Book 2, Sarga 6

 

y2006.1FB28-29.z43 Canto 2.6:

 

v.13::FB28:1600h. -th- 77pp – 118KB = +52p/+75K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

 

 

 

VASISTHA began the second day’s discourse: As is the effort so is the fruit, O Rama: this is the meaning of self-effort, and it is also known as fate (divine).

When afflicted by suffering people cry “Alas, what tragedy” or “Alas, look at my fate”, both of which mean the same thing. What is called fate or divine will is nothing other than the action or self-effort of the past.

We only ridicule the fatalist. That alone is self-effort which springs from right understanding which manifests in one’s heart which has been exposed to the teachings of the scriptures and the conduct of holy ones.

 

 

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Canto 2. 6: Overcoming Daiva Fate

 

VASISHTHA:

 

“Fate” is just prior Paurusha—nothing else. Therefore let us, with

good company and the Shâstras, forcefully overcome our life. 1

 

Whatever effort you exert, it produces similar fruit:

and so it is Paurusha that people mistake for Daiva Fate. 2

Out of suffering, in their time of suffering, people cry out

“OMIGOD!”; and the meaning of this word “omigod’ is just “Fate”. 3

 

There is nothing but your own prior karma that can be called “Fate”.

Such karma can be conquered, just as a grownup controls a child. 4

 

Just as the wrongs of yesterday can be corrected by today’s

good works, so prior karma is purified by our present acts. 5

 

One who strives for victory, but does not curtail his attachments,—

he’s a pathetic common fool who clings to the Wheel of Fortune! 6

 

If Karma were Fate’s Paurusha, it would still be negated by a more powerful Paurusha.

It is as if, of two fruits, one’s grown wild, and hangs hollow within; the other, cultivated, is lush with the juice of consciousness. 8

 

Those who wander this world and have attained the highest, will at last attain—Doomsday! (such is the great Paurusha of the Doomsday-maker)! 9

 

They’re like two rams butting heads,—two Personal Goals, one on one:—whichever is the stronger, he quickly conquers the other one. 10

 

 

Once a beggar monk was chosen to be a king by the royal elephant. This was the combined Paurusha of the Ministers, Citizens, and the elephant. 11

 

By Paurusha we get our food and grind it up between our teeth:—

so by recourse to Paurusha a hero grinds his enemy. 12

 

The poor are the food of the rich: their works and efforts are morsels, lumps for that hungry appetite. 13

 

What a competent person sees as Event, the incompetent, not seeing, calls “Fate”. It’s the unawakened self-awakening. 14

 

Among the beings are many differences of strength. Is this Fate the Autocrat? do the wise work hard, just to get exercise? 15

 

The shastric consensus of the Ministers, elephant, and Citizens was the Paurusha that gave the kingship to the beggar-monk. (When a beggar-monk is made King

solely by the elephant’s selection, his prior Paurusha is the only powerful cause.) 17

 

The present Paurusha destroys the prior, or the prior kills today’s. — For sure, the stronger wins.

 

(He vibrates with his Purusha Person, the unanxious victor!) 18

 

Of the two, present Paurusha will derive from the prior: so the present conquers Fate, as a boy is beaten by a man. 19

 

When a drifting stormcloud destroys a year’s cultivation, it is

the cloud’s Paurusha that conquers: the strong win. 20

 

Winner or loser,

if the goal is not won,

the good works remain:

what is the use of

complaining against all those gods? 21

 

In such a case, where I can, I

have sorrow. I’m not dead yet, yet death entails my daily weeping. 22

 

Place, Time, Action, Substance—all these

flash forth as this world-appearance,

emerging as the fulfilment

of effort. 23 Therefore have recourse

to the power of Paurusha,

together with the Shâstras and

Good Company:—and so finding

immaculate Shâstra-wisdom,

get free from the Samsara-net. 24

 

The Present and the Prior Trees both bear the fruit of Personal Goals, growing in Purusha Forest. The stronger of the two bears fruit. 25

 

A person whose prior karma

is trifling must first purify

his desire; otherwise he is

ignorant of the Self, and so

subject to pleasure and sorrow. 26

 

One who is driven by the gods, hoping for heaven, fearing hell,

he is a beast without a doubt.

But O he’s highly wonderful

who follows faithfully the path out of the world-delusion, like

a lion loosed out of his cage.

 

“Something drives me to do this!”—this

is the useless misconception of a low-minded person. Keep

such an idiot at arm’s length! 29

 

There are a thousand things to do,—

 

(as many methods to pursue—

according‑to‑Shâstra,—or not)—,

pleasures or sorrows come to you.

 

 

For those who conduct themselves according to the Shâstras, they are rewarded with all the treasures in the Vault of Ocean. 31

 

 

“Paurusha” is the effortful

pursuit of your particular

goal: and such Shastric effort will

result in Siddhi Attainment. 32

 

What-you-do is just personal

energy, but gains its goal

when it is encouraged by fine

Shâstras and (too) Good Company. 33

 

“The Joy of Equanimity is

boundless and Supreme”, so say

the wise; and it is to be gained

through the teaching of the Sâdhus. 34

 

Outside the world of the gods, our past and present worlds are ever-purified. And that is why Fate is considered “Daiva* Divine”. 35

For: ‘that one thing will follow from another’ cannot be denied: only fools think that it all comes from Fate. They’re doomed to Destiny. 36

* Daiva is Divine action, the “Divine Providence” that inspired Christian Saints like de Caussade. I translate it as ‘Fate’. Niyati, which is the coming-true of karma, I translate as ‘Destiny’. It might be called Just Reward. jd

 

By Self-Effort the present and past worlds are ever-purified:

the light of our present good deeds transmutes our past activity. 37

 

It’s as clear as a gooseberry that Fruit comes from the efforts of Paurusha.

And only a fool ignores the obvious, and talks of that delusion, Daiva Fate. 38

 

Since it has nothing to do with cause and effect,

since it is the product of our own conceiving

this Fate has no basis in Sat Reality.

Depend instead on your Paurusha self-effort! 39

 

When you observe good conduct, and the Shâstras, and customs

of the country, the fruit is great: for what springs up within

the Heart is manifest in the Chitta Affection, and

your actions. This is called Personal Effort, Paurusha. 40

 

Having wisely attained the fruits of Paurusha Effort

by means of your own hard work, you attain Humanity;

and this is brought to further fruit by devoted service

of Truth, the Shâstras, the Sadhus, the people, and the wise. 41

 

And so while you practise this excellent enquiry

into Fate and Personal Effort,

always, complete your conquest by dutiful, untiring,

faithful service of all good people. 42

 

In the continuing course of the disease of rebirth

let every being take the best medicine, and Paurusha

is the best medicine. It brings you Peace and joy. Take it

under the guidance, and in the service of great doctors. 43

 

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qq

hk2006

 

SaSThaH sargaH |

daivanirAkaraNam ||2|6||

 

zrIvasiSTha uvAca |

tasmAtprAkpauruSAddaivaM nAnyattatprojjhya dUrataH |

sAdhusaMgamasacchhAstrairjIvamuttArayed balam ||1||

yathAyathA prayatnaH syAdbhavedAzu phalaM tathA |

iti pauruSamevAsti daivamastu tadeva ca ||2||

duHkhAdyathA duHkhakAle hA kaSTamiti kathyate |

hA kaSTazabdaparyAyastathA hA daivamityapi ||3||

prAksvakarmetarAkAraM daivaM nAma na vidyate |

bAlaH prabalapuMseva tajjetumiha zakyate ||4||

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubbhatAm eti praktanaM karma tat yathA ||5||

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

pauruSeNa kRtaM karma daivAdyadabhinazyati |

tatra nAzayiturjJeyaM pauruSaM balavattaraM ||7||

yad ekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

yat prayAnti jagadbhAvAH saMsiddhA api saMkSayam |

kSayakArakayatnasya hyatra jJeyaM mahadbalam ||9||

dvau huDAviva yudhyete puruSArthau parasparam |

ya eva balavAMstatra sa eva jayati kSaNAt ||10||

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tadamAtyebhapaurANAM prayatnasya balaM mahat ||11||

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yathaiSTaM viniyojyante tena karmasu loSTavat ||13||

zaktasya pauruSaM dRzyamadRzyaM vApi yadbhavet |

taddaivamityazaktena buddhamAtmanyabuddhinA ||14||

bhUtAnAM balavadbhUtaM yanna daivamiti sthitam |

tatteSAmapyadhiSThAtR satAmetatsphuTaM mithaH ||15||

zAstrAmAtyebhapaurANAmavikalpA svabhAvadhIH |

yA sA bhikSukarAjasya kartR dhartR prajAsthiteH ||16||

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

dvayoradyatanasyaiva pratyakSAdbalitA bhavet |

daivaM jetuM yato yatnairbAlo yUneva zakyate ||19||

meghena nIyate yadvadvatsaropArjitA kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

yatra zaknomi tasyArthe yadi duHkhaM karomyaham |

tad amAritamRtyorme yuktaM pratyaharodanam ||22||

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

tasmAtpauruSamAzritya sacchAstraiH satsamAgamaiH |

prajJAmamalatAM nItvA saMsArajaladhiM taret ||24||

prAktanazcaihikazcemau puruSArthau phaladrumau |

saMjAtau puruSAraNye jayatyabhyadhikastayoH ||25||

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo janturanIzo’sAvAtmanaH sukhaduHkhayoH ||26||

Izvaraprerito gacchetsvargaM narakameva vA |

sa sadaiva parAdhInaH pazureva na saMzayaH ||27||

yastUdAracamatkAraH sadAcAravihAravAn |

sa niryAti jaganmohAnmRgendraH paJjarAdiva ||28||

kazcinmAM prerayatyevamityanarthakukalpane |

yaH sthito’dRSTamutsRjya tyAjyo’sau dUrato’dhamaH ||29||

vyavahArasahasrANi yAnyupAyAnti yAnti ca |

yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

yathAzAstramanucchinnAM maryAdAM svAmanujjhataH |

upatiSThanti sarvANi ratnAnyambunidhAviva ||31||

svArthaprApakakAryaikaprayatnaparatA budhaiH |

proktA pauruSazabdena sA siddhyai zAstrayantritA ||32||

kriyayA spandadharmiNyA svArthasAdhakatA svayam |

sAdhusaMgamasacchAstratIkSNayonnIyate dhiyA ||33||

anantaM samatAnandaM paramArthaM vidurbudhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstrasAdhavaH ||34||

devalokAdihAgatya lokadvayahitaM bhavet |

prAktanaM pauruSaM tadvai daivazabdena kathyate ||35||

tadyuktametadetasminnAsti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

nityaM svapauruSAdeva lokadvayahitaM bhavet |

hyastanI duSkriyAbhyeti zaubhAM satkriyayA yathA ||37||

adyaivaM prAktanI tasmAdyatnAdyaH kAryavAnbhavet |

karAmalakavaddRSTaM pauruSAdeva tatphalam |

mUDhaH pratyakSamutsRjya daivamohe nimajjati ||38||

 

sakalakAraNakAryavivarjitaM

nijavikalpabalAdupakalpitam |

tadanapekSya hi daivamasanmayaM

zraya zubhAzayapauruSamAtmanaH ||39||

 

zAstraiH sadAcaravijRmbhitadezadharmai-

ryatkalpitaM phalamatIva ciraprarUDham |

tasminhRdi sphurati copanameti cittam

aGgAvalI tadanu pauruSametadAhuH ||40||

 

buddhvaiva pauruSaphalaM puruSatvam etad

Atmaprayatnaparataiva sadaiva kAryA |

neyA tataH saphalatAM paramAm athAsau

sacchAstrasAdhujanapaNDitasevanena ||41||

 

daivapauruSavicAracArubhiz caida-

mAcaritamAtmapauruSam |

nityameva jayatIti bhAvitaiH kArya

AryajanasevayodyamaH ||42||

 

janmaprabandhamayamAmayameSa jIvo

buddhvaihikaM sahajapauruSameva siddhyai |

zAntiM nayatvavitathena varauSadhena

mRSTeNa tuSTaparapaNDitasevanena ||43||

 

 

 

 

 

wn2006

 

षष्ठः सर्गः ।

दैवनिराकरणम् ॥२००६॥

 

SaSThaH sargaH |

daiva-nirAkaraNam ||2|6||

 

 

 

 

 

 

 

““y2006.001

 

**vasiSTha uvAca |

tasmAt prAk-pauruSAd daivaM nAnyat tat projjhya dUrataH |

sAdhu-saMgama-sac-chhAstrair jIvam uttArayed balam ||1||

 

tasmAt prAk-pauruSAt daivaM – Therefore from prior Paurusha is Fate — na anyat – not other — tat projjhya dUrataH ‑ having set that far aside — sAdhu-saMgama=sat-zhAstraiH – with good company and good Shâstras ‑ jIvam uttArayet balam – one transcends the life energy —

 

**va: – jIva is not just life, it is a limited individual life. So, I would translate the last quarter as “transcending limited individual existence”… “Overcome our life” sounds just wrong, at least I fail to understand the expression.

 

**AS:  I agree with you. “uttArayet” means should lift up, keep from drowning.

projjhya means having discarded, having thrown away. Here is how I will translate: “Fate” is just prior Paurusha—nothing else, (so) having ejected it away, one should uplift the Jiva with the help of association with good people and (learning of) proper Shastras.

**MoT. tasmAt prAkpauruSaM … / … jIvam uttArayed balAt // Mo_2,6.1 //
“tasmAt” pUrvasargoktAt hetoH | “prAkpauruSaM” prAktanaM pauruSaM | “daivam” bhavati | “anyat” pauruSAd bhinnaM kiMcid daivam | “na” bhavati | ataH puruSaH “tat” daivaM | “dUrataH projjhya” arthAt adyatanaM zubhaM pauruSam Azritya | “sAdhusaGgamasacchAstraiH” hetubhUtaiH | “jIvam balAt” haThena | “uttArayet” | “saMsArAd” iti zeSaH || MoT_2,6.1 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.1 Vasishtha resumed saying:–Now fate being no other than the result of our actions of the former state of our existence, it is possible to leave it at a

distance, and to extricate one’s self (from its fetters) by betaking himself to good company and study of moral Sástras. “Fate” is just prior Paurusha—nothing else. Therefore let us, with good company and the Shâstras, forcefully overcome our life.

 

Jd – VASISHTHA:

“Fate” is just prior Paurusha—nothing else. Therefore let us, with

good company and the Shastras, forcefully overcome our life. 1

 

 

 

 

““y2006.002

 

yathA yathA prayatnaH syAdbhavedAzu phalaM tathA |

iti pauruSamevAsti daivamastu tadeva ca ||2||

yathA-yathA prayatnaH syAd bhaved Azu phalaM tathA |

iti pauruSam evAsti daivam astu tad eva ca ||2||

 

yathA-yathA prayatnaH syAd – However the effort be — bhaved Azu phalaM tathA – such certainly is the fruit thereof — iti pauruSam eva asti – such is Paurusha indeed —

daivam astu tad eva ca – and such is Daiva Fate —

 

**MoT. … / … daivam astu tad eva vaH // Mo_2,6.2 // “prayatnaH” pauruSam | “tat” yuSmAbhiH aGgIkRtaM “daivam” | “vaH eva” yuSmAkam ev”Astu” || MoT_2,6.2 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.2. Whatever one attempts to do, he readily meets with its reward: this being the effect of exertion. Fate is no other but the same thing.

 

Whatever effort you exert, it produces similar fruit:

and so it is Paurusha that people mistake for Daiva Fate. 2

 

yathA yathA prayatnaH syAdbhavedAzu phalaM tathA |

iti pauruSamevAsti daivamastu tadeva ca ||2||

 

 

 

 

 

““y2006.003

 

duHkhAdyathA duHkhakAle hA kaSTamiti kathyate |

hA kaSTazabdaparyAyastathA hA daivamityapi ||3||

duHkhAt yathA duHkha-kAle hA kaSTam_iti kathyate |

hA kaSTa-zabda=paryAyas_tathA hA daivam_iti api ||3||

 

duHkhAt yathA duHkha-kAle – as from sorrow in sorrow-time — hA kaSTam iti kathyate – “Oh woe” is said — hA-kaSTa-zabda-paryAyaH – the synonym of “Oh woe!” — tathA hA daivam iti api – that is also Daiva Fate —

~~MoT. duHkhAd yathA duHkhakAle … / … // Mo_2,6.3 // “tathA hA kaSTam iti”vat “hA daivam iti” dInAnAm evoktir astIti bhAvaH || MoT_2,6.3 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.3. Men laboring hard, are heard to exclaim “O how painful it is”: so men suffering under fate cry out “O hard is fate! (so the one is as bad as the other).

 

duHkhAdyathA duHkhakAle hA kaSTamiti kathyate |

hA kaSTazabdaparyAyastathA hA daivamityapi ||3||

 

Out of suffering, in their time of suffering, people cry out

“OMIGOD!”; and the meaning of this word “omigod’ is just “Fate”. 3

 

 

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““`y2006.004

प्राक्स्वकर्मेतराकारं दैवं नाम न विद्यते ।

बालः प्रबलपुंसेव तज्जेतुमिह शक्यते ॥४॥

bAlaH prabala-puMseva taj jetum iha zakyate ||4||

¶ prAk-svakarma-itarAkAraM – other than as your own prior karma — daivaM nAma na vidyate – Fate is not known — bAlaH prabala-puMsA iva – as a child is controlled by a grownup — tat jetum iha zakyate – to conquer it one can —

prAksvakarmetarAkAraM daivaM nAma na vidyate /
bAlaH prabalapuMseva taj jetum iva zakyate // Mo_2,6.4 //
“prAksvakarmaNaH” prAktanasvakarmaNaH | “itarAkAram daivaM nAma na vidyate” | prAktanAt svakarmaNaH pRthaksattAM na bhajate ity arthaH | ataH puMsA “tat” daivaM | “jetuM zakyate” ken”eva” | “prabalapuMsA iva” | yathA tena “bAlo jetuM zakyate” tathety arthaH || MoT_2,6.4 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.4. Thus then fate being no other than a name for our past

actions, it is as easily overcome (by present acts) as a boy (is

subdued) by an adult youth.

There is nothing but your own prior karma that can be called “Fate”.

Such karma can be conquered, just as a grownup controls a child. 4

 

 

 

 

““y2006.005

 

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAmeti prAktanaM karma tattathA ||5||

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAm_eti prAktanaM karma tat_tathA ||5||

 

hyastanaH duSTaH AcAraH – yesterday’s bad going — AcAreNa adya cAruNA – by going now today — yathA Azu zubha-tAm eti – as indeed to purification goes — prAktanaM karma tat yathA – prior karma that is thus —

 

**MoT. … /  yathAzu zubhatAM yAti prAktanaM kukRtaM tathA // Mo_2,6.5 // “adyAcAreNa” adya kRtenAcAreNa | “tathA” tadvat | “prAktanaM kukRtam” adyatanena sukRtena “zubhatAM yAti” || MoT_2,6.5 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.5. As some bad conduct of yesterday is corrected by proper behaviour of the present day, so the anterior fate is removed by (posterior) acts.

 

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAmeti prAktanaM karma tattathA ||5||

 

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAmeti prAktanaM karma tattathA ||5||

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAm_eti prAktanaM karma tat_tathA ||5||

hyastano duSTa AcAra AcAreNAdya cAruNA | yathAzu zubhatAm_eti prAktanaM karma tat_tathA ||5||

#

 

Just as the wrongs of yesterday can be corrected by today’s

good works, so prior karma is purified by our present acts. 5

 

 

 

 

““y2006.006

 

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

tat_jayAya yatante ye na lobha-lava-lampaTAH |

te dInAH prAkRtAH mUDhAH sthitAH daiva-parAyaNAH ||6||

 

tat jayAya yatante ye – he who strives for victory — na lobha-lava-lampaTAH – who does not curtail his attachments — te dInAH prAkRtAH mUDhAH – he is a pathetic common fool — sthitA daiva-parAyaNAH – stuck in his reliance on Fate

 

**MoT. … ye na lAbha-lavalampaTAH / te mUDhAH prAkRtA dInAH sthitA daivaparAyaNAH // Mo_2,6.6 // “tajjayAya” kuvAsanA-rUpa-prAktanAzubha-pauruSajayAya | “lAbhalave” sAMsArikapadArthAptirUpe lAbhaleze | “laMpaTAh” lobhayuktAH | “prAkRtAH” nIcAH || MoT_2,6.6 ||
**m.6. Those destiny-lovers who do not try to overcome the ill effects of old action, falling a prey to lowly attractions and simple greeds, are unregenerate fools.

**vlm.2.6.6. Those carnal minded libertines who do not try the means (of reforming their fate), but depend upon the favor of fortune, are perverted in their nature and marked for misery.

 

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

 

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

tat_jayAya yatante ye na lobha-lava-lampaTAH |

te dInAH prAkRtAH mUDhAH sthitAH daiva-parAyaNAH ||6||

tat_jayAya yatante ye na lobha-lava-lampaTAH | te dInAH prAkRtAH mUDhAH sthitAH daiva-parAyaNAH ||6||

 

One who strives for victory, but does not curtail his attachments,—

he’s a pathetic common fool who clings to the Wheel of Fortune! 6

 

 

 

 

 

““y2006.007

 

pauruSeNa kRtaM karma daivAdyadabhinazyati |

tatra nAzayiturjJeyaM pauruSaM balavattaraM ||7||

pauruSeNa kRtaM karma daivAd yad abhinazyati |

tatra nAzayitur jJeyaM pauruSaM balavat-taraM ||7||

 

pauruSeNa kRtaM karma – karma done with Paurusha — daivAd yad abhinazyati – from Fate which is attained — tatra nAzayitur jJeyaM – in that case than the destroyer to-be-known — pauruSaM balavat-taraM – more powerful Paurusha —

 

**va: – Man attains (his goals) by own efforts, (rather) than daivam, here it should be understood that efforts are more powerful and able to destroy (previous efforts, daivam)

**AS:  Here the sentence is completely misunderstood. • If a deed enacted by Paurusha (of the doer) is destroyed by Fate, then it should be interpreted (jJeyam) as (due to) the stronger (balavattaram) Paurusha of the one who causes the destruction (nAzayityH). The problem comes from the wrong reading:

tatra nAzayitur jJeyaM – in that case than the destroyer to-be-known. The destroyer is not the one to be known (jJeya) but his actions. The word jJeyaM modifies (neuter) pauruSaM and not nAzayitur. •• Amusing thought: the word Paurusha – a very masculine concept is actually neuter! Do other languages do this?

**jd. I’m afraid this is a rather sexist notion, surprsing when we are dealing with a text that has so many learned females. #pauruSa, as I read it, is derived from #pur-uSa. a city-dweller (“civilian”, as opposed to the “uncivilized” country-folk), and has come to mean simply “person”. #pauruSa is neuter as an abstraction, indicating the conduct of a “civil” person. In YV it has the very special sense of “personal (effort)”.

~~MoT. … // Mo_2,6.7 // “nAzayituH” nAzakasya kAlAdeH || MoT_2,6.7 ||
**m.7. If human effort fails to nullify ‘destiny’, then it should be known that ‘destiny’ is very powerful.

**vlm.2.6.7. Thus if the acts of manliness are capable of fore-fending ones misfortunes, it must be acknowledged that manliness which destroys the other, is the mightier of the two.

 

pauruSeNa kRtaM karma daivAdyadabhinazyati |

tatra nAzayiturjJeyaM pauruSaM balavattaraM ||7||

 

If Karma were Fate’s Paurusha, it would still be negated by a more powerful Paurusha.

 

 

 

 

““y2006.008

 

yadekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

yad_eka-vRnta-phalayoH_atha_ekam zUnya-koTaram |

tatra prayatnaH sphuritaH_tathA tat-rasa-saMvidaH ||8||

 

yad eka-vRnta-phalayor – where this one fruit — atha ekaM zUnya-koTaram – then one empy-hollow — tatra prayatnaH sphuritaH – but there through effort — tathA tad-rasa-saMvidaH – that is full of the juice of understanding.

 

**va: – the fruits are two, but they grow on the same stalk (not one wild and another cultivated)! This important part is missing, – the same stalk means the same fate!

**AS:  Again, this is highly misunderstood. When one of two fruits growing on a common vine is empty within, there it is the (result of) the effort by the one who knows (worms) the taste of the inside of the fruit! (A connoisseur’s Paurusha is at work!!) Here the empty fruit is compared with an unfortunate person. Fruit is destroyed by the Paurusha of the worms and a personal misfortune is caused by others who enjoy the property of the unfortunate. It is not misfortune, it is someone else’s greed.

**MoT. … // Mo_2,6.8 // ekasmin vRnte sthitau phalau “ekavRntaphalau” | tayoH “api” madhyAt “eka”phalaM “zUnyakoTaram” sArarahitamadhyaM “yat” bhavati | arthAt dvitIyaM sArabharitamadhyaM jJeyam | “tatra” tasmin sthAne | “tadrasasaMvidaH” tayoH phalayoH yA rasarUpA saMvit | tasyAH tadrasasyeti yAvat | “tathA” tena prakAreNa | “yatnaH” pauruSaM “sphuritaH” | raseneva tAdRzaM pauruSaM kRtaM yenaikaM phalaM sArarahitaM saMpannaM | na tv anyazaGkitasya daivasyAtra kApi zaktir astIti bhAvaH || MoT_2,6.8 ||
**m.8. If in a bunch of fruits, one fruit is sapless (juiceless), then it should be understood that it is the ‘destiny’ of the enjoyer of the fruit(s).

**vlm.2.6.8. As of two fruits growing on the same fore-stalk, the one is found to be empty within and the other full of juice, so the fruit of fate is rendered abortive by that of manliness.

 

yadekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

 

yadekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

yad_eka-vRnta-phalayoH_atha_ekam zUnya-koTaram |

tatra prayatnaH sphuritaH_tathA tat-rasa-saMvidaH ||8||

yad_eka-vRnta-phalayoH_atha_ekam zUnya-koTaram | tatra prayatnaH sphuritaH_tathA tat-rasa-saMvidaH ||8||

 

It is as if, of two fruits, one’s grown wild, and hangs hollow within; the other, cultivated, is lush with the juice of consciousness. 8

 

 

 

 

““y2006.009

 

yatprayAnti jagadbhAvAH saMsiddhA api saMkSayam |

kSayakArakayatnasya hyatra jJeyaM mahadbalam ||9||

yat prayAnti jagad-bhAvAH saMsiddhA api saMkSayam |

kSaya-kAraka-yatnasya hy atra jJeyaM mahadbalam ||9||

 

yat prayAnti jagad-bhAvAH – Those who wander this world-existence — saMsiddhAH – having attained — api saMkSayam – yet the destruction — kSaya-kAraka-yatnasya – of the destruction-making effort — hi atra jJeyaM mahadbalam – should here be known as great power.

 

**va: – at loss. First line seems to say that They, who wander in the world-existence are (already) free and perfected, yet they (make themselves) fall (from this state, due to ignorance). Second line is basically guess – Understanding of the causes of such fall is a great power. I can not make ends meet in the grammar of the second line. :( And jd’s translation does not shed any light.

**AS:  This is the same theme. First of all no one is wandering! saMsiddhAH api jagad-bhAvAH saMkSayam prayAnti means “even (apparently) successful things in the world go to ruin”. Thus, the full meaning is: Whereas (yatra) even (apparently) successful things in the world go to ruin, it should be understood as the great force (mahadbalam ) of the destructive effort (kSaya-kAraka-yatnasya).

One should not forget that yatnasya is a singular form and should not be applied to a plurality of humans!

**MoT. … /  kSayakArakayatnasya tatra jJeyaM mahad balam // Mo_2,6.9 //
“kSayakArakasya” nAzakartuH kAlasya | yaH “yatnaH” pauruSam | tasya || MoT_2,6.9 ||
**m.9. Those who are established firmly in the world – sense also die. Here it should be known that such dissolution is because of the (great) might of the action of the destroyer.

**vlm.2.6.9. Seeing the decay of the best things in the world, we must own the predominant power of the cause of this decay.

 

 

yatprayAnti jagadbhAvAH saMsiddhA api saMkSayam |

kSayakArakayatnasya hyatra jJeyaM mahadbalam ||9||

 

Those who wander this world and have attained the highest, will at last attain—Doomsday! (such is the great Paurusha of the Doomsday-maker)! 9

 

 

 

 

 

““y2006.010

 

dvau huDAviva yudhyete puruSArthau parasparam |

ya eva balavAMstatra sa eva jayati kSaNAt ||10||

dvau huDAv iva yudhyete puruSArthau parasparam |

ya eva balavAMs tatra sa eva jayati kSaNAt ||10||

 

dvau huDau iva yudhyete – They are like two rams butting heads — puruSArthau parasparam – two Personal Goals respectively — ya eva balavAn tatra – which ever is the stronger there — sa eva jayati kSaNAt – that is the very winner, at once.

 

**m.10. Human actions (and purposes) fight with each other like two (powerful) he-goats. Whichever is powerful at that instant will win (the fight)

**vlm.2.6.10. Like two rams our fate and exertions are fighting with one another, wherein the victory is always on the side of the stronger.

 

dvau huDAviva yudhyete puruSArthau parasparam |

ya eva balavAMstatra sa eva jayati kSaNAt ||10||

 

They’re like two rams butting heads,—two Personal Goals, one on one:—whichever is the stronger, he quickly conquers the other one. 10

 

 

 

““y2006.011

 

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tad amAtyebhapaurANAM prayatnasya balaM mahat ||11||

bhikSukaH maGgalebhena nRpaH yat kriyate balAt |

tad amAtyebha-paurANAm prayatnasya balam mahat ||11||

 

bhikSukaH maGgala-ibhena – A beggar monk with the blessing of an elephant — nRpaH yat kriyate balAt – perforce was made king — tad amAtya-ibha-paurANAM – he of the ministers-elephant-citizens — prayatnasya balaM mahat – The power of Effort is great —

 

**va: – When a beggar is chosen by the elephant to be a king according to an old custom, it was because his (past) efforts were greatest among (other) ministers, servants and citizens. • bhikSuka – beggar, not necesserily a monk; maGgala – welfare, bliss, auspicious, good old custom; ibha – elephant, servants, dependants, domestics, family.

**AS:  Your wording When a beggar is chosen by the elephant to be a king

is better. JD’s second line is better. It is the power of the combined effort of the ministers, elephant and citizens. The beggar has not “earned it” in any way, at least not in this verse!

**MoT…. / … prayatnasya mahat phalam // Mo_2,6.10 // “maGgalebhena” maGgalahastinA | “bhikSukaH nRpaH” rAjA | “balAt yat kriyate amAtyebha-paurANAM” rAjyapradAtRRNAM mantrimaGgalahastinAgarANAM  “prayatnasya” tadrAjyadAnarUpasya pauruSasya saha”phalaM” bhavati | na daivasya || MoT_2,6.10 ||
**m.11. When a beggar is made a king by a decorated elephant, it is (due to) the great power of the effort of the ministers, citizens and the elephant.

**vlm.2.6.11. In the ease of the royal elephant’s taking up a beggar boy for being made the ruler (of a country), its cause is to be attributed, mo re to the vote of the country-men and citizens (than to chance or fortune).

 

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tad amAtyebhapaurANAM prayatnasya balaM mahat ||11||

 

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tad amAtyebhapaurANAM prayatnasya balaM mahat ||11||

bhikSukaH maGgalebhena nRpaH yat kriyate balAt |

tad amAtyebha-paurANAm prayatnasya balam mahat ||11||

bhikSukaH maGgalebhena nRpaH yat kriyate balAt | tad amAtyebha-paurANAm prayatnasya balam mahat ||11||

 

Once a beggar monk was chosen to be a king by the royal elephant. This was the combined Paurusha of the Ministers, Citizens, and the elephant. 11

 

 

 

 

 

““y2006.012

 

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

pauruSeNa_annam_Akramya yathA dantena cUrNyate |

anyaH pauruSam_Azritya tathA zUreNa cUrNyate ||12||

 

pauruSeNa – by Paurusha — annam Akramya – food comes in turn — yathA dantena cUrNyate – as by the teeth it is crushed — anyaH pauruSam Azritya – likewise by recourse to Paurusha — tathA zUreNa cUrNyate – thus by a hero is crushed —

 

**MoT. … yathA dantair vicUrNyate / alpaM pauruSam Akramya tathA zUreNa cUrNyate // Mo_2,6.11 // “yathA dantaiH pauruSeNa annam Akramya” svavazIkRtya | “cUrNyate” | “tathA zUreNA”dyatanapauruSayuktena puruSeNa | “alpaM” prAktanatvena jIrNaprAyaM | “pauruSaM Akramya cUrNyate” || MoT_2,6.11 ||
**m.12. The way one acquires food by personal effort and eats it with his teeth, a warrior decimates another (his enemy) with his brave effort.

**vlm.2.6.12. As a man takes his food and grinds it under his teeth, so is one (depending on fate) crushed by the stronger party relying on his exertions.

 

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

 

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

pauruSeNa_annam_Akramya yathA dantena cUrNyate |

anyaH pauruSam_Azritya tathA zUreNa cUrNyate ||12||

pauruSeNa_annam_Akramya yathA dantena cUrNyate | anyaH pauruSam_Azritya tathA zUreNa cUrNyate ||12||

 

 

By Paurusha we get our food and grind it up between our teeth:—

so by recourse to Paurusha a hero grinds his enemy. 12

 

 

 

 

““y2006.013

 

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yatheSTaM viniyojyante tena karmasu loSTavat ||13||

anna-bhUtA hi mahatAm laghavaH yatna-zAlinAm |

yathA*iSTam viniyojyante tena karmasu loSTavat ||13||

 

anna-bhUtAH hi mahatAM – food-beings so for the great — laghavaH yatna-zAlinAm – the poor for their effort — yathA iSTaM viniyojyante – as desired they employ.

tena karmasu loSTavat – with those karmas like lumps —

 

**MoT. anubhUtaM hi mahatAM lAghavaM yatnazAlinAM /  yatheSTaM viniyujyante te taiH karmasu loSTavat // Mo_2,6.12 // “hi” yasmAt | asmAbhiH “yatnazAlinAM” pauruSazAlinAM | “mahatAM lAghavaM” cAturyam | “anubhUtaM” pratyakSaM dRSTam | kathaM anubhUtam ity | atrAha | “yatheSTam” iti | yataH “taiH” yatnazAlibhiH | “te” arthAt pauruSarahitAH puruSAH | “yatheSTaM” svecchAnusAreNa | “loSTavat karmasu viniyujyante” || MoT_2,6.12 ||
**m.13. For the dexterous in action, small effort can yield big experiences. Such people use their actions to their liking like moulding clay (to yield the fruits they like).

**vlm.2.6.13. Inferior servants are thus employed like clods of earth by their more active masters in any work they like.

 

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yatheSTaM viniyojyante tena karmasu loSTavat ||13||

 

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yatheSTaM viniyojyante tena karmasu loSTavat ||13||

anna-bhUtA hi mahatAm laghavaH yatna-zAlinAm |

yathA*iSTam viniyojyante tena karmasu loSTavat ||13||

anna-bhUtA hi mahatAm laghavaH yatna-zAlinAm | yathA*iSTam viniyojyante tena karmasu loSTavat ||13||

#

 

The poor are the food of the rich: their works and efforts are morsels, lumps for that hungry appetite. 13

 

 

 

 

 

““y2006.014

 

zaktasya pauruSaM dRzyam adRzyaM vApi yad bhavet |

tad daivam ity azaktena buddham Atmany abuddhinA ||14||

zaktasya pauruSaM dRzyam adRzyaM vApi yad bhavet |

tad daivam ity azaktena buddham Atmany abuddhinA ||14||

 

zaktasya – of one competent — pauruSaM dRzyam – Paurusha is seen — adRzyaM vA api yat bhavet – or not seen as it happens — tat daivam iti azaktena – that is “Fate” per the incompetent — buddham Atmani abuddhinA – awakening in the Self by the unawakened.

 

**MoT. … / … // Mo_2,6.13 // “zaktasya” mahatA pauruSeNa yuktasya | dRzyasya puruSAder adRzyasya kAlAdez ca | “dRzyam adRzyaM vA yat pauruSaM bhavet” | “abuddhinA” samyagjJAnarahitena | “azaktena” tadapekSayA zaktirahitena puruSeNa | “tat” zaktasya pauruSam | “Atmani” svasmin viSaye | “daivaM buddham” jJAtam | anyathA daivena me kRtam iti na brUyAt || MoT_2,6.13 ||
**m.14. Whatever occurs due to the seen or unseen effort of capable people will be called by mindless people that `all is due to providence’.

**vlm.2.6.14. Silly and impotent men seeing the strong thriving by their exertions whether apparent or unseen, are apt to attribute it to their good fortune (instead of their diligence).

 

jd – What a competent person sees

as Event, the incompetent, not seeing, calls “Fate”. It’s the un-

awakened Self-awakening. 14

 

 

 

 

““y2006.015

 

bhUtAnAM balavad bhUtaM yan na daivam iti sthitam |

tat teSAm apy adhiSThAtR satAm etat sphuTaM mithaH ||15||

 

**AB. teSAM zaktAnAm api bhUtAnAM balavad bhUtaM yattad adhiSThAtR niyantra etat satAM vidyamAna-prANinAM mithaH parasparaM sphuTaM vyaktaM na tu daivaM sthitam … ||

 

bhUtAnAM – Of beings — balavad bhUtaM – like strength the being — yan na daivam iti sthitam – which is not Fate the state — tat teSAm api adhiSThAtR – that of these is the very Ruler — satAm etat sphuTaM mithaH – of the Suches this is obviously false.

 

**va: – Efforts, seen or unseen, of powerful and wise become fate for weak and stupid. How to render “buddham Atmani abuddhinA”? Is it like “for unwise wise becomes Self”?

**AS:  Here is how I break it: yad (whatever) bhavet (shall be) zaktasya pauruSaM (Paurusha of the powerful) dRzyam adRzyaM vApi (possibly evident or subtle); azaktena (by the weak) abuddhinA (and ignorant) Atmani buddham (is understood in his mind) (as) tad daivam iti (“that is fate!!”). Atmani buddham really means tacitly understood – assumed; taken as intrinsically true!

**MoT.  bhUtAnAM balavad bhUtayatno daivam iti sthitam / tasthuSAm apy adhiSThAtRvatAm etat sphuTaM mithaH // Mo_2,6.14 // “balavadbhUtayatnaH” | “bhUtAnAm” kSudrabhUtAnAM upari | “daivam iti sthitam” bhavati | puruSo hi yatra na paryApto bhavati tatraiva daivena me kRtam iti kathayati | na kevalam etan mayaiva jJAtaM kiMtv anyair apIty Aha | “tasthuSAm” iti | “api”zabdaH samuccaye | “mithaH” anyo’nyam | “adhiSThAtRvatAM tasthuSAm” preraka-yuktAnAM sthitAnAm puruSANAm “api” | “etat” mayA uktaH arthaH | “sphuTaM” prakaTo bhavati | te hi parasparaM kSudrataratamAdi-bhedena-adhiSTheyAH bhavanti | utkRSTataratamAdibhedena tv adhiSThAtAraH | adhiSThAtA eva cAdhiSTheyaM prati daivam | ataH eteSu madukto ‘rthaH sphuTa eva bhavati iti bhAvaH || MoT_2,6.14 ||
**m.15. Among beings there are differences. One can be more capable and mightier than another. Therefore, it is clear there is nothing like fate (or being providential).

**vlm.2.6.15. The strong efforts of men truly constitute their presiding fortune, and these two are viewed alike by the wise.

 

jd – What a competent person sees

as Event, the incompetent, not seeing, calls “Fate”. It’s the un-

awakened Self-awakening. 14

 

Among the beings are many differences of strength. Is this Fate the Autocrat? do the wise work hard, just to get exercise? 15

 

 

 

 

““y2006.016

 

zAstrAmAtyebhapaurANAmavikalpA svabhAvadhIH |

yA sA bhikSukarAjasya kartR dhartR prajAsthiteH ||16||

zAstrAmAtyebha-paurANAm avikalpA svabhAva-dhIH |

yA sA bhikSuka-rAjasya kartR dhartR prajA-sthiteH ||16||

 

zAstra-amAtya-ibha-paurANAm – of Shâstra-minister-elephant-people — avikalpA svabhAva-dhIH – the unanimous feeling — yA sA bhikSuka-rAjasya – of the beggar-king — kartR dhartR prajA-sthiteH – doer and bearer over the people —

 

**MoT. zAstramAtyebha-paurANAm avikalpyA svabhAvadhIH / sA yA bhikSukarAjyasya kartrI dhartrI prajAsthiteH // Mo_2,6.15 // “zAstA” purohitaH | sa ca “amAtyaz” ca | “ibhaz” ca maGgalahastI ca | “paurAz” ca | teSAm | “sA svabhAvadhIH” svabhAvAt utthitA bhikSurAjyadAnarUpA buddhiH | “avikalpyA” nAzayitum azakyAzaktA iti yAvat bhavati | “sA” kA | “yA bhikSukarAjyasya kartrI” bhavati | taddvAreNa “prajAsthiteH dhartrI” ca bhavati | ato ‘trApy ayam eva nyAya iti bhAvaH | iyaM hi rItiH | yatra deze rAjA mriyate | tasya putraz ca na syAt | tatra maGgalahastI yaM namati | tam eva rAjAnaM kurvantIti || MoT_2,6.15 ||
**m.16. The consensus and similarity between the opinions gave the kingship to a beggar and the responsibility for the welfare of the people.

**vlm.2.6.16. In the case of the (aforesaid) beggar boy’s installation to the ruling and protection of the people of a realm, the unanimous concurrence of the law and ministers, of the elephant and citizens (is to be taken as the chief cause). The shastric consensus of the Ministers, elephant, and Citizens was the Paurusha that gave the kingship to the beggar-monk. (When a beggar-monk is made King  solely by the elephant’s selection, his prior Paurusha is the only powerful cause.)

 

 

 

 

 

““y2006.017

 

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

bhikSukaH maGgala-ibhena nRpaH yat_kriyate kvacit |

prAktanam pauruSam tatra balavat_vA_api kAraNam ||17||

 

bhikSukaH maGgala-ibhena – A beggar-monk with the blessing of an elephant —

nRpaH yat kriyate kvacit – was at some time made a King —

prAktanaM pauruSaM tatra – the prior Paurusha there —

balavad vA api kAraNam – or by force the Karana Cause —

 

jd – (When a beggar-monk is made King

solely by the elephant’s selection, his prior Paurusha

is the only powerful cause.) 17

 

**va: – Here, jd (and Mitra) seem to make this verse somewhat opposite to the previous one. Like in one case, it is efforts of man, and in another case the cause is different. I don’t see that.

