fm2004 1.fb27 pauruSha Personal Effort .z20
jivadas
DAILY READINGS th 28 February, 2019
fm5019 2.fb28-29 puNya and pAvana .z41
https://www.dropbox.com/s/nvdxo1pkfik49es/fm5019%202.fb28-29%20puNya%20and%20pAvana%20.z41.docx?dl=0
fm7033 3.fb28-mr01 Phantom Mind .z44
https://www.dropbox.com/s/ocqkqsm3w1opk34/fm7033%203.fb28-mr01%20Phantom%20Mind%20.z44.docx?dl=0
fm2005 1.fb28-29 TWO RAMS .z32
https://www.dropbox.com/s/b7k0zpr1vqi54yz/fm2005%201.fb28-29%20TWO%20RAMS%20.z32.docx?dl=0
fm2004 1.fb27 pauruSha Personal Effort .z20
A NOTE ON PAURUSHA.Personal.Effort
pauruSha is a most interesting concept.
it is not unique to YV, but receives far greater stress here, I think,
than anywhere else in the saMskRta philosophical literature.
in MBh and elsewhere it has the sense of heroic "manliness".
etymologically the term is derived from puruSa,
a पुर्-उष "pur-uSa", a "City-dweller", as distinguished from a Townsman.
the Townsman was a rustic, like the young kRSNa's cowboys.
the City-dweller dwelt in the shadow of the court,
and imitated its refined saMskRtic manners.
philosophically the term is part of the dyad
prakRti & puruSha, the primal Matter & Person.
in the Indian Epics pauruSha suggests the European notion of Chivalry.
but here our text speaks particularly of the hard work of yoga,
rather than mere "civility".
I read pauruSha as "Personal Effort", but generally do not translate the word,
taking it as a Technical Term.
In this Canto, pauruSha is opposed directly to
the notion of daiva.Fate,
the intervention of the divine,
about which rAma has already expressed contempt in Canto 1.26,
and of which much more will be said of it in later Cantos.
Here in the tenth couplet below, vasiShTha is equally blunt:
''As for that dupe of dull dimwits
which they call Fate,
there's no such thing.''
oॐm
on
पौरुष
pauruSa
Personal Effort
Vasishtha told Râma—
2.4.1-2
सौम्य_अम्बुत्वे तरङ्गत्वे सलिलस्य_अम्बुता यथा ।
saumya_ambutve taraGgatve salilasya_ambutA yathA |
समा_एव_अब्धौ तथा_अदेह-स.देह=मुनि.मुक्तता ॥२|४|१॥
samA_eva_abdhau tathA_a.deha-sa.deha=muni.muktatA ||2|4|1||
स.देहा वास्त्व्_अदेहा वा मुक्तता विषये न च ।
sa.dehA vA_astu_a.dehA vA muktatA viSaye na ca |
अन्.आस्वादित-भोगस्य कुतो_भोज्य~अनुभूतयः ॥२|४|२॥
an.AsvAdita-bhogasya kuta:_bhojya~anubhUtaya: ||2|4|1-2||
.
the water in the wave is, at last, just water:
likewise, the freedom of the bodiless muni
is not different from that of the embodied
...
because
—embodied or disembodied—
freedom is not found in the sense-objects, which give no enjoyment.
What pleasure is there for you to enjoy?
*#-tva = -ity / #-tA = -ness
sv. .. whatever be the external appearance of the liberated sage,
his wisdom remains unchanged.
~vlm.p.1. vasiShTha said:—I know, gentle Râma, that liberation of the soul is the same whether in its embodied or disembodied state, just like seawater and its waves are the same liquid substance.
~vlm.p.2 Liberation, whether of embodied or disembodied spirits, consists in their detachment from the objects of sense. Hence the soul unattached to sensual gratification is liberated, having no idea of objects of the senses.
* saumya, - dear boy, whin - ambutva.liquidity, effective waterness-e whin taraGgatva.rolling.waviness-e of salila.flowing/surging-sya_ambutA.Affective Waterness – *#-tva = -ity / #-tA = -ness yathA – as samA_eva - the same as in - abdhi.lake/pond.au - tathA.thus/in.that.way is a.deha-sa.deha=muni.muktatA - the state of Quiet.Freedom.
3
जीवन्.मुक्तम् मुनि-श्रेष्ठम् केवलम् हि पदर्थवत् ।
jIvan.muktam muni-zreSTham kevalam hi padarthavat |
पश्यामः पुरतो_न_अस्य पुनर् विघ्नो_ऽन्तराशयम् ॥२|४|३॥
pazyAma: purata:_na_asya punar vighna:_*ntarAzayam ||2|4|3||
.
we see before us here the best of Munis,
Vyâsa the Profuse
:
he
is a Living Freeman,
for we see
the Fulness has substance in him,
his inner state is no obstacle to him
.
jIvan.muktam muni-zreSTham kevalam hi padarthavat |
pazyAma: purata:_na_asya punar vighna:_*ntarAzayam ||2|4|3||
~m. We are looking at Vyasa only as a physical entity.
~sv. ... whatever the external appearance of the liberated sage, his wisdom remains unchanged.
~vlm.p.3 We see before us the living liberated sage (Vyâsa the Profuse) as an embodied person, yet we have no doubt of the detachment of his inner soul from this body.
x
xx
1.12.1 02 03
4
स.देह~अदेह=मुक्तानाम् भेदः को बोध-रूपिणाम् ।
sa.deha~a.deha=muktAnAm bheda: ka:_bodha-rUpiNAm |
यदेव_अम्बु-तरङ्गत्वे सौम्यत्वे_ऽपि तदेव तत् ॥२|४|४॥
yadeva_ambu-taraGgatve saumyatve_api tadeva tat ||2|4|4||
.
for those who are formed from Wisdom
where is the difference between embodiment o&r lack of it
?
water is water,
surging o&r calm
!
sa.deha~a.deha=muktAnAm x
bheda: ko bodha-rUpiNAm x
yadeva_ambu-taraGgatve x
saumyatve_api tadeva tat x
~vlm.p.4 The difference between embodied and disembodied souls, when they are equally enlightened and liberated, is like that of the seawater in its calm and billowy states.
05|o/
न मनाग्_अपि भेदो_ऽस्ति स.देह~अदेह-मुक्तयोः ।
na manAk_api bheda:_asti sa.deha~a.deha-muktayo: |
स.स्पन्दो_ऽप्य्_अथवा_अस्पन्दो वायुर्_एव यथा_अनिलः ॥२|४|५॥
sa.spanda:_api_athavA_aspanda:_vAyu:_eva yathA_anila: ||2|4|5||
.
there is no difference
between the embodied and bodiless Freemen
.
whether the wind blows
or it dies,
it is still only air
.
na manAk_api bheda:_asti x
sa.deha~a.deha=muktayo: x
sa.spanda:_api_x
athavA_aspanda:_x
vAyu:_eva yathA_anila: x
~vlm.p.5 There is no more difference between liberation in the body and without the body than there is between the air in motion and at rest.
6
स-देहा वा वि-देहा वा मुक्तता न प्रमा-आस्पदम् ।
sa-dehA vA vi-dehA vA muktatA na pramA-Aspadam |
अस्माकम् अपि तस्य_अस्ति स्व.एकता_अस्त्य्_अविभागिनी ॥२|४|६॥
asmAkam api tasya_asti sva.ekatA_asti_a-vibhAginI ||2|4|6||
.
embodied or disembodied,
the liberated state has not two sorts
.
what's for the one
is for the other
.
unity has no distinctions
.
sa-dehA vA x
vi-dehA vA x
muktatA na pramA-Aspadam x
asmAkam api tasya_asti x
sva.ekatA_asti_a-vibhAginI x
~vlm.p.6 Liberation, whether with or without the body, produces unselfishness. We have lost our selfishness ever since we have come to the knowledge of an undivided unity.
x
xx
04 05 06
7
तस्मात् प्रकृतम् एव_इदम् शृणु श्रवण-भूषणम् ।
tasmAt prakRtam eva_idam zRNu zravaNa-bhUSaNam |
मया_उपदिस्श्यमानम् त्वम् ज्ञानम् अज्ञ~अन्ध्य-नाशनम् ॥२|४|७॥
mayA_upadiszyamAnam tvam jJAnam ajJa~andhya-nAzanam ||2|4|7||
.
so
listen
to this teaching as I explain it to you
for it is beautiful to hear
Wisdom that ends the blindness of the ignorant
.
tasmAt prakRtam eva_idam x
zRNu zravaNa-bhUSaNam x
mayA_upadiszyamAnam tvam x
jJAnam ajJa~andhya-nAzanam x
~vlm.p.7 Therefore attend to the true doctrine that I am going to deliver to you, which will be a jewel to your ears as it will dispel the darkness of ignorance.
