FM.7.93 THE SIDDHA.ADEPT 3.je10..13

[jivadas]

 

FM.7.1-end

https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1-end.docx?dl=0

fm7093 The siddha.Adept 3.je10..13.z99

https://www.dropbox.com/s/utstbjshk79x7b2/fm7093%203.je10..13%20The%20siddha.Adept%20.z99.docx?dl=0

 

FM.7.93 THE SIDDHA.ADEPT 3.je10..13

 

सर्ग ७.९३

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

उपविष्टम् समाधान-निष्ठम् इष्टम् पदम् गतम् ।

upaviSTam samAdhAna-niSTham iSTam padam gatam |

सौम्य-उदयम् इव_आदित्यम् दग्ध-इन्धनम् इव_अनलम् ॥७।९३।३॥

saumya-udayam iva_Adityam dagdha-indhanam iva_analam ||7|93|3||

बद्ध-पद्मासनम् शान्तम् समाधान-निरिङ्गिनम् ।

baddha-padma.Asanam zAntam samAdhAna-niriGginam |

गुल्फ-द्वितय-मध्य.स्थ-वृषणम् विषय-अतिगम् ॥७।९३।४॥

gulpha-dvitaya-madhya.stha-vRSaNam viSaya-atigam ||7|93|4||

मृष्ट-सौम्य-समाभोग-स्कन्ध-बन्धुर-स्कन्धरम् ।

mRSTa-saumya-samAbhoga-skandha-bandhura-skandharam |

सुस्थिर-उदार-विश्रान्त-स्फारक-स्थिति सुन्दरम् ॥७।९३।५॥

susthira-udAra-vizrAnta-sphAraka-sthiti sundaram ||7|93|5||

नाभि-निकट.ग-उत्तान-पाणि-द्वितय-दीप्तिभिः ।

nAbhi-nikaTa.ga-uttAna-pANi-dvitaya-dIptibhi: |

हृदय-अम्भोज-तेजोभिर् बहिष्ठैर् इव भासितम् ॥७।९३।६॥

hRdaya-ambhoja-tejobhi:_bahiSThai:_iva bhAsitam ||7|93|6||

श्लिष्ट-पक्ष्म​.ईक्षणम् क्षीण-सर्वेक्षम् स्वच्छताम् गतम् ।

zliSTa-pakSma-IkSaNam kSINa-sarva.IkSam svacchatAm gatam |

सरो निमीलित-अम्भोजम् इव सुप्तम् दिनात्यये ॥७।९३।७॥

saro nimIlita-ambhojam iva suptam dinAtyaye ||7|93|7||

अविक्षुभितम् आशान्तम् अन्तःकरण-कोटरम् ।

avikSubhitam AzAntam anta:karaNa-koTaram |

दधानम् धीरया वृत्त्या शान्त-उत्पातम् इव अम्बरम् ॥७।९३।८॥

dadhAnam dhIrayA vRttyA zAnta-utpAtam iva ambaram ||7|93|8||

अ.पश्यता निजम् देहम् तम् मुनिम् पश्यता पुरः ।

a.pazyatA nijam deham tam munim pazyatA pura: |

इदम् मया तदा तत्र चिन्तितम् चारु-चेतसा ॥७।९३।९॥

idam mayA tadA tatra cintitam cAru-cetasA ||7|93|9||

अयम् कश्चिद् महा.सिद्धः सम्प्राप्तो 'स्मिन् दिgaन्तरे ।

ayam kazcit_mahA.siddha: samprApta:_asmin dik.antare |

विचार्य_अहम् इव_एकान्तम् विश्राम-अर्थी महाम्बरम् ॥७।९३।१०॥

vicArya_aham iva_ekAntam vizrAma-arthI mahAmbaram ||7|93|10||

समाधि-योग्यम् एकान्तम् लभेय_इत्य्_इह चिन्तया ।

samAdhi-yogyam ekAntam labheya_iti_iha cintayA |

कुटी दृष्टा_इयम् एतेन सत्य-संकल्प-शालिना ॥७।९३।११॥

kuTI dRSTA_iyam etena satya-saMkalpa-zAlinA ||7|93|11||

मद्-आगमनम् एतेन ततो 'चिन्तयता चिरम् ।

mat-Agamanam etena tata:_acintayatA ciram |

तम् स्वदेहम् शवीभूतम् अपास्य_इह कृटा स्थितिः ॥७।९३।१२॥

tam sva-deham zavI.bhUtam apAsya_iha kRTA sthiti: ||7|93|12||

तद् इह_अस्तम् अहम् यामि स्वम् लोकम् इति निश्चयम् ।

tat_iha_astam aham yAmi svam lokam iti nizcayam |

यावद् गन्तुम् प्रवृत्तो ऽस्मि तावत् संकल्पन-क्षयात् ॥७।९३।१३॥

yAvat_gantum pravRtta:_asmi tAvat saMkalpana-kSayAt ||7|93|13||

सा निवृत्ता कुटी तत्र सम्पन्नम् व्योम केवलम् ।

sA nivRttA kuTI tatra sampannam vyoma kevalam |

स सिद्धो ऽपि निराधारः पतितो ऽधः समाधिमान् ॥७।९३।१४॥ 

sa siddha:_api nirAdhAra: patita:_adha: samAdhimAn ||7|93|14||

स्वप्न-संकल्प=संशान्तौ स्वप्न-संकल्प=पत्तनम् ।

svapna-saMkalpa=saMzAntau svapna-saMkalpa=pattanam |

यदा सा सु.कुटी नष्टा मत्-संकल्प-उपशान्तितः ॥७।९३।१५॥

yadA sA su.kuTI naSTA mat-saMkalpa-upazAntita: ||7|93|15||

स* पपात ततो ध्यानी जल-उत्पीड* इव_अम्बुदात् ।

sa* papAta tata:_dhyAnI jala-utpIDa* iva_ambudAt |

खाद्_इव_अनिल-नुन्नो ऽब्द* इन्दु-बिम्बम् इव क्षये ॥७।९३।१६॥

khAt_iva_anila-nunna:_abda* indu-bimbam iva kSaye ||7|93|16||

वैमानिक* इव_अपुण्यश् छिन्न.मूल* इव द्रुमः ।

vaimAnika* iva_apuNya:_chinna.mUla* iva druma: |

खात् त्यक्त* इव पाषाणः स* पपात ततो ऽवनौ ॥७।९३।१७॥

khAt tyakta* iva pASANa: sa* papAta tata:_avanau ||7|93|17||

अहम् यावद्_इयम् तावत् कुटिका_अस्त्व्_इति कल्पने ।

aham yAvat_iyam tAvat kuTikA_astu_iti kalpane |

क्षीणे कुटीक्षये जाते स* सिद्धः पतितः क्षणात् ॥७।९३।१८॥

kSINe kuTI-kSaye jAte sa* siddha: patita: kSaNAt ||7|93|18||

पतता तेन सिद्धेन ततः सौजन्य-कौतुकः ।

patatA tena siddhena tata: saujanya-kautuka: |

मनसा_एव_अहम् अगमम् नभसो वसुधा.तलम् ॥७।९३।१९॥

manasA_eva_aham agamam nabhasa:_vasudhA.talam ||7|93|19||

सो ऽपतत् पवन.स्कन्ध-वहन=आवर्त-वृत्तिभिः ।

sa:_apatat pavana.skandha-vahana=Avarta-vRttibhi: |

सप्त.द्वीप-समुद्र-अन्ते गीर्वाण-रमण-अवनौ ॥७।९३।२०॥

sapta.dvIpa-samudra-ante gIrvANa-ramaNa-avanau ||7|93|20||

प्राण-अपान-ऊर्ध्व-गामित्वात् खाद् यथास्थितम् एव सः ।

prANa-apAna-Urdhva-gAmitvAt khAt_yathA.sthitam eva sa: |

सृष्ट-पूर्व-ऊर्ध्व-मूर्ध-ऊर्व्याम् बद्धपद्मासनो ऽपतत् ॥७।९३।२१॥

sRSTa-pUrva-Urdhva-mUrdha-UrvyAm baddha.padma-Asana:_apatat ||7|93|21||

न प्रबुद्धो बभूव_असौ विचरम् तम् अचेतनः ।

na prabuddha:_babhUva_asau vicaram tam a.cetana: |

पाषाण-देह* इव वा तूल-आत्मा_इव_एव वा लघुः ॥७।९३।२२॥

pASANa-deha* iva vA tUla-AtmA_iva_eva vA laghu: ||7|93|22||

मया तद्-अवबोध-अर्थम् अथ यत्नवता तदा ।

mayA tat-avabodha-artham atha yatnavatA tadA |

कृत्वा जलदताम् व्योम्नि वृष्टम् गर्जितम् ऊर्जितम् ॥७।९३।२३॥

kRtvA jaladatAm vyomni vRSTam garjitam Urjitam ||7|93|23||

करक-अशनि-पातेन तेन तस्मिन् दिgaन्तरे ।

karaka-azani-pAtena tena tasmin dik.antare |

मयूरम् प्रावृषा_इव_अमुम् बद्ध्या बोधितवान् असौ ॥७।९३।२४॥

mayUram prAvRSA_iva_amum baddhyA bodhitavAn asau ||7|93|24||

बभूव_आभासित-अङ्ग-श्रीर् विकासित-विलोचनः ।

babhUva_AbhAsita-aGga-zrI:_vikAsita-vilocana: |

धारा-निकर-फुल्ल-आत्मा प्रावृषि_इव_अम्बुज-आकरः ॥७।९३।२५॥ 

dhArA-nikara-phulla-AtmA prAvRSi_iva_ambuja-Akara: ||7|93|25||

प्रबुद्धम् सम्प्रशान्तायाम् दृष्टौ तम् अहम् अग्रतः ।

अपृच्छम् स्वच्छया वृत्त्या निवृत्तम् परम.अर्थतः ॥७।९३।२६॥

क्व स्थितो ऽसि करोषि_इदम् किम् च, भो, मुनि.नायक । 

kva sthita:_asi karoSi_idam kim ca, bho, muni.nAyaka | 

कस्त्वम् कस्माद्_अलम् दूरान्_न भ्रंशम् अपि चेतसि ॥७।९३।२७॥

kastvam kasmAt_alam dUrAt_na bhraMzam api cetasi ||7|93|27||

इत्य्_उक्तो_माम् असौ प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् ।

iti_ukta:_mAm asau prekSya saMsmRtya prAktanIm gatim |

उवाच वचनम् चारु चातकः_जलदम् यथा ॥७।९३।२८॥

uvAca vacanam cAru cAtako jaladam yathA ||7|93|28||

सिद्ध* उवाच ।

siddha* uvAca |

प्रतिपालय मे यावत् स्व.वृत्तान्तम् स्मराम्य्_अहम् ।

pratipAlaya me yAvat sva.vRttAntam smarAmi_aham |

कथयिष्यामि ते पश्चात् पाश्चात्यम् वृत्तम् आत्मनः ॥७।९३।२९॥

kathayiSyAmi te pazcAt pAzcAtyam vRttam Atmana: ||7|93|29||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य्_उक्त्वा चिन्तयित्वा_आशु स* यथावृत्तम् अक्षतम् ।

iti_uktvA cintayitvA_Azu sa* yathAvRttam akSatam |

स्मृतवान् सायम् अह्नि_इव समाचरितम् आत्मनः ॥७।९३।३०॥

smRtavAn sAyam ahni_iva samAcaritam Atmana: ||7|93|30||

माम् अथ_उवाच वचनम् चारु-चन्द्र-अंशु-शीतलम् ।

mAm atha_uvAca vacanam cAru-candra-aMzu-zItalam |

आह्लादनम् अनिन्द्यम् च निरवद्यम् सुख-उदयम् ॥७।९३।३१॥

AhlAdanam anindyam ca niravadyam sukha-udayam ||7|93|31||

अधुना त्वम् मया, ब्रह्मन्, परिज्ञातो ऽभिवादये ।

adhunA tvam mayA, brahman, parijJAta:_abhivAdaye |

अतिक्रमो ऽयम् क्षन्तव्यः स्वभावो हि सताम् क्षमा ॥७।९३।३२॥ 

atikrama:_ayam kSantavya: svabhAva:_hi satAm kSamA ||7|93|32||

मुने चिरम् अहम् भ्रान्तो देव-उपवन=भूमिषु ।

mune ciram aham bhrAnta:_deva-upavana=bhUmiSu |

भोग-आमोद=विमोहेषु षट्पदः पद्मनीष्व्_इव ॥७।९३।३३॥

bhoga-Amoda=vimoheSu SaT.pada: padmanISu_iva ||7|93|33||

दृश्य-नद्याम् अथो चित्त-चल-कल्लोल-हेलया ।

dRzya-nadyAm atha.u citta-cala-kallola-helayA |

चक्र-आवर्त-उह्यमानेन मया_उद्विग्नेन चिन्तितम् ॥७।९३।३४॥

cakra-Avarta-uhyamAnena mayA_udvignena cintitam ||7|93|34||

संसार-सागरे दृश्य-कल्लोलैर् अहम् आकुलः ।

saMsAra-sAgare dRzya-kallolai:_aham Akula: |

कालेन-उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥७।९३।३५॥

kAlena-udvegam AyAta:_cAtaka:_avagrahe yathA ||7|93|35||

संविन्मात्र-एक-सारेषु रम्यम् भोगेषु नाम किम् ।

saMvit-mAtra-eka-sAreSu ramyam bhogeSu nAma kim |

अवतिष्ठे गत-उद्वेग-संविद्-व्योम्न्य्_एव केवलम् ॥७।९३।३६॥

avatiSThe gata-udvega-saMvit-vyomni_eva kevalam ||7|93|36||

शब्द-रूप-परम-स्पर्श-गन्ध-मात्राद्_ऋते परम् ।

zabda-rUpa-parama-sparza-gandha-mAtrAt_Rte param |

नेह किम्चन नाम_अस्ति किम् एतावत्य्_अहम् रसे ॥७।९३।३७॥

na_iha kiMcana nAma_asti kim etAvati_aham rase ||7|93|37||

चिन्मात्र-आकाशम् एव_एतत् सर्वम् चिन्मात्रम् एव वा ।

cid.mAtra-AkAzam eva_etat sarvam cid.mAtram eva vA |

तत् किम् अत्र-असद्-आकारे रमे नष्ट-मतिर् यथा ॥७।९३।३८॥ 

tat kim atra-a.sat-AkAre rame naSTa-mati:_yathA ||7|93|38||

विषया* विष-वैषम्या* वामाः काम-विमोह.दाः ।

viSayA* viSa-vaiSamyA* vAmA: kAma-vimoha.dA: |

रसाः सरस-वैरस्या* लुठन्न्_एषु न को हतः ॥७।९३।३९॥

rasA: sarasa-vairasyA* luThan_eSu na ka:_hata: ||7|93|39||

जीर्णा जीवित-जम्बाल-जरच्*छफरिका-मतिः ।

jIrNA jIvita-jambAla-jarat*zapharikA-mati: |

कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥

kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||

कायो ऽयम् अचिर-अपायो बुद्ध.दो ऽम्बु-निधाव् इव ।

kAya:_ayam acira-apAyo buddha.da:_ambu-nidhau_iva |

स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप-शिखा यथा ॥७।९३।४१॥

sphuran*eva puro-antarddhi yAti dIpa-zikhA yathA ||7|93|41||

विविधा-आकुल-कल्लोला चक्र-आवर्त-विधायिनी ।

vividhA-Akula-kallolA cakra-Avarta-vidhAyinI |

मृति-जन्म-बृहत्-कूला सुख.दुःख-तरङ्गिणी ॥७।९३।४२॥

mRti-janma-bRhat-kUlA sukha.du:kha-taraGgiNI ||7|93|42||

यौवन-उल्लासक-लिला जरा-धवल-फेनिला ।

yauvana-ullAsaka-lilA jarA-dhavala-phenilA |

काकतालीय-योगेन सम्पन्न-सुख.बुद्धदा ॥७।९३।४३॥

kAkatAlIya-yogena sampanna-sukha.buddhadA ||7|93|43||

व्यवहार-महा.वाह-रेखा-जड-रव-आकुला ।

vyavahAra-mahA.vAha-rekhA-jaDa-rava-AkulA |

राग.द्वेष-घन-उल्लासा भूतल.आलोल-देहिका ॥७।९३।४४॥

rAga.dveSa-ghana-ullAsA bhUtala.Alola-dehikA ||7|93|44||

लोभ-मोह-महा.आवर्ता पात-उत्पात-विवर्तनी ।

lobha-moha-mahA.AvartA pAta-utpAta-vivartanI |

हा तप्ता जीवित-आख्येयम् नदी नदन-शीतला ॥७।९३।४५॥

hA taptA jIvita-Akhyeyam nadI nadana-zItalA ||7|93|45||

जीर्णा जीवित-जम्बाल-जरच्*छफरिका-मतिः ।

jIrNA jIvita-jambAla-jarat*zapharikA-mati: |

कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥

kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||

कायो ऽयम् अचिर-अपायो बुद्ध.दो ऽम्बु-निधाव् इव ।

kAya:_ayam acira-apAyo buddha.da:_ambu-nidhau_iva |

स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप-शिखा यथा ॥७।९३।४१॥

sphuran*eva puro-antarddhi yAti dIpa-zikhA yathA ||7|93|41||

विविधा-आकुल-कल्लोला चक्र-आवर्त-विधायिनी ।

vividhA-Akula-kallolA cakra-Avarta-vidhAyinI |

मृति-जन्म-बृहत्-कूला सुख.दुःख-तरङ्गिणी ॥७।९३।४२॥

mRti-janma-bRhat-kUlA sukha.du:kha-taraGgiNI ||7|93|42||

अपूर्वाण्य्_उपगच्छन्ति तथा पूर्वाणि यान्त्य्_अलम् ।

apUrvANi_upagacchanti tathA pUrvANi yAnti_alam |

संसार-सरिद्-अम्बूनि संगत-अतिघनानि च ॥७।९३।४६॥

saMsAra-sarit-ambUni saMgata-atighanAni ca ||7|93|46||

प्रवृत्ता* ये निवर्तन्ते तैर् अलम् हत-भावकैः ।

pravRttA* ye nivartante tai:_alam hata-bhAvakai: |

अपूर्वा* ये प्रवर्तन्ते तेष्व्_अथ_आस्था_इह कीदृशी ॥७।९३।४७॥

apUrvA* ye pravartante teSu_atha_AsthA_iha kIdRzI ||7|93|47||

सर्व.स्थाः सरितो वारि प्रयात्य्_आयाति च_आकरात् ।

sarva.sthA: sarita:_vAri prayAti_AyAti ca_AkarAt |

देह-नाद्याः पयस् त्व्_आयुर् यात्य्_एव_आयाति नो पुनः ॥७।९३।४८॥ 

deha-nAdyA: paya:_tu_Ayu:_yAti_eva_AyAti na.u puna: ||7|93|48||

शतश: परिवर्तन्ते प्रतिपिण्डम् क्षणम् प्रति ।

zataza: parivartante pratipiNDam kSaNam prati |

कुलाल-चक्रक-अभावा* इव भावा* भव-अम्बुधौ ॥७।९३।४९॥ 

kulAla-cakraka-abhAvA* iva bhAvA* bhava-ambudhau ||7|93|49||

चरन्ति चतुराश् चौरा* विषमा* विषय-अरय: ।

caranti caturA:_caurA: viSamA: viSaya-araya: |

हरन्ति भाव-सर्वस्वम् जागर्मि स्वपिमि इह किम् ॥७।९३।५०॥ 

haranti bhAva-sarvasvam jAgarmi svapimi iha kim ||7|93|50||

आयुष: खण्ड-खण्डाश् च निपतन्त: पुन:पुन: ।

AyuSa: khaNDa-khaNDA:_ca nipatanta: puna:puna: |

न कश्चिद् वेत्ति कालेन क्षतानि दिवसान्य्_अहो ॥७।९३।५१॥ 

na kazcit_vetti kAlena kSatAni divasAni_aho ||7|93|51||

इदम् अद्य तथा_इदम् च तथा_इदम् इदम् अस्य मे ।

idam adya tathA_idam ca tathA_idam idam asya me |

एवम् कलनया लोको गतम् प्राप्तम् न वेत्त्य्_अहो ॥७।९३।५२॥

evam kalanayA loka:_gatam prAptam na vetti_aho ||7|93|52||

भुक्तम् पीतम् अनन्तासु भ्रान्तम् च वन-भूमिषु ।

bhuktam pItam anantAsu bhrAntam ca vana-bhUmiSu |

दृष्टानि सुख.दु:खानि किम् अन्यद् इह साध्यते ॥७।९३।५३॥

dRSTAni sukha.du:khAni kim anyat_iha sAdhyate ||7|93|53||

सुख.दुःख-अनुभवनाद् भूयोभूयो विवर्तणात् ।

sukha.du:kha-anubhavanAt_bhUya:bhUya:_vivartaNAt |

अनित्यत्वाच् च भावानाम् स्थिता निष्कौतुका* वयम् ॥७।९३।५४॥

anityatvAt_ca bhAvAnAm sthitA niSkautukA* vayam ||7|93|54||

न धनानि न मित्राणि न सुखानि न बान्धवः ।

na dhanAni na mitrANi na sukhAni na bAndhava: |

शक्नुवन्ति परित्रातुम् कालेन_अकलितम् जनम् ॥७।९३।५८॥

zaknuvanti paritrAtum kAlena_akalitam janam ||7|93|58||

जनो जीमूत-जठर-जलवd-गिरि-कुक्षिषु ।

jana:_jImUta-jaThara-jalavat-giri-kukSiSu |

यात्य्_अन्तः शून्य* एव_अस्तम् पांसु_उपचय-पेलवः ॥७।९३।५९॥

yAti_anta: zUnya* eva_astam pAMsu_upacaya-pelava: ||7|93|59||

न मे मनोरमाः कामा* न च रम्या* विभूतयः ।

na me manoramA: kAmA* na ca ramyA* vibhUtaya: |

इदम् मत्त-अङ्गन-अपाङ्ग-भङ्ग-लोलम् च जीवितम् ॥७।९३।६०॥

idam matta-aGgana-apAGga-bhaGga-lolam ca jIvitam ||7|93|60||

क्व_इव कस्य कथम् नाम कुत* आश्वासना, मुने ।

kva_iva kasya katham nAma kuta* AzvAsanA, mune |

अद्य श्वो वा_आपदम् पापो मृत्युर् मूर्ध्नि नियच्छति ॥७।९३।६१॥

adya zva:_vA_Apadam pApa:_mRtyu:_mUrdhni niyacchati ||7|93|61||

शरीरम् पर्णवद् भ्रंशि जीवितम् जीर्ण-संस्थिति ।

zarIram parNavat_bhraMzi jIvitam jIrNa-saMsthiti |

धीरधीरतया ग्रस्ता* रसा* नीरसताम् गताः ॥७।९३।६२॥

dhIradhIratayA grastA* rasA* nIrasatAm gatA: ||7|93|62||

नीतम् मनोरथैर् एव नीरसैर् वा_आपुर-आततम् ।

nItam manorathai:_eva nIrasai:_vA_Apura-Atatam |

न मम स्वम् चमत्कार-कारि किम्चिद् अपि_ईहितम् ॥७।९३।६३॥

na mama svam camatkAra-kAri kiMcit_api_Ihitam ||7|93|63||

मोहो ऽद्य मन्द्यम् आयातो देहो नेह_उपयुज्यते ।

moha:_adya mandyam AyAta:_deha:_na_iha_upayujyate |

अनास्था_एव_उत्तम-अवस्था स्थान.अवस्था_एव_अधमा स्थितिः ॥७।९३।६४॥

anAsthA_eva_uttama-avasthA sthAna.AsthA_eva_adhamA sthiti: ||7|93|64||

आपद्-आपतिता_एव_इयम् अहो मोह-विधायिनी ।

Apat-ApatitA_eva_iyam aho moha-vidhAyinI |

नित्यम् इत्य्_एव मन्तव्यम् सक्तव्यम् नेह संसृतौ ॥७।९३।६५॥

nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||

विधिभिः प्रतिषेधैश् च शाश्वतैर् अप्य्_अशाश्वतैः ।

vidhibhi: pratiSedhai:_ca zAzvatai:_api_azAzvatai: |

यथेष्टम् नीयते लोके जलम् निम्न-उन्नतैः_इव ॥७।९३।६६॥

yathA.iSTam nIyate loke jalam nimna-unnatai:_iva ||7|93|66||

विवेक-आमोद-सर्वस्वम् चेतः कुसुम-कोशतः ।

viveka-Amoda-sarvasvam ceta: kusuma-kozata: |

हृत्वा मूर्च्छाः प्रयच्छन्ति विषया* विष-वायवः ॥७।९३।६७॥

hRtvA mUrcchA: prayacchanti viSayA* viSa-vAyava: ||7|93|67||

असद्_एव तथा नाम दृष्टम् सत्ताम् उपागतम् ।

asat_eva tathA nAma dRSTam sattAm upAgatam |

यथा तद्_एव सद्रूपम् सम्पन्नम् असद्_एव सत् ॥७।९३।६८॥

yathA tat_eva sat-rUpam sampannam asat_eva sat ||7|93|68||

दोलायन्त्यो ऽवनौ देहम् सागरान् सागर-अङ्गनाः ।

dolAyantya:_avanau deham sAgarAn sAgara-aGganA: |

यथा धावन्ति धावन्ति जनता विषयांस्_तथा ॥७।९३।६९॥

yathA dhAvanti dhAvanti janatA viSayAn_tathA ||7|93|69||

धावन्ति विषयांल्_लक्ष्यम् उन्मुक्ताश् चित्त-सायकाः ।

dhAvanti viSayAn_lakSyam unmuktA:_citta-sAyakA: |

स्पृशन्ति न गुणान् भूयः कृत.घ्नाः सौहृदम् यथा ॥७।९३।७०॥ 

spRzanti na guNAn bhUya: kRta.ghnA: sauhRdam yathA ||7|93|70||

उत्पात-वायुर् एव_आयुर् मित्राण्य्_एव_अतिशत्रवः ।

utpAta-vAyu:_eva_Ayu:_mitrANi_eva_ati.zatrava: |

बन्धवो बन्धनान्य्_एव धनान्य्_एव_अति नैधनम् ॥७।९३।७१॥ 

bandhava:_bandhanAni_eva dhanAni_eva_ati naidhanam ||7|93|71||

सुखान्य्_एव_अतिदुःखानि सम्पदः परम-आपदः ।

sukhAni_eva_ati.du:khAni sampada: parama-Apada: |

भोगा भव-महा.रोगा रतिर् एव परारतिः ॥७।९३।७२॥

bhogA bhava-mahA.rogA rati:_eva parArati: ||7|93|72||

आपदः सम्पदः सर्वाः सुखम् दुःखाय केवलम् ।

Apada: sampada: sarvA: sukham du:khAya kevalam |

जीवितम् मरणाय_एव बत माया-विजृम्भितम् ॥७।९३।७३॥

jIvitam maraNAya_eva bata mAyA-vijRmbhitam ||7|93|73||

बहून् काल-परावर्तान् इष्ट-अनिष्टान् सुखम् मनाक् ।

bahUn kAla-parAvartAn iSTa-aniSTAn sukham manAk |

पश्यन् प्रिय-वियोगांश्*च याति जर्जरताम् जनः ॥७।९३।७४॥

pazyan priya-viyogAn*ca yAti jarjaratAm jana: ||7|93|74||

भोगा* विषय-सम्भोगा* भोगा* एव फणावताम् ।

bhogA* viSaya-sambhogA* bhogA* eva phaNAvatAm |

दशन्त्य्_एव मनाक् स्पृष्टा* दृष्टा* नष्टाः प्रतिक्षणम् ॥७।९३।७५॥

dazanti_eva manAk spRSTA* dRSTA* naSTA: pratikSaNam ||7|93|75||

आयुर् याति निरायास-पद-प्राप्ति-विवर्जितैः ।

Ayu:_yAti nirAyAsa-pada-prApti-vivarjitai: |

उदर्क-भङ्गुर-आकारैः करालैः कष्ट-चेष्टितैः ॥७।९३।७६॥

udarka-bhaGgura-AkArai: karAlai: kaSTa-ceSTitai: ||7|93|76||

भोग-आशा-बद्ध-तृष्णानाम् अपमानः पदे पदे ।

bhoga-AzA-baddha-tRSNAnAm apamAna: pade pade |

आलानम् अवलीनानाम् वन्यानाम् इव दन्तिनाम् ॥७।९३।७७॥

AlAnam avalInAnAm vanyAnAm iva dantinAm ||7|93|77||

सम्पदः प्रमदाश् च_एव तरङ्ग-उत्सङ्ग-भङ्गुराः ।

sampada: pramadA:_ca_eva taraGga-utsaGga-bhaGgurA: |

कस् तास्व्_अहि-फणाच्_छत्र*च्छायासु रमते बुधः ॥७।९३।७८॥

ka:_tAsu_ahi-phaNAt_chatra*chAyAsu ramate budha: ||7|93|78||

सत्यम् मनोरमाः कामाः सत्यम् रम्या* विभूतयः ।

satyam manoramA: kAmA: satyam ramyA* vibhUtaya: |

किम्तु मत्त-अङ्गन-अपाङ्ग-भङ्ग-लोलम् हि जीवितम् ॥७।९३।७९॥

kimtu matta-aGgana-apAGga-bhaGga-lolam hi jIvitam ||7|93|79||

आपात-रमणीयेषु रमन्ते विषयेषु ये ।

ApAta-ramaNIyeSu ramante viSayeSu ye |

अत्यन्त-भव्य-सेव्यानि मम जातु न तुष्टये ॥७।९३।८०॥

atyanta-bhavya-sevyAni mama jAtu na tuSTaye ||7|93|80||

द्वन्द्व-दोष-उपरुद्धानि दुःसाध्यान्य्_अस्थिराणि च ।

dvandva-doSa-uparuddhAni du:sAdhyAni_asthirANi ca |

धनान्य्_अभव्य-सेव्यानि मम जातु न तुष्टये ॥७।९३।८१॥

dhanAni_abhavya-sevyAni mama jAtu na tuSTaye ||7|93|81||

आपात-मात्र-मधुरा दुःख-पर्यवसायिनी ।

ApAta-mAtra-madhurA du:kha-paryavasAyinI |

मोहनाय_एव लोकस्य लक्ष्मीः क्षण-विलासिनी ॥७।९३।८२॥

mohanAya_eva lokasya lakSmI: kSaNa-vilAsinI ||7|93|82||

आपात-रमणीयानि विमर्द-विसराण्यति ।

ApAta-ramaNIyAni vimarda-visarANyati |

दुःखान्य्_आपत्-प्रदातृणि संगतानि खलैर् इव ॥७।९३।८३॥ 

du:khAni_Apat-pradAtRNi saMgatAni khalai:_iva ||7|93|83||

शरद्-अम्बुधर*च्छाया-गत्वर्यो यौवन-श्रियः ।

zarat-ambudhara*chAyA-gatvarya:_yauvana-zriya: |

आपात-रम्या* विषयाः पर्यन्त-परितापिनः ॥७।९३।८४॥

ApAta-ramyA viSayA: paryanta-paritApina: ||7|93|84||

अन्तकः पryaवस्थाता जीविते महताम् अपि ।

antaka: pari.avasthAtA jIvite mahatAm api |

जलन्त्य्_आयूंषि शाख-अग्र-लम्ब-अम्बुनि_इव देहिनाम् ॥७।९३।८५॥

jalanti_AyUMSi zAkha-agra-lamba-ambuni_iva dehinAm ||7|93|85||

जीर्यन्ते जीर्यतः केशा* दन्ता* जीर्यन्ति जीर्यतः ।

jIryante jIryata: kezA* dantA* jIryanti jIryata: |

क्षीयते जीर्यते सर्वम् तृणा_एव_एका न जीर्यते ॥७।९३।८६॥

kSIyate jIryate sarvam tRNA_eva_ekA na jIryate ||7|93|86||

भोग-अभोग-अतिगहने सर्वस्मिन् काय-कानने ।

bhoga-abhoga-ati.gahane sarvasmin kAya-kAnane |

परम् उल्लासम् आयाति तृष्णा_एव_एका न जीर्यते ॥७।९३।८७॥

param ullAsam AyAti tRSNA_eva_ekA na jIryate ||7|93|87||

बाल्यम् यौवनवद्_याति यौवनम् याति बाल्यवत् ।

bAlyam yauvanavat_yAti yauvanam yAti bAlyavat |

उपमान-उपमेयत्वम् भङ्गुरत्वम् मिथो ऽनयोः ॥७।९३।८८॥

upamAna-upameyatvam bhaGguratvam mitha:_anayo: ||7|93|88||

जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा ।

jIvitam galati kSipram jalam aJjalinA yathA |

प्रवाहे इव वाहिन्या गतम् न विनिवर्तते ॥७।९३।८९॥

pravAhe iva vAhinyA gatam na vinivartate ||7|93|89||

झतित्य्_एव_आगतो देहः कृतो ऽप्य्_अर्जुन-वातवत् ।

jhatiti_eva_Agata:_deha: kRta:_api_arjuna-vAtavat |

याति पश्यत्य्_एव_अस्तम् तरङ्ग-अम्बुद-दीपवत् ॥७।९३।९०॥

yAti pazyati_eva_astam taraGga-ambuda-dIpavat ||7|93|90||

रम्येष्व्_अरम्यता दृष्टा स्थिरेष्व्_अस्थिरता_अपि च ।

ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca |

सत्येष्व्_असत्यता_अर्थेषु तेनेह विरसा वयम् ॥७।९३।९१॥

satyeSu_asatyatA_artheSu tena_iha virasA vayam ||7|93|91||

सुखम् यद्_आत्म-विश्रान्तौ गते मनसि सत्त्वताम् ।

sukham yat_Atma-vizrAntau gate manasi sattvatAm |

पाताले भूतले स्वर्गे तन्_न भोगेषु केषुचित् ॥७।९३।९२॥

pAtAle bhUtale svarge tat_na bhogeSu keSucit ||7|93|92||

अपि सम्पूर्ण-हृद्य-अर्थाः पञ्च_अपि_इन्द्रिय-वृत्तयः ।

api sampUrNa-hRdya-arthA: paJca_api_indriya-vRttaya: |

तावj जयन्ति माम् एता* भृङ्गम् चित्र-लता* इव ॥७।९३।९३॥

tAvat_jayanti mAm etA: bhRGgam citra-latA: iva ||7|93|93||

अद्य दीर्घेण कालेन निर्-अहम्कृतिना मया ।

adya dIrgheNa kAlena nir-aham.kRtinA mayA |

स्वर्ग-अपवर्ग-वैतृष्ण्यम् इदम् आसादितम् धिया ॥७।९३।९४॥

svarga-apavarga-vaitRSNyam idam AsAditam dhiyA ||7|93|94||

चिरम् एकान्त-विश्रान्त्यैस् तेन_एतन्_नभसः पदम् ।

ciram ekAnta-vizrAntyai:_tena_etan_nabhasa: padam |

त्वम् इव_आगतवान् अत्र दृष्तवान् अस्मि ताम् कुटीम् ॥७।९३।९५॥

tvam iva_AgatavAn atra dRStavAn asmi tAm kuTIm ||7|93|95||

अद्य_एतत् सम्परिज्ञातम् यद्॒एषा भवतः कुटी ।

adya_etat sam.parijJAtam yat_eSA bhavata: kuTI |

आगन्ता त्वम् पुनश् च_इति मया तn_न विचारितम् ॥७।९३।९६॥

AgantA tvam punar_ca_iti mayA tat_na vicAritam ||7|93|96||

तदा त्व्_अत्र मया ज्ञातम् कश्चित् सिद्धो ऽयम् आत्मना ।

tadA tu_atra mayA jJAtam kazcit siddha:_ayam AtmanA |

देहम् त्यक्त्वा_इह निर्वाणम् गत* इत्य्_अनुमानतः ॥७।९३।९७॥

deham tyaktvA_iha nirvANam gata* iti_anumAnata: ||7|93|97||

एतन् मे, भगवन्, वृत्तम् एषो॒ऽस्मि_इति यथास्थितम् ।

etat_me bhagavan vRttam eSa:_asmi_iti yathAsthitam |

मया ते कथितम् सर्वम् यथा जानासि तत् कुरु ॥७।९३।९८॥

mayA te kathitam sarvam yathA jAnAsi tat kuru ||7|93|98||

सिद्धैर् न यावद् अवधान-परैर् विचार्य

siddhai:_na yAvat_avadhAna-parai:_vicArya

निर्णीतम् उत्तम-धियान्तर-शेष-वस्तु ।

nirNItam uttama-dhiyAntara-zeSa-vastu |

तावत् त्रिकाल-कलनम् न विदन्ति किम्चित्

tAvat trikAla-kalanam na vidanti kimcit

इत्य्_अब्जज.आदि-मनसो ऽपि मुने स्वभावः ॥७।९३।९९॥

iti_abjaja.Adi-manasa:_api mune svabhAva: ||7|93|99||

||

 

 

 

oॐm

 

 

 

 

 

 

 

The Siddha.Adept

 

 

Vasishtha said—

 

अथ_एवम्.रूप-संवित्तेः परावृत्त्य प्रयत्नतः ।

atha_evam.rUpa-saMvitte: parAvRttya prayatnata: |

तम् अम्बर-कुटी-कोश-देशम् आगत-वाहनम् ॥७।९३।१॥

tam ambara-kuTI-koza-dezam Agata-vAhanam ||7|93|1||

.

from the Awareness I've desribed

I made an effort & returned  to that cozy spot, my Hut, my journey's.end

.

atha.then/next

evaMrUpa.xx. saMvitti.xx.e: parAvRttya.xx. prayatna.xx.-tas.from/thru + tam.that.one ambara.sky.kuTI.body\hut.koza.sheath.deza.place/country.m Agata.having.come.to.

vAhana.xx.m x

.

*SVenk. After all this, I re-entered my cottage or hermitage in outer space.

*VLMitra. As my mind was turned from the sight of phenomenals, and employed in the meditation of the only One; I found myself to be suddenly transported to my holy cell in the air.

 

यावत् तत्र न पश्यामि स्व.देहम् क्वचन स्थितम् ।

yAvat tatra na pazyAmi sva.deham kvacana sthitam |

पश्यामि केवलम् सिद्धम् कम् अप्य्_अन्यम् पुरः स्थितम् ॥७।९३।२॥

pazyAmi kevalam siddham kam api_anyam pura: sthitam ||7|93|2||

.

yAvat tatra na pazyAmi sva.deham when there I did not see my own.body

kvacana sthitam anyhow situate 

pazyAmi kevalam siddham I see only the Adept

kam api_anyam pura: sthitam seated before nobody else

. 

*SVenk.2 I looked for my physical body. It was not there. But, I found an aged sage sitting in that hermitage.

*VLMitra.2. There I lost the sight of my own body, and know not where I was seated; when all of a sudden the sacred person of a siddha or aerial saint, appeared in view, and to be seated before me

 

उपविष्टम् समाधान-निष्ठम् इष्टम् पदम् गतम् ।

upaviSTam samAdhAna-niSTham iSTam padam gatam |

सौम्य-उदयम् इव_आदित्यम् दग्ध-इन्धनम् इव_अनलम् ॥७।९३।३॥

saumya-udayam iva_Adityam dagdha-indhanam iva_analam ||7|93|3||

.

seated there

settled in Samaadhaana.Contemplation

gone to the desired state

like a sun grown cool

like a fire when the wood has burned

.

upaviSTa.seated.m samAdhAna.attention/meditation\arranging.

niSTha.settled.m iSTa.desired.m pada.condition.m gata.having.gone.to.m + saumya.auspicious\hey.my.dear.udaya.rise/ascent.m iva.like/as.if Aditya.sun.m

dagdha.burned.indhana.kindling.m iva.like/as.if anala.fire.m  - x

.

*SVenk.3 He was in deep meditation.

*VLMitra.3. He sat in his mood of deep meditation, and was entranced in his thought of the supreme spirit; his appearance was as bright as the sun, and his person was as shining as the flaming fire.

 

बद्ध-पद्मासनम् शान्तम् समाधान-निरिङ्गिनम् ।

baddha-padma.Asanam zAntam samAdhAna-niriGginam |

गुल्फ-द्वितय-मध्य.स्थ-वृषणम् विषय-अतिगम् ॥७।९३।४॥

gulpha-dvitaya-madhya.stha-vRSaNam viSaya-atigam ||7|93|4||

.

baddha-padmAsanam in Bound-Lotus posture zAntam peaceful samAdhAna-niriGginam veiled in contemplation  gulpha-dvitaya-madhya.stha-vRSaNam ankle-both-between.set-scrotum viSaya-atigam gone beyond sense.objects

.

#vRSaNa, #vRSaNI - sprinkling , fertilizing MW. • m. (or n. Siddh.) the scrotum , (du.) the testicles VS. &c. &c

*SVenk.4 He was seated in the lotus-posture.

*VLMitra.4. He sat quiet and steadily in his posture of padmásana between his two knees and heels; and remained absorbed in meditation, having no motion of his body, nor any thought of anything in his mind,

* baddha-padmAsanam in Bound-Lotus posture zAntam peaceful samAdhAna-niriGginam veiled in contemplation  gulpha-dvitaya-madhya.stha-vRSaNam ankle-both-between.set-scrotum viSaya-atigam gone beyond sense.objects

 

मृष्ट-सौम्य-समाभोग-स्कन्ध-बन्धुर-स्कन्धरम् ।

mRSTa-saumya-samAbhoga-skandha-bandhura-skandharam |

सुस्थिर-उदार-विश्रान्त-स्फारक-स्थिति सुन्दरम् ॥७।९३।५॥

susthira-udAra-vizrAnta-sphAraka-sthiti sundaram ||7|93|5||

.

mRSTa.xx.saumya.auspicious.

samAbhoga.xx.skandha.xx.bandhura.xx.skandhara.xx.m + susthira.well-established/firm/constant.

udAra.xx.vizrAnta.reposed.

sphAraka.xx.sthiti.state/situation/condition.sundara.beautiful/fair.m

.

*SVenk.5 His face was radiant and beautiful on account of the peace and bliss that filled him.

*VLMitra.5.His body was besmeared with ashes, and his head was borne erect upon his shoulders; he sat quiet and quite at ease, with his bright countenance and in sedate posture.

 

नाभि-निकट.ग-उत्तान-पाणि-द्वितय-दीप्तिभिः ।

nAbhi-nikaTa.ga-uttAna-pANi-dvitaya-dIptibhi: |

हृदय-अम्भोज-तेजोभिर् बहिष्ठैर् इव भासितम् ॥७।९३।६॥

hRdaya-ambhoja-tejobhi:_bahiSThai:_iva bhAsitam ||7|93|6||

.

nAbhi-nikaTa.ga-uttAna-pANi-dvitaya-dIptibhi: -

w nAbhi-nikaTa.ga-uttAna-pANi-dvitaya-dIptis +

hRdaya-ambhoja-tejobhi: -

w heard.lotus-energies

bahiSThai:_iva bhAsitam x

*SVenk.6 His lotus-like hands had been placed in front of his navel, and they shone with an extraordinary brilliance.

*VLMitra.6. The palms of both his hands were lifted up, and were set open below his navel; and their brightness caused his lotiform heart to be as full-blown, as the sun-beam expands the lotuses in lakes.

 ##tej - ##tej, tejati - to protect - #tejas -n.- tip of a flame • glow, fire rv. &c • the bright appearance of the human body (in health) • the heating faculty of the human frame seated in the bile • ardor, vital power • (in sAMkhya phil) #rajas (passion) • spiritual power [In Tibetan Buddhism, Tejas Heat. Students of Naropa's Seven Yogas will recognize this as Tummo. jd] or moral or magical power or influence • majesty, glory - y2014.006 +

 

श्लिष्ट-पक्ष्म​.ईक्षणम् क्षीण-सर्वेक्षम् स्वच्छताम् गतम् ।

zliSTa-pakSma-IkSaNam kSINa-sarva.IkSam svacchatAm gatam |

सरो निमीलित-अम्भोजम् इव सुप्तम् दिनात्यये ॥७।९३।७॥

saro nimIlita-ambhojam iva suptam dinAtyaye ||7|93|7||

.

zliSTa.xx.pakSma.eyelash.IkSaNa.eyes/vision.m kSINa.wasted/broken.down/feeble.sarvekSa.all.looking.at/seeing.m svaccha.very.clear.xx.tA.ness.m gata.having.gone.to.m +

sara.xx.: nimIlita.xx.ambhoja.xx.m iva.like/as.if supta.asleep.m

dinAtyaya.xx.e

.

*SVenk.7-8 His eyes were closed and he was obviously beyond body-consciousness.

*VLMitra.7. His eyelids were closed, and his eyesight was as weak, as to view all the visibles in one light of whiteness, and they seemed to be as sleepy, as the closing petals of the lotus of the close of the day.

 

अविक्षुभितम् आशान्तम् अन्तःकरण-कोटरम् ।

avikSubhitam AzAntam anta:karaNa-koTaram |

दधानम् धीरया वृत्त्या शान्त-उत्पातम् इव अम्बरम् ॥७।९३।८॥

dadhAnam dhIrayA vRttyA zAnta-utpAtam iva ambaram ||7|93|8||

.

a-not.vikSubhita.xx.m

AzAnta.xx.m anta:karaNa.inner.impulse/control-koTara:.hollow/cave.m + dadhAna.xx.m dhIra.settled/firm.yA

vRtti.xx.yA zAnta.quieted.

utpAta.xx.m iva.like/as.if ambara.sky.m x

.

*VLMitra.8 His mind was as calm in all its closets (i. e. thoughts), as the sides of the horizon in their stillness; and his soul was as unperturbed, as the serene sky freed from a tempest: (calm after storm).

 

अ.पश्यता निजम् देहम् तम् मुनिम् पश्यता पुरः ।

a.pazyatA nijam deham tam munim pazyatA pura: |

इदम् मया तदा तत्र चिन्तितम् चारु-चेतसा ॥७।९३।९॥

idam mayA tadA tatra cintitam cAru-cetasA ||7|93|9||

.

a.pazyatA nijam deham

tam

munim pazyatA pura: =

idam mayA tadA tatra cintitam cAru-cetasA  - x

.

not seeing my native.born body yet seeing the muni before me

this was the thought that came to my awareness:

.

*vlm.p.9 I could not see my own body, yet I could plainly see that of the saint placed before me. Then I reflected with the clear-sightedness of my discernment.

 

अयम् कश्चिद् महा.सिद्धः सम्प्राप्तो 'स्मिन् दिgaन्तरे ।

ayam kazcit_mahA.siddha: samprApta:_asmin dik.antare |

विचार्य_अहम् इव_एकान्तम् विश्राम-अर्थी महाम्बरम् ॥७।९३।१०॥

vicArya_aham iva_ekAntam vizrAma-arthI mahAmbaram ||7|93|10||

.

ayaM kazcit_mahA.siddha:

this certain Gread.Adept

samprApta:_asmin_dig.antare

arrived here is this part of the world +

vicArya_aham iva_ekAntam x

vizrAma-arthI mahAmbaram x

.

*SVenk.10 Surely, this is a great and perfected sage. Like me, he must have arrived here seeking total seclusion.

*VLMitra.10. I find this great and perfect siddha of saint in this solitary part of the firmament; and I believe him to be as absorbed in his meditation, as I am at my ease in this lonely spot

 

समाधि-योग्यम् एकान्तम् लभेय_इत्य्_इह चिन्तया ।

samAdhi-yogyam ekAntam labheya_iti_iha cintayA |

कुटी दृष्टा_इयम् एतेन सत्य-संकल्प-शालिना ॥७।९३।११॥

kuTI dRSTA_iyam etena satya-saMkalpa-zAlinA ||7|93|11||

.

समाधि-योग्यम् एकान्तं लभेय

having got a solitary place fit for samAdhi

इति इह चिन्तया

with such thought here

कुटी दृष्टा इयम् एतेन

this hut (has been) seen by him

सत्य-संकल्प-शालिना

by means of his real-conception

.

*SVenk.11 Since he sought seclusion he must have seen this hermitage in space.

*VLMitra.11. It is very likely that this saint, being earnest in his desire of.deep meditation, and finding this retired cell of mine most favourable to it, has called here of his own accord.

 

मद्-आगमनम् एतेन ततो 'चिन्तयता चिरम् ।

mat-Agamanam etena tata:_acintayatA ciram |

तम् स्वदेहम् शवीभूतम् अपास्य_इह कृटा स्थितिः ॥७।९३।१२॥

tam sva-deham zavI.bhUtam apAsya_iha kRTA sthiti: ||7|93|12||

.

mad-Agamanam / mada-Agamanam - my coming =

etena by this tatas.thence/from.that  

acintayatA.xx.

ciram.for.long + tam.that.one svadeha.ownbody.m zavI.bhUtam that own.body corpse.being

apAsya.xx. iha.here/in.this.world kRta.done/made.A sthiti.state/situation/condition.:

.

