fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24

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Sep 11, 2019, 8:16:23 PM9/11/19

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fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24

https://www.dropbox.com/s/fxfox8dl6aplwjl/fm3093%201.sp12%20The%20MIND%20of%20brahmA%20the%20IMMENSE%20.z24.docx?dl=0

•

oॐm

•

THE MIND OF BRAHMAA THE IMMENSE

jd:

the italicized passages were written in prose, rather than verse.

99+% of yv.FM is in Verse Form,

mostly the zloka,

the 16+16.syllable couplet.

only a few passages,

mostly in the nirvANa Books,

are written in Prose.

there are

many voices in this wonderful, wonder-full Treasure-House.

there is

an Easy Teacher

who writes Easy Poems throughout all six or seven books of yv.FM,

like my favorite who writes:

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

vicAra: paramam jJAnam zamo hi paramam sukham ||3|93|2|16|19||

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

Enquiry the highest wisdom, and Peace the highest enjoyment.

there's the .kAvya Poet, who writes convoluted verse,

compounding compounds of compounds,

to increase our compound interest.

he writes the heroic tales.

even his philosophical verse is .kAvya.

besides the kAvya Teacher and the Easy Teacher,

there's this fellow,

the Prosaic Teacher, who is fun to translate.

in translation, his prose passages will be italicized.

those who think vAlmIki to be a singleton

may imagine him to be possessed of these other authors,

a multiple schizophrenic of style.

my own view is that .vAlmIki is an anthill, composed and compounded of many poets, myself included,

and

you, too....

oॐm

Vasishtha said—

3.93.1

इति मे भगवता पूर्वम् उक्तम् तद् एतद् अद्य तुभ्यम् कथितम् ॥३।९३।१॥

iti me bhagavatA pUrvam uktam tat_etat_adya tubhyam kathitam ||3|93|1||

iti.so/thus - me.xx- bhagavat.xx-A pUrvam.xx- ukta.xx-m tat etat_adya tubhyam kathitam

That which was formerly said to me by the Lord, this now is explained to you.

*vlm. ... by lord Brahmá himself. (The prime progenitor of mankind and propounder of the Vedas).

तस्माद् अनाख्यानाद् ब्रह्मण: सर्वत: सर्वम् अनाख्यानम् उत्पद्यते स्वयम् एव

tasmAt_anAkhyAnAt_brahmaNa: sarvata: sarvam anAkhyAnam utpadyate svayam eva

तद् घनताम् प्राप्य मन: सम्पद्यते॥२॥

tat_ghanatAm prApya mana: sampadyate ||2||

tasmAt_anAkhyAnAt_brahmaNa: sarvata: sarvam anAkhyAnam utpadyate svayam eva tat_ghanatAm prApya mana: sampadyate

from That unaccountable brahman.Immensity

—from the All—

every unaccountable thing arises as itself,

being produced as a concentration of manas.Mind.

*sv.2-3-4 Thus, since the absolute .brahman in its undifferentiated state pervades everything, everything is in an undifferentiated state.

*vlm.2. From the unspeakable Brahma, there sprang all things in their undefinable ideal state, and then the Spirit of God being condensed by His Will, it came to be produced of itself in the form of the Mind.

तन्मनस् तन्मात्र-कल्पन-पूर्वक-संनिवेशम् भवति ततस् तैजस: पुरुष:

tat.manas tat.mAtra-kalpana-pUrvaka-saMnivezam bhavati tata:_taijasa: puruSa:

सम्पद्यते सो ऽयम् ब्रह्मा_इत्य्_आत्मनि नाम कृतवान् ॥३।९३।३॥

sampadyate sa:_ayam brahmA_iti_Atmani nAma kRtavAn ||3|93|3||

tat.manas x

tat.mAtra-kalpana-pUrvaka-saMnivezam bhavati x

tata:_taijasa: puruSa: sampadyate x

sa:_ayam brahmA_iti_Atmani nAma kRtavAn

That.Mind pervades the preceding Suchness

conceived substantiality.

it becomes the Luminous Person,

manifesting as

"This is Brahmâ"

—

in other words,

This the Maker.

