fm1014 1.ja21 ON LIFE .z22
jivadas
fm1014 1.ja21 ON LIFE .z22
https://www.dropbox.com/s/79syxj7yq4r93qn/fm1014%201.ja21%20ON%20LIFE%20.z22.docx?dl=0
y1014 1.ja21 ON LIFE .z22
https://www.dropbox.com/s/heolm1cw6gavz2g/y1014_1.ja23%20On%20LIFE.docx?dl=0
Oॐm
A NOTE ABOUT rAma
I have cast this exceptionally mature 15-year-old delight
Prince rAma
as an oriental cousin of Crown Prince Hamlet of Denmark
the Melancholy Danish hero of Shakespeare's greatest tragedy.
like Hamlet
Prince rAma wears royal robes
but they are scented with sandalwood
blowing here from the gandha.mAdana Mountains of Maddening Perfume.
Hamlet and rAma suffer from the same ailment:
Melancholia.
the Elizabethans thought that it arose from an excess of one of the four Humors
(a subject to be dealt with in y3, the Book of Outfall) namely Black Bile.
it is characterized by disillusion with the world and the expression of suicidal feelings. today its milder phase is called 'depression'.
depression is seen as a disease in Western Psychology.
in Ayur.veda it is an imbalance of Humors.
in YV, it is seen as a form of vairAgya.Dispassion;
and it is rAma's first doorway to the Portals of Freedom and Gates of nirvANa.
here we begin rAma's Great Lamentation,
his Mighty Moan
his Rant
his Rave.
for one so young, he is a cocky fellow
ready to call a spade a spade
and a jackass a jackass. ‑jd‑
On Life
rAma said
—
.
आयु: पल्लव-कोण-अग्र-लम्ब-अम्बु-कण-भङ्गुरम् ।
उन्मत्तम्_इव संत्यज्य यात्य्_अकाण्डे शरीरकम् ॥१।१४।१॥
Ayu: pallava-koNa-agra-lamba-ambu-kaNa-bhaGguram |
unmattam_iva saMtyajya yAty_akANDe zarIrakam ||
1|1|1
||
.
Life
is a rain.drop
|
•
hanging from a sprout.tip
.
when you least expect it to
suddenly
it lets go.
|
•
~vlm.1. Human life is as frail as a pendant drop of water tripling on the tip of a leaflet; and as irrepressible as a raving madman, that breaks loose from its bodily imprisonment out of its proper season.
*jd.1 - Ayu: Life is ‑‑ pallava-koNAgra-lambAmbu-kaNa-bhaGguram sprout-tip-dangling-water-drop-fragile ‑‑ unmattam iva crazily ‑‑ saMtyajya lets go ‑‑ yAti akANDe zarIrakam goes the impromptu body ‑‑ Ayus Ayu: - Life; pallava- ||pallavasya|| of a sprout; koNa- ||prAnta- tip bhAgas part tasya api|| end, tip; agra- ||agre|| end; lamba- ||lambamAna: || hanging down; ambukaNa- ambu-kaNa - water-drop; bhaGgura - fragile, transitory; unmatta - crazy; iva - like; saMtyajya - renouncing; zarIraka body, embodiment yAti - passes; akANDe ||anavasare|| unexpectedly, suddenly, causelessly
विषय-आशी-विषासङ्ग-परिजर्जर-चेतसाम् ।
अ.प्रौढ-आत्म-विवेकानाम्_आयुर्_आयास-कारणम् ॥२॥
viSaya-AzI-viSAsaGga-parijarjara-cetasAm |
a.prauDha-Atma-vivekAnAm_Ayur_AyAsa-kAraNam ||
2
||
.
when poison-eaters cling.to them
lacking viveka Discernment
sense-objects are deadly
and life becomes a great burden to them
.
~vlm.2. Again the lives of those whose minds are infected by the poison of worldly affairs, and who are incapable of judging for themselves, are (varily) but causes of their torment.
*jd.2 - viSaya-AzI-viSa-AsaGga-parijarjara-cetasAm Of the poison-eater-sense-clinging-decrepitude-Awareness aprauDha-Atma-vivekAnAm self not ripe in Viveka Discernment Ayur_AyAsa-kAraNam life is a sorry burden viSaya sense-object; Azi - eating; viSa- poison; AsaGga- clinging to; viSaya-lakSaNai: sarpair_Asangena sarvata: shithilita-cittAnAm; parijarjara- ensuing old age, decrepitude; cetas - cetasAm of the consciousnesses; of those ‑‑ aprauDha- not intensive, not mature; Atmaviveka - Atma-vivekAnAm practicing Viveka Discernment of the Self; na vidyate prauDha Atmani viveko yeSAm puruSANAm||; Ayur; AyAsa- effort, weariness; kAraNa –cause
ये तु विज्ञात-विज्ञेया विश्रान्ता वितते पदे ।
भाव-अ.भाव-सम्.आश्वासम्_आयुस्_तेषाम् सुखायते ॥३॥
ye tu vijJAta-vijJeyA vizrAntA vitate pade |
bhAva-a.bhAva-sam.AzvAsam_Ayus_teSAm sukhAyate ||
3
||
.
but those who know the to.be.known
finding peace in the fulness-state
where fame and shame are all the same
—
life is luxurious for them
.
