fm3099 1.sp20 The Jungle .z44 .v16

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Sep 21, 2016, 10:08:30 PM9/21/16
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fm3099 1.sp20 The Jungle .z44 .v16

https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20-21%20The%20Jungle%20.z44.docx?dl=0

 

 

 

work in progress .v16  

work in progress v.15

 

 

 

oॐm

 

 

|

v

 

 

http://srimadbhagavatam.org/images/caligraphy.gif

 

 

THE JUNGLE

 

 

 

 

rAma asked

—

.

का_असौ महाटवी ब्रह्मन् कदा दृष्टा कथम् मया ।

के च ते पुरुषास् तत्र किम् तत्-कर्तुम् कृतोद्यमा: ॥१॥

kA_asau mahATavI brahman kadA dRSTA katham mayA |

ke ca te puruSAs tatra kim tat-kartum kRtodyamA: ||

1||

what is this great jungle, *brAhmaNa?

&

when was it seen & how

by me

?

&

who are the people there

&

what are the things that they do

?

 

 

vasiShTha said

—

.

रघुनाथ महाबाहो शृणु वक्ष्यामि ते_अखिलम् ।

न सा महातवी राम दूरे नैव च ते नरा: ॥२॥

raghunAtha mahAbAho zRNu vakSyAmi te_akhilam |

na sA mahAtavI rAma dUre naiva ca te narA: ||

2||

Lord of the Clan of raghu the Swift,

long.armed Master Archer,

pay attention

!

I'll tell you everything,

rAma

.

that great wilderness

is

not far away,

&

neither are those people

.

 

या इयम् संसार-पदवी गम्भीरा_अपार-कोटरा ।

ताम् ताम् शून्याम् विकाराढ्याम् विद्धि राम महाटवीम् ॥३॥

yA iyam samsAra-padavI gambhIrA_apAra-koTarA |

tAm tAm zUnyAm vikArADhyAm viddhi rAma mahATavIm ||

3||

(that) which is this *sam.sAra Path,

this deep

boundless cave

is

that shUnya.Void

a ripening transformation

know,

_rAma,

as the Great Jungle.

~vlm. ... the great desert ...

 

 

विचार-आलोकलभ्येयम् यदा_एकेन_एव वस्तुना ।

पूर्णा न_अन्येन संयुक्ता केवला_इव तदा_एव सा ॥४॥

vicAra-Aloka-labhyA_iyam yadA_ekena_eva vastunA |

pUrNA na_anyena samyuktA kevalA_iva tadA_eva sA ||4||

the Jungle can be brought to light by Enquiry

when

with one only substance

it is full,

not with.another but as everything-altogether,

then indeed it is so.

~vlm.4. The true reality is obtainable by the light of reason only, and by the knowledge of one object alone. This one is full without its union with any other, it is one and only by itself.

~vlm.4 True reality is obtainable only by the light of reason, and only by the knowledge of one object. This one is full without union with any other. It is one and only by itself.

 

 

तत्र ये ते महाकारा: पुरुषा: प्रभ्रमन्ति हि ।

मनांसि तानि विद्धि त्वम् दुःखे निपतितान्य्_अलम् ॥५॥

tatra ye te mahAkArA: puruSA: prabhramanti hi |

manAMsi tAni viddhi tvam du:khe nipatitAny_alam ||5||

*jd.5 -

tatra ye te mahAkArA: puruSA: prabhramanti hi - x =

manAMsi tAni viddhi tvam du:khe nipatitAny_alam – x.

~vlm.5 The big bodied men you saw wandering, they are the minds of men bound to the miseries of the world.

there

is where

the Giant people wander about.

You should know these Minds are headed for trouble soon enough.

 

द्रष्टा यो_अयम् अहम् तेषाम् स.विवेको महामते ।

विवेकेन मया तानि दृष्टान्य्_अन्येन न_अनघ ॥६॥

draSTA yo_ayam aham teSam sa.viveko mahAmate |

vivekena mayA tAni dRSTAny_anyena na_anagha ||6||

The Seer who saw this is this

'I'

among those with viveka.Discernment.

Yes,

my clever boy,

it was by my Discernment

that there were those perceptions there,

and not somebody else's,

little guy.

~vlm.6 Their observer was Reason personified as myself. Only I by my guiding reason and no other person could discern the folly of their minds.

~~AS. Also, I would change seer to observer,

since the word seer in English seems to have developed a sense of "predictor"

rather than just the one who sees. 

jd. I prefer the capitalized "Seer" or "Perceiver",

capitalized as a Technical Term.

The root >dRz carries the double sense of observing and understanding,

like Eng. 'see' in "I see the jungle" and "I see what you mean".

Indeed, one can see both senses in "I see a typo"!]

 

मया तान्य्_एव बोध्यन्ते विवेकेन मनांसि हि । सततम् सु.प्रकाशेन कमलानि_इव भानुना ॥७॥

mayA tAny_eva bodhyante vivekena manAMsi hi | satatam su.prakAzena kamalAni_iva bhAnunA ||7||

.

yes

by me they were awakened

thru viveka.Discernment

in their Minds

all-glorious with light

like flowers in the sun

.

~vlm. It is my business to awaken drowsy minds to the light of reason...

 

 

मत्.प्रबोधम् समासाद्य मत्.प्रसादान्_महामते ।

मनांसि कानि.चित्_तानि गतान्य्_उपशमात्_परम् ॥८॥

mat.prabodham samAsAdya mat.prasAdAn_mahAmate |

manAMsi kAni.cit_tAni gatAny_upazamAt_param ||8||

having attained my awakening,

with my blessing,

clever boy,

in their Minds,

whoever,

they are gone

to the final stage,

following upashama.Subsidence.

~vlm.8 My counsels have prevailed on some minds and hearts that have received them with attention, and they have turned away from earthly troubles to the way of true contentment and tranquility.

~AS. O intelligent one (Rama), having acquired my knowledge (mat.prabodham samAsAdya) by my blessing (mat.prasAdAt), some of those minds (kAni.cit tAni manAMsi) have reached the final stage (param gatAni) by becoming peaceful (upazamAt)?

 

कानि.चिन्_न_अभिनन्दन्ति माम् विवेकम् विमोहत: ।

मत्.तिरस्कार-वशत: कूपेष्व्_एव पतन्त्य्_अत: ॥९॥

kAni.cin_na_abhinandanti mAm vivekam vimohata: |

mat.tiraskAra-vazata: kUpeSv_eva patanty_ata: ||9||

however there are some

who do not approve of me or my Discernment

because of their delusion.

Because of their disdainin

they end.up falling into a well.

~vlm.9 But there were others who paid no attention to my lectures because of their great ignorance. They fell down into the pit after I scolded them with reproofs and rebukes.

~AS. Some, in their confusion, do not recognize me as viveka (i.e. do not recognize me as wise), and so by ignoring me, they only fall down in the wells.

 

 

ये ते_अन्ध-कूपा गहना नरकास्_ते रघूद्वह ।

कदली-कानन यानि संप्रविष्टानि तानि तु ॥१०॥

ye te_andha-kUpA gahanA narakAs_te raghUdvaha |

kadalI-kAnana yAni sampraviSTAni tAni tu ||10||

Those blind.wells

are deep hells,

best of the *raghu.s,

but the plantain groves

yAni sampraviSTAni tAni tu -

~vlm.10. Those deep and dark pits were no other than the pits of hell and the plantain groves of which I have told you, were the gardens of Paradise.

~sv.10 8-13 This wisdom is accepted by some and rejected by others, who continue to suffer.

 

 

स्वर्ग-एक-रसिकानि त्वम् मनांसि ज्ञातुम्_अर्हसि ।

svarga-eka-rasikAni tvam manAMsi jJAtum_arhasi |

प्रविष्टान्य्_अन्ध-कूप-अन्तर्-निर्गतानि न यानि तु ॥११॥

praviSTAny_andha-kUpa-antar-nirgatAni na yAni tu ||11||

.

svarga-eka-rasikAni tvam  - ... x =

manAMsi jJAtum_arhasi  - x =

praviSTAni  - x =

andha-kUpa-antar

from which there is no getting.out

.

vlm.11. Know these to be the seats of those minds which long for heavenly joys, and the dark pits to be the abode of hellish hearts, which can never get their release from those darksome dungeons.

~AS. The first line is joined with the previous verse as you guessed. arhasi does not always translate as "deserve". [~jd: "ought" = >arth—note how "ought" sounds like <arth>.] I would translate: You should know that those minds that got into the banana groves are only enjoying the heaven. The second line starts something new continued in verse 12. Those who have entered the deep blind caves and have not gotten out, those have severe sins (mahApAtakayuktAni tAni cittAni rAghava). These are the permanent residents of hells. It goes on to describe the permanent residents of heaven in verse 12-13.
~sv. This wisdom is accepted by some and rejected by others, who continue to suffer.

 

 

महा-पातक-युक्तानि तानि चित्तानि राघव । कदली-कानन-स्थानि निर्गतानि न यानि तु ॥१२॥

mahA-pAtaka-yuktAni tAni cittAni rAghava | kadalI-kAnana-sthAni nirgatAni na yAni tu ||12||

.

they're ripe, rAghava, for a great.downfall

:

those affective minds

are lost

in a banana grove from which there is no getting.out

.

 

पुण्य-संभार-युक्तानि तानि चित्तानि राघव । करञ्ज-वन=यातानि निर्गतानि न यानि तु ॥१३॥

puNya-sambhAra-yuktAni tAni cittAni rAghava | karaJja-vana=yAtAni nirgatAni na yAni tu ||13||

.

they're ripe, rAghava, for Pious Acts

those affective minds

have got

into a bramble.bush from which there is no getting.out

.

~sv. This wisdom is accepted by some and rejected by others, who continue to suffer.

~vlm.13. Those which having fallen into the Karanja thickets, were unable to extricate themselves from the thorns; know them to be the minds of men, that are entangled in the snares of the world.

 

 

तानि मानुष्य-जानानि चित्तानि रघुनन्दन ।

कानि.चित्_संप्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥१४॥

tAni mAnuSya-jAnAni cittAni raghunandana |

kAni.cit_samprabuddhAni tatra muktAni bandhanAt ||14||

tAni mAnuSya-jAnAni cittAni -

raghunandana -

kAni.cit_samprabuddhAni -

tatra muktAni bandhanAt -

~sv.14 They who accept it are enlightened.

~vlm.14. Some minds which were enlightened with the knowledge of truth, got released from the snares; but the unenlightened are bound to repeated transmigrations in different births.

 

 

कानि.चिद्_बहु-रूपानि योनेर्_योनिम् विशन्ति हि ।

मनांसि तानि तिष्ठन्ति निपतन्त्य्_उत्पतन्ति च ॥१५॥

kAni.cid_bahu-rUpAni yoner_yonim vizanti hi |

manAMsi tAni tiSThanti nipatanty_utpatanti ca ||15||

kAni.cit bahu-rUpAni – as for those with many forms

yone: yonim vizanti hi – they move from womb to womb –

tAni manAMsi– those minds –

tiSThanti nipatanti ca utpatanti – they stand and fall and rise again

~sv.15 The person with thousands of arms is the mind with countless manifestations.

~vlm.15. The souls which are subjected to metempsychosis, have their rise and fall in repetition, from higher to lower births, and the vice-versa likewise.

 

 

यत्.तत्_करञ-गहनम् तत्_कलत्र-रसम् विदु: ।

दुःख-कण्टक-संबाधम् मानुष्यम् विविधा-एषणम् ॥१६॥

yat.tat_karaJa-gahanam tat_kalatra-rasam vidu: |

du:kha-kaNTaka-sambAdham mAnuSyam vividhA-eSaNam ||16||

yat.tat_karaJa-gahanam tat_kalatra-rasam vidu: |

du:kha-kaNTaka-sambAdham mAnuSyam vividhA-eSaNam ||16||

yat.tat_karaJa-gahanam -

tat_kalatra-rasam vidu: -

du:kha-kaNTaka-sambAdham mAnuSyam vividha-eSaNam -

~sv.16-17 This mind punishes itself by its own latent tendencies and restlessly wanders in this world.

~vlm.16. The thick thicket of Karanja brambles, represents the bonds of conjugal and family relations; they are the source of various human desires, which are springs of all other woe, difficulty and dangers.

 

करञ्ज-गहनम् यानि प्रविष्टानि मनांसि तु ।

मानुष्य्_एतानि जातानि तत्र_एव रसिकानि च ॥१७॥

karaJja-gahanam yAni praviSTAni manAMsi tu |

mAnuSy_etAni jAtAni tatra_eva rasikAni ca ||17||

karaJja-gahanam yAni praviSTAni manAMsi tu |

mAnuSy_etAni jAtAni tatra_eva rasikAni ca ||17||

karaJja-gahanam -

yAni praviSTAni manAMsi tu -

mAnuSi -

etAni jAtAni -

tatra_eva rasikAni ca -

~sv.16-17 This mind punishes itself by its own latent tendencies and restlessly wanders in this world.

