fm6127 3.ja13-14 bharadvAja.Skylark's Questions .z65
jivadas
work in progress .v18
latest update: 01.x
fm6127 3.ja13-14 bharadvAja.Skylark's Questions .z65
oॐm
Skylark's Questions
bharadvAja.Skylark said—
01|Ø
इति मुनिना_उक्तम् ज्ञान.सारम् पुराणम्
iti muninA _uktam jJAna.sAram purANam
सकलम् अनु.निशम्य श्री.रघूनाम् कुलाग्र्य: ।
sakalam anu.nizamya zrI.raghUnAm kulAgrya: |
विमल-मतिर्_अपृच्छत् किम्चिद्_अन्यत्_स्वयम् वा
vimala-mati:_apRcchat kim.cit_anyat_svayam vA
सम-सुख-परिपूर्ण: पूर्ण-बोध-स्थितो_sसौ ॥६।१२७।१॥
sama-sukha-paripUrNa: pUrNa-bodha-sthita:_asau ||6|127|01||
.
iti muninA uktam - so by the muni it has been told
jJAna.sAram purANam - this essence of Wisdom, this ancient Tale =
sakalam anunizamya - having brot to total peace
zrI.raghUnAm kulAgrya: vimala-mati: - the foremost of his Clan, spotless in his thots,
apRcchat kim.cid anyat – asked something else
svayam vA – himself or rather
sama-sukha-paripUrNa: - overflowing with the pleasure of Equality
pUrNa-bodha-sthita: asau – seated in full Realizarion he asked.
~vlm.BHARADVAJA asked:--vAlmIki saying:--Tell me sir, what did Ráma do after hearing the lecture of the sage; whether he with his enlightened understanding put any other question, or remain in his ecstatic quietude with his full knowledge of yoga and the supreme soul.
#zam -> #nizam -> #anunizam -> #anunizamya = zamya peaceable within afterward +
02|Ø
स खलु परम-योगी विश्व-वन्द्य: सुरेश:
sa khalu parama-yogI vizva-vandya: sureza:
जनन-मरण=हीन: शुद्ध-बोध-स्वभाव: ।
janana-maraNa=hIna: zuddha-bodha-svabhAva: |
सकल-गुण-निधानम् संनिधानम् रमायाः
sakala-guNa-nidhAnam saMnidhAnam ramAyA:
त्रिजगद्~उदय-रक्ष-अनुग्रहाणाम् अधीश: ॥६।१२७।२॥
trijagat~udaya-rakSa~anugrahANAm adhIza: ||02||
.
sa khalu parama-yogI - x
vizva-vandya: sureza: - x
janana-maraNa=hIna: - without birth & death =
zuddha-bodha-svabhAva: - x +
sakala-guNa-nidhAnam saMnidhAnam – x =
ramAyA: - x
trijagad-udaya-rakSa~anugrahANAm adhIza: - x.
#nidhAna
#saMnidhAna
~vlm.2. And what did next that supremely blest yogi (Vasishtha) do, who is adored by all and honoured even by Gods; who is a personification of pure understanding, and free from the state of birth and death; who is fraught with every good quality and kindly disposed for ever to the welfare and preservation of the peoples in all the three worlds.
~sv. Having heard this quintessence of the highest wisdom and having been overwhelmed by sakti-pata, Rama remained immersed in the ocean of bliss for a while.
* these two verses must be an insertion, based on their form,
and the fect that the next verse returns to vAlmIki rather than vasiShTha
vAlmIki of the ANTHILL continued—
03|Ø
इति श्रुत्वा वसिष्ठस्य वाक्यम् वेदान्त-संग्रहम् ।
iti zrutvA vasiSThasya vAkyam vedAnta-saMgraham |
विदित~अखिल-विज्ञानो राम: कमल-लोचन: ॥६।१२७।३॥
vidita~akhila-vijJAna:_ rAma: kamala-locana: ||03||
.
*jd.3 – इति श्रुत्वा वसिष्ठस्य वाक्यम्
so having heard these words of vasiShTha
वेदान्त-सम्ग्रहम्
that summarize the vedAnta Teaching
विदित~अखिल-विज्ञानः
and having fully understood it
रामः कमल-लोचनः
the lotus-eyed rAma
...
~vlm.3. Vámiki replied:--After hearing the lecture of Vasishtha, combining the essence of the vedanta philosophy, the lotus-eyed Ráma became perfectly acquainted with the full knowledge of yoga.
~sv.1-4 VALMIKI said to Bharadvaja: Having heard this quintessence of the highest wisdom and having been overwhelmed by sakti-pata, Rama remained immersed in the ocean of bliss for a while.
*jd.3 – इति श्रुत्वा वसिष्ठस्य वाक्यम् So having heard these words of #vasistha वेदान्त-सम्ग्रहम् a summary of the vedAnta (teaching) विदित~अखिल-विज्ञानः having got a complete understanding रामः कमल-लोचनः is lotus-eyed rAma.
04|o/
शक्तिपात-वश~उन्मेष-प्रकट~अमल-चिद्~घन: ।
zaktipAta-vaza~unmeSa-prakaTa~amala-cit~ghana: |
मुहूर्तम् आसीद्_उद्बुद्धश्_चैतन्य~आनन्द-सागर: ॥६।१२७।४॥
muhUrtam AsIt_ udbuddha:_ caitanya~Ananda-sAgara: ||04||
.
zaktipAta-vaza~unmeSa-prakaTa~amala-cit.ghana: -
... x zaktipAta.Empowerment-force-unmeSa-prakaTa~amala-cit.ghana
muhUrtam AsIt_udbuddha: - x
caitanya~Ananda-sAgara: - x.
#zaktipAta
~vlm.4. He felt the failing of his bodily strength, and the falling of the members of his body, he stared with his glaring eyes, and his clear intellect was shrouded under a cloud. He awoke in a moment from his entranced state, and felt a flood of rapturous joy within himself.
~sv.1-4 VALMIKI said to Bharadvaja: Having heard this quintessence of the highest wisdom and having been overwhelmed by sakti-pata, Rama remained immersed in the ocean of bliss for a while.
#zakti •‑• #zaktipAta, *shaktipAta.Empowerment – the transmission of power,
as forex in yoga-dRShTi
05|Ø
प्रश्नोत्तर-विभागादि-परिपाटी-विवर्जित: ।
prazna~uttara-vibhAga~Adi-paripATI-vivarjita: |
आनन्दामृत-पूर्णासु रोम-कण्ट-किताङ्गक: ॥६।१२७।५॥
Ananda~amRta-pUrNAsu roma-kaNTa-kita~aGgaka: ||05||
.
prazna~uttara-vibhAga.Adi-paripATI-vivarjita: -
question-answer-exchange.&c-succession-free.from
Ananda~amRta-pUrNAsu —
in those Happiness-immortal-fulls =
roma-kaNTakita~aGgaka: -
hair-kaNTakita~aGgakas.
~vlm.5. He forgot the fashion of putting his questions, and hearing their answers; his mind was full with the ambrosial draught of delight, and the hairs of his body stood up like prides in his horripilation.
~sv.5-7a He had ceased to ask questions, request answers and endeavour to understand them. He had become established in the highest state of self-knowledge.
Ø #paripATI — succession , order , method , arrangement Var. Can2d2. Bha1m. Sa1h. ; arithmetic Col.
06|Ø
महा-सामान्य-रूपत्वाच्_चिद्~व्यापकतया स्थित: ।
mahA-sAmAnya-rUpatvAt_ cit~vyApakatayA sthita: |
नित्यम् अष्ट-गुण~ऐश्वर्य-तृण-प्राय-मनोरथ: ॥६।१२७।६॥
nityam aSTa-guNa~aizvarya-tRNa-prAya-manoratha: ||06||
न किम्चिद्_ऊचे संपन्न: शिवे परिणत: पदे ॥
na kim.cit_ Uce sampanna: zive pariNata: pade ||
.
mahA-sAmAnya-rUpatvAt — x =
cid-vyApakatayA sthita: - x
nityam — ever
aSTa-guNa~aizvarya-tRNa-prAya-manoratha: -
eight.quality-lordship-grass-prAya-manoratha =
na kim.cit Uce — x =
sampanna: zive — x =
pariNata: pade — x.
AB. aSTa-guNa~aizvarya ||
~vlm.6. An inexpressibly ineffable light overspreads his intellect with its unusual glare; which cast the bright prospects of the eight dignities of yoga into utter shade. (The eight dignities—(ashtia-sidhhis) are so many perfections arrived at by practice of yoga).
~sv.5-7a He had ceased to ask questions, request answers and endeavour to understand them. He had become established in the highest state of self-knowledge.
महासामान्यरूपात्वाच्चिद्व्यापकतया स्थितः ।
नितयामष्टगुणैश्वर्यतृणप्रायमनोरथः ।। ६
VA - ?
bharadvAja.Skylark—
\
अहो खलु मम_आश्चर्यम् राम: प्राप्तो महत्पदम् ॥६।१२७।७॥
aho khalu mama_ Azcaryam rAma: prApta:_ mahat.padam ||7||
.
O yes indeed it's wonderful for me to attain this great state
!
~vlm.7. In this way did Ráma attain the supereminent of siva, in which he sat sedate without uttering a word.
*jd.7 – aho - O = khalu - indeed = mama - from me = Azcaryam - wonderfully = rAma = prApta: - is got = mahatpadam – this great state.
08|Ø
कथम् एतादृशी प्राप्तिर्_अस्माकम् मुनि.नायक ।
katham etAdRzI prApti:_ asmAkam muni.nAyaka |
मुर्खाः स्तब्धाश्_च किम्चिज्.ज्ञाः मादृशा: क्व च पापिन: ।
murkhA: stabdhA:_ca kim.cit.jJA: mAdRzA: kva ca pApina: |
क्व च ब्रह्म~आदिभिः प्रार्थ्या दुर्लभा राम-संस्थिति: ॥६।१२७।८॥
kva ca brahma~Adibhi: prArthyA durlabhA rAma-saMsthiti: ||08||
.
katham – how,
etAdRzI prApti: asmAkam - muni.Lord,
murkhA: stabdhA: ca - x
kim.cit.jJA: mAdRzA: - x
kva ca pApina: - and where of sinners
kva ca brahma~Adibhi: – and where by brahmA &c
prArthyA - x
durlabhA – x
rAma-saMsthiti: - x.
~vlm.8. Bharadwája said:--Oh! how much I wonder at such a high dignity, which Ráma had attained; and how much I regret at the impossibility of its attainment, by a dull and ignorant, sinner as myself.
~sv.7b-8 BHARADVAJA asked: O preceptor! It is indeed a delight to hear that thus Rama attained the supreme state.
\
अहो मुनि~ईश्वर-गुरो कथम् विश्राम्यते मया ।
aho muni~Izvara-guro katham vizrAmyate mayA |
दुष्पारस्य भव~अम्भोधेस्_तीर्यते तद्वद्_आशु मे ॥६।१२७।९॥
duSpArasya bhava~ambhodhe:_ tIryate tadvat _Azu me ||09||
.
O
guru of the Muni-Lords
how can there be Repose for me
?
the Ocean of Being is so hard to cross
but in that way is soon crossed by me
.
~vlm.9. Tell me, O great sage, how it may be possible for me to attain to that stage of perfection, which it is impossible for the gods Brahmá and others to arrive at any time; and tell me likewise, how I may get over the unfordable ocean of earthly troubles.
*jd.9 – aho muni~Izvara-guro - Oh guru of the Muni-Lords = katham vizrAmyate mayA - how can there be Repose for me = duSpArasya bhava~ambhodhe: - the difficult Ocean of Being = tIryate tad.vad Azu me - is crossed that.way soon by me.
10|Ø
श्री.राम-वृत्तान्तम् अशेषम् आदितो
zrI.rAma-vRttAntam azeSam Adita:_
वसिष्ठ-वाक्य~अनुगतम् नि.रूपितम् ।
vasiSTha-vAkya~anugatam nirUpitam |
धिया विचार्यानु परामृश प्रभो
dhiyA vicArya _anu parAmRza prabho
मया_अपि तादृक्-कथनीयम् अत्र ते । ॥६।१२७।१०॥
mayA_api tAdRk-kathanIyam atra te ||10||
.
zrI.rAma-vRttAntam azeSam Adita: – x _
vasiSTha-vAkya~anugatam – x
nirUpitam – x
dhiyA vicArya _anu – with thotful study then
parAmRza prabho – x
mayA_api tAdRk-kathanIyam atra te - x.
.
*KG. var. <vijAryAnu>
~sv.10 VALMIKI said: I have narrated to you in full the dialogue between Rama and Vasistha. Consider it well. For that is also my instruction to you.
~vlm.10. Válmiki replied:--It is by your perusal of the history of Ráma from its first to last, and by your following the dictates of Vasishtha as given in these lectures; as also by your consideration of their true sense and purport in your understanding, that you may be able to attain to the state that you desire. This all that I can tell you at present.
11|o/
अविद्याया: प्रपञ्चो ऽयम् न_अस्ति सत्यम् इहाण्व्_अपि ।
avidyAyA: prapaJca:_ayam na_asti satyam iha_aNu_api |
विवेचयन्ति विबुधा विवदन्त्य्_अविवेकिन: ॥६।१२७।११॥
vivecayanti vibudhA:_ vivadanti_a-vivekina: ||11||
.
avidyAyA: prapaJca:_ayam – x
na_asti satyam iha – there is no real here
aNu_api – even an atom
vivecayanti vibudhA:_ – x
vivadanti_a-vivekina: - x.
~sv.11 There is no division in consciousness which can be called the world.
~vlm.11. The world is an exhibition of our ignorance, and there is no truth in aught that we see in it; it is a display of our error only, wherefore it is entirely disregarded by the wise, and so much regarded by fools.
12|Ø
न_अस्ति भिन्नम् चित: किम्चित्_किम् प्रपञ्चेन रुध्यसे ।
na _asti bhinnam cita: kim.cit_kim prapaJcena rudhyase |
अभ्यासेन रहस्यानाम् वयस्य विशदो भव ॥६।१२७।१२॥
abhyAsena rahasyAnAm vayasya vizada:_ bhava ||12||
.
na asti bhinnam cita: - there is no division of Consciousness =
kim.cit - whatever =
kim prapaJcena rudhyase - x
abhyAsena - thru abhyAsa.Practice =
rahasyAnAm - of these secret teachings =
vayasya x
vizada: bhava - x.
~sv.12 Rid yourself of the notion of division by the practice of the secrets revealed to you.
~vlm.12. There is no entity of anything here, beside that of the divine Intellect; why then are you deluded by the visibles, learn their secrets and have a clear understanding. (or have the clearness of your understanding).
13|o/
प्रपञ्च-विषया वृत्तिर्_जाग्रन्~निद्रा_इति कीर्तिता: ।
prapaJca-viSayA:_ vRtti:_ jAgrat~nidrA _iti kIrtitA: |
सम्प्रबुद्धस्_तु यस्यान्तश्_चित्-प्रदीपो निरञ्जन: ॥६।१२७।१३॥
sam.prabuddha:_ tu yasya _anta:_cit-pradIpa:_ niraJjana: ||13||
.
prapaJca-viSayA - w material objects =
vRtti: - x
jAgran-nidrA iti kIrtitA: - x
samprabuddha: tu yasya antar - but of 1 awakened within =
cit-pradIpa: niraJjana: - x.
~sv.13 Both waking and sleep states are parts of this creation. Enlightenment is characterised by the pure inner light.
~vlm.13. The perception of the delusive phenomenals, resembles the waking dream of day dreamers; and he alone is said to be waking, who has the lamp of his intellect ever burning within himself.
\
शून्य-मूल: प्रपञ्चो ऽयम् शून्यता-शिखर: सखे ।
zUnya-mUla: prapaJca:_ayam zUnyatA-zikhara: sakhe |
सार-शून्यतया मध्ये ऽप्य्_अनास्था सन्_मनीषणाम् ॥६।१२७।१४॥
sAra-zUnyatayA madhye_api_ an-AsthA san_manISaNAm ||14||
.
this materiality is rooted in emptiness
–empty at the top, friend,
empty of essence
being no firm base for humankind
.
~sv.14 This creation emerges from nothing, it dissolves in nothing, its very nature is void, it does not exist.
~vlm.14. The world is based on vacuity, and it ends in vacuum also; its midmost part being vacuous likewise, there is no reliance placed upon it by the intelligent and wise.
#zikhara
15|o/
अनादि-वासना-दोषाद्_असन्नवायम् ईक्ष्यते ।
anAdi-vAsanA-doSAt_ asannavAyam IkSyate |
गन्धर्व-नगर~आकार: संसार: बहु-विभ्रम: ॥६।१२७।१५॥
gandharva-nagara~AkAra: saMsAra: bahu-vibhrama: ||15||
.
anAdi-vAsanA-doSAt - x
asannavAyam IkSyate - x
gandharva-nagara~AkAra: - x
saMsAra: bahu-vibhrama: - x.
~sv.15 On account of beginningless and false self-limitation this creation appears to exist, creating countless confusions.
~vlm.15. Our primeval ignorance (avidya) being accompanied by our primordial desires, it presents all what is inexistent as existing in our presence; just as our fancy paints an Utopia or fairy city to our view, and as our sleep shows its multifarious dreams before us.
16|Ø
त्वम् अनभ्यस्य कल्याणीम् चैतन्य~अमृत-कन्दलीम् ।
tvam anabhyasya kalyANIm caitanya~amRta-kandalIm |
सम्मुह्यसि किम् अध्यास्य वासना-विष-वीरुध: ॥६।१२७।१६॥
sammuhyasi kim adhyAsya vAsanA-viSa-vIrudha: ||16||
.
tvam anabhyasya kalyANIm – x
caitanya~amRta-kandalIm – x
sammuhyasi kim adhyAsya – x
vAsanA-viSa-vIrudha: - x.
#rudh #vIrudh a plant, shoot, creeper.
~vlm.16. Being unpracticed to taste the sweet plantain of your beneficient intellect, you are deluded greedily to devour the delirious drug of your desire, and make yourself giddy with draughts of its poisonous juice.
~sv. You are deluded because you do not recollect repeatedly and frequently the truth concerning the infinite consciousness, but you partake of the poison of self-limitation and the consequent psychological conditioning. This delusion continues till you reach the feet of the enlightened sages and gain the right knowledge from them.
17|o/
जाग्रद्_एतन्_न पतितम् ज्ञान~आलम्ब-ग्रहाद्_अद: ।
jAgrat_ etat_ na patitam jJAna~Alamba-grahAt_ ada: |
न सन्त्य्_उपरि सर्वेषाम् ये निरालम्ब-संविद: ॥६।१२७।१७॥
na santi_ upari sarveSAm ye nirAlamba-saMvida: ||17||
.
jAgrat_etat_na patitam - x
jJAna~Alamba-grahAt_ada: - x +
na santi_upari sarveSAm - x
ye nirAlamba-saMvida: - x.
~vlm. He who lays hold on true knowledge for his support, never falls down into the pit of ignorance during his wakeful state; and those who depend on their subjective consciousness alone, (as in the turiya or fourth stage of yoga), stand above all the other state (of fallibility).
~sv. You are deluded because you do not recollect repeatedly and frequently the truth concerning the infinite consciousness, but you partake of the poison of self-limitation and the consequent psychological conditioning. This delusion continues till you reach the feet of the enlightened sages and gain the right knowledge from them.
जाग्रदेतन्न पतितं ज्ञानालम्बग्रहादधः ।
न सन्त्युपरि सर्वेषां ये निरालम्बसंविदः ।। १७
VA - every word seem ok, but the meaning evades
me.
18|Ø
तावद्_रूढा सुधा-आकार-रसा संविन्~महानदी ।
tAvat_ rUDhA sudhA~AkAra-rasA saMvit~mahAnadI |
न यावद्_आत्म-रूपेण निपुणैर्_अवगाह्यते ॥६।१२७।१८॥
na yAvat_ Atma-rUpeNa nipuNai:_avagAhyate ||18||
.
tAvat_rUDhA sudhA~AkAra-rasA - x
saMvin-mahAnadI - x +
na yAvat_Atma-rUpeNa - x
nipuNai:_avagAhyate - x.
#rUDhA
#sudhA
#nipuNa
#gAh to dive -> #avagAh -> #avagAhyate pr. ps. sg. 3 [gāh]
~vlm.18. So long as the adepts in yoga, do not plunge themselves (lit-their souls), in the fresh and sweet waters of the great fountain of their consciousness; they must be exposed to the boisterous waves of the dangerous ocean of this world. (Spiritual knowledge alone saves a man from the troubles of life).
~sv. You are deluded because you do not recollect repeatedly and frequently the truth concerning the infinite consciousness, but you partake of the poison of self-limitation and the consequent psychological conditioning. This delusion continues till you reach the feet of the enlightened sages and gain the right knowledge from them.