~vlm.3. Those knowing the knowable, and resting in the all-pervading spirit, and acquiescing alike to their wants and gains,
enjoy lives of perfect tranquilîty.
*jd.3 - ye tu vijJAta-vijJeyA But those who know the to.be.known ‑‑ vizrAntA vitate pade finding peace in the fulness-state ‑‑ bhAva-abhAva-samAzvAsam the being-unbeing comfort where profit and loss are the same ‑‑ Ayus teSAm sukhAyate Life is a pleasure for them ‑‑ tu but; ye ||those|| who; vijJAta-vijJeyA: ||have|| understood what is to be understood; vizrAntA: who have found Peace; vitate - in fulness; pade state; bhAva being, becoming, experience; abhAva- absence of being, becoming, experience; sama-AzvAsam –comfort, trust; Ayus; teSAm for them; sukhAyate is a pleasure kim brahmavidAm apy evam, na ityAha--ye tu iti= ye tu vijJAta-vijJeyA vizrAntA vitate pade ||aparichinne vastuni|| bhAvAbhAva- ||bhAva-abhAvayo: lAbha-alAbhayo: || sama-ashvAsam ||citta-samAdhAnam yasya tat|| Ayus teSAm sukhAyate ||
वयम् परिमित-आकार-पर्.इनिष्ठित-निश्चया: ।
संसार-अभ्र-तडित्-पुञ्जे मुने न_आयुषि निर्वृता: ॥४॥
vayam parimita-AkAra-par.iniSThita-nizcayA: |
saMsAra-abhra-taDit-puJje mune na_AyuSi nirvRtA: ||
4
||
.
we
who are living in this physical form
we live in the mess left by a thunderstroke
—
this universe
!
it does not give comfort to us
.
~vlm.4. We that have certain belief of our_being but limited beings, can have no enjoyment in our_transient lives, which are but flashes of lightening amidst the cloudy sky of the world.
*jd.4 - vayam We ‑‑ parimita-limited‑AkAra-form, body‑pariniSThita-rested-in, sunk-in‑nizcayA: conviction ‑‑ saMsAra‑Universe‑abhra-cloud‑taDit-thunderbolt‑puJje in this mess ‑‑ mune o Muni ‑‑ na AyuSi nirvRtA: not in life is comfort. ‑‑ mune; vayam we; parimita- limited, moderate; AkAra- form; pariniSThita- being in; nizcaya certain; puJja heap, lump, mass ||= ghana||; taDit- lightning; abhra- cloud; saMsAra- saMsAra, Universe; na; nirvRtA: not untroubled, at ease; Ayus Ayur_- AyuSi in life
युज्यते वेष्टनम् वायोर्_आकाशस्य च खण्डनम् ।
ग्रथनम् च तरङ्गाणाम्_आस्था न_आयुषि युज्यते ॥५॥
yujyate veSTanam vAyor_AkAzasya ca khaNDanam |
grathanam ca taraGgANAm_AsthA na_AyuSi yujyate ||
5
||
.
you may say that the ambient wind is a part of the spacious sky
and waves are part of the boundless sea
—
but
what can you say about Life
?
~vlm.5. It is as impossible to keep the winds in confinement, to tear assunder the sky to pieces, and wreathe the waves to a chaplet, as to place any reliance in our_lives.
*jd.5 - yujyate veSTanam vAyor You can speak of the surrounding wind ‑‑ AkAzasya ca khaNDanam as separate from the sky ‑‑ grathanam ca taraGgANAm and the binding of waves ‑‑ AsthA na AyuSi yujyate but do not speak of trust in life. ‑‑
#AsthA AsthA vizvAsa: || y1014.005 ABComm. = yujyate it is possible, reasonable; veSTana - surrounding,enclosing, binding; vAyu - vAyor of the wind; ca; AkAza - AkAzasya of space, the sky; khaNDana piece, portion; ca; grathana - binding together; taraGga taraMga tarangANAm of the waves; AsthA ||vizvAsa: || respect, regard, confidence, trust; AyuSi; na; yujyate is reasonable ||
Autumn Clouds, Sanhitta Bhattacharjee
पेलवं शरदि_इव_अभ्रम्_अ-स्नेह इव दीपकः ।
तरङ्गक इव_आलोलं गतम् एव_उपलक्ष्यते ॥१।१४।६॥
pelavam zaradi_iva_abhram_a-sneha iva dIpaka: |
taraGgaka iva_Alolam gatam eva_upalakSyate ||
6
||
.
dwindling
like an autumn cloud
sputtering
like a spent candle
Life
is soon gone like a bursting wave
.
तरङ्गम् प्रतिबिम्ब-इन्दुम् तडित्-पुञ्जम् नभो-अम्बुजम् ।
ग्रहितुम्_आस्थाम् बध्नामि न त्व्_आयुषि हत-स्थितौ ॥७॥
taraGgam pratibimba-indum taDit-puJjam nabho-ambujam |
grahitum_AsthAm badhnAmi na tv_AyuSi hata-sthitau ||
7
||
.
a wave
the moon reflected in the water
lightning-flashes
a sky-lotus
I can trust in them
but not the wretched state of
Life
.