~vlm.17. The minds that have been confined in the Karanja bushes are those, that are repeatedly born in human bodies, and are repeatedly entangled into domestic attachments from which all other animals are quite at large.

 

 

कदली-काननम् यत्_तच्_छशाङ्क.कर-शीतलम् ।

तन्_मनो-ह्लादन.करम् स्वर्गम् विद्धि रघूद्वह ॥१८॥

kadalI-kAnanam yat_tac_chazAGka.kara-zItalam |

tan_mano-hlAdana.karam svargam viddhi raghUdvaha ||

18||

the plantain jungle,

its coolness made of moonbeams, refreshing to the Mind

—

know it to be _indra's svarga*Heaven ,

rAma

.

*jd.8 - kadalI-kAnanam yat – what is the plantain jungle = tat_zazAGka.kara-zItalam – that moon.made=coolness =  tan_manas.hlAdana.karam – that Mind-refreshment.making = svargam viddhi – know to be svarga*Heaven = raghUdvaha – best of the *raghu.s.

~sv.18 The blind well in the story is hell and the banana grove is heaven.

~vlm.18. O support of Raghu's race! the plantain grove which I told you was cooling with moonbeams; know the same to be the refreshing arbour of heaven, which gives delight to the soul.

 

 

कानि.चित्_पुण्य-भूतेन तपसा धारणा-आत्मना ।

धारयन्ति शरीराणि संस्थितान्य्_उदितान्य्_अपि ॥१९॥

kAni.cit_puNya-bhUtena tapasA dhAraNA-AtmanA |

dhArayanti zarIrANi samsthitAny_uditAny_api ||19||

kAni.cit puNya-bhUtena t-

apasA dhAraNAtmanA -

dhArayanti -

zarIrANi samsthitAny uditAny api -

VA. some bodies are exhalted being held by self-abiding, tapas-doing good beings. ~~AS. 
Some bodies are sustained by auspicious meditative tapas (dhAraNAtmanA tapasA), is fixed state (samsthitAni) even in an exalted state. This is an instance of someone who could be liberated from the body and reach the ultimate stage, but chooses to hold the body in a fixed state. The AB commentary cites examples of the saprarSi or planets etc.
~sv.19 The dense jungle of thorny bush is the life of a worldly man, with the numerous thorns of wife, children, wealth, etc. hurting him all the time.

~vlm.19. Those persons are placed here, who have their bodies fraught with virtuous deeds and edified by persevering devotion and austerities, and whose souls are elevated above others.

 

यैर्_अहम् पुंभिर्_अ.बुधैर् बुद्धि-चित्त=तिरस्.कृत: ।

तैर्_मनोभिर्_अन्-आत्म.ज्ञै: स्व.विवेकस्_तिरस्कृत: ॥२०॥

yair_aham puMbhir_a.budhair buddhi-citta=tiras.kRta: |

tair_manobhir_an-Atma.jJai: sva.vivekas_tiraskRta: ||20||

yat.tat_karaJa-gahanam -

tat_kalatra-rasam vidu: -

du:kha-kaNTaka-sambAdham mAnuSyam vividha-eSaNam -

~sv.16-17 This mind punishes itself by its own latent tendencies and restlessly wanders in this world.

~vlm.16. The thick thicket of Karanja brambles, represents the bonds of conjugal and family relations; they are the source of various human desires, which are springs of all other woe, difficulty and dangers.

yair_aham puMbhir_a.budhair buddhi-citta=tiras.kRta: |

tair_manobhir_an-Atma.jJai: sva.vivekas_tiraskRta: ||20||

yaiH_aham puMbhir_a.budhair – I, by/wi which unawakened people =

buddhi-citta=tiras.kRta: – Intellect-Affection=apart.made =

taiH_manobhi: – by those Minds – leaving only AhamkAra Egoity! =

an=Atma-jJai: = the non=Self-Knowers =

sva.vivekas_tiraskRta: – self-discernment is apart-made. -21-

~vlm.20. Those ignorant, thoughtless and unmindful men, that slighted my advice, were themselves slighted by their own minds, which were deprived of the knowledge of their own souls and of their reason.

~VA. by those unwise man without intellect and reasoning, which don’t know Self, whose mind is without self-discernment (“Aham” belongs to the next verse, aham asmi tvayA dRSTaH... AS-> By those ignorant men, I am reviled by emotion and determination (buddhi-citta-tiraskRtaH), their own viveka - discerning power has been discarded by them by their own minds. Thus, ignoring my advice is like ignoring your own best intuition.

त्वया दृष्टो त्व्_अनाष्टो_अस्मि त्वम् मे शत्रुर्_इति द्रुतम् ।

यद्_उक्तम् तद्.द्_हि चित्तेन गलता परिदेवितम् ॥२१॥

tvayA dRSTo tv_anASTo_asmi tvam me zatrur_iti drutam |

yad_uktam tad.d_hi cittena galatA paridevitam ||21||

tvayA dRSTo -

tu anASTo asmi -

tvam me zatrur iti drutam -

yad uktam -

tad-d hi cittena galatA paridevitam -

VA. “seeing you, I am utterly lost, you are my enemy”, - saying so, these minds were fallen and lamenting in sorrow. ~~AS. I agree, except tvayA dRSTo means seen by you and not seeing you. "You looked at me and I am devastated, you are my enemy" , so they swiftly said ... All these references come from 3098 where the humans were reviling the visible God. The "I" here is that God and Vasishtha has explained that he is that God of the story.
~sv.22 22-24 Then it weeps and wails in distress.

~vlm.21. Those who told me, "we are undone at your sight, and you are our greatest enemy"; were demented fools, and melting away with their lamentations (for having disregarded my counsels).

~sv.21 Even when the light of wisdom shines on the life of the deluded mind, it foolishly rejects it, considering that that wisdom is its enemy.

 

 

रुदितम् यन्_महाक्रन्दम् पुंसा ब्रह्माशु राघव ।

तद्_भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥२२॥

ruditam yan_mahAkrandam puMsA brahmAzu rAghava |

tad_bhoga.jAlam tyajatA manasA rodanam kRtam ||22||

ruditam -

yat -

mahAkrandam puMsA brahma Azu rAghava -

tad-

bhoga.jAlam tyajatA manasA rodanam kRtam -

~sv.22-23-24 Then it weeps and wails in distress.

~vlm.22. Those who were loudly wailing, and let fall a flood of tears in their weeping; were men who bitterly deplored in their minds for being snatched from the snare of pleasures, to which they had been so fondly attached.

 

अर्ध-प्राप्त-विवेकस्य न प्राप्तस्य_अमलम् पदम् ।

चेतसस्_त्यजतो भोगान्_परितापो भृशम् भवेत् ॥२३॥

ardha-prApta-vivekasya na prAptasya_amalam padam |

cetasas_tyajato bhogAn_paritApo bhRzam bhavet ||23||

ardha-prApta-vivekasya – Someone of half-baked Viveka Discernment -

na prAptasya amalam padam – not having got the pure state -

cetasas_tyajata: bhogAn – having forsaken the pleasures of Awareness -

paritApa: bhRzam bhavet – becomes severely afflicted.

~sv.22-23-24 Then it weeps and wails in distress.

~vlm.23. Those having a little sense and reason, but not arriving to the pure knowledge of God; were bitterly complaining in their hearts, for being obliged to forsake their fond enjoyments of life.

 

रुदता_अङ्गानि दृष्टानि कारुण्येन_अवबोधिना ।

कष्टम्_एतानि संत्यज्य किम् प्रयामि_इति चेतसा ॥२४॥

rudatA_aGgAni dRSTAni kAruNyena_avabodhinA |

kaSTam_etAni samtyajya kim prayAmi_iti cetasA ||24||

rudatAGgAni dRSTAni kAruNyena avabodhinA -

kaSTam etAni samtyajya -

kim prayAmIti cetasA -

~VA. being awakened by compassion (mine), they were looking upon limbs and crying, “Oh, they have left them, I am lost!” - thinking so. ~~AS. kAruNya is their own and in this context it is self pity! There is no "awakening" involved either. By the crying ones, their own bodies were viewed with a sense of pity

 (kAruNya-avabodhinA), thinking (cetasA) "Alas, wher can I go by discarding these!"
~sv.22-23-24 Then it weeps and wails in distress.

~vlm.24. Those who came to their understanding, now wept over the pains which they had inflicted on their bodies, for the supportance of their families; and were grieved in their minds to leave behind the objects of their care, for whom they had taken such pains.

 

अर्ध-प्राप्त=विवेकस्य न प्राप्तस्य_अ-मलम् पदम् ।

चेतसस्_त्यजतो_अङ्गानि परितापो हि वर्धते ॥२५॥

ardha-prApta=vivekasya na prAptasya_a-malam padam |

cetasas_tyajato_aGgAni paritApo hi vardhate ||25||

ardha-prApta=vivekasya -

na prAptasya amalam padam -

cetasas_tyajata: aGgAni -

paritApas hi vardhate -

~AB. aGgAni sneha-lobhÂdIni ||

~sv.25 Sometimes, it experiences an imperfect awakening, and it renounces the pleasures of the world without proper understanding — such renunciation itself proves to be a great source of sorrow.

~vlm.25. The minds that had some light of reason, and had not yet arrived to divine knowledge, were still sorrowing for having to leave behind their own bodies, wherein they had their late abode.

 

 

हसितम् तु यद्_आनन्दि पुंसा मद्.अवबोधत: ।

परिप्राप्त-विवेकेन तत्_तुष्टम् राम चेतसा ॥२६॥

hasitam tu yad_Anandi puMsA mad.avabodhata: |

pariprApta-vivekena tat_tuSTam rAma cetasA ||26||

hasitam tu -

yad_Anandi puMsA mad.avabodhata: |

pariprApta-vivekena

tat_tuSTam rAma cetasA -

~sv.26 But, when such renunciation arises out of the fullness of understanding, ...

~vlm.26. Those who smiled in the cheerfulness of their hearts, were men who had come to the light of reason; and it was their reason which gave consolation to their hearts.

 

 

परिप्राप्त-विवेकस्य त्यक्त-संसार-संस्थिते: ।

चेतसस्_त्यजतो रूपम्_आनन्दो हि विवर्धते ॥२७॥

pariprApta-vivekasya tyakta-samsAra-samsthite: |

cetasas_tyajato rUpam_Anando hi vivardhate ||27||

pariprApta-vivekasya -

tyakta-samsAra-samsthite: -  

cetasa:_tyajata: rUpam_Ananda: hi vivardhate ||27||

~sv.27 ... of wisdom born of enquiry into the nature of the mind, the renunciation leads to supreme bliss.

~vlm.27. The reasonable soul that is removed from its bondage of the world, exults with joy in its mind, to find itself liberated from the cares of life.

 

 

हसता_अङ्गानि दृष्टानि पुंसा: यानि_उपहासत: ।

तानि दृष्टानि मनसा विप्रलम्भ-पदानि ह ॥२८॥

hasatA_aGgAni dRSTAni puMsA: yAni_upahAsata: |

tAni dRSTAni manasA vipralambha-padAni ha ||28||

hasatA

aGgAni dRSTAni puMsA

yAni_upahAsata:

tAni dRSTAni

manasA

vipralambha-padAni ha

~vlm.28. Those men who laughed to scorn their battered and shattered bodies, were glad to think in their minds, how they got rid of the confines of their bodies and limbs, the accomplices of their actions.

~sv.28 Such a mind may even look at its own past notions of pleasure with puzzlement.

 

मिथ्या-विकल्प-रचितैर्_विप्रलभम्_अहो चिरम् ।

इत्य्_अङ्गान्य्_उपहासेन दृष्टानि स्वानि चेतसा ॥२९॥

mithyA-vikalpa-racitair_vipralabham_aho ciram |

ity_aGgAny_upahAsena dRSTAni svAni cetasA ||29||

mithyA-vikalpa-racitai: -

vipralabham_aho ciram -

iti_aGgAni_upahAsena -

dRSTAni svAni cetasA -

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.29. Those who laughed with scorn to see the falling members of their bodies, were glad to think in their minds, that they were no better than instruments to their various labours in the world.

 

मन: प्राप्त-विवेकम् हि विश्रान्तम् वितते पदे ।

प्राक्तनादीनता-धरम् हसन्_पश्यति दूरत: ॥३०॥

mana: prApta-vivekam hi vizrAntam vitate pade |

prAktanAdInatA-dharam hasan_pazyati dUrata: ||30||

mana: prApta-vivekam hi vizrAntam -

vitate pade -

prAktana-AdIna.tA-dharam -

hasan_pazyati dUrata: -

~AB. prAktinyA AdinatAyA AdhAram Alambanam niSayajAtam | dUrata: asaGga-AtmAsamsparzitayA i.y. < Comm.

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.30. Those who had come to the light of reason, and had found their rest in the supreme state of felicity, looked down with scorn upon the former abodes of their meanness from a distance.

