DAILY READINGS 26 December
jivadas
DAILY READINGS 26 December
fm4042 1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52
fm6111 dc.26 kacha's Awakening .z41
https://www.dropbox.com/s/80mmfcuess4kioq/fm6111%20dc.26%20kacha%27s%20Awakening%20.z41.docx?dl=0
fm7213 3.dc26-27 Another rAma .z50
https://www.dropbox.com/s/mhg5yeidvabp3nd/fm7213%203.dc26-27%20Another%20_rAma.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi_P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Jiva Das
FM6111 KACHA'S AWAKENING 2.DC.26 .z41
https://www.dropbox.com/s/80mmfcuess4kioq/fm6111%202.dc.26%20kacha%27s%20Awakening%20.z41.docx?dl=0
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
FM.6.111
KACHA'S AWAKENING
VASISHTHA said—
एतत् ते सर्वम् आख्यातम् शिखिध्वज.कथानकम् ।
etat te sarvam AkhyAtam zikhidhvaja.kathAnakam |
अनेन गच्छन् मार्गेण न कदा.चन खिद्यसे ॥६।१११।१॥
ana.ina gacchan mArgeNa na kadAcana khidyase ||6|111|1||
.
Now it has all been told, this little tale of Shikhidhvaja.Firecrest.
If you follow this path, youre never anywhen troubled
.
एताम् दृष्टि max वष्टभ्य राग.द्वेष.विनाशिनीम् ।
etAm dRSTim avaSTabhya rAga.dveSa.vinAzinIm |
नित्यम् नीरागया बुद्ध्या ति ष् Taa2x वष्टब्ध.तत्पदः ॥६।१११।२॥
nityam nIrAgayA buddhyA tiSTha avaStabhya.tatpada: ||6|111|2||
.
When you are fixed in this point of view
eliminating Love & Hate
constantly
with dispassionately.realizing.mind
remain fixed in that condition
.
*vlm. Shut out the visible world from thy sight, and shut in thy passions and affections in close confinement within thy heart; and continue with the dispassionateness of thy mind, for ever attached to the supreme spirit.
यथा शिखिध्वजो राज्यम् कृतवानेवमीदृशम् ।
yathA zikhidhvaja: rAjyam kRtavAn evam IdRzam |
राम व्यवहरन्राज्ये भोगमोक्षमयो भव ॥६।१११।३॥
rAma vyavaharan rAjye bhoga.mokSamaya: bhava ||6|111|3||
.
governing your kingdom, be like Firecrest governing his realm
yathA.as/how zikhidhvaja.Shikhidvaya.Firecrest: thm rAjya.kingdom.m kRtavaan evam iidRz.am, Râma, vyavaharan whin the rAjya.kingdom.e bhoga.mokSa.Freedom.maya.made: bhava.become!
.
*vlm.3. Reign in thy kingdom with the leteration[?] of Sikhidhwaja, and conduct yourself in a manner, that may secure to you the fruition of both worlds, (namely—the peace and tranquility of thy mind in this and the liberation of the soul in the next).
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
शिखिध्वजक्रमेणैव यथा बोधमवाप्तवान् ।
zikhidhvaja.krameNa eva yathA bodham avAptavAn |
क cox बृहस्पतेः पुत्रस्तथा बुध्यस्व राघव ॥६।१११।४॥
kaca: bRhaspate: putra: tathA budhyasva rAghava ||6|111|4||
.
just like the case of Firecrest
having attained realization
like, too, Kacha the son of Brhaspati
be awakened, Raaghava!
.
zikhidhvaja.krameNa eva yathA – just as in the case of shikhi.dhvaja
bodham avAptavAn – having attained realization
kaca.Kacha: of bRhaspati.Brhaspati.e: the putra.son: tathA – and thus likewise the son of bRhaspati
budhyasva rAghava – be awakened, rAghava
.
krameNa
bodha
>avApta.
vAn
putra.son
tathA – and thus likewise the son of bRhaspati
budhyasva rAghava – be awakened, rAghava
.
*vlm.4 As zikhi.dhwaja came by degrees to attain his enlightenment, so also did kacha the son of bRhaspati receive the enlightenment of his reason, as I shall now relate to you.
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
RAAMA said—
बृहस्पतेर्भगवतः पुत्रो ऽसौ भगवान्कचः ।
bRhaspate: bhagavata: putra: asau bhagavAn kaca: |
यथा प्रबुद्धो भगवन्समासेन यथा वद ॥६।१११।५॥
yathA prabuddha: bhagavan samAsa.ina yathA vada ||6|111|5||
.
the son of Lord.bhagavAn bRhas.pati
—this Lord kacha the Bright—
how he was awakened, Lord.bhagavAn, tell me all about it.
.
of bRhaspati.Brhaspati.e: bhagavat.Lord.a: putra.son: asau.this bhagavAn.Lord kaca.Kacha: | yathA.as/how prabuddha: bhagavan.Lord!
samAsa.ina yathA.as/how vada.tell!say
.
prabuddha
samAsena
.
*VLMitra.p.5 Râma said, "Please tell me sage, in short, how this Kacha, the saintly son of sage Brihaspati, came to his enlightenment and right understanding, after he was deluded before by error, as was #zikhi.dhwaja."
VASISHTHA said—
शृणु राजन्कथाम् श्रीमान्शिखिध्वजवदेव सः ।
zRNu rAjan kathAm zrImAn zikhidhvaja.vat eva sa: |
प्रबोधम् परमम् यातो देवदेशिकजः कचः ॥६।१११।६॥
prabodham paramam yAta: deva.dezika.ja: kaca: ||6|111|6||
.
Hear this, Your Majesty, his beautiful story:
just like Firecrest he has come to perfect awakening,
Kacha.the.Bright, born to the Teacher of the Gods
.
BRHASPATI said—
बाल.भावात् सम्.उत्तीर्णः संसार*उत्तरण*उन्मुखः ।
bAla.bhAvAt sam.uttIrNa: saMsAra*uttaraNa*unmukha: |
कचः पद.पदार्थ.ज्ञः बृहस्पति max भाषत ॥६।१११।७॥
kaca: pada.padArtha.jJa: bRhaspatim abhASata ||6|111|7||
.
samuttIrNa:
saMsAra.uttaraNa.unmukha:
Kacha.the.Bright, pada.padaartha=jJa:
m Brhaspati.m abhASata
.
*vlm.7. As he has passed the period of his youth, and was about to enter the career of worldly life, and had ere this acquired the full knowledge of worlds and things, he proposed the following query to his father.
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
KACHA said—
भगवन् सर्व.धर्म=ज्ञ कथम् संसृति.पञ्जरात् ।
bhagavan sarva.dharma=jJa katham saMsRti.paJjarAt |
अस्मान् निर्गम्यते ब्रूहि जन्तुना जीव.तन्तुना ॥६।१११।८॥
asmAn nirgamyate brUhi jantunA jIva.tantunA ||6|111|8||
.
bhagavan Lord
sarva.dharma=jJa knower of the whole Dharma
katham saMsRti.paJjarAt asmAt how from this cage of Samsaaric.Confluence
nirgamyate is there emergence
brUhi tell me
jantunA jIva.tantunA by a person with a living body?
*vlm.p.8 He said, "Tell me, O father who know all righteousness, how is the animal spirit, bound to the body by means of the too thin thread of life, released from its bondage in this temporary world?"
BRHASPATI said—
अनर्थमकारागारात् अस्मात् संसारसागरात् ।
anartham akArAgArAt asmAt saMsAra.sAgarAt |
उड्डीयते निरुद्वेगम् सर्वत्यागेन पुत्रक ॥६।१११।९॥
uDDIyate nirudvegam sarva.tyAga.ina putraka ||6|111|9||
.
what is wanted no longer is a prison.
As for the Samsaara.Sea
it is easily flown.over
by forsaking everything, my boy
.
*vlm.9 bRhaspati replied, "The soul, my son, is well able to fly away easily and swiftly over the perilous ocean of the world, by means of its abandonment of concerns with it."
