालिनी

dRDha.bhAvanayA pazcAt tatra_eva rasa.zAlinI |

आतिवाहि.देहत्वम् विस्मरत्य्_अखिलम् क्षणात् ॥६।३२।४२॥

AtivAhika.dehatvam vismarati_akhilam kSaNAt ||6|32|42||

.

dRDha.bhAvanayA pazcAt thru intense feeling

pazcAt tatra eva rasa.zAlinI next there is only affective feeling

AtivAhika.dehatvam vismarati forgetting the Traveler Body akhilam kSaNAt entirely at.once

.

*vlm.42. then as the intensity of its thoughts, makes the unreal world and all its unrealities, appear as real before it, it comes to forget and forsake its spiritual nature, and transform itself to a gross body.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

अस्तया_इव शरीरे_ऽस्मिन् कृ.कृत्रिम.भावना

astayA_iva zarIre_asmin_kRta.kRtrima.bhAvanA |

नयत्य्_असत्यम् सत्यत्वम् सत्यम् _असत्यताम् अपि ॥६।३२।४३॥

nayati_asatyam satyatvam satyam ca_a.satyatAm api ||6|32|43||

.

as.if dormant in this body

a Feeling made Effective

brings the unreal to reality

and the real too to unrealness

.

astayA_iva zarIre_asmin kRta.kRtrima.bhAvanA nayati_asatyam satyatvam satyam ca_a.satyatAm api

.

* suffix –tA ".ness" / suffix –tvam ".ity"

Affective / Effective

*vlm.43. It thinks by mistake the unreal body as substantial, and believes the unreal as real and the real as unreal.

 

सर्वगा हि चिद्.अंशेन जीवी.भूय_अभवन् मनः

sarvagA hi cit.aMzena jIvI.bhUya_abhavan mana: |

मनः पूर्यष्टक.थम् आक्रामति ततो जगत् ॥६।३२।४४॥

mana: pUryaSTaka.ratha.m AkrAmati tata:_jagat ||6|32|44||

.

sarvaga.A hi. cit.aMza.ena jIvI.bhUya. abhavat. mana: mana: pUryaSTaka.ratha.m

AkrAmati. tata:. jagat.world.

.

for it goes everywhere as a flash of Consciousness enlivened

jIvI.bhUyA become.alive

abhavan mana: having been Mind on its Octagon Chariot

it overflies thereby

the world

.

*vlm.44. It is but a particle of the all pervading Intellect, that makes the living soul, which reflects itself afterwards in the form of the intelligent mind.

(...the mind then ascends on the vehicle of the octuple body, and surveys the phenomenal world as a sober reality. (i, e. the senses of the body, represent the universe as real).

* sarvagA hi for it goes everywhere cid.aMzena thru a flash of Consciousness jIvI.bhUyA jIva.become abhavan mana: having been Mind pUryaSTaka.ratha.m on its Octagon Chariot AkrAmati tato jagat it overcomes thereby the world.

 

पुर्यष्टकम् वातमयम् देहम् उत्थापयत्य्_अलम्

puryaSTaka.m vAtamayam deham utthApayati_alam |

हृत्.स्पन्दी.वेताल* इव जीवति_इत्य् उच्यते तदा ॥६।३२।४५॥

hRt.spandI.vetAla* iva jIvati_iti_ucyate tadA ||6|32|45||

.

the Octagon.body composed of wind stands.up well.enuf

.like a Zombie with a heartbeat.

living

(so it is said)

then

...

puryaSTaka.m vAta.mayam / vAtam ayam deham deham utthApayati_alam hRt.spandI.vetAla* iva jIvati_iti_ucyate tadA

.

*vlm.45. the intellect is the prime mobile power, that gives force to the octuple material (puryashtaka) body to move itself; and the action of the breath in the heart which is called life, resembles the spiritual force of a ghost raising an inert body.

* puryaSTaka.m vAtamayam deham the Octagon.body made of wind utthApayati_alam stands.up well.enuf hRt.spandi.vetAla_iva like a Zombie with a heartbeat jIvati living iti_ucyate tadA so it is said then...

 

क्षीणे पुर्यष्टके चित्तम् यदा व्योमनि लीयते

kSINe puryaSTake cittam yadA vyomani lIyate |

तदा स्फुरति देहो ऽयम् मृत* इत्य्_उच्यते ऽपि ॥६।३२।४६॥

tadA sphurati deha:_ayam mRta* iti_ucyate_api ca ||6|32|46||

.