**AS:  My translation – The cause of a beggar being chosen to be a king by the elephant, is his own previous efforts. (that he was chosen without hesitation by citizens, ministers and elephant does not oppose the cause being previous purusha of the man). ¶ The word “vA” is understood as “or” in the notes, but replaced by the definitive “the only” in the commentary. Your meaning would be correct if you incorporate it. In the earlier verse, the Paurusha of the ministers et al was give credit. Here the verse is saying “or the prior Paurusha of the would be king might be the reason”. The point is not to accept “luck” as a factor!

**m.17. It can also be that the cause of the beggar ‘s rise to king ship (that was done by elephant and ministers) is his earlier actions.

**vlm.2.6.17. Should the beggar boy be ever elected for a ruler by the royal elephant itself (without the assent of men), in that case it is to be attributed to the boy’s good fortune only (because there was no sensible exertion on his side).

 

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

 

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

bhikSukaH maGgala-ibhena nRpaH yat_kriyate kvacit |

prAktanam pauruSam tatra balavat_vA_api kAraNam ||17||

bhikSukaH maGgala-ibhena nRpaH yat_kriyate kvacit | prAktanam pauruSam tatra balavat_vA_api kAraNam ||17||

#

 

The present Paurusha destroys the prior, or the prior kills today’s. — For sure, the stronger wins.

 

 

 

 

““y2006.018

 

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

aihikaH prAktanaM hanti prAktanaH adyatanam balAt |

sarvadA puruSa-spandam_tatra_anudvegavAn_jayI ||18||

 

aihikaH prAktanaM hanti – present destroys prior — prAktanaH adyatanaM balAt – prior today’s according to strength — sarvadA puruSa-spandaH – always showing his Personhood — tatra an-udvega-vAn jayI – there is the unanxious victor.

 

**va: – spanda is also activity. So, in the second line I see – Always doubtless victor is activity of a person (efforts again!, not fate)

**AS:  Another messed up meaning. There is no “or” in the first line. The present activities win our the past Karma. The Karma, if powerful, wins over present effort ; (but) undertakings by a determined person can overcome it (powerful prior karma). I have translated anudvgavAn as determined – one not given to fits and anxiety, like the tortoise in the famous Hare and the Tortoise fable.

**MoT. … // Mo_2,6.16 // “puruSaspandaH” pauruSam | “tatra” dvayoH pauruSayoH madhye | “anudvegavAn” udvegarahitaH | lakSaNayA atibala ity arthaH || MoT_2,6.16 ||
**m.18. The present actions can nullify the past and the past can erase the present. However, one who remains always unperturbed, the calm person will become victorious.

**vlm.2.6.18. Present acts destroy those of the past life and so also the vice-versa comes to pass; but the exertions of a man are undoubtedly successful (at all times). (He vibrates with his Purusha Person, the unanxious victor!)

 

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

 

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

aihikaH prAktanaM hanti prAktanaH adyatanam balAt |

sarvadA puruSa-spandam_tatra_anudvegavAn_jayI ||18||

aihikaH prAktanaM hanti prAktanaH adyatanam balAt | sarvadA puruSa-spandam_tatra_anudvegavAn_jayI ||18||

 

jd – The present Paurusha destroys the prior, or the prior kills today’s. For sure, the stronger wins. (He vibrates with his Purusha Person, the unanxious victor!)

 

 

 

““y2006.019

 

dvayor adyatanasyaiva pratyakSAd balitA bhavet |

daivaM jetuM yato yatnair bAlo yUneva zakyate ||19||

dvayoH_adyatanasya_eva pratyakSAt_balitA bhavet |

daivam jetum yataH yatnair_bAlaH_yUnA_iva zakyate ||19||

 

dvayoH adyatanasya eva – Of the two today’s in fact

pratyakSAd balitA ||valitA?|| bhavet – from the former will be drawn

daivaM jetuM yataH yatnaiH – to conquer Fate by which efforts

bAlaH yUnA iva zakyate – as a boy can be by a young man.

 

**va: – Dear Avinash Sathaye, could you please check this “balita”? Is it just “more powerful”?

**AS:  balin means powerful. balitA means the property of being a balin – powerfulness! There is meaning of “derive”. Of the two (prior and present Karmas), the present has more power to win over Fate with efforts (daivaM yatnaiH jetum) because it is at hand (pratyakSAt). The remaining meaning is “as a little kid (bAlaH) can be defeated by a young person (yUnA).

**MoT…. // Mo_2,6.17 // “pratyakSAt” pratyakSapramANena | dRzyate hi adyatanaH zubhAcAraH hyastanam azubhaM nAzayan | phalitam Aha | “daivam” iti | “ataH yatnaiH” adyatanaiH pauruSaiH | “daivaM” prAktanaM pauruSaM | “jetum zakyate” | keneva | “yUneva” | yathA “yUnA bAlaH jetuM zakyate” tathety arthaH || MoT_2,6.17 ||
**m.19. Among the past and present (efforts and actions) the present is more powerful. And so one can vanquish the past by the present, the way a youth can win over a child.

**vlm.2.6.19. Of these two powers that of the present state is manifestly superior to the other; hence it is as possible to overcome the past by the present, as to lick a boy by an adult.

 

dvayor adyatanasyaiva pratyakSAd balitA bhavet |

daivaM jetuM yato yatnair bAlo yUneva zakyate ||19||

 

dvayor adyatanasyaiva pratyakSAd balitA bhavet |

daivaM jetuM yato yatnair bAlo yUneva zakyate ||19||

dvayoH_adyatanasya_eva pratyakSAt_balitA bhavet |

daivam jetum yataH yatnair_bAlaH_yUnA_iva zakyate ||19||

dvayoH_adyatanasya_eva pratyakSAt_balitA bhavet | daivam jetum yataH yatnair_bAlaH_yUnA_iva zakyate ||19||

#

 

Of the two, present Paurusha will derive from the prior: so the present conquers Fate, as a boy is beaten by a man. 19

““y2006.020

 

meghena nIyate yadvadvatsaropArjita kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

meghena nIyate yad*vad_vatsara-upArjita kRSiH |

meghasya puruSArthaH asau jayati adhika-yatnavAn ||20||

 

meghena nIyate yadvad – by a cloud come somehow — vatsara-upArjitA kRSiH – a year’s cultivation — meghasya puruSArthaH asau – the Purushartha of the cloud — jayaty adhika-yatnavAn – wins the stronger effort —

 

**MoT. meghena nIyate yad vA vatsaropArjitA kRSiH / … // Mo_2,6.18 // atrApi na daivasya kAcic chaktir astIti bhAvaH || MoT_2,6.18 ||
**m.20. One year ‘s effort on the field is destroyed by clouds (by rain). This is the effort of the cloud. And so the one who puts in more effort will (always) win.

**vlm.2.6.20. As a hail shower lays waste the cultivation of a whole year, so also doth the predominant fate sometimes overpower the attempts of this life.

 

meghena nIyate yadvadvatsaropArjita kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

 

meghena nIyate yadvadvatsaropArjita kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

meghena nIyate yad*vad_vatsara-upArjita kRSiH |

meghasya puruSArthaH asau jayati adhika-yatnavAn ||20||

meghena nIyate yad*vad_vatsara-upArjita kRSiH | meghasya puruSArthaH asau jayati adhika-yatnavAn ||20||

#

 

When a drifting stormcloud destroys a year’s cultivation, it is

the cloud’s Paurusha that conquers: the strong win. 20

 

 

 

 

““y2006.021

 

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

krameNa_upArjite api arthe naSTe kAryA na kheditA |

na balam yatra me zaktam tatra kA paridevanA ||21||

 

krameNa upArjite – in turn won — api arthe naSTe – though the goal lost — kAryA na kheditA – works are not harmed — na balaM yatra me zaktaM – where no strength is sufficient for me — tatra kA paridevanA – there what lamentation

 

**va: – Even in this case it is fit not to be distressed. So, my efforts were not enough – why lament on this? What is krameNa upArjite?

**AS:  Your meaning is better. There is no indication of the wording “good works remain”. krameNa upArjita is earned (upArjita) after a long effort (krameNa).

Literally krameNa means by steady work. Even when things acquired after a long sustained effort are lost, being sorry is not to be followed (na kheditA). (Think:) ” Where my power is not enough, what is the use of lamenting?”

**MoT. … // Mo_2,6.19 // “balam” pauruSam | na hi janaH azakyaH rAjyAdivastuprAptyarthaM pratyahaM “paridevanA”yukto bhavatIti bhAvaH || MoT_2,6.19 ||
**m.21. Even if the wealth earned over a period is lost, one should not grieve.Where something (is inevitable and) is beyond one’s capability what is the use of grieving?

**vlm.2.6.21. However it does not behoove us to be sorry at the loss of our long earned treasure (as of the harvest), for what avails our sorrow at what is bèyond our control.

 

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

 

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

krameNa_upArjite api arthe naSTe kAryA na kheditA |

na balam yatra me zaktam tatra kA paridevanA ||21||

krameNa_upArjite api arthe naSTe kAryA na kheditA | na balam yatra me zaktam tatra kA paridevanA ||21||

#

 

Winner or loser,

if the goal is not won,

the good works remain:

what is the use of

complaining against all those gods? 21

 

 

 

 

““y2006.022

 

yatra zaknomi tasyArthe yadi duHkhaM karomy aham |

tad amArita-mRtyor me yuktaM pratyaha-rodanam ||22||

yatra zaknomi tasyArthe yadi duHkham karomi_aham |

tad_amArita-mRtyoH_me yuktam pratyaha-rodanam ||22||

 

yatra zaknomi – where I am able — tasya arthe – for that purpose — yadi duHkhaM karomi aham – if I cause sorrow — should sorrow? — tad amArita-mRtyoH me – that of my unslain-dying — yuktaM pratyahara-udanam – merits my daily weeping.

 

**va: – disagree on the first line. I see here – “If that would warrant my sorrow… I should be weeping every day, because I’ll die…

**AS:  This is a continuation of the previous thought: “If I keep on lamenting what I cannot do, then it is appropriate for me – one who is dead without being killed – to mourn daily.”. The point is that feeling sorry for yourself is like mourning for someone as if dead, even though the person is not dead. The word is amAritamRtyuH = one who has death (MRtyuH) without being killed (amArita).

**MoT…. /  tad amAnitamRtyor me … // Mo_2,6.20 // “amAnitamRtyoH” tAvad mRtyupAtam api anaGgIkurvataH || MoT_2,6.20 ||
**m.22. If I weep for something which is beyond my power, I should grieve about death all the time.

**vlm.2.6.22. If I should sorrow for what I have not the power to prevent, I must then weep all the days of my life because I am not to be spared by death.

 

yatra zaknomi tasyArthe yadi duHkhaM karomy aham |

tad amArita-mRtyor me yuktaM pratyaha-rodanam ||22||

 

yatra zaknomi tasyArthe yadi duHkhaM karomy aham |

tad amArita-mRtyor me yuktaM pratyaha-rodanam ||22||

yatra zaknomi tasyArthe yadi duHkham karomi_aham |

tad_amArita-mRtyoH_me yuktam pratyaha-rodanam ||22||

yatra zaknomi tasyArthe yadi duHkham karomi_aham | tad_amArita-mRtyoH_me yuktam pratyaha-rodanam ||22||

#

 

In such a case, where I can, I have sorrow. I’m not dead yet, yet death entails my daily weeping.

 

 

 

 

 

““y2006.023

 

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

deza-kAla-kriyA-dravya-vazataH visphuranti_amI |

sarvam_eva jagad-bhAvA jayati_adhika-yatnavAn ||23||

 

deza-kAla-kriyA-dravya-vazatas – space-time-action-substance-subject — visphuranti amI – flash forth as this — sarvam eva jagad-bhAvA – whole very world-being — jayati adhika-yatnavAn – which appears fulfilling effort —

 

**MoT. … / sarva eva j… // Mo_2,6.21 // “bhAvAH” mRtyvAdirUpAH padArthAH || MoT_2,6.21 ||
**m.23. All in this world shine subject to the nature of time, space, action and materiality. Whichever among these is more powerful (or dominant) will win (ultimately).

**vlm.2.6.23. All our acts are subject to their proper time and place, and to the modes of their operation and combination according to the course of nature; hence it is that the more diligent are the most successful (everywhere).

 

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

 

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

deza-kAla-kriyA-dravya-vazataH visphuranti_amI |

sarvam_eva jagad-bhAvA jayati_adhika-yatnavAn ||23||

deza-kAla-kriyA-dravya-vazataH visphuranti_amI | sarvam_eva jagad-bhAvA jayati_adhika-yatnavAn ||23||

 

Place, Time, Action, Substance—all these

flash forth as this world-appearance,

emerging as the fulfilment

of effort. 23

 

 

 

 

““y2006.024

 

tasmAtpauruSamAzritya sacchAstraiH satsamAgamaiH |

prajJAmamalatAM nItvA saMsArajaladhiM taret ||24||

tasmAt pauruSam Azritya sac-chAstraiH sat-samAgamaiH |

prajJAm amalatAM nItvA saMsAra-jaladhiM taret ||24||

 

tasmAt pauruSam Azritya – Therefore having recourse to Paurusha — sat-zAstraiH sat-samAgamaiH – with the Shâstras and good company — prajJAm amalatAM nItvA – having come to immaculate wisdom — saMsAra-jaladhiM taret – get free from the Samsara-net —

 

**MoT. … / … saMsArAmbunidhiM tara // Mo_2,6.22 // “amalatAm” rAgAdimalarAhityam || MoT_2,6.22 ||
**m.24. And so one can cross the ocean of ‘samsara’ by taking refuge in scriptures and association with noble people and performing actions (guided by them).

**vlm.2.6.24. We ought therefore to rely in our exertions and clearness of understanding by the help of Sástras and association with the wise, for fording over the ocean of this world.

 

Therefore have recourse

to the power of Paurusha,

together with the Shâstras and

Good Company:—and so finding

immaculate Shâstra-wisdom,

get free from the Samsara-net. 24

 

tasmAtpauruSamAzritya sacchAstraiH satsamAgamaiH |

prajJAmamalatAM nItvA saMsArajaladhiM taret ||24||

 

 

 

 

 

““y2006.025

 

prAktanazcaihikazcemau puruSArthau phaladrumau |

saMjAtau puruSAraNye jayatyabhyadhikastayoH ||25||

prAktanaz caihikazcemau puruSArthau phala-drumau |

saMjAtau puruSAraNye jayaty abhyadhikas tayoH ||25||

 

prAktanaH ca aihikaH ca imau – prior and present are these two — puruSArthau phala-drumau – two trees that bear the fruit of personal goals — saMjAtau puruSa-araNye – they grow together in Purusha Forest — jayati abhyadhikaH tayoH – the stronger of the two wins out —

 

**MoT. prAktanaz caihikaz cAsau puruSArthau phaladrumau /
aihikaH puruSArthaz ca jagaty abhyadhikas tayoH // Mo_2,6.23 //
phalotpAdakau drumau “phaladrumau” || MoT_2,6.23 ||
**m.25. In this forest of being ,there are two fruit bearing trees :

the past and the present actions by beings. Whichever

is stronger wins (in the end).

**vlm.2.6.25. Actions of the past and present lives are the two fruit

trees growing in the garden of humanity; of which the one that

is cultivated best, thrives and fructifies the most.

The Present and the Prior Trees both bear the fruit of Personal Goals, growing in PurushaForest. The stronger of the two bears fruit. 25

 

 

prAktanazcaihikazcemau puruSArthau phaladrumau |

saMjAtau puruSAraNye jayatyabhyadhikastayoH ||25||

 

 

 

 

 

““y2006.026

 

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo janturanIzo’sAvAtmanaH sukhaduHkhayoH ||26||

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo jantur anIzo ‘sAv AtmanaH sukha-duHkhayoH ||26||

 

karma yaH prAktanaM tucchaM – whose prior karma is slight — na nihanti zubha-IhitaiH – does not destroy with pure desires — ajJaH jantuH anIzaH asau – ignorant person always is he — AtmanaH sukha-duHkhayoH – of the self the pleasures and sorrows —

 

**va: – One who does not restroy his prior karma to nothing with pure desire, he is stupid powerless creature (or even animal?), subject to (ever-changing) pleasure and sorrow.

**AS:  You are closer. One who does not destroy his Prior Karma by desiring for auspicious goals (by working for good future), he is an ignorant creature not in control of his (future) happiness or unhappiness. The next verse says that he goes to Heaven or Hell by God’s will, he is always subject to others’ control, indeed he is like an animal, no doubt!

**MoT. karma yaH prAktanaM tucchaM na nihanti zubhehitaiH /
ajJo jantur anIzo ‘sau vAGmanaHsukhaduHkhayoH // Mo_2,6.24 //
“karma” pauruSam | “anIzaH” asamarthaH | “vAGmanaHsukhaduHkhau” apy “asau” nAzayituM na zaknoti | zarIraduHkhanAze tu kA katheti bhAvaH || MoT_2,6.24 ||
**m.26. Whichever lowly fellow does not vanquish the past with

good present, he has no control on happinesses and

sorrows.

**vlm.2.6.26. He who is unable to overcome his false fate by his best

exertions (in this life), is no better than an ignorant beast that has

no power over its pain or pleasure.

 

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo janturanIzo’sAvAtmanaH sukhaduHkhayoH ||26||

 

A person whose prior karma

is trifling must first purify

his desire; otherwise he is

ignorant of the Self, and so

subject to pleasure and sorrow. 26

 

 

 

 

 

““y2006.027

 

Izvaraprerito gacchetsvargaM narakameva vA |

sa sadaiva parAdhInaH pazureva na saMzayaH ||27||

Izvara-prerito gacchet svargaM narakam eva vA |

sa sadaiva parAdhInaH pazur eva na saMzayaH ||27||

 

Izvara-preritaH gacchet – Ishvara-driven he goes — svargaM narakam eva vA – to heaven or even hell — sa sadA eva parAdhInaH – he who always is intent upon — pazuH eva na saMzayaH – is a Beast without a doubt —

 

**m.27. Driven by the law of the lord, he transits relentlessly

between heaven and hell. He is always a dependent

being. He is without doubt an animal.

**vlm.2.6.27. He who thinks of going to heaven or hell by the will of

the Maker, is also a slave to destiny and no better than a beast.

One who is driven by the gods, hoping for heaven, fearing hell,

he is a beast without a doubt.

 

 

Izvaraprerito gacchetsvargaM narakameva vA |

sa sadaiva parAdhInaH pazureva na saMzayaH ||27||

 

 

 

 

 

““y2006.028

 

yastUdAracamatkAraH sadAcAravihAravAn |

sa niryAti jaganmohAnmRgendraH paJjarAdiva ||28||

yas tUdAra-camatkAraH sad-AcAra-vihAravAn |

sa niryAti jagan-mohAn mRgendraH paJjarAd iva ||28||

 

yas tu udAra-camatkAraH – What is that high wonder — sat-AcAra-vihAravAn – walking the true path — sa niryAti jagan-mohAt –comes out of the world-delusion — mRga-indraH paJjarAt iva – like the Beast-king out of a cage —

**MoT. yas tUdAracamatkAraH sadAcAravihAravAn /
sa niryAti jaganmohAn mRgendraH paJjarAd iva // Mo_2,6.25 //
“sadAcAreNa” sAdhvAcAreNa | “vihAraH” vidyate yasya | tAdRzaH | “sa” iti | “sa” eva zubhapauruSabhAjanam iti bhAvaH || MoT_2,6.25 ||
**m.28. The one who is noble and dextrous (in action) and (al-

ways) guided by good tradition, he becomes liberated

from the delusion of the world. He will be like a lion

escaping from a cage.

**vlm.2.6.28. The man of a noble mind and one employed in acts of

goodness, breaks off from the errors of the world as a lion from

its cage.

 

yastUdAracamatkAraH sadAcAravihAravAn |

sa niryAti jaganmohAnmRgendraH paJjarAdiva ||28||

 

But O he’s highly wonderful

who follows faithfully the path out of the world-delusion, like

a lion loosed out of his cage.

 

 

 

 

 

““y2006.029

 

kazcinmAM prerayatyevamityanarthakukalpane |

yaH sthito’dRSTamutsRjya tyAjyo’sau dUrato’dhamaH ||29||

kazcin mAM prerayaty evam ity anartha-kukalpane |

yaH sthito ‘dRSTam utsRjya tyAjyo ‘sau dUrato ‘dhamaH ||29||

 

kazcit mAM prerayati evam – “Something impels me thus” — iti anartha=ku-kalpane – in such a useless misconception — yaH sthitaH adRSTam utsRjya – which remains to be seen. released — tyAjyah – to be shunned — asau dUratas – him at a distance — adhamaH – the lowlife —

 

**MoT. kazcin mAM prerayaty evam ity anarthakukalpane /
yaH sthito dRSTam utsRjya tyAjyo ‘sau dUrato ‘dhamaH // Mo_2,6.26 //
“dRSTam” pratyakSadRSTaphalaM pauruSam || MoT_2,6.26 ||

**vwv.165. ###

**m.29. Putting aside his own effort, a lowly fellow, who bogs

himself down with the thinking- ‘ I am being driven by

someone’ -should be kept away at a distance.

**vlm.2.6.29. Those who vainly imagine themselves to be led about by

some (supernatural power), and so slight their necessary duties,

are to be shunned at a distance as the mean and base.

 

kazcinmAM prerayatyevamityanarthakukalpane |

yaH sthito’dRSTamutsRjya tyAjyo’sau dUrato’dhamaH ||29||

 

“Something drives me to do this!”—this

is the useless misconception of a low-minded person. Keep

such an idiot at arm’s length! 29

 

 

 

 

 

““y2006.030

 

vyavahArasahasrANi yAnyupAyAnti yAnti ca |

yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

vyavahAra-sahasrANi yAny upAyAnti yAnti ca |

yathA-zAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

 

vyavahAra-sahasrANi – a thousand activities — yAni upAyAnti yAnti ca ‑ and which practices they follow — yathA-zAstraM vihartavyaM – according to Shâstra to be done — teSu tyaktvA sukha-asukhe – giving up pleasure or sorrow in them

 

**va: – Here are a great many activities and practices, of them (only) ones according to shastras to be done, rejecting (the egoistic feelings) of pleasure and sorrow.

**AS:  I like yours except there is no discussion of doing only some. The idea is that no matter what your are required to do, go through it, following the Shastra advice. Thus even unpleasant or possible “wrong” actions should be handled if one faces them; just use your best Shastra judgment.

**MoT. vyavahArasahasrANi yAny upAyAnti yAnti ca /
yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe // Mo_2,6.27 //
“yathAzAstram” svazAstrAnatikrameNa | “vihartavyaM” vihAraH kAryaH || MoT_2,6.27 ||
**m.30. Thousands of activities come before us. Setting aside

the sense of joy and sorrow, they should be acted up

according to scriptural tenets and ordinances.

**vlm.2.6.30. There are thousands of acts that are attended with gain

or loss to their doers; but it is the duty of man to do what is

right whether they are pleasant or painful.

 

vyavahArasahasrANi yAnyupAyAnti yAnti ca |

yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

 

There are a thousand things to do,—

(as many methods to pursue—

according‑to‑Shâstra,—or not)—,

pleasures or sorrows come to you.

 

 

 

 

 

““y2006.031

 

yathAzAstramanucchinnAM maryAdAM svAmanujjhataH |

upatiSThanti sarvANi ratnAnyambunidhAviva ||31||

yathA-zAstram anucchinnAM maryAdAM svAm anujjhataH |

upatiSThanti sarvANi ratnAny ambu-nidhAv iva ||31||

 

yathA-zAstram anucchinnAM – according to Shâstra not excluded — maryAdAM svAm an-ujjha-tas – from not abandoning their propriety — upatiSThanti – they are rewarded with — sarvANi ratnAni – all the jewels — ambu-nidhau iva – like the waterful sea —

**MoT. yathAzAstram {#14} anucchinnAM maryAdAM svAm anujjhataH /
upatiSThanti sarvANi ratnAny ambunidher iva // Mo_2,6.28 //
“svAm” svajAtyanusAriNIm | “upatiSThanti” samIpam Agacchanti | “sarvANi” sakalAni zreyAMsi || MoT_2,6.28 ||
**m.31. Whoever follows the tenets and traditions set by

scriptures without any deviation (strictly), all good things

come to (reside) in him like pearls in (the womb) sea.

**vlm.2.6.31. He who does not transgress the bounds of law, nor forsake

the duties (of his race), is attended by every blessing abundant

as the pearls in the sea.

 

yathAzAstramanucchinnAM maryAdAM svAmanujjhataH |

upatiSThanti sarvANi ratnAnyambunidhAviva ||31||

 

For those who conduct themselves according to the Shâstras, they are rewarded with all the treasures in the Vault of Ocean. 31

 

 

 

 

 

““y2006.032

 

svArthaprApakakAryaikaprayatnaparatA budhaiH |

proktA pauruSazabdena sA siddhyai zAstrayantritA ||32||

svArtha-prApaka-kAryaika-prayatna-paratA budhaiH |

proktA pauruSa-zabdena sA siddhyai zAstra-yantritA ||32||

 

sva-artha-prApaka-kArya-eka-prayatna-paratA– own-goal-reaching-action-one-effort-following-ness — budhaiH proktA pauruSa-zabdena – by the wise is defined the word “Paurusha” — sA siddhyai zAstra-yantritA – Siddhi coming from Shastric exertion —

 

**va: – Siddhi here is perfection, not supernatural abilities, and it worth  translating it so here.

**AS:  Siddhi does not have any exalted meaning here. Paurusha is defined by the wise as the “doing determined efforts towards reaching your goals” and it succeeds if regulated by Shastra.

**MoT. … // Mo_2,6.29 // “svArthaprApake” svaprayojanasAdhake “kArye” | “ekam” atyantaM | “prayatnaparatA” “zAstrayantritA” zAstrabuddhA || MoT_2,6.29 ||
**m.32. Intense, devoted effort to promote self- interest is called

by wise people as ‘purushakara (human effort)’. This

will be succesful if guided by scriptural tenets.

**vlm.2.6.32. Devoted diligence in acts leading to one’s object, is termed

to be his manliness by the wise; and that being guided by

the Sástra leads to his success .

 

 

svArthaprApakakAryaikaprayatnaparatA budhaiH |

proktA pauruSazabdena sA siddhyai zAstrayantritA ||32||

 

“Paurusha” is the effortful

pursuit of your particular

goal: and such Shastric effort will

result in Siddhi Attainment. 32

 

 

 

 

““y2006.033

 

kriyayA spandadharmiNyA svArthasAdhakatA svayam |

sAdhusaMgamasacchAstratIkSNayonnIyate dhiyA ||33||

kriyayA spanda-dharmiNyA svArtha-sAdhakatA svayam |

sAdhu-saMgama-sacchAstra-tIkSNayonnIyate dhiyA ||33||

 

kriyayA spanda-dharmiNyA – by action that is energetic by nature — sva-artha-sAdhakatA svayam – own-goal-Sadhaka-hood — sAdhu-saMgama-sat-zAstra-tIkSNayA – spurred by the company of Sadhus and the Such-Shâstras — unnIyate dhiyA – are led out by thought —

**MoT. kriyAyAH spandadharmiNyAH svArthasAdhakatA svayam /  sAdhusaGgamazAstrArthatIkSNayAbhyUhyate dhiyA // Mo_2,6.30 //
“spandadharmiNyAH” spandasvarUpAyAH “kriyAyAH” | “svArthasAdhakatA svayam” anyanirapekSaM bhavati | “sAdhusaGgamazAstrArthatIkSNayA dhiyA” sambandhinI “svArthasAdhakatA” “abhyUhyate” vivecyate | kA “svArtha-sAdhakatA” | zubhA | kA zubheti vyavasthApyate ity arthaH || MoT_2,6.30 ||
**m.33. Intelligent people achieve their personal purposes by

following intensely scriptural tenets and ordinances,

interacting with noble and saintly people and acting

according to the accepted laws (dharma)

**vlm.2.6.33. An act accompanied by exertion, is of itself the accomplisher

of one’s object, and the company of the wise and study

of good books serve to raise a man by brightening his understanding.

 

kriyayA spandadharmiNyA svArthasAdhakatA svayam |

sAdhusaMgamasacchAstratIkSNayonnIyate dhiyA ||33||

 

What-you-do is just personal

energy, but gains its goal

when it is encouraged by fine

Shâstras and (too) Good Company. 33

 

 

 

 

 

““y2006.034

 

anantaM samatAnandaM paramArthaM vidurbudhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstrasAdhavaH ||34||

anantaM samatAnandaM paramArthaM vidur budhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstra-sAdhavaH ||34||

 

anantaM samatA-AnandaM – unending Joy of Equanimity — parama-arthaM viduH budhAH – that is the Supreme, say the awakened — sa yebhyaH prApyate nityaM – that by whom is gained forever — te sevyAH zAstra-sAdhavaH – they honor the Shâstras and the Sadhus —

 

**MoT. … prApyate ‘nantaM te sevyAH zAstrasAdhavaH // Mo_2,6.31 //
sarvatra samadarzitvaM “samatA” | tadrUpaH “AnandaH” “samatAnandaH” | “paramArtham” paramopAdeyaM | “saH” samatAnandaH | pauruSam AzrityopAsyaH || MoT_2,6.31 ||
**m.34. Such knowers of truth and wise people are worthy of

worship. To them the infinite bliss and equality will

always be available.

**vlm.2.6.34. The infinite happiness or a tranquil spirit is known as the

Summum bonum by the wise; and those good works are fit for

study which lead to that state.

 

 

anantaM samatAnandaM paramArthaM vidurbudhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstrasAdhavaH ||34||

 

“The Joy of Equanimity is

boundless and Supreme”, so say

the wise; and it is to be gained

through the teaching of the Sâdhus. 34

 

 

 

 

““y2006.035

 

devalokAdihAgatya lokadvayahitaM bhavet |

prAktanaM pauruSaM tadvai daivazabdena kathyate ||35||

deva-lokAd ihAgatya loka-dvaya-hitaM bhavet |

prAktanaM pauruSaM tad vai daiva-zabdena kathyate ||35||

 

deva-lokAd iha Agatya – from the god-world here come — loka-dvaya-hitaM bhavet – world-dual-friendly becomes — prAktanaM pauruSaM tad vai – prior Paurusha that indeed — daiva-zabdena kathyate – the word “Fate” is explained —

 

**MoT. prAktanaM pauruSaM tac ced daivazabdena kathyate /
tad yuktam etad etasmin nAsti nApavadAmahe // Mo_2,6.32 //
“tat” prasiddhaM | “prAktanaM pauruSaM daivazabdena cet” yadi | “kathyate” | “yuSmAbhir” iti zeSaH | “tat” kathanaM | “yuktaM” bhavati | yata “etat” samatAnandaprAptyupAyatvam {#16} | “etasmin nAsti” | ataH vayaM “nApavadAmahe” tadapavAdaM na kurmaH | upekSAviSayatvAd iti bhAvaH || MoT_2,6.32 ||
**m.35. They obtain the good of both the worlds. After experi-

encing the fruits of action in the worlds of gods, what

ever is remaining (to be experienced in this world) is

called fate.

**vlm.2.6.35. The acts of our former lives constitute what we call our

destiny, and they return to us from the region of the gods, for

our good in both worlds.

 

 

devalokAdihAgatya lokadvayahitaM bhavet |

prAktanaM pauruSaM tadvai daivazabdena kathyate ||35||

 

Outside the world of the gods, our past and present worlds are ever-purified. And that is why Fate is considered “Daiva* Divine”. 35

 

 

 

 

““y2006.036

 

tadyuktametadetasminnAsti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

tat_yuktam_etad_etasmin_na_asti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

 

tad yuktam etad etasmin – that following this with this — na asti – is not —

na apavadAmahe – we do not deny it — mUDhaiH prakalpitaM daivaM – by fools the concept Fate — manyante ye kSayaM gatAH – who thinks so goes to destruction —

 

**va: – I see the first line as words of the fools of the second line – “Here is no such relation (of fate and acts, see previous verse), we are compelled (by fate)” – thinking so, these fools achieve only destruction.

**AS:  The AB commentary takes the first line thus: “This is proper, there is no (doubt) here (about the above definition of Fate as prior Purushartha). We don’t dispute it. (However) the ones who think highly of the meaning of the Fate as construed by the confused, are lost! The idea is that the Fate is not to be discussed or worried about or invoked. However, if someone insists on using the term as prior Purushartha, we don’t object to that. We only object to the popular notion of the all powerful regulating Fate. Hope this clarifies it.

**MoT. prAktanaM pauruSaM tac ced daivazabdena kathyate /
tad yuktam etad etasmin nAsti nApavadAmahe // Mo_2,6.32 //
“tat” prasiddhaM | “prAktanaM pauruSaM daivazabdena cet” yadi | “kathyate” | “yuSmAbhir” iti zeSaH | “tat” kathanaM | “yuktaM” bhavati | yata “etat” samatAnandaprAptyupAyatvam {#16} | “etasmin nAsti” | ataH vayaM “nApavadAmahe” tadapavAdaM na kurmaH | upekSAviSayatvAd iti bhAvaH || MoT_2,6.32 ||
mUDhaiH prakalpitaM daivam anyad yais te kSayaM gatAH /
nityaM svapauruSAd eva lokadvayahitaM bhavet // Mo_2,6.33 //
“anyat” prAktanapauruSAt | “kSayam” anudyogakRtaM nAzam || MoT_2,6.33 ||
**m.36. We do not censure if someone says ‘there is nothing in

this thesis’. But those, who believe the existence of

destiny, fabricated by foolish people, are lost.

**vlm.2.6.36. We blame the fate which is a creation of the fancy of

the ignorant, who by their adoration of the same come to meet

their destruction.

 

tadyuktametadetasminnAsti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

 

For: ‘that one thing will follow from another’ cannot be denied: only fools think that it all comes from Fate. They’re doomed to Destiny. 36

* Daiva is Divine action, the “Divine Providence” that inspired Christian Saints like de Caussade. I translate it as ‘Fate’. Niyati, which is the coming-true of karma, I translate as ‘Destiny’. It might be called Just Reward. jd

 

 

 

““y2006.037

 

nityaM svapauruSAdeva lokadvayahitaM bhavet |

hyastanI duSkriyAbhyeti zaubhAM satkriyayA yathA ||37||

nityaM sva-pauruSAd eva loka-dvaya-hitaM bhavet |

hyastanI duS-kriyAbhyeti zaubhAM sat-kriyayA yathA ||37||

 

nityaM sva-pauruSAd eva –ever from self-effort even — loka-dvaya-hitaM bhavet – world-dual-friendly becomes — hyastanI duS-kriyA abhyeti – he undergoes his past bad deeds — zobhAM sat-kriyayA yathA – as purified by his good actions —

 

**MoT. mUDhaiH prakalpitaM daivam anyad yais te kSayaM gatAH /
nityaM svapauruSAd eva lokadvayahitaM bhavet // Mo_2,6.33 //
“anyat” prAktanapauruSAt | “kSayam” anudyogakRtaM nAzam || MoT_2,6.33 ||
hyastanI duSkriyAbhyeti zobhAM satkriyayA yathA /
adyaivaM prAktanI tasmAd yatnAt satkAryavAn bhava // Mo_2,6.34 //
“adyatanaye”ti zeSaH | “yathA” adyatanayA “satkriyayA hyastanI duSkriyA zobhAM abhyeti” | “evam” tathA | “prAktanI” prAgjanmabhavA {#17} vAsanArUpA “duSkriyA” {#18} | “adya” adyatanayA sacchAstrasevanAdirUpayA “satkriyayA” | “zobhAm” zuddhatvam “abhyeti” | ataH tvam “satkAryavAn bhava” || MoT_2,6.34 ||
**m.37. Only by personal endeavour and effort alone, will good happen in both the worlds. Whatever bad deeds were done in the past will get converted to good fruits by good deeds in the present.

**vlm.2.6.37. One benefits himself always by his activity in both

worlds, as his good acts of to-day gives a grace to those of

yesterday.

 

nityaM svapauruSAdeva lokadvayahitaM bhavet |

hyastanI duSkriyAbhyeti zaubhAM satkriyayA yathA ||37||

 

By Self-Effort the present and past worlds are ever-purified:

the light of our present good deeds transmutes our past activity. 37

 

 

 

 

 

““y2006.038

 

adyaivaM prAktanI tasmAdyatnAdyaH kAryavAnbhavet |

karAmalakavaddRSTaM pauruSAdeva tatphalam |

mUDhaH pratyakSamutsRjya daivamohe nimajjati ||38||

adyaivaM prAktanI tasmAd yatnAdyaH kAryavAn bhavet |

karAmalaka-vad dRSTaM pauruSAd eva tat-phalam |

mUDhaH pratyakSam utsRjya daiva-mohe nimajjati ||38||

 

adya evaM prAktanI tasmAd – now thus prior then — yatna-AdyaH kAryavAn bhavet – One who makes efforts and such becomes — kara-Amalaka-vad dRSTaM – seen as clear as a gooseberry — pauruSAd eva tat-phalam – of Paurusha such is the fruit —

mUDhaH pratyakSam utsRjya – a fool ignoring the obvious — daiva-mohe nimajjati – are immersed in the delusion of Daiva Fate —

 

**MoT. hyastanI duSkriyAbhyeti zobhAM satkriyayA yathA /
adyaivaM prAktanI tasmAd yatnAt satkAryavAn bhava // Mo_2,6.34 //
“adyatanaye”ti zeSaH | “yathA” adyatanayA “satkriyayA hyastanI duSkriyA zobhAM abhyeti” | “evam” tathA | “prAktanI” prAgjanmabhavA {#17} vAsanArUpA “duSkriyA” {#18} | “adya” adyatanayA sacchAstrasevanAdirUpayA “satkriyayA” | “zobhAm” zuddhatvam “abhyeti” | ataH tvam “satkAryavAn bhava” || MoT_2,6.34 ||
karAmalakavad dRSTaM pauruSAd eva yat phalam /
mUDhaH pratyakSam utsRjya {#19} daivamohe nimajjati // Mo_2,6.35 //
“mUDhaH” daivAt phalavAdI ajJAnI | “pratyakSam” pratyakSapramANasiddhaM pauruSam “utsRjya” | “daivamohe” daivarUpe bhrame “majjati” | kutaH tat | tat kutaH “yat” yataH | asmAbhiH “phalam karAmalakavat pauruSAd eva dRSTam” pratyakSam anubhUtam || MoT_2,6.35 ||

**m.38. And so, one becomes an achiever only by (personal)

effort. The fruits of that can be seen clearly like an

`amalaka’ fruit in the palm. Fools leave aside such di-

rect occurence (proof) and fall a prey to the idea of fate

(providence).

**vlm.2.6.38. Whoso therefore applies himself with diligence to his

acts, reaps their fruits like that of an Amalaki in his palm, which

though it is within his grasp, yet it could not be obtained without

the cost of some labour:

 

adyaivaM prAktanI tasmAdyatnAdyaH kAryavAnbhavet |

karAmalakavaddRSTaM pauruSAdeva tatphalam |

mUDhaH pratyakSamutsRjya daivamohe nimajjati ||38||

 

It’s as clear as a gooseberry that Fruit comes from the efforts of Paurusha.

And only a fool ignores the obvious, and talks of that delusion, Daiva Fate. 38

 

 

 

““y2006.039

 

sakalakAraNakAryavivarjitaM

 nijavikalpabalAdupakalpitam |

tadanapekSya hi daivamasanmayaM

 zraya zubhAzayapauruSamAtmanaH ||39||

sakala-kAraNa-kArya-vivarjitaM

nija-vikalpa-balAd upakalpitam |

tad anapekSya hi daivam asan-mayaM

zraya zubhAzaya-pauruSam AtmanaH ||39||

 

sakala- entirely;- vivarjitaM – without;- kAraNa- cause or;- kArya- effect;— upa-kalpitam – resulting;— balAd – from the power of;- nija- regular;- vikalpa- imagining;- – tad – that ||is||;— hi – in fact;— anapekSya – irrespective of;— daivaM –Fate;— a-san-mayaM – consisting of Asat unSuch;— zraya – rely upon;— zubha-Azaya – a pure disposition;— pauruSam – to Paurusha Human Effort;— AtmanaH – of the self

**MoT. sakalakAraNakAryavivarjitaM
nijavikalpabalAd upakalpitam /
tad anapekSya hi daivam asanmayaM
zraya zubhAzaya pauruSam AtmanaH // Mo_2,6.36 //
“sakalAni” yAni “kAryakAraNAni” | taiH “varjitam” | atyantAsatsvarUpam ity arthaH | ata eva “nijavikalpabalAt upakalpitam” saMpAditaM | “tat asanmayaM daivam anapekSya” | he “zubhAzaya” | tvam “AtmanaH pauruSaM Azraya” | daivavazo mA bhaveti bhAvaH || MoT_2,6.36 ||

**m.39. O good natured me, leaving aside the untrue, unrea-

sonable and self – fabricated idea of ‘fate’ , depend on

your own self effort.

**vlm.2.6.39. It is the ignorant only that depart from the beaten path,

and fall into the error of fatalism. Therefore give up that false

faith in an unreal fate, which is a mere creation of the imagination

and devoid of any cause or effect; and apply to your manly

exertions.

 

sakalakAraNakAryavivarjitaM

 nijavikalpabalAdupakalpitam |

tadanapekSya hi daivamasanmayaM

 zraya zubhAzayapauruSamAtmanaH ||39||

 

Since it has nothing to do with cause and effect,

since it is the product of our own conceiving

this Fate has no basis in Sat Reality.

Depend instead on your Paurusha self-effort! 39

 

 

 

 

 

 

““y2006.040

 

zAstraiH sadAcaravijRmbhitadezadharmair

 yat kalpitaM phalamatIva ciraprarUDham |

tasminhRdi sphurati copanameti cittam

 aGgAvalI tadanu pauruSametadAhuH ||40||

zAstraiH sadAcaravijRmbhitadezadharmair

yat kalpitaM phalam atIva cira-prarUDham |

tasmin hRdi sphurati co*panameti cittam

aGgAvalI tadanu pauruSam etad AhuH ||40||

 

zAstraiH – by the Shâstras;— sad-Acara- good conduct;— vijRmbhita- observing;- yat kalpitaM – what is prescribed;— deza-dharmaiH – by the usage of the country;— phalam – the fruit;— atIva – exceedingly;— cira- long;- prarUDham – arisen, grown;— tasmin hRdi – there in the Heart;— sphurati – it manifests;— copanam eti – sets in motion;— cittam – Chitta Affectivity;— tad-anu – and then;— aGga-avalI – the limbs, instruments of action;— etad AhuH – this is called pauruSam – Paurusha;—

**MoT. zAstraiH sadAcaritajRMbhitadezadharmair
yat kalpitaM phalam atIva ciraprarUDham /
tasmin hRdi sphurati no ‘param eti cittam
aGgAvalI tad anu pauruSam etad AhuH // Mo_2,6.37 //
“zAstraiH” sacchAstraiH | “satAM” sAdhUnAM | yat “AcaritaM” AcAraH | tena pravRttaH | avicchinnapravAheNAgatAH ye “dezadharmAH” | taiH c”AtIva ciraprarUDhaM” {#20} atyantabahukAlAt prabhRti prasiddhaM | “yat phalaM kalpitam” sAdhyatvena nizcitaM bhavati | “tasmin” phale | “hRdi sphurati” saMpAdanIyatayA vilasati sati | “cittam” “aparam” proktaphaletaraM {#21} vastu yat | “no eti” na gacchati | “tad anu” cittAnantaraM | “aGgAvalI” hastAdyavayavapaGktir | api “aparaM” yat | “no eti” | api tu tatsAdhanaikaparaM bhavati | paNDitAH “etat pauruSam AhuH” kathayanti | na tu yathA tathA hastAdicAlanam iti bhAvaH || MoT_2,6.37 ||
**m.40. The fruits and consequences designed by scriptures

and tradition – tempered laws and practices of a land

are exceedingly well established for long. When such

fruits stir the heart, the mind and body follow that stir-

ring. The (Consequent) action is called personal effort.