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
*jd.9 anartham what is not wanted a.kArAgArAt asmAt saMsAra.sAgarAt no longer a prison, from this samsAra Sea uDDIyate nirudvegam is flown.over without trouble sarva.tyAga.ina by forsaking it all putraka my boy.
VASISHTHA said—
vv
इति आकर्ण्य कचः वाक्यम् पितुः परम.पावनम् ।
iti AkarNya kaca: vAkyam pitu: parama.pAvanam |
सर्वम् एव परित्यज्य जगाम एकान्त.काननम् ॥६।१११।१०॥
sarvam eva parityajya jagAma ekAnta.kAnanam ||6|111|10||
.
iti AkarNya kaca:
so kacha having given ear
vAkyam pitu:
to his father's words
parama.pAvanam sarvam eva parityajya –
jagAma ekAnta.kAnanam
went to a forest solitude.
*vlm. kacha, hearing this holy statement of his father, abandoned all his earthly properties and expectations and left his house and went to forest where he took his shelter.
*sv. Hearing this, Kaca went away to the forest, having renounced everything.
बृहस्पतेः तत् गमनम् न उद्वेगाय बभूव ह ।
bRhaspate: tat gamanam na udvegAya babhUva ha |
संयोगे च वियोगे च महान्तः हि महाशयाः ॥६।१११।११॥
saMyoge ca viyoge ca mahAnta: hi mahAzayA: ||6|111|11||
.
bRhaspate: tat gamanam na udvegAya babhUva ha
bRhas.pati was not disturbed by his son's departure
saMyoge ca viyoge ca –
mahAnta: hi mahAzayA: .
*11 bRhaspati was filled with sorrow at his departure, because it is nature of good hearted men to feel equal anxiety both at the union as well as the separation of their friends.
*sv. ... bRhaspati was unaffected by this turn of events. Wise ones remain unaffected by union and separation.
*vlm.11. Vrihaspati was filled with sorrow at his departure; because it is nature of good hearted men, to feel equal anxiety both at the union as well as the separation of their friends and inmates.
*sv. Hearing this, Kaca went away to the forest, having renounced everything. bRhaspati was unaffected by this turn of events. Wise ones remain unaffected by union and separation.
अथ वर्षेषु जातेषु त्रिषु पञ्चसु सः अनघ ।
atha varSeSu jAteSu triSu paJcasu sa: anagha |
पुनः प्राप महारण्ये कस्मिन्.चित् पितरम् कचः ॥६।१११।१२॥
puna: prApa mahAraNye kasmin.cit pitaram kaca: ||6|111|12||
.
then
when three years passed for him, and five years more, dear boy, again
kacha met his father somewhere in the great forest
.
atha varSeSu jAteSu
triSu paJcasu sa: anagha |
puna: prApa
mahAraNye kasmin.cit
pitaram kaca:
.
*VLMitra.p.12 After the sinless Kacha had passed eight years in solitude, he encountered his reverent father who had been looking for him in the woods.
परिपूज्य अभिवाद्य एनम् समालिङ्गित.पुत्रकम् ।
paripUjya abhivAdya enam samAliGgita.putrakam |
अपृच्छत् वाक्.पतिम् भूयः स* कचः कान्तया गिरा ॥६।१११।१३॥
apRcchat vAk.patim bhUya: sa* kaca: kAntayA girA ||6|111|13||
.
paripUjya abhivAdya enam –
samAliGgita.putrakam –
apRcchat vAk.patim bhUya: sa* kaca: kAntayA girA
.
*13. The son rose and did homage to his venerable father, who embraced him in his arms and breast. kacha then spoke to his father, the lord of speech, in words that flowed like honey from his lips.
*vlm.13. The son rose and did homage to his venerable father, who embraced him in his arms and to his breast; and then, bespoke to his father—]the lord of speech..in words that flowed like honey from his lips.
*sv.12.13.14 After eight years of seclusion and austerity, Kaca happened to meet his father once again and asked him: "Father, I have performed austerities for eight years after renouncing everything; how is it I have not attained the state of supreme peace?"
KACHA said—
kacs
अद्य इद max ष्टमम् वर्षम् सर्व.त्यागः कृतः मया ।
adya idam aSTamam varSam sarva.tyAga: kRta: mayA |
तथा अपि तात विश्रान्तिम् न अधिगच्छामि अनिन्दताम् ॥६।१११।१४॥
tathA api tAta vizrAntim na adhigacchAmi anindatAm ||6|111|14||
.
adya idam aSTamam varSam today after eight years of total renunciation by me sarva.tyAga: kRta: mayA tathA api tAta even so, Daddy,
vizrAntim na adhigacchAmi anindatAm
.
*vlm.14 kacha said, "You see father, that for these full eight years I have forsaken everything and taken myself to this solitary retreat. Still, why is it that I do not enjoy the lovely and lasting peace of mind which I have been seeking so long?"
and asked him: "Father, I have performed austerities for eight years after renouncing everything; how is it I have not attained the state of supreme peace?"
*vlm.14. kacha said:—You see father, that I have for these full eight years, forsaken every thing and betaken myself to this solitary retreat, and still why is it, that I do not enjoy the lovely and lasting peace of mind which I have been seeking so long?
*sv.12.13.14 After eight years of seclusion and austerity, Kaca happened to meet his father once again and asked him: "Father, I have performed austerities for eight years after renouncing everything; how is it I have not attained the state of supreme peace?"
#vizrAnti — .f.. rest, repose; abatement, cessation, coming to an end; — vizrAntikR vizrAntikRta causing or giving rest; vizrAntibhUmi — f. means of relaxation — y1027.001 .027010 — y2014.053 —019010 — vizrAntivaira one who has ceased from enmity. — In YV, the term is particularly used for the repose of mind produced by sarvatyAga, the forsaking of everything—not necessarily their renunciation, but rather their forsaking, or non.attachment. See the Story of kacha, y61111.
VASISHTHA said—
vv
एवम् आर्त.वचः तस्मिन् कचे वदति कानने ।
evam Arta.vaca: tasmin kace vadati kAnane |
"सर्वम् एव त्यज" इति उक्त्वा वाक्.पतिः दिवम् उद्ययौ ॥६।१११।१५॥
"sarvam eva tyaja" iti uktvA vAk.pati: divam udyayau ||6|111|15||
.
evam Arta.vacas tasmin kace vadati –
kacha's sorrowful words being spoken there
kAnane –
in the forest
sarvam eva tyaja –
"Give it all up"
iti uktvA vAk.pati: divam udyayau –
so having said, that Lord of Speech rose.up into the sky.
*vlm.15. Vasishtha related—Upon hearing these sorrowful words of kacha, the lord of speech for Vrihaspati told him again to abandon his all, and then left him and made his way to the upper sky.
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
*jd.15 evam Arta.vacas tasmin kace vadati kacha's sorrowful words being spoken there kAnane in the forest sarvam eva tyaja "Give it all up" iti uktvA vAk.pati: divam udyayau so having said, that Lord of Speech rose.up into the sky.
गते तस्मिन् कचः देहात् वल्कल+आदि अपि अथ अत्यजन् ।
gate tasmin kaca: dehAt valkala+Adi api atha atyajan |
गत*इन्दु*अभ्र*अर्क.तारेण शरत्.व्योम्ना समः अभवत् ॥६।१११।१६॥
gata*indu*abhra*arka.tAreNa zarat.vyomnA sama: abhavat ||6|111|16||
.
gate tasmin kaca: dehAt valkala+Ady apy atha atyajan
gata*indu.abhra.arka.tAreNa
zarad.vyomnA samo abhavat
16 After his father’s departure, kacha cast off his clothing made of tree bark and leaves. His frail body appeared out of it like the clear autumn sky after the setting of the sun and the rise of the stars of heaven.
*sv.15..19 .... Taking it as a hint, Kaca discarded even the bark with which he covered his body.
*vlm.16. After his father's departure, kacha Cast[cast] off his mantle made of the bark and leaves of trees; when his frail body appeared out of it like the clear autumnal sky, after the setting of the sun and the stars of heaven.
