fm4042_1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52 https://www.dropbox.com/s/v1c50i2mvwr7ljy/fm4042_1.d
jivadas
fm4042_1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52 https://www.dropbox.com/s/v1c50i2mvwr7ljy/fm4042_1.dc26-27%20HOW%20CONSCIOUSNESS%20BECOMES%20.z52.docx?dl=0
y4042_1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52
work in progress v.15
Oॐm
Canto 4.42
vasiShTha said
—
.
कुपितस्य_असतो_अप्य्_अस्य प्रेक्षा-मात्र-विनाशिन: ।
अविद्या-वितत-व्याधेर्_औषधम् शृणु राघव ॥४।४२।१॥
kupitasya_asato_apy_asya prekSA-mAtra-vinAzina: |
avidyA-vitata-vyAdher_auSadham zRNu rAghava ||
4|42|01||
For this disturbed state
however unreal,
for the destroyer of envisioned forms,
for that wide.spreading infection, avidyA.Ignorance
the remedy is
—
pay attention, rAghava!
kupitasya asata:_api_asya - x =
prekSA-mAtra-vinAzina: - x =
avidyAvitata-vyAdhe: - x =
auSadham zRNu rAghava - x =
~m.1 O Rāma, this ignorance get enraged, though false, and gets destroyed by proper view about it. Hear about the cure for this disease.
~vlm.1 "Hear now Râma! the antidote against the wide extended malady of Ignorance, and the raging endemic of unreality, which vanishes from view upon your close inspection of it.
याम् ताम् कथयितुम् जातिम् राम राजस-सात्त्विकीम् ।
मनो-वीर्य-विचार-अर्थम् प्रस्तुतो_अस्मि इह ताम् शृणु ॥४।४२।२॥
yAm tAm kathayitum jAtim rAma rAjasa-sAttvikIm |
mano-vIrya-vicAra-artham prastuto_asmi iha tAm zRNu ||
4|42|02||
the Class to be discussed,
rAma,
is the rAjasa-sAttvika,
to which I introduced you earlier
when studying serious Enquiry.
So
pay attention.
~vlm. That which was proposed to be said (in y4040)...
yAm tAm kathayitum jAtim
rAma
rAjasa-sAttvikIm
mano-vIrya-vicAra-artham
prastuto_asmi iha tAm zRNu
#jan -> jAti, jAtI — f. birth, production • re-birth R • the form of existence (as man, animal, &c) fixed by birth mn.4.148 • position assigned by birth, rank, caste, family, race, lineage mbh.14.2549) • kind, genus (opposed to species), species (opposed to individual), class • the generic properties (opposed to the specific ones) • natural disposition to • the character of a species, genuine or true state of anything • a self-confuting reply (founded merely on similarity or dissimilarity) nyAyad.5.1.
~m.2 O Rāma, I said that I will elaborate upon the beings with Rājassic and sattvic qualities. Now I shall dwell on the prowess of mind.
~vlm.2. That which was proposed to be said (in y4040), concerning the Satvika and Râjasika qualities. I am now going to expound the same, on account of investigating into the powers of the mind.
यत्_तद्_अप्य्_अमृतम् ब्रह्म सर्व-व्यापि निरामयम् ।
चिद्-आभासमनantAख्यम्_अनादि विगत-भ्रमम् ॥४।४२।३॥
yat_tad_apy_amRtam brahma sarva-vyApi nirAmayam |
cid.AbhAsam_ananta-Akhyam_an-Adi vigata-bhramam ||
4|42|03||
yat_tad_api_amRtam
brahma sarva-vyApi nirAmayam - x =
cid.AbhAsam
ananta-Akhyam
an-Adi - beginningless delusions gone. - vigata-bhramam =
~m.3 Brahman is all pervading. It is immortal, unblemished. It is infinite. It is without any perplexities.
~vlm.3. The same Brahma who is all-pervading, undecaying and immortal; is known as intellectual light and without beginning and end, and free from error.
~sv.2-3 I shall again declare to you the way in which the one infinite consciousness has come to appear as the jiva and all the rest of it.
चित्.स्पन्द-वपुषस्_तस्य स्पन्दस्_तस्माच्_चिद्_एव हि ।
प्रदेशाद्_घनताम्_एति सौम्यो_अब्धिश्_चलनाद्_इव ॥४।४२।४॥
cit.spanda-vapuSas_tasya spandas_tasmAc_cid_eva hi |
pradezAd_ghanatAm_eti saumyo_abdhiz_calanAd_iva ||4|42|4||
Of any body that is vibrant with Consciousness,
the vibrancy is only Consciousness,
from That place
projected as activity
like the moon in moving water.
~m.4 Consciousness is its body. And so any of its vibrations are also consciousness alone. It gets dense in space (some). It is like movement in a calm sea.
~sv.4 You see in the ocean that it is tranquil in places and agitated in other places.
~vlm.4. The Intellect, which is body of Brahma, and has its vibration in itself, becomes agitated and condensed at intervals, as the translucent water of the ocean has its motion of itself, and becomes turbid and thickened by its perturbation. (I. e. The mind is possest of motion contrary to dull and motionless matter, and it is by its moving force, that it forms the gross bodies, as the huge surges of the sea).
अन्तर्_अब्धे:_जलम् यद्वत्_स्पन्द-अस्पन्दवद्_ईहिते ।
सर्व-शक्ति: तथा_एकत्र गच्छति स्पन्द-शक्तिताम् ॥४।४२।५॥
antar_abdhe:_jalam yadvat_spanda-aspandavad_Ihite |
sarva-zakti: tathA_ekatra gacchati spanda-zaktitAm ||4|42|
5||
antar_abdhe:_jalam
However the water in a sea
yadvat
spanda-aspandavad_Ihite
when it is sought
vibrant/unvibrantly
sarva-zakti:
x
the All.zakti
thus goes to One.where
tathA_ekatra gacchati
the state of vibrant power.
spanda-zaktitAm
~vwv. 1052/5.52.5. The All-Powerful (Absolute Reality) acts as movement and non-movement like water within the ocean, and also goes to the state of eergy of motion in one place.
~m.5 Just as water in a sea exhibits movement (in some place) and remains passive (at some place), in the same way the omnipotent becomes potent with vibrations at some place.
~sv.5 Even so, the infinite consciousness seems to embrace diversity in some places, though it in itself is non-dual.
~vlm.5. As the water of the sea, is agitated in itself without any motion or excitation from without; so the Almighty power exerts its force in itself, throughout all its eternity and infinity. (The water composed of the gases, is always in motion).
आत्मन्य्_एव_आत्मना व्योम्नि यथा सरति मारुत: ।
तथा_इह_आत्मा_आत्म-शक्त्या_एव स्व.आत्मन्य्_एव_एति लोकताम् ॥४।४२।६॥
Atmany_eva_AtmanA vyomni yathA sarati mAruta: |
tathA_iha_AtmA_Atma-zaktyA_eva sva.Atmany_eva_eti lokatAm ||4|42|6||
Only in the self
by yourself
as thru the spacious sky the wind goes
—
thus here
in the Self
only by the power of Self
in the own.Self goes the state of the world.
~vwv. 1053/5.52.6. As the wind moves in the sky by itself and only in itself, so, the Self goes to the state of agitation (or movement) here, only in itself and by its own power alone.
m.6 Just like air which vibrates within itself, self also becomes oscillatory by itself, with its power.
~sv.6 It is natural for the omnipotent infinite consciousness to manifest in all its infinite glory.
~vlm.6. As the air stirs in its own bosom of vacuity for ever, so the power of the Divine Spirit, exerts itself spontaneously and freely in its own sphere of the spirit.
