Dashak 2 · Samāsa 5

42 ovis

मुळीं देह त्रिगुणाचा । सत्त्वरजतमाचा । त्यामध्यें सत्त्वाचा । उत्तम गुण

muḷīm deha triguṇācā | sattvarajatamācā | tyāmadhyem sattvācā | uttama guṇa

At the root, the body is of three guṇas: sattva, rajas, tamas. Among these, sattva is the best quality (uttama guṇa).

Root-level classification: every body is a composition of three guṇas — sattva, rajas, tamas. Among these sattva is supreme. This is not a theory Ramdas invents; it is the BG/Sānkhya framework he is invoking to organize the rest of Dashak 2.

The body is composed of three guṇas. Sattva is the best. Know your dominant and sub-dominant guṇa by observation.

सत्वगुणें भगवद्भक्ती । रजोगुणें पुनरावृत्ती । तमोगुणें अधोगती । पावति प्राणी

satvaguṇem bhagavadbhaktī | rajoguṇem punarāvṛttī | tamoguṇem adhogatī | pāvati prāṇī

By sattva-guṇa, Bhagavad-bhakti; by rajo-guṇa, return-birth (punar-āvṛtti); by tamo-guṇa, a downward state (adhogati) — [these] creatures attain.

Guṇa-to-outcome mapping: sattva → Bhagavad-bhakti; rajas → return-birth (punar-āvṛtti); tamas → adhogati (downward state). Establishes the soteriological stakes of guṇa-dominance.

Sattva heads upward, rajas stays middle (returns), tamas heads downward. Guṇa determines trajectory.

श्लोक ॥ ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ त्यांतहि शुद्ध आणी सबळ । तेहि बोलिजेति सकळ । शुद्ध तेंचि जें निर्मळ । सबळ बाधक जाणावें

śloka || ūrdhvam gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ | jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ || tyāmtahi śuddha āṇī sabaḷa | tehi bolijeti sakaḷa | śuddha temci jem nirmaḷa | sabaḷa bādhaka jāṇāvem

[Sanskrit śloka, Bhagavad-Gītā 14.18:] 'ūrdhvam gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ | jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ' — Those in sattva go upward; those in rajas remain in the middle; those established in the lowest guṇa-function go downward. [Marathi commentary:] Among them, each has [two forms:] pure (śuddha) and powerful (sabaḷa). The pure is the clear (nirmaḷa); the powerful is obstructive (bādhaka) — so know.

Cites BG 14.18 verbatim, then adds Ramdas's own distinction: each guṇa has a *śuddha* (pure) and *sabaḷa* (powerful/binding) sub-form. **This sub-classification is not in the Gītā — it is Ramdas's genuine original move, distinguishing paramārthic guṇa-action from samsārik guṇa-action.**

BG 14.18 cited; then: each guṇa has a pure and a powerful form. Same action, different outcome by sub-form.

शुद्धसबळाचें लक्षण । सावध परिसा विचक्षण । शुद्ध तो परमार्थी जाण । सबळ तो संसारिक

śuddhasabaḷācem lakṣaṇa | sāvadha parisā vicakṣaṇa | śuddha to paramārthī jāṇa | sabaḷa to samsārika

The signs of śuddha and sabaḷa — attentively hear, O discerning one. Pure is the paramārthic (seeker of ultimate truth); powerful is the worldly (samsārik).

Śuddha form is for the paramārthic; sabaḷa form is for the samsārik. Listen attentively — the difference decides the same trait's outcome. Key for chart reading: *same planetary configuration, different effective guṇa-form* depending on orientation.

The pure form serves paramārtha; the powerful form binds to samsāra. Check which form of which guṇa you're in.

तयां संसारिकांची स्थिती । देहीं त्रिगुण वर्तती । येक येतां दोनी जाती । निघोनियां

tayām samsārikāmcī sthitī | dehīm triguṇa vartatī | yeka yetām donī jātī | nighoniyām

Those samsārik ones — in their body the three guṇas take turns; when one arrives, the other two leave — [flowing] past.