8
सर्वम् एव_इह हि सदा संसारे रघुनन्दन ।
sarvam eva_iha hi sadA saMsAre raghunandana |
सम्यक्.प्रयुक्तात् सर्वेण पौरुषात् सम्.अवाप्यते ॥२|४|८॥
samyak.prayuktAt sarveNa pauruSAt sam.avApyate ||2|4|8||
.
Darling of the Raghu Clan,
anything in this present Samsâra.Convolution can be had by anyone,
by means of properly employed Personal Effort
.
sarvam eva_iha hi sadA x
saMsAre
raghunandana x
samyak.prayuktAt sarveNa x
pauruSAt sam.avApyate x
~vlm.p.8 Know, O son of Raghu, that everything in this world is obtainable by our efforts being properly employed.
9
इह हि_इन्दोर्_इव_उदेति शीतल-आह्लादनम् हृदि ।
iha hi_indo:_iva_udeti zItala-AhlAdanam hRdi |
परिस्पन्द-फल-प्राप्तौ पौरुषाद्_एव न_अन्यतः ॥२|४|९॥
parispanda-phala-prAptau pauruSAt_eva na_anyata: ||2|4|9||
.
it's like the rising of the moon, cool and delightful to the heart
.
we can attain the fruit we seek
thru pauruSa.Personal.Effort
not otherwise
.
iha hi_indo:_iva_udeti x
zItala-AhlAdanam hRdi x
parispanda.x-phala-prAptau x
pauruSAt_eva na_anyata: x
~vwv.151/9. Only on the attainment of reward by much action through human effort here, there arises in the heart, cool delight like that of the moon; not from another (cause).
~vlm.p.9 This knowledge — that there is no other way to gain results except but by our efforts — rises like the moon in the human mind and sheds its cooling and delightful influence to the heart.
x
xx
10
पौरुषम् स्पन्द-फलवद्_दृष्टम् प्रत्यक्ष.तो_न यत् ।
pauruSam spanda-phalavat_dRSTam pratyakSa.ta:_na yat |
कल्पितम् मोहितैर्_मन्दैर्_दैवम् किम्चिन्_न विद्यते ॥२|४|१०॥
kalpitam mohitai:_mandai:_daivam kiMcit_na vidyate ||2|4|10||
.
this vibrant fruitfulness of Paurusha
is something for your personal experience
.
imagined by deluded dimwits is
what they call
Fate
there's no such thing
!
pauruSam spanda-phalavat x
dRSTam pratyakSa.to na yat x
kalpitam mohitai:_mandai: x
daivam kiMcit_na vidyate x
~vlm.p.10 It will become evident that we see the results of our efforts, and that nothing comes from what the dull and mistaken call chance or fate.
11
साध्व्~उपदिष्ट-मार्गेण यन्_मनो-ऽङ्ग-विचेष्टितम् ।
sAdhu~upadiSTa-mArgeNa yat_mana:*Gga-viceSTitam |
तत् पौरुषम् तत् स-फलम् अन्यद्_उन्मत्त-चेष्टितम् ॥२|४|११॥
tat pauruSam tat sa-phalam anyat_unmatta-ceSTitam ||2|4|11||
.
on the path that the Sâdhus teach
let Mind and Body struggle
there
:
that
is pauruSa, that bears fruit,
otherwise, it's a fool's folly
.
sAdhu~upadiSTa-mArgeNa
yat_mana:*Gga-viceSTitam |
tat pauruSam tat sa-phalam
anyat_unmatta-ceSTitam - x
.
~AS. Whatever activities are carried out by the mind and the body by following the advice of good people (sAdhUpadiSTamArgeNa) are the true pauruSa, the rest are simply wild acts. * The word Sadhu brings up the image of an ash covered mendicant, but here it has the more general meaning of a good person - a sajjana. The main point is that energetic brave acts are pauruSa, provided they can be considered proper by good people.
*jd. I don't translate sAdhu for this reason. I see its root as >साध् sAdh rather than >अस् as / सत् sat, with its common meaning of "propriety".
~vlm.p.11 An effort, when directed according to the counsel and conduct of the good in the exercise of the action of the body and mind, is attended with success. Otherwise it is as vain as the freak of a madman.
12
यो यम् अर्थम् प्रार्थयते तद्_अर्थम् च_ईहते क्रमात् ।
ya:_yam artham prArthayate tat_artham ca_Ihate kramAt |
अवश्यम् स तम् आप्नोति न चेद्_अर्धान् निवर्तते ॥२|४|१२॥
avazyam sa* tam Apnoti na cet_ardhAn nivartate ||2|4|12||
.
whoever seeks his goal, if he will earnestly go after it
—unless he gives.up half.way-thru—
will certainly attain the goal he seeks
.
yo yam artham prArthayate x
tat_artham ca_Ihate kramAt x
avazyam sa tam Apnoti x
na cet_ardhAn_nivartate x
~vlm.p.12 Thus he who hopes to acquire riches and perseveres in its acquisition surely succeeds in gaining them, or else he stops short midway.
x
13
पौरुषेण प्रयत्नेन त्रैलोक्य-ऐश्वर्य-सुन्दराम् ।
pauruSeNa prayatnena trailokya~aizvarya-sundarAm |
कश्चित्_प्राणि-विशेषो हि शक्रताम् सम्.उपागतः ॥२|४|१३॥
ka:cit_prANi-vizeSa:_hi zakratAm samupAgata: ||2|4|13||
.
by Personal Effort
as Lord and Master of the three worlds
some living being has attained the state of Mighty.Indra
.
pauruSeNa prayatnena x
trailokya~aizvarya-sundarAm x
kaz.cit_prANi-vizeSo hi x
zakratAm sam.upAgata: x
~vlm.p.13. It was by means of their efforts that some particular persons have obtained the paramount dominion of indra over the three worlds.
14
पौरुषेण_एव यत्नेन सहस~अम्भो-रुह-आस्पदम् ।
pauruSeNa_eva yatnena sahasa~ambha:~ruha-Aspadam |
कश्चिद्_एव चिद्.उल्लासो ब्रह्मताम् अधितिष्ठति ॥२|४|१४॥
kaz.cit_eva cit.ullAsa:_brahmatAm adhitiSThati ||2|4|14||
by Personal Effort alone
someone abides with the Lotus-born
in the Brahman.Immensity, the radiance of Consciousness
.
pauruSeNa_eva yatnena x
sahasa~ambha:ruha-Aspadam x
kaz.cit_eva cit.ullAsa: x
brahmatAm adhitiSThati x
~vlm.p.14 It is by effort that one attains the rank of the lotus-born (brahma), and some by effort even gain the inner joy of the state of brahma.
15
सारेण पुरुष~अर्थेन स्वेन_एव गरुड-ध्वजः ।
sAreNa puruSa~arthena svena_eva garuDa-dhvaja: |
कश्.चिद्_एव पुमान् एव पुरुष~उत्तमताम् गतः ॥२|४|१५॥
ka:cit_eva pumAn eva puruSa-uttamatAm gata: ||2|4|15||
.
sAreNa puruSa~arthena
svena_eva garuDa-dhvaja: |
ka:cit_eva pumAn eva – whoever, even Human -
puruSa-uttamatAm gata: - gone to the Highest Personality
.
some human.being has become the eagle-bannered viSNu,
who has attained the highest goal,
who has become the Supreme Person
.