 

 

यद्_असौ समवष्टभ्य मया पृष्ट: प्रयत्नत: ।

तद्_विवेको बलाच्_चित्तम्_आदत्त इति दर्शितम् ॥३१॥

yad_asau samavaSTabhya mayA pRSTa: prayatnata: |

tad_viveko balAc_cittam_Adatta iti darzitam ||31||

yad_asau samavaSTabhya -

mayA pRSTa: prayatnata: -

tad_viveka: balAt_cittam -

Adatta iti darzitam -

~AB. asau prAgukta: puruSa: | Adatte viSTabhnAti < Comm.

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.31. The man who was stopped by me on his way and asked with concern (about what he was going to do); was made to understand how the power of wisdom, could outbrave the desperate.

 

यद्_अङ्गानि विशीर्णानि गतान्य्_अन्तर्धिम्_अग्रत: ।

तच्_चित्तेन विनार्थाशा शाम्यतीति प्रदर्शितम् ॥३२॥

yad_aGgAni vizIrNAni gatAny_antardhim_agrata: |

tac_cittena vinArthAzA zAmyatIti pradarzitam ||32||

yat_aGgAni vizIrNAni – What were the ruined limbs -

gatAni_antardhim_agrata: – went to disappearance before them -

tat_cittena vinA arthAzA zAmyati iti pradarzitam -

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.32. The weakened limbs, that gradually disappeared from sight, meant the subjection of the members of the body, under the control of the mind, that is freed from its venality of riches.

 

सहस्र=नेत्र-हस्तत्वम् यत्_पुंस: परिवर्णितम् ।

तद्_अनन्त-आकृतित्वम् हि चेतस: परिदर्शितम् ॥३३॥

sahasra=netra-hastatvam yat_puMsa: parivarNitam |

tad_ananta-AkRtitvam hi cetasa: paridarzitam ||33||

sahasra=netra-hastatvam -

yat -

puMsa: parivarNitam -

tad -

ananta-AkRtitvam hi -

cetasa: paridarzitam -

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.33. The man that is represented with a thousand arms and eyes, is a symbol of the covetous mind, which looks to and longs after everything, and wants to grasp all things, as with so many hands. (The ambition of Alexander is described to count the spheres, and grasp the earth and heaven in his arms).

 

यदात्मनि प्रहारौघै: पुमान्_प्रहरति स्वयम् ।

तत्.तत्_कु.कल्पना-घातै: प्रहरत्य्_आत्मनो मन: ॥३४॥

yadAtmani prahAraughai: pumAn_praharati svayam |

tat.tat_ku.kalpanA-ghAtai: praharaty_Atmano mana: ||34||

yadAtmani prahAra-oghai: -

pumAn_praharati svayam -

tat.tat_ku.kalpanA-ghAtai: -

praharati_Atmana: mana: -

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.34. The man that was striking himself with his blows, meant the torments which a man inflicts on his own mind, by the strokes of his anxieties and cares.

 

पलायते यत्_पुरुष: स्वात्मन: प्रहरन्_स्वयम् ।

स्व.वासना-प्रहारेभ्यस्_तन्_मन: प्रपलायते ॥३५॥

palAyate yat_puruSa: svAtmana: praharan_svayam |

sva.vAsanA-prahArebhyas_tan_mana: prapalAyate ||35||

palAyate yat_puruSa: – The man who runs away -

sva.Atmana: praharan_svayam – he is running from his self himself -

sva.vAsanA-prahArebhya: – from the strokes of his own vAsanAs -

tan_mana: prapalAyate – he is running from his Mind.

~sv.29-30-31-32-33-34-35 Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

~vlm.35. The man who had been running away with striking hard blows upon his body, signified how the mind runs all about, being lashed at every moment by the strokes of his insatiate desires.

 

 

स्वयम् प्रहरति स्वान्तम् स्वयम्_एव स्वया_इच्छया ।

पलायते स्वयम् च_एव पश्याज्ञान-विजृम्भितम् ॥३६॥

svayam praharati svAntam svayam_eva svayA_icchayA |

palAyate svayam ca_eva pazyAjJAna-vijRmbhitam ||36||

svayam praharati svAntam -

svayam_eva svayA icchayA -

palAyate svayam ca_eva -

pazya ajJAna-vijRmbhitam -

~sv.36 Behold the play of ignorance! which makes one hurt oneself out of one's own volition; and which makes one run hither and thither in meaningless panic.

~vlm.36. The man that afflicts himself by his own desires, and then flies to this way and that, signifies his fool-heartedness to hunt after everything, and be a runaway from himself.

 

स्व.वासना_उपतप्तानि सर्वाण्य्_एव मनांसि हि ।

स्वयम्_एव पलायन्ते गन्तुम् युक्तानि तत्_पदम् ॥३७॥

sva.vAsanA_upataptAni sarvANy_eva manAMsi hi |

svayam_eva palAyante gantum yuktAni tat_padam ||37||

sva.vAsanA-upataptAni sarvANi_eva manAMsi hi – All those whose Minds are afflicted by their own vAsanAs -

svayam_eva palAyante – are running from themselves -

gantum yuktAni tat_padam – intent on going to That State.

~sv.37 Though the light of self-knowledge shines in every heart, yet one wanders in this world driven by one's own latent desires.

~vlm.37. Thus every man being harassed by his ceaseless desires, pants in his mind to fly to his Maker, and set his heart to yoga meditation.

 

 

यद्_इदम् पतितम् दुःखम् तत्_तनोति स्वयम् मन: ।

स्वयम्_एव_अति.खिन्नम् तु पुनस्_तस्मात्_पलायते ॥३८॥

yad_idam patitam du:kham tat_tanoti svayam mana: |

svayam_eva_ati.khinnam tu punas_tasmAt_palAyate ||38||

yad_idam patitam du:kham -

tat_tanoti svayam mana: -

svayam_eva atikhinnam tu -

punaH_tasmAt_palAyate -

~sv.38 And, the mind itself intensifies this sorrow and goads one to go round in circles.

~vlm.38. All these ceaseless woes are the making of one's own mind, which being worried at last by its incessant anxieties, strives to retire from them, to find its final repose in yoga.

 

 

संकल्प-वासना.जालै: स्वयम्_आयाति बन्धनम् ।

samkalpa-vAsanA.jAlai: svayam_AyAti bandhanam |

मनो लालामयैर्_जालै: कोश.कार-कृमिर्_यथा ॥३९॥

mano lAlAmayair_jAlai: koza.kAra-kRmir_yathA ||39||

.

because.of a net of conceptual vAsanA.Traces

Urself comes to bondage

:

Mind's like

the net of its secretions that the silkworm makes into

a cool cocoon

.

~sv.39-40 By its own whims and fancies, thoughts and hopes, it binds itself.

~vlm.39. The mind is entrapped in the net of its own wishes, as the silk worm is entwined in the cocoon by the thread of its own making.

 

 

यथा_अन्-अर्थम्_अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA_an-artham_avApnoti tathA krIDati caJcalam |

भावि-दुःखम्_अपश्यन्_स्वम् दुर्.लीलाभिर्_इव_अर्धक: ॥४०॥

bhAvi-du:kham_apazyan_svam dur.lIlAbhir_iva_ardhaka: ||40||

.

yathA anartham_avApnoti  - x =

tathA krIDati caJcalam   - x +

bhAvi-du:kham_apazyan_svam  - x =

dur.lIlAbhir_iva ardhaka: ...  - x.

~sv.39-40 By its own whims and fancies, thoughts and hopes, it binds itself.

~vlm.40. The more is the mind of man afflicted by troubles, the more busily is it employed in its foibles; just as a boy indulges himself in his playfulness, unmindful of the evils waiting upon it.

 

अपश्यन्_काष्ठ-रन्ध्र.स्थ-वृषम्_आक्रमनम् यथा ।

apazyan_kASTha-randhra.stha-vRSam_Akramanam yathA |

कील_उत्पटी कपिर्_दुःखम्_एति_इदम् हि तथा मन: ॥४१॥

kIla_utpaTI kapir_du:kham_eti_idam hi tathA mana: ||41||

.

...    

apazyan_kASTha-randhra.stha-vRSam  - x =

Akramanam yathA  - x +

kIla-utpaTI  - x =

kapir_du:kham_eti  - the tawny monkey became sorry =

idam hi tathA mana:  - Mind is just like that.  

~sv.41 When it is visited by sorrow it despairs and becomes restless.

~vlm.41. The mind of man is in the same plight as that of the foolish ape; which in striving to pull out the peg of a half split timber, lost its life by the smashing of its testes in the crevice. (See the story of the ape and its pulling the peg in the Hitopadesa and its Persian version of the Anvarsoheli).

#kIl – to bind -> #kIla: #kIlaka: #kIliMkA - a pointed piece of wood; peg, bolt, wedge, etc.

पट् #paT - to split -> #utpaT - ud-paT - Caus. *utpATayati - to tear up or out, pluck, pull out, break out `Mn. paJcat. &c. • to draw out (a sword from its scabbard) • to open (the eyes &c.) `KSS. &c. • to root up, eradicate, extirpate • to drive away, banish, dethrone `R. &c.: Pass. of the Caus. *utpATyate - to be cleft • to part asunder, split +

#paT -> #utpaT -> #utpaTin  

 

 

चिर-पालनया च_एव चिर-भावनया तथा ।

अभ्यासात् तुच्छताम् एत्य न भूय: परिशोचति ॥४२॥

cira-pAlanayA ca_eva cira-bhAvanayA tathA | abhyAsAt tucchatAm etya na bhUya: parizocati ||42||

.

cira-pAlanayA ca_eva -

cira-bhAvanayA tathA -

abhyAsAt  - thru practice  

tucchatAm etya -

na bhUya: parizocati nothing more to grieve about.

~VA. only by long practices of keeping the mind in check and teaching it, not by short practice, its sorrow is ending. ~~AS. I don't know where you got "not by short practice". The meaning is: By holding on to (cirapAlanayA) the disregard (tucchatA) for the world, and by long developing it (cirabhAvanayA) and by practicing it (abhyAsAt ) , one perfects it and never again feels sorrow.

~sv.42 When one who gains wisdom preserves it for a long time and persists in the practice of enquiry, he does not experience sorrow.

~vlm.42. No flight can release the mind, unless it is practised to resignation, restrained from its other pursuits, and constrained to the continued practice of pious meditation, which can only relieve its sorrows.

 

मनः-प्रमादाद् वर्धन्ते दुःखानि गिरि-कूटवत् ।

तद्-वशाद् एव नश्यन्ति सूर्यस्य अग्रे हिमम् यथा ॥४३॥

mana:pramAdAd vardhante du:khAni giri-kUTavat | tad-vazAd eva nazyanti sUryasya agre himam yathA ||43||

.

mana:pramAdAd – From the wantonness of Manas Mind —

vardhante du:khAni – sorrows increase/grow —

giri-kUTavat – like mountain-tops —

tad-vazAd eva nazyanti – but by force of That they are destroyed —

sUryasya agre himam yathA – like snow under the sun.

~sv.43 An uncontrolled mind is the source of sorrow; ...

~vlm.43. It is the misjudgment of the mind, that is the cause of accumulated woes, which increase in height as the peak of a mount; so it is the government of the mind which melts our woes, like the hoarfrost under sunbeams.

~vwv.691/43 Sufferings increase like the peak of a mountain on account of the inattention (or carelessness) of the mind. They perish through its power alone, as snow (melts) in the presence of the sun.

Because-of the wantonness of

Manas Mind, your sorrows arise

as high as mountain-tops. By force

of That they are destroyed, melting-

away like snow beneath the sun. -43-

 

 

यावज् जीवम् अनिन्द्यया च रमते शास्त्रार्थ-संजातया

yAvaj jIvam anindyayA ca ramate zAstrArtha-samjAtayA

तुल्यम् वासनया मनो हि मुनिवन् मौनेन रागादिषु ।

tulyam vAsanayA mano hi munivan maunena rAgAdiSu |

पश्चात् पावन-पावनम् पदम् अजम् तत्-प्राप्य तच्-छीतलम्

pazcAt pAvana-pAvanam padam ajam tat-prApya tac-chItalam

तत्-संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व् अपि ॥४४॥

tat-samsthena na zocyate punar alam puMsA mahApatsv api

||44||

*jd.44 –

for as long as it lives

blamelessly

it enjoys

thru the embodied meaning of the shAstra*s

equally

thru vAsanA*Conditioning =

manas hi – since manas*Mind =

munivan maunena – like a Silent*muni =

rAga-AdiSu – among the passing passions =

pazcAt – afterwards =

pAvana-pAvanam -  constantly purifying =

padam ajam – unborn state =

tat-prApya  - that obtainable/suitable =

tat-zItalam – that coolth =

tat-samsthena – w/ that-belonging  =

na zocyate punar alam = it is not grieved ever again =

puMsA – by a Human =

mahApatsu api – even in catastrophes.