The three guṇas take turns in the body — when one arrives the other two depart. **This ovī describes guṇa-turnover within one person across time — exactly what dashā-transitions track.** A direct bridge between the guṇa-model and chart-dynamics.

The three guṇas rotate in you. When one arrives, the others depart. Notice the transitions — they are your dashā-turnovers in miniature.

रज तम आणी सत्व । येणेंचि चाले जीवित्व । रजोगुणाचें कर्तृत्व । दाखऊं आता

raja tama āṇī satva | yeṇemci cāle jīvitva | rajoguṇācem kartṛtva | dākhaūm ātā

Rajas, tamas, and sattva — life moves on with these only. Now the authorship (kartṛtva) of rajo-guṇa will be shown.

Life runs on rajas-tamas-sattva turnover. Now comes a detailed description of rajo-guṇa's *kartṛtva* (what it produces when it predominates).

Life runs on this rotation. Now the catalog of what rajas produces when dominant.

रजोगुण येतां शरिरीं । वर्तणुक कैसी करी । सावध होऊनी चतुरीं । परिसावें

rajoguṇa yetām śarirīm | vartaṇuka kaisī karī | sāvadha hoūnī caturīm | parisāvem

When rajo-guṇa arrives in the body, what does it produce? Listen attentively, O clever one.

Attention-instruction: become alert and discerning before reading the rajas catalog — same warning as 2.1.001-003. The catalog is for recognition, not denunciation.

Read the rajas catalog alertly — for recognition of yourself, not denunciation of others.

माझें घर माझा संसार । देव कैंचा आणिला थोर । ऐसा करी जो निर्धार । तो रजोगुण

mājhem ghara mājhā samsāra | deva kaimcā āṇilā thora | aisā karī jo nirdhāra | to rajoguṇa

"My house, my family-life (samsāra); what great God [is there]? Where has He been brought from?" — whoever makes such resolution — that is rajo-guṇa.

First rajas-trait: 'my house, my family — what great God? Where brought from?' This is *possessiveness-as-worldview* — the core rajasic position of limited self-identification.

When 'my house, my family' becomes your center and God becomes a questioned abstraction — rajas is dominant.

माता पिता आणी कांता । पुत्र सुना आणी दुहिता । इतुकियांची वाहे चिंता । तो रजोगोण

mātā pitā āṇī kāmtā | putra sunā āṇī duhitā | itukiyāmcī vāhe cimtā | to rajogoṇa

Mother, father, and wife; son, daughter-in-law, daughter — one who carries anxiety (cintā) for only this much — that is rajo-guṇa.

Worry extended only to family members — *mother, father, wife, son, daughter, daughter-in-law*. The scope of *cintā* (anxiety) is tightly bound to immediate kin. Scope-under-sizing of refuge (see 2.1.039 for the fool-version).

Anxiety scoped only to immediate family is a rajas symptom, not a virtue.

बरें खावें बरें जेवावें । बरें ल्यावें बरें नेसावें । दुसर्याचें अभिळाषावें । तो रजोगोण

barem khāvem barem jevāvem | barem lyāvem barem nesāvem | dusaryācem abhiḷāṣāvem | to rajogoṇa

"Let me eat well, dine well; dress well, be clothed well; covet what belongs to others" — that is rajo-guṇa.

Consumption-based identity: 'let me eat well, dress well, covet another's.' The self is constructed through consumption and comparison.

Consumption and coveting are a rajasic identity. Notice the pattern in yourself.

कैंचा धर्म कैंचें दान । कैंचा जप कैंचें ध्यान । विचारीना पापपुण्य । तो रजोगुण

kaimcā dharma kaimcem dāna | kaimcā japa kaimcem dhyāna | vicārīnā pāpapuṇya | to rajoguṇa

"What dharma? what charity? what japa? what dhyāna?" — considering not sin-and-merit — that is rajo-guṇa.