~vlm.p.15 It is by virtue of effort that somebody becomes the best among men, even as he who bears the flag of the eagle (viSNu among the gods).
x
xx
15
16
पौरुषेण_एव यत्नेन ललना-वलित-आकृतिः ।
pauruSeNa_eva yatnena lalanA-valita-AkRti: |
शरीरी कश्चिद्_एव_इह गतश्_चन्द्र~अर्ध-चूडताम् ॥२|४|१६॥
zarIrI kaz.cit_eva_iha gata:_candra~ardha-cUDatAm ||2|4|16||
.
by Personal Effort alone
some have attained to ziva-hood,
united with his shakti and wearing the half-moon for a crown
.
pauruSeNa_eva yatnena x
lalanA-valita-AkRti: x
zarIrI kaz.cit_eva_iha x
gata:_candra~ardha-cUDatAm x
~vlm.p.16 It was by the exertion of one’s efforts that some succeeded to obtain the form of Shiva accompanied by his female power and adorned by the crescent moon as his crest.
17|o/
प्राक्तनम् च_ईहिकम् चेति द्वि.विधम् विद्धि पौरुषम् ।
prAktanam ca_Ihikam ca_iti dvi.vidham viddhi pauruSam |
प्राक्तनो_अद्यतनेन_आशु पुरुष~अर्थेन जीयते ॥२|४|१७॥
prAktana:_adyatanena_Azu puruSa~arthena jIyate ||2|4|17||
.
Personal Effort is twofold
:
past
and present.
By present effort the previous Personal Goals* are to be won
.
prAktanam ca_Ihikam ca_iti x
dvi.vidham viddhi pauruSam x
prAktana:_adyatanena_Azu x
puruSa~arthena jIyate x
* the four पुरुषार्थ.puruSa~artha Personal Goals are काम.kAma Desire, अर्थ.artha wealth/power, धर्म.dharma.Justice, and मोक्ष mokSa.Freedom Freedom. अर्थ.artha has many senses, from wealth to political power; and धर्म.dharma is commonly translated according to the bias of the translator, as Morality, Social Order, and the like.
~vlm.p.17 Know our actions to be of two kinds, namely those of former and present lives. Know that the acts of the present life generally supersede those of the past.
18|o/
यत्नवद्भिर्_दृढ~अभ्यासैः प्रज्ञा~उत्साह-समन्वितैः ।
yatnavadbhi:_dRDha~abhyAsai: prajJA-utsAha-samanvitai: |
मेरवो_ऽपि निगीर्यन्ते का_एव प्राक्.पौरुषे कथा ॥२|४|१८॥
merava:_api ni.gIryante kA_eva prAk.pauruSe kathA ||2|4|18||
.
by effortful hard practice and energic understanding
mountains as huge as meru
crumble
.
what then of prior pauruSa
?
*AS. With sustained effort and practice, accompanied by intelligence and enthusiasm, even the great mountains like Meru are broken up by (humans); what to say of prior pauruSa (it has no chance!) *The AB commentary suggests that this is a point against the doubt that "since the prior pauruSa has had a long time to develop, wouldn't it be hard to overcome?" The response is that the new tools are more potent.
~vlm.p.18 Know also that energy joined with constant practice and supported by wisdom and some stimulating force is able to break down Mount Meru and the demerits of acts in men’s former lives.
x
xx
16 17 18
19|o/
शास्त्र-नियन्त्रित-पौरुष-परमा पुरुषस्य पुरुषता या स्यात् ।
zAstra-niyantrita-pauruSa-paramA puruSasya puruSatA yA syAt |
अभिमत-फल-भर-सिद्ध्यैर्_भवति हि सा_एव_अन्यथा त्व्_अनर्थाय ॥२|४|१९॥
abhimata-phala-bhara-siddhyair_bhavati hi sA_eva_anyathA tu_an.arthAya ||2|4|19||
.
perfected pauruSha,
when it is governed by the shAstra Teaching,
is the Person-hood of a Person,
a siddhi.Power that bears its wanted fruit
.
but yet
when it is evoked by fools foolishly,
it is fruitless
.
zAstra-niyantrita-pauruSa-paramA x
puruSasya puruSatA yA syAt |
abhimata-phala-bhara-siddhyai bhavati hi sA_eva_anyathA tv_an.arthAya |
~vlm.p.19 The exertions of a man proceeding from his good efforts and countenanced by the law lead to his success, or else they either go for nothing or turn to his disadvantage.
20|o/
कस्यांचित् स्वयम् आत्म-दुःस्थिति-वशात् पुंसो दशायाम् शनैर्
kasyAMcit svayam Atma-du:sthiti-vazAt puMsa:_dazAyAm zanair
अग्ङुल्य्~अग्र-निपीडितैक-चुलुकाद्_आवाप-बिन्दुर् बहुः ।
agGuli-agra-nipIDita~eka-culukAt_AvApa-bindu:_bahu: |
कस्यांचिज्_जल-राशि-पर्वत-पुर-द्वीपा~अन्तर्-आली-कृता
kasyAMcit_jala-rAzi-parvata-pura-dvIpA~antar-AlI-kRtA
भर्तव्य~उचित-संविभाग-करणे पृथ्वी न पृथ्वी भवेत् ॥२|४|२०॥
bhartavya~ucita-saMvibhAga-karaNe pRthvI na pRthvI bhavet ||2|4|20||
.
sometimes
an old man
in a shaky condition
on account of his time of life
can hardly scoop.up a handful of water
without splashing it all away
.
sometimes
a man of a like age
rules over a vast sea-bound land with great mountains and cities, because of his deeds
:
this wide earth is not too wide for him
.
~vlm.p.20 A man laid up in a state of disability is unable to twist his figure to hold a little water in the hollow of his palm to drink. Meanwhile there is another who (by his well-directed efforts) gets possession of seas, islands, mountains and cities for himself, supports all his dependents and relations, and does not think this earth too great for him.
oॐm
+++
DAILY READINGS th 28 February, 2019
fm5019 2.fb28-29 puNya and pAvana .z41
https://www.dropbox.com/s/nvdxo1pkfik49es/fm5019%202.fb28-29%20puNya%20and%20pAvana%20.z41.docx?dl=0
fm7033 3.fb28-mr01 Phantom Mind .z44
https://www.dropbox.com/s/ocqkqsm3w1opk34/fm7033%203.fb28-mr01%20Phantom%20Mind%20.z44.docx?dl=0
fm2005 1.fb28-29 TWO RAMS .z32
https://www.dropbox.com/s/b7k0zpr1vqi54yz/fm2005%201.fb28-29%20TWO%20RAMS%20.z32.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चिt संviत्त्या.उच्यte जीva:
cit saMvittyA_ucyate jIva:
संkaल्पात्sa maनो_bhaवेt ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चिttamaहंkAra:
buddhi: cittam ahaMkAra:
mAया-इti.Aदि.aभिधm tata:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग 2.4
वसिष्ठ* उवाच ।
सौम्य_अम्बुत्वे तरङ्गत्वे सलिलस्य_अम्बुता यथा ।