~vlm.7. Rather attempt to lay hold on the shadow of the moon in the waves, the fleeting lightenings in the sky, and the ideal lotus blossoms in the ether, than ever place any reliance upon this unsteady life.
*jd.7 - तरङ्गम् A wave, प्रतिबिम्ब-इन्दुम् the moon's reflection, तडित्-पुञ्जम् नभो-अम्बुजम् a blaze of lightning, a sky-lotus, ग्रहितुम्_आस्थाम् बध्नामि I can able to grasp their place, न त्व्_आयुषि हत-स्थितौ but not the ruinous state of life.
अ-विश्रान्त-मना: शून्यम्_आयुर्_आततम्_ईहते ।
दु:खाय_एव विमूढो_अन्तर् गर्भम्_अश्वतरी यथा ॥८॥
a-vizrAnta-manA: zUnyam_Ayur_Atatam_Ihate |
du:khAya_eva vimUDho_antar garbham_azvatarI yathA ||
8
||
.
a restless mind
the shUnya.void
Life
—
all these bring us misery within
like the womb of a sterile mule
.
~vlm.8. Men of restless minds, desiring to prolong their useless and toilsome lives, resemble the she-mule conceiving by a horse (which causes her destruction abortion ór unfractification).
*jd.8 - a-vizrAnta=manA: Manas Mind without vizrAnti Repose zUnyam is empty. Ayur_Atatam Ihate Ayus Life creates extension du:khAya_eva vimUDha: much bewildered by suffering antar garbham garbha has two senses: the womb, and the "gut (feeling") azvatarI yathA as.if a sterile mule. Someone says: "Male mules/jackasses are sterile; it is believed that impregnation of a female by a horse causes abortion."
संसार-संसृताव्_अस्याम् फेनो_अस्मिन् सर्ग-सागरे ।
काय-वल्ल्या_अंभसो ब्रह्मञ्_जीवितम् मे न रोचते ॥९॥
saMsAra-saMsRtAv_asyAm pheno_asmin sarga-sAgare |
kAya-vallyA_aMbhaso brahmaJ_jIvitam me na rocate ||
9
||
.
In the saMsAra-sprung foam of this ocean
Creation
the body's a pond-creeper
brAhmaNa
.
Living is no delight to me
.
~vlm.9. This world (Sansára) is as a whirlpool amidst the ocean of creation, and every individual body is as (evanescent) as a foam or froth or bubble, which can give me no relish in this life.
*jd.9 - asyAm when this; saMsAra-saMsRtau when this saMsAra Universe is uprisen; phena bubble, foam, froth; asmin - thus; sarga-sAgare when a wave emerges in the ocean; kAya- body, trunk; valli- creeper, vine, Convolvulus AMbhasa: watery, in water; brahman o Brahmana; jIvita- living; me; na; rocate is agreeable = asyAm saMsAra- saMsRtAu ||saMbhramaNe|| kAya-vallI- ||deha-latA|| sarga-sAgare AMbhaso ||jala-vikAra-bhUta: || phena: ||eva Atyanta-asthiratvAt|| brahman asmin jIvitam me na rocate ||
प्राप्यम् संप्राप्यते येन भूयो येन न शोच्यते ।
पराया निर्वृते: स्थानम् यत्_तज्_जीवितमुच्यते ॥१०॥
prApyam saMprApyate yena bhUyo yena na zocyate |
parAyA nirvRte: sthAnam yat_taj_jIvitam_ucyate ||
10
||
.
the state in which you get just what you ought to get
the state without grief
:
that perfect tranquillity may be correctly called
"Living"
.
~vlm.10. That is called true living, which gains what is worth gaining, which has no cause of sorrow or remorse, and which is a state of transcendental tranquility.
*jd.10 - prApyam saMprApyate yena by what gets what is to be gotten ‑‑ bhUyo yena na zocyate moreover by what one is not grieved ‑‑ parAyA nirvRte: sthAnam the state of perfect tranquillity ‑‑ yat_taj_jIvitam_ucyate is properly called Living. –
yat; yena by which; saMprApyate is gained; prApya to be had, worth having; bhUyas moreover; yena; na; zocyate by which is not caused to grieve; sthAna locus, state, condition; parAyA: in supreme; nirvRti - nirvRte: of Nirvrti Restfulness, lack of anxiety; tat; ucyate is called; jIvita living, life
= prApyam ||avazyam prAptum yogyam parama-puruSa-artha-rUpam|| saMprApyate yena bhUyas moreover yena na zocyate parAyA nirvRte: ||jIvanmuktisukhasya|| sthAnam yat_taj_jIvitam life, living ||Ayur_= Life|| ucyate ||
तरवो_अपि हि जीवन्ति जीवन्ति मृग-पक्षिण: ।
स जीवति मनो यस्य मननेन न जीवति ॥११॥
taravo_api hi jIvanti jIvanti mRga-pakSiNa: |
sa jIvati mano yasya mananena na jIvati ||
11
||
.
plants
lead a vegetable life
&
animals
lead an animal life
.