स्व.शिkhÂस्पन्द-शक्त्या एव दीप: सौम्यो यथा उन्नतम् ।
एति तद्वद्_असाव्_आत्मा तत्_स्वे वपुषि वल्गति ॥४।४२।७॥
sva.zikhÂspanda-zaktyA eva dIpa: saumyo yathA unnatam |
eti tadvad_asAv_AtmA tat_sve vapuSi valgati ||4|42|
7||
sva.zikhA-a/spanda-zaktyA eva
Â
dIpa: saumya: yathA unnatam
eti tadvad_asau_AtmA
tat_sve vapuSi
valgati
x
#valg
#unnata
~vwv. 1054/5.52.7. As a gentle lamp attains to elevation only on account of the power of movement of its own flame, so, that Self moves in its own body.
m.7 Just like a flaming lamp increases itself by its own power (even in a motionless environment), self develops its own body by itself.
~vlm.7. And as the flame rises high of its own accord, so the power of the spirit, extends in itself in all directions. (It is the nature of the flame to rise upward only, but that of the Spirit, is to move in every way and all round the great circle of creation).
~sv.7-8-9-10 This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.
जलान्तरे_अम्बुधिर्_यद्वल्_लसद्_वारि इव पञ्चल: ।
सर्व-शक्तिर्_वपुष्या इव तथा स्पन्द-विलासवान् ॥४।४२।८॥
jalAntare_ambudhir_yadval_lasad_vAri iva paJcala: |
sarva-zaktir_vapuSyA iva tathA spanda-vilAsavAn ||4|42|8||
jalAntare_ambudhir_yadval_lasad_vAri iva paJcala: |
sarva-zaktir_vapuSyA iva tathA spanda-vilAsavAn ||4|42|8||
jala-antare
ambudhi:yadvat
lasad_vAri iva
paJcala:
sarva-zakti:vapuSyA iva
tathA spanda-vilAsavAn
x
#paJcala
~vwv. 1055/5.52.8. As the ocean is shaking within the water like the glittering water (caused by the hot rays of the sun), so, the all-powerful (Self) is having the play of movement only in its own body (or nature).
m.8 This is like water in a sea, which looks moving at some place. Self also dalliances in vibratory movement by its own power.
~vlm.8. As the sea seems to move with its sparkling waters, reflecting the sun and moonbeams upon its surface, so the almighty spirit appears to shake with the fleeting reflections of creation in its bosom.
~sv.7-8-9-10 This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.
यथा_उल्लसति भाश्_चक्रै: कचन्-कनक-सागर: ।
तथा_आत्मनि परिस्पन्दै: स्फुरत्य्_अक्षैश्_चिद्-अर्णव: ॥४।४२।९॥
yathA_ullasati bhAz_cakrai: kacan-kanaka-sAgara: |
tathA_Atmani parispandai: sphuraty_akSaiz_cid.arNava: ||4|42|
9||
Just.as the radiant golden sea reflects sunlight in patterns,
so
the Consciousness-ocean projects
through its many vibrations
what is seen and known by the senses.
~vwv. 1056/5.52.9. As the golden ocean glitters, shining by the multitude of rays of light (from the Sun), so, the ocean of Consciousness throbs with the (light of the) organs of sense due to the movement within itself.
m.9 In a sea, sun shines like an effulgent beam. Similarly consciousness-sea self-vibrates.
~vlm.9. As the sea sparkles with the golden beams of the starry frame; so the translucent vast soul of God, shines with the light of its own intellectual sphere.
लक्ष्यते मौक्तिक-स्पन्दो यथा व्योम्नि दृशो_अदृशि ।
तथा भाति लसद्-रूपा चिच्-छक्तिश्_चिन्-महाम्बरे ॥४।४२।१०॥
lakSyate mauktika-spando yathA vyomni dRzo_adRzi |
tathA bhAti lasad-rUpA cic.chaktiz_cin-mahAmbare ||4|42|10||
lakSyate mauktika-spando yathA vyomni dRzo_adRzi |
tathA bhAti lasad-rUpA cic.chaktiz_cin-mahAmbare ||4|42|10||
यथा लक्ष्यते मौक्तिक-स्पन्दःअ
As there is perceived a moving pearl-chain
अदृशि व्योम्नि दृशः
in the nonperceptual sky as perceptions
in the sky, which is not a sight itself, holding objects of perception
तथा भाति लसद्-रूपा
so appears the radiant-form
चित्-शक्तिह्
#cit-zakti Consciousness-Power
चिन्-महाम्बरे
in the great cit-Sky.
~vwv. 1057/5.52.10. As the throbbing of pearls is observed from the viewing in the non-appearing sky, so, the energy of Consciousness with a shining form appears in the great sky of Consciousness.
~m.10 Pearl like movements are visible in the sky. In the same way shapes and forms are seen in the vast sea of consciousness.
~vlm.10. As chains of pearly rays, glitter to our sight in the empty sky; so sundry forms of things fly about in the vast vacuity of the intellect. (These are as bubbles in the vast expanse of the Divine Mind).
~sv.7-8-9-10 This manifestation of the omnipotence of infinite consciousness enters into an alliance with time, space and causation which are indispensable to the manifestation.
In a clear sky--that is not seen itself—
is seen a chain of pearls.
Likewise appears the radiant-form--the zakti Power of Consciousness--
in the great Sky of Consciousness.
किम्.चित्_क्षुभित-रूपा सा चिच्-छक्तिश्_चिन्-महार्णवे ।
तन्-मयी चित्_स्फुरत्य्_अच्छा तत्र_एव_ऊर्मिर्_इव अर्णवे ॥४।४२।११॥
kim.cit_kSubhita-rUpA sA cic.chaktiz_cin-mahArNave |
tan-mayI cit_sphuraty_acchA tatra_eva_Urmir_iva arNave ||4|42|11||
kim.cit kSubhita-rUpA sA
It is a sort of vibrant form,
cic.chakti: cin-mahArNave
the cit.Power in the cit.ocean:
tan-mayI cit sphuraty acchA
as a That-construct, cit shines clear
tatra eva
just there
Urmir iva arNave
like a wave in the ocean.
~vwv. 1077/4.42.11a/12. In the great ocean of Consciousness, that power of consciousness, whose natural state is a little disturbed, stands separated as it wre from the Self (or Absolute Consciousness) when it is just not separated.
~vwv. 1058/5.52.11. That energy of consciousness is having a state which is a little agitated, in the great sea of Consciousness. Pure Consciousness full of that (energy) throbs there itself like a wave in the ocean.
~m.11 Like waves in a sea, a small perturbation occurs in the sea of consciousness-energy. This becomes ecstatic and sparkles.
~sv.11 Thence arose the infinite names and forms.
~vlm.11. These intellectual images, being pushed forward by the force of intellect, they begin to roll in its vacuous sphere like waves in the sea. (They are the same in substance, though different in appearance).
आत्मनो_sव्यतिरिक्ता_एव व्यतिरिक्ता_इव तिष्ठति ।
आलोक-श्रीर्_इव_आलोक-कोटरे यत्_तताम्_गता ॥४।४२।१२॥
Atmano_'vyatiriktA_eva vyatiriktA_iva tiSThati |
Aloka-zrIr_iva_Aloka-koTare yat_tatAm_gatA ||
4|42|12||
Atmano_'vyatiriktA_eva आत्मनः अ-व्यतिरिक्ता एव - not-distinct at-all from the self =
vyatiriktA_iva tiSThati व्यतिरिक्ता इव तिष्ठति - it remains as.if distinct =
Aloka-zrIr_iva आलोक-श्रीर्_इव - like a brilliant light =
Aloka-koTare yat आलोक-कोटरे यत् - in a lighted cave, which has =
tatAm_gatA ततां गता - gone to extension outspread.
~vwv. 1077/4.42.11a/12a. In the great ocean of Consciousness, that power of consciousness, whose natural state is a little disturbed, stands separated as it wre from the Self (or Absolute Consciousness) when it is just not separated.
~m.12 This perturbation is not different from Self. Even so it abides as separate. It is like a bright ray in a beam of rays.
~vlm.12. These images though inseparable from the intellect of the Divine spirit, yet they seem to be apart from it, like the light in the holes of needles and other cavities. (The glory of God, is the life and life of all).