saumya_ambutve taraGgatve salilasya_ambutA yathA |
समा_एव_अब्धौ तथा_अदेह-स.देह=मुनि.मुक्तता ॥२|४|१॥
samA_eva_abdhau tathA_a.deha-sa.deha=muni.muktatA ||2|4|1||
स.देहा वास्त्व्_अदेहा वा मुक्तता विषये न च ।
sa.dehA vAstu_a.dehA vA muktatA viSaye na ca |
अन्.आस्वादित-भोगस्य कुतो_भोज्य~अनुभूतयः ॥२|४|२॥
an.AsvAdita-bhogasya kuta:_bhojya~anubhUtaya: ||2|4|1-2||
जीवन्.मुक्तम् मुनि-श्रेष्ठम् केवलम् हि पदर्थवत् ।
jIvan.muktam muni-zreSTham kevalam hi padarthavat |
पश्यामः पुरतो_न_अस्य पुनर् विघ्नो_ऽन्तराशयम् ॥२|४|३॥
pazyAma: purata:_na_asya punar vighna:_*ntarAzayam ||2|4|3||
स.देह~अदेह=मुक्तानाम् भेदः को बोध-रूपिणाम् ।
sa.deha~a.deha=muktAnAm bheda: ka:_bodha-rUpiNAm |
यदेव_अम्बु-तरङ्गत्वे सौम्यत्वे_ऽपि तदेव तत् ॥२|४|४॥
yadeva_ambu-taraGgatve saumyatve_api tadeva tat ||2|4|4||
न मनाग्_अपि भेदो_ऽस्ति स.देह~अदेह-मुक्तयोः ।
na manAk_api bheda:_asti sa.deha~a.deha-muktayo: |
स.स्पन्दो_ऽप्य्_अथवा_अस्पन्दो वायुर्_एव यथा_अनिलः ॥२|४|५॥
sa.spanda:_api_athavA_aspanda:_vAyu:_eva yathA_anila: ||2|4|5||
स-देहा वा वि-देहा वा मुक्तता न प्रमा-आस्पदम् ।
sa-dehA vA vi-dehA vA muktatA na pramA-Aspadam |
अस्माकम् अपि तस्य_अस्ति स्व.एकता_अस्त्य्_अविभागिनी ॥२|४|६॥
asmAkam api tasya_asti sva.ekatA_asti_a-vibhAginI ||2|4|6||
तस्मात् प्रकृतम् एव_इदम् शृणु श्रवण-भूषणम् ।
tasmAt prakRtam eva_idam zRNu zravaNa-bhUSaNam |
मया_उपदिस्श्यमानम् त्वम् ज्ञानम् अज्ञ~अन्ध्य-नाशनम् ॥२|४|७॥
mayA_upadiszyamAnam tvam jJAnam ajJa~andhya-nAzanam ||2|4|7||
सर्वम् एव_इह हि सदा संसारे रघुनन्दन ।
sarvam eva_iha hi sadA saMsAre raghunandana |
सम्यक्.प्रयुक्तात् सर्वेण पौरुषात् सम्.अवाप्यते ॥२|४|८॥
samyak.prayuktAt sarveNa pauruSAt sam.avApyate ||2|4|8||
इह हि_इन्दोर्_इव_उदेति शीतल-आह्लादनम् हृदि ।
iha hi_indo:_iva_udeti zItala-AhlAdanam hRdi |
परिस्पन्द-फल-प्राप्तौ पौरुषाद्_एव न_अन्यतः ॥२|४|९॥
parispanda-phala-prAptau pauruSAt_eva na_anyata: ||2|4|9||
पौरुषम् स्पन्द-फलवद्_दृष्टम् प्रत्यक्ष.तो_न यत् ।
pauruSam spanda-phalavat_dRSTam pratyakSa.ta:_na yat |
कल्पितम् मोहितैर्_मन्दैर्_दैवम् किम्चिन्_न विद्यते ॥२|४|१०॥
kalpitam mohitai:_mandai:_daivam kiMcit_na vidyate ||2|4|10||
साध्व्~उपदिष्ट-मार्गेण यन्_मनो-ऽङ्ग-विचेष्टितम् ।
sAdhu~upadiSTa-mArgeNa yat_mana:*Gga-viceSTitam |
तत् पौरुषम् तत् स-फलम् अन्यद्_उन्मत्त-चेष्टितम् ॥२|४|११॥
tat pauruSam tat sa-phalam anyat_unmatta-ceSTitam ||2|4|11||
यो यम् अर्थम् प्रार्थयते तद्_अर्थम् च_ईहते क्रमात् ।
ya:_yam artham prArthayate tat_artham ca_Ihate kramAt |
अवश्यम् स तम् आप्नोति न चेद्_अर्धान् निवर्तते ॥२|४|१२॥
avazyam sa* tam Apnoti na cet_ardhAn nivartate ||2|4|12||
पौरुषेण प्रयत्नेन त्रैलोक्य-ऐश्वर्य-सुन्दराम् ।
pauruSeNa prayatnena trailokya~aizvarya-sundarAm |
कश्चित्_प्राणि-विशेषो हि शक्रताम् सम्.उपागतः ॥२|४|१३॥
ka:cit_prANi-vizeSa:_hi zakratAm samupAgata: ||2|4|13||
पौरुषेण_एव यत्नेन सहस~अम्भो-रुह-आस्पदम् ।
pauruSeNa_eva yatnena sahasa~ambha:~ruha-Aspadam |
कश्चिद्_एव चिद्.उल्लासो ब्रह्मताम् अधितिष्ठति ॥२|४|१४॥
kaz.cit_eva cit.ullAsa:_brahmatAm adhitiSThati ||2|4|14||
सारेण पुरुष~अर्थेन स्वेन_एव गरुड-ध्वजः ।
sAreNa puruSa~arthena svena_eva garuDa-dhvaja: |
कश्.चिद्_एव पुमान् एव पुरुष~उत्तमताम् गतः ॥२|४|१५॥
ka:cit_eva pumAn eva puruSa-uttamatAm gata: ||2|4|15||
पौरुषेण_एव यत्नेन ललना-वलित-आकृतिः ।
pauruSeNa_eva yatnena lalanA-valita-AkRti: |
शरीरी कश्चिद्_एव_इह गतश्_चन्द्र~अर्ध-चूडताम् ॥२|४|१६॥
zarIrI kaz.cit_eva_iha gata:_candra~ardha-cUDatAm ||2|4|16||
प्राक्तनम् च_ईहिकम् चेति द्वि.विधम् विद्धि पौरुषम् ।
prAktanam ca_Ihikam ca_iti dvi.vidham viddhi pauruSam |
प्राक्तनो_अद्यतनेन_आशु पुरुष~अर्थेन जीयते ॥२|४|१७॥
prAktana:_adyatanena_Azu puruSa~arthena jIyate ||2|4|17||
यत्नवद्भिर्_दृढ~अभ्यासैः प्रज्ञा~उत्साह-समन्वितैः ।
yatnavadbhi:_dRDha~abhyAsai: prajJA-utsAha-samanvitai: |
मेरवो_ऽपि निगीर्यन्ते का_एव प्राक्.पौरुषे कथा ॥२|४|१८॥
merava:_api ni.gIryante kA_eva prAk.pauruSe kathA ||2|4|18||
शास्त्र-नियन्त्रित-पौरुष-परमा पुरुषस्य पुरुषता या स्यात् ।
zAstra-niyantrita-pauruSa-paramA puruSasya puruSatA yA syAt |
अभिमत-फल-भर-सिद्ध्यैर्_भवति हि सा_एव_अन्यथा त्व्_अनर्थाय ॥२|४|१९॥
abhimata-phala-bhara-siddhyair_bhavati hi sA_eva_anyathA tu_an.arthAya ||2|4|19||
कस्यांचित् स्वयम् आत्म-दुःस्थिति-वशात् पुंसो दशायाम् शनैर्
kasyAMcit svayam Atma-du:sthiti-vazAt puMsa:_dazAyAm zanair
अग्ङुल्य्~अग्र-निपीडितैक-चुलुकाद्_आवाप-बिन्दुर् बहुः ।
agGuli-agra-nipIDita~eka-culukAt_AvApa-bindu:_bahu: |
कस्यांचिज्_जल-राशि-पर्वत-पुर-द्वीपा~अन्तर्-आली-कृता
kasyAMcit_jala-rAzi-parvata-pura-dvIpA~antar-AlI-kRtA
भर्तव्य~उचित-संविभाग-करणे पृथ्वी न पृथ्वी भवेत् ॥२|४|२०॥
bhartavya~ucita-saMvibhAga-karaNe pRthvI na pRthvI bhavet ||2|4|20||
||
२००५
fm2005 1.fb28-29 TWO RAMS .z32
https://www.dropbox.com/s/b7k0zpr1vqi54yz/fm2005%201.fb28-29%20TWO%20RAMS%20.z32.docx?dl=0
+++
FM.Canto 2.4 |
vasiShTha said—
01 02 03
04 05 06
7
so
listen
to this teaching as I explain it to you
for it is beautiful to hear
Wisdom that ends the blindness of the ignorant
.
8
Darling of the Raghu Clan,
anything in this present Samsâra.Convolution can be had by anyone
thru properly employed Personal Effort
.
9
it's like the rising of the moon, cool and delightful to the heart
.
we can attain the fruit we seek
thru pauruSa.Personal.Effort
not otherwise
.
10
this vibrant fruitfulness of Paurusha
is something for your personal experience
.
imagined by deluded dimwits is
what they call
Fate
:
there's no such thing
!
11
on the path that the Sâdhus teach
let Mind and Body struggle
there
:
that
is Paurusha, that bears fruit
:
otherwise, it's a fool's folly
.