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
गतेन्द्वभ्रार्कतारेण शरद्व्योम्ना समोऽभवत् ।। १६
VA gata*indv.abhra*Arka.tAreNa here “gata”/gone refers to all
indv.abhra*Arka.tAreNa?
i.e. he became like autumn sky without moon, cloud, sun and stars?
AS: Yes.
Actually, इन्दु+अभ्र+अर्क+तारा, first form a (द्वंद्व) समास : इन्द्वभ्रार्कतारा Then pile on गत to make a बहुव्रीहि समास. Finally the resulting:
गतेन्द्वभ्रार्कतारा turns into a neuter
noun गतेन्द्वभ्रार्कतार to match व्योमन् in gender. The instrumental case is for the
comparison.
पुनर्=वर्ष.त्रये n2aix ष* कस्मिन् चित् कानन*अन्तरे ।
punar=varSa.trayeNa eSa* kasmin cit kAnana*antare |
तत्याज अम्बुद.वर्ष+आदि शरदा एव नभस्तलम् ॥६।१११।१७॥
tatyAja ambuda.varSa+Adi zaradA eva nabhastalam ||6|111|17||
.
punar=varSa.trayeNa eSa: for another three years he
kasmin.cit kAnana.antare somewhere in a forest
tatyAja ambuda.varSa+Adi –
zaradA eva nabhastalam
.
*17 He then moved to another forest where he took shelter in the cave of a rock that protected him from rain and rainy clouds, just as the autumn sky protects the landscape from the floods of rain.
*vlm.17. He then removed to another forest, where he took shelter in the cave of a rock, that defended him from rains and rainy clouds, as the autumnal sky protects the landscape from the floods of rain.
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
तत्याजाम्बुदवर्षादि शरदीव नभस्तलम् ।। १८
VA comparison not clear.
AS:It appears that the two lines of v. 17
should be exchanged, because this line (which is actually in v. 17 (line 2)
extends the thought in v. 16.
The meaning is: As the sky foregoes clouds and rains and becomes peaceful in
autumn, he settled in an isolated place with all bodily activities suspended
except for breathing.
उपासा एकः दिगन्तेषु शान्त.शून्य.वपुः श्वसन् ।
upAsA eka: diganteSu zAnta.zUnya.vapu: zvasan |
दूयमान.मनाः प्राप तम् एव पितरम् गुरुम् ॥६।१११।१८॥
dUyamAna.manA: prApa tam eva pitaram gurum ||6|111|18||
.
upAsA eka: he lived alone
diganteSu in remote places
zAnta.zUnya.vapu: zvasan –
dUyamAna.manA: prApa tam eva pitaram gurum .
*vlm.18 He lived all alone on one side of a wood with his naked body and tranquil and vacant mind, breathing only the breath of his life. As he was afflicted on one occasion in this state of his body and mind, he happened to see his father standing before him.
#as .> #upAs upa>as #upAsA .f.. homage , adoration , worship KSS.&c.
कृत.पूजा.आक्रमौ भक्त्या समालिङ्गित.पुत्रकम् ।
kRta.pUjA.Akramau bhaktyA samAliGgita.putrakam |
अपृच्छत् स* कचः भूयः खेद.गद्गदया गिरा ॥६।१११।१९॥
apRcchat sa* kaca: bhUya: kheda.gadgadayA girA ||6|111|19||
.
kRta.pUja*Akramau bhaktyA – having performed the ritual worship
samAliGgita.putrakam – embracing him as his son
apRcchat sa* kaco bhUya: that kacha asked again
kheda.gadgadgayA girA – with a stammering voice
.
*19 The pious son rose from his seat and did reverence to his father with all the marks of filial piety. Being then clasped in his close embrace, he asked him in his faltering words as follows.
*vlm.19. The pious son rose from his seat, and did reverence to his sire with all the marks of filial piety; being then clasped in his close embrace, he asked him in his faltering words as follows:—
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
#samAliGgita mfn. clasped firmly , embraced closely Pan5cat.
#gadgada stammering , stuttering (said of persons and of utterances) MBh. &c. ; • gadgadam stammering , indistinct or convulsive utterance (as sobbing &c.) ib.
*jd.19 kRta.pUja*Akramau bhaktyA having performed the ritual worship samAliGgita.putrakam embracing him as his son apRcchat sa* kaco bhUya: that kacha asked again kheda.gadgadgayA girA with a stammering voice:
KACHA said—
kacs
तात सर्वम् परित्यक्तम् कन्थाम् वेणु.लता.आदि अपि ।
tAta sarvam parityaktam kanthAm veNu.latA.Adi api |
तथा अपि न अस्ति विश्रान्तिः स्वपदे किम् करोमि अहम् ॥६।१११।२०॥
tathA api na asti vizrAnti: svapade kim karomi aham ||6|111|20||
.
Daddy, I have renounced everything
:
my ragged robe and staff, my grove—
yet even so there's no repose of mind.
in such a state what do I do?
.
tAta Daddy, sarvam parityaktam I have renounced everything kanthAm veNu.latA.Ady api this ragged robe and staff, this grove + tathA api na asti vizrAnti: even so there is no repose svapade kim karomi aham in such a state what do I do?
*sv. ... I have renounced even the stick and clothes, etc.
*vlm. ... my ragged wrapper and my shelter of reeds and weeds ...
*AB. veNu.latA daNDa: | Adi.padAt kamaNdalu....||
#kanthA – a rag, patched garment (especially one worn by certain ascetics) +
* tAta Daddy, sarvam parityaktam I have renounced everything kanthAm veNu.latA.Ady api this ragged robe and staff, this grove + tathA api na asti vizrAnti: even so there is no repose svapade kim karomi aham in such a state what do I do?
BRHASPATI said—
brhs
चित्तम् सर्वम् इति प्राहुः तत्.त्यक्त्वा पुत्र राजसे ।
cittam sarvam iti prAhu: tat.tyaktvA putra rAjase |
चित्त.त्यागम् विदुः सर्व.त्यागम् सर्व.विदः जनाः ॥६।१११।२१॥
citta.tyAgam vidu: sarva.tyAgam sarva.vida: janA: ||6|111|21||
.
cittam sarvam iti prAhu: – "Affective mind is everything" they say
tat.tyaktvA putra rAjase – that having abandoned, son, you rule/shine
citta.tyAgam vidu: – affection.abandonment they know as
sarva.tyAgam sarva.vida: janA: All.abandonment. all.knowing people...
*vwv.2072. Son! They declare that the mind is everything. Having renounced that, you are eminent. People who know everything consider the renunciation of the mind as renunciation.
*vlm.21. Vrihaspati said:—I told you my son, to forsake your all, and this all means the mind, which comprehends all things in it; it is by forsaking your mind that you can gain your perfect felicity, because the learned know the mind to be all in all, on account of its being the container of every thing in itself, and there being nothing, besides the ideas of them in our minds.
*sv.21..24 bRhaspati thereupon said: "By 'total' is meant only the mind, for mind is the all. Renunciation of the mind is total renunciation." Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced. However much he searched, he could not find what could be called the mind! Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body? I shall go back to my father and shall enquire into the whereabouts of the terrible enemy known as the mind. Knowing it, I shall renounce it."
VASISHTHA said—
vv
इति उक्त्वा वाक्पतिः पुत्रम् पुप्लुवे तरसा नभः ।
iti uktvA vAkpati: putram pupluve tarasA nabha: |
अन्वियेष कचः चित्तम् परित्यक्तु max खिन्न.धीः ॥६।१११।२२॥
anviyeSa kaca: cittam parityaktum akhinna.dhI: ||6|111|22||
.
iti uktvA vAkpati: putram – ...
pupluve tarasA nabha: –
anu.iyeSa kaca: cittam –
parityaktum akhinna.dhI: .
AB. anviyeSa* anviSTavAn ||
*sv.21..24 Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced.
*vlm.22. Vasishtha related:—Saying so, the lord of speech..Vrihaspati flew hastily into the sky; and his son kacha, strove hence forth to relinquish the thoughts and operations of his mind.