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
*jd.12 - Atmano_'vyatiriktA_eva आत्मनः अ-व्यतिरिक्ता एव - not-distinct at-all from the self = vyatiriktA_iva tiSThati व्यतिरिक्ता इव तिष्ठति - it remains as.if distinct = Aloka-zrIr_iva आलोक-श्रीर्_इव - like a brilliant light = Aloka-koTare yat आलोक-कोटरे यत् - in a lighted cave, which has = tatAm_gatA ततां गता - gone to extension outspread.
क्षणम् स्फुरति सा देवी सर्व-शक्तितया तया ।
चेतति स्वाम् स्वयम् शक्तिम् कलेन्दो: शीतताम्_इव ॥४।४२।१३॥
kSaNam sphurati sA devI sarva-zaktitayA tayA |
cetati svAm svayam zaktim kalendo: zItatAm_iva ||4|42|13||
At.once the Goddess apears
thru that All-Power.
Her own Power conceives herself
from the dark to the fulness of the Moon.
~vlm. ... as the moon shows her various horns in her different phases.
kSaNam sphurati sA devI
At.once the Goddess apears
sarva-zaktitayA tayA because of that All-Power.
cetati svAm svayam zaktim Her own Power conceives herself
kalendo: zItatAm_iva
like the coolness of the moon's phase.
~m.13 This Den (Consciousness) sparkles at an instant and becomes active by self prowess. This movement is like the coolness of moon (not different from it).
~vlm.13. The universal Omnipotence exhibits itself in those particular forms, as the moon shows her various horns in her different phases.
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
उदिता_एषा प्रकाश-आख्या चिच्.छक्ति: परमात्मन: ।
देश.काल-क्रिया=शक्तीर्_वयस्या: सम्.प्रकर्षति ॥४।४२।१४॥
uditA_eSA
She is arisen
prakAza-AkhyA
called prakAza.Radiance
cic.chakti: paramAtmana: |
the Consciousness.Power pf the Supreme Self
deza.kAla-kriyA=zaktI:
the power to work in place and time
vayasyA:
sam.prakarSati
x
Ø tt.#kAza काश -> प्रकाश prakAza the power or creative force/energy of cit.Consciousness which projects place, time, and activity: uditA eSA prakAza-AkhyA cicchakti: paramAtmana: | deza-kAla-kriyA=zaktIr_vayasyA: saMprakarSati || y4042.014
Ø tt.#zakti शक्ति -> चिच्छक्ति cicchakti cit-zakti a power or creative force/energy of cit.Consciousness: uditaiSA prakAzAkhyA cicchakti: paramAtmana: | deza-kAla-kriyA=zaktIr_vayasyA: saMprakarSati || y4042.014
~m.14 This consciousness-force, called light effulgence, emerges in the Absolute Self. This light gathers around itself, friends like space, time and action.
~vlm.14. Thus the intellectual power of the Supreme spirit, coming to shine forth as light, refracts itself in various forms as the very many semblances of that great light.
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
स्व.स्वभावम् विदित्वा_एवम्_अन्-आद्यन्त-पदे स्थिता ।
रूपम् परिमिता_इव_असौ भावयत्य्_अविभाविता ॥४।४२।१५॥
sva.svabhAvam viditvA_evam_an-Adyanta-pade sthitA |
rUpam parimitA_iva_asau bhAvayaty_avibhAvitA ||4|42|
15||
sva.sva.bhAvam viditvA evam
Having-known its own self-nature
anAdyanta-pade sthitA
as situate in a state without beginning or end
rUpam parimitA iva
it is as.if measured-out.
asau bhAvayati_a-vibhAvitA
It is made to become without being made to become.
x
#bhU -> vibhU -> vibhAvita- mfn. (fr. Caus.) caused to arise or appear &c
#bhU -> bhAvita -> vibhAvita- mfn. (fr. Caus.) caused to arise or appear &c
~m.15 When this consciousness-force is aware of its timeless nature, it abides in the Absolute. However, when it comprehends itself as limited by form, it thinks as one differentiated.
~vlm.15. The Supreme spirit, though conscious of its nature of infinity and indivisibility, yet assumes to itself the state of its individuality, in every separate and limited form of created beings.
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
यदा_एवं.भावितम्_रूपम्_तया परमसत्तया ।
तदा_एव_एनम्_अनुगता नाम-सम्.ख्य-आदिका दृश: ॥४।४२।१६॥
yadA_evam.bhAvitam_rUpam_tayA paramasattayA |
tadA_eva_enam_anugatA nAma-saMkhya-AdikA dRza: ||4|42|
16||
यदा एवं-भावितं रूपम्
When become such a form,
तया परम-सत्तया w/
that highest state of Being.So
तदा एव एनम्-अनुगताः
then too following this are
नाम-संख्य-आदिकाः दृशः
its variously-named perceptions.
~m.16 When thus the Supreme Nature/Existence comprehends itself as one with finite form, then follow the names, numbers and such kinds (of manifestational denominations).
~vlm.16. When the supreme Entity takes upon itself these several forms, it is immediately joined by a train of qualities and properties, with quantity, modality and the like as followers in its train.
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
चिद्_एव_एतद्_अवस्त्व्_एव व्यतिरिक्ता तथा_आत्मन: ।
अनन्ता तद्_गता एव आशु लहरी_इव महार्णवात् ॥४।४२।१७॥
cid_eva_etad_avastv_eva vyatiriktA tathA_Atmana: |
anantA tad_gatA eva Azu laharI_iva mahArNavAt ||4|42|
17||
cit_eva_etat
This is only cit Consciousness
a-vastu_eva
quite without substantial reality,
vyatiriktA tathA Atmana:
separate thus from the Self.
anantA tad-gatA eva Azu
Boundless, that at.once goes thus,
laharI iva mahArNavAt
like a wave in the great ocean.
~m.17 Thus the most powerful Consciousness moves into sense of ego, it binds itself of its free accord like a silkworm in its nest.
~vlm.17. The unsubstantial intellect, deeming itself as a substance by its being separated from the supreme soul; becomes divided into infinity like the waves of the sea water: (which is one and many).
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
यथा कटक-केयूरैर्_भेदो हेम्नो विलक्षण: ।
तथात्मनश्_चितो रुपम् भावयन्त्या: स्वम्_आंशिकम् ॥४।४२।१८॥
yathA kaTaka-keyUrair_bhedo hemno vilakSaNa: |
tathAtmanaz_cito rupam bhAvayantyA: svam_AMzikam ||4|42|18||
Armlet or anklet,
it's a different distinction of gold.
So too
tathA Atmana: cita: rupam bhAvayantyA: svam_AMzikam
x
~vlm.18. As there is no material difference of the armlet and bracelet, from their matter of the same gold; so is the intellect and the soul the one and same thing. It is the thought that makes the difference in their different modes.
~vwv.471/18. As the difference of gold from the ornaments (made of gold) has no distinguishing characteristics, so is (the difference) of the Self from consciousness imagining (or manifesting) the form (of the world) which is its own part.
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
यथा दीपेन दीपाnAम् जातानाम्_आत्मनाम् तथा ।
देश-काल-कला-मात्र=भेद: svÂभाविकाश्_चिते: ॥४।४२।१९॥
yathA dIpena dIpAnAm jAtAnAm_AtmanAm tathA |
deza-kAla-kalA-mAtra=bheda: svÂbhAvikAz_cite: ||4|42|
19||
yathA dIpena
as by a lamp
dIpAnAm
of lamps
jAtAnAm_AtmanAm tathA
thus of born souls
deza.kAla-kalA-mAtra=bheda:
place.time-bit=measure+divided
sva.abhAvikA: / sva.bhAvikA:
cite:
x
~vwv.472/19. As there is a difference, among themselves, only in the place, time and the parts of lamps brought into existence (or lit) by (another) lamp, so (is the difference arising from the limiting adjuncts) of consciousness, natural.
