fm1023 1.fb05-06 A Tirade on TIME .z45
jivadas
fm1023 1.fb05-06 A Tirade on TIME .z45
Oॐm
rAma's
TIRADE on TIME
rAma declared
—
.
विकल्प-कल्पना-अनल्प-जल्पितैर्_अल्प-बुद्धिभि: ।
भेदै:_उद्धरताम् नीत: संसार-कुहरे भ्रम: ॥१॥
vikalpa-kalpanA-analpa-jalpitair_alpa-buddhibhi: |
bhedai:_uddharatAm nIta: saMsAra-kuhare bhrama: ||
1
||
with all our fancy fantasies and clever talk
—these distinctions and quibbles—
still we find ourselves lost in the cave of samsAra
.
~m.1 People with mean mind and little intelligence rattle and babble about their meaningless fancies and imaginations. Thus causing unrestrained division, and differentiation (of the Supreme), they get dragged into the cave of "samsara".
~vlm. Men of little understandings are found to fall into grave errors in this pit of the world, by their much idle talk, ever doubting scepticism, and schisms (in religion).
सताम् कथम् इव_आस्थेह जायते जाल-पञ्जरे ।
बाला एव_अत्तुम्_इच्छन्ति फलम् मुकुर-बिम्बितम् ॥२॥
satAm katham iva_AsthA_iha jAyate jAla-paJjare |
bAlA: eva_attum_icchanti phalam mukura-bimbitam ||
2
||
how in the world does the state of the good appear
in this cage of ribs, this Body
?
only children want to eat
a fruit seen in a mirror
.
m. ... the virtuous and men of knowledge ... ~vlm. Good people ...
इह_अपि विद्यते येषाम् पेलवा सुख-भावना ।
आखुस्_तन्तुम्_इव_अशेषम् कालस्_ताम्_अपि कृन्तति ॥३॥
iha_api vidyate yeSAm pelavA sukha-bhAvanA |
Akhus_tantum_iva_azeSam kAlas_tAm_api kRntati ||
3
||
whatever happiness we know,
—whatever vine of pleasure grows in our garden—
the rat called Time comes quickly
and nibbling quickly chews it up
.
~vlm.3. Time is a rat that cuts off the threads of all thoughts (prospects), which men may entertain here about the contemptible pleasures of this world.
न तद्_अस्ति_इह यद्_अयम् काल: सकल-घस्मर: ।
ग्रसते तज्_जगज्-जातम् प्रोत्थ-अब्धिम्_इव वाडव: ॥४॥
na tad_asti_iha yad_ayam kAla: sakala-ghasmara: |
grasate taj_jagaj-jAtam prottha-abdhim_iva vADava: ||
4
||
there's nothing in the world that Time declines to eat
—voracious Time—
like the fabled submarine fire that eats even the ocean waves
.
*The #vADava submarine fire is an image used frequently in YV. • #vADava, #vADaba, —> #vaDaba- vāḍavaḥ वाडवः - Submarine fire. • -n.-— Oceanographers speak-of two sorts of luminescence in seawater: algae that blink their light (thought to be a means of frightening predators); and gathered bacteria that glow constantly, for many days. Phenomena of the latter sort are well-known in the Indian Ocean near Somalia. Perhaps this is the origin of the metaphor, which will be encountered often as we proceed.
समस्त-सामान्यतया भीम: कालो महेश्वर: ।
दृश्य-सत्ताम्_इमाम् सर्वाम् कवली.कर्तुम्_उद्यत: ॥५॥
samasta-sAmAnyatayA bhIma: kAlo mahezvara: |
dRzya-sattAm_imAm sarvAm kavalI.kartum_udyata: ||
5
||
Time
terrorizes all of us with perfect equanimity
:
he is a Lord who gobbles-up everything that seems to be
.
m.5-7. By his very nature, Lord Time, is fierce. He preserves in swallowing everything of this phenomenal world.
~vlm.5. Time is the sovereign lord of all, and equally terrible to all things. He is ever ready to devour all visible beings.
महताम्_अपि नो देव: प्रतिपालयति क्षणम् ।
काल: कवलित-अनन्त-विश्वो विश्वात्मताम् गत: ॥६॥
mahatAm_api no deva: pratipAlayati kSaNam |
kAla: kavalita-ananta-vizvo vizvAtmatAm gata: ||
6
||
this god
Time
keeps the best of us only a few moments
and then eats up the endless Everything
being the self of everything
.
~vlm.6. Time as master of all, spares not even the greatest of us for a moment. He swallows the universe within himself, whence he is known as the universal soul.
युग-वत्सर-कल्प=आख्यै: किञ्.चित्_प्रकटताम् गत: ।
yuga-vatsara-kalpa=Akhyai: kiJ.cit_prakaTatAm gata: |
रूपै:_अलक्ष्य-रूप-आत्मा सर्वम्_आक्रम्य तिष्ठति ॥७॥
rUpai:_alakSya-rUpa-AtmA sarvam_Akramya tiSThati ||7||
ये रम्या: ये शुभ-आरम्भा: सुमेरु-गुरव:_अपि ये ।
ye ramyA: ye zubha-ArambhA: sumeru-gurava:_api ye |
कालेन विनिगीर्णास्_ते गरुडेन_इव पन्नगा: ॥८॥
kAlena vinigIrNAs_te garuDena_iva pannagA: ||
8
||
they call him
Year
Epoch
Eon
as he diversely manifests
:
in such forms does the formless Time arrange everything in order
.
~vlm. Time pervades all things, but has no perceptible feature of his own....
then
he eats everything that's beautiful
whatever's based in purity
—even the gurus on Mount.meru—
like the crawling snakes snagged in the beak of garuDa
the King of Birds
.