*sv.21..24 ...Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced.
चिन्तयन् अपि असौ चित्तम् न यदा वेद कानने ।
cintayan api asau cittam na yadA veda kAnane |
तदा संचिन्तयाम्.आस धिया एव पितरम् ययौ ॥६।१११।२३॥
tadA saMcintayAm.Asa dhiyA eva pitaram yayau ||6|111|23||
.
cintayan api asau – thinking altho he was
cittam na – affective mind not
yadA – when
veda.kAnane –
tadA –
saMcintayAm.Asa dhiyA eva pitaram yayau .
*sv. However much he searched, he could not find what could be called the mind!
*vlm.23. But as found it impossible to subdue his mind, as also to suppress its action and motion; he then recalled his father to his mind, and thought in himself to be got into his presence.
*sv.21..24 However much he searched, he could not find what could be called the mind! Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body? I shall go back to my father and shall enquire into the whereabouts of the terrible enemy known as the mind. Knowing it, I shall renounce it."
पदार्थ.वृन्दम् देह+आदि न चित्तम् इति कथ्यते ।
padArtha.vRndam deha+Adi na cittam iti kathyate |
त dex तत् किम् क्व वा व्यर्थम् निरागस्कम् त्यजामि अहम् ॥६।१११।२४॥
tat etat kim kva vA vyartham nirAgaskam tyajAmi aham ||6|111|24||
.
padArtha.vRndam deha+Adi –
na cittam iti kathyate +
tat etat kim kva vA vyartham –
nirAgaskam tyajAmi aham
.
*24 He considered in himself that the mind was no part of his body or anything among the known categories in nature. "It is quite aloof and apart from all, and therefore perfectly guiltless in itself. Why then should I abandon so innocent and constant a companion of mine?
*sv. Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body?
*vlm.24. He considered in himself, the mind to be no part of his body, nor anything among the known categories in nature; It is quite aloof and apart from all, and therefore perfectly guiltless in itself, why should I then abandon so innocent and constant a companion of mine.
*sv.21..24 bRhaspati thereupon said: "By 'total' is meant only the mind, for mind is the all. Renunciation of the mind is total renunciation." Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced. However much he searched, he could not find what could be called the mind! Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body? I shall go back to my father and shall enquire into the whereabouts of the terrible enemy known as the mind. Knowing it, I shall renounce it."
#Agas .n.. transgression , offence , injury , sin , fault RV. AV. &c.
पितुः सकाशम् गच्छामि ज्ञातुम् चित्तम् महारिपुम् ।
pitu: sakAzam gacchAmi jJAtum cittam mahAripum |
ज्ञात्वा तत् संत्यजामि आशु ततः तिष्ठामि विज्वरः ॥६।१११।२५॥
jJAtvA tat saMtyajAmi Azu tata: tiSThAmi vijvara: ||6|111|25||
.
pitu: sakAzam gacchAmi
jJAtum cittam mahAripum – to know the Affection as a great enemy
jJAtvA tat saMtyajAmy Azu tatas tiSThAmi vijvara:
.
*25 Therefore I shall seek my father’s help to learn how and why the mind is accounted as the greatest enemy of men. Learning this fully from him, I will immediately forsake it from me and obtain my joy thereby."
*vlm.25. I shall therefore have recourse to my father, to learn how and why the mind is accounted as the greatest enemy of men. Learning this fully from him, I will forthwith forsake it from me, and purchase my felicity thereby.
*sv.25.26.27 Having thus resolved, Kaca sought his father's presence and asked, "Please tell me what the mind is so that I may renounce it." bRhaspati replied:
*sakAza
VASISHTHA said—
vv
इति संचिन्त्य स* कचः उज्जगाम त्रिविष्टपम् ।
iti saMcintya sa* kaca: ujjagAma triviSTapam |
वाक्.पतिम् प्राप्य स.स्नेहम् ववन्दे प्रणनाम च ॥६।१११।२६॥
vAk.patim prApya sa.sneham vavande praNanAma ca ||6|111|26||
.
iti saMcintya sa: kaca:
so this kacha having considered
ujjagAma triviSTapam
he rose to the heavens
vAk.patim prApya
approached the Lord of Speech
sa.sneham –
vavande praNanAma ca –
*vlm.26 Vasishta related:—Having thought so, kacha went upward to the upper sky where he met the lord of speech. He bowed down to him and did his homage with filial respect and affection.
*vlm.26. Vasishtha related:—Having thought so, kacha went upward to the upper sky, and meeting the lord of speech there, he bowed down to him, and did his homage with filial love and affection.
*sv.25.26.27 Having thus resolved, Kaca sought his father's presence and asked, "Please tell me what the mind is so that I may renounce it." bRhaspati replied:
*vavande
*praNanAma
अपृच्छत् च एनम् एकान्ते किम् चित्तम् भगवन् वद ।
apRcchat ca enam ekAnte kim cittam bhagavan vada |
स्वरूपम् ब्रूहि चित्तस्य येन तत् संत्यजामि अहम् ॥६।१११।२७॥
svarUpam brUhi cittasya ya.ina tat saMtyajAmi aham ||6|111|27||
.
apRcchat ca enam and he asked him
ekAnte privately
kim cittam bhagavan vada "what is chitta, lord, say
svarUpam brUhi cittasya ya.ina tell me the nature of chitta whereby
tat saMtyajAmi aham I abandon that
.
*27 kacha then asked his father to tell him the true nature and form of the mind so that he would be able to detect it and accordingly forsake it.
*vlm.27. He then called him aside, and asked him to tell him the true nature and form of the mind, so that he could be enabled to detect it thereby, and forsake it accordingly from him.
*sv.25.26.27 Having thus resolved, Kaca sought his father's presence and asked, "Please tell me what the mind is so that I may renounce it."
*jd.27 apRcchat ca enam and he asked him ekAnte privately kim cittam bhagavan vada "what is chitta, lord, say svarUpam brUhi cittasya ya.ina tell me the nature of chitta whereby tat saMtyajAmi aham I abandon that.
BRHASPATI said—
brhs
चित्तम् निज max हम्.कारम् विदुः चित्त.विदः जनाः ।
cittam nijam aham.kAram vidu: citta.vida: janA: |
अन्तर्यः अय max हम्भावः जन्तोः तत् चित्तम् उच्यते ॥६।१११।२८॥
antarya: ayam ahambhAva: janto: tat cittam ucyate ||6|111|28||
.
*jd.28 cittam nijam aham.kAram the citta Affective mind is the innate aham.kAra."I"dentity vidu: cittavido janA: as is known to people who understand citta antar ya: ayam what is within this ahambhAva: janto: "I".feeling of a person tac cittam ucyate that is called "citta" — the "chitted", or the tac.citta That.conceived.
chitta is the affective mind
the innate aham.kAra."I"dentity
is known as effected chitta
:
what underlies this "I".feeling of a person
that is called "chitta".
*sv.28 "They who know the mind say that the mind is the 'I'. The egosense that arises within you is the mind."
*vlm.28. Vrihaspati answered:—The mind is known as the egoism of a man, by men acquainted with the mental science or psychology; the inward feeling of one 's egoism, takes the name of his mind and no more.
*sv.28 bRhaspati replied: "They who know the mind say that the mind is the 'I'. The egosense that arises within you is the mind."
*jd.28 cittam nijam aham.kAram the citta Affective mind is the innate aham.kAra."I"dentity vidu: cittavido janA: as is known to people who understand citta antar ya: ayam what is within this ahambhAva: janto: "I".feeling of a person tac cittam ucyate that is called "citta" — the "chitted", or the tac.citta That.conceived.