*SVenk.12 Perhaps he expected me to return and seeing that I had not returned for a long time, he must have thrown that body out and himself occupied the hermitage.

*VLMitra.12. He thought I had cast off my mortal coil, and could not perceive by his deep attention that I had returned to it; so he threw away my dead body as he thought it, and made his residence in that cell of mine.

 

तद् इह_अस्तम् अहम् यामि स्वम् लोकम् इति निश्चयम् ।

tat_iha_astam aham yAmi svam lokam iti nizcayam |

यावद् गन्तुम् प्रवृत्तो ऽस्मि तावत् संकल्पन-क्षयात् ॥७।९३।१३॥

yAvat_gantum pravRtta:_asmi tAvat saMkalpana-kSayAt ||7|93|13||

.

tat_iha astam aham yAmi to that setting I come svam lokam iti nizcayam "my own world" certainly yAvat_gantum as much as to go to it pravRtta:_asmi x tAvat - thad.much  saMkalpana-kSayAt thru the weakening of my object of conception

...

.

*SVenk.13 Let me return to my own realm.

*VLMitra.13. Seeing thus the loss of my body here, I thought of repairing to my own abode (in the constellation of pleiades Saptarshi mandalam and as I was attempting to proceed thereto, I resigned my attachment to my lone cell (which was now held by

another).

* tat_iha astam aham yAmi to that setting I come svam lokam iti nizcayam "my own world" certainly yAvat_gantum as much as to go to it pravRtta:_asmi x tAvat - thad.much  saMkalpana-kSayAt thru the weakening of my object of conception

 

सा निवृत्ता कुटी तत्र सम्पन्नम् व्योम केवलम् ।

sA nivRttA kuTI tatra sampannam vyoma kevalam |

स सिद्धो ऽपि निराधारः पतितो ऽधः समाधिमान् ॥७।९३।१४॥

sa siddha:_api nirAdhAra: patita:_adha: samAdhimAn ||7|93|14||

.

sA nivRttA kuTI tatra ... the hut was gone there  sampannam vyoma the sky produced kevalam alone sas.that siddha.Adept: api.tho/even nirAdhAra.without.support: even the Adept was unsupported  patita:_adha: fallen down samAdhimAn in his Samádhi

.

*SVenk.14 When I thus reflected and when my desire to stay in that hermitage ceased, that hermitage disappeared and with it even that sage disappeared.

*VLMitra.14 This cell was dilapidated also in time, and there remained an empty void only in lieu of it; and the saint that had taken my place therein, lost his stay also for want of the cell, and fell downward in his meditative mood.

* sA nivRttA kuTI tatra ... the hut was gone there  sampannam vyoma they sky produced kevalam alone sa: siddha:_api nirAdhAra: even the Adept was unsupported  patita:_adha: fallen down samAdhimAn in his Samádhi.

 

स्वप्न-संकल्प=संशान्तौ स्वप्न-संकल्प=पत्तनम् ।

svapna-saMkalpa=saMzAntau svapna-saMkalpa=pattanam |

यदा सा सु.कुटी नष्टा मत्-संकल्प-उपशान्तितः ॥७।९३।१५॥

yadA sA su.kuTI naSTA mat-saMkalpa-upazAntita: ||7|93|15||

.

when the dream-concept ceased

my dream.concept-abode, that little hut

was lost

vanished from my conception

.

svapna-saMkalpa=saMzAntau svapna-saMkalpa=pattanam + yadA sA su.kuTI naSTA mat-saMkalpa-upazAntita:  - x

.

*SVenk.15 When one's thoughts (notions or concepts) cease, that which those thoughts brought into being also ceases. When my wish for the hermitage ceased, it disappeared.

*VLMitra.15. Thus that lonely cell was lost to me, together with the loss of my fond desire for it, just as a visionary and imaginary city, vanishes with the dream and desire, which presented it to our view.

* svapna-saMkalpa=saMzAntau when dream-concepts have ceased svapna-saMkalpa=pattanam a dream.concept-abode  yadA sA su.kuTI naSTA when that little cell was lost mat-saMkalpa-upazAntita: disappeared from conceiving....

 

स* पपात ततो ध्यानी जल-उत्पीड* इव_अम्बुदात् ।

sa* papAta tata:_dhyAnI jala-utpIDa* iva_ambudAt |

खाद् इव_अनिल-नुन्नो ऽब्द* इन्दु-बिम्बम् इव क्षये ॥७।९३।१६॥

khAt_iva_anila-nunna:_abda* indu-bimbam iva kSaye ||7|93|16||

.

sa: papAta he fell

tata: thus/from.that

dhyAnI the meditator 

jala-utpIDa: iva ambudAt

water-bursting as from a raincloud 

khAt iva

as.if from kha.sky

anila-nunna:_abda:

a windborne raincloud 

indu-bimbam iva like the lunar disc

kSaye i wasting.away

.

*SVenk.16-18 Like a spacecraft that hermitage fell. The sage fell.

*VLMitra.16. The meditative saint then fell down from it, as the rain falls down from the cloud; and as a spot of cloud is blown away to the winds in empty air, like the disc of the moon traversing in the sky.

 

वैमानिक* इव_अपुण्यश् छिन्न.मूल* इव द्रुमः ।

vaimAnika* iva_apuNya:_chinna.mUla* iva druma: |

खात् त्यक्त* इव पाषाणः स* पपात ततो ऽवनौ ॥७।९३।१७॥

khAt tyakta* iva pASANa: sa* papAta tata:_avanau ||7|93|17||

.

vaimAnika* iva like an aeronaut apuNya.impure/unholy ??? unlucky chinna.mUla iva druma: like a tree with a severed root  khAt tyakta iva pASANa: like a stone fallen from the sky sa papAta tata:_'vanau fell from that to earth.

.

*VLMitra.17. He fell as a heavenly spirit falls to earth, after fruition of the reward of his meritorious acts; and as a tree falls headlong being uprooted from the ground, so be fell down upon the earth.

 ##mA - #vimA - #vimAna •• #vaimAnika - a.-I. - borne in a heavenly car • relating to the gods (with sarga m. the divine creation) LiGgaP. • an aeronaut –

 

अहम् यावद्_इयम् तावत् कुटिका_अस्त्व्_इति कल्पने ।

aham yAvat_iyam tAvat kuTikA_astu_iti kalpane |

क्षीणे कुटीक्षये जाते स* सिद्धः पतितः क्षणात् ॥७।९३।१८॥

kSINe kuTI-kSaye jAte sa* siddha: patita: kSaNAt ||7|93|18||

.

aham yAvad so I

iyam tAvat then this

kuTikA astu iti little hut, let it be so

whin kalpana.m.making/creating.e kSINa.wasted/broken.down/feeble.e kuTI.body\hut.kSaya.ruin\abode.e jAta.born/become.e sas.that siddha.Adept\established/settled: patita: the fallen siddha.Adept

kSaNAt suddenly

.

*VLMitra.18. So when wish for stability of our dwelling, with the continuance of our lives; we see on a sudden the termination of both, as it happened to the falling Siddha.

 

पतता तेन सिद्धेन ततः सौजन्य-कौतुकः ।

patatA tena siddhena tata: saujanya-kautuka: |

मनसा_एव_अहम् अगमम् नभसो वसुधा.तलम् ॥७।९३।१९॥

manasA_eva_aham agamam nabhasa:_vasudhA.talam ||7|93|19||

.

With friendly feeling for the  falling Adept

by means of Mind I've come out of the sky onto

solid ground

.

*VLMitra.19. Seeing the falling Siddha, I felt a kind concern for him; and in the flight of my mind, came down from heaven in my spiritual form, to that spot on earth where he had fallen.

*SVenk. And I too descended along with him on to the earth-plane. The sage landed in the same state and posture in which he was in that hermitage.

.

patatA tena siddhena w the falling of the Adept  tata: thus/from.that saujanya-kautuka: goodness/friendliness-curiosity/eagerness   manasA_eva_aham agamam mentally so Ive come nabhasa: vasudhA.talam from sky to earth-surface

 

सो ऽपतत् पवन.स्कन्ध-वहन=आवर्त-वृत्तिभिः ।

sa:_apatat pavana.skandha-vahana=Avarta-vRttibhi: |

सप्त.द्वीप-समुद्र-अन्ते गीर्वाण-रमण-अवनौ ॥७।९३।२०॥

sapta.dvIpa-samudra-ante gIrvANa-ramaNa-avanau ||7|93|20||

.

He had fallen

riding the shoulders of the wind

whirling like a tornado

beyond Ocean with its seven Lands

to a divinely lovely place

.

*VLMitra.20. He fell on the wings of the current air,

which conveyed him whirling as in a whirlwind,

beyond the limits of the seven continents and their seven fold oceans,

to a place known as the land of gold and the paradise of the gods.

sas.that.one apatat.fell into pavana.wind/air.skandha.shoulder.vahana.xx.Avarta.whirling/whirlpool\uncertainto.vRtti.xx.bhi: |

sapta.seven.dvIpa.land/continent-samudra.sea/ocean.ante.xx.

whin gIrvANa-ramaNa-avani.land/earth.au  - x

.  

pavana.wind/air

skandha.shoulder

vahana.vehicle

vRtti

ante

gIrvANa

ramaNa

~*avani.land/earth. 

.

 

प्राण-अपान-ऊर्ध्व-गामित्वात् खाद् यथास्थितम् एव सः ।

prANa-apAna-Urdhva-gAmitvAt khAt_yathA.sthitam eva sa: |

सृष्ट-पूर्व-ऊर्ध्व-मूर्ध-ऊर्व्याम् बद्धपद्मासनो ऽपतत् ॥७।९३।२१॥

sRSTa-pUrva-Urdhva-mUrdha-UrvyAm baddha.padma-Asana:_apatat ||7|93|21||

.

thru prANa.Air-apAna.downBreath-upward-proceeding

khAt from the sky yathA.sthitam eva sa: just as he was sRSTa-pUrva-Urdhva-mUrdha-UrvyAm  released/filled-fully-upward-head-vast/powerful

baddha.padma-Asana: seated in the Bound.Lotus apatat he fell.

.

*SVenk.21 This was because, through the union of prana and apana,

he had overcome the force of gravity. He did not even wake up from his meditation.

*VLMitra.21. He fell from the sky in his very posture of padmásana as he had been sitting there before; and sat with his head and upper part of the body erect, owing to the ascension or upward motion of the prána and apána breaths that were inhaled by him.

* prANa-apAna-Urdhva-gAmitvAt thru prANa.Air-apAna.downBreath-upward-proceeding khAt from the sky yathA.sthitam eva sa: just as he was sRSTa-pUrva-Urdhva-mUrdha-UrvyAm  released/filled-fully-upward-head-vast/powerful baddha.padma-Asana: seated in the Bound.Lotus apatat he fell.

 

न प्रबुद्धो बभूव_असौ विचरम् तम् अचेतनः ।

na prabuddha:_babhUva_asau vicaram tam a.cetana: |

पाषाण-देह* इव वा तूल-आत्मा_इव_एव वा लघुः ॥७।९३।२२॥

pASANa-deha* iva vA tUla-AtmA_iva_eva vA laghu: ||7|93|22||

.

na prabuddha: babhUva asau he did not awaken 

vicaram tam a.cetana: x

pASANa-deha iva vA or like a stone.body 

tUla-AtmA_iva_eva vA laghu: or like a cotton.tuft in nature, lightweight  

*SVenk.22 His body was strong as a rock and light as cotton.

*VLMitra.22. Though hurled from such height, and carried to such distance; yet he did not wake from the torpor of his samádhi-meditation, (to which he sat fixed and intent); but fell down insensible as a stone, and as lightly as a bale of cotton*

 

मया तद्-अवबोध-अर्थम् अथ यत्नवता तदा ।

mayA tat-avabodha-artham atha yatnavatA tadA |

कृत्वा जलदताम् व्योम्नि वृष्टम् गर्जितम् ऊर्जितम् ॥७।९३।२३॥

kRtvA jaladatAm vyomni vRSTam garjitam Urjitam ||7|93|23||

.

then I made, not without some effort, a cloud-form in the sky,

meant to waken him with its great noise

:

it rained, it roared, it drenched

.

mayA tat-avabodha-artham atha yatnavatA tadA + kRtvA jaladatAm vyomni vRSTam garjitam Urjitam  +

.

*SVenk.23 In order to bring him back to normal body-consciousness, I assumed the form of a big cloud which rained and thundered.

*VLMitra.23. I was then much concerned for his sake, and from my great anxiety to waken him; I roared aloud like a cloud from my place in the sky, and shower a flood of rain-water also upon him.

##garj - *garjita - Sounded, bellowed, roared. • Boasted, swaggered, vaunted • *garjitam - The thunder of clouds - roaring (as of elephants or daitya Demons) - *apigarjita . bhinnA api karaka-ApAtair bhrAmitA api taDid-bhramai: | udvejitA api jaladai: kSobhitA apy ati-garjitai: || FM.3.72.22 +  

##Urj - *Urjita - Powerful, strong - Great, large • drenching (shower) <mayA tat_avabodha-artham atha yatnavatA tadA | kRtvA jaladatAm vyomni vRSTam garjitam Urjitam> FM7.93.23 - Noble, spirited - *Urjitam - ind. - excellently. - Urjitam - n. Strength, might, valour. - UrjitatA +

* mayA w me tat-avabodha-artham that-awakening-purpose  atha yatnavatA tadA and so effortfully then kRtvA jaladatAm vyomni hvg made raincloudiness in the sky vRSTam m rained garjitam roared Urjitam drenched.

 

करक-अशनि-पातेन तेन तस्मिन् दिgaन्तरे ।

karaka-azani-pAtena tena tasmin dik.antare |

मयूरम् प्रावृषा_इव_अमुम् बद्ध्या बोधितवान् असौ ॥७।९३।२४॥

mayUram prAvRSA_iva_amum baddhyA bodhitavAn asau ||7|93|24||

.

karaka-azani-pAtena x

tena x

tasmin x

dig.antare x

mayUram prAvRSA_iva x

amum x

baddhyA bodhitavAn_asau x

*SVenk.24-25 Then he regained body-consciousness.

*VLMitra.24. I went on darting hail stones, and flashing as lightnings in order to waken him; and I succeeded to bring him to sense, as the clouds rouse the peacock in the rainy season.

 

बभूव_आभासित-अङ्ग-श्रीर् विकासित-विलोचनः ।

babhUva_AbhAsita-aGga-zrI:_vikAsita-vilocana: |

धारा-निकर-फुल्ल-आत्मा प्रावृषि_इव_अम्बुज-आकरः ॥७।९३।२५॥

dhArA-nikara-phulla-AtmA prAvRSi_iva_ambuja-Akara: ||7|93|25||

.

babhUva_AbhAsita-aGga-zrI: x

vikAsita-vilocana: x

dhArA-nikara-phulla-AtmA prAvRSi_iva x

ambuja-Akara: x

*VLMitra.25. His body flushed and his eyes opened, as a blooming blossom and full blown flowers; and the drizzling rains enlivened his soul, as the driving rain, gives the lotuses of lakes to bloom.

 

प्रबुद्धम् सम्प्रशान्तायाम् दृष्टौ तम् अहम् अग्रतः ।

prabuddham samprazAntAyAm dRSTau tam aham agrata: |

अपृच्छम् स्वच्छया वृत्त्या निवृत्तम् परम.अर्थतः ॥७।९३।२६॥

apRccham svacchayA vRttyA nivRttam parama.arthata: ||7|93|26||

.

prabuddham samprazAntAyAm x

dRSTau tam aham agrata: x

apRccham svacchayA vRttyA x

nivRttam parama.arthata: x

*VLMitra.26. Finding him awake, and seated in my presence, I cast my complacent look upon him; and asked him very politely, about the prosperity of his spiritual concerns.

*SVenk.26-30 I enquired of him: "Where are you, O sage? What are you doing? Who are you? Though you fell from such height, you are oblivious of it; how is that?"

 

क्व स्थितो ऽसि करोषि_इदम् किम् च, भो, मुनि.नायक ।

kva sthita:_asi karoSi_idam kim ca, bho, muni.nAyaka |

कस्त्वम् कस्माद् अलम् दूरान्_न भ्रंशम् अपि चेतसि ॥७।९३।२७॥

kastvam kasmAt_alam dUrAt_na bhraMzam api cetasi ||7|93|27||

.

kva sthita:_asi karoSi_idam x

kim ca, bho, muni.nAyaka x

kastvam kasmAt_alam dUrAt_x

na bhraMzam api cetasi x

.

*VLMitra.27. I said, tell me, O great sage, who you are, and where is your abode, and what to do; and how is it that you are so insensible of your state, notwithstanding your fall from so great a distance. (It is a pity that men are so insensible of the fall of their heavenly souls to this miserable earth).

 

इत्य्_उक्तो माम् असौ प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् ।

iti_ukta:_mAm asau prekSya saMsmRtya prAktanIm gatim |

उवाच वचनम् चारु चातको जलदम् यथा ॥७।९३।२८॥

uvAca vacanam cAru cAtaka:_jaladam yathA ||7|93|28||

.

iti_ukta: this being said

mAm asau prekSya .on me he looked. 

saMsmRtya prAktanIm gatim remembered our prior meeting 

uvAca vacanam cAru x

cAtaka: jaladam yathA x

इत्य्_उक्तः माम् असौ – Being so addressed by me

प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् – seeing (and) recalling (my) previous visit

उवाच वचनम् चारु चातकः जलदम् यथा – he spoke words as pleasing as a raincloud to a chAtaka bird.

*VLMitra.28. Being addressed by me in this manner, he looked steadfastly upon me, and then remembering his visit at mine, he replied to me in a voice, as sweet as that of the chátaka-swallow to the sonorous clouds.

 

The SIDDHA.ADEPT said—

 

प्रतिपालय मे यावत् स्व.वृत्तान्तम् स्मराम्य्_अहम् ।

pratipAlaya me yAvat sva.vRttAntam smarAmi_aham |

कथयिष्यामि ते पश्चात् पाश्चात्यम् वृत्तम् आत्मनः ॥७।९३।२९॥

kathayiSyAmi te pazcAt pAzcAtyam vRttam Atmana: ||7|93|29||

.

pratipAlaya me x

yAvat - as much as

sva.vRttAntam smarAmi_aham x

kathayiSyAmi te pazcAt x

pAzcAtyam vRttam Atmana: x

*VLMitra.29. The sagely siddha said:—you.sir, shall have to wait awhile until I can recollect myself and my former state; and then I will relate to you the latter incidents of my life.

 

Vasishtha said—

 

इत्य्_उक्त्वा चिन्तयित्वा_आशु स* यथावृत्तम् अक्षतम् ।

iti_uktvA cintayitvA_Azu sa* yathAvRttam akSatam |

स्मृतवान् सायम् अह्नि_इव समाचरितम् आत्मनः ॥७।९३।३०॥

smRtavAn sAyam ahni_iva samAcaritam Atmana: ||7|93|30||

.

iti_uktvA

so having said

cintayitvA_Azu sa: x

yathAvRttam

as.id.happened

akSatam x

smRtavAn_sAyam ahni_iva x

samAcaritam Atmana: x

.

*VLMitra.30. So saying he fell to the recollection of his past incidents, and then having got them in his remembrance, he related the particulars to me without any reserve, and as if they were the occurrence of his present day.

 

माम् अथ_उवाच वचनम् चारु-चन्द्र-अंशु-शीतलम् ।

mAm atha_uvAca vacanam cAru-candra-aMzu-zItalam |

आह्लादनम् अनिन्द्यम् च निरवद्यम् सुख-उदयम् ॥७।९३।३१॥

AhlAdanam anindyam ca niravadyam sukha-udayam ||7|93|31||

.

mAm atha uvAca

then he spoke to me,

vacanam cAru-candra-aMzu-zItalam

his voice as gently cooling as sandalwood paste and moonbeams

AhlAdanam anindyam ca

irreproachable and refreshing,

niravadyam

blameless – without cause for shame

sukha-udayam

pleasure-giving

.

*SVenk.31 After contemplating the past for a few moments, the SAGE said:

*VLMitra.31. He then spoke to me in a voice, as soft and cooling as the sandal paste and moonbeams; and the words were as blameless and well spoken, as they were pleased to my ears and ravishing of my soul.

 

The SIDDHA.ADEPT said—

 

अधुना त्वम् मया, ब्रह्मन्, परिज्ञातो ऽभिवादये ।

adhunA tvam mayA, brahman, parijJAta:_abhivAdaye |

अतिक्रमो ऽयम् क्षन्तव्यः स्वभावो हि सताम् क्षमा ॥७।९३।३२॥ 

atikrama:_ayam kSantavya: svabhAva:_hi satAm kSamA ||7|93|32||

.

adhunA tvam mayA

now you by me,

brAhmaNa,

parijJAta:_abhivAdaye x

atikrama:_ayam kSantavya: x

svabhAva: hi satAm kSamA x

.

*VLMitra.32. The siddha said:—I now come to know you sir, and greet you with reverence; and beg you to pardon my intrusion upon you, as it is the nature of the good to forgive the faults of others. (Because to err is human to forgive divine).

*SVenk.32 "I have now recognised you, O holy one; I salute you. Kindly pardon me for not having saluted you earlier. It is indeed the nature of sages to be forgiving.

 ##vad - *vAda - *abhivAda: - reverential salutation,  mn.2,120 seqq. •• (var.rdg. *ativAda) opprobrious or unfriendly speech, abuse •• *abhivAdin -adj.- telling , enunciating , describing Nir. • *abhivAdI - an explainer, interpreter *maitrup.

 

मुने चिरम् अहम् भ्रान्तो देव-उपवन=भूमिषु ।

mune ciram aham bhrAnta:_deva-upavana=bhUmiSu |

भोग-आमोद=विमोहेषु षट्पदः पद्मनीष्व्_इव ॥७।९३।३३॥

bhoga-Amoda=vimoheSu SaT.pada: padmanISu_iva ||7|93|33||

.

mune ciram aham bhrAnta: - muni, long I have wandered

deva-upavana=bhUmiSu - in the gardens of the Gods +

bhoga-Amoda=vimoheSu x

SaD.pada: padmanISu_iva – like a bee among the lotuses.

muni, I have too long gone wandering the Garden of the Gods,

lost in its pleasurable perfumes like a bee sipping lotuses.

*SVenk. {paraphrase} O sage, I have wandered in the realms of the gods for a considerable time. *VLMitra.33. Know me, O sage, to have long enjoyed (in one of my former births), the sweets of the garden of paradise in the form of butterfly; as a bee sucks the honey of lotus-flowers in the lake;

 

दृश्य-नद्याम् अथो चित्त-चल-कल्लोल-हेलया ।

dRzya-nadyAm atha.u citta-cala-kallola-helayA |

चक्र-आवर्त-उह्यमानेन मया_उद्विग्नेन चिन्तितम् ॥७।९३।३४॥

cakra-Avarta-uhyamAnena mayA_udvignena cintitam ||7|93|34||

.

dRzya-nadyAm atha.u x

citta-cala-kallola-helayA x

cakra-Avarta-uhyamAnena x

mayA udvignena cintitam

by.me w.sorrow cared.about

.

*VLMitra.34. I fluttered over a running stream, and found it swelling with sounding waves at pleasure; and then seeing it whirling with its horrid whirlpools, I began to reflect with sorrow in my mind (in the following manner).

citta-cala-kallola-helA 

 

संसार-सागरे दृश्य-कल्लोलैर् अहम् आकुलः ।

saMsAra-sAgare dRzya-kallolai:_aham Akula: |

कालेन-उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥७।९३।३५॥

kAlena-udvegam AyAta:_cAtaka:_avagrahe yathA ||7|93|35||

.

I'm like a thirsty swallow, craving rain;

but, in this Sea of saMsAra,

all these waves of perception overwhelm me painfully

.

saMsAra-sAgare x

dRzya-kallolai:_x

aham Akula: x

kAlena-udvegam AyAta:_x

cAtaka:_avagrahe yathA x

.

*VLMitra.35. Such is the sight of the troubles in this ocean of the world, which overwhelms me quite in sorrow and grief; and I have become like a parching and plaintive swallow, that wails aloud at a draught of rain water.

#cAtaka -m.- the bird Cucculus melanoleucus (said to subsist on rain-drops) S3ak. vii , 7 Ragh. xvii , 15 Megh. &c.

#grah - #avagraha -m.- separation of the component parts of a compound , or of the stem and certain suffixes and terminations (occurring in the पद text of the वेदs) _prAd.&c. •• (= वर्ष प्रतिबन्ध Pa1n2. 3-3 , 51) drought, _KSS.

#kula - #Akula -adj.- confused, agitated  • confused (in order), disordered  • full, overburdened with (instr. or generally in comp.), eagerly occupied  •• #Akulam -n.- a place crowded with people • 'confusion', • #sAkula - sa-Akula – overcome, overwhelmed; - matta-jana+unmukta+kala-kolAhalA-Akula: - joyful-people+released+clan-bustle-overcome, "[flowers] thrown by the bustling joyful crowd"; • #Akulena -ind.- overflowing [with tears]; overwhelmed.

 

संविन्मात्र-एक-सारेषु रम्यम् भोगेषु नाम किम् ।

saMvit-mAtra-eka-sAreSu ramyam bhogeSu nAma kim |

अवतिष्ठे गत-उद्वेग-संविद्-व्योम्न्य्_एव केवलम् ॥७।९३।३६॥

avatiSThe gata-udvega-saMvit-vyomni_eva kevalam ||7|93|36||

.

saMvit-mAtra-eka-sAreSu when the rivers of awareness are made one 

ramyam bhogeSu nAma kim what pleasures then can be enjoyed? 

avatiSThe I take a stand 

gata.udvega-saMvit-vyomni_eva -

in the trouble.free-Awareness-sky alone

kevalam - wholly.

*VLMitra.36. I find my chief delight to consist in intelligence, and perceive no pleasure in worldly enjoyments, therefore I must rely only in my intellectual speculatives, and abide without any anxiety, in the unclouded sphere of my spiritual felicity.

 

शब्द-रूप-परम-स्पर्श-गन्ध-मात्राद्_ऋते परम् ।

zabda-rUpa-parama-sparza-gandha-mAtrAt_Rte param |

नेह किम्चन नाम_अस्ति किम् एतावत्य्_अहम् रसे ॥७।९३।३७॥

na_iha kiMcana nAma_asti kim etAvati_aham rase ||7|93|37||

.

zabda-rUpa-parama-sparza-gandha-mAtrAt_Rte

except sound-form-absolute-touch-smell-measured x

param perfectly

na_iha kiMcana nAma asti - there is not anything whatever here

kim etAvati aham rase how am I in such a state? 

शब्द-रूप-रस-स्पर्श-गन्ध-मात्राद्_ऋते परम् –

Except as sound-form-flavor-touch-aroma=measure

न इह kimचन नाम अस्ति – here is not anything particular

किmeतावत्य्_अहं रसे – how do I pleasure in this way?

*VLMitra.37. I see there is no real pleasure here, but what is derived, from our sensations of the sensible objects (of figure, sound, taste, touch and smell); I find no lasting delight in these, that I should depend on them.

 

चिन्मात्र-आकाशम् एव_एतत् सर्वम् चिन्मात्रम् एव वा ।

cid.mAtra-AkAzam eva_etat sarvam cid.mAtram eva vA |

तत् किम् अत्र-असद्-आकारे रमे नष्ट-मतिर् यथा ॥७।९३।३८॥

tat kim atra-a.sat-AkAre rame naSTa-mati:_yathA ||7|93|38||

.

cid.mAtra-AkAzam eva_etat

this is only a Conscious mode of Space

sarvam cid.mAtram eva vA

or everything is a mode of Space really

tat kim x

atra-a.sat-AkAre here in unreal formation

rame I delight

naSTa-mati:_yathA

as ruined thot

.

*VLMitra.38.; All this is either the vacuity of the intellect, or representations

of the intellect itself; when then should I be deluded with these false appearances, as a madman or one of a deluded mind is apt to do.

 

विषया* विष-वैषम्या* वामाः काम-विमोह.दाः ।

viSayA* viSa-vaiSamyA* vAmA: kAma-vimoha.dA: |

रसाः सरस-वैरस्या* लुठन्न्_एषु न को हतः ॥७।९३।३९॥

rasA: sarasa-vairasyA* luThan_eSu na ka:_hata: ||7|93|39||

.

viSayA: sense-objects

viSa-vaiSamyA: x

vAmA: kAma-vimoha.dA: x

rasA: sarasa-vairasyA: x

luThan eSu na ka: hata: wallowing in these, who is not destroyed?

.

*VLMitra.39. The sensibles are causes of our insensibility as poison, and women are deluders of men and provokers of their passions; all sweets are but gall, and all pleasures are only a sort of pleasing pain.

 

जीर्णा जीवित-जम्बाल-जरच्*छफरिका-मतिः ।

jIrNA jIvita-jambAla-jarat*zapharikA-mati: |

कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥

kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||

.

jIrNA x

jIvita-jambAla-jarac-chapharikA-mati: -

x jIvita-mud-jarac-minnow-thot +

kAyam m body

druta.gatA x

dAtum x

jarA_icchati x

bRhad.bakI great crane. 

*VLMitra.40. And this body which is subject to sickness and decay, with its mind as fickle as a shrimp fish, is hourly watched upon by inexorable death, as the old crane lurks after the skimming fish for his prey.

#jamba - #jambAla – mud • moss • <जम्बूवज् jambU-vaj जलबिन्दुवज् jalabindu-vaj जलजवज् jalaja-vaj जम्बालवज् jambAla-vaj जालवत् jAlavat।> +

#zaphara – a small carp •• #zapharikA – a minnow?  fm7093.40 +

mati: 

kAya

#baka, #bakI – a crane +

 

कायो ऽयम् अचिर-अपायो बुद्ध.दो ऽम्बु-निधाव् इव ।

kAya:_ayam acira-apAyo buddha.da:_ambu-nidhau_iva |

स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप-शिखा यथा ॥७।९३।४१॥

sphuran*eva puro-antarddhi yAti dIpa-zikhA yathA ||7|93|41||

.

kAya:_ayam - this body

acira-apAya: x

buddha.da: x

ambu-nidhau iva x

sphuran eva pura:-antarddhi x

yAti dIpa-zikhA yathA x

*VLMitra.41. The frail body being subject to instant extinction, likens a bubble of water in the ocean of eternity; it resembles also the flame of lamp, which is put out in a moment, while it burns vividly before us.

 

विविधा-आकुल-कल्लोला चक्र-आवर्त-विधायिनी ।

vividhA-Akula-kallolA cakra-Avarta-vidhAyinI |

मृति-जन्म-बृहत्-कूला सुख.दुःख-तरङ्गिणी ॥७।९३।४२॥

mRti-janma-bRhat-kUlA sukha.du:kha-taraGgiNI ||7|93|42||

.

vividhA-Akula-kallolA x

cakra-Avarta-vidhAyinI x

mRti-janma-bRhat-kUlA x

sukha.du:kha-taraGgiNI x

*VLMitra.42. What is the life any more than a stream of water, running between its two shores of birth and death; flowing on with the currents of passing joys and griefs, swelling with the waves of incidents, and whirling with the whirlpools of dangers and difficulties?

 

यौवन-उल्लासक-लिला जरा-धवल-फेनिला ।

yauvana-ullAsaka-lilA jarA-dhavala-phenilA |

काकतालीय-योगेन सम्पन्न-सुख.बुद्धदा ॥७।९३।४३॥

kAkatAlIya-yogena sampanna-sukha.buddhadA ||7|93|43||

.

-f.- yauvana.youth-ullAsaka.xx-lilA.playful- x

jarA.senility-dhavala.white/beautiful-phenila.foamy- x

by/with kAkatAlIya.xx-yoga.xx-ena x

sampanna.thriving/endowed.with-su.good-kha.space-buddha.awakened/realized-dA.giving- x

. 

*VLMitra.43. It is muddied with the pleasures of youth, and blanched with the hoary froths of old age; and emits but casually a few bursting bubbles of glee and gladness, which are afloat for and flitting in a moment.

 

व्यवहार-महा.वाह-रेखा-जड-रव-आकुला ।

vyavahAra-mahA.vAha-rekhA-jaDa-rava-AkulA |

राग.द्वेष-घन-उल्लासा भूतल.आलोल-देहिका ॥७।९३।४४॥

rAga.dveSa-ghana-ullAsA bhUtala.Alola-dehikA ||7|93|44||

.

vyavahAra-mahA.vAha-rekhA-jaDa-rava-AkulA x

rAga.dveSa-ghana-ullAsA bhUtala.Alola-dehikA x

*VLMitra.44. It runs with the rapid torrent of custom, sounding with the hoarse noise of current opinions; it is overcast by the roaring clouds of envy and anger, and overflows the earth in its liquid form (of evanescent bodies).

 

लोभ-मोह-महा.आवर्ता पात-उत्पात-विवर्तनी ।

lobha-moha-mahA.AvartA pAta-utpAta-vivartanI |

हा तप्ता जीवित-आख्येयम् नदी नदन-शीतला ॥७।९३।४५॥

hA taptA jIvita-Akhyeyam nadI nadana-zItalA ||7|93|45||

.

lobha-moha-mahA.AvartA x

pAta-utpAta-vivartanI x

hA taptA jIvita-Akhyeyam x

nadI nadana-zItalA x

*VLMitra.45. The word stream of life, is as pleasing to hear and pleasant to the. ear, as the term stream of water is soothing to the soul; but its waters are ever boiling with heat of tritápo, and abounding with whirlpools of illusion and avarice, that carry us up and down for ever more.

 

अपूर्वाण्य्_उपगच्छन्ति तथा पूर्वाणि यान्त्य्_अलम् ।

apUrvANi_upagacchanti tathA pUrvANi yAnti_alam |

संसार-सरिद्-अम्बूनि संगत-अतिघनानि च ॥७।९३।४६॥

saMsAra-sarit-ambUni saMgata-atighanAni ca ||7|93|46||

.

a-pUrvANi x

upagacchanti x

tathA pUrvANi yAnti alam x

saMsAra-sarid-ambUni - and in the waters of saMsAra.River

saM.gata-ati.ghanAni ca – come.together-very.thick.

*VLMitra.46. The course of the world is as that of the waters of a river, which bears away the present things on its back, and brings with its current, what was unforeseen and unexpected before. It is thus full with these events.

#atighana

 

प्रवृत्ता* ये निवर्तन्ते तैर् अलम् हत-भावकैः ।

pravRttA* ye nivartante tai:_alam hata-bhAvakai: |

अपूर्वा* ये प्रवर्तन्ते तेष्व्_अथ_आस्था_इह कीदृशी ॥७।९३।४७॥

apUrvA* ye pravartante teSu_atha_AsthA_iha kIdRzI ||7|93|47||

.

pravRttA: ye nivartante - things which are present disappear

tai:_alam hata-bhAvakai: x

apUrvA: ye pravartante x

teSu_atha AsthA_iha kIdRzI x

*VLMitra.47. All that was present before us, is lost to and borne away from us, and it is in vain to repine ['repent'] at their loss; and whatever was never thought of before, come to pass upon us, but what reliance can there be in any one of them.

 

सर्व.स्थाः सरितो वारि प्रयात्य्_आयाति च_आकरात् ।

sarva.sthA: sarita:_vAri prayAti_AyAti ca_AkarAt |

देह-नाद्याः पयस् त्व्_आयुर् यात्य्_एव_आयाति नो पुनः ॥७।९३।४८॥

deha-nAdyA: paya:_tu_Ayu:_yAti_eva_AyAti na.u puna: ||7|93|48||

.

sarva.sthA: sarita: - everywhere streams

vAri prayAti AyAti ca - come & go in the water

AkarAt x

deha-nAdyA: - in the Body-river

payas_tv_Ayu: - tho water is life

yAti_eva_AyAti na.u puna: - tho it comes it does not come again.

*VLMitra.48. All the rivers on earth, have their waters continually passing a way, and filling them by turns from their sources; but life which the water of the river of the body, being once gone, is never supplied to it from any source.

 

शतश: परिवर्तन्ते प्रतिपिण्डम् क्षणम् प्रति ।

zataza: parivartante pratipiNDam kSaNam prati |

कुलाल-चक्रक-अभावा* इव भावा* भव-अम्बुधौ ॥७।९३।४९॥

kulAla-cakraka-abhAvA* iva bhAvA* bhava-ambudhau ||7|93|49||

.

zataza:

by the hundreds

parivartante x

pratipiNDam kSaNam prati x

kulAla-cakraka-abhAvA iva

as.if lacking a potter's wheel

bhAvA bhava-ambudhau x

.

*VLMitra.49. The vicissitudes of fortune, are incessantly turning like a potter's wheel, over the destinies of people, and are entailing some person or other every moment, in this ocean of the world.

#kulAla

 

चरन्ति चतुराश् चौरा* विषमा* विषय-अरय: ।

caranti caturA:_caurA: viSamA: viSaya-araya: |

हरन्ति भाव-सर्वस्वम् जागर्मि स्वपिमि इह किम् ॥७।९३।५०॥ 

haranti bhAva-sarvasvam jAgarmi svapimi iha kim ||7|93|50||

.

caranti caturA:_caurA: x

viSamA: viSaya-araya: x

haranti bhAva-sarvasvam x

jAgarmi svapimi iha kim x

.

*VLMitra.50. A thousand thieves and enemies of our estate, are constantly wandering about to rob us of our properties, and nothing avails whether we sleep or wake to ward them off.

Øtd.pard. #catur#catura - swift, quick, physically and/or mentally. •-•- #caturAyudha - catur-Ayudha, four weapons / catura-Ayudha, smart weapons, astra-s. caturAyudha-dhAra, y7112.004.

 

आयुष: खण्ड-खण्डाश् च निपतन्त: पुन:पुन: ।

AyuSa: khaNDa-khaNDA:_ca nipatanta: puna:puna: |

न कश्चिद् वेत्ति कालेन क्षतानि दिवसान्य्_अहो ॥७।९३।५१॥ 

na kazcit_vetti kAlena kSatAni divasAni_aho ||7|93|51||

.

AyuSa: khaNDa-khaNDA:_ca

and bit by bit our lives

nipatanta: puna:.puna:

fall.away again&again

na kazcit_vetti x

kAlena x

kSatAni divasAni_aho x

.

*VLMitra.51. The particles of our lives, are wasting and falling off every moment; and yet it is a wonder that, nobody is aware of the loss of the days of his life, as long as he has but a little while to live.

 

इदम् अद्य तथा_इदम् च तथा_इदम् इदम् अस्य मे ।

idam adya tathA_idam ca tathA_idam idam asya me |

एवम् कलनया लोको गतम् प्राप्तम् न वेत्त्य्_अहो ॥७।९३।५२॥

evam kalanayA loka:_gatam prAptam na vetti_aho ||7|93|52||

.

now this—and then this—then this

—this this—

is mine...

and-so.on...

thru such impulses, what a sorry world it is,

that cannot tell a getting from a going

.

idam adya tathA_idam ca

tathA_idam idam asya me |

evam kalanayA loka:

gatam prAptam na vetti_aho  - x

.

*VLMitra.52. The present day is reckoned as ours, but it is as soon passed as the past ones: and thus ignorant of the flight of days, nobody knows the loss of the duration of his life, until he comes to meet with his death.

*jd. - इदम् अद्य – Now this - तथा इदं च – and then this - तथा इदम् - then this - इदम् अस्य मे - this this is mine - एवं कलनया – and-so.on through KalanA Agitation - लोकः - The world - न वेत्त्य्_अहो – alas does not know what's - गतं प्राप्तं - a getting or a going.

 

भुक्तम् पीतम् अनन्तासु भ्रान्तम् च वन-भूमिषु ।

bhuktam pItam anantAsu bhrAntam ca vana-bhUmiSu |

दृष्टानि सुख.दु:खानि किम् अन्यद् इह साध्यते ॥७।९३।५३॥

dRSTAni sukha.du:khAni kim anyat_iha sAdhyate ||7|93|53||

.

bhuktam pItam anantAsu x

bhrAntam ca vana-bhUmiSu x

dRSTAni sukha.du:khAni x

kim anyat_iha sAdhyate x

when you've eaten and drunk your fill,

wandering the woodlands, then what

other happy sorry sight is to be got here? -53-

भुक्तं पीतम् अनन्तासु – Having eaten, drunk unendingly,

भ्रान्तं च वन-भूमिषु – and wandering the woodlands

दृष्टानि सुख.दुःखानि किम् अन्यद् – what other happy/sorrowful sight

इह साध्यते – is to be had here?

*VLMitra.53. We have lived long to eat and drink, and to move about from place to place, and to rove in foreign lands and woods; we have felt and seen all sorts of weal and woe; say what more is there that we can expect to have for our share.

 

सुख.दुःख-अनुभवनाद् भूयोभूयो विवर्तणात् ।

sukha.du:kha-anubhavanAt_bhUya:bhUya:_vivartaNAt |

अनित्यत्वाच् च भावानाम् स्थिता निष्कौतुका* वयम् ॥७।९३।५४॥

anityatvAt_ca bhAvAnAm sthitA niSkautukA* vayam ||7|93|54||

.

sukha.du:kha-anubhavanAt x

bhUya:bhUyo vivartaNAt x

anityatvAt ca bhAvAnAm x

sthitA niSkautukA vayam x

.

*VLMitra.54. Having well-known the pain and pleasure of grief and joy, and experienced their changes and the reverses of fortune, I am fully impressed with the idea of the transitoriness of all things, and therefore kept afar from seeking any thing.

 

भुक्तानि भोग-वृन्दानि दृष्टा च_अनित्यता भृशम् ।

bhuktAni bhoga-vRndAni dRSTA ca_anityatA bhRzam |

न_उपलभ्यत* एव_अति विश्रान्तिः_इह कुत्रचित् ॥७।९३।५५॥

na_upalabhyata* eva_ati vizrAnti:_iha kutracit ||7|93|55||

.

bhuktAni bhoga-vRndAni x

dRSTA ca anityatA bhRzam x

na upalabhyate eva_ati vizrAnti:_iha kutracit x

.

*VLMitra.55. I have enjoyed all enjoyments, and seen their transitoriness every where; and yet I found no satisfaction with or distaste to anything, nor felt my cool inappetency for them any where.

anityatA

bhRzam

upalabhya

vizrAnti

 

भ्रान्तम् उत्तुङ्ग-शृङ्गासु मेरु-उपवन-भूमिषु ।

bhrAntam uttuGga-zRGgAsu meru-upavana-bhUmiSu |

लोकपाल-पुरीषु_उच्चैः सम्प्राप्तम् किम् अकृत्रिमम् ॥७।९३।५६॥

lokapAla-purISu_uccai: samprAptam kim akRtrimam ||7|93|56||

.

bhrAntam uttuGga-zRGgAsu

x

meru-upavana-bhUmiSu

x

lokapAla-purISu_uccai:

x

samprAptam kim akRtrimam

x

.

*VLMitra.56. I wandered on the tops of high hills, and roved in the airy regions on the summits of the meru mountains; I travelled to the cities of many a ruler of men, but met with nothing of any real good to me any where.

 

सर्वत्र दारुभिः_वृक्षा मांसैः_भूतानि भूः_मृदा ।

दुःखानि_अनित्यता च_इति कथम् आश्वास्यते वद ॥७।९३।५७॥

sarvatra dArubhi:_vRkSA mAMsai:_bhUtAni bhU:_mRdA |

du:khAni_anityatA ca_iti katham AzvAsyate vada ||7|93|57||

.

sarvatra dArubhi:_vRkSA

x

mAMsai:_bhUtAni bhU:_mRdA

x

du:khAni_anityatA ca_iti

x

katham AzvAsyate vada

x

.

*VLMitra.57. I saw the same woody trees, the same kind of earthly cities, and the same sort of fleshy animal bodies every where; I found them all frail and transitory, and full of pain and misery as never to be liked.

 

न धनानि न मित्राणि न सुखानि न बान्धवः ।

na dhanAni na mitrANi na sukhAni na bAndhava: |

शक्नुवन्ति परित्रातुम् कालेन_अकलितम् जनम् ॥७।९३।५८॥

zaknuvanti paritrAtum kAlena_akalitam janam ||7|93|58||

.

na dhanAni na mitrANi na sukhAni na bAndhava:

no riches, no friends, no pleasures, no relations,

zaknuvanti paritrAtum

are able to protect

kAlena_Akalitam janam

in time an attached person

.

*VLMitra.58. I saw no riches nor friends, no relatives nor enjoyments of life, were able to preserve any one from the clutches of death.

#Akalita

 

जनो जीमूत-जठर-जलवd-गिरि-कुक्षिषु ।

jana:_jImUta-jaThara-jalavat-giri-kukSiSu |

यात्य्_अन्तः शून्य* एव_अस्तम् पांसु_उपचय-पेलवः ॥७।९३।५९॥

yAti_anta: zUnya* eva_astam pAMsu_upacaya-pelava: ||7|93|59||

.

jano a person

jImUta-jaThara-jalavad-giri-kukSiSu x

yAti_anta: zUnya eva_astam x

pAMsu_upacaya-pelava: x

.

*VLMitra.59. Man passes away as soon, as the rain-water glides down the mountain glades; and is carried away by the hand of death as quickly, as a heap of hollow ashes is blown away by the wind.

 

न मे मनोरमाः कामा* न च रम्या* विभूतयः ।

na me manoramA: kAmA* na ca ramyA* vibhUtaya: |

इदम् मत्त-अङ्गन-अपाङ्ग-भङ्ग-लोलम् च जीवितम् ॥७।९३।६०॥

idam matta-aGgana-apAGga-bhaGga-lolam ca jIvitam ||7|93|60||

.

 ##aGg - #apAGg –apa.aGg - #apAGga - without limbs or without a body • -m.- the outer corner of the eye &c (so an amorous sidelong glance) • N. of kAma (the god of love) • = #apAmArga..

na me manoramA: kAmA

bot nor me pleasures are my loves

na ca ramyA vibhUtaya:

nor too delightful are riches

idam matta-aGgana-apAGga-lolam

this crazy-girl-love-play

bhaGga-lokam ca x

jIvitam m lived

.

*VLMitra.60. No enjoyment is desirable to me, nor has the gaudiness of prosperity any charm for me; when I find my life to be as transient, as the transitory glance from the side long look of an amorous woman.

 ##bhaJj - #bhaGga - a. breaking. -- m. the act of breaking, bending, or curving; breach, fracture, division, separation, downfall, ruin, destruction, interruption, disturbance, frustration, disappointment, defeat; bend, fold, wave; hemp (also f. #bhaGgA)  

 

क्व_इव कस्य कथम् नाम कुत* आश्वासना, मुने ।

kva_iva kasya katham nAma kuta* AzvAsanA, mune |

अद्य श्वो वा_आपदम् पापो मृत्युर् मूर्ध्नि नियच्छति ॥७।९३।६१॥

adya zva:_vA_Apadam pApa:_mRtyu:_mUrdhni niyacchati ||7|93|61||

.

kva iva kasya katham nAma

क्व इव कस्य कथम् नाम – So just where and whose and how

kutas AzvAsanA mune x

कुतस् आश्वासना मुने – and whence is our hope/consolation, muni?

adya zvas vA_Apadam

अद्य श्वस् वा_आपदम् – today or tomorrow there's trouble

pApa: mRtyu:_mUrdhni niyacchati x

पापः मृत्युः_मूर्ध्नि नियच्छति – a wicked death is settled on our head.

*SVenk.61 In what shall I repose confidence? Who is my protector here? Neither wealth nor friends nor relatives nor acquaintances (or pleasures): all these are themselves victims of time. Whom shall I trust, when I realise that everyone is bound to die today or tomorrow?

*VLMitra.61. How and where and whose help shall we seek, when O sage we see a hundred evils and imminent death hanging every day over our heads, (i. e. Naught can save us from death and distress).

*jd. - kva iva kasya katham nAma क्व इव कस्य कथम् नाम – So just where and whose and how kutas AzvAsanA mune x कुतस् आश्वासना मुने – and whence is our hope/consolation, muni? adya zvas vA_Apadam अद्य श्वस् वा_आपदम् – today or tomorrow there's trouble pApa: mRtyu:_mUrdhni niyacchati x पापः मृत्युः_मूर्ध्नि नियच्छति – a wicked death is settled on our head.

 

शरीरम् पर्णवद् भ्रंशि जीवितम् जीर्ण-संस्थिति ।

zarIram parNavat_bhraMzi jIvitam jIrNa-saMsthiti |

धीरधीरतया ग्रस्ता* रसा* नीरसताम् गताः ॥७।९३।६२॥

dhIradhIratayA grastA* rasA* nIrasatAm gatA: ||7|93|62||

.

zarIram parNavat - Body like a leaf

bhraMzi x

jIvitam jIrNa-saMsthiti x

dhIradhIratayA grastA: rasA: x

nIrasatAm gatA: x

*VLMitra.62. Our lives are as frail and falling leaves, upon the withered woods of our bodies; and the moisture which they used to derive from them, is soon dried up and exhausted at the end.

