Sloka 109: Difference between revisions

From IKS BHU
Jump to navigation Jump to search
VisualWikitext
imported>Vij
Added sloka content
 
imported>Vij
Added line breaks in sloka, amended translation and commentary to align with the meaning
 
(One intermediate revision by the same user not shown)
Line 1: Line 1:


== Sloka 109 ==
== Sloka 109 ==
'''Original Text:'''
 
 
=== Sloka (श्लोक) ===
 
<pre>
<pre>
विक्षेपशक्ती रजसः क्रियात्मिका
सन्नाप्यसन्नाप्युभयात्मिका नो
यतः प्रवृत्तिः प्रसृता पुराणी ।  
भिन्नाप्यभिन्नाप्युभयात्मिका नो ।  
रागादयोऽस्याः प्रभवन्ति नित्यं
साङ्गाप्यनङ्गा ह्युभयात्मिका नो
दुःखादयो ये मनसो विकाराः ॥ १११ ॥  
महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥
</pre>
</pre>


Certainly! Here is the analysis of the given sloka:
=== पदच्छेद / Padaccheda ===
सत् न अपि असत् न अपि उभयात्मिका नः<br> भिन्ना अपि अभिन्ना अपि उभयात्मिका नः<br> साङ्गा अपि अनङ्गा हि उभयात्मिका नः<br> महाद्भुत अनिर्वचनीय रूपा


- **Transliteration:**
=== Transliteration (लिप्यांतरण) ===
  ```
san nāpi asan nāpi ubhayātmikā no<br> bhinnāpi abhinnāpi ubhayātmikā no |<br> sāṅgāpi anaṅgā hyubhayātmikā no<br> mahādbhutānirvacanīyarūpā || 109 ||
  vikṣepaśaktī rajasaḥ kriyātmikā
  yataḥ pravṛttiḥ prasṛtā purāṇī।
  rāgādayo'syāḥ prabhavanti nityaṁ
  duḥkhādayo ye manaso vikārāḥ॥ 111॥
  ```