निर्दय: कठिन: क्रूर: कर्कश: कृपणो_अधम: ।
nirdaya: kaThina: krUra: karkaza: kRpaNo_adhama: |
न तद्_अस्ति यद्_अद्य_अपि न काल: निगिरत्य्_अयम् ॥९॥
na tad_asti yad_adya_api na kAla: nigiraty_ayam ||9||
काल: कवलन-एकान्त-मतिर्_अत्ति गिरन्-न्_अपि ।
kAla: kavalana-ekAnta-matir_atti giran-n_api |
अनन्तैर्_अपि लोकोघैर्_न_अयम् तृप्तो महाशन: ॥१०॥
anantair_api lokoghair_na_ayam tRpto mahAzana: ||
9-10
||
the merciless
the violent,
the fierce,
the harsh,
the miserable,
the lowest of the low,
—
at last,
Time
has a taste for everyone
.
he has one thing upon his mind: eating
.
he eats
endlessly
as he gobbles up the galaxies
and still he is not satisfied
.
~vlm.9. There was no one ever so unkind, hard-hearted, cruel, harsh or miserly, whom time has not devoured.
~m. The merciless, the cruel, the harsh, the lowly , the deceitful ...
AB. ... nigirati grasati ||
*jd. निर्दयः The merciless, कठिनः the violent, क्रूरः the fierce, कर्कशः the harsh, कृपणः the miserable, अधमः the lowest of the low, न तत् अस्ति यत् अद्य अपि there is nobody whom at last न कालः निगिरति अयम् Time does not devour. == kAla: Time = kavalana-ekAnta-mati: gulping-single-minded = atti giran api he eats, gobbling = anantai: api the infinite indeed= loka-oghai: world-oceans [gobbling galaxies] na ayam tRpta: mahAzana: not thus satisfied great-eater.
हरत्य्_अयम् नाशयति करोत्य्_अत्ति निहन्ति च ।
काल: संसार-नृत्तम् हि नाना-रूपम् यथा नट: ॥११॥
haraty_ayam nAzayati karoty_atti nihanti ca |
kAla: saMsAra-nRttam hi nAnA-rUpam yathA naTa: ||
11
||
he does his business
:
he destroys, he acts, he kills
&
then he eats
.
he dances the saMsAra Dance as one actor playing many parts
.
~vlm.11. Time like an actor plays many parts on the stage of the world. He abstracts and kills, produces and devours and at last destroys every thing.
*jd.11. हरति He acts, नाशयति he destroys, karoti हे wओर्क्स्, atti हे एअत्स् nihanti ca अन्द् किल्ल्स्, ayam kAla: थिस् टिमे saMsAra-nRttam hi दन्चिन्ग् थे #संसार nAnA-rUpam इन् मन्य् रोलेस् yathA naTa: लिके अन् अच्तोर्.
भिनत्ति प्र.विभाग-स्थ=भूत.बीजान्य्_अनारतम् ।
जगत्य्_अ-सत्तया बन्धाद्_दाडिमानि यथा शुक: ॥१२॥
bhinatti pra.vibhAga-stha=bhUta.bIjAny_anAratam |
jagaty_a-sattayA bandhAd_dADimAni yathA zuka: ||
12
||
Time
is a parrot
.
beings
are numerous as pomegranate seeds
.
Time
pecks.away
perched on this delusively various pomegranate tree
.
~vlm.12. Time is incessantly picking up the seeds of all the four kinds of living beings from this unreal world, as a parrot picks up the seeds from under the cracked shell of a pomegranate. (Viz. the ovipari, vivipari, Vegetables and the Ephemerides).
~m.8-12. ... Time siezes, destroys, creates and swallows. He performs the dance of "Samsara" wearing myriad forms, Time is nibbling at the seeds of beings in the worlds, like a parrot which nibbles at the seeds of a pomegranate.
~AB. pravibhAgo vyAkRtAvasthA tat-sthAny ... ||
*jd.12 - bhinatti separates = pravibhAga-stha=bhUta-bIjAni differentiated-being-seeds = anAratam
uninterruptedly = jagati in the world = asattayA through unSuchness = bandhAt because of bondage = dADimAni yathA zuka: as pomegranates and a parrot
शुभाशुभ-विषणाग्र-विलून-जन-पल्लव: ।
स्फूर्जति स्फीत-जनता-जीव-राजी-वनीगज: ॥१३॥
zubha-a.zubha-viSaNa-agra-vilUna-jana-pallava: |
sphUrjati sphIta-janatA-jIva-rAjI-vanI.gaja: ||
13
||
Time
is an elephant
that roars in rage
wading into the lotus-pond of birth
.
for good or bad he forks us with his tusks
uprooting us
.
~vlm.13. Time like an wild elephant uproots all proud living beings in this world, as the other pulls up the trees of the forest with their tusks.
AB. sphIta-abhimAna-Ady-upacitA ... jIvarAjI jIva-samUha: ... gaja: kAla: | "rAjIvanI" iti pAThe tu kamalino tasyA vinAzane gaja i.a. | ... sphurjati garjati ||
*jd.13 - zubha-azubha-viSaNa-agra-vilUna=jana-pallava: good-evil=tusk-tip-uprooted=people-shoot = sphurjati roars = sphIta-janatA-jIva-rAjIvanI-gaja: many-people-being-lotus-elephant
विरिञ्चि-मूल-ब्रह्माण्ड-बृहद्-देव-फल-द्रुमम् ।
ब्रह्म-काननम्_आभोगि परम्_आवृत्य तिष्ठति ॥१४॥
viriJci-mUla-brahmANDa-bRhad-deva-phala-drumam |
brahma-kAnanam_Abhogi param_AvRtya tiSThati ||
14
||
tho the brahman.Immensity holds root and seed
of this divine orchard
brahma.Forest
here Time hungrily feeds from tree to tree
.