 

नीतम् मनोरथैर् एव नीरसैर् वा_आपुर-आततम् ।

nItam manorathai:_eva nIrasai:_vA_Apura-Atatam |

न मम स्वम् चमत्कार-कारि किम्चिद् अपि_ईहितम् ॥७।९३।६३॥

na mama svam camatkAra-kAri kiMcit_api_Ihitam ||7|93|63||

.

nItam manorathai:_eva drawn only by fantasies 

nIrasai:_vA_Apura-Atatam x

na mama svam camatkAra-kAri x

kiMcit_api_Ihitam x

Apura-Atata

camatkAra-kAri

Ihita

*VLMitra.63. I passed my life in vain desires and expectations, and derived nothing therefrom, that is, of any intrinsic good or profit to me.

*SVenk.62-65 omitted

*VLMitra.63. I passed my life in vain desires and expectations, and derived nothing therefrom, that is, of any intrinsic good or profit to me.

 

मोहो ऽद्य मन्द्यम् आयातो देहो नेह_उपयुज्यते ।

moha:_adya mandyam AyAta:_deha:_na_iha_upayujyate |

अनास्था_एव_उत्तम-अवस्था स्थान.अवस्था_एव_अधमा स्थितिः ॥७।९३।६४॥

anAsthA_eva_uttama-avasthA sthAna.AsthA_eva_adhamA sthiti: ||7|93|64||

.

moha.Delusion - adya-now mandya.xx-m AyAta.xx-: x

deha.body na.is.not- iha-now upayuj.xx-yate x

anAstha.xx-A eva.very/only - uttama.ultimate/highest-avastha.xx-A x

sthAnaka.place/position-Astha.scope/base - eva.very/only - adhama.xx-A sthiti.state/situation

.

*VLMitra.64. My delusion is at last removed from me, and I see it useless to hear the burden of my body here any longer; I find it better to place no reliance in it, than demean ourselves by our dependence to it.

*VLMitra.64. My delusion is at last removed from me, and I see it useless to hear the burden of my bodey here any lo¾longer; I find it

better to place no reliance in it, than demean ourselves by our dependence to it.

 

आपद्-आपतिता_एव_इयम् अहो मोह-विधायिनी ।

Apat-ApatitA_eva_iyam aho moha-vidhAyinI |

नित्यम् इत्य्_एव मन्तव्यम् सक्तव्यम् नेह संसृतौ ॥७।९३।६५॥

nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||

.

Apat-ApatitA_eva_iyam aho moha-vidhAyinI =

nityam iti_eva mantavyam saktavyam na_iha saMsRtau  - x

.

O

all this misfortune happening

is only the product of delusion

:

so it should not be considered to be connected here with the saMsAra

.

Apad-ApatitA_eva_iyam aho moha-vidhAyinI |

nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||

*VLMitra. ... the wise accounting it as such, place no reliance on the vanities of this world.

Apat

Apatita

aho

moha

vidhAyin

nitya

mantavya

saktavya

 ##sR - #sAra - #saMsAra - transmigration, worldly existence • = #saMsRti - bIjam samasta-bIjAnAm sAram saMsAra-saMsRte:, y6036.002

  

विधिभिः प्रतिषेधैश् च शाश्वतैर् अप्य्_अशाश्वतैः ।

vidhibhi: pratiSedhai:_ca zAzvatai:_api_azAzvatai: |

यथेष्टम् नीयते लोके जलम् निम्न-उन्नतैः_इव ॥७।९३।६६॥

yathA.iSTam nIyate loke jalam nimna-unnatai:_iva ||7|93|66||

.

vidhibhi: pratiSedhai: ca x

zAzvatai:_api_azAzvatai: x

yathA.iSTam - as.wished

nIyate loke x

jalam nimna-unnatai:_iva x

*SVenk.66 Even the religious rites which are governed by injunctions and prohibitions make a man fall into this saMsara, even as water flows from a higher place to a lower one.

*VLMitra.66. Men are sometimes led by the directions of the sástras, and at other by their prohibitions also; as the movables are carried up and by the rising and felling waters: (i.e. running in right or wrong directions).

 

विवेक-आमोद-सर्वस्वम् चेतः कुसुम-कोशतः ।

viveka-Amoda-sarvasvam ceta: kusuma-kozata: |

हृत्वा मूर्च्छाः प्रयच्छन्ति विषया* विष-वायवः ॥७।९३।६७॥

hRtvA mUrcchA: prayacchanti viSayA* viSa-vAyava: ||7|93|67||

.

viveka-Amoda-sarvasvam x

ceta: kusuma-kozata: x

hRtvA mUrcchA: prayacchanti x

viSayA: x

viSa-vAyava: - poison-winds.

*SVenk.67 They bewilder and confuse a person.

*VLMitra.67. The poisonous air of worldliness, contaminates the sweet odour of reason in the mind of man; and makes it noxious to the person, as the canker in the bosom of the bud, corrodes the future flowers.

 

असद्_एव तथा नाम दृष्टम् सत्ताम् उपागतम् ।

asat_eva tathA nAma dRSTam sattAm upAgatam |

यथा तद्_एव सद्रूपम् सम्पन्नम् असद्_एव सत् ॥७।९३।६८॥

yathA tat_eva sat-rUpam sampannam asat_eva sat ||7|93|68||

.

asat_eva tathA nAma unreal indeed thus namely 

dRSTam m is seen

sattAm to the state of reality 

upagatam m approached/happened

yathA as.in.such.way

tat_eva that indeed

sad-rUpam m a real form 

sampannam produced

asat_eva sat unreal tho real

.

*SVenk.68 The unreal, by persistent apprehension, seems to be real; hence since essentially the unreal is unreal, it is unreal though it may appear to be real.

*VLMitra.68. The vanities of the world, are as usually taken for realities, as all other unrealities in nature are commonly taken for actualities. (The world is unreal, and all seeming realities are unreal also).

 

दोलायन्त्यो ऽवनौ देहम् सागरान् सागर-अङ्गनाः ।

dolAyantya:_avanau deham sAgarAn sAgara-aGganA: |

यथा धावन्ति धावन्ति जनता विषयांस्_तथा ॥७।९३।६९॥

yathA dhAvanti dhAvanti janatA viSayAn_tathA ||7|93|69||

.

dolAyantya:_avanau deham x

sAgarAn_sAgara-aGganA: x

yathA as.in.such.way dhAvanti they flow 

dhAvanti janatA flow the People viSayAMs x

_tathA thus/in.thad.way

*SVenk.69 But people are deluded and they run after the objects of sense-pleasure even as a river runs down fast to reach self-destruction in the ocean.

*VLMitra.69. Men are moving about with their bodies upon earth, with as much haste as the rivers are running to the seas; thus the great mass of mankind here, are seen to be in pursuit of the sensible objects of their desire.

#aGgana •-• -Comp. *sagara-aGgana

 

धावन्ति विषयांल्_लक्ष्यम् उन्मुक्ताश् चित्त-सायकाः ।

dhAvanti viSayAn_lakSyam unmuktA:_citta-sAyakA: |

स्पृशन्ति न गुणान् भूयः कृत.घ्नाः सौहृदम् यथा ॥७।९३।७०॥

spRzanti na guNAn bhUya: kRta.ghnA: sauhRdam yathA ||7|93|70||

.

dhAvanti viSayAn lakSyam x

unmuktA:_citta-sAyakA: x

spRzanti na guNAn_bhUya: x

kRtaghnA: sauhRdam yathA x

*SVenk.70-71 The ignorant mind rushes towards sense-enjoyment like an arrow released from a bow and it is not interested in goodness.

*VLMitra.70. The desires of our hearts run to their objects with as much speed as the arrow's fly from the archer's bow; but they never return to their seat in the heart or bow string, as our ungrateful friends that forsake us in our adversity.

 

उत्पात-वायुर् एव_आयुर् मित्राण्य्_एव_अतिशत्रवः ।

utpAta-vAyu:_eva_Ayu:_mitrANi_eva_ati.zatrava: |

बन्धवो बन्धनान्य्_एव धनान्य्_एव_अति नैधनम् ॥७।९३।७१॥

bandhava:_bandhanAni_eva dhanAni_eva_ati naidhanam ||7|93|71||

.

Life is a stormy wind:

our friends become our enemies,

our relatives become our fetters,

and all that we value fades away.

utpAta-vAyu:_eva_Ayus x

mitrANi_eva_ati.zatrava: x

bandhava: bandhanAni_eva x

dhanAni_eva_ati naidhanam x

*vlm.71 Our friends are our enemies, like blasts of wind that blow us away. All our relations are our bonds and chains and our riches are only causes of our poverty.

 

सुखान्य्_एव_अतिदुःखानि सम्पदः परम-आपदः ।

sukhAni_eva_ati.du:khAni sampada: parama-Apada: |

भोगा भव-महा.रोगा रतिर् एव परारतिः ॥७।९३।७२॥

bhogA bhava-mahA.rogA rati:_eva parArati: ||7|93|72||

.

pleasures are only greater pains

fortunes total misfortunes

enjoyments only sickly states

delight only perfect disgust

.

sukhAni_eva_ati.du:khAni sampada: parama-Apada: + bhogA bhava-mahA.rogA rati:_eva parArati:

.

*VLMitra.72. Our pleasures are (causes of) our pains, and prosperity the source of adversity; all enjoyments are sufferings (as leading to maladies), and all fondness tends at last to distaste and dislike.

*SVenk. Pleasure and wealth are pleasing on the surface but the end is unhappiness and sorrow.

 

आपदः सम्पदः सर्वाः सुखम् दुःखाय केवलम् ।

Apada: sampada: sarvA: sukham du:khAya kevalam |

जीवितम् मरणाय_एव बत माया-विजृम्भितम् ॥७।९३।७३॥

jIvitam maraNAya_eva bata mAyA-vijRmbhitam ||7|93|73||

.

Apada: sampada: sarvA: x

sukham du:khAya kevalam x

jIvitam maraNAya eva x

bata mAyA-vijRmbhitam

alas is this projection of Illusion

.

*VLMitra.73. All prosperity and adversity, tend only to our temporary joy and misery; and our life is but a prologue or prelude to our extinction or quietus (nirvana). All these are the display of our unavoidable delusion.

 

बहून् काल-परावर्तान् इष्ट-अनिष्टान् सुखम् मनाक् ।

bahUn kAla-parAvartAn iSTa-aniSTAn sukham manAk |

पश्यन् प्रिय-वियोगांश्*च याति जर्जरताम् जनः ॥७।९३।७४॥

pazyan priya-viyogAn*ca yAti jarjaratAm jana: ||7|93|74||

.

bahUn kAla-parAvartAn x

iSTa-aniSTAn_sukham manAk x

pazyan_priya-viyogAn ca x

yAti jarjaratAm jana: - a person comes to senility.

*VLMitra.74 As time glides along on any man, shewing him the various sights of joy and misery; the poor creature lives only to see the loss of his friends, and to repine at his hapless and helpless longevity.

 

भोगा* विषय-सम्भोगा* भोगा* एव फणावताम् ।

bhogA* viSaya-sambhogA* bhogA* eva phaNAvatAm |

दशन्त्य्_एव मनाक् स्पृष्टा* दृष्टा* नष्टाः प्रतिक्षणम् ॥७।९३।७५॥

dazanti_eva manAk spRSTA* dRSTA* naSTA: pratikSaNam ||7|93|75||

.

enjoying sensual pleasure is enjoying a hooded cobra:

only touch one, and it bites hard,

but if you see it first,

it's gone in a flash

.

bhogA: –

enjoyments —

viSaya-sambhogA: –

sensual pleasures —

bhogA: eva phaNAvatAm –

the enjoyments of a hooded cobra —

dazanti eva –

they bite indeed —

manAk spRSTA: –

when only touched —

dRSTA: naSTA: –

once seen, they disappear —

pratikSaNam –

in a moment.

-vwv.1569/75. Objects of pleasure and enjoyment of objects of sense are only the expanded hoods of serpents. They just sting when touched a little. Those who are seen (by them) every moment are destroyed.

*VLMitra.75. The enjoyment of pleasures, is as playing with the fangs of a deadly serpent; they kill you no sooner you touch them, and they disappear from your sight, whenever you look after them.

*SVenk. Sensual pleasure is worse than the most poisonous snake: the former kills instantly, by the merest contacd. Since wealth, etc., cause delusion they are worse than poison. It is true that pleasure is enjoyable and affluence is beautiful, but life is fleeting and hence they are rendered meaningless. Pleasure and wealth are pleasing on the surface but the end is unhappiness and sorrow.

-AB. phaNAvatAm sarpANAm bhogAHphaNA eva | tad aupapAdayati—dazanty eva iti ||7|93| bhogA viSaya-sambhogA bhogA eva phaNAvatAm dazanti eva manAk spRSTA dRSTA naSTA: pratikSaNam ||7|93|

 

आयुर् याति निरायास-पद-प्राप्ति-विवर्जितैः ।

Ayu:_yAti nirAyAsa-pada-prApti-vivarjitai: |

उदर्क-भङ्गुर-आकारैः करालैः कष्ट-चेष्टितैः ॥७।९३।७६॥

udarka-bhaGgura-AkArai: karAlai: kaSTa-ceSTitai: ||7|93|76||

.

Ayur yAti –

life comes —

nirAyAsa-pada-prApti-vivarjitai: –

without bringing a state of comfort —

udarka-bhaGgura-AkArai: –

with consequent and transitory forms —

karAlai: –

with pitfalls —

kaSTa-ceSTitai: –

stirring with troubles.

*VLMitra.76. The life is spent without any attempt, to attain that perfect state, which is obtained without any pain or toil; while it is employed every day in hardships of acquiring the perishable triflings.

 

भोग-आशा-बद्ध-तृष्णानाम् अपमानः पदे पदे ।

bhoga-AzA-baddha-tRSNAnAm apamAna: pade pade |

आलानम् अवलीनानाम् वन्यानाम् इव दन्तिनाम् ॥७।९३।७७॥

AlAnam avalInAnAm vanyAnAm iva dantinAm ||7|93|77||

.

bhoga-AzA-baddha-tRSNAnAm

of pleasure.desire-bound-cravings

apamAna:

disrespect/contempt

pade pade x

AlAnam avalInAnAm x

vanyAnAm iva dantinAm x

.

The shame of addictive pleasures that bind you, step-by-step, is like the chain that binds a line of newly-caught elephants foot-ta:food.

*VLMitra.77. Men who are bound to their desire of carnal enjoyment, are exposed to shame and the contumely of the rich every moment; and are as wild elephants, tied with strong fetters at their feed.

 

सम्पदः प्रमदाश् च_एव तरङ्ग-उत्सङ्ग-भङ्गुराः ।

sampada: pramadA:_ca_eva taraGga-utsaGga-bhaGgurA: |

कस् तास्व्_अहि-फणाच्_छत्र*च्छायासु रमते बुधः ॥७।९३।७८॥

ka:_tAsu_ahi-phaNAt_chatra*chAyAsu ramate budha: ||7|93|78||

.

riches and pretty women are as transient as bursting waves.

what wise man takes his pleasure in the shade of a poised cobra's hood

?

sampada: pramadA:_ca_eva x

taraGga-utsaGga-bhaGgurA: x

ka:_tAsu x

ahi-phaNAt x

chatra-chAyAsu ramate budha: x

-vwv.1570/78. Riches and handsome women are transient like the surface of a wave. Which wise man takes delight in them which are (like) the shades of umbrellas in the form of the expanded hoods of serpents?

*VLMitra.78. Our fortunes and favourites, are not only as frail and fickle, as the transitory waves and bubbles; but they are as pernicious as the fangs of a snake; and who is there so silly enough, as to take his rest under the shadow of the hood of enraged serpend.

*SVenk.72-73-74-75-.... Aha, the power of Maya! Sensual pleasure is worse than the most poisonous snake: the former kills instantly, by the merest contacd. Since wealth, etc., cause delusion they are worse than poison....

 

सत्यम् मनोरमाः कामाः सत्यम् रम्या* विभूतयः ।

satyam manoramA: kAmA: satyam ramyA* vibhUtaya: |

किम्तु मत्त-अङ्गन-अपाङ्ग-भङ्ग-लोलम् हि जीवितम् ॥७।९३।७९॥

kimtu matta-aGgana-apAGga-bhaGga-lolam hi jIvitam ||7|93|79||

.

really delightful desires

really delightsome riches

but then

love.sickness & heartbreak

:

what a life

...

!

satyam manoramA: mind-pleasing kAmA: satyam ramyA vibhUtaya: |

kiMtu matta-aGgana-apAGga-bhaGga-lolam hi jIvitam x

.

*VLMitra.79. Granting the objects of desire to be pleasing, and the gifts of prosperity to be very charming; still what are they and this life also any more, than the fickle glances of a mistress' eyes.

 

आपात-रमणीयेषु रमन्ते विषयेषु ये ।

ApAta-ramaNIyeSu ramante viSayeSu ye |

अत्यन्त-भव्य-सेव्यानि मम जातु न तुष्टये ॥७।९३।८०॥

atyanta-bhavya-sevyAni mama jAtu na tuSTaye ||7|93|80||

.

ApAta-ramaNIyeSu

fallen among delightful things

ramante viSayeSu ye

those who delight in sense.objects +

atyanta-bhavya-sevyAni x

mama jAtu na tuSTaye

but I get no satisfaction

.

*VLMitra.80. Those who enjoy the pleasures of the present time with so much zest; must come to feel them quite insipid at the end, and fall into the hell-pit at lasd.

 

द्वन्द्व-दोष-उपरुद्धानि दुःसाध्यान्य्_अस्थिराणि च ।

dvandva-doSa-uparuddhAni du:sAdhyAni_asthirANi ca |

धनान्य्_अभव्य-सेव्यानि मम जातु न तुष्टये ॥७।९३।८१॥

dhanAni_abhavya-sevyAni mama jAtu na tuSTaye ||7|93|81||

.

dvandva-doSa-uparuddhAni x

du:sAdhyAni_asthirANi ca x

dhanAni abhavya-sevyAni x

mama jAtu na tuSTaye x

*VLMitra.81. I take no delight in riches, which are worshipped by the vulgar only; which are ever subject to disputes, earned with labour, kept with great care, and are yet as unstable as the winged winds in-air.

 ##jan - #jAtu -ind.- - at all, RV, mbh.&c •• kiM tena jAtena, what is the use at all of him born? • in connection with the Pod. and nAvakalpayAmi &c. or with the pr. jAtu expresses censure e.g. jAtu vRSalaM yAjayen na marSayAmi "I suffer not that he should cause an outcast to sacrifice", kAS • jAtu yAjayati vRSalam, "ought he to cause an outcast to sacrifice? " • possibly, perhaps mbh.12,6739 (with #api preceding) KSS. (also with -cid following) • once upon a time KSS. (also with -cid following). •• #najAtu - not at all, by no means, never, mbh.&c. (also with -cid).

 

आपात-मात्र-मधुरा दुःख-पर्यवसायिनी ।

ApAta-mAtra-madhurA du:kha-paryavasAyinI |

मोहनाय_एव लोकस्य लक्ष्मीः क्षण-विलासिनी ॥७।९३।८२॥

mohanAya_eva lokasya lakSmI: kSaNa-vilAsinI ||7|93|82||

.

ApAta.xx-mAtra.measure/mode-madhura.sweet/charming –

unexpectedly lucky

du:.bad-kha.space - pari.xx-avasAyi.xx-nI –

ending.up in misery 

mohana.xx-Aya eva.very/only –

of loka.people/world-sya –

even for the the world of delusion

lakSmI.xx-:

kSaNa.instant/moment-vilAsi.xx-nI –

Fortune's just a sizzle & a flash.

a stroke of luck

&

back to misery

:

even in a world of delusion

Fortune's just a sizzle

&

a flash

.

*VLMitra.82. Fortune which is so favorable for a while, turns to misfortune in a trice; she is very charming to her possessor, but is as fickle in her nature, as the fleeting flash of lightning.

#paryavasAyin - mfn. - ending with , amounting to Uttarar. S3am2k. (#paryavasAyitvam).

 ##pat - #Apat - #ApAta m. - the falling, descending • rushing upon, pressing against • forwardness • happening, becoming apparent, (unexpected) appearance • the instant, current moment • throwing down, causing to descend • m. rushing on, onset, entering into (---); sudden evend. --- or #ApAtata: - adv. immediately, at first sighd.

* ApAta-mAtra-madhurA – unexpectedly lucky du:kha-pary.avasAyinI - ending.up in misery  mohanAya_eva lokasya - even for the the world of delusion lakSmI: kSaNa-vilAsinI – Fortune's just a sizzle & a flash.

 

आपात-रमणीयानि विमर्द-विसराण्यति ।

ApAta-ramaNIyAni vimarda-visarANyati |

दुःखान्य्_आपत्-प्रदातृणि संगतानि खलैर् इव ॥७।९३।८३॥

du:khAni_Apat-pradAtRNi saMgatAni khalai:_iva ||7|93|83||

.

lucky delights

vimarda-visarANyati x

du:khAni

sorrows

Apat-pradAtRNi

crushing disasters 

saMgatAni x

khalai: iva

as.if by cheats

.

*VLMitra.83. Riches like flatters are very flattering at first and as long as they last; but they are as fleeting as those deceitful cheats, mock at us upon their loss.

#vimarda: - crushing, pounding, stamping (with the feet); hostile encounter, fight, war, tumult; destruction, disturbance.

 

शरद्-अम्बुधर*च्छाया-गत्वर्यो यौवन-श्रियः ।

zarat-ambudhara*chAyA-gatvarya:_yauvana-zriya: |

आपात-रम्या* विषयाः पर्यन्त-परितापिनः ॥७।९३।८४॥

ApAta-ramyA viSayA: paryanta-paritApina: ||7|93|84||

.

zarad-ambudhara-c-chAyA-gatvarya:

autumn-raincloud-shadow-transient

yauvana-zriya:

plentiful youth

ApAtaramyA: viSayA: x

paryanta-paritApina: x

.

*VLMitra.84 The blessings of health, wealth and youth, are as evanescent as the fleeting shadow of autumnal clouds; and the enjoyments, of sensual pleasures, are pernicious at the end.

*SVenk. It is true that pleasure is enjoyable and affluence is beautiful, but life is fleeting and hence they are rendered meaningless. Pleasure and wealth are pleasing on the surface but the end is unhappiness and sorrow.

 ##tap - #paritap – v4m – burn, feel pain + #paritApin - a. burning, heat; causing pain or sorrow, tormenting +

 

अन्तकः पryaवस्थाता जीविते महताम् अपि ।

antaka: pari.avasthAtA jIvite mahatAm api |

जलन्त्य्_आयूंषि शाख-अग्र-लम्ब-अम्बुनि_इव देहिनाम् ॥७।९३।८५॥

jalanti_AyUMSi zAkha-agra-lamba-ambuni_iva dehinAm ||7|93|85||

.

antaka: pary.avasthAtA x

jIvite mahatAm api

in the life even of great ones

jalanti AyUMSi x

zAkha-agra-lamba-ambuni_iva

like zAkha-agra-lamba-waters

dehinAm

of bodies

.

*VLMitra.85. Say who has remained the same even among the great, to the end of his journey in this world, the lives of men are as fleeting, as the trickling dew drops at the end of the leaves of trees.

 

जीर्यन्ते जीर्यतः केशा* दन्ता* जीर्यन्ति जीर्यतः ।

jIryante jIryata: kezA* dantA* jIryanti jIryata: |

क्षीयते जीर्यते सर्वम् तृणा_एव_एका न जीर्यते ॥७।९३।८६॥

kSIyate jIryate sarvam tRNA_eva_ekA na jIryate ||7|93|86||

.

when aging the aging hair

the aging teeth when aging

everything aging comes to ruin

only Craving never grows old

.

jIryante jIryata: kezA* x

dantA* jIryanti jIryata: x

kSIyate jIryate sarvam x

tRNA_eva_ekA na jIryate x

.

*SVenk.86 With the advancing of age the hairs turn grey and the teeth and everything else (the faculties and vitality, etc. ) decrease; only craving does not decrease.

*VLMitra.86. Our bodies are decaying in time, and our hairs are turning grey with age, and the teeth are falling off; thus all things are worn out in the world, except our desires, which know no decrease or decay.

 

भोग-अभोग-अतिगहने सर्वस्मिन् काय-कानने ।

bhoga-abhoga-ati.gahane sarvasmin kAya-kAnane |

परम् उल्लासम् आयाति तृष्णा_एव_एका न जीर्यते ॥७।९३।८७॥

param ullAsam AyAti tRSNA_eva_ekA na jIryate ||7|93|87||

.

bhoga-abhoga-atigahane

when pleasures & displeasures are very deep

sarvasmin_kAya-kAnane

everywhere in Body.Forest

param ullAsam AyAti x

tRSNA_eva_ekA na jIryate x

.

*VLMitra.87. The carnal enjoyments like wild beasts, come to decay in the forest of the body; but the poison plant of our desire which grows in it, is ever on its increase.

 

बाल्यम् यौवनवद्_याति यौवनम् याति बाल्यवत् ।

bAlyam yauvanavat_yAti yauvanam yAti bAlyavat |

उपमान-उपमेयत्वम् भङ्गुरत्वम् मिथो ऽनयोः ॥७।९३।८८॥

upamAna-upameyatvam bhaGguratvam mitha:_anayo: ||7|93|88||

.

bAlyam yauvanavat_yAti

to boyhood youthfulness comes 

yauvanam yAti bAlyavat

to youth comes boyfully 

upamAna-upameyatvam

the likeness of comparison

bhaGguratvam mitha:_anayo:

is a false transience for both

.

*VLMitra.88. Our boyhood passes as quickly as our infancy, and our youth passes as soon as our boyish days; and here there is an equal transience, ta be seen in both the comparison and the object compared with.

 ##mA - #mAna - #upameya‑ - to be compared, comparable with (with tena or ifc) • #upameyam – that which is compared, the subject of comparison (opposed to #upamAna, the object with which anything is compared) - #upameyopamA - u. upamA f. the resemblance of any object to that compared with it • reciprocal comparison (as of a moon to a beautiful face).

 

जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा ।

jIvitam galati kSipram jalam aJjalinA yathA |

प्रवाहे इव वाहिन्या गतम् न विनिवर्तते ॥७।९३।८९॥

pravAhe iva vAhinyA gatam na vinivartate ||7|93|89||

.

Life

flows quickly away,

like water from cupped hands,

as with the flow of a river-current it is gone,

and does not return

.

jIvitam galati kSipram

jalam aJjalinA yathA |

pravAhe iva vAhinyA

gatam na vinivartate  - x

.

*VLMitra.89. Life melts away as quickly, as the water oozes out of the hold of our palms; and like the current of a river, it never returns to its receptacle.

*SVenk.89. Life ebbs away like a flowing river, and the past can never be recovered.

 ##vRt - #nivRt - #vinivRt - #vinivRtta‑ - turned back, returned, retired, withdrawn R • turned away or averted or adverse from, (abl. or comp) R. • (end-comp) freed from mbh • desisting from (abl), having abandoned or given up R, disappeared, ended, ceased to be KSS •-• #vinivRttakAma -mfn.- one whose desires have ceased, foiled in one's wishes bhag • #vinivRttazApa -mfn.- freed from (the evil effects of) a curse KSS.

*jd. - जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा – Life flows quickly, like water from cupped hands, प्रवाहे इव वाहिन्या गतम् – as with the flow of a river-current it is gone, न विनिवर्तते – (the flow) is unchecked.

 

झतित्य्_एव_आगतो देहः कृतो ऽप्य्_अर्जुन-वातवत् ।

jhatiti_eva_Agata:_deha: kRta:_api_arjuna-vAtavat |

याति पश्यत्य्_एव_अस्तम् तरङ्ग-अम्बुद-दीपवत् ॥७।९३।९०॥

yAti pazyati_eva_astam taraGga-ambuda-dIpavat ||7|93|90||

.

quite suddenly the body comes but then its done as fast as wind

:

it goes soon knowing its end like a wave or cloud or candle

.

jhatiti_eva_Agata:_deha:

kRta:_api_arjuna-vAtavat |

yAti pazyati_eva_astam

taraGga-ambuda-dIpavat  - x

.

*VLMitra.90. The body also passes away as hurriedly, as a hurricane sweeps in the air; and it vanishes even before our sight of it, like a wave or cloud, or as fast as the flame of a lamp.

 

रम्येष्व्_अरम्यता दृष्टा स्थिरेष्व्_अस्थिरता_अपि च ।

ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca |

सत्येष्व्_असत्यता_अर्थेषु तेनेह विरसा वयम् ॥७।९३।९१॥

satyeSu_asatyatA_artheSu tena_iha virasA vayam ||7|93|91||

.

in pleasant things weve seen unpleasantness

in constant things weve seen inconstancy

in real things unreality

because of that we have no taste for this world

.

ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca + satyeSu_asatyatA_artheSu tena_iha virasA vayam

.

*VLMitra.91. I have found unpleasantness in what I thought to be very pleasant, and found the unsteadiness of what I believed to be steady; I have known the unreality of what I took to be real, and hence have I become distrustful and disgustful of the world

 

सुखम् यद्_आत्म-विश्रान्तौ गते मनसि सत्त्वताम् ।

sukham yat_Atma-vizrAntau gate manasi sattvatAm |

पाताले भूतले स्वर्गे तन्_न भोगेषु केषुचित् ॥७।९३।९२॥

pAtAle bhUtale svarge tat_na bhogeSu keSucit ||7|93|92||

.

the pleasure of Repose in Self

comes when the Mind has got to the sattva state

:

in Netherworld or Earth or Heaven there is no pleasure anyhow

.

sukham yat_Atma-vizrAntau gate manasi sattvatAm =

pAtAle bhUtale svarge tat_na bhogeSu keSucit  - x

.

sukham yat_Atma-vizrAntau gate manasi sattvatAm |

pAtAle bhUtale svarge tat_na bhogeSu keSucit ||7|93|92||

*VLMitra.92. The ease and rest that attend on the soul, upon the cool indifference of the mind; are never to be obtained in any enjoyment, that the upper or nether worlds, can ever afford to any body.

 

अपि सम्पूर्ण-हृद्य-अर्थाः पञ्च_अपि_इन्द्रिय-वृत्तयः ।

api sampUrNa-hRdya-arthA: paJca_api_indriya-vRttaya: |

तावj जयन्ति माम् एता* भृङ्गम् चित्र-लता* इव ॥७।९३।९३॥

tAvat_jayanti mAm etA: bhRGgam citra-latA: iva ||7|93|93||

.

api sampUrNa-hRdyArthA: x

paJca api indriya-vRttaya: x

tAvat jayanti mAm etA: x

bhRGgam citra-latA: iva x

.

*VLMitra.93. I find the pleasurable objects of my senses, are still alluring me to their trap, as a fruit and flower entices the foolish bee to fall upon them.

 

अद्य दीर्घेण कालेन निर्-अहम्कृतिना मया ।

adya dIrgheNa kAlena nir-aham.kRtinA mayA |

स्वर्ग-अपवर्ग-वैतृष्ण्यम् इदम् आसादितम् धिया ॥७।९३।९४॥

svarga-apavarga-vaitRSNyam idam AsAditam dhiyA ||7|93|94||

.

adya dIrgheNa kAlena

now after a long time

nir-aham.kRtinA mayA

w my lack of 'I'-embodiment +

svarga.Heaven-apavarga.xx-vaitRSNya.xx-m x

idam.this- AsAdita.xx-m

dhiyA – w thot

. 

*SVenk.94 After a long time I have attained egolessness. I am not interested in heavenly pleasures.

*VLMitra.94 Now after the lapse of a long time, I am quite released from my selfish egoism; and my mind has become indifferent to the desire of future rewards and heavenly felicity.

 

चिरम् एकान्त-विश्रान्त्यैस् तेन_एतन्_नभसः पदम् ।

ciram ekAnta-vizrAntyai:_tena_etan_nabhasa: padam |

त्वम् इव_आगतवान् अत्र दृष्तवान् अस्मि ताम् कुटीम् ॥७।९३।९५॥

tvam iva_AgatavAn atra dRStavAn asmi tAm kuTIm ||7|93|95||

.

for long

ekAnta-vizrAntyai x

tena_etan_nabhasa: padam x

tvam iva_AgatavAn

here

I have seen that Hut

.

*SVenk.95 Like you, O sage, I too longed to resort to a secluded place. Hence I saw that hermitage in space.

*VLMitra.95. I have long found my rest in my solitary bliss of vacuity, and have come here as thyself, and met with this etherial cell (The aerial cell is a creation of the saint's imagination).

 

अद्य_एतत् सम्परिज्ञातम् यद्॒एषा भवतः कुटी ।

adya_etat sam.parijJAtam yat_eSA bhavata: kuTI |

आगन्ता त्वम् पुनश् च_इति मया तn_न विचारितम् ॥७।९३।९६॥

AgantA tvam punar_ca_iti mayA tat_na vicAritam ||7|93|96||

.

adya_etat samparijJAtam x

yat_eSA bhavata: kuTI x

AgantA tvam punaz ca_iti x

mayA tanna vicAritam x

*SVenk.96-98 I did not realise that is was your hermitage and that you would one day return to it. I did not pay attention to it. Only now I know this.

*VLMitra.96. I came to learn afterwards that this cell belonged to thee; but I never thought that thou shalt ever return to id.

 

तदा त्व्_अत्र मया ज्ञातम् कश्चित् सिद्धो ऽयम् आत्मना ।

tadA tu_atra mayA jJAtam kazcit siddha:_ayam AtmanA |

देहम् त्यक्त्वा_इह निर्वाणम् गत* इत्य्_अनुमानतः ॥७।९३।९७॥

deham tyaktvA_iha nirvANam gata* iti_anumAnata: ||7|93|97||

.

tadA tu atra mayA jJAtam

but then here by me was known

kazcit siddha:_'yam AtmanA x

deham tyaktvA

having abandoned the body

iha nirvANam gate iti_anumAnata: x

.

*VLMitra.97. I saw there a lifeless body, and thought it to be the frame of a siddha or holy saint, who having quitted his mortal coil, has become extinct in his nirvana.

 

एतन् मे, भगवन्, वृत्तम् एषो॒ऽस्मि_इति यथास्थितम् ।

etat_me bhagavan vRttam eSa:_asmi_iti yathAsthitam |

मया ते कथितम् सर्वम् यथा जानासि तत् कुरु ॥७।९३।९८॥

mayA te kathitam sarvam yathA jAnAsi tat kuru ||7|93|98||

.

so, Lord, I've told you everything about me.

This is how I am, exactly as I said to you.

so you should act accordingly

.

etan_me bhagavan_vRttam x

eSa:_asmi iti yathAsthitam - this I am established.as +

mayA te kathitam sarvam - by me to you has been told everything

yathA jAnAsi tat kuru x

*VLMitra.98 Sage, what I have just told you is my story. I am seated here as I am and you can do whatever you may like with me.

 

सिद्धैर् न यावद् अवधान-परैर् विचार्य

siddhai:_na yAvat_avadhAna-parai:_vicArya

निर्णीतम् उत्तम-धियान्तर-शेष-वस्तु ।

nirNItam uttama-dhiyAntara-zeSa-vastu |

तावत् त्रिकाल-कलनम् न विदन्ति किम्चित्

tAvat trikAla-kalanam na vidanti kimcit

इत्य्_अब्जज.आदि-मनसो ऽपि मुने स्वभावः ॥७।९३।९९॥

iti_abjaja.Adi-manasa:_api mune svabhAva: ||7|93|99||

.

w the siddha.Adepts

na yAvad

not until

avadhAna-parai:_vicArya

having studied with perfect attention

nirNItam x

uttama-dhiyAntara-zeSa-vastu x

tAvat

that much is

trikAla-kalanam na vidanti kiMcit - the three times they do not see ad.all

iti abjaja.Adi-manasa:_api x ,

muni,

svabhAva: x

*SVenk.99 Only when one's attention is directed to these facts does one perceive them with one's inner eye of intelligence, then one knows the past, present and future — not until then. Such is the nature of the mind even to the gods.

*VLMitra.99. Until a siddha sees all things in his mind, and considers them well in his clear judgment, he is incapable of seeing the past, present and future in his clairvoyance, even though he be as perfect as the nature of the lotus-born brahmA himself.

 

 

oॐm

 

 

 

+++

 

FM.Canto 7.94

fm7094 3.je14..17 pishAcha Traveler .z85

https://www.dropbox.com/s/gg249nkxop01ofz/fm7094%203.je14..17%20pishAcha%20Traveler%20.z85.docx?dl=0

 

 

[Jiva Das]

FM7093 THE SIDDHA.ADEPT 3.je10..13.z99

https://www.dropbox.com/s/utstbjshk79x7b2/fm7093%203.je10..13%20The%20siddha.Adept%20.z99.docx?dl=0





*o*ॐ*m*







FM.7.93



*THE SIDDHA.ADEPT*



*VASISHTHA THE PLENTIFUL declared–*



अथ.एवम्.रूप.संवित्तेः परावृत्त्य प्रयत्नतः ।

atha_evam.rUpa.saMvitte: parAvRttya prayatnata: |

तम् अम्बर.कुटी.कोश.देशम् आगत.वाहनम् ॥७।९३।१॥

ta.m ambara.kuTI.koza.deza.m Agata.vAhana.m ||7|93|1||

.

*from the Awareness I've desribed*

*I made an effort & returned to that cozy spot, my Hut, my journey's.end*

*.*

atha.t*hen/next *evaMrUpa***saMvitti*e: parAvRttya***prayatna*.*tas.
*from/thru* + tam.*that.one* ambara.*sky*.kuTI.*body\hut*.koza.*sheath*
.deza.*place/country*.m Agata.*having.come.to <http://having.come.to>*
.vAhana***m

.

saMvitti

parAvRttya

vAhana

.

*SVenk. After all this, I re.entered my cottage or hermitage in outer

space.

*VLMitra. As my mind was turned from the sight of phenomenals, and employed
in the meditation of the only One; I found myself to be suddenly
transported to my holy cell in the air.



यावत् तत्र न पश्यामि स्व.देहम् क्वचन स्थितम् ।

yAvat tatra na pazyAmi sva.deham kvacana sthita.m |

पश्यामि केवलम् सिद्धम् कम् अप्य् अन्यम् पुरः स्थितम् ॥७।९३।२॥

pazyAmi kevalam siddha.m kam api_anya.m pura: sthita.m ||7|93|2||

.

yAvat*.while/as.much* tatra*.there*.aboutThat na.*no/t* pazyAmi.*I.see/know*
sva*.Ur.own*.deha.*body**m *when there I did not see my own.body *kvacana***
sthita*.**situate/set*.m *anyhow situate *pazyAmi.*I.see/know *kevalam
*.entirely/alone* *Siddha*.m *I see only the Adept* kam*** api.*even/tho*
anyat*.other*.m puras.*before/in.front.of*.sthita*.**situate/set *

.

*SVenk.2 I looked for my physical body. It was not there. But, I found an
aged sage sitting in that hermitage.

*VLMitra.2. There I lost the sight of my own body, and know not where I was
seated; when all of a sudden the sacred person of a siddha or aerial saint,
appeared in view, and to be seated before me

उपविष्टम् समाधान.निष्ठम् इष्टम् पदम् गतम् ।

upaviSTa.m samAdhAna.niSTham iSTa.m pada.m gata.m |

सौम्य.उदयम् इव_आदित्यम् दग्ध.इन्धनम् इव_अनलम् ॥७।९३।३॥

saumya.udayam iva_Adityam dagdha.indhana.m iva_analam ||7|93|3||

.

seated there

settled in Sa.mâdhâna.Contemplation

gone to the desired state

like a sun grown cool

like a fire when the wood has burned

.

upaviSTa.seated.m samAdhAna.attention/meditation\arranging.

niSTha.settled.m iSTa.desired.m pada.condition.m gata.having.gone.to.m +
saumya.auspicious\hey.my.dear.udaya.rise/ascent.m iva.like/as.if
Aditya.sun.m

dagdha.burned.indhana.kindling.m iva.like/as.if anala.fire.m

.

*SVenk.3 He was in deep meditation.

*VLMitra.3. He sat in his mood of deep meditation, and was entranced in his
thought of the supreme spirit; his appearance was as bright as the sun, and
his person was as shining as the flaming fire.

बद्ध.पद्मासनम् शान्तम् समाधान.निरिङ्गिनम् ।

baddha.padma.Asana.m zAnta.m samAdhAna.niriGgina.m |

गुल्फ.द्वितय.मध्य.स्थ.वृषणम् विषय.अतिगम् ॥७।९३।४॥

gulpha.dvitaya.madhya.stha.vRSaNam viSaya.ati*ga.m *||7|93|4||

.

baddha.padmAsana.m in Bound.Lotus posture zAnta.m peaceful
samAdhAna.niriGgina.m
veiled in contemplation gulpha.dvitaya.madhya.stha.vRSaNam
ankle.both.between.set.scrotum viSaya.ati*ga.m *gone beyond sense.objects

.

#vRSaNa, #vRSaNI sprinkling , fertilizing MW. • m. (or n. Siddh.) the

scrotum , (du.) the testicles VS. &c. &c

*SVenk.4 He was seated in the lotus.posture.

*VLMitra.4. He sat quiet and steadily in his posture of padmâsana between

his two knees and heels; and remained absorbed in meditation, having no
motion of his body, nor any thought of anything in his mind,

* baddha.padmAsana.m in Bound.Lotus posture zAnta.m peaceful
samAdhAna.niriGgina.m
veiled in contemplation gulpha.dvitaya.madhya.stha.vRSaNam
ankle.both.between.set.scrotum viSaya.ati*ga.m *gone beyond sense.objects



मृष्ट.सौम्य.समाभोग.स्कन्ध.बन्धुर.स्कन्धरम् ।

mRSTa.saumya.samAbhoga.skandha.bandhura.skandhara.m |

सुस्थिर.उदार.विश्रान्त.स्फारक.स्थिति सुन्दरम् ॥७।९३।५॥

susthira.udAra.vizrAnta.sphAraka.sthiti sundara.m ||7|93|5||

.

mRSTa*.*saumya.auspicious.

samAbhoga*.*skandha*.*bandhura*.*skandhara*.*m +
susthira.well.established/firm/constant.

udAra*.*vizrAnta.reposed.

sphAraka*.*sthiti.state/situation/condition.sundara.beautiful/fair.m

.

*SVenk.5 His face was radiant and beautiful on account of the peace and
bliss that filled him.

*VLMitra.5.His body was besmeared with ashes, and his head was borne erect
upon his shoulders; he sat quiet and quite at ease, with his bright
countenance and in sedate posture.

नाभि.निकट.ग.उत्तान.पाणि.द्वितय.दीप्तिभिः ।

nAbhi.nikaTa.ga.uttAna.pANi.dvitaya.dIptibhi: |

हृदय.अम्भोज.तेजोभिर् बहिष्ठैर् इव भासितम् ॥७।९३।६॥

hRdaya.ambhoja.tejobhi:_bahiSThai:_iva bhAsita.m ||7|93|6||

.

nAbhi.nikaTa.ga.uttAna.pANi.dvitaya.dIptibhi:

w nAbhi.nikaTa.ga.uttAna.pANi.dvitaya.dIptis +

hRdaya.ambhoja.tejobhi:

w heard.lotus.energies

bahiSThai:_iva bhAsita.m

*SVenk.6 His lotus.like hands had been placed in front of his navel, and

they shone with an extraordinary brilliance.

*VLMitra.6. The palms of both his hands were lifted up, and were set open
below his navel; and their brightness caused his lotiform heart to be as

full.blown, as the sun.beam expands the lotuses in lakes.

##tej ##tej, tejati to protect #tejas .n. tip of a flame • glow, fire rv.

&c • the bright appearance of the human body (in health) • the heating
faculty of the human frame seated in the bile • ardor, vital power • (in
sAMkhya phil) #rajas (passion) • spiritual power [In Tibetan Buddhism,
Tejas Heat. Students of Naropa's Seven Yogas will recognize this as Tummo.

jd] or moral or magical power or influence • majesty, glory y2014.006 +



श्लिष्ट.पक्ष्म.ईक्षणम् क्षीण.सर्वेक्षम् स्वच्छताम् गतम् ।

zliSTa.pakSma.IkSaNam kSINa.sarva.IkSa.m svacchatAm gata.m |

सरो निमीलित.अम्भोजम् इव सुप्तम् दिनात्यये ॥७।९३।७॥

saro nimIlita.ambhoja.m iva supta.m dinAtyaye ||7|93|7||

.

zliSTa*.*pakSma.eyelash.IkSaNa.eyes/vision.m kSINa.wasted/broken.down/
feeble.sarvekSa.all.looking.at/seeing.m svaccha.very.clear*.*tA.ness.m
gata.having.gone.to.m +

sara.x: nimIlita*.*ambhoja*.*m iva.like/as.if supta.asleep.m

dinAtyaya*.*e

.

*SVenk.7.8 His eyes were closed and he was obviously beyond
body.consciousness.

*VLMitra.7. His eyelids were closed, and his eyesight was as weak, as to
view all the visibles in one light of whiteness, and they seemed to be as
sleepy, as the closing petals of the lotus of the close of the day.

अविक्षुभितम् आशान्तम् अन्तःकरण.कोटरम् ।

avikSubhita.m AzAnta.m anta:karaNa.koTara.m |

दधानम् धीरया वृत्त्या शान्त.उत्पातम् इव अम्बरम् ॥७।९३।८॥

dadhAna.m dhIrayA vRttyA zAnta.utpAta.m iva ambara.m ||7|93|8||

.

a.not.vikSubhita*.*m

AzAnta*.*m anta:karaNa.inner.impulse/control.koTara:.hollow/cave.m + dadhAna
*.*m dhIra.settled/firm.yA

vRtti*.*yA zAnta.quieted.

utpAta*.*m iva.like/as.if ambara.sky.m

.

*VLMitra.8 His mind was as calm in all its closets (i. e. thoughts), as the
sides of the horizon in their stillness; and his soul was as unperturbed,
as the serene sky freed from a tempest: (calm after storm).



अ.पश्यता निजम् देहम् तम् मुनिम् पश्यता पुरः ।

a.pazyatA nija.m deham tam muni.m pazyatA pura: |

इदम् मया तदा तत्र चिन्तितम् चारु.चेतसा ॥७।९३।९॥

ida.m mayA tadA tatra cintita.m cAru.cetasA ||7|93|9||

.

a.pazyatA nija.m deham

ta.m

muni.m pazyatA pura: =

ida.m mayA tadA tatra cintita.m cAru.cetasA

.

not seeing my native.born body yet seeing the muni before me

this was the thought that came to my awareness:

.

*VLMitra.p.9 I could not see my own body, yet I could plainly see that of
the saint placed before me. Then I reflected with the clear.sightedness of
my discernment.



अयम् कश्चिद् महा.सिद्धः सम्प्राप्तो 'स्मिन् *दिग*न्तरे ।

ayam kazcit_mahA.siddha: samprApta:_asmin dik.antare |

विचार्य_अहम् इव_एकान्तम् विश्राम.अर्थी महाम्बरम् ॥७।९३।१०॥

vicArya_aham iva_ekAnta.m vizrAma.arthI mahAmbara.m ||7|93|10||

.

ayaM kazcit_mahA.siddha:

this certain Gread.Adept

samprApta:_asmin_dig.antare

arrived here is this part of the world +

vicArya_aham iva_ekAnta.m

vizrAma.arthI mahAmbara.m

.

*SVenk.10 Surely, this is a great and perfected sage. Like me, he must have
arrived here seeking total seclusion.

*VLMitra.10. I find this great and perfect siddha of saint in this solitary

part of the firmament; and I believe hi.m to be as absorbed in his

meditation, as I am at my ease in this lonely spot

समाधि.योग्यम् एकान्तम् लभेय_इत्य्_इह चिन्तया ।

samAdhi.yogyam ekAnta.m labheya_iti_iha cintayA |

कुटी दृष्टा_इयम् एतेन सत्य.संकल्प.शालिना ॥७।९३।११॥

kuTI dRSTA_iyam etena satya.saMkalpa.zAl*i.nA *||7|93|11||

.

समाधि.योग्यम् एकान्तं लभेय

having got a solitary place fit for samAdhi

इति इह चिन्तया

with such thought here

कुटी दृष्टा इयम् एतेन

this hut (has been) seen by hi.m

सत्य.संकल्प.शालिना

by means of his real.conception

.

*SVenk.11 Since he sought seclusion he must have seen this hermitage in
space.

*VLMitra.11. It is very likely that this saint, being earnest in his desire
of.deep meditation, and finding this retired cell of mine most favourable
to it, has called here of his own accord.