**vlm.2.6.40. The fruit of following the Sástras and observing the good

customs and local usages, is long known (to be wholesome), as

exciting the heart and the exertion of the limbs to action. This

it is what they called “manly activity.”

 

zAstraiH sadAcaravijRmbhitadezadharmair

 yat kalpitaM phalamatIva ciraprarUDham |

tasminhRdi sphurati copanameti cittam

 aGgAvalI tadanu pauruSametadAhuH ||40||

 

When you observe good conduct, and the Shâstras, and customs

of the country, the fruit is great: for what springs up within

the Heart is manifest in the Chitta Affection, and

your actions. This is called Personal Effort, Paurusha. 40

 

 

 

 

““y2006.041

 

buddhvaiva pauruSaphalaM puruSatvameta=

 dAtmaprayatnaparataiva sadaiva kAryA |

neyA tataH saphalatAM paramAmathAsau

 sacchAstrasAdhujanapaNDitasevanena ||41||

buddhvaiva pauruSa-phalaM puruSatvam eta-

dAtma-prayatna-parataiva sadaiva kAryA |

neyA tataH sa-phalatAM paramAm athAsau

sac-chAstra-sAdhu-jana-paNDita-sevanena ||41||

 

buddhvA eva – Having considered thus;— pauruSa-phalaM – the fruit of Paurusha;— puruSatvam etad – this Humanity;— Atma-prayatna-paratA eva – through devoted self-effort indeed;— tataH – thus;— sadA eva – always indeed;— kAryA – effect;— neyA – led, brought into; >prApaNIya< Comm. ;— paramAm – with supreme;— sa-phalatAM –fruitfulness;— atha asau – and this is by;— sat-zAstra-sAdhu-jana-paNDita-sevanena – by service of the Truth, the Shâstras, the Sadhus, the people, and the scholars. —

**MoT. buddhvaiva pauruSaphalaM puruSatvam etad
Atmaprayatnaparataiva sadaiva kAryA /
neyA tataH saphalatAM paramAm athAsau
sacchAstrasAdhujanapaNDitasevanena // Mo_2,6.38 //
puruSeNa “etat” svenAnubhUyamAnaM | “puruSatvam” puruSabhAvam | “pauruSaphalaM” | “pauruSaM” pUrvazlokoktasvarUpapauruSaM | “phalaM” yasya | tAdRk | “buddhvA” eva | “AtmaprayatnaparatA” pauruSanirvRttatvam {#22} | “sadA eva kAryA” | “tataH” karaNAnantaraM | puruSeN”Asau” AtmaprayatnaparatA | “sacchAstrasAdhujanapaNDitasevanena” “paramAm” utkRSTAm | “saphalatAm” mokSAkhyaphalayuktatAm “neyA” | “atha”zabdaH pAdapUraNArthaH || MoT_2,6.38 ||
**m.41. The fruits of human endeavour depend upon one’s

personality, discriminating intelligence and intensity of

personal effort and continuous engagement in action.

Great success and excellent results and fruits (beyond

this) are obtained by following scriptures and by ser-

vice to saints and scholars.

**vlm.2.6.41. All wise men after discussion of the subject of fate

and acts, have applied themselves to activity by utter rejection

of fatality, and accomplished their ends by attendance on the

good and wise.

 

buddhvaiva pauruSaphalaM puruSatvameta=

 dAtmaprayatnaparataiva sadaiva kAryA |

neyA tataH saphalatAM paramAmathAsau

 sacchAstrasAdhujanapaNDitasevanena ||41||

 

Having wisely attained the fruits of Paurusha Effort

by means of your own hard work, you attain Humanity;

and this is brought to further fruit by devoted service

of Truth, the Shâstras, the Sadhus, the people, and the wise. 41

 

 

 

““y2006.042

 

daivapauruSavicAracArubhizcaidam

 AcaritamAtmapauruSam |

nityameva jayatIti bhAvitaiH kArya

 AryajanasevayodyamaH ||42||

daiva-pauruSa-vicAra-cArubhizcaidam

Acaritam Atma-pauruSam |

nityam eva jayatIti bhAvitaiH kArya

Arya-jana-sevayodyamaH ||42||

 

daiva-pauruSa-vicAra-cArubhiH – by this recommended analysis of Fate and Human Effort;— ca idam – and this;— Acaritam – having practised;— Atma-pauruSam – Self-Effort;— nityam eva – at all times;— jayati – one wins;— iti – thus;— bhAvitaiH – produced;— kArye – in effect;— Arya-jana-sevayA – by the service of wise people;— udyamaH – exertion

 

~~MoT. daivapauruSavicAracArubhiz cetasA caritam AtmapauruSam /
nityam eva jayatIti bhAvitaiH kArya AryajanasevanodyamaH // Mo_2,6.39 //
puruSaiH “AryajanasevanodyamaH kAryaH” | kathaMbhUtaiH | “daivapauruSayoH” yaH “vicAraH” svarUpavivecanaM | tena “cArubhiH ” | punaH kathaMbhUtaiH | manasA “iti” evam | “bhAvitaiH” nizcitaiH iti | kim “iti” | “caritam” anuSThitam | “AtmapauruSam nityam” sadA “jayati” | sarvaphalajanakatvAt sarvotkarSeNa vartata iti || MoT_2,6.39 ||
**m.42. Driven by such inquity into fate and personal action,

and serving noble people, imaginative people perform

their actions and always win (what they want).

**vlm.2.6.42. Knowing the efficacy of activity, every one should betake

himself to his personal exertions, and attain to his highest

perfection by attending to good Sástras and the wise counsels of

learned men.

 

And so while you practise this excellent enquiry

into Fate and Personal Effort,

always, complete your conquest by dutiful, untiring,

faithful service of all good people. 42

 

 

 

-

===

===

 

 

““y2006.043

 

janmaprabandhamayamAmayameSa jIvo

 buddhvaihikaM sahajapauruSameva siddhyai |

zAntiM nayatvavitathena varauSadhena

 mRSTeNa tuSTaparapaNDitasevanena ||43||

janmaprabandham ayam Amayam eSa jIvo

buddhvaihikaM sahajapauruSam eva siddhyai |

zAntiM nayatvavitathena varauSadhena

mRSTeNa tuSTaparapaNDitasevanena ||43||

 

janma-prabandham – series of births;— ayam – this;— Amayam – disease;— eSaH jIvaH – this being, Jiva;— buddhvA- having considered;— aihikaM – worldly;— sahaja-pauruSam – natural Paurusha;— eva – indeed;— siddhyai – empowerment;— zAntiM – Shanti Peace;— nayatu – lead to;— avitathena – not falsely;— vara-oSadhena – with good medicine;— mRSTeNa – agreeably, pleasantly;— tuSTa- contented;- parapaNDita- great scholar;- sevanena – service

 

**MoT. janmaprabandhamayam Amayam eSa jIvo
buddhvaihikaM sahajapauruSam eva siddhyai /
zAntiM nayatv avitathena varauSadhena
pRSTena tuSTiparapaNDitasevanena // Mo_2,6.40 //
“jIvaH” puruSaH | “aihikaM” iha loke zakyatvena sthitaM “pauruSaM” | “siddhyai” siddhyarthaM “buddhvA” | tataH tadAzrayaNenAnuSThitena “tuSTiparapaNDitasevanena” hetunA | “pRSTena” tasmAd eva paNDitAt “pRSTena” | “avitathena” saphalena | “varauSadhena” samyagjJAnAkhyavarauSadhena | “janmaprabandhamayam” janmasantAnarUpaM | “Amayam” rogaM | “zAntiM nayatu” | iti zivam || MoT_2,6.40 ||
**m.43. The epic of life is full of diseases (and impurities). The

being can get over this (disease) and achieve peace

with the medicines of his natural ability for action, dis-

crimination, deep ethical behaviour, purity and service

to contented scholars.

**vlm.2.6.43. And knowing the bondage of our births to be full of

pain, let people strive for the exercise of their activities, and obtain

the true and sweet blessing of tranquility by their attendance

on the wise.

 

janmaprabandhamayamAmayameSa jIvo

 buddhvaihikaM sahajapauruSameva siddhyai |

zAntiM nayatvavitathena varauSadhena

 mRSTeNa tuSTaparapaNDitasevanena ||43||

 

In the continuing course of the disease of rebirth

let every being take the best medicine, and Paurusha

is the best medicine. It brings you Peace and joy. Take it

under the guidance, and in the service of great doctors. 43

 

 

 

इत्य् अर्षे वासिष्ठमहारामायणे वाल्मीकीये मोक्षोपाये मुमुक्षुव्यवहारप्रकारणे दैवनिराकरणं नाम षष्ठः सर्गः ॥य्२।००६॥

ity arSe vAsiSTha-mahArAmAyaNe vAlmIkIye mokSopAye mumukSu-vyavahAra-prakAraNe daiva-nirAkaraNaM nAma SaSThaH sargaH ||y2006||

 

 

 

+++

 

CG2006

 

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

 

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

 

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

 

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

 

http://webapps.uni-koeln.de/tamil/

 

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in “‑aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶cp -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

 

http://dsal.uchicago.edu/dictionaries/apte/index.html

 

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

 

jd#>* —> #abhI abhi>I abhyeti (Imper. 2. sg. abhIhi; impf. –Ayan 3. sg. A. -Ayata; ind. p. abhItya) — to come near, approach, go up to or towards (tam); (with sakAzam or samIpam or pArzve); to go along or after (tam); to enter, join, go over to; (with a pr. p.) to begin to, (perf.3. p. abhIyuH); to reach, obtain; to get or fall into (tam); to come to, fall to one’s share (with tam); (said of the sun) to rise (as if he came nearer; also with abhitarAm ||q.v.|| instead of abhi), (with astam) to set (cf abhyaya): Pass. abhIyate, ‑ to be perceived, known : Intens. (1. p. abhImahe) to ask, request ¶ abhI abhi>i come up to, approach, appear; go against or along, enter (tam); reach, meet, attain, get; betide, befall. —

jd#>* —> #abhi ind. (a prefix to verbs and nouns, expressing) to, towards, into, over, upon. (As a prefix to verbs of motion) it expresses the notion or going towards, approaching, (As a prefix to nouns not derived from verbs) it expresses superiority, intensity,; e.g abhitAmra, abhinava q.v. (As a separate adverb or preposition) it expresses (with tam) to, towards, in the direction of, against; into and; for, for the sake of; on account of; on, upon, with regard to, by, before, in front of; over. It may even express one after the other, severally1-4.91 e.g <vRkSaM vRkSam abhi>, “tree after tree”; (as a prefix to verbs and nouns) it means ‘to’, ‘towards’, ‘in the direction of’; (as a prefix to nouns not derived from verbs, and to adjectives) it expresses intensity or superiority; (as a separable adverb) it means towards; (as a preposition with tam) to. —

jd#>* —> #abhinaz. (aor. Subj.3. sg. <-naT> rv.7.104.23) to attain, reach rv. —

jd#>* —> #abhISTa abhi>iSTa ‑ a. ‑ wished, desired, dear; ‑**m. ‑ a lover (cf. abhISTatama below); -abhiSTA ‑ f. ‑ a mistress; betel; -am ‑ n. ‑ wish. — abhISTadevatA -devatA ‑ f. ‑ beloved goddess, favourite deity (invoked in the last prayer before death). —

jd#>* —> #abhyadhika abhi>adhika ‑ a. ‑ surpassing (in number, power, kind), exceeding the common measure, pre-eminent, extraordinary • superior to, <jayaty abhyadhikas tayoH> ‘the better of the two wins’ ‘““y2006.025; more excellent than, having more authority or power than, more than (tena or in comp.) • augmented by (tasmAt or tena or in comp.) • abhyadhikam ind. exceedingly. —

jd#>* —> #Acarita A-carita – a. passed or wandered through, frequented by R.• observed, exercised, practised • (in Gr.) enjoined, fixed by rule• -am – n. approaching, arrival  • conduct, behaviour  udyama ud-yama -**m. the act of raising or lifting up, elevation • undertaking, beginning • the act of striving after, exerting one’s self, exertion, strenuous and continued effort, perseverance, diligence, zeal —

jd#>* —> #adhama ‑ a. ‑ lowest, vilest, worst, very low or vile or bad (often ifc., as in narAdhama, the vilest or worst of men); — adhamaH ‑**m. ‑ an unblushing paramour, ‑ adhamA ‑ f. ‑ a low or bad mistress. —

jd#>* —> #adhika – a. ‑ additional, subsequent; surpassing (in number or quantity or quality), superior, more numerous; abundant; excellent; supernumerary, redundant; secondary, inferior; intercalated; – n. ‑ surplus, abundance, redundancy, hyperbole; – adhikam ‑ ind. ‑ exceedingly, too much; more; -dina ‑ n. ‑ a redundant i.e. an intercalated day (cf adhi-dina.); -guNa ‑ a. ‑ having superior qualities. —

jd#>* —> #adhiSThAtR adhiSThAtA adhi-SThAtR -SThAtA ‑ a. ‑ superintending, presiding governing, tutelary, — adhiSThAtA ‑**m. ‑ a ruler, the Supreme Ruler (or Providence personified and identified with one or other of the Hindu gods); a chief; a protector. —

jd#>* —> #adyatana ‑ a.I. ‑ extending over or referring to to-day; now-a-days, ||contemporary||, modern; ‑**m. ‑ the period of a current day, either from midnight to midnight, or from dawn to dark; ‑ adyatanI ‑ the aorist tense (from its relating what has occurred on the same day). —

jd#>* —> #aihika ‑ a. ‑ (fr. iha), of this place, of this world, worldly, local, temporal —

jd#>* —> #Akram A>kram P. Atm. (p. P. AkrAmat; p. Atm. AkramamANa; aor. AkramIt rv.; perf. p. Atm. AcakramANa) to step or go near to, come towards, approach, visit; to step or tread upon (tam or tasmin); ind. p. Akramya —

jd#>* —> #amAtya ‑**m. ‑ inmate of the same house, belonging to the same house or family; “a companion (of a king)”, minister. — AmAtya**m. ‑ (= <amAtya> q.v.), a minister, counsellor. —

jd#>* —> #anapekSya — ind. p. ‑ disregarding, irrespective of. —

jd#>* —> #aniza ‑ a. ‑ “nightless”, sleepless; uninterrupted, incessant (only in comp.); — anizam ‑ ind.‑ incessantly, continually.. — Anizam ‑ ind. ‑ till night. —

jd#>* —> #anucchinna ‑ a. ‑ not cut off; unextirpated. ||not forbidden (by Shâstra): < yathA-zAstram anucchinnAM maryAdAM> ‘““y2006.031|| —

jd#>* —> #apavad apa>vad P. apavadati ‑ to revile, abuse.; to distract, divert, console by tales; (in Gr.) to except; (Atm. only) to disown, deny, contradict.: Caus. apavAdayati, to oppose as unadvisable; to revile; (in Gr.) to except. —

jd#>* —> #avikalpa a-vikalpa —**m. ‑ absence of alternative, positive precept; — a. ‑ not distinguished or particularized; not deliberating long or hesitating; avikalpam ‑ ind. ‑ without hesitation. — avikalpena = without division. — avikalpita ‑ a. – undoubted. —

jd#>* —> #avitatha a-vitatha – a. ‑ not untrue, true; not vain or futile; avitatham, avitathena – ind. ‑ not falsely, according to truth ; (AjJam) avitathAM >kR, or avitathI >kR, ‘to make true or effective’, fulfil (an order) —

jd#>* —> #bala n. (or**m. g. <ardharcAdi>) power, strength, might, vigour, force, validity balAt, “forcibly, against one’s will, without being able to help it”; also = -bala- ibc., balena, balatas, with tasya or ifc., “by force, by the power or on the strength or in virtue or by means of, by”); force or power of articulation; force considered as a sixth organ of action (cf. <karmendriya>) mbh.; (the Buddhists reckon 10 forces, the ascetic ‘zaivas four, namely <sAman>, <dAna>, <bheda>, and <nigraha>); power of, expertness in (tasmin); stoutness, bulkiness; (also pl.; ifc. f. -A) military force, troops, an army mn.; —**m. ‑ a crow; (du. the plants ‘balA and ‘atibalA); — a. ‑ strong, robust; sick (= <amin>) ||Cf. Lat. <valere>, <valor> &c.||. —

jd#>* —> #bali ‑**m. ‑ tribute, offering, gift, oblation (in later language always with <hR>); tax, impost, royal revenue; any offering or propitiatory oblation (esp. an offering of portions of food, such as grain, rice &c., to certain gods, semi-divine beings, household divinities, spirits, men, birds, other animals and all creatures including even lifeless objects; it is made before the daily meal by arranging portions of food in a circle or by throwing them into the air outside the house or into the sacred fire; it is also called <bhUtayajJa> and was one of the 5 <mahA-yajJas>, or great devotional acts; (often ifc. with the object, the receiver, the time, or the place of the offering); fragments of food at a meal; a victim (often a goat or buffalo) offered to ‘durgA; the handle of a chowrie or fly-flapper; (son of Virocana; priding himself on his empire over the three worlds, he was humiliated by Vishnu, who appeared before him in the form of a ‘vAmana or dwarf. son of ‘kazyapa and Aditi and younger brother of Indra, and obtained from him the promise of as much land as he could pace in three steps, whereupon the dwarf expanding himself deprived him of heaven and earth in two steps, but left him the sovereignty of ‘pAtAla or the lower regions). —

jd#>* —> #balin ‑ a. ‑ powerful, strong, mighty, stout, robust; ‑**m. ‑ a soldier (cf. <balastha>). —

jd#>* —> #bhAva**m. ( <bhU>) becoming, being, existing, occurring, appearance; turning or transition into (tasmin or comp.); continuance (opp. to cessation; ekoti-bhAva, continuity of the thread of existence through successive births; state, condition, rank (with sthAvira, old age; <anyam bhAvam Apadyate>, euphem. = he dies; state of being anything, esp. ifc. e.g. <bAlabhAva>, the state of being a child, childhood = <bAlatA>, or <tva>; sometimes added pleonastically to an abstract noun e.g. <tanutA-bhAva>, the state of thinness); true condition or state, truth, reality (ibc. and bhAvena ind. really, truly); manner of being, nature, temperament, character (<eko bhAvaH> or <ekabh->, a simple or artless nature; <bhAvo bhAvaM nigacchati> = birds of a feather flock together); manner of acting, conduct, behaviour; any state of mind or body, way of thinking or feeling, sentiment, opinion, disposition, intention (<yAdRzena bhAvena>, with whatever disposition of mind; <bhAvam amaGgalaMkR>, with tasmin, to be ill disposed against; <bhAvaM dRDhaMkR>, to make a firm resolution); (in rhet.) passion, emotion (2 kinds of ‘bhAvas are enumerated, the sthAyin or primary, and vyabhicArin or subordinate; the former are 8 or 9 according as the ‘rasas or sentiments are taken to be 8 or 9; the latter 33 or 34); conjecture, supposition; purport, meaning, sense (iti bhAvaH ||<i.b.>|| “such is the sense” = ity arthaH ||i.a|| or <ity abhiprAyaH>, constantly used by commentators at the end of their explanations); love, affection, attachment (<bhAvaMkR>, with tasmin, to feel an affection for); the seat of the feelings or affections, heart, soul, mind (parituSTena bhAvena, with a ||very|| pleased mind); that which is or exists, thing or substance, being or living creature (<sarvabhAvAH>, all earthly objects; <bhAvAH sthAvarajaGgamAH>, plants and animals); (in dram.) a discreet or learned man (as a term of address = respected sir); (in gram.) the fundamental notion of the verb, the sense conveyed by the abstract noun (esp. as a term for an impersonal passive or neuter verb having neither agent nor object expressed e.g. <pacyate>, “there is cooking” or “cooking is going on”); contemplation, meditation (cf. <-samanvita>). —

jd#>* —> #bhAvita – a. ‑ (fr. Caus.) caused to be, created, produced, obtained, got • (comp.) made to become, transformed into • manifested, displayed, exhibited • cherished protected, fostered, furthered, promoted • cultivated, purified • welldisposed, good-humoured • elated, in high spirits • thought about, imagined, fancied, conceived, known, recognised • proved, established • meant or destined for (loc.) • convicted • soaked in, steeped, infused • perfumed with, scented • pervaded or inspired by, occupied or engrossed with, devoted to, intent upon (tena or comp.) • directed towards, fixed upon  —

jd#>* —> #bhikSuka -**m. ‑ a beggar, mendicant, a ‘brAhmaNa of the mendicant order (cf. bhikSu).

jd#>* —> #bhUta ‑ a. ‑ become, been, past (n. the past); actually happened, real (n. an actual occurrence, fact, matter of fact, reality); existing, present; (ifc.) being or being like anything, consisting of, (also to form adj. out of adv., e.g ittham-, evam-, tathA-bhUta); purified; obtained; fit, proper; — bhUtaH ‑ a son, child; a great devotee or ascetic; ‑ pl. ‑ an heretical sect; — bhUtA – the 14th day of the dark half of the lunar month; bhUtam ‑ n. ‑ that which is or exists, any living being (divine, human, animal, and even vegetable), the world (in these senses also**m.); a spirit (good or evil), the ghost of a deceased person, a demon (also**m.); an element, one of the 5 elements (esp. a gross element = mahA-bhUta q.v.; but also a subtle element = tan-mAtra. —

jd#>* —> #cAru – a. (>2. can) agreeable, approved, esteemed, beloved, endeared, (Lat.) carus, dear (with dat. or loc. of the person)  SAGkhŚr. i, 5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please, agreeably (with dat.) • beautifully  Caurap. •**m. (in music) a particular ‘vAsaka • N. of ‘bRihaspati • of a son of ‘kRSNa  —

jd#>* —> #copana – a. moving  —

jd#>* —> #cUrN cl.10. curNayati (Pass. <curNyate>) to reduce to powder or flour, pulverise, grind, pound, crush, bruise. —

jd#>* —> #dharmin ‑ a. ‑ knowing or obeying the law, faithful to duty, virtuous, pious, just; endowed with any characteristic mark or peculiar property (cf. below); (ifc.) following the laws or duties of, having the rights or attributes or peculiarities of, having anything as a characteristic mark, subject to any state or condition; ‑**m. ‑ the bearer of any characteristic mark or attribute, object, thing; N. of the 14th VyAsa. —

jd#>* —> #dhartR ‑**m. ‑ bearer, supporter;dhartari ‑ loc. inf. ‑ in bearing or supporting or preserving. —

jd#>* —> #dIna ‑ a. ‑ scarce, scanty; depressed, afflicted, timid, sad; miserable, wretched; ‑ dInam ‑ ind. ‑ sadly, miserably; ‑ n. ‑ distress, wretchedness; ‑ dInA ‑ f. ‑ the female of a mouse or shrew. —

jd#>* —> #dravya n. a substance, thing; the ingredients of anything; medicinal substance; (phil.) elementary substance (9 in the ‘nyAya, viz. <pRthivI> earth, <ap> water, <tejas> radiance, <vAyu> wind, <AkAza> space, <kAla> time, <diz> extension, <Atman> self, <manas> mind; (Gr.) single object or person, individual (cf. <ekadravya>); fit object or person (cf. <A>.); object of possession. —

jd#>* —> #hyastana a.I – hesternal, belonging to or produced or occurred yesterday; — hyastanI ‑ f. ‑ (vibhakti) the personal terminations of the imperfect laG. —

jd#>* —> #ibha**m. servants, dependants, domestics, household, family; fearless; an elephant; the esoteric number eight.; ibhI f. a female elephant; ||cf. Lat. <ebur>||. —

jd#>* —> #Ihita ‑ a. ‑ sought, attempted, striven for; wished, desired; — Ihitam ‑ n. ‑ desire, request, wish, effort. —

jd#>* —> #kAraka mf(<ikA>) n. (generally ifc.) making, doing, acting, who or what does or produces or creates (cf. <siMhak->, <kRtsnak->, <zilpak>); intending to act or do pAN.2-3.70; kArakam n. “instrumental in bringing about the action denoted by a verb (= <kriyAhetu> or <-nimitta>)”, the notion of a case —

jd#>* —> #karAmalaka -Amalaka = hastAmalaka ‑ “the fruit or seed of the Myrobalan in the hand” (as a symbol of something palpable or clear). “clear as a gooseberry”. —

jd#>* —> #kArya — a. ‑ to be made or done or practised or performed; practicable, feasible; to be imposed (as a punishment); to be offered (as a libation); proper to be done, fit, right; kAryam – work or business to be done, duty, affair; a religious action or performance; occupation, matter, thing, enterprise, emergency, occurrence, crisis; conduct, deportment; occasion, need (with inst. e.g <tRNena kAryam>, “there is need of a straw”; <na bhUmyA kAryam asmAkam>, “we have no business with the earth”, R1.13.50); lawsuit, dispute; an operation in grammar (e.g sthAny-AshrayaM kAryam, an operation resting on the primitive form as opposed to the Adesha, or substitute); an effect, result; motive, object, aim, purpose (e.g <kiM kAryam>, “for what purpose? wherefore?”); cause, origin; the denouement of a drama. —

jd#>* —> #khedita ‑ a. ‑ disturbed, annoyed; injured (as by arrows); afflicted, distressed; kheditavya ‑ n. ‑ impers. to be depressed or cast down or troubled. —

jd#>* —> #kRSi ‑ f. ‑ ploughing, cultivation of the soil, agriculture (one of the ‘vRittis of a ‘vaizya); the cultivation of the soil personified; the harvest; the earth (= <bhU>). — kRSI ‑ f. ‑ field. —

jd#>* —> #kSaya ‑**m. ‑ loss, waste, wane, diminution, destruction, decay, wasting or wearing away (often ifc.); fall (as of prices, opposed to vRddhi e.g <kSayo vRddhiz ca paNyAnAm>, “the fall and rise in the price of commodities”); removal; end, termination (e.g nidrA-kSaya, the end of sleep r.6.105.14; dina-kSaye, at the end of day r.4.3.10; jIvita-kSaye, at the end of life; AyuSaH kS- id.; kSayaM >gam, >yA, >i or >upai, to become less, be diminished, go to destruction, come to an end, perish; kSayaM >nI, to destroy —

jd#>* —> #laghu laghvI ‑ a. ‑ (a later form of <raghu>, q.v.) light, swift, active, nimble (also said of a partic. mode of flying peculiar to birds; applied to the ‘nakSatras ‘hasta, ‘azvinI, and ‘puSya); light, easy, not heavy or difficult; light in the stomach, easily digested; easy in mind, light-hearted; causing easiness or relief; well, in good health; unimpeded, without attendance or a retinue mbh.3.8449; short (in time, as a suppression of the breath); (in prosody) short or light (as a vowel or syllable, opp. to <guru>); (in gram.) easily pronounced or articulated (said of the pronunciation of <va>, as opp. to <madhyama> and <guru>); small, minute, slight, little, insignificant; weak, feeble, wretched, humble, mean, low (said of persons); young, younger (see <-bhrAtR>); clean, pure (see <-vAsas>); soft, gentle (as sound); pleasing, agreeable, handsome, beautiful.; ‑ n. ‑ a partic. measure of time (= 15 ‘kASThAs= 1/15 ‘nADikA); — laghu ind. ‑ lightly, quickly, easily (<laghu >man>, to think lightly of.) – laghu >kR ‑ lighten, lessen, diminish, humble, despise. —

jd#>* —> #lampaTa ‑ a. ‑ covetous, greedy, lustful, desirous of or addicted to (tasmin or comp.) • lampataH ‑**m. ‑ a libertine, lecher, dissolute person • lampatA ‑ f. ‑ a partic. personification. —

jd#>* —> #lava ‑**m. ‑ (>lU) the act of cutting, reaping (of corn), gathering (of flowers &c.); that which is cut or shorn off, fragment, particle; ‑ lavam ‑ ind. ‑ a little; ‑ lavam api, even a little; (cf. <padAti-l->); a minute division of time, the 60th of a twinkling, half a second, a moment (accord. to others 1/4000 or 1/5400 or 1/20250 of a ‘muhUrta); (in astro.) a degree; the space of 2 ‘kASThAs; loss, destruction; N. of a son of ‘rAmacandra and ‘sItA (he and his twin-brother ‘kuza were brought up by the sage ‘vAlmIki and taught by him to repeat his ‘rAmAyaNa at assemblies; cf. <kuzIlava>); ‑ lavavat ‑ a. ‑ lasting only for a moment; ‑ lavazas ‑ ind. ‑ in small pieces, bit by bit; in minute divisions or instants, after some moments. —

jd#>* —> #loSTa m/n. ‑ a lump of earth or clay, clod; a partic. object serving as a mark; n. ‑ rust of iron. —

jd#>* —> #maGgala ‑ n. ‑ happiness, welfare; anything auspicious or tending to a lucky issue (e.g. a good omen, a prayer, benediction, auspicious ornament or amulet, a festival or any solemn ceremony on important occasions); a good old custom; a good work; — maGgalA ‑ f. ‑ the white- and blue-flowering ‘dUrvA grass; a faithful wife; — a. — auspicious, lucky; having the scent of jasmine. —

jd#>* —> #mArita ‑ a. ‑ killed, slain, destroyed. —

jd#>* —> #maryAdA f. “giving or containing clear marks or signs”, a frontier, limit, boundary, end, extreme point, goal (in space and time) (<SaN-mAs-maryAdayA>, within six months); the bounds or limits of morality and propriety, rule or custom, distinct law or definition; a contract; continuance in the right way, propriety of conduct. —

jd#>* —> #mRSTa – a. ‑ washed, cleansed, polished, clean, pure (lit. and fig.) • smeared, besmeared with • prepared, dressed, savoury, dainty (cf. miSTa), >madhuratara< Comm. • sweet, pleasant, agreeable • n. ‑ pepper  —

jd#>* —> #mRtyu – m/f. ‑ death, dying; (deaths of different kinds are enumerated, from disease or accident and one natural from old age; ifc. = “disease caused by or through”); Death personified, the god of disease (sometimes identified with ‘yama; or said to be a son of ‘adharma by`nNirRti; sometimes regarded as ‘vyAsa in the 6th ‘dvApara); N. of the god of love. —

jd#>* —> #naz >naz cl.1. P. Atm. nazati, <-te> (aor. <Anat>, <-naT> <-anaSTAm>, <-nak> ||in <praNak>|| Impv. <-nakSi>; Atm.1. sg. <naMzi> Prec. <nazImahi>; inf. <-naze>), — to reach, attain, meet with, find rv. — nazAya Nom. P. nazAyati>, to reach, attain to (acc.) rv.10.10.6. — naz >naz cl.4. P. nazyati (rarely <-te> and 1. P. <nazati>, <-te>; pf. <nanAza>.3. pl. <nezur>; aor. <anazat>; <anezat>, <nezat> rv. Br. ||cf. pat. on pAN.6-4.1 20||; fut. <naziSyati> av.; <naGkSyati>, <-te> ||cond. <anaGkSyata>|| mbh.; <nazitA> ib.; <naMSTA> pAN.7-2.45; <naGgdhA>; inf. <nazitum>, <naMSum> Gr.; ind. p. <nazitvA>, <naSTva>, <naMSTvA> ib.) — to be lost, perish, disappear, be gone, run away; to come to nothing, be frustrated or unsuccessful mn.: Caus. nAzayati, ep. also <-te> (aor. <-anInazat>; dat. inf. <-nAzayadhyai> rv.) ‑ to cause to be lost or disappear, drive away, expel, remove, destroy, efface; to lose (also from memory), give up mbh.; to violate, deflower (a girl); to extinguish (a fire); to disappear (in <mA> <nInazah> and <-nazuH>) —

jd#>* —> #nAzayitR nAzayitrI ‑ a. ‑ destroying, remover. —

jd#>* —> #neya – a. (>nI) to be led or guided or managed or governed • to be led away or to be led to (loc.) • to be brought into any state or condition (e.g. zAntim, kSIba-tAm) Megh.• to be moved (zAra) • to be applied or inflicted (daNDa) • to be spent or passed (kAla) • to be guessed —

jd#>* —> #parAdhIna ‑ a. = <-ravaza> mn.; (ifc.) entirely engaged in or intent upon or devoted to; ‑tA ‑ f. ‑ ‑tva ‑ n. ‑ dependence upon another, subjection. —

jd#>* —> #paratA -tA – f. highest degree, absoluteness, (ifc.) the being quite devoted to or intent upon —

jd#>* —> #parAyaNa ‑ n. ‑ final end or aim, last resort or refuge, principal object, chief matter, essence, summary (parAyaNaM >kR, to do one’s utmost); (in medic.) a universal medicine, panacea; a religious order or division; (ifc.; f. -A) making anything one’s chief object, wholly devoted or destined to, engaged in, intent upon, filled or occupied with, affected or possessed by; ‑ a. ‑ violent, strong (as pain) mbh.1.8367; principal, being the chief object or final aim; dependent on (tasya); leading or conducive to (tasya);**m. N. of a pupil of ‘yAjJavalkya; -vat a. occupying the principal point, most elevated. — parAyaNa para-A>yaNa n. – going away, departure or way of departure, final end, last resort. —

jd#>* —> #paridevana ‑ n. ‑ lamentation, bewailing, complaint; paridevanA f. —

jd#>* —> #paryAya —**m. ‑ winding round, revolution; course, lapse of time; repetition, turn (ibc. or paryeNa – ind. ‑ in turn, successively, alternately; <caturthe paryAye>, at the fourth time); a regularly recurring series or formula (<-tva> n.); = <-sUkta>; a convertible term, synonym (‑tA f. <-tva> n.); way, manner, method of proceeding (paryanena paryAyeNa>, in this manner); (with Jainas) the regular development of a thing and the end of this development; opportunity, occasion; formation, creation; point of contact. —

jd#>* —> #prabandha pra-bandha -**m. ‑ a connection, band, tie (garbha-nADI-prab-, the umbilical cord) • an uninterrupted connection, continuous series, uninterruptedness, continuance • a composition, (esp.) any literary production • ‑kalpanA ‑ f. ‑ a feigned story, a work of fiction • ‑varSa ‑**m. ‑ incessant rain • prabandhArtha prabandha-artha ‑**m. ‑ the subject-matter of a composition or treatise.

jd#>* —> #prakalpita ‑ a. ‑ made, done, prepared, arranged, appointed; shed (as a tear); (-A) f. ‑ a kind of riddle. —

jd#>* —> #prAkRta ‑ a.A/I ‑ original, natural, artless, normal, ordinary, usual; low, vulgar, unrefined; provincial, vernacular, Prakritic; (in sAMkhya) belonging to or derived from ‘prakRti or the original element; —**m. ‑ a low or vulgar man; (with or scil. <laya>, <pralaya> &c.) resolution or reabsorption into ‘prakRti, the dissolution of the universe; — n. ‑ any provincial or vernacular dialect cognate with Sanskrit (esp. the language spoken by women and inferior characters in the plays, but also occurring in other kinds of literature and usually divided into 4 dialects, viz. zaurasenI, ‘mAhArASTri, ‘apabhraMza and ‘paizAcI). —

jd#>* —> #prApaka — a.ikA ‑ causing to arrive at, leading or bringing to (tasya or comp.); procuring; establishing, making valid; ‑**m. ‑ a bringer, procurer. —

jd#>* —> #prApaNIya pra-ApaNIya – a. to be reached, attainable • to be caused to attain, to be brought or conveyed to (acc.) —

jd#>* —> #prarUDha – a. ‑ grown up, full-grown; (ifc.) overgrown with; filled up, healed up; grown, widely spread, become great or strong; old; growing or proceeding from a root, rooted, fastened; arisen or proceeded from (comp.); -kakSa a. a place where shrubs have grown; -keza a. one whose hair has grown long, having long hair; -mUla a. having roots gone deep —

jd#>* —> #pratyaha a. – daily; pratyaham ind. – day by day, every day; in the morning. —

jd#>* —> #prayA pra>yA P. prayAti, — to go forth, progress, go or repair to (tam, also with <accha>, or <prati>, or tasmin); to walk, roam, wander; to go asunder, be dispersed, pass away; to get into a partic. state or condition, enter, undergo, incur (tam); to proceed i.e. behave; to cause to go i.e. to lead into (tam): Caus. prayApayati, to cause to set out: Desid. prayiyAsati, to wish to set out ib.: Caus. of Desid. prayiyAsayati, to cause a person to wish to set out. —

jd#>* —> #prayatna ‑**m. ‑ persevering effort, continued exertion or endeavour, exertion bestowed on (tasmin or comp.), activity, action, act (tena sg. and pl., tasmAt and prayatnatas ind. ‑ with special effort, zealously, diligently, carefully; prayatna- ibc. and prayatntnAt ind. ‑ also = hardly, scarcely); great care, caution; (in phil.) active efforts (of 3 kinds, viz. engaging in any act, prosecuting it, and completing it) —

jd#>* —> #prer pra>Ir A. prerate, to move (intrans.), come forth, arise, appear; Caus. prerayati, to set in motion, push on, drive forwards, urge, stimulate, excite; to send, dispatch; to turn, direct (the eyes); to raise (the voice), utter, pronounce (words, prayers &c.). — samprer sam-pra>Ir. —

jd#>* —> #projjhya pra-ujjhya — ind. ‑ having left or abandoned • leaving aside, with exception of. —

jd#>* —> #rodana ‑ n. ‑ weeping. —

jd#>* —> #sadAcara -**m. ‑ good conduct or observance. —

jd#>* —> #sAdhaka – a.ikA ‑ effective, efficient, productive of (tasya or comp.), accomplishing, fulfilling, completing, perfecting, finishing; energizing (said of the fire supposed to burn within the heart and direct the faculty of volition); adapted to any purpose, useful, advantageous; effecting by magic, magical; demonstrating, conclusive, proving; ‑**m. ‑ an assistant; an efficient or skilful person, (esp.) an adept, magician; a worshipper; — sAdhikA ‑ f. ‑ very deep or profound sleep (= <suSupti>); a skilful or efficient woman; n. (prob.) = <sAdhana>, proof, argument. — sAdhakatama ‑ a. ‑ most effective (<-tva> n.). —

jd#>* —> #sAdhu sAdhvI a. ‑ straight, right; leading straight to a goal, hitting the mark, unerring (as an arrow or thunderbolt); straightened, not entangled (as threads); well-disposed, kind, willing, obedient ; successful, effective, efficient (as a hymn or prayer); ready, prepared (as ‘soma); peaceful, secure; powerful, excellent, good for (tasmin) or towards (tasmin, tasya, tasmai, tam, with prati, anu, abhi, pari, or comp.); fit, proper, right; good, virtuous, honourable, righteous; well-born, noble, of honourable or respectable descent; correct, pure; classical (as language); ‑**m. ‑ a good or virtuous or honest man; a holyman, saint, sage, seer; sAdhvI ‑ f. ‑ a chaste or virtuous woman, faithful wife; a saintly woman; a kind of root (= medA); ‑ n. ‑ the good or right or honest, a good thing or act (sAdhv asti with tasmai, “it is well with”; sAdhu >man with tam, to consider a thing good, approve”); gentleness, kindness, benevolence; sAdhu ‑ ind. ‑ straight, aright, regularly; well, rightly, skilfully, properly, agreeably (with >vRt and tasmin, “to behave well towards”; with >kR, “to set right”; with >As, “to be well or at ease”); good! well done! bravo!; well, greatly, in a hig degree; well, enough of, away with (tena)! —

jd#>* —> #sahaja -ja – a. ‑ born or produced together or at the same time as (tasya) • congenital, innate, hereditary, original, natural (ibc., by birth, ‘by nature’, ‘naturally’ • with deza**m. ‑ ‘birthplace’, ‘home’) • always the same as from the beginning •**m. ‑ natural state or disposition (said to be also n.) • -am n. ‑ emancipation during life • -dhArmika ‑ a. ‑ innately honest • -malina ‑ a. ‑ naturally dirty, spotty by nature • -mitra ‑**m. ‑ a natural friend (as a sister’s son, cousin ) • -vatsala ‑ a. ‑ fond or tender by nature • ‑suhRd ‑**m. ‑ a natural friend • sahajAndha-dRz ‑ a. ‑ blind by nature or from birth • -jAri ‑**m. ‑ a natural enemy, one hostile by birth (as the son of the same father by another mother, the son of a paternal uncle ) • -jetara ‑ a. ‑ other than natural, not innate or inherent or congenital, accidental • -jodAsIna ‑**m. ‑ one who is born neutral or who is naturally neither an enemy nor a friend, a common acquaintance, friend, unconnected by birth —

jd#>* —> #sakala — a. ‑ consisting of parts, divisible, material (opp. to a- and niS-k-); possessing all its component parts, complete, entire, whole, all (<pratijJAM sakalAM >kR>, “to fulfil one’s promise”;**m. ||sometimes with api|| “everybody”; n. “everything”or “one’s whole property”); whole = wholesome, sound (opp. to vi-kala); affected by the elements of the material world (with ‘zaivas applied to a soul which has not advanced beyond the lowest stage of progress). —

jd#>* —> #saMkSaya ‑**m. ‑ complete destruction or consumption, wasting, waning, decay, disappearance; the dissolution of all things, destruction of the world. —

jd#>* —> #saMsiddha saM-siddha ‑ a. ‑ fully or thoroughly performed or accomplished • attained, won • dressed, prepared (as food) • made, done • healed, cured, restored • ready for (tasmai) • firmly resolved satisfied, contented • clever, skilled in (tasmin) • one who has attained beatitude • ‑rasa ‑ a. = rasa-siddha (q.v.), ‑rUpa ‑ a. ‑ one who has his form restored • saMddArtha ‑ a. ‑ one who has attained his goal, successful. —