Skepticism toward dharma-discipline without the reflective frame: 'what dharma? what dāna? what japa? what dhyāna?' — not considering sin-and-merit.

When you ask 'what is dharma?' cynically rather than curiously, rajas is speaking.

नेणे तीर्थ नेणे व्रत । नेणे अतीत अभ्यागत । अनाचारीं मनोगत । तो रजोगोण

neṇe tīrtha neṇe vrata | neṇe atīta abhyāgata | anācārīm manogata | to rajogoṇa

Ignorant of pilgrimage (tīrtha), ignorant of vrata; ignorant of [honoring the] guest and wanderer; inclined in mind toward unrighteousness — that is rajo-guṇa.

Ignorance of *tīrtha*, *vrata*, *atithi* (hospitality to the wandering guest); inclination toward *anācāra* (improper conduct).

Ignorance of pilgrimage, vow, hospitality toward wandering guests — rajas's blind spots.

धनधान्याचे संचित । मन होये द्रव्यासक्त । अत्यंत कृपण जीवित्व । तो रजोगोण

dhanadhānyāce samcita | mana hoye dravyāsakta | atyamta kṛpaṇa jīvitva | to rajogoṇa

Hoarding of wealth and grain; mind attached to wealth (dravya-ākata); extreme miserly life — that is rajo-guṇa.

Hoarding, miserliness, wealth-attachment. Classic rajasic signature of *mamatā* + *lobha*.

Hoarding wealth, miserliness — rajasic attachment symptoms.

मी तरुण मी सुंदर । मी बलाढ्य मी चतुर । मी सकळांमध्ये थोर- । म्हणे, तो रजोगुण

mī taruṇa mī sumdara | mī balāḍhya mī catura | mī sakaḷāmmadhye thora- | mhaṇe, to rajoguṇa

"I am young, I am beautiful; I am strong, I am clever; I am the greatest of all" — one who says this — that is rajo-guṇa.

"I am young, beautiful, strong, clever, the greatest of all." — **Mars-Sun sabaḷa-rajas masterline**. Ahamkāra operating without Jupiter's regulation.

'I am young/beautiful/strong/clever/greatest' is sabaḷa-rajas speaking — Mars-Sun pride without Jupiter regulation.

माझा देश माझा गांव । माझा वाडा माझा ठाव । ऐसी मनीं धरी हांव । तो रजोगोण

mājhā deśa mājhā gāmva | mājhā vāḍā mājhā ṭhāva | aisī manīm dharī hāmva | to rajogoṇa

"My country, my village; my mansion, my place" — one who holds such attachment inside — that is rajo-guṇa.

"My country, my village, my mansion, my place" — geographic/territorial attachment. The self extends through owned-ness.

Territorial attachment — mine, mine, mine — is rajas.

दुसर्याचें सर्व जावें । माझेचेंचि बरें असावें । ऐसें आठवे स्वभावें । तो रजोगोण

dusaryācem sarva jāvem | mājhecemci barem asāvem | aisem āṭhave svabhāvem | to rajogoṇa

"Let everything of another go; let mine alone prosper" — such spontaneous recollection — that is rajo-guṇa.

"Let another's everything go, let mine alone prosper" — zero-sum thinking at the emotional level, not merely the economic.

Wishing another's loss for your gain is rajas at the emotional level.

कपट आणी मत्सर । उठे देहीं तिरस्कार । अथवा कामाचा विकार । तो रजोगोण

kapaṭa āṇī matsara | uṭhe dehīm tiraskāra | athavā kāmācā vikāra | to rajogoṇa

Deceit and envy (matsara); contempt (tiraskāra) arising in the body; or lust's perversion (kāma-vikāra) — that is rajo-guṇa.

Deceit, envy, contempt, lust-distortion. The 1.1.023 cascade in rajasic mode.

Deceit, envy, contempt, lust-distortion cluster under rajas.