मद्.आगमनम् एतेन ततो 'चिन्तयता चिरम् ।

mat.Agamana.m etena tata:_acintayatA cira.m |

तम् स्वदेहम् शवीभूतम् अपास्य_इह कृटा स्थितिः ॥७।९३।१२॥

ta.m sva.deham zavI.bhUta.m apAsya_iha kRTA sthiti: ||7|93|12||

.

mad.Agamana.m / mada.Agamana.m my coming =

etena by this tatas.thence/from.that

acintayatA*.*

ciram.for.long + tam.that.one svadeha.ownbody.m zavI.bhUta.m that own.body
corpse.being

apAsya*.* iha.here/in.this.world kRta.done/made.A
sthiti.state/situation/condition:

.

*SVenk.12 Perhaps he expected me to return and seeing that I had not
returned for a long time, he must have thrown that body out and himself
occupied the hermitage.

*VLMitra.12. He thought I had cast off my mortal coil, and could not
perceive by his deep attention that I had returned to it; so he threw away
my dead body as he thought it, and made his residence in that cell of mine.



तद् इह_अस्तम् अहम् यामि स्वम् लोकम् इति निश्चयम् ।

tat_iha_asta.m aham yAmi svam lokam iti nizcayam |

यावद् गन्तुम् प्रवृत्तो ऽस्मि तावत् संकल्पन.क्षयात् ॥७।९३।१३॥

yAvat_gantum pravRtta:_asmi tAvat saMkalpana.kSayAt ||7|93|13||

.

tat_iha asta.m aham yAmi to that setting I come svam lokam iti nizcayam "my

own world" certainly yAvat_gantum as much as to go to it pravRtta:_asmi

tAvat thad.much saMkalpana.kSayAt thru the weakening of my object of
conception

.

*SVenk.13 Let me return to my own realm.

*VLMitra.13. Seeing thus the loss of my body here, I thought of repairing
to my own abode (in the constellation of pleiades Saptarshi mandalam and as
I was attempting to proceed thereto, I resigned my attachment to my lone
cell (which was now held by

another).

* tat_iha asta.m aham yAmi to that setting I come svam lokam iti nizcayam

"my own world" certainly yAvat_gantum as much as to go to it pravRtta:_asmi

tAvat thad.much saMkalpana.kSayAt thru the weakening of my object of

conception



सा निवृत्ता कुटी तत्र सम्पन्नम् व्योम केवलम् ।

sA nivRttA kuTI tatra sampanna.m vyoma kevalam |

स सिद्धो ऽपि निराधारः पतितो ऽधः समाधिमान् ॥७।९३।१४॥

sa siddha:_api nirAdhAra: patita:_adha: samAdhimAn ||7|93|14||

.

sA nivRttA kuTI tatra .. the hut was gone there sampanna.m vyoma the sky

produced kevalam alone sas.that siddha.Adept: api.tho/even
nirAdhAra.without.support: even the Adept was unsupported patita:_adha:

fallen down samAdhimAn in his Sa.mâdhi

.

*SVenk.14 When I thus reflected and when my desire to stay in that
hermitage ceased, that hermitage disappeared and with it even that sage
disappeared.

*VLMitra.14 This cell was dilapidated also in time, and there remained an
empty void only in lieu of it; and the saint that had taken my place
therein, lost his stay also for want of the cell, and fell downward in his
meditative mood.

* sA nivRttA kuTI tatra .. the hut was gone there sampanna.m vyoma they sky

produced kevalam alone sa: siddha:_api nirAdhAra: even the Adept was

unsupported patita:_adha: fallen down samAdhimAn in his Sa.mâdhi.



स्वप्न.संकल्प=संशान्तौ स्वप्न.संकल्प=पत्तनम् ।

svapna.saMkalpa=saMzAntau svapna.saMkalpa=pattana.m |

यदा सा सु.कुटी नष्टा मत्.संकल्प.उपशान्तितः ॥७।९३।१५॥

yadA sA su.kuTI naSTA mat.saMkalpa.upazAntita: ||7|93|15||

.

when the dream.concept ceased

my dream.concept.abode, that little hut

was lost

vanished from my conception

.

svapna.saMkalpa=saMzAntau svapna.saMkalpa=pattana.m + yadA sA su.kuTI naSTA
mat.saMkalpa.upazAntita:

.

*SVenk.15 When one's thoughts (notions or concepts) cease, that which those
thoughts brought into being also ceases. When my wish for the hermitage
ceased, it disappeared.

*VLMitra.15. Thus that lonely cell was lost to me, together with the loss
of my fond desire for it, just as a visionary and imaginary city, vanishes
with the dream and desire, which presented it to our view.

* svapna.saMkalpa=saMzAntau when dream.concepts have ceased
svapna.saMkalpa=pattana.m a dream.concept.abode yadA sA su.kuTI naSTA when
that little cell was lost mat.saMkalpa.upazAntita: disappeared from
conceiving..



स* पपात ततो ध्यानी जल.उत्पीड* इव_अम्बुदात् ।

sa* papAta tata:_dhyAnI jala.utpIDa* iva_ambudAt |

खाद् इव_अनिल.नुन्नो ऽब्द* इन्दु.बिम्बम् इव क्षये ॥७।९३।१६॥

khAt_iva_anila.nunna:_abda* indu.bimbam iva kSaye ||7|93|16||

.

sa: papAta he fell

tata: thus/from.that

dhyAnI the meditator

jala.utpIDa: iva ambudAt

water.bursting as from a raincloud

khAt iva

as.if from kha.sky

anila.nunna:_abda:

a windborne raincloud

indu.bimbam iva like the lunar disc

kSaye i wasting.away

.

*SVenk.16.18 Like a spacecraft that hermitage fell. The sage fell.

*VLMitra.16. The meditative saint then fell down from it, as the rain falls
down from the cloud; and as a spot of cloud is blown away to the winds in
empty air, like the disc of the moon traversing in the sky.



वैमानिक* इव_अपुण्यश् छिन्न.मूल* इव द्रुमः ।

vaimAnika* iva_apuNya:_chinna.mUla* iva druma: |

खात् त्यक्त* इव पाषाणः स* पपात ततो ऽवनौ ॥७।९३।१७॥

khAt tyakta* iva pASANa: sa* papAta tata:_avanau ||7|93|17||

.

vaimAnika* iva like an aeronaut apuNya.impure/unholy ??? unlucky
chinna.mUla iva druma: like a tree with a severed root khAt tyakta iva
pASANa: like a stone fallen from the sky sa papAta tata:_'vanau fell from
that to earth.

.

*VLMitra.17. He fell as a heavenly spirit falls to earth, after fruition of
the reward of his meritorious acts; and as a tree falls headlong being
uprooted from the ground, so be fell down upon the earth.

##mA #vimA #vimAna •• #vaimAnika a.I. borne in a heavenly car • relating

to the gods (with sarga m. the divine creation) LiGgaP. • an aeronaut –

अहम् यावद् इयम् तावत् कुटिका_अस्त्व्_इति कल्पने ।

aham yAvat_iyam tAvat kuTikA_astu_iti kalpane |

क्षीणे कुटीक्षये जाते स* सिद्धः पतितः क्षणात् ॥७।९३।१८॥

kSINe kuTI.kSaye jAte sa* siddha: patita: kSaNAt ||7|93|18||

.

aham yAvad so I

iyam tAvat then this

kuTikA astu iti little hut, let it be so

whin kalpana.m.making/creating.e kSINa.wasted/broken.down/feeble.e
kuTI.body\hut.kSaya.ruin\abode.e jAta.born/become.e sas.that
siddha.Adept\established/settled: patita: the fallen siddha.Adept

kSaNAt suddenly

.

*VLMitra.18. So when wish for stability of our dwelling, with the
continuance of our lives; we see on a sudden the termination of both, as it
happened to the falling Siddha.

पतता तेन सिद्धेन ततः सौजन्य.कौतुकः ।

patatA tena siddha.ina tata: saujanya.kautuka: |

मनसा.एव_अहम् अगमम् नभसो वसुधा.तलम् ॥७।९३।१९॥

manasA_eva_aham agamam nabhasa:_vasudhA.talam ||7|93|19||

.

With friendly feeling for the falling Adept

by means of Mind I've come out of the sky onto

solid ground

.

*VLMitra.19. Seeing the falling Siddha, I felt a kind concern for him; and
in the flight of my mind, came down from heaven in my spiritual form, to
that spot on earth where he had fallen.

*SVenk. And I too descended along with hi.m on to the earth.plane. The sage

landed in the same state and posture in which he was in that hermitage.

.

patatA tena siddha.ina w the falling of the Adept tata: thus/from.that
saujanya.kautuka: goodness/friendliness.curiosity/eagerness manasA_eva_aham
agamam mentally so Ive come nabhasa: vasudhA.talam from sky to earth.surface



सो ऽपतत् पवन.स्कन्ध.वहन=आवर्त.वृत्तिभिः ।

sa:_apatat pavana.skandha.vahana=Avarta.vRttibhi: |

सप्त.द्वीप.समुद्र.अन्ते गीर्वाण.रमण.अवनौ ॥७।९३।२०॥

sapta.dvIpa.samudra.ante gIrvANa.ramaNa.avanau ||7|93|20||

.

He had fallen

riding the shoulders of the wind

whirling like a tornado

beyond Ocean with its seven Lands

to a divinely lovely place

.

*VLMitra.20. He fell on the wings of the current air,

which conveyed hi.m whirling as in a whirlwind,

beyond the limits of the seven continents and their seven fold oceans,

to a place known as the land of gold and the paradise of the gods.

sas.that.one apatat.fell into pavana.wind/air.skandha.shoulder.vahana*.*
Avarta.whirling/whirlpool\uncertainto.vRtti*.*bhi: |

sapta.seven.dvIpa.land/continent.samudra.sea/ocean.ante*.*

whin gIrvANa.ramaNa.avani.land/earth.au

.

pavana.wind/air

skandha.shoulder

vahana.vehicle

vRtti

ante

gIrvANa

ramaNa

.*avani.land/earth.



प्राण.अपान.ऊर्ध्व.गामित्वात् खाद् यथास्थितम् एव सः ।

prANa.apAna.Urdhva.gAmitvAt khAt_yathA.sthita.m eva sa: |

सृष्ट.पूर्व.ऊर्ध्व.मूर्ध.ऊर्व्याम् बद्धपद्मासनो ऽपतत् ॥७।९३।२१॥

sRSTa.pUrva.Urdhva.mUrdha.UrvyAm baddha.padma.Asana:_apatat ||7|93|21||

.

thru prANa.Air.apAna.downBreath.upward.proceeding

khAt from the sky yathA.sthita.m eva sa: just as he was
sRSTa.pUrva.Urdhva.mUrdha.UrvyAm
released/filled.fully.upward.head.vast/powerful

baddha.padma.Asana: seated in the Bound.Lotus apatat he fell.

.

*SVenk.21 This was because, through the union of prana and apana,

he had overcome the force of gravity. He did not even wake up from his
meditation.

*VLMitra.21. He fell from the sky in his very posture of padmâsana as he

had been sitting there before; and sat with his head and upper part of the

body erect, owing to the ascension or upward motion of the prâna and apâna

breaths that were inhaled by him.

* prANa.apAna.Urdhva.gAmitvAt thru prANa.Air.apAna.downBreath.upward.proceeding
khAt from the sky yathA.sthita.m eva sa: just as he was
sRSTa.pUrva.Urdhva.mUrdha.UrvyAm
released/filled.fully.upward.head.vast/powerful baddha.padma.Asana: seated

in the Bound.Lotus apatat he fell.



न प्रबुद्धो बभूव_असौ विचरम् तम् अचेतनः ।

na prabuddha:_babhUva_asau vicara.m tam a.cetana: |

पाषाण.देह* इव वा तूल.आत्मा_इव एव वा लघुः ॥७।९३।२२॥

pASANa.deha* iva vA tUla.AtmA_iva_eva vA laghu: ||7|93|22||

.

na prabuddha: babhUva asau he did not awaken

vicara.m tam a.cetana:

pASANa.deha iva vA or like a stone.body

tUla.AtmA_iva_eva vA laghu: or like a cotton.tuft in nature, lightweight

*SVenk.22 His body was strong as a rock and light as cotton.

*VLMitra.22. Though hurled from such height, and carried to such distance;

yet he did not wake from the torpor of his samâdhi.meditation, (to which he

sat fixed and intent); but fell down insensible as a stone, and as lightly
as a bale of cotton*

मया तद्.अवबोध.अर्थम् अथ यत्नवता तदा ।

mayA tat.avabodha.artham atha yatnavatA tadA |

कृत्वा जलदताम् व्योम्नि वृष्टम् गर्जितम् ऊर्जितम् ॥७।९३।२३॥

kRtvA jaladatAm vyomni vRSTa.m garjita.m Urjita.m ||7|93|23||

.

then I made, not without some effort, a cloud.form in the sky,

meant to waken hi.m with its great noise

:

it rained, it roared, it drenched

.

mayA tat.avabodha.artham atha yatnavatA tadA + kRtvA jaladatAm vyomni
vRSTa.m garjita.m Urjita.m +

.

*SVenk.23 In order to bring hi.m back to normal body.consciousness, I

assumed the form of a big cloud which rained and thundered.

*VLMitra.23. I was then much concerned for his sake, and from my great
anxiety to waken him; I roared aloud like a cloud from my place in the sky,

and shower a flood of rain.water also upon him.

##garj *garjita Sounded, bellowed, roared. • Boasted, swaggered, vaunted •
*garjita.m The thunder of clouds roaring (as of elephants or daitya Demons)
*apigarjita bhinnA api karaka.ApAtair bhrAmitA api taDid.bhrama.s.i: |
udvejitA api jalada.s.i: kSobhitA apy ati.garjita.s.i: || FM.3.72.22 +

##Urj *Urjita Powerful, strong Great, large • drenching (shower) <mayA
tat_avabodha.artham atha yatnavatA tadA | kRtvA jaladatAm vyomni vRSTa.m
garjita.m Urjitam> FM7.93.23 Noble, spirited *Urjita.m ind. excellently.
Urjita.m n. Strength, might, valour. UrjitatA +

* mayA w me tat.avabodha.artham that.awakening.purpose atha yatnavatA tadA

and so effortfully then kRtvA jaladatAm vyomni hvg made raincloudiness in

the sky vRSTa.m m rained garjita.m roared Urjita.m drenched.



करक.अशनि.पातेन तेन तस्मिन् दिगन्तरे ।

karaka.azani.pAtena tena tasmin dik.antare |

मयूरम् प्रावृषा_इव_अमुम् बद्ध्या बोधितवान् असौ ॥७।९३।२४॥

mayUra.m prAvRSA_iva_amum baddhyA bodhita.vAn asau ||7|93|24||

.

karaka.azani.pAtena

tena

tasmin

dig.antare

mayUra.m prAvRSA_iva

amum

baddhyA bodhitavAn_asau

*SVenk.24.25 Then he regained body.consciousness.

*VLMitra.24. I went on darting hail stones, and flashing as lightnings in

order to waken him; and I succeeded to bring hi.m to sense, as the clouds

rouse the peacock in the rainy season.

बभूव_आभासित.अङ्ग.श्रीर् विकासित.विलोचनः ।

babhUva_AbhAsita.aGga.zrI:_vikAsita.vilocana: |

धारा.निकर.फुल्ल.आत्मा प्रावृषि_इव_अम्बुज.आकरः ॥७।९३।२५॥

dhArA.nikara.phulla.AtmA prAvRSi_iva_ambuja.Akara: ||7|93|25||

.

babhUva_AbhAsita.aGga.zrI:

vikAsita.vilocana:

dhArA.nikara.phulla.AtmA prAvRSi_iva

ambuja.Akara:

.

*VLMitra.25. His body flushed and his eyes opened, as a blooming blossom
and full blown flowers; and the drizzling rains enlivened his soul, as the
driving rain, gives the lotuses of lakes to bloom.



प्रबुद्धम् सम्प्रशान्तायाम् दृष्टौ तम् अहम् अग्रतः ।

prabuddha.m samprazAntAyAm dRSTau tam aham agrata: |

अपृच्छम् स्वच्छया वृत्त्या निवृत्तम् परम.अर्थतः ॥७।९३।२६॥

apRccham svacchayA vRttyA nivRtta.m parama.arthata: ||7|93|26||

.

prabuddha.m samprazAntAyAm

dRSTau tam aham agrata:

apRccham svacchayA vRttyA

nivRtta.m parama.arthata:

.

*VLMitra.26. Finding hi.m awake, and seated in my presence, I cast my
complacent look upon him; and asked hi.m very politely, about the

prosperity of his spiritual concerns.

*SVenk.26.30 I enquired of him: "Where are you, O sage? What are you doing?

Who are you? Though you fell from such height, you are oblivious of it; how
is that?"



क्व स्थितो ऽसि करोषि_इदम् किम् च, भो, मुनि.नायक ।

kva sthita:_asi karoSi_idam ki.m ca, bho, muni.nAyaka |

कस्त्वम् कस्माद् अलम् दूरान् न भ्रंशम् अपि चेतसि ॥७।९३।२७॥

kastvam kasmAt_alam dUrAt_na bhraMza.m api cetasi ||7|93|27||

.

kva sthita:_asi karoSi_idam

ki.m ca, bho, muni.nAyaka

kastvam kasmAt_alam dUrAt_x

na bhraMza.m api cetasi

.

*VLMitra.27. I said, tell me, O great sage, who you are, and where is your
abode, and what to do; and how is it that you are so insensible of your
state, notwithstanding your fall from so great a distance. (It is a pity
that men are so insensible of the fall of their heavenly souls to this
miserable earth).



इत्य्_उक्तो माम् असौ प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् ।

iti_ukta:_mAm asau prekSya saMsmRtya prAktanI.m gati.m |

उवाच वचनम् चारु चातको जलदम् यथा ॥७।९३।२८॥

uvAca vacana.m cAru cAtaka:_jalada.m yathA ||7|93|28||

.

iti_ukta: this being said

mAm asau prekSya .on me he looked.

saMsmRtya prAktanI.m gati.m remembered our prior meeting

uvAca vacana.m cAru

cAtaka: jalada.m yathA

इत्य्_उक्तः माम् असौ – Being so addressed by me

प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् – seeing (and) recalling (my)
previous visit

उवाच वचनम् चारु चातकः जलदम् यथा – he spoke words as pleasing as a raincloud
to a chAtaka bird.

*VLMitra.28. Being addressed by me in this manner, he looked steadfastly
upon me, and then remembering his visit at mine, he replied to me in a

voice, as sweet as that of the châtaka.swallow to the sonorous clouds.



*The SIDDHA.ADEPT said—*

प्रतिपालय मे यावत् स्व.वृत्तान्तम् स्मराम्य्_अहम् ।

pratipAlaya me yAvat sva.vRttAnta.m smarAmi_aham |

कथयिष्यामि ते पश्चात् पाश्चात्यम् वृत्तम् आत्मनः ॥७।९३।२९॥

kathayiSyAmi te pazcAt pAzcAtyam vRtta.m Atmana: ||7|93|29||

.

pratipAlaya me

yAvat as much as

sva.vRttAnta.m smarAmi_aham

kathayiSyAmi te pazcAt

pAzcAtyam vRtta.m Atmana:

*VLMitra.29. The sagely siddha said:.you.sir, shall have to wait awhile

until I can recollect myself and my former state; and then I will relate to
you the latter incidents of my life.

VASISHTHA said..

इत्य्_उक्त्वा चिन्तयित्वा_आशु स* यथावृत्तम् अक्षतम् ।

iti_uktvA cintayitvA_Azu sa* yathAvRtta.m akSata.m |

स्मृतवान् सायम् अह्नि_इव समाचरितम् आत्मनः ॥७।९३।३०॥

smRta.vAn sAyam ahni_iva samAcarita.m Atmana: ||7|93|30||

.

iti_uktvA

so having said

cintayitvA_Azu sa:

yathAvRtta.m

as.id.happened

akSata.m

smRtavAn_sAyam ahni_iva

samAcarita.m Atmana:

.

*VLMitra.30. So saying he fell to the recollection of his past incidents,
and then having got them in his remembrance, he related the particulars to
me without any reserve, and as if they were the occurrence of his present
day.

माम् अथ_उवाच वचनम् चारु.चन्द्र.अंशु.शीतलम् ।

mAm atha_uvAca vacana.m cAru.candra.aMzu.zItalam |

आह्लादनम् अनिन्द्यम् च निरवद्यम् सुख.उदयम् ॥७।९३।३१॥

AhlAdana.m anindyam ca niravadyam sukha.udayam ||7|93|31||

.

mAm atha uvAca

then he spoke to me,

vacana.m cAru.candra.aMzu.zItalam

his voice as gently cooling as sandalwood paste and moonbeams

AhlAdana.m anindyam ca

irreproachable and refreshing,

niravadyam

blameless – without cause for shame

sukha.udayam

pleasure.giving

.

*SVenk.31 After contemplating the past for a few moments, the SAGE said:

*VLMitra.31. He then spoke to me in a voice, as soft and cooling as the
sandal paste and moonbeams; and the words were as blameless and well
spoken, as they were pleased to my ears and ravishing of my soul.

*The SIDDHA.ADEPT said—*

अधुना त्वम् मया, ब्रह्मन्, परिज्ञातो ऽभिवादये ।

adhunA tvam mayA, brahman, parijJAta:_abhivAdaye |

अतिक्रमो ऽयम् क्षन्तव्यः स्वभावो हि सताम् क्षमा ॥७।९३।३२॥

atikrama:_ayam kSantavya: svabhAva:_hi satAm kSa.mA ||7|93|32||

.

adhunA tvam mayA

now you by me,

brAhmaNa,

parijJAta:_abhivAdaye

atikrama:_ayam kSantavya:

svabhAva: hi satAm kSa.mA

.

*VLMitra.32. The siddha said:.I now come to know you sir, and greet you

with reverence; and beg you to pardon my intrusion upon you, as it is the
nature of the good to forgive the faults of others. (Because to err is
human to forgive divine).

*SVenk.32 "I have now recognised you, O holy one; I salute you. Kindly
pardon me for not having saluted you earlier. It is indeed the nature of
sages to be forgiving.

##vad *vAda *abhivAda: reverential salutation, mn.2,120 seqq. ••

(var.rdg. *ativAda) opprobrious or unfriendly speech, abuse •• *abhivAdin

.adj. telling , enunciating , describing Nir. • *abhivAdI an explainer,
interpreter *maitrup.



मुने चिरम् अहम् भ्रान्तो देव.उपवन=भूमिषु ।

mune cira.m aham bhrAnta:_deva.upavana=bhUmiSu |

भोग.आमोद=विमोहेषु षट्पदः पद्मनीष्व्_इव ॥७।९३।३३॥

bhoga.Amoda=vimoha.iSu SaT.pada: padmanISu_iva ||7|93|33||

.

mune cira.m aham bhrAnta: muni, long I have wandered

deva.upavana=bhUmiSu in the gardens of the Gods +

bhoga.Amoda=vimoha.iSu

SaD.pada: padmanISu_iva – like a bee among the lotuses.

muni, I have too long gone wandering the Garden of the Gods,

lost in its pleasurable perfumes like a bee sipping lotuses.

.

*SVenk. {paraphrase} O sage, I have wandered in the realms of the gods for
a considerable time. *VLMitra.33. Know me, O sage, to have long enjoyed (in
one of my former births), the sweets of the garden of paradise in the form

of butterfly; as a bee sucks the honey of lotus.flowers in the lake;



दृश्य.नद्याम् अथो चित्त.चल.कल्लोल.हेलया ।

dRzya.nadyAm atha.u citta.cala.kallola.helayA |

चक्र.आवर्त.उह्यमानेन मया_उद्विग्नेन चिन्तितम् ॥७।९३।३४॥

cakra.Avarta.uhyamAna.ina mayA_udvigna.ina cintita.m ||7|93|34||

.

*whin **the* dRzya*.percept/object\the.world**nadI.*river**Am atha*u

citta*.conceptual.mind**cala*kallola.*wave/billow**hela*yA

cakrAvarta*uhyamAna*ina

mayA*.by/with.me <http://with.me>* udvigna.ina cintita.m

.

atha*u

helA

cakrAvarta

uhyamAna

ina

udvigna

cintita.m

.

*VLMitra.34. I fluttered over a running stream, and found it swelling with
sounding waves at pleasure; and then seeing it whirling with its horrid
whirlpools, I began to reflect with sorrow in my mind (in the following
manner).

citta.cala.kallola.helA



संसार.सागरे दृश्य.कल्लोलैर् अहम् आकुलः ।

saMsAra.sAgare dRzya.kallolai:_aham Akula: |

कालेन.उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥७।९३।३५॥

kAlena.udve*ga.m *AyAta:_cAtaka:_avagrahe yathA ||7|93|35||

.

*I'm like a thirsty swallow, craving rain;*

*but, in this Sea of saMsAra,*

*all these waves of perception overwhelm me painfully*

*. *

in *Samsâra*.sAgara*i dRzya*.percept/object\the.world*.kallola.*wave/billow*.i:


aham*."I"* Akula.*trouble/perplexity*:

kAlena.*with.time* udvega*m AyAta:_x

cAtaka*: avagraha*i yathA.*as/so/in.this.way*

.

*VLMitra.35. Such is the sight of the troubles in this ocean of the world,
which overwhelms me quite in sorrow and grief; and I have become like a
parching and plaintive swallow, that wails aloud at a draught of rain water.

#cAtaka .m. the bird Cucculus melanoleucus (said to subsist on rain.drops)
S3ak. vî , 7 Ragh. xvî , 15 Megh. &c.

#grah #avagraha .m. separation of the component parts of a compound , or of

the stem and certain suffixes and terminations (occurring in the पद text of

the वेदs) _prAd.&c. •• (= वर्ष प्रतिबन्ध Pa1n2. 3.3 , 51) drought, _KSS.

#kula #Akula .adj. confused, agitated
http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html
- MBh <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh> •
confused (in order), disordered
http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html
- ib <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ib> •

full, overburdened with (instr. or generally in comp.), eagerly

occupied http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html
- ib <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ib> ••
#Akulam .n. a place crowded with people • 'confusion', • #sAkula sa.Akula –
overcome, overwhelmed; matta.jana+unmukta+kala.kolAhalA.Akula:
joyful.people+released+clan.bustle.overcome, "[flowers] thrown by the
bustling joyful crowd"; • #Akulena .ind. overflowing [with tears];
overwhelmed.



संविन्मात्र.एक.सारेषु रम्यम् भोगेषु नाम किम् ।

saMvit.mAtra.eka.sAra.iSu ramyam bhoga.iSu nAma ki.m |

अवतिष्ठे गत.उद्वेग.संविद्.व्योम्न्य् एव केवलम् ॥७।९३।३६॥

avatiSThe gata.udvega.saMvit.vyomni_eva kevalam ||7|93|36||

.

saMvit.mAtra.eka.sAra.iSu

*when the rivers of awareness are made one *

ramyam bhoga.iSu nAma ki.m

*what pleasures then can be enjoyed? *

avatiSThe

*I take a stand *

gata.udvega.saMvit.vyomni_eva

*in the trouble.free.Awareness.sky alone *kevalam *wholly*

*. *

*VLMitra.36. I find my chief delight to consist in intelligence, and
perceive no pleasure in worldly enjoyments, therefore I must rely only in
my intellectual speculatives, and abide without any anxiety, in the
unclouded sphere of my spiritual felicity.

शब्द.रूप.परम.स्पर्श.गन्ध.मात्राद् ऋते परम् ।

zabda.rUpa.parama.sparza.gandha.mAtrAt_Rte para.m |

नेह किम्चन नाम_अस्ति किम् एतावत्य्_अहम् रसे ॥७।९३।३७॥

na_iha kiMcana nAma_asti ki.m etAvati_aham rase ||7|93|37||

.

zabda.rUpa.parama.sparza.gandha.mAtrAt_Rte

except sound.form.absolute.touch.smell.measured

para.m perfectly

na_iha kiMcana nAma asti there is not anything whatever here

ki.m etAvati aham rase how am I in such a state?

शब्द.रूप.रस.स्पर्श.गन्ध.मात्राद् ऋते परम् –

Except as sound.form.flavor.touch.aroma=measure

न इह kimचन नाम_अस्ति – here is not anything particular

किmeतावत्य्_अहं रसे – how do I pleasure in this way?

*VLMitra.37. I see there is no real pleasure here, but what is derived,
from our sensations of the sensible objects (of figure, sound, taste, touch
and smell); I find no lasting delight in these, that I should depend on
them.

चिन्मात्र.आकाशम् एव_एतत् सर्वम् चिन्मात्रम् एव वा ।

cid.mAtra.AkAza.m eva_etat sarvam cid.mAtra.m eva vA |

तत् किम् अत्र.असद्.आकारे रमे नष्ट.मतिर् यथा ॥७।९३।३८॥

tat ki.m atra.a.sat.AkAre rame naSTa.mati:_yathA ||7|93|38||

.

cid.mAtra.AkAza.m eva_etat

this is only a Conscious mode of Space

sarvam cid.mAtra.m eva vA

or everything is a mode of Space really

tat ki.m

atra.a.sat.AkAre here in unreal formation

rame I delight

naSTa.mati:_yathA

as ruined thot

.

*VLMitra.38.; All this is either the vacuity of the intellect, or
representations

of the intellect itself; when then should I be deluded with these false
appearances, as a madman or one of a deluded mind is apt to do.

विषया* विष.वैषम्या* वामाः काम.विमोह.दाः ।

viSayA* viSa.vaiSa.myA* vAma.a: kAma.vimoha.da.a: |

रसाः सरस.वैरस्या* लुठन्न्_एषु न को हतः ॥७।९३।३९॥

rasa.a: sarasa.vairasyA* luThan_a.iSu na ka:_hata: ||7|93|39||

.

viSaya.a: sense.objects

viSa.vaiSa.mya.a:

vAma.a: kAma.vimoha.da.a:

rasa.a: sarasa.vairasya.a:

luThan a.iSu na ka: hata: wallowing in these, who is not destroyed?

.

*VLMitra.39. The sensibles are causes of our insensibility as poison, and
women are deluders of men and provokers of their passions; all sweets are
but gall, and all pleasures are only a sort of pleasing pain.

जीर्णा जीवित.जम्बाल.जरच्*छफरिका.मतिः ।

jIrNA jIvita.jambAla.jarat*zapharikA.mati: |

कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥

kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||

.

jIrNA

jIvita.jambAla.jarac.chapharikA.mati:

x jIvita.mud.jarac.minnow.thot +

kAyam m body

druta.gatA

dAtum

jarA_icchati

bRhad.bakI great crane.

*VLMitra.40. And this body which is subject to sickness and decay, with its
mind as fickle as a shrimp fish, is hourly watched upon by inexorable
death, as the old crane lurks after the skimming fish for his prey.

#jamba #jambAla – mud • moss • <जम्बूवज् jambU.vaj जलबिन्दुवज् jalabindu.vaj
जलजवज् jalaja.vaj जम्बालवज् jambAla.vaj जालवत् jAlavat।> +

#zaphara – a small carp •• #zapharikA – a minnow? fm7093.40 +

mati:

kAya

#baka, #bakI – a crane +

कायो ऽयम् अचिर.अपायो बुद्ध.दो ऽम्बु.निधाव् इव ।

kAya:_ayam acira.apAyo buddha.da:_ambu.nidhau_iva |

स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप.शिखा यथा ॥७।९३।४१॥

sphuran*eva puro.antarddhi yAti dIpa.zikhA yathA ||7|93|41||

.

kAya:_ayam this body

acira.apAya:

buddha.da:

ambu.nidhau iva

sphuran eva pura:.antarddhi

yAti dIpa.zikhA yathA

*VLMitra.41. The frail body being subject to instant extinction, likens a
bubble of water in the ocean of eternity; it resembles also the flame of
lamp, which is put out in a moment, while it burns vividly before us.

विविधा.आकुल.कल्लोला चक्र.आवर्त.विधायिनी ।

vividhA.Akula.kallolA cakra.Avarta.vidhAyinI |

मृति.जन्म.बृहत्.कूला सुख.दुःख.तरङ्गिणी ॥७।९३।४२॥

mRti.janma.bRhat.kUlA sukha.du:kha.taraGgiNI ||7|93|42||

.

vividhA.Akula.kallolA

cakra.Avarta.vidhAyinI

mRti.janma.bRhat.kUlA

sukha.du:kha.taraGgiNI

*VLMitra.42. What is the life any more than a stream of water, running
between its two shores of birth and death; flowing on with the currents of
passing joys and griefs, swelling with the waves of incidents, and whirling
with the whirlpools of dangers and difficulties?

यौवन.उल्लासक.लिला जरा.धवल.फेनिला ।

yauvana.ullAsaka.lilA jarA.dhavala.phenilA |

काकतालीय.योगेन सम्पन्न.सुख.बुद्धदा ॥७।९३।४३॥

kAkatAlIya.yogena sampanna.sukha.buddhadA ||7|93|43||

.

.f. yauvana.youth.ullAsaka*.*lilA.playful.

jarA.senility.dhavala.white/beautiful.phenila.foamy.

by/with kAkatAlIya*.*yoga*.*ena

sampanna.thriving/endowed.with.su.good.kha.space.buddha.awakened/realized.dA.giving.

.

*VLMitra.43. It is muddied with the pleasures of youth, and blanched with
the hoary froths of old age; and emits but casually a few bursting bubbles
of glee and gladness, which are afloat for and flitting in a moment.

व्यवहार.महा.वाह.रेखा.जड.रव.आकुला ।

vyavahAra.mahA.vAha.rekhA.jaDa.rava.AkulA |

राग.द्वेष.घन.उल्लासा भूतल.आलोल.देहिका ॥७।९३।४४॥

rAga.dveSa.ghana.ullAsA bhUtala.Alola.dehikA ||7|93|44||

.

vyavahAra.mahA.vAha.rekhA.jaDa.rava.AkulA

rAga.dveSa.ghana.ullAsA bhUtala.Alola.dehikA

*VLMitra.44. It runs with the rapid torrent of custom, sounding with the
hoarse noise of current opinions; it is overcast by the roaring clouds of
envy and anger, and overflows the earth in its liquid form (of evanescent
bodies).

लोभ.मोह.महा.आवर्ता पात.उत्पात.विवर्तनी ।

lobha.moha.mahA.AvartA pAta.utpAta.vivartanI |

हा तप्ता जीवित.आख्येयम् नदी नदन.शीतला ॥७।९३।४५॥

hA taptA jIvita.Akhyeyam nadI nadana.zItalA ||7|93|45||

.

lobha.moha.mahA.AvartA

pAta.utpAta.vivartanI

hA taptA jIvita.Akhyeyam

nadI nadana.zItalA

*VLMitra.45. The word stream of life, is as pleasing to hear and pleasant
to the. ear, as the term stream of water is soothing to the soul; but its

waters are ever boiling with heat of tritâpo, and abounding with whirlpools

of illusion and avarice, that carry us up and down for ever more.



अपूर्वाण्य्_उपगच्छन्ति तथा पूर्वाणि यान्त्य्_अलम् ।

apUrvANi_upagacchanti tathA pUrva.aNi yAnti_alam |

संसार.सरिद्.अम्बूनि संगत.अतिघनानि च ॥७।९३।४६॥

saMsAra.sarit.ambUni saMgata.atighanAni ca ||7|93|46||

.

a.pUrva.aNi

upagacchanti

tathA pUrva.aNi yAnti alam

saMsAra.sarid.ambUni

*and in the waters of **saMsAra.River *

saM.gata.ati.ghanAni ca

*come.together.very.thick. *

*VLMitra.46. The course of the world is as that of the waters of a river,
which bears away the present things on its back, and brings with its
current, what was unforeseen and unexpected before. It is thus full with
these events.

#atighana

प्रवृत्ता* ये निवर्तन्ते तैर् अलम् हत.भावकैः ।

pravRttA* ye nivartante tai:_alam hata.bhAvaka.s.i: |

अपूर्वा* ये प्रवर्तन्ते तेष्व्_अथ_आस्था_इह कीदृशी ॥७।९३।४७॥

apUrvA* ye pravartante teSu_atha_AsthA_iha kIdRzI ||7|93|47||

.

pravRtta.a: ye nivartante things which are present disappear

tai:_alam hata.bhAvaka.s.i:

apUrva.a: ye pravartante

teSu_atha AsthA_iha kIdRzI

*VLMitra.47. All that was present before us, is lost to and borne away from
us, and it is in vain to repine ['repent'] at their loss; and whatever was
never thought of before, come to pass upon us, but what reliance can there
be in any one of them.



सर्व.स्थाः सरितो वारि प्रयात्य्_आयाति च_आकरात् ।

sarva.stha.a: sarita:_vAri prayAti_AyAti ca_AkarAt |

देह.नाद्याः पयस् त्व्_आयुर् यात्य्.एव_आयाति नो पुनः ॥७।९३।४८॥

deha.nAdya.a: paya:_tu_Ayu:_yAti_eva_AyAti na.u puna: ||7|93|48||

.

sarva.stha.a: sarita: everywhere streams

vAri prayAti AyAti ca come & go in the water

AkarAt

deha.nAdya.a: in the Body.river

payas_tv_Ayu: tho water is life

yAti_eva_AyAti na.u puna: tho it comes it does not come again.

*VLMitra.48. All the rivers on earth, have their waters continually passing
a way, and filling them by turns from their sources; but life which the
water of the river of the body, being once gone, is never supplied to it
from any source.



शतश: परिवर्तन्ते प्रतिपिण्डम् क्षणम् प्रति ।

zataza: parivartante pratipiNDam kSaNam prati |

कुलाल.चक्रक.अभावा* इव भावा* भव.अम्बुधौ ॥७।९३।४९॥

kulAla.cakraka.abhAvA* iva bhAvA* bhava.ambudhau ||7|93|49||

.

zataza:

by the hundreds

parivartante

pratipiNDam kSaNam prati

kulAla.cakraka.abhAvA iva

as.if lacking a potter's wheel

bhAvA bhava.ambudhau

.

*VLMitra.49. The vicissitudes of fortune, are incessantly turning like a
potter's wheel, over the destinies of people, and are entailing some person
or other every moment, in this ocean of the world.

#kulAla

चरन्ति चतुराश् चौरा* विषमा* विषय.अरय: ।

caranti caturA:_caura.a: viSa.ma.a: viSaya.araya: |

हरन्ति भाव.सर्वस्वम् जागर्मि स्वपिमि इह किम् ॥७।९३।५०॥

haranti bhAva.sarvasvam jAgarmi svapimi iha ki.m ||7|93|50||

.

caranti caturA:_caura.a:

viSa.ma.a: viSaya.araya:

haranti bhAva.sarvasvam

jAgarmi svapimi iha ki.m

.

*VLMitra.50. A thousand thieves and enemies of our estate, are constantly
wandering about to rob us of our properties, and nothing avails whether we
sleep or wake to ward them off.

Øtd.pard. #catur#catura swift, quick, physically and/or mentally. •.•.
#caturAyudha catur.Ayudha, four weapons / catura.Ayudha, smart weapons,
astra.s. caturAyudha.dhAra, y7112.004.



आयुष: खण्ड.खण्डाश् च निपतन्त: पुन:पुन: ।

AyuSa: khaNDa.khaNDA:_ca nipatanta: puna:puna: |

न कश्चिद् वेत्ति कालेन क्षतानि दिवसान्य्_अहो ॥७।९३।५१॥

na kazcit_vetti kAlena kSatAni divasAni_aho ||7|93|51||

.

AyuSa: khaNDa.khaNDA:_ca

and bit by bit our lives

nipatanta: puna:.puna:

fall.away again&again

na kazcit_vetti

kAlena

kSatAni divasAni_aho

.

*VLMitra.51. The particles of our lives, are wasting and falling off every
moment; and yet it is a wonder that, nobody is aware of the loss of the
days of his life, as long as he has but a little while to live.



इदम् अद्य तथा_इदम् च तथा_इदम् इदम् अस्य मे ।

ida.m adya tathA_idam ca tathA_idam ida.m asya me |

एवम् कलनया लोको गतम् प्राप्तम् न वेत्त्य्_अहो ॥७।९३।५२॥

evam kalanayA loka:_gata.m prApta.m na vetti_aho ||7|93|52||

.

now this.and then this.then this

.this this.

is mine..

and.so.on..

thru such impulses, what a sorry world it is,

that cannot tell a getting from a going

.

ida.m adya tathA_idam ca

tathA_idam ida.m asya me |

evam kalanayA loka:

gata.m prApta.m na vetti_aho

.

*VLMitra.52. The present day is reckoned as ours, but it is as soon passed
as the past ones: and thus ignorant of the flight of days, nobody knows the
loss of the duration of his life, until he comes to meet with his death.

*jd. इदम् अद्य – Now this तथा इदं च – and then this तथा इदम् then this इदम्
अस्य मे this this is mine एवं कलनया – and.so.on through KalanA Agitation लोकः
The world न वेत्त्य्_अहो – alas does not know what's गतं प्राप्तं a getting
or a going.



भुक्तम् पीतम् अनन्तासु भ्रान्तम् च वन.भूमिषु ।

bhukta.m pIta.m anantAsu bhrAnta.m ca vana.bhUmiSu |

दृष्टानि सुख.दु:खानि किम् अन्यद् इह साध्यते ॥७।९३।५३॥

dRSTAni sukha.du:khAni ki.m anyat_iha sAdhyate ||7|93|53||

.

bhukta.m pIta.m anantAsu

bhrAnta.m ca vana.bhUmiSu

dRSTAni sukha.du:khAni

ki.m anyat_iha sAdhyate

when you've eaten and drunk your fill,

wandering the woodlands, then what

other happy sorry sight is to be got here? .53.

भुक्तं पीतम् अनन्तासु – Having eaten, drunk unendingly,

भ्रान्तं च वन.भूमिषु – and wandering the woodlands

दृष्टानि सुख.दुःखानि किम् अन्यद् – what other happy/sorrowful sight

इह साध्यते – is to be had here?

*VLMitra.53. We have lived long to eat and drink, and to move about from
place to place, and to rove in foreign lands and woods; we have felt and
seen all sorts of weal and woe; say what more is there that we can expect
to have for our share.

सुख.दुःख.अनुभवनाद् भूयोभूयो विवर्तणात् ।

sukha.du:kha.anubhavanAt_bhUya:bhUya:_vivartaNAt |

अनित्यत्वाच् च भावानाम् स्थिता निष्कौतुका* वयम् ॥७।९३।५४॥

anityatvAt_ca bhAvAnAm sthitA niSkautukA* vayam ||7|93|54||

.

sukha.du:kha.anubhavanAt

bhUya:bhUyo vivartaNAt

anityatvAt ca bhAvAnAm

sthitA niSkautukA vayam

.

*VLMitra.54. Having well.known the pain and pleasure of grief and joy, and

experienced their changes and the reverses of fortune, I am fully impressed
with the idea of the transitoriness of all things, and therefore kept afar
from seeking any thing.

भुक्तानि भोग.वृन्दानि दृष्टा च_अनित्यता भृशम् ।

bhuktAni bhoga.vRndAni dRSTA ca_anityatA bhRza.m |

न उपलभ्यत* एव_अति विश्रान्तिः_इह कुत्रचित् ॥७।९३।५५॥

na_upalabhyata* eva_ati vizrAnti:_iha kutracit ||7|93|55||

.

bhuktAni bhoga.vRndAni

dRSTA ca anityatA bhRza.m

na upalabhyate eva_ati vizrAnti:_iha kutracit

.

*VLMitra.55. I have enjoyed all enjoyments, and seen their transitoriness
every where; and yet I found no satisfaction with or distaste to anything,
nor felt my cool inappetency for them any where.

anityatA

bhRza.m

upalabhya

vizrAnti



भ्रान्तम् उत्तुङ्ग.शृङ्गासु मेरु.उपवन.भूमिषु ।

bhrAnta.m uttuGga.zRGgAsu meru.upavana.bhUmiSu |

लोकपाल.पुरीषु_उच्चैः सम्प्राप्तम् किम् अकृत्रिमम् ॥७।९३।५६॥

lokapAla.purISu_ucca.s.i: samprApta.m ki.m akRtrimam ||7|93|56||

.

bhrAnta.m uttuGga.zRGgAsu

meru.upavana.bhUmiSu

lokapAla.purISu_ucca.s.i:

samprApta.m ki.m akRtrimam

.

*VLMitra.56. I wandered on the tops of high hills, and roved in the airy
regions on the summits of the meru mountains; I travelled to the cities of
many a ruler of men, but met with nothing of any real good to me any where.



सर्वत्र दारुभिः_वृक्षा मांसैः_भूतानि भूः_मृदा ।

दुःखानि_अनित्यता च_इति कथम् आश्वास्यते वद ॥७।९३।५७॥

sarvatra dArubhi:_vRkSA mAMsai:_bhUtAni bhU:_mRdA |

du:khAni_anityatA ca_iti katham AzvAsyate vada ||7|93|57||

.

sarvatra dArubhi:_vRkSA

mAMsai:_bhUtAni bhU:_mRdA

du:khAni_anityatA ca_iti

katham AzvAsyate vada

.

*VLMitra.57. I saw the same woody trees, the same kind of earthly cities,
and the same sort of fleshy animal bodies every where; I found them all
frail and transitory, and full of pain and misery as never to be liked.



न धनानि न मित्राणि न सुखानि न बान्धवः ।

na dhanAni na mitra.aNi na sukhAni na bAndhava: |

शक्नुवन्ति परित्रातुम् कालेन अकलितम् जनम् ॥७।९३।५८॥

zaknuvanti paritrAtum kAla.ina_akalita.m jana.m ||7|93|58||

.

na dhanAni na mitra.aNi na sukhAni na bAndhava:

no riches, no friends, no pleasures, no relations,

zaknuvanti paritrAtum

are able to protect

kA*la.ina_*Akalita.m jana.m

in time an attached person

.

*VLMitra.58. I saw no riches nor friends, no relatives nor enjoyments of
life, were able to preserve any one from the clutches of death.

#Akalita

जनो जीमूत.जठर.जलवd.गिरि.कुक्षिषु ।

jana:_jImUta.jaThara.jalavat.giri.kukSiSu |

यात्य्_अन्तः शून्य* एव_अस्तम् पांसु_उपचय.पेलवः ॥७।९३।५९॥

yAti_anta: zUnya* eva_asta.m pAMsu_upacaya.pelava: ||7|93|59||

.

jano a person

jImUta.jaThara.jalavad.giri.kukSiSu

yAti_anta: zUnya eva_asta.m

pAMsu_upacaya.pelava:

.

*VLMitra.59. Man passes away as soon, as the rain.water glides down the

mountain glades; and is carried away by the hand of death as quickly, as a
heap of hollow ashes is blown away by the wind.



न मे मनोरमाः कामा* न च रम्या* विभूतयः ।

na me manorama.a: kAmA* na ca ramyA* vibhUtaya: |

इदम् मत्त.अङ्गन.अपाङ्ग.भङ्ग.लोलम् च जीवितम् ॥७।९३।६०॥

ida.m matta.aGgana.apAGga.bhaGga.lolam ca jIvita.m ||7|93|60||

.

##aGg #apAGg –apa.aGg #apAGga without limbs or without a body • .m. the

outer corner of the eye &c (so an amorous sidelong glance) • N. of kAma
(the god of love) • = #apAmArga.

na me manorama.a: kAmA

bot nor me pleasures are my loves

na ca ramyA vibhUtaya:

nor too delightful are riches

ida.m matta.aGgana.apAGga.lolam

this crazy.girl.love.play

bhaGga.lokam ca

jIvita.m m lived

.

*VLMitra.60. No enjoyment is desirable to me, nor has the gaudiness of
prosperity any charm for me; when I find my life to be as transient, as the
transitory glance from the side long look of an amorous woman.

##bhaJj #bhaGga a. breaking. m. the act of breaking, bending, or curving;

breach, fracture, division, separation, downfall, ruin, destruction,
interruption, disturbance, frustration, disappointment, defeat; bend, fold,
wave; hemp (also f. #bhaGgA)



क्व_इव कस्य कथम् नाम कुत* आश्वासना, मुने ।

kva_iva kasya katham nAma kuta* AzvAsanA, mune |

अद्य श्वो वा_आपदम् पापो मृत्युर् मूर्ध्नि नियच्छति ॥७।९३।६१॥

adya zva:_vA_Apada.m pApa:_mRtyu:_mUrdhni niyacchati ||7|93|61||

.

kva iva kasya katham nAma

क्व इव कस्य कथम् नाम – So just where and whose and how

kutas AzvAsanA mune

कुतस् आश्वासना मुने – and whence is our hope/consolation, muni?

adya zvas vA_Apada.m

अद्य श्वस् वा_आपदम् – today or tomorrow there's trouble

pApa: mRtyu:_mUrdhni niyacchati

पापः मृत्युः_मूर्ध्नि नियच्छति – a wicked death is settled on our head.

*SVenk.61 In what shall I repose confidence? Who is my protector here?
Neither wealth nor friends nor relatives nor acquaintances (or pleasures):
all these are themselves victims of time. Whom shall I trust, when I
realise that everyone is bound to die today or tomorrow?