jd#>* —> #saMvid saMvit ‑ f. ‑ consciousness, intellect, knowledge, understanding (in phil. = <mahat>); perception, feeling, sense of (tasya or comp.); a partic. stage of Yoga to be attained by retention of the breath; a mutual understanding, agreement, contract, covenant (tam with <kR> or Caus.of <sthA> or <vidhA>, “to make an agreement with”, tena ||with and without <saha>, or tasya|| or “to” ||inf. or tasmai||; with Caus. of <laGgh> or <vyatikram>”, to break an agreement”); an appointment, rendezvous; a plan, scheme, device; conversation, talk about (comp.); news, tidings; prescribed custom, established usage; a name, appellation; satisfying (= <toSaNa>); hemp; ‑vyatikrama ‑**m. ‑ breach of promise, violation of contract; -maya ‑ a.I ‑ consisting of intellect. —

jd#>* —> #sevya ‑ a. ‑ to be resorted to or frequented or inhabited by (tasya); to be followed (as a path); to be approached; to be waited upon or served or obeyed, a master (as opp. to “a servant”); to be honoured, honourable; to be enjoyed carnally; to be practised or used or employed; to be studied; to be kept or hoarded; to be taken care of or guarded; —**m. ‑ an intoxicating drink made from the blossoms of the Bassia Latifolia http://en.wikipedia.org/wiki/Bassia_latifolia

jd#>* —> #siddhi — f. ‑ accomplishment, performance, complete attainment (of any object); the hitting of a mark (tasmin); healing (of a disease), cure by (comp.); coming into force, validity; establishment, proof. indisputable conclusion, result, issue; solution of a problem; personal success; supreme felicity, beatitude, complete sanctification (by penance), final emancipation, perfection; a magical shoe (supposed to convey the wearer wherever he likes); the acquisition of supernatural powers by magical means or the supposed faculty so acquired (the eight usually enumerated are given in the following zloka, <aNimA laghimA prAptiH prAkAmyam mahimA tathA | IzitvaM ca vazitvaM ca tathA kAmAvasAyitA>; sometimes 26 are added e.g. <dUrazravaNa>, <sarvajJatva>, <agnistambha> &c.); any unusual skill or faculty or capability (often in comp.); skill in general, dexterity, art; efficacy, efficiency; understanding, intellect; becoming clear or intelligible (as sounds or words); (in rhet.) the pointing out in the same person of various good qualities (not usually united). —

jd#>* —> #spanda**m. throbbing, throb, quiver, pulse, tremor, vibration, motion, activity; N. of a ‘zaiva wk. by ‘abhinavagupta. —

jd#>* —> #sphurita ‑ a. ‑ quivering, throbbing, trembling, palpitating, flashing; struggling; glittered, flashed (n. impers. “it has been flashed by”); broken forth, burst into view, suddenly arisen or appeared; plainly displayed or exhibited; swelled, swollen; -am ‑ n. ‑ a tremulous or convulsive motion, quiver, throb, twitch, tremor, convulsion; agitation or emotion of mind; flash, gleam, glittering, radiance, sheen; sudden appearance, coming into being. —

jd#>* —> #sphuTa a. open; expanded, blossomed, blown mbh.; plain, distinct, manifest, evident, clear; (in astron.) apparent, real, true, correct; spread, diffused, extensive, wide, broad; extraordinary, strange; full of, filled with, possessed by (instr. or comp.); white; ‑**m. ‑ the expanded hood of a serpent (also -A f. ); ‑ sphuTam ind. distinctly, evidently, certainly; = vyaktam. —

jd#>* —> #tadanu -anu – ind: after that, afterwards, as a result —

jd#>* —> #tIkSNa ‑ a. ‑ sharp, hot, pungent, fiery, acid rv.10.87.9; harsh, rough, rude mn.7.140; sharp, keen; zealous, vehement; self-abandoning; (with <gati>, “a planet’s course”, or <nakSatra> “asterism”) inauspicious; (asterisms ‘mUla, ‘ArdrA, ‘jyeSThA, ‘AzleSA); ‑ n. pl. ‑ sharp language; sg. steel (cf. <-varman>); iron; any weapon; the esoteric letter <p>. —

jd#>* —> #tuccha ‑ a. ‑ empty, vain, small, little, trifling; tuccham anything trifling; chaff; “the absolutely non-existent”—Dasgupta HIP; tucchA the 14th lunar day. —

jd#>* —> #tuSTa – a. ‑ satisfied, pleased. —

jd#>* —> #udAra a.A/I ‑ high, exalted; great, best; illustrious, generous; honest; gentle, munificent; sincere, proper; eloquent; unperplexed; exciting, effecting; active;**m. ‑ rising fog or vapour (in some cases personified as spirits or deities); a figure in rhetoric (attributing nobleness to an inanimate object). —

jd#>* —> #udvega – anxiety, agitation, distress. —

jd#>* —> #ujjha ‑ a. ‑ quitting, abandoning mn. —

jd#>* —> #upakalpita upa-kalpita — a. ‑ prepared, procured, fetched • arranged —

jd#>* —> #upArjita ‑ a. ‑ procured, acquired, gained. —

jd#>* —> #upasthA upa>sthA upatiSThati ‑ p.A upatiSThati, -te (irr. aor. Pot.3. pl. -stheSus xvi.4.7) to stand or place one’s self near, be present (A. if no object follows pAN. 1-3.26); to stand by the side of, place one’s self near, expose one’s self to (with tasmin or tam); to place one’s self before (in order to ask), approach, apply to; to come together or meet with, become friendly with, conciliate (only A. on pAN. 1-3.25); to lead towards (as a way, only A.); to go or betake one’s self to; to stand near in order to serve, attend, serve; to attend on, worship (only A. KAty. on pAN. 1-3.25, e.g. <arkam upatiSThate>, “he worships the sun”; but <arkam upatiSThati>, “he exposes himself to the sun”); to serve with, be of service or serviceable by, attend on with prayers (e.g. <aindryA gArhapatyam upatiSThate>, “he attends on the ‘gArhapatya with an ‘Rc addressed to ‘indra”; but <bhartAraM upatiSThati yauvanena>, “(she) attends on her husband with youthfulness”); to stand under (in order to support), approach for assistance, be near at hand or at the disposal of; to fall to one’s share, ||<upatiSTanti sarvANi ratnAni ambunidhau iva> “enjoys the reward of all the jewels in the ocean” ‘““y2006.031|| : Caus. upasthApayati, to cause to stand by the side of, place before, cause to lie down by the side of (e.g. a woman); to cause to come near, bring near, procure, fetch. ‑ (cf upasthita). —

jd#>* —> #val >val (cf. >bal, >vall, and >vR) cl.1. A. valate (oftener P. valati;; pf. <vavale>; ind. p. <valitvA>; aor. <avaliSTa>; fut. <valitA> &c.), to turn, turn round, turn to (with <abhimukham> and tam, or tasmin) &c.; to be drawn or attached towards, be attached to (tasmin); to move to and fro; to go, approach, hasten; to return i.e. come back or home; to return i.e. depart or go away again; to break forth, appear; to increase; to cover or enclose or to be covered (cf.1. >vR): Caus. valayati or <vAlayati> (aor. <avIvalat>), to cause to move or turn or roll; to cherish (rather <bAlayati>; >bal): Desid. of Caus. in <vivAlayiSu> q.v. —

jd#>* —> #vihAra ‑**m. ‑ distribution, transposition (of words) aitbr.; arrangement or disposition (of the 3 sacred fires; also applied to the fires themselves or the space between them); too great expansion of the organs of speech (consisting in too great lengthening or drawling in pronunciation, opp. to <saMhAra> q.v.); walking for pleasure or amusement, wandering, roaming; sport, play, pastime, diversion, enjoyment, pleasure (“in” or “with” comp.; ifc. also = taking delight in); a place of recreation, pleasure-ground; (with Buddhists or Jainas) a monastery or temple (originally a hall where the monks met or walked about; afterwards these halls were used as temples); consecration for a sacrifice; N. of the country of Magadha (called BihAr or BehAr from the number of Buddhist monasteries); ‑krIDA-mRga ‑**m. ‑ a toy-antelope to play with; ‑gRha ‑ n. ‑ a pleasure-house, play-house, theatre; ‑dAsI ‑ f. ‑ a female attendant of a convent or temple; ‑deza ‑**m. ‑ a place of recreation, pleasure-ground; a grazing-ground, pasturage; ‑yAtrA ‑ f. ‑ a pleasure-walk; ‑vat ‑ a. ‑ possessing a place of recreation; (ifc.) delighting in; ‑vana ‑ n. ‑ a pleasure-grove; ‑vApI ‑ f. ‑ “pleasure-pond” N. of wk.; ‑vAri ‑ n. ‑ water for sporting or playing about in; ‑zayana ‑ n. ‑ a pleasure-couch. —

jd#>* —> #vijRMbhita – a. ‑ yawned, gaped, opened, expanded, blown &c. (n. impers.); drawn, bent (said of a bow) MBh. R.; sported, wantoned; n. yawning; coming out, appearance, manifestation, consequences —

jd#>* —> #vikalpa vi-kalpa ||vi>kLp|| – characteristic, distinction; vikalpa vi-kalpa**m. alternation, alternative, option (vikalpena ind. ‘optionally’) • variation, combination, variety, diversity, manifoldness • false notion, fancy, imagination Yogas. • (in rhet.) antithesis of opposites • (in gram.) omission of an option or alternative, the allowing a rule to be observed or not at pleasure (veti vikalpaH) • a. different • -jAla n. a number of possible cases, dilemma • -tva n. manifoldness, variety • -vat a. undecided, doubtful VedAntas —

jd#>* —> #viniyuj vi-ni>yuj A. viniyuGkte (rarely P. viniyunakti; to unyoke, disjoin, loose, detach, separate; to discharge (an arrow) at (tasmin); to assign, commit, appoint to, charge or entrust with, destine for (tasmai, tasmin, or <artham>) (with sakhye, to chose for a friend); to apply, use, employ; to eat: Pass. viniyujyate‑ to be unyoked &c.; to fall to pieces, decay: Caus. viniyojayati, viniyojyante ‑ to appoint or assign to, commit to (tasmin, or <arthAya>, or <artham>); to entrust anything (tam) to (tasmin); to offer or present, anything (tam) to (tasmai); to use, employ; to perform. —

jd#>* —> #visphur vi>sphur P. visphurati, or viSphurati, to dart asunder (intr.); to quiver, tremble, writhe, struggle; to vibrate, flash, glitter; to break forth, appear. —

jd#>* —> #vRnta ‑**m. ‑ a kind of small crawling animal, caterpillar av.8. 6, 22; the egg-plant; — n. ‑ the footstalk of a leaf or flower or fruit, any stalk; the stand of a water-jar; a nipple. —

jd#>* —> #vyakta ‑ a. ‑ adorned, embellished, beautiful; caused to appear, manifested, apparent, visible, evident (vyaktam, ind. apparently, evidently, certainly); developed, evolved; distinct, intelligible (see -vAc); perceptible by the senses (opp. to a-vyakta, transcendental); specified, distinguished; specific, individual; hot; wise, learned; ‑**m. ‑ heat; a learned man; an initiated monk; ‑ n. ‑ (in ‘sAMkhya) “the developed or evolved”(as the product of a-vyakta q.v). —

jd#>* —> #yantrita ‑ a. ‑ restrained, curbed, bound, fettered, confined (lit. and fig.) (cf. <a> and <suy->); subject to, compelled by, depending on (tena, tasmAt, or comp.); bandaged, placed in splints; one who takes pains or strenuously exerts himself for (<kRte>, ifc.). —

jd#>* —> #yukta ‑ a. ‑ yoked or joined or fastened or attached or harnessed to (tasmin or tena); set to work, made use of, employed, occupied with, engaged in, intent upon (tena tasmin or comp.); ready to, prepared for (tasmai); absorbed in abstract meditation, concentrated, attentive; skilful, clever, experienced in, familiar with (tasmin); joined, united, connected, combined, following in regular succession (yuktam ind. in troops); furnished or endowed or filled or supplied or provided with, accompanied by, possessed of (tena or comp.); come in contact with (tena); (in astro.) being in conjunction with (tena); (ifc.) added to, increased by (e.g. <catur-yuktA viMzatiH> “twenty increased by four”, i.e 24); (ifc.) connected with, concerning; (ifc.) subject to, dependent on; fitted, adapted, conforming or adapting one’s self to, making use of (tena e.g. <yuktaH kAlena yaH> “one who makes use of the right opportunity”); fit, suitable, appropriate, proper, right, established, proved, just, due, becoming to or suitable for (tasya, tasmin, or comp., e.g. <Ayati-yukta> “suitable for the future”; or ibc.; yuktam with yad or an inf. = it is fit or suitable that or to; <na yuktam bhavatA>”, it is not seemly for you”); auspicious, favourable (as fate, time); prosperous, thriving; (with tathA) faring or acting thus; (in gram.) primitive (as opp. to “derivative”); — n. ‑ a team, yoke; junction, connection; fitness, suitableness, propriety (yuktam ‑ ind. ‑ fitly, suitably, justly, properly, rightly; ‑ yuktena ‑ ind. ‑ properly, suitably; buddhi-yuktena ‑ conformably to reason. — yukta-svapnAvabodha ‑ a. ‑ moderate in sleeping and waking. —

jd#>* —> #zakta ‑ a. ‑ able, competent for, equal to, capable of (tena, tasya, tasmai, tasmin, tam of person with prati inf., or comp.); = zakita. —

jd#>* —> #zobhA f. (ifc. f. -A) splendour, brilliance, lustre, beauty, grace, loveliness (kA zobhA with loc., “what beauty is there ||in that||” i.e. “it has no beauty”; zobhAM na >kR, “to look bad or ugly”; ifc. often = “splendid., “excellent” e.g. zaurya-zobhA, “splendid heroism”; karmazobhA, “a masterpiece”); wish, desire. —

jd#>* —> #zri >zri cl. 1. P. A. zrayati, -te (pf. zizrAya, zizriye • aor. azret, Azriyan • azrait • azizriyat • ||azrAyiSTa|| ||Ved. forms belonging either to the pf. or aor. type are also azizret, -zrema, -zrayuH, zizrIta|| • fut. zrayitA • zrayiSyati, -te; Imp. zraya • inf. zrayitum • zrayitavaí • ind. p. zrayitvA , -zrítya), P. to cause to lean or rest on, lay on or in, fix on, fasten to, direct or turn towards, (esp.) spread or diffuse (light or radiance or beauty) over (loc.) • (A. or Pass., rarely P.) to lean on, rest on, recline against (acc.), cling to (loc.), be supported or fixed or depend on, abide in or on (acc., loc. or adv.) • (A. P.) to go to, approach, resort or have recourse to (for help or refuge), tend towards (acc.) • (A.) to go into, enter, fall to the lot or take possession of (acc. or loc.) • (A. P.) to attain, undergo, get into any state or condition (acc.) • to assume (with zrAvikA-tvam, ‘to assume the form of a zrAvikA, q.v.) kathAs HPariz. • to show, betray (heroism) • to honour, worship: Pass. ||zrIyate|| (aor. azrAyi: above.): Caus. zrApayati (in uc-chr-) • zrAyayati (aor. azizrayat • for azizriyat, above): Desid. zizrayiSati, -te or zizrISati, -te .: Intens. zezrIyate, zezrayIti, zezreti

jd#>* —> #zubhAzaya zubha-Azaya – a. of virtuous disposition   —

jd#>* —> #zUra ‑ a. ‑ strong, powerful, valiant, heroic, brave (cf zUratama and zUratara); — zUraH ‑ a strong or mighty or valiant man, warrior, champion, hero, one who acts heroically towards, any one (tasmin) or with regard to anything (tasmin, tena, or comp.). —

 

sv2006

 

**sv.2.6.1-2 VASISTHA began the second day’s discourse: As is the effort so is the fruit, O Rama: this is the meaning of self-effort, and it is also known as fate (divine).

**sv.2.6.3 When afflicted by suffering people cry “Alas, what tragedy” or “Alas, look at my fate”, both of which mean the same thing.

**sv.2.6.4 What is called fate or divine will is nothing other than the action or self-effort of the past.

**sv.2.6.5 The present is infinitely more potent than the past.

**sv.2.6.6 They indeed are fools who are satisfied with the fruits of their past effort (which they regard as divine will) and do not engage themselves in self-effort now.

**sv.2.6.7 If you see that the present self-effort is sometimes thwarted by fate (or divine will), you should understand that the present self-effort is weak.

**sv.2.6.8-10 A weak and dull-witted man sees the hand of providence when he is confronted by a strong and powerful adversary and succumbs to him.

**sv.2.6.11 Sometimes it happens that without effort someone makes a great gain: for example, the state elephant chooses (in accordance with an ancient practice) a mendicant as the ruler of a country whose king suddenly died without leaving an heir; this is certainly neither an accident nor some kind of divine act, but the fruit of the mendicant’s self-effort in the past birth.

**sv.2.6.12-19 omitted

**sv.2.6.20 Sometimes it happens that a farmer’s efforts are made fruitless by a hailstorm: surely, the hailstorm’s own power was greater than the farmer’s effort and the farmer should put forth greater effort now.

**sv.2.6.21-22 He should not grieve over the inevitable loss. If such grief is justified, why should he not weep daily over the inevitability of death?

**sv.2.6.23-26 The wise man should of course know what is capable of attainment by self-effort and what is not.

**sv.2.6.27-29 It is, however, ignorance to attribute all this to an outside agency and to say that “God sends me to heaven or to hell” or that “an outside agency makes me do this or that” — such an ignorant person should be shunned.

**sv.2.6.30 One should free oneself from likes and dislikes and engage oneself in righteous self-effort and reach the supreme truth, knowing that self-effort alone is another name for divine will.

**sv.2.6.331-35 omitted

**sv.2.6.36 We only ridicule the fatalist.

**sv.2.6.37-39 omitted

**sv.2.6.40 That alone is self-effort which springs from right understanding which manifests in one’s heart which has been exposed to the teachings of the scriptures and the conduct of holy ones.

 

 

 

 

y2006.1FB28-29.z43 Canto 2.6:

 

v.13::FB28:1600h. -th- 77pp – 118KB = +52p/+75K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

v.13::FB28:1600h. -th- 77pp – 118KB = +52p/+75K = +2/=0°C. – b.up = p.21 = av =0/+6 = v.13::FB28:0800h. -th- 25pp – 43KB = +3p/-5K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.10::0211 p38 rev —

v.09::0124 p29 – revise

v.08::0224 p 27 w 12, 554 – posted & paged incl gl

v.07::1217 p12 w3797 — 071222 p25 w 11,906 –

 

 

y7032, Book Seven, Sarga 32, Working Notes

y7032, Book Seven, Sarga 32, Working Notes

y7032.3FB28-29.z27 Canto 7.32: ““

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

 

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

 

Your NOTES AND COMMENTS are very welcome at das.jiva@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, “y7032″.

 

 

 

+++

 

SV7032

 

VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

Resort to these knowers of truth in privacy, not in public.

 

 

 

 

 

y7032.DR2.0615 Canto 7.32: x

 

VASISHTHA:

 

यदा चितिः प्रसरति -  When Chiti Understanding emerges, =

तदा_अहंता-जगद्=भ्रमः -  then the delusion of “I”dentity and the world, =

अ*सद्_एव_अभ्युदेति इव -  although not*So, seems to arise, =

स्पन्दाद्_अपि च वायुता -  just as windiness is from vibrant motion. -1-

 

2

 

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा -  As the experience of Form appears from the emergence of vision =

चितिः प्रसरणात्_तद्*वत् -  likewise from the emergance of Chiti Understanding =

जगत्-विभ्रमम्_आस्थिता -  the world-delusion becomes established. -3-

 

4

5

6

7

8

9

10

11

12

13

14

 

वायौ द्वन्द्वम्_इव_अत्र -  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते -  this world-&c appears. =

कः_अहम् -  “Who am I?” =

कथम्_इदम् च -  and “”How is this?” =

इति विचारेण_एव शाम्यति -  only by such enquiry is it subdued. -15-

 

16

17

 

Having connected with the Wise,

inquire into the Jiiva thus:

“Who am I? And what is this world-

Percept that I perceive? What is

this Living Jîva? What’s Living?” -18-

 

19

20

21

22

23

24

25

26

27

//

 

 

 

 

qq

hk7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

**vasiSTha uvAca |

yadA citiH prasarati tadAhaMtAjagadbhramaH |

asadevAbhyudetIva spandAdapi ca vAyutA ||1||

2

rUpAnubhavamAdatte cakSuHprasaraNAdyathA |

citiH prasaraNAttadvajjagadvibhramamAsthitA ||3||

4

5

6

7

8

9

10

11

12

13

14

vAyau dvandvamivAtredaM jagadAdi ca bhAsate |

ko’haM kathamidaM ceti vicAreNaiva zAmyati ||15||

16

17

ko ‘haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

19

20

21

22

23

24

25

26

27

//

 

 

 

 

 

 

dn7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

**वसिष्ठ उवाच । यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः । असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

2

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा । चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

4

5

6

7

8

9

10

11

12

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वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

16

17

ko ‘haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

19

20

21

22

23

24

25

26

27

//

 

 

 

 

 

 

wn7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

 

 

 

 

 

`y7032.001

 

**वसिष्ठ उवाच

यदा चितिः प्रसरति तदाहंताजगद्भ्रमः

असदेवाभ्युदेतीव स्पन्दादपि वायुता ॥१॥

**वसिष्ठ उवाच ।

यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः ।

असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

**vasiSTha uvAca |

yadA citiH prasarati tadA_ahaMtA-jagad=bhramaH |

asad_eva_abhyudeti_iva spandAd_api ca vAyutA ||1||

 

**vasiSTha uvAca – ## VASISHTHA:  = ##

yadA citiH prasarati – ## When Chiti Understanding emerges, = ##

tadA_ahaMtA-jagad=bhramaH – ## then the delusion of “I”dentity and the world, = ##

a*sad_eva_abhyudeti iva – ## although not*So, seems to arise, = ##

spandAd_api ca vAyutA – ## just as windiness is from vibrant motion. -1- ##

 

jd#*t #>cit —> #citi‑H  – The thinking mind, Apte. • MW does not list this term. •• Chiti Understanding, yadA citiH prasarati tadA_ahaMtA-jagad=bhramaH, “When Chiti Understanding emerges, then (there is) the delusion of “I” and the world.” y7032.001. • projective Chit Consciousness: “Abhinavagupta has described … sahRdaya [as] having a mind of vimala #pratibhA, <adhikari ca _atra vimala-pratibhAna-sahrdayah>. This pure intelligence, he also describes in the third Ahnika of Tantraloka as a key word nirmalatva, the stainless purity) <karoti iti zaMkara>, means, he who puts out or extinguishes all the animal impulses as dross which are nothing but the thought-constructs or ideation, vikalpas, is Samkara. This citta, full of real things, thoughts can transform into citi (the technical term of Kashmira Saivism for pure consciousness), devoid of all vikalpas. And Kashmira Saivism provides that an individual soul can start with a pure thought, (zuddha #vikalpa) that I am Shiva and this entire world is my own grand splendour, vibhuti or vilAsa out of my own svatantrya.# — Sri Tantraloka, Chatterjee. •-• see also >ci.

 

**sv.1 VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

**vlm.1 VASISHTHA continued:–Soon as intellection commences to act, it is immediately attended by egoism-the cause of the erroneous conception of the world; and this introduces a train of unrealities, as the stirring of air causes the blowing of winds. (It means to say that being misguided by avidyá or ignorance, we are liable to fall into all sorts of error).

 

**vasiSTha uvAca |

yadA citiH prasarati tadAhaMtAjagadbhramaH |

asadevAbhyudetIva spandAdapi ca vAyutA ||1||

**वसिष्ठ उवाच । यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः । असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

**वसिष्ठ उवाच -  VASISHTHA:  =

यदा चितिः प्रसरति -  When Chiti Understanding emerges, =

तदा_अहंता-जगद्=भ्रमः -  then the delusion of “I”dentity and the world, =

अ*सद्_एव_अभ्युदेति इव -  although not*So, seems to arise, =

स्पन्दाद्_अपि च वायुता -  just as windiness is from vibrant motion. -1-

 

 

 

 

 

“`y7032.002

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt |

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

 

uditaH_api na khedAya – ## Yet it does not develop into distress = ##

brahma-rUpatva=vedanAt – ## because of knowledge of its nature as a form of the Brahman Immensity = ##

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt – ## x = ##

 

**vlm.2. But when intellection is directed by vidyá or reason, its fallacy of the reality of the world, does not affect us in any manner, if we but reflect it as a display of Brahma himself, (that he is all in all); but we are liable to great error, by thinking the phenomenal world as distinct from Him.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt |

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt | paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

#

 

 

 

 

 

`y7032.003

 

रूपानुभवमादत्ते चक्षुःप्रसरणाद्यथा

चितिः प्रसरणात्तद्वज्जगद्विभ्रममास्थिता ॥३॥

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा ।

चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

rUpa-anubhavam_Adatte cakSuH-prasaraNAt_yathA |

citiH prasaraNAt_tad*vat_jagat-vibhramam_AsthitA ||3||

 

rUpa-anubhavam_Adatte cakSuH-prasaraNAt_yathA – ## As the experience of Form appears from the emergence of vision = ##

citiH prasaraNAt_tad*vat – ## likewise from the emergance of Chiti Understanding = ##

jagat-vibhramam_AsthitA – ## the world-delusion becomes established. -3- ##

 

jd#>sR —> #prasR —> #prasaraNa-m – (fr. Caus.) stretching or spreading not, extending, diffusing, displaying, developing, Sus3r.; augmentation, increase. Ka1m.; •• changing a semivowel into a vowel, (cf. #samprasaraNa); •-• going forth, running away, escaping, Mr2icch.; complaisance, amiability BhP.

 

**vlm.3. As the opening of the eyes receives the sight of external appearance, the opening of intellection doth in like manner receive the erroneous notion of the reality of the phenomenal world.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

 

 

rUpAnubhavamAdatte cakSuHprasaraNAdyathA |

citiH prasaraNAttadvajjagadvibhramamAsthitA ||3||

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा । चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा -  As the experience of Form appears from the emergence of vision =

चितिः प्रसरणात्_तद्*वत् -  likewise from the emergance of Chiti Understanding =

जगत्-विभ्रमम्_आस्थिता -  the world-delusion becomes established. -3-

 

 

 

 

““y7032.004

 

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

 

 

**sv.4 It is as true as the dancing of the barren woman’s son. Such movement arises in ignorance; it is ignorance.

**vlm.4. What appears on the outside, being quite distinct from the nature of the inner intellect, cannot be a reality as the other; and therefore this unreal show is no more, than the dancing of a barren woman’s boy before one eyes. (Which is nothing).

 

 

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

 

 

 

 

 

 

““y7032.005

 

ayaM tvanubhavAdeva mudhaivAnubhavansthitaH |

asadevAnanubhavansvayamarbhakayakSavat ||5||

ayaM tv_anubhavAd_eva mudhA eva anubhavan_sthitaH |

asadevAnanubhavan_svayam_arbhaka-yakSavat ||5||

 

ayaM tv_anubhavAd_eva mudhA eva anubhavan_sthitaH -

asad_eva ananubhavan_svayam_arbhaka-yakSavat -

 

**sv.5 In the light of right understanding it ceases.

**vlm.5. The intellect is perceived by its conception of the notions of things, but when we consider the fallacy of its conceptions, and its notion of the unreal as real, it appears to us as a delusion like the appearance of a ghost to boys.

 

 

ayaM tvanubhavAdeva mudhaivAnubhavansthitaH |

asadevAnanubhavansvayamarbhakayakSavat ||5||

 

 

 

 

 

 

““y7032.006

 

ahaMbhAvo’pi duHkhArthamahamityeva vedanAt |

avedanAnnAhamataH svAyatte bandhamuktate ||6||

ahaMbhAvo_’pi duHkhArtham_aham_ity_eva vedanAt |

avedanAn_nAham_ataH svAyatte bandha-muktate ||6||

 

ahaMbhAvo_’pi duHkhArtham_aham_ity_eva vedanAt -

avedanAn_nAham_ataH svAyatte bandha-muktate -

 

**sv.6 In the same way, the egosense arises when its existence is conceived. When that concept is rejected, the egosense ceases to be.

**vlm.6. Our egoism also is for our misery, from the knowledge that “I am such an one;” but by ignoring (or the want of) this knowledge of myself, that I am not this or that, loosens me from my bondage to it. Therefore I say, that our bondage and liberation, are both dependant on our own option. (But as the innate consciousness of the self or ego is impossible to ignore, yet it is possible to every body, to ignore his being any particular person whatsoever).

 

 

ahaMbhAvo’pi duHkhArthamahamityeva vedanAt |

avedanAnnAhamataH svAyatte bandhamuktate ||6||

 

 

 

 

 

 

““y7032.007

 

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

 

**sv.7 This is known as dhyâna (meditation) and samâdhi (superconscious state). It is the unconditioned consciousness.

**vlm.7. Therefore the meditation which is accompanied with self-extinction and forgetfulness of one’s self, and the remaining of the moving and quick in the manner of the quiet and dead, is the calm tranquility of holy saints, which ever the same, unaltered and without decay.

 

 

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

 

 

 

 

 

““y7032.008

 

dvaitAdvaitasamudbhavairvAkyasaMdarbhavibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

dvaitAdvaita-samudbhavair_vAkya-saMdarbha-vibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

 

dvaitAdvaita-samudbhavair_vAkya-saMdarbha-vibhramaiH -

mA viSIdata duHkhAya vibudhA abudhA iva –

 

**sv.8 Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair.

**vlm.8. Therefore, ye wise men, do not trouble yourself as the unwise with the discrimination of unity and duality, and the propriety or impropriety of speech, all which is wholly useless and painful frivolity.

 

dvaitAdvaitasamudbhavairvAkyasaMdarbhavibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

 

 

 

 

 

“`y7032.009

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH |

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

 

asad_Azrayate duHkham svapna-baddhana-vAsanaH – ## x = ##

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva – ## x = ##

 

#manaskAra-H – consciousness (esp. of pleasure or pain) L. ; attention of the mind Lalit. ; devotion (see next) ; %{-vidhi} m. performance of devotion Ja1takam.

 

**sv.9 When one pursues the unreal or impermanent, there is sorrow.

**vlm.9. The covetous man with his thickening desires, meets with a train of ideal troubles, gathering as thickly about him, as the thronging dreams assailing his head at night. These proceeding from his fondness or outward and visible objects, and from the fond desires inwardly cherished within his heart, grow as thickly upon him as the creation of his wild fancy.

 

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH |

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH | rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

 

 

 

 

 

““y7032.010

 

duHkhaM sadeva nAznAti suptavattanuvAsanaH |

rUpAlokamanaskArAnsaMkalparahitAniva ||10||

duHkhaM sadeva nAznAti suptavat-tanu=vAsanaH |

rUpAloka-manaskArAn_saMkalpa-rahitAn_iva ||10||

 

duHkhaM sadeva na aznAti suptavat-tanu=vAsanaH |

rUpAloka-manaskArAn_saMkalpa-rahitAn_iva ||10||

 

**vlm.10. But the meek man of moderate desire, remains dormant in his waking state (as a waking sleeper); and does not feel the pain or fear the pangs of his real evils, by being freed from his hankering after temporary objects.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

 

duHkhaM sadeva nAznAti suptavattanuvAsanaH |

rUpAlokamanaskArAnsaMkalparahitAniva ||10||

 

 

 

 

 

““y7032.011

 

atyantatanutAmetya vAsanaivaiti muktatAm |

dezakAlakriyAyogAtpadarthe bhAvanAmiva ||11||

atyanta-tanutAm_etya vAsanA eva eti muktatAm |

deza~kAla~kriyA-yogAt=padarthe bhAvanAm_iva ||11||

 

atyanta-tanutAm_etya –

vAsanA eva eti muktatAm -

deza~kAla~kriyA-yogAt=padarthe bhAvanAm_iva -

 

**vlm.11. Hence the desire being moderated and brought under proper bounds, bears resemblance even to our freedom from its bonds; as we get rid of our once intense thought of something, by our neglect of it in course of time and changing events.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

atyantatanutAmetya vAsanaivaiti muktatAm |

dezakAlakriyAyogAtpadarthe bhAvanAmiva ||11||

 

 

 

 

““y7032.012

 

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

 

**vlm.12. The entire curtailment of desires, is sure to be attended with liberation; as the total disappearance of frost and clouds from the sky, leaves the empty vacuum to view.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

 

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

 

 

 

 

“`y7032.013

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA |

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

 

#ghana-tAnavA

 

ahaMbhAvanayA bodhe vAsanA ghana-tAnavA – ## x = ##

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA – ## x = ##

 

**vlm.13. .The means of abating our desires, is the knowledge of ego as Brahma himself (and particular person or soul); and this knowledge leads to one’s liberation, as study of science and association with the wise, serve to convert ignorant men to sapience and knowledge.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA |

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA | vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

#

 

 

 

 

 

“`y7032.014

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH |

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

 

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH – ## x = ##

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH – ## x = ##

 

**vlm.14. In my belief there is no other ego but the one Supreme ego, and this belief is enough to bring men to the right understanding of themselves, and make their living souls quite calm and tranquil, and dead to the sense of their personality and self-existence.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH |

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH | jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

#

 

 

 

 

 

`y7032.015

 

वायौ द्वन्द्वमिवात्रेदं जगदादि भासते

कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते ।

कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

vAyau dvandvam_iva_atra idam jagad-Adi ca bhAsate |

kaH_aham katham_idam ca_iti vicAreNa_eva zAmyati ||15||

 

vAyau dvandvam_iva_atra – ## Here like the duality in the wind (with spanda) = ##

idam jagad-Adi ca bhAsate – ## this world-&c appears. = ##

kaH_aham – ## “Who am I?” = ##

katham_idam ca – ## and “”How is this?” = ##

iti vicAreNa_eva zAmyati – ## only by such enquiry is it subdued. -15- ##

 

**sv.15 The world and the ‘I’ exist only as notions, not as fact nor as reality. They cease to be when one enquires “Who am I?” and “How has this world arisen?”

**vlm.15. The world appears as a duality or something distinct from the unity of God, just as the motion of the wind seems to be something else beside the wind itself, or the breathing as another thing than the breath; but this fallacy of dualism will disappear upon reflection of “how I or any thing else could be something of itself, (and unless it proceeded from the One everlasting unity).

 

vAyau dvandvamivAtredaM jagadAdi ca bhAsate |

ko’haM kathamidaM ceti vicAreNaiva zAmyati ||15||

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र -  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते -  this world-&c appears. =

कः_अहम् -  “Who am I?” =

कथम्_इदम् च -  and “”How is this?” =

इति विचारेण_एव शाम्यति -  only by such enquiry is it subdued. -15-

 

 

 

 

 

 

““y7032.016

 

nAhamityeva nirvANaM kimetAvati mUDhatA |

satsaMgamavicArAbhyAmetadAzvavagamyate ||16||

nAham ity eva nirvANaM kim etAvati mUDhatA |

satsaMgam avicArAbhyAm etad Azv avagamyate ||16||

 

na aham ity eva nirvANaM – “Not I” alone is Nirvâna —

kim etAvati mUDhatA – why be ignorant about this? —

satsaMgama-vicArAbhyAm – With Good Company and Enquiry —

etad Azu avagamyate – you will soon attain it.

 

**vlm.16. That I am nothing is what is meant by extinction, and why then remain ignorant (of this simple truth); go, associate with the wise and argue with them, and you will so come to learn it (i. e. this truth).

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

 

 

nAhamityeva nirvANaM kimetAvati mUDhatA |

satsaMgamavicArAbhyAmetadAzvavagamyate ||16||

 

 

 

 

 

 

““y7032.017

 

kSIyate tattvavitsaGgAdahamityeva bandhanam |

Alokeneva timiraM divaseneva yAminI ||17||

kSIyate tattva~vit-saGgAd aham ity eva bandhanam |

Alokenaiva timiraM divasenaiva yAminI ||17||

 

kSIyate tattvavit-saGgAd – Loosed by the company of Thatness-Knowers —

aham ity eva bandhanam – is this bondage of “I” —

Alokena iva timiraM – like darkness by the light —

divasena iva yAminI – by the day the night.

 

**vlm.17. It is in the company of those who are acquainted with truth, that you loosen the bonds of your worldly errors; just as darkness is dispelled by light, and the night recedes from before the advancing of the day.

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

 

 

 

kSIyate tattvavitsaGgAdahamityeva bandhanam |

Alokeneva timiraM divaseneva yAminI ||17||

 

 

 

 

 

 

““y7032.018

 

ko’haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

ko ‘haM katham idaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJa-saMyogAd yAvaj jIvaM vicArayet ||18||

 

ko ‘haM – “Who am I? —

katham idaM dRzyaM – What is this world-percept? —

ko jIvaH – What is the Living Jîva? —

kiM ca jIvanam – and what is Living?” —

iti tattvajJa-saMyogAd – So, after connexion with Thatness-Wisdom — contact with Truth-Knowers -

yAvaj jIvaM vicArayet – thus enquire into the Jîva.

 

**sv.18 Therefore, one should enquire till the end of one’s life: “Who am I?”, “How did this world arise?”, “What is jiva or the individual personality?” and “What is life?” as instructed by the knowers of the truth.

**vlm.18. Make it the duty of your whole life, to argue with the learned, concerning such like topics, as “what am I,” and what are these visible objects; what is life and what this living soul, and how and whence they come into existence.

 

ko’haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

 

Having connected with the Wise,

inquire into the Jiiva thus.

“Who am I? And what is this world-

Percept that I perceive? What is

this Living Jîva? What’s Living?” -18-

 

 

 

 

““y7032.019

 

jIvitaM bhuvanaM bhAti tato’hamiti nazyati |

tattvamekena tajjJArkasevanAtsa niSevyatAm ||19||

jIvitaM bhuvanaM bhAti tato_’ham_iti nazyati |

tattvam_ekena tajjJa-arka=sevanAt_sa niSevyatAm ||19||

 

jIvitaM bhuvanaM bhAti –

tato_’ham_iti nazyati -

tattvam_ekena tajjJa-arka=sevanAt_sa niSevyatAm –

 

**sv.19 When you betake yourself to the company of the knowers of truth, the light of their self-knowledge dispels the darkness of ignorance and its retinue, including the egosense. Hence, keep their company.

**vlm.19. The world is seen to be full of animal life, and I find my egoism is lost in it; the truth of all this is learnt in a moment, in the society of the learned, therefore betake thyself to the company of those luminaries of truth.

 

 

jIvitaM bhuvanaM bhAti tato’hamiti nazyati |

tattvamekena tajjJArkasevanAtsa niSevyatAm ||19||

 

 

 

 

 

 

““y7032.020

 

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

 

**sv.20 Resort to these knowers of truth in privacy, not in public.

**vlm.20. Resort one by one to all those that are wiser than thee in the knowledge of truth, and by investigation into their different doctrines, the spectre of your controversy (i. e. error), will disappear for ever. (Because the maxim says, “as many heads so many minds, and as many mouths so many verdicts, therefore examine them all and glean the truth).

 

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

 

 

 

 

 

““y7032.021

 

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

 

**sv.21 For when different people express different points of view, your understanding may be stunted or perverted.

**vlm.21. As the spectre of controversy rises before the learned, in the manner of an apparition appearing before boys; so the error of egoism rises before them, in their attempt to maintain their respective arguments.

 

 

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

 

 

 

 

 

““y7032.022

 

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

 

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

**vlm.22. Let therefore the diligent inquirer after truth, attend separately to the teaching of every professor of particular doctrines; and then making them together, let him consider in his own mind, the purport of their several preachings.

 

 

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

 

 

 

 

 

 

““y7032.023

 

vicArayettaduktyarthaM buddhyA buddhivivRddhaye |

sarvasaMkalpamuktaM yattatsattanmayatAM vrajet ||23||

vicArayet_tad-ukty=arthaM buddhyA buddhi-vivRddhaye |

sarva-saMkalpamuktaM yat_tat_sat-tanmayatAM vrajet ||23||

 

vicArayet_tad-ukty=arthaM buddhyA buddhi-vivRddhaye -

sarva-saMkalpamuktaM yat_tat_sat-tanmayatAM vrajet -

 

**vlm.23. Let him weigh well in his own mind, the meanings of their several sayings, for the sharpening of his own reasoning, and accept the doctrine which is free from the flights of imagination and all earthly views.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

vicArayettaduktyarthaM buddhyA buddhivivRddhaye |

sarvasaMkalpamuktaM yattatsattanmayatAM vrajet ||23||

 

 

 

 

 

 

 

“`y7032.024

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm |

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

 

vipazcit-saMgamaiH – ## By association with the learnèd, = ##

buddhim nItvA parama-tIkSNatAm – ## the Buddhi Intellect having been brought to absolute keenness, = ##

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam – ## x = ##

 

jd#>vip —> #vipazcit-mfn.- inspired, wise, learned, versed in or acquainted with (comp.), RV.&c.; -m.- N. of Indra under Manu #svArociSa, Pur.; of the Supreme Spirit, Sarvad.

 

**vlm.24. Having sharpened your understanding by associating with the wise, do you cut short the growth of the plant of your ignorance by degrees, and by little and little (lit-bit by bit).

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm |

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm | ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

#

 

 

 

 

 

 

 

““y7032.025

 

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

 

**vlm.25. I tell you to do so, because I know it is possible to you to do so; we tell you boys, accordingly as we have well known anything, and never speak what is improper or impracticable to you.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

 

 

 

 

 

 

 

““y7032.026

 

vyomno’mbuvAhAdivijRmbhayeva

   taraGgabhaGgyeva mahAjalasya |

na yujyate nApi ca pazyatIha

   nAzodayau nirmanasya kiMcit  ||26||

vyomno_’mbu-vAhAdi=vijRmbhayA iva

taraGga-bhaGgyA iva mahAjalasya |

na yujyate nApi ca pazyatIha

nAza-udayau nirmanasya kiMcit  ||26||

 

vyomno_’mbu-vAhAdi=vijRmbhayA iva -

taraGga-bhaGgyA iva mahAjalasya -

na yujyate nApi ca pazyatIha -

nAza-udayau nirmanasya kiMcit -

 

**vlm.26. As the gathering or dispersion of the clouds in the sky, and the rising and sinking of the breakers in the sea, is no gain or loss to either, so the attainment or bereavement of any good whatever, is of no concern to the unconcerned sage or saint.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

vyomno’mbuvAhAdivijRmbhayeva

   taraGgabhaGgyeva mahAjalasya |

na yujyate nApi ca pazyatIha

   nAzodayau nirmanasya kiMcit  ||26||

 

 

 

 

 

 

““y7032.027

 

idaM hi sarvaM mRgatRSNikAmbuva=

 nnirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

 kutaH kva kasmAnmananAdivibhramaH ||27||

idaM hi sarvaM mRgatRSNikAmbuvan

nirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

kutaH kva kasmAnmananAdivibhramaH ||27||

 

**vlm.27. All this is as false as the appearance of water in the mirage, while our reliance in the everlasting and all pervading One, is as firm, secure and certain (as our supportance on a solid rock). By reasoning rightly in yourself, you will discover your egoism to be nowhere; how and whence then do you beget this false phantom of your imagination.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

idaM hi sarvaM mRgatRSNikAmbuva=

 nnirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

 kutaH kva kasmAnmananAdivibhramaH ||27||

 

 

 

ityÂrSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkIye deva-dutôkte mokSôpAyeSu nirvANa-prakaraNe uttarÂrdhe satyAvabodhanopadezaH nAma dvAtriMzaH sargaH [y7.*]

 

 

SV7032

 

**sv.1 VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

**sv.4 It is as true as the dancing of the barren woman’s son. Such movement arises in ignorance; it is ignorance.

**sv.5 In the light of right understanding it ceases.

**sv.6 In the same way, the egosense arises when its existence is conceived. When that concept is rejected, the egosense ceases to be.