बाळकावरी ममताअ । प्रीतीनें आवडे कांता । लोभ वाटे समस्तां । तो रजोगोण

bāḷakāvarī mamatāa | prītīnem āvaḍe kāmtā | lobha vāṭe samastām | to rajogoṇa

Fondness for the child; affectionate love for the wife; greed felt for all — that is rajo-guṇa.

Affection for the child, romantic love for the spouse, felt greed for all. The rajasic emotional palette.

Fondness for the child, romantic love, greed for all — the rajasic emotional palette.

जिवलगांची खंती । जेणें काळें वाटे चित्तीं । तेणें काळें सीघ्रगती । रजोगुण आला

jivalagāmcī khamtī | jeṇem kāḷem vāṭe cittīm | teṇem kāḷem sīghragatī | rajoguṇa ālā

When longing for loved ones is felt in the heart — at that moment, very swiftly, rajo-guṇa has arrived.

When longing for loved ones is felt in the heart, rajas has just arrived — a *diagnostic signal*, not an evaluation of the feeling itself. Noticing the onset is the training.

When you notice a sudden surge of longing for loved ones — label it 'rajas' and watch it. The noticing is the training.

संसाराचे बहुत कष्ट । कैसा होईल सेवट । मनास आठवे संकट । तो रजोगोण

samsārāce bahuta kaṣṭa | kaisā hoīla sevaṭa | manāsa āṭhave samkaṭa | to rajogoṇa

"The many hardships of family life — how will it end?" — when [such] distress is recollected in the mind — that is rajo-guṇa.

Distress about 'how will this samsāra ever end?' — the rajasic version of paramārtha, expressed as complaint rather than aspiration.

Complaining about samsāra's endlessness is a rajasic imitation of aspiration.

कां मागें जें जें भोगिलें । तें तें मनीं आठवलें । दुःख अत्यंत वाटलें । तो रजोगोण

kām māgem jem jem bhogilem | tem tem manīm āṭhavalem | duḥkha atyamta vāṭalem | to rajogoṇa

Or what was experienced in the past is recollected in the mind; extreme sorrow is felt — that is rajo-guṇa.

Recollection of past pleasures produces extreme sorrow — the memory-driven sorrow cycle.

Nostalgic sorrow over past pleasures — the rajas memory-loop.

वैभव देखोनि दृष्टी । आवडी उपजली पोटीं । आशागुणें हिंपुटी- । करी, तो रजोगुण

vaibhava dekhoni dṛṣṭī | āvaḍī upajalī poṭīm | āśāguṇem himpuṭī- | karī, to rajoguṇa

Seeing splendour with the eye, desire arises within; being tormented by the quality of hope (āśā) — that is rajo-guṇa.

Seeing another's splendor, desire arises; being tormented by *āśā*. The envy-loop traveling externally.

Seeing another's splendor and feeling envy is the external envy-loop.

जें जें दृष्टी पडिलें । तें तें मनें मागितलें । लभ्य नस्तां दुःख जालें । तो रजोगोण

jem jem dṛṣṭī paḍilem | tem tem manem māgitalem | labhya nastām duḥkha jālem | to rajogoṇa

Whatever comes into sight is demanded by the mind; not being obtained, there is sorrow — that is rajo-guṇa.

Whatever comes into sight, the mind demands; not obtaining produces sorrow. The ungated-desire engine.

Ungated wanting: see → want → suffer. Rajasic desire-engine.

विनोदार्थीं भरे मन । शृंघारिक करी गायेन । राग रंग तान मान । तो रजोगोण

vinodārthīm bhare mana | śṛmghārika karī gāyena | rāga ramga tāna māna | to rajogoṇa

Mind fills with sensual amusement; one does erotic singing; rāga, ranga, tāna, māna [all musical and performative interests] — that is rajo-guṇa.

Mind fills with sensual amusement; one performs erotic songs; *rāga*, *ranga*, *tāna*, *māna* — artistic-aesthetic dissipation. **A specifically rajasic misuse of the arts** — Venus-Mercury signature turned sabaḷa.