12
whoever
seeks his goal
if he will earnestly go after it
—unless he gives.up half.way-thru—
will certainly attain the goal he seeks
.
13
by Personal Effort
as Lord and Master of the three worlds
some living being has attained the state of Mighty.Indra.
14
by Personal Effort alone
someone abides with the Lotus-born
in the Brahman.Immensity, the radiance of Consciousness
15
16 17 18 19 20
||
+++
Jiva Das
FM2004 PAURUSHA PERSONAL EFFORT 1.FB27
FM.2.1-FM.20 end
https://www.dropbox.com/s/rorsxibdl42oarv/FM.2.1-FM.20%20%20end.docx?dl=0
FM.2.4 PAURUSHA PERSONAL EFFORT 1.FB27
sarga २.४
Canto 2.4
वसिष्ठ उवाच ।
vasiSTha uvAca |
सौम्य_अम्बुत्वे तरङ्गत्वे सलिलस्य_अम्बुता यथा ।
saumya_ambutve taraGgatve salilasya_ambutA yathA |
समा_एव_अब्धाव् तथा_अदेह.सदेह.मुनि.मुक्तता ॥२|४|१॥
samA_eva_abdhau tathA_a.deha-sa.deha=muni.muktatA ||2|4|1||
स.देहा वास्त्व् अ.देहा वा मुक्तता विषये न च ।
sa.dehA vAstu_a.dehA vA muktatA viSaye na ca |
अन्.आस्वादित.भोगस्य कुतो भोज्य.अनुभूतयः ॥२|४|२॥
an.AsvAdita-bhogasya kuta:_bhojya~anubhUtaya: ||2|4|1-2||
जीवन्मुक्तम् मुनि.श्रेष्ठम् केवलम् हि पदर्थवत् ।
jIvan.muktam muni-zreSTham kevalam hi padarthavat |
पश्यामः पुरतो न_अस्य पुनर् विघ्नो ऽन्तराशयम् ॥२|४|३॥
pazyAma: purata:_na_asya punar vighna:_antarAzayam ||2|4|3||
सदेह.अदेह.मुक्तानाम् भेदः को बोध.रूपिणाम् ।
sa.deha~a.deha=muktAnAm bheda: ka:_bodha-rUpiNAm |
यदेव_अम्बु-तरङ्गत्वे सौम्यत्वे ऽपि तदेव तत् ॥२|४|४॥
yadeva_ambu-taraGgatve saumyatve_api tadeva tat ||2|4|4||
न मनाग्_अपि भेदो ऽस्ति सदेह.अदेह-मुक्तयोः ।
na manAk_api bheda:_asti sa.deha~a.deha-muktayo: |
स.स्पन्दो ऽप्य्_अथवा_अस्पन्दो वायुर् एव यथा_अनिलः ॥२|४|५॥
sa.spanda:_api_athavA_aspanda:_vAyu:_eva yathA_anila: ||2|4|5||
स.देहा वा वि.देहा वा मुक्तता न प्रमा.आस्पदम् ।
sa-dehA vA vi-dehA vA muktatA na pramA-Aspadam |
अस्माकम् अपि तस्य_अस्ति स्व.एकता_अस्त्य्_अविभागिनी ॥२|४|६॥
asmAkam api tasya_asti sva.ekatA_asti_a-vibhAginI ||2|4|6||
तस्मात् प्रकृतम् एव_इदम् शृणु श्रवण.भूषणम् ।
tasmAt prakRtam eva_idam zRNu zravaNa-bhUSaNam |
मया_उपदिश्यमानम् त्वम् ज्ञानम् अज्ञ.अन्ध्य.नाशनम् ॥२|४|७॥
mayA_upadiszyamAnam tvam jJAnam ajJa~andhya-nAzanam ||2|4|7||
सर्वम् एव_इह हि सदा संसारे रघुनन्दन ।
sarvam eva_iha hi sadA saMsAre raghunandana |
सम्यक्.प्रयुक्तात् सर्वेण पौरुषात् सम्.अवाप्यते ॥२|४|८॥
samyak.prayuktAt sarveNa pauruSAt sam.avApyate ||2|4|8||
इह हि_इन्दोर् इव_उदेति शीतल.आह्लादनम् हृदि ।
iha hi_indo:_iva_udeti zItala-AhlAdanam hRdi |
परिस्पन्द.फल.प्राप्तौ पौरुषाद् एव न_अन्यतः ॥२|४|९॥
parispanda-phala-prAptau pauruSAt_eva na_anyata: ||2|4|9||
पौरुषम् स्पन्द.फलवद् दृष्टम् प्रत्यक्ष.तो न यत् ।
pauruSam spanda-phalavat_dRSTam pratyakSa.ta:_na yat |
कल्पितम् मोहितैर् मन्दैर् दैवम् किम्चिन् न विद्यते ॥२|४|१०॥
kalpitam mohitai:_mandai:_daivam kiMcit_na vidyate ||2|4|10||
साध्व्.उपदिष्ट-मार्गेण यन् मनोऽङ्ग.विचेष्टितम् ।
sAdhu~upadiSTa-mArgeNa yat_mana:*Gga-viceSTitam |
तत् पौरुषम् तत् स.फलम् अन्यद् उन्मत्त.चेष्टितम् ॥२|४|११॥
tat pauruSam tat sa-phalam anyat_unmatta-ceSTitam ||2|4|11||
यो यम् अर्थम् प्रार्थयते तद् अर्थम् च_ईहते क्रमात् ।
ya:_yam artham prArthayate tat_artham ca_Ihate kramAt |
अवश्यम् स तम् आप्नोति न चेद् अर्धान् निवर्तते ॥२|४|१२॥
avazyam sa* tam Apnoti na cet_ardhAn nivartate ||2|4|12||
पौरुषेण प्रयत्नेन त्रैलोक्य.ऐश्वर्य.सुन्दराम् ।
pauruSeNa prayatnena trailokya~aizvarya-sundarAm |
कश्चित् प्राणि.विशेषो हि शक्रताम् सम्.उपागतः ॥२|४|१३॥
ka:cit_prANi-vizeSa:_hi zakratAm samupAgata: ||2|4|13||
पौरुषेण_एव यत्नेन सहस.अम्भो.रुह.आस्पदम् ।
pauruSeNa_eva yatnena sahasa~ambha:~ruha-Aspadam |
कश्चिद् एव चिद्.उल्लासो ब्रह्मताम् अधितिष्ठति ॥२|४|१४॥
kaz.cit_eva cit.ullAsa:_brahmatAm adhitiSThati ||2|4|14||
सारेण पुरुष.अर्थेन स्वेन_एव गरुड.ध्वजः ।
sAreNa puruSa~arthena svena_eva garuDa-dhvaja: |
कश्.चिद् एव पुमान् एव पुरुष.उत्तमताम् गतः ॥२|४|१५॥
ka:cit_eva pumAn eva puruSa-uttamatAm gata: ||2|4|15||
पौरुषेण_एव यत्नेन ललना.वलित.आकृतिः ।
pauruSeNa_eva yatnena lalanA-valita-AkRti: |
शरीरी कश्चिद् एव_इह गतश् चन्द्र.अर्ध.चूडताम् ॥२|४|१६॥
zarIrI kaz.cit_eva_iha gata:_candra~ardha-cUDatAm ||2|4|16||
प्राक्तनम् च_ईहिकम् चेति द्वि.विधम् विद्धि पौरुषम् ।
prAktanam ca_Ihikam ca_iti dvi.vidham viddhi pauruSam |
प्राक्तनो_अद्यतनेन_आशु पुरुष.अर्थेन जीयते ॥२|४|१७॥
prAktana:_adyatanena_Azu puruSa~arthena jIyate ||2|4|17||
यत्नवद्भिर् दृढ.अभ्यासैः प्रज्ञा.उत्साह.समन्वितैः ।
yatnavadbhi:_dRDha~abhyAsai: prajJA-utsAha-samanvitai: |
मेरवो ऽपि निगीर्यन्ते का_एव प्राक्.पौरुषे कथा ॥२|४|१८॥
merava:_api ni.gIryante kA_eva prAk.pauruSe kathA ||2|4|18||
शास्त्र.नियन्त्रित.पौरुष-परमा पुरुषस्य पुरुषता या स्यात् ।
zAstra-niyantrita-pauruSa-paramA puruSasya puruSatA yA syAt |
अभिमत.फल-भर.सिद्ध्यैर् भवति हि सा_एव_अन्यथा त्व् अनर्थाय ॥२|४|१९॥
abhimata-phala-bhara-siddhyair_bhavati hi sA_eva_anyathA tu_an.arthAya ||2|4|19||
कस्यांचित् स्वयम् आत्म-दुःस्थिति.वशात् पुंसो दशायाम् शनैर्
kasyAMcit svayam Atma-du:sthiti-vazAt puMsa:_dazAyAm zanair
अग्ङुल्य्.अग्र.निपीडितैक-चुलुकाद् आवाप-बिन्दुर् बहुः ।
agGuli-agra-nipIDita~eka-culukAt_AvApa-bindu:_bahu: |
कस्यांचिज्_जल-राशि-पर्वत.पुर.द्वीपा.अन्तर्.आली-कृता
kasyAMcit_jala-rAzi-parvata-pura-dvIpA~antar-AlI-kRtA
भर्तव्य.उचित.संविभाग-करणे पृथ्वी न पृथ्वी भवेत् ॥२|४|२०॥
bhartavya~ucita-saMvibhAga-karaNe pRthvI na pRthvI bhavet ||2|4|20||
||
A NOTE ON PAURUSHA.PERSONAL.EFFORT
*pauruSa is a most interesting concept:
not unique to yv/FM, it receives far greater stress here, I think,
than anywhere else in the saMskRta philosophical literature.