KACHA said—
kacs
त्रयःत्रिंशन्.महाकोटि=प्रमाणस्य महामते ।
traya:triMzan.mahAkoTi=pramANasya mahAmate |
गुरो गीर्वण.वृन्दस्य कथम् एतत् उदेति मे ॥६।१११।२९॥
guro gIrvaNa.vRndasya katham etat udeti me ||6|111|29||
.
trayas.triMzan.mahAkoTi=pramANasya gIrvaNa.vRndasya
Of the name of the 33 MahAkotis of gods, — or guru of… as VLm — * pramANa — "In the name of all the gods at once", as Shakespeare puts it
mahAmate guro most clever Guru, —
katham etad udeti me how does this happen to me? —
*vlm.29 kacha replied and said, "O father of unlimited understanding who is the teacher of all the multitude of gods, explain to me this intricate point of identity of the mind or intellect or egoism.
*vlm.29. kacha rejoined and said:—O sire of unlimited understanding, that art the preceptor of thirty three millions of gods; explain to me this intricate point of identity of the mind or intellect or egoism.
*sv.29.30 "But, that is difficult, if not impossible, " said Kaca.
मन्ये अस्य दुष्करः त्यागः न सिद्धिम् उपगच्छति ।
manye asya duSkara: tyAga: na siddhim upagacchati |
कथम् एव किल त्यक्तुम् शक्यते योगिनाम् वर ॥६।१११।३०॥
katham eva kila tyaktum zakyate yoginAm vara ||6|111|30||
.
* I think of this
duS.kara: tyAga: hard.making tyAga Renunciation
na siddhim upagacchati does not approach to siddhi Power
katham eva kila tyaktum how, indeed, alas, to renounce
zakyate is one able
yoginAm vara o best of yogis?
*vlm.30. I see the difficulty both of forsaking his mind, as also of his forgetting his egoism or self.personality; and own also the impossibility of one 's consummation, without his relinquishing both of these; tell me now, O thou greatest of yogi thinkers, how is it possible to get rid of them in any wise.
*sv.29.30 "But, that is difficult, if not impossible, " said Kaca.
*jd.30 manye asya I think that this duS.kara.s tyAga: hard.making tyAga Renunciation na siddhim upagacchati does not approach to siddhi Power katham eva kila tyaktum how, indeed, alas, to renounce zakyate is one able yoginAm vara o best of yogis?
BRHASPATI said—
brhs
अपि पुष्प*अवदलनात् अपि लोचन.मीलितात् ।
api puSpa*avadalanAt api locana.mIlitAt |
सुकरः अहम्.कृतेः त्यागः न क्लेशः अत्र मनाक्.अपि ॥६।१११।३१॥
sukara: aham.kRte: tyAga: na kleza: atra manAk.api ||6|111|31||
.
api puSpa.avadalanAt – even than plucking a flower
api locana.mIlitAt – even than blinking your eyes
sukara: aham.kRte: tyAga: – easier is abandoning the "I"dentity
na kleza: atra manAg.api – no trouble here, not a bit!
.
*vwv.1937/31. The giving up of the ego (or the sense of "I" which is the root of all thoughts) is easier to perform than even the splitting off of a flower or the winking of the eyes. There is not even a little trouble in this matter.
*vlm.31 bRhaspati answered:—Why my son, the destruction of our egoism is as easy as the blinking of our eyelids and easier far than crushing flowers. There is not the least pain in rejecting this feeling.
*vlm.31. Vrihaspati answered:—Why my son, the demolition of our egoism is as easy as the twinkling of our eyelids, and easier far than the crushing of flowers; and there is not the least pain in your rejecting this feeling.
*sv.31..38 bRhaspati responded: "On the other hand, it is easier than crushing a flower which is in your hand, easier than closing your eyes! For that which appears to be because of ignorance perishes at the dawn of knowledge. In truth there is no egosense. It seems to exist on account of ignorance and delusion. Where is this egosense, how did it arise, what is it? In all beings at all times there is but the one pure consciousness! Hence, this egosense is but a word.
यथा एत dex वम् तनय तथा शृणु वदामि ते ।
yathA etat evam tanaya tathA zRNu vadAmi te |
अज्ञान.मात्र.संसिद्धम् वस्तु ज्ञानेन नश्यति ॥६।१११।३२॥
ajJAna.mAtra.saMsiddham vastu jJAna.ina nazyati ||6|111|32||
.
yathA as etat evam tanaya this, so, son, tathA thus zRNu vadAmi te hear what I tell you ajJAna.mAtra.saMsiddham established as a mode of ignorance vastu jJAna.ina nazyati substantial reality is destroyed by jnAna.Wisdom.
and so, my son, this is thus
—listen to what I'm telling you—
when it is established as a mode of ignorance
substantial reality
is destroyed by jnAna.Wisdom
.
*vwv.1938/32. Son! As this is in this manner, so do I tell you. Hear this. An object which is accomplished by mere ignorance vanishes by knowledge.
* yathA as etat evam tanaya this, so, son, tathA thus zRNu vadAmi te hear what I tell you ajJAna.mAtra.saMsiddham established as a mode of ignorance vastu jJAna.ina nazyati substantial reality is destroyed by jnAna.Wisdom.
वस्तुतः न अस्ति अहम्.कारः पुत्र मिथ्या.भ्रमः यथा ।
vastuta: na asti aham.kAra: putra mithyA.bhrama: yathA |
असन् सन् इव सम्पन्नः बाल.वेतालवत् स्थितः ॥६।१११।३३॥
asan san iva sampanna: bAla.vetAlavat sthita: ||6|111|33||
.
vastu.to na asti aham.kAra: putra वस्तु.तस् न अस्ति अहंकारः पुत्र
in reality there is no aham.kara "I"dentity, son
= mithyA.bhrama: yathA मिथ्या.भ्रमः यथा
as a false delusion it is
= asan san iva असन् सन् इव
not.So as.if being.So
sampanna: bAla.vetAlavat sthita: संपन्नः बाल.वेतालवत् स्थितः
produced in its state like a child's (imagined) zombie.
*vlm.33. There is no such thing in reality my son, as what you call your egoism or personality; it is an unreality appearing as reality, and a false chimera like the ghost of little boys.
* vastu.to na asti aham.kAra: putra वस्तु.तस् न अस्ति अहंकारः पुत्र in reality there is no aham.kara "I"dentity, son mithyA.bhrama: yathA मिथ्या.भ्रमः यथा as a false delusion it is asan san iva असन् सन् इव not.So as.if being.So sampanna: bAla.vetAlavat sthita: संपन्नः बाल.वेतालवत् स्थितः produced in its state like a child's (imagined) zombie.
यथा रज्ज्वाम् भुजंगत्वम् मरौ अम्बु.मतिः यथा ।
yathA rajjvAm bhujaMgatvam marau ambu.mati: yathA |
मिथ्या*अवभासः स्फुरति तथा मिथ्या अपि अहम्.कृतिः ॥६।१११।३४॥
mithyA*avabhAsa: sphurati tathA mithyA api aham.kRti: ||6|111|34||
.
yathA rajjvAm bhujaMgatvam
as the rope and snakeness
marau
in the desert
ambu.mati: yathA
imagined water
mithyA*avabhAsa: sphurati
a false appearance projecting
tathA mithyA api aham.kRti:
thus too "I"dentification is false.
*vwv.1939/34. As the snake.nature (or the appearance of a snake) in a rope and as the impression of water in a sandy desert is false perception, so, the ego (or the sense of "I") also appears falsely.
34 Like the fallacy of water in the mirage and the mistake of a serpent in the rope and all other errors appearing as truths, the misconception of egoism is a mere delusion of understanding.
*vlm.34. Like the fallacy of water in the mirage, and the mistake of a serpent in the rope; and alike all other errors appearing as truths, the misconception of egoism is a mere delusion of the understanding.
*sv.31..38 bRhaspati responded: "On the other hand, it is easier than crushing a flower which is in your hand, easier than closing your eyes! For that which appears to be because of ignorance perishes at the dawn of knowledge. In truth there is no egosense. It seems to exist on account of ignorance and delusion. Where is this egosense, how did it arise, what is it? In all beings at all times there is but the one pure consciousness! Hence, this egosense is but a word.
