Sloka 109 - Revision history

imported>Vij: Added line breaks in sloka, amended translation and commentary to align with the meaning

2025-02-07T09:54:37Z

Added line breaks in sloka, amended translation and commentary to align with the meaning

← Older revision		Revision as of 15:24, 7 February 2025
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	<pre>		<pre>
	सन्नाप्यसन्नाप्युभयात्मिका नो~~<br>~~ भिन्नाप्यभिन्नाप्युभयात्मिका नो ।~~<br>~~ साङ्गाप्यनङ्गा ह्युभयात्मिका नो~~<br>~~ महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥		सन्नाप्यसन्नाप्युभयात्मिका नो
			भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
			साङ्गाप्यनङ्गा ह्युभयात्मिका नो
			महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥
	</pre>		</pre>

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	=== Translation (अनुवाद) ===		=== Translation (अनुवाद) ===
	Neither existent nor non-existent, neither distinct nor indistinct, neither complete nor incomplete, her form is wondrous and indescribable.		Neither existent nor non-existent, neither distinct nor indistinct, neither complete nor incomplete, her (Maya) form is wondrous and indescribable.

	=== Word-by-Word Meaning (अन्वय के साथ शब्दार्थ) ===		=== Word-by-Word Meaning (अन्वय के साथ शब्दार्थ) ===
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	=== Commentary (टीका) ===		=== Commentary (टीका) ===
	This śloka explores the paradoxical and indescribable nature of ~~reality or perhaps a divine form~~. Highlighting both dualistic and non-dualistic aspects, it transcends conventional definitions. The terms ''sat'' and ''asan'' point to existential debates, while ''bhinnā'' and ''abhinnā'' reflect the interplay of distinction and unity. The wondrous and ''anirvacanīya'' form implies that reality defies articulation and invites a reflective engagement beyond intellectual understanding.		This śloka explores the paradoxical and indescribable nature of Maya. Highlighting both dualistic and non-dualistic aspects, it transcends conventional definitions. The terms ''sat'' and ''asan'' point to existential debates, while ''bhinnā'' and ''abhinnā'' reflect the interplay of distinction and unity. The wondrous and ''anirvacanīya'' form implies that reality defies articulation and invites a reflective engagement beyond intellectual understanding.

	'''		'''

imported>Vij: Added sloka content

2025-01-07T10:41:57Z

Added sloka content

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imported>Vij: Added sloka content

2024-12-17T11:21:00Z

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== Sloka 109 ==
'''Original Text:'''
<pre>
विक्षेपशक्ती रजसः क्रियात्मिका
यतः प्रवृत्तिः प्रसृता पुराणी ।
रागादयोऽस्याः प्रभवन्ति नित्यं
दुःखादयो ये मनसो विकाराः ॥ १११ ॥
</pre>

Certainly! Here is the analysis of the given sloka:

- **Transliteration:**
```
vikṣepaśaktī rajasaḥ kriyātmikā
yataḥ pravṛttiḥ prasṛtā purāṇī।
rāgādayo'syāḥ prabhavanti nityaṁ
duḥkhādayo ye manaso vikārāḥ॥ 111॥
```

- **Translation:**
```
The projecting power, characteristic of Rajas, is of the nature of activity, from which the ancient flow of worldly action has sprung. From it, arise desires and other modifications of the mind, such as sorrow, which are ever-present.
```

- **Word Meanings:**
* **vikṣepaśaktī** - the projecting power
* **rajasaḥ** - of Rajas
* **kriyātmikā** - of the nature of activity
* **yataḥ** - from which
* **pravṛttiḥ** - activity, worldly action
* **prasṛtā** - has sprung, spread forth
* **purāṇī** - ancient
* **rāgādayaḥ** - desires and others
* **asyāḥ** - from it
* **prabhavanti** - arise, originate
* **nityam** - always, ever-present
* **duḥkhādayaḥ** - sorrows and others
* **ye** - which
* **manasaḥ** - of the mind
* **vikārāḥ** - modifications, disturbances

- **Commentary:**
The sloka highlights the role of Rajas, one of the three gunas or qualities in Samkhya philosophy. Rajas is characterized by dynamism, activity, and restlessness. It causes the mind to be continually active and engaged in the pursuit of worldly desires and pleasures. The term "vikṣepaśaktī" implies that Rajas has the power to project or create multiplicity and distractions in the mind, leading to a lack of stability and peace.

The verse indicates that the ancient flow of worldly activity is rooted in this Rajas quality, implying that it is not a new process but has been functioning eternally as part of the cosmic order. The rise of "rāgādayaḥ," such as desire, attachment, and preferences, are due to this inherent activity of Rajas, which never ceases.

The mention of "duḥkhādayo ye manaso vikārāḥ" underlines the perpetual presence of disturbances in the mind, arising from Rajas. These disturbances manifest as emotional states like sorrow, agitation, and anxiety, highlighting the unrest that accompanies a Rajasic state of mind. The verse serves as a reminder to be aware of Rajas' influence on our mental states and encourages seeking balance through the recognition and moderation of its effects, perhaps by the cultivation of Sattva, the quality of purity and harmony.

'''

Further Readings:'''
* [[Vedanta]]
* [[Vivekachudamani]]