- **Translation:**
=== Translation (अनुवाद) ===
  ```
Neither existent nor non-existent, neither distinct nor indistinct, neither complete nor incomplete, her (Maya) form is wondrous and indescribable.
  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:**
=== Word-by-Word Meaning (अन्वय के साथ शब्दार्थ) ===
  * **vikṣepaśaktī** - the projecting power
{| class="wikitable"
  * **rajasaḥ** - of Rajas
|-
  * **kriyātmikā** - of the nature of activity
! Sanskrit (संस्कृत) !! English Meaning (अर्थ) !! Hindi Meaning (हिंदी अर्थ)
  * **yataḥ** - from which
|-
  * **pravṛttiḥ** - activity, worldly action
| सत् (sat) || existent || अस्तित्वशील
  * **prasṛtā** - has sprung, spread forth
|-
  * **purāṇī** - ancient
| न अपि (na api) || not even || नहीं भी
  * **rāgādayaḥ** - desires and others
|-
  * **asyāḥ** - from it
| असत् (asan) || non-existent || अनस्तित्व
  * **prabhavanti** - arise, originate
|-
  * **nityam** - always, ever-present
| उभयात्मिका (ubhayātmikā) || possessing both natures || दोनों स्वभावों वाली
  * **duḥkhādayaḥ** - sorrows and others
|-
  * **ye** - which
| नः (naḥ) || our || हमारी
  * **manasaḥ** - of the mind
|-
  * **vikārāḥ** - modifications, disturbances
| भिन्ना (bhinnā) || distinct || भिन्न
|-
| अभिन्ना (abhinnā) || indistinct || अभिन्न
|-
| साङ्गा (sāṅgā) || complete || सपूर्ण
|-
| अनङ्गा (anaṅgā) || incomplete || अपूर्ण
|-
| हि (hi) || indeed || वास्तव में
|-
| महाद्भुत (mahādbhuta) || wondrous || अद्भुत
|-
| अनिर्वचनीय (anirvacanīya) || indescribable || अवर्णनीय
|-
| रूपा (rūpā) || form || रूप
|}


- **Commentary:**
=== कर्ता-क्रिया-विधान / S-V-O Tuples ===
  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.
{| class="wikitable"
|+ कर्ता-क्रिया-विधान / Subject-Verb-Object (S-V-O) Tuples
! कर्ता (Subject) !! क्रिया (Verb) !! विधान (Object) !! अंग्रेज़ी अनुवाद / English Translation !! हिंदी अनुवाद / Hindi Translation
|-
| रूपा (form) || हि (indeed is) || महाद्भुत अनिर्वचनीय || The form is indeed wondrous and indescribable. || रूप वास्तव में अद्भुत और अवर्णनीय है।
|-
| नः (our) || उभयात्मिका (possesses) || सत् न अपि असत्, भिन्ना अभिन्ना, साङ्गा अनङ्गा || Our nature possesses both existence and non-existence, distinctness and indistinctness, completeness and incompleteness. || हमारी प्रकृति दोनों अस्तित्व और अनस्तित्व, भिन्नता और अभिन्नता, सपूर्णता और अपूर्णता धारण करती है।
|}


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.
=== Important Concepts (महत्वपूर्ण अवधारणाएँ) ===
* [[sat-asat|sat-asat (सत-असत)]]
* [[bhinnā-abhinnā|bhinnā-abhinnā (भिन्ना-अभिन्ना)]]
* [[sāṅga-anaṅgā|sāṅga-anaṅgā (साङ्ग-अनङ्गा)]]
* [[anirvacanīya|anirvacanīya (अनिर्वचनीय)]]


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.
=== Categories (वर्गीकरण) ===
* Philosophy of Existence
* Dualism
* Non-dualism
 
=== Commentary (टीका) ===
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.


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

Latest revision as of 15:24, 7 February 2025

Sloka 109

Sloka (श्लोक)

सन्नाप्यसन्नाप्युभयात्मिका नो 
भिन्नाप्यभिन्नाप्युभयात्मिका नो । 
साङ्गाप्यनङ्गा ह्युभयात्मिका नो
महाद्भुतानिर्वचनीयरूपा ॥ १0९ ॥

पदच्छेद / Padaccheda

सत् न अपि असत् न अपि उभयात्मिका नः
भिन्ना अपि अभिन्ना अपि उभयात्मिका नः
साङ्गा अपि अनङ्गा हि उभयात्मिका नः
महाद्भुत अनिर्वचनीय रूपा

Transliteration (लिप्यांतरण)

san nāpi asan nāpi ubhayātmikā no
bhinnāpi abhinnāpi ubhayātmikā no |
sāṅgāpi anaṅgā hyubhayātmikā no
mahādbhutānirvacanīyarūpā || 109 ||

Translation (अनुवाद)

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)

Sanskrit (संस्कृत) English Meaning (अर्थ) Hindi Meaning (हिंदी अर्थ)
सत् (sat) existent अस्तित्वशील
न अपि (na api) not even नहीं भी
असत् (asan) non-existent अनस्तित्व
उभयात्मिका (ubhayātmikā) possessing both natures दोनों स्वभावों वाली
नः (naḥ) our हमारी
भिन्ना (bhinnā) distinct भिन्न
अभिन्ना (abhinnā) indistinct अभिन्न
साङ्गा (sāṅgā) complete सपूर्ण
अनङ्गा (anaṅgā) incomplete अपूर्ण
हि (hi) indeed वास्तव में
महाद्भुत (mahādbhuta) wondrous अद्भुत
अनिर्वचनीय (anirvacanīya) indescribable अवर्णनीय
रूपा (rūpā) form रूप

कर्ता-क्रिया-विधान / S-V-O Tuples

कर्ता-क्रिया-विधान / Subject-Verb-Object (S-V-O) Tuples
कर्ता (Subject) क्रिया (Verb) विधान (Object) अंग्रेज़ी अनुवाद / English Translation हिंदी अनुवाद / Hindi Translation
रूपा (form) हि (indeed is) महाद्भुत अनिर्वचनीय The form is indeed wondrous and indescribable. रूप वास्तव में अद्भुत और अवर्णनीय है।
नः (our) उभयात्मिका (possesses) सत् न अपि असत्, भिन्ना अभिन्ना, साङ्गा अनङ्गा Our nature possesses both existence and non-existence, distinctness and indistinctness, completeness and incompleteness. हमारी प्रकृति दोनों अस्तित्व और अनस्तित्व, भिन्नता और अभिन्नता, सपूर्णता और अपूर्णता धारण करती है।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

Categories (वर्गीकरण)

  • Philosophy of Existence
  • Dualism
  • Non-dualism

Commentary (टीका)

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.

Retrieved from "https://iks.bhu.edu.in/index.php?title=Sloka_109&oldid=1230"