*VLMitra.61. How and where and whose help shall we seek, when O sage we see
a hundred evils and imminent death hanging every day over our heads, (i. e.
Naught can save us from death and distress).

*jd. kva iva kasya katham nAma क्व इव कस्य कथम् नाम – So just where and
whose and how kutas AzvAsanA mune कुतस् आश्वासना मुने – and whence is our
hope/consolation, muni? adya zvas vA_Apada.m अद्य श्वस् वा_आपदम् – today or
tomorrow there's trouble pApa: mRtyu:_mUrdhni niyacchati पापः मृत्युः_

मूर्ध्नि नियच्छति – a wicked death is settled on our head.

शरीरम् पर्णवद् भ्रंशि जीवितम् जीर्ण.संस्थिति ।

zarIra.m parNavat_bhraMzi jIvita.m jIrNa.saMsthiti |

धीरधीरतया ग्रस्ता* रसा* नीरसताम् गताः ॥७।९३।६२॥

dhIradhIratayA grastA* rasA* nIrasatAm gata.a: ||7|93|62||

.

zarIra.m parNavat Body like a leaf

bhraMzi

jIvita.m jIrNa.saMsthiti

dhIradhIratayA grasta.a: rasa.a:

nIrasatAm gata.a:

*VLMitra.62. Our lives are as frail and falling leaves, upon the withered
woods of our bodies; and the moisture which they used to derive from them,
is soon dried up and exhausted at the end.

नीतम् मनोरथैर् एव नीरसैर् वा_आपुर.आततम् ।

nIta.m manorathai:_eva nIrasai:_vA_Apura.Atata.m |

न मम स्वम् चमत्कार.कारि किम्चिद् अपि_ईहितम् ॥७।९३।६३॥

na mama svam camatkAra.kAri kiMcit_api_Ihita.m ||7|93|63||

.

nIta.m manorathai:_eva drawn only by fantasies

nIrasai:_vA_Apura.Atata.m

na mama svam camatkAra.kAri

kiMcit_api_Ihita.m

Apura.Atata

camatkAra.kAri

Ihita

*VLMitra.63. I passed my life in vain desires and expectations, and derived
nothing therefrom, that is, of any intrinsic good or profit to me.

*SVenk.62.65 omitted

*VLMitra.63. I passed my life in vain desires and expectations, and derived
nothing therefrom, that is, of any intrinsic good or profit to me.



मोहो ऽद्य मन्द्यम् आयातो देहो नेह_उपयुज्यते ।

moha:_adya mandyam AyAta:_deha:_na_iha_upayujyate |

अनास्था.एव_उत्तम.अवस्था स्थान.अवस्था.एव_अधमा स्थितिः ॥७।९३।६४॥

anAsthA_eva_uttama.avasthA sthAna.AsthA_eva_adhamA sthiti: ||7|93|64||

.

moha.Delusion adya.now mandya*.*m AyAta.x:

deha.body na.is.not. iha.now upayuj*.*yate

anAstha*.*A eva.very/only uttama.ultimate/highest.avastha*.*A

sthAnaka.place/position.Astha.scope/base eva.very/only adhama*.*A

sthiti.state/situation

.

*VLMitra.64. My delusion is at last removed from me, and I see it useless
to hear the burden of my body here any longer; I find it better to place no
reliance in it, than demean ourselves by our dependence to it.

*VLMitra.64. My delusion is at last removed from me, and I see it useless
to hear the burden of my bodey here any lo¾longer; I find it

better to place no reliance in it, than demean ourselves by our dependence
to it.

आपद्.आपतिता.एव_इयम् अहो मोह.विधायिनी ।

Apat.ApatitA_eva_iyam aho moha.vidhAyinI |

नित्यम् इत्य् एव मन्तव्यम् सक्तव्यम् नेह संसृतौ ॥७।९३।६५॥

nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||

.

Apat.ApatitA_eva_iyam aho moha.vidhAyinI =

nityam iti_eva mantavyam saktavyam na_iha saMsRtau

.

O

all this misfortune happening

is only the product of delusion

:

so it should not be considered to be connected here with the saMsAra

.

Apad.ApatitA_eva_iyam aho moha.vidhAyinI |

nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||

*VLMitra. .. the wise accounting it as such, place no reliance on the

vanities of this world.

Apat

Apatita

aho

moha

vidhAyin

nitya

mantavya

saktavya

##sR #sAra #saMsAra transmigration, worldly existence • = #saMsRti bIja.m
samasta.bIjAnAm sAra.m saMsAra.saMsRte:, y6036.002



विधिभिः प्रतिषेधैश् च शाश्वतैर् अप्य् अशाश्वतैः ।

vidhibhi: pratiSedhai:_ca zAzvatai:_api_azAzvata.s.i: |

यथेष्टम् नीयते लोके जलम् निम्न.उन्नतैः_इव ॥७।९३।६६॥

yathA.iSTa.m nIyate loke jalam nimna.unnatai:_iva ||7|93|66||

.

vidhibhi: pratiSedha.s.i: ca

zAzvatai:_api_azAzvata.s.i:

yathA.iSTa.m as.wished

nIyate loke

jalam nimna.unnatai:_iva

*SVenk.66 Even the religious rites which are governed by injunctions and
prohibitions make a man fall into this saMsara, even as water flows from a
higher place to a lower one.

*VLMitra.66. Men are sometimes led by the directions of the sâstras, and at

other by their prohibitions also; as the movables are carried up and by the
rising and felling waters: (i.e. running in right or wrong directions).

विवेक.आमोद.सर्वस्वम् चेतः कुसुम.कोशतः ।

viveka.Amoda.sarvasvam ceta: kusuma.kozata: |

हृत्वा मूर्च्छाः प्रयच्छन्ति विषया* विष.वायवः ॥७।९३।६७॥

hRtvA mUrccha.a: prayacchanti viSayA* viSa.vAyava: ||7|93|67||

.

viveka.Amoda.sarvasvam

ceta: kusuma.kozata:

hRtvA mUrccha.a: prayacchanti

viSaya.a:

viSa.vAyava: poison.winds.

*SVenk.67 They bewilder and confuse a person.

*VLMitra.67. The poisonous air of worldliness, contaminates the sweet odour
of reason in the mind of man; and makes it noxious to the person, as the
canker in the bosom of the bud, corrodes the future flowers.

असद् एव तथा नाम दृष्टम् सत्ताम् उपागतम् ।

asat_eva tathA nAma dRSTa.m sattA.m upAgata.m |

यथा तद् एव सद्रूपम् सम्पन्नम् असद् एव सत् ॥७।९३।६८॥

yathA tat_eva sat.rUpam sampanna.m asat_eva sat ||7|93|68||

.

asat_eva tathA nAma unreal indeed thus namely

dRSTa.m m is seen

sattA.m to the state of reality

upagata.m m approached/happened

yathA as.in.such.way

tat_eva that indeed

sad.rUpam m a real form

sampanna.m produced

asat_eva sat unreal tho real

.

*SVenk.68 The unreal, by persistent apprehension, seems to be real; hence
since essentially the unreal is unreal, it is unreal though it may appear
to be real.

*VLMitra.68. The vanities of the world, are as usually taken for realities,
as all other unrealities in nature are commonly taken for actualities. (The
world is unreal, and all seeming realities are unreal also).

दोलायन्त्यो ऽवनौ देहम् सागरान् सागर.अङ्गनाः ।

dolAyantya:_avanau deham sAgarAn sAgara.aGgana.a: |

यथा धावन्ति धावन्ति जनता विषयांस् तथा ॥७।९३।६९॥

yathA dhAvanti dhAvanti janatA viSayAn_tathA ||7|93|69||

.

dolAyantya:_avanau deham

sAgarAn_sAgara.aGgana.a:

yathA as.in.such.way dhAvanti they flow

dhAvanti janatA flow the People viSayAMs

_tathA thus/in.thad.way

*SVenk.69 But people are deluded and they run after the objects of

sense.pleasure even as a river runs down fast to reach self.destruction in

the ocean.

*VLMitra.69. Men are moving about with their bodies upon earth, with as
much haste as the rivers are running to the seas; thus the great mass of
mankind here, are seen to be in pursuit of the sensible objects of their
desire.

#aGgana •.• .Comp. *sagara.aGgana



धावन्ति विषयांल्_लक्ष्यम् उन्मुक्ताश् चित्त.सायकाः ।

dhAvanti viSayAn_lakSyam unmuktA:_citta.sAyaka.a: |

स्पृशन्ति न गुणान् भूयः कृत.घ्नाः सौहृदम् यथा ॥७।९३।७०॥

spRzanti na guNAn bhUya: kRta.ghna.a: sauhRda.m yathA ||7|93|70||

.

dhAvanti viSayAn lakSyam

unmuktA:_citta.sAyaka.a:

spRzanti na guNAn_bhUya:

kRtaghna.a: sauhRda.m yathA

*SVenk.70.71 The ignorant mind rushes towards sense.enjoyment like an arrow

released from a bow and it is not interested in goodness.

*VLMitra.70. The desires of our hearts run to their objects with as much
speed as the arrow's fly from the archer's bow; but they never return to
their seat in the heart or bow string, as our ungrateful friends that
forsake us in our adversity.

उत्पात.वायुर् एव_आयुर् मित्राण्य्.एव_अतिशत्रवः ।

utpAta.vAyu:_eva_Ayu:_mitrANi_eva_ati.zatrava: |

बन्धवो बन्धनान्य् एव धनान्य्.एव_अति नैधनम् ॥७।९३।७१॥

bandhava:_bandhanAni_eva dhanAni_eva_ati naidhana.m ||7|93|71||

.

Life is a stormy wind:

our friends become our enemies,

our relatives become our fetters,

and all that we value fades away.

utpAta.vAyu:_eva_Ayus

mitrANi_eva_ati.zatrava:

bandhava: bandhanAni_eva

dhanAni_eva_ati naidhana.m

*VLMitra.71 Our friends are our enemies, like blasts of wind that blow us

away. All our relations are our bonds and chains and our riches are only
causes of our poverty.

सुखान्य्.एव_अतिदुःखानि सम्पदः परम.आपदः ।

sukhAni_eva_ati.du:khAni sampada: parama.Apada: |

भोगा भव.महा.रोगा रतिर् एव परारतिः ॥७।९३।७२॥

bhogA bhava.mahA.rogA rati:_eva parArati: ||7|93|72||

.

pleasures are only greater pains

fortunes total misfortunes

enjoyments only sickly states

delight only perfect disgust

.

sukhAni_eva_ati.du:khAni sampada: parama.Apada: + bhogA bhava.mahA.rogA

rati:_eva parArati:

.

*VLMitra.72. Our pleasures are (causes of) our pains, and prosperity the
source of adversity; all enjoyments are sufferings (as leading to
maladies), and all fondness tends at last to distaste and dislike.

*SVenk. Pleasure and wealth are pleasing on the surface but the end is
unhappiness and sorrow.



आपदः सम्पदः सर्वाः सुखम् दुःखाय केवलम् ।

Apada: sampada: sarva.a: sukha.m du:khAya kevalam |

जीवितम् मरणाय एव बत माया.विजृम्भितम् ॥७।९३।७३॥

jIvita.m maraNAya_eva bata mAyA.vijRmbhita.m ||7|93|73||

.

Apada: sampada: sarva.a:

sukha.m du:khAya kevalam

jIvita.m maraNAya eva

bata mAyA.vijRmbhita.m

alas is this projection of Illusion

.

*VLMitra.73. All prosperity and adversity, tend only to our temporary joy
and misery; and our life is but a prologue or prelude to our extinction or
quietus (nirvana). All these are the display of our unavoidable delusion.

बहून् काल.परावर्तान् इष्ट.अनिष्टान् सुखम् मनाक् ।

bahUn kAla.parAvartAn iSTa.aniSTAn sukha.m manAk |

पश्यन् प्रिय.वियोगांश्*च याति जर्जरताम् जनः ॥७।९३।७४॥

pazyan priya.viyogAn*ca yAti jarjaratAm jana: ||7|93|74||

.

bahUn kAla.parAvartAn

iSTa.aniSTAn_sukha.m manAk

pazyan_priya.viyogAn ca

yAti jarjaratAm jana: a person comes to senility.

*VLMitra.74 As time glides along on any man, shewing hi.m the various

sights of joy and misery; the poor creature lives only to see the loss of
his friends, and to repine at his hapless and helpless longevity.

भोगा* विषय.सम्भोगा* भोगा* एव फणावताम् ।

bhogA* viSaya.sambhogA* bhogA* eva phaNAvatAm |

दशन्त्य् एव मनाक् स्पृष्टा* दृष्टा* नष्टाः प्रतिक्षणम् ॥७।९३।७५॥

dazanti_eva manAk spRSTA* dRSTA* naSTa.a: pratikSaNam ||7|93|75||

.

*enjoying sensual pleasure is enjoying a hooded cobra:*

*only touch one, and it bites hard,*

*but if you see it first,*

*it's gone in a flash*

*.*

bhoga.a: –

enjoyments

viSaya.sambhoga.a: –

sensual pleasures

bhoga.a: eva phaNAvatAm –

the enjoyments of a hooded cobra

dazanti eva –

they bite indeed

manAk spRSTa.a: –

when only touched

dRSTa.a: naSTa.a: –

once seen, they disappear

pratikSaNam –

in a moment.

*vwv.1569/75. Objects of pleasure and enjoyment of objects of sense are

only the expanded hoods of serpents. They just sting when touched a little.
Those who are seen (by them) every moment are destroyed.

*VLMitra.75. The enjoyment of pleasures, is as playing with the fangs of a
deadly serpent; they kill you no sooner you touch them, and they disappear
from your sight, whenever you look after them.

*SVenk. Sensual pleasure is worse than the most poisonous snake: the former
kills instantly, by the merest contacd. Since wealth, etc., cause delusion
they are worse than poison. It is true that pleasure is enjoyable and
affluence is beautiful, but life is fleeting and hence they are rendered
meaningless. Pleasure and wealth are pleasing on the surface but the end is
unhappiness and sorrow.

*.ABComm. phaNAvatAm sarpANAm bhogAHphaNA eva | tad aupapAdayati.dazanty
eva iti ||7|93| bhogA viSaya.sambhogA bhogA eva phaNAvatAm dazanti eva
manAk spRSTA dRSTA naSTa.a: pratikSaNam ||



आयुर् याति निरायास.पद.प्राप्ति.विवर्जितैः ।

Ayu:_yAti nirAyAsa.pada.prApti.vivarjita.s.i: |

उदर्क.भङ्गुर.आकारैः करालैः कष्ट.चेष्टितैः ॥७।९३।७६॥

udarka.bhaGgura.AkAra.s.i: karAla.s.i: kaSTa.ceSTita.s.i: ||7|93|76||

.

Ayur yAti –

life comes

nirAyAsa.pada.prApti.vivarjita.s.i: –

without bringing a state of comfort

udarka.bhaGgura.AkAra.s.i: –

with consequent and transitory forms

karAla.s.i: –

with pitfalls

kaSTa.ceSTita.s.i: –

stirring with troubles.

*VLMitra.76. The life is spent without any attempt, to attain that perfect
state, which is obtained without any pain or toil; while it is employed
every day in hardships of acquiring the perishable triflings.

भोग.आशा.बद्ध.तृष्णानाम् अपमानः पदे पदे ।

bhoga.AzA.baddha.tRSNAnAm apamAna: pade pade |

आलानम् अवलीनानाम् वन्यानाम् इव दन्तिनाम् ॥७।९३।७७॥

AlAna.m avalInAnAm vanyAnAm iva dantinAm ||7|93|77||

.

bhoga.AzA.baddha.tRSNAnAm

of pleasure.desire.bound.cravings

apamAna:

disrespect/contempt

pade pade

AlAna.m avalInAnAm

vanyAnAm iva dantinAm

.

The shame of addictive pleasures that bind you, step.by.step, is like the
chain that binds a line of newly.caught elephants foot.ta:food.

*VLMitra.77. Men who are bound to their desire of carnal enjoyment, are
exposed to shame and the contumely of the rich every moment; and are as
wild elephants, tied with strong fetters at their feed.

सम्पदः प्रमदाश् च एव तरङ्ग.उत्सङ्ग.भङ्गुराः ।

sampada: pramadA:_ca_eva taraGga.utsaGga.bhaGgura.a: |

कस् तास्व्_अहि.फणाच्_छत्र*च्छायासु रमते बुधः ॥७।९३।७८॥

ka:_tAsu_ahi.phaNAt_chatra*chAyAsu ramate budha: ||7|93|78||

.

riches and pretty women are as transient as bursting waves.

what wise man takes his pleasure in the shade of a poised cobra's hood

?

~sampada: ~pramada.a: ca.*&/**also/too* eva.*very**/only*
taraGga*.wave*~utsaGga.~bhaGgura.a:
kas*.who?which* tAsu.*in.them**.f.* ~ahi.~phaNa.at ~chatra.chAya.*shade*.asu
~ramat.e ~budha:

.

~sampada

~pramada

~utsaGga

~bhaGgura

~ahi

~phaNa

~chatra

~ramat.e

~budha

.

*vwv.1570/78. Riches and handsome women are transient like the surface of a

wave. Which wise man takes delight in them which are (like) the shades of
umbrellas in the form of the expanded hoods of serpents?

*VLMitra.78. Our fortunes and favourites, are not only as frail and fickle,
as the transitory waves and bubbles; but they are as pernicious as the
fangs of a snake; and who is there so silly enough, as to take his rest
under the shadow of the hood of enraged serpend.

*SVenk.72.73.74.75... Aha, the power of Maya! Sensual pleasure is worse

than the most poisonous snake: the former kills instantly, by the merest
contacd. Since wealth, etc., cause delusion they are worse than poison..

सत्यम् मनोरमाः कामाः सत्यम् रम्या* विभूतयः ।

satyam manorama.a: kAma.a: satyam ramyA* vibhUtaya: |

किम्तु मत्त.अङ्गन.अपाङ्ग.भङ्ग.लोलम् हि जीवितम् ॥७।९३।७९॥

kimtu matta.aGgana.apAGga.bhaGga.lolam hi jIvita.m ||7|93|79||

.

really delightful desires

really delightsome riches

but then

love.sickness & heartbreak

:

what a life

..

!

satyam manorama.a: mind.pleasing kAma.a: satyam ramyA vibhUtaya: |

kiMtu matta.aGgana.apAGga.bhaGga.lolam hi jIvita.m

.

*VLMitra.79. Granting the objects of desire to be pleasing, and the gifts
of prosperity to be very charming; still what are they and this life also
any more, than the fickle glances of a mistress' eyes.

आपात.रमणीयेषु रमन्ते विषयेषु ये ।

ApAta.ramaNIya.iSu ramante viSaya.iSu ye |

अत्यन्त.भव्य.सेव्यानि मम जातु न तुष्टये ॥७।९३।८०॥

atyanta.bhavya.sevyAni mama jAtu na tuSTaye ||7|93|80||

.

ApAta.ramaNIya.iSu

fallen among delightful things

ramante viSaya.iSu ye

those who delight in sense.objects +

atyanta.bhavya.sevyAni

mama jAtu na tuSTaye

but I get no satisfaction

.

*VLMitra.80. Those who enjoy the pleasures of the present time with so much
zest; must come to feel them quite insipid at the end, and fall into the

hell.pit at lasd.



द्वन्द्व.दोष.उपरुद्धानि दुःसाध्यान्य्_अस्थिराणि च ।

dvandva.doSa.uparuddhAni du:sAdhyAni_asthira.aNi ca |

धनान्य्_अभव्य.सेव्यानि मम जातु न तुष्टये ॥७।९३।८१॥

dhanAni_abhavya.sevyAni mama jAtu na tuSTaye ||7|93|81||

.

dvandva.doSa.uparuddhAni

du:sAdhyAni_asthira.aNi ca

dhanAni abhavya.sevyAni

mama jAtu na tuSTaye

*VLMitra.81. I take no delight in riches, which are worshipped by the
vulgar only; which are ever subject to disputes, earned with labour, kept

with great care, and are yet as unstable as the winged winds in.air.

##jan #jAtu .ind. at all, RV, mbh.&c •• kiM tena jAtena, what is the use
at all of hi.m born? • in connection with the Pod. and nAvakalpayAmi &c. or

with the pr. jAtu expresses censure e.g. jAtu vRSalaM yAjayen na marSayAmi
"I suffer not that he should cause an outcast to sacrifice", kAS • jAtu
yAjayati vRSalam, "ought he to cause an outcast to sacrifice? " • possibly,

perhaps mbh.12,6739 (with #api preceding) KSS. (also with .cid following) •
once upon a time KSS. (also with .cid following). •• #najAtu not at all, by
no means, never, mbh.&c. (also with .cid).



आपात.मात्र.मधुरा दुःख.पर्यवसायिनी ।

ApAta.mAtra.madhurA du:kha.paryavasAyinI |

मोहनाय एव लोकस्य लक्ष्मीः क्षण.विलासिनी ॥७।९३।८२॥

mohanAya_eva lokasya lakSmI: kSaNa.vilAsinI ||7|93|82||

.

ApAta*.*mAtra.measure/mode.madhura.sweet/charming –

unexpectedly lucky

du:.bad.kha.space pari*.*avasAyi*.*nI –

ending.up in misery

mohana*.*Aya eva.very/only –

of loka.people/world.sya –

even for the the world of delusion

lakSmI.x:

kSaNa.instant/moment.vilAsi*.*nI –

Fortune's just a sizzle & a flash.

a stroke of luck

&

back to misery

:

even in a world of delusion

Fortune's just a sizzle

&

a flash

.

*VLMitra.82. Fortune which is so favorable for a while, turns to misfortune
in a trice; she is very charming to her possessor, but is as fickle in her
nature, as the fleeting flash of lightning.

#paryavasAyin mfn. ending with , amounting to Uttarar. S3am2k.
(#paryavasAyitvam).

##pat #Apat #ApAta m. the falling, descending • rushing upon, pressing

against • forwardness • happening, becoming apparent, (unexpected)
appearance • the instant, current moment • throwing down, causing to

descend • m. rushing on, onset, entering into (..); sudden evend. .. or
#ApAtata: adv. immediately, at first sighd.

* ApAta.mAtra.madhurA – unexpectedly lucky du:kha.pary.avasAyinI ending.up
in misery mohanAya_eva lokasya even for the the world of delusion lakSmI:
kSaNa.vilAsinI – Fortune's just a sizzle & a flash.



आपात.रमणीयानि विमर्द.विसराण्यति ।

ApAta.ramaNIyAni vimarda.visarANyati |

दुःखान्य्_आपत्.प्रदातृणि संगतानि खलैर् इव ॥७।९३।८३॥

du:khAni_Apat.pradAtRNi saMgatAni khalai:_iva ||7|93|83||

.

lucky delights

vimarda.visarANyati

du:khAni

sorrows

Apat.pradAtRNi

crushing disasters

saMgatAni

khala.s.i: iva

as.if by cheats

.

*VLMitra.83. Riches like flatters are very flattering at first and as long
as they last; but they are as fleeting as those deceitful cheats, mock at
us upon their loss.

#vimarda: crushing, pounding, stamping (with the feet); hostile encounter,

fight, war, tumult; destruction, disturbance.

शरद्.अम्बुधर*च्छाया.गत्वर्यो यौवन.श्रियः ।

zarat.ambudhara*chAyA.gatvarya:_yauvana.zriya: |

आपात.रम्या* विषयाः पर्यन्त.परितापिनः ॥७।९३।८४॥

ApAta.ramyA viSaya.a: paryanta.paritApina: ||7|93|84||

.

zarad.ambudhara.c.chAyA.gatvarya:

autumn.raincloud.shadow.transient

yauvana.zriya:

plentiful youth

ApAtaramya.a: viSaya.a:

paryanta.paritApina:

.

*VLMitra.84 The blessings of health, wealth and youth, are as evanescent as
the fleeting shadow of autumnal clouds; and the enjoyments, of sensual
pleasures, are pernicious at the end.

*SVenk. It is true that pleasure is enjoyable and affluence is beautiful,
but life is fleeting and hence they are rendered meaningless. Pleasure and
wealth are pleasing on the surface but the end is unhappiness and sorrow.

##tap #paritap – v4m – burn, feel pain + #paritApin a. burning, heat;

causing pain or sorrow, tormenting +



अन्तकः पryaवस्थाता जीविते महताम् अपि ।

antaka: pari.avasthAtA jIvite mahatAm api |

जलन्त्य्_आयूंषि शाख.अग्र.लम्ब.अम्बुनि_इव देहिनाम् ॥७।९३।८५॥

jalanti_AyUMSi zAkha.agra.lamba.ambuni_iva dehinAm ||7|93|85||

.

antaka: pary.avasthAtA

jIvite mahatAm api

in the life even of great ones

jalanti AyUMSi

zAkha.agra.lamba.ambuni_iva

like zAkha.agra.lamba.waters

dehinAm

of bodies

.

*VLMitra.85. Say who has remained the same even among the great, to the end
of his journey in this world, the lives of men are as fleeting, as the
trickling dew drops at the end of the leaves of trees.



जीर्यन्ते जीर्यतः केशा* दन्ता* जीर्यन्ति जीर्यतः ।

jIryante jIryata: kezA* dantA* jIryanti jIryata: |

क्षीयते जीर्यते सर्वम् तृणा.एव_एका न जीर्यते ॥७।९३।८६॥

kSIyate jIryate sarvam tRNA_eva_ekA na jIryate ||7|93|86||

.

when aging the aging hair

the aging teeth when aging

everything aging comes to ruin

only Craving never grows old

.

jIryante jIryata: kezA*

dantA* jIryanti jIryata:

kSIyate jIryate sarvam

tRNA_eva_ekA na jIryate

.

*SVenk.86 With the advancing of age the hairs turn grey and the teeth and
everything else (the faculties and vitality, etc. ) decrease; only craving
does not decrease.

*VLMitra.86. Our bodies are decaying in time, and our hairs are turning
grey with age, and the teeth are falling off; thus all things are worn out
in the world, except our desires, which know no decrease or decay.

भोग.अभोग.अतिगहने सर्वस्मिन् काय.कानने ।

bhoga.abhoga.ati.gahane sarvasmin kAya.kAnane |

परम् उल्लासम् आयाति तृष्णा.एव_एका न जीर्यते ॥७।९३।८७॥

para.m ullAsam AyAti tRSNA_eva_ekA na jIryate ||7|93|87||

.

bhoga.abhoga.atigahane

when pleasures & displeasures are very deep

sarvasmin_kAya.kAnane

everywhere in Body.Forest

para.m ullAsam AyAti

tRSNA_eva_ekA na jIryate

.

*VLMitra.87. The carnal enjoyments like wild beasts, come to decay in the
forest of the body; but the poison plant of our desire which grows in it,
is ever on its increase.

बाल्यम् यौवनवद् याति यौवनम् याति बाल्यवत् ।

bAlyam yauvanavat_yAti yauvana.m yAti bAlyavat |

उपमान.उपमेयत्वम् भङ्गुरत्वम् मिथो ऽनयोः ॥७।९३।८८॥

upamAna.upameyatvam bhaGguratvam mitha:_anayo: ||7|93|88||

.

bAlyam yauvanavat_yAti

to boyhood youthfulness comes

yauvana.m yAti bAlyavat

to youth comes boyfully

upamAna.upameyatvam

the likeness of comparison

bhaGguratvam mitha:_anayo:

is a false transience for both

.

*VLMitra.88. Our boyhood passes as quickly as our infancy, and our youth
passes as soon as our boyish days; and here there is an equal transience,
ta be seen in both the comparison and the object compared with.

##mA #mAna #upameya. to be compared, comparable with (with tena or ifc) •

#upameyam – that which is compared, the subject of comparison (opposed to

#upamAna, the object with which anything is compared) #upameyopamA u. upamA

f. the resemblance of any object to that compared with it • reciprocal
comparison (as of a moon to a beautiful face).



जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा ।

jIvita.m galati kSipra.m jalam aJjal*i.nA *yathA |

प्रवाहे इव वाहिन्या गतम् न विनिवर्तते ॥७।९३।८९॥

pravAhe iva vAhinyA gata.m na vinivartate ||7|93|89||

.

Life

flows quickly away,

like water from cupped hands,

as with the flow of a river.current it is gone,

and does not return

.

jIvita.m galati kSipra.m

jalam aJjal*i.nA *yathA |

pravAhe iva vAhinyA

gata.m na vinivartate

.

*VLMitra.89. Life melts away as quickly, as the water oozes out of the hold
of our palms; and like the current of a river, it never returns to its
receptacle.

*SVenk.89. Life ebbs away like a flowing river, and the past can never be
recovered.

##vRt #nivRt #vinivRt #vinivRtta. turned back, returned, retired,

withdrawn R • turned away or averted or adverse from, (abl. or comp) R. •

(end.comp) freed from mbh • desisting from (abl), having abandoned or given
up R, disappeared, ended, ceased to be KSS •.• #vinivRttakAma .mfn. one

whose desires have ceased, foiled in one's wishes bhag • #vinivRttazApa

.mfn. freed from (the evil effects of) a curse KSS.

*jd. जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा – Life flows quickly, like

water from cupped hands, प्रवाहे इव वाहिन्या गतम् – as with the flow of a

river.current it is gone, न विनिवर्तते – (the flow) is unchecked.



झतित्य्.एव_आगतो देहः कृतो ऽप्य् अर्जुन.वातवत् ।

jhatiti_eva_Agata:_deha: kRta:_api_arjuna.vAtavat |

याति पश्यत्य्.एव_अस्तम् तरङ्ग.अम्बुद.दीपवत् ॥७।९३।९०॥

yAti pazyati_eva_asta.m taraGga.ambuda.dIpavat ||7|93|90||

.

quite suddenly the body comes but then its done as fast as wind

:

it goes soon knowing its end like a wave or cloud or candle

.

jhatiti_eva_Agata:_deha:

kRta:_api_arjuna.vAtavat |

yAti pazyati_eva_asta.m

taraGga.ambuda.dIpavat

.

*VLMitra.90. The body also passes away as hurriedly, as a hurricane sweeps
in the air; and it vanishes even before our sight of it, like a wave or
cloud, or as fast as the flame of a lamp.



रम्येष्व्_अरम्यता दृष्टा स्थिरेष्व्_अस्थिरता_अपि च ।

ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca |

सत्येष्व्_असत्यता_अर्थेषु तेनेह विरसा वयम् ॥७।९३।९१॥

satyeSu_asatyatA_artha.iSu tena_iha virasA vayam ||7|93|91||

.

in pleasant things weve seen unpleasantness

in constant things weve seen inconstancy

in real things unreality

because of that we have no taste for this world

.

ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca +

satyeSu_asatyatA_artha.iSu tena_iha virasA vayam

.

*VLMitra.91. I have found unpleasantness in what I thought to be very
pleasant, and found the unsteadiness of what I believed to be steady; I
have known the unreality of what I took to be real, and hence have I become
distrustful and disgustful of the world

सुखम् यद् आत्म.विश्रान्तौ गते मनसि सत्त्वताम् ।

sukha.m yat_Atma.vizrAntau gate manasi sattvatAm |

पाताले भूतले स्वर्गे तन् न भोगेषु केषुचित् ॥७।९३।९२॥

pAtAle bhUtale svarge tat_na bhoga.iSu keSucit ||7|93|92||

.

the pleasure of Repose in Self

comes when the Mind has got to the sattva state

:

in Netherworld or Earth or Heaven there is no pleasure anyhow

.

sukha.m yat_Atma.vizrAntau gate manasi sattvatAm =

pAtAle bhUtale svarge tat_na bhoga.iSu keSucit

.

sukha.m yat_Atma.vizrAntau gate manasi sattvatAm |

pAtAle bhUtale svarge tat_na bhoga.iSu keSucit ||7|93|92||

*VLMitra.92. The ease and rest that attend on the soul, upon the cool
indifference of the mind; are never to be obtained in any enjoyment, that
the upper or nether worlds, can ever afford to any body.

अपि सम्पूर्ण.हृद्य.अर्थाः पञ्च_अपि_इन्द्रिय.वृत्तयः ।

api sampUrNa.hRdya.artha.a: paJca_api_indriya.vRttaya: |

तावj जयन्ति माम् एता* भृङ्गम् चित्र.लता* इव ॥७।९३।९३॥

tAvat_jayanti mAm eta.a: bhRGga.m citra.lata.a: iva ||7|93|93||

.

api sampUrNa.hRdyArtha.a:

paJca api indriya.vRttaya:

tAvat jayanti mAm eta.a:

bhR*Gga.m *citra.lata.a: iva

.

*VLMitra.93. I find the pleasurable objects of my senses, are still
alluring me to their trap, as a fruit and flower entices the foolish bee to
fall upon them.

अद्य दीर्घेण कालेन निर् .अहम्कृतिना मया ।

adya dIrgha.ina kAlena nir.aham.kRt*i.nA *mayA |

स्वर्ग.अपवर्ग.वैतृष्ण्यम् इदम् आसादितम् धिया ॥७।९३।९४॥

svarga.apavarga.vaitRSNyam ida.m AsAdita.m dhiyA ||7|93|94||

.

adya dIrgha.ina kAlena

now after a long time

nir.aham.kRt*i.nA *mayA

w my lack of 'I'.embodiment +

svarga.Heaven.apavarga*.*vaitRSNya*.*m

idam.this. AsAdita*.*m

dhiyA – w thot

.

*SVenk.94 After a long time I have attained egolessness. I am not
interested in heavenly pleasures.

*VLMitra.94 Now after the lapse of a long time, I am quite released from my
selfish egoism; and my mind has become indifferent to the desire of future
rewards and heavenly felicity.

चिरम् एकान्त.विश्रान्त्यैस् तेन एतन् नभसः पदम् ।

cira.m ekAnta.vizrAntyai:_tena_etan_nabhasa: pada.m |

त्वम् इव_आगतवान् अत्र दृष्तवान् अस्मि ताम् कुटीम् ॥७।९३।९५॥

tvam iva_Agata.vAn atra dRSta.vAn asmi tAm kuTI.m ||7|93|95||

.

for long

ekAnta.vizrAntyai

tena_etan_nabhasa: pada.m

tvam iva_Agata.vAn

here

I have seen that Hut

.

*SVenk.95 Like you, O sage, I too longed to resort to a secluded place.
Hence I saw that hermitage in space.

*VLMitra.95. I have long found my rest in my solitary bliss of vacuity, and
have come here as thyself, and met with this etherial cell (The aerial cell
is a creation of the saint's imagination).



अद्य_एतत् सम्परिज्ञातम् यद्॒एषा भवतः कुटी ।

adya_etat sam.parijJAta.m yat_eSA bhavata: kuTI |

आगन्ता त्वम् पुनश् च_इति मया तn न विचारितम् ॥७।९३।९६॥

AgantA tvam punar_ca_iti mayA tat_na vicArita.m ||7|93|96||

.

adya_etat samparijJAta.m

yat_eSA bhavata: kuTI

AgantA tvam punaz ca_iti

mayA tanna vicArita.m

*SVenk.96.98 I did not realise that is was your hermitage and that you

would one day return to it. I did not pay attention to it. Only now I know
this.

*VLMitra.96. I came to learn afterwards that this cell belonged to thee;
but I never thought that thou shalt ever return to id.



तदा त्व्_अत्र मया ज्ञातम् कश्चित् सिद्धो ऽयम् आत्मना ।

tadA tu_atra mayA jJAta.m kazcit siddha:_ayam AtmanA |

देहम् त्यक्त्वा_इह निर्वाणम् गत* इत्य्_अनुमानतः ॥७।९३।९७॥

deham tyaktvA_iha nirvANam gata* iti_anumAnata: ||7|93|97||

.

tadA tu atra mayA jJAta.m

but then here by me was known

kazcit siddha:_'yam AtmanA

deham tyaktvA

having abandoned the body

iha nirvANam gate iti_anumAnata:

.

*VLMitra.97. I saw there a lifeless body, and thought it to be the frame of
a siddha or holy saint, who having quitted his mortal coil, has become
extinct in his nirvana.



एतन् मे, भगवन्, वृत्तम् एषो॒ऽस्मि_इति यथास्थितम् ।

etat_me bhagavan vRtta.m eSa:_asmi_iti yathAsthita.m |

मया ते कथितम् सर्वम् यथा जानासि तत् कुरु ॥७।९३।९८॥

mayA te kathita.m sarvam yathA jAnAsi tat kuru ||7|93|98||

.

so, Lord, I've told you everything about me.

This is how I am, exactly as I said to you.

so you should act accordingly

.

etan_me bhagavan_vRtta.m

eSa:_asmi iti yathAsthita.m this I am established.as +

mayA te kathita.m sarvam by me to you has been told everything

yathA jAnAsi tat kuru

*VLMitra.98 Sage, what I have just told you is my story. I am seated here
as I am and you can do whatever you may like with me.

सिद्धैर् न यावद् अवधान.परैर् विचार्य

siddhai:_na yAvat_avadhAna.parai:_vicArya

निर्णीतम् उत्तम.धियान्तर.शेष.वस्तु ।

nirNIta.m uttama.dhiyAntara.zeSa.vastu |

तावत् त्रिकाल.कलनम् न विदन्ति किम्चित्

tAvat trikAla.kalana.m na vidanti kiMcit

इत्य्_अब्जज.आदि.मनसो ऽपि मुने स्वभावः ॥७।९३।९९॥

iti_abjaja.Adi.manasa:_api mune svabhAva: ||7|93|99||

.

w the siddha.Adepts

na yAvad

not until

avadhAna.parai:_vicArya

having studied with perfect attention

nirNIta.m

uttama.dhiyAntara.zeSa.vastu

tAvat

that much is

trikAla.kalana.m na vidanti kiMcit the three times they do not see ad.all

iti abjaja.Adi.manasa:_api ,

muni,

svabhAva:

*SVenk.99 Only when one's attention is directed to these facts does one
perceive them with one's inner eye of intelligence, then one knows the
past, present and future not until then. Such is the nature of the mind
even to the gods.

*VLMitra.99. Until a siddha sees all things in his mind, and considers them
well in his clear judgment, he is incapable of seeing the past, present and
future in his clairvoyance, even though he be as perfect as the nature of

the lotus.born brahmA himself.


DN7093 THE SIDDHA.ADEPT 3.je10..13

सर्ग ७.९३

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

उपविष्टम् समाधान .निष्ठम् इष्टम् पदम् गतम् ।

upaviSTam samAdhAna .niSTham iSTam padam gatam |

सौम्य .उदयम् इव_आदित्यम् दग्ध .इन्धनम् इव_अनलम् ॥७।९३।३॥

saumya .udayam iva_Adityam dagdha .indhanam iva_analam ||7|93|3||

बद्ध .पद्मासनम् शान्तम् समाधान .निरिङ्गिनम् ।

baddha .padma.Asanam zAntam samAdhAna .niriGginam |

गुल्फ .द्वितय .मध्य.स्थ .वृषणम् विषय .अतिगम् ॥७।९३।४॥

gulpha .dvitaya .madhya.stha .vRSaNam viSaya .atigam ||7|93|4||

मृष्ट .सौम्य .समाभोग .स्कन्ध .बन्धुर .स्कन्धरम् ।

mRSTa .saumya .samAbhoga .skandha .bandhura .skandharam |

सुस्थिर .उदार .विश्रान्त .स्फारक .स्थिति सुन्दरम् ॥७।९३।५॥

susthira .udAra .vizrAnta .sphAraka .sthiti sundaram ||7|93|5||

नाभि .निकट.ग .उत्तान .पाणि .द्वितय .दीप्तिभिः ।

nAbhi .nikaTa.ga .uttAna .pANi .dvitaya .dIptibhi: |

हृदय .अम्भोज .तेजोभिर् बहिष्ठैर् इव भासितम् ॥७।९३।६॥

hRdaya .ambhoja .tejobhi:_bahiSThai:_iva bhAsitam ||7|93|6||

श्लिष्ट .पक्ष्म.ईक्षणम् क्षीण .सर्वेक्षम् स्वच्छताम् गतम् ।

zliSTa .pakSma .IkSaNam kSINa .sarva.IkSam svacchatAm gatam |

सरो निमीलित .अम्भोजम् इव सुप्तम् दिनात्यये ॥७।९३।७॥

saro nimIlita .ambhojam iva suptam dinAtyaye ||7|93|7||

अविक्षुभितम् आशान्तम् अन्तःकरण .कोटरम् ।

avikSubhitam AzAntam anta:karaNa .koTaram |

दधानम् धीरया वृत्त्या शान्त .उत्पातम् इव अम्बरम् ॥७।९३।८॥

dadhAnam dhIrayA vRttyA zAnta .utpAtam iva ambaram ||7|93|8||

अ.पश्यता निजम् देहम् तम् मुनिम् पश्यता पुरः ।

a.pazyatA nijam deham tam munim pazyatA pura: |

इदम् मया तदा तत्र चिन्तितम् चारु .चेतसा ॥७।९३।९॥

idam mayA tadA tatra cintitam cAru .cetasA ||7|93|9||

अयम् कश्चिद् महा.सिद्धः सम्प्राप्तो 'स्मिन् दिgaन्तरे ।

ayam kazcit_mahA.siddha: samprApta:_asmin dik.antare |

विचार्य_अहम् इव_एकान्तम् विश्राम .अर्थी महाम्बरम् ॥७।९३।१०॥

vicArya_aham iva_ekAntam vizrAma .arthI mahAmbaram ||7|93|10||

समाधि .योग्यम् एकान्तम् लभेय_इत्य्*_*इह चिन्तया ।

samAdhi .yogyam ekAntam labheya_iti_iha cintayA |

कुटी दृष्टा_इयम् एतेन सत्य .संकल्प .शालिना ॥७।९३।११॥

kuTI dRSTA_iyam etena satya .saMkalpa .zAlinA ||7|93|11||

मद् .आगमनम् एतेन ततो 'चिन्तयता चिरम् ।

mat .Agamanam etena tata:_acintayatA ciram |

तम् स्वदेहम् शवीभूतम् अपास्य_इह कृटा स्थितिः ॥७।९३।१२॥

tam sva .deham zavI.bhUtam apAsya_iha kRTA sthiti: ||7|93|12||

तद् इह_अस्तम् अहम् यामि स्वम् लोकम् इति निश्चयम् ।

tat_iha_astam aham yAmi svam lokam iti nizcayam |

यावद् गन्तुम् प्रवृत्तो ऽस्मि तावत् संकल्पन .क्षयात् ॥७।९३।१३॥

yAvat_gantum pravRtta:_asmi tAvat saMkalpana .kSayAt ||7|93|13||

सा निवृत्ता कुटी तत्र सम्पन्नम् व्योम केवलम् ।

sA nivRttA kuTI tatra sampannam vyoma kevalam |

स सिद्धो ऽपि निराधारः पतितो ऽधः समाधिमान् ॥७।९३।१४॥

sa siddha:_api nirAdhAra: patita:_adha: samAdhimAn ||7|93|14||

स्वप्न .संकल्प=संशान्तौ स्वप्न .संकल्प=पत्तनम् ।

svapna .saMkalpa=saMzAntau svapna .saMkalpa=pattanam |

यदा सा सु.कुटी नष्टा मत् .संकल्प .उपशान्तितः ॥७।९३।१५॥

yadA sA su.kuTI naSTA mat .saMkalpa .upazAntita: ||7|93|15||

स* पपात ततो ध्यानी जल .उत्पीड* इव_अम्बुदात् ।

sa* papAta tata:_dhyAnI jala .utpIDa* iva_ambudAt |

खाद्_इव_अनिल .नुन्नो ऽब्द* इन्दु .बिम्बम् इव क्षये ॥७।९३।१६॥

khAt_iva_anila .nunna:_abda* indu .bimbam iva kSaye ||7|93|16||

वैमानिक* इव_अपुण्यश् छिन्न.मूल* इव द्रुमः ।

vaimAnika* iva_apuNya:_chinna.mUla* iva druma: |

खात् त्यक्त* इव पाषाणः स* पपात ततो ऽवनौ ॥७।९३।१७॥

khAt tyakta* iva pASANa: sa* papAta tata:_avanau ||7|93|17||

अहम् यावद्_इयम् तावत् कुटिका_अस्त्व्_इति कल्पने ।

aham yAvat_iyam tAvat kuTikA_astu_iti kalpane |

क्षीणे कुटीक्षये जाते स* सिद्धः पतितः क्षणात् ॥७।९३।१८॥

kSINe kuTI .kSaye jAte sa* siddha: patita: kSaNAt ||7|93|18||

पतता तेन सिद्धेन ततः सौजन्य .कौतुकः ।

patatA tena siddhena tata: saujanya .kautuka: |

मनसा_एव_अहम् अगमम् नभसो वसुधा.तलम् ॥७।९३।१९॥

manasA_eva_aham agamam nabhasa:_vasudhA.talam ||7|93|19||

सो ऽपतत् पवन.स्कन्ध .वहन=आवर्त .वृत्तिभिः ।

sa:_apatat pavana.skandha .vahana=Avarta .vRttibhi: |

सप्त.द्वीप .समुद्र .अन्ते गीर्वाण .रमण .अवनौ ॥७।९३।२०॥

sapta.dvIpa .samudra .ante gIrvANa .ramaNa .avanau ||7|93|20||

प्राण .अपान .ऊर्ध्व .गामित्वात् खाद् यथास्थितम् एव सः ।

prANa .apAna .Urdhva .gAmitvAt khAt_yathA.sthitam eva sa: |

सृष्ट .पूर्व .ऊर्ध्व .मूर्ध .ऊर्व्याम् बद्धपद्मासनो ऽपतत् ॥७।९३।२१॥

sRSTa .pUrva .Urdhva .mUrdha .UrvyAm baddha.padma .Asana:_apatat

||7|93|21||

न प्रबुद्धो बभूव_असौ विचरम् तम् अचेतनः ।

na prabuddha:_babhUva_asau vicaram tam a.cetana: |

पाषाण .देह* इव वा तूल .आत्मा_इव_एव वा लघुः ॥७।९३।२२॥

pASANa .deha* iva vA tUla .AtmA_iva_eva vA laghu: ||7|93|22||

मया तद् .अवबोध .अर्थम् अथ यत्नवता तदा ।

mayA tat .avabodha .artham atha yatnavatA tadA |

कृत्वा जलदताम् व्योम्नि वृष्टम् गर्जितम् ऊर्जितम् ॥७।९३।२३॥

kRtvA jaladatAm vyomni vRSTam garjitam Urjitam ||7|93|23||

करक .अशनि .पातेन तेन तस्मिन् दिgaन्तरे ।

karaka .azani .pAtena tena tasmin dik.antare |

मयूरम् प्रावृषा_इव_अमुम् बद्ध्या बोधितवान् असौ ॥७।९३।२४॥

mayUram prAvRSA_iva_amum baddhyA bodhitavAn asau ||7|93|24||

बभूव_आभासित .अङ्ग .श्रीर् विकासित .विलोचनः ।

babhUva_AbhAsita .aGga .zrI:_vikAsita .vilocana: |

धारा .निकर .फुल्ल .आत्मा प्रावृषि_इव_अम्बुज .आकरः ॥७।९३।२५॥

dhArA .nikara .phulla .AtmA prAvRSi_iva_ambuja .Akara: ||7|93|25||

प्रबुद्धम् सम्प्रशान्तायाम् दृष्टौ तम् अहम् अग्रतः ।

अपृच्छम् स्वच्छया वृत्त्या निवृत्तम् परम.अर्थतः ॥७।९३।२६॥

क्व स्थितो ऽसि करोषि_इदम् किम् च, भो, मुनि.नायक ।

kva sthita:_asi karoSi_idam kim ca, bho, muni.nAyaka |

कस्त्वम् कस्माद्_अलम् दूरान्_न भ्रंशम् अपि चेतसि ॥७।९३।२७॥

kastvam kasmAt_alam dUrAt_na bhraMzam api cetasi ||7|93|27||

इत्य्_उक्तो_माम् असौ प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् ।

iti_ukta:_mAm asau prekSya saMsmRtya prAktanIm gatim |

उवाच वचनम् चारु चातकः_जलदम् यथा ॥७।९३।२८॥

uvAca vacanam cAru cAtako jaladam yathA ||7|93|28||

सिद्ध* उवाच ।

siddha* uvAca |

प्रतिपालय मे यावत् स्व.वृत्तान्तम् स्मराम्य्_अहम् ।

pratipAlaya me yAvat sva.vRttAntam smarAmi_aham |

कथयिष्यामि ते पश्चात् पाश्चात्यम् वृत्तम् आत्मनः ॥७।९३।२९॥

kathayiSyAmi te pazcAt pAzcAtyam vRttam Atmana: ||7|93|29||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य्_उक्त्वा चिन्तयित्वा_आशु स* यथावृत्तम् अक्षतम् ।