19|o/
प्राङ्_न_अस्ति चरमे न_अस्ति वस्तु सर्वम् इदम् सखे ।
prAk_ na_ asti carame na_ asti vastu sarvam idam sakhe |
विद्धि मध्ये ऽपि तत्र_अस्ति स्वप्न-वृत्तम् इदम् जगत् ॥६।१२७।१९॥
viddhi madhye _api tatra_asti svapna-vRttam idam jagat ||19||
.
prAG.na asti
it isn't close-to-hand
carame na asti
it isn't at the outer limits beyond the western sun
vastu sarvam idam sa-khe - x
viddhi madhye_api tatra asti svapna-vRttam idam jagat - x.
~vlm.19. That which has no existence before, nor will remain to exist afterwards; (such as all created and perishable things in the world); must be understood to be inexistent in the interim also, as our night dreams and fleeting thoughts that are never in being, and so is this world and whatever is seen in it.
~sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world-appearance is like a dream. The sole reality in which it appears and disappears is the infinite consciousness.
20|o/
अविद्या-योनयो भेदा: सर्वे ऽमी बुद्ध.दा इव ।
avidyA-yonaya: bhedA: sarve _amI buddha.dA:_ iva |
क्षणम् उद्भूय गच्छन्ति ज्ञान~एक.जलधो लयम् ॥६।१२७।२०॥
kSaNam udbhUya gacchanti jJAna~eka.jaladho layam ||20||
.
avidyA-yonaya: bhedA: sarve_amI buddha.dA iva - x +
kSaNam udbhUya gacchanti jJAna-eka.jaladho layam - x.
~vlm.20. All things are born of our ignorance, as the bubbles are swollen by the air; they glisten and move about for a moment, and then melt into the sea of our knowledge.
~sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world-appearance is like a dream. The sole reality in which it appears and disappears is the infinite consciousness.
21|o/
सु.शीतल~उदक-नदीम् विदित्वा_अथ विगाह्य ताम् ।
su.zItala~udaka-nadIm viditvA _atha vigAhya tAm |
बहिर्-भ्रान्ति-निदाघास्_ते निर्यान्तु कलित~असुखम् ॥६।१२७।२१॥
bahir-bhrAnti-nidAghA:_ te niryAntu kalita~asukham ||21||
.
su.zItala~udaka-nadIm viditvA_atha vigAhya tAm - x +
bahir-bhrAntinidAghA:_te niryAntu kalita~asukham - x.
#vigAhya
#nidAgha
#kalitAsukha
AB. kalitam a-sukham ...
~vlm.21. Find out the stream of the cooling waters of your consciousness, and plung yourself deep into it; and drive out all external things from you, as they shut out the warm and harmful sun-beams from their houses.
~sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world-appearance is like a dream. The sole reality in which it appears and disappears is the infinite consciousness.
22|o/
एकश्_च_ अज्ञान-जलधिर्_जगद्_आप्लाव्य तिष्ठति ।
eka:_ ca_ a-jJAna-jaladhi:_ jagat_ AplAvya tiSThati |
ज्येष्टो ऽयम् अहम् इत्य्_ऊर्मिर्_अविद्या-वात-सम्भव: ॥६।१२७।२२॥
jyeSTa:_ayam aham iti_ Urmi:_ avidyA-vAta-sambhava: ||22||
.
eka: ca_ajJAna-jaladhi:
and the one sea of ignorance
jagad AplAvya
having flooded the world
tiSThati
remains
jyeSTa: ayam aham iti Urmi: - x
avidyA-vAta-sambhava: - x.
~vlm.22. The one ocean of ignorance surrounds and over floods the world, as the single salt sea girds and washes the whole island; and the distinctions of ego and tu ect, are the waves of this salt sea of our erroneousness.
~sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world-appearance is like a dream. The sole reality in which it appears and disappears is the infinite consciousness.
23|o/
चित्त-स्खलन-भेदाली राग~आद्याश्_च प्रकल्पिता: ।
citta-skhalana-bhedAlI rAga~AdyA:_ ca prakalpitA: |
ममता_उत्कलित~आवर्त: स्वत: स्वैरम् प्रवर्तते ॥६।१२७।२३॥
mamatA_ utkalita~Avarta: svata: svairam pravartate ||23||
.
citta-skhalana-bhedaAlI - x
rAga~AdyA: ca prakalpitA: - x
mamatA~utkalita~Avarta: - myness-distinguishing=whirl
svata: svairam pravartate - x.
~vlm.23. The emotions of the mind, and its various feelings and passions, are the multiform billows of this sea of ignorance; our egoism or selfishness is the great whirlpool, in which the self willed man is hurled of his own accord.
~sv.23-24 In the ocean of samsara or ignorance there arises the notion of_aI', on account of the beginningless potential of self-limitation. Thereupon, the movement of thought generates other notions like_amine-ness',_aattraction' ant_arepulsion', etc. Once these notions strike root in one_as consciousness, one inevitably falls a prey to endless calamities and sorrow.
24|Ø
राग-द्वेषाव्_अतिग्राहौ गृहीत-समनन्तर: ।
rAga-dveSAu_ ati.grAhau gRhIta-samanantara: |
ततश्_च_अन्.अर्थ-पाताल-प्रवेश: केन वार्यते ॥६।१२७।२४॥
tata:_ ca _an.artha-pAtAla-praveza: kena vAryate ||24||
.
rAga-dveSau atigrAhau - x
gRhIta-samanantara: - held together with nothing in between =
samanantara: - x
tataz ca - x
anartha-pAtAla-praveza: - x
kena vAryate - x.
~vlm.24. His love and hatred are the two sharks, that layhold of him in their jaws; and drag him at last into the depth (or to his death), which no body can prevent.
~sv.23-24 In the ocean of samsara or ignorance there arises the notion of_aI', on account of the beginningless potential of self-limitation. Thereupon, the movement of thought generates other notions like_amine-ness',_aattraction' ant_arepulsion', etc. Once these notions strike root in one_as consciousness, one inevitably falls a prey to endless calamities and sorrow.
25|o/
प्रशान्त~अमृत-कल्लोले केवल~अमृत-वारिधौ ।
prazAnta~amRta-kallole kevala~amRta-vAridhau |
मज्ज मज्जसि किम् द्वैत-ग्रह-क्षार.अब्धि-वीचिषु ॥६।१२७।२५॥
majja majjasi kim dvaita-graha-kSAra~abdhi-vIciSu ||25||
.
prazAnta~amRta-kallole - in billows of calming nectar =
kevala~amRta-vAridhau - deep in the Ocean of Nectar +
majja - dive =
majjasi kim - why dive into =
dvaita-graha-kSArAbdhi-vIciSu - waves of bitter water, grasping duality?
~sv.25 Dive deep into the inner peace, not into the sea of diversity.
~vlm.25. Go and plunge yourself in calm and cooling sea of your solitude, and wash your soul in the nectareous waters of your ambrosial soleity; dive and dive deap in the depth of unity, and fly from the salt sea of duality, and the brackish waves of diversities.
26|Ø
कस्_तिष्ठति गत: को वा कस्य केन किम् आगतम् ।
ka:_ tiSThati gata: ko vA kasya kena kim Agatam |
किम् नु मज्जसि मायायाम् पत मा त्वम् अतन्द्रित: ॥६।१२७।२६॥
kim nu majjasi mAyAyAm pata mA tvam atandrita: ||26||
.
ka:_tiSThati
who rests?
gata: ka: vA or who moves? kasya kena kim Agatam for whom, why, what is come? kim nu majjasi mAyAyAm Why then do you sink in #mAyA Illusion? pata mA tvam atandrita: Untiring, do not fall in.
#tandr, to make languid, to grow fatigued; #tandrati -> #tandrita # atandrita untiring?? <kim nu majjasi mAyAyAm pata mA tvam atandritaH> y6127.026.
~sv.26 Who lives, who is dead, who has come why do you get lost in such false notions?
~vlm.26. Who is lasting in this world, and who is passing from it, who is related to any one, and what does one derive from another; why are you drowned in your delusion, rise and be wakeful, (to your spiritual concerns).
27|Ø
तत्त्वम् एकम् यदा_आत्मा_एति जगद्_एतत् प्रचक्षते ।
tattvam ekam yadA_ AtmA_ eti jagat_ etat pracakSate |
ततो ऽन्य: कस्_तव_अतीतो यस्_तात विषय: शुचाम् ॥६।१२७।२७॥
tata:_anya: ka:_ tava_atIta:_ ya:_tAta viSaya: zucAm ||27||
.
tattvam ekam yadAtmA iti - x
jagad etat pracakSate - x +
tato_anya: kas tava_atIta: - than that who else but you
yas tAta viSaya: zucAm - x.
~sv.27 When the one self alone is the reality, where is room fo:_aanother'?
~vlm.27. Know thyself as that one and very soul, which is said to be diffused all over the world; say what other thing is there except that and beside thee, that you should regret or lament for; (since the one soul is all and that is thyself, thou hast all in thee, and there is nothing for thee to regret that thou hast not or dost require to have).
... यस्तात विषयः शुचाम् ।। २७
VA - ?
28|Ø
बालान् प्रति विवर्तो ऽयम् ब्रह्मणम् सकलम् जगत् ।
bAlAn_prati vivarta:_ ayam brahmaNam sakalam jagat |
अ-विवर्तितम् आनन्दम् आस्थिता: कृतिन: सदा ॥६।१२७।२८॥
a-vivartitam Anandam AsthitA: kRtina: sadA ||28||
.
bAlAn_prati vivarta: - x
ayam brahmaNam sakalam jagat - x +
a-vivartitam Anandam - x
AsthitA: kRtina: sadA - x.
~sv.28 The theory that *brahman appears as the world (just as rope appears as snake) is meant only for the entertainment of the childish and ignorant. The enlightened ones rest for ever in the truth which does not even appear to be different.
~vlm.28. Brahma appears to the ignorant boys, to be diffused through all the worlds; but the learned always rely in the undiffused felicitous soul of god.
#vR -> #vivR -> #vivarta –m.- "the revolving one" N. of the sky _VS • turning round, rolling onwards, moving about _mcar; • changing from one state to another, transformation _ KSS • (in #vedAnta) as a serpent (#sarpa सर्प) is a *vivarta of a rope (#rajju रज्जु), so is the world a *vivarta of the real entity #brahman, and the illusion is removed by #vidyA or true knowledge • error, illusion, unreality (caused by #avidyA, "ignorance", and removed by #vidyA, "true knowledge ) _vedAntas; •-• v.#vAda –m.- a method of asserting the *vedAnta doctrine (maintaining the development of the Universe from *brahmA as the sole real entity, the phenomenal world being held to be a mere illusion or #mAyA; cf. #pariNAma-vAda) _madhus. •• #vivarta-: –"The term #vivarta is used by #bhavabhUti but is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in yogavasiSTha and in #vAkyapadIya of #bhartRhari... The belief [that YV precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of YV with #vAkyapadIya and #vairAgya-zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that YV is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to YV. It is a doctrine which should have been mentioned in YV at many places, had its author been acquainted with it."– Atreya, vwv. p.10.
29|o/
अविविक्तो जन: शोचत्य्_अकस्माच्_च प्रहृष्यति ।
a-vivikta:_ jana: zocati_ a-kasmAt_ ca prahRSyati |
तत्त्व.वित् तु हसन् न_आस्ते तस्य मोहो विडम्बनम् ॥६।१२७।२९॥
tattva.vit tu hasan na_ Aste tasya moha:_ viDambanam ||29||
.
a.vivikto jana:
an undiscerning person
zocaty akasmAt
grieves for no reason
ca prahRSyati
and likewise rejoices
tattvavit tu hasan
but for the Thatness-knower,
na Aste tasya
there is not of/in That,
moho viDambanam
any delusion to laugh about.
~vlm.29. It is the case of unreasonable men, to grieve as well as to be pleased on a sudden and without cause; but the learned are always joyous, and it is a sad thing to find them in error.
~sv.29 Ignorant people who dislike seclusion are sunk in sorrow and occasionally they may smile. The knowers of the truth on the other hand are happy and smiling at all times.
30|o/
तच्_च सूक्ष्मम् इदम् तत्त्वम् तिरोहितम् अविद्यया ।
tat_ ca sUkSmam idam tattvam tirohitam avidyayA |
यथा स्थलेषु लोकानाम् जलेष्व् आत्मसु संशय: ॥६।१२७।३०॥
yathA sthaleSu lokAnAm jaleSu_ Atmasu saMzaya: ||30||
.
and That
is this subtle Thatness/truth
hidden by avidyA.Nescience
as in unknown places of the world =
jaleSu - about the water - doubts of the mariner about the depth; or the traveler about pollution! =
Atmasu saMzaya: - doubt about the Self.
~sv.30 The truth or the self is subtle and hence it appears to be veiled by ignorance.
~vlm.30. The truth of the nice subtility of the divine soul, is hid from eyes of the ignorant; and they are as doubtful about its nature, as men are suspicious of land and water where they are not. (Water appears as ground in the dark, and sand seems as water in the barren desert).
*AB. … yathA ajJa-lokAnAm jaleSu sthalam iti ... ||
*jd.30 - tac ca - and That = sUkSmam idam tattvam - is this subtle Thatness/truth = tirohitam avidyayA - hidden by Avidya = yathA sthaleSu lokAnAm - as in unknown places of the world = jaleSu - about the water - doubts of the mariner about the depth; or the traveler about pollution! = Atmasu saMzaya: - doubt about the Self.
31|Ø
पृथिव्य्~आदि-महाभूत-परमाणु.मयम् जगत् ।
pRthivi~Adi-mahAbhUta-paramANu.mayam jagat |
स्थितम् यदा तदा_अपि_इह को_गत: यो_ऽनुशोच्यते ॥६।१२७।३१॥
sthitam yadA tadA _api _iha ka:_ gata: ya:_anuzocyate ||31||
.
pRthivy.Adi-mahAbhUta-paramANu.mayam -
Earth.&c-greatBeing-leastAtom.bit =
jagat - is the world =
sthitam yadA - when so-situate =
tadA api iha - then even here =
ka: gata: - x
ya: anuzocyate - x.
~sv.31 But even if you believe in the atomic substantiality of the world, the self does not go away. Why then do you grieve?
~vlm.31. See the great bodies of the earth, air, water and sky, which are composed of atomic particles, to be so durable as to last for ever; why then mourn at the loss of anything in the world: (which is never lost at all).
32|Ø
असत: संभवो न_अस्ति न_अस्त्य्_अभाव: सत: सखे ।
a.sata: sambhava:_ na_asti na_asti_a.bhAva: sata: sakhe |
आविर्.भाव-तिरोभावा: संस्थानानाम् अमी परम् ॥६।१२७।३२॥
Avir.bhAva-tiro.bhAvA: saMsthAnAnAm amI param ||32||
.
a.sata: sambhava: na asti
there is no production/ birth of what is not.So
na asti a.bhAva: sata:
there is no nonexistence of what is So
sakhe – , friend,
Avir.bhAva-tiro.bhAvA: saMsthAnAnAm - x
amI param - x.
~vlm.32. From nothing comes nothing, and some thing cannot become nothing; it is only the appearance of the form, which takes place in the substance of things.
~sv.32-33 The unreal (ignorance, etc. ) does not come into being at any time, nor does the reality or the self ever cease to be. However, on account of various reasons, confusion arises.
33|Ø
किंत्व्_अनेक-पुरा~उत्साहाद्_विषताम् उपगच्छति ।
kiM.tu_ aneka-purA~utsAhAt_ viSatAm upagacchati |
भज संभरित~आभोगम् परमेशम् जगद्~गुरुम् ॥६।१२७।३३॥
bhaja sambharita~Abhogam parama~Izam jagat~gurum ||33||
.
kiM.tu_aneka-purA_utsAhAt - x
viSatAm upagacchati - x +
bhaja sambharita~Abhogam – honor the one who
parama-Izam jagad-gurum – Lord-Absolute & Teacher of the World.
~vlm.33. But it is by virtue of the prior acts in the former births of men, that they are reborn in different shapes to enjoy or suffer the results of those acts; adore therefore the lord god and author of the worlds, who is always bountiful and bestower of all blessings.
~sv.32-33 The unreal (ignorance, etc. ) does not come into being at any time, nor does the reality or the self ever cease to be. However, on account of various reasons, confusion arises.
भृ #bhR -> #sambhR - sam.bhR - P.Â. - sambharati, #te. - (Ved. pf. #saMjabhAra) - to draw together, roll or fold up rv.1.115.4 • to bring together, gather, collect, unite, compose, arrange, prepare, make ready, procure (materials or ingredients of any kind, esp. for a sacrifice • with #sambhArAn - to collect all requisites", prepare what is necessary") • to pay back • to maintain, cherish r • to offer, present: #sambhArayati, to cause to bring together or prepare r. -
34|Ø
दुरितानि समस्तानि पच्यन्ते ऽद्य_अपि न ध्रुवम् ।
duritAni samastAni pacyante_ adya _api na dhruvam |
कृतम् एव_अस्य देवस्य पाशा विश्रवताम् गता: ॥६।१२७।३४॥
kRtam eva _asya devasya pAzA vizravatAm gatA: ||34||
.
duritAni samastAni – all these troubles/sins
pacyante adya api – they ripen even now
na dhruvam – not constant/permanent
kRtam eva – made indeed
asya devasya – of this God
pAzA: vizravatAm gatA: - snares to .
#i -> #ita -> #durita -n.- difficulty, danger, distress, damage, discomfort, evil, sin; adj. difficult, evil, bad, sinful, wicked.
#pacyanta
#dhruvam
#vizravatA
~vlm.34. The worship of this god destroys all our sins, and cuts off the knots of snares of this world.
~AB. ... vizravatAm vividha-zruty~Adi-pramANa-prasidhatAm |
कृतमेवास्य देवस्य पाशा विश्रवतां गताः ।। ३४
VA - ? these punya-papa become ropes of God?
35|o/
स~आकारम् भज तावत् त्वम् यावत् सत्त्वम् प्रसीदति ।
sa~AkAram bhaja tAvat tvam yAvat sattvam prasIdati |
निराकारे परे तत्त्वे तत: स्थितिर्_अकृत्रिमा ॥६।१२७।३५॥
nirAkAre pare tattve tata: sthiti:_ akRtrimA ||35||
.
sa~AkAram bhaja –worship with.form
tAvat tvam – that.much you
yAvat sattvam prasIdati – so.much Suchness is satisfied
nirAkAre pare tattve – in unembodied perfect condition of That
tata: x
sthitir akRtrimA – state natural.
~vlm.35. You may worship Him in some form or other, until your mind is cleared and your nature is purified; and then you can resort to the transcendent spirit of the formless Deity.
~sv.34-37 In order to overcome this, worship the Lord who is the preceptor of the whole universe. Your evil karmas have not fallen away from you; but they have become the noose with which you are bound. Till your mind becomes no-mind (satva), adopt the adoration of name and form. After that you will be established in the contemplation of the absolute.
36|Ø
इमाम् उद्दाम-तमसो जित्वा सत्त्व-बलाद्_ध्रुवम् ।
imAm uddAma-tamasa:_ jitvA sattva-balAt_ dhruvam |
यमस्य अनुसर~अध्वानम् विश्वस्_तेन_अन्तरात्मना ॥६।१२७।३६॥
yamasya anusara~adhvAnam vizva:_ tena _antarAtmanA ||36||
.
imAm - this (state) =
uddAma-tamasa: - of unrestrained tAmasic darkness =
jitvA – having overcome =
sattva-balAt - by force of sattvic Clarity =
dhruvam - x
yamasya - x
anusara~adhvAnam - x
vizvas - x
tena antarAtmanA - x.
दम् #dam -> #dAman -> #uddAma adj. (ud-dAman) - "UNTAMed "unrestrained, unbound, set free • self-willed • unlimited, extraordinary • violent, impetuous, fiery • wanton • proud, haughty • large, great • m. ‑ a particular metre • "one whose noose is raised "N. of yama • uddAmam ‑ ind. ‑ in an unrestrained manner, without any limits.
*var. VLM has balAdbruvam. TPD has balAddhruvam. KG has balAduvam.
~vlm.36. Having over come the impervious gloom of ignorance, by force of the purity of thy nature; you may pursue the course of the yoga, with the contrition of your inner soul, and belief in the sástras, (and in the dictates of your spiritual guide).
~sv.34-37 In order to overcome this, worship the Lord who is the preceptor of the whole universe. Your evil karmas have not fallen away from you; but they have become the noose with which you are bound. Till your mind becomes no-mind (satva), adopt the adoration of name and form. After that you will be established in the contemplation of the absolute.
#sR -> #sara -> #anusara‑ - following, a companion.
