fm6081 2.nv01..05 FIRE AND MOON .z119

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Nov 5, 2017, 9:20:02 PM11/5/17

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fm6081 2.nv01..05 FIRE AND MOON .z119

https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.nv01..05%20FIRE%20AND%20MOON.z119.docx?dl=0

Oॐm

jd:

>#R* -> #pR -> #purI - the city #puri_aSTaka, a city with eight gates, Octagon.City;

another name for the AtivAhika.Traveller, the Subtle Body. ••

ramaNa speaks of it in Talk 629:

Q.: Enquiry into the Self seems to take one into the subtle body (AtivAhika.zarIra or puryaSTaka or jIva_Atman). Am I right?

A.: They are different names for the same state,

but they are used according to the different points of view.

After some time

puryaShTaka (the eight fold subtle body)

will disappear

and there will be the #eka (one) only.

#vRtti-jJAna alone can destroy #a-jJAna (ignorance).

Absolute jJAna is not inimical to a.jJAna.

There are two kinds of vRittis (modes of mind).

(1) #viShaya-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.

in my translation the terms

Adhi and vyAdhi are translated as "affection" and "infection"—

as A-dhi, assuming an affective thought,

and vi-Adhi, expressing that thought as effective & infective disease.

when #Adhi is unified, it is #samAdhi.

the affective process is a function of chitta, the affective function of manas.Mind.

FIRE AND MOON

vasiShTha said—

एतत् पञ्चक-बीजम् तु कुण्डलिन्याम् तद्.अन्तरे ।

etat paJcaka-bIjam tu kuNDalinyAm tat_antare |

प्राण-मारुत=रूपेण तस्याम् स्फुरति सर्वदा ॥६।८१।१॥

prANa-mAruta=rUpeNa tasyAm sphurati sarvadA ||6|81|1||

this elemental seed

within the great serpentine kuNDaliNI

sprouts

as the five breathings that ever vibrate within her*.

* "her" -> kuNDalinI.

~vlm. ... the great nADI...

~vlm.1. vasiSTha continued:—The seeds of the five elements are contained inside the great kundalini nADI, expanding every moment from the vibration of vital breath in all beings.

002|Ø

सान्त: कुण्डलिनी-स्पन्द-स्पर्श-संवित्-कलामला ।

sA_anta: kuNDalinI-spanda-sparza-saMvit-kalAmalA |

कलोक्ता कलनेन .आशु कथिता चेतनेन चित् ॥६।८१।२॥

kaloktA kalanena_Azu kathitA cetanena cit ||02||

there comes in the #kuNDaliNI a kind of pristine vibration that vibrates in the same way that consciousness throbs in Consciousness.

sA anta: - she is within/ended =

kuNDalinI-spanda-sparza-saMvit-kala_amalA -

kuNDalinI-vibration-touch-awareness-bit-untainted =

kalA-uktA x

kalanena Azu x

kathitA cetanena cit x

#kalA

#kalana

~vwv.806/2. That pure kuNDalinI (which throbs as the vital air) within, which has vibration, the sense of touch and consciousness as its inherent parts, is called kalA on account of kalanA (or grasping and apprehension) immediately and is described as consciousness on account of being aware.

~vlm.2. The vibration of the Kundalini being stopped, it roused the intellect by its touch, and the rising of the intellect is attended with rising of the intellectual powers as follows.

~sv.2-5 It is this same kundalinî which is known variously as conditioning or limitation, as the mind, jiva, movement of thought, intellect (or the determining faculty) and egosense, for it is the supreme life-force in the body.

= sA prANa-rUpeNÂnta:sphuritA kuNDalinI mAruta-dharmeNa sva-dharmeNa ca spanda: sparza: saMvid iti-–tri-rUpa-kalpanA bhUtvA kalA cij-jIvo mana: saMkalpo buddhir ahaMkAra: puryaSTakam liGgam ity Adi nAmAni kalana_Adi-vyApara_upAdhibhir labhata ity Aha sAntir iti tribhi: ||6|81 sA anta: kuNDalinI- spanda- sparza- saMvit- kalAmalA | kala_uktA kalanena moving Azu kathitA cetanena cit

003|Ø

जीवनाज् जीवताम् याता मननाच् च मन: स्थिता ।

संकल्पाच् च.एव संकल्पा बोधाद् बुद्धिर् इति स्मृता ॥६।८१।३॥

jIvanAt_ jIvatAm yAtA mananAt ca mana: sthitA |

saMkalpAt_ ca_eva saMkalpA bodhAt_ buddhi:_ iti smRtA ||03||

thru the act of living

having come.to the state of life

and thru the act of mentation

Mind having its state

and thru its own conception it becomes conceptual,

thru bodha.Realization

known as buddhi.Intellect...

~vwv.807 It has gone to the state of a living being by (manifesting) life and is existing as the mind due to thinking. It is will on account of determination and is considered as buddhi (or intellect) on account of knowledge (or understanding).

~vlm.3. This intellect is the living principle from its vitality, and the mind from its mental powers; it is the volitive principle from its volition, and is called the understanding, from its understanding of all things.

004|o/

अहंकार-आत्मताम् याता सा एषा पुर्यष्टका अभिधा ।

स्थिता कुण्डलिणी देहे जीव-शक्तिर् अनुत्तमा ॥६।८१।४॥

ahaMkAra_AtmatAm yAtA sA eSA puryaSTakA abhidhA |

sthitA kuNDaliNI dehe jIva-zaktir anuttamA ||04||

having come to "I"dentity and selfness

it is known as puri-ashtaka, the Octal Fortress.

seated as kuNDaliNI in the body,

it is the incomparable Life-Power, jIva-shakti

~vwv.808/4. That has become of the nature of ego (or the sense of self) with the name of "eightfold city"....

~sv. It is this same kundalinî which is known variously as conditioning or limitation, as the mind, jiva, movement of thought, intellect (or the determining faculty) and egosense, for it is the supreme life-force in the body.

*jd.4 - ahaMkAra_AtmatAm yAtA sA eSA puryaSTakA abhidhA x

sthitA kuNDaliNI dehe jIva-zaktir anuttamA x

005|Ø

अपानताम् उपागत्य सततम् प्रवहत्य् अध: ।

apAnatAm upAgatya satatam pravahati_ adha: |

समाना नाभि-मध्य.स्था उदान.आख्या .उपरि स्थिता ॥६।८१।५॥

samAnA nAbhi-madhya.sthA udAna_AkhyA _upari sthitA ||05||

the breath having entered the state of apAna =

it flows constantly downward =

as samAna.symBreath - x =

nAbhi-madhya.sthA – she is set at the nub of the navel =

udAnA_AkhyA - called udAnA.upBreath : =

upari sthitA – she is situate above ... =

~vwv.809 Attaining the nature of the vital current apAna it flows downward constantly. As the vital current samAna, it exists in the centre of the navel. As the vital current named udAna, it is situated high above (or flows upwards).

~vlm.5. The intellect abides in #kuNDaliNI entrail in the form of triple winds. Being deposited in the bowels and passing downwards, it takes the name of the apAna wind; moving about the abdomen it is called the samAna wind; and when seated in the chest it rises upwards, it is known by the name of the udAna wind.

~AB. tatra spanda-zakte: pradhAna- primary vRtti-tat-sthAna-traividhyam darzayati ||

* apAnatAm upAgatya the.Downbreath having entered = satatam pravahati_adha: - flows constantly downward = as samAna.symBreath - x = nAbhi-madhya.sthA – she is set at the nub of the navel = udAnA_AkhyA - called udAnA.upBreath : = upari sthitA – she is situate above ... =

006|Ø

अधस् त्व् अपान-रूपा.एव मध्ये सौम्या.एव सर्वदा ।

adha:_ tu_ apAna-rUpA_eva madhye saumyA_eva sarvadA |

पुष्टा.अप्य् उदान-रूपा.एव पुंस: स्वस्था.एव तिष्ठति ॥६।८१|६॥

puSTA_api_ udAna-rUpA_eva puMsa: svasthA_eva tiSThati ||06||

...

adhas tv apAna-rUpA_eva –

but downward her form is only the apAna.DownBreath =

madhye saumyA_eva sarvadA –

midway it is always gentle =

puSTA api udAna-rUpA_eva –

while yet growing in the form of udAna.UpBreath =

puMsa: svasthA_eva tiSThati –

it remains set in the self of a person.

~vwv.810/6. In the lower region, it is only of the nature of the vital current apAna. In the middle, it is only gentle always (as samAna). Even as it is growing, it is only of the nature of the vital current udAna of a human being. It remains quite independent.

~sv.6 As the apana it constantly flows downward, as samana it dwells in the solar plexus and as udana the same life-force rises up. On account of these forces, there is balance in the system. If, however, the downward pull is excessive and the downward force is not arrested by appropriate effort, death ensues.

~vlm.6. The apAna wind passing downward evacuates the bowels, but the samAna wind of the abdominal part serves to sustain the body; and the undAna rising upward and being let out, inflates and invigorates the frame.

~AB. vRtti-bheda-prayojanAnyAha adha iti | apAna-gamanAdi eva prayojanam iti artha: | apAna_udAnAbhyAm AkRSyamANA api svayam saumyA nizcalA eva | tad avaSTambhatvAd eva puSTA balavati api Urdhva-vRttir udAna-rUpA eva satI svasthA eva tiSThati na liGgam bahirutkrAmayati i.a.||

सर्व.यत्नम् अधो याति यदि यत्नान् न धार्यते ।

sarva.yatnam adho_ yAti yadi yatnAt_ na dhAryate |

तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१|७॥

tat pumAn mRtim AyAti tayA nirgatayA balAt ||07||

if every effort goes downward

not supportable with effort

that person comes to death

thru departure of that force

~vwv.811/7. If it is not held with effort, all effort goes down (or fails). Then the man perforce arrives at death on account of that power which has gone away.

~vlm.7. If after all your efforts, you are unable to repress the passing off of the downwardwind; then the person is sure to meet his death, by the forcible and irrepressible egress of the apAna wind; (this irrepressible egress is called abishlambha). (The translator regrets for his inability to give the English terminology of these psychological words in the original).

~sv. Similarly, if the upward pull is excessive and it is not arrested by appropriate effort, death ensues.

समस्ता.एव .ऊर्ध्वम् आयाति यदि युक्त्या न धार्यते ।

samastA_eva _Urdhvam AyAti yadi yuktyA na dhAryate |

तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१|८॥

tat pumAn mRtim AyAti tayA nirgatayA balAt ||08||

when so joined

if it comes upward, not strengthened by union

then that human comes to death —

by force of that departure

~vlm.8. And when one with all his attempts, is unable to suppress his rising breath of life; but it forces of his mouths or nostrils, it it sure to be followed by his expiration.

~sv. Similarly, if the upward pull is excessive and it is not arrested by appropriate effort, death ensues. If the movement of the life-force is governed in such a way that it neither goes up nor down, there is an unceasing state of equilibrium and all diseases are overcome.

सर्वथा .आत्मनि तिष्ठेच् चेत् त्यक्त्वा .ऊर्ध्व.अधो-गम.अगमौ ।

sarvathA _Atmani tiSThet_ cet tyaktvA _Urdhva_adha:-gama_agamau |

तज् जन्तोर् हीयते व्याधिर् अन्तर् मारूत-रोधत: ॥६।८१।९॥

tat_janto:_ hIyate vyAdhi:_anta:_ mArUta-rodhata: ||09||

if she abides all-ways in the Self

disregarding the up&down going&coming

a person's vyAdhi.Infection is limited by the internal restraint of the Airs

~vwv.812 If (that power) remains in the body having completely abandoned going and coming upwards and downwards, then, the disease of the living being is discharged on account of the blocking up of the life-wind (or breath) within.

~vlm. If one by his continual attention, can succeed to repress the outward and inward egress of his vital breath, and preserve calm quiet of his disposition, he is sure to have his longivity accompanied with his freedom from all diseases.

~sv. If the movement of the life-force is governed in such a way that it neither goes up nor down, there is an unceasing state of equilibrium and all diseases are overcome.

*jd.9 – sarvathA Atmani tiSThet cet tyaktvA Urdhva_adhas=gama_agamau x tat janto: hIyate vyAdhi: antar mArUta-rodhata: - x.

सामान्य-नाडी-वैधूर्यात् सामान्य-व्याधि-samभव: ।

sAmAnya-nADI-vaidhUryAt sAmAnya-vyAdhi-saMbhava: |

प्रधान-नाडी-वैधूर्यात् प्रधान-व्याधि-samभव: ॥६।८१।१०॥

pradhAna-nADI-vaidhUryAt pradhAna-vyAdhi-saMbhava: ||10||

on disturbance of an ordinary channel

there arises ordinary infection;

from disturbance of a special channel

there arises serious infection

~sv.10 Otherwise, if there is malfunction of ordinary (secondary) nadis one is subject to minor ailments and if the principal nadis are involved there is serious ailment.

~vlm.10. Know that the decomposure of the smaller arteries, is attended with destempers of the body, but the disturbance of the greater arteries is followed by serious consequences. (There are a hundred great arteries, attached to the main conduit of Kundalini besides hundreds of small veins and nerves diverging from them thruout the body. The yogi has the power of stopping the current of his breath and blood into these by his restraint of respiration pranayAma).

*jd.10 - sAmAnya-nADI-vaidhUryAt - from disturbance of an ordinary channel = sAmAnya-vyAdhi-saMbhava: - there arises ordinary infection = pradhAna-nADI-vaidhUryAt - From disturbance of a special channel = pradhAna-vyAdhi-saMbhava: - there arises serious infection.

rAma said—

किम् विनाशा: किम् उत्पादा: शरिरे ऽस्मिन् मुनीश्वर ।

kim vinAzA: kim utpAdA: zarire_ asmin muni.Izvara |

आधयो व्याध्यश् च.एव यथावत् कथय .आशु मे ॥६।८१।११॥

Adhaya:_ vyAdhya:_ca_eva yathAvat kathaya_ Azu me ||11||

how are these destroyed or how do they come to be

in this body, Lord of Munis

tell me all about these Adhi.Affections and vyAdhi.Infections

~sv.11 RAMA asked: What are vyadhis (illnesses) and what are adhis (psychic disorders) and what are the degenerative conditions of the body? Pray, enlighten me on these.

~AB. kasmAd vinAzo yeSAm te kim vinAzA: | evam kim utpAdA: ||

*jd.11 - kim vinAzA: x kim utpAdA: zarire_asmin x munIzvara x

Adhayo vyAdhya:_ca_eva yathAvat x kathaya_Azu me - x.

आधयो व्याधयश् च.एव द्वयम् दु:खस्य कारणम् ।

तन् निवृत्ति: सुखम् विद्यात् तत्-क्षयो मोक्ष उच्यते ॥६।८१।१२॥

Adhayo vyAdhaya:_ca_eva dvayam du:khasya kAraNam |

tat_nivRtti: sukham vidyAt tat-kSayo_ mokSa* ucyate ||12||

this pair, Adhi and vyAdhi, are indeed the cause of sorrow

their happy end is effected by vidyA.knowledge;

their destruction is said.to.be mokSha.Freedom

~vwv.709/12 Mental afflictions and physical diseases are the two causes of suffering. Relief from them would be happiness. Thair termination is called liberation.

~sv. Adhi and vyadhi are sources of sorrow. Their avoidance is happiness; their cessation is liberation.

मिथ: कदाचिज् जायेते कदाचित् समम् एव च ।

mitha: kadAcit_ jAyete kadAcit samam eva ca |

पर्यायेण कदाचिच् च आधि-व्याधी शरीरके ॥६।८१।१३॥

paryAyeNa kadAcit_ ca Adhi-vyAdhI zarIrake ||13||

sometimes the two arise together,

at the same time

or sometimes successively

when there are affection and infection in this embodiment

~sv.13 Sometimes they arise together, sometimes they cause each other and sometimes they follow each other.

~vlm.13. Some times the body is subject both to uneasiness and sickness also, as the causes of one another; sometimes they are both alleviated to give us pleasure, and at others they come upon us by turns to cause our pain only.

देह-दु:खम् विदुर् व्याधिम् आध्य्-आख्यम् वासना.मयम् ।

deha-du:kham vidu:_ vyAdhim Adhi_Akhyam vAsanA.mayam |

मौर्ख्य-मूले हि ते विद्यात् तत्त्व-ज्ञाने परिक्षय: ॥६।८१।१४॥

maurkhya-mUle hi te vidyAt tattva-jJAne parikSaya: ||14||

bodily trouble is term vyAdhi.Infection

what's known as Adhi.Affection

is the product of vAsanA.Conditioning

since it is rooted in folly,

thru vidyA.knowledge, it disappears inThatness.Wisdom

~sv. Physical malady is known as vyadhi, and psychic disturbance caused by psychological conditioning (neura:_ses) is known as adhi. Both these are rooted in ignorance and wickedness. They end when self-knowledge or knowledge of truth is attained.

~vlm.14. It is ailing of the body, that we call our sickness, and it is the trouble of the mind that we term our uneasiness. Both of them take their rise from our inordinate disires, and it is our ignorance only of the nature of things, that is the source of both. (Our intemperance and coveteousness, which are dispelled by our right knowledge).

~vwv.710/14. They regard physical disease as the distress of the body and that called mental affliction as consisting of mental impressions (left on the mind by past events, producing pain). Let one know them as having their roots in stupidity. Their termination (happens) on knowing the Reality.

015|o/

अ-तत्त्व.ज्ञान=वशत: स्व.इन्द्रियाक्रमणम् विना ।

हृदि तानवम् उत्स्पृज्य राग-द्वेषेष्व् .अनारतम् ॥६।८१।१५॥

a-tattva.jJAna=vazata: sva.indriyAkramaNam vinA |

hRdi tAnavam utspRjya rAga-dveSeSu_anAratam ||15||

a-tattvajJAna-vazata: - thru the absence of Thatness-Wisdom =

svaindriya_AkramaNam vinA - without subduing your.own organs =

hRdi tAnavam utspRjya - thinness/smallness arises in the Heart =

rAga-dveSeSu anAratam - in constant passion and hatred.

~sv.15 Ignorance gives rise to absence of self-control and one is constantly assailed by likes and dislikes and by thoughts like_aI have gained this, I have yet to gain that'. All this intensifies delusion; all these give rise to psychic disturbances.

~vlm.15. Without the knowledge of the natures and virtues of things, and the want of the government of our desires and appetites, that the heart string loses its tenuity and even course; and is swollen and hurried on by the impulse of passions and inordinate desires.

इदम् प्राप्तम् इदम् न .इति जाड्याद् वा घन-मोह=दा: ।

idam prAptam idam na_iti jADyAt_ vA ghana-moha=dA: |

आधय: संप्रवर्तन्ते वर्षासु मिहिका इव ॥६।८१।१६॥

Adhaya: sampravartante varSAsu mihikA:_ iva ||16||

"this is got and this is not"

and so

condensing as delusion.giving clouds

the Affections proceed to grow

like fog in the rainy season

~vwv.711: "This was obtained; this was not"--thus (fancying), or on account of dulness of intellect, mental afflictions producing great delusion arise, as snow during the rainy season.

~vlm.16. The exultation at having obtained something, and ardour for having more; equally boil the blood of the heart, and shroud the mind under a shadow of infatuity, as an impervious cloud in the rainy weather.

*jd.16 - idam prAptam idam na_iti jADyAt_vA ghana-moha=dA: x Adhaya: sampravartante varSAsu mihikA iva x

भृशम् स्फुरन्तीष्व् .इच्छासु मौर्ख्ये चेतस्य् अनिर्जिते ।

दुर्.अन्न-अभ्यवहारेण दुर्देश.आक्रमणेन च ॥६।८१।१७॥

bhRzam sphurantISu_icchAsu maurkhye cetasi_anirjite |

dur.anna_abhyavahAreNa durdeza_AkramaNena ca ||17||

when desires increasingly expand

when the folly of affective Consciousness is unconquered

by taking bad food

and by visiting bad places

...

~vlm.17. The ever increasing greediness of the mind, and the subjection of the intellect under the dominion of foolhardiness, drives men to distant countries in search of a livelihood.

~vwv.712-715/17-18-19-10. When desires are springing up excessively, when the stupidity in the mind is not conquered, by taking bad food, by occupying bad places, ....

~sv.16-17 Physical ailments are caused by ignorance and its concomitant total absence of mental restraint which leads to improper eating and living habits.

018|o/

दुष्काल-व्यवहारेण दुष्क्रिया-स्फुरणेन च ।

दुर्जनासङ्ग-दोषेण दुर्भाव-उद्भावनेन च ॥६।८१।१८॥

duSkAla-vyavahAreNa duSkriyA-sphuraNena ca |

durjanAsaGga-doSeNa durbhAva_udbhAvanena ca ||18||

duS.kAla-vyavahAreNa - proceeding in hard times =

duSkriyA-sphuraNena ca - and engaging in bad works =

durjanAsaGga-doSeNa - in wicked company =

durbhAva_udbhAvanena ca – and bad feelings being felt ...

~sv.18 Other causes are untimely and irregular activities, unhealthy habits, evil company, wicked thoughts.

~vlm.18. Again the working at improper seasons (as at night and in rain and heat), and the doing of improper actions; the company of infamous men, and aptitude to wicked habits and practices.

~vwv.712-715/17-18-19-10. ..., by working at improper times, by the arising of evil actions, by the bad consequence of association with evil persons and by the generation of bad emotions, ...

019|Ø

क्षीणत्वाद् वा प्रपूर्णत्वान् नाडीनाम् रन्ध्र-संततौ ।

kSINatvAt_ vA prapUrNatvAn nADInAm randhra-saMtatau |

प्राणे विधुरताम् याते काये तु विकली.कृते ॥६।८१।१९॥

prANe vidhuratAm yAte kAye tu vikalI.kRte ||19||

...

or from shrinkage or swelling

of the nADI.Channels —in the complex of openings;

when the prANa is brought to distress

while the body is debilitated

...

~sv.19 They are also caused by the weakening of the nadis or by their being cluttered or clogged up, thus preventing the free flow of life-force.

~vwv.714-715 ..., when the vital energy is reduced to an adverse state due to depletion or excessive fulness in the continuous channels of nAdIs (arteries, veins, or nerves), and the body is (consequently) weakened...

020|o/

दौ:स्थित्य-कारणम् दोषाद् व्याधिर् देहे प्रवर्तते ।

नद्या: प्रावृण्-निदाघाभ्याम् इव .आकार-विपर्यय: ॥६।८१।२०॥

dau:sthitya-kAraNam doSAt_vyAdhi:_dehe pravartate |

nadyA: prAvRN-nidAghAbhyAm iva_AkAra-viparyaya: ||20||

dau:sthitya-kAraNam - a foul location is a cause =

doSAd - thru badness =

vyAdhir dehe pravartate - infection arises in the body =

nadyA: prAvRN-nidAghAbhyAm iva - like rivers in the rain and heat =

AkAra-viparyaya: - opposite in kind....

~sv.20-21 Lastly, they are caused by unhealthy environment. All these are of course ultimately determined by the fruits of past actions performed either in the near or in the distant past.

~vlm.20. It is by cause of this disordered state of the body, that a great many diseases grow in it, both by reason of the deficit as well as the excess of its humours; as a river becomes foul both in its fulness and low water in the rain and summer heat.

~vwv.712-715/17-18-19-20. … and by the generation of bad emotions, when the vital energy is reduced to an adverse state due to depletion or excessive fulness in the continuous channels of nAdIs (arteries, veins, or nerves), and the body is (consequently) weakened, physical disease, the cause of indisposition, arises in the body due to (such) defects.

021|o/

प्राक्तनी च_aihiकी वा .अपि शुभा वा .अप्य् अ-शुभा मति: ।

या.एव आधिका सा.एव तथा तस्मिन् योजयति क्रमे ॥६।८१।२१॥

prAktanI ca_aihikI vA_api zubhA vA_api_a-zubhA mati: |

yA_eva AdhikA sA_eva tathA tasmin yojayati krame ||21||

prAktanI ca aihikI vA_api –

whether prior or current =

zubhA vA_api_a-zubhA –

whether good or bad =

mati: yA_eva AdhikA - thinking which is so qualified =

sA_eva tathA tasmin yojayati krame - she even thus there is connected in order. =

~vlm.21. As the good or bad proclivities of men, are the results of their actions of prior and present births, so the anxieties and diseases of the present state, are the effects of the good and bad deeds both of this life as also those of the past.

*jd.21 - prAktanI ca aihikI vA_api - whether prior or current = zubhA vA_api_a-zubhA - whether good or bad = mati: yA_eva AdhikA - thinking which is so qualified = sA_eva tathA tasmin_yojayati krame - she even thus there is connected in order. =

आधयो व्याधयश् च.एवम् जायन्ते भूत-पञ्चके ।

Adhaya:_ vyAdhaya:_ ca_ evam jAyante bhUta-paJcake |

कथम् शृणु विनश्यन्ति राघवाणाम् कुल.उद्वह ॥६।८१।२२॥

katham zRNu vinazyanti rAghavANAm kula_udvaha ||22||

Affections and Infections

thus

are born in the material being

how

(listen now!)

are they destroyed,

best of the clan of rAghava.s

in two ways

...

~vlm.22. I have told you RAma, about the growth of the diseases and anxieties in the quintessential bodies of men; now hear me tell you the mode of extirpating them from the human constitution.

023|o/

द्विविधो व्याधिर् अस्ति .इह सामान्य: सार एव च ।

dvividho_ vyAdhi:_ asti_ iha sAmAnya: sAra* eva ca |

व्यवहारस् तु सामान्य: सारो_ जन्ममय: स्मृत: ॥६।८१।२३॥

vyavahAra:_ tu sAmAnya: sAro_ janmamaya: smRta: ||23||

there are two sorts of vyAdhi.Infection here in the world

sAmAnya: sAra eva ca - the sAmAnya.Common and the sAra.Essential

vyavahAras tu sAmAnya: - the ordinary sort is Common

sAro janmamaya: smRta: - and the Essential derives from incarnation.

~vwv.726/23. Disease is of two kinds here—the ordinary #sAmAnya and the essential #sAra (or the ultimate)) one is considered as consisting of birth (or life in the world).

~sv.23 Physical ailments are twofold: ordinary and serious. The former arise from dai_to-day causes and the latter are congenital.

~vlm.23. There are two sorts of diseases here common to human nature, namely—the ordinary ones and the essential; the ordinary ones are the occurences of daily life, and the essential is what is inborn in our nature. (The ordinary cares for supplying our natural wants are of the first sort, and the inbred errors and affections of the mind are of other kind).

024|o/

प्राप्तेन .अभिमतेन.एव नश्यन्ति व्यावहारिका: ।

आधिक्षयेण .अधिभवा: क्षीयन्ते व्याधयो .अप्य् अलम् ॥६।८१।२४॥

prAptena_abhimatena_eva nazyanti vyAvahArikA: |

AdhikSayeNa_adhibhavA: kSIyante vyAdhaya:_api_alam ||24||

prAptena abhimatena eva - x =

nazyanti vyAvahArikA: - x =

AdhikSayeNa adhibhavA: - x =

kSIyante vyAdhaya: api_alam - even diseases are easily worn.away/destroyed/healed.

#adhibhava

~vwv.721/24a. By the removal of mental afflictions, physical diseases arising from mental afflictions are also completely destroyed.

~vwv.727/24b-25a. The usual ailments perish just by obtaining what is wanted (or approved). rAma! Without Self-knowledge, the essential (or ultimate) mental affliction does not perish.

~sv.24 The former are corrected by dai_to-day remedial measures and by adopting the proper mental attitude.

~vlm.24. The ordinary anxieties are removed by the attainments of the objects in want; and the diseases growing out of them, are also removed by the removal of our anxious cares.

025|Ø

आत्म-ज्ञानम् विना सारो_ न .आधिर् नश्यति राघव ।

Atma-jJAnam vinA sAro_ na _Adhi:_ nazyati rAghava |

भूयो रज्ज्व्.अवबोधेन रज्जु-सर्पो हि नश्यति ॥६।८१।२५॥

bhUyo_ rajju-avabodhena rajju-sarpo_ hi nazyati ||25||

Atma-jJAnam vinA - without Self-knowledge =

sAra: - essential =

na Adhi: nazyati - Adhi Anguish does not subside,

rAghava,

bhUya: rajju-avabodhena

as-soon-as the rope is realized —

rajju-sarpa: hi nazyati

the rope-snake surely dies —

~vwv.727/24b-25a. ... rAma! Without Self-knowledge, the essential (or ultimate) mental affliction does not perish.

~vwv.728/ 25b-26a. rAma! The destruction of the essential (or ultimate) mental affliction is the one that removes the roots of all the plays of mental afflictions and physical ailments, as a river in the raint season (removes the roots) of creepers on the banks.

~sv.25 But the latter (serious) ailments, as also the psychic disturbances, do not cease until self-knowledge is attained: the snake seen in the rope dies only when the rope is again seen as rope.

~vlm.25. But the essential infermities of one's dispositions, being bred in the blood and bone, cannot be removed from the body, without the knowledge of the soul; as the error of the snake in the rope, is removed only by examination of the rope. (So the affection will be found to rise in the mind and not rooted in the soul).

026|o/

आधि-व्याधि-विलासानाम् राम साराधिसंक्षय: ।

सर्वेषाम् मूल.हा प्रावृण्-नदी.इव तट-वीरुधाम् ॥६।८१।२६॥

Adhi-vyAdhi-vilAsAnAm rAma sArAdhisaMkSaya: |

sarveSAm mUla.hA prAvRN-nadI_iva taTa-vIrudhAm ||26||

of the play of anguish and disease, rAma,

the essential removal of anguish,

the uprooter of all these,

is like a river in the rainy season —

sweeping-away the creepers on the bank —

Adhi-vyAdhi-vilAsAnAm - the play of anguish and disease =

rAma =

sAra_Adhi-saMkSaya: - essence-anguish.removal =

sarveSAm - of all =

mUla-hA - root-destroyer =

prAvRN-nadI iva - like a river in the rainy season =

taTa-vIrudhAm - of creepers on the bank.

~vlm.26. The erroneous affections of the mind, being known as the source of the rise of all our anxious cares and maladies; it is enough to put a stop to this main spring inorder to prevent their outlets, so the stream that breaks its banks in the rains, carries away the arbours that grew by it in its rapid course. (The fisures of stopping the source, and breaking out of the course, are quite opposed to one another).

~sv.26-27-28 Self-knowledge ends all physical and psychic disturbances. However, physical ailments that are not psychosomatic may be dealt with by medication, prayers and by right action, as also by baths. All these have been described in medical treatises.

*jd.26 - Adhi-vyAdhi-vilAsAnAm - the play of anguish and disease = rAma = sAra_Adhi-saMkSaya: - essence-anguish.removal = sarveSAm - of all = mUla-hA - root-destroyer = prAvRN-nadI iva - like a river in the rainy season = taTa-vIrudhAm - of creepers on the bank.

027|o/

अन्-आधि.जा व्याधयस् तु द्रव्य-मन्त्र-शुभ-क्रमै: ।

चिकित्सक.आदि-शास्त्र-उक्तैर् नश्यन्त्य् अन्यैर् इह अथवा ॥६।८१।२७॥

an-Adhi.jA vyAdhaya:_tu dravya-mantra-zubha-kramai: |

cikitsaka_Adi-zAstra_uktai:_nazyanti_anyai:_iha athavA ||27||

an-Adhi-jA: vyAdhi-ayas tu - but the diseases that are not born of anguish =

dravya-mantra-zubha-kramai: - with a course of appropriate healing mantras =

anyai: cikitsaka_Adi-zAstra_uktair: - taught in various medical shAstras =

nazyanti iha athavA - are otherwise brought to abeyance.

~vlm.27. The non-essential or extrinsical diseases that are derived from without, are capable of being removed by the application of drugs, the spell of mantras and propitiating as well as oviating charms; as also by medicaments and treatments, according to the rescriptions of medical science and the practice of medical men.

*jd.27 - an-Adhi-jA: vyAdhi-ayas tu - but the diseases that are not born of anguish = dravya-mantra-zubha-kramai: - with a course of appropriate healing mantras = anyai: cikitsaka_Adi-zAstra_uktair: - taught in various medical shAstras = nazyanti iha athavA - are otherwise brought to abeyance.

स्नान-मन्त्र.औषढ.उपाया वक्तुश् च .अधिगतानि च ।

त्वया चिकित्सा-शास्त्राणि किम् अन्यद् उपदिश्यते ॥६।८१।२८॥

snAna-mantra_auSaDha_upAyA vaktu:_ ca_ adhigatAni ca |

tvayA cikitsA-zAstrANi kim anyat_ upadizyate ||28||

and the methods of sacred bath, mantra, and herbs

may be studied by you in the Manuals of Healing

what remains to be taught by me

~vlm. ... baths and bathing in holy rivers, ... expiatory mantras and prescriptions ... the medical SAstras ....

~sv. ... medication, prayers and by right action, as also by baths. All these have been described in medical treatises.

rAma said—

आधे: कथम् भवेद् व्याधि: कथम् च न विनश्यति ।

Adhe: katham bhavet_ vyAdhi: katham ca na vinazyati |

द्रव्याद् इतरया युक्त्या मन्त्र-पुण्यादि-रूपया ॥६।८१।२९॥

dravyAt_ itarayA yuktyA mantra-puNya.Adi-rUpayA ||29||

how does disease arise from anxiety?

and is it not removed by another means than medicine

in the form of mantras and pious activities

~sv.29 RAMA asked: Pray, tell me how does physical ailment arise from psychic disturbance and how can it be dealt with by means other than medical.

~vlm.29. RAma rejoined:—But tell me sir, how the intrinsic causes produce the external diseases; and how are they removed by other remedies than those of medicinal drugs, as the muttering of mantra incantations and observance of pious acts and ceremonies.

#dru -> #dravyam - a substance, thing, object; the ingredients or materials of anything; medicinal substance or drug; (phil.) matter, elementary substance (9 in the NyAya, viz. <pRthivI>, <ap>, <tejas>, <vAyu>, <AkAza>, <kAla>, <diz>, <Atman>, <manas> — y1023.018

vasiShTha said—

चित्ते विधुरिते देह: संक्षोभम् अनुयात्य् अलम् ।

citte vidhurite deha: saMkSobham anuyAti_ alam |

तथा.हि रुषितो जन्तुर् अग्रम् एव न पश्यति ॥६।८१।३०॥

tathA.hi ruSito_ jantu:_agram eva na pazyati ||30||

when the Affective mind is disturbed

the body soon follows with distress

just as an angry person is blind to what is before hir

~vlm.30. Vasishtha replied:—The mind being disturbed by anxieties the body is disordered also in its functions, as the man that is overtaken by anger, loses the sight of whatever is present before his eyes.

~vwv.716/30,34 When the mind is afflicted, the body completely follows the disturbance. Due to the disturbance, the vital airs (or energies) flow, abandoning evenness.

* citte vidhurite – when the Affective mind is depressed = deha: saMkSobham anuyAti_alam - the body soon follows with distress = tathA.hi ruSita: jantu: - thus too an angry person = agram eva – even what is before hir = na pazyati – does not see =

031|o/

अन्.अवेक्ष्य पुरो_ मार्गम् अ-मार्गम् अनुधावति ।

प्रकृतम् मार्गम् उत्ष्र्ज्य शर-आर्तो हरिणो_ यथा ॥६।८१।३१॥

an-avekSya pura:_ mArgam a-mArgam anudhAvati |

prakRtam mArgam utSrjya zara_Arto hariNa:_ yathA ||31||

an-avekSya pura: mArgam - he doesn't see the way ahead =

a-mArgam anudhAvati - off.course / losing the tracking scent - he pursues =

prakRtam mArgam utSrjya - (*as in) an ordinary hunt having.shot =

zara_Arta: hariNa: yathA - pain of the arrow for a deer.

~vlm.31. He loses sight of the broad way before him, and takes a devious course of own; and like a stag pierced with arrows, flies from the beaten path and enters himself amidst the thickest.

~sv.30-31 VASISTHA continued: When there is mental confusion, one does not perceive one's path clearly. Unable to see the path in front of oneself, one takes a wrong path.

संक्षोभात् साम्यम् उत्सृज्य वहन्ति प्राण-वायव: ।

saMkSobhAt sAmyam utsRjya vahanti prANa-vAyava: |

देहे गज-प्रविष्टेन पयांसि.इव सरित्-तटे ॥६।८१।३२॥

dehe gaja-praviSTena payAMsi_iva sarit-taTe ||32||

thru agitation

similarly expressed

the prANa winds move in the body

as the entry of an elephant into a pond

makes the water flow

* or Aristophanes in the bath discovering the principle of displacement

and running naked thru the street crying "Eureka!"

~vwv. ... the vital airs (or energies) flow, abandoning evenness.

~vlm. ... the waters of a river being disturbed by a body of elephants, rise above its channel and over flow the banks.

033|Ø

अ-समम् वहति प्राणे नाड्यो यान्ति विसंस्थितिम् ।

a-samam vahati prANe nADyo yAnti vi.saMsthitim |

अ-संयक्.संस्थिते भूपे यथा वर्ण-आश्रम-क्रमा: ॥६।८१।३३॥

a-saMyak.saMsthite bhUpe yathA varNa_Azrama-kramA: ||33||

a-samam vahati prANe – when unevenly flowing prANa =

nADya: yAnti visaMsthitim – in the nADI.Channel coming to dispersion =

a-saMyak.saMsthite bhUpe - x =

yathA varNa_Azrama-kramA: - as the degrees of Ashrama =

~vlm.33. The vital airs breathing irregularly, derange the lungs and nerves and all the veins and arteries of the body; as the misrule in the government, puts the laws of the realm into disorder.

~vwv.717/33,34 When the vital energy flows unevenly, the channels of such energy are reduced to an adverse state. Some such channels go to the state of excessive fullness and some others to the state of depletion.

~sv.33-36 Then there arises disturbance in the metabolism, indigestion, excessive appetite as also improper functioning of the digestive system....

034|o/

काश्.चिन्_नाड्य: प्रपूर्णत्वम् यान्ति काश्.चिच् च रिक्तताम् ।

प्राण-आविधुरितो देहे सर्वत: सरितो यथा ॥६।८१।३४॥

kAz.cin_nADya: prapUrNatvam yAnti kAz.cit_ca riktatAm |

prANa_Avidhurito dehe sarvata: sarito yathA ||34||

kAz.cin - whatever =

nADya: prapUrNatvam - overflowing of the nADI.Channel =

yAnti - comes =

kAz.cit_ca - and whatever =

riktatAm x

prANa_Avidhurita: x

dehe x

sarvata: x

sarita: yathA - as of a river.

~AB. ... praNai:_ AvidhUrite .... ||6|81

~vlm.34. The breathings being irregular, unsettles the whole body; by making the bloodvessels quite empty and dry in some parts, and full and stout in others, resembling the empty and full flowing channels of rivers.

~sv.33-36 Then there arises disturbance in the metabolism, indigestion, excessive appetite as also improper functioning of the digestive system. Food eaten turns into poison.

035|o/

कु.जीर्णत्वम् अ-जीर्णत्वम् अति.जीर्णत्वम् एव वा ।

दोषाया.एव प्रयात्य् अन्नम् प्राण-संचार-दुष्क्रमात् ॥६।८१।३५॥

ku.jIrNatvam a-jIrNatvam ati.jIrNatvam eva vA |

doSAyA_eva prayAti_annam prANa-saMcAra-duSkramAt ||35||

ku.jIrNatvam - x =

a-jIrNatvam - x =

ati.jIrNatvam eva vA - x =

doSAyA: eva - only ills =

prayAti_annam - x =

prANa-saMcAra-duSkramAt – thru the malfunctioning course of the prANa_Air.

~vwv.718/35. (Under such circumstances there arises) bad digestion, indigestion or excessive digestion. Due to the unmethodical movement of the vital energy, the food only sets out for (causing) harm.

~vlm.35. The want of free breathing is attended both with indigestion and bad digestion of the food, and also evaporation of the chyle and blood that it produces; and these defects in digestion, bring forth a great many maladies in the system.

~sv.33-36 Then there arises disturbance in the metabolism, indigestion, excessive appetite as also improper functioning of the digestive system. Food eaten turns into poison.

036|Ø

यथा काष्ठानि नयति प्राची.देशम् सरिद्-रय: ।

yathA kASThAni nayati prAcI.dezam sarit_raya: |

तथा .अन्नानि नयत्य् अन्त: प्राणवात: स्वम् आश्रयम् ॥६।८१।३६॥

tathA_annAni nayati_anta: prANavAta: svam Azrayam ||36||

yathA - as =

kASThAni nayati – logs are led =

prAcI-dezam – to the next country =

sarid-raya: - by the river-current {as the current carries logs) =

tathA - thus =

annAni nayati – foods lead =

anta: prANavAta: svam Azrayam – within the breathings to one's rest =

#prAcI eastern; ancient #prAcIdeza

~vwv.719-720/36-37-38. Thus, the vital air (or current) carries the nutriments to its seat within. Whatever nutriments are left inside the body, due to obstruction (to their proper absorption), they alone go to the state of physical ailment on account of their inherent nature of transformation. Thus, physical disease arises out of mental affliction and vanishes on account of its absence.

~vlm.36. The vital breaths carry the essence of the food we take to the inferior organs, as the currents of a river carry the floating woods down the stream.

~sv.33-36 Then there arises disturbance in the metabolism, indigestion, excessive appetite as also improper functioning of the digestive system. Food eaten turns into poison.

यान्य् अन्नानि निरोधेन तिष्ठन्त्य् अन्त:शरीरके ।

yAni_ annAni nirodhena tiSThanti_ anta:zarIrake |

तान्य्.एव व्याधिताम् यान्ति परिणाम-स्वभावत: ॥६।८१।३७॥

tAni_eva vyAdhitAm yAnti pariNAma-svabhAvata: ||37||

foods

which, thru obstruction, remain in a body

–

those soon come to the Infective State

as their nature has changed

~sv.37 The natural movement of food in and thru the body is arrested. This gives rise to various physical ailments.

~vlm.37. The crude matter which remains in the intestines, for want of its assimilation into blood, and circulation in the frame by restraint of breathing; turn at the end to be sources of multiferious maladies in the constitution.

*typo KG: vyAzcitAm = vyAdhitAm.

* yAni annAni – (those) foods which = nirodhena - thru obstruction = tiSThanti anta:zarIrake - remain in a body = tAni eva - those too = vyAdhitAm yAnti - come to the Infective State as their nature has changed.

एवम् आधेर् भवेद् व्याधिस् तस्य .अभावाच् च नश्यति ।

evam Adhe:_bhavet_vyAdhi:_tasya_abhAvAt_ca nazyati |

यथा मन्त्रैर् विनश्यन्ति व्याधयस् तत्-क्रमम् शृणु ॥६।८१।३८॥

yathA mantrai:_vinazyanti vyAdhaya:_tat-kramam zRNu ||38||

thus disease arises from anxiety

and from its absence it's removed

how

diseases are removed by mantra

—

hear that next

~vwv. ... Thus, physical disease arises out of mental affliction and vanishes on account of its absence.

~sv.38 Thus psychic disturbance leads to physical ailments.

~vlm.38. Thus it is that the perturbed states of the mind and spirit, produce the diseases of the body, and are avoided and removed by want of mental anxiety. Now hear me tell you, how the mantra-exorcism serve to drive away the diseases of the body.

039|Ø

यथा विरेकम् कुर्वन्ति हरीतक्य: स्वभावत: ।

yathA virekam kurvanti harItakya: svabhAvata: |

भावना-वशत: कार्यम् तथा यरलव.आदय: ॥६।८१।३९॥

bhAvanA-vazata: kAryam tathA yaralava_Adaya: ||39||

yathA harItakya: -

as the myrobalan plum

svabhAvata: -

thru its nature

purges the bowels

thru force of bhAvanA.Feeling

there is the same effect

thus thru the mantric semivowels.

~vwv.725/39. As myrobalans cause evacuation of the bowels by reason of their inherent nature, so the letters «ya, ra, la, va,» &c, produce an effect on account of the power of faith (or thought). `#bhAvanA

~sv.39 Just as myrobalan is capable of making the bowels move, even so certain mantras like ya, ra, la, va, can also remedy these psychosomatic disorders.

~vlm.39. As the kaItakí fruit (chebula myra bo Ian) is purgative of its own nature, and purges out the crudities from the bodies; so the beadwork into the mysterious meaning of the mantras, removes the crude diseases from the frame. (Such are the mystic letters ya, ra, la, va, in the liquids y, r, I, v), signifying the four elements of earth, water, air and fire; curative of many diseases by reflection on their hidden meaning.

http://en.wikipedia.org/wiki/Touchstone_(assaying_tool)

040|Ø

शुद्धया पुण्यया साधो क्रियया साधु-सेवया ।

zuddhayA puNyayA sAdho kriyayA sAdhu-sevayA |

मन: प्रयाति नैर्मल्यम् निकषेण.इव काञ्चनम् ॥६।८१।४०॥

mana: prayAti nairmalyam nikaSeNa_iva kAJcanam ||40||

thru good works, sAdhu, in service with the sAdhus

Mind discovers purity as a touchstone reveals the gold

*jd. touchstone - both VLM and VWV miss the point of the metaphor: the touchstone does not purify the gold, (as VLM's "depurated" and VWV's parenthesis suggest), but detects the state of its purity.

#kaS to rub -> #kaSa . scraping, rubbing. -> #nikaSa: the jeweler's touchstone, used to test the purity of gold; http://en.wikipedia.org/wiki/Touchstone_(assaying_tool). - mana: prayAti nairmalyam nikaSeNa iva kAJcanam || y6081.040.

~vlm.40. I have told you RAma, that pious acts, holy service, virtuous deeds and religious observances, serve also to drive the diseases from the body; by their purifying the mind from its inpurities, as the gold is depurated by the touch stone.

~vwv.722-723/40-41-42. Virtuous One! The mind goes to a state of stainlessness by pure and holy action and service to saints, as gold (is purified) by the touch-stone. ...

041|Ø

आनन्दो वर्धते देहे शुद्धे चेतसि राघव ।

Ananda:_ vardhate dehe zuddhe cetasi rAghava |

पूर्ण-इन्दाव् उदेति ह्य् अत्र मैर्मल्यम् भुवने यथा ॥६।८१।४१॥

pUrNa_indau_ udeti hi_ atra nairmalyam bhuvane yathA ||41||

Ananda: vardhate - it grows to Ananda.Happiness =

dehe - in the body =

zuddhe cetasi - in pure affectivity =

rAghava =

pUrNaindau udeti hi atra - for the full moon rises here =

nairmalyam bhuvane yathA - x.

~vwv.722-723/40-41-42. rAma! When the mind is pure, delight increases in the body. ~sv.41 By these the mind becomes pure and there is great joy in the heart.

~vlm.41. The purity of the mind produces a delight in the body; as the rising of the full moon, spreads the gentle moon-beams on earth.

#mala -> #nirmala -> #nairmalyam – stainlessness (lit. & fig.), purity.

042|Ø

सत्त्व-शुद्ध्या वहन्त्य् एते क्रमेण प्राण-वायव: ।

sattva-zuddhyA vahanti_ete krameNa prANa-vAyava: |

जरयन्ति तथा .अन्नानि व्याधिस् तेन निनश्यति ॥६।८१।४२॥

jarayanti tathA_annAni vyAdhi:_ tena ninazyati ||42||

sattva-zuddhyA - x =

vahanti_ete - x =

krameNa - x =

prANa-vAyava: the prANa_Airs

jarayanti - weaken =

tathA_annAni - thus foods =

vyAdhi: tena ninazyati - vyAdhi.Infection by that comes to destruction.

*var. #satva in VLM and the usually reliable TPD, sattva only in KG.

~vwv.722-723/40-41-42. Virtuous One! The mind goes to a state of stainlessness by pure and holy action and service to saints, as gold (is purified) by the touch-stone. rAma! When the mind is pure, delight increases in the body. By the purity of the mind, these vital airs (or energi_currents) flow in order and cause the foods to be digested (properly). Physical disease perishes on account of that.

~sv.42 The life-forces flow along the nadis as they should. Digestion becomes normal, diseases cease.

~vlm.42. The vital airs breathe freely from the purity of the mind, and these tending to help the culinary process in the stomach, produce the nutrition of the body, and destroy the gem of its diseases. (The germs of growth and decay and of life and death, are both connate in the nature of all living beings; and the increase of the one, is the cause of the decrease of the other).

043|Ø

आधि-व्याध्योर् इति प्रोक्तौ नाश.उत्पत्ति-क्रमौ त्वयि ।

Adhi-vyAdhyo:_iti proktau nAza_utpatti-kramau tvayi |

कुण्डलिन्या: कथायोगाद् अधुना प्रकृतम् शृणु ॥६।८१।४३॥

kuNDalinyA: kathAyogAt_ adhunA prakRtam zRNu ||43||

Adhi-vyAdhyo: -

Affection & Infection, as they're called,

nAze utpatti-kramau tvayi - when removed in the process of creation in you

by kuNDalinI

kathAyogAt for Ur instruction

adhunA prakRtam zRNu now hear practically.

~vlm.43. I have thus far related to you, RAma! concerning the causes of the rise and fall of the diseases and distempers of the living body, in connection with the subject of the main artery of Kundalini; now hear me relate to you regarding the main point of one's attainment of consummation or siddhi by mean of his yoga practice.

पुर्यष्टक-पर.आख्यस्य जीवस्य प्राण-नामिकम् ।

puryaSTaka-para_Akhyasya jIvasya prANa-nAmikam |

विद्धि कुण्डलिनीम् अन्तर्-आमोदस्य.इव मञ्जरीम् ॥६।८१।४४॥

viddhi kuNDalinIm antar Amodasya_ iva maJjarIm ||44||

puryaSTaka-para_Akhyasya - of what is beyond Octal.City =

jIvasya - of the Living.jIva =

prANa-nAmikam - x =

viddhi kuNDalinIm antar - know kuNDalinI within =

Amodasya iva maJjarIm - x =

~vwv.813/44. Know the kuNDalinI, which has the appelation of prANa (or the vital energy) of the individualised being called «the one beyond the eight-fold city (consisting of the five subtle elements, the mind, the intellect, and the ego)», as the sprout of joy within.

~sv.43-44 By the practice of puraka or inhalation, if the kundalinî at the base of the spine is 'filled' and made to rest in a state of equilibrium, the body remains firm.

~vlm.44. Now know the life of the puryashtaka or octuple human body. to be confined in the Kundalini artery, as the fragrance of the flower is contained in its inner filament.

045|o/

ताम् यदा पूरक.अभ्यासाद् आपूर्य स्थीयते समम् ।

tAm yadA pUraka_abhyAsAt_ ApUrya sthIyate samam |

तदा .एति मैरवम् स्थैर्यम् कायस्य .आपीनता तथा ॥६।८१।४५॥

tadA_ eti mairavam sthairyam kAyasya_ ApInatA tathA ||45||

tAm - -f.- =

yadA pUraka_abhyAsAd - when that after practice of pUraka Filling breath —

ApUrya sthIyate samam - x =

tadA eti mairavam sthairyam - then goes to the stability of Mount.meru =

kAyasya ApInatA tathA - of the body a state of swelling thus.

~vwv.843/45. Having filled up the kuNDaliNI nAdI (with prANa) by the practice of filling up (or inhalation), when one remains even (or unmoved), then he attains to the firmness of Mount Meru as well as the stoutness of the body.

~vlm.45. It is when one fills the channal of this great artery with his inhaling breath, and shuts it at its mouth (called the Kurma opening), and becomes as sedate as a stone; he is then said to have attainded his rock like fixity and firmness, and his siddhi or consummation of garima or inflation.

~sv. When thru the retention of the breath all the nadis are warmed up, the kundalinî rises up like a stick and its energies flood all the nadis of the body. On account of this the nadis are purified and made light. Then the yogi is able to travel in space.

~AB. ApUrya kUrma-nADyAm prANam avaSTabhya i.a | tathA ca pataJjale: sUtram "kUrma-nADyAm sthairyam" iti | "kaNTha-kUpAd adha urasi kUrmakArA nADI tasyAm kRta-saMyama: sthairyam labhate yathA sarpAm godhA beti" tad bhASyam | kAyasyÂpInatA gArima_AkhyA siddhir api tathA tAdRzI mairavI siddhyati i.a ||

#pI to swell, become fat -> #Apyai (#ApI) -> #ApIna -m.- a well • #ApIna -n.- an udder •• #ApInatA - the siddhi.Power of gArima or inflation, VLM. y6081.045.

046|Ø

यदा पूरक-पूर्ण.अन्तर्.आयत-प्राण-मारुतम् ।

yadA pUraka-pUrNa.antar.Ayata-prANa-mArutam |

नीयते संविद्.एव_ऊर्ध्वम् सोढुम् धर्म-क्लमम् श्रमम् ॥६।८१।४६॥

nIyate saMvit_ eva_Urdhvam soDhum dharma-klamam zramam ||46||

when the Puraka Inbreath is

full within with prANa-wind, and

the Samvit Awareness is thus

led upwards, so as to absorb the dharma-fatigue exertion,

yadA - when =

pUraka-pUrNa_antar-Ayata-prANa-mArutam - Inbreath-full-within-come- prANa-wind =

nIyate saMvit eva Urdhvam - the samvit.Awareness is thus led upward =

soDhum dharma-klamam zramam - to bear/endure dharma-fatigue exertion.

~AB. … | yadA pUrakeNa pUrNe dehÂntar-Ayato mUlAdhArAd Arabhya brahmarandhra-paryantam dIrghI.kRtyordhvam AkRSTa: prANa-mAruto yasmin karmaNi tad yathA syAt tathA saMvit kuNDalinI prAna-nirodhodbhUtamUSmANam tat-prayuktam zarIram klamam mAnasam zramam cÂbhyAsa-pATavenAmRtAplAvanena ca soDhum sahyam kartum Urdhvam nIyate ||6|81

~vwv.844-846/46-47-48. when kuNDaliNI, the conscious energy, is led upwards with the life-wind restrained in the interior filled with inhalation, then, to bear (or defeat) the fatique caused by heat and the affliction, it moves upwards with speed like a female serpent gone to a state resembling a stick, taking hold of all the channels of bio-energy resembling creepers which are bound to the body. It then causes this entire body, filled all around with the life-wind without interstices, to float upwards, as a leather vessel (carries) the water spread inside (when drawn upwards from a well).

~vlm.46. Again when the body is thus filled with the inflated air, and the wind confined in the Kundalini artery, is carried upwards by the vital breath (of respiration, from the base or fundamental tube at the bottom, to the cell of the cranium in the head, it touches the consciousness seated in the brain, and drives away the fatigue of the process. (This is called the scent of the vital air in its heavenward journey).

047|Ø

सर्पी.इव त्वरिता.एव_ऊर्ध्वम् याति दण्ड-उपमाम् गता ।

sarpI_iva tvaritA_eva_Urdhvam yAti daNDa_upamAm gatA |

नाडी: सर्वा: समादाय देह-बद्धा लता .उपमा: ॥६।८१।४७॥

nADI: sarvA: samAdAya deha-baddhA latA_upamA: ||47||

sarpI iva like a snake

tvaritA eva Urdhvam

swiftly coming up

yAti

daNDA upamAm gatA moves like a stick

all the nADI.Channels

samAdAya x

deha-baddhA latA upamA: - like a vine wrapping the body =

# samAdAya

~AB. nIyamAnA ca sA AkarSaNAd daNDopamAm dIrghatAm gatA satI sarpÎva tvaritaivordhvam abhyAsa-pATavAdyAti | … ||6|81

~vlm.47. Thence the wind rises upward as smoke into the air, carrying with it the powers of all the arteries attached to it like creepers clinging to a tree; and then stands as erect as a stick, with its head lifted upwards like the hood of a snake.

048|Ø

तदा समस्तम् एव .इदम् उत्प्लावयति देहकम् ।

tadA samastam eva_idam utplAvayati dehakam |

नीरन्ध्रम् पवनापूर्णम् भस्त्रा.इव .अम्बु तत.अन्तरम् ॥६।८१।४८॥

nIrandhram pavana-ApUrNam bhastrA_ iva_ ambu tata_antaram ||48||

tadA samastam eva idam - then all this put-together =

utplAvayati dehakam - makes the body fly =

nIrandhram pavana-ÂpUrNam - full of retained prANa =

bhastrA iva ambu tata_antaram - like an open bellows floating on the water —

~AB. tadA nADI-dvArA nIrandhram niravakAzam yathA syAt tathA pavanenÂpUrNa laghutvam Apannam samastam ApAdam astakam idam dehakam kUpAd Urdhvam AkRSyamANA carma-bhastrA tatam vyAptam Antaram anta:pradezo yena tathAvidham ambv iva … uDDInam karoti ||

~vlm.48. Then this uprising force carries the whole body, filled with wind from its top to toe into the upper sky; as an aeroslol floats upon the water, or as air balloon rises in the air. (The early Hindus are thus recorded to have made heir aerial journeys by force of the inflated air, instead of the compressed gas smoke of modern discovery).

#bhastrA, bhastrAkA f. a leathern bottle …; a bellows, or a large hide with valves and a clay nozzle. used to feed a fire —

#tata a. extended, stretched, [taut]…; spreading, wide…

इत्य् अभ्यास-विलासेन योगेन व्योम-गामिना ।

iti_abhyAsa-vilAsena yogena vyoma-gAminA |

योगिन: प्राप्नुवन्त्य् उच्चैर् दीना इन्द्र.दशाम् .इव ॥६।८१।४९॥

yogina: prApnuvanti_ uccai:_dInA indra-dazAm iva ||49||

by the play of practice

by yoga

by going to the spacious sky

the yogins achieve the heights

like poor folk grown as rich as indra the Crafty, King of the Gods

~vwv.847/49. By the play of practice of this nature, by the yoga leading (the body) to the sky, yogins reach above like poor people (reaching) the state of Indra (the lord of the minor gods).

~vlm.49. It is thus that the yogis make their aerial excursions, by means of the compression of air in the wind pipes in their bodies; and are as happy in their descrying the scattered worlds all about), as poor people feels themselves at having the dignity of the king of Gods. (Indra).

* iti so abhyAsa-vilAsena by the play of practice yogena by yoga vyoma-gAminA by going to the spacious sky yogina: prApnuvanti the yogins achieve uccais on.high dInA: indra-dazAm iva – like poor folk getting as rich as indra the Crafty, King of the Gods

050|Ø

ब्रह्म-नाडी=प्रवाहेन शक्त: कुण्डलिनी यदा ।

brahma-nADI=pravAhena zakta: kuNDalinI yadA |

बहिर् ऊर्ध्वम् कपाटस्य द्वादश.अङ्गुल-मूर्धनि ॥६।८१।५०॥

bahi:_ Urdhvam kapATasya dvAdaza_aGgula-mUrdhani ||50||

brahma-nADI=pravAhena by the current of the brahma-channel

when kuNDalinI is enabled

bahir outside

Urdhvam above

kapATasya - of the doorway

dvAdaza_aGgula-mUrdhani - five fingers above the palate =

~vwv.848-49/50-51. By flowing thru the brahmanADI (suSumna or the spinal cord), when the Power, kuNDaliNI, obtains fixity for a muhUrta (or forti_eight minutes) at the top situated at a distance of twelve fingers' breadth outside and above the "door" (i.e., the flace of the fontanelle in the skull), by the application of recaka (or exhalation) which restrains the other channels of bio-energy, then, there occurs the vision of (invisible or semi-divine) beings moving in the sky.

~vlm.50. When the force of the exhaling breath (rechaka prabAha) of the cranial tube, constrains the power of the Kundalini, to stand at the distance of twelve inches in the out side of the upper valve between eye-brows.

~sv.50-51 When the kundalinî arises thru the brahma-nadi and reaches the spot known as dvadasanta (twelve finger-breadths from the crown of the head) during the recaka or exhalation, if the kundalinî can be held there for an hour, the yogi sees the gods and perfected beings who travel in space.

#paT -> #pATa - breadth, expanse -> #kapATa:, kapATam - Door panel. •-• kapAta‑vakSas - broad chested +

रेचकेन प्रयोगेण नाड्य्.अन्तर-निरोधिना ।

recakena prayogeNa nADi-antara-nirodhinA |

मुहूर्तम् स्थितिम् आप्नोति तदा व्योम.ग-दर्शनम् ॥६।८१|५१॥

muhUrtam sthitim Apnoti tadA vyoma.ga-darzanam ||51||

when rechaka.Outbreathing is obstructed in its channel for an hour*

U reach a state of experience of travel in the spacious sky

* "an hour" - a muhUrta, the saMskRtic 48-minute hour

~vlm.51. And as the same exhaling makes it remain there for a moment by preventing its entering into any other passage, it is at that instant that one comes to see the supernatural beings before his sight.

* recakena prayogeNa – w rechaka.Outbreathing = nADi_antara-nirodhinA – being obstructed in its channel - muhUrtam - for an hour* - sthitim Apnoti - gets the state - tadA vyomaga-darzanam - then the experience of travel in the spacious sky

rAma asked—

052|Ø

दर्शनम् कीदृशम् ब्रह्मन् नयन.अंशु-गणम् विना ।

darzanam kIdRzam brahman nayana_aMzu-gaNam vinA |

अदिव्यानाम् इन्द्रियाणाम् तत्त्वम् एवम् कथम् भवेत् ॥६।८१|५२॥

adivyAnAm indriyANAm tattvam evam katham bhavet ||52||

darzanam kIdRzam brahman –

whatever the experience, brAhmaNa,

nayana_aMzu-gaNam vinA –

without visible qualities

a-divyAnAm indriyANAm –

–in their non-magical sense–

tattvam evam katham bhavet –

how does That come.to.be as an effective state?

~sv.52 RAMA asked: How is it possible for these mortal eyes to behold the celestials?

~vlm.52. RAma said:—Tell me sir, how we may be able to see the supernatural siddhas, without feeling them by the rays and light of our eye sight! and without having any supernatural organ of perception of our own.

* darzanam kIdRzam brahman – whatever the experience, brAhmaNa, nayana_aMzu-gaNam vinA – without visible qualities a-divyAnAm indriyANAm – of the non-magical senses tattvam evam – That effective state katham bhavet – how does it comes.to.be?

vasiShTha said—

053|Ø

न केचन महाबाहो भू.चरेण नभस्व् .अत: ।

na kecana mahAbAho_ bhUcareNa nabhasu _ata: |

अदिव्येन .आश्रिता ज्ञानैर् दृश्यन्ते पुरुष.इन्द्रियै: ॥६।८१।५३॥

a-divyena _ AzritA:_ jJAnai:_ dRzyante puruSa_indriyai: ||53||

not anyhow, Master Archer

bhU.careNa –

by an Earth.rover =

nabhasvata: -

the skylike

hence =

a-divyena - by one not Divine =

AzritA: jJAnai: - what are sought by the wise =

dRzyante puruSaindriyai: - are seen by the Personal Organs.

* mahAbAho, "Great-Arm" - I take this to be an honorific title:

like all great Archers, rAma has a Great Arm, where his hands reach his knees.

such long arms permitted him to draw the Great Bow of shiva, and snap it in half.

vasiShTha frequently addresses rAma with this term which I treat as a military title: Master.Archer.

~vwv.850/53. Powerful One! None whoever of the (invisible) beings in the sky are seen by one moving on land who is not divine, by means of the human organs of sense, dwelling in ignorance.

~sv.53 VASISTHA said: Indeed, no mortal can behold the celestials with these mortal eyes.

~vlm.53. Vasishtha replied:—It is true, RAma, as you say, that the aerial spirit of siddhas, are invisible to earthly mortals with the imperfect organs of their bodies, and without the aid of supernatural organs.

*jd.53 - na kecana - not anyhow = mahAbAho – o Great*Archer - I take this to be an honorific title: #rAma has a Great Arm, where his hands reach his knees. Such long arms permitted him to draw the Great Bow of Shiva, and snap it in half. V frequently addresses rAma with this term which I treat as a military title: Master.Archer. = bhU.careNa - with an Earth.rover = nabhasvata: - are things like the spacious sky. = ata: - Hence = a-divyena - by one not Divine = AzritA: jJAnai: - what are sought by the wise = dRzyante puruSaindriyai: - are seen by the Personal Organs.

विज्ञानाद् दूर-संस्थेन बुद्धि-नेत्रेण राघव ।

vijJAnAt_ dUra-saMsthena buddhi-netreNa rAghava |

दृश्यन्ते व्योमगा: सिद्धा: स्वप्नवत् स्वार्थदा अपि ॥६।८१।५४॥

dRzyante vyomagA: siddhA: svapnavat svArthadA:_ api ||54||

vijJAnAd dUra-saMsthena - x =

buddhi-netreNa rAghava - x =

dRzyante vyomagA: siddhA: - x =

svapnavatsvArthadA api - x =

* #jnAna – Wisdom–effective Knowledge / vijnAna– the affix vi- pervades its subject to #vijnAna.Understanding.

~vwv.851/54. rAma! The (invisible) semi-divine beings moving in the sky, even those granting one's wishes, are seen like a dream by the eye of knowledge which is fixed at a distance thru the skill (or intelligence) (obtained thru Yoga).

~sv.54 But thru the eyes of pure intelligence the celestials are seen, as in a dream. The celestials are able to fulfil one's desires. Vision of celestials is non-different from dream, in fact, the only difference being that the effect of the vision is lasting.

~vlm.54. It is by means of the clairvoyance obtained by the practice of yoga, that the aerial and beneficient siddhas became visible to us like the appearances in our dreams.

स्वप्न.अवलोकनम् यद्.वत् तद्.वत् सिद्ध.अवलोकनम् ।

svapna_avalokanam yat_vat tat_vat siddha_avalokanam |

केवलो ऽथ विशेषो .अयम् सिद्ध-प्राप्तौ स्थिर.अर्थता ॥६।८१|५५॥

kevala:_ atha vizeSa:_ ayam siddha-prAptau sthira_arthatA ||55||

seeing a dream is no different than seeing a siddha_Adept,

except for this:

whatever you get from the siddha,

you can keep

~vlm.55. The sight of the siddhas is like that of persons in our dream, with this difference only, that the sight of a siddha is fraught with many real benefits and blessings accruing thereby unto the beholder.

~vwv. As the seeing of a dream is, so is the vision of (an invisible) semi-divine being; and this is the sole distinction that, on meeting with a semi-divine being, there is a permanenent (or certain) advantage.

मुखाद् बहिर् द्वादश.अन्ते रेचक.अभ्यास-युक्तित: ।

mukhAt_bahi:_dvAdaza_ante recaka_abhyAsa-yuktita: |

प्राणो चिरम् स्थितिम् नीते प्रविशत्य् अपराम् पुरीम् ॥६।८१।५६॥

prANa:_ ciram sthitim nIte pravizati_aparAm purIm ||56||

when prANa.Air is set beyond the face

about twelve digits' length, at rechaka.OutBreath,

and long held in that situation,

it enters the city of the other world

* aparAm purIm – apara the "other" world; purI the Stronghold city, like purI-aSTaka.

