y5020: Book 5, Sarga 20.

 

y5020.2FB26-27.z43 Canto 5.20: xxx

 

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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-

 

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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-

 

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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-

 

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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-

 

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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-

 

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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-

 

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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||

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17

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

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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||

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bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

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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||

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kaste pitA kazca suhRtkA mAtA kaz ca vA paraH |

khasyAnantavilAsasya kimasvaM kiM svamucyatAm ||7||

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babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

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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||

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yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

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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॥

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bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

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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.

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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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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.

 

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”.

 

 

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