*sv. In that mind there arises the intention of the existence of the different elements in their extremely subtle state: the totality of all this is the luminous cosmic person who is known as brahmA the creator.

Hence, this Creator is none other than the cosmic mind.

*vlm.3. The Mind formed the notions of the subtile elementary principles in itself, and became a personal agent (with its power of volition or creative will). The same became a luminous body and was known as Brahmá the first Male.

01 02 03

तेन राम यो ऽयम् परमेष्ठी तन्मनस् तत्त्वम् विद्धि ॥३।९३।४॥

tena rAma ya:_ayam parameSThI tan.manas tattvam viddhi ||3|93|4||

Raama, because.of That

know what is this parameShThI.Foremost

as That.Mind That.ness

tena.xx, Raama, ya:.xx- ayam.this.there - parameSThI.xx- tanmanas.xx- tattva.xx-m viddhi.U.should.know-

*sv. ... In that mind there arises the intention of the existence of the different elements in their extremely subtle state .... Hence, this Creator is none other than the cosmic mind.

*vlm.4. Therefore know Ráma, this same Brahmá to be the Parameshthi or situated in the Supreme, and being a personification of the Will of God, is called the Mind.

स.मनस्-तत्त्व-आकारो भगवान् ब्रह्मा संकल्पमयत्वाद्

sa.mana:-tattva-AkAra:_bhagavAn brahmA saMkalpamayatvAt

यद् एव संकल्पयति तद् एव पश्यति ॥३।९३।५॥

yat_eva saMkalpayati tat_eva pazyati ||3|93|5||

sa-.with-.manas.Manas.Mind-.:.tattva.element/effective Thatness-.AkAra.embodiment/formation-: Lord.Bhagavan Brahmaa saMkalpa.Concept-maya.made/composed.of-tva.-ity/condition-At yat.what/which- eva.indeed/so - saMkalpaya.conceptualizing-ti - tat.that.one - eva.indeed/only/so - pazya.sees/seeing-ti

It is the Lord .brahmA,

this Mind which

—thru its conceptions—

becomes

the form of Thatness

whatever

it conceives,

that

is what it sees.

With Manas.Mind-.:.tattva.element/effective Thatness‑embodiment/formation, Lord.Bhagavan Brahmaa from/thru Concept-maya.made/composed.of-tva.-ity/condition-At

yat.what/which- eva.indeed/so - saMkalpaya.conceptualizing-ti -

tat.that.one - eva.indeed/only/so - pazya.sees/seeing-ti

*sv.5-6-7 This .brahmA the creator sees whatever he intends to see in his own mind, for he is of the nature of consciousness.

*vlm.5. The Mind therefore known as the Lord Brahmá, is a form of the Divine essence, and being full of desires in itself, sees all its wills (in their ideal forms), present before it.

* sa-.with-.manas.Manas.Mind-.:.tattva.element/effective Thatness-.AkAra.embodiment/formation-: Lord.Bhagavan Brahmaa saMkalpa.Concept-maya.made/composed.of-tva.-ity/condition-At yat.what/which- eva.indeed/so - saMkalpaya.conceptualizing-ti - tat.that.one - eva.indeed/only/so - pazya.sees/seeing-ti

ततस् तेन_इयम् अविद्या परिकल्पिता_अन्.आत्मन्य्_आत्म.अभिमान.मयी_इति

tata:_tena_iyam avidyA parikalpitA_an.Atmani_Atma.abhimAna.mayI_iti

तेन ब्रह्मणा गिरि-तृण-जलधि.मयम् इदम् क्रमेण जगत्-परिकल्पितम् ॥३।९३।६॥

tena brahmaNA giri-tRNa-jaladhi.mayam idam krameNa jagat-parikalpitam ||3|93|6||

from That

in this way

the conception of Avidyaa.Ignorance is formed.

the Self becomes identified with the non-Self,

with Brahmaa the Immense,

who conceives the mountains, fields, and waters of this world.