37|o/
समाधाय क्षणम् पश्य प्रत्यग्~आत्मानम् आत्मना ।
samAdhAya kSaNam pazya pratyak~AtmAnam AtmanA |
इयम् विभातु सा व्यक्तम् प्राग्~बुद्धिर्_अजनी तव ॥६।१२७।३७॥
iyam vibhAtu sA vyaktam prAk~buddhi:_ ajanI tava ||37||
.
samAdhAya kSaNam pazya - x
pratyag-AtmAnam AtmanA – separate self by the self =
iyam vibhAtu - x
sA vyaktam - x
prAg.buddhir ajanI tava or -rajanI - x.
~vlm.37. Then sit a moment in your fixed meditation (sámadhi), and behold the transcendent spirit in thy own spirit; in this state the dark night of your former ignorance, will break forth into open and bright day light.
~sv.34-37 In order to overcome this, worship the Lord who is the preceptor of the whole universe. Your evil karmas have not fallen away from you; but they have become the noose with which you are bound. Till your mind becomes no-mind (satva), adopt the adoration of name and form. After that you will be established in the contemplation of the absolute.
38|Ø
कृतम् पुरुष-कारेण केवलेन च कर्मणा ।
kRtam puruSa-kAreNa kevalena ca karmaNA |
महेश~अनुग्रहाद्_एव प्राप्तव्यम् प्राप्यते नरै: ॥६।१२७।३८॥
maheza~anugrahAt_eva prAptavyam prApyate narai: ||38||
.
kRtam – it is done
puruSa-kAreNa – by Personal work
kevalena ca karmaNA – and entirely thru karma
mahA.Iza~anugrahAt – from the grace of the Great.Lord
eva prAptavyam – so to be got
prApyate narai: - getting by humans.
~vlm.38. It must be by one_as manly exertion or by virtue of the meritorious acts of former births only, as also by grace of the great god, that men may obtain the obtainable one. (The unknown god is said to be knowable and obtainable by yoga only).
~sv.38-39 Then behold, even for an instant, the inner self with the self, in the inner light. The supreme is attained by one who through self-effort and right actions has earned the grace of the Lord. Past habits and tendencies are very strong. Hence mere self-effort is inadequate.
कृतं पुरुषकारेण केवलेन च कर्मणा ।
महेशानुग्रहादेव प्राप्तव्यं प्राप्यते नरैः ।। ३८
VA - (self-knowledge) is attained totally by
man-works,
what should be obtained only from Lord’s
blessings, is achieved by men
(by their efforts)
39|Ø
न_अभिजात्यम् न चारित्र्यम् न नयो न च विक्रम: ।
na _abhijAtyam na cAritryam na naya:_ na ca vikrama: |
बलवन्ति पुराणानि सखे कर्माणि केवलम् ॥६।१२७।३९॥
balavanti purANAni sakhe karmANi kevalam ||39||
.
na abhijAtyam - x
na cAritryam - x
na naya: - x
na ca vikrama: - x
balavanti purANAni - x
sakhe - x
karmANi kevalam - x.
#sa-khe
~vlm.39. It is neither the birth nor character, nor the good manners nor valour of a man, that ensures him his success in any undertaking, except it be by the merit of his acts in former births.
~sv.38-39 Then behold, even for an instant, the inner self with the self, in the inner light. The supreme is attained by one who through self-effort and right actions has earned the grace of the Lord. Past habits and tendencies are very strong. Hence mere self-effort is inadequate.
40|Ø
अप्रतर्क्यात् प्रतीकारात् किम् एवम् अवसीदसि ।
a-pratarkyAt pratIkArAt kim evam avasIdasi |
न लुम्पति ललाटस्थाम् ईश्वरो sप्य्_अक्षर~अवलिम् ॥६।१२७।४०॥
na lumpati lalATa.sthAm Izvara:_ api_ akSara~Avalim ||40||
.
a-pratarkyAt pratIkArAt - x
kim evam avasIdasi - x
na lumpati lalATa.sthAm - x
Izvara: api x
akSara~Avalim - x.
~sv.40 Even the gods are unable to defy the inevitable (fate).
~vlm.40. Why sit you so sad to think of the events of inscrutable and unavoidable fate, since there is no power nor that of god himself to efface what has been already written destined in the forehead (or luck) of any body. (Fate overrules even love himself).
#pratarkya –
#avasId
#lump
क्षर् #kSar -> #kSara -> #akSara *akShara – in phil. without change • otherwise it refers to a symbol, forex a letter of the alphabet +
41|o/
क्व चिद्~वक्ता क्व वैदग्धम् क्व च_इयम् मोह-वल्लरी ।
kva cit~vaktA kva vaidagdham kva ca_iyam moha-vallarI |
अचिन्तनीया नियतिर्_यद्_इयम् द्वन्द्वम् आहिता ॥६।१२७।४१॥
a-cintanIyA niyati:_ yat_ iyam dvandvam AhitA ||41||
.
kva cid.vaktA kva vaidagdham kva ca iyam moha-vallarI - x
a-cintanIyA niyatir yad iyam dvandvam AhitA - x.
~vlm.41. where is the expounder of intellectual science, and where is the pupil that can comprehend it fully; what is this creeping plant of ignorance, and what is this inscrutable destiny, that joins two things together are questions too difficult to be solved.
~sv.41-42-43 Everyone is subject to this world order (niyati) which is beyond thought and expression.
क्व चिद्वक्ता क्व वैदग्ध्यं क्व चेयं मोहवल्लरी ।
अचिन्तनीया नियतिर्यदियं द्वन्द्वमाहिता ।। ४१
VA - where is competent teacher, speaking of
cit? Where is intelligent
student? And where is that creeper of delusion?
indescribable is niyati/law/destiny, which brings
them together.
42|o/
हे भरद्वाज मोहम् त्वम् विवेकेन जहि स्फुटम् ।
he bharadvAja moham tvam vivekena jahi sphuTam |
अ-सामान्यम् इदानीम् त्वम् ज्ञानम् प्राप्स्यस्य्_असंशयम् ॥६।१२७।४२॥
a-sAmAnyam idAnIm tvam jJAnam prApsyasi_ a.saMzayam ||42||
.
he bharadvAja - O Skylark =
moham tvam - your delusion =
vivekena jahi - by viveka.Discernment kill =
sphuTam - clearly =
a-sAmAnyam - uncommon (esoteric) =
idAnIm - such =
tvam jJAnam prApsyasi - you will get Wisdom =
a.saMzayam - there's no doubt about it.
~vlm.42. O Bharadwája! Let your reason assist you to overcome your illusion, and then you will no doubt gain an uncomon share of wisdom.
~sv.41-42-43 Everyone is subject to this world order (niyati) which is beyond thought and expression.
*jd.42 – he bharadvAja - O Skylark = moham tvam - your delusion = vivekena jahi - by viveka.Discernment kill = sphuTam - clearly = a-sAmAnyam - uncommon (esoteric) = idAnIm - such = tvam jJAnam prApsyasi - you will get Wisdom = a.saMzayam - there's no doubt about it.
43|Ø
दूरम् उत्सहते राजा महासत्त्वो महापदि ।
dUram utsahate rAjA mahÂsattva:_ mahApadi |
अल्प.सत्त्वो जन: शोचत्य्_अल्पे ऽपि हि परिक्षते ॥६।१२७।४३॥
alpa-sattva:_ jana: zocati_alpe_api hi parikSate ||43||
.
dUram utsahate rAjA - far & wide the rAjA overcomes =
mahA(a)sattva: - fuzzy  - greatly sattvic =
mahApadi - in great distress =
alpa-sattva: - half-sattvic =
jana: zocati - a person grieves =
alpe_api hi parikSate - troubled even by half.
~vlm.43. See how a high mettled hero overpowers on all his imminent dangers, and stretches his conquest far and wide; and behold on the other hand, how a mean spirited man is tried and grieves at the ordinary casualties of life.
~sv.41-42-43 Everyone is subject to this world order (niyati) which is beyond thought and expression.
#mahApada – MW speculates "(perhaps) great space RV.x,73,2".
44|o/
बोध: पुण्य-पराधीन: प्रथते बहु-जन्मभि: ।
bodha: puNya-parAdhIna: prathate bahu-janmabhi: |
अनुमीयते धीरेषु जीवन्मुक्तेषु कार्यत: ॥६।१२७।४४॥
anumIyate dhIreSu jIvanmukteSu kAryata: ||44||
.
bodha: - x
puNya-parAdhIna: - of those given to purity =
prathate – spreading/revealing =
bahu-janmabhi: - w many people =
anumIyate - x
dhIreSu jIvanmukteSu xx
kAryata: - x.
~vlm.44. A good understanding is the result of, and attendant upon the meritorious deeds of many lives; as it appears in the acts of wisemen, and in the lives of all living liberated persons.
~sv.44-45-46 But the spiritual hero should firmly believe that even after several incarnations, enlightenment is certain. By evil actions one is bound to this samsara and by right actions one is liberated! By the present right action the effects of past evil actions are weakened.
धा #dhA -> #AdhA -> #adhina, #Adhina -> #parAdhIna‑ - (= #ravaza) ‑end.comp‑ entirely engaged in or intent upon or devoted to • ‑tA ‑ f. ‑ ‑tva ‑ n. ‑ dependence upon another, subjection. -
45|o/
द्विषद्_भूतेन येन_एव कर्मणा बन्ध ईदृश: ।
dviSat_ bhUtena yena_eva karmaNA bandha* IdRza: |
सुहृद्~भूतेन तेन_एव मोक्षम् आप्स्यसि पुत्रक ॥६।१२७।४५॥
suhRt~bhUtena tena _eva mokSam Apsyasi putraka ||45||
.
dviSad bhUtena yena eva - x
karmaNA bandha: IdRza: - x
suhRd-bhUtena tena eva - x
mokSam Apsyasi putraka - you will get mokSha.Freedom, kid!
~vlm.45. Know my son, that the same action is fraught both with your freedom as well as bondage, accordingly as it proves favourable or adverse to you. (As true faith is attended with salvation, but false faith or hypocrisy with damnation).
~sv.44-45-46 But the spiritual hero should firmly believe that even after several incarnations, enlightenment is certain. By evil actions one is bound to this samsara and by right actions one is liberated! By the present right action the effects of past evil actions are weakened.
46|o/
सताम् सत् कर्म-संवेग: पुराणम् प्रनुडन्नयम् ।
satAm sat karma-saMvega: purANam pranuDannayam |
वर्षौघ इव भूतानाम् दवानलमसेचयत् ॥६।१२७।४६॥
varSa.ogha_ iva bhUtAnAm davAnalamasecayat ||46||
.
satAm sat karma-saMvega: - x
purANam pranuDannayam - x
varSa.ogha_ iva bhUtAnAm - x
dava~analam asecayat - x.
#nuD #pranuD – to frighten, scare.away.
~vlm.46. The righteous acts of virtuous men, serve to destroy the sins of their past lives; as the showers of rain water, extinguish the flame of a conf?sion [ I cannot determine the previous word.] in the forest.
~sv.44-45-46 But the spiritual hero should firmly believe that even after several incarnations, enlightenment is certain. By evil actions one is bound to this samsara and by right actions one is liberated! By the present right action the effects of past evil actions are weakened.
47|o/
सखे संन्यस्य कर्माणि ब्रह्मण: प्रणयी भव ।
sakhe saMnyasya karmANi brahmaNa: praNayI.bhava |
न_इष्यसे यदि संसार-चक्रावर्त-भ्रम: शमम् ॥६।१२७।४७॥
na_ iSyase yadi saMsAra-cakrAvarta-bhrama: zamam ||47||
.
sakhe – friend, =
saMnyasya karmANi - the works of asceticism/renunciation =
brahmaNa: - x
praNayI.bhava – be led.by =
na_iSyase yadi saMsAra-cakrAvarta-bhrama: zamam - x.
~vlm.47. But my friend, I would advise you rather to avoid your religious acts, and attach your mind to the meditation of Brahma, if you want to avoid your falling into the deep eddy of this world. (Because all actions bind a man to the world over and over again).
~sv.47-50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
48|Ø
तावद्_एतद्_विकल्प~उत्थम् इदम् यावद्_बहिर्_ग्रह: ।
tAvat_ etat_ vikalpa~uttham idam yAvat_ bahi:_ graha: |
प्रतिकुलो ऽब्धिर्_उल्लोले केवलम् निश्चले जले ॥६।१२७।४८॥
pratikula:_abdhi:_ ullole kevalam nizcale jale ||48||
.
tAvat etat vikalpa~uttham - as much as this ideation has arisen
idam yAvat bahir graha: - so much is this external grasping
pratikula: abdhi: ullole - x
kevalam - wholly =
nizcale jale - in unstirring water.
~vlm.48. So long as one is attached to the outer world, being led to it by his insatiable desires, or so long as one is led by the insatiable desires of his mind, to attack himself to the outer world; he is exposed to the contrary wind and waves of the sea, and has only to find his rest in the calm water of his loneliness.
~sv.47-50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
zgl#tt. #vikalpa m.- alternative; distinction, <a.vikalpa-tad.AtmatvAt sattA-a.sattA_ekatA_eva ca>, y3014.077; false notion, imagination; (in gram) allowing a rule to be observed or not at pleasure (<veti vikalpaH>); -adj.- different; •-• #vikalpajAla -n.- "Vikalpa-net", a number of possible cases, dilemma; •• -> #avikalpa a-vikalpa m.- absence of alternative; -adj.- not distinguished or particularized; not deliberating long or hesitating. * In YV, #vikalpa has a special sense. A #saMkalpa Concept may be analyzed into its #kalpa-s, and is said to be #vikalpa. ••-> conceptual distinction #vi-kalpa. within a concept #saM-kalpa.. rajju-sarpa=vikalpau dvau ajJena eva_upakalpitau || Often translated as"a thought", = #cittavRtti.
49|o/
अयम् किम् अन्ध-करणास्_त्वया शोको ऽवलम्ब्यते ।
ayam kim andha-karaNA:_ tvayA zoka:_ avalambyate |
निर्वाहयतु सा_एव त्वाम् प्रज्ञा-याष्टिर्_अभङ्गुरा ॥६।१२७।४९॥
nirvAhayatu sA_eva tvAm prajJA-yASTi:_a-bhaGgurA ||49||
.
ayam kim andha-karaNA: - x
tvayA zoka: avalambyate - x
nirvAhayatu sA eva tvAm - x
prajJA-yASTi: a.bhaGgurA - x.
~vlm.49. Why do you lean so much upon your sorrow only, to blend your understanding, rather-support yourself on the strong staff of your good understanding, and it will never break under you.
~sv.47-50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
50|Ø
न जातु ते विगण्यन्ते गणनासु गरीयसाम् ।
na jAtu te vigaNyante gaNanAsu garIyasAm |
ये तरङ्गैस्_तृणानि_इव ह्रियन्ते हर्ष-शोकयो: ॥६।१२७।५०॥
ye taraGgai:_ tRNAni _iva hriyante harSa-zokayo: ||50||
.
na jAtu te vigaNyante - x
gaNanAsu garIyasAm - x
ye taraGgai:_tRNAni_iva - x
hriyante harSa-zokayo: - x.
#vigaNyante
#gaNana
#garIyas
#hriyante
~vlm.50. Those who are reckoned in the number of the great men, never allow themselves to be altered and moved by their joy or grief; and to be carried away like straws by the current of the river.
~sv.47-50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
51|o/
समारूढम् दशादोलाम् अहोरात्रम् इदम् जगत् ।
samArUDham dazAdolAm ahorAtram idam jagat |
क्रीड्यते षड्.विधै: प्रेङ्खै: सखे किम् इति खिद्यते ॥६।१२७।५१॥
krIDyate SaT~vidhai: preGkhai: sakhe kim iti khidyate ||51||
.
samArUDham dazAdolAm ahorAtram idam jagat - x
krIDyate SaD.vidhai: preGkhai: sakhe kim iti khidyate - x.
#samArUDha
#dazAdolA
#ahorAtram
#preGkha
~vlm.51. Why do you sorrow, friend, for these people, who are swinging in the cradle of the circumstance of life in the dark night of this world, and playing their several parts with giddy amusement.
~sv.51-52-53 Behold, ignorant people in this world are made to play different roles in this world by the director, Time! Time creates, preserves and destroys.
52|Ø
सुते संहरति क्षिप्रम् पुन: सुजति हन्ति च ।
sute saMharati kSipram puna: sujati hanti ca |
जगन्ति बहु.पर्यायै: काल एव कुटूहली ॥६।१२७।५२॥
jaganti bahu.paryAyai: kAla* eva kuTUhalI ||52||
.
sute saMharati kSipram puna: - x
sujati hanti ca - x
jaganti bahu.paryAyai: kAla eva kuTUhalI - x.
~vlm.52. Look at the gamesome time, that sports joyously in this world, with the slaughter and production of endless beings by turns.
~sv.51-52-53 Behold, ignorant people in this world are made to play different roles in this world by the director, Time! Time creates, preserves and destroys.
53|Ø
न विशेष-ग्रह: कश्चिन्_न च कश्चिन्_न कश्चन ।
na vizeSa-graha: kaz.cit_ na ca kaz.cit_ na kaz.cana |
जन्तुष्व्_अभ्य्.अवहार्येषु प्राक्रम्य काल-भोगिन: ॥५३॥
jantuSu_abhy.avahAryeSu prAkramya kAla-bhogina: ||53||
.
na vizeSa-graha: kaz.cin - x
na ca kaz.cin_na kaz.cana - not anything nor anyone =
jantuSu abhyavahAryeSu - x
prAkramya kAla-bhogina: - x
#abhi.ava>hR
abhyavahArya
~vlm.53. There is no body of any age or sex for his game in particular, he chases all in general like the all devouring dragon.
~sv.51-53 Behold, ignorant people in this world are made to play different roles in this world by the director, Time! Time creates, preserves and destroys.
54|o/
का कथा मर्त्य-पिण्डानाम् निमेष~अन्तर-वासिनाम् ।
kA kathA martya-piNDAnAm nimeSa~antara-vAsinAm |
अपि देवनिकाया ये ते ऽपि दुष्काल-गोचरा: ॥६।१२७।५४॥
api devanikAyA:_ ye te_api duSkAla-gocarA: ||54||
.
kA kathA martya-piNDAnAm nimeSa~antara-vAsinAm - x
api devanikAyA ye te_api duSkAla-gocarA: - x.
#martya-piNDa
#devanika
#duSkAla-gocarAH
~vlm.54. Why talk of mortal men and other animals, that live to die in a moment; even the whole body of gods (said to be immortals), are under the clutches of the remorseless and relentless death.
~sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
55|o/
स्वयम् नृत्यसि किम् प्रीतो विपत्तौ विकल~इन्द्रिय: ।
svayam nRtyasi kim prIta:_ vipattau vikala~indriya: |
क्षणम् निश्चलम् आसीन: पश्य संसार-नाटकम् ॥६।१२७।५५॥
kSaNam nizcalam AsIna: pazya saMsAra-nATakam ||55||
.
svayam - x
nRtyasi kim prIta: - x
vipattau vikala~indriya: - x
kSaNam - x
nizcalam AsIna: - x
pazya – see the saMsAra-nATakam - x.
#prIta
#vipatti
#vikala~indriya
#nATaka
~vlm.55. Why do you dance and make yourself merry in your amusement, when you are in danger of loosing by degrees the powers of your body and limbs; sit but silently for a while, and see the drama of the course of this world: (combining its comedy and tragedy together).
~sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
56|Ø
अस्य_ अनेक-तरङ्गस्य जगत: क्षण-भङ्गिन: ।
asya_aneka-taraGgasya jagata: kSaNa-bhaGgina: |
न विषीदति मनस्वी भरद्वाज मनाग्_अपि ॥६।१२७।५६॥
na viSIdati manasvI bharadvAja manAk_api ||56||
.
asyAneka-taraGgasya - x
jagata: - x
kSaNa-bhaGgina: - x
na viSIdati manasvI - x
bharadvAja - x
manAg.api - x.
#viSIdati
~vlm.56. Seeing the ever varying scenes of this changeful theatre of the world, the wise spectator, O good Bharadwája, never shrinks nor shudders for a moment, (knowing such to be its nature).
~sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
57|Ø
त्यज शोकम् अमङ्गल्यम् मङ्गलानि विचिन्तय ।
tyaja zokam a-maGgalyam maGgalAni vicintaya |
चिद्~आनन्द-घनम् स्वच्छम् आत्मानम् च विभावय ॥६।१२७।५७॥
cid.Ananda-ghanam svaccham AtmAnam ca vibhAvaya ||57||
.
give.up your useless grieving =
maGgalAni vicintaya - x
cid.Ananda-ghanam svaccham AtmAnam ca - x
vibhAvaya - x.
~vlm.57. Shun your unwelcomed sorrow, and seek for the favourable amidst all what is unfavourable; nor sadden the clear and cheerful countenance of your soul, which is of the nature of the perfectly blissful intellect of god.
~sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
58|Ø
देव-द्विज-गुरु-श्रद्धाभर-बन्धुर-चेतसाम् ।
deva.dvija.guru.zraddhA-bhara=bandhura-cetasAm |
सदागम-प्रमाणानम् महेश~अनुग्रहो भवेत् ॥६।१२७।५८॥
sadAgama-pramANAnam maheza~anugraha:_ bhavet ||58||
.
deva.dvija.guru-zraddhÂbhara-bandhura-cetasAm -
of them God.Twiceborn.guru.zraddhA-bhara-charming/awesome-chetas.Affectivity =
sadAgama-pramANAnam - x
maheza~anugraha: bhavet - x.
~sv.58 They who are devoted to the gods, to the holy brahmanas and to the guru, and who adhere to the tenets of the scriptures, earn the grace of the supreme Lord.
~vlm.58. Bear always your reverence towards the gods, *brahmans and your superiors; and be a friend even to irrational animals; in order to meet with the grace of god, according to the dicta of the vedas; (that the grace is the leader to the light of truth, and thereby to the way of liberation).
#bandhura
bharadvAja.Skylark—
59|Ø
ज्ञातम् तव प्रसादेन सर्वम् एतद्_अशेषत: ।
jJAtam tava prasAdena sarvam etat_ azeSata: |
न वैराग्यात्_परो बन्धुनम् संसारात्_परो रिपु: ॥६।१२७।५९॥
na vairAgyAt_ para:_ bandhunam saMsArAt_ para:_ ripu: ||59||
.
jJAtam tava prasAdena - x
sarvam etat_azeSata: - x +
na vairAgyAt_paro bandhunam saMsArAt_paro ripu: - x.
~sv.59 BHARADVAJA said: Lord, I have known all that there is to be known. I know that there is no greater friend than dispassion (vairagya) and no greater enemy than samsara.
~vlm.59. Bharadwája rejoined:--I have known by your kindness all these and much more of such truths, and come to find that, there is not a greater friend to us than our indifference to the world, nor a greater enemy than this world itself to us.
60|Ø
इदानीम् श्रोतुम् इच्छामि वसिष्ठेन_उपपादितम् ।
idAnIm zrotum icchAmi vasiSThena_ upapAditam |
ज्ञान-सारम् अशेषेण ग्रन्थेन_उक्तम् पदात्मना ॥६।१२७।६०॥
jJAna-sAram azeSeNa granthena _uktam padAtmanA ||60||
.
idAnIm - x
zrotum icchAmi - I want to hear =
vasiSThena upapAditam - what was presented by vasiShTha =
jJAna-sAram - the essence of wisdom =
azeSeNa granthena uktam padAtmanA - x.
~sv.60 I wish to hear from you the very essence of the teachings of the holy sage Vasistha.
~vlm.60. I want to learn at present the substance of all the knowledge, which was imparted by the sage Vasishtha, in many works of great verbosity.
vAlmIki of the ANTHILL said—
\
भरद्वाज शृनुष्व_इदम् महाज्ञानम् विमुक्ति.दम् ।
bharadvAja zRnuSva _idam mahAjJAnam vimukti.dam |
यस्य श्रवण-मात्रेण भव~अब्धौ न निमज्जसि ॥६।१२७।६१॥
yasya zravaNa-mAtreNa bhava~abdhau na nimajjasi ||61||
.
bharadvAja Skylark
listen
this is great Wisdom
which
bestows effective Freedom
–
when you fully hear it
you do not drown in the ocean of becoming
.
~vlm.61. Válmiki answered:--Hear now, Bharadwája, of the highest kmwledge (which is taught by that sage) for the salvation of mankind; and the hearing of which will save you from your drowning in the iniquities of the world.
~sv.61-65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
Øtt.char. #bharadvAja: - "bearing speed or strength (of flight)", a skylark *rAmAyana.
*jd.61- bharadvAja *bharad-vAja, zRnuSva_idam mahAjJAnam vimukti.dam listen to this great Wisdom which bestows Freedom vi-mukti, effective Freedom yasya zravaNa-mAtreNa which, insofar as it is heard = bhava~abdhau na nimajjasi = you do not drown in the ocean of becoming.
62|Ø
संहृति-स्थिति-संभूति-भेदैर्_यो ऽनेकधा स्थित: ।
saMhRti-sthiti-sambhUti-bhedai:_ ya:_an-ekadhA sthita: |
एको ऽपि सन्_नमस्_तस्मै सच्~चिद्~आनन्द=मूर्तये ॥६।१२७।६२॥
eka:_ api san_nama:_ tasmai sat~cit~Ananda=mUrtaye ||62||
.
saMhRti-sthiti-sambhUti-bhedai: - x
ya: an-eka.dhA sthita: - x
eka: api san - x
namas tasmai sac-cid-Ananda=mUrtaye - x.
# saMhRti-sthiti-sambhUti-bhedai:
~vlm.62. First bow down to that supreme being, who is of the nature of the sole entity combined with intellect and felicity; (all which are his forms in the abstract), and who is ever existants with his attributes of creation, sustentation and destruction: (which are said to be so many states of himself).
~sv.61-65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
63|Ø
कृते प्रपञ्च-विलये यथा तत्त्वम् प्रकाशते ।
kRte prapaJca-vilaye yathA tattvam prakAzate |
नव~उपायम् प्रवक्ष्यामि संक्षेपाच्_छ्रुति-शासनात् ॥६।१२७।६३॥
nava~upAyam pravakSyAmi saMkSepAt_zruti-zAsanAt ||63||
.
kRte prapaJca-vilaye yathA - as when the kRta prapaJca-vilaya =
tattvam prakAzate - x
nava~upAyam pravakSyAmi - x
saMkSepAt_zruti-zAsanAt - x.
~vlm.63. I will tell you in short, and upon the authority of the sruti; how you may come to the knowledge of the first principle, and the manner in which it exhibits itself in the acts of creation, preservation and destruction of the universe.
~sv.61-65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
# prapaJca-vilaya
64|Ø
पूर्वापर-विचार~आर्हा कथम् नष्टा तव स्मृति: ।
pUrva~apara-vicAra~ArhA katham naSTA tava smRti: |
तया_एव ज्ञायते सर्वम् करामलकवत्_स्वयम् ॥६।१२७।६४॥
tayA _eva jJAyate sarvam karAmalakavat_svayam ||64||
.
pUrvApara-vicAra~ArhA - x
katham naSTA tava smRti: - how is your memory lost =
tayA eva jJAyate sarvam – by That alone all is known =
kara~Amalaka=vat - like a gooseberry in your hand =
svayam - ownself.
~vlm.64. But tell me first, how you have lost your remembrance of what I have told you on this subject; since it is possible by your reconsideration of all that from first to last, to know every thing from your own memory, as they have a survey of the earth from a small globe in their hand.
[65|o/
[स्वयम् विचार्यम् स्वयम् स्वयम् एव चेतसा
svayam vicAryam svayam svayam eva cetasA
तत् प्राप्यते येन न शोचते पुन: ।
tat prApyate yena na zocate puna: |
सत्.सङ्ग-सच्~छास्त्र=विवेकत: पुन:
sat.saGga-sat~zAstra=vivekata: puna:
वैराग्य-युक्तेन विभाव्यम् एत् ॥६।१२७।६५॥]
vairAgya-yuktena vibhAvyam etat ||65||
.
svayam vicAryam svayam svayam eva cetasA
tat_prApyate yena na zocate puna: |
sat.saGga-sat~zAstra=vivekata: puna:
vairAgya-yuktena vibhAvyamrtat
~sv.61-65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
~vlm.65. Now consider all this in your own mind, and you will get the truth which will prevent all your sorrows; associate moreover with the learned and study the best books, which with the help of your reasoning and resignation, may lead you to endless felicity.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
+++
++
+
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are welcome at
Please begin the Subject line with the relevant _sarga/canto Number, e.g. "re: y5084".
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including the Concordant Glossary, and every Sarga/Canto,
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS mn 15 January
fm4054 2.ja15-16 What's a saMkalpa .z42
fm6128 3.ja15-16 FIRST FINALE .z111
https://www.dropbox.com/s/sh0k6vj58ir01i8/fm6128%203.ja15-16%20FIRST%20FINALE%20.z111.docx?dl=0
fm1010 1.ja15-16 rAma's Melancholy .z51
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Complete YVFiles
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM6127 BHARADVAJA.SKYLARK'S QUESTIONS 3.JA13.14 .z65
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
6.nirvANa.1
https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0
oॐm
FM.6.127
SKYLARK'S QUESTIONS
BHARADVAAJA.SKYLARK said—
इति वरमुनि nox क्तम् ज्ञानसारम् पुराणम्
iti vara.muni.nA ukta.m jJAna.sAra.m purANa.m
सकल max नुनिशम्य श्रीरघूनाम् कुलाग्र्य: ।
sakala.m anu.nizamya zrI.raghUnAm kulAgrya: |
विमलमति rax पृच्छत्किम्चि dax न्यत्स्वयम् वा
vimala.mati: apRcchat kim.cit anyat svayam vA
समसुखपरिपूर्णः पूर्णबोध.स्थितो ऽसौ ॥६।१२७।१॥
sama.sukha.paripUrNa: pUrNa.bodha.sthita: asau ||6|127|1||
.
iti.so by/with the vara.best.Muni.nA ukta.said/told.m jJAna.Knowledge.sAra.essence.m Puraana
sakalam.entirely anu.after.nizamya zrI.raghu.unAm kula.agrya: |
vimala.mati: apRcchat.asked kimcit anyat svayam vA
sama.sukha.paripUrNa: pUrNa.bodha.sthita: asau ||6|127|1||
.
iti muninA ukta.m . so by the muni it has been told
jJAna.sAra.m purANa.m . this essence of Wisdom, this ancient Tale =
sakala.m anunizamya . having brot to total peace
zrI.raghUnAm kulAgrya: vimala.mati: . the foremost of his Clan, spotless in his thots,
apRcchat kim.cid anyat – asked something else
svayam vA – himself or rather
sama.sukha.paripUrNa: . overflowing with the pleasure of Equality
pUrNa.bodha.sthita: asau – seated in full Realizarion he asked
.
*vlm.BHARADVAJA asked:..vAlmIki saying:..Tell me sir, what did Ráma do after hearing the lecture of the sage; whether he with his enlightened understanding pud any other question, or remain in his ecstatic quietude with his full knowledge of yoga and the supreme soul.
#zam . #nizam . #anunizam . #anunizamya = zamya peaceable within afterward +
स खलु परम.योगी विश्व.वन्द्यः सुरेशो
sa khalu parama.yogI vizva.vandya: sureza:
जनन.मरण=हीनः शुद्ध.बोध.स्वभावः ।
janana.maraNa=hIna: zuddha.bodha.svabhAva: |
सकल.गुण.निधानं संनिधानं रमायास्
sakala.guNa.nidhAnam saMnidhAnam ramAyA:
त्रिजगद्.उदय.रक्ष.अनुग्रहाणा max धीशः ॥६।१२७।२॥
trijagat.udaya.rakSa.anugrahANAm adhIza: ||6|127|2||
.
sa khalu parama.yogI vizva.vandya: sureza:
janana.maraNa=hIna: . without birth & death =
zuddha.bodha.svabhAva: sakala.guNa.nidhAnam saMnidhAnam = ramAyA: trijagad.udaya.rakSa.anugrahANAm adhIza: .
.
*vlm.2. And what did next that supremely blest yogi (Vasishtha) do, who is adored by all and honoured even by Gods; who is a personification of pure understanding, and free from the state of birth and death; who is fraught with every good quality and kindly disposed for ever to the welfare and preservation of the peoples in all the three worlds.
*sv. Having heard this quintessence of the highest wisdom and having been overwhelmed by sakti.pata, Rama remained immersed in the ocean of bliss for a while.
* these two verses must be an insertion, based on their form,
and the fect that the next verse returns to vAlmIki rather than vasiShTha
VAALMIIKI OF THE ANTHILL continued—
इति श्रुत्वा वसिष्ठस्य वाक्यम् वेदान्त.संग्रहम् ।
iti zrutvA vasiSThasya vAkyam vedAnta.saMgraham |
विदित.अखिल.विज्ञानो रामः कमल.लोचनः ॥६।१२७।३॥
vidita.akhila.vijJAna: rAma: kamala.locana: ||6|127|3||
.
इति श्रुत्वा वसिष्ठस्य वाक्यम् So having heard these words of #vasistha वेदान्त.सम्ग्रहम् a summary of the vedAnta (teaching) विदित.अखिल.विज्ञानः having god a complete understanding रामः कमल.लोचनः is lotus.eyed rAma.
इति श्रुत्वा वसिष्ठस्य वाक्यम्
so having heard these words of vasiShTha
वेदान्त.सम्ग्रहम्
that summarize the vedAnta Teaching
विदित.अखिल.विज्ञानः
and having fully understood it
रामः कमल.लोचनः
the lotus.eyed rAma
...
*vlm.3. Vámiki replied:..After hearing the lecture of Vasishtha, combining the essence of the vedanta philosophy, the lotus.eyed Ráma became perfectly acquainted with the full knowledge of yoga.
*sv.1.4 VALMIKI said to Bharadvaja: Having heard this quintessence of the highest wisdom and having been overwhelmed by sakti.pata, Rama remained immersed in the ocean of bliss for a while.
*jd.3 – इति श्रुत्वा वसिष्ठस्य वाक्यम् So having heard these words of #vasistha वेदान्त.सम्ग्रहम् a summary of the vedAnta (teaching) विदित.अखिल.विज्ञानः having god a complete understanding रामः कमल.लोचनः is lotus.eyed rAma.
शक्तिपात.वश.उन्मेष.प्रकट.अमलचिद्.घनः ।
zaktipAta.vaza.unmeSa.prakaTa.amala.cit.ghana: |
मुहूर्तम् आसीद् उद्बुद्धश् चैतन्य.आनन्द.सागरः ॥६।१२७।४॥
muhUrtam AsIt udbuddha: caitanya.Ananda.sAgara: ||6|127|4||
.
zaktipAta.vaza.unmeSa.prakaTa.amala.cit.ghana: .
... zaktipAta.Empowerment.force.unmeSa.prakaTa.amala.cit.ghana
muhUrtam AsIt udbuddha:
caitanya.Ananda.sAgara: .
#zaktipAta
*vlm.4. He felt the failing of his bodily strength, and the falling of the members of his body, he stared with his glaring eyes, and his clear intellect was shrouded under a cloud. He awoke in a moment from his entranced state, and feld a flood of rapturous joy within himself.
*sv.1.4 VALMIKI said to Bharadvaja: Having heard this quintessence of the highest wisdom and having been overwhelmed by sakti.pata, Rama remained immersed in the ocean of bliss for a while.
#zakti •.• #zaktipAta, *shaktipAta.Empowerment – the transmission of power,
as forex in yoga.dRShTi
प्रश्न.उत्तर.विभाग=आदि+परिपाटी.विवर्जितः ।
prazna.uttara.vibhAga=Adi+paripATI.vivarjita: |
आनन्द.अमृत.पूर्णासु रोम.कण्ट.कित.अङ्गकः ॥६।१२७।५॥
Ananda.amRta.pUrNAsu roma.kaNTa.kita.aGgaka: ||6|127|5||
.
prazna.uttara.vibhAga.Adi.paripATI.vivarjita: .
question.answer.exchange.&c.succession.free.from
Ananda.amRta.pUrNAsu —
in those Happiness.immortal.fulls =
roma.kaNTakita.aGgaka: .
hair.kaNTakita.aGgakas.
.
*vlm.5. He forgot the fashion of putting his questions, and hearing their answers; his mind was full with the ambrosial draught of delight, and the hairs of his body stood up like prides in his horripilation.
*sv.5.7a He had ceased to ask questions, requesd answers and endeavour to understand them. He had become established in the highest state of self.knowledge.
#paripATI — succession , order , method , arrangement Var. Can2d2. Bha1m. Sa1h. ; arithmetic Col.
न किंचिदूचे सम्पन्नः शिवे परिणतः पदे ।
महा.सामान्य.रूपत्वाच् छिद्.व्यापकतया स्थितः ।
mahA.sAmAnya.rUpatvAt cit.vyApakatayA sthita: |
नित्य max ष्ट.गुण.ऐश्वर्य.तृण.प्राय.मनोरथः ॥६।१२७।६॥
nityam aSTa.guNa.aizvarya.tRNa.prAya.manoratha: ||6|127|6||
न किम्चिद् ऊचे सम्पन्नः शिवे परिणत्ः: पदे ।
na kim.cit Uce sampanna: zive pariNata: pade |
.
mahA.sAmAnya.rUpatvAt cid.vyApakatayA sthita: nityam — ever
aSTa.guNa.aizvarya.tRNa.prAya.manoratha: .
eight.quality.lordship.grass.prAya.manoratha =
na kim.cit Uce sampanna: zive pariNata: pade AB. aSTa.guNa.aizvarya
.
*vlm.6. An inexpressibly ineffable light overspreads his intellect with its unusual glare; which cast the bright prospects of the eight dignities of yoga into utter shade. (The eight dignities—(ashtia.sidhhis) are so many perfections arrived at by practice of yoga).
*sv.5.7a He had ceased to ask questions, requesd answers and endeavour to understand them. He had become established in the highest state of self.knowledge.
BHARADVAAJA.SKYLARK said—
अहो खलु मम आश्चर्यम् रामः प्राप्तो महत्.पदम् ॥६।१२७।७॥
aho khalu mama Azcaryam rAma: prApta: mahat.padam ||6|127|7||
.
O yes indeed it's wonderful for me to attain this great state
!
*vlm.7. In this way did Ráma attain the supereminent of siva, in which he sat sedate without uttering a word.
* aho . O = khalu . indeed = mama . from me = Azcaryam . wonderfully = rAma = prApta: . is got = mahatpadam – this great state.
कथम् एतादृशी प्राप्ति rax स्माकम् मुनि.नायक ।
katham etAdRzI prApti: asmAkam muni.nAyaka |
मुर्खा: स्तब्धाश् च किम्चिज्.ज्ञा मादृशाः क्व च पापिनः ।
murkhA: stabdhA: ca kim.cit.jJA* mAdRzA: kva ca pApina: |
क्व च ब्रह्म.आदिभिः प्रार्थ्या दुर्लभा राम.संस्थितिः ॥६।१२७।८॥
kva ca brahma.Adibhi: prArthyA durlabhA rAma.saMsthiti: ||6|127|8||
.
katham – how,
etAdRzI prApti: asmAkam . muni.Lord,
murkhA: stabdhA: ca
kim.cit.jJA:
mAdRzA: . like me .
kva ca pApina: . and where of sinners
kva ca brahma.Adibhi: – and where by brahmA &c
prArthyA
durlabhA
rAma.saMsthiti: .
*vlm.8. Bharadwája said:..Oh! how much I wonder at such a high dignity, which Ráma had attained; and how much I regred at the impossibility of its attainment, by a dull and ignorant, sinner as myself.
*sv.7b.8 BHARADVAJA asked: O preceptor! It is indeed a delight to hear that thus Rama attained the supreme state.
अहो मुनि.ईश्वर.गुरो कथम् विश्राम्यते मया ।
aho muni.Izvara.guro katham vizrAmyate mayA |
दुष्पारस्य भव.अम्भोधेस् तीर्यते तद्वद् आशु मे ॥६।१२७।९॥
duSpArasya bhava.ambhodhe: tIryate tadvat Azu me ||6|127|9||
.
O
guru of the Muni.Lords
how can there be Repose for me
?
the Ocean of Being is so hard to cross
but in that way is soon crossed by me
.
*vlm.9. Tell me, O great sage, how it may be possible for me to attain to that stage of perfection, which it is impossible for the gods Brahmá and others to arrive ad any time; and tell me likewise, how I may get over the unfordable ocean of earthly troubles.
* aho muni.Izvara.guro . Oh guru of the Muni.Lords = katham vizrAmyate mayA . how can there be Repose for me = duSpArasya bhava.ambhodhe: . the difficult Ocean of Being = tIryate tad.vad Azu me . is crossed that.way soon by me.
श्री.राम.वृत्तान्त max शेषम् आदितो
zrI.rAma.vRttAntam azeSam Adita:
वसिष्ठ.वाक्य.अनुगतम् नि.रूपितम् ।
vasiSTha.vAkya.anugatam ni.rUpitam |
धिया विचार्य अनु परामृश प्रभो
dhiyA vicArya anu parAmRza prabho
मया अपि तादृक्.कथनीय max त्र ते ॥६।१२७।१०॥
mayA api tAdRk.kathanIyam atra te ||6|127|10||
.
zrI.rAma.vRttAntam azeSam Adita: vasiSTha.vAkya.anugatam nirUpitam
dhiyA vicArya anu – with thotful study then
parAmRza prabho mayA api tAdRk.kathanIyam atra te
.
*KG. var. <vijAryAnu>
#mRz . #AmRz .#parAmRz . *parAmRza
*sv.10 VALMIKI said: I have narrated to you in full the dialogue between Rama and Vasistha. Consider it well. For that is also my instruction to you.