~vwv. One enters another body when the life-wind is brought to fixity for a long time in the space at a distance of twelve fingers' breadth outside the mouth (or nose) by the application of the practice of recaka (or inhalation).

rAma said—

वद स्वभावस्य कथम् ब्रह्मन्*न् .अचल-संस्थिति: ।

vada svabhAvasya katham brahman*_acala-saMsthiti: |

वक्तार: स अनुकम्पा हि दुष्.प्रश्ने ऽपि न खेदिन: ॥६।८१।५७॥

vaktAra: sa anukampA hi duS.prazne_ api na khedina: ||57||

brAhmaNa,

tell me all about the unmoving condition of our self-nature—

for a compassionate speaker even the most stupid questions are no trouble

~sv.57 This power is inherent in the life-force; though by nature unsteady, it can be steadied.

~vlm.57. RAma said:—But tell me sir, how you maintain the immutability of nature; (when everything is seen to be in the course of its incessant change at all times). I know you will not be displeased at this interruption to your discourse, because good preachers are kindly disposed, to solve even the intricate of their hearers.

* vada svabhAvasya katham brahman brAhmaNa, tell me about its nature = acala-saMsthiti: - the unmoving condition = vaktAra: sa_anukampA hi - for a speaker with compassion = duS.prazne_api na khedina: - stupid questions are not a problem.

vasiShTha said—

058|o/

शक्तिर् या तु स्वभाव-आख्या यथा स्फुरति च .आत्मन: ।

सर्ग.आदिषु तथैव .असौ स्थितिम् याति .इति निश्चय: ॥६।८१|५८॥

zakti:_ yA tu svabhAva_AkhyA yathA sphurati ca_Atmana: |

sarga_AdiSu tathaiva_asau sthitim yAti_iti nizcaya: ||58||

zakti:_ yA tu svabhAva_AkhyA yathA - but since the shakti.Power called sva.bhAva

is something's nature, its own.becoming =

sphurati ca_Atmana: - and projecting from the soul/self =

sarga_AdiSu - in the processes of creation =

tathA_eva - thus indeed/too =

asau - This =

sthitim yAti - comes to a condition/state =

iti nizcaya: - such is certain.

~vlm.58. Vasishtha replied:—It is certain that the power known as nature, is manifest in the volition of the spirit, in its acts of the creation and preservation of the world. (Here nature is identified with eternal will of God).

~sv.58-59 Since the ignorance which envelops everything is insubstantial, such exceptions are often seen in the movement of energy in this world.

शक्तिर्या तु स्वभावाख्या यथा स्फुरति चात्मनः ।

सर्गादिषु तथेवासौ स्थितिं यातीति निश्चयः ।। ५८

~VA - this shakti, as called own-nature, as manifests from Atman,

so it becomes steady as creation etc, - this is certain.

~AS: The question in v. 57 was "how can this svabhAva be stabilized" given that the prANa is being discussed and it is intricately associated with the unstable body.
This power called svabhAva is stimulated by the Atman, so definitely it can be stabilized.
In v. 52, there were other doubts stating that even with the eyes, we cannot see the siddhas, so how can this prANa perceive them without the help of the eyes?
When explained how it is possible by विज्ञान he again asks how it can achieve stability in the essentially unstable world. This is the reason for the apology in the second half of the question in v. 57.
*jd.58 - zakti:_ yA tu svabhAva_AkhyA yathA - but since the shakti.Power called sva.bhAva = is something's nature, its own.becoming = sphurati ca_Atmana: - and projecting from the soul/self = sarga_AdiSu - in the processes of creation = tathA_eva - thus indeed/too = asau - This = sthitim yAti - comes to a condition/state = iti nizcaya: - such is certain.

059|Ø

अ-वस्तुत्वाद् अविद्याया वस्तु-शक्तिर् अपि क्व.चित् ।

a-vastutvAt_ avidyAyA vastu-zakti:_api kva.cit |

भिद्यते दृश्यते ह्य् .अङ्ग वसन्ते शारदम् फलम् ॥६।८१|५९॥

bhidyate dRzyate hi_aGga vasante zAradam phalam ||59||

a-vastutvAt - thru the lack of substantial reality =

a-vidyAyA: - in avidyA.Nescience =

vastu-zakti: api - even the power of substantiation =

kva.cit - wherever =

bhidyate - makes division =

dRzyate hi_aGga - for certainly it sees =

vasante zAradam phalam - an autumn fruit in spring.

~vlm. Nature being nothing in reality, but the states and powers of things; and these are seen some times to differ from one another, as the autumnal fruits are found to grow in the spring at Assam (these varieties also called their nature).

~sv ... ignorance which envelops everything is insubstantial ...

*jd.59 - a-vastutvAt - thru the lack of substantial reality = a-vidyAyA: - in avidyA.Nescience = vastu-zakti: api - even the power of substantiation = kva.cit - wherever = bhidyate - makes division = dRzyate hi_aGga - for certainly it sees = vasante zAradam phalam - an autumn fruit in spring.

060|Ø

सर्वम् एवम् इदम् ब्रह्म नाना .अनानातया स्थितम् ।

sarvam evam idam brahma nAnA_a-nAnAtayA sthitam |

जृम्भते व्यवहार.अर्थम् केवलम् कथित-स्थिति ॥६।८१|६०॥

jRmbhate vyavahAra_artham kevalam kathita-sthiti ||60||

sarvam evam idam brahma – everything So is this brahman.Immensity =

nAnA_a-nAnAtayA sthitam - variety aroused by nonvariety =

jRmbhate vyavahAra_artham - x =

kevalam kathita-sthiti - x =

~sv.60 Surely, all this is indeed Brahman; the diversity and diverse functions are mere figures of speech.

~vlm.60. All this universe is one brahmA or the immensity of God, and all its variety is the unity of the same. (i.e. the various modalities of the unvaried one); these defferent existences and appearances, are only our verbal distinctions for ordinary purposes, and proceeding from our ignorance of the true nature of BrahmA. We know not why these words concerning divine nature, which are irrelevant to the main subject, are introduced in this place.

rAma said—

61|Ø

सूक्ष्म*च्-छिद्र.आदि-गत्य्.अर्थम् पूरण.अर्थम् च खस्य वा ।

sUkSma.*chidra_Adi-gati_artham pUraNa_artham ca khasya vA |

अणुताम् स्थूलताम् वा .अपि कायो sयम् नीयते कथम् ॥६।८१।६१॥

aNutAm sthUlatAm vA_api kAya:_ ayam nIyate katham ||61||

sUkSma.chidra_Adi-gati_artham –

something to enter a subtle little hole =

pUraNa_artham ca –

and be a filling thing =

khasya vA - or of kha.Sky –

*personal space (su.kha, du:kha) =

aNutAm sthUlatAm vA_api –

whether atomic or gross =

kAya: ayam nIyate katham –

how is kAya.body brought to this?

~sv.61 RAMA asked: In order to enter into minute spaces (nadis) and then in order to fill the inner space with the life-force, one's body has to be made both atomic and solid at the same time! How is this made?

~vlm.61. RAma rejoined:—Tell me sir, how our bodies are thinned as well as thickened, inorder to enter into very narrow, passages as also to feel and occupy large spaces, (by means of the anima and garima yogas, of minimizing the body to an atomic spirit and of magnifying it to a stalwart giant).

छिद् #chid -> #chidram – (physical or personal) defect • infirmity, weak point, foible *MBh. &c • a hole, slit, cleft, opening ["what are you thinking.of, MW?" the Freudian asks....] •‑• #nizchidra‑ nir-chidra - having no rents or holes, without weak points or defects, unhurt, uninterrupted — y2017.046

* sUkSma.chidra_Adi-gati_artham - something to enter a subtle little hole = pUraNa_artham ca - and be a filling thing = khasya vA - or of kha.Sky – *personal space (su.kha, du:kha) = aNutAm sthUlatAm vA_api - whether atomic or gross = kAya: ayam nIyate katham - how is kAya.body brought to this?

62|Ø

काष्ठ-क्रकचयो: श्लेषाद् यथा छेद: प्रवर्तते ।

kASTha-krakacayo: zleSAt_ yathA cheda: pravartate |

द्वयो: संघर्षणाद् अग्नि: स्वभावाज् जायते तथा ॥६।८१।६२॥

dvayo: saMgharSaNAt_ agni: svabhAvAt_ jAyate tathA ||62||

kASTha-krakacaya: - x =

zleSAt yathA - x =

cheda: pravartate - x =

dvayo: saMgharSaNAt - x =

agni.Fire =

svabhAvAt jAyate - x =

tathA - x =

~vwv.814/62. As cutting (or dividing) arises from the union of a piece of wood and a saw, so, fire is born from the rubbing together of the two (vital elements of prANa and apAna) on account of their inherent nature.

~sv.62 VASISTHA said: When wood and the saw come together, wood is split. But when two pieces of wood come together, there is fire! All this is part of nature.

~vlm.62. Vasishtha replied:—As the attrition of the wood and saw, causes a split in the midst; and as the friction of two things (as of a flint and stone) produces a fire between them, in the same manner doth the confrication of the inhaling and exhaling breath, divide the two prAna and apAna gases, and produce the jatharAgni in the abdomen. (The prAna air is explained elsewhere as passing from the heart thru the mouth and nostrils, and the apAna as that which passes from the region of the naval to the great toe. The jatharAgni is rendered some where as.

63|Ø

मांसम् कु.यन्त्र-जठरे स्थितम् श्लिष्ट-मुखम् मिथ: ।

mAMsam ku.yantra-jaThare sthitam zliSTa-mukham mitha: |

ऊर्ध्व.अद:संमिलत्-स्थूल-द्व्य्.अम्भः.स्थै:.इव वैतसम् ॥६।८१।६३॥

Urdhva_ada:saMmilat-sthUla-dvi_ambha:sthai:_ iva vaitasam ||63||

mAMsam - x =

ku.yantra-jaThare sthitam - x =

zliSTa-mukham mitha: - x =

Urdhva_ada:saMmilat-sthUla-dvi_ambha:sthai: iva - x =

vaitasam - reed-like action.

~vwv.815/63. The flesh existing within the interior of the bad instrument (that is the body), with mutually adhering openings, is like a reedlike (tube) situated in two large (receptavles of) water joining them above and below. [Note: This perhaps refers to the channels of bio-energy within the body.]

~sv.63 In this physical body, two forces come together in the abdomen. Together they form a hollow stick. In it rests the kundalinî.

~vlm.63. There is a muscle is the abdominal part of these ugly machine of the internal body, which extends as a pair of bellows both above and below the naval, with their mouths joined together and shaking to and fro like a willow moved by the water and air.

मांसं कुयन्त्रजठरे स्थितं श्लिष्टमुखं मिथः ।

ऊर्ध्वाधःसंमिलत्स्थूलद्व्यम्भः स्थैरिव वैतसम् ।। ६३

~VA - in belly, bad flesh machine of 2 parts facing each other.

It moves up and down as a basket, staying half in water.

AS: AB commentary gives a precise description of the process which generates power through interactions of prANa and apAna.
The flesh inside this bad machine (कुयन्त्र) stays connected like a reed in two waters which are touching each other from above and below (the belly button) (which are the prANa and apAna).
The next verses describe the nature and action of कुण्डलिनी in this machine.

64|Ø

तस्य कुण्डलिणी लक्ष्मीर् निलीनान्तर् निज.आस्पदे ।

tasya kuNDaliNI lakSmI:_ nilInAnta:_nija_Aspade |

पद्म-राग-समुद्गस्य कोशे मुक्तावली यथा ॥६।८१।६४॥

padma-rAga-samudgasya koze muktAvalI yathA ||64||

tasya kuNDaliNI lakSmI:_nilInA anta: -

within that glorious kuNDalinI hidden within =

nija_Aspade x

padma-rAga-samudgasya x

koze muktAvalI yathA - as a pearl in a jewel-case.

#nilIna

~vwv.816-817/64-65. kundaliNI, the lustrous goddess, hidden within that (fleshy interior) in its own abode, as a pearl-necklace within the apartment of a casket of rubies, constantly makes the (rumbling) sound sala-sala (due to vibration) like a revolving rosary of beads...

~vlm.??? It is under these bladder that the kundaliní artery rest in her quiescent state; and ties as a string of pears in a casket of the yellow padmariya james.

#lI -> #nilI -> #nilIna – mfn. - clinging to, sitting on, hidden in (tasmin or comp.) AV.&c

65|o/

आवर्त-फल-माला.इव नित्यम् सलसलायते ।

दण्डाहता.इव भुजगी समुन्नति-विवर्तिनी ॥६।८१।६५॥

Avarta-phala-mAlA_iva nityam salasalAyate |

daNDAhatA_iva bhujagI samunnati-vivartinI ||65||

Avarta-phala-mAlA_iva x

nityam salasalAyate - ever surging/flowing/fluctutating =

daNDAhatA_iva bhujagI x

samunnati-vivartinI x

#salasalAyate

#samunnati-vivartin

~vlm.65. Here the kundaliní string turns and twirls round like a string beads counted about the fingure; and coils also with its reflected head and a hissing sound like the hood of a snake stricken by a stick, (it requires to much anatomy to show these opperations of the arteries).

~sv.64-65 This kundalinî stands midway between heaven and earth and is ever vibrant with life-force.

066|Ø

द्यावापृथिव्योर् मध्य.स्था क्रिया.इव स्पन्द-धर्मिणी ।

dyau_A-pRthivyo:_ madhya.sthA kriyA_ iva spanda-dharmiNI |

संविन्-मधु-विबोध.अर्ह: हृत्.पद्म.पुट-षट्पदी ॥६।८१।६६॥

saMvit_madhu-vibodha_arha: hRt.padma.puTa-SaTpadI ||66||

like an action set between Heaven and Earth

spanda-dharmiNI –

is the vibrant dharma =

like a bee's awareness finding honey in the heart of a lotus.cup.

~vwv.818/66. It has the characteristic of movement like an action (or a religious rite) standing in the middle of heaven and earth (good actions leading to heaven and sinful actions to rebirth on the earth). It is the Sun in the awakening of the spring of consciousness and the bee in the cavity of the heart-lotus.

~AS: She (कुण्डलिन) stays like active energy between heaven and earth (the prANa and apAna regions), like a bee in the heart lotus tasting the honey of the sensations, with intellect as the sun (which opens up the heart lotus).
~vlm.66. It thrills in the string of the lotus like heart, as a bee flutters over the honey cup of the lotus flower; and it kindles our knowledge in the body like the luminous sun amidst the earth and sky.

#puT -> #puTa, #puTaka -m.- a fold, pocket, slit, pur; a bag or vessel made of a leaf doubled over in a funnelshape, rAjat. •• the vagina; Jonathan Swift, who knew a bit of Sanskrit, named the Island of Laputa (in Gulliver's Travels, with this in mind. jd). +

#budh -> #vibudh -> #vibodha -m.- awaking perception, intelligence, (in dram.) the unfolding of the faculties in carrying out an object.

* dyAv-A-pRthivyo: madhya.sthA kriyA_iva - like an action set between Heaven and Earth = spanda-dharmiNI – is the vibrant dharma = Awareness-honei_perceiving-worth hRt.padma.puTa-SaTpadI a bee in the heart of a lotus.cup.

067|Ø

तत् सर्वम् शक्ति-पद्म.आदि बाह्येन .अभ्यन्तरैस् तया ।

tat sarvam zakti-padma_Adi bAhyena_abhyantarai:_tayA |

हृदि व्याधूयते वातै: पत्र-वृन्दम् इव .अभित: ॥६।८१।६७॥

hRdi vyAdhUyate vAtai: patra-vRndam iva_abhita: ||67||

tat – that

sarvam – all

zakti-padma_Adi power like lotuses

bAhyena_abhyantarai:_tayA - by the external with internal things thereby

hRdi - in the Heart =

vyAdhUyate - scattering is caused =

vAtai: patra-vRndam iva_abhita: - by the winds, a multitude of leaves about.

~vwv.819/67. All that beginning with the lotus of power is shaken all around in the heart thru the inner life-winds (or energi_currents) by the kuNDalinI, like a heap of leaves (moved) on all sides externally by the winds.

~vlm.67. It is then that the action of the heart, moves all the blood vessels in the body to their several functions; as the breeze of the outer air, shakes the leaves of trees.

~sv.66-67-68 Dwelling in the heart it experiences all. It keeps all the psychic centres in a state of constant vibration or motion.

* tat – that sarvam – all zakti-padma_Adi power like lotuses bAhyena_abhyantarai:_tayA - by the external with internal things thereby hRdi - in the Heart = vyAdhUyate - scattering is caused = vAtai: patra-vRndam iva_abhita: - by the winds, a multitude of leaves about.

068|Ø

यद्.वद् व्योम स्फुरत्य् अङ्ग स्वभावात् तत्र वायव: ।

yad.vat_vyoma sphurati_aGga svabhAvAt tatra vAyava: |

बलवन्_मृदु यत् किंचिद् भृशम् कवलयन्ति तत् ॥६।८१।६८॥

balavan_mRdu yat kiMcit_bhRzam kavalayanti tat ||68||

yad.vad - like which

vyoma sphurati - the spacious sky manifests

aGga - x =

svabhAvAt tatra - thru its own nature there

vAyava: - the winds.Airs

balavat_mRdu - gently soft

yat - whichever soon

kavalayanti - they swallow/devour that

~vwv.820/68. As the sky becomes manifest due to its inherent nature and the winds there very much swallow up whatever (substance is there), possessed of strength or delicate, ...

~vlm.68. As the high winds rage in the sky and break down the weaker leaves of the branches of trees, so do the vital airs coil in the body and crush the soft food, that has been taken in the stomach.

~sv.66-67-68 Dwelling in the heart it experiences all. It keeps all the psychic centres in a state of constant vibration or motion.

069|Ø

वातैर् आहन्यमानम् तत् पद्म.आदि तरलायते ।

vAtai:_ AhanyamAnam tat padma_Adi taralAyate |

हृद्य् .अन्या .अन्या_ इति कार्येण पल्लव.आदि यथा तरो: ॥६।८१।६९॥

hRdi_ anyA_anyA_ iti kAryeNa pallava_Adi yathA taro: ||69||

vAtai: - by the vAta_Airs =

AhanyamAnam - striking/beating =

tat x

padma_Adi taralAyate - the Lotuses vibrate =

hRdi_anyA_anyA_iti kAryeNa x

pallava_Adi yathA taro: - as the growing shoots of a tree.

~vwv.821/69. ... so, that heart-lotus and the like shake {#taralAyate}, being struck by the winds (or energi_currents). In the heart, one thing goes to another state due to the effect (of kuNDaliNI), as the sprout and the like of a tree (due to the sap originating from the earth).

~sv.69 It digests or devours everything. It makes the psychic centres tremble by the movement of prana.

~vlm.69. As the winds of the air batter the lotus leaves, and at last dissolve them into the native element; so the internal winds break down the food like the leaves of trees, and convert the food ingested in the stomach into chyle, blood, flesh, skin, fat, marrow and bones one after another.

#tRR* -> #tarala . moving to and fro, trembling, tremulous; glittering; unsteady, vain; libidinous; liquid; hollow; • tarala: - a wave; • -> #taralA - spirituous liquor; a bee; rice-gruel •• tarala -> #locanA - a tremulous-eyed woman (cf. VR.6.4.34) •-• -> #taralAya - Nom. -> #taralAyate - to tremble -> #taralaya - Nom. -> #taralayati - to cause to tremble hcar.5.20587. -> #taralAyita —¶mw . made tremulous, agitated; - taralAyita: - a large wave; - taralAyitam - fickleness -> #taralita . shaking, dangling, undulating, tremulous; - taralitam - impers. - it has been trembled.

070|Ø

देहेष्व् .आजरणम् सर्व.रसानाम् पवनो .अन्वहम् ।

deheSu_AjaraNam sarva.rasAnAm pavana:_anvaham |

जनयत्य् अग्निम् अनोन्य-संघर्षाद् वन-वेणुवत् ॥६।८१।७०॥

janayati_agnim anonya-saMgharSAt_vana-veNuvat ||70||

deheSu - in the bodies =

AjaraNam sarva.rasAnAm - to the weakening of all essences =

pavana: - sacred Fire =

anvaham - day by day =

janayati agnim - gives rise to Fire =

anonya-saMgharSAt - thru mutual friction =

vana-veNuvat - like a patch of bamboos.

~vwv.822 The life-wind (or vital energy) produces fire (or vital heat) in the bodies day after day, by mutual friction, until the complete digestion of all essences (of foods), as the bamboos in a forest (generate fire by mutual friction).

~sv.70 It sustains the fire in the body till all the essences have been exhausted.

~vlm.70. The internal airs clash against one another the produce of the gastric fire, as the bamboos in the wood produce the living fire by their friction.

* deheSu - in the bodies = AjaraNam sarva.rasAnAm - to the weakening of all essences = pavana: - sacred Fire = anvaham - day by day = janayati agnim - gives rise to Fire = anonya-saMgharSAt - thru mutual friction = vana-veNuvat - like a patch of bamboos.

071|Ø

स्वभाव-शीत-वात-आत्मा देहस् तेन .औष्ण्यम् एत्य् अथ ।

svabhAva-zIta-vAta_AtmA deha:_tena_auSNyam eti_atha |

उदितेन स सर्वाङ्गे भुवनम् भानुना यथा ॥६।८१।७१॥

uditena sa sarvAGge bhuvanam bhAnunA yathA ||71||

svabhAva-zIta-vAta_AtmA deha: - x =

tena_auSNyam eti_atha - w that to warmth going then =

uditena - w hvg arisen =

sa sarvAGge – it is in every body =

bhuvanam bhAnunA yathA - as the ground is by the sun.

~vwv.823/71. Then, by that (fire or vital heat) risen in every part of the body, that (whole) body, composed of the life-winds which are cool by their inherent nature, attains to warmth, as the world (is warmed) by the sun.

~sv.71 By nature it is cool, but because of it the body becomes warm. It is spread thruout the body, though it dwells in the heart where it is contemplated by the yogi.

~vlm.71. The body which is naturally cold and cold-blooded, becomes heated in all its parts by this internal heat, as every part of the world becomes warmed by the warmth of the sun.

072|Ø

सर्वतो विचारेद् अस्मिंस्* तत् तेजस् तारक-आकृति ।

sarvato_ vicAret_ asmin*_ tat teja:_ tAraka_AkRti |

हृत्.पद्म-हेम-भ्रमरो योगिनाम् चिन्त्यताम् गतम् ॥६।८१।७२॥

hRt.padma-hema-bhramaro_ yoginAm cintyatAm gatam ||72||

sarva.ta: - x =

vicAret asmin - wanders here =

tat - x =

tejas.Fire =

tAraka_AkRti - the Star formation =

hRt.padma-hema.bhramara: - Heart.Lotus-golden.bee =

yoginAm - of the yogins =

cintyatAm gatam - to a state of contemplation gone =

~vwv.824. That fire (or vital heat) can wander about everywhere in this (body). With a star-like form, it has gone to a state fit to be thought of by yogins (in meditation) as a golden bee in the heart-lotus.

~vlm.72. This internal fire which pervades thruout the frame and flutters like golden bees over the loti-form heart, is meditated upon as twinkling stars in the minds of the ascetic yogis.

073|Ø

तत्-प्रकाशमयम् ज्ञानम् चिन्तितम् सत् प्रयच्छति ।

tat-prakAzamayam jJAnam cintitam sat prayacchati |

येन योजन-लक्ष-स्थम् वस्तु नित्यम् हि द्र्श्यते ॥६।८१।७३॥

yena yojana-lakSa-stham vastu nityam hi drzyate ||73||

That radiance-construct is this

conceptual knowledge whereby

the sat Suchness extends for tens

of thousands of leagues. In this way

the eternal substance is seen.

tat-prakAza-mayam - that radiance-construct =

jJAnam cintitam - is this conceptual knowledge =

yena - whereby =

sat - being, sat =

prayacchati - extends =

yojana-lakSa-stham - situate for ten thousand leagues =

vastu nityam hi drZyate - the eternal substance is seen — vastu the substantial reality.

~vwv.825/73. That fire (or vital heat), thought of as existing full of light (or consciousness), grants knowledge to the yogin) by which a thing situated at a distance of a million miles is indeed seen always.

~vlm.73. Reflections of these lights are attended with the full blaze of intellectual light, whereby the meditative yogi sees in his heart objects, which are situated at the distance of millions of miles from him. (This is called the consummation of clairvoyance or divyadrishti).

~sv.72-74 It is of the nature of jnana (knowledge) and in its light a distant object is seen as if near.

*jd.73 - tat-prakAza-mayam - that radiance-construct = jJAnam cintitam - is this conceptual knowledge = yena - whereby = sat - being, sat = prayacchati - extends = yojana-lakSa-stham - situate for ten thousand leagues = vastu nityam hi drZyate - the eternal substance is seen — vastu the substantial reality.

074|Ø

तस्य .अग्नेर् वाडवस्य.इव जलम् संशुष्कम् इन्धनम् ।

tasya_agne:_vADavasya_iva jalam saMzuSkam indhanam |

मांस-पङ्कज-खण्ड.आढ्यम् हृत्-सर: कोश-वासिन: ॥६।८१।७४॥

mAMsa-paGkaja-khaNDa_ADhyam hRt-sara: koza-vAsina: ||74||

tasya agner - of that the fire =

vADava-sya iva - as of the submarine fire =

jalam - the water =

saMzuSkam indhanam - withered fuel =

mAMsa-paGkaja-khaNDa_ADhyam - meat-lotus-portion-ripening =

hRt-sara: - Heart-lake =

koza-vAsina: - sheath-bound.

~AB. … vADavasya agne: sAmudram jalam iva mAMsa-lakSaNai: paGkaja-khaNDair ADhyam yad d hRt-saras tat koza-zayinas tasya jAThara-sya agner api zarIra-mAtra-rasa-rUpam jalam saMzuSkam jvalana-yogyam indhanam i.a. ||

~vlm.74. This culinary fire being continually fed by the fuel of food, continues to learn in the lake of the lotus-like muscle of the heart, as the submarine fire burns latent in the waters of the seas.

*jd.74 - tasya agner - of that the fire = vADava-sya iva - as of the submarine fire = jalam - the water = saMzuSkam indhanam - withered fuel = mAMsa-paGkaja-khaNDa_ADhyam - meat-lotus-portion-ripening = hRt-sara: - Heart-lake = koza-vAsina: - sheath-bound.

075|Ø

यद् अच्छम् शीतलत्वम् च तद् aस्य .आत्म.इन्दुर् उच्यते ।

yat_ accham zItalatvam ca tat_ asya _Atma.indu:_ ucyate |

इति .इन्दोर् उत्थित: सो ऽग्निर् अग्नीषोमौ हि देहक: ॥६।८१।७५॥

iti _indo:_ utthita: sa:_ agni:_ agnIsomau hi dehaka: ||75||

yad accham - what is crystalline =

zItala-tvam ca - and coolness =

tad asya that - of-this =

Atma-indus ucyate - they call the Atma.indu Self-Moon =

iti indor utthita: - thus from the moon arisen =

sa: agni: - that fire =

agnI-somau hi dehaka: - is the embodiment of agni Fire and soma Moon.

* agnISoma – the traditional rite involving agni and soma.

~sv.75 Whatever is cool is the moon, the self; from this moon arises fire. The body is made of this moon and this fire.

~vlm.75. But the clear and cold light which is the soul of the body, bears the name of the serene moon; and because it is the product of the other fire of the body, thence called the samagni or the residence of the moon and fire (its two presiding divinities).

*jd.75 - yad accham - what is crystalline = zItala-tvam ca - and coolness = tad asya that - of-this = Atma-indus ucyate - they call the Atma.indu Self-Moon = iti indor utthita: - thus from the moon arisen = sa: agni: - that fire = agnI-somau hi dehaka: - is the embodiment of agni Fire and soma Moon.

076|o/

सर्वम् तृष्णा-आत्मकम् किंचित् तेजो .अर्क.अग्न्य्.अभिधम् विदु: ।

sarvam tRSNA-Atmakam kiMcit teja:_arka_agni_abhidham vidu: |

शीत-आत्मकम् स सोम-आख्यम् आभाम् एव कृतम् जगत् ॥६।८१।७६॥

zIta_Atmakam sa* soma_Akhyam AbhAm eva kRtam jagat ||76||

sarvam tRSNA-Atmakam - everything of a thirsty nature

kiMcit – whatever

tejas.Heat

arka_agni_abhidham - defined as the sun's or fire's =

vidu: - they know =

zIta_Atmakam tu soma_Akhyam - but the soma.Moon is a cool Selfling =

AbhAm eva kRtam jagat – only as projection the world is made.

~sv.76 In fact, the entire world is made of these two, the cool moon and the warm fire.

~vlm.76. All hotter lights in the world are known by the names of suns; (as the planetary and cometary bodies); and all colder lights are designated as moons; (as the stars and satellites) and as these two lights cherish the world, it is named as the surydgni and somagni also.

*jd.76 - sarvam tRSNA-Atmakam - everything of a thirsty nature = kiMcit - whatever = tejas.Heat = arka_agni_abhidham - defined as the sun's or fire's = vidu: - they know = zIta_Atmakam tu soma_Akhyam - but the soma.Moon is a cool Selfling = AbhAm eva kRtam jagat – only as projection the world is made.

077|o/

विद्या.अविद्या-स्वरूपेण सर्वम् सद्.असद्=आत्मना ।

vidyA_avidyA-svarUpeNa sarvam sat_asat_AtmanA |

जगद् वा येन निर्वृत्तम् तदेव.एवम् विभज्यते ॥६।८१।७७॥

jagat_ vA yena nirvRttam tadeva_evam vibhajyate ||77||

vidyA_avidyA=svarUpeNa by the nature of knowing and not.knowing

everything

sad-asad=AtmanA w a really.unreal self

jagat_vA yena nirvRttam or the world with which accomplished/ended

tadeva that.only / then as.if

evam vibhajyate - x.

~sv.77 Or, you may consider that this world is the creation of knowledge and ignorance, the real and the unreal.

~vlm.77. Know after all the world to be a manifestation of the combination of intelligence and ignorance (i. e. of the intellect and soul matter), as also of an admixture of reality and unreality among who has made it as such in himself manifest in this form.

भज् #bhaj -> #vibhaj - part asunder, divide, distribute (2 acc., acc. of th. & dat. or loc. of pers., or acc. of pers. & instr. of th.); M. also share among each other or with (instr.).

078|Ø

संवित्-प्रकाशम् विद्या.आदि सूर्यम् अग्निम् विदु:_बुधा: ।

saMvit-prakAzam vidyA.Adi sUryam agnim vidu:_budhA: |

असत् जाड्यम् तमो विद्या.आद्य् .आहु: सोमम् मनीषिण: ॥६।८१।७८॥

asat_ jADyam tamo_ vidyA.Adi_ Ahu: somam manISiNa: ||78||

saMvit-prakAzam vidyA.Adi - Awareness-light Knowing.&c =

sUryam agnim vidu:_budhA: - as Sun Fire know the wise =

asat_jADyam tamas vidyA.Adi - unreal inert dark Knowing.&c =

Ahu: somam manISiNa: - is called soma Moon by the thoughtful.

~sv.78 In which case, consciousness, light and knowledge are considered the sun or the fire, and inertness, darkness and ignorance are considered as the moon.

~vlm.78. The learned call the light of intelligence, by the terms knowledge, sun and fire, and designate the unrealities of ignorance, by the names of dullness and darkness, ignorance and the coldness of the moon. (i.e. There are antithetical words expressive of Intelligence and ignorance; the former designated as the light of knowledge and reason, the daylight and the light of lamp &c, and the latter as the darkness of night, and the coldness of frost &c.

*jd.78 - saMvit-prakAzam vidyA.Adi - Awareness-light Knowing.&c = sUryam agnim vidu:_budhA: - as Sun Fire know the wise = asat_jADyam tamas vidyA.Adi - unreal inert dark Knowing.&c = Ahu: somam manISiNa: - is called soma Moon by the thoughtful.

rAma said—

079|Ø

वह्निर् वाय्व् आत्मन: सोमाद् उदेति.इति मुनि.ईश्वर ।

vahni:_vAyu_Atmana: somAt_ udeti _iti muni_Izvara |

सोमस्य .उत्पत्तिम् अधुना वद मे वदताम् वर ॥६।८१७९॥

somasya_ utpattim adhunA vada me vadatAm vara ||79||

vahni:_vAyu - borne on the air =

Atmana: - of self =

somAt - fr Moon.soma =

udeti_iti - arises this.way, =

munIzvara - MuniLord. =

somasya_utpattim - of soma the outfall =

adhunA vada me vadatAm vara - now tell me more, best of teachers!

~vlm.79. RAma said:—I well understand that the product of the air of breath &c. (by their friction as said before); and that the air proceeds from the moon, but tell me sir, whence comes the moon into existence?

~sv.79-80 Fire and the moon exist in a mutual causal relationship (in the body).

vasiShTha said—

080|Ø

अग्नी-षोमौ मिथ: कार्य-कारणे च व्यवस्थिते |

agnI-somau mitha: kArya-kAraNe ca vyavasthite |

पर्यायेण समम् चैतौ प्रजीषेते परस्परम् ॥६।८१|८०॥

paryAyeNa samam ca_ etau prajISete parasparam ||80||

agnI-somau mitha: - Fire & Moon together =

kArya-kAraNe ca - and when effect & cause are =

vyavasthite - interdependent =

paryAyeNa samam ca x

etau prajISete

#ji - *jigISete - des. pr. md. du. 3

parasparam - x.

~vlm.80. Vasishtha replied:—The fire and moon are the mutual causes and effects of one another, as they are mutually productive as well as destructive of each other by turns.

~sv.79-80 Fire and the moon exist in a mutual causal relationship (in the body).

081|Ø

जन्म.अङ्ग-बीज.अङ्कुर=वत् तथा दिवस-रात्रिवत् ।

janma_aGga-bIja_aGkura=vat tathA divasa-rAtrivat |

स्थितिश् छाया.आतप-समा केवला सा .एतयो:_भवेत् ॥६।८१।८१॥

sthiti: _chAyA-Atapa-samA kevalA sA_ etayo:_ bhavet ||81||

janma_aGga-bIja_aGkura=vat –

birth & body are like seed & shoot

tathA - thus =

like day & night

sthiti: - the state

shadow & shining likewise

kevalA - total =

sA_etayor bhavet - it (the state) for both of these becomes.

~vlm.81. Their production is by alternation as that of the seed and its sprout, (of which no body knows is the cause or effect of the other). Their reiteration is as the return of day and night, (of which we know not which precedes the other). They last awile and are lost instantly like the succession of light and shade; (the one producing as also destroying the other).

~sv. In a way, theirs is the relationship of seed and tree, one giving birth to the other; in a way, it is like light and darkness in which one destroys the other. (One who questions all this, saying "Since there is no desire-motivation, such causality and such activity are illogical", should be quickly dismissed. For such activity is obvious and is the experience of all. )

*jd.81 - janma_aGga-bIja_aGkura=vat - birth.bodi_seed.shoot=like = tathA - thus = divasa-rAtri=vat - dai_night=like = sthiti: - the state = chAyA-tapa=samA - shadow-brightness=Same = kevalA - total = sA_etayor bhavet - it (the state) for both of these becomes.

082|Ø

तुल्य-काल.उपलम्भा .असाव् इत्थम् छायातप-स्थिति: |

tulya-kAla_upalambhA_asau_ittham chAyA_Atapa-sthiti: |

केवल-एक-उपलम्भ.अढ्या स्थितिर् दिवस-रात्रिवत् ॥६।८१।८२॥

kevala-eka_upalambha_aDhyA sthiti:_divasa-rAtrivat ||82||

tulya-kAla_upalambhA - dependent on equal time =

asau_ittham this in this way

chAyA-tapa-sthiti: is the state of shadow & shine

kevala-eka_upalambha_aDhyA x

sthiti:_divasa-rAtrivat like the states of day & night

~vlm.82. When these opposites come to take place at the one and same time, you see them stand side by side as in the case of the light and shade occuring into the daytime, but when they occur at different times, you then see the one only at a time without any trace of the other, as in the occurrence of the daylight and nocternal gloom by turns. (These two are instances of the simultaneous and separate occurence of the opposites. Gloss).

~sv. ...; in a way, it is like light and darkness in which one destroys the other. (One who questions all this, saying "Since there is no desire-motivation, such causality and such activity are illogical", should be quickly dismissed. For such activity is obvious and is the experience of all. )

कार्य-कारण-भावश् च द्विविध: कथितो ऽनयो: ।

kArya-kAraNa-bhAva:_ ca dvividha: kathita:_ anayo: |

सद्.रूप-परिणाम-उत्थो विनाश-परिणामज: ॥६।८१।८३॥

sat_rUpa-pariNAma_uttho_ vinAza-pariNAma.ja: ||83||

the states of Effect & Cause too are said.to.be binary

a real form arisen thru change is also destruction born thru change

~vlm.83. I have also told you of two kinds of causality; namely, the one in which the cause is co-existent with its effect, and the other wherein the effect comes to appearance after disappearance of its cause or the antecedent.

एकस्माद् यद् द्वितीयस्य सम्भवो ऽङ्कुर-बीजवत् ।

ekasmAt_ yat_ dvitIyasya saMbhava:_aGkura-bIjavat |

कार्य-कारण=भावो ऽसौ सद्-रूप-परिणाम-ज: ॥६।८१।८४॥

kArya-kAraNa=bhAva:_ asau sat_rUpa-pariNAma-ja: ||84||

what is the birth of a second from Unity?

it's like the shoot and the seed

a state of cause & effect, a real form born from change

*vlm. ... the synchronous causation which is coeval with its effect, as the seed is coextent with its germ, and the tree is contemporaneous with the produced seed.

~sv. ... the relationship of seed and tree, one giving birth to the other...

* ekasmAt_ yat_ dvitIyasya saMbhava: - what is the birth of a second from the one = aGkura-bIjavat - is like the shoot and the seed = kArya-kAraNa=bhAva:_asau - deed-cause=sense = sad-rUpa-pariNAmaja: a real form born from change

085|Ø

एक.नाशे द्वितीयस्य यद् भावो दिन-रात्रिवत् ।

कार्य-कारण-भावो ऽसौ विनाश-परिणाम.ज: ॥६।८१|८५॥

eka.nAze dvitIyasya yat_bhAvo dina-rAtrivat |

kArya-kAraNa-bhAva:_ asau vinAza-pariNAma.ja: ||85||

in the unifying destruction of a second

that.which is the state

as in day & night

this state of cause & effect is destruction born from change

~vlm.85. The other is named the antecedent or preterite cause, which disappears before the appearance of its consequent effect} as the disappearance of the day is the cause of its subsequent night; and the preterit ion of the night, causes the retardation of the following day. (In plain words it is the concurrence and distance of the cause and effect, called the and/or [?] the united or separate causality in NyAya. terminology).

सद्रूप-परिणमस्य मृद्.घत-क्रम-संस्थिते: ।

sadrUpa-pariNamasya mRd.ghata-krama-saMsthite: |

अक्ष.उपलम्भ.आदि-तरत्-प्रमाणम् न.उपयुज्यते ॥६।८१।८६॥

akSa_upalambha_Adi-tarat-pramANam na_upayujyate ||86||

sadrUpa-pariNamasya –

of the transformation of existent form

mRd.ghata-krama-saMsthite: -

when established in the process of clai_to-pot =

akSa_upalambha_Adi-tarat-pramANam -

m eye.witness &c-tarat-evidence =

na_upayujyate x

#upayujyate - be employed or applicable, be useful or fit or proper +

~vlm.86· The former kind of the united cause and effect, (called the ???, i.e. the presence of both causality and its effectuality); is exemplified in the instance of the doer and the earthen pot, both of which are in existence; and this being evident to sight, requires no example to elucidate it.

087|Ø

विनाश-परिणामस्य दिन-रात्रि-क्रम-स्थिते: ।

vinAza-pariNAmasya dina-rAtri-krama-sthite: |

अभावो ऽप्य् एक-वस्तुस्थो गतो मुख्य-प्रमानताम् ॥६।८१|८७॥

abhAva:_ api_eka-vastustho_ gato_ mukhya-pramAnatAm ||87||

vinAza-pariNAmasya –

of destructive transformation

dina-rAtri-krama-sthite: -

in the process of day & night

abhAva:_api - x =

eka-vastustha: gata: - x =

mukhya-pramAnatAm - x =

~vlm.87. The kind of the disunited cause and effect (called the fim¾T¾t ¾f<wr in which the effect is unassociated with ita (ean*e); the succession of day and night to one another, is a sufficient proof of the absence of it* antecedent causality. (This serves as an instance of an unknown cause! and hence we infer the existence of a pristine darkness, prior to the birth of dai_light.

088|Ø

अनास्था न.अस्ति कर्तृत्वम् इत्य् आद्या युक्ति-वादिन: ।

anAsthA na_asti kartRtvam iti_ AdyA yukti-vAdina: |

अवज्ञया बहिष्.कार्या: स्वानुभूत्य् अपलापिन: ॥६।८१।८८॥

avajJayA bahiS.kAryA: svAnubhUti_apalApina: ||88||

an-AsthA - without apparency

na asti kartRtvam - there is no effective Doer

iti_AdyA yukti-vAdina: - x =

avajJayA - x =

bahiS.kAryA: - x =

svAnubhUti-apalApina: - x =

~vlm.88. The rationalists that deny the causality of an unevideni cause, are to be disregarded as fools for ignoring their own convictions, and must be spurned witu contempt. (They deny the causality of the day and night to bring one another by their rotation which no sensible being (can ignore).

089|Ø

प्रत्यक्षवद् अ.भवो .अपि प्रमा.एव रघुनन्दन ।

pratyakSavat_ a.bhava:_api pramA_eva raghunandana |

अग्न्य्.अ.भावो .अपि शीतस्य प्रमाणम् सर्व-जन्तुषु ॥६।८१।८९॥

agni_a.bhAva:_api zItasya pramANam sarva-jantuSu ||89||

pratyakSa.vat as.if evident

a.bhava:_api pramA_eva tho not existing indeed evident

pride of the raghu clan

agni-a.bhAva: api zItasya even as in the absence of fire there is cold

pramANam sarva-jantuSu evident in every living thing.

~vlm.89. Know rAma, that an unknown and absent cause is as evident as any present and palp*ble cause, which is perceptible to the senses; for who can deny the fact, that it is the absence of fire that produces the cold, and which is quite evident to every living body.

090|Ø

अग्निर् धूमतया भागाद्याम् प्रयाति पयोदताम् ।

agni:_dhUmatayA bhAgAt_ yAm prayAti payodatAm |

सद्-रूप-परिणामेन तद् अग्नि: सोम-कारणम् ॥६।८१९०॥

sat_rUpa-pariNAmena tat_ agni: soma-kAraNam ||90||

agni: - agni.fire =

dhUmatayA - thru smokiness =

bhAgAd yAm / bhAga-AdyAm - x =

prayAti payodatAm - x =

sad-rUpa-pariNAmena - by altering .Q. =

tad agni: soma-kAraNam - that agni.Fire is the cause of soma.Moon.

pariNAma transformed; in other words

~vlm.90. See RAma, how the fire ascends upward in the air in form of fumes, which take tha shape of clouds in the azure sky, which being transformed afterwards into fire (electricity); becomes the immediate cause of the moon, (by its presence).

091|o/

अग्निर् नष्टतया दैत्याद् असाव्.एव प्रयाति यत् ।

विनाश-परिणामेन तद् अग्नि: सोम-कारणम् ॥६।८१|९१॥

agni:_naSTatayA daityAt_ asau_ eva prayAti yat |

vinAza-pariNAmena tad agni: soma-kAraNam ||91||

agni:_naSTatayA - agni.Fire thru destruction =

daityAt asau eva prayAti x

yat x

vinAza-pariNAmena x

tad agni: soma-kAraNam – that fire is the cause of soma.Moon.

~vlm.91. Again the fire being extinguished by cold, sends its watery particles upwards, and this moisture produces the moon, as the absent or remote cause of the same. ~sv. In a way, theirs is the relationship of seed and tree, one giving birth to the other; in a way, it is like light and darkness in which one destroys the other. (One who questions all this, saying "Since there is no desire-motivation, such causality and such activity are illogical", should be quickly dismissed. For such activity is obvious and is the experience of all. )

092|Ø

सप्त.अम्बुधि-पय: पीत्वा धूम.उद्गारेण वाडव: ।

पयोदताम् प्रयातेन तद्.एव जनयत्य् अलम् ॥६।८१।९२॥

sapta_ambudhi-paya: pItvA dhUma_udgAreNa vADava: |

payodatAm prayAtena tat_ eva janayati_alam ||92||

sapta_ambudhi-paya: pItvA - having drunk the waters of the seven seas =

dhUma_udgAreNa vADava: x

payodatAm - the cloudiness =

prayAtena - with effort =

tad eva janayati alam x

~vlm.92. The submarine fire likewise that falls into the feeding on the foulness of the seven oceans, and swallows their briny. waters, disgorges their gases and fumes in the open air, and these flying to the upper sky in the form of clouds, drop down their purified waters in the form of sweet milky fluids in the milky ocean: (which gives birth to the milk white moon). (It is said that there is an apparatus in the bosom of the clouds, for purifying the impure waters rising in vapours in the atmosphere from the earth and seas below).

093|o/

अर्क: पीत्वा निशानाथम् आमावास्यम् पुन:पुन: ।

arka: pItvA nizAnAtham AmAvAsyam puna:puna: |

उद्गिरत्य् अमले पक्षे मृणालम् इव सारस: ॥६।८१।९३॥

udgirati_amale pakSe mRNAlam iva sArasa: ||93||

arka: pItvA nizAnAtham – Sun having drunk the Lord of Night =

AmAvAsyam puna:puna: - in his dark half of the moon again&again =

udgirati_ - ejects him =

amale pakSe – in the bright half =

mRNAlam iva sArasa: - x =

~vlm.93. The hot sun also devours the frigid ball of the moon or (the moon beams), in the conjunction at the dark fortnight (amAvasya), and then ejects her out in their opposition in the bright half of every month, as the stork throws off the tender stalk of the lotus which it has taken.

094|Ø

पीत्वा .अमृत.उपमम् शीतम् प्राण: सोम-मुख.आगमे ।

pItvA _amRta_upamam zItam prANa: soma-mukha_Agame |

अभ्र.आगमात् पूरयति शरीरम् पीनताम् गत: ॥६।८१|९४॥

abhra_AgamAt pUrayati zarIram pInatAm gata: ||94||

pItvA amRta_upamam - as having drunk Amrta Nectar =

zItam - cool =

prANa: - the prANa =

soma-mukha_Agame - when come to the Moon-mouth =

abhra_AgamAt pUrayati - of the cloud-coming is made full =

zarIram pIna-tAm gata: - the body comes to profusion.

<somo mukham iva zobhamAno yatra tathAvidha-vasanta-grISma_Agame prANa: soSmA vAyur bhaumam paya: pItvA … > Comm. —

~AB.

~sv.94 The (fire) prana drinks the nectarine coolness at the mouth of the cool moon, filling the entire space within the body. (

~vlm.94. Again the winds that suck up the heat and moisture of the earth in the vernal and hot weather, drop them down as rain water in the rainy season, which serves to renovate the body of exhausted nature. (This passage is explained in many ways from the homonymous word some of which it is composed; and which severally means the moon, the handsome, the soma plant and its juice).

095|o/

जलम् अप्य् उदपाम् भोगे प्रयात्य् अर्कस्य रश्मिताम् ।

jalam api_ udapAm bhoge prayAti_ arkasya razmitAm |

सद्-रूप-परिणामेन तज् जलम् वह्नि-कारणम् ॥६।८१।९५॥

sat_rUpa-pariNAmena tat_jalam vahni-kAraNam ||95||

jalam api - just as water =

udapAm bhoge - when evaporated =

prayAti – meets =

arkasya razmi-tAm - the radiance of the sun =

sad-rUpa.pariNAmena - by sat-form.alteration =

taj jalam vahni-kAraNam - tat water is fire-caused.

*jd. when its Form of sat.Being has changed, That.water is caused by fire

~vlm.95. The earthly water being carried up by the sun beams, which are called his karas or hands, are converted into the solar rays, which are the immediate cause of fire. (Here the water which is by its nature opposed to fire, becomes the cause of that element also).

~sv.95-96 It is the yogi's theory that nectar flows from the palate, which is consumed by the gastric fire in the solar plexus — thus the cool moon is the cause of the burning fire — and he prescribes the viparitakarani to prevent this loss of nectar. S. V. )

~AB. … bhoge pAne … ||

~VA - I am at loss to provide a good example of water being evaporated

or deprived of its nature becoming a cause for fire?

Can it be through wood being dried and becoming fuel, or growth of a

tree which becomes fuel after?

~AS: AB comes to rescue again! When the water is taken up (by the sun's heat) it transforms into sun's rays. The white color of the rays is from the waters (and red color is from fire - tejas) as cited in scriptures. Since the hot rays are white, waters become a cause for fire!
Next verse suggests very hot water has a destructive nature and hence it is like fire.
I agree that the examples are farfetched!
*jd. evidently AS has never been scalded.

नाश.आत्मकतया तोयम् औष्ण्यत्वाद् एति ह्य् अग्निताम् ।

nAza_AtmakatayA toyam auSNyatvAt_ eti hi_agnitAm |

विनाश-परिणामेन तत् तोयम् वह्नि-कारणम् ॥६।८१|९६॥

vinAza-pariNAmena tat toyam vahni-kAraNam ||96||

by removal of its nature

water goes from a hot state to a fiery state

by this destructive transformation that water is a fire-cause.

~vlm.96. Here the water becomes fire both by privation of its fluidity and frigidity, which is the remote cause of its formation as also by its acquirement of aridity or dryness and calidity or warmth; which is the immediate of its transformation to the igneous element. (This is an instance of the double or mixed causality of water in the production of fire. Gloss).

*jd.96 - nAza_Atmaka-tayA - from its nature of self-destruction = toyam - water = auSNya-tvAd eti hy agni-tAm - from heat-ness goes to fire-ness = vinAza-pariNAmena - by this destructive transformation = tat toyam vahni-kAraNam - that-water is fire-causing.

VA - I am at loss to provide a good example of water being evaporated

or deprived of its nature becoming a cause for fire?

Can it be through wood being dried and becoming fuel, or growth of a

tree which becomes fuel after?

AS: AB comes to rescue again!
When the water is taken up (by the sun's heat) it transforms into sun's rays. The white color of the rays is from the waters (and red color is from fire - tejas) as cited in scriptures. Since the hot rays are white, waters become a cause for fire!
Next verse suggests very hot water has a destructive nature and hence it is like fire.
I agree that the examples are farfetched!

097|Ø

अग्नेर् विनाशे सद्-रूप-परिणामो निशाकर: ।

agne:_vinAze sad-rUpa-pariNAmo nizAkara: |

इन्दोर् विनाशे सद्रूप-परिणामो हुताशन: ॥६।८१|९७॥

indo:_vinAze sadrUpa-pariNAmo hutAzana: ||97||

agne:_vinAze - x =

sad-rUpa-pariNAma: - x =

nizAkara: - x =

indo:_vinAze - x =

sadrUpa-pariNAma: - x =

hutAzana: - x =

~sv.97 Fire dies and becomes the moon, even as day ends and night arrives.

~vlm.97. The fire being absent, there remains the presence of the moon; and the absence of the moon, presents the presence of fire.

हुताशो नाशम् आगत्य सोमो भवति वै तथा ।

hutAzo_ nAzam Agatya somo_ bhavati vai tathA |

दिवसो नाशम् आगत्य रात्रिर् भवति वै यथा ॥६।८१।९८॥

divaso_ nAzam Agatya rAtri:_ bhavati vai yathA ||98||

when the sacrifice burns

that is how it becomes soma

when the day wanes

that is how it becomes night

~sv. At the junction of the fire and the moon, at the junction of light and darkness, of night and day...

~vlm.98. Again the fire being destroyed, the moon takes its place; in the same manner, as the departure of the day introduces the night in lieu of it.

099|Ø

तम:प्रकाशयोश् छाया-तपयोर् दिन-रात्रयो: ।

tama:prakAzayo:_chAyA-tapayo:_dina-rAtrayo: |

मध्ये विलक्षणम् रूपम् प्राज्ञैर् अपि न लभ्यते ॥६।८१।९९॥

madhye vilakSaNam rUpam prAjJai:_ api na labhyate ||99||

tama:prakAzayo: - of dark and light =

chAyA-tapayo: - of still/shadow and energy/bright =

dina-rAtrayo: - of day and night, - daybreak and nightfall =

madhye - in the middle is =

vilakSaNamrUpam - a markless form =

prAjJai:_api na labhyate - not to be got even by the learned.

~vlm.99. Now in the interval of day and night, and in the interim of daylight and darkness, and in the midst of shade and light, there is a midmost point and a certain figure in it, which is unknown to the learned. (This point which is neither this nor that, nor this thing or any other, is the state of the inscrutable Brahma).

#lakS to perceive -> #vilakS - distinguishing -> #vilakSaNa -adj.- what has different marks, varying in character, differing from (tasmAt or comp; -tA, f; -tva n); various, manifold; not admitting of exact definition; -n.- any state or condition which is without distinctive mark or for which no cause can be assigned, vain or causeless state. [MW cites only Lex..]

*jd.99 - tama:prakAzayo: - of dark and light = chAyA-tapayo: - of still/shadow and energy/bright =dina-rAtrayo: - of day and night, - daybreak and nightfall = madhye - in the middle is = vilakSaNamrUpam - a markless form = prAjJai:_api na labhyate - not to be got even by the learned.

100|Ø

संधिर् अप्य् अविलोप: स्याद् एतयोर्.एव तद्.वपु: ।

saMdhi:_api_ a-vilopa: syAt_ etayo:_ eva tat_vapu: |

भाव.अ.भावैर् यथा_एक-आस्था-निष्ठाव् एतौ तथा.एव हि ॥६।८१।१००॥

bhAva_abhAvai:_ yathA_ eka_AsthA-niSThau_ etau tathA_eva hi ||100||

saMdhi:_api - tho dawn&dusk =

a-vilopa: syAt etayo:_ eva - x =

tad.vapu: - that body =

bhAva_a.bhAvai:_ yathA - x =

eka_AsthA-niSThau - x =

etau tathA_eva hi - x =

~vlm.100. That point is no nullity nor an empty vacuity (because it is neither the one or the other). Nor it is a positive entity and the real pivot and connecting link of both sides. It never changes its central place between both extremes of this and that, or the two states of being and not being.

~sv.99..104 Even as a day consists of day and night, the jiva is characterised by consciousness and inertia. Fire and the sun symbolise consciousness and the moon symbolises darkness or inertia. Even as when the sun is seen in the sky, darkness vanishes on earth, when the light of consciousness is seen, the darkness of ignorance and the cycle of becoming come to an end.

संधिरप्यविलोपः स्यादेतयोरेव तद्वपुः ।

भावाभावैर्यथैकास्थानिष्ठावेतौ तथैव हि ।। १००

VA - This joining point is not emptiness, it is the nature of both,

one something in both existnce and none-existence

AS:
In the joining stage, one cannot say that both are absent, because that stage both their bodies.
They are, after all the same entity because each is defined as the absence of the other!
AB discussion is interesting. Dark is defined as absence of light and light as absence of dark. So they are present in one of the two forms all the time!!
\

द्वाभ्याम् चैतन्य-जाड्याभ्याम् भूतानि प्रस्फुरन्ति हि ।

dvAbhyAm caitanya-jADyAbhyAm bhUtAni prasphuranti hi |

यथा तम:प्रकाशाभ्याम् अहोरात्र महीतले ॥६।८१।१०१॥

yathA tama:prakAzAbhyAm ahorAtre* mahItale ||101||

for the bhUta.beings project

thru both Conception & Dullness

in the manner of radiance & darkness that cover the earth in day and night

~vlm.101. It is by means of the two opposite principles of the intelligent soul and inert matter, that all things exist in the universe; in the same manner, as the two contraries of light and darkness bring on the day and night in regular succession.

~sv.99..104 Even as a day consists of day and night, the jiva is characterised by consciousness and inertia.

#jaDa - #jADyam coldness • chilliness, KapS. i, 85 • stiffness, insensibility, pratApar. 3.156 • dulness, stupidity • absence of intellect or soul, VedAntas. •• maurkhyam, zaitam vA|| y1017.033.ABComm. • A condition that is as stiff as a corpse (or some stockbroker's principles); as solid as ice; as numb as something Novocained (or the skull of a poor student). = #jadatva. "Inertia" is a common translation, altho it is more precisely a matter of motion rather than the notion of matter. Cf. #ghana in its general sense of thickening, where the immaterial becomes material. das.jiva¤gmail.com ¤ @

चिद्रूप-जड-रूपाभ्याम् आरब्धा .इयम् जगत्-स्थिति: ।

cit_rUpa-jaDa-rUpAbhyAm ArabdhA_iyam jagat-sthiti: |

जल.अमृताभ्याम् मिश्राभ्याम् शीता तनुर् इव .ऐन्दवी ॥६।८१।१०२॥

jala_amRtAbhyAm mizrAbhyAm zItA tanu:_iva_aindavI ||102||

cit.rUpa-jaDa.rUpAbhyAm - Conscious form & gross form =

ArabdhA_iyam jagat-sthiti: x

jala_amRtAbhyAm mizrAbhyAm x

zItA tanu:_iva_aindavI x

~vlm.102. As the course of the world commenced with the union of mind and matter, or the mover and the moved from the beginning; so the body of the moon, came to be formed by an admixture of aqueous and nectarious particles in the air. (The body of the moon formed of the frozen waters, were early impregnated with the ambrosial beams of the sun. (This bespokes of the creation of the solar orb prior to the formation of the satellite of the earth).

103|Ø

प्रकाशम् अनलम् सूर्यम् चिद्.रूपम् विद्धि राघव ।

prakAzam analam sUryam cid.rUpam viddhi rAghava |

जड-आत्मकम् तमो.रूपम् विद्धि सोम-शरीरकम् ॥६।८१।१०३॥

jaDa_Atmakam tamo_rUpam viddhi soma-zarIrakam ||103||

prakAzam analam sUryam - x =

cid.rUpam viddhi rAghava - x =

jaDa_ATmakam tamas-rUpam - x =

viddhi soma-zarIrakam - x =

~vlm.103. Know RAma, the beams of the sun to be composed of fire or igneous particles, and the solar light to be the effulgence of the intellect; and the body of the moon to be but a mass of dull darkness; (unless it is lighted by its borrowed light from the sun), (The sun is said to shine with intellectual light, because it disperses the outer gloom of the world, as the other removes the darkness of the mind. Gloss).

104|o/

चित्-सूर्ये निर्मले दृष्टे नाम नश्येद् भव-उदयम् ।

व्योम-सूर्ये बहिर्दृष्टे यथा कृष्णानिशातम: ॥६।८१।१०४॥

cit-sUrye nirmale dRSTe nAma nazyet_ bhava_udayam |

vyoma-sUrye bahir.dRSTe yathA kRSNAnizAtama: ||104||

cit-sUrye nirmale dRSTe - when the immaculate Consciousness-sun is seen =

nAma - namely - then =

nazyet bhava_udayam - it prevents the rise of being =

vyoma-sUrye bahi:_dRSTe yathA - as when the sun in the spacious sky outside is seen =

kRSNAnizAtama: x

~vlm.104. The sight of the outward sun in the sky destroys the outspreading darkness of night; but the appearance of the intellect ual luminary dispels the overspreading gloom of the world from the mind.

सोम-देहे जडे दृष्टे चिन् निजे सत्यवद् भवेत् ।

soma-dehe jaDe dRSTe cit_nije satyavat_ bhavet |

निशीथे विलसत्य् अब्जे यथा सौर-प्रभा.भर: ॥६।८१।१०५॥

nizIthe vilasati_ abje yathA saura-prabhA.bhara: ||105||

soma-dehe jaDe dRSTe the inert Moon.body having seen

cin_nije when such intuitive Consciousness becomes as.if really So

nizIthe

at midnight playing in the lotus.pond

vilasati_abje x

yathA x

saura-prabhA.bhara: bearing sun/starlight

~sv.105 And, if the moon (the darkness of ignorance or inertia) is seen for what it is, consciousness is realised as the only truth.

~vlm.105. But if you behold your intellect in the form of the cooling moon, it becomes as dull and cold as that satellite itself; just as if you look at a lotus at night, you will not find it to be as blooming as at sunshine; (but may be at the danger of contracting lunacy or stupefaction of the intellect by looking long at the cold luminary).

सोमम् प्रकटयत्य् अग्निश् चिद्देहस्य चिरम् प्रभाम् ।

somam prakaTayati_ agni:_ cit_dehasya ciram prabhAm |

स्व.संविन्मयम् इन्दुश् चिd_deह.स्थम् रूपम् अर्क.जम् ॥६।८१|106||

sva-saMvit.mayam indu:_ cit_ deha.stham rUpam arka.jam ||106||

Sun's Fire

brightens the Moon of the Conscious body

its continuing radiance made by Ur.own Awareness

Moon

set in the Conscious body

is a Sunborn form

* thruout FM (passim as the scholars say)

the images of Sun & Moon refer to soul/Self & Mind.

~vlm.106. Fire in the form of sun light enlightens the moon, in the same manner as the light of the intellect illumes the inner body (lingadeha); our consciousness is as the moonlight of the inner soul, and is the product of the sun beams of our intellect.

107|Ø

चिन् निष्क्रियात्व-नामा सा केवला न .उपलभ्यते ।

cit_niSkriyA tu_ a-nAmA sA kevalA na_upalabhyate |

आलोक इव दीपेन देहेन.एव .अवगम्यते ॥६।८१।१०७॥

Aloka* iva dIpena dehena_eva_ avagamyate ||107||

cit_niSkriyA tu_ -

Consciousness tho actionless =

a-nAmA -

has no identity =

sA kevalA na_upalabhyate –

it is unconnected to experience =

Aloka iva dIpena –

like light w a lamp =

dehena_eva_avagamyate –

even by Body is it understood so =

~vlm.107. The intellect has no action, it is therefore without attribute or appellation; it is like light on the lamp of the soul, and is known as any common light from the lantern which shows it to the sight.

~sv.106..112 It is the light of consciousness that reveals the inert body. Consciousness, being non-moving and non-dual, is not grasped. However it can be realised thru its own reflection, the body. Consciousness, when it becomes aware of itself, gains the world. When such objectification is abandoned, there is liberation. Prana is heat (fire), apana is the cool moon, and the two exist like light and shade in the same body.

108|Ø

शितश् चेत्य.उन्मुखत्वेन लाभ: सा.एव च संसृति: ।

zita:_ cetya_unmukhatvena lAbha: sA_eva ca saMsRti: |

निश्चेत्याया: शुभो लाभो निर्वाणम् वा तदेव हि ॥६।८१।१०८॥

nizcetyAyA: zubho_ lAbho_ nirvANam vA tadeva hi ||108||

zita: -

cool =

cetya_unmukhatvena –

w aroused conceptuality =

lAbha: -

she is got =

sA_eva ca saMsRti: -

and that very saMsmRti.Recollection =

nizcetyAyA: - with conviction =

zubho lAbho – the precious gain =

nirvANam vA tadeva hi - x =

~vlm.108. The avidity of this intellectual after the knowledge of the intelligibles, brings it to the intelligence of the sensible world; but its thirst after the unintelligible one, is attended with the precious gain of its Kaivalya or oneness with the self same one. (Blessed are they that hunger and thirst for spiritual knowledge, for they shall verily be satisfied therewith).

अन्योन्य-लब्ध-सद्.वाक्याव् एवम् कुड्य-प्रकाशवत् ।

anyonya-labdha-sat_vAkyau_ evam kuDya-prakAzavat |

अग्नीषोमाव् इमौ ज्ञेयौ सम्पृक्तौ देह-देहिनौ ॥६।८१।१०९॥

agnISomau_ imau jJeyau sampRktau deha-dehinau ||109||

anyonya-labdha-sad-vAkyau - x =

evam kuDya-prakAzavat – so like Radiance and a Wall =

agnI=somau imau jJeyau – Fire & Moon, these two are to.be.known as =

sampRktau deha-dehinau – inter.connected Body & Embodied =

~vlm.109. The two powers of the fire and moon (agni-soma), are to be known as united with one another in the form of the body and its soul, and their union is expressed in the scriptures as the contact of the light and lighted room with one another, as the reflexion of the sun shine on the wall.

#kuDyam - a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception because of the interposition of a wall" nyAya-sUtra 244] • #kuDyAtman - kuDyam hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT. •• #kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

#sampRkta

अतिशायिनि निर्वाणे जाड्ये चैव .अतिशायिनि ।

atizAyini nirvANe jADye caiva_atizAyini |

अग्नी-षोमस्य चैव .अङ्ग स्थितिर् भवति केवला ॥६।८१।११०॥

agnI-somasya caiva_aGga sthiti:_bhavati kevalA ||110||

atizAyini nirvANe - x =

jADye ca_eva_atizAyini - x =

agnI-somasya ca_eva_aGga - x =

sthiti:_bhavati kevalA – the state becomes total =

~vlm.110. They are also known to be separately of themselves, in different bodies and at different times; such as bodies addicted to dullness, are said to be actuated by the lunar influence; and persons advancing in their spirituality, are said to be led on by force of the solar power.

प्राणो ऽग्निर् उष्ण-प्रकृतिर् अपान: शीतल: शशी ।

prANa:_agni:_ uSNa-prakRti:_apAna: zItala: zazI |

छाया.आतप-वद् इत्य् एतौ संस्थितौ मुख-मार्गगौ ॥६।८१।१११॥

chAyA.Atapa-vat_ iti_etau saMsthitau mukha-mArgagau ||111||

the prANa_Air is fire as it gets hot

apAna.Downbreath is the cool Moon

so being like Shadow and Glow

these two are found following Mouth Road

~vlm.111. The rising breath (prAna) which of its nature hot and warm, is said to be agnis or igneous; and setting breath of apAna which is cold and slow is termed the soma or lunar, they abide as the light and shade in every body, the one rising upward and passing by the mouth, and the other going down by the anus.

~sv. Prana is heat (fire), apana is the cool moon, and the two exist like light and shade in the same body.

112|Ø

अपाने शीतले सत्ताम् एत्य् उष्ण: प्राण-पावक: ।

apAne zItale sattAm eti_ uSNa: prANa-pAvaka: |

प्रतिबिम्बम् इव .आदर्शे स च तस्मिंस्* तथा.एव हि ॥६।८१।११२॥

pratibimbam iva_Adarze sa ca tasmin*_tathA_eva hi ||112||

apAne zItale - when the apAna.Downbreath is cool =

sattAm eti – there comes to existence =

uSNa: - the hot =

prANa-pAvaka: - prANa-Fire =

pratibimbam iva_Adarze sa ca - & like a reflection in a mirror it is =

tasmin_tathA_eva hi - there thus just so.

~vlm.112. The apAna being cooled gives rise to the fiery hot breath of prAna, which remains in the body like the reflexion of something in a mirror.

*sv. prana is heat (fire), apana is the cool moon, and the two exist like light and shade in the same body.

*jd.112 - apAne zItale - when the cooling apAna.Downbreath = sattAm eti - goes to the real state = uSNa: - the hot = prANa-pAvaka: - prANa-Fire = pratibimbam iva_Adarze sa ca - & like a reflection in a mirror it is = tasmin_tathA_eva hi - there thus just so.