~m.13-16. .... This universe conceived and created by Brahma, is a huge fruit bearing tree. The forest of Brahman is spread over extensively by a repetition and satiation of such trees...
~vlm. This creation of God is like a forest, having Brahmá for its foundation and its trees full of the great fruits of gods. Time commands it throughout its length and breadth.
यामिनी भ्रमर-आपूर्णा रचयन्_दिन-मञ्जरी: ।
वर्ष-कल्प-कला-वल्ली:_न कदाचन खिद्यते ॥१५॥
yAminI bhramara-ApUrNA racayan_dina-maJjarI: |
varSa-kalpa-kalA-vallI:_na kadAcana khidyate ||
15
||
in a night filled with bumbling bees
Time
is a creeping day-blossom
a vine made of years and ages that is not troubled anywhen
.
~vlm. ... and the sable nights as black bees chasing after them.
*jd.15 - yAminI bhramara-ApUrNA A night filled with bees, = racayan_dina-maJjarI: a creeping day-blossom, = varSa.kalpa-kalA=vallI: a vine made of years and ages = na kadAcana khidyate
not anywhen is troubled...
भिद्यते नाव-भग्नो_अपि दग्धो_अपि हि न दह्यते ।
bhidyate nAva-bhagno_api dagdho_api hi na dahyate |
दृश्यते नापि दृश्यो_अपि धूर्त-चूडामणिर्_मुने ॥१६॥
dRzyate nApi dRzyo_api dhUrta-cUDAmaNir_mune ||
16
||
scratch him, and he does not bleed
.
set him on fire, he does not burn
.
peek at him, and you do not see him
.
muni
Time's a thief's Wishing.Stone
!
~vlm.16. Time, O sage, is the subtlest of all things. It is divided though indivisible, it is consumed though incumbustible, it is perceived though imperceptible in its nature.
~m. He never breaks down even when torn. He is never burnt even though burnt. He is seen through when he has vanished. He is a king of deceit.
*jd.16 - dagdha: api hi na dahyate though burned it is not burned dRzyate na api dRzya: api though unseen he is seen dhUrta-cUDAmaNi: mune he is the thief's wishing-stone, o Muni
एकेन_एव निमेषेण किम्.चिद्_उत्थापयत्य्_अलम् ।
ekena_eva nimeSeNa kim.cid_utthApayaty_alam |
किम्.चिद्_विनाशयत्य्_उच्छैर्_मनोराज्य.वद्_आतत: ॥१७॥
kim.cid_vinAzayaty_ucchair_manorAjya.vad_Atata: ||
17
||
in one eyeblink of Time
there is
a moment of awakening
or a moment of destruction
:
a moment of imagining
.
~vlm.17. Time like the mind is strong enough to create and demolish any thing in a trice, and its province is equally extensive with it.
*jd.17 - ekena iva nimeSeNa as in a single moment kim.cit utthApayati alam somehow awakening a bit kim.cit vinAzayati ucchais somehow being totally destroyed manorAjyavad Atata: entirely an imagining.
दुर्विलास-विलासिन्या चेष्टया कष्ट-पृष्टया ।
द्रव्यैकरूप-कृद्-रूपम् जनम्_आवर्तयन्_स्थित: ॥१८॥
durvilAsa-vilAsinyA ceSTayA kaSTa-pRSTayA |
dravyaikarUpa-kRd-rUpam janam_Avartayan_sthita: ||
18
||
Time feeds us all
on pleasurable misery, doleful delights
then
takes this matter.made-form
and sends it into a fesh round of rebirth
.
~vlm.18 Time is a whirlpool to men; and being accompanied with desire his insatiable and ungovernable mistress and delighting in illicit enjoyments, he makes them do and undo the same thing over and again.
*jd.18 - dur.vilAsa-vilAsinyA - enjoying misfortune = ceSTayA – activity = kaSTa-puSTayA - fed on misery = dravya-ekarUpa-kRt-rUpam - matter-uniform-made-form = janam Avartayan sthita: = returning to the state of birth.
तृणम् पांसुम् महेन्द्रम् च सुमेरुम् पर्णम्_अर्णवम् ।
आत्मम्.भरितया सर्वम्_आत्म-सात्कर्तुम्_उद्यत: ॥१९॥
tRNam pAMsum mahendram ca sumerum parNam_arNavam |
Atmam.bharitayA sarvam_Atma-sAtkartum_udyata: ||
19
||
a leaf of grass
a grain of dust
indra the Great, King of the gods
Mount meru
a leaf
a wave
—
Time gobbles all he calls his own
.
jd. like Robert Frost's farmer, "All I want is the land next to mine."
~AB. paryAptam samagram | atra asmin kAle ||
#Ap —> #paryAp —> #paryApta obtained, gained • completed, full • spacious, large • abundant, many • sufficient for (tasmai or tasya) • equal to, a match for (tasya, tasmai • tasmin or inf) • • #paryAptam -ind.- fully, completely, enough, one's fill • willingly, readily. •• #aparyApta incomplete • unable, incompetent, insufficient • not enough • unlimited, unbounded.
*jd.19 - krauryam_atra_eva paryAptam Cruelty here only is received = lubdhatA atra_eva saMsthitA
lust here only is the condition = sarva.daurbhAgyam_atra_eva every-sorrow here only = cApalam vA_api du:saham = impermanent and hard to bear.