**sv.7 This is known as dhyâna (meditation) and samâdhi (superconscious state). It is the unconditioned consciousness.

**sv.8 Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair.

**sv.9 When one pursues the unreal or impermanent, there is sorrow.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

**sv.15 The world and the ‘I’ exist only as notions, not as fact nor as reality. They cease to be when one enquires “Who am I?” and “How has this world arisen?”

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

**sv.18 Therefore, one should enquire till the end of one’s life: “Who am I?”, “How did this world arise?”, “What is jiva or the individual personality?” and “What is life?” as instructed by the knowers of the truth.

**sv.19 When you betake yourself to the company of the knowers of truth, the light of their self-knowledge dispels the darkness of ignorance and its retinue, including the egosense. Hence, keep their company.

**sv.20 Resort to these knowers of truth in privacy, not in public.

**sv.21 For when different people express different points of view, your understanding may be stunted or perverted.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

 

 

 

y7032.3FB28-29.z27 Canto 7.32: ““

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 = v.13::FB28:0800h. -th- 25pp – 43KB = +3p/-5K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.12::0228 – 27 zl. -  22 pp. – 48KB = 6p/22K

v.11::0614 – 27 zl. -  16 pp. – 26KB = 8p/1K = v.110614 – 8 pp. – 27 zl. – 25KB

v.09::0524 – p1 – +22/+9 N15 H37 mxt – setup

 

 

 

 

 

 

y5021: Book 5, Sarga 21.

y5021.2FB28-29.z30 Canto 5.21: xxx

v.13::FB28:1800h. -th- 48pp – 67KB = +10p/+2K

The complete YVFiles in their most recent update can be downloaded at

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sv5021

VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

Canto 5.21:

1

उभौ_अपि ततः सिद्धौ -  But then when those two were adept =

ज्ञान-विज्ञान-पारगौ -  perfected in Wisdom-understanding =

विचेरतुः_वने तस्मिन् -  they explored the forest there =

यावत्_इच्छम्_अनिन्दितौ -  as-much-as wished, that blameless pair. -2-

And so somewhen, after some time,

the two came to Nirvâna,

both bodiless, two lamps without oil,

having susided into peace.

-3-

evaM prAgbhukta-dehAnAm – In this way, of previously-enjoyed bodies -

anantA jana-bandhutA – endless personal relationship -

AH kaiH kiM gRhyate tAbhyaH – O by what means what is to be grasped in them -

kiM vA saMtyajyate – or what is to be forsaken -

anagha – o sinless one? -4-

tasmAd_AsAm_anantAnAM tRSNAnAM – Thus for endless hopes and cravings -

raghunandana – o delight of the Raghu clan -

upAyaH_tyAga eka-ekaH – the means is to forsake them one-by-one -

na nAma paripAlanam – certainly not fostering them. -5-

6

7

eSA brAhmI sthitiH – This Brâhmic State – su-acchA niSkAmA – is pure, desireless, -

vigatAmayaH – limitless – A-maya – diseaseless according to some – enAM prApya – having got it -

mahAbAho – o great archer – having great long arms, a virtue in an archer. In the first book of Râm., Râma’s arms reach to his knees. vimUDho_’pi na muhyati – while a fool is not freed. -8-

9

10

vairAgyeNa atha zAstreNa – With dispassion as well as the Shâstras —

mahattva-Adi-gunair api – with greatness and such qualities —

yatnena Apad-vidhAta-arthaM – with effort to create good fortune —

svayam eva unnayet manaH – oneself alone should arouse the mind — -11-

12

13

pUrNe manasi – When Manas Mind is full = saMpUrNe jagat sarvaM – the whole world is aflood = sudhA-dravaiH – with nectar-flows. = upAnad-gUDha-pAdasya – of a shoe-covered=foot = nanu carmAs – now with leather = tRNa iva bhUH – the earth is covered as in grass. -14-

15

16

17

padma-akSa=kozaM –a lotus-eye – or seed in AB -

tri~jagad-goSpadaM – the three~worlds-hoofprint -

yojana-vrajam – is a league across -

nimeSArdhaM mahAkalpaH – a Great Doomsday takes half-an-eyeblink -

spRhA-rahita=cetasAm – for one whose Chetas Awareness is without Sprhâ Covetousness/Greed. -18-

19

na tathA bhAti pUrNa-induH – Not thus shines the full moon -

na pUrNaH kSIra-sAgaraH – nor so full is the Sea of Milk -

na lakSmI-vadanaM kAntaM – nor so beautiful the face of Laksmî -

spRhA-hInaM yathA manaH – as Manas the Mind is when without desire. -20-

yathA abda-lekhA zazinaM – As a streak of cloud does-to the moon -

sudhA-AlepaM maSI yathA – as whitewash smeared by soot -

dUSayaty_evam_eva antar_naram_AzA-pizAcikA – the Pishâcha monster of hope thus mars a man within. -21-

AzA-AkhyAH – They are called Âshâ Hopes, – expectations -

citta-vRkSasya zAkhAH – the branches of the Affection Tree, -

sthagita-dik-taTAH – covered in all directions – tAsu chinnAsu – with those divisions -

a-rUpatvaM yAti_citta-mahAdrumaH – the great Affection Tree comes to formlessness. -22-

23

24

etAsAM citta-vRttInAm – Of these affective motions – e-motions -

AzAnAm – of hopes – uttama-AzayaH – the ultimate abode -

na dadAsi prarohaM cet – if you do not give-way-to the sprouting -

tad_bhayaM na asti rAghava – that fear does not exist, Râghava. -25-

cittaM vRtti-vihInaM te yadA – When your affective mind is without activity, – vRtti – see the first Yoga-Sûtra, yogaz_citta-vRtti=nirodhaH || Yoga is restraint of affective activity. = yAtam acittatAm – having come to nonAffectivity, – tadA – then, = mokSa~mayIm antaH – made free within = sattAm ApnoSi – you reach the state of Being-So = tAM tatAm – like That fully. -26-

27

cintanaM vRttir_ity_uktaM – Conceiving is said to be a Vrtti Motion -

vartate cittam_AzayA – the affective mind moves by Hope – this sense of >vRt is seen in expressions like ”I was moved by the music” -

citta-vRttim_ataH hi_AzAM tyaktvA – then having forsaken affective motions like hope -

nizcittatAM vraja – proceed to nonaffectivity. -28-

29

30//

qq

hk5021

tRSNAvicikitsAyogautpattiH |

ekaviMzaH sargaH ||5|21||

1

ubhAvapi tataH siddhau jJAnavijJAnapAragau |

viceraturvane tasminyAvadicchamaninditau ||2||

tataH kadAcitkAlena nirvANapadamAgatau |

tau videhau gatasnehau dIpAviva zamaM gatau ||3||

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

6

7

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

9

10

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnenApadvidhAtArthaM svayamevonnayenmanaH ||11||

12

13

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRtaiva bhUH ||14||

15

16

17

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

19

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAticittamahAdrumaH ||22||

23

24

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

27

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

29

30

//

DN5021

तृष्णाविचिकित्सायोगौत्पत्तिः ।

एकविंशः सर्गः ॥५।२१॥

1

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ । विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥ ततः कदाचित्_कालेन निर्वाण-पदम्_आगतौ । तौ विदेहौ गत-स्नेहौ दीपौ_इव शमम् गतौ ॥३॥

एवं प्राग्भुक्तदेहानामनन्ता जनबन्धुता ।

आः कैः किं गृह्यते ताभ्यः किं वा संत्यज्यतेऽनघ ॥४॥

तस्मादासामनन्तानां तृष्णानां रघुनन्दन ।

उपायस्त्याग एकैको न नाम परिपालनम् ॥५॥

6

7

एषा ब्राह्मी स्थितिः स्वच्छा निष्कामा विगतामयः ।

एनां प्राप्य महाबाहो विमूढोऽपि न मुह्यति ॥८॥

9

10

वैराग्येणाथ शास्त्रेण महत्त्वादिगुणैरपि ।

यत्नेनापद्विधातार्थं स्वयमेवोन्नयेन्मनः ॥११॥

12

13

पूर्णे मनसि संपूर्ण जगत्सर्वं सुधाद्रवैः ।

उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥१४॥

15

16

17

पद्माक्षकोशं त्रिजगद्गोष्पदं योजनव्रजम् ।

निमेषार्धं महाकल्पः स्पृहारहितचेतसाम् ॥१८॥

19

न तथा भाति पूर्णेन्दुर्न पूर्णः क्षीरसागरः ।

न लक्ष्मीवदनं कान्तं स्पृहाहीनं यथा मनः ॥२०॥

यथाब्दलेखा शशिनं सुधालेपं मषी यथा ।

दूषयत्येवमेवान्तर्नरमाशापिशाचिका ॥२१॥

आशाख्याश्चित्तवृक्षस्य शाखाः स्थगितदिक्तटाः ।

तासु छिन्नास्वरूपत्वं यातिचित्तमहाद्रुमः ॥२२॥

23

24

एतासां चित्तवृत्तीनामाशानामुत्तमाशयः ।

न ददासि प्ररोहं चेत्तद्भयं नास्ति राघव ॥२५॥

चित्तं वृत्तिविहीनं ते यदा यातमचित्तताम् ।

तदा मोक्षमयीमन्तः सत्तामाप्नोषि तां तताम् ॥२६॥

27

चिन्तनं वृत्तिरित्युक्तं वर्तते चित्तमाशया ।

चित्तवृत्तिमतो ह्याशां त्यक्त्वा निश्चित्ततां व्रज ॥२८॥

29

30//

wn5021

तृष्णाविचिकित्सायोगौत्पत्तिः ।

एकविंशः सर्गः ॥५।२१॥

tRSNAvicikitsAyogautpattiH |

ekaviMzaH sargaH ||5|21||

“`y5021.001

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evam prabodhitaH_tena tadA puNyena pAvanaH |

prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

vasiSTha uvAca – ## VASISHTHA: = ##

evaM prabodhitaH – ## So brought to Realization = ##

tena tadA – ## thus then = ##

puNyena – ## by Punya the Pious, = ##  

pAvanaH – ## Pâvana the Airy = ##

prabodham_Apa – ## got Realization = ##

prakAzyaM prabhAta iva bhUtalam – ## x = ##

**m.1 When Punya exhorted Pavana in words of enlightenment, Pavana received the light of knowledge like earth which receives the early morning light of sun.

**sv.1 VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

**vlm.1 VASISHTHA continued:—Pávana being admonished by Punya in the said manner, became as enlightened in his intellect, as the landscape at the dawn of day.

**va.1. Hearing such words of Punya, Pavana become enlightened, like a valley lighted by morning sun.

 

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evam prabodhitaH_tena tadA puNyena pAvanaH |

prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

**vasiSTha uvAca | evam prabodhitaH_tena tadA puNyena pAvanaH | prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

#

`y5021.002

उभावपि ततः सिद्धौ ज्ञानविज्ञानपारगौ

विचेरतुर्वने तस्मिन्यावदिच्छमनिन्दितौ ॥२॥

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ ।

विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥

ubhau_api tataH siddhau jJAna-vijJAna-pAragau |

viceratuH_vane tasmin_yAvat_iccham_aninditau ||2||

ubhau_api tataH siddhau – ## But then when those two were adept = ##

jJAna-vijJAna-pAragau – ## perfected in Wisdom-understanding = ##

viceratuH_vane tasmin – ## they explored the forest there = ##

yAvat_iccham_aninditau – ## as-much-as wished, that blameless pair. -2- ##

**m.2-3 Then both of them moved about in the forest, having accomplished the goal of liberation. In course of time they attained Nirvana.

**sv.2 Both of them remained as enlightened beings, endowed with wisdom and direct realisation. They roamed the forest doing what they pleased but without blemish.

**vlm.2. They continued henceforward to abide in that forest, with the perfection of their spiritual knowledge, and they wandered about in the woods to their hearts content.

**va.2. They both become liberated, knowing the truth thoroughly; and they
continued to live in that forest, acting according to their noble
wishes.

ubhAvapi tataH siddhau jJAnavijJAnapAragau |

viceraturvane tasminyAvadicchamaninditau ||2||

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ । विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥

उभौ_अपि ततः सिद्धौ -  But then when those two were adept =

ज्ञान-विज्ञान-पारगौ -  perfected in Wisdom-understanding =

विचेरतुः_वने तस्मिन् -  they explored the forest there =

यावत्_इच्छम्_अनिन्दितौ -  as-much-as wished, that blameless pair. -2-

`y5021.003

ततः कदाचित्कालेन निर्वाणपदमागतौ

तौ विदेहौ गतस्नेहौ दीपाविव शमं गतौ ॥३॥

ततः कदाचित्_कालेन निर्वाण-पदम्_आगतौ ।

तौ विदेहौ गत-स्नेहौ दीपौ_इव शमम् गतौ ॥३॥

tataH kadAcit_kAlena nirvANa-padam_Agatau |

tau videhau gata-snehau dIpau_iva zamam gatau ||3||

tataH kadAcit_kAlena – ## Thus somewhen after-a-time = ##

nirvANa-padam_Agatau – ## The two having-come-to Nirvâna = ##

tau videhau – ## both bodiless = ##

gata-snehau dIpau_iva – ## like a lamp without oil = ##

zamam gatau – ## having-come to peace. -3- ##

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.3. After a long time they had both their extinction, and rested in their disembodied state of nirvana; as the oilless lamp wastes away of itself.

**va.3. In due time they left their bodies and attained the state of complete bliss and nirvana, like two lamps with burned out oil.

And so somewhen, after some time,

the two came to Nirvâna,

both bodiless, two lamps without oil,

having susided into peace.

-3-

““y5021.004

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

evaM prAgbhukta-dehAnAm_anantA jana-bandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate_’nagha ||4||

evaM prAgbhukta-dehAnAm – In this way, of previously-enjoyed bodies -

anantA jana-bandhutA – endless personal relationship -

AH kaiH kiM gRhyate tAbhyaH – O by what means what is to be grasped in them -

kiM vA saMtyajyate – or what is to be forsaken -

anagha – o sinless one?

**m.4 O sinless one, thus for any being there are immumerable relatives and friends across the many births that he goes through. Who is to be rejected or accepted among them?

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.4. Thus is the end of the great boast of men, of having large trains and numberless friends in their embodied states of lifetime, of which alas! they carry nothing with them to their afterlife, nor leave anything behind, which they can properly call as theirs.

**va.4. The embodied beings have endless number of relatives and friends,
whom of them one should be attached to and who should be left out, O
sinless Rama?

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

““y5021.005

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

tasmAd_AsAm_anantAnAM tRSNAnAM raghunandana |

upAyas_tyAga ekaiko na nAma paripAlanam ||5||

tasmAd_AsAm_anantAnAM tRSNAnAM – Thus for endless hopes and cravings -

raghunandana – o delight of the Raghu clan -

upAyaH_tyAga eka-ekaH – the means is to forsake them one-by-one -

na nAma paripAlanam – certainly not fostering them.

**m.5 O son of Raghu dynasty, thus the best way is to somehow get rid of the infinite number of cravings and avidities and not to preserve and protect them.

**sv.5 Craving is the root of all sorrow, O Râma: and the only intelligent way is to renounce all cravings completely and not to indulge them.

**vlm.5. The best means of our release from the multifarious objects of our desire, is the utter suppression of our appetites, rather than the fostering of them.

**va.5. Endless desires are the root of all sufferings, O Rama; the only right thing to do is to reject them, and not preserve and protect them.

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

““y5021.006

cintanenaidhate cintA tvindhaneneva pAvakaH |

nazyatyacintatenaiva vinendhanamivAnalaH ||6||

cintanena edhate cintA tv_indhanena iva pAvakaH |

nazyaty_acintatenaiva vinendhanam_ivAnalaH ||6||

cintanena edhate cintA tv_indhanena iva pAvakaH -

nazyaty_acintatena eva vinA indhanam_iva analaH –

**m.6 Anxiety (and anxious thinking) increases anxiety like fuel which increases the lord of fire. When fuel is withdrawn from fire, fire subsides. Likewise by not having anxiety, anxiety can be totally annihilated.

**sv.6 Even as fire burns all the more fiercely when fed with fuel, thoughts multiply by thinking: thoughts cease only by the extinction of thinking.

**vlm.6. It is the hankering after objects, that augment our appetite, as our thinking on something increases our thoughts about it. Just so as the fire is emblazoned by supply of the fuel, and extinguished by its want.

**va.6. Thoughts multiply by thinking about the objects, as fire grows big because of sticks thrown into it; and thoughts stop by not thinking, as fire is extinguished without fuel.

cintanenaidhate cintA tvindhaneneva pAvakaH |

nazyatyacintatenaiva vinendhanamivAnalaH ||6||

““y5021.007

dhyeyatyAgarathArUDhaH karuNodArayA dRzA |

lokamAlokayandInamAtiSThottiSTha rAghava ||7||

dhyeya-tyAga-rathArUDhaH karuNodArayA dRzA |

lokam_Alokayan_dInam_AtiSTha uttiSTha rAghava ||7||

dhyeya~tyAga-ratha=ArUDhaH – Having mounted the chariot of thought-foraking -

karuNA-udArayA dRzA – with perfect compassionate vision -

lokam_Alokayan_dInam_AtiSTha uttiSTha rAghava -

jd#>* —> #AsthA

jd#>* —> #utthA

**m.7 By renouncing ‘dheya vasana’ (the tendency to reflect on everything) move around and act in this world with compassion.

**sv.7 Hence, ascend the chariot of non-thinking and with a compassionate and limitless vision behold the worlds sunk in sorrow. Arise, O Râma.

**vlm.7. Now rise O Ráma! and remain aloft as in thy aerial car, by getting loose of your worldly desires; and looking pitifully on the miseries of grovelling mortals from above.

**va.7. O Raghava, leave these notions and rise to the superior state, looking at miserable world affairs with compassion.

dhyeyatyAgarathArUDhaH karuNodArayA dRzA |

lokamAlokayandInamAtiSThottiSTha rAghava ||7||

““y5021.008

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho_’pi na muhyati ||8||

eSA brAhmI sthitiH – This Brâhmic State – su-acchA niSkAmA – is pure, desireless, -

vigatAmayaH – limitless – A-maya – diseaseless according to some – enAM prApya – having got it -

mahAbAho – o great archer – having great long arms, a virtue in an archer. In the first book of Râm., Râma’s arms reach to his knees. vimUDho_’pi na muhyati – while a fool is not freed.

**m.8 O Rama of mighty arms, such is Brahmic state, the pure state of desireless action. When one attains this state, even a stupid (in wordly conduct) will never again be deluded.

**sv.8 This indeed is the Brahmic state — pure, free from craving and from illness. Attaining this even one who has been a fool is freed from delusion.

**vlm.8. This is the divine state known as the position of Brahma, which looks from above with unconcerned serenity upon all. By gaining this state, the ignorant also arc freed from misery.

**va.8. Such is the state of the creator Brahma himself, pure, free from desires and sufferings. Getting there, O mighty Rama, even a fool is no more mistaken.

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

““y5021.009

ekaM vivekaM suhRdamekAM prauDhasakhIM dhiyam |

AdAya viharannevaM saMkaTeSu na muhyati ||9||

ekaM vivekaM suhRdam ekAM prauDha-sakhIM dhiyam |

AdAya viharann evaM saMkaTeSu na muhyati ||9||

**m.9 When one moves around in the world in the company of friend called ‘viveka’ and beloved called rich understanding, he will never be confused or perplexed even in great distress and affliction.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.9. One walking with reason as his companion, and having his good understanding for his consort, is not liable to fall into the dangerous trap-doors, which lie hid in his way through life.

**va.9. One, who has discrimination for his good friend and understanding for his dear spouse, will not commit mistake even in difficult situation.

ekaM vivekaM suhRdamekAM prauDhasakhIM dhiyam |

AdAya viharannevaM saMkaTeSu na muhyati ||9||

““y5021.010

vinivAritasarvArthAdapahastitabAndhavAt |

na svadhairyAdRte kazcidabhyuddharati saMkaTAt ||10||

vinivArita-sarvArthAd apahastita-bAndhavAt |

na svadhairyAd Rte kazcid abhyuddharati saMkaTAt ||10||

vinivArita-sarvArthAd – deprived of every advantage, —

apahastita-bAndhavAt – rejected by your family, —

na svadhairyAd Rte kazcid – not at all without your firm conviction —

abhyuddharati saMkaTAt – are you lifted out of distress —

**m.10 Nothing can pull a person out of distress like one’s own courage. Even giving up all of one’s riches and relatives can not relieve one of distress as one’s own courage and firmness can.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.10. Being bereft of all properties, and destitute of friends, one has no other help to lift him up in his adversity, beside his own patience and reliance in God.

**va.10. For one without wealth, friends and relatives, here is no other means to save him from difficulties besides his own inner strength.

vinivAritasarvArthAdapahastitabAndhavAt |

na svadhairyAdRte kazcidabhyuddharati saMkaTAt ||10||

““y5021.011

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnena ApadvidhAtArthaM svayamevonnayenmanaH ||11||

vairAgyeNAtha zAstreNa mahattvAdi-guNair_api |

yatnena Apad-vidhAtArthaM svayam_eva unnayen_manaH ||11||

vairAgyeNa atha zAstreNa – With dispassion as well as the Shâstras —

mahattva-Adi-gunair api – with greatness and such qualities —

yatnena Apad-vidhAta-arthaM – with effort to create good fortune —

svayam eva unnayet manaH – oneself alone should arouse the mind —

**m.11 One should break the back of calamities through detachment, study of scriptures and great qualities. The effort should be by oneself with the head high.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.11. Let men elevate their minds with learning and dispassonateness, and with the virtues of self-dignity and valour, in order to rise over the difficulties of the world.

**va.11. Only own elevated and purified mind is able to defy difficulties by its efforts, dispassion, scriptural studies and great qualities.

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnena ApadvidhAtArthaM svayamevonnayenmanaH ||11||

“`y5021.012

na tantribhuvanaizvaryAnna kozAdratnadhAriNaH |

phalamAsAdyate cittAdyanmahattvopabRMhitAt ||12||

na tan tri-bhuvana-aizvaryAn na kozAd ratna-dhAriNaH |

phalam AsAdyate cittAd yan mahattva-upabRMhitAt ||12||

na tan_tri-bhuvana-aizvaryAt – That is not from lordship of the three worlds, = na kozAd_ratna-dhAriNaH – nor from chests full of precious jewels. = phalam_AsAdyate cittAt – is fruit attained from the Chitta Affection = yan_mahattva-upabRMhitAt – which is from growing to greatness. -12-

**vwv.751/12. That fruit (or reward) which is obtained from a mind pervaded (or grown) by greatness (or nobility), is not (obtained) by sovereignty over the three worlds, or by a treasury having gems

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. …

**vlm.12. There is no greater good to be derived by any other means, than by the greatness of mind. It gives a security which no wealth nor earthly treasure can confer on men.

**va.12. Greatness of result achieved by the purified mind cannot be achieved by riches or anything whatsoever in all three worlds.

na tantribhuvanaizvaryAnna kozAdratnadhAriNaH |

phalamAsAdyate cittAdyanmahattvopabRMhitAt ||12||

Not from lordship of the three worlds,

not from chests full of precious gems

does fruit come-from the Affection:–

it’s nourished by greatness of mind. -12-

““y5021.013

tadetasmiJjagatkukSau pAtotpAtanadolanaiH |

patanti puruSA ye vai manasteSAM gatajvaram ||13||

tad etasmiJ jagat-kukSau pAta-utpAtana-dolanaiH |

patanti puruSA ye vai manas_teSAM gata-jvaram ||13||

tad – That =

etasmin_jagat-kukSau – in the belly of this world =

pAta-utpAtana-dolanaiH – with its falling-rising swings =

patanti puruSAH ye vai –

manas_teSAM gata-jvaram – their Mind is trouble-free.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.13. It is only men of weak and crazy minds, that are often made to swing to and fro, and to rise and sink up and below, in the tempestuous ocean of the world.

**m.13 Mind of a person dips into a state of feverishness due to the shaking and trembling that one undergoes in the belly of the world.

**va.13. Men with minds burning in the fire of desires, fall into the cave of this changing world with its rises and falls.

tadetasmiJjagatkukSau pAtotpAtanadolanaiH |

patanti puruSA ye vai manasteSAM gatajvaram ||13||

““y5021.014

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRNa iva bhUH ||14||

pUrNe manasi saMpUrNa jagat-sarvaM sudhA-dravaiH |

upAnad-gUDha-pAdasya nanu carmAs_tRNa iva bhUH ||14||

pUrNe manasi – When Manas Mind is full = saMpUrNe jagat sarvaM – the whole world is aflood = sudhA-dravaiH – with nectar-flows. = upAnad-gUDha-pAdasya – of a shoe-covered=foot = nanu carmAs – now with leather = tRNa iva bhUH – the earth is covered as in grass. -14-

**vlm.752/14. When the mind is fulfilled (or contented), the whole world is filled with ambrosial fluids. Is not the earth only overspread by leather to one whose feet are covered with shoes?

**m.14 For one who is of an integrated and perfect mind, the entire world looks like a nectar-filled object. For one who wears a shoe, the entire earth appears to be skin – clad.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.14. The mind that is fraught with knowledge, and is full with the light of truth in it, finds the world filled with ambrosial water, and moves over it as easily, as a man walking on his dry shoes, or on a ground spread over with leather.

**va.14. For the mind, filled with knowledge of its unlimited nature, whole world is nectar, as for one whose feet are protected by good shoes whole world is covered by soft grass.

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRNa iva bhUH ||14||

““y5021.015

vairAgyAtpUrNatAmeti mano nAzAvazAnugam |

AzayA riktatAmeti zaradeva saromalam ||15||

vairAgyAt_pUrNatAm_eti mano nAzAvazAnugam |

AzayA riktatAm_eti zaradeva saromalam ||15||

vairAgyAt – After dispassion -

pUrNatAm_eti manas – Manas Mind comes to fullness -

nAzAvazAnugam -

AzayA riktatAm_eti –

zaradeva saromalam –

**m.15 A mind that does not admit desire becomes perfect with dispassion and detachment. Mind becomes poor and void when desires enter, like a dry lake during autumn.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.15. It is the want of desire, that fills the mind more than the fulfilment of its desires; dry up the channel of desire, as the autumnal heat parches a pool.

**va.15. Mind without desires becomes full and complete because of its dispassion; but with desires it becomes wasted like a lake becomes cold by the autumn.

vairAgyAtpUrNatAmeti mano nAzAvazAnugam |

AzayA riktatAmeti zaradeva saromalam ||15||

““y5021.016

hRdayaM zUnyatAmeti prakaTIkRtakoTaram |

agastipItArNavavadAzAvivazacetasAm ||16||

hRdayaM zUnyatAm_eti prakaTI~kRta-koTaram |

agasti-pItArNavavad_AzA-vivaza=cetasAm ||16||

hRdayaM zUnyatAm_eti prakaTI~kRta-koTaram -

agasti-pItArNavavad_AzA-vivaza=cetasAm –

**m.16 Heart becomes a void revealing a hole when it is seized by desires. It becomes like a sea with all the water emptied by Agastya.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.16. Else it empties the heart (by sucking up the heart blood, and lays open its gaps to be filled by air. The hearts of the avaricious are as dry as the bed of the dead sea, which was sucked up (drained), by Agasti (son of the sage Agastya).

**va.16. When mind is consumed by desires, heart becomes hollow, displaying
gaping emptiness, like a naked floor of the ocean drunk by the sage
Agasti.

hRdayaM zUnyatAmeti prakaTIkRtakoTaram |

agastipItArNavavadAzAvivazacetasAm ||16||

““y5021.017

yasya cittatarau sphAre tRSNAcapalamarkaTI |

na valgati mahattasya rAjate hRdvanaM tatam ||17||

yasya citta-tarau sphAre tRSNA-capala-markaTI |

na valgati mahattasya rAjate hRd-vanaM tatam ||17||

yasya –

citta-tarau sphAre – in the expanse of the Affection Tree -

tRSNA-capala-markaTI – the ape of fickle craving -

na valgati mahat –

tasya –

rAjate hRd-vanaM tatam –

**m.17 The garden of heart will shine bright and look charming when the monkey of craving does not jump about the tree of mind.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.17. The spacious garden of human heart, doth so long flourish with the fruits of humanity and greatness, as the restless ape of avarice does not infest its fair trees. (The mental powers are the trees, and the virtues are the fruits and flowers thereof).

**va.17. When restless monkey of desires does not jump on the tree of the
mind, garden of the heart flowers with blossoms of the great
qualities.

yasya cittatarau sphAre tRSNAcapalamarkaTI |

na valgati mahattasya rAjate hRdvanaM tatam ||17||

““y5021.018

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

padmAkSa-kozaM trijagad=goSpadaM yojana-vrajam |

nimeSArdhaM mahAkalpaH spRhA-rahita=cetasAm ||18||

padma-akSa=kozaM –a lotus-eye – or seed in AB -

tri~jagad-goSpadaM – the three~worlds-hoofprint -

yojana-vrajam – is a league across -

nimeSArdhaM mahAkalpaH – a Great Doomsday takes half-an-eyeblink -

spRhA-rahita=cetasAm – for one whose Chetas Awareness is without Sprhâ Covetousness/Greed.

jd#>* —> #>spRh – to be eager-for, jealous-of;  jd#>* —> #spRhA – desire, envy.

AB. padma~bija-koza~vad alpam iti yAvat | … ||

**m.18 To knowers of Truth, whose minds are desire free the world appears to be of the size of a cow’s foot. An aeon of time feels like half a minute.

**sv.18 To those who are devoid of any attachment or craving, the three worlds are as wide as the footprint of a calf and a whole world-cycle is but a moment.

**vlm.18. The mind that is devoid of avarice, views the triple world with the twinkling of an eye. The comprehensive mind views all space and time as a minim, in comparison to its conception of the infinite brahmA with itself.

**va.18. For the one whose mind is free from desires, all three worlds are
like lotus seeds in a pod, huge distances are like a cow’s footprint
and whole creation cycle is like a twinkling of an eye.

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

““y5021.019

zItatA sA na zItAMzorna himAcalakandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

zItatA sA na zItAMzor_na himAcala-kandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

zItatA sA -

na zIta-aMzor -

na himAcala-kandare -

na rambhA candanAvalyAM -

niHspRheSu manaHsu yA -

**m.19-20 . The coolness of a desire – free mind cannot be felt even in a Himalayan cave or a moon bean. The charm and grace visible in the face of a desire-free mind can not be seen even in full moon.

**sv.19 The coolness of the ice-pack on top of the Himalayas is nothing compared to the coolness of the mind of the sage free from craving.

**vlm.19. There is that coolness (sangfroid) in the mind of the unavaricious man, as is not to be found in the watery luminary of the moon; nor in the icy caverns of the snow-capt Himalayas. And neither the coldness of the plantain juice nor sandal paste, is comparable with the cool-headedness of inappetency.

**va.19. Coolness of the mind devoid of passion is far greater than that of
camphor; such coolness cannot be found on the Himalayan peaks, inside
a banana tree or in sandal paste.

zItatA sA na zItAMzorna himAcalakandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

““y5021.020

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

na tathA bhAti pUrNendur_na pUrNaH kSIra-sAgaraH |

na lakSmI-vadanaM kAntaM spRhA-hInaM yathA manaH ||20||

na tathA bhAti pUrNa-induH – Not thus shines the full moon -

na pUrNaH kSIra-sAgaraH – nor so full is the Sea of Milk -

na lakSmI-vadanaM kAntaM – nor so beautiful the face of Laksmî -

spRhA-hInaM yathA manaH – as Manas the Mind is when without desire.

**sv.20 The light of the full moon is not as bright nor is the ocean as full nor the face of the goddess of prosperity as radiant as the mind free from craving.

**vlm.20. The undesirous mind shines more brightly, than the disk of the full moon, and the bright countenance of the goddess of prosperity (Lakshmi).

**va.20. The full moon is not as bright, the ocean of milk is not as full,
and the face of Lakshmi is not as beautiful as the mind without
desires.

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

““y5021.021

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

yathAbda-lekhA zazinaM sudhAlepaM maSI yathA |

dUSayaty_evam_evAntar_naram_AzA-pizAcikA ||21||

yathA abda-lekhA zazinaM – As a streak of cloud does-to the moon -

sudhA-AlepaM maSI yathA – as whitewash smeared by soot -

dUSayaty_evam_eva antar_naram_AzA-pizAcikA – the Pishâcha monster of hope thus mars a man within.

**m.21 Desire pollutes the mind. It is like moon covered by a cloud.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.21. The urchin of appetence darkens the mind in the same manner, as a cloud covers the disk of the moon, and as ink-black obliterates a fair picture.

**va.21. Ghost of desire smears the mind, as the dark clouds cover the fair
moon and as soot makes the clean wall dirty.

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

““y5021.022

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAti cittamahAdrumaH ||22||

AzAkhyAz_citta-vRkSasya zAkhAH sthagita-dik-taTAH |

tAsu chinnAsv_arUpatvaM yAti_citta-mahAdrumaH ||22||

AzA-AkhyAH – They are called Âshâ Hopes, – expectations -

citta-vRkSasya zAkhAH – the branches of the Affection Tree, -

sthagita-dik-taTAH – covered in all directions – tAsu chinnAsu – with those divisions -

a-rUpatvaM yAti_citta-mahAdrumaH – the great Affection Tree comes to formlessness.

**AB. … arUpatvaM brahmatAM sthANutAM ca ||

**m.22-24 . The desire-shaped branches of the tree of mind stretch far into the quarters. It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.22. The arbour of desire stretches its branches, far and wide on every side, and darkens the space of the mind with their gloomy shadow.

**va.22. When the branches of desires, spread far and wide on the great tree of the mind, are chopped off, mind returns to its natural state.

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAti cittamahAdrumaH ||22||

““y5021.023

chinnatRSNAmahAzAkhe cittasthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zatazAkhatAm ||23||

chinna=tRSNA-mahAzAkhe citta-sthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zata-zAkhatAm ||23||

chinna=tRSNA-mahAzAkhe citta-sthANau sthitiM gate -

ekarUpatayA dhairyaM prayAti zata-zAkhatAm –

**m.22-24 . … It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.23. The branching tree of desire being cut down by its root, the plant of patience which was stinted under it, shoots forth in a hundred branches.

**va.23. Once the great branches of desires are cut off and mind becomes
still, the tree of steadiness and calmness sprouts by hundred shoots.

chinnatRSNAmahAzAkhe cittasthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zatazAkhatAm ||23||

““y5021.024

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

**vlm.24. When the unfading arbour of patience, takes the place of the uprooted desires; it produces the tree of paradise, yielding the fruits of immortality. (Patience reigns over the untransmuted ill).

**m.22-24 . The deisre-shaped branches of the tree of mind stretch far into the quarters. It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**va.24. With increase of steadiness mind becomes destroyed and you achieve
a state, O Rama, in which here is no death and destruction.

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

““y5021.025

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

etAsAM cittavRttInAm_AzAnAm_uttamAzayaH |

na dadAsi prarohaM cet_tad_bhayaM nAsti rAghava ||25||

etAsAM citta-vRttInAm – Of these affective motions – e-motions -

AzAnAm – of hopes – uttama-AzayaH – the ultimate abode -

na dadAsi prarohaM cet – if you do not give-way-to the sprouting -

tad_bhayaM na asti rAghava – that fear does not exist, Râghava.

**m.25 If one has a pure heart and does not yield place to any mental movements, then there will not be any fear of repeated births.

**sv.25 If you resolutely deny refuge to these hopes and cravings in your mind, then there is no fear for you.

**vlm.25. O well-intentioned Ráma! if you do not allow the sprouts of your mental desires, to germinate in your bosom, you have then nothing to fear in this world.

**va.25. If you will not shelter these hopes and desires in your mind, you will have no fear, O Raghava!

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

““y5021.026

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm |

tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

cittaM vRtti-vihInaM te yadA – When your affective mind is without activity, – vRtti – see the first Yoga-Sûtra, yogaz_citta-vRtti=nirodhaH || Yoga is restraint of affective activity. = yAtam acittatAm – having come to nonAffectivity, – tadA – then, = mokSa~mayIm antaH – made free within = sattAm ApnoSi – you reach the state of Being-So = tAM tatAm – like That fully. -26-

**vwv.755/26. When your mind, devoid of its inward working (or thought-constructs), has gone to the state of absence of thoughts, then you will attain that extended (or full) Existence, consisting of liberation, within you.

**m.26 When mind is devoid of any thought movements, a person arrives at the state of ‘no-mind’. Then one can attain liberation.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.26. When you become sober-minded after moderating your heart’s desires, you will then have the plant of liberation growing in its full luxuriance in your heart.

**va.26. Mind, devoid of thought movement, becomes no-mind, and then you achieve in yourself truth and fullness of liberation.

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm |

tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm | tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

“`y5021.027

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

citta-kauzika-apakSiNyA –

tRSNayA kSubdhayAntare -

a-maGgalAni vistAram_alam_AyAnti rAghava –

**m.27 O Rama, when the owl of craving shapes and disturbs your mind, only misery and unhappiness will be your lot.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.27. When the rapacious owl of your desire, nestles in your mind, it is sure you will be invaded by every evil, which the foreboding bird brings on its abode.

**va.27. When disturbed owl of desire enters the mind, it brings with itself all kinds of sorrows and anxieties.

 

 

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

#

“`y5021.028

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

cintanam vRttiH_iti_uktam vartate cittam_AzayA |

cittavRttim_ataH hi_AzAm tyaktvA nizcittatAm vraja ||28||

cintanam vRttiH_ity_uktam – ## Conceiving is said to be a Vrtti Motion = ##

vartate cittam_AzayA – ## the affective mind moves by Hope – this sense of >vRt is seen in expressions like ”I was moved by the music’ = ##

citta-vRttim_ataH hi_AzAM tyaktvA – ## then having forsaken affective motions like hope = ##

nizcittatAM vraja – ## proceed to nonaffectivity. -28- ##

**m.28 Thinking (reflection) is called a movement of mind. This movement is driven by desire. Such a desire – driven movement should be stopped. And thus become free of mind.

**sv.28 The thinking that is brought about by hopes and cravings is known as ‘vrtti’ (movement of thought); when hopes and cravings are given up, there is no vrtti either.

**vlm.28. Thinking is the power of the mind, and the thoughts dwell upon the objects of desire; abandon therefore thy thoughts and their objects, and be happy with thy thoughtlessness of everything.

**va.28. Movement of thought is called mind, and mind’s movement of thought
is desire; leaving desire mind becomes non-mind.

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

““y5021.029

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

atazcittopazAntyarthaM tadvRttiM prakSayaM naya ||29||

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

ataz_cittopazAnty-arthaM tad~vRttiM prakSayaM naya ||29||

yaH – Whatever – yayA vartate – busies by which means – vibrates

vRttvA saH – having busied – tayA eva vinA – without that very means – kSayI – is ruinous -

atas – and so – citta-upazAnti-arthaM – for the purpose of appeasing the Affective mind -

tad~vRttiM prakSayaM naya – bring that vibration to destruction.

jd#>* —> #>kSi  —> #kSaya —> #prakSaya

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.29. Anything that depends on any faculty, is lost also upon inaction of that faculty; therefore it is by suppression of your thinking (or thoughts), that you can put down your desires, and thereby have rest and peace of your mind.

**m.29 Whatever is associated with a movement will be annihilated by the cessation of that movement. And so for quietening the mind, one should stop all mind- movements.

**va.29. That which depends of thought movement, will disappear without
this movement. Therefore, to calm down the mind, destroy thought
movement – desires and hopes.

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

atazcittopazAntyarthaM tadvRttiM prakSayaM naya ||29||

““y5021.030

prazamitasakala iSaNo mahAtmanbhava

 bhavabandhamapAsya muktacittaH |

manasi nigaDarajjavaH kadAzAH

 parigalitAsu ca tAsu ko na muktaH ||30||

prazamita-sakala iSaNo mahAtman_bhava

bhava-bandham_­apAsya mukta-cittaH |

manasi nigaDa-rajjavaH kadAzAH

parigalitAsu ca tAsu ko na muktaH ||30||

prazamita-sakalaH iSaNaH mahAtman_bhava -

bhava-bandham_apAsya mukta-cittaH -

manasi nigaDa-rajjavaH kadAzAH -

parigalitAsu ca tAsu -

kaH na muktaH – who is not Free?

**m.30 O high-souled one, cease all desires and become free of mind. It is only the desires that bind one like chains and ropes. Without shaking them off, one can never be liberated.

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.30. Be free minded, O Ráma! by tearing off all its worldly ties, and become a great soul by suppressing your mean desires of earthly frailties: for who is there that is not set free, by being loosened from the fetters of desire, that bind his mind to this earth.

**va.30. O great Rama, leave all desires, free your mind, discarding all
attachments to the worldly objects! With ropes and chains of desires
in mind not destroyed, liberation is not possible.

prazamitasakala iSaNo mahAtmanbhava

 bhavabandhamapAsya muktacittaH |

manasi nigaDarajjavaH kadAzAH

 parigalitAsu ca tAsu ko na muktaH ||30||

ity arSe zrI-vAsiSTha-mahArAmayaNe vAlmIkIye devadUtokte mokSopayeSu upazamaprakaraNe tRSNA-vicikitsA-yogotpattir-nAmaika-viMzaH sargaH ||5|21||

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jd#>* —> #vinivArita – vi-nivArita, ni-vArita a. kept off , prevented , hindered , opposed; screened, covered —

jd#>* —> #apahastita apa-hastita a. thrown away, repelled y1.030.008 —

jd#>* —> #abhyuddhR – abhi-uddhR, abhi-ud>hR Ved. to take out (especially one fire in order to add it to another); to take or draw out , draw (as water) MBh.; to take up , lift up MBh. xii , 12322; to re-obtain; to elevate , render prosperous: Caus. (ind. p. abhyuddhArya) to raise , lift up MBh. iii , 13326. —

jd#>* —> #vidhAtR, vidhAtA, vidhAtrI a. distributing. arranging, disposing; **m. a distributer, disposer, arranger, accomplisher, maker, author, creator; a granter, giver, bestower; N. of Brahmâ (as the creator of the world and disposer of men’s fate, sometimes in pl. = <prajA-pati>; sometimes Vidhâtr is mentioned together with Dhâtr e.g. mbh.3. 10419; both are supposed to be the sons of Brahmâ [mbh.] or of Bhrgu [pur.]; in Vidhâtr is the regent of the 2nd `tithi, while Brahmâ presides over the first); Fate or Destiny (personified); – v.vazAt – ind. from the will of Brahmâ, through the power of destiny —

jd#>* —> #bRMhita a. – strengthened, nourished, cherished, grown, increased. —

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Results (1 to 19) of 19

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TO CONVERT hk (HARVARD-KYOTO) TO dn (dEVANAAGARII):

http://www.learnsanskrit.org/tools/sanscript.php

1. Select Harvard-Kyoto from the left-hand dropdown menu.

2. Select and copy the HK text, and insert it in the left-hand frame.

3. The right-hand menu will be preset to Devanagari. Just click in the right-hand frame, and the DN text will magically appear.