Filling the mind with entertainment / erotic art / musical dissipation — rajasic misuse of Venus-Mercury.

टवाळी ढवाळी निंदा । सांगणें घडे वेवादा । हास्य विनोद करी सर्वदा । तो रजोगोण

ṭavāḷī ḍhavāḷī nimdā | sāmgaṇem ghaḍe vevādā | hāsya vinoda karī sarvadā | to rajogoṇa

Mockery, playful mischief, slander; getting into debate; always laughing and joking — that is rajo-guṇa.

Mockery, playful mischief, slander; getting into debate; always laughing and joking. The verbal rajasic signature.

Mockery, debate, endless laughter, ridicule — rajas's verbal signature.

आळस उठे प्रबळ । कर्मणुकेचा नाना खेळ । कां उपभोगाचे गोंधळ । तो रजोगोण

āḷasa uṭhe prabaḷa | karmaṇukecā nānā kheḷa | kām upabhogāce gomdhaḷa | to rajogoṇa

Laziness arises powerfully; various occupational-games; or the bustle of enjoyments — that is rajo-guṇa.

Laziness [when something serious is to be done]; various games of occupation; the bustle of enjoyments. *Rajasic busyness masquerading as work.*

Busy-work that avoids serious commitment is rajasic laziness in disguise.

कळावंत बहुरूपी । नटावलोकी साक्षेपी । नाना खेळी दान अर्पी । तो रजोगोण

kaḷāvamta bahurūpī | naṭāvalokī sākṣepī | nānā kheḷī dāna arpī | to rajogoṇa

Actors, impersonators (bahu-rūpī); being a patron of theatrical spectacles; offering gifts in various games — that is rajo-guṇa.

Actors, impersonators; being a patron of theatrical shows; offering gifts in many games. Performance-culture consumption.

Celebrity, spectacle, performance-consumption — rajas patronage.

उन्मत्त द्रव्यापरी अति प्रीती । ग्रामज्य आठवे चित्तीं । आवडे नीचाची संगती । तो रजोगुण

unmatta dravyāparī ati prītī | grāmajya āṭhave cittīm | āvaḍe nīcācī samgatī | to rajoguṇa

Extreme liking for intoxicants; gossip of the town recollected; liking for the company of the low — that is rajo-guṇa.

Extreme liking for intoxicants; relish for town gossip (*grāmajya*); liking low company.

Intoxication-preference, town-gossip relish, low-company fondness.

तश्करविद्या जीवीं उठे । परन्यून बोलावें वाटे । नित्यनेमास मन विटे । तो रजोगुण

taśkaravidyā jīvīm uṭhe | paranyūna bolāvem vāṭe | nityanemāsa mana viṭe | to rajoguṇa

Thief's skill arises in the life [of the mind]; [desire to] speak of another's faults; mind loses taste for the daily vow (nitya-nema) — that is rajo-guṇa.

The thief's skill arises in the mind; desire to speak of another's faults; the mind loses taste for *nitya-nema* (daily observance). Rajasic corrosion of discipline.

When thief-skill arises and daily practice feels irksome — rajas has infiltrated discipline.

देवकारणीं लाजाळु । उदरालागीं कष्टाळु । प्रपंची जो स्नेहाळु । तो रजोगुण

devakāraṇīm lājāḷu | udarālāgīm kaṣṭāḷu | prapamcī jo snehāḷu | to rajoguṇa

Shameful in matters of God; industrious for the belly; affectionate in household — that is rajo-guṇa.

Shame-faced in matters of God; industrious for the belly; affectionate only in the household. The fractionation of effort.

Shame about prayer, industry for the stomach, love only at home — fractionated effort.

गोडग्रासीं आळकेपण । अत्यादरें पिंडपोषण । रजोगुणें उपोषण । केलें न वचे

goḍagrāsīm āḷakepaṇa | atyādarem pimḍapoṣaṇa | rajoguṇem upoṣaṇa | kelem na vace

Fondness for the sweet bite; extreme care for bodily nourishment (piṇḍa-poṣaṇa); by rajo-guṇa, fasting (upavāsa) does not happen.