~~AS. As long as one is alive, one should one should live it (life) like a Muni, quietly and with only blameless desire (anindyayA vAsanayA) towards enjoyment (rAgAdiSu) arising out of the scriptures. Thereafter, having reached that cool place, the state of the unborn, holiest of the holy, after which one does not feel any sorrow even in great calamities.

* The point being made is that as long as one is living, some desires are bound to hang around. One should make sure that they are as clean as possible and sanctioned by the scriptures. Then there is nothing to fear, once you reach the final state.

~VA. as long as you live, enjoy your food??? and strive for shastras, restrain vasanas??? and in passions etc by being silent be wise one; later, achieving great state of lotusborn Brahma, wind-purified coolness, staying there, man does not grieves again even in great roads (of samsara).

~sv.44... when it is thoroughly understood, the sorrow vanishes like mist at sunrise.

~vlm.44. Accustom your mind to the righteous ways pointed out by the sástras in all your life time. Restrain your appetites, and govern your passions, and observe the taciturnity of holy saints and sages. You will at last arrive to the holy state of holies, and rest under the cooling umbrage of holiness, and shall no more have to grieve under the calamities which betide all mankind.

जन् #jan -> #samjan -> #samjAta -adj.- born, produced, grown, arisen, become, appeared (often in comp. = "becoming, grown" • cf below) • passed, elapsed (as time). — s. kautuka — having curiosity roused, becoming curious • s. nidrA-pralaya one whose sleep has come to an end • s. nirveda grown despondent • s. pAza one who has become fettered by (comp) • s. lajja one who has become ashamed or embarrassed • s. vizrambha having confidence excited, becoming confident • s. vepathu trembling • samjaterSya becoming envious — y2019.006 —

*jd.44 – yAvat jIvam – and inasmuch.as _ > the Living.jIva = anindyayA – w/ the blameless -f.- = ca ramate – it enjoys = zAstra.artha-samjAtayA – w/ shAstra-meaning=arisen  = tulyam = _> likeness / equally = vAsanayA – w/ vAsanA*Conditioning = manas hi – since manas*Mind = munivan maunena – like a Silent*muni = rAga-AdiSu – among the passing passions = pazcAt – afterwards = pAvana-pAvanam -  constantly purifying = padam ajam – unborn state = tat-prApya  - that obtainable/suitable = tat-zItalam – that coolth = tat-samsthena – w/ that-belonging  = na zocyate punar alam = it is not grieved ever again = puMsA – by a Human = mahApatsu api – even in catastrophes.

 

 

 

 

 

oॐm

 

 

 

fm3099 1.sp20-21 The Jungle .z44.docx

Jiva Das

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Feb 26, 2021, 7:33:06 AM2/26/21
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FM.7.100-FM.7.149

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FM3099 THE JUNGLE 1.SP20-21 .z44

https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20.21%20The%20Jungle%20.z44.docx?dl=0

 

FM.3.99 THE JUNGLE 1.SP20-21

सर्ग ३.९९

राम* उवाच ।

rAma* uvAca |

का_असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।

kA_asau mahATavI, brahman, kadA dRSTA katham mayA |

के च ते पुरुषस् तत्र किम् तत्.कर्तुम् कृत.उद्यमाः ॥३।९९।१॥

ke ca te puruSA: tatra kim tat.kartum kRta.udyamA: ||3|99|1||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।

raghu.nAtha, mahA.bAho, zRNu vakSyAmi te_akhilam |

न सा महाटवी, राम, दूरे न_एव च ते नराः ॥३।९९।२॥

na sA mahATavI, rAma, dUre na_eva ca te narA: ||3|99|2||

या_इयम् संसार.पदवी गम्भीरा_अपार.कोटरा ।

yA_iyam saMsAra.padavI gambhIrA_apAra.koTarA |

ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥

tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||

विचार.आलोक.लभ्या_इयम् यदा_एकेन_एव वस्तुना ।

vicAra.Aloka.labhyA_iyam yadA_ekena_eva vastunA |

पूर्णा न_अन्येन संयुक्ता केवला_इव तदा_एव सा ॥३।९९।४॥

pUrNA na_anyena saMyuktA kevalA_iva tadA_eva sA ||3|99|4||

तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।

tatra ye te mahAkArA: puruSA: prabhramanti hi |

मनांसि तानि विद्धि त्वम् दुःखे निपतितानि_अलम् ॥३।९९।५॥

manAMsi tAni viddhi tvam du:khe nipatitAni_alam ||3|99|5||

द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।

draSTA ya: ayam aham teSAm sa.viveka: mahAmate |

विवेकेन मया तानि दृष्टान्य् अन्येन न_अनघ ॥३।९९।६॥

vivekena mayA tAni dRSTAni_anyena na,_anagha ||3|99|6||

मया तान्य्_एव बोध्यन्ते विवेकेन मनांसि हि ।

mayA tAni_eva bodhyante vivekena manAMsi hi |

सततम् सु.प्रकाशेन कमलान्य्_इव भानुना ॥३।९९।७॥

satatam su.prakAzena kamalAni_iva bhAnunA ||3|99|7||

मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।

mat.prabodham samAsAdya mat.prasAdAt_mahAmate |

मनांसि कानि चित्तानि गतान्य्_उपशमात् परम् ॥३।९९।८॥

manAMsi kAni cittAni gatAni_upazamAt param ||3|99|8||

कानिचिन् न_अभिनन्दन्ति माम् विवेकम् विमोहतः ।

kAni.cit na_abhinandanti mAm vivekam vimohata: |

मत्.तिरस्कार.वशतः कूपेष्व्_एव पतन्त्य्_अतः ॥३।९९।९॥

mat.tiraskAra.vazata: kUpeSu_eva patanti_ata: ||3|99|9||

ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।

ye te_andha.kUpA* gahanA* narakA: te, raghu.udvaha |

कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥

kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||

स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।

svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |

प्रविष्टान्य्_अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥

praviSTAni_andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||

महा.पातक.युक्तानि तानि चित्तानि, राघव ।

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥

kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||

पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।

puNya.sambhAra.yuktAni tAni cittAni, rAghava |

करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥

karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||

तानि मानुष्य.जानानि चित्तानि, रघुनन्दन ।

tAni mAnuSya.jAnAni cittAni, raghunandana |

कानिचित् सम्.प्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥३।९९।१४॥

kAnicit sam.prabuddhAni tatra muktAni bandhanAt ||3|99|14||

कानिचिद् बहु.रूपानि योनेर् योनिम् विशन्ति हि ।

kAni.cit bahu.rUpAni yone: yonim vizanti hi |

मनांसि तानि तिष्ठन्ति निपतन्त्य्_उत्पतन्ति च ॥३।९९।१५॥

manAMsi tAni tiSThanti nipatanti_utpatanti ca ||3|99|15||

यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।

yat tat karaJja.gahanam tat kalatra.rasam vidu: |

दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥

du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||

करञ्ज.गहनम् यानि प्रविष्टानि मनांसि तु ।

karaJja.gahanam yAni praviSTAni manAMsi tu |

मानुष्य्_एतानि जातानि तत्र_एव रसिकानि च ॥३।९९।१७॥

mAnuSi_etAni jAtAni tatra_eva rasikAni ca ||3|99|17||

कदली.काननम् यत् तत् शशाङ्क.कर.शीतलम् ।

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

तन्.मना ह्लादन.करम् स्वर्गम् विद्धि, रघु.उद्वह ॥३।९९।१८॥

tat.manA hlAdana.karam svargam viddhi, raghu.udvaha ||3|99|18||

कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।

kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |

धारयन्ति शरीराणि संस्थितान्य्_उदितान्य्_अपि ॥३।९९।१९॥

dhArayanti zarIrANi saMsthitAni_uditAni_api ||3|99|19||

यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।

yai: aham puMbhi: a.budhai:_buddhi.citta=tiras.kRta: |

यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥

tai: manobhi: an.Atma.jJai: sva.viveka:_tiraskRta: ||3|99|20||

त्वया दृष्टस्  त्व्_अनाष्टा* अस्मि त्वम् मे शत्रुर् इति द्रुतम् ।

tvayA dRSTa: tu_anASTA: asmi tvam me zatru:_iti drutam |

यद् उक्तम् तद्*धि चित्तेन गलता परिदेवितम् ॥३।९९।२१॥  

yat_uktam tat*hi cittena galatA pari.devitam ||3|99|21||

रुदितम् य nx महाक्रन्दम् पुंसा ब्र ह्माशु राघव ।

ruditam yat mahAkrandam puMsA brahma_Azu, rAghava |

तद् भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥३।९९।२२॥

tat bhoga.jAlam tyajatA manasA rodanam kRtam ||3|99|22||

अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य_अमलम् पदम् ।

ardha.prApta.vivekasya na prAptasya_amalam padam |

चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥

cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||

रुदता_अङ्गानि दृष्टानि कारुण्येन_अवबोधिना ।

rudatA_aGgAni dRSTAni kAruNyena_avabodhinA |

कष्टम् एतानि संत्यज्य किम् प्रयामि_इति चेतसा ॥३।९९।२४॥

kaSTam etAni saMtyajya kim prayAmi_iti cetasA ||3|99|24||

अर्ध.प्राप्त=विवेकस्य न प्राप्तस्य_अ.मलम् पदम् ।

ardha.prApta=vivekasya na prAptasya_a.malam padam |

चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते ॥३।९९।२५॥

cetasa: tyajata:_aGgAni paritApa: hi vardhate ||3|99|25||

हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।

hasitam tu yat Anandi puMsA mat.avabodhata: |

परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥

pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||

परिप्राप्त.विवेकस्य त्यक्त.संसार.संस्थितेः ।

pariprApta.vivekasya tyakta.saMsAra.saMsthite: |

चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते ॥३।९९।२७॥

cetasa:_ tyajata: rUpam Ananda: hi vivardhate ||3|99|27||

हसता_अङ्गानि दृष्टानि पुंसा यान्य्_उपहासतः ।

hasatA_aGgAni dRSTAni puMsA yAni_upa.hAsata: |

तानि दृष्टानि मनसा विप्रलम्भ.पदानि ह ॥३।९९।२८॥

tAni dRSTAni manasA vipralambha.padAni ha ||3|99|28||

मिथ्या.विकल्प.रचितैर् वि.प्रलभम् अहो चिरम् ।

mithyA.vikalpa.racitai: vi.pralabham aho ciram |

इत्य् अङ्गान्य्_उपहासेन दृष्टानि स्वानि चेतसा ॥३।९९।२९॥

iti_aGgAni_upahAsena dRSTAni svAni cetasA ||3|99|29||

मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।

mana: prApta.vivekam hi vizrAntam vitate pade |

प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥

prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||

यद् असौ सम्.अवष्टभ्य मया पृष्टः प्रयत्नतः ।

yat asau sam.avaSTabhya mayA pRSTa: prayatnata: |

तद् विवेको बलाच्_चित्तम् आदत्त* इति दर्शितम् ॥३।९९।३१॥

tat viveka:_balAt_cittam Adatta: iti darzitam ||3|99|31||

यद् अङ्गानि विशीर्णानि गतान्य्_अन्तर्धिम् अग्रतः ।

yat aGgAni vizIrNAni gatAni_antardhim agrata: |

तच् चित्तेन विना_अर्थ.आशा शाम्यति_इति प्रदर्शितम् ॥३।९९।३२॥

tat cittena vinA artha.AzA zAmyati_iti pradarzitam ||3|99|32||

सहस्र=नेत्र.हस्तत्वम् यत् पुंसः परिवर्णितम् ।

sahasra=netra.hastatvam yat puMsa: pari.varNitam |

तद् अनन्त.आकृतित्वम् हि चेतसः परिदर्शितम् ॥३।९९।३३॥

tat ananta.AkRtitvam hi cetasa: paridarzitam ||3|99|33||

यदात्मनि प्रहार.ओघैः पुमान् प्रहरति स्वयम् ।

yadAtmani prahAra.oghai: pumAn praharati svayam |

तत्.तत् कु.कल्पना.घातैः प्रहरत्य्_आत्मनो मनः ॥३।९९।३४॥

tat.tat ku.kalpanA.ghAtai: praharati_Atmana:_mana: ||3|99|34||

पलायते यत् पुरुषः स्वात्मनः प्रहरन् स्वयम् ।

palAyate yat puruSa: svAtmana: praharan svayam |

स्व.वासना.प्रहारेभ्यस्_तन्_मनः प्रपलायते ॥३।९९।३५॥

sva.vAsanA.prahArebhya: tat_mana: prapalAyate ||3|99|35||

स्वयम् प्रहरति स्वान्तम् स्वयम् एव स्वया_इच्छया ।

svayam praharati svAntam svayam eva svayA_icchayA |

पलायते स्वयम् चैव पश्य_अ.ज्ञान.विजृम्भितम् ॥३।९९।३६॥

palAyate svayam ca_eva pazya_a.jJAna.vijRmbhitam ||3|99|36||

स्व.वासना_उपतप्तानि सर्वाण्य्_एव मनांसि हि ।

sva.vAsanA_upataptAni sarvANi_eva manAMsi hi |

स्वयम् एव पलायन्ते गन्तुम् युक्तानि तत्.पदम् ॥३।९९।३७॥

svayam eva palAyante gantum yuktAni tat.padam ||3|99|37||

यद् इदम् पतितम् दुःखम् तत् तनोति स्वयम् मनः ।

yat idam patitam du:kham tat tanoti svayam mana: |

स्वयम् एव_अति.खिन्नम् तु पुनस् तस्मात् पलायते ॥३।९९।३८॥

svayam eva_ati.khinnam tu puna:_tasmAt palAyate ||3|99|38||

संकल्प.वासना.जालैः स्वयम् आयाति बन्धनम् ।

saMkalpa.vAsanA.jAlai: svayam AyAti bandhanam |

मनो लालामयैर् जालैः कोश.कार.कृमिर् यथा ॥३।९९।३९॥

mana: lAlAmayai: jAlai: koza.kAra.kRmi:_yathA ||3|99|39||

यथा_अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA_an.artham avApnoti tathA krIDati caJcalam |

भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव_अर्धकः ॥३।९९।४०॥

bhAvi.du:kham apazyan svam dur.lIlAbhi: iva_ardhaka: ||3|99|40||

अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।

apazyan kASTha.randhra.stha.vRSam Akramanam yathA |

कील_उत्पटी कपिर् दुःखम् एति_इदम् हि तथा मनः ॥३।९९।४१॥

kIla_utpaTI kapi: du:kham eti_idam hi tathA mana: ||3|99|41||

चिर.पालनया चैव चिर.भावनया तथा ।

cira.pAlanayA ca_eva cira.bhAvanayA tathA |

अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥

abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||

मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।

mana:pramAdAt_vardhante du:khAni giri.kUTavat |

तद् वशाद् एव नश्यन्ति सूर्यस्य_अग्रे हिमम् यथा ॥३।९९।४३॥

tat_vazAt eva nazyanti sUryasya_agre himam yathA ||3|99|43||

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat_jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA manA: hi muni.vat_maunena rAga.AdiSu |

पश्चात् पावन.पावनम् पदम् अजम् तत्.प्राप्य तच्*छी तलम्

pazcAt pAvana.pAvanam padam ajam tat.prApya tat_zItalam

तत्.संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व्_अपि ॥३।९९।४४॥

tat.saMsthena na zocyate punar alam puMsA mahApatsu_api ||3|99|44||

॥

 

oॐm

 

 

FM.3.99

 

THE JUNGLE

 

RÂMA said--

 

का_असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।

kA_asau mahATavI, brahman, kadA dRSTA katham mayA |

के च ते पुरुषस् तत्र किम् तत्-कर्तुम् कृत.उद्यमाः ॥३।९९।१॥

ke ca te puruSA: tatra kim tat-kartum kRta.udyamA: ||3|99|1||

.

what is this great jungle, Brâhmana?

&

when was it seen & how

by me

?

&

who are the people living there

&

what are the things that they do

?

kâ asau.this.yonder m./f. mahA.great.aTavI.forest/gaden, Brahmin, kadA.when/where dRSTa.seen/known/object/Percept.a katham.how? mayA.with/by.me | ke ca.and/also/too te.they/you puruSa.person.s.: tatra.there/then kim.!? tat.it/he/that.kartum kRta.udyamA:

.

kA

kadA dRSTA katham mayA |

ke

kartum kRta.udyamA:

.

*vlm.p.1. Râma said, "What is that great desert, sage? When did I see it and how did I come to know it? Who were those men and what were they doing?"

 

VASISHTHA said

 

रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।

raghu.nAtha, mahA.bAho, zRNu vakSyAmi te_akhilam |

न सा महाटवी, राम, दूरे न_एव च ते नराः ॥३।९९।२॥

na sA mahATavI, rAma, dUre na_eva ca te narA: ||3|99|2||

.

Lord Râghu, Master.Archer, Râma, pay attention!

I'll tell you all about that great wilderness

(which is not far away & neither are its people)

.

*vlm. ... That great desert is not distant or different from this wilderness of the world.

* na.no/not sA.she/it mahA.great.aTavI.forest/gaden.i . Râma, dUre na.no/not eva.indeed\only/very ca.and/also/too te.they/you nara.man/human.s.a:

 

या_इयम् संसार.पदवी गम्भीरा_अपार.कोटरा ।

yA_iyam saMsAra.padavI gambhIrA_apAra.koTarA |

ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥

tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||

.

(that) which is this *samsAra Path,

this deep

boundless cave

is

that shUnya.Void

a ripening transformation

know,

_rAma,

as the Great Jungle.

.

yA iyam.this.here saMsAra.padavi.i gambhIra.a apAra.koTara.hollow(tree)/cave.a | tAm.thm.her tAm.thm.her zUnya.am vikAra.change/disorder.ADhya.am viddhi.know! , Râma, mahA.great.aTavI.forest/gaden.m

.

yA

saMsAra

padavI

gambhIra

apAra

koTarA

.

*vlm.p.3 That which bears the name of the world is a deep and dark abyss in itself. Its hollowness is unfathomable and impassable. Its unreality appears as reality to the ignorant, and it is the great desert spoken of before.

 

विचार.आलोक.लभ्या_इयम् यदा_एकेन_एव वस्तुना ।

vicAra.Aloka.labhyA_iyam yadA_ekena_eva vastunA |

पूर्णा न_अन्येन संयुक्ता केवला_इव तदा_एव सा ॥३।९९।४॥

pUrNA na_anyena saMyuktA kevalA_iva tadA_eva sA ||3|99|4||

.

when the Jungle is brought to light by Enquiry

then it is full

with one only substance

without any connexion

like the wholeness of the universe

.

vicAra.Aloka.labhya.a_iyam.this.here yadA by.with the eka.only/one.ena_eva.indeed\only/very vastu.substance/reality.nA

pUrNa.full.a na.no/not by.with the anya.another/other.ena saMyukta.a . it is Fullness without Connexion with an other

kevala.total/sole.a_iva.like/as.if tadA.then/there_eva.indeed\only/very sA.she/it

.

vicAra

Aloka

labhya

saMyukta

.

*vlm.4. The true reality is obtainable by the light of reason only, and by the knowledge of one object alone. This one is full without its union with any other, it is one and only by itself.

 

तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।

tatra ye te mahAkArA: puruSA: prabhramanti hi |

मनांसि तानि विद्धि त्वम् दुःखे निपतितानि_अलम् ॥३।९९।५॥

manAMsi tAni viddhi tvam du:khe nipatitAni_alam ||3|99|5||

.

there

is where

the Giant people wander about.

You should know these Minds are headed for trouble soon enough

.

tatra.there/then ye.thz.which.those.who+ te.they/you mahA.great.aakaara.a: puruSa.person.a: prabhraman.ti hi.for/indeed manAMsi tAni viddhi.know! tvam du:kha.private.space/sky.e nipatita.ani alam

.

AkAra

prabhraman.ti

manAMsi

tAni

tvam

du:kha

nipatita

alam

.

*vlm.5 The big bodied men you saw wandering, they are the minds of men bound to the miseries of the world.

 

द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।

draSTA ya: ayam aham teSAm sa.viveka: mahAmate |

विवेकेन मया तानि दृष्टान्य् अन्येन न_अनघ ॥३।९९।६॥

vivekena mayA tAni dRSTAni_anyena na,_anagha ||3|99|6||

.

the Seer which is this "I"

with viveka.Discernment,

your clever thot,

by my Discernment were those perceptions there,

and not by another's,

dear boy

.

draSTa.a* yas.who/which ayam.this aham.I teSAm sa.with.viveka.Discernment/discrimination/analysis: mahAmati.e . viveka.Discernment/discrimination/analysis.ena maya.made.of tAni dRSTa.seen/known/object/Percept.ani anya.another/other.ena na.no/not,_anagha

.

draSTa.a*

teSAm

mahAmati

tAni

anagha

.

*vlm.6 Their observer was Reason personified as myself. Only I by my guiding reason and no other person could discern the folly of their minds.

*AS. Also, I would change seer to observer,

since the word seer in English seems to have developed a sense of "predictor"

rather than just the one who sees. 

*jd. since FM is a translation rather than interpretation

I prefer the capitalized "Seer" or "Perceiver", capitalized as a Technical Term.

the root >dRz carries the double sense of observing and understanding,

like Eng. 'see' in "I see the jungle" and "I see what you mean".

indeed, one can see both senses in "I see a typo"!

 

मया तान्य्_एव बोध्यन्ते विवेकेन मनांसि हि ।

mayA tAni_eva bodhyante vivekena manAMsi hi |

सततम् सु.प्रकाशेन कमलान्य्_इव भानुना ॥३।९९।७॥

satatam su.prakAzena kamalAni_iva bhAnunA ||3|99|7||

.

yes

by me they were awakened

thru viveka.Discernment

in their Minds

all.glorious with light

like flowers in the sun

.

maya.made.of tAni eva.indeed\only/very bodhyan.te viveka.Discernment/discrimination/analysis.ena manAMsi hi.for/since |

satatam.entirely su.good/very.prakAza.ena kamala.ani iva.like/as.if bhAnu.nA .

.

tAni

bodhyan.te

manAMsi

prakAza

kamala

bhAnu

.

*vlm. It is my business to awaken drowsy minds to the light of reason.

 

मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।

mat.prabodham samAsAdya mat.prasAdAt_mahAmate |

मनांसि कानि चित्तानि गतान्य्_उपशमात् परम् ॥३।९९।८॥

manAMsi kAni cittAni gatAni_upazamAt param ||3|99|8||

.

having attained my awakening,

with my blessing,

clever boy,

in their Minds,

whoever,

they are gone

to the final stage,

following upashama.Subsidence.

.

mat.my/mine.prabodha.m samAsAdya mat.my/mine.prasAda.an mahAmati.e |

manAMsi kAni citta.affected/conceptive.mind.ani / kAnicit tAni gata.having.gone.ani upazama.at param.next

.

*vlm.8 My counsels have prevailed on some minds and hearts that have received them with attention, and they have turned away from earthly troubles to the way of true contentment and tranquility.

.AS. O intelligent one (Rama), having acquired my knowledge (mat.prabodham samAsAdya) by my blessing (mat.prasAdAt), some of those minds (kAni.cit tAni manAMsi) have reached the final stage (param gatAni) by becoming peaceful (upazamAt)?

 

कानिचिन् न_अभिनन्दन्ति माम् विवेकम् विमोहतः ।

kAni.cit na_abhinandanti mAm vivekam vimohata: |

मत्.तिरस्कार.वशतः कूपेष्व्_एव पतन्त्य्_अतः ॥३।९९।९॥

mat.tiraskAra.vazata: kUpeSu_eva patanti_ata: ||3|99|9||

.

kAni.cit na_abhinandanti

mAm vivekam vimohata: |

mat.tiraskAra.vazata:

kUpeSu_eva patanti_ata: .

.

however there are some

who do not approve of me or my Discernment

because of their delusion.

Because of their disdainin

they end.up falling into a well.

*vlm.9 But there were others who paid no attention to my lectures because of their great ignorance. They fell down into the pit after I scolded them with reproofs and rebukes.

.AS. Some, in their confusion, do not recognize me as viveka (i.e. do not recognize me as wise), and so by ignoring me, they only fall down in the wells.

 

 

ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।

ye te_andha.kUpA* gahanA* narakA: te, raghu.udvaha |

कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥

kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||

.

ye te_andha.kUpA* gahanA*

narakA: te, raghUdvaha |

kadalI.kAnana* yAni

sampraviSTAni tAni tu .

.

those blind.wells

are deep hells,

best of the *raghu.s,

but the plantain groves

yAni sampraviSTAni tAni tu .

*vlm.10. Those deep and dark pits were no other than the pits of hell and the plantain groves of which I have told you, were the gardens of Paradise.

*sv.10 8.13 This wisdom is accepted by some and rejected by others, who continue to suffer.

 

स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।

svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |

प्रविष्टान्य्_अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥

praviSTAni_andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||

.

svarga.eka.rasikAni tvam . .

manAMsi jJAtum arhasi

praviSTAni

andha.kUpa.antar

from which there is no getting.out

.

vlm.11. Know these to be the seats of those minds which long for heavenly joys, and the dark pits to be the abode of hellish hearts, which can never get their release from those darksome dungeons.