4. Press Ctrl-a to select the DN text, and Ctrl-c to copy it. Carry it where you will.

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

http://webapps.uni-koeln.de/tamil/ – the old format, in HK only; entries easily copied.

http://www.sanskrit-lexicon.uni-koeln.de/monier/ – with some DN – entries more difficult to copy.

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in ” aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

http://dsal.uchicago.edu/dictionaries/apte/index.html

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

Entries are in Roman alphabetical order. (Or, to arrange by zloka number, use the Sort Function.) CG words are readily found when you search with the pound-sign:

Search: #zabda.

saMtoSaH paramo lAbhaH sat-saGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||19||

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

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

sv/vlm5021

**sv.1 VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

**vlm.1 VASISHTHA continued:—Pávana being admonished by Punya in the said manner, became as enlightened in his intellect, as the landscape at the dawn of day.

**sv.2 Both of them remained as enlightened beings, endowed with wisdom and direct realisation. They roamed the forest doing what they pleased but without blemish.

**vlm.2. They continued henceforward to abide in that forest, with

the perfection of their spiritual knowledge, and they wandered

about in the woods to their hearts content.

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.3. After a long time they had both their extinction, and

rested* in their disembodied state oE nirvana; as the oilless lamp

wastes away of itself.

**vlm.4. Thus is the end of the great boast of men, of having

large trains and numberless friends in their embodied states

of lifetime, of which alas! they carry nothing with them to

their afterlife, nor leave anything behind, which they can properly

call as theirs.

**sv.5 Craving is the root of all sorrow, O Râma: and the only intelligent way is to renounce all cravings completely and not to indulge them.

**vlm.5. The best means of our release from the multifarious objects

of our desire, is the utter suppression of our appetites,

rather than the fostering of them.

**sv.6 Even as fire burns all the more fiercely when fed with fuel, thoughts multiply by thinking: thoughts cease only by the extinction of thinking.

**vlm.6. It is the hankering after objects, that augment our appetite,

as our thinking on something increases our thoughts

about it. Just so as the fire is emblazoned by supply of the fuel,

and extinguished by its want.

**sv.7 Hence, ascend the chariot of non-thinking and with a compassionate and limitless vision behold the worlds sunk in sorrow. Arise, O Râma.

**vlm.7. Now rise O Ráma! and remain aloft as in thy aerial

oar, by getting loose of your worldly desires; and looking pitifully

on the miseries of grovelling mortals from above.

**sv.8 This indeed is the Brahmic state — pure, free from craving and from illness. Attaining this even one who has been a fool is freed from delusion.

**vlm.8. This is the divine state known as the position of Brahma,

which looks from above with unconcerned serenity upon all.

By gaining this state, the ignorant also arc freed from misery.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.9. One walking with reason as his companion, and having

his good understooding for his consort, is not liable to fall into

the dangerous trap-doors, which lie hid in his way through

life.

**vlm.10. Being bereft of all properties, and destitute of friends,

one has no other help to lift him up in his adversity, beside his

own patience and reliance in God.

**vlm.11. Let men elevate their minds with learning and dispassonateness, and with the virtues of self-dignity and valour,

in order to rise over the difficulties of the world.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.12. There is no greater good to be derived by any other

means, than by the greatness of mind. It gives a security

which no wealth nor earthly treasure can confer on men.

**vlm.13. It is only men of weak and crazy minds, that are often

made to swing to and fro, and to rise and sink up and below,

in the tempestuous ocean of the world.

**vlm.14. The mind that is fraught with knowledge, and is full

with the light of truth in it, finds the world filled with ambrosial

water, and moves over it as easily, as a man walking on his

dry shoes, or on a ground spread over with leather.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.15. It is the want of desire, that fills the mind more than

the fulfilment of its desires; dry up the channel of desire, as the

autumnal heat parches a pool.

**vlm.16. Else it empties the heart (by sucking up the heart blood,

and lays open its gaps to be filled by air. The hearts of the

avaricious are as dry as the bed of the dead sea, which was

sucked up (drained), by Agasti (son of the sage Agastya).

**vlm.17. The spacious garden of human heart, doth so long flourish

with the fruits of humanity and greatness, as the restless ape of

avarice does not infest its fair trees. (The mental powers are

the trees, and the virtues are the fruits and flowers thereof).

**sv.18 To those who are devoid of any attachment or craving, the three worlds are as wide as the footprint of a calf and a whole world-cycle is but a moment.

**vlm.18. The mind that is devoid of avarice, views the triple

world with the twinkling of an eye. The comprehensive mind

views all space and time as a minim, in comparison to its conception

of the infinite brahmA with itself.

**sv.19 The coolness of the ice-pack on top of the Himalayas is nothing compared to the coolness of the mind of the sage free from craving.

**vlm.19. There is that coolness (sangfroid) in the mind of the

unavaricious man, as is not to be found in the watery luminary

of the moon; nor in the icy caverns of the snow-capt Himalayas.

And neither the coldness of the plantain juice nor sandal paste,

is comparable with the cool-headedness of inappetency.

**sv.20 The light of the full moon is not as bright nor is the ocean as full nor the face of the goddess of prosperity as radiant as the mind free from craving.

**vlm.20. The undesirous mind shines more brightly, than the

disk of the full moon, and the bright countenance of the goddess

of prosperity (Lakshmi).

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.21. The urchin of appetence darkens the mind in the same

manner, as a cloud covers the disk of the moon, and as ink-black

obliterates a fair picture.

**vlm.22. The arbour of desire stretches its branches, far and wide

on every side, and darkens the space of the mind with their

gloomy shadow.

**vlm.23. The branching tree of desire being cut down by its root,

the plant of patience which was stinted under it, shoots forth

in a hundred branches.

**vlm.24. When the unfading arbour of patience, takes the place of the uprooted desires; it produces the tree of paradise,

yielding the fruits of immortality. (Patience reigns over the untransmuted ill).

**sv.25 If you resolutely deny refuge to these hopes and cravings in your mind, then there is no fear for you.

**vlm.25. O well-intentioned Ráma! if you do not allow the sprouts

of your mental desires, to germinate in your bosom, you have

then nothing to fear in this world.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.26. When you become sober-minded after moderating your heart’s desires, you will then have the plant of liberation growing

in its full luxuriance in your heart.

**vlm.27. When the rapacious owl of your desire, nestles in your

mind, it is sure you will be invaded by every evil, which the

foreboding bird brings on its abode.

**sv.28 The thinking that is brought about by hopes and cravings is known as ‘vrtti’ (movement of thought); when hopes and cravings are given up, there is no vrtti either.

**vlm.28. Thinking is the power of the mind, and the thoughts

dwell upon the objects of desire; abandon therefore thy

thoughts and their objects, and be happy with thy thoughtlessness

of everything.

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.29. Anything that depends on any faculty, is lost also upon

inaction of that faculty; therefore it is by suppression of your

thinking (or thoughts), that you can put down your desires, and

thereby have rest and peace of your mind.

**vlm.30. Be free minded, O Ráma! by tearing off all its worldly

ties, and become a great soul by suppressing your mean desires

of earthly frailties: for who is there that is not set free, by being

loosened from the fetters of desire, that bind his mind to this

earth.

Sarga 21. Treatment of desire by yoga.

**va.1. Hearing such words of Punya, Pavana become enlightened, like a
valley lighted by morning sun.
**va.2. They both become liberated, knowing the truth thoroughly; and they
continued to live in that forest, acting according to their noble
wishes.
**va.3. In due time they left their bodies and attained the state of
complete bliss and nirvana, like two lamps with burned out oil.
**va.4. The embodied beings have endless number of relatives and friends,
whom of them one should be attached to and who should be left out, O
sinless Rama?
**va.5. Endless desires are the root of all sufferings, O Rama; the only
right thing to do is to reject them, and not preserve and protect
them.
**va.6. Thoughts multiply by thinking about the objects, as fire grows big
because of sticks thrown into it; and thoughts stop by not thinking,
as fire is extinguished without fuel.
**va.7. O Raghava, leave these notions and rise to the superior state,
looking at miserable world affairs with compassion.
**va.8. Such is the state of the creator Brahma himself, pure, free from
desires and sufferings. Getting there, O mighty Rama, even a fool is
no more mistaken.
**va.9. One, who has discrimination for his good friend and understanding
for his dear spouse, will not commit mistake even in difficult
situation.
**va.10. For one without wealth, friends and relatives, here is no other
means to save him from difficulties besides his own inner strength.
**va.11. Only own elevated and purified mind is able to defy difficulties
by its efforts, dispassion, scriptural studies and great qualities.
**va.12. Greatness of result achieved by the purified mind cannot be
achieved by riches or anything whatsoever in all three worlds.
**va.13. Men with minds burning in the fire of desires, fall into the cave
of this changing world with its rises and falls.
**va.14. For the mind, filled with knowledge of its unlimited nature, whole
world is nectar, as for one whose feet are protected by good shoes
whole world is covered by soft grass.
**va.15. Mind without desires becomes full and complete because of its
dispassion; but with desires it becomes wasted like a lake becomes
cold by the autumn.
**va.16. When mind is consumed by desires, heart becomes hollow, displaying
gaping emptiness, like a naked floor of the ocean drunk by the sage
Agasti.
**va.17. When restless monkey of desires does not jump on the tree of the
mind, garden of the heart flowers with blossoms of the great
qualities.
**va.18. For the one whose mind is free from desires, all three worlds are
like lotus seeds in a pod, huge distances are like a cow’s footprint
and whole creation cycle is like a twinkling of an eye.
**va.19. Coolness of the mind devoid of passion is far greater than that of
camphor; such coolness cannot be found on the Himalayan peaks, inside
a banana tree or in sandal paste.
**va.20. The full moon is not as bright, the ocean of milk is not as full,
and the face of Lakshmi is not as beautiful as the mind without
desires.
**va.21. Ghost of desire smears the mind, as the dark clouds cover the fair
moon and as soot makes the clean wall dirty.
**va.22. When the branches of desires, spread far and wide on the great
tree of the mind, are chopped off, mind returns to its natural state.
**va.23. Once the great branches of desires are cut off and mind becomes
still, the tree of steadiness and calmness sprouts by hundred shoots.
**va.24. With increase of steadiness mind becomes destroyed and you achieve
a state, O Rama, in which here is no death and destruction.
**va.25. If you will not shelter these hopes and desires in your mind, you
will have no fear, O Raghava!
**va.26. Mind, devoid of thought movement, becomes no-mind, and then you
achieve in yourself truth and fullness of liberation.
**va.27. When disturbed owl of desire enters the mind, it brings with
itself all kinds of sorrows and anxieties.
**va.28. Movement of thought is called mind, and mind’s movement of thought
is desire; leaving desire mind becomes non-mind.
**va.29. That which depends of thought movement, will disappear without
this movement. Therefore, to calm down the mind, destroy thought
movement – desires and hopes.
**va.30. O great Rama, leave all desires, free your mind, discarding all
attachments to the worldly objects! With ropes and chains of desires
in mind not destroyed, liberation is not possible.

y5021.2FB28-29.z30 Canto 5.21: xxx

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???

वायौ द्वन्द्वमिवात्रेदं जगदादि भासते

कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते ।

कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र -  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते -  this world-&c appears. =

कः_अहम् -  “Who am I?” =

कथम्_इदम् च -  and “”How is this?” =

इति विचारेण_एव शाम्यति -  only by such enquiry is it subdued. -15-

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

Recent updates of cantos can also be found at www.yoga-vasishtha.org  (under construction).

Your NOTES AND COMMENTS are very welcome at das.jiva@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, “y5021″.

y5020: Book 5, Sarga 20.

 

y5020.2FB26-27.z43 Canto 5.20: xxx

 

v.13::FB27:2100h. -wd- 68pp – 85KB = +17p/+14K = +4/-2°C. – b.fall.wetSnow.av +2/-8 =

 

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

 

Your NOTES AND COMMENTS are very welcome at das.jiva@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, “y5020″.

 

 

 

 

+++

 

 

sv5020

 

SV: V: 20 The Story of Punya and Pavana

 

If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I’: what is called Punya or Pavana is but a false notion.

You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

 

 

 

 

 

 

 

 

 

Canto 5.20:

 

कः पिता -  Who is (your) father, =

किं च वा मित्रं -  or else who your friend, =

का माता के च बान्धवाः -  who is your mother and who your relatives? =

स्वबुद्ध्या_एव_अवधूयन्ते -  They are all scattered =

वात्यया जन-पांसवः -  by the wind, dust-people. -1-

 

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशा*मयः -  Relations-friends-children=love-hate+delusion-state*made, =

स्व*संज्ञा-मात्रकेण_एव -  only by self*token-measure – (M: “signature-like” is very apt) =

प्रपञ्चः_अयं वितन्यते -  this material world expands. -2-

 

We feel a friend to be a friend,

an enemy an enemy, poison poison, nectar nectar.

All this is based-upon Feeling.

-3-

 

In the oneness -

vidyamAnasya sarvagasya kila AtmanaH – of the see/knowing all-going of the Self -

ayaM bandhuH paraz_ca ayam – ”This is a friend and this an enemy” -

ity_asau kalanA kutaH – where does this distinction come from? -4-

 

Seeing this mess of blood and meat and bone,–this body that is just

a cage of bones,–ask ”Who am I?”:

use your affective mind, my boy:–enquire, looking into yourself.               -5-

 

6

 

kaH te pitA – Who is your father? kaH ca suhRt – and who your friend? -

kA mAtA – who mother? – kaH ca vA paraH – and who the other? -

khasya ananta-vilAsasya – in Space, in endless delight, – kim asvaM – what is not your own? –

kiM svam – what your own? – ucyatAm – tell me that – -7-

 

8

 

babhUvuH_te – There were for you – su-puSpAsu sthalISu – in flowery places -

mRga-yoniSu – in animal wombs -

bahavo bandhavo mArgAs – many animal relatives – mArga > mRga -

tAn_kathaM na anuzocasi – Why don’t you grieve for them? -9-

 

babhUvus_te – There were for you -

sapadmAsu taTISv_ambho-jinISu te – those among the clouds of river lotuses -

haMsasya bandhavaH haMsAH – swan-relations among the swans -

tAn_kathaM na anuzocasi – why do you not mourn them? -10-

 

11

12

 

बभूवुः_ते -  There were for you =

स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च -  in flowing river-waters =

बहवः बन्धवः मत्स्याः -  many of your relations,–fishes. =

तान्_कथम् न_अनुशोचसि -  How do you not grieve/mourn for them? -13-

 

In the Dashârna country of ten lakes, you were a monkey once,

a prince of the woods-Foresters;

and in the snowy Pundra lands you were a crow in the forest.                             -14-

 

You were an elephant in Haihaya country -

trigarteSu ca gardabhaH – a donkey among the Trigartas -

zAlveSu saramA-putraH – among the Shalvas the son of a bitch -

patatrI sarala-drume – a bird in a pine tree. -15-

 

16

17

 

yaH kITas_tAla-kanda antar – What was a worm in a palm-tree=root -

mazako ya udumbare – what was a mosquito in a banyan tree -

yaH prAg_bakaH vindhya-vane – what was once a crane in the Vindhya woods -

sa tvaM putra – that is you, lad, -

mama anujaH – my younger brother. -18-

 

19

20

21

 

एतासु_अन्यासु बह्वीषु जन-योनिषु -  In these other many birth-families, =

पुत्रक -  Sonny, =  जातः_असि -  you have been born =

जम्बुद्वीपे_अस्मिन् -  here in Jambudvîpa =

पुरा शत-सहस्रशः -  long-ago, by the hundreds of thousands. -22-

 

इत्थम् तव_आत्मनः_च_एव -  And so only of yourSelf =

प्राक्तनम् वासना-क्रमम् -  according-with its prior Vâsanâs =

पश्यामि सूक्ष्मया बुद्ध्या -  I see/know with subtle intellect =

सम्यग्*दर्शन=शुद्धया -  with pure holisitic vision … -23-

 

मम_अपि -  Mine too =

बह्व्यः बहुधा योनयः -  many multitudes of births =

मोह-मन्थराः समतीताः -  established as a long slow delusion =

स्मरामि_अद्य -  I now remember =

ताः ज्ञान-उदितयाः दृशा -  arisen from Wisdom to my sight. -24-

 

bhuktvA pulindatAM vindhye – Having lived as a Pulinda tribesman in the Vindhya range,  -

kRtvA vaGgeSu vRkSatAm – having become a tree in Bengal, -

uSTratvaM vindhya-adrau jAto_’ham_iva kAnane – I was born as a camel in a Vindhya mountain forest.  -26-

 

26

27

28

29

30

31

32

 

अनन्ताः पितरः यान्ति  -  Unendingly the fathers come =

यान्त्य्_अनन्ताश्_च मातरः -  unendingly the mothers come too =

इह संसारिणां पुंसाम् -  for people in this Samsâra =

वन-पादप=पर्णवत् -  like the leaves of forest trees. -33-

 

kiM pramANam_ataH – Hence what limit is there, – putra – lad, -

duHkhasya atra sukhasya ca – of sorrow here and delight, -

tasmAt_sarvaM parityajya – therefore forsake everything -

tiSThAvaH svacchatAM gatau – rest in the way of purity. -34-

 

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//

 

 

qq

 

 

hk5020

 

pAvanabodhaH |

viMzaH sargaH ||5|20||

 

kaH pitA kiM ca vA mitraM kA mAtA ke ca bAndhavAH |

svabuddhyaivAvadhUyante vAtyayA janapAMsavaH ||1||

bandhumitrasutasnehadveSamohadazAmayaH |

svasaMjJAmAtrakeNaiva prapaJco’yaM vitanyate ||2||

bandhutve bhAvito bandhuH paratve bhAvitaH paraH |

viSAmRtadazeveha sthitirbhAvanibandhanI ||3||

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

raktamAMsAsthisaMghAtAddehAdevAsthipaJjarAt |

ko’haM syAmiti cittena svayaM putra vicAraya ||5||

4

5

6

kaste pitA kazca suhRtkA mAtA kaz ca vA paraH |

khasyAnantavilAsasya kimasvaM kiM svamucyatAm ||7||

8

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

10

11

12

babhUvuste sravantISu saraHsvambhojinISu ca |

bahavo bandhavo matsyAstAnkathaM nAnuzocasi ||13||

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

16

17

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

19

20

21

etAsvanyAsu bahvISu janayoniSu putraka |

jAto’si jambudvIpe’sminpurA zatasahasrazaH ||22||

itthaM tavAtmanazcaiva prAktanaM vAsanAkramam |

pazyAmi sUkSmayA buddhyA samyagdarzanazuddhayA ||23||

mamApi bahvyo bahudhA yonayo mohamantharAH |

samatItAH smarAmyadya tA jJAnoditayA dRzA ||24||

25

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

27

28

29

30

31

32

anantAH pitaro yAnti yAntyanantAzca mAtaraH |

iha saMsAriNAM puMsAM vanapAdapaparNavat ||33||

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

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//

 

 

 

DN5020

 

पावनबोधः ।

विंशः सर्गः ॥५।२०॥

 

कः पिता किं च वा मित्रं का माता के च बान्धवाः । स्वबुद्ध्यैवावधूयन्ते वात्यया जन-पांसवः ॥१॥ बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशामयः । स्व*संज्ञा-मात्रकेण_एव प्रपञ्चः_अयं वितन्यते ॥२॥ बन्धुत्वे भावितः बन्धुः परत्वे भावितः परः । विषामृत-दशा_इव_इह स्थितिः_भाव-निबन्धनी ॥३॥

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

raktamAMsAsthisaMghAtAddehAdevAsthipaJjarAt |

ko’haM syAmiti cittena svayaM putra vicAraya ||5||

4

5

6

kaste pitA kazca suhRtkA mAtA kaz ca vA paraH |

khasyAnantavilAsasya kimasvaM kiM svamucyatAm ||7||

8

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

10

11

12

बभूवुः_ते स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च । बहवः बन्धवः मत्स्याः_तान्_कथम् न_अनुशोचसि ॥१३॥

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

16

17

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

19

20

21

एतास्व्_अन्यासु बह्वीषु जन-योनिषु पुत्रक । जातः_असि जम्बु-द्वीपे_अस्मिन्_पुरा शत-सहस्रशः ॥२२॥ इत्थम् तव_आत्मनः_च_एव प्राक्तनम् वासना-क्रमम् । पश्यामि सूक्ष्मया बुद्ध्या सम्यग्*दर्शन=शुद्धया ॥२३॥ मम_अपि बह्व्यः बहुधा योनयः मोह-मन्थराः । समतीताः स्मरामि_अद्य ताः ज्ञान-उदितयाः दृशा ॥२४॥

25

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

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29

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32

अनन्ताः पितरः यान्ति यान्ति_अनन्ताः_च मातरः । इह संसारिणाम् पुंसाम् वन-पादप=पर्ण*वत् ॥३३॥

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

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//

 

 

 

 

 

 

 

wn5020

 

पावनबोधः ।

विंशः सर्गः ॥५।२०॥

pAvana-bodhaH |

viMzaH sargaH ||5|20||

 

 

 

 

 

 

`y5020.001

 

कः पिता किं वा मित्रं का माता के बान्धवाः

स्वबुद्ध्यैवावधूयन्ते वात्यया जनपांसवः ॥१॥

कः पिता किं च वा मित्रं का माता के च बान्धवाः ।

स्वबुद्ध्यैवावधूयन्ते वात्यया जन-पांसवः ॥१॥

kaH pitA kim ca vA mitram kA mAtA ke ca bAndhavAH |

svabuddhyA_eva_avadhUyante vAtyayA jana-pAMsavaH ||1||

 

kaH pitA – ## Who is (your) father, = ##

kiM ca vA mitraM – ## or else who your friend, = ##

kA mAtA ke ca bAndhavAH – ## who is your mother and who your relatives? = ##

svabuddhyA_eva_avadhUyante – ## They are all scattered = ##

vAtyayA jana-pAMsavaH – ## by the wind, dust-people. -1- ##

 

jd#>dhU—> #avadhU – Ved. P. (Imper. 2. sg. -धूनुहि , 2. pl. -धूनुता) to shake off or out or down RV. x , 66 , 14 & 134 , 3 Ka1tyS3r. &c : A1. (2. sg. -धूनुष्/ए ; impf. 2.sg. -धूनुथास् ; aor. -अधूषत ; perf. Pot. -दुधुवीत ; p. -धून्वान्/अ) – to shake off (as enemies or evil spirits or anything disagreeable) , frighten away RV. AV. S3Br. : Caus. (Pot. -धूनयेत्) to shake Mn. iii , 229.

 

**m.1 My dear brother, who is (your) mother? Who is father? Who is friend? Who are relatives? All these are shaken out of one’s mind like dust particles blown up by air.

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**vlm.1 Punya said:—Who is our father and who our mother, and who are our friends and relatives, except our notion of them as such; and these again are as the dust raised by the gusts of our airy fancy?

 

kaH pitA kiM ca vA mitraM kA mAtA ke ca bAndhavAH |

svabuddhyaivAvadhUyante vAtyayA janapAMsavaH ||1||

कः पिता किं च वा मित्रं का माता के च बान्धवाः । स्वबुद्ध्यैवावधूयन्ते वात्यया जन-पांसवः ॥१॥

कः पिता -  Who is (your) father, =

किं च वा मित्रं -  or else who your friend, =

का माता के च बान्धवाः -  who is your mother and who your relatives? =

स्वबुद्ध्या_एव_अवधूयन्ते -  They are all scattered =

वात्यया जन-पांसवः -  by the wind, dust-people. -1-

 

 

 

 

`y5020.002

 

बन्धुमित्रसुतस्नेहद्वेषमोहदशामयः

स्वसंज्ञामात्रकेणैव प्रपञ्चोऽयं वितन्यते ॥२॥

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशामयः ।

स्व*संज्ञा-मात्रकेण_एव प्रपञ्चः_अयं वितन्यते ॥२॥

bandhu-mitra-suta=sneha-dveSa+moha-dazAmayaH |

sva*saMjJA-mAtrakeNa_eva prapaJcaH_ayaM vitanyate ||2||

 

bandhu-mitra-suta=sneha-dveSa+moha-dazA*mayaH – ## Relations-friends-children=love-hate+delusion-state*made, = ##

sva*saMjJA-mAtrakeNa_eva – ## only by self*token-measure – (M: “signature-like” is very apt) = ##

prapaJcaH_ayaM vitanyate – ## this material world expands. -2- ##

 

**m.2 Relatives, friends, children, friendship, jealousy, delusion, attachment – all these are signature – like of the Self. This world grows and expands out of these symbols.

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**vlm.2. The conceptions of friends and foes, of our sons and relations are the products of our affection and hatred to them; and these being the effects of our ignorance, are soon made to disappear into airy nothing, upon enlightenment of the understanding.

 

bandhumitrasutasnehadveSamohadazAmayaH |

svasaMjJAmAtrakeNaiva prapaJco’yaM vitanyate ||2||

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशामयः । स्व*संज्ञा-मात्रकेण_एव प्रपञ्चः_अयं वितन्यते ॥२॥

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशा*मयः -  Relations-friends-children=love-hate+delusion-state*made, =

स्व*संज्ञा-मात्रकेण_एव -  only by self*token-measure – (M: “signature-like” is very apt) =

प्रपञ्चः_अयं वितन्यते -  this material world expands. -2-

 

 

 

 

 

 

y5020.003

 

बन्धुत्वे भावितो बन्धुः परत्वे भावितः परः

विषामृतदशेवेह स्थितिर्भावनिबन्धनी ॥३॥

बन्धुत्वे भावितः बन्धुः परत्वे भावितः परः ।

विषामृत-दशा_इव_इह स्थितिः_भाव-निबन्धनी ॥३॥

bandhutve bhAvitaH bandhuH paratve bhAvitaH paraH |

viSAmRta-dazA_iva_iha sthitiH_bhAva-nibandhanI ||3||

 

बन्धुत्वे भावितः बन्धुः -  A relation/friend is felt-to-be in the state of a friend =

परत्वे भावितः परः -  an enemy is felt-to-be in the state of an enemy =

विष-अमृत-दशा इव इह -  Here the quality of poison or nectar =

स्थितिः भाव-निबन्धनी -  is a state based on Bhâva Feeling. – >bhU. -3-

 

jd#>daMz ? —> #dazA – the fringe of a garment; • state or condition of life, period of life (youth, manhood, &c.), condition, circumstances; the fate of men as depending on the position of the planets, aspect or position of the planets (at birth &c.); cf. <vastra>. — y1027.026

# > sthA # sthiti-H

# >bhU # bhAva

 

**m.3 A relative is because of the feeling of relationship. Enemy is because of feeling of enmity. Poison and nectar are mere states and dispositions of mind.

**sv.3 If one is thought of as a friend, he is a friend; if he is thought of as the other, he is the other!

**vlm.3. The thought of one as a friend, makes him a friend, and thinking one as an enemy makes him an enemy; the knowledge of a thing as honey and of another as poison, is owing to our opinion of it.

 

We feel a friend to be a friend,

an enemy an enemy, poison poison, nectar nectar.

All this is based-upon Feeling.

-3-

 

 

 

 

““y5020.004

 

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

ekatve vidyamAnasya sarvagasya kila AtmanaH |

ayaM bandhuH paraz_ca ayam_ity_asau kalanA kutaH ||4||

 

ekatve – In the oneness -

vidyamAnasya sarvagasya kila AtmanaH – of the see/knowing all-going of the Self -

ayaM bandhuH paraz_ca ayam – ”This is a friend and this an enemy” -

ity_asau kalanA kutaH – where does this distinction come from?

 

**m.4 For the One, all-pervading, immanent Self where are the apprehensions like friend and enemy?

**sv.4 When all this is seen as the one omnipresent being, where is the distinction between the friend and the other?

**vlm.4. There being but one universal soul equally pervading the whole, there can be no reason of the conception of one as a friend and of another as an enemy.

 

 

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

 

 

 

 

 

 

 

““y5020.005

 

raktamAMsaasthisaMghAtAddehAdevAsthipaJjarAt |

ko’haM syAmiti cittena svayaM putra vicAraya ||5||

rakta-mAMsa-asthi-saMghAtAd_dehAd_eva asthi-paJjarAt |

ko_’haM syAm_iti cittena svayaM putra vicAraya ||5||

 

rakta-mAMsa-asthi-saMghAtAt – After enquiring into this mess of blood, meat, and bone, -

dehAd_eva asthi-paJjarAt – this body that is only a cage of bones -

ko_’haM syAm – ”Who am I?” -

iti cittena – thus with your affective mind -

svayaM putra vicAraya – enquire into yourself, lad.

 

**m.5 O my brother, this body is a mere collection of skeleton, bones, blood and flesh. You reflect on ‘who am I’ in your mind.

**vlm.5. Think my boy in thy mind what thou art, and what is that thing which makes thy identity, when thy body is but a composition of bones, ribs, flesh and blood, and not thyself.

**sv.5 Brother, enquire within yourself — this body is inert and it is composed of blood, flesh, bones, etc.; what is the ‘I’ in it?

 

Seeing this mess of blood and meat and bone,–this body that is just

a cage of bones,–ask ”Who am I?”:

use your affective mind, my boy:–enquire, looking into yourself.               -5-

 

 

 

 

 

““y5020.006

 

dRSTyA tu pAramArthikyA na kazcittvaM na vAsmyaham |

mithyAjJAnamidaM puNyaH pAvanazceti valgati ||6||

dRSTyA tu pAramArthikyA na kazcit_tvaM na vA asmy_aham |

mithyAjJAnam_idaM puNyaH pAvanaz_ceti valgati ||6||

 

dRSTyA tu pAramArthikyA na kazcit_tvaM na vA asmy_aham -

mithyAjJAnam_idaM puNyaH pAvanaz_ceti valgati –

 

**m.6 When you perceive from the point of veiw of Truth, neither you nor I exist. To think as Pavana and Punya in an error, a misconception.

**sv.6 If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I’: what is called Punya or Pavana is but a false notion.

**vlm.6. Being viewed in its true light, there is nothing as myself or thyself; it is a fallacy of our understanding, that makes me think myself as Punya and thee as Pávana.

 

 

dRSTyA tu pAramArthikyA na kazcittvaM na vAsmyaham |

mithyAjJAnamidaM puNyaH pAvanazceti valgati ||6||

 

 

 

 

 

 

 

““y5020.007

 

kaste pitA kazca suhRtkA mAtA kazca vA paraH |

khasya anantavilAsasya kimasvaM kiM svamucyatAm ||7||

kas_te pitA kaz_ca suhRt_kA mAtA kaz_ca vA paraH |

khasya ananta-vilAsasya kim_a-svaM kiM svam_ucyatAm ||7||

 

kaH te pitA – Who is your father? kaH ca suhRt – and who your friend? -

kA mAtA – who mother? – kaH ca vA paraH – and who the other? -

khasya ananta-vilAsasya – in Space, in endless delight, – kim asvaM – what is not your own? –

kiM svam – what your own? – ucyatAm – tell me that -

 

**m.7 Who is your father? Who is your mother? Who is friend? Who is enemy? All are the sportive delight of the Consciousness – ether. There is nothing called I and not I for Brahman.

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.7. Who is thy father and who thy son, who thy mother and who thy friend? One Supreme-self pervades all infinity, whom callest thou the self, and whom the not self; (i. e. thine and

not thine).

 

 

kaste pitA kazca suhRtkA mAtA kazca vA paraH |

khasya anantavilAsasya kimasvaM kiM svamucyatAm ||7||

 

 

 

 

 

 

““y5020.008

 

asi cettvaM tadanyeSu yAteSu bahujanmasu |

ye bandhavo ye vibhavAH kiM tAnapi na zocasi ||8||

asi cet_tvaM tad_anyeSu yAteSu bahu-janmasu |

ye bandhavo ye vibhavAH kiM tAn_api na zocasi ||8||

 

asi cet_tvaM tad_anyeSu yAteSu bahu-janmasu -

ye bandhavo ye vibhavAH kiM tAn_api na zocasi –

 

**m.8 You were there and others too since and during millions of briths. Why are you not grieving for all of them?

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.8. If thou art a spiritual substance (linga saríra), and hast undergone many births, then thou hadst many friends and properties in thy past lives, why dost not think of them also?

 

 

asi cettvaM tadanyeSu yAteSu bahujanmasu |

ye bandhavo ye vibhavAH kiM tAnapi na zocasi ||8||

 

 

 

 

 

““y5020.009

 

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvus_te supuSpAsu sthalISu mRga-yoniSu |

bahavo bandhavo mArgAs_tAn_kathaM na anuzocasi ||9||

 

babhUvuH_te – There were for you – su-puSpAsu sthalISu – in flowery places -

mRga-yoniSu – in animal wombs -

bahavo bandhavo mArgAs – many animal relatives – mArga > mRga -

tAn_kathaM na anuzocasi – Why don’t you grieve for them?

 

**m.9-13 You were born in the wombs of wild animals in flower-filled forests. You had many relatives then. Why are you not weeping for them?

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.9. Thou hadst many friends in the flowery plains, where thou hadst thy pasture in thy former form of a stag; why thinkest not of those deer, who were once thy dear companions?

 

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

 

 

 

 

 

““y5020.010

 

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

babhUvus_te sapadmAsu taTISv_ambho-jinISu te |

haMsasya bandhavo haMsAs_tAn_kathaM nAnuzocasi ||10||

 

babhUvus_te – There were for you -

sapadmAsu taTISv_ambho-jinISu te – those among the clouds of river lotuses -

haMsasya bandhavaH haMsAH – swan-relations among the swans -

tAn_kathaM na anuzocasi – why do you not mourn them?

 

**m.10-13 You were born as a swan in a lotus-filled lake. You had many swans as friends. Why are you not weeping for them?

**vlm.10. Why dost thou not lament for thy lost companions of swans, in the pleasant pool of lotuses, where thou didst dive and swim about in the form of a gander?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

 

 

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

 

 

 

 

 

 

““y5020.011

 

babhUvuste’lamanyatra citrAsu vanarAjiSu |

bahavo bandhavo vRkSAstAnkathaM nAnuzocasi ||11||

babhUvus_te_’lam_anyatra citrAsu vana-rAjiSu |

bahavo bandhavo vRkSAs_tAn_kathaM na anuzocasi ||11||

 

babhUvuH_te_alam_anyatra – Some otherwhen there were for you -

citrAsu vana-rAjiSu -

bahavo bandhavaH vRkSAH_tAn – those many tree relations -

kathaM na anuzocasi – how is it you don’t grieve-for?

 

**m.11-13 You were a tree in a forest and you had many tree friends. Why are you not weeping for them?

**vlm.11. Why not lament for thy fellow arbors in the woodlands, where thou once stoodest as a stately tree among them?

**sv.10-11-12-13 You had … many tree relatives when you were a tree… Why do you not weep for them?

 

 

babhUvuste’lamanyatra citrAsu vanarAjiSu |

bahavo bandhavo vRkSAstAnkathaM nAnuzocasi ||11||

 

 

 

 

 

 

“`y5020.012

 

babhuvuste mahogreSu zikhareSu mahIbhRtAm |

bahavo bAndhavaH siMhAstAnkathaM nAnuzocasi ||12||

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm |

bahavaH bAndhavaH siMhAh_tAn_katham na_anuzocasi ||12||

 

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm – ## x = ##

bahavaH bAndhavaH siMhAh – ## x = ##

tAn_katham na_anuzocasi – ## How do you not grieve for them? -12- ##

 

**m.12-13 You were a lion on the peaks of high mountains and you had many lions as friends. Why are you not weeping for them?

**vlm.12. Thou hadst thy comrades of lions on the rugged crags of mountains, why dost not lament for them also?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

 

babhuvuste mahogreSu zikhareSu mahIbhRtAm |

bahavo bAndhavaH siMhAstAnkathaM nAnuzocasi ||12||

 

babhuvuste mahogreSu zikhareSu mahIbhRtAm |

bahavo bAndhavaH siMhAstAnkathaM nAnuzocasi ||12||

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm |

bahavaH bAndhavaH siMhAh_tAn_katham na_anuzocasi ||12||

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm | bahavaH bAndhavaH siMhAh_tAn_katham na_anuzocasi ||12||

#

 

 

 

 

 

`y5020.013

 

बभूवुस्ते स्रवन्तीषु सरःस्वम्भोजिनीषु

बहवो बन्धवो मत्स्यास्तान्कथं नानुशोचसि ॥१३॥

बभूवुः_ते स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च ।

बहवः बन्धवः मत्स्याः_तान्_कथम् न_अनुशोचसि ॥१३॥

babhUvuH_te sravantISu saraHsu_ambhas*jinISu ca |

bahavaH bandhavaH matsyAH_tAn_katham na_anuzocasi ||13||

 

babhUvuH_te – ## There were for you = ##

sravantISu saraHsu_ambhas*jinISu ca – ## in flowing river-waters = ##

bahavaH bandhavaH matsyAH – ## many of your relations,–fishes. = ##

tAn_katham na_anuzocasi – ## How do you not grieve/mourn for them? -13- ##

 

**m.13 You were a fish in many rivers. You had many fish friends. Why are you not weeping for them?

**vlm.13. Thou hadst many of thy mates among the fishes, in the limpid lakes decked with lotuses; why not lament for thy separation from them?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

 

babhUvuste sravantISu saraHsvambhojinISu ca |

bahavo bandhavo matsyAstAnkathaM nAnuzocasi ||13||

बभूवुः_ते स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च । बहवः बन्धवः मत्स्याः_तान्_कथम् न_अनुशोचसि ॥१३॥

बभूवुः_ते -  There were for you =

स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च -  in flowing river-waters =

बहवः बन्धवः मत्स्याः -  many of your relations,–fishes. =

तान्_कथम् न_अनुशोचसि -  How do you not grieve/mourn for them? -13-

 

 

 

 

 

 

““y5020.014

 

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

babhUvitha daza-arNeSu kapilo vana-vAnaraH |

rAjaputras_tuSAreSu puNDreSu vana-vAyasaH ||14||

 

babhUvitha – Your were – daza-arNeSu – in the Dashârna country – of ten lakes -

kapilaH vana-vAnaraH – a monkey, a woods-Forester -

rAja-putraH – a Prince – tuSAreSu puNDreSu – in the snowy Pundra lands -

vana-vAyasaH – a forest crow.

 

**m.14-18 You were a monkey in the Kapila garden in Dasarna country. You were a prince in Tushara country. You were a crow in Punya country…

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.14. Thou hadst been in the country of Dasárna (confluence of the ten rivers), as a monkey in the grey and green woods: a prince hadst thou been in land of frost; and a raven in the woods of Pundra.

 

 

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

 

In the Dashârna country of ten lakes, you were a monkey once,

a prince of the woods-Foresters;

and in the snowy Pundra lands you were a crow in the forest.                             -14-

 

 

 

““y5020.015

 

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

haihayeSu mAtAGgas_trigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI sarala-drume ||15||

 

haihayeSu mAtAGgaH_- An elephant in Haihaya country -

trigarteSu ca gardabhaH – a donkey among the Trigartas -

zAlveSu saramA-putraH – among the Shalvas the son of a bitch -

patatrI sarala-drume – a bird in a pine tree.

 

# haihaya – http://en.wikipedia.org/wiki/Haihayas

# trigarta – http://en.wikipedia.org/wiki/Trigarta_Kingdom

# saramA – in general, female dog, bitch; particularly “the fleet one”, a female dog belonging to indra and the gods (represented in RV. x , 14 , 10 as the mother of the four-eyed brindled dogs of yama [cf. IW. 470] , and called in MBh. i , 671 deva-zunI in the RV. said to have gone in search of and recovered the cows stolen by the paNis ; elsewhere regarded as the mother of beasts of prey saramA deva-zunI is also said to be the authoress of part of RV. x , 108) RV. Pa1rGr2. MBh. &c

 

AB. saramA zunI … ||

**m.14-18 You were … an elephant in Haihaya region, a donkey in Trigarta region, a dog in Salwa kingdom, an aswatha tree on Vindhya Hill….

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.15. Thou hadst been an elephant in the land of Haihayas, and an ass in that of Trigarta; thou hadst become a dog in the country of Salya, and a bird in the wood of sarala or sál trees.

 

 

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

 

You were an elephant in Haihaya country -

trigarteSu ca gardabhaH – a donkey among the Trigartas -

zAlveSu saramA-putraH – among the Shalvas the son of a bitch -

patatrI sarala-drume – a bird in a pine tree. -15-

 

 

 

 

 

““y5020.016

 

vindhyAdrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe |

mandare kukkuTo bhUtvA vipro jAto’si kandare ||16||

vindhyAdrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe |

mandare kukkuTo bhUtvA vipro jAto_’si kandare ||16||

 

vindhya-adrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe -

mandare kukkuTo bhUtvA vipro jAto_’si kandare –

 

**m.14-18 You were … an aswatha tree on Vindhya Hill, a mosquito on a banyan tree, a hen on Mandara mountain. And now you are born as a brahmin on this hill ‘Meru’. You were a brahmin in Kosala country, a tittitri bird in Vanga, a horse in Tushara region, a crane on the Mandara hill.

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.16. Thou hadst been a pípal tree on the Vindhyan mountains, and a wood insect in a large oak (bata) tree; thou hadst been a cock on the Mandara mountain, and then born as a Bráhman in one of its caverns; (the abode of Rishis).

 

 

vindhyAdrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe |

mandare kukkuTo bhUtvA vipro jAto’si kandare ||16||

 

 

 

 

 

 

““y5020.017

 

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH |

azvo bhUtvA tuSAreSu jAtastvaM brahmaNo’dhvare ||17||

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH |

azvo bhUtvA tuSAreSu jAtas_tvaM brahmaNo_’dhvare ||17||

 

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH -

azvo bhUtvA tuSAreSu jAtas_tvaM brahmaNo_’dhvare –

 

**m.14-18 You were a monkey in the Kapila garden in Dasarna country. You were a prince in Tushara country. You were a crow in Punya country, an elephant in Haihaya region, a donkey in Trigarta region, a dog in Salwa kingdom, an aswatha tree on Vindhya Hill, a mosquito on a banyan tree, a hen on Mandara mountain. And now you are born as a brahmin on this hill ‘Meru’. You were a brahmin in Kosala country, a tittitri bird in Vanga, a horse in Tushara region, a crane on the Mandara hill.