iti_uktvA cintayitvA_Azu sa* yathAvRttam akSatam |

स्मृतवान् सायम् अह्नि_इव समाचरितम् आत्मनः ॥७।९३।३०॥

smRtavAn sAyam ahni_iva samAcaritam Atmana: ||7|93|30||

माम् अथ_उवाच वचनम् चारु .चन्द्र .अंशु .शीतलम् ।

mAm atha_uvAca vacanam cAru .candra .aMzu .zItalam |

आह्लादनम् अनिन्द्यम् च निरवद्यम् सुख .उदयम् ॥७।९३।३१॥

AhlAdanam anindyam ca niravadyam sukha .udayam ||7|93|31||

अधुना त्वम् मया, ब्रह्मन्, परिज्ञातो ऽभिवादये ।

adhunA tvam mayA, brahman, parijJAta:_abhivAdaye |

अतिक्रमो ऽयम् क्षन्तव्यः स्वभावो हि सताम् क्षमा ॥७।९३।३२॥

atikrama:_ayam kSantavya: svabhAva:_hi satAm kSamA ||7|93|32||

मुने चिरम् अहम् भ्रान्तो देव .उपवन=भूमिषु ।

mune ciram aham bhrAnta:_deva .upavana=bhUmiSu |

भोग .आमोद=विमोहेषु षट्पदः पद्मनीष्व्_इव ॥७।९३।३३॥

bhoga .Amoda=vimoheSu SaT*.*pada: padmanISu_iva ||7|93|33||

दृश्य .नद्याम् अथो चित्त .चल .कल्लोल .हेलया ।

dRzya .nadyAm atha.u citta .cala .kallola .helayA |

चक्र .आवर्त .उह्यमानेन मया_उद्विग्नेन चिन्तितम् ॥७।९३।३४॥

cakra .Avarta .uhyamAnena mayA_udvignena cintitam ||7|93|34||

संसार .सागरे दृश्य .कल्लोलैर् अहम् आकुलः ।

saMsAra .sAgare dRzya .kallolai:_aham Akula: |

कालेन .उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥७।९३।३५॥

kAlena .udvegam AyAta:_cAtaka:_avagrahe yathA ||7|93|35||

संविन्मात्र .एक .सारेषु रम्यम् भोगेषु नाम किम् ।

saMvit .mAtra .eka .sAreSu ramyam bhogeSu nAma kim |

अवतिष्ठे गत .उद्वेग .संविद् .व्योम्न्य्_एव केवलम् ॥७।९३।३६॥

avatiSThe gata .udvega .saMvit .vyomni_eva kevalam ||7|93|36||

शब्द .रूप .परम .स्पर्श .गन्ध .मात्राद्_ऋते परम् ।

zabda .rUpa .parama .sparza .gandha .mAtrAt_Rte param |

नेह किम्चन नाम_अस्ति किम् एतावत्य्_अहम् रसे ॥७।९३।३७॥

na_iha kiMcana nAma_asti kim etAvati_aham rase ||7|93|37||

चिन्मात्र .आकाशम् एव_एतत् सर्वम् चिन्मात्रम् एव वा ।

ci*d.*mAtra .AkAzam eva_etat sarvam ci*d.*mAtram eva vA |

तत् किम् अत्र .असद् .आकारे रमे नष्ट .मतिर् यथा ॥७।९३।३८॥

tat kim atra .a.sat .AkAre rame naSTa .mati:_yathA ||7|93|38||

विषया* विष .वैषम्या* वामाः काम .विमोह.दाः ।

viSayA* viSa .vaiSamyA* vAmA: kAma .vimoha.dA: |

रसाः सरस .वैरस्या* लुठन्न्_एषु न को हतः ॥७।९३।३९॥

rasA: sarasa .vairasyA* luThan_eSu na ka:_hata: ||7|93|39||

जीर्णा जीवित .जम्बाल .जरच्*छफरिका .मतिः ।

jIrNA jIvita .jambAla .jarat*zapharikA .mati: |

कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥

kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||

कायो ऽयम् अचिर .अपायो बुद्ध.दो ऽम्बु .निधाव् इव ।

kAya:_ayam acira .apAyo buddha.da:_ambu .nidhau_iva |

स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप .शिखा यथा ॥७।९३।४१॥

sphuran*eva puro .antarddhi yAti dIpa .zikhA yathA ||7|93|41||

विविधा .आकुल .कल्लोला चक्र .आवर्त .विधायिनी ।

vividhA .Akula .kallolA cakra .Avarta .vidhAyinI |

मृति .जन्म .बृहत् .कूला सुख.दुःख .तरङ्गिणी ॥७।९३।४२॥

mRti .janma .bRhat .kUlA sukha.du:kha .taraGgiNI ||7|93|42||

यौवन .उल्लासक .लिला जरा .धवल .फेनिला ।

yauvana .ullAsaka .lilA jarA .dhavala .phenilA |

काकतालीय .योगेन सम्पन्न .सुख.बुद्धदा ॥७।९३।४३॥

kAkatAlIya .yogena sampanna .sukha.buddhadA ||7|93|43||

व्यवहार .महा.वाह .रेखा .जड .रव .आकुला ।

vyavahAra .mahA.vAha .rekhA .jaDa .rava .AkulA |

राग.द्वेष .घन .उल्लासा भूतल.आलोल .देहिका ॥७।९३।४४॥

rAga.dveSa .ghana .ullAsA bhUtala.Alola .dehikA ||7|93|44||

लोभ .मोह .महा.आवर्ता पात .उत्पात .विवर्तनी ।

lobha .moha .mahA.AvartA pAta .utpAta .vivartanI |

हा तप्ता जीवित .आख्येयम् नदी नदन .शीतला ॥७।९३।४५॥

hA taptA jIvita .Akhyeyam nadI nadana .zItalA ||7|93|45||

जीर्णा जीवित .जम्बाल .जरच्*छफरिका .मतिः ।

jIrNA jIvita .jambAla .jarat*zapharikA .mati: |

कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥

kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||

कायो ऽयम् अचिर .अपायो बुद्ध.दो ऽम्बु .निधाव् इव ।

kAya:_ayam acira .apAyo buddha.da:_ambu .nidhau_iva |

स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप .शिखा यथा ॥७।९३।४१॥

sphuran*eva puro .antarddhi yAti dIpa .zikhA yathA ||7|93|41||

विविधा .आकुल .कल्लोला चक्र .आवर्त .विधायिनी ।

vividhA .Akula .kallolA cakra .Avarta .vidhAyinI |

मृति .जन्म .बृहत् .कूला सुख.दुःख .तरङ्गिणी ॥७।९३।४२॥

mRti .janma .bRhat .kUlA sukha.du:kha .taraGgiNI ||7|93|42||

अपूर्वाण्य्_उपगच्छन्ति तथा पूर्वाणि यान्त्य्_अलम् ।

apUrvAN*i_*upagacchanti tathA pUrvANi yAnt*i_*alam |

संसार .सरिद् .अम्बूनि संगत .अतिघनानि च ॥७।९३।४६॥

saMsAra .sarit* .a*mbUni saMgata* .a*tighanAni ca ||7|93|46||

प्रवृत्ता* ये निवर्तन्ते तैर् अलम् हत .भावकैः ।

pravRttA* ye nivartante tai:_alam hata .bhAvakai: |

अपूर्वा* ये प्रवर्तन्ते तेष्व्_अथ_आस्था_इह कीदृशी ॥७।९३।४७॥

apUrvA* ye pravartante teSu_atha_AsthA_iha kIdRzI ||7|93|47||

सर्व.स्थाः सरितो वारि प्रयात्य्_आयाति च_आकरात् ।

sarva.sthA: sarita:_vAri prayAti_AyAti ca_AkarAt |

देह .नाद्याः पयस् त्व्_आयुर् यात्य्_एव_आयाति नो पुनः ॥७।९३।४८॥

deha .nAdyA: paya:_tu_Ayu:_yAti_eva_AyAti na.u puna: ||7|93|48||

शतश: परिवर्तन्ते प्रतिपिण्डम् क्षणम् प्रति ।

zataza: parivartante pratipiNDam kSaNam prati |

कुलाल .चक्रक .अभावा* इव भावा* भव .अम्बुधौ ॥७।९३।४९॥

kulAla .cakraka .abhAvA* iva bhAvA* bhava .ambudhau ||7|93|49||

चरन्ति चतुराश् चौरा* विषमा* विषय .अरय: ।

caranti caturA:_caurA: viSamA: viSaya .araya: |

हरन्ति भाव .सर्वस्वम् जागर्मि स्वपिमि इह किम् ॥७।९३।५०॥

haranti bhAva .sarvasvam jAgarmi svapimi iha kim ||7|93|50||

आयुष: खण्ड .खण्डाश् च निपतन्त: पुन:पुन: ।

AyuSa: khaNDa .khaNDA:_ca nipatanta: puna:puna: |

न कश्चिद् वेत्ति कालेन क्षतानि दिवसान्य्_अहो ॥७।९३।५१॥

na kazcit_vetti kAlena kSatAni divasAni_aho ||7|93|51||

इदम् अद्य तथा_इदम् च तथा_इदम् इदम् अस्य मे ।

idam adya tathA_idam ca tathA_idam idam asya me |

एवम् कलनया लोको गतम् प्राप्तम् न वेत्त्य्_अहो ॥७।९३।५२॥

evam kalanayA loka:_gatam prAptam na vetti_aho ||7|93|52||

भुक्तम् पीतम् अनन्तासु भ्रान्तम् च वन .भूमिषु ।

bhuktam pItam anantAsu bhrAntam ca vana .bhUmiSu |

दृष्टानि सुख.दु:खानि किम् अन्यद् इह साध्यते ॥७।९३।५३॥

dRSTAni sukha.du:khAni kim anyat_iha sAdhyate ||7|93|53||

सुख.दुःख .अनुभवनाद् भूयोभूयो विवर्तणात् ।

sukha.du:kha .anubhavanAt_bhUya:bhUya:_vivartaNAt |

अनित्यत्वाच् च भावानाम् स्थिता निष्कौतुका* वयम् ॥७।९३।५४॥

anityatvAt_ca bhAvAnAm sthitA niSkautukA* vayam ||7|93|54||

न धनानि न मित्राणि न सुखानि न बान्धवः ।

na dhanAni na mitrANi na sukhAni na bAndhava: |

शक्नुवन्ति परित्रातुम् कालेन_अकलितम् जनम् ॥७।९३।५८॥

zaknuvanti paritrAtum kAlena_akalitam janam ||7|93|58||

जनो जीमूत .जठर .जलवd .गिरि .कुक्षिषु ।

jana:_jImUta .jaThara .jalavat .giri .kukSiSu |

यात्य्_अन्तः शून्य* एव_अस्तम् पांसु_उपचय .पेलवः ॥७।९३।५९॥

yAti_anta: zUnya* eva_astam pAMsu_upacaya .pelava: ||7|93|59||

न मे मनोरमाः कामा* न च रम्या* विभूतयः ।

na me manoramA: kAmA* na ca ramyA* vibhUtaya: |

इदम् मत्त .अङ्गन .अपाङ्ग .भङ्ग .लोलम् च जीवितम् ॥७।९३।६०॥

idam matta .aGgana .apAGga .bhaGga .lolam ca jIvitam ||7|93|60||

क्व_इव कस्य कथम् नाम कुत* आश्वासना, मुने ।

kva_iva kasya katham nAma kuta* AzvAsanA, mune |

अद्य श्वो वा_आपदम् पापो मृत्युर् मूर्ध्नि नियच्छति ॥७।९३।६१॥

adya zva:_vA_Apadam pApa:_mRtyu:_mUrdhni niyacchati ||7|93|61||

शरीरम् पर्णवद् भ्रंशि जीवितम् जीर्ण .संस्थिति ।

zarIram parNavat_bhraMzi jIvitam jIrNa .saMsthiti |

धीरधीरतया ग्रस्ता* रसा* नीरसताम् गताः ॥७।९३।६२॥

dhIradhIratayA grastA* rasA* nIrasatAm gatA: ||7|93|62||

नीतम् मनोरथैर् एव नीरसैर् वा_आपुर .आततम् ।

nItam manorathai:_eva nIrasai:_vA_Apura .Atatam |

न मम स्वम् चमत्कार .कारि किम्चिद् अपि_ईहितम् ॥७।९३।६३॥

na mama svam camatkAra .kAri kiMcit_api_Ihitam ||7|93|63||

मोहो ऽद्य मन्द्यम् आयातो देहो नेह_उपयुज्यते ।

moha:_adya mandyam AyAta:_deha:_na_iha_upayujyate |

अनास्था_एव_उत्तम .अवस्था स्थान.अवस्था_एव_अधमा स्थितिः ॥७।९३।६४॥

anAsthA_eva_uttama .avasthA sthAna.AsthA_eva_adhamA sthiti: ||7|93|64||

आपद् .आपतिता_एव_इयम् अहो मोह .विधायिनी ।

Apat .ApatitA_eva_iyam aho moha .vidhAyinI |

नित्यम् इत्य्_एव मन्तव्यम् सक्तव्यम् नेह संसृतौ ॥७।९३।६५॥

nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||

विधिभिः प्रतिषेधैश् च शाश्वतैर् अप्य्_अशाश्वतैः ।

vidhibhi: pratiSedhai:_ca zAzvatai:_api_azAzvatai: |

यथेष्टम् नीयते लोके जलम् निम्न .उन्नतैः_इव ॥७।९३।६६॥

yathA.iSTam nIyate loke jalam nimna .unnatai:_iva ||7|93|66||

विवेक .आमोद .सर्वस्वम् चेतः कुसुम .कोशतः ।

viveka .Amoda .sarvasvam ceta: kusuma .kozata: |

हृत्वा मूर्च्छाः प्रयच्छन्ति विषया* विष .वायवः ॥७।९३।६७॥

hRtvA mUrcchA: prayacchanti viSayA* viSa .vAyava: ||7|93|67||

असद्_एव तथा नाम दृष्टम् सत्ताम् उपागतम् ।

asat_eva tathA nAma dRSTam sattAm upAgatam |

यथा तद्_एव सद्रूपम् सम्पन्नम् असद्_एव सत् ॥७।९३।६८॥

yathA tat_eva sat .rUpam sa*mp*annam asat_eva sat ||7|93|68||

दोलायन्त्यो ऽवनौ देहम् सागरान् सागर .अङ्गनाः ।

dolAyantya:_avanau deham sAgarAn sAgara .aGganA: |

यथा धावन्ति धावन्ति जनता विषयांस्_तथा ॥७।९३।६९॥

yathA dhAvanti dhAvanti janatA viSayAn_tathA ||7|93|69||

धावन्ति विषयांल्_लक्ष्यम् उन्मुक्ताश् चित्त .सायकाः ।

dhAvanti viSayAn_lakSyam unmuktA*:_*citta .sAyakA: |

स्पृशन्ति न गुणान् भूयः कृत.घ्नाः सौहृदम् यथा ॥७।९३।७०॥

spRzanti na guNAn bhUya: kRta.ghnA: sauhRdam yathA ||7|93|70||

उत्पात .वायुर् एव_आयुर् मित्राण्य्_एव_अतिशत्रवः ।

utpAta .vAyu:_eva_Ayu:_mitrANi_eva_ati.zatrava: |

बन्धवो बन्धनान्य्_एव धनान्य्_एव_अति नैधनम् ॥७।९३।७१॥

bandhava:_bandhanAni_eva dhanAni_eva_ati naidhanam ||7|93|71||

सुखान्य्_एव_अतिदुःखानि सम्पदः परम .आपदः ।

sukhAni_eva_ati.du:khAni sampada: parama .Apada: |

भोगा भव .महा.रोगा रतिर् एव परारतिः ॥७।९३।७२॥

bhogA bhava .mahA.rogA rati:_eva parArati: ||7|93|72||

आपदः सम्पदः सर्वाः सुखम् दुःखाय केवलम् ।

Apada: sampada: sarvA: sukham du:khAya kevalam |

जीवितम् मरणाय_एव बत माया .विजृम्भितम् ॥७।९३।७३॥

jIvitam maraNAya_eva bata mAyA .vijRmbhitam ||7|93|73||

बहून् काल .परावर्तान् इष्ट .अनिष्टान् सुखम् मनाक् ।

bahUn kAla .parAvartAn iSTa .aniSTAn sukham manAk |

पश्यन् प्रिय .वियोगांश्*च याति जर्जरताम् जनः ॥७।९३।७४॥

pazyan priya .viyogAn*ca yAti jarjaratAm jana: ||7|93|74||

भोगा* विषय .सम्भोगा* भोगा* एव फणावताम् ।

bhogA* viSaya .sambhogA* bhogA* eva phaNAvatAm |

दशन्त्य्_एव मनाक् स्पृष्टा* दृष्टा* नष्टाः प्रतिक्षणम् ॥७।९३।७५॥

dazanti_eva manAk spRSTA* dRSTA* naSTA: pratikSaNam ||7|93|75||

आयुर् याति निरायास .पद .प्राप्ति .विवर्जितैः ।

Ayu:_yAti nirAyAsa .pada .prApti .vivarjitai: |

उदर्क .भङ्गुर .आकारैः करालैः कष्ट .चेष्टितैः ॥७।९३।७६॥

udarka .bhaGgura .AkArai: karAlai: kaSTa .ceSTitai: ||7|93|76||

भोग .आशा .बद्ध .तृष्णानाम् अपमानः पदे पदे ।

bhoga .AzA .baddha .tRSNAnAm apamAna: pade pade |

आलानम् अवलीनानाम् वन्यानाम् इव दन्तिनाम् ॥७।९३।७७॥

AlAnam avalInAnAm vanyAnAm iva dantinAm ||7|93|77||

सम्पदः प्रमदाश् च_एव तरङ्ग .उत्सङ्ग .भङ्गुराः ।

sampada: pramadA:_ca_eva taraGga .utsaGga .bhaGgurA: |

कस् तास्व्_अहि .फणाच्_छत्र*च्छायासु रमते बुधः ॥७।९३।७८॥

ka:_tAsu_ahi .phaNAt_chatra*chAyAsu ramate budha: ||7|93|78||

सत्यम् मनोरमाः कामाः सत्यम् रम्या* विभूतयः ।

satyam manoramA: kAmA: satyam ramyA* vibhUtaya: |

किम्तु मत्त .अङ्गन .अपाङ्ग .भङ्ग .लोलम् हि जीवितम् ॥७।९३।७९॥

kimtu matta .aGgana .apAGga .bhaGga .lolam hi jIvitam ||7|93|79||

आपात .रमणीयेषु रमन्ते विषयेषु ये ।

ApAta .ramaNIyeSu ramante viSayeSu ye |

अत्यन्त .भव्य .सेव्यानि मम जातु न तुष्टये ॥७।९३।८०॥

atyanta .bhavya .sevyAni mama jAtu na tuSTaye ||7|93|80||

द्वन्द्व .दोष .उपरुद्धानि दुःसाध्यान्य्_अस्थिराणि च ।

dvandva .doSa .uparuddhAni du:sAdhyAni_asthirANi ca |

धनान्य्_अभव्य .सेव्यानि मम जातु न तुष्टये ॥७।९३।८१॥

dhanAni_abhavya .sevyAni mama jAtu na tuSTaye ||7|93|81||

आपात .मात्र .मधुरा दुःख .पर्यवसायिनी ।

ApAta .mAtra .madhurA du:kha .paryavasAyinI |

मोहनाय_एव लोकस्य लक्ष्मीः क्षण .विलासिनी ॥७।९३।८२॥

mohanAya_eva lokasya lakSmI: kSaNa .vilAsinI ||7|93|82||

आपात .रमणीयानि विमर्द .विसराण्यति ।

ApAta .ramaNIyAni vimarda .visarANyati |

दुःखान्य्_आपत् .प्रदातृणि संगतानि खलैर् इव ॥७।९३।८३॥

du:khAni_Apat .pradAtRNi saMgatAni khalai:_iva ||7|93|83||

शरद् .अम्बुधर*च्छाया .गत्वर्यो यौवन .श्रियः ।

zarat .ambudhara*chAyA .gatvarya:_yauvana .zriya: |

आपात .रम्या* विषयाः पर्यन्त .परितापिनः ॥७।९३।८४॥

ApAta .ramyA viSayA: paryanta .paritApina: ||7|93|84||

अन्तकः पryaवस्थाता जीविते महताम् अपि ।

antaka: pari.avasthAtA jIvite mahatAm api |

जलन्त्य्_आयूंषि शाख .अग्र .लम्ब .अम्बुनि_इव देहिनाम् ॥७।९३।८५॥

jalanti_AyUMSi zAkha .agra .lamba .ambuni_iva dehinAm ||7|93|85||

जीर्यन्ते जीर्यतः केशा* दन्ता* जीर्यन्ति जीर्यतः ।

jIryante jIryata: kezA* dantA* jIryanti jIryata: |

क्षीयते जीर्यते सर्वम् तृणा_एव_एका न जीर्यते ॥७।९३।८६॥

kSIyate jIryate sarvam tRNA_eva_ekA na jIryate ||7|93|86||

भोग .अभोग .अतिगहने सर्वस्मिन् काय .कानने ।

bhoga .abhoga .ati.gahane sarvasmin kAya .kAnane |

परम् उल्लासम् आयाति तृष्णा_एव_एका न जीर्यते ॥७।९३।८७॥

param ullAsam AyAti tRSNA_eva_ekA na jIryate ||7|93|87||

बाल्यम् यौवनवद्_याति यौवनम् याति बाल्यवत् ।

bAlyam yauvanavat_yAti yauvanam yAti bAlyavat |

उपमान .उपमेयत्वम् भङ्गुरत्वम् मिथो ऽनयोः ॥७।९३।८८॥

upamAna .upameyatvam bhaGguratvam mitha:_anayo: ||7|93|88||

जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा ।

jIvitam galati kSipram jalam aJjalinA yathA |

प्रवाहे इव वाहिन्या गतम् न विनिवर्तते ॥७।९३।८९॥

pravAhe iva vAhinyA gatam na vinivartate ||7|93|89||

झतित्य्_एव_आगतो देहः कृतो ऽप्य्_अर्जुन .वातवत् ।

jhatiti_eva_Agata:_deha: kRta:_api_arjuna .vAtavat |

याति पश्यत्य्_एव_अस्तम् तरङ्ग .अम्बुद .दीपवत् ॥७।९३।९०॥

yAti pazyati_eva_astam taraGga .ambuda .dIpavat ||7|93|90||

रम्येष्व्_अरम्यता दृष्टा स्थिरेष्व्_अस्थिरता_अपि च ।

ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca |

सत्येष्व्_असत्यता_अर्थेषु तेनेह विरसा वयम् ॥७।९३।९१॥

satyeSu_asatyatA_artheSu tena_iha virasA vayam ||7|93|91||

सुखम् यद्_आत्म .विश्रान्तौ गते मनसि सत्त्वताम् ।

sukham yat_Atma .vizrAntau gate manasi sattvatAm |

पाताले भूतले स्वर्गे तन्_न भोगेषु केषुचित् ॥७।९३।९२॥

pAtAle bhUtale svarge tat_na bhogeSu keSucit ||7|93|92||

अपि सम्पूर्ण .हृद्य .अर्थाः पञ्च_अपि_इन्द्रिय .वृत्तयः ।

api sampUrNa .hRdya .arthA: paJca_api_indriya .vRttaya: |

तावj जयन्ति माम् एता* भृङ्गम् चित्र .लता* इव ॥७।९३।९३॥

tAvat_jayanti mAm etA: bhRGgam citra .latA: iva ||7|93|93||

अद्य दीर्घेण कालेन निर् .अहम्कृतिना मया ।

adya dIrgheNa kAlena nir .aham.kRtinA mayA |

स्वर्ग .अपवर्ग .वैतृष्ण्यम् इदम् आसादितम् धिया ॥७।९३।९४॥

svarga .apavarga .vaitRSNyam idam AsAditam dhiyA ||7|93|94||

चिरम् एकान्त .विश्रान्त्यैस् तेन_एतन्_नभसः पदम् ।

ciram ekAnta .vizrAntyai:_tena_etan_nabhasa: padam |

त्वम् इव_आगतवान् अत्र दृष्तवान् अस्मि ताम् कुटीम् ॥७।९३।९५॥

tvam iva_AgatavAn atra dRStavAn asmi tAm kuTIm ||7|93|95||

अद्य_एतत् सम्परिज्ञातम् यद्॒एषा भवतः कुटी ।

adya_etat sam.parijJAtam yat_eSA bhavata: kuTI |

आगन्ता त्वम् पुनश् च_इति मया त*n_*न विचारितम् ॥७।९३।९६॥

AgantA tvam punar_ca_iti mayA tat_na vicAritam ||7|93|96||

तदा त्व्_अत्र मया ज्ञातम् कश्चित् सिद्धो ऽयम् आत्मना ।

tadA tu_atra mayA jJAtam kazcit siddha:_ayam AtmanA |

देहम् त्यक्त्वा_इह निर्वाणम् गत* इत्य्_अनुमानतः ॥७।९३।९७॥

deham tyaktvA_iha nirvANam gata* iti_anumAnata: ||7|93|97||

एतन् मे, भगवन्, वृत्तम् एषो॒ऽस्मि_इति यथास्थितम् ।

etat_me bhagavan vRttam eSa:_asmi_iti yathAsthitam |

मया ते कथितम् सर्वम् यथा जानासि तत् कुरु ॥७।९३।९८॥

mayA te kathitam sarvam yathA jAnAsi tat kuru ||7|93|98||

सिद्धैर् न यावद् अवधान .परैर् विचार्य

siddhai:_na yAvat_avadhAna .parai:_vicArya

निर्णीतम् उत्तम .धियान्तर .शेष .वस्तु ।

nirNItam uttama .dhiyAntara .zeSa .vastu |

तावत् त्रिकाल .कलनम् न विदन्ति किम्चित्

tAvat trikAla .kalanam na vidanti kimcit

इत्य्_अब्जज.आदि .मनसो ऽपि मुने स्वभावः ॥७।९३।९९॥

iti_abjaja.Adi .manasa:_api mune svabhAva: ||7|93|99||

||
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
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


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

> समाधि-योग्यम् एकान्तम् लभेय_इत्य्*_*इह चिन्तया ।

> bhoga-Amoda=vimoheSu SaT*.*pada: padmanISu_iva ||7|93|33||

>
> दृश्य-नद्याम् अथो चित्त-चल-कल्लोल-हेलया ।
>
> dRzya-nadyAm atha.u citta-cala-kallola-helayA |
>
> चक्र-आवर्त-उह्यमानेन मया_उद्विग्नेन चिन्तितम् ॥७।९३।३४॥
>
> cakra-Avarta-uhyamAnena mayA_udvignena cintitam ||7|93|34||
>
> संसार-सागरे दृश्य-कल्लोलैर् अहम् आकुलः ।
>
> saMsAra-sAgare dRzya-kallolai:_aham Akula: |
>
> कालेन-उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥७।९३।३५॥
>
> kAlena-udvegam AyAta:_cAtaka:_avagrahe yathA ||7|93|35||
>
> संविन्मात्र-एक-सारेषु रम्यम् भोगेषु नाम किम् ।
>
> saMvit-mAtra-eka-sAreSu ramyam bhogeSu nAma kim |
>
> अवतिष्ठे गत-उद्वेग-संविद्-व्योम्न्य्_एव केवलम् ॥७।९३।३६॥
>
> avatiSThe gata-udvega-saMvit-vyomni_eva kevalam ||7|93|36||
>
> शब्द-रूप-परम-स्पर्श-गन्ध-मात्राद्_ऋते परम् ।
>
> zabda-rUpa-parama-sparza-gandha-mAtrAt_Rte param |
>
> नेह किम्चन नाम_अस्ति किम् एतावत्य्_अहम् रसे ॥७।९३।३७॥
>
> na_iha kiMcana nAma_asti kim etAvati_aham rase ||7|93|37||
>
> चिन्मात्र-आकाशम् एव_एतत् सर्वम् चिन्मात्रम् एव वा ।
>

> ci*d.*mAtra-AkAzam eva_etat sarvam ci*d.*mAtram eva vA |

> apUrvAN*i_*upagacchanti tathA pUrvANi yAnt*i_*alam |

>
> संसार-सरिद्-अम्बूनि संगत-अतिघनानि च ॥७।९३।४६॥
>

> saMsAra-sarit*-a*mbUni saMgata*-a*tighanAni ca ||7|93|46||

> yathA tat_eva sat-rUpam sa*mp*annam asat_eva sat ||7|93|68||

>
> दोलायन्त्यो ऽवनौ देहम् सागरान् सागर-अङ्गनाः ।
>
> dolAyantya:_avanau deham sAgarAn sAgara-aGganA: |
>
> यथा धावन्ति धावन्ति जनता विषयांस्_तथा ॥७।९३।६९॥
>
> yathA dhAvanti dhAvanti janatA viSayAn_tathA ||7|93|69||
>
> धावन्ति विषयांल्_लक्ष्यम् उन्मुक्ताश् चित्त-सायकाः ।
>

> dhAvanti viSayAn_lakSyam unmuktA*:_*citta-sAyakA: |

> आगन्ता त्वम् पुनश् च_इति मया त*n_*न विचारितम् ॥७।९३।९६॥

>
> AgantA tvam punar_ca_iti mayA tat_na vicAritam ||7|93|96||
>
> तदा त्व्_अत्र मया ज्ञातम् कश्चित् सिद्धो ऽयम् आत्मना ।
>
> tadA tu_atra mayA jJAtam kazcit siddha:_ayam AtmanA |
>
> देहम् त्यक्त्वा_इह निर्वाणम् गत* इत्य्_अनुमानतः ॥७।९३।९७॥
>
> deham tyaktvA_iha nirvANam gata* iti_anumAnata: ||7|93|97||
>
> एतन् मे, भगवन्, वृत्तम् एषो॒ऽस्मि_इति यथास्थितम् ।
>
> etat_me bhagavan vRttam eSa:_asmi_iti yathAsthitam |
>
> मया ते कथितम् सर्वम् यथा जानासि तत् कुरु ॥७।९३।९८॥
>
> mayA te kathitam sarvam yathA jAnAsi tat kuru ||7|93|98||
>
> सिद्धैर् न यावद् अवधान-परैर् विचार्य
>
> siddhai:_na yAvat_avadhAna-parai:_vicArya
>
> निर्णीतम् उत्तम-धियान्तर-शेष-वस्तु ।
>
> nirNItam uttama-dhiyAntara-zeSa-vastu |
>
> तावत् त्रिकाल-कलनम् न विदन्ति किम्चित्
>
> tAvat trikAla-kalanam na vidanti kimcit
>
> इत्य्_अब्जज.आदि-मनसो ऽपि मुने स्वभावः ॥७।९३।९९॥
>
> iti_abjaja.Adi-manasa:_api mune svabhAva: ||7|93|99||
>
> ||
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *The Siddha.Adept*
>
>
>
>
>
> *Vasishtha said—*

>
>
>
> अथ_एवम्.रूप-संवित्तेः परावृत्त्य प्रयत्नतः ।
>
> atha_evam.rUpa-saMvitte: parAvRttya prayatnata: |
>
> तम् अम्बर-कुटी-कोश-देशम् आगत-वाहनम् ॥७।९३।१॥
>
> tam ambara-kuTI-koza-dezam Agata-vAhanam ||7|93|1||
>
> .
>

> *from the Awareness I've desribed*
>
> *I made an effort & returned to that cozy spot, my Hut, my journey's.end*
>
> *.*
>
> atha.*then/next*
>
> evaMrUpa*.xx.* saMvitti*.xx.*e: parAvRttya*.xx.* prayatna*.xx.-*tas.
> *from/thru* + tam.*that.one* ambara.*sky*.kuTI.*body\hut*.koza.*sheath*
> .deza.*place/country*.m Agata.*having.come.to <http://having.come.to>*.
>
> vAhana*.xx.*m *x *
>
> *.*

>
> *SVenk. After all this, I re-entered my cottage or hermitage in outer
> space.
>
> *VLMitra. As my mind was turned from the sight of phenomenals, and
> employed in the meditation of the only One; I found myself to be suddenly
> transported to my holy cell in the air.
>
>
>
> यावत् तत्र न पश्यामि स्व.देहम् क्वचन स्थितम् ।
>
> yAvat tatra na pazyAmi sva.deham kvacana sthitam |
>
> पश्यामि केवलम् सिद्धम् कम् अप्य्_अन्यम् पुरः स्थितम् ॥७।९३।२॥
>
> pazyAmi kevalam siddham kam api_anyam pura: sthitam ||7|93|2||
>
> .
>

> yAvat tatra na pazyAmi sva.deham *when there I did not see my own.body *
>
> kvacana sthitam *anyhow situate *
>
> pazyAmi kevalam siddham *I see only the Adept *
>
> kam api_anyam pura: sthitam *seated before nobody else*
>
> *. *

>
> *SVenk.2 I looked for my physical body. It was not there. But, I found an
> aged sage sitting in that hermitage.
>
> *VLMitra.2. There I lost the sight of my own body, and know not where I
> was seated; when all of a sudden the sacred person of a siddha or aerial
> saint, appeared in view, and to be seated before me
>
>
>
> उपविष्टम् समाधान-निष्ठम् इष्टम् पदम् गतम् ।
>
> upaviSTam samAdhAna-niSTham iSTam padam gatam |
>
> सौम्य-उदयम् इव_आदित्यम् दग्ध-इन्धनम् इव_अनलम् ॥७।९३।३॥
>
> saumya-udayam iva_Adityam dagdha-indhanam iva_analam ||7|93|3||
>
> .
>

> *seated there*
>
> *settled in Samaadhaana.Contemplation*
>
> *gone to the desired state*
>
> *like a sun grown cool*
>
> *like a fire when the wood has burned*
>
> *.*
>
> upaviSTa*.seated.*m samAdhAna.*attention/meditation\arranging.*
>
> niSTha*.settled.*m iSTa*.desired.*m pada.*condition*.m gata*.having.gone.to
> <http://having.gone.to>*.m + saumya.*auspicious\hey.my.dear*.udaya.
> *rise/ascent*.m iva.*like/as.if* Aditya*.sun*.m
>
> dagdha.*burned*.indhana*.kindling.*m iva.*like/as.if* anala*.fire.*m - x

>
> .
>
> *SVenk.3 He was in deep meditation.
>
> *VLMitra.3. He sat in his mood of deep meditation, and was entranced in
> his thought of the supreme spirit; his appearance was as bright as the sun,
> and his person was as shining as the flaming fire.
>
>
>
> बद्ध-पद्मासनम् शान्तम् समाधान-निरिङ्गिनम् ।
>
> baddha-padma.Asanam zAntam samAdhAna-niriGginam |
>
> गुल्फ-द्वितय-मध्य.स्थ-वृषणम् विषय-अतिगम् ॥७।९३।४॥
>
> gulpha-dvitaya-madhya.stha-vRSaNam viSaya-atigam ||7|93|4||
>
> .
>

> baddha-padmAsanam *in Bound-Lotus posture *zAntam *peaceful *samAdhAna-niriGginam
> *veiled in contemplation * gulpha-dvitaya-madhya.stha-vRSaNam *ankle*-
> *both*-*between.set*-*scrotum *viSaya*-a*tigam *gone beyond sense.objects*
>
> *.*
>
> #*vRSaNa, *#vRSaNI - sprinkling , fertilizing MW. *•* m. (or n. Siddh.)

> the scrotum , (du.) the testicles VS. &c. &c
>
> *SVenk.4 He was seated in the lotus-posture.
>
> *VLMitra.4. He sat quiet and steadily in his posture of padmásana between
> his two knees and heels; and remained absorbed in meditation, having no
> motion of his body, nor any thought of anything in his mind,
>

> * baddha-padmAsanam *in Bound-Lotus posture *zAntam *peaceful *samAdhAna-niriGginam
> *veiled in contemplation * gulpha-dvitaya-madhya.stha-vRSaNam *ankle*-
> *both*-*between.set*-*scrotum *viSaya*-a*tigam *gone beyond sense.objects*

>
>
>
> मृष्ट-सौम्य-समाभोग-स्कन्ध-बन्धुर-स्कन्धरम् ।
>
> mRSTa-saumya-samAbhoga-skandha-bandhura-skandharam |
>
> सुस्थिर-उदार-विश्रान्त-स्फारक-स्थिति सुन्दरम् ॥७।९३।५॥
>
> susthira-udAra-vizrAnta-sphAraka-sthiti sundaram ||7|93|5||
>
> .
>

> mRSTa*.xx.*saumya*.auspicious*.
>
> samAbhoga*.xx.*skandha*.xx.*bandhura*.xx.*skandhara*.xx.*m + susthira.
> *well-established/firm/constant.*
>
> udAra*.xx.*vizrAnta.*reposed*.
>
> sphAraka*.xx.*sthiti.*state/situation/condition*.sundara.*beautiful/fair*
> .m
>
> *. *

>
> *SVenk.5 His face was radiant and beautiful on account of the peace and
> bliss that filled him.
>
> *VLMitra.5.His body was besmeared with ashes, and his head was borne erect
> upon his shoulders; he sat quiet and quite at ease, with his bright
> countenance and in sedate posture.
>
>
>
> नाभि-निकट.ग-उत्तान-पाणि-द्वितय-दीप्तिभिः ।
>
> nAbhi-nikaTa.ga-uttAna-pANi-dvitaya-dIptibhi: |
>
> हृदय-अम्भोज-तेजोभिर् बहिष्ठैर् इव भासितम् ॥७।९३।६॥
>
> hRdaya-ambhoja-tejobhi:_bahiSThai:_iva bhAsitam ||7|93|6||
>
> .
>

> nAbhi-nikaTa.ga*-u*ttAna-pANi-dvitaya-dIptibhi: *- *
>
> *w *nAbhi-nikaTa.ga*-u*ttAna-pANi-dvitaya-dIpti*s + *
>
> hRdaya*-a*mbhoja-tejobhi: *- *
>
> *w heard.lotus-energies *
>
> bahiSThai*:_*iva bhAsitam *x *

>
> *SVenk.6 His lotus-like hands had been placed in front of his navel, and
> they shone with an extraordinary brilliance.
>
> *VLMitra.6. The palms of both his hands were lifted up, and were set open
> below his navel; and their brightness caused his lotiform heart to be as
> full-blown, as the sun-beam expands the lotuses in lakes.
>

> ##tej - ##tej, tejati - to protect - #*tejas* -n.- tip of a flame •

> glow, fire rv. &c • the bright appearance of the human body (in health) •
> the heating faculty of the human frame seated in the bile • ardor, vital
> power • (in sAMkhya phil) #rajas (passion) • spiritual power [In Tibetan
> Buddhism, Tejas Heat. Students of Naropa's Seven Yogas will recognize this
> as Tummo. jd] or moral or magical power or influence • majesty, glory -
> y2014.006 +
>
>
>
> श्लिष्ट-पक्ष्म​.ईक्षणम् क्षीण-सर्वेक्षम् स्वच्छताम् गतम् ।
>
> zliSTa-pakSma-IkSaNam kSINa-sarva.IkSam svacchatAm gatam |
>
> सरो निमीलित-अम्भोजम् इव सुप्तम् दिनात्यये ॥७।९३।७॥
>
> saro nimIlita-ambhojam iva suptam dinAtyaye ||7|93|7||
>
> .
>

> zliSTa*.xx.*pakSma*.eyelash.*IkSaNa*.eyes/vision.*m kSINa.
> *wasted/broken.down/feeble.*sarvekSa*.all.looking.at/seeing
> <http://all.looking.at/seeing>.*m svaccha.*very.clear.xx.*tA.*ness*.m gata*.having.gone.to
> <http://having.gone.to>.*m *+ *
>
> sara*.xx.*: nimIlita*.xx.*ambhoja*.xx.*m iva.*like/as.if* supta*.asleep.*m
>
>
> dinAtyaya*.xx.*e
>
> *. *

>
> *SVenk.7-8 His eyes were closed and he was obviously beyond
> body-consciousness.
>
> *VLMitra.7. His eyelids were closed, and his eyesight was as weak, as to
> view all the visibles in one light of whiteness, and they seemed to be as
> sleepy, as the closing petals of the lotus of the close of the day.
>
>
>
> अविक्षुभितम् आशान्तम् अन्तःकरण-कोटरम् ।
>
> avikSubhitam AzAntam anta:karaNa-koTaram |
>
> दधानम् धीरया वृत्त्या शान्त-उत्पातम् इव अम्बरम् ॥७।९३।८॥
>
> dadhAnam dhIrayA vRttyA zAnta-utpAtam iva ambaram ||7|93|8||
>
> .
>

> a-*not*.vikSubhita*.xx.*m
>
> AzAnta*.xx.*m anta:karaNa.*inner.impulse/control*-koTara:*.**hollow/cave.*m
> *+ *dadhAna*.xx.*m dhIra*.settled/firm*.yA
>
> vRtti*.xx.*yA zAnta.*quieted.*
>
> utpAta*.xx.*m iva.*like/as.if* ambara.*sky*.m *x*
>
> *. *

>
> *VLMitra.8 His mind was as calm in all its closets (i. e. thoughts), as
> the sides of the horizon in their stillness; and his soul was as
> unperturbed, as the serene sky freed from a tempest: (calm after storm).
>
>
>
> अ.पश्यता निजम् देहम् तम् मुनिम् पश्यता पुरः ।
>
> a.pazyatA nijam deham tam munim pazyatA pura: |
>
> इदम् मया तदा तत्र चिन्तितम् चारु-चेतसा ॥७।९३।९॥
>
> idam mayA tadA tatra cintitam cAru-cetasA ||7|93|9||
>
> .
>
> a.pazyatA nijam deham
>
> tam
>
> munim pazyatA pura: =
>

> idam mayA tadA tatra cintitam cAru-cetasA * -* *x *
>
> *. *
>
> *not seeing my native.born body yet seeing the muni before me*
>
> *this was the thought that came to my awareness:*

>
> .
>
> *vlm.p.9 I could not see my own body, yet I could plainly see that of the
> saint placed before me. Then I reflected with the clear-sightedness of my
> discernment.
>
>
>

> अयम् कश्चि*द् म*हा.सिद्धः सम्प्राप्तो 'स्मिन् दिgaन्तरे ।

>
> ayam kazcit_mahA.siddha: samprApta:_asmin dik.antare |
>
> विचार्य_अहम् इव_एकान्तम् विश्राम-अर्थी महाम्बरम् ॥७।९३।१०॥
>
> vicArya_aham iva_ekAntam vizrAma-arthI mahAmbaram ||7|93|10||
>
> .
>
> ayaM kazcit_mahA.siddha:
>

> *this certain Gread.Adept *
>
> sa*mp*rApta:_asmin_dig.antare
>
> *arrived here is this part of the world + *
>
> vicArya_aham iva_ekAntam *x *
>
> vizrAma*-a*rthI mahAmbaram *x*
>
> *. *

>
> *SVenk.10 Surely, this is a great and perfected sage. Like me, he must
> have arrived here seeking total seclusion.
>
> *VLMitra.10. I find this great and perfect siddha of saint in this
> solitary part of the firmament; and I believe him to be as absorbed in his
> meditation, as I am at my ease in this lonely spot
>
>
>

> समाधि-योग्यम् एकान्तम् लभेय_इत्य्*_*इह चिन्तया ।

>
> samAdhi-yogyam ekAntam labheya_iti_iha cintayA |
>
> कुटी दृष्टा_इयम् एतेन सत्य-संकल्प-शालिना ॥७।९३।११॥
>
> kuTI dRSTA_iyam etena satya-saMkalpa-zAlinA ||7|93|11||
>
> .
>
> समाधि-योग्यम् एकान्तं लभेय
>

> *having got a solitary place fit for samAdhi *

>
> इति इह चिन्तया
>

> *with such thought here *

>
> कुटी दृष्टा इयम् एतेन
>

> *this hut (has been) seen by him *

>
> सत्य-संकल्प-शालिना
>

> *by means of his real-conception*
>
> *. *

>
> *SVenk.11 Since he sought seclusion he must have seen this hermitage in
> space.
>
> *VLMitra.11. It is very likely that this saint, being earnest in his
> desire of.deep meditation, and finding this retired cell of mine most
> favourable to it, has called here of his own accord.
>
>
>
> मद्-आगमनम् एतेन ततो 'चिन्तयता चिरम् ।
>
> mat-Agamanam etena tata:_acintayatA ciram |
>
> तम् स्वदेहम् शवीभूतम् अपास्य_इह कृटा स्थितिः ॥७।९३।१२॥
>
> tam sva-deham zavI.bhUtam apAsya_iha kRTA sthiti: ||7|93|12||
>
> .
>

> mad-Agamanam / mada-Agamanam - *my coming = *
>
> etena *by this *tatas.*thence/from.that*
>
> acintayatA*.xx.*
>
> ciram.*for.long +* tam.*that.one* svadeha.*ownbody.*m zavI.bhUtam *that
> own.body corpse.being *
>
> apAsya*.xx. *iha.*here*/*in.this.world* kRta.*done/made*.A sthiti.
> *state/situation/condition*.:
>
> *. *

>
> *SVenk.12 Perhaps he expected me to return and seeing that I had not
> returned for a long time, he must have thrown that body out and himself
> occupied the hermitage.
>
> *VLMitra.12. He thought I had cast off my mortal coil, and could not
> perceive by his deep attention that I had returned to it; so he threw away
> my dead body as he thought it, and made his residence in that cell of mine.
>
>
>
> तद् इह_अस्तम् अहम् यामि स्वम् लोकम् इति निश्चयम् ।
>
> tat_iha_astam aham yAmi svam lokam iti nizcayam |
>
> यावद् गन्तुम् प्रवृत्तो ऽस्मि तावत् संकल्पन-क्षयात् ॥७।९३।१३॥
>
> yAvat_gantum pravRtta:_asmi tAvat saMkalpana-kSayAt ||7|93|13||
>
> .
>

> ta*t_*iha astam aham yAmi *to that setting I come *svam lokam iti
> nizcayam *"my own world" certainly *yAvat_gantum *as much as to go to it *
> pravRtt*a:_a*smi *x *tAvat - *thad.much s*aMkalpana-kSayAt *thru the
> weakening of my **object of conception*
>
> *...*
>
> *. *

>
> *SVenk.13 Let me return to my own realm.
>
> *VLMitra.13. Seeing thus the loss of my body here, I thought of repairing
> to my own abode (in the constellation of pleiades Saptarshi mandalam and as
> I was attempting to proceed thereto, I resigned my attachment to my lone
> cell (which was now held by
>
> another).
>

> * ta*t_*iha astam aham yAmi *to that setting I come *svam lokam iti
> nizcayam *"my own world" certainly *yAvat_gantum *as much as to go to it *
> pravRtt*a:_a*smi *x *tAvat - *thad.much s*aMkalpana-kSayAt *thru the
> weakening of my **object of conception*

>
>
>
> सा निवृत्ता कुटी तत्र सम्पन्नम् व्योम केवलम् ।
>
> sA nivRttA kuTI tatra sampannam vyoma kevalam |
>
> स सिद्धो ऽपि निराधारः पतितो ऽधः समाधिमान् ॥७।९३।१४॥
>
> sa siddha:_api nirAdhAra: patita:_adha: samAdhimAn ||7|93|14||
>
> .
>

> sA nivRttA kuTI tatra *... the hut was gone there *sa*mp*annam vyoma *the
> sky produced *kevalam *alone *sas.*that* siddha.*Adept*: api.*tho/even*
> nirAdhAra*.**without.support*: *even the Adept was unsupported *patita:_adha:
> *fallen down *samAdhimAn *in his Samádhi*
>
> *. *

>
> *SVenk.14 When I thus reflected and when my desire to stay in that
> hermitage ceased, that hermitage disappeared and with it even that sage

> disappeare*d.*

>
> *VLMitra.14 This cell was dilapidated also in time, and there remained an
> empty void only in lieu of it; and the saint that had taken my place
> therein, lost his stay also for want of the cell, and fell downward in his

> meditative moo*d.*
>
> * sA nivRttA kuTI tatra *... the hut was gone there *sa*mp*annam vyoma *they
> sky produced *kevalam *alone *sa: siddha:_api nirAdhAra: *even the Adept
> was unsupported *patita:_adha: *fallen down *samAdhimAn *in his Samádhi.
> *

>
>
>
> स्वप्न-संकल्प=संशान्तौ स्वप्न-संकल्प=पत्तनम् ।
>
> svapna-saMkalpa=saMzAntau svapna-saMkalpa=pattanam |
>
> यदा सा सु.कुटी नष्टा मत्-संकल्प-उपशान्तितः ॥७।९३।१५॥
>
> yadA sA su.kuTI naSTA mat-saMkalpa-upazAntita: ||7|93|15||
>
> .
>

> *when the dream-concept ceased*
>
> *my dream.concept-abode, that little hut*
>
> *was lost*
>
> *vanished from my conception*
>
> *. *