Fondness for the sweet bite; extreme care for *piṇḍa-poṣaṇa* (body-nourishment); fasting does not happen under rajas. **Fasting is incompatible with sabaḷa-rajas.**

Under rajas, you cannot fast. You must eat, you must be nourished.

शृंगारिक तें आवडे । भक्ती वैराग्य नावडे । कळालाघवीं पवाडे । तो रजोगुण

śṛmgārika tem āvaḍe | bhaktī vairāgya nāvaḍe | kaḷālāghavīm pavāḍe | to rajoguṇa

The sensual is what one likes; devotion and dispassion are not liked; spreads in artful cleverness (kalā-lāghava) — that is rajo-guṇa.

The sensual (*śṛngārika*) pleases; bhakti and vairāgya do not please; rajasic expansion in *kalā-lāghava* (clever-art).

Preference for the sensual over bhakti/vairāgya is a rajas-test result.

नेणोनियां परमात्मा । सकळ पदार्थी प्रेमा । बळात्कारें घाली जन्मा । तो रजोगुण

neṇoniyām paramātmā | sakaḷa padārthī premā | baḷātkārem ghālī janmā | to rajoguṇa

Not knowing the Paramātmā; love for all [material] objects; one who forcibly casts oneself into [further] birth — that is rajo-guṇa.

Not knowing Paramātmā, giving love to all objects; forcibly throwing oneself into [further] birth — *punar-āvṛtti* (the 2.5.002 outcome made concrete).

Not knowing the Supreme Self, loving objects indiscriminately — generates return-birth.

असो ऐसा रजोगुण । लोभें दावी जन्ममरण । प्रपंची तो सबळ जाण । दारुण दुःख भोगवी

aso aisā rajoguṇa | lobhem dāvī janmamaraṇa | prapamcī to sabaḷa jāṇa | dāruṇa duḥkha bhogavī

Enough — such is rajo-guṇa; through greed (lobha) it shows birth and death; know it as powerful (sabaḷa) in samsāra; it makes one suffer terrible sorrow.

Summary: such is rajo-guṇa; through greed it shows birth-and-death; *sabaḷa* in samsāra; produces *dāruṇa* (terrible) sorrow.

Summary of sabaḷa-rajas: birth-and-death through lobha; terrible sorrow follows.

आतां रजोगुण हा सुटेना । संसारिक हें तुटेना । प्रपंचीं गुंतली वासना । यास उपाय कोण

ātām rajoguṇa hā suṭenā | samsārika hem tuṭenā | prapamcīm gumtalī vāsanā | yāsa upāya koṇa

Now this rajo-guṇa is not released; the samsārik state is not severed; the tendency (vāsanā) is entangled in samsāra. What is the remedy?

The rajas-trap cannot be released by will alone; samsāra is not severed; *vāsanā* entangled in samsāra. **What is the upāya?**

Sabaḷa-rajas cannot be willpower-broken. Samsāra persists; vāsanā persists. What is the remedy?

उपाये येक भगवद्भक्ती । जरी ठाकेना विरक्ती । तरी येथानुशक्ती । भजन करावें

upāye yeka bhagavadbhaktī | jarī ṭhākenā viraktī | tarī yethānuśaktī | bhajana karāvem

The one remedy is Bhagavad-bhakti; if dispassion cannot be reached, then according to capacity (yathā-anuśakti), do bhajana.

The single remedy: Bhagavad-bhakti. If *virakti* cannot be reached, do *bhajana* according to capacity. **Ramdas's prescription for the Mars/Sun-heavy native**: don't demand renunciation from someone whose constitution resists it; prescribe devotion as the accessible path.

Bhagavad-bhakti. If you cannot reach virakti, do bhajana according to capacity — don't demand more than your constitution allows.