.AS. The first line is joined with the previous verse as you guessed. arhasi does not always translate as "deserve". [.jd: "ought" >arth note how "ought" sounds like <arth>.] I would translate: You should know that those minds that got into the banana groves are only enjoying the heaven. The second line starts something new continued in verse 12. Those who have entered the deep blind caves and have not gotten out, those have severe sins (mahApAtakayuktAni tAni cittAni rAghava). These are the permanent residents of hells. It goes on to describe the permanent residents of heaven in verse 12.13.
*sv. This wisdom is accepted by some and rejected by others, who continue to suffer.

 

महा.पातक.युक्तानि तानि चित्तानि, राघव ।

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥

kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||

.

they're ripe, rAghava, for a great.downfall

:

those affective minds

are lost

in a banana grove from which there is no getting.out

.

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

kadalI.kAnana.sthAni nirgatAni na yAni tu

.

*vlm.p.12 Those who, having once entered the plantain grove and never come out, are the minds of the virtuous filled with all their virtues.

 

पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।

puNya.sambhAra.yuktAni tAni cittAni, rAghava |

करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥

karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||

.

puNya.sambhAra.yuktAni

tAni cittAni, rAghava |

karaJja.vana=yAtAni

nirgatAni na yAni tu .

.

they're ripe, rAghava, for Pious Acts

those affective minds

have got

into a bramble.bush from which there is no getting.out

.

*sv. This wisdom is accepted by some and rejected by others, who continue to suffer.

*vlm.13. Those which having fallen into the Karanja thickets, were unable to extricate themselves from the thorns; know them to be the minds of men, that are entangled in the snares of the world.

*vlm.p.13. Those who fell into karanja thickets and were unable to extricate themselves from the thorns are the minds of men entangled in the snares of the world.

 

तानि मानुष्य.जानानि चित्तानि, रघुनन्दन ।

tAni mAnuSya.jAnAni cittAni, raghunandana |

कानिचित् सम्.प्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥३।९९।१४॥

kAnicit sam.prabuddhAni tatra muktAni bandhanAt ||3|99|14||

.

tAni mAnuSya.jAnAni cittAni .

raghunandana .

kAni.cit_samprabuddhAni .

tatra muktAni bandhanAt .

*sv.14 They who accept it are enlightened.

*vlm.14. Some minds which were enlightened with the knowledge of truth, got released from the snares; but the unenlightened are bound to repeated transmigrations in different births.

*vlm.p.14 Some minds that were enlightened with the knowledge of truth got released from the snares, but the unenlightened are bound to repeated reincarnations.

 

कानिचिद् बहु.रूपानि योनेर् योनिम् विशन्ति हि ।

kAni.cit bahu.rUpAni yone: yonim vizanti hi |

मनांसि तानि तिष्ठन्ति निपतन्त्य्_उत्पतन्ति च ॥३।९९।१५॥

manAMsi tAni tiSThanti nipatanti_utpatanti ca ||3|99|15||

.

as for those with many forms

they move from womb to womb

:

those Minds stand and fall and rise again

.

kAni.cit bahu.rUpAni yone: yonim vizanti hi manAMsi tAni tiSThanti nipatanti_utpatanti ca

.

* kAni.cit bahu.rUpAni as for those with many forms . yone: yonim vizanti hi they move from womb to womb tAni manAMsi those minds tiSThanti nipatanti ca utpatanti they stand and fall and rise again

*sv.15 The person with thousands of arms {bahu.many, not bAhu.arm} is the mind with countless manifestations.

*vlm.p.15 Souls subject to rebirth have their repeated rises and falls, from higher to lower births, and likewise vice.versa.

 

यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।

yat tat karaJja.gahanam tat kalatra.rasam vidu: |

दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥

du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||

.

yat.what/which.+ tat.that.one . karaJja +gahana +m tat.that.one . kalatra +rasa +m vidu: + du:kha +kaNTaka +sambAdha +m

mAnuSya.human+m vividha.various+.eSaNa +m

.

*vlm.16. The thick thicket of Karanja brambles, represents the bonds of conjugal and family relations; they are the source of various human desires, which are springs of all other woe, difficulty and dangers.

 

करञ्ज.गहनम् यानि प्रविष्टानि मनांसि तु ।

karaJja.gahanam yAni praviSTAni manAMsi tu |

मानुष्य्_एतानि जातानि तत्र_एव रसिकानि च ॥३।९९।१७॥

mAnuSi_etAni jAtAni tatra_eva rasikAni ca ||3|99|17||

.

karaJja.gahanam

yAni praviSTAni manAMsi tu

mAnuSi

etAni jAtAni

tatra_eva rasikAni ca

*sv.16.17 This mind punishes itself by its own latent tendencies and restlessly wanders in this world.

*vlm.17. The minds that have been confined in the Karanja bushes are those, that are repeatedly born in human bodies, and are repeatedly entangled into domestic attachments from which all other animals are quite at large.

 

कदली.काननम् यत् तत् शशाङ्क.कर.शीतलम् ।

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

तन्.मना ह्लादन.करम् स्वर्गम् विद्धि, रघु.उद्वह ॥३।९९।१८॥

tat.manA hlAdana.karam svargam viddhi, raghu.udvaha ||3|99|18||

.

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

tat manA hlAdana.karam svargam viddhi, raghu.udvaha .

.

the plantain jungle,

its coolness made of moonbeams, refreshing to the Mind

 

know it to be indra's svarga*Heaven ,

rAma

.

*sv.18 The blind well in the story is hell and the banana grove is heaven.

*vlm.18. O support of Raghu's race! the plantain grove which I told you was cooling with moonbeams; know the same to be the refreshing arbour of heaven, which gives delight to the soul.

*jd.18 . kadalI.kAnanam yat what is the plantain jungle tat_zazAGka.kara.zItalam that moon.made=coolness tan_manas.hlAdana.karam that Mind.refreshment.making svargam viddhi know to be svarga*Heaven raghUdvaha best of the *raghu.s.

 

कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।

kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |

धारयन्ति शरीराणि संस्थितान्य्_उदितान्य्_अपि ॥३।९९।१९॥

dhArayanti zarIrANi saMsthitAni_uditAni_api ||3|99|19||

.

kAni.cit puNya.bhUtena t.

apasA dhAraNAtmanA .

dhArayanti .

zarIrANi saMsthitAny uditAny api .

VA. some bodies are exhalted being held by self.abiding, tapas.doing good beings. *AS. Some bodies are sustained by auspicious meditative tapas (dhAraNAtmanA tapasA), is fixed state (saMsthitAni) even in an exalted state. This is an instance of someone who could be liberated from the body and reach the ultimate stage, but chooses to hold the body in a fixed state. The AB commentary cites examples of the saprarSi or planets etc.
*sv.19 The dense jungle of thorny bush is the life of a worldly man, with the numerous thorns of wife, children, wealth, etc. hurting him all the time.

*vlm.19. Those persons are placed here, who have their bodies fraught with virtuous deeds and edified by persevering devotion and austerities, and whose souls are elevated above others.

 

यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।

yai: aham puMbhi: a.budhai:_buddhi.citta=tiras.kRta: |

यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥

tai: manobhi: an.Atma.jJai: sva.viveka:_tiraskRta: ||3|99|20||

.

yat.tat_karaJja.gahanam .

tat_kalatra.rasam vidu: .

du:kha.kaNTaka.sambAdham mAnuSyam vividha.eSaNam .

*sv.16.17 This mind punishes itself by its own latent tendencies and restlessly wanders in this world.

*vlm.16. The thick thicket of Karanja brambles, represents the bonds of conjugal and family relations; they are the source of various human desires, which are springs of all other woe, difficulty and dangers.

yai: aham puMbhi: a.budhair buddhi.citta=tiras.kRta: |

tai: manobhi: an.Atma.jJai: sva.viveka: tiraskRta: ||3|99|20||

yai: aham puMbhi: a.budhair I, by/wi which unawakened people

buddhi.citta=tiras.kRta: Intellect.Affection=apart.made

tai: manobhi: by those Minds leaving only AhamkAra Egoity!

an=Atma.jJai: the non=Self.Knowers

sva.viveka: tiraskRta: self.discernment is apart.made. .21.

*vlm.20. Those ignorant, thoughtless and unmindful men, that slighted my advice, were themselves slighted by their own minds, which were deprived of the knowledge of their own souls and of their reason.

*VA. by those unwise man without intellect and reasoning, which don’t know Self, whose mind is without self.discernment (“Aham” belongs to the next verse, aham asmi tvayA dRSTaH. AS. By those ignorant men, I am reviled by emotion and determination (buddhi.citta.tiraskRtaH), their own viveka . discerning power has been discarded by them by their own minds. Thus, ignoring my advice is like ignoring your own best intuition.
 

त्वया दृष्टस् त्व्_अनाष्टा* अस्मि त्वम् मे शत्रुर् इति द्रुतम् ।

tvayA dRSTa: tu_anASTA: asmi tvam me zatru:_iti drutam |

यद् उक्तम् तद्*धि चित्तेन गलता परिदेवितम् ॥३।९९।२१॥

yat_uktam tat*hi cittena galatA pari.devitam ||3|99|21||

.

tvayA dRSTo .

tu anASTo asmi .

tvam me zatrur iti drutam .

yad uktam .

tad.d hi cittena galatA paridevitam .

VA. “seeing you, I am utterly lost, you are my enemy”, . saying so, these minds were fallen and lamenting in sorrow. *AS. I agree, except tvayA dRSTo means seen by you and not seeing you. "You looked at me and I am devastated, you are my enemy" , so they swiftly said . All these references come from 3098 where the humans were reviling the visible God. The "I" here is that God and Vasishtha has explained that he is that God of the story.
*sv.22 22.24 Then it weeps and wails in distress.

*vlm.21. Those who told me, "we are undone at your sight, and you are our greatest enemy"; were demented fools, and melting away with their lamentations (for having disregarded my counsels).

*sv.21 Even when the light of wisdom shines on the life of the deluded mind, it foolishly rejects it, considering that that wisdom is its enemy.

 

रुदितम् य nx महाक्रन्दम् पुंसा ब्र ह्माशु राघव ।

ruditam yat mahAkrandam puMsA brahma_Azu, rAghava |

तद् भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥३।९९।२२॥

tat bhoga.jAlam tyajatA manasA rodanam kRtam ||3|99|22||

.

rudita +m yat + mahAkranda +m by/with puMs +A + brahma + Azu + Râghava tat.that.one .bhoga + jAla +m by/with tyajat +A mana +sA rodana +m kRta +m

.

*vlm.22. Those who were loudly wailing, and let fall a flood of tears in their weeping; were men who bitterly deplored in their minds for being snatched from the snare of pleasures, to which they had been so fondly attached.

 

अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य_अमलम् पदम् ।

ardha.prApta.vivekasya na prAptasya_amalam padam |

चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥

cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||

.

ardha.prApta.vivekasya Someone of half.baked Viveka Discernment .

na prAptasya amalam padam not having got the pure state .

cetasa: tyajata: bhogAn having forsaken the pleasures of Awareness .

paritApa: bhRzam bhavet becomes severely afflicted.

*sv.22.23.24 Then it weeps and wails in distress.

*vlm.23. Those having a little sense and reason, but not arriving to the pure knowledge of God; were bitterly complaining in their hearts, for being obliged to forsake their fond enjoyments of life.

 

रुदता_अङ्गानि दृष्टानि कारुण्येन_अवबोधिना ।

rudatA_aGgAni dRSTAni kAruNyena_avabodhinA |

कष्टम् एतानि संत्यज्य किम् प्रयामि_इति चेतसा ॥३।९९।२४॥

kaSTam etAni saMtyajya kim prayAmi_iti cetasA ||3|99|24||

.

rudatAGgAni dRSTAni kAruNyena avabodhinA .

kaSTam etAni saMtyajya .

kim prayAmIti cetasA .

*VA. being awakened by compassion (mine), they were looking upon limbs and crying, “Oh, they have left them, I am lost!” . thinking so. *AS. kAruNya is their own and in this context it is self pity! There is no "awakening" involved either. By the crying ones, their own bodies were viewed with a sense of pity

 (kAruNya.avabodhinA), thinking (cetasA) "Alas, wher can I go by discarding these!"
*sv.22.23.24 Then it weeps and wails in distress.

*vlm.24. Those who came to their understanding, now wept over the pains which they had inflicted on their bodies, for the supportance of their families; and were grieved in their minds to leave behind the objects of their care, for whom they had taken such pains.

 

अर्ध.प्राप्त=विवेकस्य न प्राप्तस्य_अ.मलम् पदम् ।

ardha.prApta=vivekasya na prAptasya_a.malam padam |

चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते ॥३।९९।२५॥

cetasa: tyajata:_aGgAni paritApa: hi vardhate ||3|99|25||

.

ardha.prApta=vivekasya na prAptasya amalam padam cetasa: tyajata: aGgAni paritApa: hi vardhate

.

*AB. aGgAni sneha.lobhÂdIni ||

*sv.25 Sometimes, it experiences an imperfect awakening, and it renounces the pleasures of the world without proper understanding such renunciation itself proves to be a great source of sorrow.