*vlm.10. Válmiki replied:..It is by your perusal of the history of Ráma from its first to last, and by your following the dictates of Vasishtha as given in these lectures; as also by your consideration of their true sense and purport in your understanding, that you may be able to attain to the state that you desire. This all that I can tell you at present.
अविद्यायाः प्रपञ्चो ऽयम् न अस्ति सत्यम् इह अण्व् अपि ।
avidyAyA: prapaJca: ayam na asti satyam iha aNu api |
विवेचयन्ति विबुधा विवदन्त्य् अ.विवेकिनः ॥६।१२७।११॥
vivecayanti vibudhA: vivadanti a.vivekina: ||6|127|11||
.
avidyAyA: prapaJca: ayam
na asti satyam iha – there is no real here
aNu api – even an atom
vivecayanti vibudhA: –
vivadanti a.vivekina: .
*sv.11 There is no division in consciousness which can be called the world.
*vlm.11. The world is an exhibition of our ignorance, and there is no truth in aught that we see in it; it is a display of our error only, wherefore it is entirely disregarded by the wise, and so much regarded by fools.
न अस्ति भिन्नम् चितः किम्चित् किम् प्रपञ्चेन रुध्यसे ।
na asti bhinnam cita: kim.cit kim prapaJcena rudhyase |
अभ्यासेन रहस्यानाम् वयस्य विशदो भव ॥६।१२७।१२॥
abhyAsena rahasyAnAm vayasya vizada: bhava ||6|127|12||
.
na asti bhinnam cita: . there is no division of Consciousness =
kim.cit . whatever =
kim prapaJcena rudhyase
abhyAsena . thru abhyAsa.Practice =
rahasyAnAm . of these secret teachings =
vayasya
vizada: bhava .
*sv.12 Rid yourself of the notion of division by the practice of the secrets revealed to you.
*vlm.12. There is no entity of anything here, beside that of the divine Intellect; why then are you deluded by the visibles, learn their secrets and have a clear understanding. (or have the clearness of your understanding).
प्रपञ्च.विषया वृत्तिर् जाग्रन्.निद्रा इति कीर्तिताः ।
prapaJca.viSayA* vRtti: jAgrat.nidrA iti kIrtitA: |
सम्.प्रबुद्धस् तु यस्य अन्तश् चित्.प्रदीपो निरञ्जनः ॥६।१२७।१३॥
sam.prabuddha: tu yasya anta: cit.pradIpa: niraJjana: ||6|127|13||
.
prapaJca.viSayA . w material objects =
vRtti:
jAgran.nidrA iti kIrtitA:
samprabuddha: tu yasya antar . but of 1 awakened within =
cit.pradIpa: niraJjana: .
*sv.13 Both waking and sleep states are parts of this creation. Enlightenment is characterised by the pure inner light.
*vlm.13. The perception of the delusive phenomenals, resembles the waking dream of day dreamers; and he alone is said to be waking, who has the lamp of his intellect ever burning within himself.
शून्य.मूलः प्रपञ्चो ऽयम् शून्यता.शिखरः सखे ।
zUnya.mUla: prapaJca: ayam zUnyatA.zikhara: sakhe |
सार.शून्यतया मध्ये ऽप्य् अन्.आस्था सन् मनीषणाम् ॥६।१२७।१४॥
sAra.zUnyatayA madhye api an.AsthA san manISaNAm ||6|127|14||
.
this materiality is rooted in emptiness
–empty at the top, friend,
empty of essence
being no firm base for humankind
.
*sv.14 This creation emerges from nothing, it dissolves in nothing, its very nature is void, it does not exist.
*vlm.14. The world is based on vacuity, and it ends in vacuum also; its midmost part being vacuous likewise, there is no reliance placed upon it by the intelligend and wise.
#zikhara
अनादि.वासना.दोषा dax सन् न इव अयम् ईक्ष्यते ।
anAdi.vAsanA.doSAd asat na iva ayam IkSyate |
गन्धर्व.नगर.आकारः संसारो बहु.विभ्रमः ॥६।१२७।१५॥
gandharva.nagara.AkAra: saMsAra: bahu.vibhrama: ||6|127|15||
.
anAdi.vAsanA.doSAt asat na iva ayam IkSyate gandharva.nagara.AkAra:
saMsAra: bahu.vibhrama:
.
*sv.15 On account of beginningless and false self.limitation this creation appears to exist, creating countless confusions.
*vlm.15. Our primeval ignorance (avidya) being accompanied by our primordial desires, it presents all what is inexistend as existing in our presence; jusd as our fancy paints an Utopia or fairy city to our view, and as our sleep shows its multifarious dreams before us.
त्व max नभ्यस्य कल्याणीम् चैतन्य.अमृत.कन्दलीम् ।
tvam anabhyasya kalyANIm caitanya.amRta.kandalIm |
सम्मुह्यसि कि max ध्यास्य वासना.विष.वीरुधः ॥६।१२७।१६॥
sammuhyasi kim adhyAsya vAsanA.viSa.vIrudha: ||6|127|16||
.
tvam anabhyasya kalyANIm caitanya.amRta.kandalIm sammuhyasi kim adhyAsya
vAsanA.viSa.vIrudha: . shoots of the Vâsanâ.poison.Tree
.
#rudh .*rudh .*vIrudh . .f.. a plant, herb (esp. a creeping plant or a low shrub) RV. &c. &c. (vIrudhAm pati . "lord of plants", in RV. applied to soma, in mbh. to the moon) • a branch, shoot W • a plant which grows again after being cut MW • the snare or noose of *indra .
*vlm.16. Being unpracticed to taste the sweet plantain of your beneficient intellect, you are deluded greedily to devour the delirious drug of your desire, and make yourself giddy with draughts of its poisonous juice.
*sv. You are deluded because you do not recollect repeatedly and frequently the truth concerning the infinite consciousness, but you partake of the poison of self.limitation and the consequent psychological conditioning. This delusion continues till you reach the feet of the enlightened sages and gain the right knowledge from them.
जाग्रद् एतन् न पतितम् ज्ञान.आलम्ब.ग्रहा dax दः ।
jAgrat etat na patitam jJAna.Alamba.grahAd ada: |
न सन्त्य् उपरि सर्वेषाम् ये निरालम्ब.संविदः ॥६।१२७।१७॥
na santi upari sarveSAm ye nirAlamba.saMvida: ||6|127|17||
.
jAgrat etat na patitam jJAna.Alamba.grahAd ada: na santi upari sarveSAm
ye nirAlamba.saMvida: .
.
*vlm. He who lays hold on true knowledge for his support, never falls down into the pit of ignorance during his wakeful state; and those who depend on their subjective consciousness alone, (as in the turiya or fourth stage of yoga), stand above all the other state (of fallibility).
*sv. You are deluded because you do not recollect repeatedly and frequently the truth concerning the infinite consciousness, but you partake of the poison of self.limitation and the consequent psychological conditioning. This delusion continues till you reach the feet of the enlightened sages and gain the right knowledge from them.
जाग्रदेतन्न पतितं ज्ञानालम्बग्रहादधः ।
न सन्त्युपरि सर्वेषां ये निरालम्बसंविदः ।। १७
*VA . every word seem ok, but the meaning evades me.
तावद् रूढा सुधा.आकार.रसा संविन्.महानदी ।
tAvat rUDhA sudhA.AkAra.rasA saMvit.mahAnadI |
न यावद् आत्म.रूपेण निपुणै rax वगाह्यते ॥६।१२७।१८॥
na yAvat Atma.rUpeNa nipuNai: avagAhyate ||6|127|18||
.
tAvat rUDhA sudhA.AkAra.rasA saMvin.mahAnadI na yAvat Atma.rUpeNa
nipuNai: avagAhyate .
#rUDhA
#sudhA
#nipuNa
#gAh to dive . #avagAh . #avagAhyate pr. ps. sg. 3 [gāh]
*vlm.18. So long as the adepts in yoga, do not plunge themselves (lit.their souls), in the fresh and sweet waters of the great fountain of their consciousness; they must be exposed to the boisterous waves of the dangerous ocean of this world. (Spiritual knowledge alone saves a man from the troubles of life).
*sv. You are deluded because you do not recollect repeatedly and frequently the truth concerning the infinite consciousness, but you partake of the poison of self.limitation and the consequent psychological conditioning. This delusion continues till you reach the feet of the enlightened sages and gain the right knowledge from them.
प्राङ् न अस्ति चरमे न अस्ति वस्तु सर्वम् इदम् सखे ।
prAk na asti carame na asti vastu sarvam idam sakhe |
विद्धि मध्ये ऽपि तत्र अस्ति स्वप्न.वृत्तम् इदम् जगत् ॥६।१२७।१९॥
viddhi madhye api tatra asti svapna.vRttam idam jagat ||6|127|19||
.
prAG.na asti
it isn't close.to.hand
carame na asti
it isn'd at the outer limits beyond the western sun
vastu sarvam idam sa.khe
viddhi madhye api tatra asti svapna.vRttam idam jagat .
*vlm.19. That which has no existence before, nor will remain to exisd afterwards; (such as all created and perishable things in the world); must be understood to be inexistent in the interim also, as our night dreams and fleeting thoughts thad are never in being, and so is this world and whatever is seen in it.
*sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world.appearance is like a dream. The sole reality in which id appears and disappears is the infinite consciousness.
अविद्या.योनयो भेदाः सर्वे ऽमी बुद्ध.दा इव ।
avidyA.yonaya: bhedA: sarve amI buddha.dA* iva |
क्षणम् उद्भूय गच्छन्ति ज्ञान.एक.जलधो लयम् ॥६।१२७।२०॥
kSaNa.m udbhUya gacchanti jJAna.eka.jaladha: layam ||6|127|20||
.
avidyA.yonaya: bhedA: sarve amI buddha.dA iva kSaNa.m udbhUya gacchanti jJAna.eka.jaladho layam
.
*vlm.20. All things are born of our ignorance, as the bubbles are swollen by the air; they glisten and move about for a moment, and then melt into the sea of our knowledge.
*sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world.appearance is like a dream. The sole reality in which id appears and disappears is the infinite consciousness.
सु.शीतल.उदक.नदीम् विदित्वा अथ विगाह्य ताम् ।
su.zItala.udaka.nadIm viditvA atha vigAhya tAm |
बहिर्.भ्रान्ति.निदाघास् ते निर्यान्तु कलित.असुखम् ॥६।१२७।२१॥
bahir.bhrAnti.nidAghA: te niryAntu kalita.asukham ||6|127|21||
.
su.zItala.udaka.nadIm viditvA atha vigAhya tAm bahir.bhrAntinidAghA: te niryAntu kalita.asukham .
#vigAhya
#nidAgha
#kalitAsukha
*AB. kalitam a.sukham ...
*vlm.21. Find out the stream of the cooling waters of your consciousness, and plung yourself deep into it; and drive oud all external things from you, as they shut out the warm and harmful sun.beams from their houses.
*sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world.appearance is like a dream. The sole reality in which id appears and disappears is the infinite consciousness.
एकश् च अ.ज्ञान.जलधिर् जगद् आप्लाव्य तिष्ठति ।
eka: ca a.jJAna.jaladhi: jagat AplAvya tiSThati |
ज्येष्टो ऽय max हम् इत्य् ऊर्मि rax विद्या.वात.सम्भवः ॥६।१२७।२२॥
jyeSTa: ayam aham iti Urmi: avidyA.vAta.sambhava: ||6|127|22||
.
eka: ca ajJAna.jaladhi:
and the one sea of ignorance
jagad AplAvya
having flooded the world
tiSThati
remains
jyeSTa: ayam aham iti Urmi: avidyA.vAta.sambhava:
.
*vlm.22. The one ocean of ignorance surrounds and over floods the world, as the single salt sea girds and washes the whole island; and the distinctions of ego and tu ect, are the waves of this salt sea of our erroneousness.
*sv. Dear one, that which did not exist in the beginning and will not exist in the end does not exist even now. This world.appearance is like a dream. The sole reality in which id appears and disappears is the infinite consciousness.
चित्त.स्खलन.भेद.आली राग.आद्याश् च प्रकल्पिताः ।
citta.skhalana.bhedAlI rAga.AdyA: ca prakalpitA: |
ममता उत्कलित.आवर्तः स्वतः स्वैरम् प्रवर्तते ॥६।१२७।२३॥
mamatA utkalita.Avarta: svata: svaira.m pravartate ||6|127|23||
.
citta.skhalana.bhedaAlI rAga.AdyA: ca prakalpitA:
mamatA.utkalita.Avarta: . myness.distinguishing=whirl
svata: svaira.m pravartate
.
*vlm.23. The emotions of the mind, and its various feelings and passions, are the multiform billows of this sea of ignorance; our egoism or selfishness is the great whirlpool, in which the self willed man is hurled of his own accord.
*sv.23.24 In the ocean of samsara or ignorance there arises the notion of aI', on account of the beginningless potential of self.limitation. Thereupon, the movement of thought generates other notions like amine.ness', Attraction' and arepulsion', etc. Once these notions strike root in one as consciousness, one inevitably falls a prey to endless calamities and sorrow.
राग.द्वेषाव् अति.ग्राहौ गृहीत.समनन्तरः ।
rAga.dveSau ati.grAhau gRhIta.samanantara: |
ततश् च अन्.अर्थ.पाताल.प्रवेशः केन वार्यते ॥६।१२७।२४॥
tata: ca an.artha.pAtAla.praveza: kena vAryate ||6|127|24||
.
rAga.dveSau atigrAhau
gRhIta.samanantara: . held together with nothing in between =
samanantara: tataz ca anartha.pAtAla.praveza: kena vAryate
.
*vlm.24. His love and hatred are the two sharks, that layhold of him in their jaws; and drag him at last into the depth (or to his death), which no body can prevent.
*sv.23.24 In the ocean of samsara or ignorance there arises the notion of aI', on account of the beginningless potential of self.limitation. Thereupon, the movement of thought generates other notions like amine.ness', Attraction' and arepulsion', etc. Once these notions strike root in one as consciousness, one inevitably falls a prey to endless calamities and sorrow.
प्रशान्त.अमृत.कल्लोले केवल.अमृत.वारिधौ ।
prazAnta.amRta.kallole kevala.amRta.vAridhau |
मज्ज मज्जसि किम् द्वैत.ग्रह.क्षार.अब्धि.वीचिषु ॥६।१२७।२५॥
majja majjasi kim dvaita.graha.kSAra.abdhi.vIciSu ||6|127|25||
.
prazAnta.amRta.kallole . in billows of calming nectar =
kevala.amRta.vAridhau . deep in the Ocean of Nectar +
majja . dive =
majjasi kim . why dive into =
dvaita.graha.kSArAbdhi.vIciSu . waves of bitter water, grasping duality?
*sv.25 Dive deep into the inner peace, not into the sea of diversity.
*vlm.25. Go and plunge yourself in calm and cooling sea of your solitude, and wash your soul in the nectareous waters of your ambrosial soleity; dive and dive deap in the depth of unity, and fly from the salt sea of duality, and the brackish waves of diversities.
कस् तिष्ठति गतः को वा कस्य केन किम् आगतम् ।
ka: tiSThati gata: ka: vA kasya kena kim Agatam |
किम् नु मज्जसि मायायाम् पत मा त्व max तन्द्रितः ॥६।१२७।२६॥
kim nu majjasi mAyAyAm pata mA tvam atandrita: ||6|127|26||
.
ka: tiSThati
who rests?
gata: ka: vA or who moves? kasya kena kim Agatam for whom, why, what is come? kim nu majjasi mAyAyAm Why then do you sink in #mAyA Illusion? pata mA tvam atandrita: Untiring, do not fall in.
#tandr, to make languid, to grow fatigued; #tandrati . #tandrita # atandrita untiring?? <kim nu majjasi mAyAyAm pata mA tvam atandritaH> y6127.026.
*sv.26 Who lives, who is dead, who has come why do you get lost in such false notions?
*vlm.26. Who is lasting in this world, and who is passing from it, who is related to any one, and what does one derive from another; why are you drowned in your delusion, rise and be wakeful, (to your spiritual concerns).
तत्त्वम् एकम् यदा आत्मा एति जगद् एतत् प्रचक्षते ।
tattvam ekam yadA AtmA eti jagat etat pracakSate |
ततो ऽन्य: कस् तव अतीतो यस् तात विषयः शुचाम् ॥६।१२७।२७॥
tata: anya: ka: tava atIta: ya: tAta viSaya: zucAm ||6|127|27||
.
tattvam ekam yadAtmA iti jagad etat pracakSate
tato anya: kas tava atIta: . than that who else but you
yas tAta viSaya: zucAm
.
*sv.27 When the one self alone is the reality, where is room fo: Another'?
*vlm.27. Know thyself as that one and very soul, which is said to be diffused all over the world; say what other thing is there except thad and beside thee, that you should regret or lament for; (since the one soul is all and that is thyself, thou hasd all in thee, and there is nothing for thee to regret that thou hast not or dost require to have).
बालान् प्रति विवर्तो ऽयम् ब्रह्मणम् सकलम् जगत् ।
bAlAn prati vivarta: ayam brahmaNa.m sakala.m jagat |
अ.विवर्तितम् आनन्दम् आस्थिताः कृतिनः सदा ॥६।१२७।२८॥
a.vivartitam Anandam AsthitA: kRtina: sadA ||6|127|28||
.
bAlAn prati . for children .
vivarta: ayam brahmaNa.m sakala.m jagat a.vivartitam Anandam AsthitA: kRtina: sadA
.
*sv.28 The theory that *brahman appears as the world (jusd as rope appears as snake) is meant only for the entertainment of the childish and ignorant. The enlightened ones rest for ever in the truth which does not even appear to be different.
*vlm.28. Brahma appears to the ignorant boys, to be diffused through all the worlds; but the learned always rely in the undiffused felicitous soul of god.
#vR . #vivR . #vivarta –m.. "the revolving one" N. of the sky VS • turning round, rolling onwards, moving about mcar; • changing from one state to another, transformation KSS • (in #vedAnta) as a serpent (#sarpa सर्प) is a *vivarta of a rope (#rajju रज्जु), so is the world a *vivarta of the real entity #brahman, and the illusion is removed by #vidyA or true knowledge • error, illusion, unreality (caused by #avidyA, "ignorance", and removed by #vidyA, "true knowledge) vedAntas; •.• v.#vAda –m.. a method of asserting the *vedAnta doctrine (maintaining the development of the Universe from *brahmA as the sole real entity, the phenomenal world being held to be a mere illusion or #mAyA; cf. #pariNAma.vAda) madhus. •• #vivarta.: –"The term #vivarta is used by #bhavabhUti but is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in yogavasiSTha and in #vAkyapadIya of #bhartRhari... The belief [that YV precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of YV with #vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that YV is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to YV. It is a doctrine which should have been mentioned in YV at many places, had its author been acquainted with it."– Atreya, vwv. p.10.
अ.विविक्तो जन: शोचत्य् अ.कस्माच् च प्रहृष्यति ।
a.vivikta: jana: zocati a.kasmAt ca prahRSyati |
तत्त्व.वित् तु हसन् न आस्ते तस्य मोहो विडम्बनम् ॥६।१२७।२९॥
tattva.vit tu hasan na Aste tasya moha: viDambanam ||6|127|29||
.
a.vivikto jana: an undiscerning person
zocaty akasmAt grieves for no reason
ca prahRSyati and likewise rejoices
tattvavit tu hasan but for the Thatness.knower,
na Aste tasya there is not of/in That,
moho viDambanam any delusion to laugh about
.
*vlm.29. It is the case of unreasonable men, to grieve as well as to be pleased on a sudden and without cause; but the learned are always joyous, and it is a sad thing to find them in error.
*sv.29 Ignorant people who dislike seclusion are sunk in sorrow and occasionally they may smile. The knowers of the truth on the other hand are happy and smiling ad all times.
तच् च सूक्ष्मम् इदम् तत्त्वम् तिरोहित max विद्यया ।
tat ca sUkSmam idam tattvam tirohitam avidyayA |
यथा स्थलेषु लोकानाम् जलेष्व् आत्मसु संशयः ॥६।१२७।३०॥
yathA sthaleSu lokAnAm jaleSu Atmasu saMzaya: ||6|127|30||
.
and That
is this subtle Thatness/truth
hidden by avidyA.Nescience
as in unknown places of the world =
jaleSu . about the water . doubts of the mariner about the depth; or the traveler about pollution! =
Atmasu saMzaya: . doubd about the Self.
*jd.30 . tac ca . and That = sUkSmam idam tattvam . is this subtle Thatness/truth = tirohitam avidyayA . hidden by Avidya = yathA sthaleSu lokAnAm . as in unknown places of the world = jaleSu . about the water . doubts of the mariner about the depth; or the traveler about pollution! = Atmasu saMzaya: . doubd about the Self.
*sv.30 The truth or the self is subtle and hence id appears to be veiled by ignorance.