काया वाचा आणी मनें । पत्रें पुष्पें फळें जीवनें । ईश्वरीं अर्पूनियां मनें । सार्थक करावें

kāyā vācā āṇī manem | patrem puṣpem phaḷem jīvanem | īśvarīm arpūniyām manem | sārthaka karāvem

Through body, speech, and mind; through leaves, flowers, fruits, water — offer to Īśvara with the mind, and make [life] fulfilled.

Through body, speech, mind; leaves, flowers, fruit, water — make life fulfilled by offering to Īśvara. The *yathā-anuśakti* principle — do what you can.

Offer what you have — body, speech, mind, leaves, flowers, water. *Yathā-anuśakti*.

येथानुशक्ती दानपुण्य । परी भगवंतीं अनन्य । सुखदुःखें परी चिंतन । देवाचेंचि करावें

yethānuśaktī dānapuṇya | parī bhagavamtīm ananya | sukhaduḥkhem parī cimtana | devācemci karāvem

According to capacity, give and do merit; yet be exclusive (ananya) toward the Lord; in joys and sorrows, the contemplation should be of God alone.

Give dāna according to capacity; be exclusive (*ananya*) to God; in joys and sorrows, contemplate Him. The key move: *ananya* applied to attention-object, not to practice-form.

Do dāna according to capacity, but be exclusive (*ananya*) in your attention-target. In joy and sorrow, contemplate Him.

आदिअंती येक देव । मध्येंचि लाविली माव । म्हणोनियां पूर्ण भाव । भगवंतीं असावा

ādiamtī yeka deva | madhyemci lāvilī māva | mhaṇoniyām pūrṇa bhāva | bhagavamtīm asāvā

At beginning and end, one God; only in the middle has māyā been thrown in. Therefore let full feeling (pūrṇa bhāva) be in the Lord.

Beginning and end: one God. Only in the middle, *māyā* is inserted. Therefore hold *pūrṇa bhāva* (full feeling) in the Lord. *Sandwich structure* — the two endpoints must be held firm; the middle will do what it does.

Beginning and end: one God. The middle is māyā's sandwich filling. Hold the endpoints firm; the middle will do what it does.

ऐसा सबळ रजोगुण । संक्षेपें केलें कथन । आतां शुद्ध तो तूं जाण । परमार्थिक

aisā sabaḷa rajoguṇa | samkṣepem kelem kathana | ātām śuddha to tūm jāṇa | paramārthika

Thus the powerful rajo-guṇa has been briefly told. Now know: the pure [rajas] belongs to the paramārthic.

Summary: sabaḷa rajo-guṇa has been briefly told. Now know: the *śuddha* form belongs to the paramārthic.

Sabaḷa rajo-guṇa described. Now: the pure form belongs to the paramārthic.

त्याचे वोळखीचें चिन्ह । सत्वगुणीं असे जाण । तो रजोगुण परिपूर्ण । भजनमूळ

tyāce voḷakhīcem cinha | satvaguṇīm ase jāṇa | to rajoguṇa paripūrṇa | bhajanamūḷa

Its identifying sign — know it as being in sattva-guṇa; that [form of] rajo-guṇa is fully bhajana-rooted (bhajana-mūla).

The identifying sign of *śuddha-rajas*: it abides in sattva-guṇa; it is fully bhajana-rooted (*bhajana-mūla*). **A rajasic constitution doing bhajana is śuddha-rajas, not sabaḷa.**

The mark of śuddha-rajas: it rests in sattva-guṇa, rooted in bhajana. A rajasic constitution doing bhajana is śuddha-rajas.

ऐसा रजोगुण बोलिला । श्रोतीं मनें अनुमानिला । आतां पुढें परिसिला । पाहिजे तमोगुण

aisā rajoguṇa bolilā | śrotīm manem anumānilā | ātām puḍhem parisilā | pāhije tamoguṇa

Thus rajo-guṇa has been spoken. Listeners, have reflected on it in mind. Now next must be heard tamo-guṇa.

Transition: rajas has been spoken; now listen to tamo-guṇa.

Transition: now listen to tamo-guṇa.