Mankind
leads a thinking life
but
Living
is just a passing thought
.
~vlm.11. There is a vegetable life in plants, and an animal life in beasts, and birds: man leads a thinking life, but true life is above (the succession of) thoughts.
*jd.11 - sa jIvati mano yasya mananena na jIvati mananena manana-phalena tattva-bodhena vAsanA-kSayena vA na jIvati tucchI-bhavati "By Manana Mentation,by Mentation-Fruit, by Thatness-Waking, or by the erosion of Vasana Conditioning, it does not live it is Tuccha absolutely nonExistent"|| taravo_api hi jIvanti trees indeed do live –jIvanti mRga-pakSiNa: they live, the beasts and birds ‑‑ sa jIvati manas also lives the Manas Mind –yasya mananena na jIvati by whose mentation it does not live –
jd#>*? #tuccha ~ empty, vain, small, little, trifling; tuccham_anything trifling; chaff; "the absolutely non-existent"—¶ "The world-appearance is not, "since it does not continue to manifest itself in all times, and has its manifestation up to the moment that the right knowledge dawns. It is not therefore "is not"in the sense that a "castle in the air"or a hare's horn is "is not,"for these are called _tuccha_, the absolutely non-existent. The world-appearance is said to be "is"or existing, since it appears to be so for the time the state of ignorance persists in us. Since it exists for a time it is _sat_ (is), but since it does not exist for all times it is _asat_ (is not). This is the appearance, the falsehood of the world-appearance (_jagat-prapaJca_) that it is neither _sat_ nor _asat_ in an absolute sense. Or rather it may also be said in another way that the falsehood of the world-appearance consists in this, that though it appears to be the reality or an expression or manifestation of the reality, the being, _sat_, yet when the reality is once rightly comprehended, it will be manifest that the world never existed, does not exist, and will never exist again." Dasgupta, HIP voL.1 http://www.fullbooks.com/Am.istory-of-Indian-Philosophy-Vol-112.html — #tucchI~>bhU, tucchI~bhavati —> mananena manana-phalena tattva-bodhena vAsanA-kSayena vA na jIvati tucchI-bhavati "_By Manana Mentation_, by Mentation-Fruit, by Thatness-Waking, or by the erosion of Vasana Conditioning, _it does not live_ it is absolutely nonExistent"||< Comm y1014011, y1031007, y2013016; —¶jd - <kITas tu ruDha-bhUta_ogha-valanAt tuccha-karmakaH> y3067.069 —
taru - tarava: trees; api too, also; hi - indeed; jIvanti they live vegetally; mRga- animal, beast, pakSin pakSiNa: birds, fowl; jIvanti they live animally; saH; jIvati lives spiritually/wisely; yasya whose; manas Manas, mental organ, Mind in its Threefold Fourness ||Shankara compared the Manas Mind to a Karpana coin, which could be divided into four_quarters: Manas Mind, Buddhi Intellect, Chittam Affection, and Ahamkara Egoity: <manas> means itself, and also those four_parts of which one is Manas Mind; it is like a slice of a spiral!|| na jIvati does not live; ||tuccha Empty, void; Paltry, chaff; - tucchI-bhavati "becomes empty" / "becomes like chaff in the wind", says Anandabodhendra's commentary||;|| manana Manana, Discursive Meditation, thinking about stuff, learning; mananena as a result of doing this; = taravo_api hi jIvanti jIvanti mRga- pakSina: sa jIvati mano yasya mananena ||manana-phalena tattva-bodhena vAsanAkSayeNa vA|| na jIvati ||tucchI-bhavati||
जातास्_त एव जगति जन्तव: साधु-जीविता: ।
ये पुनर्_नेह जायन्ते शेषा जरठ-गर्दभा: ॥१२॥
jAtAs_ta eva jagati jantava: sAdhu-jIvitA: |
ye punar_neha jAyante zeSA jaraTha-gardabhA: ||
12
||
.
there are people born into this world
who are the living sAdhu.s
who will not again be born here
.
the rest are senile jackasses
.
~vlm.12. All those living beings are said to have lived well in this earth, who being once born herein have no more to return to it. The rest are no better than old asses (of burthen).
*jd.12 - eva so, but, and; te those ||te+eva = ta eva||; jantu - jantava: people; jAta jAtA: born ||pl||; jagati in the world, Jagat Going; ||who are||; sAdhu- truly, wisely; truly wisely; jivita - jIvitA: lived; ||are|| ye those who; na not; jAyante are born; iha here; punar again; zeSA the rest; ||are like|| jaraTha- old and solid; gardabha gardabhA: asses, jackasses, burros = te eva sAdhu-jIvitA: ||prazasya-jIvanA|| jAtAs jagati jantava: ye punar neha jAyante zeSA jaraTha- ||cira-jIvino api|| gardabhA: ||gardabha-vada-prazasya-jIvanA: || = azuci-deha-Atma-buddhe: ||
भारो_अविवेकिन: शास्त्रम् भारो ज्ञानम् च रागिण: ।
अ-शान्तस्य मनो भारो भारो_अन्-आत्मविदो वपु: ॥१३॥
bhAro_avivekina: zAstram bhAro jJAnam ca rAgiNa: |
a-zAntasya mano bhAro bhAro_an-Atmavido vapu: ||
13
||
.
the non-Discerner
cannot bear the shAstra.s
the passionate
cannot bear their Wisdom
the restless
cannot bear manas.Mind
&
non=Self-Knowers can't bear its cadaver
.
