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 –

 

 

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