~m.19 ‘I am bound’ thinking thus, it sheds its truth consciousness in a slow measure and settles down in the internal denominations state of ignorance.
~vlm.19. As there is no difference between one lamp and the others, that are lighted from the same light; so it is of all souls and intellects, which are alike in their nature, but differ only in their particular attributes"upadhis.
~sv.12-13-14-15-16-17-18-19-20 But all these apparent manifestations are in reality non-different from the infinite consciousness.
देश.काल-परिस्पन्द=शक्ति+सन्-दीपिता अथ चित् ।
संकल्पम्_अनुधावन्ती प्रयाति कलना-पदम् ॥४।४२।२०॥
deza.kAla-parispanda=zakti+san-dIpitA atha cit |
saMkalpam_anudhAvantI prayAti kalanA-padam ||4|42|
20||
deza-kAla-parispanda=zakti+san-dIpitA
Place-Time-vibratory=power+Suchness-excited
atha cit
then cit.Consciousness
saMkalpam_anudhAvantI
according-with the saMkalpa Concept
prayAti kalanA-padam
the state of Imagining proceeds.
~vwv.
1079/20. The Supreme Consciousness,
excited by the powers of movement in the form of space and time and pursuing
imagination, attains to the position of grasping (things).
~m.20 With the self-conceived five subtle energies working internally, it becomes greatly insensitive to the Absolute (Self). It is like a mighty lion in chains.
~vlm.20. The Intellect, being put to action by the force of the soul on particular occasions, pursues its desires and the objects of its fancy.
jd. "When That is thought-ed, This happens." The Imaginative state proceeds to do its business.
विकल्प-कलित-आकारम् देश-काल-क्रिया-आस्पदम् ।
चितो रूपम् महाबाहो क्षेत्रज्ञ इति कथ्यते ॥४।४२।२१॥
vikalpa-kalita-AkAram deza-kAla-kriyA-Aspadam |
cito rUpam mahAbAho kSetrajJa iti kathyate ||4|42|
21||
vikalpa-kalita-AkAram deza-kAla-kriyA-Aspadam |
cito rUpam mahAbAho kSetrajJa iti kathyate ||4|42|21||
x
vikalpa-kalita-AkAram
deza-kAla-kriyA-Aspadam as the abode of Place, Time, and Action,
cita: rUpam the Form of cit.Consciousness,
mahAbAho
kSetrajJa iti kathyate
x
#vikalpa – vi.kalpa cf. sam.kalpa – a samkalpa.Concept consists of vikalpa.Ideas, not necesarily erroneous.
~m.21 Due to acquired and accumulated memories and tendencies (vāsanas), it assumes doership of a variety of works and actions. And thus falls into a sequence of self-designed states of existence.
~sv.21 That aspect of this infinite consciousness which relates itself to the manifestation of the names and forms and thus to time, space and causation is known as the_aknower of the field', or the witness consciousness.
~vlm.21. The same intellect also, taking its volitive and active forms at different times and places; is styled the embodied soul or spirit, and known as kSetrajna.
क्षेत्रम् शरीरम्_इत्य्_आहुस्_तद्_असौ चेत्य-खण्डितम् ।
स=बाह्य.अभ्यन्तरम् तेन क्षेत्र.ज्ञ इति कथ्यते ॥४।४२।२२॥
kSetram zarIram_ity_Ahus_tad_asau cetya-khaNDitam |
sa=bAhya.abhyantaram tena kSetra.jJa iti kathyate ||4|42|
22||
"The body is a Field,"
they say.
It is plowed and seeded
inside.and.out
with things to be conceived
and thus
the Field-Knower* is spoken.of.
*The kSetrajJa of BG.
~sv.22 The body is the field;
that which knows this field inside out and in all its aspects
is the knower of the field or witness consciousness.
वासनाम् कल्पयन्_सो_अपि यात्य्_अहम्.कारताम् पुन: ।
अहम्.कारो_अपि निर्णेता कलङ्की बुद्धिर्_उच्यते ॥४।४२।२३॥
vAsanAm kalpayan_so_api yAty_aham.kAratAm puna: |
aham.kAro_api nirNetA kalaGkI buddhir_ucyate ||4|42|
23||
vAsanAm kalpayan_sa:_api yAty_aham.kAratAm puna:
x
aham.kAra:_api nirNetA kalaGkI buddhi:_ucyate
x
#nirNetR -> nirNetA settling , deciding Pa1n2. 1-3 , 23 Sch. ; -m.- a judge Katha1s. ; a voucher W. ; a guide ib. ; nirnetRtva-m proof , verification ib.
~m.23 It is called ‘nature_a (prakriti) in some contexts. In some cases it conceives ‘maya’ deception. In some contexts it is works.
~sv.23 This witness consciousness becomes involved in the latent predispositions and develops the ego-sense.
~vlm.23. This being fraught with its desires, is designated as Egoism or selfishness; and this again being soiled by its fancies, takes the name of the understanding.
बुद्धि: संकल्प-कलिता प्रयाति मनस: पदम् ।
मनो घन-विकल्पम् तु गच्छति_इन्द्रियताम् शनै: ॥४।४२।२४॥
buddhi: saMkalpa-kalitA prayAti manasa: padam |
mano ghana-vikalpam tu gacchati_indriyatAm zanai: ||
4|42|24||
buddhi: saMkalpa-kalitA - buddhi.Intellect concept-formed =
prayAti manasa: padam - proceeds as a state of Mind =
manas ghana-vikalpam tu - x =
gacchati indriyatAm zanai: - x.
Ø tt.#buddhi - buddhi: saMkalpa-kalitA prayAti manasa: padam | mano ghana-vikalpam tu gacchatIndriyatAm zanai: || y4042.024
Ø tt.#manas - buddhi: saMkalpa-kalitA prayAti manasa: padam | mano ghana-vikalpam tu gacchatIndriyatAm zanai: || y4042.024
~m.24 In some contexts, it is (called) bondage. In some contexts it is basic mind-stuff. Sometimes it is will/desire and sometimes it is known as ‘avidya’ falsehood and ignorance.
~sv.24 When this ego-sense generates notions and intentions within itself, it is known as the intellect. As the thinking instrument, it is known as the mind.
~vlm.24. The understanding leaning to its wishes, is termed the mind; which when it is compacted for action, takes the name of the senses or sensation.
कल् kal -> kalita‑ - impelled, driven • made, formed ziz. iii, 81 • furnished or provided with Vikr. bhpr. &c • intended. •-• yac citA kalitam kiMcit tad Apnoti nijam padam || y5034.032. akalita - unconceived, undefined • - akalita-mahiman - -adj.- of immeasurable greatness. ->
पाणि-पादम्_अयम् देहम्_इन्द्रियाणि विदुर्_बुधा: ।
देहो_असौ ज्ञायते लोके सूयते_अपि च जीवति ॥४।४२।२५॥
pANi-pAdam_ayam deham_indriyANi vidur_budhA: |
deho_asau jJAyate loke sUyate_api ca jIvati ||4|42|
25||
This body's hands and feet the wise call "indriya.Organs"
whereby this body becomes known to the world
and once begotten it lives.
एवम् जीवो हि संकल्प-वासना-रज्जु=वेष्टित: ।
दु:ख-जाल-परीत=आत्मा क्रमाद्_आयाति चित्तताम् ॥४।४२।२६॥
evam jIvo hi saMkalpa-vAsanA-rajju=veSTita: |
du:kha-jAla-parIta=AtmA kramAd_AyAti cittatAm ||4|42|
26||
evam jIva: hi
Thus this Living.jIva
saMkalpa-vAsanA-rajju=veSTita:
wrapped in a rope of conceptual Vâsanâs,
du:kha-jAla-parIta=AtmA
as a self seized in a net of sorrows
kramAd_AyAti cittatAm
in turn comes-to Affectivity.