*vlm.25. The minds that had some light of reason, and had not yet arrived to divine knowledge, were still sorrowing for having to leave behind their own bodies, wherein they had their late abode.

 

हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।

hasitam tu yat Anandi puMsA mat.avabodhata: |

परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥

pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||

.

hasitam tu .

yat_Anandi puMsA mad.avabodhata: |

pariprApta.vivekena

tat tuSTam rAma cetasA .

*sv.26 But, when such renunciation arises out of the fullness of understanding, .

*vlm.26. Those who smiled in the cheerfulness of their hearts, were men who had come to the light of reason; and it was their reason which gave consolation to their hearts.

 

परिप्राप्त.विवेकस्य त्यक्त.संसार.संस्थितेः ।

pariprApta.vivekasya tyakta.saMsAra.saMsthite: |

चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते ॥३।९९।२७॥

cetasa:_ tyajata: rUpam Ananda: hi vivardhate ||3|99|27||

.

pariprApta.vivekasya .

tyakta.saMsAra.saMsthite: .

cetasa: tyajata: rUpam Ananda: hi vivardhate

.

*sv.27 . of wisdom born of enquiry into the nature of the mind, the renunciation leads to supreme bliss.

*vlm.27. The reasonable soul that is removed from its bondage of the world, exults with joy in its mind, to find itself liberated from the cares of life.

 

हसता_अङ्गानि दृष्टानि पुंसा यान्य्_उपहासतः ।

hasatA_aGgAni dRSTAni puMsA yAni_upa.hAsata: |

तानि दृष्टानि मनसा विप्रलम्भ.पदानि ह ॥३।९९।२८॥

tAni dRSTAni manasA vipralambha.padAni ha ||3|99|28||

.

hasatA

aGgAni dRSTAni puMsA

yAni_upahAsata:

tAni dRSTAni

manasA

vipralambha.padAni ha

*vlm.28. Those men who laughed to scorn their battered and shattered bodies, were glad to think in their minds, how they got rid of the confines of their bodies and limbs, the accomplices of their actions.

*sv.28 Such a mind may even look at its own past notions of pleasure with puzzlement.

 

मिथ्या.विकल्प.रचितैर् वि.प्रलभम् अहो चिरम् ।

mithyA.vikalpa.racitai: vi.pralabham aho ciram |

इत्य् अङ्गान्य्_उपहासेन दृष्टानि स्वानि चेतसा ॥३।९९।२९॥

iti_aGgAni_upahAsena dRSTAni svAni cetasA ||3|99|29||

.

mithyA.vikalpa.racitai: vipralabham aho ciram

iti_aGgAni_upahAsena dRSTAni svAni cetasA

.

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.29. Those who laughed with scorn to see the falling members of their bodies, were glad to think in their minds, that they were no better than instruments to their various labours in the world.

 

मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।

mana: prApta.vivekam hi vizrAntam vitate pade |

प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥

prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||

.

manas.Manas.Mind +: prApta +viveka +m hi.for/indeed. vizrAnta +m vitate + pada +e prAktana +AdIna.tA.dharam hasan_pazyati dUrata:

.

*AB. prAktinyA AdinatAyA AdhAram Alambanam niSayajAtam | dUrata: asaGga.AtmAsaMsparzitayA i.y.

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.30. Those who had come to the light of reason, and had found their rest in the supreme state of felicity, looked down with scorn upon the former abodes of their meanness from a distance.

 

यद् असौ सम्.अवष्टभ्य मया पृष्टः प्रयत्नतः ।

yat asau sam.avaSTabhya mayA pRSTa: prayatnata: |

तद् विवेको बलाच्_चित्तम् आदत्त* इति दर्शितम् ॥३।९९।३१॥

tat viveka:_balAt_cittam Adatta: iti darzitam ||3|99|31||

.

yat_asau samavaSTabhya mayA pRSTa: prayatnata: tat_viveka: balAt_cittam Adatta iti darzitam

.

*AB. asau prAgukta: puruSa: | Adatte viSTabhnAti < Comm.

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.31. The man who was stopped by me on his way and asked with concern (about what he was going to do); was made to understand how the power of wisdom, could outbrave the desperate.

 

यद् अङ्गानि विशीर्णानि गतान्य्_अन्तर्धिम् अग्रतः ।

yat aGgAni vizIrNAni gatAni_antardhim agrata: |

तच् चित्तेन विना_अर्थ.आशा शाम्यति_इति प्रदर्शितम् ॥३।९९।३२॥

tat cittena vinA artha.AzA zAmyati_iti pradarzitam ||3|99|32||

.

yat_aGgAni vizIrNAni What were the ruined limbs

gatAni_antardhim agrata: went to disappearance before them

tat_cittena vinA arthAzA zAmyati iti pradarzitam

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.32. The weakened limbs, that gradually disappeared from sight, meant the subjection of the members of the body, under the control of the mind, that is freed from its venality of riches.

 

सहस्र=नेत्र.हस्तत्वम् यत् पुंसः परिवर्णितम् ।

sahasra=netra.hastatvam yat puMsa: pari.varNitam |

तद् अनन्त.आकृतित्वम् हि चेतसः परिदर्शितम् ॥३।९९।३३॥

tat ananta.AkRtitvam hi cetasa: paridarzitam ||3|99|33||

.

sahasra=netra.hastatvam

yat

puMsa: parivarNitam

tad

ananta.AkRtitvam hi

cetasa: paridarzitam

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.33. The man that is represented with a thousand arms and eyes, is a symbol of the covetous mind, which looks to and longs after everything, and wants to grasp all things, as with so many hands. (The ambition of Alexander is described to count the spheres, and grasp the earth and heaven in his arms).

 

यदात्मनि प्रहार.ओघैः पुमान् प्रहरति स्वयम् ।

yadAtmani prahAra.oghai: pumAn praharati svayam |

तत्.तत् कु.कल्पना.घातैः प्रहरत्य्_आत्मनो मनः ॥३।९९।३४॥

tat.tat ku.kalpanA.ghAtai: praharati_Atmana:_mana: ||3|99|34||

.

{yat.which/what âtmani / yadâ âtmani) what.is/when in self prahâra.ogha.flood\many.i: pumân  praharat.i. svayam.(it)self\spontaneously\naturally tattat.thatever  ku..kalpanA.ghAta.i: praharat.i_Atmana:. manas.Manas.Mind

.

Atmani

yadA

prahAra

ogha

pumAn

praharat

ku..kalpanA.ghAta.i: praharat.i_Atmana:. manas.Manas.Mind

.

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.34. The man that was striking himself with his blows, meant the torments which a man inflicts on his own mind, by the strokes of his anxieties and cares.

 

पलायते यत् पुरुषः स्वात्मनः प्रहरन् स्वयम् ।

palAyate yat puruSa: svAtmana: praharan svayam |

स्व.वासना.प्रहारेभ्यस्_तन्_मनः प्रपलायते ॥३।९९।३५॥

sva.vAsanA.prahArebhya: tat_mana: prapalAyate ||3|99|35||

.

palAyate yat puruSa: The man who runs away

sva.Atmana: praharan_svayam he is running from his self himself

sva.vAsanA.prahArebhya: from the strokes of his own vAsanAs

tan_mana: prapalAyate he is running from his Mind.

*sv. Just as the limbs of the person as they were cut away fell down and disappeared, the latent tendencies of the person who wisely renounces the world also vanish from the mind.

*vlm.35. The man who had been running away with striking hard blows upon his body, signified how the mind runs all about, being lashed at every moment by the strokes of his insatiate desires.

 

स्वयम् प्रहरति स्वान्तम् स्वयम् एव स्वया_इच्छया ।

svayam praharati svAntam svayam eva svayA_icchayA |

पलायते स्वयम् चैव पश्य_अ.ज्ञान.विजृम्भितम् ॥३।९९।३६॥

palAyate svayam ca_eva pazya_a.jJAna.vijRmbhitam ||3|99|36||

.

svayam praharati svAntam svayam eva svayA icchayA palAyate svayam ca_eva

pazya ajJAna.vijRmbhitam

.

svayam praharati svAntam

svayam eva svayA icchayA

palAyate svayam ca_eva

pazya ajJAna.vijRmbhitam

.

*sv.36 Behold the play of ignorance! which makes one hurt oneself out of one's own volition; and which makes one run hither and thither in meaningless panic.

*vlm.36. The man that afflicts himself by his own desires, and then flies to this way and that, signifies his fool.heartedness to hunt after everything, and be a runaway from himself.

 

स्व.वासना_उपतप्तानि सर्वाण्य्_एव मनांसि हि ।

sva.vAsanA_upataptAni sarvANi_eva manAMsi hi |

स्वयम् एव पलायन्ते गन्तुम् युक्तानि तत्.पदम् ॥३।९९।३७॥

svayam eva palAyante gantum yuktAni tat.padam ||3|99|37||

.

svayam eva palAyante are running from themselves

gantum yuktAni tat padam intent on going to That State.

*sv.37 Though the light of self.knowledge shines in every heart, yet one wanders in this world driven by one's own latent desires.

*vlm.37. Thus every man being harassed by his ceaseless desires, pants in his mind to fly to his Maker, and set his heart to yoga meditation.

 

यद् इदम् पतितम् दुःखम् तत् तनोति स्वयम् मनः ।

yat idam patitam du:kham tat tanoti svayam mana: |

स्वयम् एव_अति.खिन्नम् तु पुनस् तस्मात् पलायते ॥३।९९।३८॥

svayam eva_ati.khinnam tu puna:_tasmAt palAyate ||3|99|38||

.

yat_idam patitam du:kham tat tanoti svayam mana: svayam eva atikhinnam tu

puna: tasmAt palAyate

.

yat_idam patitam du:kham

tat tanoti svayam mana:

svayam eva atikhinnam tu

puna: tasmAt palAyate

.

*sv.38 And, the mind itself intensifies this sorrow and goads one to go round in circles.

*vlm.38. All these ceaseless woes are the making of one's own mind, which being worried at last by its incessant anxieties, strives to retire from them, to find its final repose in yoga.

 

संकल्प.वासना.जालैः स्वयम् आयाति बन्धनम् ।

saMkalpa.vAsanA.jAlai: svayam AyAti bandhanam |

मनो लालामयैर् जालैः कोश.कार.कृमिर् यथा ॥३।९९।३९॥

mana: lAlAmayai: jAlai: koza.kAra.kRmi:_yathA ||3|99|39||

.

because.of a net of conceptual vAsanA.Traces

Urself comes to bondage

:

Mind's like

the net of its secretions that the silkworm makes into

a cool cocoon

.

by.with the saMkalpa.concept/intention.vâsanâ.jAla.net.work.s.i: svayam âyâti bandhana.binding/capture/bondage.m | manas by.with the lâlâ.maya.made.of.s.i: jAla.net.work.i: koza.vessel/container/sheath\treasury.kâra.kRmi: yathA.as/when

.

lAlA

kAra

kRmi

.

*sv.39.40 By its own whims and fancies, thoughts and hopes, it binds itself.

*vlm.39. The mind is entrapped in the net of its own wishes, as the silk worm is entwined in the cocoon by the thread of its own making.

 

यथा_अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA_an.artham avApnoti tathA krIDati caJcalam |

भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव_अर्धकः ॥३।९९।४०॥

bhAvi.du:kham apazyan svam dur.lIlAbhi: iva_ardhaka: ||3|99|40||

.

yathA.as/when anartham avâpnoti tathA.thus/thatwise kriiDat.i caJcala.m bhAvi.2become/becoming/impending.du:kha.private.space/sky.m apazyan svam dur.IIlA.play.bhi: iva.like/as.if ardhaka:

.

anartha

avApnoti

krIDat

caJcala

apazyan

svam

dur

ardhaka

.

*sv.39.40 By its own whims and fancies, thoughts and hopes, it binds itself.

*vlm.40. The more is the mind of man afflicted by troubles, the more busily is it employed in its foibles; just as a boy indulges himself in his playfulness, unmindful of the evils waiting upon it.

 

अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।

apazyan kASTha.randhra.stha.vRSam Akramanam yathA |

कील_उत्पटी कपिर् दुःखम् एति_इदम् हि तथा मनः ॥३।९९।४१॥

kIla_utpaTI kapi: du:kham eti_idam hi tathA mana: ||3|99|41||

.

.

apazyan_kASTha.randhra.stha.vRSam Akramanam yathA kIla.utpaTI

kapi: du:kham eti the tawny monkey became sorry idam hi tathA mana: Mind is just like that

.

apazyan

kASTha

randhra

stha

vRSa

Akramana

utpaTi

kapi

eti

tathA

.

*sv.41 When it is visited by sorrow it despairs and becomes restless.

*vlm.41. The mind of man is in the same plight as that of the foolish ape; which in striving to pull out the peg of a half split timber, lost its life by the smashing of its testes in the crevice. (See the story of the ape and its pulling the peg in the Hitopadesa and its Persian version of the Anvarsoheli).