*vlm.30. The truth of the nice subtility of the divine soul, is hid from eyes of the ignorant; and they are as doubtful about its nature, as men are suspicious of land and water where they are not. (Water appears as ground in the dark, and sand seems as water in the barren desert).
*AB. … yathA ajJa.lokAnAm jaleSu sthala.m iti ... ||6|127|
*jd.30 . tac ca . and That = sUkSmam idam tattvam . is this subtle Thatness/truth = tirohitam avidyayA . hidden by Avidya = yathA sthaleSu lokAnAm . as in unknown places of the world = jaleSu . about the water . doubts of the mariner about the depth; or the traveler about pollution! = Atmasu saMzaya: . doubd about the Self.
पृथिव्य्.आदि.महाभूत.परमाणु.मयम् जगत् ।
pRthivi.Adi.mahAbhUta.paramANu.mayam jagat |
स्थितम् यदा तदा अपि इह को गतो यो ऽनुशोच्यते ॥६।१२७।३१॥
sthitam yadA tadA api iha ka: gata: ya: anuzocyate ||6|127|31||
.
pRthivy.Adi.mahAbhUta.paramANu.mayam .
Earth.&c.greatBeing.leastAtom.bit =
jagat . is the world =
sthitam yadA . when so.situate =
tadA api iha . then even here =
ka: gata: ya: anuzocyate .
*sv.31 But even if you believe in the atomic substantiality of the world, the self does not go away. Why then do you grieve?
*vlm.31. See the great bodies of the earth, air, water and sky, which are composed of atomic particles, to be so durable as to last for ever; why then mourn at the loss of anything in the world: (which is never losd ad all).
अ.सतः सम्भवो न अस्ति न अस्त्य् अभावः सतः सखे ।
a.sata: sambhava: na asti na asti a.bhAva: sata: sakhe |
आविर्.भाव.तिरोभावाः संस्थानाना max मी परम् ॥६।१२७।३२॥
Avir.bhAva.tira:bhAvA: saMsthAnAnAm amI para.m ||6|127|32||
.
a.sata: sambhava: na asti
there is no production/ birth of what is not.So
na asti a.bhAva: sata:
there is no nonexistence of what is So
sakhe – , friend,
Avir.bhAva.tiro.bhAvA: saMsthAnAnAm
amI para.m .
*vlm.32. From nothing comes nothing, and some thing cannot become nothing; it is only the appearance of the form, which takes place in the substance of things.
*sv.32.33 The unreal (ignorance, etc. ) does not come into being ad any time, nor does the reality or the self ever cease to be. However, on account of various reasons, confusion arises.
किम्त्व् अनेक.पुरा.उत्साहाद् विषताम् उपगच्छति ।
kim.tu aneka.purA.utsAhAt viSatAm upagacchati |
भज सम्भरित.आभोगम् परम.ईशम् जगद्.गुरुम् ॥६।१२७।३३॥
bhaja sambharita.Abhogam parama.Izam jagat.gurum ||6|127|33||
.
kiM.tu aneka.purA utsAhAt viSatAm upagacchati
bhaja sambharita.Abhogam – honor the one who
parama.Izam jagad.gurum – Lord.Absolute & Teacher of the World.
*vlm.33. But it is by virtue of the prior acts in the former births of men, that they are reborn in different shapes to enjoy or suffer the results of those acts; adore therefore the lord god and author of the worlds, who is always bountiful and bestower of all blessings.
*sv.32.33 The unreal (ignorance, etc. ) does not come into being ad any time, nor does the reality or the self ever cease to be. However, on account of various reasons, confusion arises.
भृ #bhR . #sambhR . sam.bhR . P.AA. . sambharati, #te. . (Ved. pf. #saMjabhAra) . to draw together, roll or fold up rv.1.115.4 • to bring together, gather, collect, unite, compose, arrange, prepare, make ready, procure (materials or ingredients of any kind, esp. for a sacrifice • with #sambhArAn . to collecd all requisites", prepare what is necessary") • to pay back • to maintain, cherish r • to offer, present: #sambhArayati, to cause to bring together or prepare r. .
दुरितानि समस्तानि पच्यन्ते ऽद्य अपि न ध्रुवम् ।
duritAni samastAni pacyante adya api na dhruvam |
कृतम् एव अस्य देवस्य पाशा विश्रवताम् गताः ॥६।१२७।३४॥
kRtam eva asya devasya pAzA vizravatAm gatA: ||6|127|34||
.
duritAni samastAni – all these troubles/sins
pacyante adya api – they ripen even now
na dhruvam – not constant/permanent
kRtam eva – made indeed
asya devasya – of this God
pAza.bond/snare/trap.A: vizravas.great.renown,/glory/fame.tA.ness.m gatA: . snares that have gone to
.
*vlm.34. The worship of this god destroys all our sins, and cuts off the knots of snares of this world.
*AB. ... vizravatAm vividha.zruty.Adi.pramANa.prasidhatAm |
*VA . ?
these punya.papa become ropes of God?
स.आकारम् भज तावत् त्वम् यावत् सत्त्वम् प्रसीदति ।
sa.AkAra.m bhaja tAvat tvam yAvat sattvam prasIdati |
निराकारे परे तत्त्वे ततः स्थिति rax कृत्रिमा ॥६।१२७।३५॥
nirAkAre pare tattve tata: sthiti: akRtrimA ||6|127|35||
.
sa.AkAra.m bhaja –worship with.form
tAvat tvam – that.much you
yAvat sattvam prasIdati – so.much Suchness is satisfied
nirAkAre pare tattve – in unembodied perfect condition of That
tatas.from.that/therefore
sthitir akRtrimA – state natural.
*vlm.35. You may worship Him in some form or other, until your mind is cleared and your nature is purified; and then you can resort to the transcendent spirit of the formless Deity.
*sv.34.37 In order to overcome this, worship the Lord who is the preceptor of the whole universe. Your evil karmas have not fallen away from you; but they have become the noose with which you are bound. Till your mind becomes no.mind (satva), adopt the adoration of name and form. After that you will be established in the contemplation of the absolute.
इमाम् उद्दाम.तमसो जित्वा सत्त्व.बलाद् ध्रुवम् ।
imAm uddAma.tamasa: jitvA sattva.balAt dhruvam |
यमस्य अनुसर.अध्वानम् विश्वस् तेन अन्तरात्मना ॥६।१२७।३६॥
yamasya anusara.adhvAnam vizva: tena antarAtmanA ||6|127|36||
.
imAm . this (state) =
uddAma.tamasa: . of unrestrained tAmasic darkness =
jitvA – having overcome =
sattva.balAt . by force of sattvic Clarity =
dhruvam.constantly/permanently yama.sya anusara.adhvAnam vizva.s tena antar.within/inner.AtmA.AAtmâ/self.nA
.
##dam . #dAman . #uddAma adj. (ud.dAman) . "UNTAMed "unrestrained, unbound, set free • self.willed • unlimited, extraordinary • violent, impetuous, fiery • wanton • proud, haughty • large, great • m. . a particular metre • "one whose noose is raised "N. of yama • uddAmam . ind. . in an unrestrained manner, withoud any limits.
*var. VLM has balAdbruvam. TPD has balAddhruvam. KG has balAduvam.
*vlm.36. Having over come the impervious gloom of ignorance, by force of the purity of thy nature; you may pursue the course of the yoga, with the contrition of your inner soul, and belief in the sástras, (and in the dictates of your spiritual guide).
*sv.34.37 In order to overcome this, worship the Lord who is the preceptor of the whole universe. Your evil karmas have not fallen away from you; but they have become the noose with which you are bound. Till your mind becomes no.mind (satva), adopt the adoration of name and form. After that you will be established in the contemplation of the absolute.
समाधाय क्षणम् पश्य प्रत्यग्.आत्मानम् आत्मना ।
samAdhAya kSaNa.m pazya pratyak.AtmAnam AtmanA |
इयम् विभातु सा व्यक्तम् प्राग्.बुद्धि rax जनी तव ॥६।१२७।३७॥
iyam vibhAtu sA vyakta.m prAk.buddhi: ajanI tava ||6|127|37||
.
samAdhAya kSaNa.m pazya
pratyag.AtmAnam AtmanA – separate self by the self =
iyam vibhAtu sA vyakta.m prAg.buddhir ajanI tava or .rajanI
.
*vlm.37. Then sid a moment in your fixed meditation (sámadhi), and behold the transcendent spirit in thy own spirit; in this state the dark night of your former ignorance, will break forth into open and bright day light.
*sv.34.37 In order to overcome this, worship the Lord who is the preceptor of the whole universe. Your evil karmas have not fallen away from you; but they have become the noose with which you are bound. Till your mind becomes no.mind (satva), adopt the adoration of name and form. After that you will be established in the contemplation of the absolute.
कृतम् पुरुष.कारेण केवलेन च कर्मणा ।
kRtam puruSa.kAreNa kevalena ca karmaNA |
महेश.अनुग्रहाद् एव प्राप्तव्यम् प्राप्यते नरैः ॥६।१२७।३८॥
maheza.anugrahAt eva prAptavyam prApyate narai: ||6|127|38||
.
kRtam – it is done
puruSa.kAreNa – by Personal work
kevalena ca karmaNA – and entirely thru karma
mahA.Iza.anugrahAt – from the grace of the Great.Lord
eva prAptavyam – so to be got
prApyate narai: . getting by humans.
*vlm.38. It must be by one as manly exertion or by virtue of the meritorious acts of former births only, as also by grace of the great god, that men may obtain the obtainable one. (The unknown god is said to be knowable and obtainable by yoga only).
*sv.38.39 Then behold, even for an instant, the inner self with the self, in the inner light. The supreme is attained by one who through self.efford and righd actions has earned the grace of the Lord. Past habits and tendencies are very strong. Hence mere self.effort is inadequate.
कृतं पुरुषकारेण केवलेन
च कर्मणा ।
महेशानुग्रहादेव प्राप्तव्यं प्राप्यते नरैः ।। ३८
VA . (self.knowledge) is attained totally by man.works,
what should be obtained only from Lord’s blessings, is achieved by men
(by their efforts)
न अभिजात्यम् न चारित्र्यम् न नयो न च विक्रमः ।
na abhijAtyam na cAritryam na naya: na ca vikrama: |
बलवन्ति पुराणानि सखे कर्माणि केवलम् ॥६।१२७।३९॥
balavanti purANAni sakhe karmANi kevala.m ||6|127|39||
.
na abhijAtyam na cAritryam na naya: na ca vikrama: balavanti purANAni sakhe
karmANi kevalam
#sa.khe – in a like space
*vlm.39. It is neither the birth nor character, nor the good manners nor valour of a man, that ensures him his success in any undertaking, except it be by the merit of his acts in former births.
*sv.38.39 Then behold, even for an instant, the inner self with the self, in the inner light. The supreme is attained by one who through self.efford and righd actions has earned the grace of the Lord. Past habits and tendencies are very strong. Hence mere self.effort is inadequate.
अ.प्रतर्क्यात् प्रतीकारात् किम् एव max व.सीदसि ।
a.pratarkyAt pratIkArAt kim evam ava.sIdasi |
न लुम्पति ललाट.स्थाम् ईश्वरो ऽप्य् अक्षर.आवलिम् ॥६।१२७।४०॥
na lumpati lalATa.sthAm Izvara: api akSara.Avalim ||6|127|40||
.
a.pratarkyAt pratIkArAt kim evam avasIdasi na lumpati lalATa.sthAm Izvara: api
akSara.Avalim
.
*sv.40 Even the gods are unable to defy the inevitable (fate).
*vlm.40. Why sit you so sad to think of the events of inscrutable and unavoidable fate, since there is no power nor that of god himself to efface what has been already written destined in the forehead (or luck) of any body. (Fate overrules even love himself).
#pratarkya –
#avasId
#lump
क्षर् #kSar . #kSara . #akSara *akShara – in phil. without change • otherwise it refers to a symbol, forex a letter of the alphabet +
क्वचिद् वक्ता क्व वैदग्धम् क्व च इयम् मोह.वल्लरी ।
kvacit vaktA kva vaidagdham kva ca iyam moha.vallarI |
अचिन्तनीया नियतिर् यद् इयम् द्वन्द्वम् आहिता ॥६।१२७।४१॥
a.cintanIyA niyati: yat iyam dvandvam AhitA ||6|127|41||
.
kvacit vaktA kva vaidagdham kva ca iyam moha.vallarI a.cintanIyA niyatir yad iyam dvandvam AhitA
.
*vlm.41. where is the expounder of intellectual science, and where is the pupil that can comprehend it fully; what is this creeping plant of ignorance, and what is this inscrutable destiny, that joins two things together are questions too difficult to be solved.
*sv.41.42.43 Everyone is subject to this world order (niyati) which is beyond thoughd and expression.
*VA . where is competent teacher, speaking of cit? Where is intelligent
student? And where is that creeper of delusion?
indescribable is niyati/law/destiny, which brings them together.
हे भरद्वाज मोहम् त्वम् विवेकेन जहि स्फुटम् ।
he bharadvAja moham tvam vivekena jahi sphuTam |
अ.सामान्यम् इदानीम् त्वम् ज्ञानम् प्राप्स्यस्य् अ.संशयम् ॥६।१२७।४२॥
a.sAmAnyam idAnIm tvam jJAnam prApsyasi a.saMzayam ||6|127|42||
.
he bharadvAja . O Skylark =
moham tvam . your delusion =
vivekena jahi . by viveka.Discernment kill =
sphuTam . clearly =
a.sAmAnyam . uncommon (esoteric) =
idAnIm . such =
tvam jJAnam prApsyasi . you will get Wisdom =
a.saMzayam . there's no doubd about it.
*vlm.42. O Bharadwája! Let your reason assist you to overcome your illusion, and then you will no doubt gain an uncomon share of wisdom.
*sv.41.42.43 Everyone is subject to this world order (niyati) which is beyond thoughd and expression.
* he bharadvAja . O Skylark = moham tvam . your delusion = vivekena jahi . by viveka.Discernment kill = sphuTam . clearly = a.sAmAnyam . uncommon (esoteric) = idAnIm . such = tvam jJAnam prApsyasi . you will get Wisdom = a.saMzayam . there's no doubd about it.
दूरम् उत्सहते राजा महासत्त्वो महापदि ।
dUra.m utsahate rAjA mahAsattva: mahApadi |
अल्प.सत्त्वो जन: शोचत्य् अल्पे ऽपि हि परिक्षते ॥६।१२७।४३॥
alpa.sattva: jana: zocati alpe api hi parikSate ||6|127|43||
.
dUra.m utsahate rAjA . far & wide the rAjA overcomes =
mahA(a)sattva: . fuzzy AA . greatly sattvic =
mahApadi . in great distress =
alpa.sattva: . half.sattvic =
jana: zocati . a person grieves =
alpe api hi parikSate . troubled even by half.
*vlm.43. See how a high mettled hero overpowers on all his imminent dangers, and stretches his conquest far and wide; and behold on the other hand, how a mean spirited man is tried and grieves at the ordinary casualties of life.
*sv.41.42.43 Everyone is subject to this world order (niyati) which is beyond thoughd and expression.
#mahApada – MW speculates "(perhaps) great space RV.x,73,2".
बोधः पुण्य.पराधीनः प्रथते बहु.जन्मभिः ।
bodha: puNya.parAdhIna: prathate bahu.janmabhi: |
अनुमीयते धीरेषु जीवन्मुक्तेषु कार्यतः ॥६।१२७।४४॥
anumIyate dhIreSu jIvanmukteSu kAryata: ||6|127|44||
.
bodha:
puNya.parAdhIna: . of those given to purity =
prathate – spreading/revealing =
bahu.janmabhi: . w many people =
anumIyate dhIreSu jIvanmukteSu kAryata:
.
*vlm.44. A good understanding is the result of, and attendant upon the meritorious deeds of many lives; as id appears in the acts of wisemen, and in the lives of all living liberated persons.
*sv.44.45.46 But the spiritual hero should firmly believe that even after several incarnations, enlightenment is certain. By evil actions one is bound to this samsara and by righd actions one is liberated! By the present righd action the effects of past evil actions are weakened.
धा #dhA . #AdhA . #adhina, #Adhina . #parAdhIna. . (= #ravaza) .end.comp. entirely engaged in or intent upon or devoted to • .tA . f. . .tva . n. . dependence upon another, subjection. .
द्विषद् भूतेन येन एव कर्मणा बन्ध ईदृशः ।
dviSat bhUtena yena eva karmaNA bandha* IdRza: |
सुहृद्.भूतेन तेन एव मोक्षम् आप्स्यसि पुत्रक ॥६।१२७।४५॥
suhRt bhUtena tena eva mokSam Apsyasi putraka ||6|127|45||
.
dviSad bhUtena yena eva karmaNA bandha: IdRza: suhRd bhUtena tena eva
mokSam Apsyasi putraka . you will get mokSha.Freedom, my boy!
.
*vlm.45. Know my son, that the same action is fraught both with your freedom as well as bondage, accordingly as it proves favourable or adverse to you. (As true faith is attended with salvation, but false faith or hypocrisy with damnation).
*sv.44.45.46 But the spiritual hero should firmly believe that even after several incarnations, enlightenment is certain. By evil actions one is bound to this samsara and by righd actions one is liberated! By the present righd action the effects of past evil actions are weakened.
सताम् सत् कर्म.संवेगः पुराणम् प्रनुडन्नयम् ।
satAm sat karma.saMvega: purANa.m pranuDannayam |
वर्ष.ओघ इव भूतानाम् दव.अनल max सेचयत् ॥६।१२७।४६॥
varSa.ogha* iva bhUtAnAm dava.anala.m asecayat ||6|127|46||
.
satAm sat karma.saMvega: purANa.m pranuDannayam varSa.ogha iva bhUtAnAm
dava.anala.m asecayat
.
#nuD #pranuD – to frighten, scare.away.
*vlm.46. The righteous acts of virtuous men, serve to destroy the sins of their past lives; as the showers of rain water, extinguish the flame of a conf?sion [ I cannot determine the previous word.] in the forest.
*sv.44.45.46 But the spiritual hero should firmly believe that even after several incarnations, enlightenment is certain. By evil actions one is bound to this samsara and by righd actions one is liberated! By the present righd action the effects of past evil actions are weakened.
सखे संन्यस्य कर्माणि ब्रह्मणः प्रणयी.भव ।
sakhe saMnyasya karmANi brahmaNa: praNayI.bhava |
न इष्यसे यदि संसार.चक्रावर्त.भ्रमः शमम् ॥६।१२७।४७॥
na iSyase yadi saMsAra.cakrAvarta.bhrama: zamam ||6|127|47||
.
sakhe – friend, =
saMnyasya karmANi . the works of asceticism/renunciation =
brahmaNa:
praNayI.bhava – be led.by =
na iSyase yadi saMsAra.cakrAvarta.bhrama: zamam .
*vlm.47. But my friend, I would advise you rather to avoid your religious acts, and attach your mind to the meditation of Brahma, if you want to avoid your falling into the deep eddy of this world. (Because all actions bind a man to the world over and over again).
*sv.47.50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
तावद् एतद् विकल्प.उत्थम् इदम् यावद् बहिर् ग्रहः ।
tAvat etat vikalpa.uttham idam yAvat bahi: graha: |
प्रतिकुलो ऽब्धिर् उल्लोले केवलम् निश्चले जले ॥६।१२७।४८॥
pratikula: abdhi: ullole kevala.m nizcale jale ||6|127|48||
.
tAvat etat vikalpa.uttham . as much as this ideation has arisen
idam yAvat bahir graha: . so much is this external grasping
pratikula: abdhi: ullole
kevala.m . wholly =
nizcale jale . in unstirring water.
*vlm.48. So long as one is attached to the outer world, being led to it by his insatiable desires, or so long as one is led by the insatiable desires of his mind, to attack himself to the outer world; he is exposed to the contrary wind and waves of the sea, and has only to find his rest in the calm water of his loneliness.
*sv.47.50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
zgl#tt. #vikalpa m.. alternative; distinction, <a.vikalpa.tad.AtmatvAt sattA.a.sattA ekatA eva ca>, y3014.077; false notion, imagination; (in gram) allowing a rule to be observed or nod at pleasure (<veti vikalpaH>); .adj.. different; •.• #vikalpajAla .n.. "Vikalpa.net", a number of possible cases, dilemma; •• . #avikalpa a.vikalpa m.. absence of alternative; .adj.. not distinguished or particularized; not deliberating long or hesitating. * In YV, #vikalpa has a special sense. A #saMkalpa Concept may be analyzed into its #kalpa.s, and is said to be #vikalpa. ••. conceptual distinction #vi.kalpa. within a concept #saM.kalpa.. rajju.sarpa=vikalpau dvau ajJena eva upakalpitau ||6|127| Often translated as"a thought", = #cittavRtti.