Mind
is a burden to those who do not know Peace
the a-shAnta.s
but
the burden of those who do not know the Self
the an-Atma.vid.s
is the embodiment of Self
.
~vlm/pal. Knowledge is a burden to the unthinking, and wisdom is burdensome to the passionate. Intellect is a heavy load to the restless, and the body is a ponderous burden to one ignorant of his soul.
~vlm.13. Knowledge is an encumberence to the unthinking, and wisdom is cumbersome to the passionate; intellect—is a heavy load to the restless, and the body is a ponderous burden to one ignorant of his soul.
*jd.13 - bhAro_avivekina: zAstram The burden of the non-Discerner is the Shastra ‑‑ ca bhAra: rAgiNa: jJAnam and the burden of the passionate is Wisdom ‑‑ bhAro_azAntasya manas the burden of the unPeaceful is Manas Mind ‑‑ bhAro_an=Atma-vida: vapu: the burden of non-SelfKnowers is the body ‑‑ bhAra heavy, burdensome; avivekin - vivekina: to the Avivekin non-Discerner; zAstram Shastra, scripture, textbook; bhAraH; jJAnam Jnana, Wisdom, Knowledge; ca; rAgin - rAgiNa: of the Ragin Pleasurer, wanton man, Playboy; colored; passionately fond of; delighting; rAginI Ragini Pleasurer, wanton woman, Pleasure Girl; azAnta - azAntasya of one without Shanta Peace; manas Manas Mind; bhAraH; Atmavid Atmavit Self-knower, self-knower; anAtmavida: non-Self-knowers; vapus ||has a double sense|| the body; Wonder ||as Vijnanabhairava puts it <tad vapus tattvato jJeyam>; = bhAro_avivekina: zAstram bhAra: jJAnam ca ||jJAnam_api|| rAgiNo_azAntasya mana: bhAra: bhAro_anAtmavida: vapu: = bhAro bhAra iva vyartha-zrama-hetu: = jJAnam_api yat-sarva-zrama-nivArakatvena---kim anyad ||
रूपम्_आयुर्_मनो-बुद्धिर्_अहंकारस्_तथेहितम् ।
भारो भार-धरस्येव सर्वम् दु:खाय दुर्.धिय: ॥१४॥
rUpam_Ayur_mano-buddhir_ahaMkAras_tathA_Ihitam |
bhAro bhAra-dharasyeva sarvam du:khAya dur.dhiya: ||
14
||
.
Life
is
Mind
.
your Intellect and "I"dentity
manifest as your wish
.
you're like a porter shouldering a load
that's more than he can bear
.
* ramaNa would often wonder why a traveler on a train
would carry his baggage
rather than set it on the floor of the train.
~vlm.14. A goodly person possessed of life, mind, intellect and self-conciousness and its occupations, is of no avail to the unwise, but seem to be his over-loadings as those upon a porter.
*jd.14 - rUpam_Ayur_mano-buddhir In form, Life is Mind, Intellect, — ahaMkAras tathA Ihitam Ego-sense likewise wished bhAro bhAra-dharasya iva like a porter's burden - sarvam du:khAya dur.dhiya: all to misery the ill-minded – = rUpa - form, shape, a kind of <kAra>; Ayus Ayur_ life, Living; manas - mano-buddhi Mind-Intellect, thinking analytically; ahaMkAra aham kAra the "I"-form; Egoity; tathA thus; Ihita sought, attempted, striven for; bhAro; bhAradhara - bhAra-dhara burden-bearer, porter; eva; sarvaM; du:khAya; durdhI - dur.dhiya: the ill-minded, wicked, stupid; = rUpam_Ayur_mano-buddhir_ahaMkAras tathA Ihitam ||ceSTitam|| bhAro bhAra-dharasya iva sarvam du:khAya durdhiya: = bhAra-shabdArtham svayam evAha---bhAra-dharasyeva ity AdinA ||
अविश्रान्तमनापूर्णम्_आपदाम् परमास्पदम् ।
नीडम् रोग-विहंगानाम्_आयुर्_आयासनम् दृढम् ॥१५॥
avizrAntamanApUrNam_ApadAm paramAspadam |
nIDam roga-vihaMgAnAm_Ayur_AyAsanam dRDham ||
15
||
.
it's a constant discomfort, that ends in suffering.
Life is like a plague of lice in a bird's nest
.
it is a toilsome misery
.
~vlm.15. The discontented mind is the great arena of all evils, and the nestling place of diseases which alight upon it like birds of the air: such a life is the abode of toil and misery.