...

kSINe puryaSTake when the Octagon wanes

cittam mental affection

yadA vyomani lIyate when it dissolves in spacious sky

tadA sphurati deha: ayam then projects a body this one

mRta iti_ucyate_api ca even tho it is said.to.be dead

.

*vlm.46. When the aerial mind flies into the vacuous air, after the material frame is weakened and wornout; then the lifeless body ramains as a block of wood or stone, and is called a dead mass by those that are living.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

स्वभाव.शतो जीवो विस्मृत्या शक्तिम् ऋच्छति

svabhAva.vazata:_jIva:_vismRtyA zaktim Rcchati |

वैवश्यात् काल.शतः पर्णम् जर्जरताम् इव ॥६।३२।४७॥

vaivazyAt kAla.vazata: parNam jarjaratAm iva ||6|32|47||

.

sva.bhAva.vazata: the own.being.perforce Living.jIva vismRtyA zaktim having forgotten its zakti.Power

Rcchati vaivazyAt

kAla.vazata: by force of Time parNam jarjaratAm iva like a leaf to witheredness.

*vlm.47. As the living soul forgets its spiritual nature, and becomes decayed in course of time and according to the frail nature of material things; so it fades and falls away in the manner of the withered leaves of trees.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

जीव.शक्त्या परामृष्टे निरुद्धे पद्म.यन्त्रके

jIva.zaktyA parAmRSTe niruddhe padma.yantrake |

प्राणे संरोधम् आयाते म्रियते मानवो मुने ॥६।३२।४८॥

prANe saMrodham AyAte mriyate mAnava:_mune ||6|32|48||

.

when affectation of

by the Life.power

is obstructed

when the prANa is stopped in the Lotus.Machine,

muni,

the human is dead

.

jIva.zaktyA parAmRSTe niruddhe padma.yantrake prANe saMrodham AyAte mriyate mAnava:_mune

.

*vlm.48. When the vital power forsakes the body, and the action of the pericardium is stopped; the breath of life becomes extinct, and the animated being is said to die away.

 

यथा जातानि जातानि _अन्यान्य्_अन्यानि कालतः

yathA jAtAni jAtAni ca_anyAni_anyAni kAlata: |

वृक्षात् पर्णानि शीर्यन्ते शरीराणि तथा नृणाम् ॥६।३२।४९॥

vRkSAt parNAni zIryante zarIrANi tathA nRNAm ||6|32|49||

.

yathA as

jAtAni jAtAni ca births and more births

anyAni_anyAni kAlata: one after another in the course of time

vRkSAt parNAni zIryante from a tree the leaves scatter

zarIrANi bodies are

tathA thus

nRNAm for humans.

*vlm.49. As all beings that are born and have come to life, fade away in time like all created things in the world; so do human bodies also fade and fall away in time, like the withered leaves of trees.

*sv. Otherwise, when the puryastaka ceases to function, the body dies and the subtle body chooses another suited to fulfil the hidden vasanas. Due to these vasanas, the puryastaka forges new links with the new subtle body, forgetting its nature as pure consciousness. However, since consciousness is infinite and omnipresent, the mind riding the puryastaka roams everywhere. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

 

जायन्ते म्रियन्ते शरीराणि शरीरिणाम्

jAyante ca mriyante ca zarIrANi zarIriNAm |

पादपानाम् पर्णानि का तत्र परिदेवना ॥६।३२।५०॥

pAdapAnAm ca parNAni kA tatra paridevanA ||6|32|50||

.

jAyante ca mriyante they live & they die

ca zarIrANi zarIriNAm the bodies of the embodied .

pAdapAnAm ca parNAni and the leaves of trees

kA tatra paridevanA so what's the problem?

.

*AS: the phrase tatra kA paridevanA (तत्र का परिदेवना) is a standard Sanskrit


idiom and has the meaning "So why worry about that?". It is also used in the derived meaning "Who cares?", or "Why should one care?" Here, the last phrase has nothing to do with trees. It is a general comment, based on all the content of the whole verse, or previous discussion.

the full meaning is: the bodies of the living are born and die, so do the leaves of trees. Why worry about it?
*vlm.50. the bodies of all embodied beings, are equally doomed to be born and die also in their time; as the leaves of trees, are seen to be incessantly growing and falling off at all seasons; why then should we lament at the loss of what is surely to be lost.

*sv. Bodies are taken up and abandoned by the jiva even as trees sprout new leaves and discard old ones. Wise men do not set any store by these changes.

.

#div .#paridiv .##paridevana .n.. #paridevanA lamentation , bewailing , complaint_MBh.&c. (w.r. #parivedana).