अयम् कि max न्ध.करणास् त्वया शोको ऽवलम्ब्यते ।
ayam kim andha.karaNA: tvayA zoka: avalambyate |
निर्वाहयतु सा एव त्वाम् प्रज्ञा.याष्टि rax .भङ्गुरा ॥६।१२७।४९॥
nirvAhayatu sA eva tvAm prajJA.yASTi: a.bhaGgurA ||6|127|49||
.
ayam kim andha.karaNA: tvayA zoka: avalambyate nirvAhayatu sA eva tvAm
prajJA.yASTi: a.bhaGgurA
.
*vlm.49. Why do you lean so much upon your sorrow only, to blend your understanding, rather.support yourself on the strong staff of your good understanding, and it will never break under you.
*sv.47.50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
न जातु ते विगण्यन्ते गणनासु गरीयसाम् ।
na jAtu te vigaNyante gaNanAsu garIyasAm |
ये तरङ्गैस् तृणानि इव ह्रियन्ते हर्ष.शोकयो: ॥६।१२७।५०॥
ye taraGgai: tRNAni iva hriyante harSa.zokayo: ||6|127|50||
.
na jAtu te vigaNyante gaNanAsu garIyasAm ye
taraGgai: tRNAni iva . like leaves of grass by waves .
hriyante harSa.zokayo:
.
#vigaNyante
#gaNana
#garIyas
#hriyante
*vlm.50. Those who are reckoned in the number of the great men, never allow themselves to be altered and moved by their joy or grief; and to be carried away like straws by the current of the river.
*sv.47.50 If you surrender all your actions to *brahman, you will never again whirl on this wheel of samsara.
समारूढम् दशादोला max होरात्रम् इदम् जगत् ।
samArUDham dazAdolAm ahorAtra.m idam jagat |
क्रीड्यते षड्.विधैः प्रेङ्खैः सखे किम् इति खिद्यते ॥६।१२७।५१॥
krIDyate SaT.vidhai: preGkhai: sakhe kim iti khidyate ||6|127|51||
.
samArUDham dazAdolAm ahorAtra.m idam jagat
krIDyate SaD.vidhai: preGkhai: sakhe kim iti khidyate .
#samArUDha
#dazAdolA
#ahorAtram
#preGkha
*vlm.51. Why do you sorrow, friend, for these people, who are swinging in the cradle of the circumstance of life in the dark night of this world, and playing their several parts with giddy amusement.
*sv.51.52.53 Behold, ignorant people in this world are made to play different roles in this world by the director, Time! Time creates, preserves and destroys.
सुते संहरति क्षिप्रम् पुनः सुजति हन्ति च ।
sute saMharati kSipra.m puna: sujati hanti ca |
जगन्ति बहु.पर्यायैः काल एव कुटूहली ॥६।१२७।५२॥
jaganti bahu.paryAyai: kAla* eva kuTUhalI ||6|127|52||
.
sute saMharati kSipra.m puna: sujati hanti ca jaganti bahu.paryAyai: kAla eva kuTUhalI .
.
*vlm.52. Look at the gamesome time, that sports joyously in this world, with the slaughter and production of endless beings by turns.
*sv.51.52.53 Behold, ignorant people in this world are made to play different roles in this world by the director, Time! Time creates, preserves and destroys.
न विशेष.ग्रहः कश्चिन् न च कश्चिन् न कश्चन ।
na vizeSa.graha: ka:cit na ca ka:cit na ka:cana |
जन्तुष्व् अभ्य्.अवहार्येषु प्राक्रम्य काल.भोगिनः ॥६।१२७।५३॥
jantuSu abhi.avahAryeSu prAkramya kAla.bhogina: ||6|127|53||
.
na vizeSa.graha: ka:cin
na ca ka:cin na ka:cana . nod anything nor anyone =
jantuSu abhyavahAryeSu prAkramya kAla.bhogina:
.
#abhi.ava>hR
abhyavahArya
*vlm.53. There is no body of any age or sex for his game in particular, he chases all in general like the all devouring dragon.
*sv.51.53 Behold, ignorant people in this world are made to play different roles in this world by the director, Time! Time creates, preserves and destroys.
का कथा मर्त्य.पिण्डानाम् निमेष.अन्तर.वासिनाम् ।
kA kathA martya.piNDAnAm nimeSa.antara.vAsinAm |
अपि देव.निकाया ये ते ऽपि दुष्काल.गोचराः ॥६।१२७।५४॥
api deva.nikAyA* ye te api duSkAla.gocarA: ||6|127|54||
.
kA kathA martya.piNDAnAm nimeSa.antara.vAsinAm api devanikAyA ye te api duSkAla.gocarA: .
#martya.piNDa
#devanika
#duSkAla.gocarAH
*vlm.54. Why talk of mortal men and other animals, that live to die in a moment; even the whole body of gods (said to be immortals), are under the clutches of the remorseless and relentless death.
*sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
स्वयम् नृत्यसि किम् प्रीतो विपत्तौ विकल.इन्द्रियः ।
svayam nRtyasi kim prIta: vipattau vikala.indriya: |
क्षणं निश्चलमासीनः पश्य संसारनाटकम् ॥६।१२७।५५॥
kSaNa.m nizcala.m AsIna: pazya saMsAra.nATakam ||6|127|55||
.
svayam.(it)self\spontaneously\naturally
nRtyasi kim prIta.pleased\loved.:
vipatti.au vikala.indriya: kSaNa.m nizcala.m AsIna.:
pazya – see the saMsAra.nATaka.m .
#vipatti
#vikala.indriya
#nATaka
*vlm.55. Why do you dance and make yourself merry in your amusement, when you are in danger of loosing by degrees the powers of your body and limbs; sit but silently for a while, and see the drama of the course of this world: (combining its comedy and tragedy together).
*sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
अस्य अनेक.तरङ्गस्य जगतः क्षण.भङ्गिनः ।
asya aneka.taraGgasya jagata: kSaNa.bhaGgina: |
न विषीदति मनस्वी भरद्वाज मनाग् अपि ॥६।१२७।५६॥
na viSIdati manasvI bharadvAja manAk api ||6|127|56||
.
asyAneka.taraGgasya jagata: kSaNa.bhaGgina: na viSIdati manasvI bharadvAja
manAg.api
.
#viSIdati
*vlm.56. Seeing the ever varying scenes of this changeful theatre of the world, the wise spectator, O good Bharadwája, never shrinks nor shudders for a moment, (knowing such to be its nature).
*sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
त्यज शोक max .मङ्गल्यम् मङ्गलानि विचिन्तय ।
tyaja zokam a.maGgalyam maGgalAni vicintaya |
चिद्.आनन्द.घनम् स्वच्छम् आत्मानम् च विभावय ॥६।१२७।५७॥
cit.Ananda.ghanam svaccham AtmAnam ca vibhAvaya ||6|127|57||
.
tyaja zokam a.maGgalyam give.up your useless grieving =
maGgalAni vicintaya
cit.Ananda.ghanam svaccham AtmAnam ca
vibhAvaya .
*vlm.57. Shun your unwelcomed sorrow, and seek for the favourable amidsd all what is unfavourable; nor sadden the clear and cheerful countenance of your soul, which is of the nature of the perfectly blissful intellect of god.
*sv. Why do you become agitated by the loss of wealth, etc., and why do you yourself begin to dance? Be still and witness this cosmic dance!
देव.द्विज.गुरु.श्रद्धा.भर=बन्धुर.चेतसाम् ।
deva.dvija.guru.zraddhA.bhara=bandhura.cetasAm |
सदागम.प्रमाणानम् महेश.अनुग्रहो भवेत् ॥६।१२७।५८॥
sadAgama.pramANAnam maheza.anugraha: bhavet ||6|127|58||
.
deva.dvija.guru.zraddhAAbhara.bandhura.cetasAm .
of them God.Twiceborn.guru.zraddhA.bhara.charming/awesome.chetas.Affectivity =
sadAgama.pramANAnam
maheza.anugraha: bhavet .
*sv.58 They who are devoted to the gods, to the holy brahmanas and to the guru, and who adhere to the tenets of the scriptures, earn the grace of the supreme Lord.
*vlm.58. Bear always your reverence towards the gods, *brahmans and your superiors; and be a friend even to irrational animals; in order to meet with the grace of god, according to the dicta of the vedas; (that the grace is the leader to the light of truth, and thereby to the way of liberation).
#bandhura
BHARADVAAJA.SKYLARK said—
ज्ञातम् तव प्रसादेन सर्वम् एत dax शेषतः ।
jJAtam tava prasAdena sarvam etad azeSata: |
न वैराग्यात् परो बन्धुनम् संसारात् परो रिपुः ॥६।१२७।५९॥
na vairAgyAt para: bandhunam saMsArAt para: ripu: ||6|127|59||
.
jJAtam tava prasAdena . known thru your grace .
sarvam etad azeSata: . all this without exception .
na vairAgyAt paro bandhuna.m
saMsArAt paro ripu:
.
*sv.59 BHARADVAJA said: Lord, I have known all that there is to be known. I know that there is no greater friend than dispassion (vairagya) and no greater enemy than samsara.
*vlm.59. Bharadwája rejoined:..I have known by your kindness all these and much more of such truths, and come to find that, there is nod a greater friend to us than our indifference to the world, nor a greater enemy than this world itself to us.
इदानीम् श्रोतुम् इच्छामि वसिष्ठेन उपपादितम् ।
idAnIm zrotum icchAmi vasiSThena upapAditam |
ज्ञानसार max शेषेण ग्रन्थेन उक्तम् पदात्मना ॥६।१२७।६०॥
jJAna.sAra.m azeSeNa granthena ukta.m padAtmanA ||6|127|60||
.
idAnIm.right.now zrotum icchAmi . I want to hear =
vasiSThena upapAditam . what was presented by vasiShTha =
jJAna.sAra.m . the essence of wisdom =
azeSeNa granthena ukta.m padAtmanA
.
*sv.60 I wish to hear from you the very essence of the teachings of the holy sage Vasistha.
*vlm.60. I want to learn at present the substance of all the knowledge, which was imparted by the sage Vasishtha, in many works of great verbosity.
VAALMIIKI of the ANTHILL—
भरद्वाज शृनुष्व इदम् महाज्ञानम् विमुक्ति.दम् ।
bharadvAja zRnuSva idam mahAjJAnam vimukti.dam |
यस्य श्रवण.मात्रेण भव.अब्धौ न निमज्जसि ॥६।१२७।६१॥
yasya zravaNa.mAtreNa bhava.abdhau na nimajjasi ||6|127|61||
.
bharadvAja Skylark
listen
this is great Wisdom
which
bestows effective Freedom
–
when you fully hear it
you do not drown in the ocean of becoming
.
bharadvAja
*bharad.vAja, zRnuSva idam mahAjJAnam vimukti.dam listen to this great Wisdom which bestows Freedom vi.mukti, effective Freedom yasya zravaNa.mAtreNa which, insofar as it is heard = bhava.abdhau na nimajjasi = you do not drown in the ocean of becoming.
*vlm.61. Válmiki answered:..Hear now, Bharadwája, of the highest kmwledge (which is taught by that sage) for the salvation of mankind; and the hearing of which will save you from your drowning in the iniquities of the world.
*sv.61.65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
Øtt.char. #bharadvAja: . "bearing speed or strength (of flight)", a skylark *rAmAyana.
* bharadvAja *bharad.vAja, zRnuSva idam mahAjJAnam vimukti.dam listen to this great Wisdom which bestows Freedom vi.mukti, effective Freedom yasya zravaNa.mAtreNa which, insofar as it is heard = bhava.abdhau na nimajjasi = you do not drown in the ocean of becoming.
संहृति.स्थिति.सम्भूति.भेदैर् यो ऽन्.एकधा स्थितः ।
saMhRti.sthiti.sambhUti.bhedai: ya: an.ekadhA sthita: |
एको ऽपि सन् नमस् तस्मै सच्चिद्.आनन्द=मूर्तये ॥६।१२७।६२॥
eka: api san nama: tasmai sat.cit.Ananda=mUrtaye ||6|127|62||
.
saMhRti.sthiti.sambhUti.bhedai: ya: an.eka.dhA sthita: eka: api san namas tasmai sac.cid.Ananda=mUrtaye
.
# saMhRti.sthiti.sambhUti.bhedai:
*vlm.62. First bow down to that supreme being, who is of the nature of the sole entity combined with intellecd and felicity; (all which are his forms in the abstract), and who is ever existants with his attributes of creation, sustentation and destruction: (which are said to be so many states of himself).
*sv.61.65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
कृते प्रपञ्च.विलये यथा तत्त्वम् प्रकाशते ।
kRte prapaJca.vilaye yathA tattvam prakAzate |
नव.उपायम् प्रवक्ष्यामि संक्षेपाच् छ्रुति.शासनात् ॥६।१२७।६३॥
nava.upAyam pravakSyAmi saMkSepAt zruti.zAsanAt ||6|127|63||
.
kRte prapaJca.vilaye yathA . as when the kRta prapaJca.vilaya =
tattvam prakAzate nava.upAyam pravakSyAmi saMkSepAt zruti.zAsanAt
.
*vlm.63. I will tell you in short, and upon the authority of the sruti; how you may come to the knowledge of the first principle, and the manner in which it exhibits itself in the acts of creation, preservation and destruction of the universe.
*sv.61.65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
# prapaJca.vilaya
पूर्व.अपर.विचार.आर्हा कथम् नष्टा तव स्मृतिः ।
pUrva.apara.vicAra.ArhA katham naSTA tava smRti: |
तया एव ज्ञायते सर्वम् करामलकवत् स्वयम् ॥६।१२७।६४॥
tayA eva jJAyate sarvam karAmalakavat svayam ||6|127|64||
.
pUrvApara.vicAra.ArhA
katham naSTA tava smRti: . how is your memory lost =
tayA eva jJAyate sarvam – by Thad alone all is known =
kara.Amalaka=vat . like a gooseberry in your hand =
svayam . ownself.
*vlm.64. But tell me first, how you have lost your remembrance of what I have told you on this subject; since it is possible by your reconsideration of all that from first to last, to know every thing from your own memory, as they have a survey of the earth from a small globe in their hand.
स्वयम् विचार्यम् स्वयम् एव चेतसा
svayam vicAryam svayam eva cetasA
तत् प्राप्यते येन न शोचते पुनः ।
tat prApyate yena na zocate puna: |
सत्.सङ्ग.सच्.छास्त्र=विवेकतः पुनर्
sat.saGga.sat.zAstra=vivekata: punar
वैराग्य.युक्तेन विभाव्यम् एतत् ॥६।१२७।६५॥
vairAgya.yuktena vibhAvyam etat ||6|127|65||
.
svayam.(it)self\spontaneously\naturally vicArya.having.enquired/investigated.m svayam.(it)self\spontaneously\naturally svayam.(it)self\spontaneously\naturally eva.indeed/even/so by/with the cetas.A tat praapyate yena.by.which/whereby na.not zocate punar.again | satsaGga.sacchaastra=viveka.Discernment/discrimination/analysis.tas.from/thru punar.again by/with the vairAgya.dispassion.yukta.suitable/linked.ena vibhAvya.m etat.this
.
cetasA
prApyate
zocate
sat.saGga
sat.zAstra
vibhAvya
.
*sv.61.65 VALMIKI replied: O Bharadvaja, listen to what I am going to say. By merely listening to it you will never again drown in this samsara.
*vlm.65. Now consider all this in your own mind, and you will get the truth which will prevend all your sorrows; associate moreover with the learned and study the best books, which with the help of your reasoning and resignation, may lead you to endless felicity.
DN6127 BHARADVAJA.SKYLARK'S QUESTIONS 3.JA13.14
सर्ग ६.१२७
sarga 6.127
भरद्वाज उवाच ।
bharadvAja uvAca |
इति वरमुनि nox क्तम् ज्ञानसारम् पुराणम्
iti vara.muninA ukta.m jJAna.sAra.m purANa.m
सकल max नु.निशम्य श्री.रघूनाम् कुलाग्र्य: ।
sakala.m anu.nizamya zrI.raghUnAm kulAgrya: |
विमल.मति rax पृच्छत् किम्चि dax न्यत् स्वयम् वा
vimala.mati: apRcchat kim.cit anyat svayam vA
सम.सुख.परिपूर्णः पूर्ण.बोध.स्थितो ऽसौ ॥६।१२७।१॥
sama.sukha.paripUrNa: pUrNa.bodha.sthita: asau ||6|127|1||
स खलु परम.योगी विश्व.वन्द्यः सुरेशो
sa khalu parama.yogI vizva.vandya: sureza:
जनन.मरण=हीनः शुद्ध.बोध.स्वभावः ।
janana.maraNa=hIna: zuddha.bodha.svabhAva: |
सकल.गुण.निधानं संनिधानं रमायास्
sakala.guNa.nidhAnam saMnidhAnam ramAyA:
त्रिजगद्.उदय.रक्ष.अनुग्रहाणा max धीशः ॥६।१२७।२॥
trijagat.udaya.rakSa.anugrahANAm adhIza: ||6|127|2||
वाल्मीकि: उवाच ।
vAlmIkir uvAca..