Therefore\from.that therefore/thereby

this unknowing/ignorance is imagined\decided.about in/when anAtma.nonSelf-ni - is Atma.self/Self-.abhimAna.pride/misconceptionmaya.made/composed.of-.I

iti.so/thus -

tena.therefore/by.BrahmÂ -

mountain- grass-lake- made/composed.of-m

idam.this.one- krameNa.gradually/in.turn-

world-parikalpita.imagined\decided-.m

*vlm.6. The mind then framed or fell of itself, into the delusion (avidyá), of viewing its ideal images as substantial (as one does in his delirium); and thence the phenomenal world (with whatever it contains), is said to be the work of Brahmá.

*sv.5-6-7 This .brahmA the creator sees whatever he intends to see in his own mind, for he is of the nature of consciousness. It is he (brahmA the creator) who has wished into being this nescience which is the differentiating principle in the universe, and on account of which one confuses the self with the not-self, and it is with this factor of nescience that the Creator has caused this universe (the mountains, the blade of grass, water, etc. ) to appear as one of diverse creatures.

*jd. "That" is jJAna.Wisdom, Metaphysical Knowledge (with a big <K>) unlike the practical knowledge (with a little <k>) of vidyA. Ur Knowledge (or Wisdom, as I prefer to call it) is one thing,

Ur vidyA.knowledge another.

#avidyA is often translated avidyA.Ignorance but you should remember it is from #vid, practical knowing, and could well be called unknowing. remember that the prefix a- (or an-) has two main senses:

(1) the simple negative "un", as in "like/unlike", denotying an opposite;

(2) the affective negative, as in "un-Like" something on Facebook, denoting an act of negation; and

(3) the "privative" (as "moral/immoral), denoting what is missing:

so "knowing/unknowing"; but note too Swami.V's "science/nesience"

to which I am also drawn, but will settle for "Ignorance" just now.

* tata:.therefore\from.that - tena.therefore/thereby - iyam.this.one -avidyA.unknowing/ignorance - parikalpita.imagined\decided-A - in/when anAtma.nonSelf-ni -Atma.self/Self.abhimAna.pride/misconceptionmaya.made/composed.of-.I iti.so/thus tena.therefore/thereby - brahmaNA.BrahmÂ - giri.mountain-tRNa.straw/grass-jaladhi.water.body/lake-maya.made/composed.of-m idam.this.one- krameNa.gradually- jagat.world-parikalpita.imagined\decided-.m

04 05 06

इत्थम् क्रमेण ब्रह्म-तत्त्वाद् इयम्_आगता सृष्टिर् अन्यत एव आगता इयम्_इति लक्ष्यते ॥३।९३।७॥

ittham krameNa brahma-tattvAt_iyam AgatA sRSTi:_anyata* eva_AgatA_iyam iti lakSyate ||3|93|7||

In this way, by stages, This has come from the brahmic Thatness.

So it appears.

ittham. krameNa.gradually/in.turn- brahma.Immensity-.tattva.elemental.Thatness-.At iyam.this.one - Agata.having.come-

sRSTi.emergent.creation-:_anyata:.otherwise/from.another- eva.indeed/only/so - Agata.hvg come/gone.to-A - iyam.this.one - iti.so/thus - lakSyate.is described/appears to.be

*AS. Thus, this creation which has arisen in steps (krameNa AgatA) from the Brahma itself, appears as if come from somewhere else.

