BHANA-DARSANAM (VISION OF CONSCIOUSNESS)-5

Darsana Mala :- BHANA-DARSANAM (VISION OF CONSCIOUSNESS)-5

1.antarbahirvadasinam sada bhramaracancalam
bhanam dvidhaiva samanyam visesa iti bhidyate

Present equally within (and) without,
In constant bee-agitation,
Consciousness is of two kinds-
The generic and the specific.

BAHIRVAD ANTAH ASINAM,present as within (and) without,
SADA BRAHMARA-CANCALAM-BHANAM,in constant bee-agitation,
consciousness,
SAMANYAM VISESAH ITI,as the generic and the specific,
DVIDHA-EVA BHIDYATE,is of two kinds

2. sthulam suksmam karanam ca turyam ceti caturvidham
bhanasrayam hi tannama bhanasyapyupyacaryate

As the concrete, the subtle, the causal and the Absolute,
Basic consciousness (is) of four kinds,
So these names even (of basic consciousness)
Are also applicable to consciousness.

STHULAM,(as the) concrete,
SUKSHMAM,the subtle,
KARANAM,the causal,
TURYAM CA ITI,and the absolute,
CATURVIDHAM,(there are) four kinds,
BHANASRAYAM (BHAVATI),of basic consciousness,
TAT NAMA HI,these names too,
BHANASYA API,for consciousness also,
UPACARYATE CA,are applicable also

3. drsyatmiha kayo'ham ghato'yamiti drsyate
sthulamasritya yadbhanam sthulam taditi manyate

Lo, here, "I am the body, this is the pot,"
Depending on the concrete,
What looms in consciousness,
That is known as the concrete.

IHA,here (in a visible manner),
DRSYATAM,lo,
AHAM KAYAH ,I am the body,
AYAM GHATAH ITI,this is the pot,
STHULAM-ASRITYA,depending on the concrete,
YAT BHANAM DRSYATE,what looms as consciousness,
TAT STHULAM ITI MANYATE,that is known as the concrete

4. atra kayo ghata iti bhanam yattadvisisyate
tatha'hamayamiti yat samanyamiti ca smrtam

Here, what is the consciousness of the body
And the pot, that is the specific,
Likewise too what is (the consciousness of) "I" or "this"
Is known as the generic.

ATAR,here (in what has been said above),
KAYAH,(of) the body,
GHATAH,the pot,ITI BHANAM YAT,what is the consciousness,
TAT VASISHYATE,that is the specific,
TATHA,likewise,AHAM,(of)"I",
AYAM,"this",
(BHANAM) YAT,what is (the consciousness),
(TAT) SAMANYAM-ITI CA SMRTAM,(this) as the generic is known

5. indriyani manobuddhivisayah panca vayavah
bhasyante yena tatsuksmam asya suksmasrayatvatah

The senses, mind, intellect, interest items
And the five vital tendencies,
By what are made conscious - that is (know as) the subtle.
Because of dependence on the subtle.

INDRIYANI,the senses (such as hearing),
MANO-BUDDHI,mind (and) intellect,
VISHAYAH,interest items,(like sound and form),
PANCAVAYAVAHA,the five vital tendencies,
YENA BHASYANTE,by what is made conscious,
ASYA SUKSHMASRAYATVATAH,because of dependence on the subtle,
TAT SUKSHMAM (ITI MANYATE),this (is known) as the subtle

6. ajno'hamiti yadbhanam tatkaranamudhartam
atra'hamiti samanyam viseso'jna iti sphurat

"I am ignorant" Such a consciousness
Is said to be the causal.
Here , that aspect which stands for "I" is the generic,
And the specific what stands for "am ignorant"

AJNOHAM,"I am ignorant",
ITI BHANAM YAT,such a (specific) consciousness,
TAT KARANAM ITI UDAHRITAM is said to be causal,
ATRA,here,
AHAM-ITI YAT TAT SMANYAM,what stands for "I" is the generic,
AJNANAH ITI SPHURAT (YAT TAT) VISESHAH (CA BHAVATI), (and that which) makes for the consciousness "am ignorant" is the specific.

7. aham brahmeti yadbhanam tatturyamiti samsyate
samanyamahamitiyamso brahmetyatra visisyate

"I am the Absolute." Thus what consciousness attains
Is praised as (the consciousness of) the Absolute.
Here, the element "I" is the generic,
And "Absolute" is its specific attribute.

AHAM BRAHMA-ITI BHANAM YAT,"I am the Absolute"- thus what
consciousness makes,
TAT-TURYAM-ITI SAMSYATE,is praised as that absolute (consciousness),
ATRA,here,
AHAM-ITI-AMSAH SAMANYAM,the element "I" is the generic,
BRAHMA-ITI (AMSAH) VISISHYATE, (the element that refers to)the absolute is the specific

8. yatra bhanam tatra bhasyam bhanam yatra na
samanyamahamitiyamso brahmetyatra visisyate

Where consciousness (exists), there the
Object of consciousness (exists), where
Consciousness exists not, its object neither.
Thus, both by agreement and difference, certitude comes.

YATRA BHANAM (VARTATE),where consciousness (exists),
TATRA BHASYAM VARTATE,there (exists) the object of consciousness,
YATRA BHANAM NA (VARTATE),where consciousness (exists) not,
TARA BHASYAM NA VARTATE,the object of consciousness (exists) not,
ITI-ANVAYENA VYATIRIKENA API BODHYATE,so by agreement and
difference certitude comes

9. yatha drgdrsamatmanam svayamatma na pasyati
ato na bhasyate hyatma yam pasyati sa bhasyate

As with the eye which cannot see itself,
(So) the Self does not see itself,
Therefore indeed, the Self is not the object of consciousness.
That which the Self sees is the object of consciousness.

YATHA DRIG-DRISAM SVAYAM NA PASYATI,as with the eye that cannot see itself, (TATHA) ATMA ATMANAM (SVAYAM) NA PASYATI,(so) the self does not see itself,
ATA ATMA NA BHASYATE HI,therefore indeed the self is not the object of consciousness,
ATMA-YAM PASYATI SA BHASYATE, that which the self sees is the object of consciousness

10. yadbhasyate tadadhyastam anadhyastam na bhasyate
yadadhyastam tadasadapyanadhyastam sadeva tat

What is the object of consciousness, that is conditioned,
What is unconditioned, that is not the object of consciousness.
What is conditioned is non-existent,
But what is unconditioned, itself THE EXISTENT IS THAT.

YAD BHASYATE,what is the object of consciousness,
TAD ADHYASTAM (BHAVATI)that is conditioned,
YADANADHYASTAM,what is unconditioned,
TAT NA BHASYATE,that is not the object of consciousness,
YAD ADHYASTAM, what is conditioned,
TAT ASAD,that is non-existent,
API YAT ANADHYASTAM, and what is unconditioned (i.e. the self),
TAT SAD-EVA,itself THE EXISTENT IS THAT