in MBh and elsewhere it has the sense of heroic "manliness".
etymologically the term is derived from puruSa,
a पुर्-उष "pur-uSa", a "City-dweller", as distinguished from a Townsman.
the Townsman was a rustic, like the young kRSNa's cowboys.
the City-dweller dwelt in the shadow of the court,
and imitated its refined saMskRtic manners.
philosophically the term is part of the dyad
*prakRti & *puruSha, the primal Matter & Person.
in the Samskrta Epics *pauruSha suggests the European notion of Chivalry.
but here our text speaks particularly of the hard work of yoga,
rather than mere "civility".
I read pauruSha as "Personal Effort", but generally do not translate the word,
taking it as a technical term, Paurusha.
In this Canto, Paurusha is opposed directly to the notion of daiva.Fate,
the intervention of the divine,
about which Râma has already expressed contempt in Canto 1.26,
and of which much more will be said in later Cantos.
Here in the tenth couplet below, vasiShTha is equally blunt:
'
'As for that dupe of dull dimwits
which they call Fate,
there's no such thing.''
oॐm
FM.2.4
on
Paurusha
Personal Effort
VASISHTHA told Râma—
सौम्य_अम्बुत्वे तरङ्गत्वे सलिलस्य_अम्बुता यथा ।
saumya_ambutve taraGgatve salilasya_ambutA yathA |
समा_एव_अब्धाव् तथा_अदेह.सदेह.मुनि.मुक्तता ॥२|४|१॥
samA_eva_abdhau tathA_a.deha.sa.deha=muni.muktatA ||2|4|1||
स.देहा वास्त्व् अ.देहा वा मुक्तता विषये न च ।
sa.dehA vA_astu_a.dehA vA muktatA viSaye na ca |
अन्.आस्वादित.भोगस्य कुतो भोज्य.अनुभूतयः ॥२|४|२॥
an.AsvAdita.bhogasya kuta:_bhojya.anubhUtaya: ||2|4|1.2||
.
the water in the wave is, at last, just water:
likewise, the freedom of the bodiless muni
is not different from that of the embodied
...
because
—embodied or disembodied—
freedom is not found in the sense.objects, which give no enjoyment.
What pleasure is there for you to enjoy?
*#.tva = .ity / #.tA = .ness
.
saumya_ambutve taraGgatve salilasya_ambutA yathA | samA_eva_abdhau tathA_a.deha.sa.deha=muni.muktatA sa.dehA vA_astu_a.dehA vA muktatA viSaye na ca | an.AsvAdita.bhogasya kuta:_bhojya.anubhUtaya:
.
saumya_ambutve taraGgatve salila
ambutA yathA
samA_eva_abdhau tathA
a.deha.sa.deha=muni.muktatA
sa.dehA vA_astu_a.dehA vA
muktatA viSaya
an.AsvAdita.bhogasya kutas
bhojya.anubhUti
.
saumya, . dear boy, whin . ambutva.liquidity, effective waterness.e whin taraGgatva.rolling.waviness.e of salila.flowing/surging.sya_ambutA.Affective Waterness – *#.tva = .ity / #.tA = .ness yathA – as samA_eva . the same as in . abdhi.lake/pond.au . tathA.thus/in.that.way is a.deha.sa.deha=muni.muktatA . the state of Quiet.Freedom
.
sv. .. whatever be the external appearance of the liberated sage,
his wisdom remains unchanged.
*vlm.p.1. vasiShTha said:—I know, gentle Râma, that liberation of the soul is the same whether in its embodied or disembodied state, just like seawater and its waves are the same liquid substance.
*vlm.p.2 Liberation, whether of embodied or disembodied spirits, consists in their detachment from the objects of sense. Hence the soul unattached to sensual gratification is liberated, having no idea of objects of the senses.
जीवन्मुक्तम् मुनि.श्रेष्ठम् केवलम् हि पदर्थवत् ।
jIvan.muktam muni.zreSTham kevalam hi padarthavat |
पश्यामः पुरतो न_अस्य पुनर् विघ्नो ऽन्तराशयम् ॥२|४|३॥
pazyAma: purata:_na_asya punar vighna:_antarAzayam ||2|4|3||
.
we see before us here the best of Munis,
Vyâsa the Profuse
:
he
is a Living Freeman,
for we see
the Fulness has substance in him,
his inner state is no obstacle to him
.
jIvanmukta.m muni.inspired/silent.Muni.zreSTha.m kevalam.entirely/alone hi.for/since padArtha.word.meaning/thing.vat.like/-ful | pazyaamas puratas na.no/not asya.of.this.one/his/its punar.again vighna: antar.within/inner.Azaya.resting.place/abode/seat of feelings and thots.m
.
jIvanmukta
zreSTha
pazyAmas
puratas
vighna
.
*Murty. We are looking at Vyasa only as a physical entity.
*sv. ... whatever the external appearance of the liberated sage, his wisdom remains unchanged.
*vlm.p.3 We see before us the living liberated sage (Vyâsa the Profuse) as an embodied person, yet we have no doubt of the detachment of his inner soul from this body.
सदेह.अदेह.मुक्तानाम् भेदः को बोध.रूपिणाम् ।
sa.deha.a.deha=muktAnAm bheda: ka:_bodha.rUpiNAm |
यदेव_अम्बु.तरङ्गत्वे सौम्यत्वे ऽपि तदेव तत् ॥२|४|४॥
yadeva_ambu.taraGgatve saumyatve_api tadeva tat ||2|4|4||
.
for those who are formed from Wisdom
where is the difference between freedom embodied o&r lacking it
?
water is water,
surging o&r calm
!
of/for the sa.with.deha.x.adeha=mukta.anAm bheda: kas.?who/which bodha.realizing/awaking\blossoming.rUpi.embodied\handsome.NAm yadeva ambu.taraGga.tva.-ity(function).e saumya.tva.-ity(function).e api.tho/even tadeva -*tat.that/That eva.only/indeed //tadA.then iva.like/as.if tat.it/he/that
.
deha
adeha
mukta
bheda
rUpi
yadeva
ambu
taraGga
saumya
tadeva
.
*vlm.p.4 The difference between embodied and disembodied souls, when they are equally enlightened and liberated, is like that of the seawater in its calm and billowy states.