113|Ø

चिद्.अग्नि: पद्म-पत्र-स्थम् सोमम् वाचा-आत्मकम् त्विषा ।

cid-agni: padma-patra-stham somam vAcAtmakam tviSA |

जनयत्य् अनुभूत्या .इह कुड्य-आलोकम् यथा बहि: ॥६।८१।११३॥

janayati_ anubhUtyA_ iha kuDya-Alokam yathA bahi: ||113||

cid-agni: - Consciousness Fire =

padma-patra-stham - lotus.petal-set =

somam vAcA-Atmakam - Moon =

tviSA - by agitation/splendor =

janayati_anubhUtyA_iha - is produced by experience here =

kuDyAlokam - as light on a wall =

yathA bahi: - as outside... =

~sv.113 The light of consciousness and the moon of description together bring about experience.

~vlm.113. The light of the intellect produces the brightness of consciousness, and the sun-beams reflect themselves as lunar orbs; in the dew drops on lotus leaves at early down.

~VA - the cit-fire, staying in the petals of the lotus, and soma of the nature of speech, together become experienced, like lightened wall outside.

114|Ø

संसृत्य्-आदौ यथा काचित् संविच् छीतोष्ण-रूपिणी ।

saMsRti_Adau yathA kAcit saMvit_ zIta_uSNa-rUpiNI |

अग्नीषोम.अभिदाम् प्राप्ता सा.एव सर्गे नृणाम् इह ॥६।८१।११४॥

agnISoma_abhidAm prAptA sA_ eva sarge nRNAm iha ||114||

...

saMsRti-Adau - in the beginning of the saMsAric process =

yathA kAcit – as whatever =

saMvit_zIta_uSNa-rUpiNI – awareness in the form of warmth & coolth =

agnISoma_abhidAm prAptA - x =

sA eva sarge nRNAm iha - x =

~sv.114 The phenomena called the sun and the moon, which had existed from the beginning of world-creation, also exist in the body.

~vlm.114. There was a certain consciousness in the beginning of creation, which with its properties of beat and cold as those of agni and soma; came to be combined together in the formation of human body and mind.

115|Ø

यत्र सोम-कला ग्रस्ता क्षणम् सूर्येण षोडशी ।

yatra soma-kalA grastA kSaNam sUryeNa SoDazI |

मुखाद् वितस्ति-मात्रम् स्यात् तत्र बद्ध-पदो भव ॥६।८१।११५॥

mukhAt_ vitasti-mAtram syAt tatra baddha-pado_ bhava ||115||

yatra - where =

soma-kalA grastA - the soma-bit is eaten/absorbed =

kSaNam - at.once =

sUryeNa - by the Sun =

SoDazI - x =

mukhAt_vitasti-mAtram syAt - x =

tatra - x =

baddha-pado bhava - x =

~sv.115. O Rama, remain in that state where the sun has absorbed the moon into itself.

~vlm.115. Strive, rAma, to settle yourself at that position of outside the moth apAna, where the sun and moon of the body (i.e. the prAna and apAna breaths) meet in conjunction—amavasya.

#SoDazI - m. - a Sutya1 day with a 16-partite formula (or such a libation) , one of the Sam2stha1s of the soma ceremony AV. TS. Br. &c. ; a partic. kind of soma vessel MW.

#tan -> #vitan -> #vitasti ‑f.‑ a long span. #dvAdazAGgula, 12 अङ्गुल #aGgulas or about 9 inches) Sbr.&c

116|Ø

नूनम् सूर्य-पदम् प्राप्तो यत्र सोमो हृद्.अम्बरे ।

nUnam sUrya-padam prApto_ yatra somo_ hRt_ambare |

नूनम् केवलया स्थित्या तत्र बद्ध-पदो भव ॥६।८१।११६॥

nUnam kevalayA sthityA tatra baddha-pado_ bhava ||116||

nUnam sUrya-padam prApta: - x =

yatra - x =

soma: - x =

hRd-ambare - x =

nUnam kevalayA sthityA x

tatra - x =

baddha-pado bhava - x =

~sv.116 Remain in that state in which the moon has merged with the sun in the heart.

~vlm.116 You should try to settle yourself at the heart. In fact heart is the sky where the Moon of apAna replaces the Sun or prANa vAyu.

उष्णम् अग्निश् चिद्.आदित्य: शैत्यम् सोम उदाहृतम् ।

यत्र .एतौ प्रतिबिम्ब.स्थौ तत्र बुद्ध-पदौ भव ॥६।८१।११७॥

उष्णम् अग्निश् चिद्.आदित्य: शैत्यम् सोम उदाहृतम् ।

uSNam agni:_ cit_Aditya: zaityam soma* udAhRtam |

यत्र .एतौ प्रतिबिम्ब.स्थौ तत्र बुद्ध-पदौ भव ॥६।८१।११७॥

yatra _etau pratibimba.sthau tatra buddha-padau bhava ||117||

Fire is the heated Consciousness-sun,

soma.Moon is considered cool

be there where both of these two are reflections

in the realized state

* uSNam agni: cid.Aditya: - Fire is the heated Consciousness-sun, = zaityam soma udAhRtam - soma.Moon is considered cool = yatra_etau pratibimba.sthau = be there where these two are reflections in the realized state tatra buddha-padau bhava

~vlm.117 Agni is hotness and known as Aditya, and coldness is soma. You should settle at the point or heart where both prANa (Agni) and (soma) are positioned as one another's images.

~sv.117-118-119 Remain in that state where there is the realisation that the moon is but the reflection of the sun. Know the junction of the sun and the moon within yourself. The external phenomena are utterly useless.

118|Ø

शरीरे सोम-सूर्य.अग्नि-संक्रान्ति-ज्ञो भva .aवानघ ।

zarIre soma-sUrya_agni-saMkrAnti-jJo_ bhava _anagha |

तत्र संक्रान्ति-काला हि बाह्यास् तृण-समा: स्मृता: ॥६।८१।११८॥

tatra saMkrAnti-kAlA:_ hi bAhyA:_ tRNa-samA: smRtA: ||118||

zarIre - in the body =

soma.sUrya_agni-saMkrAnti=jJa: bhava -

be a Moon.Sun.Fire-passage=knower =

anagha - dear boy =

tatra - there =

saMkrAnti-kAlA: hi - for they are in passing time =

bAhyA: - external =

tRNa-samA: smRtA: - considered equal to grass.

~vlm.118 O Virtuous rAma! You are well conversant with the Agni and soma conjunctions of soma and Agni in the body, i.e. suspension of apAna and rise of prANa is known as soma's conjunction into Agni and vice versa, i.e. suspension of prANa and rise of apAna known as Agni's conjunction of soma. This conjunction is called adhyAtmika or internal. External conjunctions or astronomical conjunctions of coldness take place into hotness in the seasons of Spring, Summer and Rains and hotness (Agni) into coldness (soma) in the seasons of winter, autumn and Hemanta. The AdhyAtmika conjunctions have a great role to play in yoga and external conjunctions have nothing to do with it.

*jd.118 - zarIre - in the body = soma.sUrya_agni-saMkrAnti=jJa: bhava - be a Moon.Sun.Fire-passage=knower = anagha - dear boy = tatra - there = saMkrAnti-kAlA: hi - for they are in passing time = bAhyA: - external = tRNa-samA: smRtA: - considered equal to grass.

119|Ø

संक्रान्तिम् उत्तरम् अथ .आयनम् अङ्ग सम्यक्

saMkrAntim uttaram atha_Ayanam aGga samyak

कालम् तथा विषुवतौ यदि देह-वातै: ।

kAlam tathA viSuvatau yadi deha-vAtai: |

अन्तर्-बहिष्ठम् इव वेत्सि यथा .अनुभूतम्

antar-bahiSTham iva vetsi yathA _anubhUtam

तच् .छोभसेअ ऽत्र न पुन: परम् अभ्युपेत: ॥६।८१।११९॥

tat*_zobhase _atra na puna: param abhyupeta: ||119||

saMkrAntim uttaram - x =

atha Ayanam aGga samyak - x =

kAlam - x =

tathA viSuvatau - thus the equinoxes

yadi deha-vAtai: - x =

antar-bahiSTham iva vetsi - you know the ins and outs =

yathA_anubhUtam - as experienced

tat_zobhase_ atra as That you shine here

na puna: param abhyupeta: - x =

* as always, Sun is Self & Moon is Mind;

the equinoxes are the two days & nights of the year that have equal length.

#abhyupeta

~vlm.119 If you know the internal saMkrAntis ( conjunctions) on the basis of external conjunctions taking place during solstitial and equinoctial points, you can excel in the assembly of Yogis otherwise not.

#kram -> #krAnti -> #saMkrAnti ‑f.‑ going from one place to another, course or passage or entry into, transference to (loc. or comp.) • (in astro.) passage of the sun or a planet from one sign or position in the heavens into another (e.g. uttarA*yaNa-s°, "passage of the sun to its northern course" [cf. #kUTa-s°] • a day on which a principal saMkrAnti occurs is kept as a festival RTL. 428) Sūryas.

~VA - you should understand now outside transitions and balance of

winds as prana flow inside the body.

In accordance with your understanding (yathA anubhUtam) ....

तच्छोभसेऽत्र न पुनः परमभ्युपेतः - ?

oॐm

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

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

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

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

+++

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oॐm

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

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fm6081 2.nv01..05 FIRE AND MOON .z119

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fm4008 1.nv5 THE BIRTHS OF the fiery.bhRgu .z29

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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

Oॐm

+++

fm6081 2.nv01..05 FIRE AND MOON.z119.docx

Jiva Das

unread,

Nov 6, 2021, 10:23:17 AM11/6/21

to yoga vasishtha

FM6081 FIRE AND MOON 2.NV01.05 .z119

https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.*nv01.05*
%20FIRE%20AND%20MOON.z119.docx?dl=0
<https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.nv01..05%20FIRE%20AND%20MOON.z119.docx?dl=0>

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

FM.6.81

*FIRE AND MOON*

jd:

>#R < #pR < *purI = *the city* *puri.aSTaka, a city with eight gates,
Octagon.City;

another name for the *Aativaahika.Traveller*, the Subtle Body. ••

*Ramana.the.Lover* speaks of it in Talk 629:

Q.: Enquiry into the Self seems to take one into the subtle body

(AtivAhika.zarIra or puryaSTaka or jIva.Atman). Am I right?

A.: They are different names for the same state,

but they are used according to the different points of view.

After some time

Puryashtaka (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 *vRittis (modes of mind).

(1) *viSaya.vRtti (objective) & (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.

+++

jd, In my translation the terms

Adhi and vyAdhi are translated as "affection" and "infection"—

as A.dhi, assuming an affective thought,

and vi.Adhi, expressing that thought as effectively infective disease.

when *Adhi is unified, it is *samAdhi.

FM.6.81

*FIRE AND MOON*

*VASISHTHA said—*

एतत् पञ्चक.बीजम् तु कुण्डलिन्याम् तद् अन्तरे ।

etat paJcaka.bIjam tu kuNDalinyAm tat antare |

प्राण.मारुत=रूपेण तस्याम् स्फुरति सर्वदा ॥६।८१।१॥

prANa.mAruta=rUpeNa tasyAm sphurati sarvadA ||6|81|1||

.

*but *

*this elemental seed *

*within it, in the serpentine Kundalinii *

*by.means.of Praana.Air.forming in That *

*flashing&throbbing*

*everywhen*

.

*vlm.1. vasiSTha continued:—The seeds of the five elements are contained
inside the great kundalini nADI, expanding every moment *from the vibration
of vital breath in all beings. *

* etat.this.here paJcaka.quintad.bIja.seed.m tu.but/yet/altho /
Kundalinii.Am tat.that.one antara.within.within/inner/inside.e =
with/by.means.of Pr*aa*na.air=rUpa.form/shape/color.eNa \ tasyAm.re.that
sphurat.flashing/appearing/throbbing.i sarvadA.always/everywhen

सा अन्तः कुण्डलिनी.स्पन्द.स्पर्श.संवित्.कल*अमला ।

sA anta: kuNDalinI.spanda.sparza.saMvit.kala*amalA |

कल*उक्ता कलनेन *आशु कथिता चेतनेन चित् ॥६।८१।२॥

kala*uktA kalanena Azu kathitA cetanena cit ||6|81|2||

.

*she is within as the Serpent's* *Vibrant.Energy*.sparza.*touch*.saMvid.
*awareness*.kala*.**parts*+amala.*immaculate/stainless*.a =

kala*.**parts*.ukta.*said/told/uttered *

*are with/by.means.of a single part* *at.once* kathita.

*she is described *

*by* cetana.*affective.sentience*.ena *as *cit.*Consciousness/Everity*

.

.

*vwv.806/2. That pure kuNDalinI (which throbs as the vital air) within,

which has vibration, the sense of touch and consciousness as its inherent
parts, is called kalA on account of kalanA (or grasping and apprehension)
immediately and is described as consciousness on account of being aware.

*vlm.2. The vibration of the Kundalini being stopped, it roused the

intellect by its touch, and the rising of the intellect is attended with
rising of the intellectual powers as follows.

*sv.2.5 It is this same kundalinî which is known variously as conditioning

or limitation, as the mind, jiva, movement of thought, intellect (or the

determining faculty) and egosense, for it is the supreme life.force in the
body.

*AB? sA prANa.rUpeNÂnta:sphuritA kuNDalinI mAruta.dharmeNa sva.dharmeNa ca
spanda: sparza: saMvid iti.–tri.rUpa.kalpanA bhUtvA kalA cij.jIvo mana:
saMkalpo buddh*i: *ahaMkAra: puryaSTakam liGgam ity Adi nAmAni kalan*a.Adi*
.vyApara*upAdhibh*i: *labhata ity Aha sAnt*i: *iti tribhi: ||6|81|6|81 sA
anta: kuNDalinI. spanda. sparza. saMvit. kalAmalA | kala*uktA kalanena

moving Azu kathitA cetanena cit

*
sA.she/that.f.antar.within/innerKundalinii.spanda.Vibration/Energy.sparza.touch.saMvid.awareness.kala.part/phase/bit/piece.amala.immaculate/stainless.pure.a
= kala.part/phase/bit/piece.ukta.said/told.Akalana.effecting/producing.ena
Azu.quickly\swift/a.horse kathita.described/told.A
cetana.affective.sentience.ena cit.Consciousness/Everity

जीवनाज् जीवताम् याता मननाच् च मनः स्थिता ।

jIvanAt jIvatAm yAtA mananAt ca mana: sthitA |

संकल्पाच् चैव संकल्पा बोधाद् बुद्धिर् इति स्मृता ॥६।८१।३॥

saMkalpAt ca.eva saMkalpA bodhAt buddhi: iti smRtA ||6|81|3||

.

jIvana.*living*.At jIva.*Lifer/life.form*.tA.*ness*.m yAta*.having.come.to
<http://having.come.to>*.A /

manana.*minding*/*thinking*.At ca*.and/also* manas*.Mind*
sthita.*situate/existent.as
<http://existent.as>*.A = saMkalpa.*motive/concept*.At ca*.and/also* eva.
*even/only/indeed* saMkalpa.*motive/concept*.A \

bodha*.Realization/awaking*.At *Buddhi.realizing.mind*: iti
smRta.*remembered/thott.as
<http://thott.as>*.A

.

*thru the act of living*

*having come.to <http://come.to> the state of life*

*and thru the act of mentation*

*Mind having its state*

*and thru its own conception it becomes conceptual,*

*thru bodha.Realization*

*known as buddhi.Intellect...*

*.*

*vwv.807 It has gone to the state of a living being by (manifesting) life

and is existing as the mind due to thinking. It is will on account of
determination and is considered as buddhi (or intellect) on account of
knowledge (or understanding).

*vlm.3. This intellect is the living principle from its vitality, and the

mind from its mental powers; it is the volitive principle from its
volition, and is called the understanding, from its understanding of all
things.

* jIvana.living.At jIva.Lifer/life.form.tA.ness.m yAta.having.come.to.A /
manana.minding/thinking.At ca.and/also manas.Mind
sthita.situate/existent.as.A = saMkalpa.motive/concept.At ca.and/also
eva.even/only/indeed saMkalpa.motive/concept.A \
bodha.Realization/awaking.At Buddhi.realizing.mind: iti
smRta.remembered/thott.as.A

अहंकार*आत्मताम् याता सा *एषा पुर्यष्टका *अभिधा ।

ahaMkAra*AtmatAm yAtA sA eSA puryaSTakA abhidhA |

स्थिता कुण्डलिणी देहे जीव.शक्तिर् अनुत्तमा ॥६।८१।४॥

sthitA kuNDaliNI dehe jIva.zakti: anuttamA ||6|81|4||

.

*ahamkAra*."I"dentity*.AtmatA.*selfness*.m yAta*.having.come.to
<http://having.come.to>*.a / sA.*she/it* eSA*.she/this.here*
*Puryashtaka.Traveler*.A abhidhA*.name/appellation*.A =
sthita.*situate/existent.as
<http://existent.as>*.A *Kundalinii wh**in**.the* deha*.body*.e \ jIva.
*Lifer/life.form*.zakti.*power/ability*: anuttama.*unsurpassed/chief*.A

*. *

*having come to "I"dentity and selfness*

*it is known as puri*ashtaka, the Octal Fortress.*

*seated as kuNDaliNI in the body,*

*it is the incomparable Life.Power, jIva.shakti*

*. *

*vwv.808/4. That has become of the nature of ego (or the sense of self)

with the name of "eightfold city"....

*.*

*vlm.p.4 It becomes egoism with its eight.fold properties called the eight
subtle bodies (puryashtaka), and it remains the principle of vitality in
the body in the form of the kundalini nadi.

*sv. It is this same kundalinî which is known variously as conditioning or

limitation, as the mind, jiva, movement of thought, intellect (or the

determining faculty) and egosense, for it is the supreme life.force in the
body.

*ahamkAra."I"dentity.AtmatA.selfness.m yAta.having.come.to.a / sA.she/it
eSA.she/this.here Puryashtaka.Traveler.A abhidhA.name/appellation.A =
sthita.situate/existent.as.A Kundalinii whin.the deha.body.e \
jIva.Lifer/life.form.zakti.power/ability: anuttama.unsurpassed/chief.A

अपानताम् उपागत्य सततम् प्रवहत्य् अधः ।

apAnatAm upAgatya satatam pravahati adha: |

समाना नाभि.मध्यस्था उदान.आख्या उपरि स्थिता ॥६।८१।५॥

samAnA nAbhi.madhya.sthA udAna*AkhyA upari sthitA ||6|81|5||

.

upAgatya*

pravahat*

samAna*

udAna*

~upari.*above/upper*

.

*Apaana.DownBreath*.tA.*ness*.m upAgatya* /

satatam*.wholly/totally*.m pravahat*.i adhas.*down/below* =

samAna*.A nAbhi.*nub/navel\axle**.madhya.*middle*.stha.*staying/set*.A \

udAna.*Aakhya.A upari* sthita.*situate/existent.as <http://existent.as>*.A

.

nAbhi.madhya.sthA *– she is set at the nub of the navel *

udAnA AkhyA *. called **udAnA.upBreath :*

upari sthitA *– she is situate above *

*... *

.

*having entered the state of Apaana.Downbreath *

*flowing constantly downward *

*the Samaana*.*symBreath*

*is set at the nub of the navel *

*called **UdaanA.upBreath **is situate above *

*... *

*the breath having entered the state of *apAna*.Downbreath *

*it flows constantly downward *

*as samAna*.symBreath

.

*vwv.809 Attaining the nature of the vital current apAna it flows downward

constantly. As the vital current samAna, it exists in the centre of the
navel. As the vital current named udAna, it is situated high above (or
flows upwards).

*vlm.5. The intellect abides in #kuNDaliNI entrail in the form of triple

winds. Being deposited in the bowels and passing downwards, it takes the
name of the apAna wind; moving about the abdomen it is called the samAna
wind; and when seated in the chest it rises upwards, it is known by the
name of the udAna wind.

*vlm.p.5 The intellect {Chit.Consciousness/Buddhi.Intellect.jd} abides in
the kundalini in the form of triple winds. Being deposited in the bowels
and constantly flowing downwards, it takes the name of the apana wind;
moving about the abdomen it is called the samana wind; and when seated in
the chest it rises upwards, it is known by the name of the udana wind.

*sv.2.5 It is this same kundalinî which is known variously as conditioning

or limitation, as the mind, jiva, movement of thought, intellect (or the

determining faculty) and egosense, for it is the supreme life.force in the
body.

*AB. tatra spanda.zakte: pradhAna. primary vRtti.tat.sthAna.traividhyam
darzayati ||

* apAnatAm upAgatya the.Downbreath having entered satatam pravahati adha: .
flows constantly downward as samAna.symBreath nAbhi.madhya.sthA – she is
set at the nub of the navel udAnA AkhyA . called udAnA.upBreath : upari

sthitA – she is situate above ...

अधस् त्व् अपान.रूपा *एव मध्ये सौम्या *एव सर्वदा ।

adha: tu apAna.rUpA eva madhye saumyA eva sarvadA |

पुष्टा अप्य् उदान.रूपा *एव पुंसः स्वस्था *एव तिष्ठति ॥६।८१।६॥

puSTA api udAna.rUpA eva puMsa: svasthA eva tiSThati ||6|81|6||

.

puSTa**

.

adhas.*down/below* tu.*but/yet/altho* *Apaana.Downbreath*.rUpa
*.form/shape/color*.A eva.*even/only/indeed* /

madhye*.between/amidst* saumya*.cool/moonish*.A eva.*even/only/indeed*
sarvadA.*always/everywhen* = puSTa*.A api*.even/tho* *UdaanA.upBreath*.rUpa
*.form/shape/color*.A eva.*even/only/indeed* /

puMs.*human*.a: svastha.*selfabiding/natural/healthy*

.A eva tiSThat.*stand/remaining*.i

.

...

*vwv.810/6. In the lower region, it is only of the nature of the vital

current apAna. In the middle, it is only gentle always (as samAna). Even as
it is growing, it is only of the nature of the vital current udAna of a
human being. It remains quite independent.

*sv.6 As the apana it constantly flows downward, as samana it dwells in the
solar plexus and as udana the same life.force rises up. On account of these

forces, there is balance in the system. If, however, the downward pull is
excessive and the downward force is not arrested by appropriate effort,
death ensues.

*vlm.6. The apAna wind passing downward evacuates the bowels, but the

samAna wind of the abdominal part serves to sustain the body; and the
undAna rising upward and being let out, inflates and invigorates the frame.

*vlm.p.6 The apana wind passing downward evacuates the bowels. The samana
wind of the abdominal part serves to sustain the body. The udana rising
upward and being let out, inflates and invigorates the body. (On account of
these forces, there is balance in the system.)

*AB. vRtti.bheda.prayojanAnyAha adha iti | apAna.gamanAdi eva prayojanam
iti artha: | apAna*udAnAbhyAm AkRSyamANA api svayam saumyA nizcalA eva |
tad avaSTambhatvAd eva puSTA balavati api Urdhva.vRtt*i: *udAna.rUpA eva

satI svasthA eva tiSThati na liGgam bahirutkrAmayati i.a.||

* adhas.down/below tu.but/yet/altho
Apaana.Downbreath.rUpa.form/shape/color.A eva.even/only/indeed /
madhye.between/amidst saumya.cool/moonish.A eva.even/only/indeed
sarvadA.always/everywhen = puSTa*.A api.even/tho
UdaanA.upBreath.rUpa.form/shape/color.A eva.even/only/indeed /puMs.human.a:
svastha.selfabiding/natural/healthy .A eva tiSThat.stand/remaining.i

सर्व.यत्नम् अधो याति यदि यत्नान् न धार्यते ।

sarva.yatnam adha: yAti yadi yatnAt na dhAryate |

तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१।७॥

tat pumAn mRtim AyAti tayA nirgatayA balAt ||6|81|7||

.

sarva*.all/every*.yatna*.endeavor.effort*.m adhas.*down/below* yAti*.coming.to
<http://coming.to>* /

yadi.*if* yatna*.endeavor.effort*.At na*.no/t* dhAryate.
*is.supported/utilized*.e =

tat*.that.one* pumAn*.human* mRti.*dying/mortality*.m AyAti.*coming.unto* \

tayA.*w.her/it* nirgata*.yA *from/thru* bala.*force*.At

.

*if every effort goes downward*

*not supportable with effort*

*that person comes to death*

*thru departure of that force*

*.*

*vwv.811/7. If it is not held with effort, all effort goes down (or fails).

Then the man perforce arrives at death on account of that power which has
gone away.

*vlm.7. If after all your efforts, you are unable to repress the passing

off of the downwardwind; then the person is sure to meet his death, by the
forcible and irrepressible egress of the apAna wind; (this irrepressible
egress is called abishlambha). (The translator regrets for his inability to
give the English terminology of these psychological words in the original).

*sv. Similarly, if the upward pull is excessive and it is not arrested by
appropriate effort, death ensues.

* sarva.all/every.yatna.endeavor.effort.m adhas.down/below yAti.coming.to /
yadi.if yatna.endeavor.effort.At na.no/t dhAryate.is.supported/utilized.e =
tat.that.one pumAn.human mRti.dying/mortality.m AyAti.coming.unto \

tayA.w.her/it nirgata*.yA from/thru bala.force.At

समस्ता *एव *ऊर्ध्वम् आयाति यदि युक्त्या न धार्यते ।

samastA eva Urdhvam AyAti yadi yuktyA na dhAryate |

तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१।८॥

tat pumAn mRtim AyAti tayA nirgatayA balAt ||6|81|8||

.

samasta*.entire/all.inherent/combined*.A eva.*even/only/indeed* Urdhva.
*upwards\aferwards*.m AyAti.*coming.unto* /

yadi.*if* yukti*.reason(able)/juncture*.A na*.no/t* dhAryate.
*is.supported/utilized*.e =

tat*.that.one* pumAn*.human* mRti.*dying/mortality*.m AyAti.*coming.unto* \

tayA.*w.her/it* nirgata*.yA bala.*force*.At

.

*when so joined*

*if it comes upward, not strengthened by union*

*then that human comes to death —*

*by force of that departure*

*.*

samasta*.inherent/combined*.A eva*.indeed\only*/*very* Urdhvam.*upward*
AyAti.*coming* yadi.*if by/with* yukti*.reason/juncture*.yA na.*not*

dhAryate.*is.supported/utilized* | tat.*that/it/he*

pumAn*.human* mRti.m AyAti tayA nirgata.yA bala.At

.

*vlm.8. And when one with all his attempts, is unable to suppress his

rising breath of life; but it forces of his mouths or nostrils, it it sure
to be followed by his expiration.

*sv. Similarly, if the upward pull is excessive and it is not arrested by
appropriate effort, death ensues. If the movement of the life.force is

governed in such a way that it neither goes up nor down, there is an
unceasing state of equilibrium and all diseases are overcome.

* samasta.entire/all.inherent/combined.A eva.even/only/indeed
Urdhva.upwards\aferwards.m AyAti.coming.unto /

yadi.if yukti.reason(able)/juncture.A na.no/t
dhAryate.is.supported/utilized.e =

tat.that.one pumAn.human mRti.dying/mortality.m AyAti.coming.unto \
tayA.w.her/it nirgata*.yA bala.force.At

सर्वथा *आत्मनि तिष्ठेच् चेत् त्यक्त्वा *ऊर्ध्व*अधो.गम*आगमौ ।

sarvathA Atmani tiSThet cet tyaktvA Urdhva.adha:.gama*Agamau |

तज्‍*जन्तोर् हीयते व्याधिर् अन्तो मारूत.रोधतः ॥६।८१।९॥

tat janto: hIyate vyAdhi: anta: mArUta.rodhata: ||6|81|9||

.

tiSThet*

hIyat*

rodhat*.a

.

sarvathA*.everyhow/entirely* Atmani.*in/when.Self* tiSThet* cet.*if* /

tyaktvA.*having.abandoned/given.up* Urdhva.*upwards\aferwards*.adhas.
*down/below*.gama.*going.from/*Agama.*coming.to <http://coming.to>.*u = tat
*.that.one* *of/for the* jantu*.birth/being*.o: hIyat*.e ~vyAdhi
*.Infection*: \ anta:.*within\end* mAruta.*wind/air*.rodhat*.a:

.

*if she abides all.ways in the Self*

*disregarding the up&down going&coming*

*a person's vyAdhi.Infection is limited by the internal restraint of the
Airs*

*.*

sarvathA.*everyhow* *whin* AtmA.*Âtmaa.self*.ni

tiSThet cet tyaktvA Urdhva.adhas.gama.Agama.u | tat jantu.o: hIyate vyAdhi:
anta: mArUta.rodhata: .

.

*vwv.812 If (that power) remains in the body having completely abandoned

going and coming upwards and downwards, then, the disease of the living

being is discharged on account of the blocking up of the life.wind (or
breath) within.

*vlm. If one by his continual attention, can succeed to repress the outward

and inward egress of his vital breath, and preserve calm quiet of his
disposition, he is sure to have his longivity accompanied with his freedom
from all diseases.

*sv. If the movement of the life.force is governed in such a way that it

neither goes up nor down, there is an unceasing state of equilibrium and
all diseases are overcome.

सामान्य.नाडी.वैधूर्यात् सामान्य.व्याधि.सम्भवः ।

sAmAnya.nADI.vaidhUryAt sAmAnya.vyAdhi.sambhava: |

प्रधान.नाडी.वैधूर्यात् प्रधान.व्याधि.सम्भवः ॥६।८१।१०॥

pradhAna.nADI.vaidhUryAt pradhAna.vyAdhi.sambhava: ||6|81|10||

.

vaidhUrya*

pradhAna*

vaidhUrya*

.

*from/thru* sAmAnya*.common/similar*.nADI.*Channel/vein\tube\flute*.vaidhUrya*.At
sAmAnya*.common/similar*.vyAdhi*.Infection*.sambhava.
*becoming.together/happening*: =
pradhAna*.nADI.*Channel/vein\tube\flute*.vaidhUrya*.At
pradhAna*.vyAdhi*.Infection*.sambhava.*becoming.together/happening*:

.

*on disturbance of an ordinary channel*

*there arises ordinary infection;*

f*rom disturbance of a special channel*

*there arises serious infection*

*.*

* *from* sAmAnya.*common/general.equal*.nADI.*Channel*.

vaidhUrya.At . *from disturbance of an ordinary channel
*sAmAnya.vyAdhi.sambhava:
. *there arises ordinary infection *pradhAna.nADI.vaidhUryAt . *From
disturbance of a special channel *pradhAna.vyAdhi.sambhava: . *there arises
serious infection. *

*. *

*sv.10 Otherwise, if there is malfunction of ordinary (secondary) nadis one

is subject to minor ailments and if the principal nadis are involved there
is serious ailment.

*vlm.10. Know that the decomposure of the smaller arteries, is attended

with destempers of the body, but the disturbance of the greater arteries is
followed by serious consequences. (There are a hundred great arteries,
attached to the main conduit of Kundalini besides hundreds of small veins
and nerves diverging from them thruout the body. The yogi has the power of
stopping the current of his breath and blood into these by his restraint of
respiration pranayAma).

*jd.10 . sAmAnya.nADI.vaidhUryAt . *from disturbance of an ordinary channel
*sAmAnya.vyAdhi.sambhava: . *there arises ordinary infection
*pradhAna.nADI.vaidhUryAt
. *From disturbance of a special channel *pradhAna.vyAdhi.sambhava: . *there
arises serious infection. *

*RAAMA** said–*

किम् विनाशाः किम् उत्पादाः शरिरे ऽस्मिन् मुनि.ईश्वर ।

kim vinAzA: kim utpAdA: zarire asmin muni.Izvara |

आधयो व्याध्यः च*एव यथावत् कथय *आशु मे ॥६।८१।११॥

Adhaya: vyAdhi.a: ca eva yathAvat kathaya Azu me ||6|81|11||

.

kim vinAza.A: kim utpAda.A: /

zarIre.*in.the.body* asmin*.here* muni.Izvara =

Adhi.a: vyAdhi.a: ca eva \

yathAvat*.as.if\properly* kathaya Azu me

.

*how are these destroyed or how do they come to be*

*in this body, Lord of Munis*

*?*

*tell me all about these Adhi.Affections and vyAdhi.Infections*

*!*

kim vinAzA: kim utpAdA:

zarire asmin munIzvara *. in this body, Muni.Lord? *

Adhayo vyAdhya*: c*a eva yathAvat kathaya Azu me . *. *

*sv.11 RAMA asked: What are vyadhis (illnesses) and what are adhis (psychic

disorders) and what are the degenerative conditions of the body? Pray,
enlighten me on these.

*AB. kasmAd vinAzo yeSAm te kim vinAzA: | evam kim utpAdA: ||6|81|

*jd.11 . kim vinAzA: kim utpAdA: zarire asmin munIzvara

Adhayo vyAdhya*: c*a eva yathAvat kathaya Azu me . *. *

आधयो व्याध*यः **च*ए*व द्वयम् दुःखस्य कारणम् ।

Adhaya: vyAdhaya: ca eva dvayam du:khasya kAraNam |

त*न् नि*वृत्तिः सुखम् विद्यात् तत्.क्षयः मोक्ष* उ*च्यते ॥६।८१।१२॥

tat nivRtti: sukham vidyAt tat.kSaya: mokSa* ucyate ||6|81|12||

.

*Affection & Infection, this pairing, is the cause of your bad personal
space; *

*that cessation/disappearance is good.space <http://good.space>*

*that* kSaya.*decay/destruction/fall is **said.to.be <http://said.to.be>
Freedom. *

*. *

*Adhi.Affection*.a: vyAdhi*.Infection*.a: ca*.and/also* eva.
*even/only/indeed* /

dvaya.*pair/double*.m du:kha*.pain/sorrow/bad.space <http://bad.space>*.sya
kAaraNa.m =

tat*.that.one* nivRtti.*return\cessation/
disappearance/desisting.from/escaping.from*: sukha.*good/pleasure*.m
*from/thru* idyA.*knowing/science*.At \

tat*.that.one*.kSaya*.decay/destruction/fall*: mokSa*.Freedom**
ucyat*.said.to.be/called
<http://said.to.be/called>*.e

.

*vwv.709/12 Mental afflictions and physical diseases are the two causes of
suffering. Relief from them would be happiness. Tha*i: *termination is
called liberation.

*sv. Adhi and vyadhi are sources of sorrow. Their avoidance is happiness;
their cessation is liberation.

* Adhi.Affection.a: vyAdhi.Infection.a: ca.and/also eva.even/only/indeed /
dvaya.pair/double.m du:kha.pain/sorrow/bad.space.sya kAaraNa.m =
tat.that.one nivRtti.return\cessation/
disappearance/desisting.from/escaping.from: sukha.good/pleasure.m from/thru
idyA.knowing/science.At \ tat.that.one.kSaya.decay/destruction/fall:
mokSa.Freedom* ucyat.said.to.be/called.e

मिथः कदाचिज् जायेते कदाचित् समम्*एव च ।

mitha: kadAcit jAyete kadAcit samam eva ca |

पर्यायेण कदाचि*च् **च* आधि.व्याधी शरीरके ॥६।८१।१३॥

paryAyeNa kadAcit ca Adhi.vyAdhI zarIrake ||6|81|13||

.

*sometimes the two arise together,*

*at the same time*

*or sometimes successively*

*when there are affection and infection in this e*mb*odiment*

*.*

mithas.*together/mutually\alternately/privately* kadAcit.?*when/wherever*
~jAyete.*2.are.born** /

kadAcit.?*when/wherever* samam.*equally* eva.*even/only/indeed* ca
*.and/also* =

w paryAya.eNa kadAcit.?*when/wherever* ca*.and/also* \

*Adhi.Affection*.vyAdhi*.Infection* zarIraka.*embodiment*

.e

.

*sv.13 Sometimes they arise together, sometimes they cause each other and

sometimes they follow each other.

*vlm.13. Some times the body is subject both to uneasiness and sickness

also, as the causes of one another; sometimes they are both alleviated to
give us pleasure, and at others they come upon us by turns to cause our
pain only.

देह.दुःखम् विदुर् *व्या*धिम् आधि.आख्यम् वासना.मयम् ।

deha.du:kham vidu: vyAdhim Adhi*Akhyam vAsanA.mayam |

मौर्ख्य.मूले हि ते विद्यात् तत्त्व.ज्ञाने परिक्षयः ॥६।८१।१४॥

maurkhya.mUle hi te vidyAt tattva.jJAne parikSaya: ||6|81|14||

.

*bodily trouble is term vyAdhi.Infection*

*.*

*what's known as Adhi.Affection*

*is the product of vAsanA.Conditioning*

*.*

*since it is rooted in folly,*

*thru vidyA.knowledge, it disappears inThatness.Wisdom*

*.*

deha.du:kham vidu: vyAdhim Adhi*Akhyam vAsanA.mayam | maurkhya.mUle hi te
vidyAt tattva.jJAne parikSaya:

.

*sv. Physical malady is known as vyadhi, and psychic disturbance caused by
psychological conditioning (neura: ses) is known as adhi. Both these are
rooted in ignorance and wickedness. They end when self.knowledge or

knowledge of truth is attained.

*vlm.14. It is ailing of the body, that we call our sickness, and it is the

trouble of the mind that we term our uneasiness. Both of them take their
rise from our inordinate disires, and it is our ignorance only of the
nature of things, that is the source of both. (Our intemperance and
coveteousness, which are dispelled by our right knowledge).

*vwv.710/14. They regard physical disease as the distress of the body and

that called mental affliction as consisting of mental impressions (left on
the mind by past events, producing pain). Let one know them as having their
roots in stupidity. Their termination (happens) on knowing the Reality.

*अ*तत्त्व.ज्ञान=वशतः स्व.इन्द्रिय.आक्रमणम् विना ।

a.tattva.jJAna=vazata: sva.indriya*AkramaNam vinA |

हृदि तानवम् उत्स्पृज्य राग.द्वेषेष्व् अनारतम् ॥६।८१।१५॥

hRdi tAnavam utspRjya rAga.dveSeSu anAratam ||6|81|15||

.

a.tattvajJAna.vazata: . *thru the absence of Thatness.Wisdom *

svaindriya*AkramaNam vinA . *without subduing your.own organs *

hRdi tAnavam utspRjya . *thinness/smallness arises in the Heart *

rAga.dveSeSu anAratam . *in constant passion and hatred*

*. *

*sv.15 Ignorance gives rise to absence of self.control and one is
constantly assailed by likes and dislikes and by thoughts like aI have

gained this, I have yet to gain that'. All this intensifies delusion; all
these give rise to psychic disturbances.

*vlm.15. Without the knowledge of the natures and virtues of things, and

the want of the government of our desires and appetites, that the heart
string loses its tenuity and even course; and is swollen and hurried on by
the impulse of passions and inordinate desires.

इदम् प्राप्तम् इदम् न इति जाड्याद् वा घन.मोह=दाः ।

idam prAptam idam na iti jADyAt vA ghana.moha=dA: |

आधयः सम्.प्रवर्तन्ते वर्षासु मिहिका इव ॥६।८१।१६॥

Adhaya: sam.pravartante varSAsu mihikA* iva ||6|81|16||

.

*"this is got and this is not"*

*and so*

*condensing as delusion.giving clouds*

*the Affections proceed to grow*

*like fog in the rainy season*

*.*

idam prAptam idam na iti jADyAt vA ghana.moha=dA: | Adhaya: sam.pravartante

varSAsu mihikA* iva

.

*vwv.711: "This was obtained; this was not"..thus (fancying), or on account

of dulness of intellect, mental afflictions producing great delusion arise,
as snow during the rainy season.

*vlm.16. The exultation at having obtained something, and ardour for having

more; equally boil the blood of the heart, and shroud the mind under a
shadow of infatuity, as an impervious cloud in the rainy weather.

*jd.16 . idam prAptam idam na *i*ti jADyAt vA ghana.moha=dA: Adhaya:
sampravartante varSAsu mihikA iva

भृशम् स्फुरन्तीष्व् इच्छासु मौर्ख्ये चेत*ty **अ*निर्जिते ।

bhRzam sphurantISu icchAsu maurkhye cetasi anirjite |

दुर्.अन्न.अभि.अवहारेण दुर्देश.आक्रमणेन च ॥६।८१।१७॥

dur.anna*abhi.avahAreNa durdeza*AkramaNena ca ||6|81|17||

.

*when desires increasingly expand*

*when the folly of affective Consciousness is unconquered*

*by taking bad food*

*and by visiting bad places*

*...*

bhRzam sphurantISu icchAsu maurkhye cetasi anirjite |
dur.anna*abhi.avahAreNa

durdeza*AkramaNena ca

.

*vlm.17. The ever increasing greediness of the mind, and the subjection of

the intellect under the dominion of foolhardiness, drives men to distant
countries in search of a livelihood.

*vwv.712.715/17.18.19.10. When desires are springing up excessively, when

the stupidity in the mind is not conquered, by taking bad food, by
occupying bad places, ....

*sv.16.17 Physical ailments are caused by ignorance and its concomitant

total absence of mental restraint which leads to improper eating and living
habits.

दुष्काल.व्यवहारेण दुष्क्रिया.स्फुरणेन च ।

duSkAla.vyavahAreNa duSkriyA.sphuraNena ca |

दुर्जन.असङ्ग.दोषेण दुर्.भाव*उद्भावनेन च ॥६।८१।१८॥

durjana*asaGga.doSeNa dur.bhAva*udbhAvanena ca ||6|81|18||

.

duS.kAla.vyavahAreNa . *proceeding in hard times *

duSkriyA.sphuraNena ca . *and engaging in bad works *

durjanAsaGga.doSeNa . *in wicked company *

durbhAva udbhAvanena ca – *and bad feelings being felt *

*...*

*sv.18 Other causes are untimely and irregular activities, unhealthy

habits, evil company, wicked thoughts.

*vlm.18. Again the working at improper seasons (as at night and in rain and

heat), and the doing of improper actions; the company of infamous men, and
aptitude to wicked habits and practices.

*vwv.712.715/17.18.19.10. ..., by working at improper times, by the arising

of evil actions, by the bad consequence of association with evil persons
and by the generation of bad emotions, ...

क्षीणत्वा*द् वा* प्रपूर्णत्वा*न् ना*डीनाम् रन्ध्र.संततौ ।

kSINatvAt vA prapUrNatvAt nADInAm randhra.saMtatau |

प्राणे विधुरताम् याते काये तु विकलीकृते ॥६।८१।१९॥

prANe vidhuratAm yAte kAye tu vikalI.kRte ||6|81|19||

.

*or from shrinkage or swelling *

*of the nADI.Channels —in the complex of openings;*

*when the prANa is brought to distress*

*while the body is debilitated*

*...*

kSINatvAt vA prapUrNatvAt nADInAm randhra.saMtatau | prANe vidhuratAm yAte

kAye tu vikalI.kRte

...

*sv.19 They are also caused by the weakening of the nadis or by their being
cluttered or clogged up, thus preventing the free flow of life.force.

*vwv.714.715 ..., when the vital energy is reduced to an adverse state due

to depletion or excessive fulness in the continuous channels of nAdIs
(arteries, veins, or nerves), and the body is (consequently) weakened...

दौःस्थित्य*.**का*रणम् दोषा*द् व्या*धिः देहे प्रवर्तते ।

dau:sthitya.kAraNam doSAt vyAdhi: dehe pravartate |

नद्याः प्रावृण्.निदाघाभ्याम् इव*आका*र.*विपर्ययः ॥६।८१।२०॥

nadyA: prAvRN.nidAghAbhyAm iva AkAra.viparyaya: ||6|81|20||

.

dau:sthitya.kAraNam *. a foul location is a cause *doSAd *. thru badness *

vyAdh*i: *dehe pravartate . *infection arises in the body *nadyA:
prAvRN.nidAghAbhyAm iva . *like rivers in the rain and heat *AkAra.viparyaya:
. *opposite in kind*

*... *

*sv.20.21 Lastly, they are caused by unhealthy environment. All these are

of course ultimately determined by the fruits of past actions performed
either in the near or in the distant past.

*vlm.20. It is by cause of this disordered state of the body, that a great

many diseases grow in it, both by reason of the deficit as well as the
excess of its humours; as a river becomes foul both in its fulness and low
water in the rain and summer heat.

*vwv.712.715/17.18.19.20. … and by the generation of bad emotions, when the

vital energy is reduced to an adverse state due to depletion or excessive
fulness in the continuous channels of nAdIs (arteries, veins, or nerves),
and the body is (consequently) weakened, physical disease, the cause of
indisposition, arises in the body due to (such) defects.

प्राक्तनी च ऐहिकी वा अपि शुभा वा अप्य् अशुभा मतिः ।

prAktanI ca aihikI vA api zubhA vA api a.zubhA mati: |

या*एव*आधिका सा*एव तथा तस्मिन् योजयति क्रमे ॥६।८१।२१॥

yA eva AdhikA sA eva tathA tasmin yojayati krame ||6|81|21||

.

prAktanI ca aihikI vA api – *whether prior or current *

zubhA vA api a.zubhA – *whether good or bad *

mati: yA eva AdhikA . *thinking which is so qualified *

sA eva tathA tasmin yojayati krame *. *she *even thus there is connected in
order. *

.

*vlm.21. As the good or bad proclivities of men, are the results of their

actions of prior and present births, so the anxieties and diseases of the
present state, are the effects of the good and bad deeds both of this life
as also those of the past.

* prAktanI ca aihikI vA api . *whether prior or current *zubhA vA api
a.zubhA . *whether good or bad *mati: yA eva AdhikA . *thinking which is so
qualified *sA eva tathA tasmin yojayati krame *. *she *even thus there is
connected in order. *

आधयो *व्या*ध*यः **च*ए*वम् जायन्ते भू*त.*पञ्चके ।

Adhaya: vyAdhaya: ca evam jAyante bhUta.paJcake |

कथम् शृणु विनश्यन्ति राघवाणाम् कुल.उद्वह ॥६।८१।२२॥

katham zRNu vinazyanti rAghavANAm kula*udvaha ||6|81|22||

.

*Affections and Infections*

*thus*

*are born in the material being*

*.*

*how*

*(listen now!)*

*are they destroyed,*

*best of the clan of rAghava.s*

*?*

*in two ways*

*...*

Adhaya: vyAdhaya: ca evam jAyante bhUta.paJcake | katham zRNu vinazyanti

rAghavANAm kula*udvaha

.

*vlm.22. I have told you RAma, about the growth of the diseases and

anxieties in the quintessential bodies of men; now hear me tell you the
mode of extirpating them from the human constitution.

द्विविधो व्या*धिर् अ*स्ति इह सामान्यः सार*एव च ।

dvividha: vyAdhi: asti iha sAmAnya: sAra* eva ca |

व्यवहा*रः तु* सामान्यः सा*रः ज*न्ममयः स्मृतः ॥६।८१।२३॥

vyavahAra: tu sAmAnya: sAra: janmamaya: smRta: ||6|81|23||

.

dvividha: vyAdhi: asti iha

vyavahAra: tu sAmAnya: sAra: janmamaya: smRta: ||6|81|23||

*there are two sorts of vyAdhi.Infection here in the world *

sAmAnya: sAra eva ca . *the sAmAnya.Common and the sAra.Essential *

vyavahAras tu sAmAnya: . *the ordinary sort is Common *

sAro janmamaya: smRta: . *and the Essential derives from incarnation*

*. *

*vwv.726/23. Disease is of two kinds here—the ordinary #sAmAnya and the

essential #sAra (or the ultimate)) one is considered as consisting of birth
(or life in the world).

*sv.23 Physical ailments are twofold: ordinary and serious. The former
arise from dai to.day causes and the latter are congenital.

*vlm.23. There are two sorts of diseases here common to human nature,

namely—the ordinary ones and the essential; the ordinary ones are the
occurences of daily life, and the essential is what is inborn in our
nature. (The ordinary cares for supplying our natural wants are of the
first sort, and the inbred errors and affections of the mind are of other
kind).

प्राप्तेन.अभिमतेन*एव नश्यन्ति व्यावहारिकाः ।

prAptena abhimatena eva nazyanti vyAvahArikA: |

आधिक्षयेण अधिभवाः क्षीयन्ते व्याधयो ऽप्य् अलम् ॥६।८१।२४॥

AdhikSayeNa adhibhavA: kSIyante vyAdhaya: api alam ||6|81|24||

.

prAptena abhimatena eva nazyanti vyAvahArikA: AdhikSayeNa adhibhavA:

kSIyante vyAdhaya: api alam . *even diseases are easily
worn.away/destroyed/healed. *

#adhibhava

*vwv.721/24a. By the removal of mental afflictions, physical diseases

arising from mental afflictions are also completely destroyed.

*vwv.727/24b.25a. The usual ailments perish just by obtaining what is
wanted (or approved). rAma! Without Self.knowledge, the essential (or

ultimate) mental affliction does not perish.

*sv.24 The former are corrected by dai to.day remedial measures and by

adopting the proper mental attitude.

*vlm.24. The ordinary anxieties are removed by the attainments of the

objects in want; and the diseases growing out of them, are also removed by
the removal of our anxious cares.

आत्म.ज्ञानम् विना सारः न आधिः नश्यति राघव ।

Atma.jJAnam vinA sAra: na Adhi: nazyati rAghava |

भूयः रज्जु.अवबोधेन रज्जु*.**स*र्पः हि नश्यति ॥६।८१।२५॥

bhUya: rajju*avabodhena rajju.sarpa: hi nazyati ||6|81|25||

.

Atma.jJAnam vinA . *without Self.knowledge *

sAra: . *essential *

na Adhi: nazyati . *Adhi Anguish does not subside, *

*rAghava, *

bhUya: rajju.avabodhena

*as.soon.as <http://as.soon.as> the rope is realized — *

rajju.sarpa: hi nazyati

*the rope.snake surely dies — *

*vwv.727/24b.25a. ... rAma! Without Self.knowledge, the essential (or

ultimate) mental affliction does not perish.

*vwv.728/ 25b.26a. rAma! The destruction of the essential (or ultimate)

mental affliction is the one that removes the roots of all the plays of
mental afflictions and physical ailments, as a river in the raint season
(removes the roots) of creepers on the banks.

*sv.25 But the latter (serious) ailments, as also the psychic disturbances,
do not cease until self.knowledge is attained: the snake seen in the rope

dies only when the rope is again seen as rope.

*vlm.25. But the essential infermities of one's dispositions, being bred in

the blood and bone, cannot be removed from the body, without the knowledge
of the soul; as the error of the snake in the rope, is removed only by
examination of the rope. (So the affection will be found to rise in the
mind and not rooted in the soul).

आधि.व्याधि.विलासानाम् राम सार.आधि.संक्षयः ।

Adhi.vyAdhi.vilAsAnAm rAma sAra*Adhi.saMkSaya: |

सर्वेषाम् मूल.हा प्रावृट्.नदी इव तट.वीरुधाम् ॥६।८१।२६॥

sarveSAm mUla.hA prAvRT.nadI iva taTa.vIrudhAm ||6|81|26||

.

of the play of anguish and disease, rAma,

the essential removal of anguish,

the uprooter of all these,

is like a river in the rainy season —

sweeping.away the creepers on the bank —

Adhi.vyAdhi.vilAsAnAm . *the play of anguish and disease *

*rAma *

sAra*Adhi.saMkSaya: . *essence.anguish.removal *

sarveSAm . *of all *

mUla.hA . *root.destroyer *

prAvRN.nadI iva . *like a river in the rainy season *

taTa.vIrudhAm . *of creepers on the bank. *

*vwv.728/ 25b.26a. rAma! The destruction of the essential (or ultimate)

mental affliction is the one that removes the roots of all the plays of
mental afflictions and physical ailments, as a river in the raint season
(removes the roots) of creepers on the banks.

*vlm.26. The erroneous affections of the mind, being known as the source of

the rise of all our anxious cares and maladies; it is enough to put a stop
to this main spring inorder to prevent their outlets, so the stream that
breaks its banks in the rains, carries away the arbours that grew by it in
its rapid course. (The fisures of stopping the source, and breaking out of
the course, are quite opposed to one another).

*sv.26.27.28 Self.knowledge ends all physical and psychic disturbances.

However, physical ailments that are not psychosomatic may be dealt with by
medication, prayers and by right action, as also by baths. All these have
been described in medical treatises.

*jd.26 . Adhi.vyAdhi.vilAsAnAm . *the play of anguish and disease rAma
*sAra*Adhi.saMkSaya:
. *essence.anguish.removal *sarveSAm . *of all *mUla.hA .
*root.destroyer *prAvRN.nadI
iva . *like a river in the rainy season *taTa.vIrudhAm . *of creepers on
the bank. *

अन्.आधि.जा व्याधयः तु द्रव्य.मन्त्र.शुभ.क्रमैः ।

an.Adhi.jA vyAdhaya: tu dravya.mantra.zubha.kramai: |

चिकित्सक.आदि.शास्त्र.उक्तैः नश्यन्त्य् अन्यैः इह अथवा ॥६।८१।२७॥

cikitsaka.Adi.zAstra*uktai: nazyanti anyai: iha athavA ||6|81|27||

.

an.Adhi.jA: vyAdh*i*a*yas tu . *but the diseases that are not born of *
stress

dravya.mantra.zubha.kramai: . *with a course of appropriate healing mantras
*

anyai: cikitsak*a.Adi*.zAstra*uktair: . *taught in various medical shAstras
*

nazyanti iha athavA . *are otherwise brought to abeyance*

*. *

*vlm.27. The non.essential or extrinsical diseases that are derived from

without, are capable of being removed by the application of drugs, the
spell of mantras and propitiating as well as oviating charms; as also by
medicaments and treatments, according to the rescriptions of medical
science and the practice of medical men.

*sv.26.27.28 Self.knowledge ends all physical and psychic disturbances.

However, physical ailments that are not psychosomatic may be dealt with by
medication, prayers and by right action, as also by baths. All these have
been described in medical treatises.

.

an.Adhi.jA: vyAdh*i*a*yas tu . *but the diseases that are not born of
anguish *dravya.mantra.zubha.kramai: . *with a course of appropriate
healing mantras *anyai: cikitsak*a.Adi*.zAstra*uktair: . *taught in various
medical shAstras *nazyanti iha athavA . *are otherwise brought to abeyance.
*

स्नान.मन्त्र*औषढ.उपाया व*क्तुः च* अधिगतानि च ।

snAna.mantra*auSaDha*upAyA* vaktu: ca adhigatAni ca |

त्वया चिकित्सा.शास्त्राणि किम् अन्यत् उपदिश्यते ॥६।८१।२८॥

tvayA cikitsA.zAstrANi kim anyat upadizyate ||6|81|28||

.

*and the methods of sacred bath, mantra, and herbs*

*may be studied by you in the Manuals of Healing*

*:*

*what remains to be taught by me*

*?*

snAna.mantra*auSaDha*upAyA* vaktu: ca adhigatAni ca | tvayA
cikitsA.zAstrANi

kim anyat upadizyate

.

*vlm. ... baths and bathing in holy rivers, ... expiatory mantras and

prescriptions ... the medical SAstras ....

*sv. ... medication, prayers and by right action, as also by baths. All

these have been described in medical treatises.

*RÂMA said–*

आधेः कथम् भवे*द् व्या*धिः कथम् च न विनश्यति ।

Adhe: katham bhavet vyAdhi: katham ca na vinazyati |

द्रव्या*त् इ*तरया युक्त्या मन्त्र.पुण्य.आदि*.**रू*पया ॥६।८१।२९॥

dravyAt itarayA yuktyA mantra.puNya.Adi.rUpayA ||6|81|29||

.

*how does disease arise from anxiety?*

*and is it not removed by another means than medicine*

*in the form of mantras and pious activities*

*?*

Adhe: katham bhavet vyAdhi: katham ca na vinazyati | dravyAt itarayA yuktyA

mantra.puNya.Adi.rUpayA

.

*sv.29 RAMA asked: Pray, tell me how does physical ailment arise from

psychic disturbance and how can it be dealt with by means other than
medical.

*vlm.29. RAma rejoined:—But tell me sir, how the intrinsic causes produce

the external diseases; and how are they removed by other remedies than
those of medicinal drugs, as the muttering of mantra incantations and
observance of pious acts and ceremonies.

#dru . #dravyam . a substance, thing, object; the ingredients or materials

of anything; medicinal substance or drug; (phil.) matter, elementary
substance (9 in the NyAya, viz. <pRthivI>, <ap>, <tejas>, <vAyu>, <AkAza>,
<kAla>, <diz>, <Atman>, <manas> — y1023.018

*VASISHTHA** said—*

चित्ते विधुरिते देहः संक्षोभम् अनुया*त्य् अ*लम् ।

citte vidhurite deha: saMkSobham anuyAti alam |

तथा हि रुषि*तः जन्तुः अ*ग्रम्*एव न पश्यति ॥६।८१।३०॥

tathA hi ruSita: jantu: agram eva na pazyati ||6|81|30||

.

*when the Affective mind is disturbed*

*the body soon follows with distress*

*just as an angry person is blind to what is before hir*

*.*

citte vidhurite deha: saMkSobham anuyAti alam | tathA hi ruSita: jantu:

agram eva na pazyati

.

*vlm.30. Vasishtha replied:—The mind being disturbed by anxieties the body

is disordered also in its functions, as the man that is overtaken by anger,
loses the sight of whatever is present before his eyes.

*vwv.716/30,34 When the mind is afflicted, the body completely follows the

disturbance. Due to the disturbance, the vital airs (or energies) flow,
abandoning evenness.

* citte vidhurite *– when the Affective mind is depressed *deha: saMkSobham
anuyAti alam . *the body soon follows with distress *tathA.hi ruSita:
jantu: *. thus too an angry person *agram eva *– even what is before hi: *na
pazyati *– does not see *

अन्.अवेक्ष्य पु*रः मा*र्गम् अमार्गम् अनुधावति ।

an.avekSya pura: mArgam a.mArgam anudhAvati |

प्रकृतम् मार्गम् उत्ष्र्ज्य शर.आ*र्तः ह*रि*णः य*था ॥६।८१।३१॥

prakRtam mArgam utSrjya zara*Arta: hariNa: yathA ||6|81|31||

.

an.avekSya pura: mArgam *. he doesn't see the way ahead *

a.mArgam anudhAvati *. off.course / losing the tracking scent . he pursues *

prakRtam mArgam utSrjya *. (*as in) an ordinary hunt having.shot *

zara*Arta: hariNa: yathA *. pain of the arrow for a deer*

*. *

*vlm.31. He loses sight of the broad way before him, and takes a devious

course of own; and like a stag pierced with arrows, flies from the beaten
path and enters himself amidst the thickest.

*sv.30.31 VASISTHA continued: When there is mental confusion, one does not

perceive one's path clearly. Unable to see the path in front of oneself,
one takes a wrong path.

संक्षोभात् साम्यम् उत्सृज्य वहन्ति प्राण.वायवः ।

saMkSobhAt sAmyam utsRjya vahanti prANa.vAyava: |

देहे गज.प्रविष्टेन पयांसि इव सरित्.तटे ॥६।८१।३२॥

dehe gaja.praviSTena payAMsi iva sarit.taTe ||6|81|32||

.

*thru agitation*

*similarly expressed*

*the prANa winds move in the body*

*as the entry of an elephant into a pond*

*makes the water flow*

*.*

saMkSobhAt sAmyam utsRjya vahanti prANa.vAyava: | dehe gaja.praviSTena

payAMsi iva sarit.taTe

.

* or Aristophanes in the bath discovering the principle of displacement

and running naked thru the street crying "Eureka!"

*vwv. ... the vital airs (or energies) flow, abandoning evenness.

*vlm. ... the waters of a river being disturbed by a body of elephants,

rise above its channel and over flow the banks.

*अ*समम् वहति प्राणे नाड्यः यान्ति विसंस्थितिम् ।

a.samam vahati prANe nADya: yAnti vi.saMsthitim |

असंयक्.संस्थिते भूपे यथा वर्ण.आश्रम.क्रमाः ॥६।८१।३३॥

a.saMyak.saMsthite bhUpe yathA varNa*Azrama.kramA: ||6|81|33||

.

a.samam vahati prANe *– when unevenly flowing prANa *

nADya: yAnti visaMsthitim *– in the nADI.Channel coming to dispersion *

a.*not*.samyak*.whole/together\fitting/right whin* saMsthita*.established*.e
bhUpa*.Earthlord*.e yathA varNa*Azrama.kramA: *. as the degrees of Ashrama *

.

*vlm.33. The vital airs breathing irregularly, derange the lungs and nerves

and all the veins and arteries of the body; as the misrule in the
government, puts the laws of the realm into disorder.

*vwv.717/33,34 When the vital energy flows unevenly, the channels of such

energy are reduced to an adverse state. Some such channels go to the state
of excessive fullness and some others to the state of depletion.

*sv.33.36 Then there arises disturbance in the metabolism, indigestion,

excessive appetite as also improper functioning of the digestive system....

काश्चि*न् ना*ड्यः प्रपूर्णत्वम् यान्ति काश्चि*च् च* रिक्तताम् ।

kA:cit nADya: prapUrNatvam yAnti kA:cit ca riktatAm |

प्राण.आविधुरि*तः दे*हे सर्वतः सरि*तः य*था ॥६।८१।३४॥

prANa*Avidhurita: dehe sarvata: sarita: yathA ||6|81|34||

.

kA:cin . *whatever *

nADya: prapUrNatvam . *overflowing of the nADI.Channel *

yAnti . *comes *

kA:cit ca . *and whatever *

riktatAm

prANa*Avidhurita:

dehe

sarvata:

sarita: yathA . *as of a river. *

*AB. ... praNai: AvidhUrite .... ||

.

*vwv.717/33,34 When the vital energy flows unevenly, the channels of such

energy are reduced to an adverse state. Some such channels go to the state
of excessive fullness and some others to the state of depletion.

*vlm.34. The breathings being irregular, unsettles the whole body; by

making the bloodvessels quite empty and dry in some parts, and full and
stout in others, resembling the empty and full flowing channels of rivers.

*sv.33.36 Then there arises disturbance in the metabolism, indigestion,

excessive appetite as also improper functioning of the digestive system.
Food eaten turns into poison.

*AB. ... prANair Avidhurite ...

कु.जीर्णत्वम् अजीर्णत्वम् अति.जीर्णत्वम्*एव वा ।

ku.jIrNatvam a.jIrNatvam ati.jIrNatvam eva vA |

दोषाया*एव प्रयात्य् अन्नम् प्राण.संचार.दुष्क्रमात् ॥६।८१।३५॥

doSAyA eva prayAti annam prANa.saMcAra.duSkramAt ||6|81|35||

.

ku.jIrNatvam a.jIrNatvam ati.jIrNatvam eva vA

doSAyA: eva *. only ills *

prayAti annam

prANa.saMcAra.duSkramAt *– thru the malfunctioning course of the prAN*a*A*ir.
*

.

*vwv.718/35. (Under such circumstances there arises) bad digestion,

indigestion or excessive digestion. Due to the unmethodical movement of the
vital energy, the food only sets out for (causing) harm.

*vlm.35. The want of free breathing is attended both with indigestion and

bad digestion of the food, and also evaporation of the chyle and blood that
it produces; and these defects in digestion, bring forth a great many
maladies in the system.

*sv.33.36 Then there arises disturbance in the metabolism, indigestion,

excessive appetite as also improper functioning of the digestive system.
Food eaten turns into poison.

यथा काष्ठानि नयति प्राची.देशम् सरि*त् र*यः ।

yathA kASThAni nayati prAcI.dezam sarit raya: |

तथा*अन्नानि नय*त्य् अ*न्तः प्राणवातः स्वम् आश्रयम् ॥६।८१।३६॥

tathA annAni nayati anta: prANavAta: svam Azrayam ||6|81|36||

.

yathA *. as *kASThAni nayati *– logs are led *prAcI.dezam *– to the next
country *

sarid.raya: *. by the river.current {as the current carries logs) *tathA *.
thus *annAni nayati *– foods lead *anta: prANavAta: svam Azrayam *– within
the breathings to one's rest *

.

#prAcI eastern; ancient #prAcIdeza

*vwv.719.720/36.37.38. Thus, the vital air (or current) carries the

nutriments to its seat within. Whatever nutriments are left inside the
body, due to obstruction (to their proper absorption), they alone go to the
state of physical ailment on account of their inherent nature of
transformation. Thus, physical disease arises out of mental affliction and
vanishes on account of its absence.

*vlm.36. The vital breaths carry the essence of the food we take to the

inferior organs, as the currents of a river carry the floating woods down
the stream.

*sv.33.36 Then there arises disturbance in the metabolism, indigestion,

excessive appetite as also improper functioning of the digestive system.
Food eaten turns into poison.

यान्य् अन्नानि निरोधेन तिष्ठन्त्य् अन्तःशरीरके ।

yAni annAni nirodhena tiSThanti anta:zarIrake |

तान्य्*एव व्याधिताम् यान्ति परिणाम.स्वभावतः ॥६।८१।३७॥

tAni eva vyAdhitAm yAnti pariNAma.svabhAvata: ||6|81|37||

.

*foods*

*which, thru obstruction, remain in a body*

*–*

*those soon come to the Infective State*

*as their nature has changed*

*.*

yAni annAni nirodhena tiSThanti anta:zarIrake | tAni eva vyAdhitAm yAnti

pariNAma.svabhAvata:

.

* yAni annAni – *(those) foods which *nirodhena . *thru obstruction *tiSThanti
anta:zarIrake . *remain in a body *tAni eva . *those too *vyAdhitAm
yAnti . *come
to the Infective State as their nature has changed. *

.

*vwv.719.720/36.37.38. Thus, the vital air (or current) carries the

*sv.37 The natural movement of food in and thru the body is arrested. This

gives rise to various physical ailments.

*vlm.37. The crude matter which remains in the intestines, for want of its

assimilation into blood, and circulation in the frame by restraint of
breathing; turn at the end to be sources of multiferious maladies in the
constitution.

*typo KG: vyAzcitAm vyAdhitAm.

* yAni annAni – *(those) foods which *nirodhena . *thru obstruction *tiSThanti
anta:zarIrake . *remain in a body *tAni eva . *those too *vyAdhitAm
yAnti . *come
to the Infective State as their nature has changed. *

एवम् आधेः भवे*द् व्याधिः त*स्य अभावा*च् च* नश्यति ।

evam Adhe: bhavet vyAdhi: tasya abhAvAt ca nazyati |

यथा मन्त्रैः विनश्यन्ति व्याधयः तत्.क्रमम् शृणु ॥६।८१।३८॥

yathA mantrai: vinazyanti vyAdhaya: tat.kramam zRNu ||6|81|38||

.

*thus disease arises from anxiety*

*and from its absence it's removed*

*.*

*how*

*diseases are removed by mantra*

*—*

*hear that next*

*:*

evam Adhe: bhavet vyAdhi: tasya abhAvAt ca nazyati | yathA mantrai:
vinazyanti

vyAdhaya: tat.kramam zRNu

.

*vwv. ... Thus, physical disease arises out of mental affliction and

vanishes on account of its absence.

*sv.38 Thus psychic disturbance leads to physical ailments.

*vlm.38. Thus it is that the perturbed states of the mind and spirit,

produce the diseases of the body, and are avoided and removed by want of

mental anxiety. Now hear me tell you, how the mantra*exorcism serve to

drive away the diseases of the body.