*jd.15 - avizrAntamanApUrNam full of discomfiture ‑‑ ApadAm paramAspadam of misfortunes the final abode ‑‑ nIDam roga-vihaMgAnAm in the nest of bird-diseases ‑‑ Ayur_AyAsanam dRDham Life is a great exertion = ||when|| avizrAnta- not at peace, unsettled, hapless; manas mind; ApUrNa filled-up; unsettled-mind-full; Apad outfall, Mishap, misfortune, calamity - ||cf. sampad infall, good fortune, miracle||; ApadAm of such; paramAspada - parama supreme; -Aspadam location, abode; nIDam in the nest; roga- "breaking up of strength", disease, infirmity; vihaMga vihaGga viha sky, viham in the sky; - gAnAm - of the goers; of the birds; Ayur_ Life; AyAsana exertion; dRDha firm, difficult = avizrAnta- unsettled ||vizrAnti: sarva-zrama-nivRtti: || mana-ApUrNam mind-full ||ApUrti: pUrNa-kAmatA|| ApadAm calamity paramAspadam supreme state nIDam in nest roga- disease vihaMgAnAm of birds Ayur_Life AyAsanam ||zrama-sAdhanam|| exertion dRDham firm |||
प्रत्यहम् खेदम्_उत्सृज्य शतैर्_अलम्_अनारतम् ।
आखुनेव जरच्-छ्वभ्रम् कालेन वि.निहन्यते ॥१६॥
pratyaham khedam_utsRjya zatair_alam_anAratam |
Akhuneva jarac-chvabhram kAlena vi.nihanyate ||
16
||
.
day after day, sorrows arise
:
in their hundreds they nibble at us
just as a gopher's constant gnawing
destroys an irrigation ditch
.
~vwv.60. Day by day, slowly, surely and continuously, laying aside lassitude, it is completely destroyed by time, as an old den by a rat.
~vlm.16. As a house is slowly delapidated by the mice continually burrowing under it, so is the body of the living gradually corroded by the (pernicious) teeth of time boring within it.
*jd.16 - pratyaham khedam_utsRjya day by day, sorrow arises ‑‑ zatai: alam_anAratam by the hundreds, unremittingly ‑‑ AkhunA iva jarat zvabhram as by a rat a crumbling ditch ‑‑
kAlena vinihanyate in due time is destroyed ‑‑ pratyaham day.by.day; kheda sorrow, misery, grief; utsRjya having let loose, abandoned; zata - zatai: by the hundred; alam or so; enough; Arata A-rata an-Arata –anAratam without a break; iva; Akhu mouse, rat; AkhunA by/with one; jarat decaying; zvabhra Tunnel, ditch; kAla - kAlena for a time; vinihanyate ||vi-ni>han|| they gradually destroy, dilapidate ||tr.|| = pratyaham day by day ||iti asya|| khedam_utsRjya ||iti anena evanirAkAnkSI-kAraNAd|| anAratam ||asya na vaiyarthyam|| without a break zatair_alam AkhunA by a mouse iva jarac chvabhram gap kAlena vinihanyate ||Ayu:||
शरीर-बिल-विश्रान्तैर्_विष-दाह-प्रदायिभि: ।
रोगैर्_आपीयते रौद्रैर्_व्यालैर्_इव वन-अनिल: ॥१७॥
zarIra-bila-vizrAntair_viSa-dAha-pradAyibhi: |
rogair_ApIyate raudrair_vyAlair_iva vana-anila: ||
17
||
.
Body
is a comfortable home
for bugs
that suck.in our life
and then breathe out poison and flame
like the wind in a forest fire
.
~vlm.17. Deadly diseases bred within the body, feed upon our vital breath, as poisonous snakes born in caves of the woods consume the meadow air.
*jd.17 - zarIra-bila-vizrAntair_ by body-hole-resting ‑‑ resting in the pores/holes of the body ‑‑ having infected ‑‑ viSa-dAha-pradAyibhi: by poison-fire-givers ‑‑ by fevers ‑‑ rogair_ by diseases ‑‑ ApIyate it is sucked ‑‑ raudrair_ by fierce fire ‑‑ vyAlai: by evil ‑‑ iva vana-anila: like the forest-wind ‑‑ the wind in a forest fire ‑‑ zarIra- physical body; bila- pore ||of the skin||; hole ||of a snake||; vizrAnta reposing, resting; vizrAntai: by them; viSa- poison; dAha- burning, fire; pradAyi - pradAyibhi: giving, infecting; roga disease; rogai: by them; ApIyate drinks-in, sucks-up, absorbs; raudra fierce, unlucky - raudrai: by them; vyAla wicked, malicious, vicious - vyAlai: by them; iva like; vana- woods, forest; anila wind; = zarIra- bila- hole vizrAntair_viSa- dAha- pradAyibhi: ||viSavad dAha-pradAna-zIlai: || rogair_ApIyate ||Ayu: || raudrair_inauspicious vyAlair_vicious iva vaNa- forest anila: wind ||
प्रस्नुवानैर्_अविच्छेदन्_तुच्छैर्_अन्तर-वासिभि: ।
दु:खैर्_आवृश्चयते क्रुरैर्_घुणैर्_इव जरद्-द्रुम: ॥१८॥
prasnuvAnair_avicchedan_tucchair_antara-vAsibhi: |
du:khair_AvRzcayate krurair_ghuNair_iva jarad-druma: ||
18||
it is all seeping sweat and snot outside
and evil things within
:
assailed by woodworms
the tree grows old
.