न मनाग् अपि भेदो ऽस्ति सदेह.अदेह.मुक्तयोः ।
na manAk_api bheda:_asti sa.deha.a.deha.muktayo: |
स.स्पन्दो ऽप्य्_अथवा_अस्पन्दो वायुर् एव यथा_अनिलः ॥२|४|५॥
sa.spanda:_api_athavA_aspanda:_vAyu:_eva yathA_anila: ||2|4|5||
.
there is no difference
between the embodied and bodiless Freemen
.
whether the wind blows
or it dies,
it is still only air
.
na.no/not manAk.a.bit api.tho/even bheda.breach/division/ interruption/bursting/difference/cleft/vagina:_asti.existing/being sa.with.deha.body.adeha.bodiless=mukti.freeing/liberation.ayo: sa.with.spanda.vibrant.energy:_api.tho/even athavA.otherwise_aspanda.nonvibrant: vAyu.Air/wind:_eva.indeed\only/very yathA.as/when_anila.wind:
.
*vlm.p.5 There is no more difference between liberation in the body and without the body than there is between the air in motion and at rest.
स.देहा वा वि.देहा वा मुक्तता न प्रमा.आस्पदम् ।
sa.dehA vA vi.dehA vA muktatA na pramA.Aspadam |
अस्माकम् अपि तस्य_अस्ति स्व.एकता_अस्त्य् अविभागिनी ॥२|४|६॥
asmAkam api tasya_asti sva.ekatA_asti_a.vibhAginI ||2|4|6||
.
embodied or disembodied,
the liberated state has not two sorts
.
what's for the one
is for the other
.
unity has no distinctions
.
sa.deha.a vA videha.a vA mukta.tA na pramA.Aspada.m asmAkam api tasya asti sva.ekatA asti a.vibhAgi.nI
.
*vlm.p.6 Liberation, whether with or without the body, produces unselfishness. We have lost our selfishness ever since we have come to the knowledge of an undivided unity.
तस्मात् प्रकृतम् एव_इदम् शृणु श्रवण.भूषणम् ।
tasmAt prakRtam eva_idam zRNu zravaNa.bhUSaNam |
मया_उपदिश्यमानम् त्वम् ज्ञानम् अज्ञ.अन्ध्य.नाशनम् ॥२|४|७॥
mayA_upadizyamAnam tvam jJAnam ajJa.andhya.nAzanam ||2|4|7||
.
so
listen
to this teaching as I explain it to you
for it is beautiful to hear
Wisdom that ends the blindness of the ignorant
.
tasmAt prakRtam eva_idam zRNu zravaNa.bhUSaNam mayA_upadiszyamAnam tvam jJAnam ajJa.andhya.nAzanam
.
*vlm.p.7 Therefore attend to the true doctrine that I am going to deliver to you, which will be a jewel to your ears as it will dispel the darkness of ignorance.
सर्वम् एव_इह हि सदा संसारे रघुनन्दन ।
sarvam eva_iha hi sadA saMsAre raghunandana |
सम्यक्.प्रयुक्तात् सर्वेण पौरुषात् सम्.अवाप्यते ॥२|४|८॥
samyak.prayuktAt sarveNa pauruSAt sam.avApyate ||2|4|8||
.
Darling of the Raghu Clan,
anything in this present Samsâra.Convolution can be had by anyone,
by means of properly employed Personal Effort
.
sarvam eva_iha hi sadA saMsAre raghunandana samyak.prayuktAt sarveNa pauruSAt sam.avApyate
.
*vlm.p.8 Know, O son of Raghu, that everything in this world is obtainable by our efforts being properly employed.
इह हि_इन्दोर् इव_उदेति शीतल.आह्लादनम् हृदि ।
iha hi_indo:_iva_udeti zItala.AhlAdanam hRdi |
परिस्पन्द.फल.प्राप्तौ पौरुषाद् एव न_अन्यतः ॥२|४|९॥
parispanda.phala.prAptau pauruSAt_eva na_anyata: ||2|4|9||
.
it's like the rising of the moon, cool and delightful to the heart
.
we can attain the fruit we seek
thru pauruSa.Personal.Effort
not otherwise
.
iha hi_indo:_iva_udeti zItala.AhlAdanam hRdi parispanda.x.phala.prAptau pauruSAt_eva na_anyata:
.
*vwv.151/9. Only on the attainment of reward by much action through human effort here, there arises in the heart, cool delight like that of the moon; not from another (cause).
*vlm.p.9 This knowledge — that there is no other way to gain results except but by our efforts — rises like the moon in the human mind and sheds its cooling and delightful influence to the heart.
पौरुषम् स्पन्द.फलवद् दृष्टम् प्रत्यक्ष.तो न यत् ।
pauruSam spanda.phalavat_dRSTam pratyakSa.ta:_na yat |
कल्पितम् मोहितैर् मन्दैर् दैवम् किम्चिन् न विद्यते ॥२|४|१०॥
kalpitam mohitai:_mandai:_daivam kiMcit_na vidyate ||2|4|10||
.
this vibrant fruitfulness of Paurusha
is something for your personal experience
.
imagined by deluded dimwits is
what they call
Fate
there's no such thing
!
pauruSam spanda.phalavat dRSTam pratyakSa.to na yat kalpitam mohitai:_mandai: daivam kiMcit_na vidyate
.
*vlm.p.10 It will become evident that we see the results of our efforts, and that nothing comes from what the dull and mistaken call chance or fate.
साध्व्.उपदिष्ट.मार्गेण यन् मनोऽङ्ग.विचेष्टितम् ।
sAdhu.upadiSTa.mArgeNa yat_mana:aGga.viceSTitam |
तत् पौरुषम् तत् स.फलम् अन्यद् उन्मत्त.चेष्टितम् ॥२|४|११॥
tat pauruSam tat sa.phalam anyat_unmatta.ceSTitam ||2|4|11||
.
on the path that the Sâdhus teach
let Mind and Body struggle
there
:
that
is pauruSa, that bears fruit,
otherwise, it's a fool's folly
.
sAdhu.upadiSTa.mArgeNa yat_mana:*Gga.viceSTitam | tat pauruSam tat sa.phalam anyat_unmatta.ceSTitam
.
*AS. Whatever activities are carried out by the mind and the body by following the advice of good people (sAdhUpadiSTamArgeNa) are the true pauruSa, the rest are simply wild acts. * The word Sadhu brings up the image of an ash covered mendicant, but here it has the more general meaning of a good person . a sajjana. The main point is that energetic brave acts are pauruSa, provided they can be considered proper by good people.
*jd. I don't translate sAdhu for this reason. I see its root as >साध् sAdh rather than >अस् as / सत् sat, with its common meaning of "propriety".
*vlm.p.11 An effort, when directed according to the counsel and conduct of the good in the exercise of the action of the body and mind, is attended with success. Otherwise it is as vain as the freak of a madman.
यो यम् अर्थम् प्रार्थयते तद् अर्थम् च_ईहते क्रमात् ।
ya:_yam artham prArthayate tat_artham ca_Ihate kramAt |
अवश्यम् स तम् आप्नोति न चेद् अर्धान् निवर्तते ॥२|४|१२॥
avazyam sa* tam Apnoti na cet_ardhAn nivartate ||2|4|12||
.
whoever seeks his goal, if he will earnestly go after it
—unless he gives.up half.way.thru—
will certainly attain the goal he seeks
.
yo yam artham prArthayate tat_artham ca_Ihate kramAt avazyam sa tam Apnoti na cet_ardhAn_nivartate
.
*vlm.p.12 Thus he who hopes to acquire riches and perseveres in its acquisition surely succeeds in gaining them, or else he stops short midway.
पौरुषेण प्रयत्नेन त्रैलोक्य.ऐश्वर्य.सुन्दराम् ।
pauruSeNa prayatnena trailokya.aizvarya.sundarAm |
कश्चित् प्राणि.विशेषो हि शक्रताम् सम्.उपागतः ॥२|४|१३॥
ka:cit_prANi.vizeSa:_hi zakratAm samupAgata: ||2|4|13||
.
by Personal Effort
as Lord and Master of the three worlds
some living being has attained the state of Mighty.Indra
.
pauruSeNa prayatnena trailokya.aizvarya.sundarAm kaz.cit_prANi.vizeSo hi zakratAm sam.upAgata:
.
*vlm.p.13. It was by means of their efforts that some particular persons have obtained the paramount dominion of indra over the three worlds.