क्रौर्यम्_अत्र_एव पर्याप्तम् लुब्धता_अत्र_एव संस्थिता ।
सर्व.दौर्भाग्यम्_अत्र_एव चापलम् वा_अपि दु:सहम् ॥२०॥
krauryam_atra_eva paryAptam lubdhatA_atra_eva saMsthitA |
sarva.daurbhAgyam_atra_eva cApalam vA_api du:saham ||
20
||
he overflows with cruelty
this burden of desire and greed
the father of our sorrows
unreliable
and very hard to bear
.
प्रेरयन्_लीलया_अर्क-इन्दू क्रीडति_इव नभस्तले ।
prerayan_lIlayA_arka-indU krIDati_iva nabhastale |
निक्षिप्त-लीला-युगल: निजे बाल इव_अङ्गणे ॥२१॥
nikSipta-lIlA-yugala: nije bAla iva_aGgaNe |21||
सर्व.भूतास्थि-मालाभिर्_आपाद-वलिताकृति: ।
sarva.bhUtAsthi-mAlAbhir_ApAda-valitAkRti: |
विलसत्य्_एव कल्पान्ते काल: कलित-कल्पन: ॥२२॥
vilasaty_eva kalpAnte kAla: kalita-kalpana: ||
21-22
||
Time
is a boy playing a game of catch
tossing two balls
against the garden wall
and catching them again
:
tossing the sun and moon
&
then,
his diversions duly done
he trips the Doomsday Dance
—
and from his neck
a chain of every sort of skull and bone hangs to his feet
.
~vlm. ... boys with their balls play about their play-ground, so does time in his arena of the sky.. ~vlm. Time at the expiration of the kalpa age, will dance about with a long chain of the bones of the dead hanging from his neck to the feet.
~m.17-22. ... Time plays ball with sun and moon in the sky like children in the backyard of their house....
*jd.21-22 arka-indU sun and moon krIDati iva as if playing nabhas-tale in the sky nikSipta-lIlA-yugala: two balls in catch nije bAla iva aGgaNe like a boy in the courtyard
~vlm.22. Time at the expiration of the kalpa age, will dance about with a long chain of the bones of the dead hanging from his neck to the feet.
अस्य_उड्डामर-वृत्तस्य कल्पान्ते_अङ्ग-वि.निर्गतै: ।
प्रस्फुरन्त्य्_अम्बरे मेरुर्_भूर्ज-त्वग्_इव वायुभि: ॥२३॥
asya_uDDAmara-vRttasya kalpAnte_aGga-vi.nirgatai: |
prasphuranty_ambare merur_bhUrja-tvag_iva vAyubhi: ||
23||
On Doomsday
all of this explodes,
drifts in the shifting winds of Time,
fragments of meru everywhere,
like birchwood shavings in the air.
~vlm. The end of a kalpa age, causes the fragments of mount _meru_ to fly about in the air like the rinds of the bhoja-*petera tree.
~m.23-27. The great turbulence that emerges out of Time at the instant of dissolution, blows and sweeps off even "_meru_" into the sky like dry leaves which are blown out by air. This Lord Time becomes, at times, "_rudra_", "Mahendra", "Pitamaha" and "_indra_". Other times, he does not have any form. Time relentlessly creates and destroys, with great resplendance, from great trees called "mahakalpas", Time drops ripe fruits called "Devas" and "Asuras". From the "Udumbara" tree called Time, the fruits of universes are dropping. Beings are the mosquitoes on this tree of Time.
*jd.23 - kalpAnte on Doomsday = aGga-vinirgatai: fragment-issuing = prasphuranti spouting = ambare in the sky = meru: Mount _meru_ = bhUrja-tvac iva vAyubhi: like birchbark by the winds.
रुद्रो भूत्वा भवत्य्_एष महेन्द्रो_अथ पितामह: ।
rudro bhUtvA bhavaty_eSa mahendro_atha pitAmaha: |
शक्रो वैश्रवणश्_च_अपि पुनर्_एव न किम्.चन ॥२४॥
zakro vaizravaNaz_ca_api punar_eva na kim.cana ||
24
||
he who was rudra the Roarer
may also be indra the King of the gods
or the Grandfather brahmA
or zakra the Great
or kubera
or vaizravaNa
—
or he may be nothing at all
.
~m. This Lord Time becomes, at times, "_rudra_", "Mahendra", "Pitamaha" and "_indra_". Other times, he does not have any form.
*jd. bhavati eSa: he is become mahendra: atha Great _indra pitAmaha: the Grandfather zakra:
zakra_ the Mighty vaizravaNa: ca api and even _kubera_ the Treasurer punar eva na kiMcana
and then again nothing at all.
~vlm.24. Time then assumes his terrific form of fire [Sanskrit: pralayágni], to dissolve the world in empty space, when the gods Brahmá and _indra_ and all others cease to exist.
धत्ते_अजस्र-उत्थित-उद्धवस्_तान्_सर्गान्_अमित-भास्वरान् ।
dhatte_ajasra-utthita-uddhavas_tAn_sargAn_amita-bhAsvarAn |
अन्यान्_दधद्_दिवा-नक्तम् वीचीर्_अब्धिर्_इव_आत्मनि ॥२५॥
anyAn_dadhad_divA-naktam vIcIr_abdhir_iva_Atmani ||
25
||
eternally arisen to existence
he provides us those boundless-luminous surges of creation
—
offers us now day, now night
—
he's the water in a wave of Self
.
~vlm.25. As the sea shows himself in a continued series of waves rising and falling one after another, so it is time that creates and dissolves the world, and appears to rise and fall in the rotation of days and nights.
*jd.25 - धत्ते He offers अजस्र-उत्थित-उद्धवः eternally risen to existence तान् सर्गान् अमित-भास्वरान् those boundless-luminous surges/creations अन्यान् दधत् variously offers दिवानक्तं day and night वीचीः अब्धिः इव आत्मनि like wave and sea in self. ~vlm.25. As the sea shows himself in a continued series of waves rising and falling one after another, so it is time that creates and dissolves the world, and appears to rise and fall in the rotation of days and nights.