*vlm.7. Thus the world proceeding in this order from the Supreme essence, is supposed by some to have come into being from another source, of dull material particles. (Doctrine of Hylotheism or the Materialistic system of Sánkhya Philosophy),

#sRj - #sRSTI -

* ittham. krameNa.gradually/in.turn- brahma.Immensity-.tattva.elemental.Thatness-.At iyam.this.one - Agata.having.come- sRSTi.emergent.creation-:_anyata:.otherwise/from.another- eva.indeed/only/so - Agata.hvg come/gone.to-A - iyam.this.one - iti.so/thus - lakSyate.is described/appears to.be

तस्मात् सर्व-पदार्थानाम् त्रैलोक्य.उदर-वर्तिनाम् ।

tasmAt sarva-padArthAnAm trailokya.udara-vartinAm |

उत्पत्तिर् ब्रह्मणो, राम, तरङ्गाणाम् इव_अर्णवात् ॥३।९३।८॥

utpatti:_brahmaNa:,_rAma, taraGgANAm iva_arNavAt ||3|93|8||

and so

from That

is the falling-out of all meaningful objects,

for the womb of the Three Worlds is just the outfalling of the .brahman,

rAma,

like the waves from the sea

*vlm.8. It is from that Brahmá, O Ráma! that, all things situated in this concave world, have come to being, in the manner of waves rising on the surface of the deep.

*sv.8 Therefore, O rAma, all objects and substances in this universe have emerged in .brahman the absolute, just as waves manifest in the ocean.

य* एवम् अन्.उत्पन्ने जगति या ब्रह्मणश् चिन्-मनो.रूपिणी स.अहाम्कार: परिकल्प्य ब्रह्म

ya* evam an.utpanne jagati yA brahmaNa:_cit-mana:rUpiNI sa.ahaMkAra: parikalpya brahma

ब्रह्मताम् एति ॥३।९३।९॥

brahmatAm eti ||3|93|9||

one

who is thus

when the world has not fallen.out

to be what is a form of Consciousness-Mind

with.egoity

having imagined the brahman.Immensity

becomes brahmA the Immense

ya* evam an.utpanne jagati yA brahmaNa:_cit-mana:rUpiNI sa.ahaMkAra: parikalpya brahma brahmatAm eti

*sv.9 In this uncreated universe, the mind of .brahmA the creator perceives itself as the egotism and thus does .brahmA the cosmic mind become .brahmA the creator of the universe.

*vlm.9. The self existent brahmA that existed in the form of intellect (chit) before creation, the same assumed the attribute of egoism (ahankára) afterwards, and became manifest in the person of Brahmá. (Thence called Swayambhu or self-born).

07 08 09

यास् त्व्_अन्याश् चिच्* छक्तय: सर्व-शक्तेर् अभिन्ना* एव कल्प्यन्ते ॥३।९३।१०॥

yA:_tu_anyA:_cit*zaktaya: sarva-zakte:_abhinnA* eva kalpyante ||3|93|10||

yA:_tu_anyA:_cit**zaktaya: - whatever other powers of Consciousness =

sarva-zakte:_abhinnA* - from All.power not separate =

eva kalpyante

but what are the different Powers of Consciousness are considered to be inseparate from the All-Power.

*sv.10 The power of that cosmic mind alone appears to be the diverse forces in the universe.

*vlm.10. All the other powers of the Intellect, which were concentrated in the personality of the Ego, were tantamount to those of Omnipotence. (The impersonal Intellect and the personal Ego or Brahmá, are both of them equally powerful).

जगति स्फारताम् नीते पितामह-रूपेण मनसा सम्.उल्लसन्ति ॥३।९३।११॥

jagati sphAratAm nIte pitAmaha-rUpeNa manasA sam.ullasanti ||3|93|11||

when the world is led into extension by manas.Mind thru the form of Grandfather .brahmA, the creatures shine forth...

in/when jagat.world-i - the State of sphAra.expanded/vibrant-tA.-ness-m in/when nIte.brot/got - by/with pitAmaha.grandfather-rUpa.form-eNa by/with manas.Manas.Mind-sA - they are samullas.shining.forth\sporting-anti

*sv.11-12 Infinite number of diverse creatures manifest themselves in this cosmic mind and they are then known as diverse jIvas.