अस dex व यथा द्वित्वम् मोहात् इन्दौ विलोक्यते ।
asat eva yathA dvitvam mohAt indau vilokyate |
तथा स्फुरति अहम्.कारः न सत्यः वा अपि असन् न च ॥६।१११।३५॥
tathA sphurati aham.kAra: na satya: vA api asan na ca ||6|111|35||
.
it is quite unreal duality from delusion
like a double moon "I"dentity is seen to emerge
neither real nor an unreality.
.
asat eva yathA dvitvam
mohAt indau vilokyate |
tathA sphurati aham.kAra:
na satya: vA api asan na ca
.
*VLMitra.p.35 The delusion of vision shows a couple of moons in the sky and shows many things as their doubles. In the same way, the error of our understanding presents us with our false egoism instead of the one real and everlasting Atman (Soul).
एकम् आद्यन्त.रहितम् चिन्मात्र max मल.अन्तरम् ।
ekam Adyanta.rahitam cinmAtram amala.antaram |
खात् अपि अतितरा max च्छम् विद्यते सर्व.वेदनम् ॥६।१११।३६॥
khAt api atitarAm accham vidyate sarva.vedanam ||6|111|36||
.
* ekam one Adyanta.rahitam without beginning & end cinmAtram measured Consciousness amala.antaram spotless within khAt api atitarAm – even more than kha.sky accham pure vidyate sarva.vedanam knowing all knowledge.
but one beginningless & endless mode of Consciousness
clearer even than the sky
the pure knowing of all knowledge is
...
*VLMitra.p.36 There is only one real Atman, without beginning or end and quite transparent in itself. It is more transparent than the clear atmosphere and an Intelligence that knows all things.
*vlm. ... it is more transparent than the clear atmosphere, and an Intelligence that knows all things.
* ekam one Adyanta.rahitam without beginning & end cinmAtram measured Consciousness amala.antaram spotless within khAt api atitarAm – even more than kha.sky accham pure vidyate sarva.vedanam knowing all knowledge.
सर्वत्र सर्वदा सर्व.प्रकाशम् सर्व.जन्तुषु ।
sarvatra sarvadA sarva.prakAzam sarva.jantuSu |
त dex व एकम् कचति अम्बु विलोलासु अब्धि.वीचिषु ॥६।१११।३७॥
tat eva ekam kacati ambu vilolAsu abdhi.vIciSu ||6|111|37||
.
* sarvatra sarvadA ... everywhere everywhen
sarva.prakAzam sarva.jantuSu –
tad.eva ekam kacati – That only shines as one
ambu vilolAsu abdhi.vIciSu .
37 It is always omnipresent as the light of all things and the life of all living beings. Only this essence spreads throughout all nature and shines in all her phenomena, as the same essence of water displays itself in all rolling surges and waves and moving bubbles in the sea.
*vlm.37. He is always every where, as the light of all things and the life of all living beings; It is his essence only that spreads throughout all nature and shines in all her phenomena, as the same essence of water, displays itself in all the rolling surges and waves and moving bubbles in the sea.
*sv.31..38 bRhaspati responded: "On the other hand, it is easier than crushing a flower which is in your hand, easier than closing your eyes! For that which appears to be because of ignorance perishes at the dawn of knowledge. In truth there is no egosense. It seems to exist on account of ignorance and delusion. Where is this egosense, how did it arise, what is it? In all beings at all times there is but the one pure consciousness! Hence, this egosense is but a word.
अत्र कः अय max हम्भावः कुतः वा कथम् उत्थितः ।
atra ka: ayam ahambhAva: kuta: vA katham utthita: |
क्व अप्सु जातः रजःराशिः क्व अनलात् उत्थितम् जलम् ॥६।१११।३८॥
kva apsu jAta: raja:rAzi: kva analAt utthitam jalam ||6|111|38||
.
so
who is this "I" that's felt?
or
from where and how does it arise?
does dust grow in water?
does water turn to fire?
अयम् "सः अहम्" इति व्यर्थम् प्रत्ययम् त्यज पुत्रक ।
ayam "sa: aham" iti vyartham pratyayam tyaja putraka |
तुच्छम् परिमित.आकारम् दिक्.काल.विवशी.कृतम् ॥६।१११।३९॥
tuccham parimita.AkAram dik.kAla.vivazI.kRtam ||6|111|39||
.
ayam "sa: aham" –
iti vyartham pratyayam tyaja –
putraka –
tuccham parimita*AkAram –
dik.kAla.vivazI.kRtam .
39 My son, shun your false belief in the difference of this one and that other, and yourself as another person. Refrain from thinking that you are a mean and contemptible being confined within the limits of space and time.
*vlm.39. Shun my son your false belief of the difference of this one and that another, and thyself a quite another person (a tertium quid); and abstain to think thyself as a mean and contemptible being confined within the limits of space and time, (i. e. Know thyself as identic with the boundless and everlasting spirit and no other).
*sv.39.40.41 Give it up, my son, and give up self.limitation or psychological
conditioning. You are the unconditioned, never conditioned by time, space, etc."
दिक्.काल+आदि अन्.अवच्छिन्नम् स्वच्छम् नित्य.उदितम् ततम् ।
dik.kAla+Adi an.avacchinnam svaccham nitya.uditam tatam |
सर्व.अर्थ.मयम् एक.अर्थ.चिन्मात्र max मलम् भवान् ॥६।१११।४०॥
sarva.artha.mayam eka.artha.cinmAtram amalam bhavAn ||6|111|40||
.
dik.kAla+Adi=an.avacchinnam –
svaccham nitya.uditam tatam –
sarva.artha.mayam composed of all things
eka.artha.cinmAtram amalam –
bhavAn .
*40 Know yourself (soul) to be unbounded by space or time, ever extended all over in your essential transparency, always the same in all seeming varieties, the one unchanging, pure and simple Consciousness.
*vlm.40. Know thyself (soul) as unbounded by space and time, and ever overspread all over in thy essential transparency, which is always the same in all seeming varieties, the one invariable, pure and simple Intellect.
*sv.39.40.41 Give it up, my son, and give up self.limitation or psychological
conditioning. You are the unconditioned, never conditioned by time, space, etc."
फल.कुसुम.दलानाम् सर्व.दिक्.संस्थितानाम्
phala.kusuma.dalAnAm sarva.dik.saMsthitAnAm
रस* इव जगताम् त्वम् संस्थितः सर्वदेव ।
rasa* iva jagatAm tvam saMsthita: sarvadeva |
विमलतर.चित्.आत्मा नित्यम् एव असि अनन्तः
vimalatara.cit.AtmA nityam eva asi ananta:
क* इव कच तव अहम् निश्चयः भाव.मूर्तेः ॥६।१११।४१॥
ka* iva kaca tava aham nizcaya: bhAva.mUrte: ||6|111|41||
.
phala.kusuma.dalAnAm of fruit & flower & leaf
sarva.dik.saMsthitAnAm –
rase iva jagatAm tvam saMsthita: sarvadeva –
vimalatara.cidAtmA nityam eva asi ananta: –
ka: iva –
o kaca –
tava aham nizcayo bhAva.mUrte: .
*vlm.41 Your Self (soul) is situated in the fruit, flowers and leaves of all the trees on every side of you. You abide in everything like the core and foundation for its existence, and as moisture for its growth. The pure intellect eternally inheres in everything as its soul and essence. Tell me then, O kacha, from where do you derive a belief in your egoism and personal existence?
*vlm.41. Thyself (soul) is situated, in the fruits, flowers and leaves of all the trees on every side of thee; and abides in every thing like the pith and marrow for its subsistence, and as moisture for its growth. The pure intellect eternally inheres in every thing as its soul and essence, tell me then O kacha, whence you derive the belief of your egoism and personal existence (as an embodied person).
*sv.39.40.41 Give it up, my son, and give up self.limitation or psychological
conditioning. You are the unconditioned, never conditioned by time, space, etc."
.
oॐm
.