यथा विरेकम् कुर्वन्ति हरीतक्यः स्वभावतः ।

yathA virekam kurvanti harItakya: svabhAvata: |

भावना*.**व*शतः कार्यम् तथा यरलव.आदयः ॥६।८१।३९॥

bhAvanA.vazata: kAryam tathA yaralava.Adaya: ||6|81|39||

.

yathA harItakya: . *as the myrobalan plum *svabhAvata: . *thru its nature *

*purges the bowels *

*so *

*thru force of bhAvanA.Feeling *

there is *the same effect *

*thus thru the mantric semivowels. *

.

*vwv.725/39. As myrobalans cause evacuation of the bowels by reason of

their inherent nature, so the letters «ya, ra, la, va,» &c, produce an
effect on account of the power of faith (or thought). `#bhAvanA

*sv.39 Just as myrobalan is capable of making the bowels move, even so

certain mantras like ya, ra, la, va, can also remedy these psychosomatic
disorders.

*vlm.39. As the kaItakí fruit (chebula myra bo Ian) is purgative of its own

nature, and purges out the crudities from the bodies; so the beadwork into
the mysterious meaning of the mantras, removes the crude diseases from the
frame. (Such are the mystic letters ya, ra, la, va, in the liquids y, r, I,
v), signifying the four elements of earth, water, air and fire; curative of
many diseases by reflection on their hidden meaning.

http://en.wikipedia.org/wiki/Touchstone (assaying tool)
<http://en.wikipedia.org/wiki/Touchstone_(assaying_tool)>

शुद्धया पुण्यया साधो क्रियया सा*धु.*सेवया ।

zuddhayA puNyayA sAdho kriyayA sAdhu.sevayA |

मनः प्रयाति नैर्मल्यम् निकषेण इव काञ्चनम् ॥६।८१।४०॥

mana: prayAti nairmalyam nikaSeN*a iva* kAJcanam ||6|81|40||

.

*thru good works, sAdhu, in service with the sAdhus*

*Mind discovers purity as a touchstone reveals the gold*

*.*

*jd. touchstone . both VLM and VWV miss the point of the metaphor: the
touchstone *does not purify* the gold, (as VLM's "depurated" and VWV's
parenthesis suggest), *but detects* the state of its purity.

*vlm.40. I have told you RAma, that pious acts, holy service, virtuous

deeds and religious observances, serve also to drive the diseases from the
body; by their purifying the mind from its inpurities, as the gold is
depurated by the touch stone.

*vwv.722.723/40.41.42. Virtuous One! The mind goes to a state of

stainlessness by pure and holy action and service to saints, as gold (is

purified) by the touch.stone. ...

##kaS to rub . #kaSa . scraping, rubbing. . #nikaSa: the jeweler's

touchstone, used to test the purity of gold;
http://en.wikipedia.org/wiki/Touchstone

(assaying tool) <http://en.wikipedia.org/wiki/Touchstone_(assaying_tool)>.
. mana: prayAti nairmalyam nikaSeNa iva kAJcanam ||6|81| y6081.040.

आनन्धो वर्धते देहे शुद्धे चेतसि राघव ।

Ananda: vardhate dehe zuddhe cetasi rAghava |

पूर्ण.इन्दौ उदेति ह्य् अत्र नैर्मल्यम् भुवने यथा ॥६।८१।४१॥

pUrNa*indau udeti hi atra nairmalyam bhuvane yathA ||6|81|41||

.

Ananda: vardhate *. Ananda.Happiness grows *dehe . *in the body *zuddhe
cetasi *– in *its* pure affectivity, Raaghava, *pUrNaindau udeti hi atra *.
for the full moon rises here *nairmalyam bhuvane yathA *. **as.if**
pirifying the earth. *

*vwv.722.723/40.41.42. rAma! When the mind is pure, delight increases in
the body. *sv.41 By these the mind becomes pure and there is great joy in
the heart.

*vlm.41. The purity of the mind produces a delight in the body; as the
rising of the full moon, spreads the gentle moon.beams on earth.

#mala . #nirmala . #*n*air*malyam *– stainlessness (lit. & fig.), purity.

* Ananda: vardhate *. Ananda.Happiness grows *dehe . *in the body *zuddhe
cetasi *– in *its* pure affectivity, Raaghava, *pUrNaindau udeti hi atra *.
for the full moon rises here *nairmalyam bhuvane yathA *. **as.if**
pirifying the earth. *

सत्त्व.शुद्ध्या वहन्त्य्*एते क्रमेण प्राण.वायवः ।

sattva.zuddhyA vahanti ete krameNa prANa.vAyava: |

जरयन्ति तथा*अन्नानि व्याधिः तेन निनश्यति ॥६।८१।४२॥

jarayanti tathA annAni vyAdhi: tena ninazyati ||6|81|42||

.

sattva.zuddhyA vahanti ete krameNa

prANa.vAyava: *the prAN*a*A*irs *

jarayanti *. weaken *

tathA annAni . *thus foods *

vyAdhi: tena ninazyati . *vyAdhi.Infection by that comes to destruction*

*. *

*var. #satva in VLM and the usually reliable TPD, sattva only in KG.

*vwv.722.723/40.41.42. Virtuous One! The mind goes to a state of

stainlessness by pure and holy action and service to saints, as gold (is

purified) by the touch.stone. rAma! When the mind is pure, delight

increases in the body. By the purity of the mind, these vital airs (or

energi currents) flow in order and cause the foods to be digested

(properly). Physical disease perishes on account of that.

*sv.42 The life.forces flow along the nadis as they should. Digestion
becomes normal, diseases cease.

*vlm.42. The vital airs breathe freely from the purity of the mind, and

these tending to help the culinary process in the stomach, produce the
nutrition of the body, and destroy the gem of its diseases. (The germs of
growth and decay and of life and death, are both connate in the nature of
all living beings; and the increase of the one, is the cause of the
decrease of the other).

आधि.व्या*ध्योः इ*ति प्रोक्तौ नाश.उत्पत्ति.क्रमौ त्वयि ।

Adhi.vyAdhyo: iti proktau nAza*utpatti.kramau tvayi |

कुण्डलिन्याः कथायोगा*द् अ*धुना प्रकृतम् शृणु ॥६।८१।४३॥

kuNDalinyA: kathAyogAt adhunA prakRtam zRNu ||6|81|43||

.

Adhi.vyAdhyo: . *Affection & Infection, as they're called, *

nAze utpatti.kramau tvayi *. when removed in the process of creation in you
*

*by kuNDalinI *kathAyogAt *for Ur instruction *adhunA prakRtam zRNu *now
hear practically*

*. *

*vlm.43. I have thus far related to you, RAma! concerning the causes of the

rise and fall of the diseases and distempers of the living body, in
connection with the subject of the main artery of Kundalini; now hear me
relate to you regarding the main point of one's attainment of consummation
or siddhi by mean of his yoga practice.

पुर्यष्टक.पर.आख्यस्य जीवस्य प्राण.नामिकम् ।

puryaSTaka.para*Akhyasya jIvasya prANa.nAmikam |

विद्धि कुण्डलिनीम् अन्तर् आमोदस्य इव मञ्जरीम् ॥६।८१।४४॥

viddhi kuNDalinIm antar Amodasya iva maJjarIm ||6|81|44||

.

puryaSTaka.para*Akhyasya *. of what is beyond Octal.City *jIvasya *. of the
Living.jIva *prANa*.Praana.Air/life*. nAmika.*referring.to
<http://referring.to>*.m

viddhi kuNDalinIm antar *. know kuNDalinI within *

Amoda.*aroma*.sya iva*.like/as.if*

maJjarI.*bossom/cluster.*m

.

*vwv.813/44. Know the kuNDalinI, which has the appelation of prANa (or the

vital energy) of the individualised being called «the one beyond the

eight.fold city (consisting of the five subtle elements, the mind, the

intellect, and the ego)», as the sprout of joy within.

*sv.43.44 By the practice of puraka or inhalation, if the kundalinî at the

base of the spine is 'filled' and made to rest in a state of equilibrium,
the body remains firm.

*vlm.44. Now know the life of the puryashtaka or octuple human body. to be

confined in the Kundalini artery, as the fragrance of the flower is
contained in its inner filament.

ताम् यदा पूरक.अभ्यासा*त् आ*पूर्य स्थीयते समम् ।

tAm yadA pUraka*abhyAsAt ApUrya sthIyate samam |

तदा*एति मैरवम् स्थैर्यम् कायस्य आपीनता तथा ॥६।८१।४५॥

tadA eti mairavam sthairyam kAyasya ApInatA tathA ||6|81|45||

.

tAm *. .f.. **that *(kuND.) yadA pUraka*abhyAsAd . *when after practice of
pUraka Filling breath — *

ApUrya*.having.filled* sthIyate*.being.caused.to.stand* sama.*equal/same*.m

tadA eti mairavam sthairyam *. then goes to the stability of **Mount.meru*

kAyasya ApInatA tathA* . of the body a state of swelling thus*

*. *

*vwv.843/45. Having filled up the kuNDaliNI nAdI (with prANa) by the

practice of filling up (or inhalation), when one remains even (or unmoved),
then he attains to the firmness of Mount Meru as well as the stoutness of
the body.

*vlm.45. It is when one fills the channal of this great artery with his

inhaling breath, and shuts it at its mouth (called the Kurma opening), and
becomes as sedate as a stone; he is then said to have attainded his rock
like fixity and firmness, and his siddhi or consummation of garima or
inflation.

*AB. ApUrya kUrma.nADyAm prANam avaSTabhya i.a | tathA ca pataJjale: sUtram
"kUrma.nADyAm sthairyam" iti | "kaNTha.kUpAd adha urasi kUrmakArA nADI
tasyAm kRta.saMyama: sthairyam labhate yathA sarpAm godhA beti" tad bhASyam
| kAyasyÂpInatA gArima*AkhyA siddh*i: *api tathA tAdRzI mairavI siddhyati
i.a ||6|81|

##pI . to swell, become fat . #Apyai (#ApI) . #*ApIna* .m.. a well *•*
#ApIna .n.. an udder •• #ApIna*tA* . the *siddhi.Power* of gArima or
inflation, VLM. y6081.045.

.

यदा पूरक.पूर्ण.अन्तर् आय*त.*प्राण.मारुतम् ।

yadA pUraka.pUrNa.antar Ayata.prANa.mArutam |

नीयते संवि*द्***ए*व ऊर्ध्वम् सोढुम् धर्म.क्लमम् श्रमम् ॥६।८१।४६॥

nIyate saMvit eva Urdhvam soDhum dharma.klamam zramam ||6|81|46||

.

when the Puraka Inbreath is

full within with prANa.wind, and

the Samvit Awareness is thus

led upwards, so as to absorb the dharma.fatigue exertion,

yadA . *when *

pUraka.pUrNa*antar.Ayata.prANa.mArutam . *Inbreath.full.within.come.
prANa.wind *

nIyate saMvit eva Urdhvam . *the samvit.Awareness is thus led upward *

soDhum dharma.klamam zramam . *to bear/endure dharma.fatigue exertion. *

*AB. … | yadA pUrakeNa pUrNe dehÂntar.Ayato mUlAdhArAd Arabhya
brahmarandhra.paryantam dIrghI.kRtyordhvam AkRSTa: prANa.mAruto yasmin
karmaNi tad yathA syAt tathA saMvit kuNDalinI prAna.nirodhodbhUtamUSmANam
tat.prayuktam zarIram klamam mAnasam zramam cÂbhyAsa.pATavenAmRtAplAvanena
ca soDhum sahyam kartum Urdhvam nIyate ||6|81|6|81

*vwv.844.846/46.47.48. when kuNDaliNI, the conscious energy, is led upwards
with the life.wind restrained in the interior filled with inhalation, then,

to bear (or defeat) the fatique caused by heat and the affliction, it moves
upwards with speed like a female serpent gone to a state resembling a

stick, taking hold of all the channels of bio.energy resembling creepers

which are bound to the body. It then causes this entire body, filled all

around with the life.wind without interstices, to float upwards, as a

leather vessel (carries) the water spread inside (when drawn upwards from a
well).

*vlm.46. Again when the body is thus filled with the inflated air, and the

wind confined in the Kundalini artery, is carried upwards by the vital
breath (of respiration, from the base or fundamental tube at the bottom, to
the cell of the cranium in the head, it touches the consciousness seated in
the brain, and drives away the fatigue of the process. (This is called the
scent of the vital air in its heavenward journey).

*sv. When thru the retention of the breath all the nadis are warmed up, the

kundalinî rises up like a stick and its energies flood all the nadis of the
body. On account of this the nadis are purified and made light. Then the
yogi is able to travel in space.

सर्पी इव त्वरिता*एव ऊर्ध्वम् याति दण्ड.उपमाम् गता ।

sarpI iva tvaritA eva Urdhvam yAti daNDa*upamAm gatA |

नाडीः सर्वाः समादाय देह.बद्धा लता उपमाः ॥६।८१।४७॥

nADI: sarvA: samAdAya deha.baddhA* latA upamA: ||6|81|47||

.

sarpI iva *like a snake *tvaritA eva Urdhvam *swiftly upward *yAti.*coming.to
<http://coming.to>*

daNDA upamAm gatA *moves like a stick all the nADI.Channels*

samAdAya.*having.taken.to <http://having.taken.to> *deha.baddhA latA upamA: *.
like a vine wrapping the body *

.

*vwv.844.846/46.47.48. when kuNDaliNI, the conscious energy, is led upwards
with the life.wind restrained in the interior filled with inhalation, then,

to bear (or defeat) the fatique caused by heat and the affliction, it moves
upwards with speed like a female serpent gone to a state resembling a

stick, taking hold of all the channels of bio.energy resembling creepers

which are bound to the body. It then causes this entire body, filled all

around with the life.wind without interstices, to float upwards, as a

leather vessel (carries) the water spread inside (when drawn upwards from a
well).

*AB. nIyamAnA ca sA AkarSaNAd daNDopamAm dIrghatAm gatA satI sarpÎva
tvaritaivordhvam abhyAsa.pATavAdyAti | … ||

*vlm.47. Thence the wind rises upward as smoke into the air, carrying with

it the powers of all the arteries attached to it like creepers clinging to
a tree; and then stands as erect as a stick, with its head lifted upwards
like the hood of a snake.

*sv. When thru the retention of the breath all the nadis are warmed up, the

kundalinî rises up like a stick and its energies flood all the nadis of the
body. On account of this the nadis are purified and made light. Then the
yogi is able to travel in space.

तदा समस्तम्*एव इदम् उत्प्लावयति देहकम् ।

tadA samastam eva idam utplAvayati dehakam |

नीरन्ध्रम् पवन.आपूर्णम् भस्त्रा इव*अम्बु तत.अन्तरम् ॥६।८१।४८॥

nIrandhram pavana*ApUrNam bhastrA iva ambu tata*antaram ||6|81|48||

.

tadA samastam eva idam . *then all this put.together *

utplAvayati dehakam . *makes the body fly *

nIrandhram pavana.ÂpUrNam . *full of retained prANa *

bhastrA iva ambu tata*antaram . *like an open bellows floating on the water
— *

*AB. tadA nADI.dvArA nIrandhram niravakAzam yathA syAt tathA pavanenÂpUrNa

laghutvam Apannam samastam ApAdam astakam idam dehakam kUpAd Urdhvam

AkRSyamANA carma.bhastrA tatam vyAptam Antaram anta:pradezo yena
tathAvidham ambv iva … uDDInam karoti ||6|81|

*vwv.844.846/46.47.48. when kuNDaliNI, the conscious energy, is led upwards
with the life.wind restrained in the interior filled with inhalation, then,

to bear (or defeat) the fatique caused by heat and the affliction, it moves
upwards with speed like a female serpent gone to a state resembling a

stick, taking hold of all the channels of bio.energy resembling creepers

which are bound to the body. It then causes this entire body, filled all

around with the life.wind without interstices, to float upwards, as a

leather vessel (carries) the water spread inside (when drawn upwards from a
well).

*vlm.48. Then this uprising force carries the whole body, filled with wind

from its top to toe into the upper sky; as an aeroslol floats upon the
water, or as air balloon rises in the air. (The early Hindus are thus
recorded to have made heir aerial journeys by force of the inflated air,
instead of the compressed gas smoke of modern discovery).

*sv. When thru the retention of the breath all the nadis are warmed up, the

kundalinî rises up like a stick and its energies flood all the nadis of the
body. On account of this the nadis are purified and made light. Then the
yogi is able to travel in space.

##bhastrA, bhastrAkA f. a leathern bottle …; a bellows, or a large hide

with valves and a clay nozzle. used to feed a fire —

##tata a. extended, stretched, [taut]…; spreading, wide…

इत्य् अभ्यास.विलासेन योगेन व्योम.गामिना ।

iti abhyAsa.vilAsena yogena vyoma.gAminA |

योगिनः प्राप्नुवन्त्य् उ*च्चैः दी*ना इन्द्र.दशाम् इव ॥६।८१।४९॥

yogina: prApnuvanti uccai: dInA* indra.dazAm iva ||6|81|49||

.

*so*

*by the play of practice*

*by yoga*

*by going to the spacious sky*

*the yogins achieve the heights*

*like poor folk grown as rich as indra the Crafty, King of the Gods*

*.*

* iti *so *abhyAsa.vilAsena *by the play of practice *yogena *by yoga
*vyoma.gAminA
*by going to the spacious sky *yogina: prApnuvanti *the yogins achieve *uccais
*on.high *dInA: indra.dazAm iva – *like poor folk getting as rich as indra
the Crafty, King of the Gods*

.

*vwv.847/49. By the play of practice of this nature, by the yoga leading

(the body) to the sky, yogins reach above like poor people (reaching) the
state of Indra (the lord of the minor gods).

*vlm.49. It is thus that the yogis make their aerial excursions, by means

of the compression of air in the wind pipes in their bodies; and are as
happy in their descrying the scattered worlds all about), as poor people
feels themselves at having the dignity of the king of Gods. (Indra).

*sv. When thru the retention of the breath all the nadis are warmed up, the

kundalinî rises up like a stick and its energies flood all the nadis of the
body. On account of this the nadis are purified and made light. Then the
yogi is able to travel in space.

* iti *so *abhyAsa.vilAsena *by the play of practice *yogena *by yoga
*vyoma.gAminA
*by going to the spacious sky *yogina: prApnuvanti *the yogins achieve *uccais
*on.high *dInA: indra.dazAm iva – *like poor folk getting as rich as indra
the Crafty, King of the Gods*

ब्रह्म.नाडी=प्रवाहेन शक्तः कुण्डलिनी यदा ।

brahma.nADI=pravAhena zakta: kuNDalinI yadA |

बहिः ऊर्ध्वम् कपाटस्य द्वादश.अङ्गुल.मूर्धनि ॥६।८१।५०॥

bahi: Urdhvam kapATasya dvAdaza*aGgula.mUrdhani ||6|81|50||

.

brahma.nADI=pravAhena *by the current of the brahma.channel *

*when kuNDalinI is enabled *bah*i: outside *Urdhvam *above *kapATasya . of *the
doorway *dvAdaza*aGgula.mUrdhani *. five fingers above the palate *

.

*vwv.848.49/50.51. By flowing thru the brahmanADI (suSumna or the spinal

cord), when the Power, kuNDaliNI, obtains fixity for a muhUrta (or forti

eight minutes) at the top situated at a distance of twelve fingers' breadth
outside and above the "door" (i.e., the flace of the fontanelle in the
skull), by the application of recaka (or exhalation) which restrains the

other channels of bio.energy, then, there occurs the vision of (invisible
or semi.divine) beings moving in the sky.

*vlm.50. When the force of the exhaling breath (rechaka prabAha) of the

cranial tube, constrains the power of the Kundalini, to stand at the
distance of twelve inches in the out side of the upper valve between

eye.brows.

*sv.50.51 When the kundalinî arises thru the brahma.nadi and reaches the
spot known as dvadasanta (twelve finger.breadths from the crown of the

head) during the recaka or exhalation, if the kundalinî can be held there
for an hour, the yogi sees the gods and perfected beings who travel in
space.

#paT . #pATa . breadth, expanse . #*kapATa:*, kapATam . Door panel. •.•
kapAta.vakSas . broad chested +

रेचकेन प्रयोगेण नाडि.अन्त*र.*निरोधिना ।

recakena prayogeNa nADi*antara.nirodhinA |

मुहूर्तम् स्थितिम् आप्नोति तदा व्योम.ग.दर्शनम् ॥६।८१।५१॥

muhUrtam sthitim Apnoti tadA vyoma.ga.darzanam ||6|81|51||

.

*when rechaka.Outbreathing is obstructed in its channel for an hour**

*U reach a state of experience of travel in the spacious sky*

*.*

*by/with* recaka*.Outbreath*.ena prayoga.*practice/expedient*.eNa *by/with*
nADI.*Channel*.antara*.within/inner* nirodhi.
*restraining/confining/obstructing*.nA | muhUrta*.hour/long.while/48min*.m
sthiti*.state/**condition*.m

Apnoti*.getting* tadA.*then* vyomaga*.skygoing*.darzana*.presence*.m

.

* "an hour" . a muhUrta, the saMskRtic 48.minute hour

*vwv.848.49/50.51. By flowing thru the brahmanADI (suSumna or the spinal

cord), when the Power, kuNDaliNI, obtains fixity for a muhUrta (or

forty.eight minutes) at the top situated at a distance of twelve fingers'

breadth outside and above the "door" (i.e., the flace of the fontanelle in
the skull), by the application of recaka (or exhalation) which restrains

the other channels of bio.energy, then, there occurs the vision of
(invisible or semi.divine) beings moving in the sky.

*vlm.51. And as the same exhaling makes it remain there for a moment by

preventing its entering into any other passage, it is at that instant that
one comes to see the supernatural beings before his sight.

*sv.50.51 When the kundalinî arises thru the brahma.nadi and reaches the
spot known as dvadasanta (twelve finger.breadths from the crown of the

head) during the recaka or exhalation, if the kundalinî can be held there
for an hour, the yogi sees the gods and perfected beings who travel in
space.

* recakena prayogeNa *– w rechaka.Outbreathing *nADi antara.nirodhinA – *being
obstructed in its channel . *muhUrtam . *for an hour* . *sthitim Apnoti . *gets
the state . *tadA vyomaga.darzanam . *then the experience of travel in the
spacious sky *

*. *

*RÂMA said–*

दर्शनम् कीदृशम् ब्रह्मन् नयन.अंशु.गणम् विना ।

darzanam kIdRzam brahman nayana*aMzu.gaNam vinA |

*अ*दिव्यानाम् इन्द्रियाणाम् तत्त्वम्*एवम् कथम् भवेत् ॥६।८१।५२॥

a.divyAnAm indriyANAm tattvam evam katham bhavet ||6|81|52||

.

darzanam kIdRzam brahman –

*whatever the experience, brAhmaNa, *

nayana*aMzu.gaNam vinA –

*without visible qualities *

a.divyAnAm indriyANAm –

*–in their non.magical sense–*

tattvam evam katham bhavet –

*how does That come.to.be <http://come.to.be> as an effective state? *

*sv.52 RAMA asked: How is it possible for these mortal eyes to behold the
celestials?

*vlm.52. RAma said:—Tell me sir, how we may be able to see the supernatural

siddhas, without feeling them by the rays and light of our eye sight! and
without having any supernatural organ of perception of our own.

* darzanam kIdRzam brahman – *whatever the experience, brAhmaNa,
*nayana*aMzu.gaNam
vinA – *without visible qualities *a.divyAnAm indriyANAm – *of the
non.magical senses *tattvam evam – *That effective state *katham bhavet – *how
does it comes.to.be <http://comes.to.be>? *

*VASISHTHA** said—*

न केचन, महाबाहो, भूचरेण नभस्वतः ।

na kecana, mahAbAho, bhUcareNa nabhasvata: |

अदिव्येन आश्रिता ज्ञानैः दृश्यन्ते पुरुष.इन्द्रियैः ॥६।८१।५३॥

a.divyena AzritA* jJAnai: dRzyante puruSa*indriyai: ||6|81|53||

.

*not anyhow, *mahAbaho.*Great.Archer . *I take this to be an honorific

title: #rAma has a Great Arm, where his hands reach his knees. Such long
arms permitted him to draw the Great Bow of Shiva, and snap it in half. V
frequently addresses rAma with this term which I treat as a military title:

Master.Archer. bhU.careNa . *with an Earth.rover *nabhasvata: . *are things
like the spacious sky. *ata: . *Hence *a.divyena . *by one not Divine *Azrit*A*
j*JAnai: . *what are sought by the wise *dRzyante puruSaindriyai: . *are

seen by the Personal Organs. *

*not anyhow, Master Archer *

bhU.careNa –

*by an Earth.rover *

nabhasvata: . *the skylike *

h*ence *

a.divyena . *by one not Divine *

Azrit*A* j*JAnai: . *what are sought by the wise *

dRzyante puruSaindriyai: . *are seen by the Personal Organs. *

* mahAbAho, "Great.Arm" *. *I take this to be an honorific title:

like all great Archers, rAma has a Great Arm, where his hands reach his
knees.

such long arms permitted him to draw the Great Bow of shiva, and snap it in
half.

vasiShTha frequently addresses rAma with this term which I treat as a
military title: Master.Archer.

*vwv.850/53. Powerful One! None whoever of the (invisible) beings in the

sky are seen by one moving on land who is not divine, by means of the human
organs of sense, dwelling in ignorance.

*sv.53 VASISTHA said: Indeed, no mortal can behold the celestials with
these mortal eyes.

*vlm.53. Vasishtha replied:—It is true, RAma, as you say, that the aerial

spirit of siddhas, are invisible to earthly mortals with the imperfect
organs of their bodies, and without the aid of supernatural organs.

*jd.53 . na kecana . *not anyhow =, mahAbAho, *– o *Great*Archer . *I take
this to be an honorific title: R*aa*ma has a Great Arm, where his hands

reach his knees. Such long arms permitted him to draw the Great Bow of
Shiva, and snap it in half. V frequently addresses rAma with this term

which I treat as a military title: Master.Archer. bhU.careNa . *with an
Earth.rover *nabhasvata: . *are things like the spacious sky. *ata: . *Hence
*a.divyena . *by one not Divine *Azrit*A* j*JAnai: . *what are sought by
the wise *dRzyante puruSaindriyai: . *are seen by the Personal Organs. *

विज्ञानात् दूर.संस्थेन बुद्धि.नेत्रेण राघव ।

vijJAnAt dUra.saMsthena buddhi.netreNa rAghava |

दृश्यन्ते व्योमगाः सिद्धाः स्वप्नवत् स्वार्थदा अपि ॥६।८१।५४॥

dRzyante vyomagA: siddhA: svapnavat svArthadA* api ||6|81|54||

.

vijJAnAt dUra.saMsthena buddhi.netreNa rAghava dRzyante vyomagA: siddhA:

svapnavatsvArthadA api

.

* #jnAna – Wisdom–effective Knowledge / vijnAna– the affix vi. pervades its
subject to #vijnAna.Understanding.

*vwv.851/54. rAma! The (invisible) semi.divine beings moving in the sky,

even those granting one's wishes, are seen like a dream by the eye of
knowledge which is fixed at a distance thru the skill (or intelligence)
(obtained thru Yoga).

*sv.54 But thru the eyes of pure intelligence the celestials are seen, as

in a dream. The celestials are able to fulfil one's desires. Vision of

celestials is non.different from dream, in fact, the only difference being

that the effect of the vision is lasting.

*vlm.54. It is by means of the clairvoyance obtained by the practice of

yoga, that the aerial and beneficient siddhas became visible to us like the
appearances in our dreams.

स्वप्न.अवलोकनम् य*द्.व*त् त*द्.व*त् सिद्ध.अवलोकनम् ।

svapna*avalokanam yat.vat tat.vat siddha*avalokanam |

केवलो ऽथ विशेषो ऽयम् सिद्ध.प्राप्तौ स्थिर.अर्थता ॥६।८१।५५॥

kevala: atha vizeSa: ayam siddha.prAptau sthira*arthatA ||6|81|55||

.

*seeing a dream is no different than seeing a siddh*a*A*dept,*

*except for this:*

*whatever you get from the siddha,*

*you can keep*

*.*

svapna*avalokanam yat.vat tat.vat siddha*avalokanam | kevala: atha vizeSa:
ayam

siddha.prAptau sthira*arthatA

.

*vlm.55. The sight of the siddhas is like that of persons in our dream,

with this difference only, that the sight of a siddha is fraught with many
real benefits and blessings accruing thereby unto the beholder.

*vwv. As the seeing of a dream is, so is the vision of (an invisible)
semi.divine being; and this is the sole distinction that, on meeting with a
semi.divine being, there is a permanenent (or certain) advantage.

मुखा*त् ब*हिः द्वादश.अन्ते रेचक.अभ्यास.युक्तितः ।

mukhAt bahi: dvAdaza*ante recaka*abhyAsa.yuktita: |

प्राणः चिरम् स्थितिम् नीते प्रविश*त्य् अ*पराम् पुरीम् ॥६।८१।५६॥

prANa: ciram sthitim nIte pravizati aparAm purIm ||6|81|56||

.

*when prANa.Ai: is set beyond the face*

*about twelve digits' length, at rechaka.OutBreath,*

*and long held in that situation,*

*it enters the city of the other world*

*.*

mukhAt bahi: dvAdaza*ante recaka*abhyAsa.yuktita: | prANa: ciram sthitim
nIte

pravizati aparAm purIm

.

* aparAm purIm – apara the "other" world; purI the Stronghold city, like

purI.aSTaka.

*vwv. One enters another body when the life.wind is brought to fixity for a

long time in the space at a distance of twelve fingers' breadth outside the
mouth (or nose) by the application of the practice of recaka (or
inhalation).

*RÂMA said–*

वद स्वभावस्य कथम् ब्रह्मन् अचल.संस्थितिः ।

vada svabhAvasya katham brahman acala.saMsthiti: |

वक्तारः स.अनुकम्पा हि दुःप्रश्ने ऽपि न खेदिनः ॥६।८१।५७॥

vaktAra: sa*anukampA hi du:prazne api na khedina: ||6|81|57||

.

vada svabhAvasya katham brahman* brAhmaNa, tell me about its nature
*acala.saMsthiti:
. *the unmoving condition *vaktAra: sa*anukampA hi . *for a speaker with
compassion *duS.prazne api na khedina: . *stupid questions are not a
problem. *

*brAhmaNa,*

*tell me all about the unmoving condition of our self.nature—*

*for a compassionate speaker even the most stupid questions are no trouble*

*!*

*sv.57 This power is inherent in the life.force; though by nature unsteady,
it can be steadied.

*vlm.57. RAma said:—But tell me sir, how you maintain the immutability of

nature; (when everything is seen to be in the course of its incessant
change at all times). I know you will not be displeased at this
interruption to your discourse, because good preachers are kindly disposed,
to solve even the intricate of their hearers.

* vada svabhAvasya katham brahman* brAhmaNa, tell me about its nature
*acala.saMsthiti:
. *the unmoving condition *vaktAra: sa*anukampA hi . *for a speaker with
compassion *duS.prazne api na khedina: . *stupid questions are not a
problem. *

*VASISHTHA** said—*

श*क्तिः या* तु स्वभाव.आख्या यथा स्फुरति च आत्मनः ।

zakti: yA tu svabhAva*AkhyA yathA sphurati ca Atmana: |

सर्ग.आदिषु तथैव*असौ स्थितिम् याति इति निश्चयः ॥६।८१।५८॥

sarga.AdiSu tathA eva asau sthitim yAti iti nizcaya: ||6|81|58||

.

zakti: yA tu svabhA*va A*khyA yathA . *but since the shakti.Power called
sva.bhAva *

*is something's nature, its own.becoming *

sphurati ca *A*tmana: . *and projecting from the soul/self *

sarg*a.Adi*Su . *in the processes of creation *

tathA eva . *thus indeed/too *asau . *This *sthitim yAti . *comes to a
condition/state *

iti nizcaya: . *such is certain*

*. *

*vlm.58. Vasishtha replied:—It is certain that the power known as nature,

is manifest in the volition of the spirit, in its acts of the creation and
preservation of the world. (Here nature is identified with eternal will of
God).

*sv.58.59 Since the ignorance which envelops everything is insubstantial,

such exceptions are often seen in the movement of energy in this world.

शक्तिर्या तु स्वभावाख्या यथा स्फुरति चात्मनः ।

सर्गादिषु तथेवासौ स्थितिं यातीति निश्चयः ।। ५८

*VA . this shakti, as called own.nature, as manifests from Atman,

so it becomes steady as creation etc, . this is certain.

*AS: The question in v. 57 was "how can this svabhAva be stabilized" given

that the prANa is being discussed and it is intricately associated with the
unstable body.
This power called svabhAva is stimulated by the Atman, so definitely it can
be stabilized. In v. 52, there were other doubts stating that even with the
eyes, we cannot see the siddhas, so how can this prANa perceive them
without the help of the eyes?
When explained how it is possible by विज्ञान he again asks how it can
achieve stability in the essentially unstable world. This is the reason for
the apology in the second half of the question in v. 57.

*jd.58 . zakti: yA tu svabhA*va A*khyA yathA . *but since the shakti.Power
called sva.bhAva is something's nature, its own.becoming *sphurati ca *A*tmana:
. *and projecting from the soul/self *sarg*a.Adi*Su . *in the processes of
creation *tathA eva . *thus indeed/too *asau . *This *sthitim yAti . *comes
to a condition/state *iti nizcaya: . *such is certain. *

अवस्तुत्वाद् अविद्याया वस्तु.शक्तिर् अपि क्व.चित् ।

a.vastutvAt avidyAyA vastu.zakti: api kvacit |

भिद्यते दृश्यते ह्य् अङ्ग वसन्ते शारदम् फलम् ॥६।८१।५९॥

bhidyate dRzyate hi aGga vasante zAradam phalam ||6|81|59||

.

a.vastutvAt . *thru the lack of substantial reality *a.vidyAyA: . *in
avidyA.Nescience *vastu.zakti: api . *even the power of substantiation *

kvacit . *wherever *bhidyate . *makes division *dRzyate hi aGga . *for
certainly it sees *vasante zAradam phalam . *an autumn fruit in spring*

*. *

*vlm. Nature being nothing in reality, but the states and powers of things;

and these are seen some times to differ from one another, as the autumnal
fruits are found to grow in the spring at Assam (these varieties also
called their nature).

*sv ... ignorance which envelops everything is insubstantial ...

*jd.59 . a.vastutvAt . *thru the lack of substantial reality *a.vidyAyA: . *in
avidyA.Nescience *vastu.zakti: api . *even the power of substantiation *kvacit
. *wherever *bhidyate . *makes division *dRzyate hi aGga . *for certainly
it sees *vasante zAradam phalam . *an autumn fruit in spring. *

सर्वम्*एवम् इदम् ब्रह्म नाना अनानातया स्थितम् ।

sarvam evam idam brahma nAnA anAnAtayA sthitam |

जृम्भते व्यवहार.अर्थम् केवलम् कथि*त.*स्थिति ॥६।८१।६०॥

jRmbhate vyavahAra*artham kevalam kathita.sthiti ||6|81|60||

.

sarvam evam idam brahma – *everything So is this brahman.Immensity *

nAnA a.nAnAtayA sthitam *. variety aroused by nonvariety *

jRmbhate.*gaping/yawning *vyavahAra.*conduct/custom/business.*artha.
*meaning/thing\wealth\politics*.m

kevalam.*wholly/only* kathita*.told/related*.sthiti*.state/condition*

.

*sv.60 Surely, all this is indeed Brahman; the diversity and diverse

functions are mere figures of speech.

*vlm.60. All this universe is one brahmA or the immensity of God, and all

its variety is the unity of the same. (i.e. the various modalities of the
unvaried one); these defferent existences and appearances, are only our
verbal distinctions for ordinary purposes, and proceeding from our
ignorance of the true nature of BrahmA. We know not why these words
concerning divine nature, which are irrelevant to the main subject, are
introduced in this place.

*RÂMA said–*

सूक्ष्म.छिद्र.आदि.गति.अर्थम् पूरण.अर्थम् च खस्य वा ।

sUkSma*chidra.Adi.gati*artham pUraNa*artham ca khasya vA |

अणुताम् स्थूलताम् वा अपि कायो ऽयम् नीयते कथम् ॥६।८१।६१॥

aNutAm sthUlatAm vA api kAya: ayam nIyate katham ||6|81|61||

.

sUkSma.chidr*a.Adi*.gati artham *– *

*something to enter a subtle little hole *

pUraNa*artham ca *– *

*and be a filling thing *

khasya vA *. or of kha.Sky – *

**personal space* (su.kha, du:kha)

aNutAm sthUlatAm vA api –

*whether atomic or gross *

kAya: ayam nIyate katham *– *

*how is kAya.body brought to this*

*? *

*sv.61 RAMA asked: In order to enter into minute spaces (nadis) and then in
order to fill the inner space with the life.force, one's body has to be

made both atomic and solid at the same time! How is this made?

*vlm.61. RAma rejoined:—Tell me sir, how our bodies are thinned as well as

thickened, inorder to enter into very narrow, passages as also to feel and
occupy large spaces, (by means of the anima and garima yogas, of minimizing
the body to an atomic spirit and of magnifying it to a stalwart giant).

##chid . #*chidram – *(physical or personal) defect • infirmity, weak

point, foible *MBh. &c • a hole, slit, cleft, opening ["what are you

thinking.of, MW?" the Freudian asks....] •.• #*nizchidra.* nir.chidra .

having no rents or holes, without weak points or defects, unhurt,
uninterrupted — y2017.046

* sUkSma.chidr*a.Adi*.gati artham *. something to enter a subtle little
hole *pUraNa*artham ca *. and be a filling thing *khasya vA *. or of
kha.Sky – *personal space* (su.kha, du:kha) aNutAm sthUlatAm vA api . *whether
atomic or gross *kAya: ayam nIyate katham *. how is kAya.body brought to
this? *

काष्ठ.क्रकचयोः श्लेषा*त् य*था छेदः प्रवर्तते ।

kASTha.krakacayo: zleSAt yathA cheda: pravartate |

द्वयोः संघर्षणाद् अग्निः स्वभावाज् जायते तथा ॥६।८१।६२॥

dvayo: saMgharSaNAt agni: svabhAvAt jAyate tathA ||6|81|62||

.

kASTha.krakacaya: zleSAt yathA cheda: pravartate dvayo: saMgharSaNAt

*agni.Fire *

svabhAvAt jAyate tathA

.

*vwv.814/62. As cutting (or dividing) arises from the union of a piece of

wood and a saw, so, fire is born from the rubbing together of the two
(vital elements of prANa and apAna) on account of their inherent nature.

*sv.62 VASISTHA said: When wood and the saw come together, wood is split.

But when two pieces of wood come together, there is fire! All this is part
of nature.

*vlm.62. Vasishtha replied:—As the attrition of the wood and saw, causes a

split in the midst; and as the friction of two things (as of a flint and
stone) produces a fire between them, in the same manner doth the
confrication of the inhaling and exhaling breath, divide the two prAna and
apAna gases, and produce the jatharAgni in the abdomen. (The prAna air is
explained elsewhere as passing from the heart thru the mouth and nostrils,
and the apAna as that which passes from the region of the naval to the
great toe. The jatharAgni is rendered some where as.

मांसम् कु.यन्त्र.जठरे स्थितम् श्लिष्ट.मुखम् मिथः ।

mAMsam ku.yantra.jaThare sthitam zliSTa.mukham mitha: |

ऊर्ध्व.अदः.संमिलत्.स्थूल.द्वि.अम्भःस्थैः इव वैतसम् ॥६।८१।६३॥

Urdhva*ada:.saMmilat.sthUla.dvi*ambha:sthai: iva vaitasam ||6|81|63||

.

mAMsam ku.yantra.jaThare sthitam zliSTa.mukham mitha: Urdhva
ada:saMmilat.sthUla.dvi ambha:sthai: iva

vaitasam . *reed.like action*

*. *

*vwv.815/63. The flesh existing within the interior of the bad instrument

(that is the body), with mutually adhering openings, is like a reedlike
(tube) situated in two large (receptavles of) water joining them above and

below. [Note: This perhaps refers to the channels of bio.energy within the
body.]

*sv.63 In this physical body, two forces come together in the abdomen.

Together they form a hollow stick. In it rests the kundalinî.

*vlm.63. There is a muscle is the abdominal part of these ugly machine of
the internal body, which extends as a pa*i: *of bellows both above and

below the naval, with their mouths joined together and shaking to and fro
like a willow moved by the water and air.

.

*VA . in belly, bad flesh machine of 2 parts facing each other.

It moves up and down as a basket, staying half in water.

*AS: AB commentary gives a precise description of the process which

generates power through interactions of prANa and apAna.
The flesh inside this bad machine (कुयन्त्र) stays connected like a reed in
two waters which are touching each other from above and below (the belly
button) (which are the prANa and apAna).
The next verses describe the nature and action of कुण्डलिनी in this machine.

स्य कुण्डलिणी लक्ष्मीः निलीनान्तो निज.आस्पदे ।

tasya kuNDaliNI lakSmI: nilInAnta: nija*Aspade |

पद्म.राग.समुद्गस्य कोशे मुक्तावली यथा ॥६।८१।६४॥

padma.rAga.samudgasya koze muktAvalI yathA ||6|81|64||

.

tasya kuNDaliNI lakSmI*: n*ilInA anta: *. *

*within that glorious kuNDalinI hidden within *

nija*Aspade

padma.rAga.samudgasya

koze muktAvalI yathA . *as a pearl in a jewel.case. *

#nilIna

*vwv.816.817/64.65. kundaliNI, the lustrous goddess, hidden within that
(fleshy interior) in its own abode, as a pearl.necklace within the

apartment of a casket of rubies, constantly makes the (rumbling) sound

sala.sala (due to vibration) like a revolving rosary of beads...

*vlm.??? *It is under these bladder that the kundaliní artery rest in her

quiescent state; and ties as a string of pears in a casket of the yellow

padmariya james. *

#lI . #nilI . #*nilIna – *mfn. . clinging to, sitting on, hidden in
(tasmin or comp.) AV.&c

आवर्त.फल.माला इव नित्यम् सल.सलायते ।

Avarta.phala.mAlA iva nityam sala.salAyate |

दण्डाहता इव भुजगी समुन्नति.विवर्तिनी ॥६।८१।६५॥

daNDAhatA iva bhujagI samunnati.vivartinI ||6|81|65||

.

Avarta.phala.mAlA iva

nityam salasalAyate . *ever surging/flowing/fluctutating *

daNDAhatA iva bhujagI samunnati.vivartinI #salasalAyate

.

*vwv.816.817/64.65. kundaliNI, the lustrous goddess, hidden within that
(fleshy interior) in its own abode, as a pearl.necklace within the

apartment of a casket of rubies, constantly makes the (rumbling) sound

sala.sala (due to vibration) like a revolving rosary of beads. Like a snake

struck bt a stick, it is turning round raising (its hood).

*vlm.65. Here the kundaliní string turns and twirls round like a string

beads counted about the fingure; and coils also with its reflected head and
a hissing sound like the hood of a snake stricken by a stick, (it requires
to much anatomy to show these opperations of the arteries).

*sv.64.65 This kundalinî stands midway between heaven and earth and is ever
vibrant with life.force.

*द्याव् आ.**पृ*थि*व्योः म*ध्य*स्था* क्रिया इव स्पन्द.धर्मिणी ।

dyau A.pRthivyo: madhya.sthA kriyA iva spanda.dharmiNI |

संवि*त् मधु.*विबोध.अ*र्हः हृ*त्.पद्म.पुट.षट्पदी ॥६।८१।६६॥

saMvit madhu.vibodha*arha: hRt.padma.puTa.SaTpadI ||6|81|66||

.

*like an action set between Heaven and Earth *

spanda.dharmiNI –

is *the vibrant dharma *

*like a bee's awareness finding honey in the heart of a lotus.cup. *

.

* dyAv.A.pRthivyo: madhya.sthA kriyA iva . *like an action set between
Heaven and Earth *spanda.dharmiNI – is *the vibrant dharma Awareness*.*honei
perceiving*.*worth *hRt.padma.puTa.SaTpadI *a bee in the heart of a
lotus.cup. *

*. *

*vwv.818/66. It has the characteristic of movement like an action (or a

religious rite) standing in the middle of heaven and earth (good actions
leading to heaven and sinful actions to rebirth on the earth). It is the
Sun in the awakening of the spring of consciousness and the bee in the

cavity of the heart.lotus.

*AS: She (कुण्डलिन) stays like active energy between heaven and earth (the

prANa and apAna regions), like a bee in the heart lotus tasting the honey
of the sensations, with intellect as the sun (which opens up the heart
lotus).

*vlm.66. It thrills in the string of the lotus like heart, as a bee

flutters over the honey cup of the lotus flower; and it kindles our
knowledge in the body like the luminous sun amidst the earth and sky.

##puT . **puTa*, **puTaka* .m.. a fold, pocket, slit, pur; a bag or vessel

made of a leaf doubled over in a funnelshape, rAjat. •• the vagina;
Jonathan Swift, who knew a bit of Sanskrit, named the Island of Laputa

(in *Gulliver's
Travels*, with this in mind. jd). +

##budh . #vibudh . **vibodha* .m.. awaking perception, intelligence, (in

dram.) the unfolding of the faculties in carrying out an object.

* dyAv.A.pRthivyo: madhya.sthA kriyA iva . *like an action set between
Heaven and Earth *spanda.dharmiNI – is *the vibrant dharma Awareness*.*honei
perceiving*.*worth *hRt.padma.puTa.SaTpadI *a bee in the heart of a
lotus.cup. *

तत् सर्वम् शक्ति*.**प*द्म.आदि बाह्येन.अभ्यन्तरैः तया ।

tat sarvam zakti.padma.Adi bAhyena abhyantarai: tayA |

हृदि विआधूयते वातैः पत्र.वृन्दम् इव*अभितः ॥६।८१।६७॥

hRdi vi.AdhUyate vAtai: patra.vRndam iva abhita: ||6|81|67||

.

tat – *that *sarvam – *all *zakti.padm*a.Adi* *power like lotuses *

bAhyena *a*bhyantarai: tayA . *by the external with internal things thereby
*

hRdi *. in the Heart *vyAdhUyate . *scattering is caused *

vAtai: patra.vRndam iva abhita: . *by the winds, a multitude of leaves
about*

*. *

*vwv.819/67. All that beginning with the lotus of power is shaken all
around in the heart thru the inner life.winds (or energi currents) by the

kuNDalinI, like a heap of leaves (moved) on all sides externally by the
winds.

*vlm.67. It is then that the action of the heart, moves all the blood

vessels in the body to their several functions; as the breeze of the outer
air, shakes the leaves of trees.

*sv.66.67.68 Dwelling in the heart it experiences all. It keeps all the

psychic centres in a state of constant vibration or motion.

* tat – *that *sarvam – *all *zakti.padm*a.Adi* *power like lotuses *bAhyena
*a*bhyantarai: tayA . *by the external with internal things thereby *hRdi *.
in the Heart *vyAdhUyate . *scattering is caused *vAtai: patra.vRndam iva
abhita: . *by the winds, a multitude of leaves about. *

य*द्.व*त् व्योम स्फुरत्य् अङ्ग स्वभावात् तत्र वायवः ।

yat.vat vyoma sphurati aGga svabhAvAt tatra vAyava: |

बलवन् मृदु यत् किम्चित् भृशम् कवलयन्ति तत् ॥६।८१।६८॥

balavan mRdu yat kimcit bhRzam kavalayanti tat ||6|81|68||

.

yad.vad . *like which *

vyoma sphurati . *the spacious sky manifests *

aGga

svabhAvAt tatra . *thru its own nature there*

vAyava: *. the winds.Airs *

balavat mRdu . *gently soft *

yat . *whichever soon *

kavalayanti . *they swallow/devour that*

*vwv.820/68. As the sky becomes manifest due to its inherent nature and the

winds there very much swallow up whatever (substance is there), possessed
of strength or delicate, ...

*vlm.68. As the high winds rage in the sky and break down the weaker leaves

of the branches of trees, so do the vital airs coil in the body and crush
the soft food, that has been taken in the stomach.

*sv.66.67.68 Dwelling in the heart it experiences all. It keeps all the

psychic centres in a state of constant vibration or motion.

वा*तैः आ*हन्यमानम् तत् पद्म.आदि तरलायते ।

vAtai: AhanyamAnam tat padma.Adi taralAyate |

हृदि अन्या अन्या इति कार्येण पल्लव.आदि यथा तरोः ॥६।८१।६९॥

hRdi anyA anyA iti kAryeNa pallava.Adi yathA taro: ||6|81|69||

.

vAtai: . *by the vAt*a*A*irs *AhanyamAnam . *striking/beating *

tat.*that/it/he* padm*a.Adi* taralAyate . *the Lotuses vibrate *

hRdi anyA anyA iti kAryeNa

palla*va.Adi* yathA taro: . *as the growing shoots of a tree. *

*vwv.821/69. ... so, that heart.lotus and the like shake {#taralAyate},
being struck by the winds (or energi currents). In the heart, one thing

goes to another state due to the effect (of kuNDaliNI), as the sprout and
the like of a tree (due to the sap originating from the earth).

*sv.69 It digests or devours everything. It makes the psychic centres

tremble by the movement of prana.

*vlm.69. As the winds of the air batter the lotus leaves, and at last

dissolve them into the native element; so the internal winds break down the
food like the leaves of trees, and convert the food ingested in the stomach
into chyle, blood, flesh, skin, fat, marrow and bones one after another.

#tRR* . #tarala . moving to and fro, trembling, tremulous; glittering;
unsteady, vain; libidinous; liquid; hollow; • tarala: . a wave; • . #taralA
. spirituous liquor; a bee; rice.gruel •• tarala . #locanA . a
tremulous.eyed woman (cf. VR.6.4.34) •.• . #taralAya . Nom. . #taralAyate .
to tremble . #taralaya . Nom. . #taralayati . to cause to tremble
hcar.5.20587. . #taralAyita —¶mw . made tremulous, agitated; . taralAyita:
. a large wave; . taralAyitam . fickleness . #taralita . shaking, dangling,
undulating, tremulous; . taralitam . impers. . it has been trembled.

देहे*ष्व् आ*जरणम् सर्व.रसानाम् पवनः अन्वहम् ।

deheSu AjaraNam sarva.rasAnAm pavana: anvaham |

जनय*त्य् अ*ग्निम् अनोन्य.संघर्षात् वन.वेणुवत् ॥६।८१।७०॥

janayati agnim anonya.saMgharSAt vana.veNuvat ||6|81|70||

.

deheSu *. in the bodies *

AjaraNam sarva.rasAnAm *. to the weakening of all *essences

pavana: *. *sacred *Fire *

anvaham . *day by day *

janayati agnim *. gives rise to Fire *

anonya.saMgharSAt *. thru mutual friction *

vana.veNuvat . *like a patch of ba*mb*oos. *

*vwv.822 The life.wind (or vital energy) produces fire (or vital heat) in

the bodies day after day, by mutual friction, until the complete digestion
of all essences (of foods), as the bamboos in a forest (generate fire by
mutual friction).

*sv.70 It sustains the fire in the body till all the essences have been
exhausted.

*vlm.70. The internal airs clash against one another the produce of the

gastric fire, as the bamboos in the wood produce the living fire by their
friction.

* deheSu *. in the bodies *AjaraNam sarva.rasAnAm *. to the weakening of
all *essences pavana: *. *sacred *Fire *anvaham . *day by day *janayati
agnim *. gives rise to Fire *anonya.saMgharSAt *. thru mutual friction
*vana.veNuvat
. *like a patch of ba*mb*oos. *

स्वभाव.शीत.वात.आत्मा देहः तेन औष्ण्यम्*एत्य् अथ ।

svabhAva.zIta.vAta*AtmA deha: tena auSNyam eti atha |

उदितेन स सर्व.अङ्गे भुवनम् भानुना यथा ॥६।८१।७१॥

uditena sa* sarva.aGge bhuvanam bhAnunA yathA ||6|81|71||

.

svabhAva.zIta.vAta*AtmA deha:

tena *a*uSNyam eti atha *. w that to warmth going then *

uditena *. w hvg arisen *

sa sarvAGge – *it is in every body *

bhuvanam bhAnunA yathA . *as the ground is by the sun. *

*vwv.823/71. Then, by that (fire or vital heat) risen in every part of the
body, that (whole) body, composed of the life.winds which are cool by their

inherent nature, attains to warmth, as the world (is warmed) by the sun.

*sv.71 By nature it is cool, but because of it the body becomes warm. It is

spread thruout the body, though it dwells in the heart where it is
contemplated by the yogi.

*vlm.71. The body which is naturally cold and cold.blooded, becomes heated

in all its parts by this internal heat, as every part of the world becomes
warmed by the warmth of the sun.

सर्व*तः वि*चारे*द् अ*स्मिन् तत् तेजः तारक.आकृति ।

sarvata: vicAret asmin tat teja: tAraka*AkRti |

हृत्.पद्म.हेम.भ्रमरः योगिनाम् चिन्त्यताम् गतम् ॥६।८१।७२॥

hRt.padma.hema.bhramara: yoginAm cintyatAm gatam ||6|81|72||

.

sarva.ta:

vicAret asmin *. wanders here *

tat

*tejas.Fire *

tAraka*AkRti *. the Star formation *

hRt.padma.hema.bhramara: *. Heart.Lotus.golden.bee *

yoginAm *. of the yogins *

cintyatAm gatam *. to a state of contemplation gone *

*vwv.824. That fire (or vital heat) can wander about everywhere in this
(body). With a star.like form, it has gone to a state fit to be thought of
by yogins (in meditation) as a golden bee in the heart.lotus.

*vlm.72. This internal fire which pervades thruout the frame and flutters
like golden bees over the loti.form heart, is meditated upon as twinkling

stars in the minds of the ascetic yogis.

तत्.प्रकाशमयम् ज्ञानम् चिन्तितम् सत् प्रयच्छति ।

tat.prakAzamayam jJAnam cintitam sat prayacchati |

येन योजन.लक्ष*स्थम्* वस्तु नित्यम् हि द्र्श्यते ॥६।८१।७३॥

yena yojana.lakSa.stham vastu nityam hi drzyate ||6|81|73||

.

That radiance.construct is this

conceptual knowledge whereby

the sat Suchness extends for tens

of thousands of leagues. In this way

the eternal substance is seen.

tat.prakAza.mayam . *that radiance.construct *

jJAnam cintitam . *is this conceptual knowledge *

yena . *whereby *

sat . *being, sat *

prayacchati . *extends *

yojana.lakSa.stham . *situate for ten thousand leagues *

vastu nityam hi drZyate . *the eternal substance is seen *— vastu the
substantial reality.

tat.prakAzamayam jJAnam cintitam sat prayacchati | yena yojana.lakSa.stham
vastu nityam hi drzyate .

.

*vwv.825/73. That fire (or vital heat), thought of as existing full of

light (or consciousness), grants knowledge to the yogin) by which a thing
situated at a distance of a million miles is indeed seen always.

*vlm.73. Reflections of these lights are attended with the full blaze of

intellectual light, whereby the meditative yogi sees in his heart objects,
which are situated at the distance of millions of miles from him. (This is
called the consummation of clairvoyance or divyadrishti).

*sv.72.74 It is of the nature of jnana (knowledge) and in its light a

distant object is seen as if near.

*jd.73 . tat.prakAza.mayam . *that radiance.construct *jJAnam cintitam . *is
this conceptual knowledge *yena . *whereby *sat . *being, sat *prayacchati
. *extends *yojana.lakSa.stham . *situate for ten thousand leagues *vastu
nityam hi drZyate . *the eternal substance is seen *— vastu the substantial
reality.

तस्य अ*ग्नेः वा*डवस्य इव जलम् संशुष्कम् इन्धनम् ।

tasya agne: vADavasya iva jalam saMzuSkam indhanam |

मांस.पङ्कज.खण्ड.आढ्यम् हृत्.सरः कोश.वासिनः ॥६।८१।७४॥

mAMsa.paGkaja.khaNDa*ADhyam hRt.sara: koza.vAsina: ||6|81|74||

.

tasya agner . *of that the fire *

vADava.sya iva . *as of the submarine fire *

jalam . *the water *

saMzuSkam indhanam . *withered fuel *

mAMsa.paGkaja.khaNDa*ADhyam . *meat.lotus.portion.ripening *

hRt.sara: . *Heart.lake *

koza.vAsina: . *sheath.bound. *

*AB. … vADavasya agne: sAmudram jalam iva mAMsa.lakSaNai: paGkaja.khaNDa*i:
*ADhyam yad d hRt.saras tat koza.zayinas tasya jAThara.sya agner api
zarIra.mAtra.rasa.rUpam jalam saMzuSkam jvalana.yogyam indhanam i.a.
||6|81|

*vlm.74. This culinary fire being continually fed by the fuel of food,
continues to learn in the lake of the lotus.like muscle of the heart, as

the submarine fire burns latent in the waters of the seas.

*jd.74 . tasya agner . *of that the fire *vADava.sya iva . *as of the
submarine fire *jalam . *the water *saMzuSkam indhanam . *withered
fuel *mAMsa.paGkaja.khaNDa*ADhyam
. *meat.lotus.portion.ripening *hRt.sara: . *Heart.lake *koza.vAsina:
. *sheath.bound.
*

य*द् अ*च्छम् शीतलत्वम् च त*द् अ*स्य आत्म.इ*न्दुः उ*च्यते ।

yat accham zItalatvam ca tat asya Atma.indu: ucyate |

इति इन्दोः उत्थितः सः अग्निः अग्नीसोमौ हि देहकः ॥६।८१।७५॥

iti indo: utthita: sa: agni: agnIsomau hi dehaka: ||6|81|75||

.

yad accham . *what is crystalline *

zItala.tvam ca . *and coolness*

tad asya that . *of.this *

Atma.indus ucyate . *they call the Atma.indu Self.Moon *

iti indor utthita: .* thus from the moon arisen *

sa: agni: . *that fire *

agnI.somau hi dehaka: . *is the e*mb*odiment of agni Fire and soma Moon. *

* agnISoma – the traditional rite involving agni and soma.

*sv.75 Whatever is cool is the moon, the self; from this moon arises fire.

The body is made of this moon and this fire.

*vlm.75. But the clear and cold light which is the soul of the body, bears

the name of the serene moon; and because it is the product of the other
fire of the body, thence called the samagni or the residence of the moon
and fire (its two presiding divinities).

*jd.75 . yad accham . *what is crystalline *zItala.tvam ca . *and coolness*
tad asya that . *of.this *Atma.indus ucyate . *they call the Atma.indu
Self.Moon *iti indor utthita: .* thus from the moon arisen *sa: agni: . *that
fire *agnI.somau hi dehaka: . *is the e*mb*odiment of agni Fire and soma
Moon. *

सर्वम् तृष्णा.आत्मकम् किम्चित् तेजोऽर्क.अग्न्य्.अभिधम् विदुः ।

sarvam tRSNA*Atmakam kimcit teja:arka*agni=abhidham vidu: |

शीत.आत्मकम् स सोम.आख्यम् आभाम्*एव कृतम् जगत् ॥६।८१।७६॥

zIta*Atmakam sa* soma*Akhyam AbhAm eva kRtam jagat ||6|81|76||

.

sarvam tRSN*A*A*tmakam *. everything of a thirsty nature *

*kim*cit – *whatever *

*tejas.Heat *

arka*agni abhidham . *defined as the sun's or fire's *

vidu:* . *they know

zIta*Atmakam tu soma*Akhyam . *but the soma.Moon is a cool Selfling *

AbhAm eva kRtam jagat *– only as projection the world is made. *

*sv.76 In fact, the entire world is made of these two, the cool moon and
the warm fire.

*vlm.76. All hotter lights in the world are known by the names of suns; (as

the planetary and cometary bodies); and all colder lights are designated as
moons; (as the stars and satellites) and as these two lights cherish the
world, it is named as the surydgni and somagni also.

*jd.76 . sarvam tRSN*A*A*tmakam *. everything *of a thirsty nature* kim*cit
. *whatever tejas.Heat *arka*agni abhidham . *defined as the sun's or
fire's *vidu:* . *they know zIta*Atmakam tu soma*Akhyam . *but the
soma.Moon is a cool Selfling *AbhAm eva kRtam jagat *– only as projection
the world is made. *

विद्या.अविद्या.स्वरूपेण सर्वम् स*द्.अ*स*त् आ*त्मना ।

vidyA*avidyA.svarUpeNa sarvam sat.asat AtmanA |

जगद् वा येन निर्वृत्तम् तदेव*एवम् विभज्यते ॥६।८१।७७॥

jagat vA yena nirvRttam tadeva evam vibhajyate ||6|81|77||

.

vidyA avidyA=svarUpeNa *by the nature of knowing and not.knowing *

*everything *

sad.asad=AtmanA *w a really.unreal self *

jagat vA yena nirvRttam *or the world with which accomplished/ended *

tadeva *that.only / then **as.if *

evam vibhajyate . *. *

*sv.77 Or, you may consider that this world is the creation of knowledge

and ignorance, the real and the unreal.

*vlm.77. Know after all the world to be a manifestation of the combination

of intelligence and ignorance (i. e. of the intellect and soul matter), as
also of an admixture of reality and unreality among who has made it as such
in himself manifest in this form.

##bhaj . #*vibhaj* . part asunder, divide, distribute (2 acc., acc. of th.

& dat. or loc. of pers., or acc. of pers. & instr. of th.); M. also share
among each other or with (instr.).

संवित्.प्रकाशम् विद्या.आदि सूर्यम् अग्निम् वि*दुर् बु*धाः ।

saMvit.prakAzam vidyA.Adi sUryam agnim vidu: budhA: |

अस*ज् जा*ड्यम् तमः विद्या.आदि आहुः सोमम् मनीषिणः ॥६।८१।७८॥

asat jADyam tama: vidyA.Adi Ahu: somam manISiNa: ||6|81|78||

.

saMvit.prakAzam vidyA.Adi . *Awareness.light Knowing.&c *

sUryam agnim vidu: budhA: . *as Sun Fire know the wise *

asat jADyam tamas vidyA.Adi . *unreal inert dark Knowing.&c *

Ahu: somam manISiNa: . *is called soma Moon by the thoughtful*

*. *

*sv.78 In which case, consciousness, light and knowledge are considered the

sun or the fire, and inertness, darkness and ignorance are considered as
the moon.

*vlm.78. The learned call the light of intelligence, by the terms

knowledge, sun and fire, and designate the unrealities of ignorance, by the
names of dullness and darkness, ignorance and the coldness of the moon.
(i.e. There are antithetical words expressive of Intelligence and
ignorance; the former designated as the light of knowledge and reason, the
daylight and the light of lamp &c, and the latter as the darkness of night,
and the coldness of frost &c.

*jd.78 . saMvit.prakAzam vidyA.Adi . *Awareness.light Knowing.&c *sUryam
agnim vidu: budhA: . *as Sun Fire know the wise *asat jADyam tamas
vidyA.Adi . *unreal inert dark Knowing.&c *Ahu: somam manISiNa: . *is
called soma Moon by the thoughtful. *

*RÂMA said–*

व*ह्निः वा*यु आत्मनः सोमात् उदेति इति मुनि ईश्वर ।

vahni: vAyu Atmana: somAt udeti iti muni Izvara |

सोमस्य.उत्पत्तिम् अधुना वद मे वदताम् वर ॥६।८१।७९॥

somasya*utpattim adhunA vada me vadatAm vara ||6|81|79||

.

vahni: vAyu *. borne on the *air

Atmana: *. of self *

somAt *. fr Moon.soma *

udeti iti *. arises this.way, *

munIzvara *. MuniLord. *

somasya*utpattim *. of soma the outfall *

adhunA vada me vadatAm vara *. now tell me more, best of teachers! *

*vlm.79. RAma said:—I well understand that the product of the air of breath

&c. (by their friction as said before); and that the air proceeds from the
moon, but tell me sir, whence comes the moon into existence?

*sv.79.80 Fire and the moon exist in a mutual causal relationship (in the
body).

*VASISHTHA** said—*

अग्नी.सोमौ मिथः कार्य.कारणे च व्यवस्थिते ।

agnI.somau mitha: kArya.kAraNe ca vyavasthite |

पर्यायेण समम् च*एतौ प्रजीषेते परस्परम् ॥६।८१।८०॥

paryAyeNa samam ca etau prajISete parasparam ||6|81|80||

.

agnI.somau mitha: *. Fire & Moon together *

kArya.kAraNe ca *. and when effect & cause are *

vyavasthite *. interdependent *

paryAyeNa samam ca etau prajISete

.

#ji . *jigISete . des. pr. md. du. 3

parasparam *. . *

*vlm.80. Vasishtha replied:—The fire and moon are the mutual causes and

effects of one another, as they are mutually productive as well as
destructive of each other by turns.

*sv.79.80 Fire and the moon exist in a mutual causal relationship (in the
body).

जन्म.अङ्ग.बीज.अङ्कुर=वत् तथा दिवस.रात्रिवत् ।

janma*aGga.bIja*aGkura=vat tathA divasa.rAtrivat |

स्थि*तिः छा*या*आत*प.*समा केवला सा*एतयोः भवेत् ॥६।८१।८१॥

sthiti: chAyA*Atapa.samA kevalA sA etayo: bhavet ||6|81|81||

.

janma*aGga.bIja*aGkura=vat –

*birth & body are like seed & shoot *

tathA . *thus *

*like day & night *

sthiti: . *the state *

*shadow & shining likewise *

kevalA . *total *

sA etayor bhavet . *it (the state) for both of these becomes. *

*vlm.81. Their production is by alternation as that of the seed and its

sprout, (of which no body knows is the cause or effect of the other). Their
reiteration is as the return of day and night, (of which we know not which
precedes the other). They last awile and are lost instantly like the
succession of light and shade; (the one producing as also destroying the
other).

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

*jd.81 . janma*aGga.bIja*aGkura=vat . *birth.bodi seed.shoot=like
*tathA . *thus
*divasa.rAtri=vat . *dai night=like *sthiti: . *the state *chAyA.tapa=samA
. *shadow.brightness=Same *kevalA . *total *sA etayor bhavet . *it (the
state) for both of these becomes. *

तुल्य*.**का*ल.उपलम्भा असौ इत्थम् छाया आत*प.*स्थितिः ।

tulya.kAla*upalambhA asau ittham chAyA Atapa.sthiti: |

केवल*.**ए*क.उपलम्भ.अढ्या स्थि*तिः दि*वस.रात्रिवत् ॥६।८१।८२॥

kevala*eka*upalambha*aDhyA sthiti: divasa.rAtrivat ||6|81|82||

.

tulya.kAla*upalambhA . *dependent on equal time *asau ittham *this in this
way *

chAyA.tapa.sthiti: *is the state of shadow & shine *kevala*eka*upalambha*aDhyA

sthiti: divasa.rAtrivat *like the states of day & night*

.

*vlm.82. When these opposites come to take place at the one and same time,

you see them stand side by side as in the case of the light and shade
occuring into the daytime, but when they occur at different times, you then
see the one only at a time without any trace of the other, as in the
occurrence of the daylight and nocternal gloom by turns. (These two are
instances of the simultaneous and separate occurence of the opposites.
Gloss).