*vlm.11. The world being evolved from the eternal ideas in the Divine Intellect, manifested itself in the mind of the great father of all—Brahmá. (Intellectus noster nihil intelligit sine phantasmatá) ["Our intellect has no intelligence that is not phantasmagorical"--just like the CIA! das.jiva [at] gmail.com ]; it is the mind which moves and modifies them, and is the Intelligence (logos-Word) of the One, and the manifestation of its power.

* in/when jagat.world-i - the State of sphAra.expanded/vibrant-tA.-ness-m in/when nIte.brot/got - by/with pitAmaha.grandfather-rUpa.form-eNa by/with manas.Manas.Mind-sA - they are samullas.shining.forth\sporting-anti

एते सहस्रशो ऽपि परिवर्तमान-जीवा* उच्यन्ते ॥३।९३।१२॥

ete sahasraza:_api parivartamAna-jIvA* ucyante ||3|93|12||

ete.these.ones- sahasraza:-thousandfold- api.even/tho- parivarta.xx-mAna.ing-jIva.living.Jiiva-A: - ucyante.are called-

... and these in their thousands are called the evolving Living.jIva.s.

*vlm.12. The Mind thus moving and modeling all things is called the Jíva living soul or Nous. (The Scholiast says:—The Mind is the genus—samaSTi, the soul is an individual name (vyaSTi) of every individual living being. The Mind is soul without personality; the soul is the mind of a certain being. The Mind is the principle of volition, and the soul is that of animation).

* ete.these.ones- sahasraza:-thousandfold- api.even/tho- parivarta.xx-mAna.ing-jIva.living.Jiiva-A: - ucyante.are called-

10 11 12

ते अभ्युत्थिता_ एव चिन्.नभस: नभसि तन्.मात्रै: आवलिता

te abhyutthitA_ eva cin.nabhasa: nabhasi tan.mAtrai: AvalitA

गगन-पवन.अन्तर्-वर्तिन: चतुर्दश-विधा* ये भूत-जात-मध्यतया अभ्यासे

gagana-pavana.antar-vartina: caturdaza-vidhA* ye bhUta-jAta-madhyatayA_abhyAse

तिष्ठन्ति तस्या* एव प्राण.शक्ति-द्वारेण प्रविश्य शरीरम् स्थावरम् जंगमम्

tiSThanti tasyA* eva prANa.zakti-dvAreNa pravizya zarIram sthAvaram jaMgamam

वा_अपि बीजताम् गच्छन्ति॥१३॥

vA_api bIjatAm gacchanti||13||

te.they are -

abhyutthita.xx-A_eva cit.nabhasa: nabhasi tan.mAtrai: AvalitA

gagana-pavana.antar-vartina:

caturdaza-vidhA* ye bhUta-jAta-madhyatayA

abhyAse tiSThanti tasyA* eva prANa.zakti-dvAreNa

pravizya zarIram sthAvaram jaMgamam vA_api

bIjatAm gacchanti

They are thus arisen from the space of their cin.nabha-Consciousness.cloud fulfilling its That.measures

intermingling sky and air

14.fold

are

those who thru being amidst the birth of beings

resting in their abhyAsa.Practice

having entered the body by that very prANa-Power=door

they become seedlings of beings still or moving

*sv. When these diverse jIva.s arise in the infinite space of consciousness, seemingly composed of the elements, into each of the bodies consciousness enters through the aperture of life-force, and thence forms the seed of all bodies, both moving and unmoving. Thence, birth as individuals takes place, each individual being accidentally (like a crow alighting and a cocoanut falling) brought into contact with different potentialities whose expression gives rise to the law of cause and effect, etc., and thence to rise and fall in evolution.

*vlm.13. These living souls rise and move about in the vacuous sphere of the infinite Intellect (chidákása). These are unfolded by the elementary particles of matter, and pass in the open space surrounded by air. They then reside in the fourteen kinds of animated nature, according to the merit and demerit of their prior acts. They enter the bodies through the passage of their vital breath, and become the seeds of moving and immoving beings.