 

चिद्.अम्बुधौ स्फुरन्त्य्_एता* दे.बुद्बुद.पङ्क्तयः

cit.ambudhau sphuranti_etA* deha.budbuda.paGktaya: |

इतश् _अन्या* इतश् _अन्या* एतास्व्_आस्था धीमतः ॥६।३२।५१॥

ita:_ca_anyA* ita:_ca_anyA* etAsu_AsthA na dhImata: ||6|32|51||

.

cit.ambudhau sphuranti_etA* in the sea of Consciousness arising they are

deha.budbuda.paGktaya: body.bubble=rows

ita:_ca_anyA* hence too others

ita:_ca_anyA* hence too others

etAsu_AsthA na dhImata:

.

in the ocean of Consciousness they project

as this procession of body.bubbles here & there and this & that

the wise do not depend on them

.

*vlm.p.51 Look at these chains of living bodies, indiscriminately and constantly rising and falling like bubbles and waves in the vast ocean of Divine Consciousness. There is no difference between any and another. Why then should the wise make any distinction between objects that are equally frail in their nature, and proceed from and return to the same source?

 

सर्वगा_अपि चिद् एतस्मिंश्*चेतसि प्रतिबिम्बति

sarvagA_api cit_etasmin*_cetasi pratibimbati |

पदार्थम् अन्तरादत्ते _अन्यो हि मुकुराद् ऋते ॥६।३२।५२॥

padArtha.m antarAdatte na_anya:_hi mukurAt_Rte ||6|32|52||

.

tho Consciousness goes everywhere, in this affectivity, it is projected.

padArtha.m antarAdatte the thing presented within it is na anya: hi mukurAd Rte not other than a mirror.

*vlm.52. the all.pervading intellect reflects itself only in the mind of man, and no where else; as it is the mirror only that receives the reflexions of objects, and no other opaque substance besides.

* sarvagA api cit tho Consciousness goes everywhere etasmin cetasi pratibimbati in this affectivity it is projected padArtha.m antarAdatte the thing presented within it is na anya: hi mukurAd Rte not other than a mirror.

 

चिद्_अम.नभसि प्रयत्न.रूपाः

cit_amala.nabhasi prayatna.rUpA:

परिवितते तद्.अतन्.मयाः स्फुरन्ति

parivitate tat.atat.mayA: sphuranti |

कलक.मुखराः स्फुट.अभिरामा*

kalakala.mukharA: sphuTa.AbhirAmA*

विविध.शरी.विमो.तापनाय ॥६।३२।५३॥

vividha.zarIra.vimoha.tApanAya ||6|32|53||

.

cid.amala.nabhasi in the clear sky of Consciousness

prayatna.rUpA: are the forms of active effort (volitions)

parivitate when overspreading

tad.atan.mayA: sphuranti that.not.that=made appearing

kalakala.mukharA:

sphuTa.AbhirAmA

.

vividha.zarIra.vimoha.tApanAya

*vlm.53. the acts and fates of men are all imprinted in the spacious and clear page of the Divine intellect, and yet are all embodied beings loud in their cries and complaints against the decrees of Heaven which is owing to their ignorance, and tending to their better grief and vain lamentation.

*vA in the pure space of cit, various bodies spreaded, which are results of efforts, confused and beautiful, for suffering from delusion.

*AS: I don't think the "bodies" are being talked about here. The subject is the multitudes of thoughts/ideas which flicker under the pure stretched sky of cit, having the forms of actions, some involved with tat (brahman) while some not, full of discussions and clarifications to relieve the pain from confusions of bodies (people).

 

FM6033

 