>
> svapna-saMkalpa=saMzAntau svapna-saMkalpa=pattanam + yadA sA su.kuTI naSTA

> mat-saMkalpa-upazAntita: * -* *x *
>
> *. *

>
> *SVenk.15 When one's thoughts (notions or concepts) cease, that which
> those thoughts brought into being also ceases. When my wish for the
> hermitage ceased, it disappeared.
>
> *VLMitra.15. Thus that lonely cell was lost to me, together with the loss
> of my fond desire for it, just as a visionary and imaginary city, vanishes
> with the dream and desire, which presented it to our view.
>

> * svapna-saMkalpa=saMzAntau *when dream-concepts have ceased *svapna-saMkalpa=pattanam
> *a dream.concept-abode *yadA sA su.kuTI naSTA *when that little cell was
> lost *mat-saMkalpa*-u*pazAntita: *disappeared from conceiving.... *

>
>
>
> स* पपात ततो ध्यानी जल-उत्पीड* इव_अम्बुदात् ।
>
> sa* papAta tata:_dhyAnI jala-utpIDa* iva_ambudAt |
>
> खाद् इव_अनिल-नुन्नो ऽब्द* इन्दु-बिम्बम् इव क्षये ॥७।९३।१६॥
>
> khAt_iva_anila-nunna:_abda* indu-bimbam iva kSaye ||7|93|16||
>
> .
>

> sa: papAta *he fell *
>
> tata: *thus/from.that *
>
> *d*hyAnI *the meditator *
>
> jala*-u*tpIDa: iva ambudAt
>
> *water-bursting as from a raincloud *
>
> khAt iva
>
> *as.if from kha.sky *
>
> anila-nunna:_abda:
>
> *a windborne raincloud *
>
> indu-bimbam iva *like the lunar disc *
>
> kSaye *i wasting.away*
>
> *. *

>
> *SVenk.16-18 Like a spacecraft that hermitage fell. The sage fell.
>
> *VLMitra.16. The meditative saint then fell down from it, as the rain
> falls down from the cloud; and as a spot of cloud is blown away to the
> winds in empty air, like the disc of the moon traversing in the sky.
>
>
>
> वैमानिक* इव_अपुण्यश् छिन्न.मूल* इव द्रुमः ।
>
> vaimAnika* iva_apuNya:_chinna.mUla* iva druma: |
>
> खात् त्यक्त* इव पाषाणः स* पपात ततो ऽवनौ ॥७।९३।१७॥
>
> khAt tyakta* iva pASANa: sa* papAta tata:_avanau ||7|93|17||
>
> .
>

> vaimAnika* iva *like an aeronaut *apuNya.*impure/unholy* *??? unlucky *chinna.mUla
> iva druma: *like a tree with a severed root *khAt tyakta iva pASANa: *like
> a stone fallen from the sky *sa papAta tat*a:_*'vanau *fell from that to
> earth. *

>
> .
>
> *VLMitra.17. He fell as a heavenly spirit falls to earth, after fruition
> of the reward of his meritorious acts; and as a tree falls headlong being
> uprooted from the ground, so be fell down upon the earth.
>

> ##mA - #vimA - #vimAna •• *#vaimAnika *- a.-I. - borne in a heavenly car

> • relating to the gods (with sarga m. the divine creation) LiGgaP. • an
> aeronaut –
>
>
>
> अहम् यावद्_इयम् तावत् कुटिका_अस्त्व्_इति कल्पने ।
>
> aham yAvat_iyam tAvat kuTikA_astu_iti kalpane |
>
> क्षीणे कुटीक्षये जाते स* सिद्धः पतितः क्षणात् ॥७।९३।१८॥
>
> kSINe kuTI-kSaye jAte sa* siddha: patita: kSaNAt ||7|93|18||
>
> .
>

> aham yAvad *so I *
>
> iyam tAvat *then this *
>
> kuTikA astu iti *little hut, let it be so *
>
> wh*in* kalpana.m.*making/creating*.e kSINa.*wasted/broken.down/feeble*.e
> kuTI.*body\hut*.kSaya.*ruin\abode*.e jAta*.born/become.*e sas.*that*
> siddha.*Adept\established/settled*: patita: *the fallen siddha.Adept *
>
> kSaNAt *suddenly*
>
> *. *

>
> *VLMitra.18. So when wish for stability of our dwelling, with the
> continuance of our lives; we see on a sudden the termination of both, as it
> happened to the falling Siddha.
>
>
>
> पतता तेन सिद्धेन ततः सौजन्य-कौतुकः ।
>
> patatA tena siddhena tata: saujanya-kautuka: |
>
> मनसा_एव_अहम् अगमम् नभसो वसुधा.तलम् ॥७।९३।१९॥
>
> manasA_eva_aham agamam nabhasa:_vasudhA.talam ||7|93|19||
>
> .
>

> *With friendly feeling for the falling Adept*
>
> *by means of Mind I've come out of the sky onto *
>
> *solid ground*
>
> *.*

>
> *VLMitra.19. Seeing the falling Siddha, I felt a kind concern for him; and
> in the flight of my mind, came down from heaven in my spiritual form, to
> that spot on earth where he had fallen.
>
> *SVenk. And I too descended along with him on to the earth-plane. The sage
> landed in the same state and posture in which he was in that hermitage.
>
> .
>

> patatA tena siddhena *w the falling of the Adept *tata: *thus/from.that*
> saujanya-kautuka:* goodness/friendliness*-*curiosity/eagerness * manasA_eva_aham
> agamam *mentally so Ive come *nabhasa: vasudhA.talam *from sky to
> earth-surface*

>
>
>
> सो ऽपतत् पवन.स्कन्ध-वहन=आवर्त-वृत्तिभिः ।
>
> sa:_apatat pavana.skandha-vahana=Avarta-vRttibhi: |
>
> सप्त.द्वीप-समुद्र-अन्ते गीर्वाण-रमण-अवनौ ॥७।९३।२०॥
>
> sapta.dvIpa-samudra-ante gIrvANa-ramaNa-avanau ||7|93|20||
>
> .
>

> *He had fallen *
>
> *riding the shoulders of the wind*
>
> *whirling like a tornado*
>
> *beyond Ocean with its seven Lands*
>
> *to a divinely lovely place*

>
> .
>
> *VLMitra.20. He fell on the wings of the current air,
>
> which conveyed him whirling as in a whirlwind,
>
> beyond the limits of the seven continents and their seven fold oceans,
>
> to a place known as the land of gold and the paradise of the gods.
>

> sas.*that.one* apatat.*fell into *pavana.*wind/air.*skandha.*shoulder.*
> vahana*.xx.*Avarta.*whirling**/whirlpool\uncertainto*.vRtti*.xx.*bhi: |
>
> sapta*.seven*.dvIpa*.land/continent*-samudra*.sea/ocean.*ante*.xx.*
>
> wh*in* gIrvANa-ramaNa-avani*.land/earth.*au * -* *x *
>
> *.*
>
> pavana.*wind/air*
>
> skandha.*shoulder*
>
> vahana.*vehicle*
>
> vRtti
>
> ante
>
> gIrvANa
>
> ramaNa
>
> ~*avani*.land/earth.*
>
> *.*

>
>
>
> प्राण-अपान-ऊर्ध्व-गामित्वात् खाद् यथास्थितम् एव सः ।
>
> prANa-apAna-Urdhva-gAmitvAt khAt_yathA.sthitam eva sa: |
>
> सृष्ट-पूर्व-ऊर्ध्व-मूर्ध-ऊर्व्याम् बद्धपद्मासनो ऽपतत् ॥७।९३।२१॥
>
> sRSTa-pUrva-Urdhva-mUrdha-UrvyAm baddha.padma-Asana:_apatat ||7|93|21||
>
> .
>

> *thru **prANa.Air**-**apAna.downBreath**-upward*-*proceeding *
>
> khAt *from the sky *yathA.sthitam eva sa: *just as he was *sRSTa-pUrva*-U*
> rdhva-mUrdha*-U*rvyAm released/filled-*fully-upward*-*head-*vast/powerful
>
>
> baddha.padma*-A*sana: *seated in the Bound.Lotus *apatat *he fell.*

>
> .
>
> *SVenk.21 This was because, through the union of prana and apana,
>
> he had overcome the force of gravity. He did not even wake up from his
> meditation.
>
> *VLMitra.21. He fell from the sky in his very posture of padmásana as he
> had been sitting there before; and sat with his head and upper part of the
> body erect, owing to the ascension or upward motion of the prána and apána
> breaths that were inhaled by him.
>

> * prANa*-a*pAna*-U*rdhva-gAmitvA*t thru **prANa.Air**-**apAna.downBreath*
> *-upward*-*proceeding k*hAt *from the sky *yathA.sthitam eva sa: *just as
> he was *sRSTa-pUrva*-U*rdhva-mUrdha*-U*rvyAm released/filled-
> *fully-upward*-*head-*vast/powerful baddha.padma*-A*sana: *seated in the
> Bound.Lotus *apatat *he fell**.*

>
>
>
> न प्रबुद्धो बभूव_असौ विचरम् तम् अचेतनः ।
>
> na prabuddha:_babhUva_asau vicaram tam a.cetana: |
>
> पाषाण-देह* इव वा तूल-आत्मा_इव_एव वा लघुः ॥७।९३।२२॥
>
> pASANa-deha* iva vA tUla-AtmA_iva_eva vA laghu: ||7|93|22||
>
> .
>

> na prabuddha: babhUva asau *he did not awaken *
>
> vicaram tam a.cetana: *x *
>
> pASANa-deha iva vA *or like a stone.body *
>
> tUla*-A*tmA_iva_eva vA laghu: *or like a cotton.tuft in nature, light*weight

>
>
> *SVenk.22 His body was strong as a rock and light as cotton.
>
> *VLMitra.22. Though hurled from such height, and carried to such distance;
> yet he did not wake from the torpor of his samádhi-meditation, (to which he
> sat fixed and intent); but fell down insensible as a stone, and as lightly
> as a bale of cotton*
>
>
>
> मया तद्-अवबोध-अर्थम् अथ यत्नवता तदा ।
>
> mayA tat-avabodha-artham atha yatnavatA tadA |
>
> कृत्वा जलदताम् व्योम्नि वृष्टम् गर्जितम् ऊर्जितम् ॥७।९३।२३॥
>
> kRtvA jaladatAm vyomni vRSTam garjitam Urjitam ||7|93|23||
>
> .
>

> *then I made, not without some effort, a cloud-form in the sky,*
>
> *meant to waken him with its great noise*
>
> *:*
>
> *it rained, it roared, it drenched*
>
> *.*

>
> mayA tat-avabodha-artham atha yatnavatA tadA + kRtvA jaladatAm vyomni

> vRSTam garjitam Urjitam * + *
>
> *. *

>
> *SVenk.23 In order to bring him back to normal body-consciousness, I
> assumed the form of a big cloud which rained and thundered.
>
> *VLMitra.23. I was then much concerned for his sake, and from my great
> anxiety to waken him; I roared aloud like a cloud from my place in the sky,
> and shower a flood of rain-water also upon him.
>

> ##garj - **garjita* - Sounded, bellowed, roared. • Boasted, swaggered,

> vaunted • *garjitam - The thunder of clouds - roaring (as of elephants or
> daitya Demons) - *apigarjita . bhinnA api karaka-ApAtair bhrAmitA api
> taDid-bhramai: | udvejitA api jaladai: kSobhitA apy ati-garjitai: ||
> FM.3.72.22 +
>

> ##Urj - **Urjita* - Powerful, strong - Great, large • drenching (shower)

> <mayA tat_avabodha-artham atha yatnavatA tadA | kRtvA jaladatAm vyomni

> vRSTam garjitam Urjitam> FM7.93.23 - Noble, spirited - **Urjitam* - ind.

> - excellently. - Urjitam - n. Strength, might, valour. - UrjitatA +
>

> *** mayA *w me *tat-avabodha-artham *that*-*awakening*-*purpose* atha
> yatnavatA tadA *and so effortfully then *kRtvA jaladatAm vyomni *hvg made
> raincloudiness in the sky *vRSTam m *rained *garjitam *roared *Urjitam
> *drenched.*

>
>
>
> करक-अशनि-पातेन तेन तस्मिन् दिgaन्तरे ।
>
> karaka-azani-pAtena tena tasmin dik.antare |
>
> मयूरम् प्रावृषा_इव_अमुम् बद्ध्या बोधितवान् असौ ॥७।९३।२४॥
>
> mayUram prAvRSA_iva_amum baddhyA bodhitavAn asau ||7|93|24||
>
> .
>
> karaka-azani-pAtena x
>
> tena x
>
> tasmin x
>

> dig.antare *x *
>
> mayUram prAvRSA_iva x
>
> amum *x *
>
> baddhyA bodhitavAn_asau *x *

>
> *SVenk.24-25 Then he regained body-consciousness.
>
> *VLMitra.24. I went on darting hail stones, and flashing as lightnings in
> order to waken him; and I succeeded to bring him to sense, as the clouds
> rouse the peacock in the rainy season.
>
>
>
> बभूव_आभासित-अङ्ग-श्रीर् विकासित-विलोचनः ।
>
> babhUva_AbhAsita-aGga-zrI:_vikAsita-vilocana: |
>
> धारा-निकर-फुल्ल-आत्मा प्रावृषि_इव_अम्बुज-आकरः ॥७।९३।२५॥
>
> dhArA-nikara-phulla-AtmA prAvRSi_iva_ambuja-Akara: ||7|93|25||
>
> .
>

> babhUva_AbhAsita*-a*Gga-zrI: *x *
>
> vikAsita-vilocana: *x *
>
> dhArA-nikara-phulla*-A*tmA prAvRSi_iva *x *
>
> ambuja*-A*kara: *x *

>
> *VLMitra.25. His body flushed and his eyes opened, as a blooming blossom
> and full blown flowers; and the drizzling rains enlivened his soul, as the
> driving rain, gives the lotuses of lakes to bloom.
>
>
>
> प्रबुद्धम् सम्प्रशान्तायाम् दृष्टौ तम् अहम् अग्रतः ।
>
> prabuddham samprazAntAyAm dRSTau tam aham agrata: |
>
> अपृच्छम् स्वच्छया वृत्त्या निवृत्तम् परम.अर्थतः ॥७।९३।२६॥
>
> apRccham svacchayA vRttyA nivRttam parama.arthata: ||7|93|26||
>
> .
>

> prabuddham samprazAntAyAm *x *
>
> dRSTau tam aham agrata: *x *
>
> apRccham svacchayA vRttyA *x *
>
> nivRttam parama.arthata: *x *

>
> *VLMitra.26. Finding him awake, and seated in my presence, I cast my
> complacent look upon him; and asked him very politely, about the prosperity
> of his spiritual concerns.
>
> *SVenk.26-30 I enquired of him: "Where are you, O sage? What are you
> doing? Who are you? Though you fell from such height, you are oblivious of
> it; how is that?"
>
>
>
> क्व स्थितो ऽसि करोषि_इदम् किम् च, भो, मुनि.नायक ।
>
> kva sthita:_asi karoSi_idam kim ca, bho, muni.nAyaka |
>
> कस्त्वम् कस्माद् अलम् दूरान्_न भ्रंशम् अपि चेतसि ॥७।९३।२७॥
>
> kastvam kasmAt_alam dUrAt_na bhraMzam api cetasi ||7|93|27||
>
> .
>
> kva sthita:_asi karoSi_idam x
>
> kim ca, bho, muni.nAyaka x
>
> kastvam kasmAt_alam dUrAt_x
>

> na bhraMzam api cetasi *x *
>
> *.*

>
> *VLMitra.27. I said, tell me, O great sage, who you are, and where is your
> abode, and what to do; and how is it that you are so insensible of your
> state, notwithstanding your fall from so great a distance. (It is a pity
> that men are so insensible of the fall of their heavenly souls to this
> miserable earth).
>
>
>
> इत्य्_उक्तो माम् असौ प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् ।
>
> iti_ukta:_mAm asau prekSya saMsmRtya prAktanIm gatim |
>
> उवाच वचनम् चारु चातको जलदम् यथा ॥७।९३।२८॥
>
> uvAca vacanam cAru cAtaka:_jaladam yathA ||7|93|28||
>
> .
>

> iti_ukta: *this being said *
>
> mAm asau prekSya *.on me he looked. *
>
> saMsmRtya prAktanIm gatim *remembered our prior meeting *
>
> uvAca vacanam cAru *x *
>
> cAtaka: jaladam yathA *x *
>
> इत्य्*_*उक्तः माम् असौ – Being so addressed by me

>
> प्रेक्ष्य संस्मृत्य प्राक्तनीम् गतिम् – seeing (and) recalling (my)
> previous visit
>
> उवाच वचनम् चारु चातकः जलदम् यथा – he spoke words as pleasing as a

> raincloud to a chAtaka bir*d.*

>
> *VLMitra.28. Being addressed by me in this manner, he looked steadfastly
> upon me, and then remembering his visit at mine, he replied to me in a
> voice, as sweet as that of the chátaka-swallow to the sonorous clouds.
>
>
>

> *The SIDDHA.ADEPT said—*

>
>
>
> प्रतिपालय मे यावत् स्व.वृत्तान्तम् स्मराम्य्_अहम् ।
>
> pratipAlaya me yAvat sva.vRttAntam smarAmi_aham |
>
> कथयिष्यामि ते पश्चात् पाश्चात्यम् वृत्तम् आत्मनः ॥७।९३।२९॥
>
> kathayiSyAmi te pazcAt pAzcAtyam vRttam Atmana: ||7|93|29||
>
> .
>

> pratipAlaya me *x *
>
> yAvat *- as much as *
>
> sva.vRttAntam smarAm*i_*aham *x *
>
> kathayiSyAmi te pazcAt *x *
>
> pAzcAtyam vRttam Atmana: *x *

>
> *VLMitra.29. The sagely siddha said:—you.sir, shall have to wait awhile
> until I can recollect myself and my former state; and then I will relate to
> you the latter incidents of my life.
>
>
>

> *Vasishtha said—*

>
>
>
> इत्य्_उक्त्वा चिन्तयित्वा_आशु स* यथावृत्तम् अक्षतम् ।
>
> iti_uktvA cintayitvA_Azu sa* yathAvRttam akSatam |
>
> स्मृतवान् सायम् अह्नि_इव समाचरितम् आत्मनः ॥७।९३।३०॥
>
> smRtavAn sAyam ahni_iva samAcaritam Atmana: ||7|93|30||
>
> .
>
> iti_uktvA
>

> *so having said *
>
> cintayitvA_Azu sa: *x *
>
> yathAvRttam
>
> *as.id.happened *
>
> akSatam *x *
>
> smRtavAn_sAyam ahni_iva *x *
>
> samAcaritam Atmana: *x*
>
> *. *

>
> *VLMitra.30. So saying he fell to the recollection of his past incidents,
> and then having got them in his remembrance, he related the particulars to
> me without any reserve, and as if they were the occurrence of his present
> day.
>
>
>
> माम् अथ_उवाच वचनम् चारु-चन्द्र-अंशु-शीतलम् ।
>
> mAm atha_uvAca vacanam cAru-candra-aMzu-zItalam |
>
> आह्लादनम् अनिन्द्यम् च निरवद्यम् सुख-उदयम् ॥७।९३।३१॥
>
> AhlAdanam anindyam ca niravadyam sukha-udayam ||7|93|31||
>
> .
>
> mAm atha uvAca
>

> *t**hen he spoke to me, *
>
> vacanam cAru-candra*-a*Mzu-zItalam
>
> *his voice as gently cooling as sandalwood paste and moonbeams *
>
> AhlAdanam anindyam ca
>
> *irreproachable and refreshing, *
>
> niravadyam
>
> *blameless *– without cause for shame
>
> sukha*-u*dayam
>
> *pleasure-giving*
>
> *. *

>
> *SVenk.31 After contemplating the past for a few moments, the SAGE said:
>
> *VLMitra.31. He then spoke to me in a voice, as soft and cooling as the
> sandal paste and moonbeams; and the words were as blameless and well
> spoken, as they were pleased to my ears and ravishing of my soul.
>
>
>

> *The SIDDHA.ADEPT said— *

>
>
>
> अधुना त्वम् मया, ब्रह्मन्, परिज्ञातो ऽभिवादये ।
>
> adhunA tvam mayA, brahman, parijJAta:_abhivAdaye |
>
> अतिक्रमो ऽयम् क्षन्तव्यः स्वभावो हि सताम् क्षमा ॥७।९३।३२॥
>
> atikrama:_ayam kSantavya: svabhAva:_hi satAm kSamA ||7|93|32||
>
> .
>
> adhunA tvam mayA
>

> *now you by me, *
>
> *brAhmaNa, *
>
> parijJAta:_abhivAdaye *x *
>
> atikrama:_ayam kSantavya: *x *
>
> svabhAva: hi satAm kSamA *x*
>
> *. *

>
> *VLMitra.32. The siddha said:—I now come to know you sir, and greet you
> with reverence; and beg you to pardon my intrusion upon you, as it is the
> nature of the good to forgive the faults of others. (Because to err is
> human to forgive divine).
>
> *SVenk.32 "I have now recognised you, O holy one; I salute you. Kindly
> pardon me for not having saluted you earlier. It is indeed the nature of
> sages to be forgiving.
>

> ##vad - *vAda - **abhivAda: - *reverential salutation, mn.2,120 seqq.

> •• (var.rdg. *ativAda) opprobrious or unfriendly speech, abuse •• *

> *abhivAdin* -adj.- telling , enunciating , describing Nir. • **abhivAdI*

> - an explainer, interpreter *maitrup.
>
>
>
> मुने चिरम् अहम् भ्रान्तो देव-उपवन=भूमिषु ।
>
> mune ciram aham bhrAnta:_deva-upavana=bhUmiSu |
>
> भोग-आमोद=विमोहेषु षट्पदः पद्मनीष्व्_इव ॥७।९३।३३॥
>

> bhoga-Amoda=vimoheSu SaT*.*pada: padmanISu_iva ||7|93|33||
>
> .
>
> mune ciram aham bhrAnta: *- muni, long I have wandered *
>
> deva*-u*pavana=bhUmiSu *- in the gardens of the Gods + *
>
> bhoga*-A*moda=vimoheSu *x *
>
> Sa*D.*pada: padmanISu_iva *– like a bee among the lotuses. *
>
> *muni, I have too long gone wandering the Garden of the Gods,*
>
> *lost in its pleasurable perfumes like a bee sipping lotuses.*

>
> *SVenk. {paraphrase} O sage, I have wandered in the realms of the gods for
> a considerable time. *VLMitra.33. Know me, O sage, to have long enjoyed (in
> one of my former births), the sweets of the garden of paradise in the form
> of butterfly; as a bee sucks the honey of lotus-flowers in the lake;
>
>
>
> दृश्य-नद्याम् अथो चित्त-चल-कल्लोल-हेलया ।
>
> dRzya-nadyAm atha.u citta-cala-kallola-helayA |
>
> चक्र-आवर्त-उह्यमानेन मया_उद्विग्नेन चिन्तितम् ॥७।९३।३४॥
>
> cakra-Avarta-uhyamAnena mayA_udvignena cintitam ||7|93|34||
>
> .
>

> dRzya-nadyAm atha.u *x *
>
> citta-cala-kallola-helayA *x *
>
> cakra*-A*varta*-u*hyamAnena *x *
>
> mayA udvignena cintitam
>
> *by.me <http://by.me> w.sorrow cared.about*
>
> *. *

>
> *VLMitra.34. I fluttered over a running stream, and found it swelling with
> sounding waves at pleasure; and then seeing it whirling with its horrid
> whirlpools, I began to reflect with sorrow in my mind (in the following
> manner).
>
> citta-cala-kallola-helA
>
>
>
> संसार-सागरे दृश्य-कल्लोलैर् अहम् आकुलः ।
>
> saMsAra-sAgare dRzya-kallolai:_aham Akula: |
>
> कालेन-उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥७।९३।३५॥
>
> kAlena-udvegam AyAta:_cAtaka:_avagrahe yathA ||7|93|35||
>
> .
>

> *I'm like a thirsty swallow, craving rain;*
>
> *but, in this **Sea of saMsAra**,*
>
> *all these waves of perception overwhelm me painfully*
>
> *.*

>
> saMsAra-sAgare x
>
> dRzya-kallolai:_x
>
> aham Akula: x
>
> kAlena-udvegam AyAta:_x
>

> cAtaka:_avagrahe yathA *x *
>
> *.*

>
> *VLMitra.35. Such is the sight of the troubles in this ocean of the world,
> which overwhelms me quite in sorrow and grief; and I have become like a
> parching and plaintive swallow, that wails aloud at a draught of rain water.
>
> #cAtaka -m.- the bird Cucculus melanoleucus (said to subsist on
> rain-drops) S3ak. vii , 7 Ragh. xvii , 15 Megh. &c.
>
> #grah - #avagraha -m.- separation of the component parts of a compound ,
> or of the stem and certain suffixes and terminations (occurring in the पद text

> of the वेदs) _prA*d.*&c. •• (= वर्ष प्रतिबन्ध Pa1n2. 3-3 , 51) drought, _
> KSS.
>
> #kula - #Akula *-a*dj.- confused, agitated
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh> •
> confused (in order), disordered
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ib> •

> full, overburdened with (instr. or generally in comp.), eagerly occupied

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ib> ••
> #Akulam -n.- a place crowded with people • 'confusion', • #sAkula - sa*-A*kula
> – overcome, overwhelmed; - matta-jana+unmukta+kala-kolAhalA*-A*kula: -

> joyful-people+released+clan-bustle-overcome, "[flowers] thrown by the

> bustling joyful crowd"; • #Akulena -in*d.*- overflowing [with tears];
> overwhelme*d.*

>
>
>
> संविन्मात्र-एक-सारेषु रम्यम् भोगेषु नाम किम् ।
>
> saMvit-mAtra-eka-sAreSu ramyam bhogeSu nAma kim |
>
> अवतिष्ठे गत-उद्वेग-संविद्-व्योम्न्य्_एव केवलम् ॥७।९३।३६॥
>
> avatiSThe gata-udvega-saMvit-vyomni_eva kevalam ||7|93|36||
>
> .
>

> saMvit-mAtra-eka-sAreSu *when the rivers of awareness are made one *
>
> ramyam bhogeSu nAma kim *what pleasures then can be enjoyed? *
>
> avatiSThe *I take a stand *
>
> gata.udvega-saMvit-vyomni_eva *- *
>
> *in the trouble.free-Awareness*-*sky* *alone *
>
> kevalam *- wholly. *

>
> *VLMitra.36. I find my chief delight to consist in intelligence, and
> perceive no pleasure in worldly enjoyments, therefore I must rely only in
> my intellectual speculatives, and abide without any anxiety, in the
> unclouded sphere of my spiritual felicity.
>
>
>
> शब्द-रूप-परम-स्पर्श-गन्ध-मात्राद्_ऋते परम् ।
>
> zabda-rUpa-parama-sparza-gandha-mAtrAt_Rte param |
>
> नेह किम्चन नाम_अस्ति किम् एतावत्य्_अहम् रसे ॥७।९३।३७॥
>
> na_iha kiMcana nAma_asti kim etAvati_aham rase ||7|93|37||
>
> .
>

> zabda-rUpa-parama-sparza-gandha-mAtrA*t_*Rte
>
> *except sound*-*form*-*absolute*-*touch*-*smell*-measured* x *
>
> param *perfectly *
>
> *na_ih*a kiMcana nAma asti *- there is not anything whatever here *
>
> kim etAvati aham rase *how am I in such a state? *

>
> शब्द-रूप-रस-स्पर्श-गन्ध-मात्राद्_ऋते परम् –
>

> Except as sound-form-flavor-touch*-a*roma=measure
>
> न इह *kim*चन नाम अस्ति – here is not anything particular

>
> किmeतावत्य्_अहं रसे – how do I pleasure in this way?
>
> *VLMitra.37. I see there is no real pleasure here, but what is derived,
> from our sensations of the sensible objects (of figure, sound, taste, touch
> and smell); I find no lasting delight in these, that I should depend on
> them.
>
>
>
> चिन्मात्र-आकाशम् एव_एतत् सर्वम् चिन्मात्रम् एव वा ।
>
> cid.mAtra-AkAzam eva_etat sarvam cid.mAtram eva vA |
>
> तत् किम् अत्र-असद्-आकारे रमे नष्ट-मतिर् यथा ॥७।९३।३८॥
>
> tat kim atra-a.sat-AkAre rame naSTa-mati:_yathA ||7|93|38||
>
> .
>

> *cid.*mAtra*-A*kAzam eva_etat
>
> *this is only a Conscious mode of Space *
>
> sarvam *cid.*mAtram eva vA
>
> *or everything is a mode of Space really *
>
> ta*t k*im *x*
>
> atra*-a*.sat*-A*kAre *here in unreal formation *
>
> rame *I delight*
>
> naSTa-mati:_yathA
>
> *as *ruined thot
>
> *. *

>
> *VLMitra.38.; All this is either the vacuity of the intellect, or
> representations
>
> of the intellect itself; when then should I be deluded with these false
> appearances, as a madman or one of a deluded mind is apt to do.
>
>
>
> विषया* विष-वैषम्या* वामाः काम-विमोह.दाः ।
>
> viSayA* viSa-vaiSamyA* vAmA: kAma-vimoha.dA: |
>
> रसाः सरस-वैरस्या* लुठन्न्_एषु न को हतः ॥७।९३।३९॥
>
> rasA: sarasa-vairasyA* luThan_eSu na ka:_hata: ||7|93|39||
>
> .
>

> viSayA: *sense-objects *
>
> viSa-vaiSamyA: *x *
>
> vAmA: kAma-vimoha.dA: *x *
>
> rasA: sarasa-vairasyA: *x *
>
> luThan eSu na ka: hata: *wallowing in these, who is not destroyed? *
>
> *. *

>
> *VLMitra.39. The sensibles are causes of our insensibility as poison, and
> women are deluders of men and provokers of their passions; all sweets are
> but gall, and all pleasures are only a sort of pleasing pain.
>
>
>
> जीर्णा जीवित-जम्बाल-जरच्*छफरिका-मतिः ।
>
> jIrNA jIvita-jambAla-jarat*zapharikA-mati: |
>
> कायम् द्रुत.गता दातुम् जरा_इच्छति बृहद्बकी ॥७।९३।४०॥
>
> kAyam druta.gatA dAtum jarA_icchati bRhat.bakI ||7|93|40||
>
> .
>
> jIrNA x
>

> jIvita-jambAla-jarac-chapharikA-mati: *- *
>
> *x* jIvita-*mud*-jarac-*minnow*-*thot + *
>
> kAyam m *body *
>
> druta.gatA x
>
> dAtum *x *
>
> jarA_icchati x
>
> bRhad.bakI *great crane. *

>
> *VLMitra.40. And this body which is subject to sickness and decay, with
> its mind as fickle as a shrimp fish, is hourly watched upon by inexorable
> death, as the old crane lurks after the skimming fish for his prey.
>

> #jamba - #*jambAla* – mud • moss • <जम्बूवज् jambU-vaj जलबिन्दुवज् jalabindu-vaj

> जलजवज् jalaja-vaj जम्बालवज् jambAla-vaj जालवत् jAlavat।> +
>

> #zaphara – a small carp •• #*zapharikA – *a minnow? fm7093.40 +
>
> *mati: *
>
> *kAya *
>
> #baka, #*bakI* – a crane +

>
>
>
> कायो ऽयम् अचिर-अपायो बुद्ध.दो ऽम्बु-निधाव् इव ।
>
> kAya:_ayam acira-apAyo buddha.da:_ambu-nidhau_iva |
>
> स्फुरन्न्*एव पुरोऽन्तर्द्धि याति दीप-शिखा यथा ॥७।९३।४१॥
>
> sphuran*eva puro-antarddhi yAti dIpa-zikhA yathA ||7|93|41||
>
> .
>

> kAy*a:_a*yam *- this body *
>
> acira*-a*pAya: *x *
>
> buddha.da: *x *
>
> ambu-nidhau iva *x *
>
> sphuran eva pura:*-a*ntarddhi *x *
>
> yAti dIpa-zikhA yathA *x *

>
> *VLMitra.41. The frail body being subject to instant extinction, likens a
> bubble of water in the ocean of eternity; it resembles also the flame of
> lamp, which is put out in a moment, while it burns vividly before us.
>
>
>
> विविधा-आकुल-कल्लोला चक्र-आवर्त-विधायिनी ।
>
> vividhA-Akula-kallolA cakra-Avarta-vidhAyinI |
>
> मृति-जन्म-बृहत्-कूला सुख.दुःख-तरङ्गिणी ॥७।९३।४२॥
>
> mRti-janma-bRhat-kUlA sukha.du:kha-taraGgiNI ||7|93|42||
>
> .
>

> vividhA*-A*kula-kallolA *x *
>
> cakra*-A*varta-vidhAyinI *x *
>
> mRti-janma-bRhat-kUlA *x *
>
> sukha.du:kha-taraGgiNI *x *

>
> *VLMitra.42. What is the life any more than a stream of water, running
> between its two shores of birth and death; flowing on with the currents of
> passing joys and griefs, swelling with the waves of incidents, and whirling
> with the whirlpools of dangers and difficulties?
>
>
>
> यौवन-उल्लासक-लिला जरा-धवल-फेनिला ।
>
> yauvana-ullAsaka-lilA jarA-dhavala-phenilA |
>
> काकतालीय-योगेन सम्पन्न-सुख.बुद्धदा ॥७।९३।४३॥
>
> kAkatAlIya-yogena sampanna-sukha.buddhadA ||7|93|43||
>
> .
>

> *-f.-* yauvana.*youth-*ullAsaka*.xx-*lilA*.playful-* *x *
>
> jarA.*senility-*dhavala.*white/beautiful-*phenila.*foamy-* *x *
>
> *by/with *kAkatAlIya*.xx-*yoga*.xx-*ena *x *
>
> sampanna.*thriving/endowed.with**-*su.*good-*kha.*space-*buddha.
> *awakened/realized*-dA*.giving-* *x*
>
> *. *

>
> *VLMitra.43. It is muddied with the pleasures of youth, and blanched with
> the hoary froths of old age; and emits but casually a few bursting bubbles
> of glee and gladness, which are afloat for and flitting in a moment.
>
>
>
> व्यवहार-महा.वाह-रेखा-जड-रव-आकुला ।
>
> vyavahAra-mahA.vAha-rekhA-jaDa-rava-AkulA |
>
> राग.द्वेष-घन-उल्लासा भूतल.आलोल-देहिका ॥७।९३।४४॥
>
> rAga.dveSa-ghana-ullAsA bhUtala.Alola-dehikA ||7|93|44||
>
> .
>

> vyavahAra-mahA.vAha-rekhA-jaDa-rava*-A*kulA *x *
>
> rAga.dveSa-ghana*-u*llAsA bhUtala.Alola-dehikA *x *

>
> *VLMitra.44. It runs with the rapid torrent of custom, sounding with the
> hoarse noise of current opinions; it is overcast by the roaring clouds of
> envy and anger, and overflows the earth in its liquid form (of evanescent
> bodies).
>
>
>
> लोभ-मोह-महा.आवर्ता पात-उत्पात-विवर्तनी ।
>
> lobha-moha-mahA.AvartA pAta-utpAta-vivartanI |
>
> हा तप्ता जीवित-आख्येयम् नदी नदन-शीतला ॥७।९३।४५॥
>
> hA taptA jIvita-Akhyeyam nadI nadana-zItalA ||7|93|45||
>
> .
>

> lobha-moha-mahA.AvartA *x *
>
> pAta*-u*tpAta-vivartanI *x *
>
> hA taptA jIvita*-A*khyeyam *x *
>
> nadI nadana-zItalA *x *

>
> *VLMitra.45. The word stream of life, is as pleasing to hear and pleasant
> to the. ear, as the term stream of water is soothing to the soul; but its
> waters are ever boiling with heat of tritápo, and abounding with whirlpools
> of illusion and avarice, that carry us up and down for ever more.
>
>
>
> अपूर्वाण्य्_उपगच्छन्ति तथा पूर्वाणि यान्त्य्_अलम् ।
>

> apUrvAN*i_*upagacchanti tathA pUrvANi yAnt*i_*alam |

>
> संसार-सरिद्-अम्बूनि संगत-अतिघनानि च ॥७।९३।४६॥
>

> saMsAra-sarit*-a*mbUni saMgata*-a*tighanAni ca ||7|93|46||
>
> .
>
> a-pUrvANi *x *
>
> upagacchanti *x *
>
> tathA pUrvANi yAnti alam *x *
>
> saMsAra-sarid*-a*mbUni *- and in the waters of **saMsAra.River *
>
> saM.gata*-a*ti.ghanAni *ca* *– come.together-very.thick. *

>
> *VLMitra.46. The course of the world is as that of the waters of a river,
> which bears away the present things on its back, and brings with its
> current, what was unforeseen and unexpected before. It is thus full with
> these events.
>
> #atighana
>
>
>
> प्रवृत्ता* ये निवर्तन्ते तैर् अलम् हत-भावकैः ।
>
> pravRttA* ye nivartante tai:_alam hata-bhAvakai: |
>
> अपूर्वा* ये प्रवर्तन्ते तेष्व्_अथ_आस्था_इह कीदृशी ॥७।९३।४७॥
>
> apUrvA* ye pravartante teSu_atha_AsthA_iha kIdRzI ||7|93|47||
>
> .
>

> pravRttA: ye nivartante *- things which are present disappear *
>
> tai:_alam hata-bhAvakai: *x *
>
> apUrvA: ye pravartante *x *
>
> teSu_atha AsthA_iha kIdRzI *x *

>
> *VLMitra.47. All that was present before us, is lost to and borne away
> from us, and it is in vain to repine ['repent'] at their loss; and whatever
> was never thought of before, come to pass upon us, but what reliance can
> there be in any one of them.
>
>
>
> सर्व.स्थाः सरितो वारि प्रयात्य्_आयाति च_आकरात् ।
>
> sarva.sthA: sarita:_vAri prayAti_AyAti ca_AkarAt |
>
> देह-नाद्याः पयस् त्व्_आयुर् यात्य्_एव_आयाति नो पुनः ॥७।९३।४८॥
>
> deha-nAdyA: paya:_tu_Ayu:_yAti_eva_AyAti na.u puna: ||7|93|48||
>
> .
>

> sarva.sthA: sarita: *- everywhere streams *
>
> vAri prayAti AyAti ca *- come & go in the water *
>
> AkarAt *x *
>
> deha-nAdyA: *- in the Body-river *
>
> payas_tv_Ayu: *- tho water is life *
>
> yAti_eva_AyAti na.u puna: *- tho it comes it does not come again. *

>
> *VLMitra.48. All the rivers on earth, have their waters continually
> passing a way, and filling them by turns from their sources; but life which
> the water of the river of the body, being once gone, is never supplied to
> it from any source.
>
>
>
> शतश: परिवर्तन्ते प्रतिपिण्डम् क्षणम् प्रति ।
>
> zataza: parivartante pratipiNDam kSaNam prati |
>
> कुलाल-चक्रक-अभावा* इव भावा* भव-अम्बुधौ ॥७।९३।४९॥
>
> kulAla-cakraka-abhAvA* iva bhAvA* bhava-ambudhau ||7|93|49||
>
> .
>
> zataza:
>

> *by the hundreds *
>
> parivartante *x *
>
> pratipiNDam kSaNam prati *x *
>
> kulAla-cakraka*-a*bhAvA iva
>
> *as.if lacking a potter's wheel *
>
> bhAvA bhava*-a*mbudhau *x*
>
> *. *

>
> *VLMitra.49. The vicissitudes of fortune, are incessantly turning like a
> potter's wheel, over the destinies of people, and are entailing some person

> or other every moment, in this ocean of the worl*d.*

>
> #kulAla
>
>
>
> चरन्ति चतुराश् चौरा* विषमा* विषय-अरय: ।
>
> caranti caturA:_caurA: viSamA: viSaya-araya: |
>
> हरन्ति भाव-सर्वस्वम् जागर्मि स्वपिमि इह किम् ॥७।९३।५०॥
>
> haranti bhAva-sarvasvam jAgarmi svapimi iha kim ||7|93|50||
>
> .
>

> caranti caturA:_caurA: *x *
>
> viSamA: viSaya*-a*raya: *x *
>
> haranti bhAva-sarvasvam *x *
>
> jAgarmi svapimi iha kim *x*
>
> *. *

>
> *VLMitra.50. A thousand thieves and enemies of our estate, are constantly
> wandering about to rob us of our properties, and nothing avails whether we
> sleep or wake to ward them off.
>

> Øt*d.*par*d.* #catur#*catura* - swift, quick, physically and/or mentally.
> •-•- #caturAyudha - catur*-A*yudha, four weapons / catura*-A*yudha, smart

> weapons, astra-s. caturAyudha-dhAra, y7112.004.
>
>
>
> आयुष: खण्ड-खण्डाश् च निपतन्त: पुन:पुन: ।
>
> AyuSa: khaNDa-khaNDA:_ca nipatanta: puna:puna: |
>
> न कश्चिद् वेत्ति कालेन क्षतानि दिवसान्य्_अहो ॥७।९३।५१॥
>
> na kazcit_vetti kAlena kSatAni divasAni_aho ||7|93|51||
>
> .
>
> AyuSa: khaNDa-khaNDA:_ca
>

> *and bit by bit our lives *
>
> nipatanta: puna:.puna:
>
> *fall.away again&again *
>
> na kazcit_vetti x
>
> kAlena *x *
>
> kSatAni divasAni_aho *x*
>
> *. *

>
> *VLMitra.51. The particles of our lives, are wasting and falling off every
> moment; and yet it is a wonder that, nobody is aware of the loss of the
> days of his life, as long as he has but a little while to live.
>
>
>
> इदम् अद्य तथा_इदम् च तथा_इदम् इदम् अस्य मे ।
>
> idam adya tathA_idam ca tathA_idam idam asya me |
>
> एवम् कलनया लोको गतम् प्राप्तम् न वेत्त्य्_अहो ॥७।९३।५२॥
>
> evam kalanayA loka:_gatam prAptam na vetti_aho ||7|93|52||
>
> .
>

> *now this—and then this—then this*
>
> *—this this—*
>
> *is mine...*
>
> *and-so.on...*
>
> *thru such impulses, what a sorry world it is,*
>
> *that cannot tell a getting from a going*
>
> *.*

>
> idam adya tathA_idam ca
>
> tathA_idam idam asya me |
>
> evam kalanayA loka:
>

> gatam prAptam na vetti_aho * -* *x *
>
> *. *

>
> *VLMitra.52. The present day is reckoned as ours, but it is as soon passed
> as the past ones: and thus ignorant of the flight of days, nobody knows the
> loss of the duration of his life, until he comes to meet with his death.
>

> *j*d.* - इदम् अद्य – Now this - तथा इदं च – and then this - तथा इदम् -

> then this - इदम् अस्य मे - this this is mine - एवं कलनया – and-so.on
> through KalanA Agitation - लोकः - The world - न वेत्त्य्_अहो – alas does
> not know what's - गतं प्राप्तं - a getting or a going.
>
>
>
> भुक्तम् पीतम् अनन्तासु भ्रान्तम् च वन-भूमिषु ।
>
> bhuktam pItam anantAsu bhrAntam ca vana-bhUmiSu |
>
> दृष्टानि सुख.दु:खानि किम् अन्यद् इह साध्यते ॥७।९३।५३॥
>
> dRSTAni sukha.du:khAni kim anyat_iha sAdhyate ||7|93|53||
>
> .
>
> bhuktam pItam anantAsu x
>

> bhrAntam ca vana-bhUmiSu *x *
>
> dRSTAni sukha.du:khAni x
>
> kim anya*t_*iha sAdhyate *x *

>
> when you've eaten and drunk your fill,
>
> wandering the woodlands, then what
>
> other happy sorry sight is to be got here? -53-
>
> भुक्तं पीतम् अनन्तासु – Having eaten, drunk unendingly,
>
> भ्रान्तं च वन-भूमिषु – and wandering the woodlands
>
> दृष्टानि सुख.दुःखानि किम् अन्यद् – what other happy/sorrowful sight
>
> इह साध्यते – is to be had here?
>
> *VLMitra.53. We have lived long to eat and drink, and to move about from
> place to place, and to rove in foreign lands and woods; we have felt and
> seen all sorts of weal and woe; say what more is there that we can expect
> to have for our share.
>
>
>
> सुख.दुःख-अनुभवनाद् भूयोभूयो विवर्तणात् ।
>
> sukha.du:kha-anubhavanAt_bhUya:bhUya:_vivartaNAt |
>
> अनित्यत्वाच् च भावानाम् स्थिता निष्कौतुका* वयम् ॥७।९३।५४॥
>
> anityatvAt_ca bhAvAnAm sthitA niSkautukA* vayam ||7|93|54||
>
> .
>

> sukha.du:kha*-a*nubhavanAt *x *
>
> bhUy*a:*bhUyo vivartaNAt *x *
>
> anityatvAt ca bhAvAnAm *x *
>
> sthitA niSkautukA vayam *x*
>
> *. *

>
> *VLMitra.54. Having well-known the pain and pleasure of grief and joy, and
> experienced their changes and the reverses of fortune, I am fully impressed
> with the idea of the transitoriness of all things, and therefore kept afar
> from seeking any thing.
>
>
>
> भुक्तानि भोग-वृन्दानि दृष्टा च_अनित्यता भृशम् ।
>
> bhuktAni bhoga-vRndAni dRSTA ca_anityatA bhRzam |
>
> न_उपलभ्यत* एव_अति विश्रान्तिः_इह कुत्रचित् ॥७।९३।५५॥
>
> na_upalabhyata* eva_ati vizrAnti:_iha kutracit ||7|93|55||
>
> .
>

> bhuktAni bhoga-vRndAni *x *
>
> dRSTA ca anityatA bhRzam *x *
>
> na upalabhyate eva_ati vizrAnti:_iha kutracit *x*
>
> *. *

>
> *VLMitra.55. I have enjoyed all enjoyments, and seen their transitoriness
> every where; and yet I found no satisfaction with or distaste to anything,
> nor felt my cool inappetency for them any where.
>

> *anityatA *
>
> *bhRzam *
>
> *upalabhya *
>
> *vizrAnti *

>
>
>
> भ्रान्तम् उत्तुङ्ग-शृङ्गासु मेरु-उपवन-भूमिषु ।
>

> bhrAntam uttuGga-zRGgAsu meru*-u*pavana-bhUmiSu |

>
> लोकपाल-पुरीषु_उच्चैः सम्प्राप्तम् किम् अकृत्रिमम् ॥७।९३।५६॥
>

> lokapAla-purISu_uccai: sa*mp*rAptam kim akRtrimam ||7|93|56||
>
> .
>
> bhrAntam uttuGga-zRGgAsu
>
> *x *
>
> meru*-u*pavana-bhUmiSu
>
> *x *
>
> lokapAla-purISu_uccai:
>
> *x *
>
> sa*mp*rAptam kim akRtrimam
>
> *x*
>
> *. *

>
> *VLMitra.56. I wandered on the tops of high hills, and roved in the airy
> regions on the summits of the meru mountains; I travelled to the cities of
> many a ruler of men, but met with nothing of any real good to me any where.
>
>
>
> सर्वत्र दारुभिः_वृक्षा मांसैः_भूतानि भूः_मृदा ।
>
> दुःखानि_अनित्यता च_इति कथम् आश्वास्यते वद ॥७।९३।५७॥
>
> sarvatra dArubhi:_vRkSA mAMsai:_bhUtAni bhU:_mRdA |
>

> du:khAni_anityatA* ca_iti *katham AzvAsyate vada ||7|93|57||
>
> .
>
> sarvatra dArubhi*:_*vRkSA
>
> *x *
>
> mAMsai*:_*bhUtAni bhU*:_*mRdA
>
> *x *
>
> du:khAn*i_*anityatA* ca_iti *
>
> *x *
>
> katham AzvAsyate vada
>
> *x*
>
> *. *

>
> *VLMitra.57. I saw the same woody trees, the same kind of earthly cities,
> and the same sort of fleshy animal bodies every where; I found them all

> frail and transitory, and full of pain and misery as never to be like*d.*

>
>
>
> न धनानि न मित्राणि न सुखानि न बान्धवः ।
>
> na dhanAni na mitrANi na sukhAni na bAndhava: |
>
> शक्नुवन्ति परित्रातुम् कालेन_अकलितम् जनम् ॥७।९३।५८॥
>
> zaknuvanti paritrAtum kAlena_akalitam janam ||7|93|58||
>
> .
>
> na dhanAni na mitrANi na sukhAni na bAndhava:
>

> *no riches, no friends, no pleasures, no relations, *
>
> zaknuvanti paritrAtum
>
> *are able to protect *
>
> kAlena_Akalitam janam
>
> *in time an attached person*
>
> *.*