*sv. ...; in a way, it is like light and darkness in which one destroys the

other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

कार्य*.**का*र*ण.*भा*वः च* द्विविधः कथितः अनयोः ।

kArya.kAraNa.bhAva: ca dvividha: kathita: anayo: |

स*द्.रू*प*.**प*रिणाम.उत्थः विनाश*.**प*रिणाम.जः ॥६।८१।८३॥

sat.rUpa.pariNAma*uttha: vinAza.pariNAma.ja: ||6|81|83||

.

*the states of Effect & Cause too are said.to.be <http://said.to.be> binary*

*:*

*a real form arisen thru change is also destruction born thru change*

*.*

kArya.kAraNa.bhAva: ca dvividha: kathita: anayo: | sat.rUpa.pariNAma*uttha:
vinAza.pariNAma.ja:

.

**vlm.83. I have also told you of two kinds of causality; namely, the one
in which the cause is co.existent with its effect, and the other wherein

the effect comes to appearance after disappearance of its cause or the

antecedent. *

एकस्मा*त् य*त् द्वितीयस्य सम्भ*वो ऽ*ङ्कु*र.*बीजवत् ।

ekasmAt yat dvitIyasya sambhava: aGkura.bIjavat |

कार्य*.**का*रण=भा*वो ऽ*सौ स*द्.रू*प*.**प*रिणाम.जः ॥६।८१।८४॥

kArya.kAraNa=bhAva: asau sat.rUpa.pariNAma.ja: ||6|81|84||

.

*what is the birth of a second from Unity?*

*it's like the shoot and the seed*

*:*

*a state of cause & effect, a real form born from change*

*.*

* ekasmAt yat dvitIyasya sambhava: . *what is the birth of a second from
the one *aGkura.bIjavat . *is like the shoot and the seed *kArya.kAraNa=bhAva:
asau *. deed.cause=sense *sad.rUpa.pariNAmaja: *a real form born from
change *

.

*vlm. ... the synchronous causation which is coeval with its effect, as the
seed is coextent with its germ, and the tree is contemporaneous with the
produced seed.

*sv. ... the relationship of seed and tree, one giving birth to the other...

* ekasmAt yat dvitIyasya sambhava: . *what is the birth of a second from
the one *aGkura.bIjavat . *is like the shoot and the seed *kArya.kAraNa=bhAva:
asau *. deed.cause=sense *sad.rUpa.pariNAmaja: *a real form born from
change *

एक.नाशे द्वितीयस्य य*त् भा*वः दिन.रात्रिवत् ।

eka.nAze dvitIyasya yat bhAva: dina.rAtrivat |

कार्य*.**का*र*ण.*भा*वो ऽ*सौ विनाश*.**प*रिणाम.जः ॥६।८१।८५॥

kArya.kAraNa.bhAva: asau vinAza.pariNAma.ja: ||6|81|85||

.

*in the unifying destruction of a second*

*that.which is the state*

*as in day & night*

*this state of cause & effect is destruction born from change*

*.*

eka.nAze dvitIyasya yat bhAva: dina.rAtrivat | kArya.kAraNa.bhAva: asau

vinAza.pariNAma.ja: .

.

**vlm.85. The other is named the antecedent or preterite cause, which

disappears before the appearance of its consequent effect} as the
disappearance of the day is the cause of its subsequent night; and the
preterit ion of the night, causes the retardation of the following day. (In
plain words it is the concurrence and distance of the cause and effect,
called the and/or [?] the united or separate causality in NyAya.

terminology). *

**sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )*

स*द्.रू*प.परिणमस्य मृत्.घत.क्रम.संस्थितेः ।

sat.rUpa.pariNamasya mRt.ghata.krama.saMsthite: |

अक्ष.उपलम्भ.आदि.तरत्.प्रमाणम् न*उपयुज्यते ॥६।८१।८६॥

akSa*upalambha.Adi.tarat.pramANam na upayujyate ||6|81|86||

.

sadrUpa.pariNamasya – *of the transformation of existent form *

mRd.ghata.krama.saMsthite: *. when established in the process of clai
to.pot *

akSa*upalambh*a.Adi*.tarat.pramANam *. m eye.witness* &c.tarat.*evidence *

na*upayujyate

.

##**upayujyate *. be employed or applicable, be useful or fit or proper +

*vlm.86· The former kind of the united cause and effect, (called the ???,

i.e. the presence of both causality and its effectuality); is exemplified
in the instance of the doer and the earthen pot, both of which are in
existence; and this being evident to sight, requires no example to
elucidate it.

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

विनाश*.**प*रिणामस्य दिन.रात्रि.क्रम.स्थितेः ।

vinAza.pariNAmasya dina.rAtri.krama.sthite: |

अभा*वो ऽ*पि*एक.वस्तुस्थः गतः मुख्य.प्रमानताम् ॥६।८१।८७॥

abhAva: api eka.vastustha: gata: mukhya.pramAnatAm ||6|81|87||

.

vinAza.pariNAmasya – *of destructive transformation *

dina.rAtri.krama.sthite: . *in the process of day & night *

abhAva: api eka.vastustha: gata: mukhya.pramAnatAm

.

*vlm.87. The kind of the disunited cause and effect (called the fim¾T¾t

¾f<wr in which the effect is unassociated with ita (ean*e); the succession
of day and night to one another, is a sufficient proof of the absence of
it* antecedent causality. (This serves as an instance of an unknown cause!
and hence we infer the existence of a pristine darkness, prior to the birth

of dai light.

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

अनास्था न अस्ति कर्तृत्वम् इ*त्य् आ*द्या* यु*क्ति.वादिनः ।

anAsthA na asti kartRtvam iti AdyA* yukti.vAdina: |

अवज्ञया बहिःकार्याः स्व.अनुभू*त्य् अ*पलापिनः ॥६।८१।८८॥

avajJayA bahi:kAryA: sva.anubhUti apalApina: ||6|81|88||

.

an.AsthA . *without apparency *

na asti kartRtvam . *there is no effective Doer *

iti AdyA yukti.vAdina: avajJayA bahiS.kAryA: svAnubhUti*apalApina:

*. *

*vlm.88. The rationalists that deny the causality of an unevideni cause,

are to be disregarded as fools for ignoring their own convictions, and must
be spurned witu contempt. (They deny the causality of the day and night to
bring one another by their rotation which no sensible being (can ignore).

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

प्रत्यक्षवद् अभवो ऽपि प्रमा*एव रघुनन्दन ।

pratyakSavat a.bhava: api pramA eva raghunandana |

अग्न्य्.अभावो ऽपि शीतस्य प्रमाणम् सर्व.जन्तुषु ॥६।८१।८९॥

agni*abhAva: api zItasya pramANam sarva.jantuSu ||6|81|89||

.

pratyakSa.vat . *as.if **evidence . *a.bhava: api pramA eva *tho not
existing yet evident, . Pride of the Raghu clan, . *agni*a.bhAva: api
zItasya . *even as in the absence of fire there is cold . *pramANam
sarva.jantuSu . *evident in every living thing. *

*vlm.89. Know rAma, that an unknown and absent cause is as evident as any
present and palpable cause, which is perceptible to the senses; for who can

deny the fact, that it is the absence of fire that produces the cold, and
which is quite evident to every living body.

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

* pratyakSa.vat . *as.if **evidence . *a.bhava: api pramA eva *tho not
existing yet evident, . Pride of the Raghu clan, . *agni*a.bhAva: api
zItasya . *even as in the absence of fire there is cold . *pramANam
sarva.jantuSu . *evident in every living thing. *

अ*ग्निर् धू*मतया भागात् याम् प्रयाति पयोदताम् ।

agni: dhUmatayA bhAgAt yAm prayAti payodatAm |

सत् रूप*.**प*रिणामेन त*द् अ*ग्निः सोम.कारणम् ॥६।८१।९०॥

sat rUpa.pariNAmena tat agni: soma.kAraNam ||6|81|90||

.

agni: . *agni.fire *dhUmatayA *. thru smokiness *

bhAgAd yAm / bhAga*AdyAm

prayAti

payoda.*raincloud.*tA.*ness.*m

sad.rUpa.pariNAmena *. by *altering* .Q. *

tad agni: soma.kAraNam . *that agni.Fire is the cause of soma.Moon. *

pariNAma transformed; in other words

*vlm.90. See RAma, how the fire ascends upward in the air in form of fumes,

which take tha shape of clouds in the azure sky, which being transformed
afterwards into fire (electricity); becomes the immediate cause of the
moon, (by its presence).

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

#*payoda – *water.giving raincloud +

अ*गिर् न*ष्टतया दैत्या*द् अ*सौ*एव प्रयाति यत् ।

agni: naSTatayA daityAt asau eva prayAti yat |

विनाश*.**प*रिणामेन त*द् अ*ग्निः सोम.कारणम् ॥६।८१।९१॥

vinAza.pariNAmena tat agni: soma.kAraNam ||6|81|91||

.

agni: naSTatayA *. agni.Fire thru destruction *

daityAt asau eva prayAti yat vinAza.pariNAmena

tad agni: soma.kAraNam *– that fire is the cause of soma.Moon. *

.

*vlm.91. Again the fire being extinguished by cold, sends its watery

particles upwards, and this moisture produces the moon, as the absent or

remote cause of the same. *sv. In a way, theirs is the relationship of seed

and tree, one giving birth to the other; in a way, it is like light and
darkness in which one destroys the other. (One who questions all this,

saying "Since there is no desire.motivation, such causality and such

activity are illogical", should be quickly dismissed. For such activity is
obvious and is the experience of all. )

सप्त.अम्बुधि.पयः पीत्वा धूम.उद्गारेण वाडवः ।

sapta*ambudhi.paya: pItvA dhUma*udgAreNa vADava: |

पयोदताम् प्रयातेन त*द्***ए*व जनय*त्य् अ*लम् ॥६।८१।९२॥

payodatAm prayAtena tat eva janayati alam ||6|81|92||

.

sapta*ambudhi.paya: pItvA *. having drunk the waters of the seven seas *

dhUma*udgAreNa vADava:

payodatAm . *the cloudiness *

prayAtena *. with effort *

tad eva janayati alam

.

*vlm.92. The submarine fire likewise that falls into the feeding on the

foulness of the seven oceans, and swallows their briny. waters, disgorges
their gases and fumes in the open air, and these flying to the upper sky in
the form of clouds, drop down their purified waters in the form of sweet
milky fluids in the milky ocean: (which gives birth to the milk white
moon). (It is said that there is an apparatus in the bosom of the clouds,
for purifying the impure waters rising in vapours in the atmosphere from
the earth and seas below).

*sv. In a way, theirs is the relationship of seed and tree, one giving

birth to the other; in a way, it is like light and darkness in which one
destroys the other. (One who questions all this, saying "Since there is no

desire.motivation, such causality and such activity are illogical", should

be quickly dismissed. For such activity is obvious and is the experience of
all. )

अर्कः पीत्वा निशानाथम् आमावास्यम् पुनःपुनः ।

arka: pItvA nizAnAtham AmAvAsyam puna:puna: |

उद्गिरत्य् अमले पक्षे मृणालम् इव सारसः ॥६।८१।९३॥

udgirati amale pakSe mRNAlam iva sArasa: ||6|81|93||

.

arka: pItvA nizAnAtham *– Sun having drunk the Lord of Night *

AmAvAsyam puna:puna: *. in his dark half of the moon again&again *

udgirati *. ejects him *

amale pakSe *– in the bright half *

mRNAlam iva sArasa:

.

*vlm.93. The hot sun also devours the frigid ball of the moon or (the moon

beams), in the conjunction at the dark fortnight (amAvasya), and then
ejects her out in their opposition in the bright half of every month, as
the stork throws off the tender stalk of the lotus which it has taken.

पीत्वा अमृत.उपमम् शीतम् प्राणः सोम.मुख.आगमे ।

pItvA amRta*upamam zItam prANa: soma.mukha*Agame |

अभ्र.आगमात् पूरयति शरीरम् पीनताम् गतः ॥६।८१।९४॥

abhra*AgamAt pUrayati zarIram pInatAm gata: ||6|81|94||

.

pItvA amRta*upamam .* having drunk Amrta.Nectar . *zItam . *cool *

prANa: . *the prANa.Air *soma.mukha*Agame . *when come to the
Moon.mouth *abhra*AgamAt
pUrayati . *of the cloud.coming is made full *zarIram pIna.tAm gata: . *the
body comes to profusion. *

<somo mukham iva zobhamAno yatra tathAvidha.vasanta.grISma*Agame prANa:

soSmA vAyur bhaumam paya: pItvA … > Comm. —

*AB.

*sv.94 The (fire) prana drinks the nectarine coolness at the mouth of the

cool moon, filling the entire space within the body. (

*vlm.94. Again the winds that suck up the heat and moisture of the earth in

the vernal and hot weather, drop them down as rain water in the rainy
season, which serves to renovate the body of exhausted nature. (This
passage is explained in many ways from the homonymous word some of which it
is composed; and which severally means the moon, the handsome, the soma
plant and its juice).

* pItvA amRta*upamam . *as having drunk Amrta.Nectar *zItam . *cool *prANa:
. *the prANa *soma.mukha*Agame . *when come to the Moon.mouth *abhra*AgamAt
pUrayati . *of the cloud.coming is made full *zarIram pIna.tAm gata: . *the
body comes to profusion. *

जलम् अप्य्* उ*दपाम् भोगे प्रया*त्य् अ*र्कस्य रश्मिताम् ।

jalam api udapAm bhoge prayAti arkasya razmitAm |

सत् रूप*.**प*रिणामेन त*त् ज*लम् वह्नि*.**का*रणम् ॥६।८१।९५॥

sat rUpa.pariNAmena tat jalam vahni.kAraNam ||6|81|95||

.

jalam api . *just as water *udapAm bhoge . *when evaporated *prayAti – *meets
*

arkasya razmi.tAm . *the radiance of the sun *sad.rUpa.pariNAmena . *by
sat.form.alteration *taj jalam vahni.kAraNam . *tat water is fire.caused*

*. *

*jd. when its Form of sat.Being has changed, That.water is caused by fire

*vlm.95. The earthly water being carried up by the sun beams, which are

called his karas or hands, are converted into the solar rays, which are the
immediate cause of fire. (Here the water which is by its nature opposed to
fire, becomes the cause of that element also).

*sv.95.96 It is the yogi's theory that nectar flows from the palate, which

is consumed by the gastric fire in the solar plexus — thus the cool moon is
the cause of the burning fire — and he prescribes the viparitakarani to
prevent this loss of nectar. S. V. )

*AB. … bhoge pAne … ||6|81|

*VA . I am at loss to provide a good example of water being evaporated

or deprived of its nature becoming a cause for fire?

Can it be through wood being dried and becoming fuel, or growth of a

tree which becomes fuel after?

*AS: AB comes to rescue again! When the water is taken up (by the sun's

heat) it transforms into sun's rays. The white color of the rays is from

the waters (and red color is from fire . tejas) as cited in scriptures.

Since the hot rays are white, waters become a cause for fire!
Next verse suggests very hot water has a destructive nature and hence it is
like fire.
I agree that the examples are farfetched!
*jd. evidently AS has never been scalded.

*** jalam api . *just as water *udapAm bhoge . *when evaporated
*prayAti – *meets
*arkasya razmi.tAm . *the radiance of the sun *sad.rUpa.pariNAmena . *by
sat.form.alteration *taj jalam vahni.kAraNam . *tat water is fire.caused*

नाश.आत्मकतया तोयम् औष्ण्यत्वाद्*एति ह्य् अग्निताम् ।

nAza*AtmakatayA toyam auSNyatvAt eti hi agnitAm |

विनाश.परिणामेन तत् तोयम् वह्नि.कारणम् ॥६।८१।९६॥

vinAza.pariNAmena tat toyam vahni.kAraNam ||6|81|96||

.

by* removal of its nature *

*water goes* *from a hot state to a fiery state*

*: *

*by this destructive transformation that water is a fire.cause*

*. *

nAza*AtmakatayA toyam auSNyatvAt eti hi agnitAm | vinAza.pariNAmena

tat toyam vahni.kAraNam

.

*vlm.96. Here the water becomes fire both by privation of its fluidity and

frigidity, which is the remote cause of its formation as also by its
acquirement of aridity or dryness and calidity or warmth; which is the
immediate of its transformation to the igneous element. (This is an
instance of the double or mixed causality of water in the production of
fire. Gloss).

*sv.95.96 It is the yogi's theory that nectar flows from the palate, which

is consumed by the gastric fire in the solar plexus — thus the cool moon is
the cause of the burning fire — and he prescribes the viparitakarani to
prevent this loss of nectar. S. V. )

*VA . I am at loss to provide a good example of water being evaporated

or deprived of its nature becoming a cause for fire?

Can it be through wood being dried and becoming fuel, or growth of a

tree which becomes fuel after?

*AS: AB comes to rescue again!

When the water is taken up (by the sun's heat) it transforms into sun's
rays. The white color of the rays is from the waters (and red color is from

fire . tejas) as cited in scriptures. Since the hot rays are white, waters

become a cause for fire!
Next verse suggests very hot water has a destructive nature and hence it is
like fire.
I agree that the examples are farfetched!

*jd.96 . nAza*Atmaka.tayA . *from its nature of self.destruction
*toyam . *water
*auSNya.tvAd eti hy agni.tAm . *from heat.ness goes to fire.ness
*vinAza.pariNAmena
. *by this destructive transformation *tat toyam vahni.kAraNam . *that.water
is fire.causing. *

अ*ग्नेः वि*नाशे स*द्.रू*प*.**प*रिणामः निशाकरः ।

agne: vinAze sat.rUpa.pariNAma: nizAkara: |

इन्दोः विनाशे स*द्.रू*प*.**प*रिणामः हुताशनः ॥६।८१।९७॥

indo: vinAze sat.rUpa.pariNAma: hutAzana: ||6|81|97||

.

agne: vinAze sad.rUpa.pariNAma: nizAkara: indo: vinAze sadrUpa.pariNAma:

hutAzana:

.

*sv.97 Fire dies and becomes the moon, even as day ends and night arrives.

*vlm.97. The fire being absent, there remains the presence of the moon; and

the absence of the moon, presents the presence of fire.

हुता*शः ना*शम् आगत्य सोमः भवति वै तथा ।

hutAza: nAzam Agatya soma: bhavati vai tathA |

दिवसः नाशम् आगत्य रात्रिः भवति वै यथा ॥६।८१।९८॥

divasa: nAzam Agatya rAtri: bhavati vai yathA ||6|81|98||

.

*when the sacrifice burns that is how it becomes soma*

*.*

*when the day wanes that is how it becomes night*

*.*

hutAza: nAzam Agatya soma: bhavati vai tathA | divasa: nAzam Agatya rAtri:
bhavati vai yathA

.

*sv. At the junction of the fire and the moon, at the junction of light and

darkness, of night and day...

*vlm.98. Again the fire being destroyed, the moon takes its place; in the

same manner, as the departure of the day introduces the night in lieu of
it.

तमःप्रकाश*योः छा*या.तपयोः दिन.रात्रयोः ।

tama:prakAzayo: chAyA.tapayo: dina.rAtrayo: |

मध्ये विलक्षणम् रूपम् प्राज्ञैः अपि न लभ्यते ॥६।८१।९९॥

madhye vilakSaNam rUpam prAjJai: api na labhyate ||6|81|99||

.

tama:prakAzayo: . *of dark and light *chAyA.tapayo: . *of still/shadow and
energy/bright = *dina.rAtrayo: . *of day and night, . daybreak and
nightfall *

madhye . *in the middle is *vilakSaNamrUpam . *a markless form *prAjJai:
api na labhyate . *not to be got even by the learned*

*. *

*vlm.99. Now in the interval of day and night, and in the interim of

daylight and darkness, and in the midst of shade and light, there is a
midmost point and a certain figure in it, which is unknown to the learned.
(This point which is neither this nor that, nor this thing or any other, is
the state of the inscrutable Brahma).

#lakS to perceive . #vilakS . distinguishing . #vilakSaNa .adj.. what has
different marks, varying in character, differing from (tasmAt or comp; .tA,
f; .tva n); various, manifold; not admitting of exact definition; .n.. any

state or condition which is without distinctive mark or for which no cause
can be assigned, vain or causeless state. [MW cites only Lex..]

*jd.99 . tama:prakAzayo: . *of dark and light *chAyA.tapayo: . *of
still/shadow and energy/bright =*dina.rAtrayo: . *of day and night, .
daybreak and nightfall *madhye . *in the middle is *vilakSaNamrUpam . *a
markless form *prAjJai: api na labhyate . *not to be got even by the
learned. *

सं*धिर् अ*प्य् अविलोपः स्या*द्***ए*तयोः*एव तत् वपुः ।

saMdhi: api a.vilopa: syAt etayo: eva tat vapu: |

भाव*अभावैः यथा*एक.आस्था.निष्ठौ*एतौ तथा*एव हि ॥६।८१।१००॥

bhAva abhAvai: yathA eka*AsthA.niSThau etau tathA eva hi ||6|81|100||

.

saMdhi: api . *tho dawn&dusk *

a.vilopa: syAt etayo: eva

tad.vapu: *. that body *

bhAva a.bhAvai: yathA eka*AsthA.niSThau etau tathA eva hi

.

*vlm.100. That point is no nullity nor an empty vacuity (because it is

neither the one or the other). Nor it is a positive entity and the real
pivot and connecting link of both sides. It never changes its central place
between both extremes of this and that, or the two states of being and not
being.

*sv.99..104 Even as a day consists of day and night, the jiva is

characterised by consciousness and inertia. Fire and the sun symbolise
consciousness and the moon symbolises darkness or inertia. Even as when the
sun is seen in the sky, darkness vanishes on earth, when the light of
consciousness is seen, the darkness of ignorance and the cycle of becoming
come to an end.

*VA . This joining point is not emptiness, it is the nature of both,

one something in both existnce and none.existence

*AS:In the joining stage, one cannot say that both are absent, because that

stage both their bodies.
They are, after all the same entity because each is defined as the absence
of the other!
AB discussion is interesting. Dark is defined as absence of light and light
as absence of dark. So they are present in one of the two forms all the
time!!

द्वाभ्याम् चैतन्य.जाड्याभ्याम् भूतानि प्रस्फुरन्ति हि ।

dvAbhyAm caitanya.jADyAbhyAm bhUtAni prasphuranti hi |

यथा तमःप्रकाशाभ्याम् अहोरात्रा महीतले ॥६।८१।१०१॥

yathA tama:prakAzAbhyAm ahorAtrA* mahItale ||6|81|101||

.

*for the bhUta.beings project*

*thru both Conception & Dullness*

*in the manner of radiance & darkness that cover the earth in day and night*

*. *

dvAbhyAm caitanya.jADyAbhyAm bhUtAni prasphuranti hi | yathA
tama:prakAzAbhyAm ahorAtrA* mahItale

.

*vlm.101. It is by means of the two opposite principles of the intelligent

soul and inert matter, that all things exist in the universe; in the same
manner, as the two contraries of light and darkness bring on the day and
night in regular succession.

*sv.99..104 Even as a day consists of day and night, the jiva is

characterised by consciousness and inertia.

##*jaDa . *jADyam coldness • chilliness, KapS.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#KapS> i, 85
• stiffness, insensibility, pratApar.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Pratāpar>

3.156 • dulness, stupidity • absence of intellect or soul, VedAntas.

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Vedântas> ••

maurkhyam, zaitam vA|| y1017.033.ABComm. • A condition that is as stiff as
a corpse (or some stockbroker's principles); as solid as ice; as numb as

something Novocained (or the skull of a poor student). #jadatva. "Inertia"

is a common translation, altho it is more precisely a matter of motion
rather than the notion of matter. Cf. #ghana in its general sense of
thickening, where the immaterial becomes material. das.jiva¤gmail.com

<das....@gmail.com> ¤ @

चिद्.रूप.जड.रूपाभ्याम् आरब्धा इयम् जगत्.स्थितिः ।

cit.rUpa.jaDa.rUpAbhyAm ArabdhA iyam jagat.sthiti: |

जल.अमृताभ्याम् मिश्राभ्याम् शीता त*नुः इ*व ऐन्दवी ॥६।८१।१०२॥

jala*amRtAbhyAm mizrAbhyAm zItA tanu: iva aindavI ||6|81|102||

.

cit.rUpa.jaDa.rUpAbhyAm *. Conscious form & gross form *

ArabdhA iyam jagat.sthiti: jala*amRtAbhyAm mizrAbhyAm zItA tanu*: i*va
aindavI

.

*vlm.102. As the course of the world commenced with the union of mind and

matter, or the mover and the moved from the beginning; so the body of the
moon, came to be formed by an admixture of aqueous and nectarious particles
in the air. (The body of the moon formed of the frozen waters, were early
impregnated with the ambrosial beams of the sun. (This bespokes of the
creation of the solar orb prior to the formation of the satellite of the
earth).

*sv.99..104 Even as a day consists of day and night, the jiva is

प्रकाशम् अनलम् सूर्यम् चिद्.रूपम् विद्धि राघव ।

prakAzam analam sUryam cit.rUpam viddhi rAghava |

जड.आत्मकम् तमोरूपम् विद्धि सोम.शरीरकम् ॥६।८१।१०३॥

jaDa*Atmakam tama:rUpam viddhi soma.zarIrakam ||6|81|103||

.

prakAzam analam sUryam cit.rUpam viddhi rAghava jaDa*ATmakam tamas.rUpam

viddhi soma.zarIrakam

.

*vlm.103. Know RAma, the beams of the sun to be composed of fire or igneous

particles, and the solar light to be the effulgence of the intellect; and
the body of the moon to be but a mass of dull darkness; (unless it is
lighted by its borrowed light from the sun), (The sun is said to shine with
intellectual light, because it disperses the outer gloom of the world, as
the other removes the darkness of the mind. Gloss).

*sv.99..104 Even as a day consists of day and night, the jiva is

*@@@ *

चित्.सूर्ये निर्मले दृष्टे नाम नश्येद् भव*उदयम् ।

cit.sUrye nirmale dRSTe nAma nazyet bhava*udayam |

व्योम.सूर्ये बहिर्.दृष्टे यथा कृष्णानिशातमः ॥६।८१।१०४॥

vyoma.sUrye bahir.dRSTe yathA kRSNAnizAtama: ||6|81|104||

.

cit.sUrye nirmale dRSTe *. when the immaculate Consciousness.sun is seen *

nAma *.* namely* . then *

nazyet bhava udayam *. it prevents the rise of being *

vyoma.sUrye bahi: dRSTe yathA *. as when the sun in the spacious sky
outside is seen *

kRSNAnizAtama:

*vlm.104. The sight of the outward sun in the sky destroys the outspreading
darkness of night; but the appearance of the intellectual luminary dispels

the overspreading gloom of the world from the mind.

*sv.99..104 Even as a day consists of day and night, the jiva is

सोम.देहे जडे दृष्टे चि*न् नि*जे सत्यवद् भवेत् ।

soma.dehe jaDe dRSTe cit nije satyavat bhavet |

निशीथे विलस*त्य् अ*ब्जे यथा सौ*र.*प्रभा.भरः ॥६।८१।१०५॥

nizIthe vilasati abje yathA saura.prabhA.bhara: ||6|81|105||

.

nizItha*

.

*wh**in**.the* soma*.moon*.deha*.body*.e jaDa.*inert/stiff*.e dRSTa.
*perceived/seen*.e /

cit.*Consciousness/Everity* nija*.inborn/native/innate/natural*.e satya
*.true/so*.vat*.like/-ful* bhavet*.would.become* = nizItha*.e vilasat.
*flashining*.i abja.*waterlily*.e \ yathA.*as/how *saurabha.*fragrant*
.prabhA.*splendour/light/beauty*.bhara*.bearing/getting\load*

.

*sv.105 And, if the moon (the darkness of ignorance or inertia) is seen for

what it is, consciousness is realised as the only truth.

*vlm.105. But if you behold your intellect in the form of the cooling moon,

it becomes as dull and cold as that satellite itself; just as if you look
at a lotus at night, you will not find it to be as blooming as at sunshine;
(but may be at the danger of contracting lunacy or stupefaction of the
intellect by looking long at the cold luminary).

सोमम् प्रकटय*त्य् अ**ग्**नि**श्‍* *चि*द् देहस्य चिरम् प्रभाम् ।

somam prakaTayati agni: cit dehasya ciram prabhAm |

स्व.संविन्.मयम् इन्दुश्‍ चिद् देह.स्थम् रूपम् अर्क.जम् ॥६।८१।१०६॥

sva.saMvit.mayam indu: cit deha.stham rUpam arka.jam ||6|81|106||

.

prakaTayat*

.

soma*.moon*.m prakaTayat*.i agni.*fire/Fire*: / cit.*Consciousness/Everity*
deha*.body*.sya ciram.*for long* prabhA.*splendour/light/beauty*.m =

sva.*Urself/itself*.saMvid.*awareness*.maya.*made*.m indu.*moon*: cit.
*Consciousness/Everity* / deha*.body*.stha.*staying/set*.m rUpa
*.form/shape/color*.m arka.*sun/star*.ja.*born*.m

.

*Sun's Fire*

*brightens the Moon of the Conscious body*

*its continuing radiance made by Ur.own Awareness*

*:*

*Moon*

*set in the Conscious body*

*is a Sunborn form*

*.*

* thruout FM (*passim* as the scholars say)

the images of Sun & Moon refer to soul/Self & Mind.

*vlm.106. Fire in the form of sun light enlightens the moon, in the same

manner as the light of the intellect illumes the inner body (lingadeha);
our consciousness is as the moonlight of the inner soul, and is the product
of the sun beams of our intellect.

चिन् निष्क्रिया त्‍व् अनामा सा केवला न*उपलभ्यते ।

cit niSkriyA tu a.nAmA sA kevalA na upalabhyate |

आलोक इव दीपेन देहेन*एव*अवगम्यते ॥६।८१।१०७॥

Aloka* iva dIpena dehena eva avagamyate ||6|81|107||

.

niSkriya*

avagamyat*.e

.

cit.*Consciousness/Everity* niSkriya*.A tu.*but/yet/altho*

a.nAma*.name/namely/for.example*.a sA.*she/it* /

kevala.*total/full/sole*.A na*.no/t*
upalabhyat.*perceiving/understanding/getting.it
<http://getting.it>*.e =

Aloka.*light** iva.*like/as.if* dIpa.*lamp*.ena \

deha*.body*.ena eva.*even/only/indeed* avagamyat*.e

.

cit niSkriyA tu *. *

*Consciousness tho actionless*

a.nAmA *. *

*has no identity *

sA kevalA na *u*palabhyate *– *

*it is unconnected to experience *

Aloka iva dIpena *– *

*like light w a lamp *

dehena eva avagamyate *– *

*even by Body is it understood so *

*vlm.107. The intellect has no action, it is therefore without attribute or

appellation; it is like light on the lamp of the soul, and is known as any
common light from the lantern which shows it to the sight.

*sv.106..112 It is the light of consciousness that reveals the inert body.
Consciousness, being non.moving and non.dual, is not grasped. However it

can be realised thru its own reflection, the body. Consciousness, when it
becomes aware of itself, gains the world. When such objectification is
abandoned, there is liberation. Prana is heat (fire), apana is the cool
moon, and the two exist like light and shade in the same body.

शितश्‍ चेत्य*उन्मुखत्वेन लाभः सा*एव च संसृतिः ।

zita: cetya*unmukhatvena lAbha: sA eva ca saMsRti: |

निश्चेत्यायाः शुभो लाभो निर्वाणम् वा तदेव हि ॥६।८१।१०८॥

nizcetyAyA: zubha: lAbha: nirvANam vA tadeva hi ||6|81|108||

.

niz.*non*.cetya.*to.be.conceived/conceptual *zIta.*cool/coldness*: cetya.
*to.be.conceived/conceptual*.unmukha.*facing/looking.at/regarding
<http://looking.at/regarding>*.tva.*ity*.ena /
lAbha.*getting/gain\knowledge("getting.it
<http://getting.it>*: sA.*she/it* eva.*even/only/indeed* ca*.and/also*
saMsRti.*evolution*: = niz.*non*.cetya.*to.be.conceived/conceptual*.AyA:
zubha*.pleasant/good*: lAbha.*getting/gain\knowledge("getting.it
<http://getting.it>*: \ *Nirvaana*.m vA.*or* tadeva.*that.only/as.if.then *
hi*.for/since*

.

*vlm.108. The avidity of this intellectual after the knowledge of the

intelligibles, brings it to the intelligence of the sensible world; but its
thirst after the unintelligible one, is attended with the precious gain of
its Kaivalya or oneness with the self same one. (Blessed are they that
hunger and thirst for spiritual knowledge, for they shall verily be
satisfied therewith).

*sv.106..112 It is the light of consciousness that reveals the inert body.
Consciousness, being non.moving and non.dual, is not grasped. However it

* niz.non.cetya.to.be.conceived/conceptual zIta.cool/coldness:
cetya.to.be.conceived/conceptual.unmukha.facing/
looking.at/regarding.tva.ity.ena / lAbha.getting/gain\knowledge("getting.it:
sA.she/it eva.even/only/indeed ca.and/also saMsRti.evolution: =
niz.non.cetya.to.be.conceived/conceptual.AyA: zubha.pleasant/good:
lAbha.getting/gain\knowledge("getting.it: \ Nirvaana.m vA.or
tadeva.that.only/as.if.then hi.for/since

अन्योन्य.लब्ध.सद् वाख्याव्*एवम् कुड्य.प्रकाशवत् ।

anyonya.labdha.sat vAkyau evam kuDya.prakAzavat |

अग्नीषोमौ इमौ ज्ञेयौ सम्पृक्तौ देह.देहिनौ ॥६।८१।१०९॥

agnISomau imau jJeyau sampRktau deha.dehinau ||6|81|109||

.

sampRkta*

.

anyonya.*mutual/one.another*.labdha.
*seized/taken/got/obtained\having.caught*.sat.*real/beingSo*

vAkya.*voice/speech*.u /

evam*.so* kuDya*.wall\perceptual.wall/shell*.prakAza
*.shining.forth/projecting\clear/glorious\elucidation\explanation*.vat
*.like/-ful* =

agni.*fire/Fire*.soma*.moon*.u imau.*these.two* jJeya.
*conceivable/to.be.known*.u \

sampRkta*.u deha*.body*.dehi*.embodied.one*/*tenant*.nau

.

anyonya.labdha.sad.vAkyau

evam kuDya.prakAzavat *– so like Radiance and a Wall *

agnI=somau imau jJeyau *– Fire & Moon, these two are to.be.known as *

sampRktau deha.dehinau *– inter.connected Body & E*mb*odied *

*vlm.109. The two powers of the fire and moon (agni.soma), are to be known

as united with one another in the form of the body and its soul, and their
union is expressed in the scriptures as the contact of the light and
lighted room with one another, as the reflexion of the sun shine on the
wall.

#*kuDyam* *. *a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception
because of the interposition of a wall" nyAya.sUtra 244] • #*kuDyAtman* .

kuDyam hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT. ••
#kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

#sampRkta

अतिशायिनि निर्वाणे जाड्ये च*एव*अतिशायिनि ।

atizAyini nirvANe jADye ca eva atizAyini |

अग्नी.सोमस्य च*एव*अङ्ग स्थिति‍र् भवति केवला ॥६।८१।११०॥

agnI.somasya ca eva aGga sthiti: bhavati kevalA ||6|81|110||

.

*wh**in**.the* atizAyi.*excelling/abounding*.ni *Nirvaana*.e / jADya.
*dense/numb\dumb\stupid*.e ca*.and/also* eva.*even/only/indeed* atizAyi.
*excelling/abounding*.ni = agni.*fire/Fire*.soma*.moon*.sya ca*.and/also*
eva.*even/only/indeed* aGga.*clearly* / sthiti.*state/condition*:
bhavat*.becoming/coming.to.be
<http://coming.to.be>*.i kevala.*total/full/sole*.A

.

*vlm.110. They are also known to be separately of themselves, in different

bodies and at different times; such as bodies addicted to dullness, are
said to be actuated by the lunar influence; and persons advancing in their
spirituality, are said to be led on by force of the solar power.

* whin.the atizAyi.excelling/abounding.ni Nirvaana.e /
jADya.dense/numb\dumb\stupid.e ca.and/also eva.even/only/indeed
atizAyi.excelling/abounding.ni = agni.fire/Fire.soma.moon.sya ca.and/also
eva.even/only/indeed aGga.clearly / sthiti.state/condition:
bhavat.becoming/coming.to.be.i kevala.total/full/sole.A

प्रा*णो **ऽ*ग्निर् उष्ण.प्रकृतिर् अपानः शीतलः शशी ।

prANa: agni: uSNa.prakRti: apAna: zItala: zazI |

छाया*आतप*.**व**द्* *इ*त्य्*एतौ संस्थितौ मुख.मार्गगौ ॥६।८१।१११॥

chAyA.Atapa.vat iti etau saMsthitau mukha.mArgagau ||6|81|111||

.

*Praana.Air/life*: agni.*fire/Fire*: uSNa.prakRti.*Nature/matter* /
*Apaana.DownBreath*: zItala.*innercold/cool*: zazI.*moon* = chAyA.*shadow*
.Atapa*.heat*.vat*.like/-ful* iti.*so/"thus"* etau.*these.two* \ saMsthiti.
*established.condition*.au mukha*.face/mouth*\*entrance*.mArga.*road*.ga.
*going*.u

.

*the prAN*a*A*i: is fire as it gets hot*

*apAna.Downbreath is the cool Moon*

*so being like Shadow and Glow*

*these two are found following Mouth Road*

*.*

*vlm.111. The rising breath (prAna) which of its nature hot and warm, is

said to be agnis or igneous; and setting breath of apAna which is cold and
slow is termed the soma or lunar, they abide as the light and shade in
every body, the one rising upward and passing by the mouth, and the other
going down by the anus.

*sv. Prana is heat (fire), apana is the cool moon, and the two exist like

light and shade in the same body.

अपाने शीतले सत्ताम्*एत्य् उष्णः प्राण.पावकः ।

apAne zItale sattAm eti uSNa: prANa.pAvaka: |

प्रतिबिम्बम् इव*आदर्शे स च तस्मिन् तथा*एव हि ॥६।८१।११२॥

pratibimbam iva Adarze sa* ca tasmin tathA eva hi ||6|81|112||

.

*Apaana.DownBreath*.e zItala.*innercold/cool*.e sattA*.real.state*.m /

eti.*going.to <http://going.to>* uSNa.*heat/warmth*: *Praana.Air/life*
.pAvaka*.bright/shining\fiery*: = pratibimba.*reflection/image*.m iva.
*like/as.if* Adarza*.mirror*.e \ sas.*he/it* ca*.and/also* tasmin
*.there/then* tathA.*thus* eva hi*.for/since*

.

apAne zItale *. when the apAna.Downbreath is cool *

sattAm eti *– there comes to existence *

uSNa: . *the hot *

prANa.pAvaka: *. prANa.Fire *

pratibimbam i*va A*darze sa* ca . *&* *like a reflection in a mirror it is *

tasmin tathA eva hi *. there thus just so*

*. *

*vlm.112. The apAna being cooled gives rise to the fiery hot breath of

prAna, which remains in the body like the reflexion of something in a
mirror.

*sv. prana is heat (fire), apana is the cool moon, and the two exist like
light and shade in the same body.

*jd.112 . apAne zItale *. when the cooling apAna.Downbreath *sattAm eti *.
goes to the real state *uSNa: . *the hot *prANa.pAvaka: *. prANa.Fire
*pratibimbam
i*va A*darze sa* ca . *&* *like a reflection in a mirror it is *tasmin
tathA eva hi *. there thus just so. *

चिद्.अग्निः पद्म.पत्रस्थम् सोमम् वाचात्मकम् त्विषा ।

cit.agni: padma.patra.stham somam vAcAtmakam tviSA |

जनयत्य् अनुभूत्या*इह कुड्य.आलोकम् यथा बहिः ॥६।८१।११३॥

janayati anubhUtyA iha kuDya*Alokam yathA bahi: ||6|81|113||

.

vAcAtmaka*

janayat*

.

cit.*Consciousness/Everity*.agni.*fire/Fire*: padma*.lotus*.patra*.leaf*
.stha.*staying/set*.m /

soma*.moon*.m vAcAtmaka*.m tviS*.stir/agitation/violence\splendour\beauty*.A
=

janayat*.i anubhUti.*experience/evidential.knowledge*.A iha.*here/itw/now*
\

kuDya*.wall\perceptual.wall/shell**Aloka.*light*.m yathA.*as/how* bahir.
*outside/external*:

.

*cit.*agni: *. Consciousness Fire *padma.patra.stham .* lotus.petal.set *

somam vAc*A*A*tmakam *. Moon *tviSA *. by agitation/splendor *

janayati anubhUtyA iha *. is produced by experience here *

kuDyAlokam *. as light on a wall *yathA bahi: *. as outside... *

.

*sv.113 The light of consciousness and the moon of description together
bring about experience.

*vlm.113. The light of the intellect produces the brightness of
consciousness, and the sun.beams reflect themselves as lunar orbs; in the

dew drops on lotus leaves at early down.

*VA . the cit.fire, staying in the petals of the lotus, and soma of the

nature of speech, together become experienced, like lightened wall outside.

**** cit.*agni: *. Consciousness Fire *padma.patra.stham .* lotus.petal.set
*somam vAc*A*A*tmakam *. Moon *tviSA *. by agitation/splendor *janayati
anubhUtyA iha *. is produced by experience here *kuDyAlokam *. as light on
a wall *yathA bahi: *. as outside... *

संसृत्य्.आदौ यथा काचित् संवित् शीत*उष्ण.रूपिणी ।

saMsRti.Adau yathA kAcit saMvit zIta*uSNa.rUpiNI |

अग्नीषोम*अभिदाम् प्राप्ता सा*एव सर्गे नृणाम् इह ॥६।८१।११४॥

agnISoma*abhidAm prAptA sA eva sarge nRNAm iha ||6|81|114||

.

saMsRti.*evolution*.Adau.*in.the.beginning* yathA.*as/how* kAcit.
*what/whoever* /

saMvid.*awareness* zIta.*cool/coldness**uSNa.*heat/warmth*.rUpi
*.embodied\handsome*.NI =

agnISoma.*the.Agni.Soma.rite**abhida.*called*.am prApta.*got.to/reached
<http://got.to/reached>*.A \

sA.*she/it* eva.*even/only/indeed* *wh**in**.the* sarga*.creation*.e nR.
*human*.NAm iha.*here/itw/now*

.

*sv.114 The phenomena called the sun and the moon, which had existed from
the beginning of world.creation, also exist in the body.

*vlm.114. There was a certain consciousness in the beginning of creation,

which with its properties of beat and cold as those of agni and soma; came
to be combined together in the formation of human body and mind.

यत्र सोम.कला ग्रस्ता क्षणम् सूर्येण षोडशी ।

yatra soma.kalA grastA kSaNam sUryeNa SoDazI |

मुखाद् वितस्ति.मात्रम् स्यात् तत्र बद्ध.पदो भव ॥६।८१।११५॥

mukhAt vitasti.mAtram syAt tatra baddha.pada: bhava ||6|81|115||

.

yatra*.where* soma*.moon*.kala*.**part/**phase/bit/piece*.A grasta.
*eaten/taken*

.A kSaNa*.moment/instant*.m *with/bmo* sUrya*.sun/Sun*.eNa SoDazI.*16* =
*from/thru* mukha*.face/mouth*\*entrance*.At vitasti.*span*(length).mAtra.
*mode/measure/mere*.m syAt.*would.be <http://would.be>* tatra*.there/then*
baddha*.bound\fixed*.pada.*condition/stage*: bhava.*become!/origin/becoming*

.

*sv.115. O Rama, remain in that state where the sun has absorbed the moon
into itself.

*vlm.115. Strive, rAma, to settle yourself at that position of outside the

moth apAna, where the sun and moon of the body (i.e. the prAna and apAna
breaths) meet in conjunction—amavasya.

#SoDazI . m. . a Sutya1 day with a 16.partite formula (or such a libation)

, one of the Sam2stha1s of the soma ceremony AV. TS. Br. &c. ; a partic.
kind of soma vessel MW.

#tan . #vitan . #vitasti .f.. a long span. #dvAdazAGgula, 12 अङ्गुल

#aGgulas or about 9 inches) Sbr.&c

* yatra.where soma.moon.kala.part/phase/bit/piece.A grasta.eaten/taken.A
kSaNa.moment/instant.m with/bmo sUrya.sun/Sun.eNa SoDazI.16 = from/thru
mukha.face/mouth\entrance.At vitasti.span(length).mAtra.mode/measure/mere.m
syAt.would.be tatra.there/then baddha.bound\fixed.pada.condition/stage:
bhava.become!/origin/becoming

नूनम् सूर्य.पदम् प्राप्तो यत्र सोमो हृदम्बरे ।

nUnam sUrya.padam prApta: yatra soma: hRt.ambare |

नूनम् केवलया स्थित्या तत्र बद्ध.पदो भव ॥६।८१।११६॥

nUnam kevalayA sthityA tatra baddha.pada: bhava ||6|81|116||

.

nUnam*.now/just\immediately\in future/then/therefore\certainly\indeed* sUrya
*.sun/Sun*.pada.*condition/stage*.m prApta.*got.to/reached
<http://got.to/reached>*: /

yatra*.where* soma*.moon*: hRt*.heart*.ambara.*sky*.e =

nUnam*.now/just\immediately\in future/then/therefore\certainly\indeed*
*with/bmo* kevala.*total/full/sole*.yA sthiti.*state/condition*.A \ tatra
*.there/then* baddha*.bound\fixed*.pada.*condition/stage*: bhava.
*become!/origin/becoming*

.

*sv.116 Remain in that state in which the moon has merged with the sun in
the heart.

*vlm.116 You should try to settle yourself at the heart. In fact heart is

the sky where the Moon of apAna replaces the Sun or prANa vAyu.

* nUnam.now/just\immediately\in future/then/therefore\certainly\indeed
sUrya.sun/Sun.pada.condition/stage.m prApta.got.to/reached: / yatra.where
soma.moon: hRt.heart.ambara.sky.e = nUnam.now/just\immediately\in
future/then/therefore\certainly\indeed with/bmo kevala.total/full/sole.yA
sthiti.state/condition.A \ tatra.there/then
baddha.bound\fixed.pada.condition/stage: bhava.become!/origin/becoming

उष्णम् अग्निश्‍ चिद् आदित्यः शैत्यम् सोम उदाहृतम् ।

uSNam agni: cit Aditya: zaityam soma* udAhRtam |

यत्र*एतौ प्रतिबिम्ब.स्थौ तत्र बुद्ध.पदौ भव ॥६।८१।११७॥

yatra etau pratibimba.sthau tatra buddha.padau bhava ||6|81|117||

.

uSNa.*heat/warmth*.m agni.*fire/Fire*: cit.*Consciousness/Everity* Aditya.
*Sun*: /

zaitya.*coldness/coolth/chill*.m soma*.moon* udAhRta.
*declared/called/entitled*.m = yatra*.where* etau.*these.two* pratibimba.
*reflection/image*.stha.*staying/set*.u /

tatra*.there/then* buddha.*realized/awake*.pada.*condition/stage*.u bhava.
*become!/origin/becoming*

.

*Fire is the heated Consciousness.sun,*

*soma.Moon is considered cool*

*be there where both of these two are reflections*

*in the realized state*

.

*vlm.117 Agni is hotness and known as Aditya, and coldness is soma. You

should settle at the point or heart where both prANa (Agni) and (soma) are
positioned as one another's images.

*sv.117.118.119 Remain in that state where there is the realisation that

the moon is but the reflection of the sun. Know the junction of the sun and
the moon within yourself. The external phenomena are utterly useless.

* uSNa.heat/warmth.m agni.fire/Fire: cit.Consciousness/Everity Aditya.Sun:
/ zaitya.coldness/coolth/chill.m soma.moon
udAhRta.declared/called/entitled.m = yatra.where etau.these.two
pratibimba.reflection/image.stha.staying/set.u / tatra.there/then
buddha.realized/awake.pada.condition/stage.u bhava.become!/origin/becoming

शरीरे सोम.सूर्य*अग्नि.संक्रान्ति.ज्ञो‍भव* अनघ ।

zarIre soma.sUrya*agni.saMkrAnti.jJa: bhava anagha |

तत्र संक्रान्ति.काला हि बाह्ह्यास्‍ तृण.समाः स्मृताः ॥६।८१।११८॥

tatra saMkrAnti.kAlA: hi bAhyA: tRNa.samA: smRtA: ||6|81|118||

.

zarIre . *in the body *

soma.sUrya*agni.saMkrAnti=jJa: bhava .

*be a Moon*.*Sun*.*Fire*.*passage*=*knower *

anagha . *dear boy *

tatra . *there *

saMkrAnti.kAlA: hi . *for they are in passing time *

bAhyA: . *external *

tRNa.samA: smRtA: . *considered equal to grass*

*. *

**vlm.118 O Virtuous rAma! You are well conversant with the Agni and soma

conjunctions of soma and Agni in the body, i.e. suspension of apAna and
rise of prANa is known as soma's conjunction into Agni and vice versa, i.e.
suspension of prANa and rise of apAna known as Agni's conjunction of soma.
This conjunction is called adhyAtmika or internal. External conjunctions or
astronomical conjunctions of coldness take place into hotness in the
seasons of Spring, Summer and Rains and hotness (Agni) into coldness (soma)
in the seasons of winter, autumn and Hemanta. The AdhyAtmika conjunctions
have a great role to play in yoga and external conjunctions have nothing to
do with it. *

*jd.118 . zarIre . *in the body *soma.sUrya*agni.saMkrAnti=jJa: bhava . *be
a Moon*.*Sun*.*Fire*.*passage*=*knower *anagha . *dear boy *tatra .
*there *saMkrAnti.kAlA:
hi . *for they are in passing time *bAhyA: . *external *tRNa.samA:
smRtA: . *considered
equal to grass. *

संक्रान्तिम् उत्तरम् अथ*आयनम् अङ्ग सम्यक्

saMkrAntim uttaram atha Ayanam aGga samyak

कालम् तथा विषुवतौ यदि देह.वातैः ।

kAlam tathA viSuvatau yadi deha.vAtai: |

अन्तर्.बहिष्ठम् इव वेत्सि यथा*अनुभूतम्

antar.bahiSTham iva vetsi yathA anubhUtam

तत् शोभ*से ऽ*त्र न पुनः परम् अभ्युपेतः ॥६।८१।११९॥

tat zobhase atra na puna: param abhyupeta: ||6|81|119||

.

saMkrAnti*

Ayana*

viSuvatau*

vAta*

bahiSTha*

vetsi*

zobhase*

abhyupeta*:

.

saMkrAnti*.m uttara.*higher*.m atha.*next/then/&.so* Ayana*.m aGga.
*body\clearly* samyak.*whole* /

kAla.*Time*.m tathA.*thus* viSuvatau* yadi.*if* deha*.body*.vAta*.i: |

antar*.within*.bahiSTha*.m iva.*like/as.if* vetsi* yathA.*as/how* anubhUta.
*experienced/unknown*.m /

tat*.that.one* zobhase* atra.*here/now* na punar.*again* param.*next\high*
abhyupeta*:

.

saMkrAntim uttaram atha Ayanam aGga samyak kAlam

tathA viSuvatau . *thus the equinoxes *

yadi deha.vAtai:

antar.bahiSTham iva vetsi . *you know the ins and outs *

yathA anubhUtam . *as experienced *

tat zobhase atra *as That you shine here *

na puna: param abhyupeta:

* as always, Sun is Self & Moon is Mind;

the equinoxes are the two days & nights of the year that have equal length.

#abhyupeta

*vlm.119 If you know the internal saMkrAntis ( conjunctions) on the basis

of external conjunctions taking place during solstitial and equinoctial
points, you can excel in the assembly of Yogis otherwise not.

*sv.117.118.119 Remain in that state where there is the realisation that

the moon is but the reflection of the sun. Know the junction of the sun and
the moon within yourself. The external phenomena are utterly useless.

#kram . #krAnti . #*saMkrAnti* .f.. going from one place to another, course

or passage or entry into, transference to (loc. or comp.) • (in astro.)
passage of the sun or a planet from one sign or position in the heavens

into another (e.g. uttarA*yaNa.s°, "passage of the sun to its northern
course" [cf. #kUTa.s°] • a day on which a principal saMkrAnti occurs is

kept as a festival RTL. 428) Sūryas.

*VA . you should understand now outside transitions and balance of

winds as prana flow inside the body.

In accordance with your understanding (yathA anubhUtam) ....

तच्छोभसेऽत्र न पुनः परमभ्युपेतः . ?