महाकल्प-अभिधानेभ्य: वृक्षेभ्य: परिशातयन् ।
देव-असुर-गणान्_पक्वान्_फल-भारान्_इव स्थित: ॥२६॥
mahAkalpa-abhidhAnebhya: vRkSebhya: parizAtayan |
deva-asura-gaNAn_pakvAn_phala-bhArAn_iva sthita: ||
26||
Time plucks the trees of the Forest of Ages
—there's deva.godFruit', or else asura.darklingFruit—
chopped and cooked to a chutney.
~vlm. ... the gods and demigods ...
महाकल्प-अभिधानेभ्यः वृक्षेभ्यः परिशातयन् ।
देव-असुर-गणान्_पक्वान्_फल-भारान्_इव स्थितः ॥२६॥
mahAkalpa-abhidhAnebhya: vRkSebhya: parizAtayan |
deva-asura-gaNAn_pakvAn_phala-bhArAn_iva sthita: ||26||
He plucks the trees of the Forest of Ages,
—the fruit called 'Deva gods', or else 'Asura darklings'—
cooking them into a chutney.
महाकल्प-अभिधानेभ्यः वृक्षेभ्यः From what are called Great-Eon trees
परिशातयन् plucking
देव-असुर-गणान्_पक्वान् ripe bunches of gods and Asura Brightlings
फल-भारान्_इव स्थितः as.if bearing fruit ... -26-
m.23-27. ... Other times, he does not have any form. Time relentlessly creates and destroys, with great resplendance, from great trees called "mahakalpas", Time drops ripe fruits called "Devas" and "Asuras"....
~vlm.26. Time plucks the gods and demigods as ripe fruits, from their great arbor of existence, at the end of the world, (to make them his food).
AB. zAtayan pAtayan ||
कालो_अयम् भूत-मशक-घुंघुमानाम् प्रपतिनाम् । ब्रह्माण्ड-उदुम्बर-ओघानाम् बृहत्-पादपताम् गत: ॥२७॥
kAlo_ayam bhUta-mazaka-ghuMghumAnAm prapatinAm |
brahmANDa-udumbara-oghAnAm bRhat-pAdapatAm gata: ||
27
||
Time's like that mountain of a tree
the great Banyan
.
its fruit is this Cosmic Egg
this All
where we gnats and mosquitoes grumble and hum
.
m.... the "Udumbara" tree ... mosquitoes ...
~vlm. ... a large fig tree (Ficus religiosus) ... gnats ...
*jd. kAla:_ayam Time is this = bhUta-mazaka-ghuMghumAnAm being-mosquito-humhumming = prapatinAm mountain = brahmANDa-udumbara-oghAnAm cosmicEgg-figTree-crop = bRhat=pAdapa-tAm gata: = great-treeness gone-to
~AB. bhUtAni prANina eva mazakAs tair ghuMghumAnAm ghuMghum-iti dhvanatAm ... ||
सत्ता-मात्र-कुमुद्वत्या चिज्-ज्योत्स्ना-परिफुल्लया ।
वपुर्_विनोदयत्य्_एकम् क्रिया-प्रियतम-अन्वित: ॥२८॥
sattA-mAtra-kumudvatyA cij-jyotsnA-pariphullayA |
vapur_vinodayaty_ekam kriyA-priyatama-anvita: ||
28
||
beside the Pond of being.So
sat.Pond
where
lotuses lie in the moonlight of our consciousness
Sir Body entertains himself in Lady Action's arms
.
~vlm. ... the garden of the world, blossoming with the moonbeams of the Divine Spirit.
~vlm.28. Time accompanied by Action as his mate, regales himself in the garden of the world, blossoming with the moon-beams of the Divine Spirit.
*jd.28 - sattA-mAtra-kumudvatyA by entirely‑Suchness‑lotusPond = cit-jyotsnA-pariphullayA
Consciousness-moonlight-dazzling = vapu: body = vinodayati ekam one diverts = priyatamA
dearest = kriyA deed, Lady Action = anvita: attended with.
अनन्त-अपार-पर्यन्त-बद्ध-पीठम् निजम् वपु: ।
महाशैल.वद्-उत्तुङ्गम्_अवलम्ब्य व्यवस्थित: ॥२९॥
ananta-apAra-paryanta-baddha-pITham nijam vapu: |
mahAzaila.vad-uttuGgam_avalambya vyavasthita: ||
29||
Time sits in state upon a throne of bounded boundlessness
high as the uprisen himAlaya
and equally immovable
.
~vlm.29. As the high and huge rock supports its body upon the basis of the earth, so does time rest itself in endless and interminable eternity.
m.28-31. ... The configuration of Time, is infinite and shoreless in extent. It stands tall like a huge mountain....
*jd.29 - ananta-apAra-paryanta-baddha-pITham endless-boundless-entirely-bound-throne
nijam vapu: innate body mahA-zailavat uttuGgam high as a great mountain avalambya vyavasthita:
supported and manifest.
क्व.चिच्_छ्याम-तम: श्यामम् क्व.चित्_कान्ति-युतम् ततम् ।
द्वयेन_अपि क्व.चिद्_रिक्तम् स्वभावम् भावयन्_स्थित: ॥३०॥
kva.cic_chyAma-tama: zyAmam kva.cit_kAnti-yutam tatam |
dvayena_api kva.cid_riktam svabhAvam bhAvayan_sthita: ||
30
||
Time sometimes wears the darkest dark
sometimes shines bright as the full moon
sometimes neither, at home alone
.
what suits his nature, that he does
.