>
> *VLMitra.58. I saw no riches nor friends, no relatives nor enjoyments of
> life, were able to preserve any one from the clutches of death.
>
> #Akalita
>
>
>
> जनो जीमूत-जठर-जलवd-गिरि-कुक्षिषु ।
>
> jana:_jImUta-jaThara-jalavat-giri-kukSiSu |
>
> यात्य्_अन्तः शून्य* एव_अस्तम् पांसु_उपचय-पेलवः ॥७।९३।५९॥
>
> yAti_anta: zUnya* eva_astam pAMsu_upacaya-pelava: ||7|93|59||
>
> .
>

> jano *a person *
>
> jImUta-jaThara-jalavad-giri-kukSiSu *x *
>
> yAti_anta: zUnya eva_astam *x*
>
> pAMsu_upacaya-pelava: *x*
>
> *. *

>
> *VLMitra.59. Man passes away as soon, as the rain-water glides down the
> mountain glades; and is carried away by the hand of death as quickly, as a
> heap of hollow ashes is blown away by the wind.
>
>
>
> न मे मनोरमाः कामा* न च रम्या* विभूतयः ।
>
> na me manoramA: kAmA* na ca ramyA* vibhUtaya: |
>
> इदम् मत्त-अङ्गन-अपाङ्ग-भङ्ग-लोलम् च जीवितम् ॥७।९३।६०॥
>
> idam matta-aGgana-apAGga-bhaGga-lolam ca jIvitam ||7|93|60||
>
> .
>

> ##aGg - #apAGg –apa.aGg - #*apAGga* - without limbs or without a body •

> -m.- the outer corner of the eye &c (so an amorous sidelong glance) • N. of
> kAma (the god of love) • = #apAmArga..
>
> na me manoramA: kAmA
>

> *bot nor me pleasures are my loves *
>
> na ca ramyA vibhUtaya:
>
> *nor too delightful are riches*
>
> idam matta*-a*Ggana*-a*pAGga-lolam
>
> *this* *crazy-girl*-*love-play *
>
> bhaGga-lokam ca x
>
> jIvitam *m lived *
>
> *. *

>
> *VLMitra.60. No enjoyment is desirable to me, nor has the gaudiness of
> prosperity any charm for me; when I find my life to be as transient, as the
> transitory glance from the side long look of an amorous woman.
>

> ##bhaJj - #*bhaGga *- a. breaking. -- m. the act of breaking, bending,

> or curving; breach, fracture, division, separation, downfall, ruin,
> destruction, interruption, disturbance, frustration, disappointment,
> defeat; bend, fold, wave; hemp (also f. #bhaGgA)
>
>
>
> क्व_इव कस्य कथम् नाम कुत* आश्वासना, मुने ।
>
> kva_iva kasya katham nAma kuta* AzvAsanA, mune |
>
> अद्य श्वो वा_आपदम् पापो मृत्युर् मूर्ध्नि नियच्छति ॥७।९३।६१॥
>
> adya zva:_vA_Apadam pApa:_mRtyu:_mUrdhni niyacchati ||7|93|61||
>
> .
>
> kva iva kasya katham nAma
>
> क्व इव कस्य कथम् नाम – So just where and whose and how
>

> kutas AzvAsanA mune *x *

>
> कुतस् आश्वासना मुने – and whence is our hope/consolation, muni?
>
> adya zvas vA_Apadam
>
> अद्य श्वस् वा_आपदम् – today or tomorrow there's trouble
>

> pApa: mRtyu:_mUrdhni niyacchati *x *
>
> पापः मृत्युः_मूर्ध्नि नियच्छति – a wicked death is settled on our hea*d.*

>
> *SVenk.61 In what shall I repose confidence? Who is my protector here?
> Neither wealth nor friends nor relatives nor acquaintances (or pleasures):
> all these are themselves victims of time. Whom shall I trust, when I
> realise that everyone is bound to die today or tomorrow?
>
> *VLMitra.61. How and where and whose help shall we seek, when O sage we
> see a hundred evils and imminent death hanging every day over our heads,
> (i. e. Naught can save us from death and distress).
>

> *j*d.* - kva iva kasya katham nAma क्व इव कस्य कथम् नाम – So just where
> and whose and how kutas AzvAsanA mune *x *कुतस् आश्वासना मुने – and

> whence is our hope/consolation, muni? adya zvas vA_Apadam अद्य श्वस् वा_

> आपदम् – today or tomorrow there's trouble pApa: mRtyu:_mUrdhni niyacchati *x
> *पापः मृत्युः_मूर्ध्नि नियच्छति – a wicked death is settled on our hea*d.*

>
>
>
> शरीरम् पर्णवद् भ्रंशि जीवितम् जीर्ण-संस्थिति ।
>
> zarIram parNavat_bhraMzi jIvitam jIrNa-saMsthiti |
>
> धीरधीरतया ग्रस्ता* रसा* नीरसताम् गताः ॥७।९३।६२॥
>
> dhIradhIratayA grastA* rasA* nIrasatAm gatA: ||7|93|62||
>
> .
>

> zarIram parNavat *- Body like a leaf *
>
> bhraMzi *x *
>
> jIvitam jIrNa-saMsthiti *x *
>
> dhIradhIratayA grastA: rasA: *x *
>
> nIrasatAm gatA: *x *

>
> *VLMitra.62. Our lives are as frail and falling leaves, upon the withered
> woods of our bodies; and the moisture which they used to derive from them,

> is soon dried up and exhausted at the en*d.*

>
>
>
> नीतम् मनोरथैर् एव नीरसैर् वा_आपुर-आततम् ।
>
> nItam manorathai:_eva nIrasai:_vA_Apura-Atatam |
>
> न मम स्वम् चमत्कार-कारि किम्चिद् अपि_ईहितम् ॥७।९३।६३॥
>
> na mama svam camatkAra-kAri kiMcit_api_Ihitam ||7|93|63||
>
> .
>

> nItam manorathai:_eva *drawn only by fantasies *
>
> nIrasai:_vA_Apura*-A*tatam *x *
>
> na mama svam camatkAra-kAri *x *
>
> kiMcit_api_Ihitam *x *
>
> Apura*-A*tata

>
> camatkAra-kAri
>
> Ihita
>
> *VLMitra.63. I passed my life in vain desires and expectations, and
> derived nothing therefrom, that is, of any intrinsic good or profit to me.
>
> *SVenk.62-65 omitted
>
> *VLMitra.63. I passed my life in vain desires and expectations, and
> derived nothing therefrom, that is, of any intrinsic good or profit to me.
>
>
>
> मोहो ऽद्य मन्द्यम् आयातो देहो नेह_उपयुज्यते ।
>
> moha:_adya mandyam AyAta:_deha:_na_iha_upayujyate |
>
> अनास्था_एव_उत्तम-अवस्था स्थान.अवस्था_एव_अधमा स्थितिः ॥७।९३।६४॥
>
> anAsthA_eva_uttama-avasthA sthAna.AsthA_eva_adhamA sthiti: ||7|93|64||
>
> .
>

> moha.*Delusion** -* adya-*now* mandya*.xx-*m AyAta*.xx-*: *x *
>
> deha.*body* na*.is.not-* iha-*now* upayuj*.xx-*yate *x *
>
> anAstha*.xx-*A eva.*very**/only *- uttama.*ultimate/highest-*avastha*.xx-*A
> *x *
>
> sthAnaka.*place/position**-*Astha*.scope/base - *eva.*very**/only *-
> adhama*.xx-*A sthiti.*state/situation*
>
> *. *

>
> *VLMitra.64. My delusion is at last removed from me, and I see it useless
> to hear the burden of my body here any longer; I find it better to place no
> reliance in it, than demean ourselves by our dependence to it.
>
> *VLMitra.64. My delusion is at last removed from me, and I see it useless
> to hear the burden of my bodey here any lo¾longer; I find it
>
> better to place no reliance in it, than demean ourselves by our dependence
> to it.
>
>
>
> आपद्-आपतिता_एव_इयम् अहो मोह-विधायिनी ।
>
> Apat-ApatitA_eva_iyam aho moha-vidhAyinI |
>
> नित्यम् इत्य्_एव मन्तव्यम् सक्तव्यम् नेह संसृतौ ॥७।९३।६५॥
>
> nityam iti_eva mantavyam saktavyam na_iha saMsRtau ||7|93|65||
>
> .
>
> Apat-ApatitA_eva_iyam aho moha-vidhAyinI =
>

> nityam iti_eva mantavyam saktavyam na_iha saMsRtau * -* *x *
>
> *. *
>
> *O*
>
> *all this misfortune happening*
>
> *is only the product of delusion*
>
> *:*
>
> *so it should not be considered to be connected here with the saMsAra*
>
> *.*
>
> Apad-ApatitA_eva_iyam aho moha-vidhAyinI |
>
> nityam iti_eva mantavyam saktavyam na_iha *saMs*Rtau ||7|93|65||

>
> *VLMitra. ... the wise accounting it as such, place no reliance on the

> vanities of this worl*d.*
>
> *Apat*
>
> *Apatita*
>
> *aho*
>
> *moha*
>
> *vidhAyin*
>
> *nitya*
>
> *mantavya*
>
> *saktavya*
>
> ##sR - #sAra - #*saMsAra - *transmigration, worldly existence • = #
> *saMsRti* - bIjam samasta-bIjAnAm sAram saMsAra-saMsRte:, y6036.002

>
>
>
> विधिभिः प्रतिषेधैश् च शाश्वतैर् अप्य्_अशाश्वतैः ।
>
> vidhibhi: pratiSedhai:_ca zAzvatai:_api_azAzvatai: |
>
> यथेष्टम् नीयते लोके जलम् निम्न-उन्नतैः_इव ॥७।९३।६६॥
>
> yathA.iSTam nIyate loke jalam nimna-unnatai:_iva ||7|93|66||
>
> .
>

> vidhibhi: pratiSedhai: ca *x *
>
> zAzvatai*:_*ap*i_*azAzvatai: *x *
>
> yathA.iSTam *- as.wished *
>
> nIyate loke *x *
>
> jalam nimna*-u*nnatai*:_*iva *x *

>
> *SVenk.66 Even the religious rites which are governed by injunctions and

> prohibitions make a man fall into this *saMs*ara, even as water flows

> from a higher place to a lower one.
>
> *VLMitra.66. Men are sometimes led by the directions of the sástras, and
> at other by their prohibitions also; as the movables are carried up and by
> the rising and felling waters: (i.e. running in right or wrong directions).
>
>
>
> विवेक-आमोद-सर्वस्वम् चेतः कुसुम-कोशतः ।
>
> viveka-Amoda-sarvasvam ceta: kusuma-kozata: |
>
> हृत्वा मूर्च्छाः प्रयच्छन्ति विषया* विष-वायवः ॥७।९३।६७॥
>
> hRtvA mUrcchA: prayacchanti viSayA* viSa-vAyava: ||7|93|67||
>
> .
>

> viveka*-A*moda-sarvasvam *x *
>
> ceta: kusuma-kozata: *x *
>
> hRtvA mUrcchA: prayacchanti *x *
>
> viSayA: *x *
>
> viSa-vAyava: *- poison-winds. *

>
> *SVenk.67 They bewilder and confuse a person.
>
> *VLMitra.67. The poisonous air of worldliness, contaminates the sweet
> odour of reason in the mind of man; and makes it noxious to the person, as
> the canker in the bosom of the bud, corrodes the future flowers.
>
>
>
> असद्_एव तथा नाम दृष्टम् सत्ताम् उपागतम् ।
>
> asat_eva tathA nAma dRSTam sattAm upAgatam |
>
> यथा तद्_एव सद्रूपम् सम्पन्नम् असद्_एव सत् ॥७।९३।६८॥
>
> yathA tat_eva sat-rUpam sampannam asat_eva sat ||7|93|68||
>
> .
>

> asa*t_*eva tathA nAma *unreal indeed thus namely *
>
> dRSTam *m is seen *
>
> sattAm *to the state of reality *
>
> upagatam *m *approached/happened
>
> yathA *as.in.such.way*
>
> ta*t_*eva *that indeed*
>
> sad-rUpam *m a real form *
>
> sa*mp*annam *produced *
>
> asa*t_*eva sat *unreal tho real*
>
> *. *

>
> *SVenk.68 The unreal, by persistent apprehension, seems to be real; hence
> since essentially the unreal is unreal, it is unreal though it may appear
> to be real.
>
> *VLMitra.68. The vanities of the world, are as usually taken for
> realities, as all other unrealities in nature are commonly taken for
> actualities. (The world is unreal, and all seeming realities are unreal
> also).
>
>
>
> दोलायन्त्यो ऽवनौ देहम् सागरान् सागर-अङ्गनाः ।
>
> dolAyantya:_avanau deham sAgarAn sAgara-aGganA: |
>
> यथा धावन्ति धावन्ति जनता विषयांस्_तथा ॥७।९३।६९॥
>
> yathA dhAvanti dhAvanti janatA viSayAn_tathA ||7|93|69||
>
> .
>

> dolAyantya:_avanau deham *x *
>
> sAgarAn_sAgara-aGganA: *x *
>
> yathA *as.in.such.way* dhAvanti *they flow *
>
> dhAvanti janatA *flow the People *viSayAMs *x*
>
> _tathA *thus/in.thad.way *

>
> *SVenk.69 But people are deluded and they run after the objects of
> sense-pleasure even as a river runs down fast to reach self-destruction in
> the ocean.
>
> *VLMitra.69. Men are moving about with their bodies upon earth, with as
> much haste as the rivers are running to the seas; thus the great mass of
> mankind here, are seen to be in pursuit of the sensible objects of their
> desire.
>

> #*aGgana **•-• *-Comp. *sagara-aGgana

>
>
>
> धावन्ति विषयांल्_लक्ष्यम् उन्मुक्ताश् चित्त-सायकाः ।
>

> dhAvanti viSayAn_lakSyam unmuktA*:_*citta-sAyakA: |

>
> स्पृशन्ति न गुणान् भूयः कृत.घ्नाः सौहृदम् यथा ॥७।९३।७०॥
>
> spRzanti na guNAn bhUya: kRta.ghnA: sauhRdam yathA ||7|93|70||
>
> .
>

> dhAvanti viSayAn lakSyam *x *
>
> unmuktA*:_*citta-sAyakA: *x *
>
> spRzanti na guNAn_bhUya: *x *
>
> kRtaghnA: sauhRdam yathA *x *

>
> *SVenk.70-71 The ignorant mind rushes towards sense-enjoyment like an
> arrow released from a bow and it is not interested in goodness.
>
> *VLMitra.70. The desires of our hearts run to their objects with as much
> speed as the arrow's fly from the archer's bow; but they never return to
> their seat in the heart or bow string, as our ungrateful friends that
> forsake us in our adversity.
>
>
>
> उत्पात-वायुर् एव_आयुर् मित्राण्य्_एव_अतिशत्रवः ।
>
> utpAta-vAyu:_eva_Ayu:_mitrANi_eva_ati.zatrava: |
>
> बन्धवो बन्धनान्य्_एव धनान्य्_एव_अति नैधनम् ॥७।९३।७१॥
>
> bandhava:_bandhanAni_eva dhanAni_eva_ati naidhanam ||7|93|71||
>
> .
>

> *Life is a stormy wind: *
>
> *our friends become our enemies, *
>
> *our relatives become our fetters, *
>
> *and all that we value fades away.*
>
> utpAta-vAyu:_eva_Ayus *x *
>
> mitrANi_eva_ati.zatrava: *x *
>
> bandhava: bandhanAni_eva *x *
>
> dhanAni_eva_ati naidhanam *x *

>
> *vlm.71 Our friends are our enemies, like blasts of wind that blow us
> away. All our relations are our bonds and chains and our riches are only
> causes of our poverty.
>
>
>
> सुखान्य्_एव_अतिदुःखानि सम्पदः परम-आपदः ।
>
> sukhAni_eva_ati.du:khAni sampada: parama-Apada: |
>
> भोगा भव-महा.रोगा रतिर् एव परारतिः ॥७।९३।७२॥
>
> bhogA bhava-mahA.rogA rati:_eva parArati: ||7|93|72||
>
> .
>

> *pleasures are only greater pains*
>
> *fortunes total misfortunes*
>
> *enjoyments only sickly states*
>
> *delight only perfect disgust*
>
> *.*

>
> sukhAni_eva_ati.du:khAni sampada: parama-Apada: + bhogA bhava-mahA.rogA
> rati:_eva parArati:
>
> .
>
> *VLMitra.72. Our pleasures are (causes of) our pains, and prosperity the
> source of adversity; all enjoyments are sufferings (as leading to
> maladies), and all fondness tends at last to distaste and dislike.
>
> *SVenk. Pleasure and wealth are pleasing on the surface but the end is
> unhappiness and sorrow.
>
>
>
> आपदः सम्पदः सर्वाः सुखम् दुःखाय केवलम् ।
>
> Apada: sampada: sarvA: sukham du:khAya kevalam |
>
> जीवितम् मरणाय_एव बत माया-विजृम्भितम् ॥७।९३।७३॥
>
> jIvitam maraNAya_eva bata mAyA-vijRmbhitam ||7|93|73||
>
> .
>

> Apada: sa*mp*ada: sarvA: *x *
>
> sukham du:khAya kevalam *x *
>
> jIvitam maraNAya eva *x *
>
> bata mAyA-vijR*mb*hitam
>
> *alas is this projection of Illusion*
>
> *. *

>
> *VLMitra.73. All prosperity and adversity, tend only to our temporary joy
> and misery; and our life is but a prologue or prelude to our extinction or
> quietus (nirvana). All these are the display of our unavoidable delusion.
>
>
>
> बहून् काल-परावर्तान् इष्ट-अनिष्टान् सुखम् मनाक् ।
>
> bahUn kAla-parAvartAn iSTa-aniSTAn sukham manAk |
>
> पश्यन् प्रिय-वियोगांश्*च याति जर्जरताम् जनः ॥७।९३।७४॥
>
> pazyan priya-viyogAn*ca yAti jarjaratAm jana: ||7|93|74||
>
> .
>

> bahUn kAla-parAvartAn *x *
>
> iSTa*-a*niSTAn_sukham manAk *x *
>
> pazyan_priya-viyogAn ca *x *
>
> yAti jarjaratAm jana: *- a person comes to senility. *

>
> *VLMitra.74 As time glides along on any man, shewing him the various
> sights of joy and misery; the poor creature lives only to see the loss of
> his friends, and to repine at his hapless and helpless longevity.
>
>
>
> भोगा* विषय-सम्भोगा* भोगा* एव फणावताम् ।
>
> bhogA* viSaya-sambhogA* bhogA* eva phaNAvatAm |
>
> दशन्त्य्_एव मनाक् स्पृष्टा* दृष्टा* नष्टाः प्रतिक्षणम् ॥७।९३।७५॥
>
> dazanti_eva manAk spRSTA* dRSTA* naSTA: pratikSaNam ||7|93|75||
>
> .
>

> *enjoying sensual pleasure is enjoying a hooded cobra:*
>
> *only touch one, and it bites hard,*
>
> *but if you see it first,*
>
> *it's gone in a flash*
>
> *.*
>
> bhogA: –
>
> *enjoyments — *
>
> viSaya-sa*mb*hogA: –
>
> *sensual pleasures — *
>
> bhogA: eva phaNAvatAm –
>
> *the enjoyments of a hooded cobra — *
>
> dazanti eva –
>
> *they bite indeed — *
>
> manAk spRSTA: –
>
> *when only touched — *
>
> dRSTA: naSTA: –
>
> *once seen, they disappear — *
>
> pratikSaNam –
>
> *in a moment. *

>
> -vwv.1569/75. Objects of pleasure and enjoyment of objects of sense are
> only the expanded hoods of serpents. They just sting when touched a little.

> Those who are seen (by them) every moment are destroye*d.*

>
> *VLMitra.75. The enjoyment of pleasures, is as playing with the fangs of a
> deadly serpent; they kill you no sooner you touch them, and they disappear
> from your sight, whenever you look after them.
>
> *SVenk. Sensual pleasure is worse than the most poisonous snake: the

> former kills instantly, by the merest contac*d.* Since wealth, etc.,

> cause delusion they are worse than poison. It is true that pleasure is
> enjoyable and affluence is beautiful, but life is fleeting and hence they
> are rendered meaningless. Pleasure and wealth are pleasing on the surface
> but the end is unhappiness and sorrow.
>
> -AB. phaNAvatAm sarpANAm bhogAHphaNA eva | tad aupapAdayati—dazanty eva

> iti ||7|93| bhogA viSaya-sa*mb*hogA bhogA eva phaNAvatAm dazanti eva

> manAk spRSTA dRSTA naSTA: pratikSaNam ||7|93|
>
>
>
> आयुर् याति निरायास-पद-प्राप्ति-विवर्जितैः ।
>
> Ayu:_yAti nirAyAsa-pada-prApti-vivarjitai: |
>
> उदर्क-भङ्गुर-आकारैः करालैः कष्ट-चेष्टितैः ॥७।९३।७६॥
>
> udarka-bhaGgura-AkArai: karAlai: kaSTa-ceSTitai: ||7|93|76||
>
> .
>
> Ayur yAti –
>

> *life comes — *
>
> nirAyAsa-pada-prApti-vivarjitai: –
>
> *without bringing a state of comfort — *
>
> udarka-bhaGgura*-A*kArai: –
>
> *with consequent and transitory forms — *
>
> karAlai: –
>
> *with pitfalls — *
>
> kaSTa-ceSTitai: –
>
> *stirring with troubles. *

>
> *VLMitra.76. The life is spent without any attempt, to attain that perfect
> state, which is obtained without any pain or toil; while it is employed
> every day in hardships of acquiring the perishable triflings.
>
>
>
> भोग-आशा-बद्ध-तृष्णानाम् अपमानः पदे पदे ।
>
> bhoga-AzA-baddha-tRSNAnAm apamAna: pade pade |
>
> आलानम् अवलीनानाम् वन्यानाम् इव दन्तिनाम् ॥७।९३।७७॥
>
> AlAnam avalInAnAm vanyAnAm iva dantinAm ||7|93|77||
>
> .
>

> bhoga*-A*zA-baddha-tRSNAnAm
>
> *of pleasure.desire*-*bound*-*cravings *
>
> apamAna:
>
> *disrespect/contempt *
>
> pade pade *x *
>
> AlAnam avalInAnAm *x *
>
> vanyAnAm iva dantinAm *x*
>
> *. *

>
> The shame of addictive pleasures that bind you, step-by-step, is like the

> chain that binds a line of newly-caught elephants foot-t*a:*foo*d.*

>
> *VLMitra.77. Men who are bound to their desire of carnal enjoyment, are
> exposed to shame and the contumely of the rich every moment; and are as

> wild elephants, tied with strong fetters at their fee*d.*

>
>
>
> सम्पदः प्रमदाश् च_एव तरङ्ग-उत्सङ्ग-भङ्गुराः ।
>
> sampada: pramadA:_ca_eva taraGga-utsaGga-bhaGgurA: |
>
> कस् तास्व्_अहि-फणाच्_छत्र*च्छायासु रमते बुधः ॥७।९३।७८॥
>
> ka:_tAsu_ahi-phaNAt_chatra*chAyAsu ramate budha: ||7|93|78||
>

> *.*
>
> *riches and pretty women are as transient as bursting waves.*
>
> *what wise man takes his pleasure in the shade of a poised cobra's hood*
>
> *?*
>
> sa*mp*ada: pramadA:_ca_eva *x *
>
> taraGga*-u*tsaGga-bhaGgurA: *x *
>
> ka:_tAsu *x *
>
> ahi-phaNAt *x *
>
> chatra-chAyAsu ramate budha: *x *

>
> -vwv.1570/78. Riches and handsome women are transient like the surface of
> a wave. Which wise man takes delight in them which are (like) the shades of
> umbrellas in the form of the expanded hoods of serpents?
>
> *VLMitra.78. Our fortunes and favourites, are not only as frail and
> fickle, as the transitory waves and bubbles; but they are as pernicious as
> the fangs of a snake; and who is there so silly enough, as to take his rest

> under the shadow of the hood of enraged serpen*d.*

>
> *SVenk.72-73-74-75-.... Aha, the power of Maya! Sensual pleasure is worse
> than the most poisonous snake: the former kills instantly, by the merest

> contac*d.* Since wealth, etc., cause delusion they are worse than

> poison....
>
>
>
> सत्यम् मनोरमाः कामाः सत्यम् रम्या* विभूतयः ।
>
> satyam manoramA: kAmA: satyam ramyA* vibhUtaya: |
>
> किम्तु मत्त-अङ्गन-अपाङ्ग-भङ्ग-लोलम् हि जीवितम् ॥७।९३।७९॥
>
> kimtu matta-aGgana-apAGga-bhaGga-lolam hi jIvitam ||7|93|79||
>
> .
>

> *really delightful desires*
>
> *really delightsome riches*
>
> *but then *
>
> *love.sickness & heartbreak *
>
> *:*
>
> *what a life*
>
> *...*
>
> *!*
>
> satyam manoramA: *mind-pleasing *kAmA: satyam ramyA vibhUtaya: |
>
> kiMtu matta-aGgana-apAGga-bhaGga-lolam hi jIvitam *x *
>
> *.*

>
> *VLMitra.79. Granting the objects of desire to be pleasing, and the gifts
> of prosperity to be very charming; still what are they and this life also
> any more, than the fickle glances of a mistress' eyes.
>
>
>
> आपात-रमणीयेषु रमन्ते विषयेषु ये ।
>
> ApAta-ramaNIyeSu ramante viSayeSu ye |
>
> अत्यन्त-भव्य-सेव्यानि मम जातु न तुष्टये ॥७।९३।८०॥
>
> atyanta-bhavya-sevyAni mama jAtu na tuSTaye ||7|93|80||
>
> .
>
> ApAta-ramaNIyeSu
>

> *fallen among delightful things *
>
> ramante viSayeSu ye
>
> *those who delight in sense.objects + *
>
> atyanta-bhavya-sevyAni *x *
>
> mama jAtu na tuSTaye
>
> *but I get no satisfaction*
>
> *. *

>
> *VLMitra.80. Those who enjoy the pleasures of the present time with so
> much zest; must come to feel them quite insipid at the end, and fall into

> the hell-pit at las*d.*

>
>
>
> द्वन्द्व-दोष-उपरुद्धानि दुःसाध्यान्य्_अस्थिराणि च ।
>
> dvandva-doSa-uparuddhAni du:sAdhyAni_asthirANi ca |
>
> धनान्य्_अभव्य-सेव्यानि मम जातु न तुष्टये ॥७।९३।८१॥
>
> dhanAni_abhavya-sevyAni mama jAtu na tuSTaye ||7|93|81||
>
> .
>

> dvandva-doSa*-u*paruddhAni *x *
>
> du:sAdhyAn*i_*asthirANi ca *x *
>
> dhanAni abhavya-sevyAni *x *
>
> mama jAtu na tuSTaye *x *

>
> *VLMitra.81. I take no delight in riches, which are worshipped by the
> vulgar only; which are ever subject to disputes, earned with labour, kept

> with great care, and are yet as unstable as the winged winds in*-a*ir.
>
> ##jan - #*jAtu *-in*d.*- - at all, RV, mbh.&c •• kiM tena jAtena, what
> is the use at all of him born? • in connection with the Po*d.* and

> nAvakalpayAmi &c. or with the pr. jAtu expresses censure e.g. jAtu vRSalaM
> yAjayen na marSayAmi "I suffer not that he should cause an outcast to
> sacrifice", kAS • jAtu yAjayati vRSalam, "ought he to cause an outcast to
> sacrifice? " • possibly, perhaps mbh.12,6739 (with #api preceding) KSS.
> (also with -cid following) • once upon a time KSS. (also with -cid
> following). •• #najAtu - not at all, by no means, never, mbh.&c. (also with
> -cid).
>
>
>
> आपात-मात्र-मधुरा दुःख-पर्यवसायिनी ।
>
> ApAta-mAtra-madhurA du:kha-paryavasAyinI |
>
> मोहनाय_एव लोकस्य लक्ष्मीः क्षण-विलासिनी ॥७।९३।८२॥
>
> mohanAya_eva lokasya lakSmI: kSaNa-vilAsinI ||7|93|82||
>
> .
>

> ApAta*.xx-*mAtra.*measure/mode**-*madhura*.sweet/charming – *
>
> *unexpectedly lucky *
>
> du:.*bad-*kha.*space - *pari*.xx-*avasAyi*.xx-*nI *– *
>
> *ending.up in misery *
>
> mohana*.xx-*Aya eva.*very**/only *–
>
> *of *loka.*people/world**-*sya *– *
>
> *even for the the world of delusion *
>
> lakSmI*.xx-*:
>
> kSaNa.*instant/moment*-vilAsi*.xx-*nI *– *
>
> *Fortune's just a sizzle & a flash. *
>
> *a stroke of luck *
>
> *& *
>
> *back to misery*
>
> *: *
>
> *even in a world of delusion *
>
> *Fortune's just a sizzle *
>
> *& *
>
> *a flash*
>
> *. *

>
> *VLMitra.82. Fortune which is so favorable for a while, turns to
> misfortune in a trice; she is very charming to her possessor, but is as
> fickle in her nature, as the fleeting flash of lightning.
>
> #paryavasAyin - mfn. - ending with , amounting to Uttarar. S3am2k.
> (#paryavasAyitvam).
>

> ##pat - #Apat - #*ApAta m. -* the falling, descending • rushing upon,
> pressing against • forwardness • happening, becoming apparent, *(unexpected)
> appearance* • the instant, current moment • throwing down, causing to
> descend • m. rushing on, onset, entering into (---); sudden even*d.* ---
> or #*ApAtata:* - adv. immediately, at first sigh*d.*
>
> * ApAta-mAtra-madhurA *– unexpectedly lucky *du:kha-pary.avasAyinI *-
> ending.up in misery *mohanAya_eva lokasya *- even for the the world of
> delusion *lakSmI: kSaNa-vilAsinI *– Fortune's just a sizzle & a flash. *

>
>
>
> आपात-रमणीयानि विमर्द-विसराण्यति ।
>
> ApAta-ramaNIyAni vimarda-visarANyati |
>
> दुःखान्य्_आपत्-प्रदातृणि संगतानि खलैर् इव ॥७।९३।८३॥
>
> du:khAni_Apat-pradAtRNi saMgatAni khalai:_iva ||7|93|83||
>
> .
>

> lucky* delights *
>
> vimarda-visarANyati *x *
>
> du:khAni
>
> *sorrows *
>
> Apat-pradAtRNi
>
> *crushing disasters *
>
> saMgatAni *x *
>
> khalai: iva
>
> *as.if by cheats*
>
> *. *

>
> *VLMitra.83. Riches like flatters are very flattering at first and as long
> as they last; but they are as fleeting as those deceitful cheats, mock at
> us upon their loss.
>

> #*vimarda:* - crushing, pounding, stamping (with the feet); hostile

> encounter, fight, war, tumult; destruction, disturbance.
>
>
>
> शरद्-अम्बुधर*च्छाया-गत्वर्यो यौवन-श्रियः ।
>
> zarat-ambudhara*chAyA-gatvarya:_yauvana-zriya: |
>
> आपात-रम्या* विषयाः पर्यन्त-परितापिनः ॥७।९३।८४॥
>
> ApAta-ramyA viSayA: paryanta-paritApina: ||7|93|84||
>
> .
>

> zarad*-a*mbudhara-c-chAyA-gatvarya:
>
> *autumn-raincloud-shadow-transient *
>
> yauvana-zriya:
>
> *plentiful youth *
>
> ApAtaramyA: viSayA: *x *
>
> paryanta-paritApina: *x*
>
> *. *

>
> *VLMitra.84 The blessings of health, wealth and youth, are as evanescent
> as the fleeting shadow of autumnal clouds; and the enjoyments, of sensual
> pleasures, are pernicious at the end.
>
> *SVenk. It is true that pleasure is enjoyable and affluence is beautiful,
> but life is fleeting and hence they are rendered meaningless. Pleasure and
> wealth are pleasing on the surface but the end is unhappiness and sorrow.
>

> ##tap - #*paritap *– v4m – burn, feel pain + #*paritApin - *a. burning,

> heat; causing pain or sorrow, tormenting +
>
>
>
> अन्तकः पryaवस्थाता जीविते महताम् अपि ।
>
> antaka: pari.avasthAtA jIvite mahatAm api |
>
> जलन्त्य्_आयूंषि शाख-अग्र-लम्ब-अम्बुनि_इव देहिनाम् ॥७।९३।८५॥
>
> jalanti_AyUMSi zAkha-agra-lamba-ambuni_iva dehinAm ||7|93|85||
>
> .
>

> antaka: pary.avasthAtA *x *
>
> jIvite mahatAm api
>
> *in the life even of great ones *
>
> jalanti AyUMSi *x *
>
> zAkha*-a*gra-lamba*-a*mbuni_iva
>
> *like *zAkha*-a*gra-lamba-*waters *
>
> dehinAm
>
> *of bodies*
>
> *. *

>
> *VLMitra.85. Say who has remained the same even among the great, to the
> end of his journey in this world, the lives of men are as fleeting, as the
> trickling dew drops at the end of the leaves of trees.
>
>
>
> जीर्यन्ते जीर्यतः केशा* दन्ता* जीर्यन्ति जीर्यतः ।
>
> jIryante jIryata: kezA* dantA* jIryanti jIryata: |
>
> क्षीयते जीर्यते सर्वम् तृणा_एव_एका न जीर्यते ॥७।९३।८६॥
>
> kSIyate jIryate sarvam tRNA_eva_ekA na jIryate ||7|93|86||
>
> .
>

> *when aging the aging hair*
>
> *the aging teeth when aging*
>
> *everything aging comes to ruin*
>
> *only Craving never grows old*

>
> .
>
> jIryante jIryata: kezA* x
>
> dantA* jIryanti jIryata: x
>
> kSIyate jIryate sarvam x
>

> tRNA_eva_ekA na jIryate *x *
>
> *.*

>
> *SVenk.86 With the advancing of age the hairs turn grey and the teeth and
> everything else (the faculties and vitality, etc. ) decrease; only craving
> does not decrease.
>
> *VLMitra.86. Our bodies are decaying in time, and our hairs are turning
> grey with age, and the teeth are falling off; thus all things are worn out
> in the world, except our desires, which know no decrease or decay.
>
>
>
> भोग-अभोग-अतिगहने सर्वस्मिन् काय-कानने ।
>
> bhoga-abhoga-ati.gahane sarvasmin kAya-kAnane |
>
> परम् उल्लासम् आयाति तृष्णा_एव_एका न जीर्यते ॥७।९३।८७॥
>
> param ullAsam AyAti tRSNA_eva_ekA na jIryate ||7|93|87||
>
> .
>

> bhoga*-a*bhoga*-a*tigahane
>
> *when pleasures & displeasures are very deep *
>
> sarvasmin_kAya-kAnane
>
> *everywhere in Body.Forest *
>
> param ullAsam AyAti *x *
>
> tRSNA_eva_ekA na jIryate *x*
>
> *. *

>
> *VLMitra.87. The carnal enjoyments like wild beasts, come to decay in the
> forest of the body; but the poison plant of our desire which grows in it,
> is ever on its increase.
>
>
>
> बाल्यम् यौवनवद्_याति यौवनम् याति बाल्यवत् ।
>
> bAlyam yauvanavat_yAti yauvanam yAti bAlyavat |
>
> उपमान-उपमेयत्वम् भङ्गुरत्वम् मिथो ऽनयोः ॥७।९३।८८॥
>
> upamAna-upameyatvam bhaGguratvam mitha:_anayo: ||7|93|88||
>
> .
>
> bAlyam yauvanavat_yAti
>

> *to boyhood youthfulness comes *
>
> yauvanam yAti bAlyavat
>
> *to youth comes boyfully *
>
> upamAna*-u*pameyatvam
>
> *the likeness of comparison *
>
> bhaGguratvam mitha:_anayo:
>
> *is a false transience for both*
>
> *. *

>
> *VLMitra.88. Our boyhood passes as quickly as our infancy, and our youth
> passes as soon as our boyish days; and here there is an equal transience,
> ta be seen in both the comparison and the object compared with.
>

> ##mA - #mAna - #*upameya*‑ - to be compared, comparable with (with tena

> or ifc) • #upameyam – that which is compared, the subject of comparison
> (opposed to #upamAna, the object with which anything is compared) -
> #upameyopamA - u. upamA f. the resemblance of any object to that compared
> with it • reciprocal comparison (as of a moon to a beautiful face).
>
>
>
> जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा ।
>
> jIvitam galati kSipram jalam aJjalinA yathA |
>
> प्रवाहे इव वाहिन्या गतम् न विनिवर्तते ॥७।९३।८९॥
>
> pravAhe iva vAhinyA gatam na vinivartate ||7|93|89||
>
> .
>

> *Life*
>
> *flows quickly away,*
>
> *like water from cupped hands,*
>
> *as with the flow of a river-current it is gone,*
>
> *and does not return*
>
> *.*

>
> jIvitam galati kSipram
>
> jalam aJjalinA yathA |
>
> pravAhe iva vAhinyA
>

> gatam na vinivartate * -* *x *
>
> *. *

>
> *VLMitra.89. Life melts away as quickly, as the water oozes out of the
> hold of our palms; and like the current of a river, it never returns to its
> receptacle.
>
> *SVenk.89. Life ebbs away like a flowing river, and the past can never be

> recovere*d.*
>
> ##vRt - #nivRt - #vinivRt - #*vinivRtta‑* - turned back, returned,

> retired, withdrawn R • turned away or averted or adverse from, (abl. or
> comp) R. • (end-comp) freed from mbh • desisting from (abl), having
> abandoned or given up R, disappeared, ended, ceased to be KSS •-• #vinivRtta

> *kAma* -*mfn.*- one whose desires have ceased, foiled in one's wishes
> bhag • #vinivRtta*zApa* -*mfn.*- freed from (the evil effects of) a curse
> KSS.
>
> *j*d.* - जीवितम् गलति क्षिप्रम् जलम् अञ्जलिना यथा – Life flows quickly,

> like water from cupped hands, प्रवाहे इव वाहिन्या गतम् – as with the flow

> of a river-current it is gone, न विनिवर्तते – (the flow) is unchecke*d.*

>
>
>
> झतित्य्_एव_आगतो देहः कृतो ऽप्य्_अर्जुन-वातवत् ।
>
> jhatiti_eva_Agata:_deha: kRta:_api_arjuna-vAtavat |
>
> याति पश्यत्य्_एव_अस्तम् तरङ्ग-अम्बुद-दीपवत् ॥७।९३।९०॥
>
> yAti pazyati_eva_astam taraGga-ambuda-dIpavat ||7|93|90||
>
> .
>

> *quite suddenly the body comes but then its done as fast as wind*
>
> *:*
>
> *it goes soon knowing its end like a wave or cloud or candle*
>
> *.*

>
> jhatiti_eva_Agata:_deha:
>
> kRta:_api_arjuna-vAtavat |
>
> yAti pazyati_eva_astam
>

> taraGga-ambuda-dIpavat * -* *x *
>
> *. *

>
> *VLMitra.90. The body also passes away as hurriedly, as a hurricane sweeps
> in the air; and it vanishes even before our sight of it, like a wave or
> cloud, or as fast as the flame of a lamp.
>
>
>
> रम्येष्व्_अरम्यता दृष्टा स्थिरेष्व्_अस्थिरता_अपि च ।
>
> ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca |
>
> सत्येष्व्_असत्यता_अर्थेषु तेनेह विरसा वयम् ॥७।९३।९१॥
>
> satyeSu_asatyatA_artheSu tena_iha virasA vayam ||7|93|91||
>
> .
>

> *in pleasant things weve seen unpleasantness*
>
> *in constant things weve seen inconstancy*
>
> *in real things unreality*
>
> *because of that we have no taste for this world*
>
> *.*

>
> ramyeSu_aramyatA dRSTA sthireSu_asthiratA_api ca +
> satyeSu_asatyatA_artheSu tena_iha virasA vayam
>

> *. *

>
> *VLMitra.91. I have found unpleasantness in what I thought to be very
> pleasant, and found the unsteadiness of what I believed to be steady; I
> have known the unreality of what I took to be real, and hence have I become
> distrustful and disgustful of the world
>
>
>
> सुखम् यद्_आत्म-विश्रान्तौ गते मनसि सत्त्वताम् ।
>
> sukham yat_Atma-vizrAntau gate manasi sattvatAm |
>
> पाताले भूतले स्वर्गे तन्_न भोगेषु केषुचित् ॥७।९३।९२॥
>
> pAtAle bhUtale svarge tat_na bhogeSu keSucit ||7|93|92||
>
> .
>

> *the pleasure of Repose in Self*
>
> *comes **when the Mind has got to the sattva state*
>
> *:*
>
> *in Netherworld or Earth or Heaven there is no pleasure anyhow*
>
> *.*
>
> sukham* yat_*Atma-vizrAntau gate manasi sattvatAm =
>
> pAtAle bhUtale svarge* tat_*na bhogeSu keSucit * -* *x *
>
> *. *
>
> sukham* yat_A*tma-vizrAntau gate manasi sattvatAm |
>
> pAtAle bhUtale svarge* tat_n*a bhogeSu keSucit ||7|93|92||

>
> *VLMitra.92. The ease and rest that attend on the soul, upon the cool
> indifference of the mind; are never to be obtained in any enjoyment, that
> the upper or nether worlds, can ever afford to any body.
>
>
>
> अपि सम्पूर्ण-हृद्य-अर्थाः पञ्च_अपि_इन्द्रिय-वृत्तयः ।
>
> api sampUrNa-hRdya-arthA: paJca_api_indriya-vRttaya: |
>
> तावj जयन्ति माम् एता* भृङ्गम् चित्र-लता* इव ॥७।९३।९३॥
>
> tAvat_jayanti mAm etA: bhRGgam citra-latA: iva ||7|93|93||
>
> .
>

> api sa*mp*UrNa-hRdyArthA: *x *
>
> paJca api indriya-vRttaya: *x *
>
> tAvat jayanti mAm etA: *x *
>
> bhRGgam citra-latA: iva *x*
>
> *. *

>
> *VLMitra.93. I find the pleasurable objects of my senses, are still
> alluring me to their trap, as a fruit and flower entices the foolish bee to
> fall upon them.
>
>
>
> अद्य दीर्घेण कालेन निर्-अहम्कृतिना मया ।
>
> adya dIrgheNa kAlena nir-aham.kRtinA mayA |
>
> स्वर्ग-अपवर्ग-वैतृष्ण्यम् इदम् आसादितम् धिया ॥७।९३।९४॥
>
> svarga-apavarga-vaitRSNyam idam AsAditam dhiyA ||7|93|94||
>
> .
>
> adya dIrgheNa kAlena
>

> *now after a long time *
>
> nir*-a*ham.kRtinA mayA
>
> *w my lack of 'I'-embodiment + *
>
> svarga.*Heaven*-apavarga*.xx-*vaitRSNya*.xx-*m *x *
>
> idam*.this-* AsAdita*.xx-*m
>
> dhiyA *– w thot*
>
> *. *

>
> *SVenk.94 After a long time I have attained egolessness. I am not
> interested in heavenly pleasures.
>
> *VLMitra.94 Now after the lapse of a long time, I am quite released from
> my selfish egoism; and my mind has become indifferent to the desire of
> future rewards and heavenly felicity.
>
>
>
> चिरम् एकान्त-विश्रान्त्यैस् तेन_एतन्_नभसः पदम् ।
>
> ciram ekAnta-vizrAntyai:_tena_etan_nabhasa: padam |
>
> त्वम् इव_आगतवान् अत्र दृष्तवान् अस्मि ताम् कुटीम् ॥७।९३।९५॥
>
> tvam iva_AgatavAn atra dRStavAn asmi tAm kuTIm ||7|93|95||
>
> .
>

> *for long*
>
> ekAnta-vizrAntyai *x *
>
> tena_etan_nabhasa: padam *x *
>
> tvam iva_AgatavAn
>
> *here *
>
> *I have seen that Hut*

>
> .
>
> *SVenk.95 Like you, O sage, I too longed to resort to a secluded place.
> Hence I saw that hermitage in space.
>
> *VLMitra.95. I have long found my rest in my solitary bliss of vacuity,
> and have come here as thyself, and met with this etherial cell (The aerial
> cell is a creation of the saint's imagination).
>
>
>
> अद्य_एतत् सम्परिज्ञातम् यद्॒एषा भवतः कुटी ।
>
> adya_etat sam.parijJAtam yat_eSA bhavata: kuTI |
>

> आगन्ता त्वम् पुनश् च_इति मया त*n_*न विचारितम् ॥७।९३।९६॥

>
> AgantA tvam punar_ca_iti mayA tat_na vicAritam ||7|93|96||
>
> .
>

> adya_eta*t s*a*mp*arijJAtam *x *
>
> ya*t_*eSA bhavata: kuTI *x *
>
> AgantA tvam punaz* ca_iti x *
>
> mayA tanna vicAritam *x *

>
> *SVenk.96-98 I did not realise that is was your hermitage and that you
> would one day return to it. I did not pay attention to it. Only now I know
> this.
>
> *VLMitra.96. I came to learn afterwards that this cell belonged to thee;

> but I never thought that thou shalt ever return to i*d.*

>
>
>
> तदा त्व्_अत्र मया ज्ञातम् कश्चित् सिद्धो ऽयम् आत्मना ।
>
> tadA tu_atra mayA jJAtam kazcit siddha:_ayam AtmanA |
>
> देहम् त्यक्त्वा_इह निर्वाणम् गत* इत्य्_अनुमानतः ॥७।९३।९७॥
>
> deham tyaktvA_iha nirvANam gata* iti_anumAnata: ||7|93|97||
>
> .
>
> tadA tu atra mayA jJAtam
>

> *but then here by me was known *
>
> kazci*t s*iddh*a:_*'yam AtmanA *x *
>
> deham tyaktvA
>
> *having abandoned the body *
>
> iha nirvANam gate it*i_*anumAnata: *x*
>
> *. *

>
> *VLMitra.97. I saw there a lifeless body, and thought it to be the frame
> of a siddha or holy saint, who having quitted his mortal coil, has become
> extinct in his nirvana.
>
>
>
> एतन् मे, भगवन्, वृत्तम् एषो॒ऽस्मि_इति यथास्थितम् ।
>
> etat_me bhagavan vRttam eSa:_asmi_iti yathAsthitam |
>
> मया ते कथितम् सर्वम् यथा जानासि तत् कुरु ॥७।९३।९८॥
>
> mayA te kathitam sarvam yathA jAnAsi tat kuru ||7|93|98||
>
> .
>

> *so, Lord, I've told you everything about me.*
>
> *This is how I am, exactly as I said to you.*
>
> *so you should act accordingly*
>
> *.*
>
> etan_me bhagavan_vRttam *x *
>
> eS*a:_a*smi iti yathAsthitam *- this I am established.as
> <http://established.as> + *
>
> mayA te kathitam sarvam *- by me to you has been told everything *
>
> yathA jAnAsi ta*t k*uru *x *

>
> *VLMitra.98 Sage, what I have just told you is my story. I am seated here
> as I am and you can do whatever you may like with me.
>
>
>
> सिद्धैर् न यावद् अवधान-परैर् विचार्य
>
> siddhai:_na yAvat_avadhAna-parai:_vicArya
>
> निर्णीतम् उत्तम-धियान्तर-शेष-वस्तु ।
>
> nirNItam uttama-dhiyAntara-zeSa-vastu |
>
> तावत् त्रिकाल-कलनम् न विदन्ति किम्चित्
>
> tAvat trikAla-kalanam na vidanti kimcit
>
> इत्य्_अब्जज.आदि-मनसो ऽपि मुने स्वभावः ॥७।९३।९९॥
>
> iti_abjaja.Adi-manasa:_api mune svabhAva: ||7|93|99||
>
> .
>

> *w the siddha.Adepts *
>
> na yAvad
>
> *not until *
>
> avadhAna-parai:_vicArya
>
> *having studied with perfect attention *
>
> nirNItam *x *
>
> uttama-dhiyAntara-zeSa-vastu *x *
>
> tAvat
>
> *that much is *
>
> trikAla-kalanam na vidanti kiMcit *- the three times they do not see
> ad.all *
>
> iti abjaja.Adi-manas*a:_a*pi *x , *
>
> *muni, *
>
> svabhAva: *x *

>
> *SVenk.99 Only when one's attention is directed to these facts does one
> perceive them with one's inner eye of intelligence, then one knows the
> past, present and future — not until then. Such is the nature of the mind
> even to the gods.
>
> *VLMitra.99. Until a siddha sees all things in his mind, and considers
> them well in his clear judgment, he is incapable of seeing the past,
> present and future in his clairvoyance, even though he be as perfect as the
> nature of the lotus-born brahmA himself.
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
> +++
>
>
>
> *FM.Canto 7.94 *

>
> fm7094 3.je14..17 pishAcha Traveler .z85
>
>
> https://www.dropbox.com/s/gg249nkxop01ofz/fm7094%203.je14..17%20pishAcha%20Traveler%20.z85.docx?dl=0
>
>
>
>
>

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