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**vlm.17. Thou wast a Bráhman in Kosala, and a partridge in Bengal; a horse hadst thou been in the snowy land, and a beast in the sacred ground of Brahmá at Pushkara (Pokhra).

 

 

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH |

azvo bhUtvA tuSAreSu jAtastvaM brahmaNo’dhvare ||17||

 

 

 

 

 

 

““y5020.018

 

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

yaH kITas_tAlakandAntar-mazako ya udumbare |

yaH prAg_bako vindhya-vane sa tvaM putra mama anujaH ||18||

 

yaH kITas_tAla-kanda antar – What was a worm in a palm-tree=root -

mazako ya udumbare – what was a mosquito in a banyan tree -

yaH prAg_bakaH vindhya-vane – what was once a crane in the Vindhya woods -

sa tvaM putra – that is you, lad, -

mama anujaH – my younger brother.

 

**m.14-18 You were … an aswatha tree on Vindhya Hill, a mosquito on a banyan tree, a hen on Mandara mountain. And now you are born as a brahmin on this hill ‘Meru’. …

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**vlm.18. Thou hadst been an insect in the trunk of a palm tree, a gnat in a big tree, and a crane in the woods of Vindhya, that art now my younger brother.

 

 

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

 

 

 

 

““y5020.019

 

himavatkandare bhUrjatanutvaggranthikoTare |

pipIliko yaH SaNmAsAnso’yaM tvamanujo mama ||19||

himavat-kandare bhUrja-tanutvag-granthi-koTare |

pipIliko yaH SaNmAsAn_so_’yaM tvam_anujo mama ||19||

 

**m.19 You were an ant for six months in a leaf nest on Himalayas.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.19. Thou hadst been an ant for six months, and lain within the thin bark of a bhugpetera tree in a glen of the Himalayan hills, that art now born as my younger brother.

 

 

himavatkandare bhUrjatanutvaggranthikoTare |

pipIliko yaH SaNmAsAnso’yaM tvamanujo mama ||19||

 

 

 

 

 

 

““y5020.020

 

sthitaH sImAntakugrAmagomaye yazca vRzcikaH |

sArdhasaMvatsaraM sAdho so’yaM tvamanujo mama ||20||

sthitaH sImAntakugrAmagomaye yazca vRzcikaH |

sArdhasaMvatsaraM sAdho so’yaM tvamanujo mama ||20||

 

**m.20-22 You were a scorpion in cowdung for nearly one and half years. You were also living inside the breast of a tribal girl. You were born in many wombs in this Jambu Island. Now you are born as my brother.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.20. Thou hadst been a millepedes in a dunghill at a distant village; where thou didst dwell for a year and half, that art now become my younger brother.

 

 

sthitaH sImAntakugrAmagomaye yazca vRzcikaH |

sArdhasaMvatsaraM sAdho so’yaM tvamanujo mama ||20||

 

 

 

 

 

““y5020.021

 

pulindIstanapITheSu vilInaM yena kAnane |

SaTpadeneva padmeSu so’yaM tvamanujo mama ||21||

pulindI-stana-pITheSu vilInaM yena kAnane |

SaTpadeneva padmeSu so_’yaM tvam_anujo mama ||21||

 

pulindI-stana-pITheSu vilInaM yena kAnane -

SaTpadena iva padmeSu -

so_’yaM tvam_anujo mama -

 

# pulinda

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/

 

**m.20-22 You were a scorpion in cowdung for nearly one and half years. You were also living inside the breast of a tribal girl. You were born in many wombs in this Jambu Island. Now you are born as my brother.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.21. Thou wast once the youngling of a Pulinda (a hill tribe woman), and didst dwell on her dugs like the honey sucking bee on the pericarp of a lotus. The same art thou now my younger brother.

 

 

pulindIstanapITheSu vilInaM yena kAnane |

SaTpadeneva padmeSu so’yaM tvamanujo mama ||21||

 

 

 

 

 

`y5020.022

 

एतास्वन्यासु बह्वीषु जनयोनिषु पुत्रक

जातोऽसि जम्बुद्वीपेऽस्मिन्पुरा शतसहस्रशः ॥२२॥

एतास्व्_अन्यासु बह्वीषु जन-योनिषु पुत्रक ।

जातः_असि जम्बु-द्वीपे_अस्मिन्_पुरा शत-सहस्रशः ॥२२॥

etAsv_anyAsu bahvISu jana-yoniSu putraka |

jAtaH_asi jambu-dvIpe_asmin_purA zata-sahasrazaH ||22||

 

एतासु_अन्यासु बह्वीषु जन-योनिषु -  In these other many birth-families, =

पुत्रक -  Sonny, =  जातः_असि -  you have been born =

जम्बुद्वीपे_अस्मिन् -  here in Jambudvîpa =

पुरा शत-सहस्रशः -  long-ago, by the hundreds of thousands. -22-

 

**m.20-22 You were a scorpion in cowdung for nearly one and half years. You were also living inside the breast of a tribal girl. You were born in many wombs in this Jambu Island. Now you are born as my brother.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**vlm.22. In this manner my boy, wast thou born in many other shapes, and hadst to wander all about the Jambu-dwipa, for myriads of years: And now art thou my younger brother.

 

etAsvanyAsu bahvISu janayoniSu putraka |

jAto’si jambudvIpe’sminpurA zatasahasrazaH ||22||

एतास्व्_अन्यासु बह्वीषु जन-योनिषु पुत्रक । जातः_असि जम्बु-द्वीपे_अस्मिन्_पुरा शत-सहस्रशः ॥२२॥

एतासु_अन्यासु बह्वीषु जन-योनिषु -  In these other many birth-families, =

Sonny, you have been born =

जम्बुद्वीपे_अस्मिन् -  here in Jambudvîpa =

पुरा शत-सहस्रशः -  long-ago, by the hundreds of thousands. -22-

 

 

 

 

 

`y5020.023

 

इत्थं तवात्मनश्चैव प्राक्तनं वासनाक्रमम्

पश्यामि सूक्ष्मया बुद्ध्या सम्यग्दर्शनशुद्धया ॥२३॥

इत्थम् तव_आत्मनः_च_एव प्राक्तनम् वासना-क्रमम् ।

पश्यामि सूक्ष्मया बुद्ध्या सम्यग्*दर्शन=शुद्धया ॥२३॥

ittham tava_AtmanaH_ca_eva prAktanam vAsanA-kramam |

pazyAmi sUkSmayA buddhyA samyag*darzana=zuddhayA ||23||

 

ittham tava_AtmanaH_ca_eva – ## And so only of yourSelf = ##

prAktanam vAsanA-kramam – ## according-with its prior Vâsanâs = ##

pazyAmi sUkSmayA buddhyA – ## I see/know with subtle intellect = ##

samyag*darzana=zuddhayA – ## with pure holisitic vision … -23- ##

 

**m.23 Thus I am seeing many of our births in the bygone times.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**vlm.23. Thus I see the past states of thy existence, caused by the antecedent desires of thy soul; I see all this by my nice discernment, and my clear and all-viewing sight.

 

itthaM tavAtmanazcaiva prAktanaM vAsanAkramam |

pazyAmi sUkSmayA buddhyA samyagdarzanazuddhayA ||23||

इत्थम् तव_आत्मनः_च_एव प्राक्तनम् वासना-क्रमम् । पश्यामि सूक्ष्मया बुद्ध्या सम्यग्*दर्शन=शुद्धया ॥२३॥

इत्थम् तव_आत्मनः_च_एव -  And so only of yourSelf =

प्राक्तनम् वासना-क्रमम् -  according-with its prior Vâsanâs =

पश्यामि सूक्ष्मया बुद्ध्या -  I see/know with subtle intellect =

सम्यग्*दर्शन=शुद्धया -  with pure holisitic vision … -23-

 

 

 

 

 

`y5020.024

 

ममापि बह्व्यो बहुधा योनयो मोहमन्थराः

समतीताः स्मराम्यद्य ता ज्ञानोदितया दृशा ॥२४॥

मम_अपि बह्व्यः बहुधा योनयः मोह-मन्थराः ।

समतीताः स्मरामि_अद्य ताः ज्ञान-उदितयाः दृशा ॥२४॥

mama_api bahvyaH bahudhA yonayaH moha-mantharAH |

samatItAH smarAmi_adya tAH jJAna-uditayAH dRzA ||24||

 

mama_api – ## Mine too = ##

bahvyaH bahudhA yonayaH – ## many multitudes of births = ##

moha-mantharAH samatItAH – ## established as a long slow delusion = ##

smarAmi_adya – ## I now remember = ##

tAH jJAna-uditayAH dRzA – ## arisen from Wisdom to my sight. -24- ##

 

jd#>math—> #manthara – mf(आ)n. (allied to √2. मन्द् and मन्द , but in some meanings rather fr. √ मथ्) slow (lit. and fig.; often ifc. ” slow in”), dull, stupid; = #jaDa, moha-mantharA ajJAna-jaDA, y5020.024, ABComm. •• #mantharam, -ind.-

 

**AB. … moha-mantharA ajJAna-jaDA ||

**m.24 Based upon our vasanas. I am seeing many of my own births which I spent in ignorance. I am able to see them with divine vision.

**sv.24 Even so, I have had very many embodiments. I see them all, and your embodiments too, through my subtle intelligence which is pure and clear-visioned.

**vlm.24. I also remember the several births that I had to undergo in my state of (spiritual) ignorance, and then as I see clearly before my enlightened sight.

 

mamApi bahvyo bahudhA yonayo mohamantharAH |

samatItAH smarAmyadya tA jJAnoditayA dRzA ||24||

मम_अपि बह्व्यः बहुधा योनयः मोह-मन्थराः । समतीताः स्मरामि_अद्य ताः ज्ञान-उदितयाः दृशा ॥२४॥

मम_अपि -  Mine too =

बह्व्यः बहुधा योनयः -  many multitudes of births =

मोह-मन्थराः समतीताः -  established as a long slow delusion =

स्मरामि_अद्य -  I now remember =

ताः ज्ञान-उदितयाः दृशा -  arisen from Wisdom to my sight. -24-

 

 

 

 

 

““y5020.025

 

trigarteSu zuko bhUtvA bheko bhUtvA sarittaTe |

vaneSu lAvako bhUtvA jAto’hamiha kAnane ||25||

trigarteSu zuko bhUtvA bheko bhUtvA sarittaTe |

vaneSu lAvako bhUtvA jAto’hamiha kAnane ||25||

 

**m.25 I was a frog on the banks of ‘suka’ river in Trigarta and a bird in forests.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.25. I also was a parrot in the land of Trigarta, and a frog at the beach of a river; I became a small bird in a forest, and was then born in these woods.

 

 

trigarteSu zuko bhUtvA bheko bhUtvA sarittaTe |

vaneSu lAvako bhUtvA jAto’hamiha kAnane ||25||

 

 

 

 

 

 

““y5020.026

 

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto_’ham_iva kAnane ||26||

 

bhuktvA pulindatAM vindhye – Having lived as a Pulinda tribesman in the Vindhya range,  -

kRtvA vaGgeSu vRkSatAm – having become a tree in Bengal, -

uSTratvaM vindhya-adrau jAto_’ham_iva kAnane – I was born as a camel in a Vindhya mountain forest.

 

**m.26 I was a lowly tribal on Vindhya hill. I was a tree in Vanga, a camel in the Vindhyas.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.26. Having been a Pulinda huntsman in Vindhya, and then as a tree in Bengal, and afterwards a camel in the Vindhya range, I am at last born in this forest.

 

 

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

 

 

 

 

 

 

““y5020.027

 

tazcAtako himagirau yo rAjA pauNDramaNDale |

vyAghro yaH sahyakuJjeSu sa evAhaM tavAgrajaH ||27||

tazcAtako himagirau yo rAjA pauNDramaNDale |

vyAghro yaH sahyakuJjeSu sa evAhaM tavAgrajaH ||27||

 

**m.27 I was a chataka bird on Himalaya, a king in Poundra country, a tiger on seven hills.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.27. I who had been a chátaka bird in the Himalayas, and a prince in the Paundra province; and then as a mighty tiger in the forests of the sahya hill, am now become your elder brother.

 

 

tazcAtako himagirau yo rAjA pauNDramaNDale |

vyAghro yaH sahyakuJjeSu sa evAhaM tavAgrajaH ||27||

 

 

 

 

 

 

““y5020.028

 

yo gRdhro dazavarSANi yo grAho mAsapaJcakam |

yaH samAnAM zataM siMhaH sa eveha tavAgrajaH ||28||

yo gRdhro dazavarSANi yo grAho mAsapaJcakam |

yaH samAnAM zataM siMhaH sa eveha tavAgrajaH ||28||

 

**m.28 For ten years I was an eagle, and for six months I was a crocodile and was a lion for hundred years.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**vlm.28. He that had been a vulture for ten years, and a shark for five months and a lion for a full century; is now thy elder brother in this place.

 

 

yo gRdhro dazavarSANi yo grAho mAsapaJcakam |

yaH samAnAM zataM siMhaH sa eveha tavAgrajaH ||28||

 

 

 

 

 

 

““y5020.029

 

AndhragrAmacakoreNa tuSAranuparAjinA |

zrIzailAcAryaputreNa dambhavatkathyate mayA ||29||

Andhra-grAma-cakoreNa tuSAranuparAjinA |

zrI-zailAcArya=putreNa dambhavat_kathyate mayA ||29||

 

Andhra-grAma-cakoreNa –

tuSAranuparAjinA -

zrI-zailAcArya=putreNa –

dambhavat_kathyate mayA –

 

**m.29 In the Andhra country I was a chakora bird. I was a son of Acharya of Srisaila.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**vlm.29. I was a chakora wood in the village of Andhara, and a ruler in the snowy regions; and then as the proud son of a priest named sailáchárya in a hilly tract.

 

 

AndhragrAmacakoreNa tuSAranuparAjinA |

zrIzailAcAryaputreNa dambhavatkathyate mayA ||29||

 

 

 

 

 

 

““y5020.030

 

sarve vividhasaMsArA vividhAcAraceSTitAH |

vilAsA janmano bhrAnteH smaryante prAktanA mayA ||30||

sarve vividha-saMsArA vividhAcAra-ceSTitAH |

vilAsA janmano bhrAnteH smaryante prAktanA mayA ||30||

 

sarve vividha-saMsArAH – All these various samsâras -

vividha-AcAra=ceSTitAH – proceeding in various embodiments -

vilAsAH janmanah bhrAnteH smaryante prAktanAH mayA -

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/

 

**sv.30 I remember all these and many more embodiments I have passed through in a state of ignorance and delusion.

**vlm.30. I remember the various customs and pursuits of different people* on earth, that I had to observe and follow in my repeated transmigrations among them.

 

 

sarve vividhasaMsArA vividhAcAraceSTitAH |

vilAsA janmano bhrAnteH smaryante prAktanA mayA ||30||

 

 

 

 

 

 

““y5020.031

 

evaM sthite jagajjAtA bandhavAH zatazo gatAH |

pitaro mAtarazcaiva bhrAtaraH suhRdastathA ||31||

evaM sthite jagajjAtA bandhavAH zatazo gatAH |

pitaro mAtarazcaiva bhrAtaraH suhRdastathA ||31||

 

**m.31 As such we had millions of parents and relatives.

**vlm.31. In these several migrations, I had many fathers and mothers, and many more of my brothers and sisters, as also friends and relatives to hundreds and thousands.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

 

 

 

““y5020.032

 

kAMstAnsamanuzocAvo na zocAvazca kAnapi |

bandhUnihAtizocAva IdRzyeva jagadgatiH ||32||

kAMstAnsamanuzocAvo na zocAvazca kAnapi |

bandhUnihAtizocAva IdRzyeva jagadgatiH ||32||

 

**m.32 For whom shall we weep? This is the way of the world.

**vlm.32. For whom shall I lament and whom forget among this number; shall I wail for them only that I lose in this life? But these also are to be buried in oblivion like the rest, and such is the course of the world.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

kAMstAnsamanuzocAvo na zocAvazca kAnapi |

bandhUnihAtizocAva IdRzyeva jagadgatiH ||32||

 

 

 

 

 

 

`y5020.033

 

अनन्ताः पितरो यान्ति यान्त्यनन्ताश्च मातरः

इह संसारिणां पुंसां वनपादपपर्णवत् ॥३३॥

अनन्ताः पितरः यान्ति यान्ति_अनन्ताः_च मातरः ।

इह संसारिणाम् पुंसाम् वन-पादप=पर्ण*वत् ॥३३॥

anantAH pitaraH yAnti yAnti_anantAH_ca mAtaraH |

iha saMsAriNAm puMsAm vana-pAdapa=parNa*vat ||33||

 

anantAH pitaraH yAnti  - ## Unendingly the fathers come = ##

yAnty_anantAz_ca mAtaraH – ## unendingly the mothers come too = ##

iha saMsAriNAM puMsAm – ## for people in this Samsâra = ##

vana-pAdapa=parNavat – ## like the leaves of forest trees. -33- ##

 

**m.33 Thus we will have uncountable parents like leaves of a tree.

**vlm.33. Numberless fathers have gone by, and unnumbered mothers also have passed and died away; so innumerable generations of men have perished and disappeared, like the falling off of withered leaves.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

anantAH pitaro yAnti yAntyanantAzca mAtaraH |

iha saMsAriNAM puMsAM vanapAdapaparNavat ||33||

अनन्ताः पितरः यान्ति यान्ति_अनन्ताः_च मातरः । इह संसारिणाम् पुंसाम् वन-पादप=पर्ण*वत् ॥३३॥

अनन्ताः पितरः यान्ति  -  Unendingly the fathers come =

यान्त्य्_अनन्ताश्_च मातरः -  unendingly the mothers come too =

इह संसारिणां पुंसाम् -  for people in this Samsâra =

वन-पादप=पर्णवत् -  like the leaves of forest trees. -33-

 

 

 

 

 

 

““y5020.034

 

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

kiM pramANamataH putra duHkhasya atra sukhasya ca |

tasmAt_sarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

 

kiM pramANam_ataH – Hence what limit is there, – putra – lad, -

duHkhasya atra sukhasya ca – of sorrow here and delight, -

tasmAt_sarvaM parityajya – therefore forsake everything -

tiSThAvaH svacchatAM gatau – rest in the way of purity.

 

**m.34-35. So, my brother, where is the measure and limit for these sorrows and joys? (The best way) is to forget everything and attain purity. Leave out the feeling of ‘Samsara’ in your mind, which lives as ego, and follow the secure path followed by the knowers of Self.

**vlm.34. There are no bounds, my boy, of our pleasures and pains in this sublunary world; lay them all aside, and let us remain unmindful of all existence; (whether past, present or future)!

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

 

 

 

 

 

““y5020.035

 

prapaJcabhAvanAM tyaktvA manasyahamiti sthitAm |

tAM gatiM gaccha bhadraM te yAM yAnti gatikovidAH ||35||

prapaJcabhAvanAM tyaktvA manasyahamiti sthitAm |

tAM gatiM gaccha bhadraM te yAM yAnti gatikovidAH ||35||

 

**m.34-35. So, my brother, where is the measure and limit for these sorrows and joys? (The best way) is to forget everything and attain purity. Leave out the feeling of ‘Samsara’ in your mind, which lives as ego, and follow the secure path followed by the knowers of Self.

**vlm.35. Forsake thy thoughts of false appearances, and relinquish, thy firm conviction of thy own egoism, and look to that ultimate course which has led the learned to their final beatitude.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

prapaJcabhAvanAM tyaktvA manasyahamiti sthitAm |

tAM gatiM gaccha bhadraM te yAM yAnti gatikovidAH ||35||

 

 

 

 

 

 

 

““y5020.036

 

ihAjavaM javIbhAvaM patanotpatanAtmakam |

na ca zocanti sudhiyazciraM valganti kevalam ||36||

ihAjavaM javIbhAvaM patanotpatanAtmakam |

na ca zocanti sudhiyazciraM valganti kevalam ||36||

 

**m.36 This world gallops on, rising and falling, sometimes at high speed and sometimes slowly. Wise people do not worry about it.

**vlm.36. What is this commotion of the people for, but a struggling for rising or falling (to heaven or hell); strive therefore for neither, but live regardless of both like in different philosopher; (and permit thyself to heaven)[**.]

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

 

 

ihAjavaM javIbhAvaM patanotpatanAtmakam |

na ca zocanti sudhiyazciraM valganti kevalam ||36||

 

 

 

 

““y5020.037

 

bhAvAbhAvavinirmuktaM jarAmaraNavarjitam |

saMsmarAtmAnamavyagro mA vimUDhamanA bhava ||37||

bhAvAbhAva-vinirmuktaM jarA-maraNa=varjitam |

saMsmarAtmAnam_avyagro mA vimUDhamanA bhava ||37||

 

bhAva-abhAva=vinirmuktaM -

jarA-maraNa=varjitam -

saMsmara AtmAnam_avyagraH -

mA vimUDhamanA bhava -

 

**m.37 Think of that eternal that is free from death and aging, like and dislikes, with a peaceful mind. Do not become a thoughtless, stupid person.

**vlm.37. Live free from thy cares of existence and inexistence, and then thou shalt be freed from thy fears of decay and death. Remember unruffled thy self alone, and be not moved by any from thyself possession by the accidents to life like the ignorant.

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

 

 

 

bhAvAbhAvavinirmuktaM jarAmaraNavarjitam |

saMsmarAtmAnamavyagro mA vimUDhamanA bhava ||37||

 

 

 

 

 

 

““y5020.038

 

na te duHkhaM na te janma na te mAtA na te pitA |

AtmaivAsi na sadbuddhe tvamanyaH kazcideva hi ||38||

na te duHkhaM na te janma na te mAtA na te pitA |

AtmaivAsi na sadbuddhe tvam_anyaH kazcid_eva hi ||38||

 

na te duHkhaM – No sorrow for you, -

na te janma – no birth for you, -

na te mAtA – no mother for you, -

na te pitA – no father for you, -

AtmaivAsi na sadbuddhe –

tvam_anyaH kazcid_eva hi –

 

**m.38 You are in truth Self. You have no parents, no sorrow, no birth. You are never anything else.

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**vlm.38. Know thou hast no birth nor death, nor weal or woe of any kind, nor a father or mother, nor friend nor foe anywhere. Thou art only thy pure spirit, and nothing of an unspiritual

nature.

 

 

na te duHkhaM na te janma na te mAtA na te pitA |

AtmaivAsi na sadbuddhe tvamanyaH kazcideva hi ||38||

 

 

 

 

 

 

““y5020.039

 

asyAM saMsArayAtrAyaM nAnAbhinayadAyinaH |

ajJA eva narAH sAdhurasabhAvasamanvitAH ||39||

asyAM saMsArayA atra ayaM nAnA-abhinaya-dAyinaH |

ajJA eva narAH sAdhurasabhAva-samanvitAH ||39||

 

asyAM saMsArayA atra ayaM nAnA-abhinaya-dAyinaH -

ajJA eva narAH sAdhurasabhAva-samanvitAH –

 

**m.39 Ignorant people get along this journey through this world in a guileless mood and manner.

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**vlm.39. The world is a stage presenting many acts and scenes; and they only play their parts well, who are excited neither by its passions and feelings.

 

 

asyAM saMsArayAtrAyaM nAnAbhinayadAyinaH |

ajJA eva narAH sAdhurasabhAvasamanvitAH ||39||

 

 

 

 

 

 

 

““y5020.040

 

madhyasthadRSTayaH svasthA yathAprAptArthadarzinaH |

tajjJAstu prekSakA eva sAkSidharme vyavasthitAH ||40||

madhya~stha-dRSTayaH svasthA yathA~prAptArtha-darzinaH |

tajjJAs_tu prekSakA eva sAkSi-dharme vyavasthitAH ||40||

 

madhya~stha-dRSTayaH svasthAH -

yathA~prApta-artha-darzinaH -

tajjJAs_tu prekSakAH eva -

sAkSi-dharme vyavasthitAH -

 

**m.40 But those who are aware of Truth go about in this world performing the works that come to them, with a settled and healthy mind, like witnesses to the phenomenal happenings.

**sv.40 The sages perceive the middle path, they see what is at the moment, they are at peace, they are established in witness consciousness:…

**vlm.40. Those that are indifferent in their views, have their quietude amidst all the occurrences of life; and those that have known the True One, remain only to witness the course of nature.

 

 

madhyasthadRSTayaH svasthA yathAprAptArthadarzinaH |

tajjJAstu prekSakA eva sAkSidharme vyavasthitAH ||40||

 

 

 

 

 

 

““y5020.041

 

kartAro’pi na kartAro yathA dIpA nizAgame |

AlokakarmaNAmevaM tajjJA lokasthitAviha ||41||

kartAro’pi na kartAro yathA dIpA nizAgame |

AlokakarmaNAmevaM tajjJA lokasthitAviha ||41||

 

**m.41 They abide in the world like a lamp at night. They never claim any ownership for the works they perform. Like lamps they work in this world.

**vlm.41. The knowers of God do their acts, without thinking themselves their actors; just as the lamps of night witness the objects around, without their consciousness of the same.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

 

 

 

““y5020.042

 

pratibimbe na dRzyante svAtmabimbagatairapi |

yathA darpaNaratnAdyAstathA kArye mahAdhiyaH ||42||

pratibimbe na dRzyante svAtma-bimba=gatair_api |

yathA darpaNa-ratnAdyAs_tathA kArye mahAdhiyaH ||42||

 

pratibimbe na dRzyante svAtma-bimba=gatair_api -

yathA darpaNa-ratna-AdyAs –

tathA kArye mahAdhiyaH –

 

**m.42 They do not acquire the images and impressions of the works even though they perform the work. They are like a mirror which does not acquire the charcteristics of the images it reflects.

**vlm.42. The wise witness the objects as they are reflected in the mirror of their minds, just as the looking glass and gems receive the images of things.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

 

pratibimbe na dRzyante svAtmabimbagatairapi |

yathA darpaNaratnAdyAstathA kArye mahAdhiyaH ||42||

 

 

 

 

 

““y5020.043

 

sarvaiSaNAmayakalaGkavivarjitena

 svasthAtmabhAvakalitena hRdabjamadhye |

putrAtmanAtmani mahAmuninAmunaiva

 saMtyajya saMbhramamalaM paritoSamehi ||43||

sarvaiSaNAmayakalaGkavivarjitena

svasthAtmabhAvakalitena hRdabjamadhye |

putrAtmanAtmani mahAmuninAmunaiva

saMtyajya saMbhramamalaM paritoSamehi ||43||

 

**m.43 My dear brother, leave aside all impurities of desires. Live in your heart – lotus like a sage of sages. Give up all falsity and perplexity and be happy always.

**vlm.43. Now my boy, rub out all thy wishes and the vestiges of thy remembrance from thy mind, and view the image of the serene spirit of God in thy inmost soul. Learn to live like the great sages with the sight of thy spiritual light, and by effacing all false impressions from thy mind.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

sarvaiSaNAmayakalaGkavivarjitena

 svasthAtmabhAvakalitena hRdabjamadhye |

putrAtmanAtmani mahAmuninAmunaiva

 saMtyajya saMbhramamalaM paritoSamehi ||43||

 

 

 

ity arSe zrI-vAsiSTha-mahArAmayaNe vAlmIkIye devadUtokte mokSopayeSu upazamaprakaraNe pAvana-bodho nAma viMzaH sargaH ||5|20||

 

 

 

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TO CONVERT hk (HARVARD-KYOTO) TO dn (dEVANAAGARII):

 

http://www.learnsanskrit.org/tools/sanscript.php

 

1. Select Harvard-Kyoto from the left-hand dropdown menu.

2. Select and copy the HK text, and insert it in the left-hand frame.

3. The right-hand menu will be preset to Devanagari. Just click in the right-hand frame, and the DN text will magically appear.

4. Press Ctrl-a to select the DN text, and Ctrl-c to copy it. Carry it where you will.

 

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

 

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

 

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

 

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

 

http://webapps.uni-koeln.de/tamil/ – the old format, in HK only; entries easily copied.

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/ – with some DN – entries more difficult to copy.

 

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in ” aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

 

http://dsal.uchicago.edu/dictionaries/apte/index.html

 

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

Entries are in Roman alphabetical order. (Or, to arrange by zloka number, use the Sort Function.) CG words are readily found when you search with the # pound-sign:

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+++

 

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SV: V: 20 The Story of Punya and Pavana

 

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**sv.3 If one is thought of as a friend, he is a friend; if he is thought of as the other, he is the other!

**sv.4 When all this is seen as the one omnipresent being, where is the distinction between the friend and the other?

**sv.5 Brother, enquire within yourself — this body is inert and it is composed of blood, flesh, bones, etc.; what is the ‘I’ in it?

**sv.6 If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I’: what is called Punya or Pavana is but a false notion.

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**sv.24 Even so, I have had very many embodiments. I see them all, and your embodiments too, through my subtle intelligence which is pure and clear-visioned.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**sv.30 I remember all these and many more embodiments I have passed through in a state of ignorance and delusion.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**sv.40 The sages perceive the middle path, they see what is at the moment, they are at peace, they are established in witness consciousness:…

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

 

 

Sarga 20. On pure knowledge.

**va.1. Punya said: Who is your father, friend, mother or relative? The dust of these
notions is easily blown off by the wind of enquiry.
**va.2. Relatives, friends and children are results of the disease of
illusory love and hate; they become as if existing only in accordance
with your notions about them.
**va.3. If one is being thought of as a friend, he becomes a friend, if you
think about him as another, he becomes another; same way a poison or
nectar becomes so in agreement with your thinking about them.
**va.4. When the non-duality of the omnipresent real Self is known, where
can notions of relative and another come from?
**va.5. Where is “I” in this body, which is only a cage of bones with blood
and flesh? - think yourself about it, brother!
**va.6. From the absolute point of view there is no you and no me, -
“Punya” and “Pavana” are just illusory notions.
**va.7. Who is your father and who is your friend, who is mother and who is
enemy? Who are you and who is another in the shining undivided space
of Consciousness?
**va.8. If you still think you exist, even then in your many past births
you had many relatives and possessions, why are you not lamenting over
their loss?
**va.9. You had many relatives among animals in the flowery valleys, why
are you not crying for them?
**va.10. You had many relatives among swans on the banks with lotuses and
water lilies, why are you not crying for them?
**va.11. You had many relatives among various stately trees in the forests,
why are you not crying for them?
**va.12. You had many relatives among lions on the high-risen peaks of
great mountains, why are you not crying for them?
**va.13. You had many relatives among fish in the fast-flowing rivers and
lakes with lotuses, why are you not crying for them?
**va.14. You were a brown forest monkey in the country of Dasharna, a
prince in Tushara and a forest raven in Pundra.
**va.15. You lived as an elephant in Haihaya, as a donkey in Trigarta, a
dog in Shalva and a bird in the pine-woods.
**va.16. You were a pipal tree in the Vindhya mountains and an insect in
bark of a tree; you were a pheasant in the forests of Mandara and a
brahmin born in a cave.
**va.17. You were a twice-born in Kosila, a bird in Vanga, a horse in
Tushara and a beast in holy sacrificial grounds of Brahma.
**va.18. You were a worm among tree roots and a mosquito in the tree hole;
you were a crane in the Vindhya forest and now you are my younger
brother.
**va.19. For six months you were an ant living in the thin bark of a birch
tree in a Himalayan valley, and now you are my younger brother.
**va.20. For a year and a half you were a scorpion in the dung pile outside
a remote village, and now you are my younger brother.
**va.21. You were born to a tribal woman and hid in her protective embrace
like a bee in a lotus flower, and now you are my younger brother.
**va.22. Hundreds of thousands times you were born among various different
beings on this Jambudvipa continent.
**va.23. By subtle mind and purity of clear vision I see the sequence of
your and my prior births.
**va.24. In my vision I remember my own countless various past births spent
in dull ignorance.
**va.25. I lived as a parrot in Trigarta, a frog on the river side, a small
bird in the forests and now I am born in this forest.
**va.26. I was a tribesman in Vindhya, a tree in Bengal, a buffalo in the
Vindhya mountains, and now I am born in this forest.
**va.27. I was a chataka bird in the Himalayas, and a ruler of the Pandra
country, a tiger in the forests of Sahya and now I am your elder
brother.
**va.28. I was a vulture for ten years, and a crocodile for five months; I
was a lion for a hundred years, and now I am your elder brother.
**va.29. In this illusory world I was a chakora bird in the Andhra village,
a king in the Tushara country and a son of guru Shri Shaila.
**va.30. I remember all my past wanderings in samsara with various
manifestations and peculiarities.
**va.31. And in all these births there were hundreds of relatives, fathers
and mothers, brothers and friends.
**va.32. Whom should we mourn more, whom less, and whom should we not mourn
at all? - such notions are common in this world.
**va.33. Endless is the number of the fathers gone by, and endless is the
number of the mothers; relatives in this world are countless like the
leaves on the forest trees.
**va.34. Brother, is there a rightful cause for the sorrow and joy in this
world? Therefore leaving all mistaken notions, let us be calm and
pure.
**va.35. Forsaking the notion of the material which resides in the mind as
ego-sense, go happily by the way of the wise.
**va.36. From the very beginning, all beings in the world endlessly appear
and disappear, rise and fall, and the wise are not lamenting over
this.
**va.37. Free from the notion of existence and non-existence, of old age
and death, remember always your own Self and don’t be a fool!
**va.38. You have neither sorrow nor birth, no mother and no father, you
are what you are and nothing else besides that.
**va.39. Ignorant men wander in this samsara among various notions, while
wise people full of good qualities,
**va.40. Who know the truth, are not affected by the extremes, staying in
the middle as their own selves; they see everything as it is and look
around from the witness point of view.
**va.41. Wise people are not doers even while acting in this world, they
are like a lamp in the dark night, which gives light to every
happening without being affected itself.
**va.42. Wise people are not touched by the actions and situations, as a
mirror or a crystal are not affected by reflections in them.
**va.43. Brother, leaving the impurity of all desires, residing in your own
self in the middle of the heart-lotus, be like the great sages, who
stay in the Self of self. Forsaking ignorance, be happy!

Such is the twentieth sarga named “On pure knowledge” of the Book
Five:   “On cessation” of Maha-Ramayana of Shri Valmiki, leading to
the liberation, told by the messenger of the gods and written down by
Valmiki.
 

 

sv/vlm5020

 

VLM: REMONSTRATION OF PÁVANA. Argument. Punya’s relation of his various transmigrations and their woes to Pávana.

 

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**vlm.1 Punya said:—Who is our father and who our mother, and who are our friends and relatives, except our notion of them as such; and these again are as the dust raised by the gusts

of our airy fancy?

**vlm.2. The conceptions of friends and foes, of our sons and relations are the products of our affection and hatred to them; and these being the effects of our ignorance, are soon made

to disappear into airy nothing, upon enlightenment of the understanding.

**sv.3 If one is thought of as a friend, he is a friend; if he is thought of as the other, he is the other!

**vlm.3. The thought of one as a friend, makes him a friend, and thinking one as an enemy makes him an enemy; the knowledge of a thing as honey and of another as poison, is owing to our opinion of it.

**sv.4 When all this is seen as the one omnipresent being, where is the distinction between the friend and the other?

**vlm.4. There being but one universal soul equally pervading the whole, there can be no reason of the conception of one as a friend and of another as an enemy.

**sv.5 Brother, enquire within yourself — this body is inert and it is composed of blood, flesh, bones, etc.; what is the ‘I’ in it?

**vlm.5. Think my boy in thy mind what thou art, and what is that thing which makes thy identity, when thy body is but a composition of bones, ribs, flesh and blood, and not thyself.

**sv.6 If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I’: what is called Punya or Pavana is but a false notion.

**vlm.6. Being viewed in its true light, there is nothing as myself or thyself; it is a fallacy of our understanding, that makes me think myself as Punya and thee as Pávana.

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.7. Who is thy father and who thy son, who thy mother and who thy friend? One Supreme-self pervades all infinity, whom callest thou the self, and whom the not self; (i. e. thine and

not thine).

**vlm.8. If thou art a spiritual substance (linga saríra), and hast undergone many births, then thou hadst many friends and properties in thy past lives, why dost not think of them also?

**vlm.9. Thou hadst many friends in the flowery plains, where thou hadst thy pasture in thy former form of a stag; why thinkest not of those deer, who were once thy dear companions?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

**vlm.10. Why dost thou not lament for thy lost companions of swans, in the pleasant pool of lotuses, where thou didst dive and swim about in the form of a gander?

**vlm.11. Why not lament for thy fellow arbors in the woodlands, where thou once stoodest as a stately tree among them?

**vlm.12. Thou hadst thy comrades of lions on the rugged crags of mountains, why dost not lament for them also?

**vlm.13. Thou hadst many of thy mates among the fishes, in the limpid lakes decked with lotuses; why not lament for thy separation from them?

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.14. Thou hadst been in the country of Dasárna (confluence of the ten rivers), as a monkey in the grey and green woods: a prince hadst thou been in land of frost; and a raven in the woods

of Pundra.

**vlm.15. Thou hadst been an elephant in the land of Haihayas, and an ass in that of Trigarta; thou hadst become a dog in the country of Salya, and a bird in the wood of sarala or sál trees.

**vlm.16. Thou hadst been a pípal tree on the Vindhyan mountains, and a wood insect in a large oak (bata) tree; thou hadst been a cock on the Mandara mountain, and then born as a

Bráhman in one of its caverns; (the abode of Rishis).

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**vlm.17. Thou wast a Bráhman in Kosala, and a partridge in Bengal; a horse hadst thou been in the snowy land, and a beast in the sacred ground of Brahmá at Pushkara (Pokhra).

**vlm.18. Thou hadst been an insect in the trunk of a palm tree, a gnat in a big tree, and a crane in the woods of Vindhya, that art now my younger brother.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.19. Thou hadst been an ant for six months, and lain within the thin bark of a bhugpetera tree in a glen of the Himalayan hills, that art now born as my younger brother.

**vlm.20. Thou hadst been a millepedes in a dunghill at a distant village; where thou didst dwell for a year and half, that art now become my younger brother.

**vlm.21. Thou wast once the youngling of a Pulinda (a hill tribe woman), and didst dwell on her dugs like the honey sucking bee on the pericarp of a lotus. The same art thou now my younger

brother.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**vlm.22. In this manner my boy, wast thou born in many other shapes, and hadst to wander all about the Jambu-dwipa, for myriads of years: And now art thou my younger brother.

**vlm.23. Thus I see the post states of thy existence, caused by the antecedent desires of thy soul; I see all this by my nice discernment, and my clear and all-viewing sight.

**sv.24 Even so, I have had very many embodiments. I see them all, and your embodiments too, through my subtle intelligence which is pure and clear-visioned.

**vlm.24. I also remember the several births that I had to undergo in my state of (spiritual) ignorance, and then as I see clearly before my enlightened sight.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.25. I also was a parrot in the land of Trigarta, and a frog at the beach of a river; I became a small bird in a forest, and was then born in these woods.

**vlm.26. Having been a Pulinda huntsman in Vindhya, and then as a tree in Bengal, and afterwards a camel in the Vindhya range, I am at last born in this forest.

**vlm.27. I who had been a chátaka bird in the Himalayas, and a prince in the Paundra province; and then as a mighty tiger in the forests of the sahya hill, am now become your elder brother.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**vlm.28. He that had been a vulture for ten years, and a shark for five months and a lion for a full century; is now thy elder brother in this place.

**vlm.29. I was a chakora wood in the village of Andhara, and a ruler in the snowy regions; and then as the proud son of a priest named sailáchárya in a hilly tract.

**sv.30 I remember all these and many more embodiments I have passed through in a state of ignorance and delusion.

**vlm.30. I remember the various customs and pursuits of different people* on earth, that I had to observe and follow in my repeated transmigrations among them.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

**vlm.31. In these several migrations, I had many fathers and mothers, and many more of my brothers and sisters, as also friends and relatives to hundreds and thousands.

**vlm.32. For whom shall I lament and whom forget among this number; shall I wail for them only that I lose in this life? But these also are to be buried in oblivion like the rest, and such

is the course of the world.

**vlm.33. Numberless fathers have gone by, and unnumbered mothers also have passed and died away; so innumerable generations of men have perished and disappeared, like the falling

off of withered leaves.

**vlm.34. There are no bounds, my boy, of our pleasures and pains in this sublunary world; lay them all aside, and let us remain unmindful of all existence; (whether past, present or future)!

**vlm.35. Forsake thy thoughts of false appearances, and relinquish, thy firm conviction of thy own egoism, and look to that ultimate course which has led the learned to their final beatitude.

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

**vlm.36. What is this commotion of the people for, but a struggling for rising or falling (to heaven or hell); strive therefore for neither, but live regardless of both like in different philosopher; (and permit thyself to heaven)[**.]

**vlm.37. Live free from thy cares of existence and inexistence, and then thou shalt be freed from thy fears of decay and death. Remember unruffled thy self alone, and be not moved by any from thyself possession by the accidents to life like the ignorant.

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**vlm.38. Know thou hast no birth nor death, nor weal or woe of any kind, nor a father or mother, nor friend nor foe anywhere. Thou art only thy pure spirit, and nothing of an unspiritual

nature.

**vlm.39. The world is a stage presenting many acts and scenes; and they only play their parts well, who are excited neither by its passions and feelings.

**sv.40 The sages perceive the middle path, they see what is at the moment, they are at peace, they are established in witness consciousness:…

**vlm.40. Those that are indifferent in their views, have their quietude amidst all the occurrences of life; and those that have known the True One, remain only to witness the course of nature.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

**vlm.41. The knowers of God do their acts, without thinking themselves their actors; just as the lamps of night witness the objects around, without their consciousness of the same.

**vlm.42. The wise witness the objects as they are reflected in the mirror of their minds, just as the looking glass and gems receive the images of things.

**vlm.43. Now my boy, rub out all thy wishes and the vestiges of thy remembrance from thy mind, and view the image of the serene spirit of God in thy inmost soul. Learn to live like the great sages with the sight of thy spiritual light, and by effacing all false impressions from thy mind.