~vlm. ... various hues of black, white and red (at night, day and midday) which serve for his vestures.
*jd. kvacit zyAmatamas zyAmam sometimes it is the darkest dark kvacit kAnti-yutam tatam
sometimes as bright as the full moon dvayena api kvacit riktam sometimes without either quality svabhAvam bhAvayan sthita: keeping to its own nature.
संलीन-अ.संख्य-संसार-सारया स्व.आत्म-सत्तया ।
उर्व्येव भार-घनया निबन्ध-पदताम् गत: ॥३१॥
saMlIna-a.saMkhya-saMsAra-sArayA sva.Atma-sattayA |
urvyeva bhAra-ghanayA nibandha-padatAm gata: ||
31
||
Time is the essence that conjoins the uncounted universes
he is the essence of your own Self
and indeed he's this planet Earth itself
this substantial firmness
this foothold of bondage
.
~vlm.31. As the earth is the great support of hills which are fixed upon it, so is time the support of all the innumerable ponderous worlds that constitutive the universe.
*jd.31 - saMlIna-asaMkhya-saMsAra-sArayA conjunction-innumerable-Samsaras-essence svAtma-sattayA oneself-Suchness urvI eva / ?urvyA iva Earth indeed bhAra-ghanayA burden-aggregate
nibandha-padatAm bondage-foothold gata: gone —
न खिद्यते न_आद्रियते न_आयाति न च गच्छति ।
न_अस्तम्_एति न च_उदेति महाकल्प-शतैर्_अपि ॥३२॥
na khidyate na_Adriyate na_AyAti na ca gacchati |
na_astam_eti na ca_udeti mahAkalpa-zatair_api ||
32
||
Time shows no respect nor disdain
.
he does not come
he does not go
he does not rise
he does not set
tho hundreds of Great Ages pass
.
~vlm.32. Hundreds of great kalpa ages (of the creation and dissolution of the world) may pass away, yet there is nothing that can move eternity to pity or concern, or stop or expedite his course. It neither sets nor rises (as time).
*jd.32 - na Adriyate does not respect na AyAti does not come na ca gacchati nor goes na Astam eti
it does not go to setting na ca udeti nor arises mahAkalpa-zatai: api even after hundreds of Great Ages.
केवलम् जगद्-आरम्भ-लीलया घन-हेलया ।
पालयत्य्_आत्मना_आत्मानम्_अन्-अहम्.कारम्_आततम् ॥३३॥
kevalam jagad-Arambha-lIlayA ghana-helayA |
pAlayaty_AtmanA_AtmAnam_an-aham.kAram_Atatam ||
33
||
by himself he maintains the Self alone
egoless
outspread
he
maintains the playful game of rising worlds as a great cloud of suns
.
~m. Time fosters itself by itself, without any ego, playing the sport of creation.
~vlm.33. Time in never proud to think, that it is he who without the least sense of pain and labor, brings this world into play and makes it to exist.
AB. ... pAlayati na vinazyati | ... ||
*jd.33 kevalam entirely jagat-Arambha-lIlayA world-arising-sport ghana-helayA with cloud/dense-play pAlayati maintains AtmanA AtmAnam by the self the self anahaMkAram Atatam egolessly outspread.
http://3.bp.blogspot.com/Q2RA5tuJS6Y/T1VrqYu2tpI/AAAAAAAAFEs/EZruoGB6D2c/s640/bee_lotus.jpg
यामिनी-पङ्क-कलिताम् दिन-कोकनद-अवलीम् ।
मेघ-भ्रमरिकाम्_आत्म-सरस्यारोपयन्स्थित: ॥३४॥
yAminI-paGka-kalitAm dina-kokanada-avalIm |
megha-bhramarikAm_Atma-sarasyAropayansthita: ||
34
||
fashioned out.of the mud of night in the pond of Self
is a field of red day-lotuses
.
a cloud climbs, browses, and takes its rest there
.
In the lotus-pond of Self, in the course of time,
see how the red day-lotus grows
from last night's mud,
while clouds of bees bumble about.
*jd.34 दिन-कोकनद-अवलीम् day-redLotus- field मेघ-भ्रमरिकाम् for cloud-bees आत्म-सरसि in the Self-pond
आरोपयन् स्थितः climbing up.
m.32-36. .... Time is like a lake with red lotuses of days with bees of clouds hovering about....
~vlm.34. Time is like a reservoir in which the nights are as mud, the days as lotuses, and the clouds as bees.
गृहीत्वा कृपण: कृष्णाम् रजनीम् जीर्ण-मार्जनीम् ।
आलोक-कनक-क्षोदान्_आहरत्य्_अभितो गिरिम् ॥३५॥
gRhItvA kRpaNa: kRSNAm rajanIm jIrNa-mArjanIm |
Aloka-kanaka-kSodAn_Aharaty_abhito girim ||
35
||
Time
is an aged miser
who holds in his hand a broom
.
he walks around saMsAra.Mountain
sweeping.up particles of gold
.
~vlm. As a covetous man, with worn out broom sticks in hand, sweeps over a mountain to gather the particles of gold strewn over it, so does time with his sweeping course of days and nights, collect in one mass of the dead all living beings in the world.
~AB. kRpano labdho ... | sakrn mArjanena ... | girim kanakAcalam | ata eva kanaka-kSodAn gire: zIrNAn iti gamyate ||
*jd.35 - kRpaNa: miser gRhItvA having grasped kRSNAm rajanIm black lotus jIrNa-mArjanIm age-broom Aloka-kanaka-kSodAn gleaming-gold-sweeping Aharati abhita: girim sweeps around the mountain
संचारयन्_क्रिया-अङ्गुल्या कोणकेष्व्_अर्क-दीपकाम् ।
जगत्-सद्मनि कर्पण्यात्_क्व_किम्_अस्ति_इति वीक्षते ॥३६॥
saMcArayan_kriyA-aGgulyA koNakeSv_arka-dIpakAm |
jagat-sadmani karpaNyAt_kva_kim_asti_iti vIkSate ||
36
||
he trims his wick with his fingertips
and searches,
looking everywhere in this World-house:
that miser Time
will find
what he wants.