पौरुषेण_एव यत्नेन सहस.अम्भो.रुह.आस्पदम् ।
pauruSeNa_eva yatnena sahasa.ambha:.ruha.Aspadam |
कश्चिद् एव चिद्.उल्लासो ब्रह्मताम् अधितिष्ठति ॥२|४|१४॥
kaz.cit_eva cit.ullAsa:_brahmatAm adhitiSThati ||2|4|14||
.
by Personal Effort alone
someone abides with the Lotus.born
in the Brahman.Immensity, the radiance of Consciousness
.
pauruSeNa_eva yatnena sahasa.ambha:ruha.Aspadam kaz.cit_eva cit.ullAsa:
brahmatAm adhitiSThati
.
*vlm.p.14 It is by effort that one attains the rank of the lotus.born (brahma), and some by effort even gain the inner joy of the state of brahma.
सारेण पुरुष.अर्थेन स्वेन_एव गरुड.ध्वजः ।
sAreNa puruSa.arthena svena_eva garuDa.dhvaja: |
कश्.चिद् एव पुमान् एव पुरुष.उत्तमताम् गतः ॥२|४|१५॥
ka:cit_eva pumAn eva puruSa.uttamatAm gata: ||2|4|15||
.
some human.being has become the eagle.bannered viSNu,
who has attained the highest goal,
who has become the Supreme Person
.
sAreNa puruSa.arthena svena_eva garuDa.dhvaja: |
ka:cit_eva pumAn eva – whoever, even Human .
puruSa.uttamatAm gata: . gone to the Highest Personality
.
sAreNa puruSa.artha
svena_eva garuDa.dhvaja
ka:cit_eva pumAn
puruSa.uttamatAm gata
.
*vlm.p.15 It is by virtue of effort that somebody becomes the best among men, even as he who bears the flag of the eagle (viSNu among the gods).
पौरुषेण_एव यत्नेन ललना.वलित.आकृतिः ।
pauruSeNa_eva yatnena lalanA.valita.AkRti: |
शरीरी कश्चिद् एव_इह गतश् चन्द्र.अर्ध.चूडताम् ॥२|४|१६॥
zarIrI kaz.cit_eva_iha gata:_candra.ardha.cUDatAm ||2|4|16||
.
by Personal Effort alone
some have attained to ziva.hood,
united with his shakti and wearing the half.moon for a crown
.
pauruSeNa_eva yatnena lalanA.valita.AkRti: zarIrI kaz.cit_eva_iha gata:_candra.ardha.cUDatAm
.
*vlm.p.16 It was by the exertion of one’s efforts that some succeeded to obtain the form of Shiva accompanied by his female power and adorned by the crescent moon as his crest.
प्राक्तनम् च_ईहिकम् चेति द्वि.विधम् विद्धि पौरुषम् ।
prAktanam ca_Ihikam ca_iti dvi.vidham viddhi pauruSam |
प्राक्तनो_अद्यतनेन_आशु पुरुष.अर्थेन जीयते ॥२|४|१७॥
prAktana:_adyatanena_Azu puruSa.arthena jIyate ||2|4|17||
.
Personal Effort is twofold
:
past
and present.
By present effort the previous Personal Goals* are to be won
.
prAktanam ca_Ihikam ca_iti dvi.vidham viddhi pauruSam prAktana:_adyatanena_Azu puruSa.arthena jIyate
.
* the four पुरुषार्थ.puruSa.artha Personal Goals are काम.kAma Desire, अर्थ.artha wealth/power, धर्म.dharma.Justice, and मोक्ष mokSa.Freedom Freedom. अर्थ.artha has many senses, from wealth to political power; and धर्म.dharma is commonly translated according to the bias of the translator, as Morality, Social Order, and the like.
*vlm.p.17 Know our actions to be of two kinds, namely those of former and present lives. Know that the acts of the present life generally supersede those of the past.
यत्नवद्भिर् दृढ.अभ्यासैः प्रज्ञा.उत्साह.समन्वितैः ।
yatnavadbhi:_dRDha.abhyAsai: prajJA.utsAha.samanvitai: |
मेरवो ऽपि निगीर्यन्ते का_एव प्राक्.पौरुषे कथा ॥२|४|१८॥
merava:_api ni.gIryante kA_eva prAk.pauruSe kathA ||2|4|18||
.
by effortful hard practice and energic understanding
mountains as huge as meru
crumble
.
what then of prior pauruSa
?
yatnavadbhi:_dRDha.abhyAsai: prajJA.utsAha.samanvitai: | merava:_api ni.gIryante kA_eva prAk.pauruSe kathA
.
*AS. With sustained effort and practice, accompanied by intelligence and enthusiasm, even the great mountains like Meru are broken up by (humans); what to say of prior pauruSa (it has no chance!) *The AB commentary suggests that this is a point against the doubt that "since the prior pauruSa has had a long time to develop, wouldn't it be hard to overcome?" The response is that the new tools are more potent.
*vlm.p.18 Know also that energy joined with constant practice and supported by wisdom and some stimulating force is able to break down Mount Meru and the demerits of acts in men’s former lives.
शास्त्र.नियन्त्रित.पौरुष.परमा पुरुषस्य पुरुषता या स्यात् ।
zAstra.niyantrita.pauruSa.paramA puruSasya puruSatA yA syAt |
अभिमत.फल.भर.सिद्ध्यैर् भवति हि सा_एव_अन्यथा त्व् अनर्थाय ॥२|४|१९॥
abhimata.phala.bhara.siddhyair_bhavati hi sA_eva_anyathA tu_an.arthAya ||2|4|19||
.
perfected pauruSha,
when it is governed by the shAstra Teaching,
is the Person.hood of a Person,
a siddhi.Power that bears its wanted fruit
.
but yet
when it is evoked by fools foolishly,
it is fruitless
.
zAstra.niyantrita.pauruSa.paramA puruSasya puruSatA yA syAt | abhimata.phala.bhara.siddhyai bhavati hi sA_eva_anyathA tv_an.arthAya
.
*vlm.p.19 The exertions of a man proceeding from his good efforts and countenanced by the law lead to his success, or else they either go for nothing or turn to his disadvantage.
कस्यांचित् स्वयम् आत्म.दुःस्थिति.वशात् पुंसो दशायाम् शनैर्
kasyAMcit svayam Atma.du:sthiti.vazAt puMsa:_dazAyAm zanair
अग्ङुल्य्.अग्र.निपीडितैक.चुलुकाद् आवाप.बिन्दुर् बहुः ।
agGuli.agra.nipIDita.eka.culukAt_AvApa.bindu:_bahu: |
कस्यांचिज्_जल.राशि.पर्वत.पुर.द्वीपा.अन्तर्.आली.कृता
kasyAMcit_jala.rAzi.parvata.pura.dvIpA.antar.AlI.kRtA
भर्तव्य.उचित.संविभाग.करणे पृथ्वी न पृथ्वी भवेत् ॥२|४|२०॥
bhartavya.ucita.saMvibhAga.karaNe pRthvI na pRthvI bhavet ||2|4|20||
.
sometimes
an old man
in a shaky condition
on account of his time of life
can hardly scoop.up a handful of water
without splashing it all away
.
sometimes
a man of a like age
rules over a vast sea.bound land with great mountains and cities, because of his deeds
:
this wide earth is not too wide for him
.
kasyAMcit svayam Atma.du:sthiti.vazAt puMsa:_dazAyAm zanair agGuli.agra.nipIDita.eka.culukAt_AvApa.bindu:_bahu: | kasyAMcit_jala.rAzi.parvata.pura.dvIpA.antar.AlI.kRtA bhartavya.ucita.saMvibhAga.karaNe pRthvI na pRthvI bhavet
.
*vlm.p.20 A man laid up in a state of disability is unable to twist his figure to hold a little water in the hollow of his palm to drink. Meanwhile there is another who (by his well.directed efforts) gets possession of seas, islands, mountains and cities for himself, supports all his dependents and relations, and does not think this earth too great for him.
.
oॐm
.
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM.2.5 TWO RAMS 1.FB28-29 .z32
https://www.dropbox.com/s/b7k0zpr1vqi54yz/fm2005%201.fb28-29%20TWO%20RAMS%20.z32.docx?dl=0
FM.2.1-FM.20 end
https://www.dropbox.com/s/rorsxibdl42oarv/FM.2.1-FM.20%20%20end.docx?dl=0
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
--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/a64f757c-4937-4a9f-b35e-271765b6c90d%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.