DN6032 PURYASHTHAKA.THE SUBTLE BODY 2AG19.21

सर्ग .३२

ईश्वर* उवाच

Izvara: uvAca |

मुने शृणु कथम् कार्य.कारिणी स्पन्द.शालिनी

mune zRNu katham kArya.kAriNI spanda.zAlinI |

चरन्ती तनु पुम्साम् उपैति परम.अभिधाम् ॥६।३२।१॥

carantI ca tanu pumsAm upaiti parama.AbhidhAm ||6|32|1||

प्राक्तनेस् तैर् निहन्त्य्_एव स्व.मनो..ईहितैः

prAktane:_tai:_nihanti_eva sva.mana:.manana.Ihitai: |

कर्म.व्रातैर् विचित्र.ईहैः परि.पीवरताम् गतैः ॥६।३२२॥

karma.vrAtai:_vicitra.Ihai: pari.pIvaratAm gatai: ||6|32|2||

मनस्तया गता शक्तिः सज् जडा_इव_आगता चितेः

manastayA gatA zakti: sat_jaDA_iva_AgatA cite: |

सा स्फुरत्य् अनया ब्रह्मन्न्_उचिता शक्ति.भूतया ॥६।३२३॥

sA sphurati_anayA brahman_ucitA zakti.bhUtayA ||6|32|3||

अस्याः प्रसादाद् इह सा चित् कलङ्कवती मुने

asyA: prasAdAt_iha sA cit kalaGkavatI mune |

जगद्.गन्धर्व.नगरम् करोति करोति ॥६।३२४॥

jagat.gandharva.nagaram karoti na karoti ca ||6|32|4||

चित्त.आद्यसत्तया देहो मूकस् तिष्ठति कुड्यवत्

citta.AdyasattayA deha:_mUka:_tiSThati kuDyavat |

तत्.सत्तया हि स्फुरति नभःसम्प्रेरित.अश्मवत् ॥६।३२५॥

tat.sattayA hi sphurati nabha:samprerita.azmavat ||6|32|5||

यथा स्फुरत्य्_अतिजडमयो ऽयस्क.अन्त. संनिधौ

yathA sphurati_ati.jaDamaya:_ayaska.anta.samnidhau |

तथा स्फुरति जीवो ऽयम् सति सर्व.गते परे ॥६।३२६॥

tathA sphurati jIva:_ayam sati sarva.gate pare ||6|32|6||

सर्व.स्थया_आत्म.शक्त्या_एव जीव* एष स्फुरत्य्_अलम्

sarva.sthayA_Atma.zaktyA_eva jIva* eSa* sphurati_alam |

मुकुरो बिम्बम् आदत्ते द्रव्य.आत्मन्य्_अस्थिताद् अपि ॥६।३२७॥

mukura:_bimbam Adatte dravya.Atmani_a.sthitAt_api ||6|32|7||

प्रविस्मृ.स्वभावत्वाज् जीवो ऽयम् जडताम् गतः

pravismRta*SvenkabhAvatvAt_jIva:_ayam jaDatAm gata: |

मोहाद् विस्मृ.भावत्वाच्*छूद्रताम् इव दीनताम् ॥६।३२८॥

mohAt_vismRta.bhAvatvAt*_zUdratAm iva dInatAm ||6|32|8||

प्रविस्मृ.स्वभावा* हि चिच्_चित्तत्वम् उपागता

pra.vismRta*SvenkabhAvA* hi cit_cittatvam upAgatA |

महापह.चित्तत्वात् सु.महान् इव दीनताम् ॥६।३२९॥

mahA.apahata.cittatvAt su.mahAn_iva dInatAm ||6|32|9||

जडया_अवशया देहो वात.शक्ति.समानया

jaDayA_avazayA deha:_vAta.zakti.samAnayA |

संचाल्यते तद् अनया वार्य्_इव वीचि.मालया ॥६।३२।१०॥

saMcAlyate tat_anayA vAri_iva vIci.mAlayA ||6|32|10||

कर्म.आत्मना वराकेण जीवेन मनसा_अमुना

karma.AtmanA varAkeNa jIvena manasA_amunA |

चाल्यन्ते दे.यन्त्राणि पाषाणा* इव वायुना ॥६।३२।११॥

cAlyante deha.yantrANi pASANA* iva vAyunA ||6|32|11||

शरी.शकटाणाम् हि कर्षणे परमात्मना

zarIra.zakaTANAm hi karSaNe paramAtmanA |

मनः प्राण.उदयौ ब्रह्मन् कृतौ कर्म.कृतौ दृढौ ॥६।३२।१२॥

mana: prANa.udayau brahman kRtau karma.kRtau dRDhau ||6|32|12||

चिज् जडम् तु_उररी.कृत्य रूपम् जीवत्वम् एव

cit_jaDam tu_urarI.kRtya rUpam jIvatvam eva ca |

मनोरथम् उपारुह्य वहत्.प्राण.तुरम्.गमम् ॥६।३२।१३॥

manoratha.m upAruhya vahat.prANa.turam.gamam ||6|32|13||