~m.26-27. It is struck by birth, death and thoughts and musings about the mutable world. It is coloured by attachments, likes and dislikes. It is a disturbed, confused form of wills and desires. It is at the root of the tree of works. It is in a state of lost memory of its origins and full of fabricated and conjured up calamities.
~sv.26 Just as a fruit undergoes various changes in size, colour, etc., as it matures, the same consciousness undergoes these apparent changes as the ignorance grows deeper and denser.
~vlm.26. Thus the living soul being tied to its thoughts and desires, and being entrapped in the net of pain and sorrow, is termed citta or heart.
क्रमेण पाक-वशत: पलम्_एति यथान्यताम् ।
अवस्थया_एव न_आकृत्या जीवो मल-वशात्_तथा ॥४।४२।२७॥
krameNa pAka-vazata: palam_eti yathAnyatAm |
avasthayA_eva na_AkRtyA jIvo mala-vazAt_tathA ||4|42|27||
krameNa pAka-vazata: palam_eti yathAnyatAm |
avasthayA_eva na_AkRtyA jIvo mala-vazAt_tathA ||4|42|27||
krameNa
pAka-vazata:
palam_eti yathAnyatAm
avasthayA_eva na_AkRtyA
jIva: mala-vazAt_tathA
x
~m.26-27. It is struck by birth, death and thoughts and musings about the mutable world. It is coloured by attachments, likes and dislikes. It is a disturbed, confused form of wills and desires. It is at the root of the tree of works. It is in a state of lost memory of its origins and full of fabricated and conjured up calamities.
~sv.27 The foolish person then abandons all right thinking or enquiry into the truth and voluntarily embraces ignorance as bliss.
~vlm.27. Thus the gradual development of the intellect, produces its successive results (or phases as said above); so these are the different states or conditions of the living soul, and not so many forms of it, but all these are the impurities of the soul.
जीवो_अहम्.कारताम् प्राप्तस्_त्व्_अहम्.कारश्_च बुद्धिताम् ।
संकल्प-जाल-कलिताम् मनस्ताम् बुद्धिर्_आगता ॥४।४२।२८॥
jIvo_aham.kAratAm prAptas_tv_aham.kAraz_ca buddhitAm |
saMkalpa-jAla-kalitAm manastAm buddhir_AgatA ||4|42|
28||
jIvo_aham.kAratAm prAptas_tv_aham.kAraz_ca buddhitAm |
saMkalpa-jAla-kalitAm manastAm buddhir_AgatA ||4|42|28||
jIva: aham.kAra-tAm prApta:tu
But the Living.jIva having reached the state of aham.kAra-"I"dentity
aham.kAra:ca buddhitAm
and the "I"dentity having.come to Intellection n.b. not VLM's 'Intellect', which usually translates cit. In FM, buddhi.Intellect is the analytic faculty, complementing citta, the affective faculty; reason/feeling.
*buddhir_AgatA
the Intellect having come-to
saMkalpa-jAla-kalitAm manas-tAm *
concept-net-portioned Mind-ness...
~vlm.28. The living soul becomes associated with egoism in its embodied state, and this being polluted by its egoistic understanding, it is entangled in the net of selfish desires, which becomes the mind.
~sv.28-29 Caught in its own trap of various activities,...
मनो हि संकल्पमयम् संस्था-ग्रहण-तत्परम् ।
प्रतियोगि-व्यवच्छिन्न-प्राप्ति-सत्यैर्_अpi_Iहितै: ॥४।४२।२९॥
mano hi saMkalpamayam saMsthA-grahaNa-tatparam |
pratiyogi-vyavacchinna-prApti-satyair_api_Ihitai: ||4|42|
29||
For manas.Mind
saMkalpa.mayam
composed of Concepts
saMsthA-grahaNa-tatparam
x
pratiyogi-vyavacchinna-prApti-satyai: api_Ihitai:
#yuj -> pratiyogi
#chid -> avacchinna -> vyavacchinna
#Ap -> prAp – pra.Ap -> prApti
~m.29 It sees itself. However it is scared by the sight of Meru-like heavy form. It is the poisonous tree of world with birth and death as its branches.
~vlm.29. The concupiscent mind becomes eager to engraft itself in its consorts and offspring, and to secure the false possessions of the world to itself and without a rival.
~sv.28-29 Caught in its own trap of various activities,...
इच्छा-आद्या: शक्तयश्_चेतो भावो वृषम्_इव उन्मदम् ।
अनुधावन्ति दोषाय सरित: सागरम् यथा ॥४।४२।३०॥
icchA-AdyA: zaktayaz_ceto bhAvo vRSam_iva unmadam |
anudhAvanti doSAya sarita: sAgaram yathA ||
4|42|30||
icchA-AdyA: zaktaya: cetas bhAva: - x =
vRSam_iva unmadam - x =
anudhAvanti doSAya - x =
sarita: sAgaram yathA - as rivers to the sea.
~m.30 It is the mutable world tied down by the ropes of greed and desire. It is like a fruitless banyan tree.
~vwv.530/30 The powers such as will (or desire) run after the mind for (bringing) harm, as cows (pursue) a mad bull or rivers, the ocean.
~vlm.30. The tendencies of the mind, pursue their desired objects, as the cow follows the lusty bull; and the mind runs after its objects only to be polluted by them, as the sweet stream of the river, meets the sea to become bitter and briny.
~sv.30-31-32 ...and of identification of oneself as their doer,...
इति शक्ति-मयम् चेतो घन-आहम्.कारताम् गतम् ।
कोशकार-क्रिमिर्_इव स्व.इच्छया याति बन्धनम् ॥४।४२।३१॥
iti zakti-mayam ceto ghana-Aham.kAratAm gatam |
kozakAra-krimir_iva sva.icchayA yAti bandhanam ||
4|42|31||
So this cetas.Awareness is a construct of zakti.Power,
gone to dense "I"dentity.
It's like a silkworm in its cocoon
come,
by its own will,
to bondage.
iti zakti-mayam cetas
This _cetas is a construct of zakti.Power
ghana-Aham.kAratAm gatam
come to dense Egoity
kozakAra-krimir_iva
like a silkworm in its cocoon
svecchayA yAti bandhanam
by its own will it comes to bondage.
~vwv.531/31. Thus the mind, full of (such) powers and reduced to the state of dense egotism, attains to bondage by its own will, like a silkworm.
~m.31 [?] This ‘chittam’ is burnt by the flames of worry and is squeezed by the python of anger. It is struck by the disturbed ocean of desire. It has forgotten its ancient parent of self.
~vlm.31. Thus the mind being polluted by its selfishness, loses the freedom of its will; and becomes bound to its desires, as the silkworm is enclosed in the cocoon.
~sv.30-31-32 ...and of identification of oneself as their doer,...
स्वसंकल्प-अनुसंधानात्_पाशैर्_इव नयन्-वपु: ।
कष्टम्_अस्मिन्_स्वयम् बन्धम्_एत्य्_आत्मा परितप्यते ॥४।४२।३२॥
svasaMkalpa-anusaMdhAnAt_pAzair_iva nayan-vapu: |
kaSTam_asmin_svayam bandham_ety_AtmA paritapyate ||4|42|32||
x
sva.saMkalpa-anusaMdhAnAt
After its self-conception-connexion
pAzai: iva nayan
as with traps leading
vapu:
the body
kaSTam asmin svayam bandham
into this, its own woeful bondage
eti AtmA
goes the Self
paritapyate
it burns-up / is afflicted.
~vwv.532/32. Alas! The mind, carrying off the body, as if by snares, through the investigation of its own imagination s, is burnt, having arrived at bondage of its own accord in this (body).
~m.32 [?] This mind is like a grief stricken deer which has strayed from its herd. It is like the honey-bee which is burnt by the fire of sense-desire.
~vlm.32. It is the mind that exposes the body to confinement, by its pursuit after its desires, until it comes to feel the gall of its own thraldom, and the bitter regret of the conscious soul.
~sv.30-31-32 ...and of identification of oneself as their doer,...