@@@

DN6081 FIRE AND MOON 2.NV01.05

सर्ग ६.८१

sarga 6.81

वसिष्ठ उवाच ।

vasiSTha uvAca |

एतत् पञ्चक.बीजम् तु कुण्डलिन्याम् तद् अन्तरे ।

etat paJcaka.bIjam tu kuNDalinyAm tat antare |

प्राण.मारुत=रूपेण तस्याम् स्फुरति सर्वदा ॥६।८१।१॥

prANa.mAruta=rUpeNa tasyAm sphurati sarvadA ||6|81|1||

सा अन्तः कुण्डलिनी.स्पन्द.स्पर्श.संवित्.कल.अमला ।

sA anta: kuNDalinI.spanda.sparza.saMvit.kala*amalA |

कल.उक्ता कलनेन आशु कथिता चेतनेन चित् ॥६।८१।२॥

kala*uktA kalanena Azu kathitA cetanena cit ||6|81|2||

जीवनाज् जीवताम् याता मननाच् च मनः स्थिता ।

jIvanAt jIvatAm yAtA mananAt ca mana: sthitA |

संकल्पाच् च*एव संकल्पा बोधाद् बुद्धिर् इति स्मृता ॥६।८१।३॥

saMkalpAt ca eva saMkalpA bodhAt buddhi: iti smRtA ||6|81|3||

अहंकार.आत्मताम् याता सा*एषा पुर्यष्टका अभिधा ।

ahaMkAra*AtmatAm yAtA sA eSA puryaSTakA abhidhA |

स्थिता कुण्डलिणी देहे जीव.शक्तिर् अनुत्तमा ॥६।८१।४॥

sthitA kuNDaliNI dehe jIva.zakti: anuttamA ||6|81|4||

अपानताम् उपागत्य सततम् प्रवहत्य् अधः ।

apAnatAm upAgatya satatam pravahati adha: |

समाना नाभि.मध्यस्था उदान.आख्या उपरि स्थिता ॥६।८१।५॥

samAnA nAbhi.madhya.sthA udAna*AkhyA upari sthitA ||6|81|5||

अधस् त्व् अपान.रूपा*एव मध्ये सौम्या*एव सर्वदा ।

adha: tu apAna.rUpA eva madhye saumyA eva sarvadA |

पुष्टा अप्य् उदान.रूपा*एव पुंसः स्वस्था*एव तिष्ठति ॥६।८१।६॥

puSTA api udAna.rUpA eva puMsa: svasthA eva tiSThati ||6|81|6||

सर्व.यत्नम् अधो याति यदि यत्नान् न धार्यते ।

sarva.yatnam adha: yAti yadi yatnAt na dhAryate |

तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१।७॥

tat pumAn mRtim AyAti tayA nirgatayA balAt ||6|81|7||

समस्ता*एव ऊर्ध्वम् आयाति यदि युक्त्या न धार्यते ।

samastA eva Urdhvam AyAti yadi yuktyA na dhAryate |

तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१।८॥

tat pumAn mRtim AyAti tayA nirgatayA balAt ||6|81|8||

सर्वथा आत्मनि तिष्ठेत् चेत् त्यक्त्वा ऊर्ध्व.अधोगम.आगमौ ।

sarvathA Atmani tiSThet cet tyaktvA Urdhva.adha:gama*Agamau |

तत् जन्तोः हीयते व्याधिर् अन्तः मारूत.रोधतः ॥६।८१।९॥

tat janto: hIyate vyAdhi: anta: mArUta.rodhata: ||6|81|9||

सामान्य.नाडी.वैधूर्यात् सामान्य.व्याधि.सम्भवः ।

sAmAnya.nADI.vaidhUryAt sAmAnya.vyAdhi.sambhava: |

प्रधान.नाडी.वैधूर्यात् प्रधान.व्याधि.सम्भवः ॥६।८१।१०॥

pradhAna.nADI.vaidhUryAt pradhAna.vyAdhi.sambhava: ||6|81|10||

राम उवाच ।

rAma* uvAca |

किम् विनाशाः किम् उत्पादाः शरिरे ऽस्मिन् मुनि.ईश्वर ।

kim vinAzA: kim utpAdA: zarire asmin muni.Izvara |

आधयो व्याध्यः च*एव यथावत् कथय आशु मे ॥६।८१।११॥

Adhaya: vyAdhya: ca eva yathAvat kathaya Azu me ||6|81|11||

आधयो व्याधयः च*एव द्वयम् दुःखस्य कारणम् ।

Adhaya: vyAdhaya: ca eva dvayam du:khasya kAraNam |

तन् निवृत्तिः सुखम् विद्यात् तत्.क्षयः मोक्ष उच्यते ॥६।८१।१२॥

tat nivRtti: sukham vidyAt tat.kSaya: mokSa* ucyate ||6|81|12||

मिथः कदाचिज् जायेते कदाचित् समम्*एव च ।

mitha: kadAcit jAyete kadAcit samam eva ca |

पर्यायेण कदाचिच् च आधि.व्याधी शरीरके ॥६।८१।१३॥

paryAyeNa kadAcit ca Adhi.vyAdhI zarIrake ||6|81|13||

देह.दुःखम् विदुर् व्याधिम् आधि.आख्यम् वासना.मयम् ।

deha.du:kham vidu: vyAdhim Adhi*Akhyam vAsanA.mayam |

मौर्ख्य.मूले हि ते विद्यात् तत्त्व.ज्ञाने परिक्षयः ॥६।८१।१४॥

maurkhya.mUle hi te vidyAt tattva.jJAne parikSaya: ||6|81|14||

अतत्त्व.ज्ञान=वशतः स्व.इन्द्रिय.आक्रमणम् विना ।

a.tattva.jJAna=vazata: sva.indriya*AkramaNam vinA |

हृदि तानवम् उत्स्पृज्य राग.द्वेषेष्व् अनारतम् ॥६।८१।१५॥

hRdi tAnavam utspRjya rAga.dveSeSu anAratam ||6|81|15||

इदम् प्राप्तम् इदम् न इति जाड्याद् वा घन.मोह=दाः ।

idam prAptam idam na iti jADyAt vA ghana.moha=dA: |

आधयः सम्.प्रवर्तन्ते वर्षासु मिहिका इव ॥६।८१।१६॥

Adhaya: sam.pravartante varSAsu mihikA* iva ||6|81|16||

भृशम् स्फुरन्तीष्व् इच्छासु मौर्ख्ये चेतty अनिर्जिते ।

bhRzam sphurantISu icchAsu maurkhye cetasi anirjite |

दुर्.अन्न.अभि.अवहारेण दुर्देश.आक्रमणेन च ॥६।८१।१७॥

dur.anna*abhi.avahAreNa durdeza*AkramaNena ca ||6|81|17||

दुष्काल.व्यवहारेण दुष्क्रिया.स्फुरणेन च ।

duSkAla.vyavahAreNa duSkriyA.sphuraNena ca |

दुर्जन.असङ्ग.दोषेण दुर्.भाव*उद्भावनेन च ॥६।८१।१८॥

durjana*asaGga.doSeNa dur.bhAva*udbhAvanena ca ||6|81|18||

क्षीणत्वाद् वा प्रपूर्णत्वान् नाडीनाम् रन्ध्र.संततौ ।

kSINatvAt vA prapUrNatvAt nADInAm randhra.saMtatau |

प्राणे विधुरताम् याते काये तु विकलीकृते ॥६।८१।१९॥

prANe vidhuratAm yAte kAye tu vikalI.kRte ||6|81|19||

दौःस्थित्य.कारणम् दोषाद् व्याधिः देहे प्रवर्तते ।

dau:sthitya.kAraNam doSAt vyAdhi: dehe pravartate |

नद्याः प्रावृण्.निदाघाभ्याम् इव*आकार.विपर्ययः ॥६।८१।२०॥

nadyA: prAvRN.nidAghAbhyAm iva AkAra.viparyaya: ||6|81|20||

प्राक्तनी च ऐहिकी वा अपि शुभा वा अप्य् अशुभा मतिः ।

prAktanI ca aihikI vA api zubhA vA api a.zubhA mati: |

या*एव*आधिका सा*एव तथा तस्मिन् योजयति क्रमे ॥६।८१।२१॥

yA eva AdhikA sA eva tathA tasmin yojayati krame ||6|81|21||

आधयो व्याधयः च*एवम् जायन्ते भूत.पञ्चके ।

Adhaya: vyAdhaya: ca evam jAyante bhUta.paJcake |

कथम् शृणु विनश्यन्ति राघवाणाम् कुल.उद्वह ॥६।८१।२२॥

katham zRNu vinazyanti rAghavANAm kula*udvaha ||6|81|22||

द्विविधो व्याधिर् अस्ति इह सामान्यः सार*एव च ।

dvividha: vyAdhi: asti iha sAmAnya: sAra* eva ca |

व्यवहारः तु सामान्यः सारः जन्ममयः स्मृतः ॥६।८१।२३॥

vyavahAra: tu sAmAnya: sAra: janmamaya: smRta: ||6|81|23||

प्राप्तेन.अभिमतेन*एव नश्यन्ति व्यावहारिकाः ।

prAptena abhimatena eva nazyanti vyAvahArikA: |

आधिक्षयेण अधिभवाः क्षीयन्ते व्याधयो ऽप्य् अलम् ॥६।८१।२४॥

AdhikSayeNa adhibhavA: kSIyante vyAdhaya: api alam ||6|81|24||

आत्म.ज्ञानम् विना सारः न आधिः नश्यति राघव ।

Atma.jJAnam vinA sAra: na Adhi: nazyati rAghava |

भूयः रज्जु.अवबोधेन रज्जु.सर्पः हि नश्यति ॥६।८१।२५॥

bhUya: rajju*avabodhena rajju.sarpa: hi nazyati ||6|81|25||

आधि.व्याधि.विलासानाम् राम सार.आधि.संक्षयः ।

Adhi.vyAdhi.vilAsAnAm rAma sAra*Adhi.saMkSaya: |

सर्वेषाम् मूल.हा प्रावृट्.नदी इव तट.वीरुधाम् ॥६।८१।२६॥

sarveSAm mUla.hA prAvRT.nadI iva taTa.vIrudhAm ||6|81|26||

अन्.आधि.जा व्याधयः तु द्रव्य.मन्त्र.शुभ.क्रमैः ।

an.Adhi.jA vyAdhaya: tu dravya.mantra.zubha.kramai: |

चिकित्सक.आदि.शास्त्र.उक्तैः नश्यन्त्य् अन्यैः इह अथवा ॥६।८१।२७॥

cikitsaka.Adi.zAstra*uktai: nazyanti anyai: iha athavA ||6|81|27||

स्नान.मन्त्र*औषढ.उपाया वक्तुः च अधिगतानि च ।

snAna.mantra*auSaDha*upAyA* vaktu: ca adhigatAni ca |

त्वया चिकित्सा.शास्त्राणि किम् अन्यत् उपदिश्यते ॥६।८१।२८॥

tvayA cikitsA.zAstrANi kim anyat upadizyate ||6|81|28||

राम उवाच ।

rAma* uvAca |

आधेः कथम् भवेद् व्याधिः कथम् च न विनश्यति ।

Adhe: katham bhavet vyAdhi: katham ca na vinazyati |

द्रव्यात् इतरया युक्त्या मन्त्र.पुण्य.आदि.रूपया ॥६।८१।२९॥

dravyAt itarayA yuktyA mantra.puNya.Adi.rUpayA ||6|81|29||

वसिष्ठ उवाच ।

vasiSTha uvAca |

चित्ते विधुरिते देहः संक्षोभम् अनुयात्य् अलम् ।

citte vidhurite deha: saMkSobham anuyAti alam |

तथा हि रुषितः जन्तुः अग्रम्*एव न पश्यति ॥६।८१।३०॥

tathA hi ruSita: jantu: agram eva na pazyati ||6|81|30||

अन्.अवेक्ष्य पुरः मार्गम् अमार्गम् अनुधावति ।

an.avekSya pura: mArgam a.mArgam anudhAvati |

प्रकृतम् मार्गम् उत्ष्र्ज्य शर.आर्तः हरिणः यथा ॥६।८१।३१॥

prakRtam mArgam utSrjya zara*Arta: hariNa: yathA ||6|81|31||

संक्षोभात् साम्यम् उत्सृज्य वहन्ति प्राण.वायवः ।

saMkSobhAt sAmyam utsRjya vahanti prANa.vAyava: |

देहे गज.प्रविष्टेन पयांसि इव सरित्.तटे ॥६।८१।३२॥

dehe gaja.praviSTena payAMsi iva sarit.taTe ||6|81|32||

असमम् वहति प्राणे नाड्यः यान्ति विसंस्थितिम् ।

a.samam vahati prANe nADya: yAnti vi.saMsthitim |

असंयक्.संस्थिते भूपे यथा वर्ण.आश्रम.क्रमाः ॥६।८१।३३॥

a.saMyak.saMsthite bhUpe yathA varNa*Azrama.kramA: ||6|81|33||

काश्चिन् नाड्यः प्रपूर्णत्वम् यान्ति काश्चिच् च रिक्तताम् ।

kA:cit nADya: prapUrNatvam yAnti kA:cit ca riktatAm |

प्राण.आविधुरितः देहे सर्वतः सरितः यथा ॥६।८१।३४॥

prANa*Avidhurita: dehe sarvata: sarita: yathA ||6|81|34||

कु.जीर्णत्वम् अजीर्णत्वम् अति.जीर्णत्वम्*एव वा ।

ku.jIrNatvam a.jIrNatvam ati.jIrNatvam eva vA |

दोषाया*एव प्रयात्य् अन्नम् प्राण.संचार.दुष्क्रमात् ॥६।८१।३५॥

doSAyA eva prayAti annam prANa.saMcAra.duSkramAt ||6|81|35||

यथा काष्ठानि नयति प्राची.देशम् सरित् रयः ।

yathA kASThAni nayati prAcI.dezam sarit raya: |

तथा*अन्नानि नयत्य् अन्तः प्राणवातः स्वम् आश्रयम् ॥६।८१।३६॥

tathA annAni nayati anta: prANavAta: svam Azrayam ||6|81|36||

यान्य् अन्नानि निरोधेन तिष्ठन्त्य् अन्तःशरीरके ।

yAni annAni nirodhena tiSThanti anta:zarIrake |

तान्य्*एव व्याधिताम् यान्ति परिणाम.स्वभावतः ॥६।८१।३७॥

tAni eva vyAdhitAm yAnti pariNAma.svabhAvata: ||6|81|37||

एवम् आधेः भवेद् व्याधिः तस्य अभावाच् च नश्यति ।

evam Adhe: bhavet vyAdhi: tasya abhAvAt ca nazyati |

यथा मन्त्रैः विनश्यन्ति व्याधयः तत्.क्रमम् शृणु ॥६।८१।३८॥

yathA mantrai: vinazyanti vyAdhaya: tat.kramam zRNu ||6|81|38||

यथा विरेकम् कुर्वन्ति हरीतक्यः स्वभावतः ।

yathA virekam kurvanti harItakya: svabhAvata: |

भावना.वशतः कार्यम् तथा यरलव.आदयः ॥६।८१।३९॥

bhAvanA.vazata: kAryam tathA yaralava.Adaya: ||6|81|39||

शुद्धया पुण्यया साधो क्रियया साधु.सेवया ।

zuddhayA puNyayA sAdho kriyayA sAdhu.sevayA |

मनः प्रयाति नैर्मल्यम् निकषेण इव काञ्चनम् ॥६।८१।४०॥

mana: prayAti nairmalyam nikaSeNa iva kAJcanam ||6|81|40||

आनन्धो वर्धते देहे शुद्धे चेतसि राघव ।

Ananda: vardhate dehe zuddhe cetasi rAghava |

पूर्ण.इन्दौ उदेति ह्य् अत्र नैर्मल्यम् भुवने यथा ॥६।८१।४१॥

pUrNa*indau udeti hi atra nairmalyam bhuvane yathA ||6|81|41||

सत्त्व.शुद्ध्या वहन्त्य्*एते क्रमेण प्राण.वायवः ।

sattva.zuddhyA vahanti ete krameNa prANa.vAyava: |

जरयन्ति तथा*अन्नानि व्याधिः तेन निनश्यति ॥६।८१।४२॥

jarayanti tathA annAni vyAdhi: tena ninazyati ||6|81|42||

आधि.व्याध्योः इति प्रोक्तौ नाश.उत्पत्ति.क्रमौ त्वयि ।

Adhi.vyAdhyo: iti proktau nAza*utpatti.kramau tvayi |

कुण्डलिन्याः कथायोगाद् अधुना प्रकृतम् शृणु ॥६।८१।४३॥

kuNDalinyA: kathAyogAt adhunA prakRtam zRNu ||6|81|43||

पुर्यष्टक.पर.आख्यस्य जीवस्य प्राण.नामिकम् ।

puryaSTaka.para*Akhyasya jIvasya prANa.nAmikam |

विद्धि कुण्डलिनीम् अन्तर् आमोदस्य इव मञ्जरीम् ॥६।८१।४४॥

viddhi kuNDalinIm antar Amodasya iva maJjarIm ||6|81|44||

ताम् यदा पूरक.अभ्यासात् आपूर्य स्थीयते समम् ।

tAm yadA pUraka*abhyAsAt ApUrya sthIyate samam |

तदा*एति मैरवम् स्थैर्यम् कायस्य आपीनता तथा ॥६।८१।४५॥

tadA eti mairavam sthairyam kAyasya ApInatA tathA ||6|81|45||

यदा पूरक.पूर्ण.अन्तर् आयत.प्राण.मारुतम् ।

yadA pUraka.pUrNa.antar Ayata.prANa.mArutam |

नीयते संविद्*एव ऊर्ध्वम् सोढुम् धर्म.क्लमम् श्रमम् ॥६।८१।४६॥

nIyate saMvit eva Urdhvam soDhum dharma.klamam zramam ||6|81|46||

सर्पी इव त्वरिता*एव ऊर्ध्वम् याति दण्ड.उपमाम् गता ।

sarpI iva tvaritA eva Urdhvam yAti daNDa*upamAm gatA |

नाडीः सर्वाः समादाय देह.बद्धा लता उपमाः ॥६।८१।४७॥

nADI: sarvA: samAdAya deha.baddhA* latA upamA: ||6|81|47||

तदा समस्तम्*एव इदम् उत्प्लावयति देहकम् ।

tadA samastam eva idam utplAvayati dehakam |

नीरन्ध्रम् पवन.आपूर्णम् भस्त्रा इव*अम्बु तत.अन्तरम् ॥६।८१।४८॥

nIrandhram pavana*ApUrNam bhastrA iva ambu tata*antaram ||6|81|48||

इत्य् अभ्यास.विलासेन योगेन व्योम.गामिना ।

iti abhyAsa.vilAsena yogena vyoma.gAminA |

योगिनः प्राप्नुवन्त्य् उच्चैः दीना इन्द्र.दशाम् इव ॥६।८१।४९॥

yogina: prApnuvanti uccai: dInA* indra.dazAm iva ||6|81|49||

ब्रह्म.नाडी=प्रवाहेन शक्तः कुण्डलिनी यदा ।

brahma.nADI=pravAhena zakta: kuNDalinI yadA |

बहिः ऊर्ध्वम् कपाटस्य द्वादश.अङ्गुल.मूर्धनि ॥६।८१।५०॥

bahi: Urdhvam kapATasya dvAdaza*aGgula.mUrdhani ||6|81|50||

रेचकेन प्रयोगेण नाडि.अन्तर.निरोधिना ।

recakena prayogeNa nADi*antara.nirodhinA |

मुहूर्तम् स्थितिम् आप्नोति तदा व्योम.ग.दर्शनम् ॥६।८१।५१॥

muhUrtam sthitim Apnoti tadA vyoma.ga.darzanam ||6|81|51||

राम उवाच ।

rAma* uvAca |

दर्शनम् कीदृशम् ब्रह्मन् नयन.अंशु.गणम् विना ।

darzanam kIdRzam brahman nayana*aMzu.gaNam vinA |

अदिव्यानाम् इन्द्रियाणाम् तत्त्वम्*एवम् कथम् भवेत् ॥६।८१।५२॥

a.divyAnAm indriyANAm tattvam evam katham bhavet ||6|81|52||

वसिष्ठ उवाच ।

vasiSTha uvAca |

न केचन, महाबाहो, भूचरेण नभस्वतः ।

na kecana, mahAbAho, bhUcareNa nabhasvata: |

अदिव्येन आश्रिता ज्ञानैः दृश्यन्ते पुरुष.इन्द्रियैः ॥६।८१।५३॥

a.divyena AzritA* jJAnai: dRzyante puruSa*indriyai: ||6|81|53||

विज्ञानात् दूर.संस्थेन बुद्धि.नेत्रेण राघव ।

vijJAnAt dUra.saMsthena buddhi.netreNa rAghava |

दृश्यन्ते व्योमगाः सिद्धाः स्वप्नवत् स्वार्थदा अपि ॥६।८१।५४॥

dRzyante vyomagA: siddhA: svapnavat svArthadA* api ||6|81|54||

स्वप्न.अवलोकनम् यद्.वत् तद्.वत् सिद्ध.अवलोकनम् ।

svapna*avalokanam yat.vat tat.vat siddha*avalokanam |

केवलो ऽथ विशेषो ऽयम् सिद्ध.प्राप्तौ स्थिर.अर्थता ॥६।८१।५५॥

kevala: atha vizeSa: ayam siddha.prAptau sthira*arthatA ||6|81|55||

मुखात् बहिः द्वादश.अन्ते रेचक.अभ्यास.युक्तितः ।

mukhAt bahi: dvAdaza*ante recaka*abhyAsa.yuktita: |

प्राणः चिरम् स्थितिम् नीते प्रविशत्य् अपराम् पुरीम् ॥६।८१।५६॥

prANa: ciram sthitim nIte pravizati aparAm purIm ||6|81|56||

राम उवाच ।

rAma* uvAca |

वद स्वभावस्य कथम् ब्रह्मन् अचल.संस्थितिः ।

vada svabhAvasya katham brahman acala.saMsthiti: |

वक्तारः स.अनुकम्पा हि दुःप्रश्ने ऽपि न खेदिनः ॥६।८१।५७॥

vaktAra: sa*anukampA hi du:prazne api na khedina: ||6|81|57||

वसिष्ठ उवाच ।

vasiSTha uvAca |

शक्तिः या तु स्वभाव.आख्या यथा स्फुरति च आत्मनः ।

zakti: yA tu svabhAva*AkhyA yathA sphurati ca Atmana: |

सर्ग.आदिषु तथैव*असौ स्थितिम् याति इति निश्चयः ॥६।८१।५८॥

sarga.AdiSu tathaiva asau sthitim yAti iti nizcaya: ||6|81|58||

अवस्तुत्वाद् अविद्याया वस्तु.शक्तिर् अपि क्व.चित् ।

a.vastutvAt avidyAyA vastu.zakti: api kvacit |

भिद्यते दृश्यते ह्य् अङ्ग वसन्ते शारदम् फलम् ॥६।८१।५९॥

bhidyate dRzyate hi aGga vasante zAradam phalam ||6|81|59||

सर्वम्*एवम् इदम् ब्रह्म नाना अनानातया स्थितम् ।

sarvam evam idam brahma nAnA anAnAtayA sthitam |

जृम्भते व्यवहार.अर्थम् केवलम् कथित.स्थिति ॥६।८१।६०॥

jRmbhate vyavahAra*artham kevalam kathita.sthiti ||6|81|60||

राम उवाच ।

rAma* uvAca |

सूक्ष्म.छिद्र.आदि.गति.अर्थम् पूरण.अर्थम् च खस्य वा ।

sUkSma*chidra.Adi.gati*artham pUraNa*artham ca khasya vA |

अणुताम् स्थूलताम् वा अपि कायो ऽयम् नीयते कथम् ॥६।८१।६१॥

aNutAm sthUlatAm vA api kAya: ayam nIyate katham ||6|81|61||

काष्ठ.क्रकचयोः श्लेषात् यथा छेदः प्रवर्तते ।

kASTha.krakacayo: zleSAt yathA cheda: pravartate |

द्वयोः संघर्षणाद् अग्निः स्वभावाज् जायते तथा ॥६।८१।६२॥

dvayo: saMgharSaNAt agni: svabhAvAt jAyate tathA ||6|81|62||

मांसम् कु.यन्त्र.जठरे स्थितम् श्लिष्ट.मुखम् मिथः ।

mAMsam ku.yantra.jaThare sthitam zliSTa.mukham mitha: |

ऊर्ध्व.अदः.संमिलत्.स्थूल.द्वि.अम्भःस्थैः इव वैतसम् ॥६।८१।६३॥

Urdhva*ada:.saMmilat.sthUla.dvi*ambha:sthai: iva vaitasam ||6|81|63||

स्य कुण्डलिणी लक्ष्मीः निलीनान्तो निज.आस्पदे ।

tasya kuNDaliNI lakSmI: nilInAnta: nija*Aspade |

पद्म.राग.समुद्गस्य कोशे मुक्तावली यथा ॥६।८१।६४॥

padma.rAga.samudgasya koze muktAvalI yathA ||6|81|64||

आवर्त.फल.माला इव नित्यम् सल.सलायते ।

Avarta.phala.mAlA iva nityam sala.salAyate |

दण्डाहता इव भुजगी समुन्नति.विवर्तिनी ॥६।८१।६५॥

daNDAhatA iva bhujagI samunnati.vivartinI ||6|81|65||

द्याव् आ.पृथिव्योः मध्यस्था क्रिया इव स्पन्द.धर्मिणी ।

dyau A.pRthivyo: madhya.sthA kriyA iva spanda.dharmiNI |

संवित् मधु.विबोध.अर्हः हृत्.पद्म.पुट.षट्पदी ॥६।८१।६६॥

saMvit madhu.vibodha*arha: hRt.padma.puTa.SaTpadI ||6|81|66||

तत् सर्वम् शक्ति.पद्म.आदि बाह्येन.अभ्यन्तरैः तया ।

tat sarvam zakti.padma.Adi bAhyena abhyantarai: tayA |

हृदि विआधूयते वातैः पत्र.वृन्दम् इव*अभितः ॥६।८१।६७॥

hRdi vi.AdhUyate vAtai: patra.vRndam iva abhita: ||6|81|67||

यद्.वत् व्योम स्फुरत्य् अङ्ग स्वभावात् तत्र वायवः ।

yat.vat vyoma sphurati aGga svabhAvAt tatra vAyava: |

बलवन् मृदु यत् किम्चित् भृशम् कवलयन्ति तत् ॥६।८१।६८॥

balavan mRdu yat kimcit bhRzam kavalayanti tat ||6|81|68||

वातैः आहन्यमानम् तत् पद्म.आदि तरलायते ।

vAtai: AhanyamAnam tat padma.Adi taralAyate |

हृदि अन्या अन्या इति कार्येण पल्लव.आदि यथा तरोः ॥६।८१।६९॥

hRdi anyA anyA iti kAryeNa pallava.Adi yathA taro: ||6|81|69||

देहेष्व् आजरणम् सर्व.रसानाम् पवनः अन्वहम् ।

deheSu AjaraNam sarva.rasAnAm pavana: anvaham |

जनयत्य् अग्निम् अनोन्य.संघर्षात् वन.वेणुवत् ॥६।८१।७०॥

janayati agnim anonya.saMgharSAt vana.veNuvat ||6|81|70||

स्वभाव.शीत.वात.आत्मा देहः तेन औष्ण्यम्*एत्य् अथ ।

svabhAva.zIta.vAta*AtmA deha: tena auSNyam eti atha |

उदितेन स सर्व.अङ्गे भुवनम् भानुना यथा ॥६।८१।७१॥

uditena sa* sarva.aGge bhuvanam bhAnunA yathA ||6|81|71||

सर्वतः विचारेद् अस्मिन् तत् तेजः तारक.आकृति ।

sarvata: vicAret asmin tat teja: tAraka*AkRti |

हृत्.पद्म.हेम.भ्रमरः योगिनाम् चिन्त्यताम् गतम् ॥६।८१।७२॥

hRt.padma.hema.bhramara: yoginAm cintyatAm gatam ||6|81|72||

तत्.प्रकाशमयम् ज्ञानम् चिन्तितम् सत् प्रयच्छति ।

tat.prakAzamayam jJAnam cintitam sat prayacchati |

येन योजन.लक्षस्थम् वस्तु नित्यम् हि द्र्श्यते ॥६।८१।७३॥

yena yojana.lakSa.stham vastu nityam hi drzyate ||6|81|73||

तस्य अग्नेः वाडवस्य इव जलम् संशुष्कम् इन्धनम् ।

tasya agne: vADavasya iva jalam saMzuSkam indhanam |

मांस.पङ्कज.खण्ड.आढ्यम् हृत्.सरः कोश.वासिनः ॥६।८१।७४॥

mAMsa.paGkaja.khaNDa*ADhyam hRt.sara: koza.vAsina: ||6|81|74||

यद् अच्छम् शीतलत्वम् च तद् अस्य आत्म.इन्दुः उच्यते ।

yat accham zItalatvam ca tat asya Atma.indu: ucyate |

इति इन्दोः उत्थितः सः अग्निः अग्नीसोमौ हि देहकः ॥६।८१।७५॥

iti indo: utthita: sa: agni: agnIsomau hi dehaka: ||6|81|75||

सर्वम् तृष्णा.आत्मकम् किम्चित् तेजोऽर्क.अग्न्य्.अभिधम् विदुः ।

sarvam tRSNA*Atmakam kimcit teja:arka*agni=abhidham vidu: |

शीत.आत्मकम् स सोम.आख्यम् आभाम्*एव कृतम् जगत् ॥६।८१।७६॥

zIta*Atmakam sa* soma*Akhyam AbhAm eva kRtam jagat ||6|81|76||

विद्या.अविद्या.स्वरूपेण सर्वम् सद्.असत् आत्मना ।

vidyA*avidyA.svarUpeNa sarvam sat.asat AtmanA |

जगद् वा येन निर्वृत्तम् तदेव*एवम् विभज्यते ॥६।८१।७७॥

jagat vA yena nirvRttam tadeva evam vibhajyate ||6|81|77||

संवित्.प्रकाशम् विद्या.आदि सूर्यम् अग्निम् विदुर् बुधाः ।

saMvit.prakAzam vidyA.Adi sUryam agnim vidu: budhA: |

असज् जाड्यम् तमः विद्या.आदि आहुः सोमम् मनीषिणः ॥६।८१।७८॥

asat jADyam tama: vidyA.Adi Ahu: somam manISiNa: ||6|81|78||

राम उवाच ।

rAma* uvAca |

वह्निः वायु आत्मनः सोमात् उदेति इति मुनि ईश्वर ।

vahni: vAyu Atmana: somAt udeti iti muni Izvara |

सोमस्य.उत्पत्तिम् अधुना वद मे वदताम् वर ॥६।८१।७९॥

somasya*utpattim adhunA vada me vadatAm vara ||6|81|79||

वसिष्ठ उवाच ।

vasiSTha uvAca |

अग्नी.सोमौ मिथः कार्य.कारणे च व्यवस्थिते ।

agnI.somau mitha: kArya.kAraNe ca vyavasthite |

पर्यायेण समम् च*एतौ प्रजीषेते परस्परम् ॥६।८१।८०॥

paryAyeNa samam ca etau prajISete parasparam ||6|81|80||

जन्म.अङ्ग.बीज.अङ्कुर=वत् तथा दिवस.रात्रिवत् ।

janma*aGga.bIja*aGkura=vat tathA divasa.rAtrivat |

स्थितिः छाया*आतप.समा केवला सा*एतयोः भवेत् ॥६।८१।८१॥

sthiti: chAyA*Atapa.samA kevalA sA etayo: bhavet ||6|81|81||

तुल्य.काल.उपलम्भा असौ इत्थम् छाया आतप.स्थितिः ।

tulya.kAla*upalambhA asau ittham chAyA Atapa.sthiti: |

केवल.एक.उपलम्भ.अढ्या स्थितिः दिवस.रात्रिवत् ॥६।८१।८२॥

kevala*eka*upalambha*aDhyA sthiti: divasa.rAtrivat ||6|81|82||

कार्य.कारण.भावः च द्विविधः कथितः अनयोः ।

kArya.kAraNa.bhAva: ca dvividha: kathita: anayo: |

सद्.रूप.परिणाम.उत्थः विनाश.परिणाम.जः ॥६।८१।८३॥

sat.rUpa.pariNAma*uttha: vinAza.pariNAma.ja: ||6|81|83||

एकस्मात् यत् द्वितीयस्य सम्भवो ऽङ्कुर.बीजवत् ।

ekasmAt yat dvitIyasya sambhava: aGkura.bIjavat |

कार्य.कारण=भावो ऽसौ सद्.रूप.परिणाम.जः ॥६।८१।८४॥

kArya.kAraNa=bhAva: asau sat.rUpa.pariNAma.ja: ||6|81|84||

एक.नाशे द्वितीयस्य यत् भावः दिन.रात्रिवत् ।

eka.nAze dvitIyasya yat bhAva: dina.rAtrivat |

कार्य.कारण.भावो ऽसौ विनाश.परिणाम.जः ॥६।८१।८५॥

kArya.kAraNa.bhAva: asau vinAza.pariNAma.ja: ||6|81|85||

सद्.रूप.परिणमस्य मृत्.घत.क्रम.संस्थितेः ।

sat.rUpa.pariNamasya mRt.ghata.krama.saMsthite: |

अक्ष.उपलम्भ.आदि.तरत्.प्रमाणम् न*उपयुज्यते ॥६।८१।८६॥

akSa*upalambha.Adi.tarat.pramANam na upayujyate ||6|81|86||

विनाश.परिणामस्य दिन.रात्रि.क्रम.स्थितेः ।

vinAza.pariNAmasya dina.rAtri.krama.sthite: |

अभावो ऽपि*एक.वस्तुस्थः गतः मुख्य.प्रमानताम् ॥६।८१।८७॥

abhAva: api eka.vastustha: gata: mukhya.pramAnatAm ||6|81|87||

अनास्था न अस्ति कर्तृत्वम् इत्य् आद्या युक्ति.वादिनः ।

anAsthA na asti kartRtvam iti AdyA* yukti.vAdina: |

अवज्ञया बहिःकार्याः स्व.अनुभूत्य् अपलापिनः ॥६।८१।८८॥

avajJayA bahi:kAryA: sva.anubhUti apalApina: ||6|81|88||

प्रत्यक्षवद् अभवो ऽपि प्रमा*एव रघुनन्दन ।

pratyakSavat a.bhava: api pramA eva raghunandana |

अग्न्य्.अभावो ऽपि शीतस्य प्रमाणम् सर्व.जन्तुषु ॥६।८१।८९॥

agni*abhAva: api zItasya pramANam sarva.jantuSu ||6|81|89||

अग्निर् धूमतया भागात् याम् प्रयाति पयोदताम् ।

agni: dhUmatayA bhAgAt yAm prayAti payodatAm |

सत् रूप.परिणामेन तद् अग्निः सोम.कारणम् ॥६।८१।९०॥

sat rUpa.pariNAmena tat agni: soma.kAraNam ||6|81|90||

अगिर् नष्टतया दैत्याद् असौ*एव प्रयाति यत् ।

agni: naSTatayA daityAt asau eva prayAti yat |

विनाश.परिणामेन तद् अग्निः सोम.कारणम् ॥६।८१।९१॥

vinAza.pariNAmena tat agni: soma.kAraNam ||6|81|91||

सप्त.अम्बुधि.पयः पीत्वा धूम.उद्गारेण वाडवः ।

sapta*ambudhi.paya: pItvA dhUma*udgAreNa vADava: |

पयोदताम् प्रयातेन तद्*एव जनयत्य् अलम् ॥६।८१।९२॥

payodatAm prayAtena tat eva janayati alam ||6|81|92||

udgirati amale pakSe mRNAlam iva sArasa: ||6|81|93||

पीत्वा अमृत.उपमम् शीतम् प्राणः सोम.मुख.आगमे ।

pItvA amRta*upamam zItam prANa: soma.mukha*Agame |

अभ्र.आगमात् पूरयति शरीरम् पीनताम् गतः ॥६।८१।९४॥

abhra*AgamAt pUrayati zarIram pInatAm gata: ||6|81|94||

जलम् अप्य् उदपाम् भोगे प्रयात्य् अर्कस्य रश्मिताम् ।

jalam api udapAm bhoge prayAti arkasya razmitAm |

सत् रूप.परिणामेन तत् जलम् वह्नि.कारणम् ॥६।८१।९५॥

sat rUpa.pariNAmena tat jalam vahni.kAraNam ||6|81|95||

नाश.आत्मकतया तोयम् औष्ण्यत्वाद्*एति ह्य् अग्निताम् ।

nAza*AtmakatayA toyam auSNyatvAt eti hi agnitAm |

विनाश.परिणामेन तत् तोयम् वह्नि.कारणम् ॥६।८१।९६॥

vinAza.pariNAmena tat toyam vahni.kAraNam ||6|81|96||

अग्नेः विनाशे सद्.रूप.परिणामः निशाकरः ।

agne: vinAze sat.rUpa.pariNAma: nizAkara: |

इन्दोः विनाशे सद्.रूप.परिणामः हुताशनः ॥६।८१।९७॥

indo: vinAze sat.rUpa.pariNAma: hutAzana: ||6|81|97||

हुताशः नाशम् आगत्य सोमः भवति वै तथा ।

hutAza: nAzam Agatya soma: bhavati vai tathA |

दिवसः नाशम् आगत्य रात्रिः भवति वै यथा ॥६।८१।९८॥

divasa: nAzam Agatya rAtri: bhavati vai yathA ||6|81|98||

तमःप्रकाशयोः छाया.तपयोः दिन.रात्रयोः ।

tama:prakAzayo: chAyA.tapayo: dina.rAtrayo: |

मध्ये विलक्षणम् रूपम् प्राज्ञैः अपि न लभ्यते ॥६।८१।९९॥

madhye vilakSaNam rUpam prAjJai: api na labhyate ||6|81|99||

संधिर् अप्य् अविलोपः स्याद्*एतयोः*एव तत् वपुः ।

saMdhi: api a.vilopa: syAt etayo: eva tat vapu: |

भाव*अभावैः यथा*एक.आस्था.निष्ठौ*एतौ तथा*एव हि ॥६।८१।१००॥

bhAva abhAvai: yathA eka*AsthA.niSThau etau tathA eva hi ||6|81|100||

द्वाभ्याम् चैतन्य.जाड्याभ्याम् भूतानि प्रस्फुरन्ति हि ।

dvAbhyAm caitanya.jADyAbhyAm bhUtAni prasphuranti hi |

यथा तमःप्रकाशाभ्याम् अहोरात्रा महीतले ॥६।८१।१०१॥

yathA tama:prakAzAbhyAm ahorAtrA* mahItale ||6|81|101||

चिद्.रूप.जड.रूपाभ्याम् आरब्धा इयम् जगत्.स्थितिः ।

cit.rUpa.jaDa.rUpAbhyAm ArabdhA iyam jagat.sthiti: |

जल.अमृताभ्याम् मिश्राभ्याम् शीता तनुः इव ऐन्दवी ॥६।८१।१०२॥

jala*amRtAbhyAm mizrAbhyAm zItA tanu: iva aindavI ||6|81|102||

प्रकाशम् अनलम् सूर्यम् चिद्.रूपम् विद्धि राघव ।

prakAzam analam sUryam cit.rUpam viddhi rAghava |

जड.आत्मकम् तमोरूपम् विद्धि सोम.शरीरकम् ॥६।८१।१०३॥

jaDa*Atmakam tama:rUpam viddhi soma.zarIrakam ||6|81|103||

चित्.सूर्ये निर्मले दृष्टे नाम नश्येत् भव*उदयम् ।

cit.sUrye nirmale dRSTe nAma nazyet bhava*udayam |

व्योम.सूर्ये बहिर्.दृष्टे यथा कृष्णानिशातमः ॥६।८१।१०४॥

vyoma.sUrye bahir.dRSTe yathA kRSNAnizAtama: ||6|81|104||

सोम.देहे जडे दृष्टे चिन् निजे सत्यवत् भवेत् ।

soma.dehe jaDe dRSTe cit nije satyavat bhavet |

निशीथे विलसत्य् अब्जे यथा सौर.प्रभा.भरः ॥६।८१।१०५॥

nizIthe vilasati abje yathA saura.prabhA.bhara: ||6|81|105||

सोमम् प्रकटयत्य् अग्निः चित् देहस्य चिरम् प्रभाम् ।

somam prakaTayati agni: cit dehasya ciram prabhAm |

स्व.संवित्.मयम् इन्दुः चित् देह.स्थम् रूपम् अर्क.जम् ॥६।८१।१०६॥

sva.saMvit.mayam indu: cit deha.stham rUpam arka.jam ||6|81|106||

चिन् निष्क्रिया tv अनामा सा केवला न*उपलभ्यते ।

cit niSkriyA tu a.nAmA sA kevalA na upalabhyate |

आलोक इव दीपेन देहेन*एव*अवगम्यते ॥६।८१।१०७॥

Aloka* iva dIpena dehena eva avagamyate ||6|81|107||

शितः चेत्य*उन्मुखत्वेन लाभः सा*एव च संसृतिः ।

zita: cetya*unmukhatvena lAbha: sA eva ca saMsRti: |

निश्चेत्यायाः शुभः लाभः निर्वाणम् वा तदेव हि ॥६।८१।१०८॥

nizcetyAyA: zubha: lAbha: nirvANam vA tadeva hi ||6|81|108||

अन्योन्य.लब्ध.सद् वाख्याव्*एवम् कुड्य.प्रकाशवत् ।

anyonya.labdha.sat vAkyau evam kuDya.prakAzavat |

अग्नीषोमौ इमौ ज्ञेयौ सम्पृक्तौ देह.देहिनौ ॥६।८१।१०९॥

agnISomau imau jJeyau sampRktau deha.dehinau ||6|81|109||

अतिशायिनि निर्वाणे जाड्ये च*एव*अतिशायिनि ।

atizAyini nirvANe jADye ca eva atizAyini |

अग्नी.सोमस्य च*एव*अङ्ग स्थितिः भवति केवला ॥६।८१।११०॥

agnI.somasya ca eva aGga sthiti: bhavati kevalA ||6|81|110||

प्राणो ऽग्निः उष्ण.प्रकृतिः अपानः शीतलः शशी ।

prANa: agni: uSNa.prakRti: apAna: zItala: zazI |

छाया*आतप.वत् इति*एतौ संस्थितौ मुख.मार्गगौ ॥६।८१।१११॥

chAyA.Atapa.vat iti etau saMsthitau mukha.mArgagau ||6|81|111||

अपाने शीतले सत्ताम्*एत्य् उष्णः प्राण.पावकः ।

apAne zItale sattAm eti uSNa: prANa.pAvaka: |

प्रतिबिम्बम् इव*आदर्शे स च तस्मिन् तथा*एव हि ॥६।८१।११२॥

pratibimbam iva Adarze sa* ca tasmin tathA eva hi ||6|81|112||

चिद्.अग्निः पद्म.पत्रस्थम् सोमम् वाचात्मकम् त्विषा ।

cit.agni: padma.patra.stham somam vAcAtmakam tviSA |

जनयत्य् अनुभूत्या इह कुड्य.आलोकम् यथा बहिः ॥६।८१।११३॥

janayati anubhUtyA iha kuDya*Alokam yathA bahi: ||6|81|113||

संसृty आदौ यथा काचित् संवित् शीत.उष्ण.रूपिणी ।

saMsRti.Adau yathA kAcit saMvit zIta*uSNa.rUpiNI |

अग्नीषोम.अभिदाम् प्राप्ता सा*एव सर्गे नृणाम् इह ॥६।८१।११४॥

agnISoma*abhidAm prAptA sA eva sarge nRNAm iha ||6|81|114||

यत्र सोम.कला ग्रस्ता क्षणम् सूर्येण षोडशी ।

yatra soma.kalA grastA kSaNam sUryeNa SoDazI |

मुखात् वितस्ति.मात्रम् स्यात् तत्र बद्ध.पदः भव ॥६।८१।११५॥

mukhAt vitasti.mAtram syAt tatra baddha.pada: bhava ||6|81|115||

नूनम् सूर्य.पदम् प्राप्तः यत्र सोमः हृद्.अम्बरे ।

nUnam sUrya.padam prApta: yatra soma: hRt.ambare |

नूनम् केवलया स्थित्या तत्र बद्ध.पदः भव ॥६।८१।११६॥

nUnam kevalayA sthityA tatra baddha.pada: bhava ||6|81|116||

उष्णम् अग्निः चित् आदित्यः शैत्यम् सोम उदाहृतम् ।

uSNam agni: cit Aditya: zaityam soma* udAhRtam |

यत्र*एतौ प्रतिबिम्ब.स्थौ तत्र बुद्ध.पदौ भव ॥६।८१।११७॥

yatra etau pratibimba.sthau tatra buddha.padau bhava ||6|81|117||

शरीरे सोम.सूर्य*अग्नि.संक्रान्ति.ज्ञः भव*अनघ ।

zarIre soma.sUrya*agni.saMkrAnti.jJa: bhava anagha |

तत्र संक्रान्ति.कालाः हि बाह्याः तृण.समाः स्मृताः ॥६।८१।११८॥

tatra saMkrAnti.kAlA: hi bAhyA: tRNa.samA: smRtA: ||6|81|118||

संक्रान्तिम् उत्तरम् अथ*आयनम् अङ्ग सम्यक्

saMkrAntim uttaram atha Ayanam aGga samyak

कालम् तथा विषुवतौ यदि देह.वातैः ।

kAlam tathA viSuvatau yadi deha.vAtai: |

अन्तर्.बहिष्ठम् इव वेत्सि यथा*अनुभूतम्

antar.bahiSTham iva vetsi yathA anubhUtam

तत् शोभसे ऽत्र न पुनः परम् अभ्युपेतः ॥६।८१।११९॥

tat zobhase atra na puna: param abhyupeta: ||6|81|119||

*.*

*o*ॐ*m*

.

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इ*ty आ*दि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6082 ON ATOMICITY 2.NV06.07 .z34

https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06.07%20On%20ATOMICITY%20.z34.docx?dl=0
<https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0>

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sun, Nov 5, 2017 at 9:20 PM jivadas <das....@gmail.com> wrote:

> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
> fm6081 2.nv01..05 FIRE AND MOON .z119
>
>
> https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.nv01..05%20FIRE%20AND%20MOON.z119.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> jd:
>
> >#R* -> #pR -> #purI - the city #*puri_aSTaka*, a city with eight gates,

> *FIRE AND MOON*
>
>
>
> *vasiShTha said—*
>
> \

>
> एतत् पञ्चक-बीजम् तु कुण्डलिन्याम् तद्.अन्तरे ।
>
> etat paJcaka-bIjam tu kuNDalinyAm tat_antare |
>
> प्राण-मारुत=रूपेण तस्याम् स्फुरति सर्वदा ॥६।८१।१॥
>
> prANa-mAruta=rUpeNa tasyAm sphurati sarvadA ||6|81|1||
>
> .
>

> *this elemental seed*
>
> *within the great serpentine kuNDaliNI*
>
> *sprouts*
>
> *as the five breathings that ever vibrate within her*.*

>
> * "her" -> kuNDalinI.
>
> ~vlm. ... the great nADI...
>
> ~vlm.1. vasiSTha continued:—The seeds of the five elements are contained
> inside the great kundalini nADI, expanding every moment from the vibration
> of vital breath in all beings.
>
>
>

> *002*|*Ø*

>
> सान्त: कुण्डलिनी-स्पन्द-स्पर्श-संवित्-कलामला ।
>
> sA_anta: kuNDalinI-spanda-sparza-saMvit-kalAmalA |
>
> कलोक्ता कलनेन .आशु कथिता चेतनेन चित् ॥६।८१।२॥
>
> kaloktA kalanena_Azu kathitA cetanena cit ||02||
>
> .
>
> there comes in the #kuNDaliNI a kind of pristine vibration that vibrates
> in the same way that consciousness throbs in Consciousness.
>

> sA anta: *- she is within/ended = *
>
> kuNDalinI-spanda-sparza-saMvit-kala_amalA -
>
> *kuNDalinI*-*vibration*-*touch*-*awareness*-*bit*-*untainted* =
>
> kalA-uktA *x *
>
> kalanena Azu *x *
>
> kathitA cetanena cit *x *

>
> #kalA
>
> #kalana
>
> ~vwv.806/2. That pure kuNDalinI (which throbs as the vital air) within,
> which has vibration, the sense of touch and consciousness as its inherent
> parts, is called kalA on account of kalanA (or grasping and apprehension)
> immediately and is described as consciousness on account of being aware.
>
> ~vlm.2. The vibration of the Kundalini being stopped, it roused the
> intellect by its touch, and the rising of the intellect is attended with
> rising of the intellectual powers as follows.
>
> ~sv.2-5 It is this same kundalinî which is known variously as conditioning
> or limitation, as the mind, jiva, movement of thought, intellect (or the
> determining faculty) and egosense, for it is the supreme life-force in the
> body.
>
> = sA prANa-rUpeNÂnta:sphuritA kuNDalinI mAruta-dharmeNa sva-dharmeNa ca
> spanda: sparza: saMvid iti-–tri-rUpa-kalpanA bhUtvA kalA cij-jIvo mana:
> saMkalpo buddhir ahaMkAra: puryaSTakam liGgam ity Adi nAmAni
> kalana_Adi-vyApara_upAdhibhir labhata ity Aha sAntir iti tribhi: ||6|81 sA
> anta: kuNDalinI- spanda- sparza- saMvit- kalAmalA | kala_uktA kalanena
> moving Azu kathitA cetanena cit
>
>
>

> *003*|*Ø*

>
> जीवनाज् जीवताम् याता मननाच् च मन: स्थिता ।
>
> संकल्पाच् च.एव संकल्पा बोधाद् बुद्धिर् इति स्मृता ॥६।८१।३॥
>
> jIvanAt_ jIvatAm yAtA mananAt ca mana: sthitA |
>
> saMkalpAt_ ca_eva saMkalpA bodhAt_ buddhi:_ iti smRtA ||03||
>
> .
>

> *thru the act of living*
>
> *having come.to <http://come.to> the state of life*
>
> *and thru the act of mentation*
>
> *Mind having its state*
>
> *and thru its own conception it becomes conceptual,*
>
> *thru bodha.Realization*
>
> *known as buddhi.Intellect...*
>
> *.*

>
> ~vwv.807 It has gone to the state of a living being by (manifesting) life
> and is existing as the mind due to thinking. It is will on account of
> determination and is considered as buddhi (or intellect) on account of
> knowledge (or understanding).
>
> ~vlm.3. This intellect is the living principle from its vitality, and the
> mind from its mental powers; it is the volitive principle from its
> volition, and is called the understanding, from its understanding of all
> things.
>
>
>

> *004*|o/

>
> अहंकार-आत्मताम् याता सा एषा पुर्यष्टका अभिधा ।
>
> स्थिता कुण्डलिणी देहे जीव-शक्तिर् अनुत्तमा ॥६।८१।४॥
>
> ahaMkAra_AtmatAm yAtA sA eSA puryaSTakA abhidhA |
>
> sthitA kuNDaliNI dehe jIva-zaktir anuttamA ||04||
>
> .
>

> *having come to "I"dentity and selfness*
>
> *it is known as puri-ashtaka, the Octal Fortress.*
>
> *seated as kuNDaliNI in the body,*
>
> *it is the incomparable Life-Power, jIva-shakti*
>
> *.*

>
> ~vwv.808/4. That has become of the nature of ego (or the sense of self)
> with the name of "eightfold city"....
>
> ~sv. It is this same kundalinî which is known variously as conditioning or
> limitation, as the mind, jiva, movement of thought, intellect (or the
> determining faculty) and egosense, for it is the supreme life-force in the
> body.
>

> *jd.4 - ahaMkAra_AtmatAm yAtA sA eSA puryaSTakA abhidhA *x *
>
> sthitA kuNDaliNI dehe jIva-zaktir anuttamA *x *
>
>
>
> *005*|*Ø*

>
> अपानताम् उपागत्य सततम् प्रवहत्य् अध: ।
>
> apAnatAm upAgatya satatam pravahati_ adha: |
>
> समाना नाभि-मध्य.स्था उदान.आख्या .उपरि स्थिता ॥६।८१।५॥
>
> samAnA nAbhi-madhya.sthA udAna_AkhyA _upari sthitA ||05||
>
> .
>

> *the breath having entered the state of **apAna **= *
>
> *it flows constantly downward = *
>
> *as samAna*.symBreath *- x = *
>
> nAbhi-madhya.sthA *– she is set at the nub of the navel = *
>
> udAnA_AkhyA * - called **udAnA.upBreath :** = *
>
> upari sthitA *– she is situate above ... = *

>
> ~vwv.809 Attaining the nature of the vital current apAna it flows downward
> constantly. As the vital current samAna, it exists in the centre of the
> navel. As the vital current named udAna, it is situated high above (or
> flows upwards).
>
> ~vlm.5. The intellect abides in #kuNDaliNI entrail in the form of triple
> winds. Being deposited in the bowels and passing downwards, it takes the
> name of the apAna wind; moving about the abdomen it is called the samAna
> wind; and when seated in the chest it rises upwards, it is known by the
> name of the udAna wind.
>
> ~sv.2-5 It is this same kundalinî which is known variously as conditioning
> or limitation, as the mind, jiva, movement of thought, intellect (or the
> determining faculty) and egosense, for it is the supreme life-force in the
> body.
>
> ~AB. tatra spanda-zakte: pradhAna- primary vRtti-tat-sthAna-traividhyam
> darzayati ||
>

> * apAnatAm upAgatya *the.Downbreath having entered = *satatam
> pravahati_adha: - *flows constantly downward = **as samAna*.symBreath *-
> x = *nAbhi-madhya.sthA *– she is set at the nub of the navel = *udAnA_AkhyA
> * - called **udAnA.upBreath :** = *upari sthitA *– she is situate above
> ... = *
>
>
>
> *006*|*Ø*

>
> अधस् त्व् अपान-रूपा.एव मध्ये सौम्या.एव सर्वदा ।
>
> adha:_ tu_ apAna-rUpA_eva madhye saumyA_eva sarvadA |
>
> पुष्टा.अप्य् उदान-रूपा.एव पुंस: स्वस्था.एव तिष्ठति ॥६।८१|६॥
>
> puSTA_api_ udAna-rUpA_eva puMsa: svasthA_eva tiSThati ||06||
>
> .
>
> ...
>
> adhas tv apAna-rUpA_eva –
>

> *but downward her form is only the apAna.DownBreath = *
>
> madhye saumyA_eva sarvadA –
>
> *midway it is always gentle = *
>
> puSTA api udAna-rUpA_eva –
>
> *while yet growing in the form of udAna.UpBreath = *
>
> puMsa: svasthA_eva tiSThati *– *
>
> *it remains set in the self of a person. *

>
> ~vwv.810/6. In the lower region, it is only of the nature of the vital
> current apAna. In the middle, it is only gentle always (as samAna). Even as
> it is growing, it is only of the nature of the vital current udAna of a
> human being. It remains quite independent.
>
> ~sv.6 As the apana it constantly flows downward, as samana it dwells in
> the solar plexus and as udana the same life-force rises up. On account of
> these forces, there is balance in the system. If, however, the downward
> pull is excessive and the downward force is not arrested by appropriate
> effort, death ensues.
>
> ~vlm.6. The apAna wind passing downward evacuates the bowels, but the
> samAna wind of the abdominal part serves to sustain the body; and the
> undAna rising upward and being let out, inflates and invigorates the frame.
>
> ~AB. vRtti-bheda-prayojanAnyAha adha iti | apAna-gamanAdi eva prayojanam
> iti artha: | apAna_udAnAbhyAm AkRSyamANA api svayam saumyA nizcalA eva |
> tad avaSTambhatvAd eva puSTA balavati api Urdhva-vRttir udAna-rUpA eva satI
> svasthA eva tiSThati na liGgam bahirutkrAmayati i.a.||
>
> \
>
> सर्व.यत्नम् अधो याति यदि यत्नान् न धार्यते ।
>
> sarva.yatnam adho_ yAti yadi yatnAt_ na dhAryate |
>
> तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१|७॥
>
> tat pumAn mRtim AyAti tayA nirgatayA balAt ||07||
>
> .
>

> *if every effort goes downward*
>
> *not supportable with effort*
>
> *that person comes to death*
>
> *thru departure of that force*
>
> *.*

>
> ~vwv.811/7. If it is not held with effort, all effort goes down (or
> fails). Then the man perforce arrives at death on account of that power
> which has gone away.
>
> ~vlm.7. If after all your efforts, you are unable to repress the passing
> off of the downwardwind; then the person is sure to meet his death, by the
> forcible and irrepressible egress of the apAna wind; (this irrepressible
> egress is called abishlambha). (The translator regrets for his inability to
> give the English terminology of these psychological words in the original).
>
> ~sv. Similarly, if the upward pull is excessive and it is not arrested by
> appropriate effort, death ensues.
>
> \
>
> समस्ता.एव .ऊर्ध्वम् आयाति यदि युक्त्या न धार्यते ।
>
> samastA_eva _Urdhvam AyAti yadi yuktyA na dhAryate |
>
> तत् पुमान् मृतिम् आयाति तया निर्गतया बलात् ॥६।८१|८॥
>
> tat pumAn mRtim AyAti tayA nirgatayA balAt ||08||
>
> .
>

> *when so joined*
>
> *if it comes upward, not strengthened by union*
>
> *then that human comes to death —*
>
> *by force of that departure*
>
> *.*

>
> ~vlm.8. And when one with all his attempts, is unable to suppress his
> rising breath of life; but it forces of his mouths or nostrils, it it sure
> to be followed by his expiration.
>
> ~sv. Similarly, if the upward pull is excessive and it is not arrested by
> appropriate effort, death ensues. If the movement of the life-force is
> governed in such a way that it neither goes up nor down, there is an
> unceasing state of equilibrium and all diseases are overcome.
>
> \
>
> सर्वथा .आत्मनि तिष्ठेच् चेत् त्यक्त्वा .ऊर्ध्व.अधो-गम.अगमौ ।
>
> sarvathA _Atmani tiSThet_ cet tyaktvA _Urdhva_adha:-gama_agamau |
>
> तज् जन्तोर् हीयते व्याधिर् अन्तर् मारूत-रोधत: ॥६।८१।९॥
>
> tat_janto:_ hIyate vyAdhi:_anta:_ mArUta-rodhata: ||09||
>
> .
>

> *if she abides all-ways in the Self*
>
> *disregarding the up&down going&coming*
>
> *a person's vyAdhi.Infection is limited by the internal restraint of the
> Airs*
>
> *.*

>
> ~vwv.812 If (that power) remains in the body having completely abandoned
> going and coming upwards and downwards, then, the disease of the living
> being is discharged on account of the blocking up of the life-wind (or
> breath) within.
>
> ~vlm. If one by his continual attention, can succeed to repress the
> outward and inward egress of his vital breath, and preserve calm quiet of
> his disposition, he is sure to have his longivity accompanied with his
> freedom from all diseases.
>
> ~sv. If the movement of the life-force is governed in such a way that it
> neither goes up nor down, there is an unceasing state of equilibrium and
> all diseases are overcome.
>

> *jd.9 – sarvathA Atmani tiSThet cet tyaktvA Urdhva_adhas=gama_agamau *x *tat
> janto: hIyate vyAdhi: antar mArUta-rodhata: - *x. *
>
> \

>
> सामान्य-नाडी-वैधूर्यात् सामान्य-व्याधि-samभव: ।
>
> sAmAnya-nADI-vaidhUryAt sAmAnya-vyAdhi-saMbhava: |
>
> प्रधान-नाडी-वैधूर्यात् प्रधान-व्याधि-samभव: ॥६।८१।१०॥
>
> pradhAna-nADI-vaidhUryAt pradhAna-vyAdhi-saMbhava: ||10||
>
> .
>

> *on disturbance of an ordinary channel*
>
> *there arises ordinary infection;*
>
> f*rom disturbance of a special channel*
>
> *there arises serious infection*
>
> *.*

>
> ~sv.10 Otherwise, if there is malfunction of ordinary (secondary) nadis
> one is subject to minor ailments and if the principal nadis are involved
> there is serious ailment.
>
> ~vlm.10. Know that the decomposure of the smaller arteries, is attended
> with destempers of the body, but the disturbance of the greater arteries is
> followed by serious consequences. (There are a hundred great arteries,
> attached to the main conduit of Kundalini besides hundreds of small veins
> and nerves diverging from them thruout the body. The yogi has the power of
> stopping the current of his breath and blood into these by his restraint of
> respiration pranayAma).
>

> *jd.10 - sAmAnya-nADI-vaidhUryAt - *from disturbance of an ordinary
> channel = *sAmAnya-vyAdhi-saMbhava: - *there arises ordinary infection = *pradhAna-nADI-vaidhUryAt
> - *From disturbance of a special channel = *pradhAna-vyAdhi-saMbhava: - *there
> arises serious infection. *
>
>
>
> *rAma said—*
>
> *\*

>
> किम् विनाशा: किम् उत्पादा: शरिरे ऽस्मिन् मुनीश्वर ।
>
> kim vinAzA: kim utpAdA: zarire_ asmin muni.Izvara |
>
> आधयो व्याध्यश् च.एव यथावत् कथय .आशु मे ॥६।८१।११॥
>
> Adhaya:_ vyAdhya:_ca_eva yathAvat kathaya_ Azu me ||11||
>
> .
>

> *how are these destroyed or how do they come to be*
>
> *in this body, Lord of Munis*
>
> *?*
>
> *tell me all about these Adhi.Affections and vyAdhi.Infections*
>
> *!*

>
> ~sv.11 RAMA asked: What are vyadhis (illnesses) and what are adhis
> (psychic disorders) and what are the degenerative conditions of the body?
> Pray, enlighten me on these.
>
> ~AB. kasmAd vinAzo yeSAm te kim vinAzA: | evam kim utpAdA: ||
>

> *jd.11 - kim vinAzA: *x *kim utpAdA: zarire_asmin *x *munIzvara *x *
>
> Adhayo vyAdhya:_ca_eva yathAvat *x *kathaya_Azu me - *x. *
>
> \

>
> आधयो व्याधयश् च.एव द्वयम् दु:खस्य कारणम् ।
>
> तन् निवृत्ति: सुखम् विद्यात् तत्-क्षयो मोक्ष उच्यते ॥६।८१।१२॥
>
> Adhayo vyAdhaya:_ca_eva dvayam du:khasya kAraNam |
>
> tat_nivRtti: sukham vidyAt tat-kSayo_ mokSa* ucyate ||12||
>
> .
>

> *this pair, Adhi and vyAdhi, are indeed the cause of sorrow*
>
> *:*
>
> *their happy end is effected by vidyA.knowledge;*
>
> *their destruction is said.to.be <http://said.to.be> mokSha.Freedom*
>
> *.*

>
> ~vwv.709/12 Mental afflictions and physical diseases are the two causes of
> suffering. Relief from them would be happiness. Thair termination is called
> liberation.
>
> ~sv. Adhi and vyadhi are sources of sorrow. Their avoidance is happiness;
> their cessation is liberation.
>
> \
>
> मिथ: कदाचिज् जायेते कदाचित् समम् एव च ।
>
> mitha: kadAcit_ jAyete kadAcit samam eva ca |
>
> पर्यायेण कदाचिच् च आधि-व्याधी शरीरके ॥६।८१।१३॥
>
> paryAyeNa kadAcit_ ca Adhi-vyAdhI zarIrake ||13||
>
> .
>

> *sometimes the two arise together,*
>
> *at the same time*
>
> *or sometimes successively*
>
> *when there are affection and infection in this embodiment*
>
> *.*

>
> ~sv.13 Sometimes they arise together, sometimes they cause each other and
> sometimes they follow each other.
>
> ~vlm.13. Some times the body is subject both to uneasiness and sickness
> also, as the causes of one another; sometimes they are both alleviated to
> give us pleasure, and at others they come upon us by turns to cause our
> pain only.
>
> \
>
> देह-दु:खम् विदुर् व्याधिम् आध्य्-आख्यम् वासना.मयम् ।
>
> deha-du:kham vidu:_ vyAdhim Adhi_Akhyam vAsanA.mayam |
>
> मौर्ख्य-मूले हि ते विद्यात् तत्त्व-ज्ञाने परिक्षय: ॥६।८१।१४॥
>
> maurkhya-mUle hi te vidyAt tattva-jJAne parikSaya: ||14||
>
> .
>

> *bodily trouble is term vyAdhi.Infection*
>
> *.*
>
> *what's known as Adhi.Affection*
>
> *is the product of vAsanA.Conditioning*
>
> *.*
>
> *since it is rooted in folly,*
>
> *thru vidyA.knowledge, it disappears inThatness.Wisdom*
>
> *.*

>
> ~sv. Physical malady is known as vyadhi, and psychic disturbance caused by
> psychological conditioning (neura:_ses) is known as adhi. Both these are
> rooted in ignorance and wickedness. They end when self-knowledge or
> knowledge of truth is attained.
>
> ~vlm.14. It is ailing of the body, that we call our sickness, and it is
> the trouble of the mind that we term our uneasiness. Both of them take
> their rise from our inordinate disires, and it is our ignorance only of the
> nature of things, that is the source of both. (Our intemperance and
> coveteousness, which are dispelled by our right knowledge).
>
> ~vwv.710/14. They regard physical disease as the distress of the body and
> that called mental affliction as consisting of mental impressions (left on
> the mind by past events, producing pain). Let one know them as having their
> roots in stupidity. Their termination (happens) on knowing the Reality.
>
>
>

> *015*|o/

>
> अ-तत्त्व.ज्ञान=वशत: स्व.इन्द्रियाक्रमणम् विना ।
>
> हृदि तानवम् उत्स्पृज्य राग-द्वेषेष्व् .अनारतम् ॥६।८१।१५॥
>
> a-tattva.jJAna=vazata: sva.indriyAkramaNam vinA |
>
> hRdi tAnavam utspRjya rAga-dveSeSu_anAratam ||15||
>
> .
>

> a-tattvajJAna-vazata: - *thru the absence of Thatness-Wisdom = *
>
> svaindriya_AkramaNam vinA - *without subduing your.own organs = *
>
> hRdi tAnavam utspRjya - *thinness/smallness arises in the Heart = *
>
> rAga-dveSeSu anAratam - *in constant passion and hatred. *

>
> ~sv.15 Ignorance gives rise to absence of self-control and one is
> constantly assailed by likes and dislikes and by thoughts like_aI have
> gained this, I have yet to gain that'. All this intensifies delusion; all
> these give rise to psychic disturbances.
>
> ~vlm.15. Without the knowledge of the natures and virtues of things, and
> the want of the government of our desires and appetites, that the heart
> string loses its tenuity and even course; and is swollen and hurried on by
> the impulse of passions and inordinate desires.
>
> \
>
> इदम् प्राप्तम् इदम् न .इति जाड्याद् वा घन-मोह=दा: ।
>
> idam prAptam idam na_iti jADyAt_ vA ghana-moha=dA: |
>
> आधय: संप्रवर्तन्ते वर्षासु मिहिका इव ॥६।८१।१६॥
>
> Adhaya: sampravartante varSAsu mihikA:_ iva ||16||
>
> .
>

> *"this is got and this is not"*
>
> *and so*
>
> *condensing as delusion.giving clouds*
>
> *the Affections proceed to grow*
>
> *like fog in the rainy season*
>
> *.*

>
> ~vwv.711: "This was obtained; this was not"--thus (fancying), or on
> account of dulness of intellect, mental afflictions producing great
> delusion arise, as snow during the rainy season.
>
> ~vlm.16. The exultation at having obtained something, and ardour for
> having more; equally boil the blood of the heart, and shroud the mind under
> a shadow of infatuity, as an impervious cloud in the rainy weather.
>

> *jd.16 - idam prAptam idam na_iti jADyAt_vA ghana-moha=dA: *x *Adhaya:
> sampravartante varSAsu mihikA iva *x *
>
> \

>
> भृशम् स्फुरन्तीष्व् .इच्छासु मौर्ख्ये चेतस्य् अनिर्जिते ।
>
> दुर्.अन्न-अभ्यवहारेण दुर्देश.आक्रमणेन च ॥६।८१।१७॥
>
> bhRzam sphurantISu_icchAsu maurkhye cetasi_anirjite |
>
> dur.anna_abhyavahAreNa durdeza_AkramaNena ca ||17||
>
> .
>

> *when desires increasingly expand*
>
> *when the folly of affective Consciousness is unconquered*
>
> *by taking bad food*
>
> *and by visiting bad places*
>
> *...*

>
> ~vlm.17. The ever increasing greediness of the mind, and the subjection of
> the intellect under the dominion of foolhardiness, drives men to distant
> countries in search of a livelihood.
>
> ~vwv.712-715/17-18-19-10. When desires are springing up excessively, when
> the stupidity in the mind is not conquered, by taking bad food, by
> occupying bad places, ....
>
> ~sv.16-17 Physical ailments are caused by ignorance and its concomitant
> total absence of mental restraint which leads to improper eating and living
> habits.
>
>
>

> *018*|o/

>
> दुष्काल-व्यवहारेण दुष्क्रिया-स्फुरणेन च ।
>
> दुर्जनासङ्ग-दोषेण दुर्भाव-उद्भावनेन च ॥६।८१।१८॥
>
> duSkAla-vyavahAreNa duSkriyA-sphuraNena ca |
>
> durjanAsaGga-doSeNa durbhAva_udbhAvanena ca ||18||
>
> .
>

> duS.kAla-vyavahAreNa - *proceeding in hard times = *
>
> duSkriyA-sphuraNena ca - *and engaging in bad works = *
>
> durjanAsaGga-doSeNa - *in wicked company = *
>
> durbhAva_udbhAvanena ca – *and bad feelings being felt ...*

>
> ~sv.18 Other causes are untimely and irregular activities, unhealthy
> habits, evil company, wicked thoughts.
>
> ~vlm.18. Again the working at improper seasons (as at night and in rain
> and heat), and the doing of improper actions; the company of infamous men,
> and aptitude to wicked habits and practices.
>
> ~vwv.712-715/17-18-19-10. ..., by working at improper times, by the
> arising of evil actions, by the bad consequence of association with evil
> persons and by the generation of bad emotions, ...
>
>
>

> *019*|*Ø*

>
> क्षीणत्वाद् वा प्रपूर्णत्वान् नाडीनाम् रन्ध्र-संततौ ।
>
> kSINatvAt_ vA prapUrNatvAn nADInAm randhra-saMtatau |
>
> प्राणे विधुरताम् याते काये तु विकली.कृते ॥६।८१।१९॥
>
> prANe vidhuratAm yAte kAye tu vikalI.kRte ||19||
>
> .
>

> *... *
>
> *or from shrinkage or swelling *
>
> *of the nADI.Channels —in the complex of openings;*
>
> *when the prANa is brought to distress*
>
> *while the body is debilitated*
>
> *...*

>
> ~sv.19 They are also caused by the weakening of the nadis or by their
> being cluttered or clogged up, thus preventing the free flow of life-force.
>
> ~vwv.714-715 ..., when the vital energy is reduced to an adverse state due
> to depletion or excessive fulness in the continuous channels of nAdIs
> (arteries, veins, or nerves), and the body is (consequently) weakened...
>
>
>

> *020*|o/

>
> दौ:स्थित्य-कारणम् दोषाद् व्याधिर् देहे प्रवर्तते ।
>
> नद्या: प्रावृण्-निदाघाभ्याम् इव .आकार-विपर्यय: ॥६।८१।२०॥
>
> dau:sthitya-kAraNam doSAt_vyAdhi:_dehe pravartate |
>
> nadyA: prAvRN-nidAghAbhyAm iva_AkAra-viparyaya: ||20||
>
> .
>

> dau:sthitya-kAraNam * - a foul location is a cause = *
>
> doSAd * - thru badness = *
>
> vyAdhir dehe pravartate - *infection arises in the body = *
>
> nadyA: prAvRN-nidAghAbhyAm iva - *like rivers in the rain and heat = *
>
> AkAra-viparyaya: - *opposite in kind.... *

>
> ~sv.20-21 Lastly, they are caused by unhealthy environment. All these are
> of course ultimately determined by the fruits of past actions performed
> either in the near or in the distant past.
>
> ~vlm.20. It is by cause of this disordered state of the body, that a great
> many diseases grow in it, both by reason of the deficit as well as the
> excess of its humours; as a river becomes foul both in its fulness and low
> water in the rain and summer heat.
>
> ~vwv.712-715/17-18-19-20. … and by the generation of bad emotions, when
> the vital energy is reduced to an adverse state due to depletion or
> excessive fulness in the continuous channels of nAdIs (arteries, veins, or
> nerves), and the body is (consequently) weakened, physical disease, the
> cause of indisposition, arises in the body due to (such) defects.
>
>
>

> *021*|o/

>
> प्राक्तनी च_aihiकी वा .अपि शुभा वा .अप्य् अ-शुभा मति: ।
>
> या.एव आधिका सा.एव तथा तस्मिन् योजयति क्रमे ॥६।८१।२१॥
>
> prAktanI ca_aihikI vA_api zubhA vA_api_a-zubhA mati: |
>
> yA_eva AdhikA sA_eva tathA tasmin yojayati krame ||21||
>
> .
>
> prAktanI ca aihikI vA_api –
>

> *whether prior or current = *
>
> zubhA vA_api_a-zubhA –
>
> *whether good or bad = *
>
> mati: yA_eva AdhikA - *thinking which is so qualified = *
>
> sA_eva tathA tasmin yojayati krame *- *she *even thus there is connected
> in order. = *

>
> ~vlm.21. As the good or bad proclivities of men, are the results of their
> actions of prior and present births, so the anxieties and diseases of the
> present state, are the effects of the good and bad deeds both of this life
> as also those of the past.
>

> *jd.21 - prAktanI ca aihikI vA_api - *whether prior or current = *zubhA
> vA_api_a-zubhA - *whether good or bad = *mati: yA_eva AdhikA - *thinking
> which is so qualified = *sA_eva tathA tasmin_yojayati krame *- *she *even
> thus there is connected in order. = *
>
> \

>
> आधयो व्याधयश् च.एवम् जायन्ते भूत-पञ्चके ।
>
> Adhaya:_ vyAdhaya:_ ca_ evam jAyante bhUta-paJcake |
>
> कथम् शृणु विनश्यन्ति राघवाणाम् कुल.उद्वह ॥६।८१।२२॥
>
> katham zRNu vinazyanti rAghavANAm kula_udvaha ||22||
>
> .
>

> *Affections and Infections*
>
> *thus*
>
> *are born in the material being*
>
> *.*
>
> *how*
>
> *(listen now!)*
>
> *are they destroyed,*
>
> *best of the clan of rAghava.s*
>
> *?*
>
> *in two ways*
>
> *...*

>
> ~vlm.22. I have told you RAma, about the growth of the diseases and
> anxieties in the quintessential bodies of men; now hear me tell you the
> mode of extirpating them from the human constitution.
>
>
>

> *023*|o/

>
> द्विविधो व्याधिर् अस्ति .इह सामान्य: सार एव च ।
>
> dvividho_ vyAdhi:_ asti_ iha sAmAnya: sAra* eva ca |
>
> व्यवहारस् तु सामान्य: सारो_ जन्ममय: स्मृत: ॥६।८१।२३॥
>
> vyavahAra:_ tu sAmAnya: sAro_ janmamaya: smRta: ||23||
>
> .
>

> *there are two sorts of vyAdhi.Infection here in the world *
>
> sAmAnya: sAra eva ca - *the sAmAnya.Common and the sAra.Essential *
>
> vyavahAras tu sAmAnya: - *the ordinary sort is Common *
>
> sAro janmamaya: smRta: - *and the Essential derives from incarnation. *

>
> ~vwv.726/23. Disease is of two kinds here—the ordinary #sAmAnya and the
> essential #sAra (or the ultimate)) one is considered as consisting of birth
> (or life in the world).
>
> ~sv.23 Physical ailments are twofold: ordinary and serious. The former
> arise from dai_to-day causes and the latter are congenital.
>
> ~vlm.23. There are two sorts of diseases here common to human nature,
> namely—the ordinary ones and the essential; the ordinary ones are the
> occurences of daily life, and the essential is what is inborn in our
> nature. (The ordinary cares for supplying our natural wants are of the
> first sort, and the inbred errors and affections of the mind are of other
> kind).
>
>
>

> *024*|o/

>
> प्राप्तेन .अभिमतेन.एव नश्यन्ति व्यावहारिका: ।
>
> आधिक्षयेण .अधिभवा: क्षीयन्ते व्याधयो .अप्य् अलम् ॥६।८१।२४॥
>
> prAptena_abhimatena_eva nazyanti vyAvahArikA: |
>
> AdhikSayeNa_adhibhavA: kSIyante vyAdhaya:_api_alam ||24||
>
> .
>

> prAptena abhimatena eva * - x = *
>
> nazyanti vyAvahArikA: * - x = *
>
> AdhikSayeNa adhibhavA: * - x = *
>
> kSIyante vyAdhaya: api_alam - *even diseases are easily
> worn.away/destroyed/healed. *

>
> #adhibhava
>
> ~vwv.721/24a. By the removal of mental afflictions, physical diseases
> arising from mental afflictions are also completely destroyed.
>
> ~vwv.727/24b-25a. The usual ailments perish just by obtaining what is
> wanted (or approved). rAma! Without Self-knowledge, the essential (or
> ultimate) mental affliction does not perish.
>
> ~sv.24 The former are corrected by dai_to-day remedial measures and by
> adopting the proper mental attitude.
>
> ~vlm.24. The ordinary anxieties are removed by the attainments of the
> objects in want; and the diseases growing out of them, are also removed by
> the removal of our anxious cares.
>
>
>

> *025*|*Ø*

>
> आत्म-ज्ञानम् विना सारो_ न .आधिर् नश्यति राघव ।
>
> Atma-jJAnam vinA sAro_ na _Adhi:_ nazyati rAghava |
>
> भूयो रज्ज्व्.अवबोधेन रज्जु-सर्पो हि नश्यति ॥६।८१।२५॥
>
> bhUyo_ rajju-avabodhena rajju-sarpo_ hi nazyati ||25||
>
> .
>

> Atma-jJAnam vinA - *without Self-knowledge = *
>
> sAra: - *essential = *
>
> na Adhi: nazyati - *Adhi Anguish does not subside, *
>
> *rAghava, *
>
> bhUya: rajju-avabodhena
>
> *as-soon-as the rope is realized — *
>
> rajju-sarpa: hi nazyati
>
> *the rope-snake surely dies — *

>
> ~vwv.727/24b-25a. ... rAma! Without Self-knowledge, the essential (or
> ultimate) mental affliction does not perish.
>
> ~vwv.728/ 25b-26a. rAma! The destruction of the essential (or ultimate)
> mental affliction is the one that removes the roots of all the plays of
> mental afflictions and physical ailments, as a river in the raint season
> (removes the roots) of creepers on the banks.
>
> ~sv.25 But the latter (serious) ailments, as also the psychic
> disturbances, do not cease until self-knowledge is attained: the snake seen
> in the rope dies only when the rope is again seen as rope.
>
> ~vlm.25. But the essential infermities of one's dispositions, being bred
> in the blood and bone, cannot be removed from the body, without the
> knowledge of the soul; as the error of the snake in the rope, is removed
> only by examination of the rope. (So the affection will be found to rise in
> the mind and not rooted in the soul).
>
>
>

> *026*|o/

>
> आधि-व्याधि-विलासानाम् राम साराधिसंक्षय: ।
>
> सर्वेषाम् मूल.हा प्रावृण्-नदी.इव तट-वीरुधाम् ॥६।८१।२६॥
>
> Adhi-vyAdhi-vilAsAnAm rAma sArAdhisaMkSaya: |
>
> sarveSAm mUla.hA prAvRN-nadI_iva taTa-vIrudhAm ||26||
>
> .
>
> of the play of anguish and disease, rAma,
>
> the essential removal of anguish,
>
> the uprooter of all these,
>
> is like a river in the rainy season —
>
> sweeping-away the creepers on the bank —
>

> Adhi-vyAdhi-vilAsAnAm - *the play of anguish and disease = *
>
> *rAma = *
>
> sAra_Adhi-saMkSaya: - *essence-anguish.removal = *
>
> sarveSAm - *of all = *
>
> mUla-hA - *root-destroyer = *
>
> prAvRN-nadI iva - *like a river in the rainy season = *
>
> taTa-vIrudhAm - *of creepers on the bank. *

>
> ~vwv.728/ 25b-26a. rAma! The destruction of the essential (or ultimate)
> mental affliction is the one that removes the roots of all the plays of
> mental afflictions and physical ailments, as a river in the raint season
> (removes the roots) of creepers on the banks.
>
> ~vlm.26. The erroneous affections of the mind, being known as the source
> of the rise of all our anxious cares and maladies; it is enough to put a
> stop to this main spring inorder to prevent their outlets, so the stream
> that breaks its banks in the rains, carries away the arbours that grew by
> it in its rapid course. (The fisures of stopping the source, and breaking
> out of the course, are quite opposed to one another).
>
> ~sv.26-27-28 Self-knowledge ends all physical and psychic disturbances.
> However, physical ailments that are not psychosomatic may be dealt with by
> medication, prayers and by right action, as also by baths. All these have
> been described in medical treatises.
>

> *jd.26 - Adhi-vyAdhi-vilAsAnAm - *the play of anguish and disease = rAma
> = *sAra_Adhi-saMkSaya: - *essence-anguish.removal = *sarveSAm - *of all =
> *mUla-hA - *root-destroyer = *prAvRN-nadI iva - *like a river in the
> rainy season = *taTa-vIrudhAm - *of creepers on the bank. *
>
>
>
> *027*|o/