 

 

 

y5020.2FB26-27.z43 Canto 5.20: xxx

 

v.13::FB27:2100h. -wd- 68pp – 85KB = +17p/+14K = +4/-2°C. – b.fall.wetSnow.av +2/-8 =

 

v.13::FB27:2100h. -wd- 68pp – 85KB = +17p/+14K = +4/-2°C. – b.fall.wetSnow.av +2/-8 = v.13::FB26:1900h. -tu- 51pp – 71KB = +6p/-142K = +2/-1°C. – b.fall.p*.av =0/+6 =

v.12::0227 – 43 zl. – 45 pp. – 85KB = 10p/20Kv.120226 – 43 zl. – 35 pp. – 65KB  = 11p/26K

v.11::0927 – 43 zl. – 24 pp. – 39KB = v.110927 – 43 zl. – 10 pp. – 18KB = 14p/21K

v.07::0813 p7 w1430 20/39ºC sunny

 

 

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

 

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TECHNICAL TERMS

TECHNICAL TERMS

 

posted to WP 130227

 

 

 

jd#>*t – AzA -az – to invoke (a god), praise (the boss) —> #AzaMs – to hope, wish~for —> #AzA – an expectant Wish; Hope (in myth, she is the daughter-in-law of Manas). In Mbh and elsewhere the term derives from >as, with the sense of #AkAza Space, or #kha space.

jd#>*t – AzA -zaMs – to invoke (a god), praise (the boss) —> #AzaMs – to hope, wish~for —> #AzA – an expectant Wish; Hope (in myth, she is the daughter-in-law of Manas). In Mbh and elsewhere the term derives from >as, with the sense of #AkAza Space, or #kha space.

jd#>*t #>day —> #dayA – Compassion, mercy; generosity. •-• dayA-dAkSiNya-saMyuta – y5018.006- VLM reads: “Whose generosity and manliness do not forsake him”; SV: “endowed with compassion and consideration”; VWV: “endowed with compassion and politeness”. “Generosity” is the earlier sense of _dayA. >day refers to royal gift-giving. MBh. has the sense of compassion.

jd#>*t #>man – to think —> #manas – Mind, in the general sense, consisting of Manas Mind (itself), Buddhi Intellect, Chitta Affectivity, and Ahamkara Egoity—an analysis dealt with at great length in the Book of Uprising. ‑‑ y1014.013

jd#>*t #>sRj – SURGE —> #sRSTi-H f. सृष्टिः f. [>sRj-ktin सृज्-क्तिन्] — Creation, anything created. The creation of the world. (A sRSTeH, “from the beginning of the world”). • Nature, natural property. • Letting loose, emission. • Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः Mb.12.6.42. – production, procreation; sRSTiM kuru, “produce offspring”; cf. <manorathasR->); •-• #svapna-sRSTi f. the creation of dreams — y3003.015 —

jd#>*t #abhAva-H ‑ non-existence, nullity, absence; non-entity, negation (the seventh category in `kanAda’s system); proof from non-existence (one of the six #pramANa-s in #vedAnta phil. (“since there are no mice, therefore there must be cats here”); annihilation, death; • absence of being, becoming, experience; nonbeing, non-becoming, non-experiencing. •• #abhAva ~ without love or affection; non-existent.

jd#>*t #ahaMkAra —> #anahaMkAra-H – non-egotism, absence of self-conceit or of the tendency to regard self as something distinct from the Supreme Spirit, freedom from pride; (a.), free from self-conceit. anahaMkRta -kRta a. free from self-conceit. anahaMkRti -kRti f. = <anahaMkAra>; (a.), free from self-conceit or pride.

jd#>*t #Atman —> #AkAzAtmA – vyomAkRtiH sa bhagavAn vyomavarNo mahAdyutiH | cidvyoma-mAtra-sAratvAd AkAzAtmA sa ucyate || y7080.020.

jd#>*t #Atman —> #Atmambhari AtmaMbhari AtmaM-bhari – a. self-nourishing, taking care only for one’s own person, selfish; AtmaMbharitva, -tA – n. selfishness. — y1023.019

jd#>*t #AzA – f. wish, desire, hope, expectation, prospect • Hope personified as the wife of a Vasu • as the daughter-in-law of Manas — y1029.001

jd#>*t #cittavRtti –f.- state of mind, feeling, emotion; affective ideation • continuous course of thoughts (opposed to concentration), thinking, imagining Yogas. i, 2 Bhar. viii, 47 • disposition of soul — y1027.010

jd#>*t #sthAna-m — the act of standing, being fixed or stationary; position or posture of the body (in shooting &c.); [locus of meditation. as in a chakra, or other defined location]; abiding in or on (loc. or comp.); sustaining a charge (as opp. to <yuddha>, “charging”); state, condition (in comp. = “being in the state of”); continued existence, continuance in the same state (i.e. in a kind of neutral state unmarked by loss or gain), continuing as or as long as (with tena); a state of perfect tranquillity; rank, office; place of standing, abode, site (<sthAne sthAne> or <sthAne sthAneSu>, “in different places”, “here and there”); place or room, stead (<sthAne> with gen. or in comp. “in place of”, “instead of”, “in lieu of”; <ripu-sthAne-vRt>, “to act in the place of an enemy”; <vilocana-sthAna-gata>, “acting the part of eyes”; also <sthAna> in comp. = “taking the place of”, “acting as”, “representing”or “represented by”e.g. <pitR-sth->, “acting as a father”or “represented by a father”; place for, receptacle of (tasya); proper or right place (<sthAne>, “in the right place or at the right time, seasonably, justly”); domain, sphere (of gods or virtuous men; said to be in one of three places, viz. “earth”or “atmosphere”or “heaven”; accord. to some that of virtuous Brâhmanas is called ‘prAjApatya; of ‘kSatriyas, ‘aindra; of ‘vaizyas, MAruta; of ‘zUdras, ‘gAndharva); the main support or strength or chief constituent of a kingdom (said to be four, viz. “army”, “treasury”, “city”, “territory”); the place or organ of utterance of any sound (said to be 8 in number, viz. <kaNTha>, “throat”; <tAlu>, “palate”; <mUrdhan>, “top of palate”; <danta>, “teeth”; <oSTha>, “lips”; <kaNTha-tAlu>, “throat and palate”; <kaNTh’-oSTha>, “throat and lips”; <dant’-oSTha>, “teeth and lips”; to which are added <nAsikA>, “nose”, said to be the place of utterance of true ‘anusvAra, and <uras>, “chest”, of ‘visarga); the pitch or key of the voice, note, tone (of which there are three [see <mandra>]; <vInA cyutA sthAnAt>, “a lute out of tune”); the part or character of an actor; case, occurrence (<nedaM sthAnaM vidyate>, “this case does not occur”); occasion, opportunity; sthAne -ind. – “occasionally”; cause or object of (tasya or comp. e.g. <zulkasthAna>, “an object of toll”; <pUjA-> or <mAnyasth->, “an object of honour”; <sthAne> ind. “because of”, “on account of”) — y2014.013

jd#>*t #svabhAva-H —¶mw* – sva-bhAva — native place; own condition or state of being, natural state or constitution, nature; (svabhAvAt, svabhAvena, svabhAvatas or beg.-comp.), by nature, by one’s self, spontaneously). — y1023.030 Comp. – s.-daurjanya m natural or innate wickedness; s. ja, s. janita – produced by natural disposition, innate, natural; s. kRpaNaH “naturally mean”, a BrAhmana; — s. siddha – established by nature, natural, innate; self-evident, obvious. — s. vAda m. the doctrine that the universe was produced and is sustained by the natural and necessary action of substances according to their inherent properties; -vAdin m. – one who maintains this doctrine. — s._ukti f. statement of the exact nature (of anything), accurate description of the properties (of things); spontaneous declaration. — svabhAvatvam —

jd#>*t #svapna-H – स्वप्नः [स्वप्-भावे नक्] Sleeping, sleep; अकाले बोधितो भ्रात्रा प्रियस्वप्नो वृथा भवान् VR.12.81;7.61;12.7; Ku. 2.8. • A dream, dreaming; स्वप्नेन्द्रजालसदृशः खलु जीवलोकः Śānti.2.2; स्वप्नो नु भाया नु मतिभ्रमो नु Ś.6.1; VR.1.6. • Sloth, indolence, sleepiness; Ms.9.13;12.33. • The state of ignorance (?); भावाद्वैतं क्रियाद्वैतं तथात्मनः । वर्तयन् स्वानुभूत्येह त्रीन् स्वप्नान् धुनुते मुनिः ॥ Bhāg.7.15.62. • —> #svapna – yathA ekasyAM su~nidrAyAM – As in the one deep Nidrâ Sleep – suSupta-svapnakau sthitau – both dreamless Sleep and Dream are situate – tathA ete sarga-saMhAra=bhAsau – so the projections of creation and destruction – brahmaNi saMsthite – are inherent in the Brahman. y7186.084 • Comp. — sv._antika-m -अन्तिकम् consciousness in dream. • sv._avasthA -अवस्था a state of dreaming. • sv.-tandritA -तन्द्रिता languor produced by drowsiness. • sv.-doSa-H -दोषः involuntary seminal discharge, ["wet dream"]. • sv.-sRSTi-H -सृष्टिः f. the creation of dreams or illusions in sleep.•• sleep, sleeping; suSuptaM svapna-vad bhAti bhAti brahmaîva sarga-vat y3012.002; sleepiness, drowsiness; sleeping too much, sloth, indolence; dreaming, a dream (svapnaM >dRz, “to see a vision, dream”.) ¶ adraSTRkaM cÂnubhavam anidraM svapna-darzanam y4001.003, “in svapna (the dream state) the mental body perceives the mental creations in their manifold forms and names” – Ramana ¶ svapnAya, svapnAyate – to wish to sleep, be sleepy; to resemble a dream. ¶ atisvapna-H – excessive sleep; -n.- – excessive tendency to dreaming; — sv.-darzana-m – what is perceived in dream; <adraSTRkaM ca _anubhavam anidraM svapna-darzanam>, y4001.003; dream-vision, vision in a dream. — saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta-bhAvaH syAc cinmAtraM turyam ucyate y3067.025 —

jd#>*t #tanmaya – tat-maya तन्-मय – made up of that, absorbed in or identical with that; —> #tanmayatA —> #tanmayatvam; tanmayI-bhAva the being absorbed in or identical with that. —¶mw* – y2009.039 – a That-construct: in which Tat manifests as Sat. atanmaya cittam etad upAyAtaM brahmaNaH paramAt padAt | atanmayaM tanmayaM ca taraGgaH sAgarAdivat || —¶jd –

jd#>*t #tapas -n.- Divine Fire; “Heat”; warmth, heat; • paJca tapAMsi – the 5 fires to which a devotee exposes himself in the hot season, viz. 4 fires lighted in the four quarters and the sun burning from above; • pain, suffering; religious austerity, bodily mortification, penance, severe meditation, special observance (eg “sacred learning” with brAhmaNa-s, “protection of subjects” with kSatriya-s, “giving alms to Brâhmanas” with vaizya-s, “service”with zUdra-s, and “feeding upon herbs and roots” with RSi-s. — y2010.019 —> #tapasvin —¶jd – “Tapas (tápas) in Sanskrit means “heat”. In Vedic religion and Hinduism, it is used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasá (a Vrddhi derivative meaning “practicer of tapas”). In the Rigveda, the word is connected with the Soma cult. The adjective tapasvín means “wretched, poor, miserable”, but also “an ascetic, someone practicing austerities”. In the yogic tradition, tapas may be translated as “essential energy”, referring to a focused effort leading towards bodily purification and spiritual enlightenment. It is one of the Niyamas (observances of self-control) described in the Yoga Sutras of Patanjali. Tapas implies a self-discipline or austerity willingly expended both in restraining physical urges and in actively pursuing a higher purpose in life. Through tapas, a yogi or spiritual seeker can “burn off” or prevent accumulation of negative energies, clearing a path toward spiritual evolution. Personified, Tapas appears as the father of Manyu in the Rigveda. The tapo-râja (“king over austerities”) is a name of the Moon.” [Wikip.] —¶ap – तपस् tapas -n.- [तप्-असुन्] Warmth, heat, fire, light; ekaH sUryas tapaso yonir ekA एकः सूर्यस्तपसो योनिरेका Mb.12.351.1. • Pain, suffering; न तपः कुतश्चन Rv.7.82.7. • Penance, religious austerity, mortification; तपः किलेदं तदवाप्तिसाधनम् Ku.5.64. • Meditation connected with the practice of personal self-denial or bodily mortification; गीरा वा $$शंसामि तपसा ह्यनन्तौ Mb.1.3.57.; Bhāg.12.11.24. • Moral virtue, merit; Special duty or observance (of any particular caste); यत्सप्तान्नानि मेधया तपसाजनयत्पिता Bṛi. Up. 1.5.1. • One of the seven worlds; i. e. the region above the world called janas जनस्. • Chastisement (daNDa दण्ड); आयुः शक्तिं च कालं च निर्दिश्य तप आदिशेत् Mb. 12.267.35. • -m.- The month of Māgha; तपसि मन्दगभस्तिरभीषुमान् Śi.6.63. •-• -Comp. -अनुभावः the influence of religious penance. • -अर्थीय a. destined for austerities; तपोर्थीयं ब्राह्मणी धत्त गर्भम् Mb.11.26.5. • -कृश a. emaciated by austerities. • -क्लेशः the pain of religious austerity. • -चरणम्, -चर्या the practice of penance. • -धन a. 1 rich in religious penance; pious, ascetic; consisting in penance, (-नः) ‘rich in penance’, an ascetic, devotee; रम्यास्तपोधनानां क्रियाः Ś.1.13; शमप्रधानेषु तपोधनेषु 2.7;4.1; Śi.1.23; VR.14.19; Ms.11.242. • -निधिः an eminently pious man, an ascetic; VR.1.56. • -प्रभावः, -बलम् the power acquired by religious austerities; efficacy or potency of devotion. • -राशिः an ascetic. • -लोकः the region above the world called जनस्; Bhāg.2.5.4. • -शील a. inclined to practise penance. • -समाधिः the practice of penance or religious austerities; तपःसमाधेः प्रतिकूलवर्ती Ku.3.24;5.6,18. —¶jd – mantra_oSadhi-tapaH y3070.036 —

jd#>*t #vitti –f.- consciousness; understanding, intelligence, SaMhitup. —> #saMvitti -

jd#>*t #vyApti-H – vi-Apti व्य्-ाप्ति -f.- (-end-comp. —> #vyaptika) attainment, accomplishment AV._S.br.; pervasion, inherent and inseparable presence of any one thing in another (as of oil in sesamum seed, heat in fire &c.), invariable concomitance or accompaniment (e.g. “smoke is always pervaded by fire”, or “fire is necessarily attended with smoke” cf. IW. 62); universal rule without an exception_sarvad. _vedAntas.; omnipresence, ubiquity (as a divine attribute) —¶mw -•• -

jd#>*t —> #>bhU —> #bhUma —> #upAdhi – Ramana’s Talk 68: “M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an upAdhi (limiting adjunct). This is AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done. • bhUma is the supreme – yatra na_ anyat pazyati yatra nAnyat zRNoti, sa bhUma, (“Where one does not see any other, hears nothing, it is perfection”). It is indefinable and indescribable. It is as it is. bhUma alone is. Nothing else. It is the mind, which says all this.” ” D.: Transcending the mind I feel the vastness.” “M.: Yes, yes….” • upAdhi – sarva~Arambha-parityAgI sarva~upAdhi-vivarjitaH | sarva~AzA‑saMparityAgI jIvanmukta iti smRtaH, y5074.038 <a2346> t!

jd#>*t —> #>dhA —> #vidhA —> #vidhi -m.- [what is given-out], a rule, precept, law, direction (esp. for the performance of a rite as given in the #brAhmaNa portion of the Veda, which accord. to sAy. consists of two parts: 1. #vidhi, “precepts or commandments” e.g. <yajeta>, “he ought to sacrifice”, <kuryAt>, “he ought to perform”; 2. ArthavAda, “explanatory statements” as to the origin of rites and use of the Mantras, mixed up with legends and illustrations).

jd#>*t —> #AkAza —> #AkAzAtmA – vyomAkRtiH sa bhagavAn vyomavarNo mahAdyutiH | cidvyoma-mAtra-sAratvAd AkAzAtmA sa ucyate || y7080.020.

jd#>*t —> #AkAza —> #cidAkAza ‑ When someone asked Ramana, ‘It is said that cidAkAza itself is —> #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?’, Bhagavan replied: ‘If the sky is taken as an illustration it must be stated to be of three varieties, —> #cidAkAza, —> #cittAkAza, and —> #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the —> #bhUta~s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self (“I”) does not see the cidAkAza but sees the bhUtAkAza it is said to be —> #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be —> #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.’

jd#>*t —> #AkAza —> #cittAkAza – When someone asked Ramana, ‘It is said that cidAkAza itself is —> #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?’, Bhagavan replied: ‘If the sky is taken as an illustration it must be stated to be of three varieties, —> #cidAkAza, —> #cittAkAza, and —> #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the —> #bhUta~s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self (“I”) does not see the cidAkAza but sees the bhUtAkAza it is said to be —> #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be —> #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.’

jd#>*t —> #Ardhanarezvara —> #haravAmArdha – hara-vAma-ardha – Hara=left-half – SV reads “on the left side”; but the reference is to the left Her side of the Her/Him Shiva Ardha=nârI~Ishwara.

jd#>*t —> #atyantAbhAva – boundless unBecoming. ~~VA – “Boundless-unBeing-Awareness” is simply “understanding of complete non-existence”. In many other places, too. ~~ AS-> Yes, I agree with you.~~JD. I would call that Vijnâna. atyanta is ati-anta, beyond any end or boundary. To be complete it would be Ady-anta. § We are looking here at a method for clearing the mental mirror of its mess. It is an exercise in Samvitti, an act of Samvit Awareness. sam-vit is difficult to name (the excellent Samvid, of vwv., could not stick-to a single translation of his name). It is from >vid, like vidyA, the common way of knowing – rather than >jJA, like jJAna, the holistic way of knowing. sam-vit is together-knowing, where you and an object unite as a dRzya Percept. ~~The exercise is called atyanta-abhAva. It is to become aware of a state which is outside the process of becoming.

jd#>*t —> #avasthA ‑ ||from ava down into + the verbal root stha to stand|| — “State, condition, position, situation; applied to the four states of consciousness (jagrad-avasthA, svapnAvasthA, sushupty-avasthA, and turIyAvasthA). The Greek equivalent is hypostasis, that which stands under, supports, carries, or bears a superior. Thus the superior is born or manifested by its hypostasis or avastha.” Theo.En. — y1027.014

jd#>*t —> #AzA – f. wish, desire, hope, expectation, prospect • Hope personified as the wife of a Vasu • as the daughter-in-law of Manas – –f.- space, region, quarter of the heavens RV. R. •-• —> #AzA – fruition, —> #bhogAzA – “The Bhoga-Âshâ or desire of fruition is the cause of the revolution of the soul in endless states of beings”, vlm, y3067.15.

jd#>*t —> #brahmANDa-m – “brahmA’s egg”, the universe, world (also pl.) (also <‑kaTAha> m.; N. of a `purANa and an `upapurANa; ‑kapAla m. the skull or hemisphere of the world, the inhabited earth; ‑purANa n. N. of one of the 18 `purANas (so called as revealed by `brahmA and containing an account of the egg of `brahmA and the future); ‑bhANDodara n. the interior of the vessel-like egg of `brahmA.

jd#>*t —> #buddhi - f. the power of forming and retaining conceptions and general notions, intelligence, reason, intellect, mind, discernment, judgment; perception (of which 5 kinds are enumerated, or with manas 6; cf indriya, buddhÎndriya); comprehension, apprehension, understanding sAh.; (with AtmanaH, or buddhir brAhmI) knowledge of one’s self. psychology; (in saMkhya phil.) Intellect (= adhy-avasAya, the intellectual faculty or faculty of mental perception, the second of the 25 Tattvas; cf buddhi-tattva); presence of mind, ready wit; an opinion, view, notion, idea, conjecture; thought about or meditation on (loc. or comp.), intention, purpose, design (buddhyA, with the intention of, designedly, deliberately; anugraha-b-, with a view to 1.e.in order to show favour; buddhiM >kR or pra>kR, to make up one’s mind, resolve, decide, with loc. dat. acc. with prati or inf.); impression, belief. notion (often ifc. = considering as, taking for); right opinion, correct or reasonable view r.; Intelligence personified (as a daughter of `dakSa and wife of Dharma and mother of Bodha) ¶ The instrument of realization: “It is with the one-pointed intellect that the truth is to be seen (drzyate tv agrayA buddhyA).” ||Ramana Maharshi||. — y1019.002

jd#>*t —> #cetas -n.- ‑ splendour; awareness, consciousness, intelligence, thinking soul, heart, ||Chetas Mind||, mind vs.34.3; will av.6.116.3; cf. <acetas>, <dabhra>, <pra>, <laghu->, <vi->, <sa>, <su-cetas>. ¶ n. appearance, aspect, intelligence, consciousness, mind, heart, desire, fancy.

jd#>*t —> #eka —> #pratyeka ~ each single one. • pratyekam, ind. – n. (ibc. or अम् ind.) one by one, one at a time, singly, for every single one, Mn.&c

jd#>*t —> #heyopAdeya ~ having pros and cons, e.g. ethical considerations. y4035.051.

jd#>*t —> #jAgrat, pr.part. जाग्रत् -adj.- Watching, being awake. • Attentive, watchful. •• Dreaming in a waking state, day —> #dream [jAgrat —> #svapna – Wakeful-Dream, jAgrat-svapne sva-deha~vat, y7205.002.]. • -m.- waking _vedAntas. 105; 108; 132; 305. •• saMsRtir jAgrad ity uktam, y3067.025. •‑• —> #jAgrat-svapna – Wakeful-Dream, jAgrat-svapne sva-deha~vat, y7205.002.

jd#>*t —> #jIvAtma – Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body ( —> #AtivAhika zarIra or —> #puryaSTaka or —> #jIvAtma). Am I right? M.: They are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the _eka (one) only. —> #vritti-jJAna alone can destroy —> #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. There are two kinds of vRitti-s (modes of mind). (1) —> #viSaya-vRtti (objective) and (2) —> #Atma-vRtti (subjective). The first must give place to the second. That is the aim of —> #abhyAsa (practice), which takes one first to the puryaSTaka and then to the One Self. —> #puryaSTa, puryaSTaka puri-aSTa-ka —¶mw* – n. the eight constituent parts of the body, on mn.1.56. ——¶jd – puryaSTaka analysis in y6050.014 ff — see Persp. p60 —; ‘the town with eight gates’, “the subtle body .. (five tanmAtras, ahaMkAra, buddhi, and manas).”– Dasgupta — y3005012 — <antaHkaraNa-trayaM tanmAtra-paJcakam iti-svarUpaM puryaSTakaM> MoT_3,5.12 — the manifesting Kundalinî, <ahaMkAra_AtmatAM yAtA sA eSA puryaSTakA_abhidhA> y6081.004

jd#>*t —> #kezoNDraka-H (for keza-uNDuka), —> #kezoNDuka-H – a sling or knot of hair • net-like apparitions seen while the eyes are shut_AitAr. — bAlo vyomaiva vetAlaM mriyamANo ‘mbare vanam | kezoNDrakaM kham anyas tu kham anyo vetti mauktikam y3026.050 •• —> #uNDuka-H – a texture • a net • the stomach • —> #kezoNDuka-H —> #kezoNDraka-H – a sling or knot of hair; net-like apparitions seen while the eyes are shut. — y3026xxx, y3044.029 —

jd#>*t —> #manu —> #manvantara-m —> #kalpa, Manu-antara and —> #caturyuga. The —> #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. Brahma, the creator of the universe has birth and death. The period between the birth and death of a _brahmA is known as a —> #mahAkalpa. The flood that comes at the death of a _brahmA is called —> #mahApralaya. One day of _brahmA is called Kalpakala. In the _purANas one Kalpa or one day of Brahmâ is divided into fourteen parts. The master or ruler of each of these divisions is a —> #manu. There are fourteen Manus. The life span of each Manu is called a _manv-antara (Manu-within), “Manu-antara”. ¶ There are seventy one Chatur-yugas in each Manu-antara. The four yugas namely —> #krtayuga, —> #tretayuga, —> #dvAparayuga and —> #kaliyuga make up one Chatur-yuga. At the end of seventyone such Chatur-yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a Manu completes his life-span. Along with that, the —> #deva-s who were born at the time of the birth of that Manu, also come to the end of their lives. Fourteen such Manu-antara-s make one day of Brahmâ. It is at the end of that day that the original universe perishes. ¶ Brahmâ’s life-span is 120 years. At the end of that period, that _brahmA perishes. That is to say, at the end of every 42,200 divine days (120 x 360) which is the life-span of a Brahma, a deluge takes place. Thus in one Brahmâ’s time 42,200 Kalpas take place. A Brahmâ’s life span is known as “Mahakalpa” and the close of a Brahmâ’s period is called “Mahâ-pralaya”. Pur.Encyc.

jd#>*t —> #mAtra ~ When used as a suffix, _mAtra is usually translated as “only”; and often this is adequate. In YV, mAtra always has a subtler sense. It is derived from the root >mA, “to measure”. _mAtra has, among other senses, the meaning “measure” (as in the “meter” of the poetic line). Thus —> #cinmAtra (cit~mAtra) is adequately rendered as “Consciousness~only”, but is better read as “a measure of consciousness”.

jd#>*t —> #nabhas – the sky in its emptiness; it has the double sense of ‘sky’ and ‘Space’. I call it “the Spacious Sky” throughout YVFiles. MW associates it with the sky in the rainy season, or, more anciently, the vapor of the Soma. In YV it is used in the sense of imaginative Space, as well as ordinary sky. •-• If —> #nabhas is >nabh (to burst or be torn asunder), it is Sky torn by lightning. If it is somehow ?? das.jiva gmail.com associated with >bhU —>bhA then it is Spacious Sky.

jd#>*t —> #nyAya – dehalI-dIpa-nyAya or the “principle of the lamp on the threshold.” Just as such a lamp illuminates rooms on both sides, a word or a concept can apply to two different situations. AS

jd#>*t —> #padArtha-H —> #padArthaka-H ifc. – the meaning of a word,_bh.pur. &c.; that which corresponds to the meaning of a word, a thing, _kAv. Pur.; a category, predicament (7 with —> #vaizeSika-s, 25 with —> #sAMkhya-s, 7 with vedAntin-s; and other groups for other schools).

jd#>*t —> #pratyakSa – prati-akSa ~ present before the eyes, visible, perceptible (opp. to —> #parokSa, q.v.) • clear, manifest, immediate (experience) • keeping in view, discerning (with gen.) • -n.- eye-witness; apprehension by the senses (in —> #nyAya one of the 4 —> #pramANa-s or modes of proof. • —> #pratyakSam – ind. (also -kSa ‑beg.comp.‑) before the eyes, in the sight or presence of (gen. or comp.), clearly, explicitly, personally • —> #pratyakSAt – ind. explicitly, actually, really • —> #pratyakSeNa – ind. before the eyes, visibly, publicly, expressly, directly • —> #pratyakSe – ind. before one’s face, publicly.

jd#>*t —> #sama — adj. – even, smooth, level, parallel (<karNa-s.> “on a level with the ear”; <bhUmi-> or <bhUmeH samaM-kR>”, to make level with the earth”); same, equal, similar, equivalent, identical with (inst. e.g. <mayA sama>”, like to me; or tasya, rarely abl.), like with regard to anything (inst., tasya, tasmin, or <-tas>, or comp.; <samaM-kR>, “to make equal, balance”); always the same, constant, impartial towards (loc. or tasya); even (not “odd”), a pair; having the right measure, normal, straight (<samaM-kR>, “to put right or in order”); equable, neutral, indifferent; equally distant from extremes, ordinary, middling; just, upright, straight, honest; easy, convenient; full, complete; — m. – peace (perhaps w.r. for <zama>); the point of intersection of the horizon and the meridian line; — samam -n. – level ground, a plain (<same bhUmyAH>, “on level ground”); equanimity, imperturbability; similarity, equality (samena “equally, in the same manner”); right measure or proportion, “exactly, precisely”); (in rhet.) a partic. figure, sameness of objects compared to one another; = <samA> f. a year (see <pApa-s.>, <puNya-s.>, and <suSama>); — samam – ind. – equally, similarly; at the same time with or in accordance with (inst. or comp.); just, exactly, precisely; honestly, fairly [Cf. Lat. <similis>; Germ. <same>, <-sam>; Eng. <same>.]— y1027.020 —

jd#>*t —> #samsRti —> #suSupta >su fast asleep; suSuptaM svapna-vad bhAti bhAti brahmaîva sarga-vat y3012.002; n. = suSupti — “In the Sushupti (deep dreamless sleep), the identification with the body being lost, there are no perceptions” — Ramana. • source of the Chitta Affection, saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta-bhAvaH syAc cinmAtraM turyam ucyate, y3067.025. •• saMsRtir jAgrad ity uktam, y3067.025.jd#>*t —> #samsRti – saMsAre saMsRtiz_calA, y4048.025.

jd#>*t —> #sattva —> #sattvApatti-H – sattva-Apatti सत्त्वापत्ति “The (4th) stage on a spiritual path, after which there is no longer any need for effort to be made (so-called because there is now an abundance of sattva). Apatti means “entering into a state or condition.” http://www.advaita.org.uk/sanskrit/terms_s2.htm • the dawn of realisation, http://groups.yahoo.com/group/philist/message/1820 • The fourth stage Sattvapatti is Samprajñatayogabhumika. The mind having been purified by practice in the three preceding Bhumikas the Yogi commences to realize and is called Brahmavit. http://www.sacred-texts.com/tantra/sas/sas12.htm

jd#>*t —> #sUkSma ~ subtle, as opposed to #sthUla, gross. Sthûla-sharîra is the Gross Body, the meat; whereas Sûkshma-sharîra is the Subtle Body, which enlivens the meat. ~ #sUkSmatara ~ more subtle.

jd#>*t —> #svarUpa-m – (end-comp. f. -A) – one’s own form or shape; • with or without <zabdasya> or <zabdasvarUpasya>, “a word itself or in its own form” [opp. to its synonyms or varieties]; with <nAmnAm> = “names themselves”), mbh. &c.; own character, nature ( —> #svarUpeNa or ‑beg.comp.‑, “by nature”, “in reality””by itself”), mn.&c.; a partic. relation (in phil. one of three sorts of —> #sambandha. with —> #samavAya, and —> #saMyoga); —> #svarUpatas – ind. in one’s own form; according to one’s own form, analogously, similarly, identically; by nature, in reality, by itself; • —> #svarUpatayA, “literally”, “in reality”, mbh.; —> #svarUpabhAva-H – (a short word) whose essence is of the same efficacy (as that of the full form), mn. ii.124.

jd#>*t —> #tAdAtmya-m —¶ap – तादात्म्यम् tādātmyam- Sameness of nature, identity, unity; नयनयोस्तादात्म्यमम्भोरुहाम् Bv.2.81; भगवत्यात्मनस्तादात्म्यम् &c — —¶mw – sameness or identity of nature or character with (instr., loc., or in comp)_bh.pur. SAh. —¶jd – “The relation between the rope and the snake is neither that of identity nor of difference, nor of both. It is unique and known as non-difference (tAdAtmya).” net —

jd#>*t —> #tattva – Thatness; most often mistranslated as “truth”. —> #tattvajJa – Thatness-knower. • In y4053.046 the term offers a pun (tat_tu_ajJa): saMkalpyate yathA yad~yat_tat~tathA bhavati kSaNAt | mA kimcid_api tattvajJa samkalpaya kadAcana || •• – An example of tattva as “that-ness”: na aham-tva+tvaM-tva+tat-tva=Adi, y6031.008.

jd#>*t —> #vAsanA – the Vâsanâ may be compared to the brain’s neurons, of which it has been said, “Neurons that fire-together wire-together.”

jd#>*t —> #vAsanA —> #vas —> apavas – apa>vas – अपवस् (Subj. -उच्छत्, Imper. -उच्छतु) to drive off by excessive brightness RV. AV. ; to become extinct AV. iii, 7, 7. —> #apavAsana- without Vâsanâs, cid-brahmA asmi_apavAsanam, y6011.073.

jd#>*t —> #vasana-m वसनम् [>vas वस्-आधारे ल्युट्] Dwelling, residing, staying. -2 A house, residence. -3 Dressing, clothing, covering; A garment, cloth, dress, clothes; वसने परिधूसरे वसाना Ś.7.21; उत्सङ्गे वा मलिन-वसने सौम्य निक्षिप्य वीणाम् Me.88,43. • vasanA – an ornament worn by women round the loins, (possibly for rasanA रसना [though vasanA too is appropriate]). • Siege, [envelopment]. • vasanA -ना (in comp.) Clothed in; Surrounded by; समुद्र-वसने देवि पर्वतस्तनमण्डले. •-• -Comp. -पर्यायः v.-paryAya-H – change of clothes. • change of clothes.• -sadman -सद्मन् a tent. —¶mw – clothes, dress, garment, attire, (vasanau – an upper and lower garment [a suit]) (end-comp. f. -A = engrossed by i.e. wholly devoted or attached to e.g. to a doctrine); investment, siege; •• vasana-m – dwelling, abiding, sojourn, residence in (comp.) • v.maya-, -mayI – consisting of cloth [cloth-construct]. • vasanArNava – v._-arNava- – seagirt (the earth). • vivasana, vivAsas – vi-vasana – unclothed, naked —

jd#>*t —> #vedana-H, -am, —> #vedanA वेदनम् वेदना [>vid विद्-ल्युट्] – Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. vedanam perception, knowledge (rarely vedanA) [Cognitive Understanding]; feeling, sensation (with Buddhists one of the 5 Skandhas); vedanA – Vedanâ Understanding y2007.001 —¶jd —> #vedanIya – to be denoted or expressed or meant by (end-comp.; -tA f.); to be (or being) felt by or as (end-comp.; -tA f. <-tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. ~ This Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snake: etau vedana~zabdArthau rajju-sarpa~bhrama-upamau | asatyau uditau viddhi mRga-tRSNa-ambhasau samau || y7003.003.

jd#>*t —> #vIpsA - “the desire of pervading” (with any property or quality simultaneously or continuously), several or successive order or series, distributiveness, repetition (esp. repetition of words to imply continuous or successive action; e.g. <vRkSaM vRkSaM siJcati>, “he waters tree after tree”; <mandam mandaM nudati pavanaH>, “gently, gently breathes the wind” cf. pAN.8-1.4 vAm.5.2, 87), aprat. pAN. zaMk.

jd#>*t —> #yatheccha – yathA-iccha ~ ["according to which wish"] agreeable to wish or desire; — beg.-comp. or yatheccham, yathecchayA, yathecchakam – ind. – according to wish, at will or pleasure, agreeably. — tatheccha – ["according to that wish"] <sthitaM tatheccham eva iha> y3014.029 —

jd#>*t —> #yuga —> #manvantara-m —> #kalpa, Manu-antara and —> #caturyuga. The —> #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. Brahma, the creator of the universe has birth and death. The period between the birth and death of a _brahmA is known as a —> #mahAkalpa. The flood that comes at the death of a _brahmA is called —> #mahApralaya. One day of _brahmA is called Kalpakala. In the _purANas one Kalpa or one day of Brahmâ is divided into fourteen parts. The master or ruler of each of these divisions is a —> #manu. There are fourteen Manus. The life span of each Manu is called a _manv-antara (Manu-within), “Manu-antara”. ¶ There are seventy one Chatur-yugas in each Manu-antara. The four yugas namely —> #krtayuga, —> #tretayuga, —> #dvAparayuga and —> #kaliyuga make up one Chatur-yuga. At the end of seventyone such Chatur-yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a Manu completes his life-span. Along with that, the —> #deva-s who were born at the time of the birth of that Manu, also come to the end of their lives. Fourteen such Manu-antara-s make one day of Brahmâ. It is at the end of that day that the original universe perishes. ¶ Brahmâ’s life-span is 120 years. At the end of that period, that _brahmA perishes. That is to say, at the end of every 42,200 divine days (120 x 360) which is the life-span of a Brahma, a deluge takes place. Thus in one Brahmâ’s time 42,200 Kalpas take place. A Brahmâ’s life span is known as “Mahakalpa” and the close of a Brahmâ’s period is called “Mahâ-pralaya”. Pur.Encyc.

jd#>*t >bhU —> #bhava —> #bhAva~H – भावः [भू-भावे घञ्] = Being, existence; नासतो विद्यते भावः na_asato vidyate bhAvaH, “There is no being that is not-So”. Bg.2.16. = Becoming, occurring. = State of being; लता-भावेन latA-bhAvena परिणतमस्या रूपम् V.4; U.6.23; •-• #vivarNa-bh. &c. = Manner, mode. = Innate property, temperament; स तस्य स्वो भावः प्रकृति-नियतत्वाद-कृतकः U.6.14. -8 Inclination of mind; idea. = Feeling, emotion, sentiment, (of whch the manifestation is #bhAvanA Imagining); निर्विकारात्मके चित्ते nirvikAra-Atmake citte भावः प्रथम-विक्रिया S.D. (In the dramatic science or in poetic compositions generally, Bhāvas are either स्थायिन् sthayin primary, or व्यभिचारिन् vyabhicArin subordinate. The former are eight or nine, according as the Rasas are taken to be 8 or 9, each rasa having its own स्थायि-भाव. The latter are thirty-three of thirty four in number, and serve to develop and strengthen the prevailing sentiment; for definition and enumeration of the several kinds, see R.G. first ānana, or K.P.4). = Love, affection; attachment; द्वन्द्वानि भावं क्रियया विवव्रुः Ku.3.35. = Purport, gist; इति भावः, iti bhAvaH (often used by commentators); (In gram.) The sense of an abstract noun, abstract idea conveyed by a word; भावे क्तः. = Consciousness of past perceptions (वासना #vAsanA is a _bhAva); येभ्यः सृजति भूतानि yebhyaH sRjati bhUtAni काले भाव-प्रचोदितः kAle bhAva-pracoditaH । महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तिकाः ॥ Mb.12.275.4.=

jd#>*t >dhA —> #saMdhA —> #anusaMdhA —> #anusaMdhAna-m – investigation, inquiry, setting in order, arranging, planning; •• congruous or suitable connection: (in phil.) the Anusandhâna Example, a necessary step in a syllogism in Hindu logic, which insists on this term, one which is not employed in traditional Western Logic. For example, “1. There is smoke on the mountain; 2. Where there is smoke there is fire; therefore 3. There is fire on the mountain.” But we should also require an Application, or Example—otherwise we may be talking about the impossible nonexistent. So the Hindu logician would have to say “Where there’s smoke is fire, as, for example, in the kitchen”. In y2010.006, when reasoning about the identity of the Jiva Being and the Brahman Immensity, the Anusandhâna is the student herself.

jd#>*t vid —> #veda-H – knowledge, from which proceed the Scriptures [like Christian Inspiration], <yasya nizvAsitaM veda etad Rgvedo yajur-sAma-veda atharva-vedaH zikSA vyAkaraNaM chaNDaH niruktaM jyotiSA yoga iti>, “This knowledge from which are inspired the ‘Rgveda, the Yajur- and Sama-Vedas, the Atharva-Veda, Phonetics, Grammar, Poetics, Etymology, Astroscience, and Yoga”Upan.; true or sacred knowledge or lore, knowledge of ritual; certain celebrated works which constitute the basis of the first period of the Hindu religion (these works were primarily three, viz 1. the ‘Rgveda, 2. the ‘yajurveda [of which there are, however, two divisions see taittirIya-saMhitA, vAjasaneyi-saMhitA].3. the ‘sama-veda; these three works are sometimes called collectively trayI, “the triple VidyA”or “threefold knowledge”, but the ‘Rgveda is really the only original work of the three, & much the most ancient [the oldest of its hymns being assigned by some who rely on certain astronomical calculations to a period between 4000 & 2500 BCE., before the settlement of the Aryans in India; & by others who adopt a different reckoning to a period between 1400 & 1000 BCE., when the Aryans had settled down in the Panjab]; subsequently a fourth Veda was added, called the ‘atharvaveda, which was probably not completely accepted till after Manu, as his law-book often speaks of the three Vedas—calling them <trayaM brahma sanAtanam>, “the triple eternal Veda”, but only once mentions the revelation made to Atharvan & Angiras, without, however, calling it by the later name of ‘atharvaveda; each of the four Vedas has two distinct parts, viz 1. mantra, i.e words of prayer & adoration often addressed either to fire or to some form of the sun or to some form of the air, sky, wind, & praying for health, wealth, long life, cattle, offspring, victory, & even forgiveness of sins, & 2. brAhmaNa, consisting of vidhi & ArthavAda, i. e. directions for the detail of the ceremonies at which the Mantras were to be used & explanations of the legends connected with the Mantras [see brAhmaNa, vidhi], both these portions being termed zruti, revelation orally communicated by the Deity, & heard but not composed or written down by men, although it is certain that both mantras & brAhmaNas were compositions spread over a considerable period, much of the latter being comparatively modern; as the Vedas are properly three, so the mantras are properly of three forms: 1. Rc, which are verses of praise in metre, & intended for loud recitation; 2. yajus, which are in prose, & intended for recitation in a lower tone at sacrifices; 3. sAman, which are in metre, & intended for chanting at the ‘soma or Moon-plant ceremonies, the Mantras of the fourth or ‘atharvaveda having no special name; but it must be borne in mind that the ‘yajur- & ‘samaveda hymns, especially the latter, besides their own Mantras, borrow largely from the ‘Rgveda; the yajurveda & sAmaveda being in fact not so much collections of prayers & hymns as special prayer- & hymn-books intended as manuals for the adhvaryu & udgAtR priests respectively [see yajur-veda, sAma-veda]; the atharva-veda, on the other hand, is, like the ‘Rgveda, a real collection of original hymns mixed up with incantations, borrowing little from the Rg & having no direct relation to sacrifices, but supposed by mere recitation to produce long life, to cure diseases, to effect the ruin of enemies; each of the four Vedas seems to have passed through numerous zAkhAs or schools, giving rise to various recensions of the text, though the ‘Rgveda is only preserved in the zAkala recension, while a second recension, that of the bhAzkalas, is only known by name; a tradition makes Vyâsa the compiler & arranger of the Vedas in their present form: they each have an Index or anukramaNI [q.v], the principal work of this kind being the general Index or sarvAnukramaNI [q.v]; out of the brAhmaNa portion of the Veda grew two other departments of Vedic literature, sometimes included under the general name Veda, viz the strings of aphoristic rules, called sUtras [q.v], & the mystical treatises on the nature of God & the relation of soul & matter, called upaniSad [q.v], which were appended to the araNyakas [q.v], & became the real Veda of thinking Hindus, leading to the ‘darzanas or systems of philosophy; in the later literature the name of “fifth Veda”, is accorded to the itihAsas or legendary epic poems & to the purANas, & certain secondary Vedas or upa-vedas [q.v] are enumerated; the vedAGgas or works serving as limbs [for preserving the integrity] of the Veda are explained under <vedAGga>: the only other works included under the head of Veda being the pariziSTas, which supply rules for the ritual omitted in the sUtras; in the bRhadaraNyaka Upanishad the Vedas are represented as the breathings of brahmA, while in some of the purANas the four Vedas are said to have issued out of the four mouths of the four-faced brahmA & in the viSNu-purANa the Veda & viSNu are identified); the esoteric number <4>. —