Connecting with its self-conceit
(the body),—like an animal
caught in a trap, the Self goes-to
its bondage and its misery.
"बद्धम् अस्मि"_इति कलयद्_विद्या-तत्त्वम् जहच्_छनै: ।
अविद्याम् जनयत्य्_अन्तर्_जगज्-जङ्गल-राक्षसीम् ॥४।४२।३३॥
"baddham asmi"_iti kalayad_vidyA-tattvam jahac_chanai: |
avidyAm janayaty_antar_jagaj-jaGgala-rAkSasIm ||4|42|
33||
"baddham asmi"
iti kalayad
vidyA-tattvam jahat_zanai:
avidyAm janayati_antar
jagaj-jaGgala-rAkSasIm
~m.33 It fades like a lotus pulled out of its roots. It bemoans the displacement and mutilation of its limbs (over the cycle of births).
~vlm.33. Knowing itself to be enslaved, it bids farewell to the freedom of its thought and knowledge; and begets within itself the gross ignorance, which rages and ranges free in the forest of this world, with its horribly monstrous appearance.
~sv.33..38 ...he undergoes endless suffering which is self-imposed and self-willed.
स्व.संकल्पित-तन्मात्र-ज्वाल-अभ्यन्तर-वर्ति च ।
पराम् विवशताम् एति शृङ्खला-बद्ध-सिंहवत् ॥४।४२।३४॥
sva.saMkalpita-tanmAtra-jvAla-abhyantara-varti ca |
parAm vivazatAm eti zRGkhalA-baddha-siMhavat ||
4|42|34||
sva.saMkalpita-tanmAtra-jvAla-abhyantara-varti x
ca - & =
parAm vivazatAm eti - x =
#vaz -> vaza -> vivaza -> vivazatA
zRGkhalA-baddha-siMhavat - x.
...and becoming a self-conceived That-construction blazing within,
it comes to utter uncontrol like a lion bound in its chains.
~m.34-35. It is surrounded by inimical sensuous objects and moves about in many kinds of afflictions and troubles. Like a bird swooping dead into sea-waters, this mind is always drowning in fiercest states. It binds itself into this web of worlds.
~vlm.34. The mind containing within it the flame of its own desires, is consumed to death like the fettered lion in a fire.
~vwv.533/34 The mind, staying in the interior of the flames which are the subtle elements (or sense-potentials of sound, touch, form, taste and smell) imagined by itself, attains to the greatest helplessness (or dependence) like a lion bound by a chain.
~sv.33..38 ...he undergoes endless suffering which is self-imposed and self-willed.
#vaz -> vaza -> vivaza -> vivazatA
विचित्र-कार्य-कर्तृत्वम् आहरद्_वासना-वशात् ।
स्वेच्छा-मात्र-अनुरचिता दशाश्_च_अनुपतत्_तथा ॥४।४२।३५॥
vicitra-kArya-kartRtvam Aharad_vAsanA-vazAt |
svecchA-mAtra-anuracitA dazAz_ca_anupatat_tathA ||
4|42|35||
vicitra-kArya-kartRtvam - the process of doing various acts =
Aharat - x =
vAsanA-vazAt - thru the vAsanA force =
svecchA-mAtra-anuracitA - x =
dazA: ca anupatat tathA - x.
~vlm.35. It assumes to itself the agency of all its various acts, under its subjection to a variety of desires; and thus exposes itself to the changes of its state, in this life and all its future births.
~sv.33..38 ...he undergoes endless suffering which is self-imposed and self-willed.
~m.34-35. It is surrounded by inimical sensuous objects and moves about in many kinds of afflictions and troubles. Like a bird swooping dead into sea-waters, this mind is always drowning in fiercest states. It binds itself into this web of worlds.
क्व.चिन्_मन: क्व.चिद्_बुद्धि: क्व.चिज् ज्ञानम् क्व.चित्_क्रिया: ।
क्व.चिद्_एतद् अहम्.कार: क्व.चित्_पुर्यष्टकम् स्मृतम् ॥४।४२।३६॥
kva.cin_mana: kva.cid_buddhi: kva.cij jJAnam kva.cit_kriyA: |
kva.cid_etad aham.kAra: kva.cit_puryaSTakam smRtam ||
4|42|36||
wherever there is manas.Mind,
wherever buddhi.Intellect,
wherever jJAna.Wisdom,
wherever kriyA.Activity,
wherever aham.kAra-"I"dentity,
wherever the subtle.puryaSTaka Embodiment is brought-to-mind ....
kva.cit_manas - wherever manas.Mind becomes =
kva.cit_buddhi: - wherever buddhi.Intellect =
kva.cit_jJAnam - wherever jJAna.Wisdom =
kva.cit_kriyA: - wherever kriyA Activity =
kva.cit_etat aham.kAra: - wherever this ahaMkAra."I"dentity =
kva.cit_puri-aSTakam - wherever the puryaShTaka (Traveler City, with eight gates) =
smRtam - is recollected....
~vlm.36. It labours continually under all its octuple state of understanding; namely that of the knowledge, intelligence and activity or active agency, and its egoism or selfishness, all of which are causes of all its woe.
~sv.33..38 ...he undergoes endless suffering which is self-imposed and self-willed.
*jd.36 - kva.cit_manas - wherever manas.Mind becomes = kva.cit_buddhi: - wherever buddhi.Intellect = kva.cit_jJAnam - wherever jJAna.Wisdom = kva.cit_kriyA: - wherever kriyA Activity = kva.cit_etat aham.kAra: - wherever this ahaMkAra."I"dentity = kva.cit_puri-aSTakam - wherever the puryaShTaka (Traveler City, with eight gates) = smRtam - is recollected....
क्व.चित्_प्रकृतिर् इत्य् उक्तम् क्व.चिन्_माया_इति कल्पितम् ।
क्व.चिद्_बन्धम् इति प्रोक्तम् क्व.चित्_प्रकृतिर्_इत्य्_उक्तम् ॥४।४२।३७॥
kva.cit_prakRtir ity uktam kva.cin_mAyA_iti kalpitam |
kva.cid_bandham iti proktam kva.cit_prakRtir_ity_uktam ||
4|42|37||
kva.cin_mAyA iti kalpitam - wherever mAyA.Illusion is conceived
kva.cid_bandham iti proktam - wherever bondage is discussed/involved
kva.cit_karma iti saMsthitam - wherever karma is established....
~m.37 O Rāma, save this mind which is intensely stuck in a small pond full of sensuous mud. Its limbs are shorn and mutilated.
~sv.33..38 ...he undergoes endless suffering which is self-imposed and self-willed.
~vlm.37. It is sometimes styled the prakriti or character, and at others the mâyâ or seat of self delusion. The mind"manas is often converted to malas or foulness, and very often to karman or activity. 38. It is sometimes designated as bondage, and is often synonymous with the heart; it is called also as avidyâ or ignorance, and frequently identified with the will or volition likewise.
*jd.37 - kva.cin_mAyA iti kalpitam - wherever mAyA.Illusion is conceived = kva.cid_bandham iti proktam - wherever bondage is discussed/involved = kva.cit_karma iti saMsthitam - wherever karma is established....
क्व.चिद्_बन्धम्_इति ख्यातम् क्व.चिच्_चित्तम्_इति स्फुटम् ।
क्व.चिन्_मलम्_इति प्रोक्तम् क्व.चित्_कर्म_इति संस्थितम् ॥४।४२।३८॥
kva.cid_bandham_iti khyAtam kva.cic_cittam_iti sphuTam |
kva.cin_malam_iti proktam kva.cit_karma_iti saMsthitam ||4|42|38||
wherever Bondage is discussed,
wherever it is clearly affected,
wherever impurity is proclaimed wherever karma is established....
~m.38 O Rāma, this mind is stained by good and bad (deeds). It is flaming with birth and death and is in a trance of grief. If one is not worried about such a mind he is a demon in the shape of man.