***
DN6111 KACHA'S AWAKENING 2.DC.26
सर्ग ६.१११
sarga 6.111
वसिष्ठ उवाच ।
vasiSTha* uvAca |
एतत् ते सर्वम् आख्यातम् शिखिध्वज.कथानकम् ।
etat te sarvam AkhyAtam zikhidhvaja.kathAnakam |
अनेन गच्छन् मार्गेण न कदा.चन खिद्यसे ॥६।१११।१॥
ana.ina gacchan mArgeNa na kadAcana khidyase ||6|111|1||
एताम् दृष्टि max वष्टभ्य राग.द्वेष.विनाशिनीम् ।
etAm dRSTim avaSTabhya rAga.dveSa.vinAzinIm |
नित्यम् नीरागया बुद्ध्या तिष्ठौ अष्टब्ध.तत्पदः ॥६।१११।२॥
nityam nIrAgayA buddhyA tiSThau aSTabdha.tatpada: ||6|111|2||
यथा शिखिध्वजः राज्यम् कृतवान् एवम् ईदृशम् ।
yathA zikhidhvaja: rAjyam kRtavAn evam IdRzam |
राम व्यवहरन् राज्ये भोग.मोक्षमयः भव ॥६।१११।३॥
rAma vyavaharan rAjye bhoga.mokSamaya: bhava ||6|111|3||
शिखिध्वज.क्रमे n2aix व यथा बोध max वाप्तवान् ।
zikhidhvaja.krameNa eva yathA bodham avAptavAn |
कco बृहस्पतेः पुtras तथा बुध्यस्व राघव ॥६।१११।४॥
kaca: bRhaspate: putra: tathA budhyasva rAghava ||6|111|4||
राम उवाच ।
rAma uvAca |
बृहस्पter भगवतः पुtro 'सौ भगवान् कचः ।
bRhaspate: bhagavata: putra: asau bhagavAn kaca: |
यथा प्रबुddho भगवन् समासेन यथा वद ॥६।१११।५॥
yathA prabuddha: bhagavan samAsa.ina yathA vada ||6|111|5||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
शृणु राजन् कथाम् श्रीमान् शिखिध्वज.व dex व सः ।
zRNu rAjan kathAm zrImAn zikhidhvaja.vat eva sa: |
प्रबोधम् परमम् या tox देव.देशिक.जः कचः ॥६।१११।६॥
prabodham paramam yAta: deva.dezika.ja: kaca: ||6|111|6||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
बाल.भावात् सम्.उत्तीर्णः संसार*उत्तरण*उन्मुखः ।
bAla.bhAvAt sam.uttIrNa: saMsAra*uttaraNa*unmukha: |
कचः पद.पदार्थ.ज्ञः बृहस्पति max भाषत ॥६।१११।७॥
kaca: pada.padArtha.jJa: bRhaspatim abhASata ||6|111|7||
कच उवाच ।
kaca* uvAca |
भगवन् सर्व.धर्म=ज्ञ कथम् संसृति.पञ्जरात् ।
bhagavan sarva.dharma=jJa katham saMsRti.paJjarAt |
अस्मान् निर्गम्यते ब्रूहि जन्तुना जीव.तन्तुना ॥६।१११।८॥
asmAn nirgamyate brUhi jantunA jIva.tantunA ||6|111|8||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
अनर्थ max कारागारात् अस्मात् संसार.सागरात् ।
anartham akArAgArAt asmAt saMsAra.sAgarAt |
उड्डीयते निरुद्वेगम् सर्व.त्यागेन पुत्रक ॥६।१११।९॥
uDDIyate nirudvegam sarva.tyAga.ina putraka ||6|111|9||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
इति आकर्ण्य कचः वाक्यम् पितुः परम.पावनम् ।
iti AkarNya kaca: vAkyam pitu: parama.pAvanam |
सर्वम् एव परित्यज्य जगाम एकान्त.काननम् ॥६।१११।१०॥
sarvam eva parityajya jagAma ekAnta.kAnanam ||6|111|10||
बृहस्पतेः तत् गमनम् न उद्वेगाय बभूव ह ।
bRhaspate: tat gamanam na udvegAya babhUva ha |
संयोगे च वियोगे च महान्तः हि महाशयाः ॥६।१११।११॥
saMyoge ca viyoge ca mahAnta: hi mahAzayA: ||6|111|11||
अथ वर्षेषु जातेषु त्रिषु पञ्चसु सः अनघ ।
atha varSeSu jAteSu triSu paJcasu sa: anagha |
पुनः प्राप महारण्ये कस्मिन्.चित् पितरम् कचः ॥६।१११।१२॥
puna: prApa mahAraNye kasmin.cit pitaram kaca: ||6|111|12||
परिपूज्य अभिवाद्य एनम् समालिङ्गित.पुत्रकम् ।
paripUjya abhivAdya enam samAliGgita.putrakam |
अपृच्छत् वाक्.पतिम् भूयः स* कचः कान्तया गिरा ॥६।१११।१३॥
apRcchat vAk.patim bhUya: sa* kaca: kAntayA girA ||6|111|13||
कच उवाच ।
kaca* uvAca |
अद्य इद max ष्टमम् वर्षम् सर्व.त्यागः कृतः मया ।
adya idam aSTamam varSam sarva.tyAga: kRta: mayA |
तथा अपि तात विश्रान्तिम् न अधिगच्छामि अनिन्दताम् ॥६।१११।१४॥
tathA api tAta vizrAntim na adhigacchAmi anindatAm ||6|111|14||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
एवम् आर्त.वचः तस्मिन् कचे वदति कानने ।
evam Arta.vaca: tasmin kace vadati kAnane |
"सर्वम् एव त्यज" इति उक्त्वा वाक्.पतिः दिवम् उद्ययौ ॥६।१११।१५॥
"sarvam eva tyaja" iti uktvA vAk.pati: divam udyayau ||6|111|15||
गते तस्मिन् कचः देहात् वल्कल+आदि अपि अथ अत्यजन् ।
gate tasmin kaca: dehAt valkala+Adi api atha atyajan |
गत*इन्दु*अभ्र*अर्क.तारेण शरत्.व्योम्ना समः अभवत् ॥६।१११।१६॥
gata*indu*abhra*arka.tAreNa zarat.vyomnA sama: abhavat ||6|111|16||
पुनर्=वर्ष.त्रये n2aix ष* कस्मिन् चित् कानन*अन्तरे ।
punar=varSa.trayeNa eSa* kasmin cit kAnana*antare |
तत्याज अम्बुद.वर्ष+आदि शरदा एव नभस्तलम् ॥६।१११।१७॥
tatyAja ambuda.varSa+Adi zaradA eva nabhastalam ||6|111|17||
उपासा एकः दिगन्तेषु शान्त.शून्य.वपुः श्वसन् ।
upAsA eka: diganteSu zAnta.zUnya.vapu: zvasan |
दूयमान.मनाः प्राप तम् एव पितरम् गुरुम् ॥६।१११।१८॥
dUyamAna.manA: prApa tam eva pitaram gurum ||6|111|18||
कृत.पूजा.आक्रमौ भक्त्या समालिङ्गित.पुत्रकम् ।
kRta.pUjA.Akramau bhaktyA samAliGgita.putrakam |
अपृच्छत् स* कचः भूयः खेद.गद्गदया गिरा ॥६।१११।१९॥
apRcchat sa* kaca: bhUya: kheda.gadgadayA girA ||6|111|19||
कच उवाच ।
kaca* uvAca |
तात सर्वम् परित्यक्तम् कन्थाम् वेणु.लता.आदि अपि ।
tAta sarvam parityaktam kanthAm veNu.latA.Adi api |
तथा अपि न अस्ति विश्रान्तिः स्वपदे किम् करोमि अहम् ॥६।१११।२०॥
tathA api na asti vizrAnti: svapade kim karomi aham ||6|111|20||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
चित्तम् सर्वम् इति प्राहुः तत्.त्यक्त्वा पुत्र राजसे ।
cittam sarvam iti prAhu: tat.tyaktvA putra rAjase |
चित्त.त्यागम् विदुः सर्व.त्यागम् सर्व.विदः जनाः ॥६।१११।२१॥
citta.tyAgam vidu: sarva.tyAgam sarva.vida: janA: ||6|111|21||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