>
> अन्-आधि.जा व्याधयस् तु द्रव्य-मन्त्र-शुभ-क्रमै: ।
>
> चिकित्सक.आदि-शास्त्र-उक्तैर् नश्यन्त्य् अन्यैर् इह अथवा ॥६।८१।२७॥
>
> an-Adhi.jA vyAdhaya:_tu dravya-mantra-zubha-kramai: |
>
> cikitsaka_Adi-zAstra_uktai:_nazyanti_anyai:_iha athavA ||27||
>
> .
>

> an-Adhi-jA: vyAdhi-ayas tu - *but the diseases that are not born of
> anguish = *
>
> dravya-mantra-zubha-kramai: - *with a course of appropriate healing
> mantras = *
>
> anyai: cikitsaka_Adi-zAstra_uktair: - *taught in various medical shAstras
> = *
>
> nazyanti iha athavA - *are otherwise brought to abeyance. *

>
> ~vlm.27. The non-essential or extrinsical diseases that are derived from
> without, are capable of being removed by the application of drugs, the
> spell of mantras and propitiating as well as oviating charms; as also by
> medicaments and treatments, according to the rescriptions of medical
> science and the practice of medical men.
>
> ~sv.26-27-28 Self-knowledge ends all physical and psychic disturbances.
> However, physical ailments that are not psychosomatic may be dealt with by
> medication, prayers and by right action, as also by baths. All these have
> been described in medical treatises.
>

> *jd.27 - an-Adhi-jA: vyAdhi-ayas tu - *but the diseases that are not born
> of anguish = *dravya-mantra-zubha-kramai: - *with a course of appropriate
> healing mantras = *anyai: cikitsaka_Adi-zAstra_uktair: - *taught in
> various medical shAstras = *nazyanti iha athavA - *are otherwise brought
> to abeyance. *
>
> \

>
> स्नान-मन्त्र.औषढ.उपाया वक्तुश् च .अधिगतानि च ।
>
> त्वया चिकित्सा-शास्त्राणि किम् अन्यद् उपदिश्यते ॥६।८१।२८॥
>
> snAna-mantra_auSaDha_upAyA vaktu:_ ca_ adhigatAni ca |
>
> tvayA cikitsA-zAstrANi kim anyat_ upadizyate ||28||
>
> .
>

> *and the methods of sacred bath, mantra, and herbs*
>
> *may be studied by you in the Manuals of Healing*
>
> *:*
>
> *what remains to be taught by me*
>
> *?*

>
> ~vlm. ... baths and bathing in holy rivers, ... expiatory mantras and
> prescriptions ... the medical SAstras ....
>
> ~sv. ... medication, prayers and by right action, as also by baths. All
> these have been described in medical treatises.
>
>
>

> *rAma said—*
>
> \

>
> आधे: कथम् भवेद् व्याधि: कथम् च न विनश्यति ।
>
> Adhe: katham bhavet_ vyAdhi: katham ca na vinazyati |
>
> द्रव्याद् इतरया युक्त्या मन्त्र-पुण्यादि-रूपया ॥६।८१।२९॥
>
> dravyAt_ itarayA yuktyA mantra-puNya.Adi-rUpayA ||29||
>
> .
>

> *how does disease arise from anxiety?*
>
> *and is it not removed by another means than medicine*
>
> *in the form of mantras and pious activities*
>
> *?*

>
> ~sv.29 RAMA asked: Pray, tell me how does physical ailment arise from
> psychic disturbance and how can it be dealt with by means other than
> medical.
>
> ~vlm.29. RAma rejoined:—But tell me sir, how the intrinsic causes produce
> the external diseases; and how are they removed by other remedies than
> those of medicinal drugs, as the muttering of mantra incantations and
> observance of pious acts and ceremonies.
>
> #dru -> #dravyam - a substance, thing, object; the ingredients or
> materials of anything; medicinal substance or drug; (phil.) matter,
> elementary substance (9 in the NyAya, viz. <pRthivI>, <ap>, <tejas>,
> <vAyu>, <AkAza>, <kAla>, <diz>, <Atman>, <manas> — y1023.018
>
>
>

> *vasiShTha said—*
>
> *\*

>
> चित्ते विधुरिते देह: संक्षोभम् अनुयात्य् अलम् ।
>
> citte vidhurite deha: saMkSobham anuyAti_ alam |
>
> तथा.हि रुषितो जन्तुर् अग्रम् एव न पश्यति ॥६।८१।३०॥
>
> tathA.hi ruSito_ jantu:_agram eva na pazyati ||30||
>
> .
>

> *when the Affective mind is disturbed*
>
> *the body soon follows with distress*
>
> *just as an angry person is blind to what is before hir*
>
> *.*

>
> ~vlm.30. Vasishtha replied:—The mind being disturbed by anxieties the body
> is disordered also in its functions, as the man that is overtaken by anger,
> loses the sight of whatever is present before his eyes.
>
> ~vwv.716/30,34 When the mind is afflicted, the body completely follows the
> disturbance. Due to the disturbance, the vital airs (or energies) flow,
> abandoning evenness.
>

> * citte vidhurite *– when the Affective mind is depressed = *deha:
> saMkSobham anuyAti_alam - *the body soon follows with distress = *tathA.hi
> ruSita: jantu: *- thus too an angry person = *agram eva *– even what is
> before hir = *na pazyati *– does not see = *
>
>
>
> *031*|o/

>
> अन्.अवेक्ष्य पुरो_ मार्गम् अ-मार्गम् अनुधावति ।
>
> प्रकृतम् मार्गम् उत्ष्र्ज्य शर-आर्तो हरिणो_ यथा ॥६।८१।३१॥
>
> an-avekSya pura:_ mArgam a-mArgam anudhAvati |
>
> prakRtam mArgam utSrjya zara_Arto hariNa:_ yathA ||31||
>
> .
>

> an-avekSya pura: mArgam *- he doesn't see the way ahead = *
>
> a-mArgam anudhAvati *- off.course / losing the tracking scent - he
> pursues = *
>
> prakRtam mArgam utSrjya *- (*as in) an ordinary hunt having.shot = *
>
> zara_Arta: hariNa: yathA *- pain of the arrow for a deer. *

>
> ~vlm.31. He loses sight of the broad way before him, and takes a devious
> course of own; and like a stag pierced with arrows, flies from the beaten
> path and enters himself amidst the thickest.
>
> ~sv.30-31 VASISTHA continued: When there is mental confusion, one does not
> perceive one's path clearly. Unable to see the path in front of oneself,
> one takes a wrong path.
>
> \
>
> संक्षोभात् साम्यम् उत्सृज्य वहन्ति प्राण-वायव: ।
>
> saMkSobhAt sAmyam utsRjya vahanti prANa-vAyava: |
>
> देहे गज-प्रविष्टेन पयांसि.इव सरित्-तटे ॥६।८१।३२॥
>
> dehe gaja-praviSTena payAMsi_iva sarit-taTe ||32||
>
> .
>

> *thru agitation*
>
> *similarly expressed*
>
> *the prANa winds move in the body*
>
> *as the entry of an elephant into a pond*
>
> *makes the water flow*
>
> *.*

>
> * or Aristophanes in the bath discovering the principle of displacement
>
> and running naked thru the street crying "Eureka!"
>
> ~vwv. ... the vital airs (or energies) flow, abandoning evenness.
>
> ~vlm. ... the waters of a river being disturbed by a body of elephants,
> rise above its channel and over flow the banks.
>
>
>

> *033*|*Ø*

>
> अ-समम् वहति प्राणे नाड्यो यान्ति विसंस्थितिम् ।
>
> a-samam vahati prANe nADyo yAnti vi.saMsthitim |
>
> अ-संयक्.संस्थिते भूपे यथा वर्ण-आश्रम-क्रमा: ॥६।८१।३३॥
>
> a-saMyak.saMsthite bhUpe yathA varNa_Azrama-kramA: ||33||
>
> .
>

> a-samam vahati prANe *– when unevenly flowing prANa = *
>
> nADya: yAnti visaMsthitim *– in the nADI.Channel coming to dispersion = *
>
> a-saMyak.saMsthite bhUpe *- x = *
>
> yathA varNa_Azrama-kramA: *- as the degrees of Ashrama = *

>
> ~vlm.33. The vital airs breathing irregularly, derange the lungs and
> nerves and all the veins and arteries of the body; as the misrule in the
> government, puts the laws of the realm into disorder.
>
> ~vwv.717/33,34 When the vital energy flows unevenly, the channels of such
> energy are reduced to an adverse state. Some such channels go to the state
> of excessive fullness and some others to the state of depletion.
>
> ~sv.33-36 Then there arises disturbance in the metabolism, indigestion,
> excessive appetite as also improper functioning of the digestive system....
>
>
>

> *034*|o/

>
> काश्.चिन्_नाड्य: प्रपूर्णत्वम् यान्ति काश्.चिच् च रिक्तताम् ।
>
> प्राण-आविधुरितो देहे सर्वत: सरितो यथा ॥६।८१।३४॥
>
> kAz.cin_nADya: prapUrNatvam yAnti kAz.cit_ca riktatAm |
>
> prANa_Avidhurito dehe sarvata: sarito yathA ||34||
>
> .
>

> kAz.cin - *whatever = *
>
> nADya: prapUrNatvam - *overflowing of the nADI.Channel = *
>
> yAnti - *comes = *
>
> kAz.cit_ca - *and whatever = *
>
> riktatAm *x *
>
> prANa_Avidhurita: *x *
>
> dehe *x *
>
> sarvata: *x *
>
> sarita: yathA - *as of a river. *

>
> ~AB. ... praNai:_ AvidhUrite .... ||6|81
>
> ~vwv.717/33,34 When the vital energy flows unevenly, the channels of such
> energy are reduced to an adverse state. Some such channels go to the state
> of excessive fullness and some others to the state of depletion.
>
> ~vlm.34. The breathings being irregular, unsettles the whole body; by
> making the bloodvessels quite empty and dry in some parts, and full and
> stout in others, resembling the empty and full flowing channels of rivers.
>
> ~sv.33-36 Then there arises disturbance in the metabolism, indigestion,
> excessive appetite as also improper functioning of the digestive system.
> Food eaten turns into poison.
>
>
>

> *035*|o/

>
> कु.जीर्णत्वम् अ-जीर्णत्वम् अति.जीर्णत्वम् एव वा ।
>
> दोषाया.एव प्रयात्य् अन्नम् प्राण-संचार-दुष्क्रमात् ॥६।८१।३५॥
>
> ku.jIrNatvam a-jIrNatvam ati.jIrNatvam eva vA |
>
> doSAyA_eva prayAti_annam prANa-saMcAra-duSkramAt ||35||
>
> .
>

> ku.jIrNatvam *- x = *
>
> a-jIrNatvam *- x = *
>
> ati.jIrNatvam eva vA *- x = *
>
> doSAyA: eva *- only ills = *
>
> prayAti_annam *- x = *
>
> prANa-saMcAra-duSkramAt *– thru the malfunctioning course of the
> prANa_Air. *

>
> ~vwv.718/35. (Under such circumstances there arises) bad digestion,
> indigestion or excessive digestion. Due to the unmethodical movement of the
> vital energy, the food only sets out for (causing) harm.
>
> ~vlm.35. The want of free breathing is attended both with indigestion and
> bad digestion of the food, and also evaporation of the chyle and blood that
> it produces; and these defects in digestion, bring forth a great many
> maladies in the system.
>
> ~sv.33-36 Then there arises disturbance in the metabolism, indigestion,
> excessive appetite as also improper functioning of the digestive system.
> Food eaten turns into poison.
>
>
>

> *036*|*Ø*

>
> यथा काष्ठानि नयति प्राची.देशम् सरिद्-रय: ।
>
> yathA kASThAni nayati prAcI.dezam sarit_raya: |
>
> तथा .अन्नानि नयत्य् अन्त: प्राणवात: स्वम् आश्रयम् ॥६।८१।३६॥
>
> tathA_annAni nayati_anta: prANavAta: svam Azrayam ||36||
>
> .
>

> yathA *- as = *
>
> kASThAni nayati *– logs are led = *
>
> prAcI-dezam *– to the next country = *
>
> sarid-raya: *- by the river-current {as the current carries logs) = *
>
> tathA *- thus = *
>
> annAni nayati *– foods lead = *
>
> anta: prANavAta: svam Azrayam *– within the breathings to one's rest = *

>
> #prAcI eastern; ancient #prAcIdeza
>
> ~vwv.719-720/36-37-38. Thus, the vital air (or current) carries the
> nutriments to its seat within. Whatever nutriments are left inside the
> body, due to obstruction (to their proper absorption), they alone go to the
> state of physical ailment on account of their inherent nature of
> transformation. Thus, physical disease arises out of mental affliction and
> vanishes on account of its absence.
>
> ~vlm.36. The vital breaths carry the essence of the food we take to the
> inferior organs, as the currents of a river carry the floating woods down
> the stream.
>
> ~sv.33-36 Then there arises disturbance in the metabolism, indigestion,
> excessive appetite as also improper functioning of the digestive system.
> Food eaten turns into poison.
>
> \
>
> यान्य् अन्नानि निरोधेन तिष्ठन्त्य् अन्त:शरीरके ।
>
> yAni_ annAni nirodhena tiSThanti_ anta:zarIrake |
>
> तान्य्.एव व्याधिताम् यान्ति परिणाम-स्वभावत: ॥६।८१।३७॥
>
> tAni_eva vyAdhitAm yAnti pariNAma-svabhAvata: ||37||
>
> .
>

> *foods*
>
> *which, thru obstruction, remain in a body*
>
> *–*
>
> *those soon come to the Infective State*
>
> *as their nature has changed*
>
> *.*

>
> ~vwv.719-720/36-37-38. Thus, the vital air (or current) carries the
> nutriments to its seat within. Whatever nutriments are left inside the
> body, due to obstruction (to their proper absorption), they alone go to the
> state of physical ailment on account of their inherent nature of
> transformation. Thus, physical disease arises out of mental affliction and
> vanishes on account of its absence.
>
> ~sv.37 The natural movement of food in and thru the body is arrested. This
> gives rise to various physical ailments.
>
> ~vlm.37. The crude matter which remains in the intestines, for want of its
> assimilation into blood, and circulation in the frame by restraint of
> breathing; turn at the end to be sources of multiferious maladies in the
> constitution.
>
> *typo KG: vyAzcitAm = vyAdhitAm.
>

> * yAni annAni – *(those) foods which = *nirodhena - *thru obstruction = *tiSThanti
> anta:zarIrake - *remain in a body = *tAni eva - *those too = *vyAdhitAm
> yAnti - *come to the Infective State as their nature has changed. *
>
> \

>
> एवम् आधेर् भवेद् व्याधिस् तस्य .अभावाच् च नश्यति ।
>
> evam Adhe:_bhavet_vyAdhi:_tasya_abhAvAt_ca nazyati |
>
> यथा मन्त्रैर् विनश्यन्ति व्याधयस् तत्-क्रमम् शृणु ॥६।८१।३८॥
>
> yathA mantrai:_vinazyanti vyAdhaya:_tat-kramam zRNu ||38||
>
> .
>

> *thus disease arises from anxiety*
>
> *and from its absence it's removed*
>
> *.*
>
> *how*
>
> *diseases are removed by mantra*
>
> *—*
>
> *hear that next*
>
> *:*

>
> ~vwv. ... Thus, physical disease arises out of mental affliction and
> vanishes on account of its absence.
>
> ~sv.38 Thus psychic disturbance leads to physical ailments.
>
> ~vlm.38. Thus it is that the perturbed states of the mind and spirit,
> produce the diseases of the body, and are avoided and removed by want of
> mental anxiety. Now hear me tell you, how the mantra-exorcism serve to
> drive away the diseases of the body.
>
>
>

> *039*|*Ø*

>
> यथा विरेकम् कुर्वन्ति हरीतक्य: स्वभावत: ।
>
> yathA virekam kurvanti harItakya: svabhAvata: |
>
> भावना-वशत: कार्यम् तथा यरलव.आदय: ॥६।८१।३९॥
>
> bhAvanA-vazata: kAryam tathA yaralava_Adaya: ||39||
>
> .
>
> yathA harItakya: -
>

> *as the myrobalan plum *
>
> svabhAvata: -
>
> *thru its nature *
>
> *purges the bowels *
>
> *so *
>
> *thru force of bhAvanA.Feeling *
>
> there is *the same effect *
>
> *thus thru the mantric semivowels. *

>
> ~vwv.725/39. As myrobalans cause evacuation of the bowels by reason of
> their inherent nature, so the letters «ya, ra, la, va,» &c, produce an
> effect on account of the power of faith (or thought). `#bhAvanA
>
> ~sv.39 Just as myrobalan is capable of making the bowels move, even so
> certain mantras like ya, ra, la, va, can also remedy these psychosomatic
> disorders.
>
> ~vlm.39. As the kaItakí fruit (chebula myra bo Ian) is purgative of its
> own nature, and purges out the crudities from the bodies; so the beadwork
> into the mysterious meaning of the mantras, removes the crude diseases from
> the frame. (Such are the mystic letters ya, ra, la, va, in the liquids y,
> r, I, v), signifying the four elements of earth, water, air and fire;
> curative of many diseases by reflection on their hidden meaning.
>
>
>
>
>
>
>
> http://en.wikipedia.org/wiki/Touchstone_(assaying_tool)
>
>
>
>
>

> *040*|*Ø*

>
> शुद्धया पुण्यया साधो क्रियया साधु-सेवया ।
>
> zuddhayA puNyayA sAdho kriyayA sAdhu-sevayA |
>
> मन: प्रयाति नैर्मल्यम् निकषेण.इव काञ्चनम् ॥६।८१।४०॥
>
> mana: prayAti nairmalyam nikaSeNa_iva kAJcanam ||40||
>
> .
>

> *thru good works, sAdhu, in service with the sAdhus*
>
> *Mind discovers purity as a touchstone reveals the gold*
>
> *.*

>
> *jd. touchstone - both VLM and VWV miss the point of the metaphor: the

> touchstone *does not purify* the gold, (as VLM's "depurated" and VWV's
> parenthesis suggest), *but detects* the state of its purity.

>
> #kaS to rub -> #kaSa . scraping, rubbing. -> #nikaSa: the jeweler's
> touchstone, used to test the purity of gold;
> http://en.wikipedia.org/wiki/Touchstone_(assaying_tool). - mana: prayAti
> nairmalyam nikaSeNa iva kAJcanam || y6081.040.
>
> ~vlm.40. I have told you RAma, that pious acts, holy service, virtuous
> deeds and religious observances, serve also to drive the diseases from the
> body; by their purifying the mind from its inpurities, as the gold is
> depurated by the touch stone.
>
> ~vwv.722-723/40-41-42. Virtuous One! The mind goes to a state of
> stainlessness by pure and holy action and service to saints, as gold (is
> purified) by the touch-stone. ...
>
>
>

> *041*|*Ø*

>
> आनन्दो वर्धते देहे शुद्धे चेतसि राघव ।
>
> Ananda:_ vardhate dehe zuddhe cetasi rAghava |
>
> पूर्ण-इन्दाव् उदेति ह्य् अत्र मैर्मल्यम् भुवने यथा ॥६।८१।४१॥
>
> pUrNa_indau_ udeti hi_ atra nairmalyam bhuvane yathA ||41||
>
> .
>

> Ananda: vardhate *- it grows to Ananda.Happiness = *
>
> dehe - *in the body = *
>
> zuddhe cetasi *- in pure affectivity = *
>
> *rAghava = *
>
> pUrNaindau udeti hi atra *- for the full moon rises here = *
>
> nairmalyam bhuvane yathA *- x. *

>
> ~vwv.722-723/40-41-42. rAma! When the mind is pure, delight increases in
> the body. ~sv.41 By these the mind becomes pure and there is great joy in
> the heart.
>
> ~vlm.41. The purity of the mind produces a delight in the body; as the
> rising of the full moon, spreads the gentle moon-beams on earth.
>

> #mala -> #nirmala -> #*nairmalyam *– stainlessness (lit. & fig.), purity.
>
>
>
> *042*|*Ø*

>
> सत्त्व-शुद्ध्या वहन्त्य् एते क्रमेण प्राण-वायव: ।
>
> sattva-zuddhyA vahanti_ete krameNa prANa-vAyava: |
>
> जरयन्ति तथा .अन्नानि व्याधिस् तेन निनश्यति ॥६।८१।४२॥
>
> jarayanti tathA_annAni vyAdhi:_ tena ninazyati ||42||
>
> .
>

> sattva-zuddhyA *- x = *
>
> vahanti_ete *- x = *
>
> krameNa *- x = *
>
> prANa-vAyava: *the prANa_Airs *
>
> jarayanti *- weaken = *
>
> tathA_annAni - *thus foods = *
>
> vyAdhi: tena ninazyati - *vyAdhi.Infection by that comes to destruction. *

>
> *var. #satva in VLM and the usually reliable TPD, sattva only in KG.
>
> ~vwv.722-723/40-41-42. Virtuous One! The mind goes to a state of
> stainlessness by pure and holy action and service to saints, as gold (is
> purified) by the touch-stone. rAma! When the mind is pure, delight
> increases in the body. By the purity of the mind, these vital airs (or
> energi_currents) flow in order and cause the foods to be digested
> (properly). Physical disease perishes on account of that.
>
> ~sv.42 The life-forces flow along the nadis as they should. Digestion
> becomes normal, diseases cease.
>
> ~vlm.42. The vital airs breathe freely from the purity of the mind, and
> these tending to help the culinary process in the stomach, produce the
> nutrition of the body, and destroy the gem of its diseases. (The germs of
> growth and decay and of life and death, are both connate in the nature of
> all living beings; and the increase of the one, is the cause of the
> decrease of the other).
>
>
>

> *043*|*Ø*

>
> आधि-व्याध्योर् इति प्रोक्तौ नाश.उत्पत्ति-क्रमौ त्वयि ।
>
> Adhi-vyAdhyo:_iti proktau nAza_utpatti-kramau tvayi |
>
> कुण्डलिन्या: कथायोगाद् अधुना प्रकृतम् शृणु ॥६।८१।४३॥
>
> kuNDalinyA: kathAyogAt_ adhunA prakRtam zRNu ||43||
>
> .
>
> Adhi-vyAdhyo: -
>

> *Affection & Infection, as they're called, *
>
> nAze utpatti-kramau tvayi *- when removed in the process of creation in
> you *
>
> *by kuNDalinI *
>
> kathAyogAt *for Ur instruction *
>
> adhunA prakRtam zRNu *now hear practically. *

>
> ~vlm.43. I have thus far related to you, RAma! concerning the causes of
> the rise and fall of the diseases and distempers of the living body, in
> connection with the subject of the main artery of Kundalini; now hear me
> relate to you regarding the main point of one's attainment of consummation
> or siddhi by mean of his yoga practice.
>
> \
>
> पुर्यष्टक-पर.आख्यस्य जीवस्य प्राण-नामिकम् ।
>
> puryaSTaka-para_Akhyasya jIvasya prANa-nAmikam |
>
> विद्धि कुण्डलिनीम् अन्तर्-आमोदस्य.इव मञ्जरीम् ॥६।८१।४४॥
>
> viddhi kuNDalinIm antar Amodasya_ iva maJjarIm ||44||
>
> .
>

> puryaSTaka-para_Akhyasya * - of what is beyond Octal.City = *
>
> jIvasya * - of the Living.jIva = *
>
> prANa-nAmikam * - x = *
>
> viddhi kuNDalinIm antar *- know kuNDalinI within = *
>
> Amodasya iva maJjarIm * - x = *

>
> ~vwv.813/44. Know the kuNDalinI, which has the appelation of prANa (or the
> vital energy) of the individualised being called «the one beyond the
> eight-fold city (consisting of the five subtle elements, the mind, the
> intellect, and the ego)», as the sprout of joy within.
>
> ~sv.43-44 By the practice of puraka or inhalation, if the kundalinî at the
> base of the spine is 'filled' and made to rest in a state of equilibrium,
> the body remains firm.
>
> ~vlm.44. Now know the life of the puryashtaka or octuple human body. to be
> confined in the Kundalini artery, as the fragrance of the flower is
> contained in its inner filament.
>
>
>

> *045*|o/

>
> ताम् यदा पूरक.अभ्यासाद् आपूर्य स्थीयते समम् ।
>
> tAm yadA pUraka_abhyAsAt_ ApUrya sthIyate samam |
>
> तदा .एति मैरवम् स्थैर्यम् कायस्य .आपीनता तथा ॥६।८१।४५॥
>
> tadA_ eti mairavam sthairyam kAyasya_ ApInatA tathA ||45||
>
> .
>

> tAm *- **-f.-** = *
>
> yadA pUraka_abhyAsAd - *when that after practice of pUraka Filling breath
> — *
>
> ApUrya sthIyate samam *- x = *
>
> tadA eti mairavam sthairyam *- then goes to the stability of **Mount.meru**
> = *
>
> kAyasya ApInatA tathA* - of the body a state of swelling thus. *

>
> ~vwv.843/45. Having filled up the kuNDaliNI nAdI (with prANa) by the
> practice of filling up (or inhalation), when one remains even (or unmoved),
> then he attains to the firmness of Mount Meru as well as the stoutness of
> the body.
>
> ~vlm.45. It is when one fills the channal of this great artery with his
> inhaling breath, and shuts it at its mouth (called the Kurma opening), and
> becomes as sedate as a stone; he is then said to have attainded his rock
> like fixity and firmness, and his siddhi or consummation of garima or
> inflation.
>
> ~sv. When thru the retention of the breath all the nadis are warmed up,
> the kundalinî rises up like a stick and its energies flood all the nadis of
> the body. On account of this the nadis are purified and made light. Then
> the yogi is able to travel in space.
>
> ~AB. ApUrya kUrma-nADyAm prANam avaSTabhya i.a | tathA ca pataJjale:
> sUtram "kUrma-nADyAm sthairyam" iti | "kaNTha-kUpAd adha urasi kUrmakArA
> nADI tasyAm kRta-saMyama: sthairyam labhate yathA sarpAm godhA beti" tad
> bhASyam | kAyasyÂpInatA gArima_AkhyA siddhir api tathA tAdRzI mairavI
> siddhyati i.a ||
>

> #pI to swell, become fat -> #Apyai (#ApI) -> #*ApIna* -m.- a well *•*
> #ApIna -n.- an udder •• #ApIna*tA* - the *siddhi.Power* of gArima or
> inflation, VLM. y6081.045.
>
>
>
> *046*|*Ø*

>
> यदा पूरक-पूर्ण.अन्तर्.आयत-प्राण-मारुतम् ।
>
> yadA pUraka-pUrNa.antar.Ayata-prANa-mArutam |
>
> नीयते संविद्.एव_ऊर्ध्वम् सोढुम् धर्म-क्लमम् श्रमम् ॥६।८१।४६॥
>
> nIyate saMvit_ eva_Urdhvam soDhum dharma-klamam zramam ||46||
>
> .
>
> when the Puraka Inbreath is
>
> full within with prANa-wind, and
>
> the Samvit Awareness is thus
>
> led upwards, so as to absorb the dharma-fatigue exertion,
>

> yadA - *when = *
>
> pUraka-pUrNa_antar-Ayata-prANa-mArutam - *Inbreath-full-within-come-
> prANa-wind = *
>
> nIyate saMvit eva Urdhvam - *the samvit.Awareness is thus led upward = *
>
> soDhum dharma-klamam zramam - *to bear/endure dharma-fatigue exertion. *

>
> ~AB. … | yadA pUrakeNa pUrNe dehÂntar-Ayato mUlAdhArAd Arabhya
> brahmarandhra-paryantam dIrghI.kRtyordhvam AkRSTa: prANa-mAruto yasmin
> karmaNi tad yathA syAt tathA saMvit kuNDalinI prAna-nirodhodbhUtamUSmANam
> tat-prayuktam zarIram klamam mAnasam zramam cÂbhyAsa-pATavenAmRtAplAvanena
> ca soDhum sahyam kartum Urdhvam nIyate ||6|81
>
> ~vwv.844-846/46-47-48. when kuNDaliNI, the conscious energy, is led
> upwards with the life-wind restrained in the interior filled with
> inhalation, then, to bear (or defeat) the fatique caused by heat and the
> affliction, it moves upwards with speed like a female serpent gone to a
> state resembling a stick, taking hold of all the channels of bio-energy
> resembling creepers which are bound to the body. It then causes this entire
> body, filled all around with the life-wind without interstices, to float
> upwards, as a leather vessel (carries) the water spread inside (when drawn
> upwards from a well).
>
> ~vlm.46. Again when the body is thus filled with the inflated air, and the
> wind confined in the Kundalini artery, is carried upwards by the vital
> breath (of respiration, from the base or fundamental tube at the bottom, to
> the cell of the cranium in the head, it touches the consciousness seated in
> the brain, and drives away the fatigue of the process. (This is called the
> scent of the vital air in its heavenward journey).
>
> ~sv. When thru the retention of the breath all the nadis are warmed up,
> the kundalinî rises up like a stick and its energies flood all the nadis of
> the body. On account of this the nadis are purified and made light. Then
> the yogi is able to travel in space.
>
>
>

> *047*|*Ø*

>
> सर्पी.इव त्वरिता.एव_ऊर्ध्वम् याति दण्ड-उपमाम् गता ।
>
> sarpI_iva tvaritA_eva_Urdhvam yAti daNDa_upamAm gatA |
>
> नाडी: सर्वा: समादाय देह-बद्धा लता .उपमा: ॥६।८१।४७॥
>
> nADI: sarvA: samAdAya deha-baddhA latA_upamA: ||47||
>
> .
>

> sarpI iva *like a snake *
>
> tvaritA eva Urdhvam
>
> *swiftly coming up *
>
> yAti
>
> daNDA upamAm gatA *moves like a stick *
>
> *all the nADI.Channels*
>
> samAdAya *x *
>
> deha-baddhA latA upamA: * - like a vine wrapping the body = *

>
> # samAdAya
>
> ~vwv.844-846/46-47-48. when kuNDaliNI, the conscious energy, is led
> upwards with the life-wind restrained in the interior filled with
> inhalation, then, to bear (or defeat) the fatique caused by heat and the
> affliction, it moves upwards with speed like a female serpent gone to a
> state resembling a stick, taking hold of all the channels of bio-energy
> resembling creepers which are bound to the body. It then causes this entire
> body, filled all around with the life-wind without interstices, to float
> upwards, as a leather vessel (carries) the water spread inside (when drawn
> upwards from a well).
>
> ~AB. nIyamAnA ca sA AkarSaNAd daNDopamAm dIrghatAm gatA satI sarpÎva
> tvaritaivordhvam abhyAsa-pATavAdyAti | … ||6|81
>
> ~vlm.47. Thence the wind rises upward as smoke into the air, carrying with
> it the powers of all the arteries attached to it like creepers clinging to
> a tree; and then stands as erect as a stick, with its head lifted upwards
> like the hood of a snake.
>
> ~sv. When thru the retention of the breath all the nadis are warmed up,
> the kundalinî rises up like a stick and its energies flood all the nadis of
> the body. On account of this the nadis are purified and made light. Then
> the yogi is able to travel in space.
>
>
>

> *048*|*Ø*

>
> तदा समस्तम् एव .इदम् उत्प्लावयति देहकम् ।
>
> tadA samastam eva_idam utplAvayati dehakam |
>
> नीरन्ध्रम् पवनापूर्णम् भस्त्रा.इव .अम्बु तत.अन्तरम् ॥६।८१।४८॥
>
> nIrandhram pavana-ApUrNam bhastrA_ iva_ ambu tata_antaram ||48||
>
> .
>

> tadA samastam eva idam - *then all this put-together = *
>
> utplAvayati dehakam - *makes the body fly = *
>
> nIrandhram pavana-ÂpUrNam - *full of retained prANa = *
>
> bhastrA iva ambu tata_antaram - *like an open bellows floating on the
> water — *

> *so*
>
> *by the play of practice*
>
> *by yoga*
>
> *by going to the spacious sky*
>
> *the yogins achieve the heights*
>
> *like poor folk grown as rich as indra the Crafty, King of the Gods*
>
> *.*

>
> ~vwv.847/49. By the play of practice of this nature, by the yoga leading
> (the body) to the sky, yogins reach above like poor people (reaching) the
> state of Indra (the lord of the minor gods).
>
> ~vlm.49. It is thus that the yogis make their aerial excursions, by means
> of the compression of air in the wind pipes in their bodies; and are as
> happy in their descrying the scattered worlds all about), as poor people
> feels themselves at having the dignity of the king of Gods. (Indra).
>
> ~sv. When thru the retention of the breath all the nadis are warmed up,
> the kundalinî rises up like a stick and its energies flood all the nadis of
> the body. On account of this the nadis are purified and made light. Then
> the yogi is able to travel in space.
>

> * iti *so *abhyAsa-vilAsena *by the play of practice *yogena *by yoga *vyoma-gAminA
> *by going to the spacious sky *yogina: prApnuvanti *the yogins achieve *uccais
> *on.high *dInA: indra-dazAm iva – *like poor folk getting as rich as
> indra the Crafty, King of the Gods*
>
>
>
> *050*|*Ø*

>
> ब्रह्म-नाडी=प्रवाहेन शक्त: कुण्डलिनी यदा ।
>
> brahma-nADI=pravAhena zakta: kuNDalinI yadA |
>
> बहिर् ऊर्ध्वम् कपाटस्य द्वादश.अङ्गुल-मूर्धनि ॥६।८१।५०॥
>
> bahi:_ Urdhvam kapATasya dvAdaza_aGgula-mUrdhani ||50||
>
> .
>

> brahma-nADI=pravAhena *by the current of the brahma-channel *
>
> *when kuNDalinI is enabled *
>
> bahir *outside *
>
> Urdhvam *above *
>
> kapATasya - of *the doorway*
>
> dvAdaza_aGgula-mUrdhani * - five fingers above the palate = *

>
> ~vwv.848-49/50-51. By flowing thru the brahmanADI (suSumna or the spinal
> cord), when the Power, kuNDaliNI, obtains fixity for a muhUrta (or
> forti_eight minutes) at the top situated at a distance of twelve fingers'
> breadth outside and above the "door" (i.e., the flace of the fontanelle in
> the skull), by the application of recaka (or exhalation) which restrains
> the other channels of bio-energy, then, there occurs the vision of
> (invisible or semi-divine) beings moving in the sky.
>
> ~vlm.50. When the force of the exhaling breath (rechaka prabAha) of the
> cranial tube, constrains the power of the Kundalini, to stand at the
> distance of twelve inches in the out side of the upper valve between
> eye-brows.
>
> ~sv.50-51 When the kundalinî arises thru the brahma-nadi and reaches the
> spot known as dvadasanta (twelve finger-breadths from the crown of the
> head) during the recaka or exhalation, if the kundalinî can be held there
> for an hour, the yogi sees the gods and perfected beings who travel in
> space.
>

> #paT -> #pATa - breadth, expanse -> #*kapATa:*, kapATam - Door panel. •-•

> kapAta‑vakSas - broad chested +
>
> \
>
> रेचकेन प्रयोगेण नाड्य्.अन्तर-निरोधिना ।
>
> recakena prayogeNa nADi-antara-nirodhinA |
>
> मुहूर्तम् स्थितिम् आप्नोति तदा व्योम.ग-दर्शनम् ॥६।८१|५१॥
>
> muhUrtam sthitim Apnoti tadA vyoma.ga-darzanam ||51||
>
> .
>

> *when rechaka.Outbreathing is obstructed in its channel for an hour**
>
> *U reach a state of experience of travel in the spacious sky*
>
> *.*

>
> * "an hour" - a muhUrta, the saMskRtic 48-minute hour
>
> ~vwv.848-49/50-51. By flowing thru the brahmanADI (suSumna or the spinal
> cord), when the Power, kuNDaliNI, obtains fixity for a muhUrta (or
> forti_eight minutes) at the top situated at a distance of twelve fingers'
> breadth outside and above the "door" (i.e., the flace of the fontanelle in
> the skull), by the application of recaka (or exhalation) which restrains
> the other channels of bio-energy, then, there occurs the vision of
> (invisible or semi-divine) beings moving in the sky.
>
> ~vlm.51. And as the same exhaling makes it remain there for a moment by
> preventing its entering into any other passage, it is at that instant that
> one comes to see the supernatural beings before his sight.
>
> ~sv.50-51 When the kundalinî arises thru the brahma-nadi and reaches the
> spot known as dvadasanta (twelve finger-breadths from the crown of the
> head) during the recaka or exhalation, if the kundalinî can be held there
> for an hour, the yogi sees the gods and perfected beings who travel in
> space.
>

> * recakena prayogeNa *– w rechaka.Outbreathing = *nADi_antara-nirodhinA – *being
> obstructed in its channel - *muhUrtam - *for an hour* - *sthitim Apnoti - *gets
> the state - *tadA vyomaga-darzanam - *then the experience of travel in
> the spacious sky *
>
>
>
> *rAma asked—*
>
>
>
> *052*|*Ø*

>
> दर्शनम् कीदृशम् ब्रह्मन् नयन.अंशु-गणम् विना ।
>
> darzanam kIdRzam brahman nayana_aMzu-gaNam vinA |
>
> अदिव्यानाम् इन्द्रियाणाम् तत्त्वम् एवम् कथम् भवेत् ॥६।८१|५२॥
>
> adivyAnAm indriyANAm tattvam evam katham bhavet ||52||
>
> .
>
> darzanam kIdRzam brahman –
>

> *whatever the experience, brAhmaNa, *
>
> nayana_aMzu-gaNam vinA –
>
> *without visible qualities *
>
> a-divyAnAm indriyANAm –
>
> *–in their non-magical sense–*
>
> tattvam evam katham bhavet –
>
> *how does That come.to.be <http://come.to.be> as an effective state? *

>
> ~sv.52 RAMA asked: How is it possible for these mortal eyes to behold the
> celestials?
>
> ~vlm.52. RAma said:—Tell me sir, how we may be able to see the
> supernatural siddhas, without feeling them by the rays and light of our eye
> sight! and without having any supernatural organ of perception of our own.
>

> * darzanam kIdRzam brahman – *whatever the experience, brAhmaNa, *nayana_aMzu-gaNam
> vinA – *without visible qualities *a-divyAnAm indriyANAm – *of the
> non-magical senses *tattvam evam – *That effective state *katham bhavet – *how
> does it comes.to.be <http://comes.to.be>? *
>
>
>
> *vasiShTha said—*
>
>
>
> *053*|*Ø*

>
> न केचन महाबाहो भू.चरेण नभस्व् .अत: ।
>
> na kecana mahAbAho_ bhUcareNa nabhasu _ata: |
>
> अदिव्येन .आश्रिता ज्ञानैर् दृश्यन्ते पुरुष.इन्द्रियै: ॥६।८१।५३॥
>
> a-divyena _ AzritA:_ jJAnai:_ dRzyante puruSa_indriyai: ||53||
>
> .
>

> *not anyhow, Master Archer *
>
> bhU.careNa –
>
> *by an Earth.rover = *
>
> nabhasvata: -
>
> *the skylike *
>
> h*ence = *
>
> a-divyena - *by one not Divine = *
>
> AzritA: jJAnai: - *what are sought by the wise = *
>
> dRzyante puruSaindriyai: - *are seen by the Personal Organs. *
>
> * mahAbAho, "Great-Arm" *- *I take this to be an honorific title:

>
> like all great Archers, rAma has a Great Arm, where his hands reach his
> knees.
>
> such long arms permitted him to draw the Great Bow of shiva, and snap it
> in half.
>
> vasiShTha frequently addresses rAma with this term which I treat as a
> military title: Master.Archer.
>
> ~vwv.850/53. Powerful One! None whoever of the (invisible) beings in the
> sky are seen by one moving on land who is not divine, by means of the human
> organs of sense, dwelling in ignorance.
>
> ~sv.53 VASISTHA said: Indeed, no mortal can behold the celestials with
> these mortal eyes.
>
> ~vlm.53. Vasishtha replied:—It is true, RAma, as you say, that the aerial
> spirit of siddhas, are invisible to earthly mortals with the imperfect
> organs of their bodies, and without the aid of supernatural organs.
>

> *jd.53 - na kecana - *not anyhow = *mahAbAho – o *Great*Archer - *I take

> this to be an honorific title: #rAma has a Great Arm, where his hands reach
> his knees. Such long arms permitted him to draw the Great Bow of Shiva, and
> snap it in half. V frequently addresses rAma with this term which I treat

> as a military title: Master.Archer. = bhU.careNa - *with an Earth.rover =
> *nabhasvata: - *are things like the spacious sky. = *ata: - *Hence = *a-divyena
> - *by one not Divine = *AzritA: jJAnai: - *what are sought by the wise = *dRzyante
> puruSaindriyai: - *are seen by the Personal Organs. *
>
> \

>
> विज्ञानाद् दूर-संस्थेन बुद्धि-नेत्रेण राघव ।
>
> vijJAnAt_ dUra-saMsthena buddhi-netreNa rAghava |
>
> दृश्यन्ते व्योमगा: सिद्धा: स्वप्नवत् स्वार्थदा अपि ॥६।८१।५४॥
>
> dRzyante vyomagA: siddhA: svapnavat svArthadA:_ api ||54||
>
> .
>

> vijJAnAd dUra-saMsthena * - x = *
>
> buddhi-netreNa rAghava * - x = *
>
> dRzyante vyomagA: siddhA: * - x = *
>
> svapnavatsvArthadA api * - x = *

>
> * #jnAna – Wisdom–effective Knowledge / vijnAna– the affix vi- pervades
> its subject to #vijnAna.Understanding.
>
> ~vwv.851/54. rAma! The (invisible) semi-divine beings moving in the sky,
> even those granting one's wishes, are seen like a dream by the eye of
> knowledge which is fixed at a distance thru the skill (or intelligence)
> (obtained thru Yoga).
>
> ~sv.54 But thru the eyes of pure intelligence the celestials are seen, as
> in a dream. The celestials are able to fulfil one's desires. Vision of
> celestials is non-different from dream, in fact, the only difference being
> that the effect of the vision is lasting.
>
> ~vlm.54. It is by means of the clairvoyance obtained by the practice of
> yoga, that the aerial and beneficient siddhas became visible to us like the
> appearances in our dreams.
>
> \
>
> स्वप्न.अवलोकनम् यद्.वत् तद्.वत् सिद्ध.अवलोकनम् ।
>
> svapna_avalokanam yat_vat tat_vat siddha_avalokanam |
>
> केवलो ऽथ विशेषो .अयम् सिद्ध-प्राप्तौ स्थिर.अर्थता ॥६।८१|५५॥
>
> kevala:_ atha vizeSa:_ ayam siddha-prAptau sthira_arthatA ||55||
>
> .
>

> *seeing a dream is no different than seeing a siddha_Adept,*
>
> *except for this:*
>
> *whatever you get from the siddha,*
>
> *you can keep*
>
> *.*

>
> ~vlm.55. The sight of the siddhas is like that of persons in our dream,
> with this difference only, that the sight of a siddha is fraught with many
> real benefits and blessings accruing thereby unto the beholder.
>
> ~vwv. As the seeing of a dream is, so is the vision of (an invisible)
> semi-divine being; and this is the sole distinction that, on meeting with a
> semi-divine being, there is a permanenent (or certain) advantage.
>
> \
>
> मुखाद् बहिर् द्वादश.अन्ते रेचक.अभ्यास-युक्तित: ।
>
> mukhAt_bahi:_dvAdaza_ante recaka_abhyAsa-yuktita: |
>
> प्राणो चिरम् स्थितिम् नीते प्रविशत्य् अपराम् पुरीम् ॥६।८१।५६॥
>
> prANa:_ ciram sthitim nIte pravizati_aparAm purIm ||56||
>
> .
>

> *when prANa.Air is set beyond the face*
>
> *about twelve digits' length, at rechaka.OutBreath,*
>
> *and long held in that situation,*
>
> *it enters the city of the other world*
>
> *.*

>
> * aparAm purIm – apara the "other" world; purI the Stronghold city, like
> purI-aSTaka.
>
> ~vwv. One enters another body when the life-wind is brought to fixity for
> a long time in the space at a distance of twelve fingers' breadth outside
> the mouth (or nose) by the application of the practice of recaka (or
> inhalation).
>
>
>

> *rAma said—*
>
> \

>
> वद स्वभावस्य कथम् ब्रह्मन्*न् .अचल-संस्थिति: ।
>
> vada svabhAvasya katham brahman*_acala-saMsthiti: |
>
> वक्तार: स अनुकम्पा हि दुष्.प्रश्ने ऽपि न खेदिन: ॥६।८१।५७॥
>
> vaktAra: sa anukampA hi duS.prazne_ api na khedina: ||57||
>
> .
>

> *brAhmaNa,*
>
> *tell me all about the unmoving condition of our self-nature—*
>
> *for a compassionate speaker even the most stupid questions are no trouble*
>
> *!*

>
> ~sv.57 This power is inherent in the life-force; though by nature
> unsteady, it can be steadied.
>
> ~vlm.57. RAma said:—But tell me sir, how you maintain the immutability of
> nature; (when everything is seen to be in the course of its incessant
> change at all times). I know you will not be displeased at this
> interruption to your discourse, because good preachers are kindly disposed,
> to solve even the intricate of their hearers.
>

> * vada svabhAvasya katham brahman* brAhmaNa, tell me about its nature = *acala-saMsthiti:
> - *the unmoving condition = *vaktAra: sa_anukampA hi - *for a speaker
> with compassion = *duS.prazne_api na khedina: - *stupid questions are not
> a problem. *
>
>
>
> *vasiShTha said—*
>
>
>
> *058*|o/

>
> शक्तिर् या तु स्वभाव-आख्या यथा स्फुरति च .आत्मन: ।
>
> सर्ग.आदिषु तथैव .असौ स्थितिम् याति .इति निश्चय: ॥६।८१|५८॥
>
> zakti:_ yA tu svabhAva_AkhyA yathA sphurati ca_Atmana: |
>
> sarga_AdiSu tathaiva_asau sthitim yAti_iti nizcaya: ||58||
>
> .
>

> zakti:_ yA tu svabhAva_AkhyA yathA - *but since the shakti.Power called
> sva.bhAva *
>
> *is something's nature, its own.becoming = *
>
> sphurati ca_Atmana: - *and projecting from the soul/self = *
>
> sarga_AdiSu - *in the processes of creation = *
>
> tathA_eva - *thus indeed/too = *
>
> asau - *This = *
>
> sthitim yAti - *comes to a condition/state = *
>
> iti nizcaya: - *such is certain. *

>
> ~vlm.58. Vasishtha replied:—It is certain that the power known as nature,
> is manifest in the volition of the spirit, in its acts of the creation and
> preservation of the world. (Here nature is identified with eternal will of
> God).
>
> ~sv.58-59 Since the ignorance which envelops everything is insubstantial,
> such exceptions are often seen in the movement of energy in this world.
>
> शक्तिर्या तु स्वभावाख्या यथा स्फुरति चात्मनः ।
>
> सर्गादिषु तथेवासौ स्थितिं यातीति निश्चयः ।। ५८
>
> ~VA - this shakti, as called own-nature, as manifests from Atman,
>
> so it becomes steady as creation etc, - this is certain.
>
> ~AS: The question in v. 57 was "how can this svabhAva be stabilized" given
> that the prANa is being discussed and it is intricately associated with the
> unstable body.
> This power called svabhAva is stimulated by the Atman, so definitely it
> can be stabilized.
> In v. 52, there were other doubts stating that even with the eyes, we
> cannot see the siddhas, so how can this prANa perceive them without the
> help of the eyes?
> When explained how it is possible by विज्ञान he again asks how it can
> achieve stability in the essentially unstable world. This is the reason for
> the apology in the second half of the question in v. 57.

> *jd.58 - zakti:_ yA tu svabhAva_AkhyA yathA - *but since the shakti.Power
> called sva.bhAva = is something's nature, its own.becoming = *sphurati
> ca_Atmana: - *and projecting from the soul/self = *sarga_AdiSu - *in the
> processes of creation = *tathA_eva - *thus indeed/too = *asau - *This = *sthitim
> yAti - *comes to a condition/state = *iti nizcaya: - *such is certain. *
>
>
>
> *059*|*Ø*

>
> अ-वस्तुत्वाद् अविद्याया वस्तु-शक्तिर् अपि क्व.चित् ।
>
> a-vastutvAt_ avidyAyA vastu-zakti:_api kva.cit |
>
> भिद्यते दृश्यते ह्य् .अङ्ग वसन्ते शारदम् फलम् ॥६।८१|५९॥
>
> bhidyate dRzyate hi_aGga vasante zAradam phalam ||59||
>
> .
>

> a-vastutvAt - *thru the lack of substantial reality = *
>
> a-vidyAyA: - *in avidyA.Nescience = *
>
> vastu-zakti: api - *even the power of substantiation = *
>
> kva.cit - *wherever = *
>
> bhidyate - *makes division = *
>
> dRzyate hi_aGga - *for certainly it sees = *
>
> vasante zAradam phalam - *an autumn fruit in spring. *

>
> ~vlm. Nature being nothing in reality, but the states and powers of
> things; and these are seen some times to differ from one another, as the
> autumnal fruits are found to grow in the spring at Assam (these varieties
> also called their nature).
>
> ~sv ... ignorance which envelops everything is insubstantial ...
>

> *jd.59 - a-vastutvAt - *thru the lack of substantial reality = *a-vidyAyA:
> - *in avidyA.Nescience = *vastu-zakti: api - *even the power of
> substantiation = *kva.cit - *wherever = *bhidyate - *makes division = *dRzyate
> hi_aGga - *for certainly it sees = *vasante zAradam phalam - *an autumn
> fruit in spring. *
>
>
>
> *060*|*Ø*

>
> सर्वम् एवम् इदम् ब्रह्म नाना .अनानातया स्थितम् ।
>
> sarvam evam idam brahma nAnA_a-nAnAtayA sthitam |
>
> जृम्भते व्यवहार.अर्थम् केवलम् कथित-स्थिति ॥६।८१|६०॥
>
> jRmbhate vyavahAra_artham kevalam kathita-sthiti ||60||
>
> .
>

> sarvam evam idam brahma – *everything So is this brahman.Immensity = *
>
> nAnA_a-nAnAtayA sthitam * - variety aroused by nonvariety = *
>
> jRmbhate vyavahAra_artham * - x = *
>
> kevalam kathita-sthiti * - x = *

>
> ~sv.60 Surely, all this is indeed Brahman; the diversity and diverse
> functions are mere figures of speech.
>
> ~vlm.60. All this universe is one brahmA or the immensity of God, and all
> its variety is the unity of the same. (i.e. the various modalities of the
> unvaried one); these defferent existences and appearances, are only our
> verbal distinctions for ordinary purposes, and proceeding from our
> ignorance of the true nature of BrahmA. We know not why these words
> concerning divine nature, which are irrelevant to the main subject, are
> introduced in this place.
>
>
>

> *rAma said—*
>
>
>
> *61*|*Ø*

>
> सूक्ष्म*च्-छिद्र.आदि-गत्य्.अर्थम् पूरण.अर्थम् च खस्य वा ।
>
> sUkSma.*chidra_Adi-gati_artham pUraNa_artham ca khasya vA |
>
> अणुताम् स्थूलताम् वा .अपि कायो sयम् नीयते कथम् ॥६।८१।६१॥
>
> aNutAm sthUlatAm vA_api kAya:_ ayam nIyate katham ||61||
>
> .
>

> sUkSma.chidra_Adi-gati_artham *– *
>
> *something to enter a subtle little hole = *
>
> pUraNa_artham ca *– *
>
> *and be a filling thing = *
>
> khasya vA *- or of kha.Sky – *
>
> **personal space* (su.kha, du:kha)* = *
>
> aNutAm sthUlatAm vA_api –
>
> *whether atomic or gross = *
>
> kAya: ayam nIyate katham *– *
>
> *how is kAya.body brought to this? *

>
> ~sv.61 RAMA asked: In order to enter into minute spaces (nadis) and then
> in order to fill the inner space with the life-force, one's body has to be
> made both atomic and solid at the same time! How is this made?
>
> ~vlm.61. RAma rejoined:—Tell me sir, how our bodies are thinned as well as
> thickened, inorder to enter into very narrow, passages as also to feel and
> occupy large spaces, (by means of the anima and garima yogas, of minimizing
> the body to an atomic spirit and of magnifying it to a stalwart giant).
>

> छिद् #chid -> #*chidram – *(physical or personal) defect • infirmity,

> weak point, foible *MBh. &c • a hole, slit, cleft, opening ["what are you

> thinking.of, MW?" the Freudian asks....] •‑• #*nizchidra‑* nir-chidra -

> having no rents or holes, without weak points or defects, unhurt,
> uninterrupted — y2017.046
>

> * sUkSma.chidra_Adi-gati_artham *- something to enter a subtle little
> hole = *pUraNa_artham ca *- and be a filling thing = *khasya vA *- or of
> kha.Sky – *personal space* (su.kha, du:kha)* = *aNutAm sthUlatAm vA_api - *whether
> atomic or gross = *kAya: ayam nIyate katham *- how is kAya.body brought
> to this? *
>
>
>
> *62*|*Ø*

>
> काष्ठ-क्रकचयो: श्लेषाद् यथा छेद: प्रवर्तते ।
>
> kASTha-krakacayo: zleSAt_ yathA cheda: pravartate |
>
> द्वयो: संघर्षणाद् अग्नि: स्वभावाज् जायते तथा ॥६।८१।६२॥
>
> dvayo: saMgharSaNAt_ agni: svabhAvAt_ jAyate tathA ||62||
>
> .
>

> kASTha-krakacaya: * - x = *
>
> zleSAt yathA * - x = *
>
> cheda: pravartate * - x = *
>
> dvayo: saMgharSaNAt * - x = *
>
> *agni.Fire = *
>
> svabhAvAt jAyate * - x = *
>
> tathA * - x = *

>
> ~vwv.814/62. As cutting (or dividing) arises from the union of a piece of
> wood and a saw, so, fire is born from the rubbing together of the two
> (vital elements of prANa and apAna) on account of their inherent nature.
>
> ~sv.62 VASISTHA said: When wood and the saw come together, wood is split.
> But when two pieces of wood come together, there is fire! All this is part
> of nature.
>
> ~vlm.62. Vasishtha replied:—As the attrition of the wood and saw, causes a
> split in the midst; and as the friction of two things (as of a flint and
> stone) produces a fire between them, in the same manner doth the
> confrication of the inhaling and exhaling breath, divide the two prAna and
> apAna gases, and produce the jatharAgni in the abdomen. (The prAna air is
> explained elsewhere as passing from the heart thru the mouth and nostrils,
> and the apAna as that which passes from the region of the naval to the
> great toe. The jatharAgni is rendered some where as.
>
>
>

> *63*|*Ø*

>
> मांसम् कु.यन्त्र-जठरे स्थितम् श्लिष्ट-मुखम् मिथ: ।
>
> mAMsam ku.yantra-jaThare sthitam zliSTa-mukham mitha: |
>
> ऊर्ध्व.अद:संमिलत्-स्थूल-द्व्य्.अम्भः.स्थै:.इव वैतसम् ॥६।८१।६३॥
>
> Urdhva_ada:saMmilat-sthUla-dvi_ambha:sthai:_ iva vaitasam ||63||
>
> .
>

> mAMsam * - x = *
>
> ku.yantra-jaThare sthitam * - x = *
>
> zliSTa-mukham mitha: * - x = *
>
> Urdhva_ada:saMmilat-sthUla-dvi_ambha:sthai: iva * - x = *
>
> vaitasam - *reed-like action. *

>
> ~vwv.815/63. The flesh existing within the interior of the bad instrument
> (that is the body), with mutually adhering openings, is like a reedlike
> (tube) situated in two large (receptavles of) water joining them above and
> below. [Note: This perhaps refers to the channels of bio-energy within the
> body.]
>
> ~sv.63 In this physical body, two forces come together in the abdomen.
> Together they form a hollow stick. In it rests the kundalinî.
>
> ~vlm.63. There is a muscle is the abdominal part of these ugly machine of
> the internal body, which extends as a pair of bellows both above and below
> the naval, with their mouths joined together and shaking to and fro like a
> willow moved by the water and air.
>
> मांसं कुयन्त्रजठरे स्थितं श्लिष्टमुखं मिथः ।
>
> ऊर्ध्वाधःसंमिलत्स्थूलद्व्यम्भः स्थैरिव वैतसम् ।। ६३
>
> ~VA - in belly, bad flesh machine of 2 parts facing each other.
>
> It moves up and down as a basket, staying half in water.
>
> AS: AB commentary gives a precise description of the process which
> generates power through interactions of prANa and apAna.
> The flesh inside this bad machine (कुयन्त्र) stays connected like a reed
> in two waters which are touching each other from above and below (the belly
> button) (which are the prANa and apAna).
> The next verses describe the nature and action of कुण्डलिनी in this
> machine.
>

> *64*|*Ø*

>
> तस्य कुण्डलिणी लक्ष्मीर् निलीनान्तर् निज.आस्पदे ।
>
> tasya kuNDaliNI lakSmI:_ nilInAnta:_nija_Aspade |
>
> पद्म-राग-समुद्गस्य कोशे मुक्तावली यथा ॥६।८१।६४॥
>
> padma-rAga-samudgasya koze muktAvalI yathA ||64||
>
> .
>

> tasya kuNDaliNI lakSmI:_nilInA anta: *- *
>
> *within that glorious kuNDalinI hidden within = *
>
> nija_Aspade *x *
>
> padma-rAga-samudgasya *x *
>
> koze muktAvalI yathA - *as a pearl in a jewel-case. *

>
> #nilIna
>
> ~vwv.816-817/64-65. kundaliNI, the lustrous goddess, hidden within that
> (fleshy interior) in its own abode, as a pearl-necklace within the
> apartment of a casket of rubies, constantly makes the (rumbling) sound
> sala-sala (due to vibration) like a revolving rosary of beads...
>

> ~vlm.??? *It is under these bladder that the kundaliní artery rest in her

> quiescent state; and ties as a string of pears in a casket of the yellow

> padmariya james. *
>
> #lI -> #nilI -> #*nilIna – *mfn. - clinging to, sitting on, hidden in
> (tasmin or comp.) AV.&c
>
>
>
> *65*|o/

>
> आवर्त-फल-माला.इव नित्यम् सलसलायते ।
>
> दण्डाहता.इव भुजगी समुन्नति-विवर्तिनी ॥६।८१।६५॥
>
> Avarta-phala-mAlA_iva nityam salasalAyate |
>
> daNDAhatA_iva bhujagI samunnati-vivartinI ||65||
>
> .
>

> Avarta-phala-mAlA_iva *x *
>
> nityam salasalAyate - *ever surging/flowing/fluctutating = *

>
> daNDAhatA_iva bhujagI x
>
> samunnati-vivartinI x
>
> #salasalAyate
>
> #samunnati-vivartin
>
> ~vwv.816-817/64-65. kundaliNI, the lustrous goddess, hidden within that
> (fleshy interior) in its own abode, as a pearl-necklace within the
> apartment of a casket of rubies, constantly makes the (rumbling) sound
> sala-sala (due to vibration) like a revolving rosary of beads. Like a snake
> struck bt a stick, it is turning round raising (its hood).
>
> ~vlm.65. Here the kundaliní string turns and twirls round like a string
> beads counted about the fingure; and coils also with its reflected head and
> a hissing sound like the hood of a snake stricken by a stick, (it requires
> to much anatomy to show these opperations of the arteries).
>
> ~sv.64-65 This kundalinî stands midway between heaven and earth and is
> ever vibrant with life-force.
>
>
>

> *066*|*Ø*

>
> द्यावापृथिव्योर् मध्य.स्था क्रिया.इव स्पन्द-धर्मिणी ।
>
> dyau_A-pRthivyo:_ madhya.sthA kriyA_ iva spanda-dharmiNI |
>
> संविन्-मधु-विबोध.अर्ह: हृत्.पद्म.पुट-षट्पदी ॥६।८१।६६॥
>
> saMvit_madhu-vibodha_arha: hRt.padma.puTa-SaTpadI ||66||
>
> .
>

> *like an action set between Heaven and Earth *
>
> spanda-dharmiNI –
>
> is *the vibrant dharma = *
>
> *like a bee's awareness finding honey in the heart of a lotus.cup. *

>
> ~vwv.818/66. It has the characteristic of movement like an action (or a
> religious rite) standing in the middle of heaven and earth (good actions
> leading to heaven and sinful actions to rebirth on the earth). It is the
> Sun in the awakening of the spring of consciousness and the bee in the
> cavity of the heart-lotus.
>
> ~AS: She (कुण्डलिन) stays like active energy between heaven and earth
> (the prANa and apAna regions), like a bee in the heart lotus tasting the
> honey of the sensations, with intellect as the sun (which opens up the
> heart lotus).
> ~vlm.66. It thrills in the string of the lotus like heart, as a bee
> flutters over the honey cup of the lotus flower; and it kindles our
> knowledge in the body like the luminous sun amidst the earth and sky.
>

> #puT -> #*puTa*, #*puTaka* -m.- a fold, pocket, slit, pur; a bag or

> vessel made of a leaf doubled over in a funnelshape, rAjat. •• the
> vagina; Jonathan Swift, who knew a bit of Sanskrit, named the Island of

> Laputa (in *Gulliver's Travels*, with this in mind. jd). +
>
> #budh -> #vibudh -> #*vibodha* -m.- awaking perception, intelligence, (in

> dram.) the unfolding of the faculties in carrying out an object.
>

> * dyAv-A-pRthivyo: madhya.sthA kriyA_iva - *like an action set between
> Heaven and Earth = *spanda-dharmiNI – is *the vibrant dharma = Awareness*-
> *honei_perceiving*-*worth *hRt.padma.puTa-SaTpadI *a bee in the heart of
> a lotus.cup. *
>
>
>
> *067*|*Ø*

>
> तत् सर्वम् शक्ति-पद्म.आदि बाह्येन .अभ्यन्तरैस् तया ।
>
> tat sarvam zakti-padma_Adi bAhyena_abhyantarai:_tayA |
>
> हृदि व्याधूयते वातै: पत्र-वृन्दम् इव .अभित: ॥६।८१।६७॥
>
> hRdi vyAdhUyate vAtai: patra-vRndam iva_abhita: ||67||
>
> .
>

> tat – *that *
>
> sarvam – *all *
>
> zakti-padma_Adi *power like lotuses *
>
> bAhyena_abhyantarai:_tayA - *by the external with internal things thereby
> *
>
> hRdi *- in the Heart = *
>
> vyAdhUyate - *scattering is caused = *
>
> vAtai: patra-vRndam iva_abhita: - *by the winds, a multitude of leaves
> about. *

>
> ~vwv.819/67. All that beginning with the lotus of power is shaken all
> around in the heart thru the inner life-winds (or energi_currents) by the
> kuNDalinI, like a heap of leaves (moved) on all sides externally by the
> winds.
>
> ~vlm.67. It is then that the action of the heart, moves all the blood
> vessels in the body to their several functions; as the breeze of the outer
> air, shakes the leaves of trees.
>
> ~sv.66-67-68 Dwelling in the heart it experiences all. It keeps all the
> psychic centres in a state of constant vibration or motion.
>

> * tat – *that *sarvam – *all *zakti-padma_Adi *power like lotuses *bAhyena_abhyantarai:_tayA
> - *by the external with internal things thereby *hRdi *- in the Heart = *vyAdhUyate
> - *scattering is caused = *vAtai: patra-vRndam iva_abhita: - *by the
> winds, a multitude of leaves about. *
>
>
>
> *068*|*Ø*

>
> यद्.वद् व्योम स्फुरत्य् अङ्ग स्वभावात् तत्र वायव: ।
>
> yad.vat_vyoma sphurati_aGga svabhAvAt tatra vAyava: |
>
> बलवन्_मृदु यत् किंचिद् भृशम् कवलयन्ति तत् ॥६।८१।६८॥
>
> balavan_mRdu yat kiMcit_bhRzam kavalayanti tat ||68||
>
> .
>

> yad.vad - *like which *
>
> vyoma sphurati - *the spacious sky manifests *
>
> aGga * - x = *
>
> svabhAvAt tatra - *thru its own nature there*
>
> vAyava: *- the winds.Airs *
>
> balavat_mRdu - *gently soft *
>
> yat - *whichever soon *
>
> kavalayanti - *they swallow/devour that*

>
> ~vwv.820/68. As the sky becomes manifest due to its inherent nature and
> the winds there very much swallow up whatever (substance is there),
> possessed of strength or delicate, ...
>
> ~vlm.68. As the high winds rage in the sky and break down the weaker
> leaves of the branches of trees, so do the vital airs coil in the body and
> crush the soft food, that has been taken in the stomach.
>
> ~sv.66-67-68 Dwelling in the heart it experiences all. It keeps all the
> psychic centres in a state of constant vibration or motion.
>
>
>

> *069*|*Ø*

>
> वातैर् आहन्यमानम् तत् पद्म.आदि तरलायते ।
>
> vAtai:_ AhanyamAnam tat padma_Adi taralAyate |
>
> हृद्य् .अन्या .अन्या_ इति कार्येण पल्लव.आदि यथा तरो: ॥६।८१।६९॥
>
> hRdi_ anyA_anyA_ iti kAryeNa pallava_Adi yathA taro: ||69||
>
> .
>

> vAtai: - *by the vAta_Airs = *
>
> AhanyamAnam - *striking/beating = *
>
> tat *x *
>
> padma_Adi taralAyate - *the Lotuses vibrate = *
>
> hRdi_anyA_anyA_iti kAryeNa x
>
> pallava_Adi yathA taro: - *as the growing shoots of a tree. *

>
> ~vwv.821/69. ... so, that heart-lotus and the like shake {#taralAyate},
> being struck by the winds (or energi_currents). In the heart, one thing
> goes to another state due to the effect (of kuNDaliNI), as the sprout and
> the like of a tree (due to the sap originating from the earth).
>
> ~sv.69 It digests or devours everything. It makes the psychic centres
> tremble by the movement of prana.
>
> ~vlm.69. As the winds of the air batter the lotus leaves, and at last
> dissolve them into the native element; so the internal winds break down the
> food like the leaves of trees, and convert the food ingested in the stomach
> into chyle, blood, flesh, skin, fat, marrow and bones one after another.
>
> #tRR* -> #tarala . moving to and fro, trembling, tremulous; glittering;
> unsteady, vain; libidinous; liquid; hollow; • tarala: - a wave; • ->
> #taralA - spirituous liquor; a bee; rice-gruel •• tarala -> #locanA - a
> tremulous-eyed woman (cf. VR.6.4.34) •-• -> #taralAya - Nom. -> #taralAyate
> - to tremble -> #taralaya - Nom. -> #taralayati - to cause to tremble
> hcar.5.20587. -> #taralAyita —¶mw . made tremulous, agitated; - taralAyita:
> - a large wave; - taralAyitam - fickleness -> #taralita . shaking,
> dangling, undulating, tremulous; - taralitam - impers. - it has been
> trembled.
>
>
>

> *070*|*Ø*

>
> देहेष्व् .आजरणम् सर्व.रसानाम् पवनो .अन्वहम् ।
>
> deheSu_AjaraNam sarva.rasAnAm pavana:_anvaham |
>
> जनयत्य् अग्निम् अनोन्य-संघर्षाद् वन-वेणुवत् ॥६।८१।७०॥
>
> janayati_agnim anonya-saMgharSAt_vana-veNuvat ||70||
>
> .
>