~vlm.38. It is sometimes designated as bondage, and is often synonymous with the heart; it is called also as avidyá or ignorance, and frequently identified with the will or volition likewise.
~sv.38 33-38 ...he undergoes endless suffering which is self-imposed and self-willed.
तद्_एतद्_आबद्धम्_इह चित्तम् राघव दु:खितम् ।
तृष्णाशोक-समाविष्टम् राग-आयतनम्_आततम् ॥४।४२।३९॥
tad_etad_Abaddham_iha cittam rAghava du:khitam |
tRSNA-zoka-samAviSTam rAga-Ayatanam_Atatam ||
4|42|39||
tat etat - that this =
Abaddham iha cittam - bound/affected chitta here =
o rAghava =
du:khitam – is sorrowed =
tRSNA-zoka-samAviSTam - craving-grief-possessed =
rAga-Ayatanam Atatam - x.
~sv.39 O Rama, in this world the cause of all misfortunes is only the mind which is full of sorrow and grief, desire and delusion.
~vlm.39. Know Râma, the heart is tied to the earth by a chain of sorrow and misery; it is brimful of avarice and grief, and the abode of passions.
बन्ध् #bandh -> #baddha -> #Abaddha‑ - tied on , bound ; joined ; fixed , effected , produced , shown •• #Abaddha: affection Lex. •• #Abaddham - binding fastly , a binding , a yoke L.
विश् #viz -> #Aviz -> #samAviz -> #samAviSTa- *samaawiShTa - entered together or at once, seized, occupied, possessed by or filled with (tena or comp) • provided or endowed or furnished with (comp) • taught or instructed in (tena) or by (tena). –
जरा-मरण-मोह-अन्तर्भव-भावनया_आहतम् ।
ईहित-अन्.ईहितैर्_ग्रस्तम्_अविद्या-राग-रञ्जितम् ॥४।४२।४०॥
jarA-maraNa-moha-antarbhava-bhAvanayA_Ahatam |
Ihita-an.Ihitair_grastam_avidyA-rAga-raJjitam ||
4|42|40
||
.
by its inner feeling of the delusion of senility and death
it is destroyed
.
obsessed with its wishes and aversions
it is affected Nescience and Passion
.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
~vlm.40. It is living dead with the cares of age and the fear of death, to which the world is subject; it is troubled with desire and disgust, and stained by its ignorance and passions.
ग्रस् gras - to eat, swallow -> grasta‑ - swallowed, eaten • taken, seized • surrounded or absorbed • possessed (by a demon) • tormented, affected by •• inarticulately pronounced, slurred • (#a. neg) • -n.- inarticulate pronunciation of the vowels. –
*jd.40 – jarA-maraNa-moha-antar.bhava-bhAvanayA - by the feeling of senility-death-delusion-inner.being = Ahatam - beaten/destroyed is = Ihita-an.Ihitai: - by what is wished (or not wished) = grastam - eaten/possessed = avidyA-rAga-raJjitam – affected Nescience-Passion.
इच्छा-सम्.क्षुभित-आकारम् कर्म-वक्ष-वन-अङ्कुरम् ।
स-विस्मृत-उत्पत्ति-पदम् कल्पित-अनर्थ-कल्पितम् ॥४।४२।४१॥
icchA-saMkSubhita-AkAram karma-vakSa-vana-aGkuram |
sa-vismRta-utpatti-padam kalpita-anartha-kalpitam ||4|42|41||
icchA-saMkSubhita-AkAram
karma-vakSa-vana-aGkuram
sa-vismRta-utpatti-padam
kalpita-anartha-kalpitam
~vlm.41. It is infested by the prickly thorns of its wishes, and the brambles of its acts; it is quite forgetful of its origin, and is beset by the evils of its own making.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
कोशक-आरवद्_आबद्धम् शोक-आकार-पदम् गतम् ।
तन्मात्र-वृन्द-अवयवम्_अनन्त-नरक-आतपम् ॥४।४२।४२॥
kozaka-Aravad_Abaddham zoka-AkAra-padam gatam |
tanmAtra-vRnda-avayavam_ananta-naraka-Atapam ||
4|42|42||
kozaka-Aravad Abaddham
zoka-AkAra-padam gatam
tanmAtra-vRnda-avayavam
ananta-naraka-Atapam
~vlm.42. It is confined as the silkworm in its own cell, where it is doomed to dwell with its sorrow and pain; and though it is but a minim in its shape, it is the seat of endless hell-fire. (A hair as heart. Pope. The heart is hell &c. Milton).
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
स्व.दृश्यम्_अपि शैलेन्द्र-सम-भार-भयाव्_अहम् ।
जरा-मरण-शाखाढ्यम् संसार-विष-दुर्द्रुमम् ॥४।४२।४३॥
sva.dRzyam_api zailendra-sama-bhAra-bhayAv_aham |
jarA-maraNa-zAkhADhyam saMsAra-viSa-durdrumam ||
4|42|43||
sva.dRzyam_api - x =
zaila.indra-sama-bhAra-bhayau -
mountain.peak-sama-bhAra-bhayau =
aham - I =
jarA-maraNa-zAkha-ADhyam –
a trunk ripening with senility and death =
saMsAra-viSa-dur.drumam. – the poisonous saMsAra.tree.
~vlm.43. It is as minute as the soul, and yet appears as huge as the highest hill; and this world is a forest of wild poisonous trees, branching out with their fruits of decay and death.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
इमम् संसारम्_अखिलम्_आशा-पाश-विधायकम् ।
दधद्_अन्त: फलैर्_हीनम् कट-धानाम् वटम् यथा ॥४।४२।४४॥
imam saMsAram_akhilam_AzA-pAza-vidhAyakam |
dadhad_anta: phalair_hInam kaTa-dhAnAm vaTam yathA ||
4|42|44||
imam saMsAram_akhilam
AzA-pAza-vidhAyakam
dadhad_anta: phalair_hInam
kaTa-dhAnAm vaTam yathA
~vlm.44. The snare of desire is stretched over the whole world; its fruits are as those of the Indian fig trees, which has no pith or flavour within.
~vlm.44. The snare of desire is stretched over the whole world; its fruits are as those of the Indian fig trees, which has no pith or flavour within.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
चिन्ता-अनल-शिखा-दग्धम् कोपाजागर-चर्वितम् ।
काम-अब्धि-कल्लोल-हतम् विस्मृत-आत्म-पितामहम् ॥४।४२।४५॥
cintA-anala-zikhA-dagdham kopAjAgara-carvitam |
kAma-abdhi-kallola-hatam vismRta-Atma-pitAmaham ||
4|42|45||
cintA-anala-zikhA-dagdham –
cintA-fire-zikhA-burned =
kopa-ajAgara-carvitam - x =
kAma-abdhi-kallola-hatam - x =
vismRta-Atma-pitAmaham - x.
~vlm.45. The mind being burnt by the flame of its sorrow, and bitten by the dragon of its anger; and being drowned in the boisterous sea of its desires, has entirely forgotten its Great Father.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
#ajAgara‑ - not awake , not wakeful L. ; m. the plant Eclipta or Verbesina Prostrata
मृगम् यूथाद्_इव भ्रष्टम् शोक-उपहत-चेतनम् ।
पतङ्गकम्_इव ज्वालादग्धम् विषय-पावके ॥४।४२।४६॥
mRgam yUthAd_iva bhraSTam zoka-upahata-cetanam |
pataGgakam_iva jvAlAdagdham viSaya-pAvake ||
4|42|46||
mRgam yUthAt iva - like a deer from the herd =
bhraSTam - x =
zoka-upahata-cetanam - x =
pataGgakam_iva jvAlAdagdham viSaya-pAvake - x.
~vlm.46. It is like a lost stag straying out of its herd, and like one demented by his sorrows; or more like a moth singed by the flame of world affairs.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
भ्रंश् #bhraMz, *bhramsh - to fall, to drop down #bhraSTa- *bhraShTa - fallen, dropped • fallen from the sky i.e. banished to the earth • broken down, decayed, ruined, disappeared, lost, gone • fled or escaped from, rid of (abl.) • strayed from, deprived of (abl. or comp.) • depraved, vicious, a backslider • #bhraSTA ‑ a fallen or unchaste woman, "slut".