इति उक्त्वा वाक्पतिः पुत्रम् पुप्लुवे तरसा नभः ।
iti uktvA vAkpati: putram pupluve tarasA nabha: |
अन्वियेष कचः चित्तम् परित्यक्तु max खिन्न.धीः ॥६।१११।२२॥
anviyeSa kaca: cittam parityaktum akhinna.dhI: ||6|111|22||
चिन्तयन् अपि असौ चित्तम् न यदा वेद कानने ।
cintayan api asau cittam na yadA veda kAnane |
तदा संचिन्तयाम्.आस धिया एव पितरम् ययौ ॥६।१११।२३॥
tadA saMcintayAm.Asa dhiyA eva pitaram yayau ||6|111|23||
पदार्थ.वृन्दम् देह+आदि न चित्तम् इति कथ्यते ।
padArtha.vRndam deha+Adi na cittam iti kathyate |
त dex तत् किम् क्व वा व्यर्थम् निरागस्कम् त्यजामि अहम् ॥६।१११।२४॥
tat etat kim kva vA vyartham nirAgaskam tyajAmi aham ||6|111|24||
पितुः सकाशम् गच्छामि ज्ञातुम् चित्तम् महारिपुम् ।
pitu: sakAzam gacchAmi jJAtum cittam mahAripum |
ज्ञात्वा तत् संत्यजामि आशु ततः तिष्ठामि विज्वरः ॥६।१११।२५॥
jJAtvA tat saMtyajAmi Azu tata: tiSThAmi vijvara: ||6|111|25||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
इति संचिन्त्य स* कचः उज्जगाम त्रिविष्टपम् ।
iti saMcintya sa* kaca: ujjagAma triviSTapam |
वाक्.पतिम् प्राप्य स.स्नेहम् ववन्दे प्रणनाम च ॥६।१११।२६॥
vAk.patim prApya sa.sneham vavande praNanAma ca ||6|111|26||
अपृच्छत् च एनम् एकान्ते किम् चित्तम् भगवन् वद ।
apRcchat ca enam ekAnte kim cittam bhagavan vada |
स्वरूपम् ब्रूहि चित्तस्य येन तत् संत्यजामि अहम् ॥६।१११।२७॥
svarUpam brUhi cittasya ya.ina tat saMtyajAmi aham ||6|111|27||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
चित्तम् निज max हम्.कारम् विदुः चित्त.विदः जनाः ।
cittam nijam aham.kAram vidu: citta.vida: janA: |
अन्तर्यः अय max हम्भावः जन्तोः तत् चित्तम् उच्यते ॥६।१११।२८॥
antarya: ayam ahambhAva: janto: tat cittam ucyate ||6|111|28||
कच उवाच ।
kaca* uvAca |
त्रयःत्रिंशन्.महाकोटि=प्रमाणस्य महामते ।
traya:triMzan.mahAkoTi=pramANasya mahAmate |
गुरो गीर्वण.वृन्दस्य कथम् एतत् उदेति मे ॥६।१११।२९॥
guro gIrvaNa.vRndasya katham etat udeti me ||6|111|29||
मन्ये अस्य दुष्करः त्यागः न सिद्धिम् उपगच्छति ।
manye asya duSkara: tyAga: na siddhim upagacchati |
कथम् एव किल त्यक्तुम् शक्यते योगिनाम् वर ॥६।१११।३०॥
katham eva kila tyaktum zakyate yoginAm vara ||6|111|30||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
अपि पुष्प*अवदलनात् अपि लोचन.मीलितात् ।
api puSpa*avadalanAt api locana.mIlitAt |
सुकरः अहम्.कृतेः त्यागः न क्लेशः अत्र मनाक्.अपि ॥६।१११।३१॥
sukara: aham.kRte: tyAga: na kleza: atra manAk.api ||6|111|31||
यथा एत dex वम् तनय तथा शृणु वदामि ते ।
yathA etat evam tanaya tathA zRNu vadAmi te |
अज्ञान.मात्र.संसिद्धम् वस्तु ज्ञानेन नश्यति ॥६।१११।३२॥
ajJAna.mAtra.saMsiddham vastu jJAna.ina nazyati ||6|111|32||
वस्तुतः न अस्ति अहम्.कारः पुत्र मिथ्या.भ्रमः यथा ।
vastuta: na asti aham.kAra: putra mithyA.bhrama: yathA |
असन् सन् इव सम्पन्नः बाल.वेतालवत् स्थितः ॥६।१११।३३॥
asan san iva sampanna: bAla.vetAlavat sthita: ||6|111|33||
यथा रज्ज्वाम् भुजंगत्वम् मरौ अम्बु.मतिः यथा ।
yathA rajjvAm bhujaMgatvam marau ambu.mati: yathA |
मिथ्या*अवभासः स्फुरति तथा मिथ्या अपि अहम्.कृतिः ॥६।१११।३४॥
mithyA*avabhAsa: sphurati tathA mithyA api aham.kRti: ||6|111|34||
अस dex व यथा द्वित्वम् मोहात् इन्दौ विलोक्यते ।
asat eva yathA dvitvam mohAt indau vilokyate |
तथा स्फुरति अहम्.कारः न सत्यः वा अपि असन् न च ॥६।१११।३५॥
tathA sphurati aham.kAra: na satya: vA api asan na ca ||6|111|35||
एकम् आद्यन्त.रहितम् चिन्मात्र max मल.अन्तरम् ।
ekam Adyanta.rahitam cinmAtram amala.antaram |
खात् अपि अतितरा max च्छम् विद्यते सर्व.वेदनम् ॥६।१११।३६॥
khAt api atitarAm accham vidyate sarva.vedanam ||6|111|36||
सर्वत्र सर्वदा सर्व.प्रकाशम् सर्व.जन्तुषु ।
sarvatra sarvadA sarva.prakAzam sarva.jantuSu |
त dex व एकम् कचति अम्बु विलोलासु अब्धि.वीचिषु ॥६।१११।३७॥
tat eva ekam kacati ambu vilolAsu abdhi.vIciSu ||6|111|37||
अत्र कः अय max हम्भावः कुतः वा कथम् उत्थितः ।
atra ka: ayam ahambhAva: kuta: vA katham utthita: |
क्व अप्सु जातः रजःराशिः क्व अनलात् उत्थितम् जलम् ॥६।१११।३८॥
kva apsu jAta: raja:rAzi: kva analAt utthitam jalam ||6|111|38||
अयम् "सः अहम्" इति व्यर्थम् प्रत्ययम् त्यज पुत्रक ।
ayam "sa: aham" iti vyartham pratyayam tyaja putraka |
तुच्छम् परिमित.आकारम् दिक्.काल.विवशी.कृतम् ॥६।१११।३९॥
tuccham parimita.AkAram dik.kAla.vivazI.kRtam ||6|111|39||
दिक्.काल+आदि अन्.अवच्छिन्नम् स्वच्छम् नित्य.उदितम् ततम् ।
dik.kAla+Adi an.avacchinnam svaccham nitya.uditam tatam |
सर्व.अर्थ.मयम् एक.अर्थ.चिन्मात्र max मलम् भवान् ॥६।१११।४०॥
sarva.artha.mayam eka.artha.cinmAtram amalam bhavAn ||6|111|40||
फल.कुसुम.दलानाम् सर्व.दिक्.संस्थितानाम्
phala.kusuma.dalAnAm sarva.dik.saMsthitAnAm
रस* इव जगताम् त्वम् संस्थितः सर्वदेव ।
rasa* iva jagatAm tvam saMsthita: sarvadeva |
विमलतर.चित्.आत्मा नित्यम् एव असि अनन्तः
vimalatara.cit.AtmA nityam eva asi ananta:
क* इव कच तव अहम् निश्चयः भाव.मूर्तेः ॥६।१११।४१॥
ka* iva kaca tava aham nizcaya: bhAva.mUrte: ||6|111|41||
||
oॐm
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+++
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.
-- Yoga Vasishtha
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