इति श्रुत्वा वसिष्ठस्य वाक्यम् वेदान्त.संग्रहम् ।
iti zrutvA vasiSThasya vAkyam vedAnta.saMgraham |
विदित.अखिल.विज्ञानो रामः कमल.लोचनः ॥६।१२७।३॥
vidita.akhila.vijJAna: rAma: kamala.locana: ||6|127|3||
शक्तिपात.वश.उन्मेष.प्रकट.अमलचिद्.घनः ।
zaktipAta.vaza.unmeSa.prakaTa.amala.cit.ghana: |
मुहूर्तम् आसीद् उद्बुद्धश् चैतन्य.आनन्द.सागरः ॥६।१२७।४॥
muhUrtam AsIt udbuddha: caitanya.Ananda.sAgara: ||6|127|4||
प्रश्न.उत्तर.विभाग=आदि+परिपाटी.विवर्जितः ।
prazna.uttara.vibhAga=Adi+paripATI.vivarjita: |
आनन्द.अमृत.पूर्णासु रोम.कण्ट.कित.अङ्गकः ॥६।१२७।५॥
Ananda.amRta.pUrNAsu roma.kaNTa.kita.aGgaka: ||6|127|5||
न किंचिदूचे सम्पन्नः शिवे परिणतः पदे ।
महा.सामान्य.रूपत्वाच् छिद्.व्यापकतया स्थितः ।
mahA.sAmAnya.rUpatvAt cit.vyApakatayA sthita: |
नित्य max ष्ट.गुण.ऐश्वर्य.तृण.प्राय.मनोरथः ॥६।१२७।६॥
nityam aSTa.guNa.aizvarya.tRNa.prAya.manoratha: ||6|127|6||
न किम्चिद् ऊचे सम्पन्नः शिवे परिणत्ः: पदे ।
na kim.cit Uce sampanna: zive pariNata: pade |
भरद्वाज उवाच ।
bharadvAja uvAca |
अहो खलु मम आश्चर्यम् रामः प्राप्तो महत्.पदम् ॥६।१२७।७॥
aho khalu mama Azcaryam rAma: prApta: mahat.padam ||6|127|7||
कथम् एतादृशी प्राप्ति rax स्माकम् मुनि.नायक ।
katham etAdRzI prApti: asmAkam muni.nAyaka |
मुर्खा: स्तब्धाश् च किम्चिज्.ज्ञा मादृशाः क्व च पापिनः ।
murkhA: stabdhA: ca kim.cit.jJA* mAdRzA: kva ca pApina: |
क्व च ब्रह्म.आदिभिः प्रार्थ्या दुर्लभा राम.संस्थितिः ॥६।१२७।८॥
kva ca brahma.Adibhi: prArthyA durlabhA rAma.saMsthiti: ||6|127|8||
अहो मुनि.ईश्वर.गुरो कथम् विश्राम्यते मया ।
aho muni.Izvara.guro katham vizrAmyate mayA |
दुष्पारस्य भव.अम्भोधेस् तीर्यते तद्वद् आशु मे ॥६।१२७।९॥
duSpArasya bhava.ambhodhe: tIryate tadvat Azu me ||6|127|9||
श्री.राम.वृत्तान्त max शेषम् आदितो
zrI.rAma.vRttAntam azeSam Adita:
वसिष्ठ.वाक्य.अनुगतम् नि.रूपितम् ।
vasiSTha.vAkya.anugatam ni.rUpitam |
धिया विचार्य अनु परामृश प्रभो
dhiyA vicArya anu parAmRza prabho
मया अपि तादृक्.कथनीय max त्र ते ॥६।१२७।१०॥
mayA api tAdRk.kathanIyam atra te ||6|127|10||
अविद्यायाः प्रपञ्चो ऽयम् न अस्ति सत्यम् इह अण्व् अपि ।
avidyAyA: prapaJca: ayam na asti satyam iha aNu api |
विवेचयन्ति विबुधा विवदन्त्य् अ.विवेकिनः ॥६।१२७।११॥
vivecayanti vibudhA: vivadanti a.vivekina: ||6|127|11||
न अस्ति भिन्नम् चितः किम्चित् किम् प्रपञ्चेन रुध्यसे ।
na asti bhinnam cita: kim.cit kim prapaJcena rudhyase |
अभ्यासेन रहस्यानाम् वयस्य विशदो भव ॥६।१२७।१२॥
abhyAsena rahasyAnAm vayasya vizada: bhava ||6|127|12||
प्रपञ्च.विषया वृत्तिर् जाग्रन्.निद्रा इति कीर्तिताः ।
prapaJca.viSayA* vRtti: jAgrat.nidrA iti kIrtitA: |
सम्.प्रबुद्धस् तु यस्य अन्तश् चित्.प्रदीपो निरञ्जनः ॥६।१२७।१३॥
sam.prabuddha: tu yasya anta: cit.pradIpa: niraJjana: ||6|127|13||
शून्य.मूलः प्रपञ्चो ऽयम् शून्यता.शिखरः सखे ।
सार.शून्यतया मध्ये ऽप्य् अन्.आस्था सन् मनीषणाम् ॥६।१२७।१४॥
zUnya.mUla: prapaJca: ayam zUnyatA.zikhara: sakhe |
sAra.zUnyatayA madhye api an.AsthA san manISaNAm ||6|127|14||
अनादि.वासना.दोषा dax सन् न इव अयम् ईक्ष्यते ।
anAdi.vAsanA.doSAd asat na iva ayam IkSyate |
गन्धर्व.नगर.आकारः संसारो बहु.विभ्रमः ॥६।१२७।१५॥
gandharva.nagara.AkAra: saMsAra: bahu.vibhrama: ||6|127|15||
त्व max नभ्यस्य कल्याणीम् चैतन्य.अमृत.कन्दलीम् ।
tvam anabhyasya kalyANIm caitanya.amRta.kandalIm |
सम्मुह्यसि कि max ध्यास्य वासना.विष.वीरुधः ॥६।१२७।१६॥
sammuhyasi kim adhyAsya vAsanA.viSa.vIrudha: ||6|127|16||
जाग्रद् एतन् न पतितम् ज्ञान.आलम्ब.ग्रहा dax दः ।
jAgrat etat na patitam jJAna.Alamba.grahAd ada: |
न सन्त्य् उपरि सर्वेषाम् ये निरालम्ब.संविदः ॥६।१२७।१७॥
na santi upari sarveSAm ye nirAlamba.saMvida: ||6|127|17||
तावद् रूढा सुधा.आकार.रसा संविन्.महानदी ।
tAvat rUDhA sudhA.AkAra.rasA saMvit.mahAnadI |
न यावद् आत्म.रूपेण निपुणै rax वगाह्यते ॥६।१२७।१८॥
na yAvat Atma.rUpeNa nipuNai: avagAhyate ||6|127|18||
प्राङ् न अस्ति चरमे न अस्ति वस्तु सर्वम् इदम् सखे ।
prAk na asti carame na asti vastu sarvam idam sakhe |
विद्धि मध्ये ऽपि तत्र अस्ति स्वप्न.वृत्तम् इदम् जगत् ॥६।१२७।१९॥
viddhi madhye api tatra asti svapna.vRttam idam jagat ||6|127|19||
अविद्या.योनयो भेदाः सर्वे ऽमी बुद्ध.दा इव ।
avidyA.yonaya: bhedA: sarve amI buddha.dA* iva |
क्षणम् उद्भूय गच्छन्ति ज्ञान.एक.जलधो लयम् ॥६।१२७।२०॥
kSaNa.m udbhUya gacchanti jJAna.eka.jaladha: layam ||6|127|20||
सु.शीतल.उदक.नदीम् विदित्वा अथ विगाह्य ताम् ।
su.zItala.udaka.nadIm viditvA atha vigAhya tAm |
बहिर्.भ्रान्ति.निदाघास् ते निर्यान्तु कलित.असुखम् ॥६।१२७।२१॥
bahir.bhrAnti.nidAghA: te niryAntu kalita.asukham ||6|127|21||
एकश् च अ.ज्ञान.जलधिर् जगद् आप्लाव्य तिष्ठति ।
eka: ca a.jJAna.jaladhi: jagat AplAvya tiSThati |
ज्येष्टो ऽय max हम् इत्य् ऊर्मि rax विद्या.वात.सम्भवः ॥६।१२७।२२॥
jyeSTa: ayam aham iti Urmi: avidyA.vAta.sambhava: ||6|127|22||
चित्त.स्खलन.भेद.आली राग.आद्याश् च प्रकल्पिताः ।
citta.skhalana.bhedAlI rAga.AdyA: ca prakalpitA: |
ममता उत्कलित.आवर्तः स्वतः स्वैरम् प्रवर्तते ॥६।१२७।२३॥
mamatA utkalita.Avarta: svata: svaira.m pravartate ||6|127|23||
राग.द्वेषाव् अति.ग्राहौ गृहीत.समनन्तरः ।
rAga.dveSau ati.grAhau gRhIta.samanantara: |
ततश् च अन्.अर्थ.पाताल.प्रवेशः केन वार्यते ॥६।१२७।२४॥
tata: ca an.artha.pAtAla.praveza: kena vAryate ||6|127|24||
प्रशान्त.अमृत.कल्लोले केवल.अमृत.वारिधौ ।
prazAnta.amRta.kallole kevala.amRta.vAridhau |
मज्ज मज्जसि किम् द्वैत.ग्रह.क्षार.अब्धि.वीचिषु ॥६।१२७।२५॥
majja majjasi kim dvaita.graha.kSAra.abdhi.vIciSu ||6|127|25||
कस् तिष्ठति गतः को वा कस्य केन किम् आगतम् ।
ka: tiSThati gata: ka: vA kasya kena kim Agatam |
किम् नु मज्जसि मायायाम् पत मा त्व max तन्द्रितः ॥६।१२७।२६॥
kim nu majjasi mAyAyAm pata mA tvam atandrita: ||6|127|26||
तत्त्वम् एकम् यदा आत्मा एति जगद् एतत् प्रचक्षते ।
tattvam ekam yadA AtmA eti jagat etat pracakSate |
ततो ऽन्य: कस् तव अतीतो यस् तात विषयः शुचाम् ॥६।१२७।२७॥
tata: anya: ka: tava atIta: ya: tAta viSaya: zucAm ||6|127|27||
बालान् प्रति विवर्तो ऽयम् ब्रह्मणम् सकलम् जगत् ।
bAlAn prati vivarta: ayam brahmaNa.m sakala.m jagat |
अ.विवर्तितम् आनन्दम् आस्थिताः कृतिनः सदा ॥६।१२७।२८॥
a.vivartitam Anandam AsthitA: kRtina: sadA ||6|127|28||
अ.विविक्तो जन: शोचत्य् अ.कस्माच् च प्रहृष्यति ।
a.vivikta: jana: zocati a.kasmAt ca prahRSyati |
तत्त्व.वित् तु हसन् न आस्ते तस्य मोहो विडम्बनम् ॥६।१२७।२९॥
tattva.vit tu hasan na Aste tasya moha: viDambanam ||6|127|29||
तच्च सूक्ष्ममिदम् तत्त्वम् तिरोहित max विद्यया । यथा स्थलेषु लोकानाम् जलेष्व् आत्मसु संशयः ॥६।१२७।३०॥
तच् च सूक्ष्मम् इदम् तत्त्वम् तिरोहित max विद्यया ।
tat ca sUkSmam idam tattvam tirohitam avidyayA |
यथा स्थलेषु लोकानाम् जलेष्व् आत्मसु संशयः ॥६।१२७।३०॥
yathA sthaleSu lokAnAm jaleSu Atmasu saMzaya: ||6|127|30||
पृथिव्य्.आदि.महाभूत.परमाणु.मयम् जगत् ।
pRthivi.Adi.mahAbhUta.paramANu.mayam jagat |
स्थितम् यदा तदा अपि इह को गतो यो ऽनुशोच्यते ॥६।१२७।३१॥
sthitam yadA tadA api iha ka: gata: ya: anuzocyate ||6|127|31||
अ.सतः सम्भवो न अस्ति न अस्त्य् अभावः सतः सखे ।
a.sata: sambhava: na asti na asti a.bhAva: sata: sakhe |
आविर्.भाव.तिरोभावाः संस्थानाना max मी परम् ॥६।१२७।३२॥
Avir.bhAva.tira:bhAvA: saMsthAnAnAm amI para.m ||6|127|32||
किम्त्व् अनेक.पुरा.उत्साहाद् विषताम् उपगच्छति ।
kim.tu aneka.purA.utsAhAt viSatAm upagacchati |
भज सम्भरित.आभोगम् परम.ईशम् जगद्.गुरुम् ॥६।१२७।३३॥
bhaja sambharita.Abhogam parama.Izam jagat.gurum ||6|127|33||
दुरितानि समस्तानि पच्यन्ते ऽद्य अपि न ध्रुवम् ।
duritAni samastAni pacyante adya api na dhruvam |
कृतम् एव अस्य देवस्य पाशा विश्रवताम् गताः ॥६।१२७।३४॥
kRtam eva asya devasya pAzA vizravatAm gatA: ||6|127|34||
स.आकारम् भज तावत् त्वम् यावत् सत्त्वम् प्रसीदति ।
sa.AkAra.m bhaja tAvat tvam yAvat sattvam prasIdati |
निराकारे परे तत्त्वे ततः स्थिति rax कृत्रिमा ॥६।१२७।३५॥
nirAkAre pare tattve tata: sthiti: akRtrimA ||6|127|35||
इमाम् उद्दाम.तमसो जित्वा सत्त्व.बलाद् ध्रुवम् ।
imAm uddAma.tamasa: jitvA sattva.balAt dhruvam |
यमस्य अनुसर.अध्वानम् विश्वस् तेन अन्तरात्मना ॥६।१२७।३६॥
yamasya anusara.adhvAnam vizva: tena antarAtmanA ||6|127|36||
समाधाय क्षणम् पश्य प्रत्यग्.आत्मानम् आत्मना ।
samAdhAya kSaNa.m pazya pratyak.AtmAnam AtmanA |
इयम् विभातु सा व्यक्तम् प्राग्.बुद्धि rax जनी तव ॥६।१२७।३७॥
iyam vibhAtu sA vyakta.m prAk.buddhi: ajanI tava ||6|127|37||
कृतम् पुरुष.कारेण केवलेन च कर्मणा ।
kRtam puruSa.kAreNa kevalena ca karmaNA |
महेश.अनुग्रहाद् एव प्राप्तव्यम् प्राप्यते नरैः ॥६।१२७।३८॥
maheza.anugrahAt eva prAptavyam prApyate narai: ||6|127|38||
न अभिजात्यम् न चारित्र्यम् न नयो न च विक्रमः ।
na abhijAtyam na cAritryam na naya: na ca vikrama: |
बलवन्ति पुराणानि सखे कर्माणि केवलम् ॥६।१२७।३९॥
balavanti purANAni sakhe karmANi kevala.m ||6|127|39||
अ.प्रतर्क्यात् प्रतीकारात् किम् एव max व.सीदसि ।
a.pratarkyAt pratIkArAt kim evam ava.sIdasi |
न लुम्पति ललाट.स्थाम् ईश्वरो ऽप्य् अक्षर.आवलिम् ॥६।१२७।४०॥
na lumpati lalATa.sthAm Izvara: api akSara.Avalim ||6|127|40||
क्वचिद् वक्ता क्व वैदग्धम् क्व च इयम् मोह.वल्लरी ।
kvacit vaktA kva vaidagdham kva ca iyam moha.vallarI |
अचिन्तनीया नियतिर् यद् इयम् द्वन्द्वम् आहिता ॥६।१२७।४१॥
a.cintanIyA niyati: yat iyam dvandvam AhitA ||6|127|41||
हे भरद्वाज मोहम् त्वम् विवेकेन जहि स्फुटम् ।
he bharadvAja moham tvam vivekena jahi sphuTam |
अ.सामान्यम् इदानीम् त्वम् ज्ञानम् प्राप्स्यस्य् अ.संशयम् ॥६।१२७।४२॥
a.sAmAnyam idAnIm tvam jJAnam prApsyasi a.saMzayam ||6|127|42||
दूरम् उत्सहते राजा महासत्त्वो महापदि ।
dUra.m utsahate rAjA mahAsattva: mahApadi |
अल्प.सत्त्वो जन: शोचत्य् अल्पे ऽपि हि परिक्षते ॥६।१२७।४३॥
alpa.sattva: jana: zocati alpe api hi parikSate ||6|127|43||
बोधः पुण्य.पराधीनः प्रथते बहु.जन्मभिः ।
bodha: puNya.parAdhIna: prathate bahu.janmabhi: |
अनुमीयते धीरेषु जीवन्मुक्तेषु कार्यतः ॥६।१२७।४४॥
anumIyate dhIreSu jIvanmukteSu kAryata: ||6|127|44||
द्विषद् भूतेन येन एव कर्मणा बन्ध ईदृशः ।
dviSat bhUtena yena eva karmaNA bandha* IdRza: |
सुहृद्.भूतेन तेन एव मोक्षम् आप्स्यसि पुत्रक ॥६।१२७।४५॥
suhRt.bhUtena tena eva mokSam Apsyasi putraka ||6|127|45||
सताम् सत् कर्म.संवेगः पुराणम् प्रनुडन्नयम् ।
satAm sat karma.saMvega: purANa.m pranuDannayam |
वर्ष.ओघ इव भूतानाम् दव.अनल max सेचयत् ॥६।१२७।४६॥
varSa.ogha* iva bhUtAnAm dava.anala.m asecayat ||6|127|46||
सखे संन्यस्य कर्माणि ब्रह्मणः प्रणयी.भव ।
sakhe saMnyasya karmANi brahmaNa: praNayI.bhava |
न इष्यसे यदि संसार.चक्रावर्त.भ्रमः शमम् ॥६।१२७।४७॥
na iSyase yadi saMsAra.cakrAvarta.bhrama: zamam ||6|127|47||
तावद् एतद् विकल्प.उत्थम् इदम् यावद् बहिर् ग्रहः ।
tAvat etat vikalpa.uttham idam yAvat bahi: graha: |
प्रतिकुलो ऽब्धिर् उल्लोले केवलम् निश्चले जले ॥६।१२७।४८॥
pratikula: abdhi: ullole kevala.m nizcale jale ||6|127|48||
अयम् कि max न्ध.करणास् त्वया शोको ऽवलम्ब्यते ।
ayam kim andha.karaNA: tvayA zoka: avalambyate |
निर्वाहयतु सा एव त्वाम् प्रज्ञा.याष्टि rax .भङ्गुरा ॥६।१२७।४९॥
nirvAhayatu sA eva tvAm prajJA.yASTi: a.bhaGgurA ||6|127|49||
न जातु ते विगण्यन्ते गणनासु गरीयसाम् ।
na jAtu te vigaNyante gaNanAsu garIyasAm |
ये तरङ्गैस् तृणानि इव ह्रियन्ते हर्ष.शोकयो: ॥६।१२७।५०॥
ye taraGgai: tRNAni iva hriyante harSa.zokayo: ||6|127|50||
समारूढम् दशादोला max होरात्रम् इदम् जगत् ।
samArUDham dazAdolAm ahorAtra.m idam jagat |
क्रीड्यते षड्.विधैः प्रेङ्खैः सखे किम् इति खिद्यते ॥६।१२७।५१॥
krIDyate SaT.vidhai: preGkhai: sakhe kim iti khidyate ||6|127|51||
सुते संहरति क्षिप्रम् पुनः सुजति हन्ति च ।
sute saMharati kSipra.m puna: sujati hanti ca |
जगन्ति बहु.पर्यायैः काल एव कुटूहली ॥६।१२७।५२॥
jaganti bahu.paryAyai: kAla* eva kuTUhalI ||6|127|52||
न विशेष.ग्रहः कश्चिन् न च कश्चिन् न कश्चन ।
na vizeSa.graha: ka:cit na ca ka:cit na ka:cana |
जन्तुष्व् अभ्य्.अवहार्येषु प्राक्रम्य काल.भोगिनः ॥६।१२७।५३॥
jantuSu abhi.avahAryeSu prAkramya kAla.bhogina: ||6|127|53||
का कथा मर्त्य.पिण्डानाम् निमेष.अन्तर.वासिनाम् ।
kA kathA martya.piNDAnAm nimeSa.antara.vAsinAm |
अपि देव.निकाया ये ते ऽपि दुष्काल.गोचराः ॥६।१२७।५४॥
api deva.nikAyA* ye te api duSkAla.gocarA: ||6|127|54||
स्वयम् नृत्यसि किम् प्रीतो विपत्तौ विकल.इन्द्रियः ।
svayam nRtyasi kim prIta: vipattau vikala.indriya: |
क्षणं निश्चलमासीनः पश्य संसारनाटकम् ॥६।१२७।५५॥
kSaNa.m nizcala.m AsIna: pazya saMsAra.nATakam ||6|127|55||
अस्य अनेक.तरङ्गस्य जगतः क्षण.भङ्गिनः ।
asya aneka.taraGgasya jagata: kSaNa.bhaGgina: |
न विषीदति मनस्वी भरद्वाज मनाग् अपि ॥६।१२७।५६॥
na viSIdati manasvI bharadvAja manAk api ||6|127|56||
त्यज शोक max .मङ्गल्यम् मङ्गलानि विचिन्तय ।
tyaja zokam a.maGgalyam maGgalAni vicintaya |
चिद्.आनन्द.घनम् स्वच्छम् आत्मानम् च विभावय ॥६।१२७।५७॥
cit.Ananda.ghanam svaccham AtmAnam ca vibhAvaya ||6|127|57||
देव.द्विज.गुरु.श्रद्धा.भर=बन्धुर.चेतसाम् ।
deva.dvija.guru.zraddhA.bhara=bandhura.cetasAm |
सदागम.प्रमाणानम् महेश.अनुग्रहो भवेत् ॥६।१२७।५८॥
sadAgama.pramANAnam maheza.anugraha: bhavet ||6|127|58||
bhar59
ज्ञातम् तव प्रसादेन सर्वम् एत dax शेषतः ।
jJAtam tava prasAdena sarvam etad azeSata: |
न वैराग्यात् परो बन्धुनम् संसारात् परो रिपुः ॥६।१२७।५९॥
na vairAgyAt para: bandhunam saMsArAt para: ripu: ||6|127|59||
इदानीम् श्रोतुम् इच्छामि वसिष्ठेन उपपादितम् ।
idAnIm zrotum icchAmi vasiSThena upapAditam |
ज्ञानसार max शेषेण ग्रन्थेन उक्तम् पदात्मना ॥६।१२७।६०॥
jJAna.sAra.m azeSeNa granthena ukta.m padAtmanA ||6|127|60||
वाल्मीकि: उवाच ।
vAlmIkir uvAca..
भरद्वाज शृनुष्व इदम् महाज्ञानम् विमुक्ति.दम् ।
bharadvAja zRnuSva idam mahAjJAnam vimukti.dam |
यस्य श्रवण.मात्रेण भव.अब्धौ न निमज्जसि ॥६।१२७।६१॥
yasya zravaNa.mAtreNa bhava.abdhau na nimajjasi ||6|127|61||
संहृति.स्थिति.सम्भूति.भेदैर् यो ऽन्.एकधा स्थितः ।
saMhRti.sthiti.sambhUti.bhedai: ya: an.ekadhA sthita: |
एको ऽपि सन् नमस् तस्मै सच्चिद्.आनन्द=मूर्तये ॥६।१२७।६२॥
eka: api san nama: tasmai sat.cit.Ananda=mUrtaye ||6|127|62||
कृते प्रपञ्च.विलये यथा तत्त्वम् प्रकाशते ।
kRte prapaJca.vilaye yathA tattvam prakAzate |
नव.उपायम् प्रवक्ष्यामि संक्षेपाच् छ्रुति.शासनात् ॥६।१२७।६३॥
nava.upAyam pravakSyAmi saMkSepAt ruti.zAsanAt ||6|127|63||
पूर्व.अपर.विचार.आर्हा कथम् नष्टा तव स्मृतिः ।
pUrva.apara.vicAra.ArhA katham naSTA tava smRti: |
तया एव ज्ञायते सर्वम् करामलकवत् स्वयम् ॥६।१२७।६४॥
tayA eva jJAyate sarvam karAmalakavat svayam ||6|127|64||
स्वयम् विचार्यम् स्वयम् एव चेतसा
svayam vicAryam svayam eva cetasA
तत् प्राप्यते येन न शोचते पुनः ।
tat prApyate yena na zocate puna: |
सत्.सङ्ग.सच्.छास्त्र=विवेकतः पुनर्
sat.saGga.sat.zAstra=vivekata: punar
वैराग्य.युक्तेन विभाव्यम् एतत् ॥६।१२७।६५॥
vairAgya.yuktena vibhAvyam etat ||6|127|65||
||
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
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