क्वचिज् जा.पदार्थत्वम् क्वचिन् नष्ट.पदार्थताम्

kvacit_jAta.padArthatvam kvacit_naSTa.padArthatAm |

क्वचिद् बहु.पदार्थत्वम् क्वचिद् .पदार्थताम् ॥६।३२।१४॥

kvacit bahu.padArthatvam kvacit_eka.padArthatAm ||6|32|14||

गता_इव भिन्ना_इव_अस्त्य्_एवम् अत्यजन्ती निजम् पदम्

gatA_iva bhinnA_iva_asti_evam a.tyajantI nijam pada.m |

जलता_इव तरङ्गत्वम् सा_एव_असद्_असद्__उदिता ॥६।३२।१५॥

jalatA_iva taraGgatvam sA_eva_asat_asat_A_uditA ||6|32|15||

उपजीव्य_आत्मनो रूपम् परम् स्फुरति वृत्तिषु

upajIvya_Atmana:_rUpam param sphurati vRttiSu |

आलोकम् उपजीव्य_इमम् रूप.श्रीर् दृश्य.गा यथा ॥६।३२।१६॥

Alokam upajIvya_imam rUpa.zrI:_dRzya.gA yathA ||6|32|16||

परम.आत्मनि चित्तत्वे स्थिते सति निरामये

parama.Atmani cittatve sthite sati nirAmaye |

जीवो जीवति =आलोकम् दीपे सति गृहम् यथा ॥६।३२।१७॥

jIva:_jIvati sa=Alokam dIpe sati gRham yathA ||6|32|17||

आधयो व्याधयोश् च_एव प्रयान्त्य्_अस्य प्रपीनताम्

Adhaya:_vyAdhaya:_ca_eva prayAnti_asya prapInatAm |

अपाम् इव तरङ्गत्वम् वीचित्वस्य_इव फेनता ॥६।३२।१८॥

apAm iva taraGgatvam vIcitvasya_iva phenatA ||6|32|18||

आधि.व्याधिभिर् आकीर्ण.शरीर.अम्भोज.षट्पदः

Adhi.vyAdhibhi:_AkIrNa.zarIra.ambhoja.SaTpada: |

जीवो वैषम्य* आयाति तरङ्गत्वे यथा पयः ॥६।३२।१९॥

jIva:_vaiSamya* AyAti taraGgatve yathA paya: ||6|32|19||

चिच्*छक्तिः सर्व.शक्तित्वान् _अहम् चिद् इति भावनात्

cit*zakti: sarva.zaktitvAn na_aham cit_iti bhAvanAt |

अत्र सा_एव_इति वैवश्यम् सूर्यो दीप्तैर् इव_अम्बुदैः ॥६।३२।२०॥

atra sA_eva_iti vaivazyam sUrya:_dIptai:_iva_ambudai: ||6|32|20||

वैवश्याच् च्यवती मौढ्यान्_ विन्दत्य्_आत्म.संविदम्

vaivazyAt_cyavatI mauDhyAn_na vindati_Atma.saMvidam |

.जाद्य.पराभूतः स्वाङ्ग.अवदलनम् यथा ॥६।३२।२१॥

ghana.jAdya.parAbhUta: svAGga.avadalanam yathA ||6|32|21||

प्राप्य _अप्य्_अनुसंधानम् अस्या* मोहो विनश्यति

prApya ca_api_anusaMdhAnam asyA: moha:_vinazyati |

.मो.रतो जन्तुः स्व.कार्य.स्मरणम् यथा ॥६।३२।२२॥

ghana.moha.rata:_jantu: sva.kArya.smaraNam yathA ||6|32|22||

यदा_अङ्ग.संविदाम् वा.स्पन्द.शक्तिः प्रमोषतः

yadA_aGga.saMvidAm vAta.spanda.zakti: pramoSata: |

करोत्य्_अनुसंधानम् कुष्ठी स्पन्द.एषणम् यथा ॥६।३२।२३॥

na karoti_anusaMdhAnam kuSThI spanda.eSaNam yathA ||6|32|23||

=संवित्.स्पन्दतो देहे पद्म.पत्रम् हृदि स्थितम्

a=saMvit.spandata:_dehe padma.patram hRdi sthita.m |

स्फुरत्य्_अपरामृष्टम् दारु.पात्रम् यथा बहिः ॥६।३२।२४॥

na sphurati_aparAmRSTam dAru.pAtram yathA bahi: ||6|32|24||

निःस्पन्दे पद्मपत्रे ऽन्तः प्राणाः शान्तिम् प्रयान्त्य्_अमी

ni:spande padmapatre_anta: prANA: zAntim prayAnti_amI |

ता.वृन्ते यथा_अस्पन्दे बहिः पव.शक्तयः ॥६।३२।२५॥

tAla.vRnte yathA_aspande bahi: pavana.zaktaya: ||6|32|25||

प्राने शान्त.इत.स्पर्शे जीवो निष्पूर्ण.मूकताम्

prAne zAnta.itara.sparze jIva:_niSpUrNa.mUkatAm |

याति शान्ते नभो.वायौ दृश्यत्वम् यथा