~vlm.36. As a miserly man trims and lights a lamp with his own fingers, to look into his stores at each corner of the room; so does time light the lamps of the sun and moon to look into the living beings in every nook and corner of the world.
*jd.36 saMcArayan kriyA trimming the wick aGgulyA with his fingertips koNakeSu in corners arka-dIpakAm sun-lamp jagat-sadmani in World-house karpaNyAt out of miserliness kva kim asti iti
"Where is it?" vIkSate searches.
प्रेक्ष्य-अहर्-विनिमेषेण सूर्य-अक्ष्णा पाकवन्त्य्_अलम् ।
लोक.पाल-फलान्य्_अत्त्ति जगज्-जीर्णवनादयम् ॥३७॥
prekSya-ahar-vinimeSeNa sUrya-akSNA pAkavanty_alam |
loka.pAla-phalAny_attti jagaj-jIrNavanAdayam ||
37||
Under the eye of the sun
thru.out the moments of the day
he cooks his meal
—
the World-Protectors* that ripen in the woods of this world.
* loka.pAla may refer to a celestial Guardian of one of the Directions, or one of the many ridiculous titles of a monarch.
~vlm. As one ripens the raw fruits in sun and fire in order to devour them, so does time ripen men by their sun and fire worship, to bring them under his jaws at last.
~vlm.37. As one ripens the raw fruits in sun and fire in order to devour them, so does time ripen men by their sun and fire worship, to bring them under his jaws at last.
*jd.37 - prekSya-ahar-vinimeSeNa with the moments of the day = sUrya-akSNA
sun-eyes = pAkavanti alam cooking well = attti he eats = lokapAla-phalAni = worldGuardian-fruits = jagat-jIrNa-vanAdayam - the world-decaying-woods
जगज्_जीर्ण-कुटी-कीर्णान्_अर्पयत्य्_उग्र-कोटरे ।
क्रमेण गुणवल्_लोक-मणीन्_मृत्यु-समुद्रके ॥३८॥
jagaj_jIrNa-kuTI-kIrNAn_arpayaty_ugra-koTare |
krameNa guNaval_loka-maNIn_mRtyu-samudrake ||
38
||
sam.sAra's his dilapidated shack
and here, amongst the mess
Time
hides away the Jewel-Worlds
guarded by Death, his treasurer
.
~vlm.38. The world is a dilapidated cottage and men of parts are rare gems in it. Time hides them in the casket of his belly, as a miser keeps his treasure in a coffer.
~AB. jagad eva jIrNA kuTI tRNa-gRham tatra kIrNAn pramAdAt patitAn | mRtyur eva samudraka: saMpuTakas tasmin ||
*jd.38 agat-jIrNa-kuTI-kIrNAn world-old-cottage-mess = arpayati ugra-koTare hides in his awful cave = krameNa guNavat loka-maNIn in good order the world-jewels = mRtyu-samudrake
in death-casket
गुणैर्_आपूर्यते या_एव लोक-रत्न-अवली भृशम् ।
भूषार्थम्_इव ताम्_अङ्गे कृत्वा भूयो निकृन्तति ॥३९॥
guNair_ApUryate yA_eva loka-ratna-avalI bhRzam |
bhUSArtham_iva tAm_aGge kRtvA bhUyo nikRntati ||
39
||
Time
wears the worlds as jewelry
diamonds glinting on his neck
:
then
in a fit of passion
he breaks the chain, scattering the gems
.
~m. Time wears these pearls as necklaces, and in no time, pulls them out and scatters around. Time wears a garland of lotuses called night which is followed by swans called day. Stars are the filaments of these lotuses.
~vlm.39. Good men are like a chaplet of gems which time puts on his head for a time with fondness, and then tears and tramples it down (under his feet).
*jd.39 - guNai: ApUryate yA eva What is full or good qualities = loka-ratna-avalI world-jewel-necklace = bhRzam eagerly = bhUSArtham iva as an ornament kRtvA tAm aGge wearing it on an arm = bhUyas nikRntati suddenly scatters them.
दिन-हंस-अनुसृतया निशा-इन्दीवर-मालया ।
तार-केसरया_अजस्रम् चपलो वलयत्य्_अलम् ॥४०॥
dina-haMsa-anusRtayA nizA-indIvara-mAlayA |
tAra-kesarayA_ajasram capalo valayaty_alam ||
40
||
the day-swan's beating wings
arouse a constant trembling in the chain of night-lotuses
with star-like filaments
around the neck of Time
.
*jd.40 - dina-haMsa=anusRtayA day-swan=following = nizA-indIvara-mAlayA night-lotus-garland = tAra-kesarayA star-filaments = ajasram perpetually = capala: valayati alam causes to tremble.
~AB. tArANi dIrghANi nakSatrANy eva vA kesarANi ... | valayati valayavad dhArayati ... ||
~m. Time wears a garland of lotuses called night which is followed by swans called day. Stars are the filaments of these lotuses.
~vlm.40. Strings of days, nights and stars, resembling beads and bracelets of white and black lotuses, are continually turning round the arm of time.