छिन्न-मूलम्_इव_अम्भोजम् परमाम् म्लानिम्_आगतम् ।
छिन्नाङ्गम्_आत्मन: स्थानाद्_विशेषासङ्ग-दु:स्थितम् ॥४।४२।४७॥
chinna-mUlam_iva_ambhojam paramAm mlAnim_Agatam |
chinnAGgam_Atmana: sthAnAd_vizeSAsaGga-du:sthitam ||
4|42|47||
chinna-mUlam iva_ambhojam - like an uprooted day-lotus =
it has come to absolute withering - paramAm mlAnim Agatam =
chinna-aGgam Atmana: sthAnAt - x =
vizeSa-asaGga-du:sthitam – x.
#mlAni
~vlm.47. It is torn away as a limb from its place in the Spirit, and thrown in an incongenial spot; it is withering away like a lotus plant plucked from its root.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
विषय-आदिषु मध्य.स्थम् चित्र-रूपेषु शत्रुषु ।
दशास्व्_एतास्व्_अनन्तासु लुठितम् सम्.कटास्व्_इति ॥४।४२।४८॥
viSaya-AdiSu madhya.stham citra-rUpeSu zatruSu |
dazAsv_etAsv_anantAsu luThitam saMkaTAsv_iti ||
4|42|48||
viSaya-AdiSu madhyastham - in the middle of its sensations =
citra-rUpeSu - among pictured forms, among enemies - zatruSu =
dazAsu etAsu anantAsu - in endless states of life =
luThitam saMkaTAsu iti - x =
#luThita‑ - rolled, rolled down, rolling on the ground (as a horse), fallen KSS. Pañcat.
~vlm.48. Being cast amidst the bustle of business, and among men who are inimical or as dumb pictures to him, every man is grovelling in this earth amidst dangers and difficulties.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
दु:खे निपतितम् घोरे विहङ्ग: सागरे यथा ।
स्व.बन्ध.आस्थम् जगज्-जाले शून्ये गन्धर्व-पत्तने ॥४।४२।४९॥
du:khe nipatitam ghore vihaGga: sAgare yathA |
sva.bandha.Astham jagaj-jAle zUnye gandharva-pattane ||4|42|
49||
du:khe nipatitam ghore
Fallen into terrible trouble
vihaGga: sAgare yathA
like a bird fallen into the ocean
sva.bandha-Astham jagaj-jAle
caught by its self-bondage in the world-net
zUnye gandharva-pattane
in an empty Gandharva City ...
~vlm.49. Man is exposed to the difficulties of this dark and dismal world, like a bird fallen in the waters of the sea; he is entangled in the snare of the world, like one snatched to the fairy land in the sky.
~sv.40..49 Forgetful of self-knowledge, it generates desire and anger, evil thoughts and cravings which throw the person into the fire of sense-objects.
उह्यमानम्_अन्-आस्था-अब्धौ मनो विषय-विद्रुतम् ।
उद्धर-अमर-सम्.काश मातङ्गम्_इव कर्दमात् ॥४।४२।५०॥
uhyamAnam_an-AsthA-abdhau mano viSaya-vidrutam |
uddhara-amara-saMkAza mAtaGgam_iva kardamAt ||
4|42|50||
uhyamAnam an-AsthA-abdhau - traveling in restless waters =
manas.Mind = viSaya-vidrutam - sense-agitated =
uddhara-amara-saMkAza - x =
mAtaGgam iva kardamAt - like an elephant in the mud.
~vlm.50. The mind is carried away by the current of business, like a man borne by the waves of the sea. Lift it, O brave Râma! from this pit, as they do an elephant sinking in the mud.
~sv.50-51 O Rama, rescue this mind from the mire of ignorance.
#dru -> vidru -> vidruta‑ विद्रुत -p.p.- Flown, fled away, (in panic). - Agitated, alarmed • Liquid, fluid • running to and fro, flown, fled (n. impers.) mbh. &c. • burst asunder, destroyed BhP. • agitated, perplexed, distraught R. paJcat. -
धृ dhR -> uddhR -> uddhara‑ – (2. sg. Impv. forming irregular tatpuruSa compounds)
बलीवर्द.वद्_आमग्नम् मनो मदन-पल्वले ।
आलून-शीर्ण-अवयवम् बलाद्_राम समुद्धर ॥४।४२।५१॥
balIvarda.vad_Amagnam mano madana-palvale |
AlUna-zIrNa-avayavam balAd_rAma samuddhara ||
4|42|51||
balIvarda.vat Amagnam - x =
manas madana-palvale - x =
AlUna-zIrNa-avayavam balAt - x =
rAma
samuddhara - x.
~vlm.51. Lift up thy mind by force, O Râma! like a bullock from this delusive puddle (palvala) of the world, where it is shorn of its brightness and is weakened in its frame.
~sv.50-51 O Rama, rescue this mind from the mire of ignorance.
#majj -> Amajj -> Amagna - wholly sunk or submerged.
#balIvarda-: balivarda-: balIvardI a bull or ox TBr. &c.
शुभ-अ.शुभ-प्रसर-पराहता-कृतौ
ज्वलज्-जरा-मरण-विषाद-मूर्च्छिते ।
व्यथा इह यस्य मनसि भो न जायते
नराकृतिर्_जगति स राम राक्षस: ॥४।४२।५२॥
zubha-a.zubha-prasara-parAhatA-kRtau
jvalaj-jarA-maraNa-viSAda-mUrcchite |
vyathA iha yasya manasi bho na jAyate
narAkRtir_jagati sa rAma rAkSasa: ||
4|42|52||
zubhA-Azubha-prasara-parAhata-âkRtau –
when zubhA-Azubha-prasara-assailed-âkRta =
jvalaj-jarA-maraNa-viSAda-mUrcchite –
when jvalaj-senility-death-viSAda-mUrcchite =
vyathA iha – pain here =
yasya manasi - in whose Mind =
Sir = na jAyate nara-AkRti: jagati - is not born as a human form in the world =
sa rAma rAkSasa: - he, rAma, is a rAkShasa.Demon.
~ABComm. parAhatA malinI-kRtA...
~sv.52. O Rama, he indeed is a demon in human form who is not distressed by the impure state of the mind caused by alternating good and evil thoughts, and who is subjected to old age, death and despair.
~vlm.52. Râma! the man whose mind is not troubled in this world, with successive joy and grief, and the vicissitudes of decrepitude, disease and death, is no human being: but resemble a monstrous Râkshasa, although he may have the figure of a man on him. (It is not humanity to be devoid of human feeling).
Øtt. #prasara - सृ #sR -> #sara -> #pra.sara: - forth flowing • "The force that thru the green tube drives the flower. " –Dylan Thomas. • Evolution • going forwards, progress(ion) • spreading, diffusion • range (of the eye) •• #prasarA - Paederia Foetida, skunk vine http://aquat1.ifas.ufl.edu/paefoe.html •• #prasaram - (in music) a Royal Progress. •-• #prasarayuta- - extensive (as a forest) R. -> #prasaraNam - (fr. Caus) stretching or spreading out, diffusing • augmentation, increase. •-• changing a semivowel into a vowel, (cf. #samprasaraNa).
अथ् ath -> vyath - to tremble, waver. vyathA व्यथा [व्यथ्-भावे-अङ्] - Pain, anguish • • alarm, anxiety. •• vyathAM>kR, either "to cause pain" or "to feel pain" •• loss, damage, ill-luck • • (with hRdi or hRdaye), throbbing of the heart. व्यथा [व्यथ्-भावे-अङ्] •• avyatha, avyathA - absence of tremor, firmness. •-• vyathAtura, vyathAnvita - suffering pain, pained.
oॐm
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8