तदनु योनिनो जगति जायन्ते तदनु काकतालीय-योगेन

tadanu yonina: jagati jAyante tadanu kAkatAlIya-yogena

उत्पन्न-वासना-प्रवाह.अनुरूप-कर्म-फल-भागिनो भवन्ति ॥३।९३।१४॥

utpanna-vAsanA-pravAha.anurUpa-karma-phala-bhAgina:_bhavanti ||3|93|14||

thereafter

they are born of wombs in this world.

thereafter

like the Coconut Crow

whatever

arisen through the process of .vAsanA.Conditioning

carries the appropriate fruit of their .karma,

they come.to.be

tadanu.xx- @ yoni.xx-na: in/when jagat.xx-i they jAyan.xx-te tadanu.xx- by/with kAkatAlIya.Coconut.Crow-yoga.xx-ena utpanna.xx-vAsanA.xx-pravAha.xx-anurUpa.xx-Karma-phala.fruit/result-bhAgi.xx-na: - they are bhavan.becoming-ti

*sv. Thence, birth as individuals takes place, each individual being accidentally (like a crow alighting and a cocoanut falling) brought into contact with different potentialities whose expression gives rise to the law of cause and effect, etc., and thence to rise and fall in evolution.

*vlm.14. They are then born of the generative organ (foetus), and are met on a sudden by the desires of their previous births (which lay waiting on them). Thus led on by the current of their wishes, they live to reap the reward or retribution of their good or bad acts in the world. . Note. The powers of the Intellect are, perception, memory, imagination and judgment. Ego is the subject of thoughts, or the subjective and really existent being. The personal God Brahmá is an emanation of God according to the Gnostics, and is like the Demiurgus of Plato next to God and soul of the world. Plotinus.

तत: कर्म-रज्जुभि:_वासना-वलिताभि:_बद्ध-शरीरा_ भ्रमन्त: प्र.उत्पतन्ति च ॥३।९३।१५॥

tata: karma-rajjubhi:_vAsanA-valitAbhi:_baddha-zarIrA_ bhramanta: pra.utpatanti ca ||3|93|15||

tata: karma-rajjubhi: vAsanA-valitAbhi: baddha-zarIrA* bhramanta: pra.utpatanti ca

That, with a karma-Rope, fulfils the vAsanA.Traces.

Its bound bodies wander and expand....

*AS. Then, the living beings who are are bound by Karma ropes covered with desired, they wander and rise up.

*vlm.15. Thus bound fast to action and fettered in the meshes of desire, the living souls enchained in their bodies, continue to rove about or rise and fall in this changeful world by turns.

13 14 15

इच्छैव_एता* भूत-जातय: ॥३।९३।१६॥

icchA_eva_etA: bhUta-jAtaya: ||3|93|16||

they are only icchA.Wishes of different sorts of being.

icchA_eva_etA: bhUta-jAtaya:

*vlm.16. Their wish is the cause of their weal or woe, says the Srúti; and which is inseparable from the soul as volition from the mind. (The wish is the inactive desire of the soul, and volition the active will of the mind).

काश्चिज् जन-सहस्र.अन्ता: पतन्ति वन-पर्णवत् ।

kA:cit_jana-sahasra.antA: patanti vana-parNavat |

कर्म-वात्या* परिभ्रान्ता* लुठन्ति गिरि-कुक्षिषु ॥३।९३।१७॥

karma-vAtyA* paribhrAntA* luThanti giri-kukSiSu ||3|93|17||

kA:cit x

jana-sahasra.antA: x

patanti vana-parNavat |

karma-vAtyA* paribhrAntA*_ x

luThanti giri-kukSiSu

thousands of people end.up

falling

like

forest leaves

scattered.about by the karma-Wind

in the mountain valleys

*AS.The four verses from 17 to 20 are describing different patterns of life followed by different jIvas. In 17, are described the ordinary lives caught in the spiral of Karma. ...