~vlm.18. As the withered tree is perforated by minutest worms residing in them, so are our_bodies continually wasted by many inborn diseases and noxious secretions.
*jd.18 - prasnuvAna; - prasnuvAnair_ with drippings, emitting fluids like snot or sweat; avicchedan perforating; tuccha trifling, paltry; ugly, evil; tucchair_ by such; antara within; vAsibhi: dwelling; du:khair_ with miserables; AvRzcayate assails; krura cruel; krurair_–; ghuNa wood-worm; ghuNair_ with them; iva; jarad-druma rotten tree = prasnuvAnai: dripping ||kSaradbhi: pUya- pus raktamalAdi|| avicchedan tucchair_trifles antar avAsibhi: unfragrant du:khai: ||roga-Adi-du:khai: || AvRzcayate {AdhRSyata} assail ||rAsamantAd vRzcyate cchidyate|| krurair_ghunai: woodlice ||ghuNApakSe rajAMsi ghunA: kASThakITakA: || iva jarad-druma: ||
नूनम् निगरणाय_आशु घन-गर्धम्_अनारतम् ।
आखुर्_मार्जारिकेण_इव मरणेन_अवलोक्यते ॥१९॥
nUnam nigaraNAya_Azu ghana-gardham_anAratam |
Akhur_mArjArikeNa_iva maraNena_avalokyate ||
19
||.
a certain very hungry cat
crouches
about to spring upon an unsuspecting mouse
:
that's how the hour of death appears to me
.
~vlm.19. Death is incessantly staring and growling at our_face, as
a cat looks and purrs at the mouse in order to devour_it.
*jd.19 - nUnam just now; nigaraNa eating - nigaraNAya Azu indeed; ghana- intense, gathered; gardha desire, greed, eagerness; anAratam - uninterruptedly; Akhu mouse; mArjArika - mArjArikeNa by a cat; iva like; ‑‑ like a cat crouched to spring on a mouse ‑‑ maraNena so with death; avalokyate- it is regarded ‑‑ so death appears to me. ‑‑ = nUnam nigaraNa- ||grasanam|| eating Ayushu ghana- gardham desire ||pracurAbhilASam yathA syAt tathA|| anAratam Akhur_mArjArikeNa by a cat iva maraNena avalokyate ||
गन्ध.आदि-गुण-गर्भिण्या शून्यया_अ.शक्ति-वेश्यया ।
अन्नम् महाशनेन_इव जरया परिजीर्यते ॥२०॥
gandha.Adi-guNa-garbhiNyA zUnyayA_a.zakti-vezyayA |
annam mahAzanena_iva jarayA parijIryate ||
20
||
.
old age
destroys us with excess
.
look
at some worn.out aging whore who drowns herself
in perfumes and oils
.
look
at a glutton buried in his fat
.
*jd.20 - gandha-Adi-guNa-garbhiNyA steeped in perfumes and oils ‑‑ zUnyayA azakti-vezyayA an empty aging whore ‑‑ annam mahAzanena iva like food for a glutton ‑‑ jarayA parijIryate by old age is withering ‑‑ gandha- perfume; Adi- &c., and the like; guNa- Guna Virtue; quality of Rajas Radiance, Tamas Darkness, or Sattva Clarity; garbhiNI pregnant woman - garbhiNyA by her; zUnya empty, void; zUnyayA -; azakti- powerless; vezyA harlot, courtesan, prostitute, whore - vezyayA by her; iva; anna food; mahAzana great eater, glutton, gourmand mahA- Azanena by such; jarA old age - jarayA by it; parijIryate withers, fades, decays; = gandhAdiguNa-garbhiNyA pregnant zUnyayA annam mahAzanena ||bahvAshina-annam|| by a gourmand iva jarayA azakti-vezyayA ||kSINa-balam yathA syAt tathA|| {jarase} parijIryate withers/is digested ||Ayu: puruSo vA= tatra dRSTAnta: ||
~vlm.20. Old age wastes us as soon as a glutton digests his food; and it reduces one to weakness as an old harlot, by no other charm than her paint and perfumes.
Old age destroys us with excess, just as a worn-out aging whore
drowns in perfumes and oils, or a glutton lives buried in his fat.
दिनै: कतिपयैर्_एव परिज्ञाय गत-आदरम् ।
दुर्जन: सुजनेन_इव यौवनेन_अवमुच्यते ॥२१॥
dinai: katipayair_eva parijJAya gata-Adaram |
durjana: sujanena_iva yauvanena_avamucyate ||
21
||
.
after only a few days
Youth is overcome with disrespect for Life
and gives it up
just as someone forsakes a faithless friend
.