> deheSu *- in the bodies = *
>
> AjaraNam sarva.rasAnAm * - to the weakening of all *essences* = *
>
> pavana: * - *sacred *Fire = *
>
> anvaham - *day by day = *
>
> janayati agnim *- gives rise to Fire = *
>
> anonya-saMgharSAt *- thru mutual friction = *
>
> vana-veNuvat - *like a patch of bamboos. *

>
> ~vwv.822 The life-wind (or vital energy) produces fire (or vital heat) in
> the bodies day after day, by mutual friction, until the complete digestion
> of all essences (of foods), as the bamboos in a forest (generate fire by
> mutual friction).
>
> ~sv.70 It sustains the fire in the body till all the essences have been
> exhausted.
>
> ~vlm.70. The internal airs clash against one another the produce of the
> gastric fire, as the bamboos in the wood produce the living fire by their
> friction.
>

> * deheSu *- in the bodies = *AjaraNam sarva.rasAnAm * - to the weakening
> of all *essences* = *pavana: * - *sacred *Fire = *anvaham - *day by day
> = *janayati agnim *- gives rise to Fire = *anonya-saMgharSAt *- thru
> mutual friction = *vana-veNuvat - *like a patch of bamboos. *
>
>
>
> *071*|*Ø*

>
> स्वभाव-शीत-वात-आत्मा देहस् तेन .औष्ण्यम् एत्य् अथ ।
>
> svabhAva-zIta-vAta_AtmA deha:_tena_auSNyam eti_atha |
>
> उदितेन स सर्वाङ्गे भुवनम् भानुना यथा ॥६।८१।७१॥
>
> uditena sa sarvAGge bhuvanam bhAnunA yathA ||71||
>
> .
>

> svabhAva-zIta-vAta_AtmA deha: * - x = *
>
> tena_auSNyam eti_atha * - w that to warmth going then = *
>
> uditena * - w hvg arisen = *
>
> sa sarvAGge – *it is in every body = *
>
> bhuvanam bhAnunA yathA - *as the ground is by the sun. *

>
> ~vwv.823/71. Then, by that (fire or vital heat) risen in every part of the
> body, that (whole) body, composed of the life-winds which are cool by their
> inherent nature, attains to warmth, as the world (is warmed) by the sun.
>
> ~sv.71 By nature it is cool, but because of it the body becomes warm. It
> is spread thruout the body, though it dwells in the heart where it is
> contemplated by the yogi.
>
> ~vlm.71. The body which is naturally cold and cold-blooded, becomes heated
> in all its parts by this internal heat, as every part of the world becomes
> warmed by the warmth of the sun.
>
>
>

> *072*|*Ø*

>
> सर्वतो विचारेद् अस्मिंस्* तत् तेजस् तारक-आकृति ।
>
> sarvato_ vicAret_ asmin*_ tat teja:_ tAraka_AkRti |
>
> हृत्.पद्म-हेम-भ्रमरो योगिनाम् चिन्त्यताम् गतम् ॥६।८१।७२॥
>
> hRt.padma-hema-bhramaro_ yoginAm cintyatAm gatam ||72||
>
> .
>

> sarva.ta: * - x = *
>
> vicAret asmin * - wanders here = *
>
> tat * - x = *
>
> *tejas.Fire = *
>
> tAraka_AkRti *- the Star formation = *
>
> hRt.padma-hema.bhramara: *- Heart.Lotus-golden.bee = *
>
> yoginAm * - of the yogins = *
>
> cintyatAm gatam * - to a state of contemplation gone = *

>
> ~vwv.824. That fire (or vital heat) can wander about everywhere in this
> (body). With a star-like form, it has gone to a state fit to be thought of
> by yogins (in meditation) as a golden bee in the heart-lotus.
>
> ~vlm.72. This internal fire which pervades thruout the frame and flutters
> like golden bees over the loti-form heart, is meditated upon as twinkling
> stars in the minds of the ascetic yogis.
>
>
>

> *073*|*Ø*

>
> तत्-प्रकाशमयम् ज्ञानम् चिन्तितम् सत् प्रयच्छति ।
>
> tat-prakAzamayam jJAnam cintitam sat prayacchati |
>
> येन योजन-लक्ष-स्थम् वस्तु नित्यम् हि द्र्श्यते ॥६।८१।७३॥
>
> yena yojana-lakSa-stham vastu nityam hi drzyate ||73||
>
> .
>
> That radiance-construct is this
>
> conceptual knowledge whereby
>
> the sat Suchness extends for tens
>
> of thousands of leagues. In this way
>
> the eternal substance is seen.
>

> tat-prakAza-mayam - *that radiance-construct = *
>
> jJAnam cintitam - *is this conceptual knowledge = *
>
> yena - *whereby = *
>
> sat - *being, sat = *
>
> prayacchati - *extends = *
>
> yojana-lakSa-stham - *situate for ten thousand leagues = *
>
> vastu nityam hi drZyate - *the eternal substance is seen *— vastu the

> substantial reality.
>
> ~vwv.825/73. That fire (or vital heat), thought of as existing full of
> light (or consciousness), grants knowledge to the yogin) by which a thing
> situated at a distance of a million miles is indeed seen always.
>
> ~vlm.73. Reflections of these lights are attended with the full blaze of
> intellectual light, whereby the meditative yogi sees in his heart objects,
> which are situated at the distance of millions of miles from him. (This is
> called the consummation of clairvoyance or divyadrishti).
>
> ~sv.72-74 It is of the nature of jnana (knowledge) and in its light a
> distant object is seen as if near.
>

> *jd.73 - tat-prakAza-mayam - *that radiance-construct = *jJAnam cintitam
> - *is this conceptual knowledge = *yena - *whereby = *sat - *being, sat =
> *prayacchati - *extends = *yojana-lakSa-stham - *situate for ten thousand
> leagues = *vastu nityam hi drZyate - *the eternal substance is seen *—
> vastu the substantial reality.
>
>
>
> *074*|*Ø*

>
> तस्य .अग्नेर् वाडवस्य.इव जलम् संशुष्कम् इन्धनम् ।
>
> tasya_agne:_vADavasya_iva jalam saMzuSkam indhanam |
>
> मांस-पङ्कज-खण्ड.आढ्यम् हृत्-सर: कोश-वासिन: ॥६।८१।७४॥
>
> mAMsa-paGkaja-khaNDa_ADhyam hRt-sara: koza-vAsina: ||74||
>
> .
>

> tasya agner - *of that the fire = *
>
> vADava-sya iva - *as of the submarine fire = *
>
> jalam - *the water = *
>
> saMzuSkam indhanam - *withered fuel = *
>
> mAMsa-paGkaja-khaNDa_ADhyam - *meat-lotus-portion-ripening = *
>
> hRt-sara: - *Heart-lake = *
>
> koza-vAsina: - *sheath-bound. *

>
> ~AB. … vADavasya agne: sAmudram jalam iva mAMsa-lakSaNai: paGkaja-khaNDair
> ADhyam yad d hRt-saras tat koza-zayinas tasya jAThara-sya agner api
> zarIra-mAtra-rasa-rUpam jalam saMzuSkam jvalana-yogyam indhanam i.a. ||
>
> ~vlm.74. This culinary fire being continually fed by the fuel of food,
> continues to learn in the lake of the lotus-like muscle of the heart, as
> the submarine fire burns latent in the waters of the seas.
>

> *jd.74 - tasya agner - *of that the fire = *vADava-sya iva - *as of the
> submarine fire = *jalam - *the water = *saMzuSkam indhanam - *withered
> fuel = *mAMsa-paGkaja-khaNDa_ADhyam - *meat-lotus-portion-ripening = *hRt-sara:
> - *Heart-lake = *koza-vAsina: - *sheath-bound. *
>
>
>
> *075*|*Ø*

>
> यद् अच्छम् शीतलत्वम् च तद् aस्य .आत्म.इन्दुर् उच्यते ।
>
> yat_ accham zItalatvam ca tat_ asya _Atma.indu:_ ucyate |
>
> इति .इन्दोर् उत्थित: सो ऽग्निर् अग्नीषोमौ हि देहक: ॥६।८१।७५॥
>
> iti _indo:_ utthita: sa:_ agni:_ agnIsomau hi dehaka: ||75||
>
> .
>

> yad accham - *what is crystalline *=
>
> zItala-tvam ca - *and coolness* =
>
> tad asya that - *of-this *=
>
> Atma-indus ucyate - *they call the Atma.indu Self-Moon *=
>
> iti indor utthita: -* thus from the moon arisen = *
>
> sa: agni: - *that fire = *
>
> agnI-somau hi dehaka: - *is the embodiment of agni Fire and soma Moon. *

>
> * agnISoma – the traditional rite involving agni and soma.
>
> ~sv.75 Whatever is cool is the moon, the self; from this moon arises fire.
> The body is made of this moon and this fire.
>
> ~vlm.75. But the clear and cold light which is the soul of the body, bears
> the name of the serene moon; and because it is the product of the other
> fire of the body, thence called the samagni or the residence of the moon
> and fire (its two presiding divinities).
>

> *jd.75 - yad accham - *what is crystalline *= zItala-tvam ca - *and
> coolness* = tad asya that - *of-this *= Atma-indus ucyate - *they call
> the Atma.indu Self-Moon *= iti indor utthita: -* thus from the moon
> arisen = *sa: agni: - *that fire = *agnI-somau hi dehaka: - *is the

> embodiment of agni Fire and soma Moon. *
>
>
>

> *076*|o/

>
> सर्वम् तृष्णा-आत्मकम् किंचित् तेजो .अर्क.अग्न्य्.अभिधम् विदु: ।
>
> sarvam tRSNA-Atmakam kiMcit teja:_arka_agni_abhidham vidu: |
>
> शीत-आत्मकम् स सोम-आख्यम् आभाम् एव कृतम् जगत् ॥६।८१।७६॥
>
> zIta_Atmakam sa* soma_Akhyam AbhAm eva kRtam jagat ||76||
>
> .
>

> sarvam tRSNA-Atmakam *- everything of a thirsty nature *
>
> kiMcit – *whatever *
>
> *tejas.Heat *
>
> arka_agni_abhidham - *defined as the sun's or fire's = *
>
> vidu:* - *they know =
>
> zIta_Atmakam tu soma_Akhyam - *but the soma.Moon is a cool Selfling = *
>
> AbhAm eva kRtam jagat *– only as projection the world is made. *

>
> ~sv.76 In fact, the entire world is made of these two, the cool moon and
> the warm fire.
>
> ~vlm.76. All hotter lights in the world are known by the names of suns;
> (as the planetary and cometary bodies); and all colder lights are
> designated as moons; (as the stars and satellites) and as these two lights
> cherish the world, it is named as the surydgni and somagni also.
>

> *jd.76 - sarvam tRSNA-Atmakam *- everything *of a thirsty nature* = *kiMcit
> - *whatever = tejas.Heat = *arka_agni_abhidham - *defined as the sun's or
> fire's = *vidu:* - *they know = zIta_Atmakam tu soma_Akhyam - *but the
> soma.Moon is a cool Selfling = *AbhAm eva kRtam jagat *– only as
> projection the world is made. *
>
>
>
> *077*|o/

>
> विद्या.अविद्या-स्वरूपेण सर्वम् सद्.असद्=आत्मना ।
>
> vidyA_avidyA-svarUpeNa sarvam sat_asat_AtmanA |
>
> जगद् वा येन निर्वृत्तम् तदेव.एवम् विभज्यते ॥६।८१।७७॥
>
> jagat_ vA yena nirvRttam tadeva_evam vibhajyate ||77||
>
> .
>

> vidyA_avidyA=svarUpeNa *by the nature of knowing and not.knowing *
>
> *everything *
>
> sad-asad=AtmanA *w a really.unreal self *
>
> jagat_vA yena nirvRttam *or the world with which accomplished/ended *
>
> tadeva *that.only / then **as.if *
>
> evam vibhajyate - *x. *

>
> ~sv.77 Or, you may consider that this world is the creation of knowledge
> and ignorance, the real and the unreal.
>
> ~vlm.77. Know after all the world to be a manifestation of the combination
> of intelligence and ignorance (i. e. of the intellect and soul matter), as
> also of an admixture of reality and unreality among who has made it as such
> in himself manifest in this form.
>

> भज् #bhaj -> #*vibhaj* - part asunder, divide, distribute (2 acc., acc.

> of th. & dat. or loc. of pers., or acc. of pers. & instr. of th.); M. also
> share among each other or with (instr.).
>
>
>

> *078*|*Ø*

>
> संवित्-प्रकाशम् विद्या.आदि सूर्यम् अग्निम् विदु:_बुधा: ।
>
> saMvit-prakAzam vidyA.Adi sUryam agnim vidu:_budhA: |
>
> असत् जाड्यम् तमो विद्या.आद्य् .आहु: सोमम् मनीषिण: ॥६।८१।७८॥
>
> asat_ jADyam tamo_ vidyA.Adi_ Ahu: somam manISiNa: ||78||
>
> .
>

> saMvit-prakAzam vidyA.Adi - *Awareness-light Knowing.&c = *
>
> sUryam agnim vidu:_budhA: - *as Sun Fire know the wise = *
>
> asat_jADyam tamas vidyA.Adi - *unreal inert dark Knowing.&c = *
>
> Ahu: somam manISiNa: - *is called soma Moon by the thoughtful. *

>
> ~sv.78 In which case, consciousness, light and knowledge are considered
> the sun or the fire, and inertness, darkness and ignorance are considered
> as the moon.
>
> ~vlm.78. The learned call the light of intelligence, by the terms
> knowledge, sun and fire, and designate the unrealities of ignorance, by the
> names of dullness and darkness, ignorance and the coldness of the moon.
> (i.e. There are antithetical words expressive of Intelligence and
> ignorance; the former designated as the light of knowledge and reason, the
> daylight and the light of lamp &c, and the latter as the darkness of night,
> and the coldness of frost &c.
>

> *jd.78 - saMvit-prakAzam vidyA.Adi - *Awareness-light Knowing.&c = *sUryam
> agnim vidu:_budhA: - *as Sun Fire know the wise = *asat_jADyam tamas
> vidyA.Adi - *unreal inert dark Knowing.&c = *Ahu: somam manISiNa: - *is
> called soma Moon by the thoughtful. *
>
>
>
> *rAma said—*
>
>
>
> *079*|*Ø*

>
> वह्निर् वाय्व् आत्मन: सोमाद् उदेति.इति मुनि.ईश्वर ।
>
> vahni:_vAyu_Atmana: somAt_ udeti _iti muni_Izvara |
>
> सोमस्य .उत्पत्तिम् अधुना वद मे वदताम् वर ॥६।८१७९॥
>
> somasya_ utpattim adhunA vada me vadatAm vara ||79||
>
> .
>

> vahni:_vAyu *- borne on the air = *
>
> Atmana: *- of self = *
>
> somAt *- fr Moon.soma = *
>
> udeti_iti *- arises this.way, = *
>
> munIzvara *- MuniLord. = *
>
> somasya_utpattim *- of soma the outfall = *
>
> adhunA vada me vadatAm vara *- now tell me more, best of teachers! *

>
> ~vlm.79. RAma said:—I well understand that the product of the air of
> breath &c. (by their friction as said before); and that the air proceeds
> from the moon, but tell me sir, whence comes the moon into existence?
>
> ~sv.79-80 Fire and the moon exist in a mutual causal relationship (in the
> body).
>
>
>

> *vasiShTha said—*
>
>
>
> *080*|*Ø*

>
> अग्नी-षोमौ मिथ: कार्य-कारणे च व्यवस्थिते |
>
> agnI-somau mitha: kArya-kAraNe ca vyavasthite |
>
> पर्यायेण समम् चैतौ प्रजीषेते परस्परम् ॥६।८१|८०॥
>
> paryAyeNa samam ca_ etau prajISete parasparam ||80||
>
> .
>

> agnI-somau mitha: *- Fire & Moon together = *
>
> kArya-kAraNe ca *- and when effect & cause are = *
>
> vyavasthite *- interdependent = *
>
> paryAyeNa samam ca *x *

>
> etau prajISete
>
> #ji - *jigISete - des. pr. md. du. 3
>

> parasparam *- x. *

>
> ~vlm.80. Vasishtha replied:—The fire and moon are the mutual causes and
> effects of one another, as they are mutually productive as well as
> destructive of each other by turns.
>
> ~sv.79-80 Fire and the moon exist in a mutual causal relationship (in the
> body).
>
>
>

> *081*|*Ø*

>
> जन्म.अङ्ग-बीज.अङ्कुर=वत् तथा दिवस-रात्रिवत् ।
>
> janma_aGga-bIja_aGkura=vat tathA divasa-rAtrivat |
>
> स्थितिश् छाया.आतप-समा केवला सा .एतयो:_भवेत् ॥६।८१।८१॥
>
> sthiti: _chAyA-Atapa-samA kevalA sA_ etayo:_ bhavet ||81||
>
> .
>
> janma_aGga-bIja_aGkura=vat –
>

> *birth & body are like seed & shoot *
>
> tathA - *thus = *
>
> *like day & night *
>
> sthiti: - *the state *
>
> *shadow & shining likewise *
>
> kevalA - *total = *
>
> sA_etayor bhavet - *it (the state) for both of these becomes. *

>
> ~vlm.81. Their production is by alternation as that of the seed and its
> sprout, (of which no body knows is the cause or effect of the other). Their
> reiteration is as the return of day and night, (of which we know not which
> precedes the other). They last awile and are lost instantly like the
> succession of light and shade; (the one producing as also destroying the
> other).
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>

> *jd.81 - janma_aGga-bIja_aGkura=vat - *birth.bodi_seed.shoot=like = *tathA
> - *thus = *divasa-rAtri=vat - *dai_night=like = *sthiti: - *the state = *chAyA-tapa=samA
> - *shadow-brightness=Same = *kevalA - *total = *sA_etayor bhavet - *it
> (the state) for both of these becomes. *
>
>
>
> *082*|*Ø*

>
> तुल्य-काल.उपलम्भा .असाव् इत्थम् छायातप-स्थिति: |
>
> tulya-kAla_upalambhA_asau_ittham chAyA_Atapa-sthiti: |
>
> केवल-एक-उपलम्भ.अढ्या स्थितिर् दिवस-रात्रिवत् ॥६।८१।८२॥
>
> kevala-eka_upalambha_aDhyA sthiti:_divasa-rAtrivat ||82||
>
> .
>

> tulya-kAla_upalambhA - *dependent on equal time = *
>
> asau_ittham *this in this way *
>
> chAyA-tapa-sthiti: *is the state of shadow & shine *
>
> kevala-eka_upalambha_aDhyA *x *
>
> sthiti:_divasa-rAtrivat *like the states of day & night*

>
> .
>
> ~vlm.82. When these opposites come to take place at the one and same time,
> you see them stand side by side as in the case of the light and shade
> occuring into the daytime, but when they occur at different times, you then
> see the one only at a time without any trace of the other, as in the
> occurrence of the daylight and nocternal gloom by turns. (These two are
> instances of the simultaneous and separate occurence of the opposites.
> Gloss).
>
> ~sv. ...; in a way, it is like light and darkness in which one destroys
> the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
> \
>
> कार्य-कारण-भावश् च द्विविध: कथितो ऽनयो: ।
>
> kArya-kAraNa-bhAva:_ ca dvividha: kathita:_ anayo: |
>
> सद्.रूप-परिणाम-उत्थो विनाश-परिणामज: ॥६।८१।८३॥
>
> sat_rUpa-pariNAma_uttho_ vinAza-pariNAma.ja: ||83||
>
> .
>

> *the states of Effect & Cause too are said.to.be <http://said.to.be>
> binary*
>
> *:*
>
> *a real form arisen thru change is also destruction born thru change*
>
> *.*
>
> *~vlm.83. I have also told you of two kinds of causality; namely, the one

> in which the cause is co-existent with its effect, and the other wherein
> the effect comes to appearance after disappearance of its cause or the

> antecedent. *
>
> \

>
> एकस्माद् यद् द्वितीयस्य सम्भवो ऽङ्कुर-बीजवत् ।
>
> ekasmAt_ yat_ dvitIyasya saMbhava:_aGkura-bIjavat |
>
> कार्य-कारण=भावो ऽसौ सद्-रूप-परिणाम-ज: ॥६।८१।८४॥
>
> kArya-kAraNa=bhAva:_ asau sat_rUpa-pariNAma-ja: ||84||
>
> .
>

> *what is the birth of a second from Unity?*
>
> *it's like the shoot and the seed*
>
> *:*
>
> *a state of cause & effect, a real form born from change*
>
> *.*

>
> *vlm. ... the synchronous causation which is coeval with its effect, as
> the seed is coextent with its germ, and the tree is contemporaneous with
> the produced seed.
>
> ~sv. ... the relationship of seed and tree, one giving birth to the
> other...
>

> * ekasmAt_ yat_ dvitIyasya saMbhava: - *what is the birth of a second
> from the one = *aGkura-bIjavat - *is like the shoot and the seed = *kArya-kAraNa=bhAva:_asau
> *- deed-cause=sense = *sad-rUpa-pariNAmaja: *a real form born from change
> *
>
>
>
> *085*|*Ø*

>
> एक.नाशे द्वितीयस्य यद् भावो दिन-रात्रिवत् ।
>
> कार्य-कारण-भावो ऽसौ विनाश-परिणाम.ज: ॥६।८१|८५॥
>
> eka.nAze dvitIyasya yat_bhAvo dina-rAtrivat |
>
> kArya-kAraNa-bhAva:_ asau vinAza-pariNAma.ja: ||85||
>
> .
>

> *in the unifying destruction of a second*
>
> *that.which is the state*
>
> *as in day & night*
>
> *this state of cause & effect is destruction born from change*
>
> *.*
>
> *~vlm.85. The other is named the antecedent or preterite cause, which

> disappears before the appearance of its consequent effect} as the
> disappearance of the day is the cause of its subsequent night; and the
> preterit ion of the night, causes the retardation of the following day. (In
> plain words it is the concurrence and distance of the cause and effect,
> called the and/or [?] the united or separate causality in NyAya.

> terminology). *
>
> *~sv. In a way, theirs is the relationship of seed and tree, one giving

> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )*
>

> \

>
> सद्रूप-परिणमस्य मृद्.घत-क्रम-संस्थिते: ।
>
> sadrUpa-pariNamasya mRd.ghata-krama-saMsthite: |
>
> अक्ष.उपलम्भ.आदि-तरत्-प्रमाणम् न.उपयुज्यते ॥६।८१।८६॥
>
> akSa_upalambha_Adi-tarat-pramANam na_upayujyate ||86||
>
> .
>
> sadrUpa-pariNamasya –
>

> *of the transformation of existent form *
>
> mRd.ghata-krama-saMsthite: *- *
>
> *when established in the process of clai_to-pot = *
>
> akSa_upalambha_Adi-tarat-pramANam *- *
>
> *m eye.witness* &c-tarat-*evidence = *
>
> na_upayujyate *x *
>
> #*upayujyate *- be employed or applicable, be useful or fit or proper +

>
> ~vlm.86· The former kind of the united cause and effect, (called the ???,
> i.e. the presence of both causality and its effectuality); is exemplified
> in the instance of the doer and the earthen pot, both of which are in
> existence; and this being evident to sight, requires no example to
> elucidate it.
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
>
>

> *087*|*Ø*

>
> विनाश-परिणामस्य दिन-रात्रि-क्रम-स्थिते: ।
>
> vinAza-pariNAmasya dina-rAtri-krama-sthite: |
>
> अभावो ऽप्य् एक-वस्तुस्थो गतो मुख्य-प्रमानताम् ॥६।८१|८७॥
>
> abhAva:_ api_eka-vastustho_ gato_ mukhya-pramAnatAm ||87||
>
> .
>
> vinAza-pariNAmasya –
>

> *of destructive transformation *
>
> dina-rAtri-krama-sthite: -
>
> *in the process of day & night *
>
> abhAva:_api *- x = *
>
> eka-vastustha: gata: *- x = *
>
> mukhya-pramAnatAm *- x = *

>
> ~vlm.87. The kind of the disunited cause and effect (called the fim¾T¾t
> ¾f<wr in which the effect is unassociated with ita (ean*e); the succession
> of day and night to one another, is a sufficient proof of the absence of
> it* antecedent causality. (This serves as an instance of an unknown cause!
> and hence we infer the existence of a pristine darkness, prior to the birth
> of dai_light.
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
>
>

> *088*|*Ø*

>
> अनास्था न.अस्ति कर्तृत्वम् इत्य् आद्या युक्ति-वादिन: ।
>
> anAsthA na_asti kartRtvam iti_ AdyA yukti-vAdina: |
>
> अवज्ञया बहिष्.कार्या: स्वानुभूत्य् अपलापिन: ॥६।८१।८८॥
>
> avajJayA bahiS.kAryA: svAnubhUti_apalApina: ||88||
>
> .
>

> an-AsthA - *without apparency *
>
> na asti kartRtvam - *there is no effective Doer *
>
> iti_AdyA yukti-vAdina: *- x = *
>
> avajJayA *- x = *
>
> bahiS.kAryA: *- x = *
>
> svAnubhUti-apalApina: *- x = *

>
> ~vlm.88. The rationalists that deny the causality of an unevideni cause,
> are to be disregarded as fools for ignoring their own convictions, and must
> be spurned witu contempt. (They deny the causality of the day and night to
> bring one another by their rotation which no sensible being (can ignore).
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
>
>

> *089*|*Ø*

>
> प्रत्यक्षवद् अ.भवो .अपि प्रमा.एव रघुनन्दन ।
>
> pratyakSavat_ a.bhava:_api pramA_eva raghunandana |
>
> अग्न्य्.अ.भावो .अपि शीतस्य प्रमाणम् सर्व-जन्तुषु ॥६।८१।८९॥
>
> agni_a.bhAva:_api zItasya pramANam sarva-jantuSu ||89||
>
> .
>

> pratyakSa.vat *as.if **evident *
>
> a.bhava:_api pramA_eva *tho not existing indeed evident *
>
> *pride of the raghu clan *
>
> agni-a.bhAva: api zItasya *even as in the absence of fire there is cold *
>
> pramANam sarva-jantuSu *evident in every living thing. *

>
> ~vlm.89. Know rAma, that an unknown and absent cause is as evident as any
> present and palp*ble cause, which is perceptible to the senses; for who can
> deny the fact, that it is the absence of fire that produces the cold, and
> which is quite evident to every living body.
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
>
>

> *090*|*Ø*

>
> अग्निर् धूमतया भागाद्याम् प्रयाति पयोदताम् ।
>
> agni:_dhUmatayA bhAgAt_ yAm prayAti payodatAm |
>
> सद्-रूप-परिणामेन तद् अग्नि: सोम-कारणम् ॥६।८१९०॥
>
> sat_rUpa-pariNAmena tat_ agni: soma-kAraNam ||90||
>
> .
>

> agni: - *agni.fire = *
>
> dhUmatayA *- thru smokiness = *
>
> bhAgAd yAm / bhAga-AdyAm * - x = *
>
> prayAti payodatAm * - x = *
>
> sad-rUpa-pariNAmena *- by *altering* .Q. = *
>
> tad agni: soma-kAraNam - *that agni.Fire is the cause of soma.Moon. *

>
> pariNAma transformed; in other words
>
> ~vlm.90. See RAma, how the fire ascends upward in the air in form of
> fumes, which take tha shape of clouds in the azure sky, which being
> transformed afterwards into fire (electricity); becomes the immediate cause
> of the moon, (by its presence).
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
>
>

> *091*|o/

>
> अग्निर् नष्टतया दैत्याद् असाव्.एव प्रयाति यत् ।
>
> विनाश-परिणामेन तद् अग्नि: सोम-कारणम् ॥६।८१|९१॥
>
> agni:_naSTatayA daityAt_ asau_ eva prayAti yat |
>
> vinAza-pariNAmena tad agni: soma-kAraNam ||91||
>
> .
>

> agni:_naSTatayA *- agni.Fire thru destruction = *
>
> daityAt asau eva prayAti *x *
>
> yat *x *
>
> vinAza-pariNAmena *x *
>
> tad agni: soma-kAraNam *– that fire is the cause of soma.Moon. *

>
> ~vlm.91. Again the fire being extinguished by cold, sends its watery
> particles upwards, and this moisture produces the moon, as the absent or
> remote cause of the same. ~sv. In a way, theirs is the relationship of seed
> and tree, one giving birth to the other; in a way, it is like light and
> darkness in which one destroys the other. (One who questions all this,
> saying "Since there is no desire-motivation, such causality and such
> activity are illogical", should be quickly dismissed. For such activity is
> obvious and is the experience of all. )
>
>
>

> *092*|*Ø*

>
> सप्त.अम्बुधि-पय: पीत्वा धूम.उद्गारेण वाडव: ।
>
> पयोदताम् प्रयातेन तद्.एव जनयत्य् अलम् ॥६।८१।९२॥
>
> sapta_ambudhi-paya: pItvA dhUma_udgAreNa vADava: |
>
> payodatAm prayAtena tat_ eva janayati_alam ||92||
>
> .
>

> sapta_ambudhi-paya: pItvA *- having drunk the waters of the seven seas = *
>
> dhUma_udgAreNa vADava: *x *
>
> payodatAm - *the cloudiness = *
>
> prayAtena *- with effort = *
>
> tad eva janayati alam *x *

>
> ~vlm.92. The submarine fire likewise that falls into the feeding on the
> foulness of the seven oceans, and swallows their briny. waters, disgorges
> their gases and fumes in the open air, and these flying to the upper sky in
> the form of clouds, drop down their purified waters in the form of sweet
> milky fluids in the milky ocean: (which gives birth to the milk white
> moon). (It is said that there is an apparatus in the bosom of the clouds,
> for purifying the impure waters rising in vapours in the atmosphere from
> the earth and seas below).
>
> ~sv. In a way, theirs is the relationship of seed and tree, one giving
> birth to the other; in a way, it is like light and darkness in which one
> destroys the other. (One who questions all this, saying "Since there is no
> desire-motivation, such causality and such activity are illogical", should
> be quickly dismissed. For such activity is obvious and is the experience of
> all. )
>
>
>

> *093*|o/

>
> अर्क: पीत्वा निशानाथम् आमावास्यम् पुन:पुन: ।
>
> arka: pItvA nizAnAtham AmAvAsyam puna:puna: |
>
> उद्गिरत्य् अमले पक्षे मृणालम् इव सारस: ॥६।८१।९३॥
>
> udgirati_amale pakSe mRNAlam iva sArasa: ||93||
>
> .
>

> arka: pItvA nizAnAtham *– Sun having drunk the Lord of Night = *
>
> AmAvAsyam puna:puna: *- in his dark half of the moon again&again = *
>
> udgirati_* - ejects him = *
>
> amale pakSe *– in the bright half = *
>
> mRNAlam iva sArasa: *- x = *

>
> ~vlm.93. The hot sun also devours the frigid ball of the moon or (the moon
> beams), in the conjunction at the dark fortnight (amAvasya), and then
> ejects her out in their opposition in the bright half of every month, as
> the stork throws off the tender stalk of the lotus which it has taken.
>
>
>

> *094*|*Ø*

>
> पीत्वा .अमृत.उपमम् शीतम् प्राण: सोम-मुख.आगमे ।
>
> pItvA _amRta_upamam zItam prANa: soma-mukha_Agame |
>
> अभ्र.आगमात् पूरयति शरीरम् पीनताम् गत: ॥६।८१|९४॥
>
> abhra_AgamAt pUrayati zarIram pInatAm gata: ||94||
>
> .
>

> pItvA amRta_upamam - *as having drunk Amrta Nectar = *
>
> zItam - *cool = *
>
> prANa: - *the prANa = *
>
> soma-mukha_Agame - *when come to the Moon-mouth = *
>
> abhra_AgamAt pUrayati - *of the cloud-coming is made full = *
>
> zarIram pIna-tAm gata: - *the body comes to profusion. *

>
> <somo mukham iva zobhamAno yatra tathAvidha-vasanta-grISma_Agame prANa:
> soSmA vAyur bhaumam paya: pItvA … > Comm. —
>
> ~AB.
>
> ~sv.94 The (fire) prana drinks the nectarine coolness at the mouth of the
> cool moon, filling the entire space within the body. (
>
> ~vlm.94. Again the winds that suck up the heat and moisture of the earth
> in the vernal and hot weather, drop them down as rain water in the rainy
> season, which serves to renovate the body of exhausted nature. (This
> passage is explained in many ways from the homonymous word some of which it
> is composed; and which severally means the moon, the handsome, the soma
> plant and its juice).
>
>
>

> *095*|o/

>
> जलम् अप्य् उदपाम् भोगे प्रयात्य् अर्कस्य रश्मिताम् ।
>
> jalam api_ udapAm bhoge prayAti_ arkasya razmitAm |
>
> सद्-रूप-परिणामेन तज् जलम् वह्नि-कारणम् ॥६।८१।९५॥
>
> sat_rUpa-pariNAmena tat_jalam vahni-kAraNam ||95||
>
> .
>

> jalam api - *just as water = *
>
> udapAm bhoge - *when evaporated = *
>
> prayAti – *meets = *
>
> arkasya razmi-tAm - *the radiance of the sun = *
>
> sad-rUpa.pariNAmena - *by sat-form.alteration = *
>
> taj jalam vahni-kAraNam - *tat water is fire-caused. *

> by* removal of its nature *
>
> *water goes* *from a hot state to a fiery state*
>
> *: *
>
> *by this destructive transformation that water is a fire-cause. *

>
> ~vlm.96. Here the water becomes fire both by privation of its fluidity and
> frigidity, which is the remote cause of its formation as also by its
> acquirement of aridity or dryness and calidity or warmth; which is the
> immediate of its transformation to the igneous element. (This is an
> instance of the double or mixed causality of water in the production of
> fire. Gloss).
>
> ~sv.95-96 It is the yogi's theory that nectar flows from the palate, which
> is consumed by the gastric fire in the solar plexus — thus the cool moon is
> the cause of the burning fire — and he prescribes the viparitakarani to
> prevent this loss of nectar. S. V. )
>

> *jd.96 - nAza_Atmaka-tayA - *from its nature of self-destruction = *toyam
> - *water = *auSNya-tvAd eti hy agni-tAm - *from heat-ness goes to
> fire-ness = *vinAza-pariNAmena - *by this destructive transformation = *tat
> toyam vahni-kAraNam - *that-water is fire-causing. *

>
> VA - I am at loss to provide a good example of water being evaporated
>
> or deprived of its nature becoming a cause for fire?
>
> Can it be through wood being dried and becoming fuel, or growth of a
>
> tree which becomes fuel after?
>
> AS: AB comes to rescue again!
> When the water is taken up (by the sun's heat) it transforms into sun's
> rays. The white color of the rays is from the waters (and red color is from
> fire - tejas) as cited in scriptures. Since the hot rays are white, waters
> become a cause for fire!
> Next verse suggests very hot water has a destructive nature and hence it
> is like fire.
> I agree that the examples are farfetched!
>

> *097*|*Ø*

>
> अग्नेर् विनाशे सद्-रूप-परिणामो निशाकर: ।
>
> agne:_vinAze sad-rUpa-pariNAmo nizAkara: |
>
> इन्दोर् विनाशे सद्रूप-परिणामो हुताशन: ॥६।८१|९७॥
>
> indo:_vinAze sadrUpa-pariNAmo hutAzana: ||97||
>
> .
>

> agne:_vinAze *- x = *
>
> sad-rUpa-pariNAma: *- x = *
>
> nizAkara: *- x = *
>
> indo:_vinAze *- x = *
>
> sadrUpa-pariNAma: *- x = *
>
> hutAzana: *- x = *

>
> ~sv.97 Fire dies and becomes the moon, even as day ends and night arrives.
>
> ~vlm.97. The fire being absent, there remains the presence of the moon;
> and the absence of the moon, presents the presence of fire.
>
> \
>
> हुताशो नाशम् आगत्य सोमो भवति वै तथा ।
>
> hutAzo_ nAzam Agatya somo_ bhavati vai tathA |
>
> दिवसो नाशम् आगत्य रात्रिर् भवति वै यथा ॥६।८१।९८॥
>
> divaso_ nAzam Agatya rAtri:_ bhavati vai yathA ||98||
>
> .
>

> *when the sacrifice burns*
>
> *that is how it becomes soma*
>
> *.*
>
> *when the day wanes*
>
> *that is how it becomes night*
>
> *.*

>
> ~sv. At the junction of the fire and the moon, at the junction of light
> and darkness, of night and day...
>
> ~vlm.98. Again the fire being destroyed, the moon takes its place; in the
> same manner, as the departure of the day introduces the night in lieu of
> it.
>
>
>

> *099*|*Ø*

>
> तम:प्रकाशयोश् छाया-तपयोर् दिन-रात्रयो: ।
>
> tama:prakAzayo:_chAyA-tapayo:_dina-rAtrayo: |
>
> मध्ये विलक्षणम् रूपम् प्राज्ञैर् अपि न लभ्यते ॥६।८१।९९॥
>
> madhye vilakSaNam rUpam prAjJai:_ api na labhyate ||99||
>
> .
>

> tama:prakAzayo: - *of dark and light = *
>
> chAyA-tapayo: - *of still/shadow and energy/bright =*
>
> dina-rAtrayo: - *of day and night, - daybreak and nightfall = *
>
> madhye - *in the middle is = *
>
> vilakSaNamrUpam - *a markless form = *
>
> prAjJai:_api na labhyate - *not to be got even by the learned. *

>
> ~vlm.99. Now in the interval of day and night, and in the interim of
> daylight and darkness, and in the midst of shade and light, there is a
> midmost point and a certain figure in it, which is unknown to the learned.
> (This point which is neither this nor that, nor this thing or any other, is
> the state of the inscrutable Brahma).
>
> #lakS to perceive -> #vilakS - distinguishing -> #vilakSaNa -adj.- what
> has different marks, varying in character, differing from (tasmAt or comp;
> -tA, f; -tva n); various, manifold; not admitting of exact definition; -n.-
> any state or condition which is without distinctive mark or for which no
> cause can be assigned, vain or causeless state. [MW cites only Lex..]
>

> *jd.99 - tama:prakAzayo: - *of dark and light = *chAyA-tapayo: - *of
> still/shadow and energy/bright =*dina-rAtrayo: - *of day and night, -
> daybreak and nightfall = *madhye - *in the middle is = *vilakSaNamrUpam - *a
> markless form = *prAjJai:_api na labhyate - *not to be got even by the
> learned. *
>
>
>
> *100*|*Ø*

>
> संधिर् अप्य् अविलोप: स्याद् एतयोर्.एव तद्.वपु: ।
>
> saMdhi:_api_ a-vilopa: syAt_ etayo:_ eva tat_vapu: |
>
> भाव.अ.भावैर् यथा_एक-आस्था-निष्ठाव् एतौ तथा.एव हि ॥६।८१।१००॥
>
> bhAva_abhAvai:_ yathA_ eka_AsthA-niSThau_ etau tathA_eva hi ||100||
>
> .
>

> saMdhi:_api - *tho dawn&dusk = *
>
> a-vilopa: syAt etayo:_ eva * - x = *
>
> tad.vapu: * - that body = *
>
> bhAva_a.bhAvai:_ yathA * - x = *
>
> eka_AsthA-niSThau * - x = *
>
> etau tathA_eva hi * - x = *

> *for the bhUta.beings project*
>
> *thru both Conception & Dullness*
>
> *in the manner of radiance & darkness that cover the earth in day and
> night*
>
> *. *

>
> ~vlm.101. It is by means of the two opposite principles of the intelligent
> soul and inert matter, that all things exist in the universe; in the same
> manner, as the two contraries of light and darkness bring on the day and
> night in regular succession.
>
> ~sv.99..104 Even as a day consists of day and night, the jiva is
> characterised by consciousness and inertia.
>
> #jaDa - #jADyam coldness • chilliness, KapS.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#KapS> i,
> 85 • stiffness, insensibility, pratApar.
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Pratāpar>

> 3.156 • dulness, stupidity • absence of intellect or soul, VedAntas.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Vedântas>

> •• maurkhyam, zaitam vA|| y1017.033.ABComm. • A condition that is as stiff
> as a corpse (or some stockbroker's principles); as solid as ice; as numb as
> something Novocained (or the skull of a poor student). = #jadatva.
> "Inertia" is a common translation, altho it is more precisely a matter of
> motion rather than the notion of matter. Cf. #ghana in its general sense of
> thickening, where the immaterial becomes material. das.jiva¤gmail.com

> <das....@gmail.com> ¤ @

>
> \
>
> चिद्रूप-जड-रूपाभ्याम् आरब्धा .इयम् जगत्-स्थिति: ।
>
> cit_rUpa-jaDa-rUpAbhyAm ArabdhA_iyam jagat-sthiti: |
>
> जल.अमृताभ्याम् मिश्राभ्याम् शीता तनुर् इव .ऐन्दवी ॥६।८१।१०२॥
>
> jala_amRtAbhyAm mizrAbhyAm zItA tanu:_iva_aindavI ||102||
>
> .
>

> cit.rUpa-jaDa.rUpAbhyAm *- Conscious form & gross form = *
>
> ArabdhA_iyam jagat-sthiti: *x *
>
> jala_amRtAbhyAm mizrAbhyAm *x *
>
> zItA tanu:_iva_aindavI *x *

>
> ~vlm.102. As the course of the world commenced with the union of mind and
> matter, or the mover and the moved from the beginning; so the body of the
> moon, came to be formed by an admixture of aqueous and nectarious particles
> in the air. (The body of the moon formed of the frozen waters, were early
> impregnated with the ambrosial beams of the sun. (This bespokes of the
> creation of the solar orb prior to the formation of the satellite of the
> earth).
>
> ~sv.99..104 Even as a day consists of day and night, the jiva is
> characterised by consciousness and inertia. Fire and the sun symbolise
> consciousness and the moon symbolises darkness or inertia. Even as when the
> sun is seen in the sky, darkness vanishes on earth, when the light of
> consciousness is seen, the darkness of ignorance and the cycle of becoming
> come to an end.
>
>
>

> *103*|*Ø*

>
> प्रकाशम् अनलम् सूर्यम् चिद्.रूपम् विद्धि राघव ।
>
> prakAzam analam sUryam cid.rUpam viddhi rAghava |
>
> जड-आत्मकम् तमो.रूपम् विद्धि सोम-शरीरकम् ॥६।८१।१०३॥
>
> jaDa_Atmakam tamo_rUpam viddhi soma-zarIrakam ||103||
>
> .
>

> prakAzam analam sUryam * - x = *
>
> cid.rUpam viddhi rAghava * - x = *
>
> jaDa_ATmakam tamas-rUpam * - x = *
>
> viddhi soma-zarIrakam * - x = *

>
> ~vlm.103. Know RAma, the beams of the sun to be composed of fire or
> igneous particles, and the solar light to be the effulgence of the
> intellect; and the body of the moon to be but a mass of dull darkness;
> (unless it is lighted by its borrowed light from the sun), (The sun is said
> to shine with intellectual light, because it disperses the outer gloom of
> the world, as the other removes the darkness of the mind. Gloss).
>
> ~sv.99..104 Even as a day consists of day and night, the jiva is
> characterised by consciousness and inertia. Fire and the sun symbolise
> consciousness and the moon symbolises darkness or inertia. Even as when the
> sun is seen in the sky, darkness vanishes on earth, when the light of
> consciousness is seen, the darkness of ignorance and the cycle of becoming
> come to an end.
>
>
>

> *104*|o/

>
> चित्-सूर्ये निर्मले दृष्टे नाम नश्येद् भव-उदयम् ।
>
> व्योम-सूर्ये बहिर्दृष्टे यथा कृष्णानिशातम: ॥६।८१।१०४॥
>
> cit-sUrye nirmale dRSTe nAma nazyet_ bhava_udayam |
>
> vyoma-sUrye bahir.dRSTe yathA kRSNAnizAtama: ||104||
>
> .
>

> cit-sUrye nirmale dRSTe *- when the immaculate Consciousness-sun is seen
> = *
>
> nAma *-* namely* - then = *
>
> nazyet bhava_udayam *- it prevents the rise of being = *
>
> vyoma-sUrye bahi:_dRSTe yathA *- as when the sun in the spacious sky
> outside is seen = *
>
> kRSNAnizAtama: *x *

>
> ~vlm.104. The sight of the outward sun in the sky destroys the
> outspreading darkness of night; but the appearance of the intellect ual
> luminary dispels the overspreading gloom of the world from the mind.
>
> ~sv.99..104 Even as a day consists of day and night, the jiva is
> characterised by consciousness and inertia. Fire and the sun symbolise
> consciousness and the moon symbolises darkness or inertia. Even as when the
> sun is seen in the sky, darkness vanishes on earth, when the light of
> consciousness is seen, the darkness of ignorance and the cycle of becoming
> come to an end.
>
> \
>
> सोम-देहे जडे दृष्टे चिन् निजे सत्यवद् भवेत् ।
>
> soma-dehe jaDe dRSTe cit_nije satyavat_ bhavet |
>
> निशीथे विलसत्य् अब्जे यथा सौर-प्रभा.भर: ॥६।८१।१०५॥
>
> nizIthe vilasati_ abje yathA saura-prabhA.bhara: ||105||
>
> .
>

> soma-dehe jaDe dRSTe *the inert Moon.body having seen *
>
> cin_nije *when such intuitive Consciousness becomes **as.if **really So *
>
>
>
> nizIthe
>
> *at midnight playing in the lotus.pond *
>
> vilasati_abje *x *
>
> *so *
>
> yathA *x *
>
> saura-prabhA.bhara: *bearing sun/starlight *

>
> ~sv.105 And, if the moon (the darkness of ignorance or inertia) is seen
> for what it is, consciousness is realised as the only truth.
>
> ~vlm.105. But if you behold your intellect in the form of the cooling
> moon, it becomes as dull and cold as that satellite itself; just as if you
> look at a lotus at night, you will not find it to be as blooming as at
> sunshine; (but may be at the danger of contracting lunacy or stupefaction
> of the intellect by looking long at the cold luminary).
>
> \
>
> सोमम् प्रकटयत्य् अग्निश् चिद्देहस्य चिरम् प्रभाम् ।
>
> somam prakaTayati_ agni:_ cit_dehasya ciram prabhAm |
>
> स्व.संविन्मयम् इन्दुश् चिd_deह.स्थम् रूपम् अर्क.जम् ॥६।८१|106||
>
> sva-saMvit.mayam indu:_ cit_ deha.stham rUpam arka.jam ||106||
>
> .
>

> *Sun's Fire*
>
> *brightens the Moon of the Conscious body*
>
> *its continuing radiance made by Ur.own Awareness*
>
> *:*
>
> *Moon*
>
> *set in the Conscious body*
>
> *is a Sunborn form*
>
> *.*
>
> * thruout FM (*passim* as the scholars say)

>
> the images of Sun & Moon refer to soul/Self & Mind.
>
> ~vlm.106. Fire in the form of sun light enlightens the moon, in the same
> manner as the light of the intellect illumes the inner body (lingadeha);
> our consciousness is as the moonlight of the inner soul, and is the product
> of the sun beams of our intellect.
>
>
>

> *107*|*Ø*

>
> चिन् निष्क्रियात्व-नामा सा केवला न .उपलभ्यते ।
>
> cit_niSkriyA tu_ a-nAmA sA kevalA na_upalabhyate |
>
> आलोक इव दीपेन देहेन.एव .अवगम्यते ॥६।८१।१०७॥
>
> Aloka* iva dIpena dehena_eva_ avagamyate ||107||
>
> .
>

> cit_niSkriyA tu_ * - *
>
> *Consciousness tho actionless** = *
>
> a-nAmA * - *
>
> *has no identity = *
>
> sA kevalA na_upalabhyate *– *
>
> *it is unconnected to experience = *
>
> Aloka iva dIpena *– *
>
> *like light w a lamp = *
>
> dehena_eva_avagamyate *– *
>
> *even by Body is it understood so = *

>
> ~vlm.107. The intellect has no action, it is therefore without attribute
> or appellation; it is like light on the lamp of the soul, and is known as
> any common light from the lantern which shows it to the sight.
>
> ~sv.106..112 It is the light of consciousness that reveals the inert body.
> Consciousness, being non-moving and non-dual, is not grasped. However it
> can be realised thru its own reflection, the body. Consciousness, when it
> becomes aware of itself, gains the world. When such objectification is
> abandoned, there is liberation. Prana is heat (fire), apana is the cool
> moon, and the two exist like light and shade in the same body.
>
>
>

> *108*|*Ø*

>
> शितश् चेत्य.उन्मुखत्वेन लाभ: सा.एव च संसृति: ।
>
> zita:_ cetya_unmukhatvena lAbha: sA_eva ca saMsRti: |
>
> निश्चेत्याया: शुभो लाभो निर्वाणम् वा तदेव हि ॥६।८१।१०८॥
>
> nizcetyAyA: zubho_ lAbho_ nirvANam vA tadeva hi ||108||
>
> .
>

> zita: *- *
>
> *cool = *
>
> cetya_unmukhatvena *– *
>
> *w aroused conceptuality = *
>
> lAbha: *- *
>
> *she is got = *
>
> sA_eva ca saMsRti: *- *
>
> *and that very saMsmRti.Recollection = *
>
> nizcetyAyA: *- with conviction = *
>
> zubho lAbho *– the precious gain = *
>
> nirvANam vA tadeva hi *- x = *

>
> ~vlm.108. The avidity of this intellectual after the knowledge of the
> intelligibles, brings it to the intelligence of the sensible world; but its
> thirst after the unintelligible one, is attended with the precious gain of
> its Kaivalya or oneness with the self same one. (Blessed are they that
> hunger and thirst for spiritual knowledge, for they shall verily be
> satisfied therewith).
>
> ~sv.106..112 It is the light of consciousness that reveals the inert body.
> Consciousness, being non-moving and non-dual, is not grasped. However it
> can be realised thru its own reflection, the body. Consciousness, when it
> becomes aware of itself, gains the world. When such objectification is
> abandoned, there is liberation. Prana is heat (fire), apana is the cool
> moon, and the two exist like light and shade in the same body.
>
> \
>
> अन्योन्य-लब्ध-सद्.वाक्याव् एवम् कुड्य-प्रकाशवत् ।
>
> anyonya-labdha-sat_vAkyau_ evam kuDya-prakAzavat |
>
> अग्नीषोमाव् इमौ ज्ञेयौ सम्पृक्तौ देह-देहिनौ ॥६।८१।१०९॥
>
> agnISomau_ imau jJeyau sampRktau deha-dehinau ||109||
>
> .
>

> anyonya-labdha-sad-vAkyau *- x = *
>
> evam kuDya-prakAzavat *– so like Radiance and a Wall = *
>
> agnI=somau imau jJeyau *– Fire & Moon, these two are to.be.known as = *
>
> sampRktau deha-dehinau *– inter.connected Body & Embodied = *

>
> ~vlm.109. The two powers of the fire and moon (agni-soma), are to be known
> as united with one another in the form of the body and its soul, and their
> union is expressed in the scriptures as the contact of the light and
> lighted room with one another, as the reflexion of the sun shine on the
> wall.
>

> #*kuDyam* *- *a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception
> because of the interposition of a wall" nyAya-sUtra 244] • #*kuDyAtman* - kuDyam

> hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT. •• #kuDyAdau
> dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.
>
> #sampRkta
>
> \
>
> अतिशायिनि निर्वाणे जाड्ये चैव .अतिशायिनि ।
>
> atizAyini nirvANe jADye caiva_atizAyini |
>
> अग्नी-षोमस्य चैव .अङ्ग स्थितिर् भवति केवला ॥६।८१।११०॥
>
> agnI-somasya caiva_aGga sthiti:_bhavati kevalA ||110||
>
> .
>

> atizAyini nirvANe * - x = *
>
> jADye ca_eva_atizAyini *- x = *
>
> agnI-somasya ca_eva_aGga *- x = *
>
> sthiti:_bhavati kevalA *– the state becomes total = *

>
> ~vlm.110. They are also known to be separately of themselves, in different
> bodies and at different times; such as bodies addicted to dullness, are
> said to be actuated by the lunar influence; and persons advancing in their
> spirituality, are said to be led on by force of the solar power.
>
> ~sv.106..112 It is the light of consciousness that reveals the inert body.
> Consciousness, being non-moving and non-dual, is not grasped. However it
> can be realised thru its own reflection, the body. Consciousness, when it
> becomes aware of itself, gains the world. When such objectification is
> abandoned, there is liberation. Prana is heat (fire), apana is the cool
> moon, and the two exist like light and shade in the same body.
>
> \
>
> प्राणो ऽग्निर् उष्ण-प्रकृतिर् अपान: शीतल: शशी ।
>
> prANa:_agni:_ uSNa-prakRti:_apAna: zItala: zazI |
>
> छाया.आतप-वद् इत्य् एतौ संस्थितौ मुख-मार्गगौ ॥६।८१।१११॥
>
> chAyA.Atapa-vat_ iti_etau saMsthitau mukha-mArgagau ||111||
>
> .
>

> *the prANa_Air is fire as it gets hot*
>
> *apAna.Downbreath is the cool Moon*
>
> *so being like Shadow and Glow*
>
> *these two are found following Mouth Road*
>
> *.*

>
> ~vlm.111. The rising breath (prAna) which of its nature hot and warm, is
> said to be agnis or igneous; and setting breath of apAna which is cold and
> slow is termed the soma or lunar, they abide as the light and shade in
> every body, the one rising upward and passing by the mouth, and the other
> going down by the anus.
>
> ~sv. Prana is heat (fire), apana is the cool moon, and the two exist like
> light and shade in the same body.
>
>
>

> *112*|*Ø*

>
> अपाने शीतले सत्ताम् एत्य् उष्ण: प्राण-पावक: ।
>
> apAne zItale sattAm eti_ uSNa: prANa-pAvaka: |
>
> प्रतिबिम्बम् इव .आदर्शे स च तस्मिंस्* तथा.एव हि ॥६।८१।११२॥
>
> pratibimbam iva_Adarze sa ca tasmin*_tathA_eva hi ||112||
>
> .
>

> apAne zItale *- when the apAna.Downbreath is cool = *
>
> sattAm eti *– there comes to existence = *
>
> uSNa: - *the hot = *
>
> prANa-pAvaka: *- prANa-Fire = *
>
> pratibimbam iva_Adarze sa ca - *&* *like a reflection in a mirror it is =
> *
>
> tasmin_tathA_eva hi *- there thus just so. *

>
> ~vlm.112. The apAna being cooled gives rise to the fiery hot breath of
> prAna, which remains in the body like the reflexion of something in a
> mirror.
>
> *sv. prana is heat (fire), apana is the cool moon, and the two exist like
> light and shade in the same body.
>

> *jd.112 - apAne zItale *- when the cooling apAna.Downbreath = *sattAm eti *-
> goes to the real state = *uSNa: - *the hot = *prANa-pAvaka: *- prANa-Fire
> = *pratibimbam iva_Adarze sa ca - *&* *like a reflection in a mirror it
> is = *tasmin_tathA_eva hi *- there thus just so. *
>
>
>
> *113*|*Ø*

>
> चिद्.अग्नि: पद्म-पत्र-स्थम् सोमम् वाचा-आत्मकम् त्विषा ।
>
> cid-agni: padma-patra-stham somam vAcAtmakam tviSA |
>
> जनयत्य् अनुभूत्या .इह कुड्य-आलोकम् यथा बहि: ॥६।८१।११३॥
>
> janayati_ anubhUtyA_ iha kuDya-Alokam yathA bahi: ||113||
>
> .
>

> cid-agni: *- Consciousness Fire = *
>
> padma-patra-stham -* lotus.petal-set = *
>
> somam vAcA-Atmakam * - Moon = *
>
> tviSA *- by agitation/splendor = *
>
> janayati_anubhUtyA_iha *- is produced by experience here = *
>
> kuDyAlokam * - as light on a wall = *
>
> yathA bahi: * - as outside... = *

>
> ~sv.113 The light of consciousness and the moon of description together
> bring about experience.
>
> ~vlm.113. The light of the intellect produces the brightness of
> consciousness, and the sun-beams reflect themselves as lunar orbs; in the
> dew drops on lotus leaves at early down.
>
> ~VA - the cit-fire, staying in the petals of the lotus, and soma of the
> nature of speech, together become experienced, like lightened wall outside.
>
>
>

> *114*|*Ø*

>
> संसृत्य्-आदौ यथा काचित् संविच् छीतोष्ण-रूपिणी ।
>
> saMsRti_Adau yathA kAcit saMvit_ zIta_uSNa-rUpiNI |
>
> अग्नीषोम.अभिदाम् प्राप्ता सा.एव सर्गे नृणाम् इह ॥६।८१।११४॥
>
> agnISoma_abhidAm prAptA sA_ eva sarge nRNAm iha ||114||
>
> .
>
> ...
>

> saMsRti-Adau * - in the beginning of the saMsAric process = *
>
> yathA kAcit *– as whatever = *
>
> saMvit_zIta_uSNa-rUpiNI *– awareness in the form of warmth & coolth = *
>
> agnISoma_abhidAm prAptA *- x = *
>
> sA eva sarge nRNAm iha *- x = *

>
> ~sv.114 The phenomena called the sun and the moon, which had existed from
> the beginning of world-creation, also exist in the body.
>
> ~vlm.114. There was a certain consciousness in the beginning of creation,
> which with its properties of beat and cold as those of agni and soma; came
> to be combined together in the formation of human body and mind.
>
>
>

> *115*|*Ø*

>
> यत्र सोम-कला ग्रस्ता क्षणम् सूर्येण षोडशी ।
>
> yatra soma-kalA grastA kSaNam sUryeNa SoDazI |
>
> मुखाद् वितस्ति-मात्रम् स्यात् तत्र बद्ध-पदो भव ॥६।८१।११५॥
>
> mukhAt_ vitasti-mAtram syAt tatra baddha-pado_ bhava ||115||
>
> .
>

> yatra *- where = *
>
> soma-kalA grastA - *the soma-bit is eaten/absorbed = *
>
> kSaNam - *at.once = *
>
> sUryeNa - *by the Sun = *
>
> SoDazI *- x = *
>
> mukhAt_vitasti-mAtram syAt *- x = *
>
> tatra *- x = *
>
> baddha-pado bhava *- x = *

>
> ~sv.115. O Rama, remain in that state where the sun has absorbed the moon
> into itself.
>
> ~vlm.115. Strive, rAma, to settle yourself at that position of outside the
> moth apAna, where the sun and moon of the body (i.e. the prAna and apAna
> breaths) meet in conjunction—amavasya.
>
> #SoDazI - m. - a Sutya1 day with a 16-partite formula (or such a libation)
> , one of the Sam2stha1s of the soma ceremony AV. TS. Br. &c. ; a partic.
> kind of soma vessel MW.
>
> #tan -> #vitan -> #vitasti ‑f.‑ a long span. #dvAdazAGgula, 12 अङ्गुल
> #aGgulas or about 9 inches) Sbr.&c
>
>
>

> *116*|*Ø*

>
> नूनम् सूर्य-पदम् प्राप्तो यत्र सोमो हृद्.अम्बरे ।
>
> nUnam sUrya-padam prApto_ yatra somo_ hRt_ambare |
>
> नूनम् केवलया स्थित्या तत्र बद्ध-पदो भव ॥६।८१।११६॥
>
> nUnam kevalayA sthityA tatra baddha-pado_ bhava ||116||
>
> .
>

> nUnam sUrya-padam prApta: * - x = *
>
> yatra * - x = *
>
> soma: * - x = *
>
> hRd-ambare * - x = *
>
> nUnam kevalayA sthityA *x*
>
> tatra * - x = *
>
> baddha-pado bhava * - x = *

>
> ~sv.116 Remain in that state in which the moon has merged with the sun in
> the heart.
>
> ~vlm.116 You should try to settle yourself at the heart. In fact heart is
> the sky where the Moon of apAna replaces the Sun or prANa vAyu.
>
> \
>
> उष्णम् अग्निश् चिद्.आदित्य: शैत्यम् सोम उदाहृतम् ।
>
> यत्र .एतौ प्रतिबिम्ब.स्थौ तत्र बुद्ध-पदौ भव ॥६।८१।११७॥
>
> उष्णम् अग्निश् चिद्.आदित्य: शैत्यम् सोम उदाहृतम् ।
>
> uSNam agni:_ cit_Aditya: zaityam soma* udAhRtam |
>
> यत्र .एतौ प्रतिबिम्ब.स्थौ तत्र बुद्ध-पदौ भव ॥६।८१।११७॥
>
> yatra _etau pratibimba.sthau tatra buddha-padau bhava ||117||
>
> .
>

> *Fire is the heated Consciousness-sun,*
>
> *soma.Moon is considered cool*
>
> *be there where both of these two are reflections*
>
> *in the realized state*
>
> .
>
> * uSNam agni: cid.Aditya: - *Fire is the heated Consciousness-sun, = *zaityam
> soma udAhRtam - *soma.Moon is considered cool = *yatra_etau
> pratibimba.sthau = *be there where these two are reflections in the
> realized state *tatra buddha-padau bhava

>
> ~vlm.117 Agni is hotness and known as Aditya, and coldness is soma. You
> should settle at the point or heart where both prANa (Agni) and (soma) are
> positioned as one another's images.
>
> ~sv.117-118-119 Remain in that state where there is the realisation that
> the moon is but the reflection of the sun. Know the junction of the sun and
> the moon within yourself. The external phenomena are utterly useless.
>
>
>

> *118*|*Ø*

>
> शरीरे सोम-सूर्य.अग्नि-संक्रान्ति-ज्ञो भva .aवानघ ।
>
> zarIre soma-sUrya_agni-saMkrAnti-jJo_ bhava _anagha |
>
> तत्र संक्रान्ति-काला हि बाह्यास् तृण-समा: स्मृता: ॥६।८१।११८॥
>
> tatra saMkrAnti-kAlA:_ hi bAhyA:_ tRNa-samA: smRtA: ||118||
>
> .
>

> zarIre - *in the body = *
>
> soma.sUrya_agni-saMkrAnti=jJa: bhava -
>
> *be a Moon*.*Sun*.*Fire*-*passage*=*knower *=
>
> anagha - *dear boy = *
>
> tatra - *there = *
>
> saMkrAnti-kAlA: hi - *for they are in passing time = *
>
> bAhyA: - *external = *
>
> tRNa-samA: smRtA: - *considered equal to grass. *
>
> *~vlm.118 O Virtuous rAma! You are well conversant with the Agni and soma

> conjunctions of soma and Agni in the body, i.e. suspension of apAna and
> rise of prANa is known as soma's conjunction into Agni and vice versa, i.e.
> suspension of prANa and rise of apAna known as Agni's conjunction of soma.
> This conjunction is called adhyAtmika or internal. External conjunctions or
> astronomical conjunctions of coldness take place into hotness in the
> seasons of Spring, Summer and Rains and hotness (Agni) into coldness (soma)
> in the seasons of winter, autumn and Hemanta. The AdhyAtmika conjunctions
> have a great role to play in yoga and external conjunctions have nothing to
> do with it. *
>

> *jd.118 - zarIre - *in the body = *soma.sUrya_agni-saMkrAnti=jJa: bhava - *be
> a Moon*.*Sun*.*Fire*-*passage*=*knower *= anagha - *dear boy = *tatra - *there
> = *saMkrAnti-kAlA: hi - *for they are in passing time = *bAhyA: - *external
> = *tRNa-samA: smRtA: - *considered equal to grass. *
>
>
>
> *119*|*Ø*

>
> संक्रान्तिम् उत्तरम् अथ .आयनम् अङ्ग सम्यक्
>
> saMkrAntim uttaram atha_Ayanam aGga samyak
>
> कालम् तथा विषुवतौ यदि देह-वातै: ।
>
> kAlam tathA viSuvatau yadi deha-vAtai: |
>
> अन्तर्-बहिष्ठम् इव वेत्सि यथा .अनुभूतम्
>
> antar-bahiSTham iva vetsi yathA _anubhUtam
>
> तच् .छोभसेअ ऽत्र न पुन: परम् अभ्युपेत: ॥६।८१।११९॥
>
> tat*_zobhase _atra na puna: param abhyupeta: ||119||
>
> .
>

> saMkrAntim uttaram * - x = *
>
> atha Ayanam aGga samyak * - x = *
>
> kAlam * - x = *
>
> tathA viSuvatau - *thus the equinoxes *
>
> yadi deha-vAtai: * - x = *
>
> antar-bahiSTham iva vetsi - *you know the ins and outs = *
>
> yathA_anubhUtam - *as experienced *
>
> tat_zobhase_ atra *as That you shine here *
>
> na puna: param abhyupeta: * - x = *

>
> * as always, Sun is Self & Moon is Mind;
>
> the equinoxes are the two days & nights of the year that have equal
> length.
>
> #abhyupeta
>
> ~vlm.119 If you know the internal saMkrAntis ( conjunctions) on the basis
> of external conjunctions taking place during solstitial and equinoctial
> points, you can excel in the assembly of Yogis otherwise not.
>
> ~sv.117-118-119 Remain in that state where there is the realisation that
> the moon is but the reflection of the sun. Know the junction of the sun and
> the moon within yourself. The external phenomena are utterly useless.
>

> #kram -> #krAnti -> #*saMkrAnti* ‑f.‑ going from one place to another,

> course or passage or entry into, transference to (loc. or comp.) •
> (in astro.) passage of the sun or a planet from one sign or position in the
> heavens into another (e.g. uttarA*yaNa-s°, "passage of the sun to its
> northern course" [cf. #kUTa-s°] • a day on which a principal
> saMkrAnti occurs is kept as a festival RTL. 428) Sūryas.
>
> ~VA - you should understand now outside transitions and balance of
>
> winds as prana flow inside the body.
>
> In accordance with your understanding (yathA anubhUtam) ....
>
> तच्छोभसेऽत्र न पुनः परमभ्युपेतः - ?
>
>
>

> *o**ॐ**m*

>
>
>
>
>
>
>
> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>
> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>

> *Contentment is the highest gain, Good Company the highest course,*
>
> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant sarga/canto Number, e.g.

> "re*:* y5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded at:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi_P5w3QM0Y5kJANUFh-Ia?dl=0

> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o**ॐm*

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

> http://www.youtube.com/watch?v=w814-Pj3b*m*8
> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>
>
>
>
>
>
>
> DAILY READINGS sn 5November
>
>
>
> fm6081 2.nv01..05 FIRE AND MOON .z119
>
>
> https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.nv01..05%20FIRE%20AND%20MOON.z119.docx?dl=0
>
> fm7179 3.nv05 The aindava Brothers .z22
>
>
> https://www.dropbox.com/s/sinpnwv0v4qqe2k/fm7179%203.nv05%20The%20aindava%20Brothers%20.z22.docx?dl=0
>
> fm4008 1.nv5 THE BIRTHS OF the fiery.bhRgu .z29
>
>
> https://www.dropbox.com/s/0hhmrwdsgt5124b/fm4008%201.nv5%20THE%20BIRTHS%20OF%20the%20fiery.bhRgu%20.z29.docx?dl=0
>
>
>
> Group Page
>
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> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>
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>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA _ucyate jIva:
>
> संकल्पात्स मनो_ भवेत् ।
>

> saMkalpAt sa:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m
>
>
>
> +++
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