*vlm.17. Thousands of living souls, are falling off as fast as the leaves of forest trees; and being borne away by the force of their pursuits, they are rolling about as the fallen leaves wafted by the breeze in the valleys. (The aberration of living souls from the Supreme).

jd.17 - kAzcit jana-sahasra.antA: patanti vana-parNavat karma-vAtyA pari-bhrAntA luThanti giri-kukSiSu .

अप्रमेय-भवा: काश्चित् चित्-सत्ताज्ञान-मोहिता: ।

aprameya-bhavA: kA:cit_cit-sattAjJAna-mohitA: |

चिर.जाता* भवन्ति_इह बहु.कल्प-शतान्य्_अपि ॥३।९३।१८॥

cira.jAtA: bhavanti_iha bahu.kalpa-zatAni_api ||3|93|18||

aprameya-bhavA: kA:cit_x

cit-sattAjJAna-mohitA: |

cira.jAtA* bhavanti_iha x

bahu.kalpa-zatAni_api

those of inconclusive feeling

—

whoever are confused

by the wise understanding of chit.Consciousness

and sat.tA, the state of what is So,

—

they become long-termers here,

even for many hundreds of Ages

*AS..... In 18 are described those who may not be bound by Karma, but never catch on to the real knowledge and so continue to take numerous births. ...
*vlm.18. Many are brought down and bound to innumerable births in this earth, by their ignorance of the Chit or Divine Intellect, and are subjected to interminable transmigrations in various births.

16 17 18

काश्चित् कतिपय.अतीता* मनोरम-भव.अन्तरा: ।

kA:cit katipaya.atItA* manorama-bhava.antarA: |

विहरन्ति जगत्य्_अस्मिञ् शुभ-कर्म-परायणा: ॥३।९३।१९॥

viharanti jagati_asmin_zubha-karma-parAyaNA: ||3|93|19||

whoever they may be

—more than a few—

in mind-delighting states of fantasy they wander this world

dedicated to good works

kA:cit katipaya.atItA* x

manorama-bhava.antarA: |

viharanti jagati_asmin_x

zubha-karma-parAyaNA:

*AS. Many with numerous pleasant lives, move about in this world dedicated good things! The four verses from 17 to 20 are describing different patterns of life followed by different jIvas. .... In 19, we have those who are only "addicted to good deeds", so their rebirths are kind of voluntary. I suspect Vasishtha counts himself and sages like vyAsa etc. among such....
*vlm.19. There are some who having passed many mean births in this earth, have now risen high in the scale of beings, by their devotedness to better acts; (and are likely to have their liberation in the course of their progression to the best).

काश्चिद्-विज्ञात-विज्ञाना: परम् एव पदम् गता: ।

kA:cid-vijJAta-vijJAnA: param eva padam gatA: |

वात.उद्भूता: पयो.मध्यम् सामुद्रा* इव बिन्दव: ॥३।९३।२०॥

vAta.udbhUtA: payo.madhyam sAmudrA: iva bindava: ||3|93|20||

kA:cid-vijJAta-vijJAnA: x

param eva padam gatA: |

vAta.udbhUtA: payo.madhyam x

sAmudrA* iva bindava:

some

have got to the perfect state of understanding their realization.

like wind in the water of ocean-spray

* vi-jnAna - the actualization of jnAna.Wisdom.

*AS. .... In 20 are listed those who have already been liberated and rejoined the ocean - the .brahman!
*vlm.20. Same persons acquainted with spirituality, have reached their state of perfection; and have gone to heaven, like particles of sea-water, carried into the air above by the blowing winds.