~vlm.21. Youth forsakes us as soon, as a good man abandons his wicked friend in disgust, after his foibles come to be known to him in a few days.
*jd.21 - dinai: katipayai: eva after a few days only ‑‑ parijJAya gata-Adaram overcome with disrespect ‑‑ durjana: sujanena iva as a badMan with a goodPerson ‑‑ yauvanena avamucyate by youth is forsaken ‑‑ katipaya some, several, certain, various; katipayai: after some; dinai: days; eva; parijJAya overcome; gatAdaram - gata-Adaram having lost respect; iva- as; durjana bad person; avamucyate is forsaken; sujana good person; sujanena by him; yauvana young person = dinai: katipayair_a few eva durjana: ||yAvan na parijJAyate tAvad eva sujanair_Adriyate iti prasiddham|| sujanena iva yauvanena ||yauvanasya|| Adaram ||puruSArtha-yojanam tad rahitam|| parijJAya ||tad Adaram iti kriyA-vizeSaNam vA|| gata avamucyate forsaken ||
विनाश-सुहृदा नित्यम् जरा-मरण-बन्धुना ।
रूपम् खिङ्ग-वरेन_इव कृतान्तेन_अभिलष्यते ॥२२॥
vinAza-suhRdA nityam jarA-maraNa-bandhunA |
rUpam khiGga-varena_iva kRtAntena_abhilaSyate ||
22
||
.
the Terminator Death
the friend of Destruction
the relative of Sickness and old Age
—
for him
Life
is a lovely courtesan whom he delights to bring to bed
.
~vlm.22. Death the lover of destruction, and friend of old age and ruin, likes the sensual man, as a lecher likes a beauty.
*jd.22 - khiGga = > vinAza-suhRdA nityam jarA-maraNa-bandhunA | = khiGga-varena ||viTa-zreSTheNa|| rUpam ||saundaryam|| kRtAntena iva abhilaSyate ||Ayu: puruSo vA|| vinAza-suhRdA nityam by friend Destruction ever ‑‑ jarA-maraNa-bandhunA by age-death-relations ‑‑ rUpam khiGga-varena iva in form like a courtesan ‑‑ kRtAntena abhilaSyate by the Terminator is enjoyed ‑‑ suhRt suhRd - suhRdA by the friend ||of||; vinAza- destruction; nityam always; bandhu - bandhunA by the bondage ||of||; jarA- old age; maraNa- death; iva; khiDga- ||= Sidga|| profligate, libertine, lecher; vara best, most; varena; by the worst lecher; kRtAnta kRta-anta "end-maker", Death personified - kRtAntena by him; abhilaSyate desires, covets rUpa - form, shape, a kind of <kAra> =
स्थिरतया सुख-भासितया तया
सततम्_उज्झितम्_उत्तम-फल्गु च ।
जगति नास्ति तथा गुण-वर्जितम्
मरण-भाजनम्_आयुर्_इदम् यथा ॥२३॥
sthiratayA sukha-bhAsitayA tayA
satatam_ujjhitam_uttama-phalgu ca |
jagati nAsti tathA guNa-varjitam
maraNa-bhAjanam_Ayur_idam yathA ||
23
||
.
with stillness that is sweetly-spoken
with stillness entirely forsaken
and absolutely useless
—
in this world there is nothing quite like this lack-virtue
this darling of Death
:
this is your Life
.
~vwv.59. It is ever avoided by that stability shining with happiness and is highly worthless. There is nothing in the world so destitute of merit as this life which is the repository of death.
~vlm.23. Thus there is nothing so worthless in the world as this
life, which is devoid of every good quality and ever subject to
death, unless it is attended by the permanent felicity of emancipation.
*jd.23 - sthiratayA by stillness ‑‑ sukha-bhAsitayA soft-spoken ‑‑ tayA by that ‑‑ satatam_ujjhitam entirely forsaken ‑‑ uttama-phalgu ca absolutely useless ‑‑ jagati nAsti in this world there is not ‑‑ tathA guNa-varjitam such as this lack-virtue ‑‑ maraNa-bhAjanam this death-delighter, ‑‑ Ayur_idam yathA such as this Life. tayA by that; sthiratA stability; sthiratayA by it; sukha- good; bhAsitA said, declared; bhAsitayA with sweet speech; satatam entirely; ujjhita forsaken; uttama- highest; phalgu meagre; utterly worthless; ca; jagati in the world; na; asti; tathA; it is not so; guNa-varjita deprived of virtue; maraNa- death; bhAjana taking part in; Ayus Life; idam yathA like this = sthiratayA stability sukha-bhAsitayA sweet-spoken tayA satatam_ujjhitam forsaken uttama-phalgu utterly worthless ca jagati nAsti tathA guNa-varjitam devoid of merit maraNa-bhAjanam enjoyer of dying Ayur_idam yathA = ||tathA jIvanmukta-prasiddhyA sukha-bhAsitayA sthiratayA ca satatam_ujjhitam tyaktam_uttama-phalgu absolutely worthless iti tuccam gunavarjitam ca yathA idam_Ayus tathA jagati anyan na asti iti sambandha: ||
Oॐm