शैलार्ण-द्यु-धरा-शृङ्ग-जगद्-ऊर्णायु-सौनिक: ।
zailArNa-dyu-dharA-zRGga-jagad-UrNAyu-saunika: |
प्रत्यहम् पिबते प्रेक्ष्य तारारक्त-कणानपि ॥४१॥
pratyaham pibate prekSya tArArakta-kaNAnapi ||
41
||
Time
is
a butcher
who carves-up the horned Earth-ram into mountains, waters, day
—
and who daily drinks the sparkling starlike drops of blood
.
~vlm.41. Time (as a vulture) .... m. Time is the butcher ....
~AB. arNA: arNavA: | dyaur loka: | zailAdayaz catvAra: ...sauniko hiMsaka: kAlo ... ||
#tR —> #tAra तार [तॄ-णिच् भावे अच्] High (note) • loud (sound). • Shining, radiant, clear • • The clearness of a pearl. • The mystical syllable ओम् (प्रणव). • Protection •-• tAraH, #tArA, tAram -रः, -रम् A star [sTAR] or planet • • The pupil of the eye • • A pearl (said to be f. also). tAram -रम् Silver • • A seed-vessel (esp. of the lotus) •-• -पतनम् the falling of a star or meteor. • -वायुः loud-sounding wind, a whistling breeze. • -m.- passing over, crossing • saver, deliverer (E. of sev. gods), a clear or beautiful pearl, a man's name. • tAram – ind. aloud • comp. tArataram, superl. tAratamam. •• #tAraugha – multitude of stars. •• #tAraka -n.- the pupil of the eye &c. • #tArakakotaram Star Cave – parityajya_eva tad_bAhyam tatas_tAraka-koTare, y3013.024.
*jd.41 - zRGga-jagat-UrNAyu-saunika: mountain-wave-sky-earth-horn-ram-butcher/hunter pratyaham pibate daily drinks prekSya is seen tArArakta-kaNAn api pearl-blood-drops also.
तारुण्य-नलिनी-सोम आयुर्-मातङ्ग-केसरी ।
tAruNya-nalinI-soma Ayur-mAtaGga-kesarI |
न तद्-अस्ति न यस्यायम् तुच्छातुच्छस्य तस्कर: ॥४२॥
na tad-asti na yasyAyam tucchAtucchasya taskara: ||
42
||
Time
is
the moon that closes the Youth-lotus
the lion that attacks the Life-elephant
:
nothing
—trifle nor treasure—
escapes that thief
.
~vlm. Time destroys youth as the moon shuts the petals of the lotus....
*jd.42 Ayus-mAtaGga-kesarI life-elephant-lion na tad asti na yasya ayam there is nothing of which it is not taskara: thief tuccha-atucchasya of trifles and treasures.
कल्प-केलि-विलासेन पिष्ट-पातित-जन्तुना ।
अभावो भाव-भासेन रमते स्वात्मनात्मनि ॥४३॥
kalpa-keli-vilAsena piSTa-pAtita-jantunA |
abhAvo bhAva-bhAsena ramate svAtmanAtmani ||
43
||
he plays with Ages and Eons
he grinds people like wheat
he makes the unreal real
—
that's what Time finds his own best pastime
.
~vlm.43. Time after sporting for a Kalpa period in the act of killing and crushing of all living beings, come to lose its own existence and become extinct in the eternity of the Spirit of spirits.
*jd.43 - kalpa-keli-vilAsena playing about with the Ages = piSTa-pAtita-jantunA grinding people into misfortune = abhAva: bhAva-bhAsena making the unreal seem real = ramate svAtmanA-Atmani it enjoys itself in itself.
कर्ता भोक्ता_अथ संहर्ता स्मर्ता सर्व.पदम् गत: ॥४४॥
kartA bhoktA_atha saMhartA smartA sarva.padam gata: ||
44
||
Time
is the Doer who enjoys
&
the Terminator who remembers
having passed thru every state.
~vlm.44. Time after a short rest and respite reappears as the creator, preserver, destroyer and remembrancer of all.
*jd.44 - kartA The doer = bhoktA the enjoyer = atha and then = saMhartA the finisher = smartA
the rememberer = sarva.padam gata: passing through every state.
सकलम्_अप्य्_अ-कला.कलित=अन्तरम्
sakalam_apy_a-kalA.kalita=antaram
सु.भग-दुर्.भग-रूप-धरम् वपु: ।
su.bhaga-dur.bhaga-rUpa-dharam vapu: |
प्रकटयन्_सहसा_एव च गोपयन्
prakaTayan_sahasA_eva ca gopayan
विलसति_इह हि काल-बलम् नृषु ॥४५॥
vilasati_iha hi kAla-balam nRSu ||
45
||
he is not troubled,
and he simply plays his game wearing whatever body pleases his fancy
manifesting and maintaining everything
—
that's how Time the reckless boy plays among humankind
.
~vlm.45. He shows the shapes of all things whether good or bad, keeping his own nature beyond the knowledge of all. Thus doth time expand and preserve and finally dissolve all things by way of sport.
~AB. na kalAbhir buddhi-kauzalai: kalitam kenApi nizcitam Antaram rahasyam yasya tat | tathA subhagam puNya-phala-bhogAnurUpam tad-viparItam durbhagam yad-rUpam tasya dharam sakalam api vapu: prakaTayan gopayann upasaMharaNz ca vilasati | kAla iti zeSa: | hIti prasiddhau iha jagati kAlasya balam nRSu prasiddham eva i.a. ||
*jd.45 - sakalam api entirely indeed = akala-Akalita-Antaram undisturbed within = subhaga-durbhaga-rUpa-dharam - good-bad-form-bearing = vapu: body = prakaTayan manifesting = sahasA eva ca gopayan = together with protecting =vilasati iha hi he plays here, = kAla-balam nRSu Time the boy, among men
oॐm
ÂUUMmmmm....
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
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
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8