उत्पत्ति: सर्व.जीवानाम् इति_इह ब्रह्मण: पदात् ।

utpatti: sarva.jIvAnAm iti_iha brahmaNa: padAt |

आविर्.भाव-तिरोभाव-भङ्गुरा भव-भाविनी ॥३।९३।२१॥

Avir.bhAva-tirobhAva-bhaGgurA bhava-bhAvinI ||3|93|21||

utpatti: sarva.jIvAnAm x

iti_iha brahmaNa: padAt |

Avir.bhAva-tirobhAva-bhaGgurA x

bhava-bhAvinI

the Outfall of all the Living.jIva.s

is so thru the base of the brahman.Immensity;

and these are manifest and disappear

as a transitory enjoyer of experience

*AS. The birth of all life forms is from the the original .brahman, unstable because of appearance and disappearance, and the cause of the created world (bhava-bhAvinI).

*vlm.21. The production of all beings is from the Supreme Brahmá; but their appearance and disappearance in this frail world, are caused by their own actions. Hence the actionless yogi, is free from both these states. (God made everything perfect; Man's sin brought his death and woe).

19 20 21

वासना.विष-वैषम्य-वैधुर्य-ज्वर=धारिणी ।

vAsanA.viSa-vaiSamya-vaidhurya-jvara=dhAriNI |

अनन्त-संकट.अनर्थ-कार्य-सत्.कार-कारिणी ॥३।९३।२२॥

ananta-saMkaTa.anartha-kArya-sat.kAra-kAriNI ||3|93|22||

vAsanA.viSa-vaiSamya-vaidhurya-jvara=dhAriNI |

ananta-saMkaTa.anartha-kArya-sat.kAra-kAriNI

poisonous vAsanA Traces carry distress,

desolation,

fever,

unending uselessness,

as they produce their unreality

*vlm.22. Our desires are poisonous plants, bearing the fruits of pain and disappointment; and lead us to actions which are fraught with dangers and difficulties. (Cursed was the ground for man's unrestricted desires, which sowed it with thorns and thistles).

नाना.दिग्.देश-काल.अन्त-शैल-कन्दर-चारिणी ।

nAnA.dik.deza-kAla.anta-zaila-kandara-cAriNI |

रचित.उत्तम-वैचित्र्य-विहितासम्भ्रमा_असती ॥३।९३।२३॥

racita.uttama-vaicitrya-vihitAsambhramA_asatI ||3|93|23||

nAnA.dik.deza-kAla.anta-zaila-kandara-cAriNI |

racita.uttama-vaicitrya-vihitAsambhramA_asatI

and so we wander everywhere,

to distant mountains and valleys,

to see the wonders of the world

—

this illusory unSuchness

*vlm.23. These desires drive us to different countries, to distant hills and dales in search of gain. (Else man could live content with little and on his native plain).

एषा जगज्.जाङ्गल.जीर्ण.वल्ली

eSA jagat.jAGgala.jIrNa.vallI

सम्यक्.समालोक.कुठार.कृत्ता ।

samyak.samAloka.kuThAra.kRttA |

वल्ली_इव विक्षुब्ध.मन:शरीरा

vallI_iva vikSubdha.mana:zarIrA

भूयो न संरोहति राम.भद्र ॥३।९३।२४॥

bhUya:_na saMrohati rAma.bhadra ||3|93|24||

eSA jagat-jAGgala-jIrNa-vallI x

samyak.samAloka-kuThAra-kRttA |

vallI_iva vikSubdha-mana:-zarIrA x

bhUyo_na saMrohati rAma.bhadra

this World

is a jungle

—

full of Minds like withering vines

it's cluttered

with

bodies

—

like trees that shatter beneath the axe,

dear rAma

now

in a jungle like this

what can flourish

*sv.24 rAma, such is this forest known as world-appearance; he who cuts its very root with the axe of investigation (enquiry) is freed from it. Some arrive at this understanding soon, others after a very long time.

*vlm.24. This world O Ráma! is a jungle of withered trees and brambles; and requires the axe of reason to clear away these drugs and bushes. So are our minds and bodies but plants and trees of our woe, which being rooted out by the axe of reason, will no more come to grow by their transmigration in this earth.

22 23 24

oॐm

सर्ग ३.९३