#kIl to bind . #kIla: #kIlaka: #kIliMkA a pointed piece of wood; peg, bolt, wedge, etc.

पट् #paT to split . #utpaT ud.paT Caus. *utpATayati to tear up or out, pluck, pull out, break out `Mn. paJcat. &c. • to draw out (a sword from its scabbard) • to open (the eyes &c.) `KSS. &c. • to root up, eradicate, extirpate • to drive away, banish, dethrone `R. &c.: Pass. of the Caus. *utpATyate to be cleft • to part asunder, split +

#paT . #utpaT . #utpaTin

 

चिर.पालनया चैव चिर.भावनया तथा ।

cira.pAlanayA ca_eva cira.bhAvanayA tathA |

अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥

abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||

.

cira.pAlanayA ca_eva cira.bhAvanayA tathA abhyAsAt thru practice

tucchatAm etya na bhUya: parizocati nothing more to grieve about

.

cira

pAlana

bhAvanA

tathA

abhyAsa

tuccha

tucchatA

etya

bhUyas

parizocat

.

*VA. only by long practices of keeping the mind in check and teaching it, not by short practice, its sorrow is ending. *AS. I don't know where you got "not by short practice". The meaning is: By holding on to (cirapAlanayA) the disregard (tucchatA) for the world, and by long developing it (cirabhAvanayA) and by practicing it (abhyAsAt ) , one perfects it and never again feels sorrow.

*sv.42 When one who gains wisdom preserves it for a long time and persists in the practice of enquiry, he does not experience sorrow.

*vlm.42. No flight can release the mind, unless it is practised to resignation, restrained from its other pursuits, and constrained to the continued practice of pious meditation, which can only relieve its sorrows.

 

मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।

mana:pramAdAt_vardhante du:khAni giri.kUTavat |

तद् वशाद् एव नश्यन्ति सूर्यस्य_अग्रे हिमम् यथा ॥३।९९।४३॥

tat_vazAt eva nazyanti sUryasya_agre himam yathA ||3|99|43||

.

Because.of the wantonness of

Manas Mind, your sorrows arise

as high as mountain.tops. By force

of That they are destroyed, melting.

away like snow beneath the sun

.

mana:pramAdAt From the wantonness of Manas Mind vardhante du:khAni sorrows increase/grow giri.kUTavat like mountain.tops tad.vazAd eva nazyanti but by force of That they are destroyed sUryasya agre himam yathA like snow under the sun

.

pramAda

vardhan

kUTa

vazAt

nazyan

sUrya

agre

.

*vwv.691/43 Sufferings increase like the peak of a mountain on account of the inattention (or carelessness) of the mind. They perish through its power alone, as snow (melts) in the presence of the sun.

*sv.43 An uncontrolled mind is the source of sorrow; .

*vlm.43. It is the misjudgment of the mind, that is the cause of accumulated woes, which increase in height as the peak of a mount; so it is the government of the mind which melts our woes, like the hoarfrost under sunbeams.

 

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat_jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA manA: hi muni.vat_maunena rAga.AdiSu |

पश्चात् पावन.पावनम् पदम् अजम् तत्.प्राप्य तच्*छी तलम्

pazcAt pAvana.pAvanam padam ajam tat.prApya tat_zItalam

तत्.संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व्_अपि ॥३।९९।४४॥

tat.saMsthena na zocyate punar alam puMsA mahApatsu_api ||3|99|44||

.

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat_jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA for as long as it lives

blamelessly

it enjoys

thru the embodied meaning of the shAstra*s

equally

thru vAsanA*Conditioning

manas hi since manas*Mind

munivan maunena like a Silent*muni

rAga.passion/love.AdiSu among the passing passions

pazcAt afterwards

pAvana.pAvanam constantly purifying

padam ajam unborn state

tat.prApya that obtainable/suitable

tat.zItalam that coolth

tat.saMsthena w/ that.belonging

na zocyate punar alam it is not grieved ever again

puMsA by a Human

mahApatsu api even in catastrophes

.

yAvat

jIva

anindya

ramat

zAstra

saMjAta

tulya

vAsanA.Conditioning

mauna.Quiet/silent

rAga.passion/love

.AdiSu among the passing passions

pazcAt afterwards

pAvana.pAvanam constantly purifying

padam ajam unborn state

tat.prApya that obtainable/suitable

zItala

saMstha

zocyat.

punar.again

alam

puMsA.by a Human

mahApat

.

*AS. As long as one is alive, one should one should live it (life) like a Muni, quietly and with only blameless desire (anindyayA vAsanayA) towards enjoyment (rAgAdiSu) arising out of the scriptures. Thereafter, having reached that cool place, the state of the unborn, holiest of the holy, after which one does not feel any sorrow even in great calamities. * The point being made is that as long as one is living, some desires are bound to hang around. One should make sure that they are as clean as possible and sanctioned by the scriptures. Then there is nothing to fear, once you reach the final state.

*VA. as long as you live, enjoy your food??? and strive for shastras, restrain vasanas??? and in passions etc by being silent be wise one; later, achieving great state of lotusborn Brahma, wind.purified coolness, staying there, man does not grieves again even in great roads (of saMsara).

*vlm.44. Accustom your mind to the righteous ways pointed out by the sástras in all your life time. Restrain your appetites, and govern your passions, and observe the taciturnity of holy saints and sages. You will at last arrive to the holy state of holies, and rest under the cooling umbrage of holiness, and shall no more have to grieve under the calamities which betide all mankind.

जन् #jan . #saMjan . #saMjAta .adj.. born, produced, grown, arisen, become, appeared (often in comp. "becoming, grown" • cf below) • passed, elapsed (as time). s. kautuka having curiosity roused, becoming curious • s. nidrA.pralaya one whose sleep has come to an end • s. nirveda grown despondent • s. pAza one who has become fettered by (comp) • s. lajja one who has become ashamed or embarrassed • s. vizrambha having confidence excited, becoming confident • s. vepathu trembling • saMjaterSya becoming envious y2019.006

*jd.44 yAvat jIvam and inasmuch.a: > the Living.jIva anindyayA w/ the blameless .f.. ca ramate it enjoys zAstra.artha.saMjAtayA w/ shAstra.meaning=arisen tulyam =_> likeness / equally vAsanayA w/ vAsanA*Conditioning manas hi since manas*Mind munivan maunena like a Silent*muni rAga.AdiSu among the passing passions pazcAt afterwards pAvana.pAvanam constantly purifying padam ajam unborn state tat.prApya that obtainable/suitable tat.zItalam that coolth tat.saMsthena w/ that.belonging na zocyate punar alam it is not grieved ever again puMsA by a Human mahApatsu api even in catastrophes.

 

 

•

oॐm

•

 

 

 

FM3100 BRAHMIC MIND 1.SP21-23 .z43

https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21.23%20brahmic%20Mind%20.z43.docx?dl=0

FM3.100-FM.3.122//

x

FM.3.100 BRAHMIC MIND 1.SP21-23

 

 

 

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



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Jiva Das

unread,
Sep 21, 2021, 12:53:23 PM9/21/21
to yoga vasishtha
FM.7.100.FM.7.149

https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
<https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0>

FM3099 THE JUNGLE 1.SP20.21 .z44

https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20.21%20The%20Jungle%20.z44.docx?dl=0
<https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20..21%20The%20Jungle%20.z44.docx?dl=0>



*o**ॐm*





FM.3.99



*THE JUNGLE*



*RÂMA said..*



का असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।

kA asau mahATavI, brahman, kadA dRSTA katham mayA |

के च ते पुरुषस् तत्र किम् तत्.कर्तुम् कृत.उद्यमाः ॥३।९९।१॥

ke ca te puruSA: tatra kim tat.kartum kRta.udyamA: ||3|99|1||

.

kA.*?who* asau*.that.yonder* mahA*.great*.aTavI.*forest/gaden*, brahman.
*Brahmin*, kadA.*?when* dRSTa.*perceived/seen*.A katham*.how?* mayA*.w.me
<http://w.me>* | ke.*which?ones* ca*.and/also* te*.they/you* puruSa*.Person*.A:
tatra*.there/then* kim.*??/what/why*

tat*.that.one*.kartum.*to.do/make/act <http://to.do/make/act>* kRta.
*made/done*.udyama.*beginning/striving.for*.A:

*. *

*what is this great jungle, Brâhmana? *

*& *

*when was it seen & how *

*by me*

*?*

*& *

*who are the people living there*

*& *

*what are the things that they do*

*?*

*vlm.p.1. Râma said, "What is that great desert, sage? When did I see it
and how did I come to know it? Who were those men and what were they doing?"

*** kA.*?who* asau*.that.yonder* mahA*.great*.aTavI.*forest/gaden*, brahman.
*Brahmin*, kadA.*?when* dRSTa.*perceived/seen*.A katham*.how?* mayA*.w.me
<http://w.me>* | ke.*which?ones* ca*.and/also* te*.they/you* puruSa*.Person*.A:
tatra*.there/then* kim.*??/what/why* tat*.that.one*.kartum.*to.do/make/act
<http://to.do/make/act>* kRta.*made/done*.udyama.*beginning/striving.for*.A:




*VASISHTHA said *



रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।

raghu.nAtha, mahA.bAho, zRNu vakSyAmi te akhilam |

न सा महाटवी, राम, दूरे न एव च ते नराः ॥३।९९।२॥

na sA mahATavI, rAma, dUre na eva ca te narA: ||3|99|2||

.

*Lord Râghu, Master.Archer, Râma, pay attention!*

*I'll tell you all about that great wilderness*

*(which is not far away & neither are its people)*

*.*

*vlm. ... That great desert is not distant or different from this
wilderness of the world.

* na*.no/not* sA.*she/it* mahA.*great*.aTavI.*forest/gaden*.i *Râma,* dUre
na*.no/not* eva*.indeed\only*/*very* ca.*and/also/too* te.*they/you* nara.
*man/human*.s.a:



या इयम् संसार.पदवी गम्भीरा अपार.कोटरा ।

yA iyam saMsAra.padavI gambhIrA apAra.koTarA |

ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥

tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||

.

yA.*who/which* iyam*.this.here* *Samsâra.Convolution*.padavI.*way/guide*
gambhIra*.A apAara*.koTara.*hollow(tree)/cave*.A = tAm*.it/her*.tAm
*.it/ever* zUnya.*empty*.Am vikAra*.change*.ADhya.*rich/abounding.in
<http://abounding.in>*.Am viddhi*.know!*, *Râma*, mahA*.great*.aTavI.
*forest/gaden*.m

.

gambhIra*.A

apAara*

.

*(that) which is this *samsAra Path,*

*this deep*

*boundless cave*

*is*

*that shUnya.Void*

*a ripening transformation*

*know,*

* rAma,*

*as the Great Jungle.*

.

yA iyam*.this.here* saMsAra.padavi.i gambhIra.a apAra.koTara.
*hollow(tree)/cave*.a | tAm*.thm.her* tAm*.thm.her* zUnya.am vikAra.
*change/disorder*.ADhya.am viddhi*.know! *, *Râma*, mahA.*great*.aTavI.
*forest/gaden*.m

.

*vlm.p.3 That which bears the name of the world is a deep and dark abyss in
itself. Its hollowness is unfathomable and impassable. Its unreality
appears as reality to the ignorant, and it is the great desert spoken of
before.



विचार.आलोक.लभ्या इयम् यदा एकेन एव वस्तुना ।

vicAra.Aloka.labhyA iyam yadA ekena eva vastunA |

पूर्णा न अन्येन संयुक्ता केवला इव तदा एव सा ॥३।९९।४॥

pUrNA na anyena saMyuktA kevalA iva tadA eva sA ||3|99|4||

.

vicAra*.In/En.quiry\exploration*.Aloka.*light\sight*.labhya*.A iyam
*.this.here* yadA.*when/where* eka.*one*.ena eva.*even/only/indeed* vastu
*.substance*.nA = pUrNa.*full*.A na*.no/t* anya.*another/other*.ena
saMyukta*A kevala.*total/full/sole*.A iva.*like/as.if* tadA.*then/there*
eva.*even/only/indeed* sA.*she/it*

.

labhya*.A

saMyukta*A

*. *

*when the Jungle is brought to light by Enquiry*

*then it is full*

*with one only substance*

*without any connexion*

*like the wholeness of the universe*

*.*

vicAra.Aloka.labhya.a iyam*.this.here* yadA *by.with the* eka.*only/one*.ena
eva*.indeed\only*/*very* vastu.*substance/reality*.nA

pUrNa.*full*.a na*.no/not* *by.with the* anya.*another/other*.ena
saMyukta.a *it is Fullness without Connexion with an other*

kevala.*total/sole*.a iva.*like/as.if* tadA.*then/there* eva*.indeed\only*/
*very* sA.*she/it*

*. *

*vlm.4. The true reality is obtainable by the light of reason only, and by
the knowledge of one object alone. This one is full without its union with
any other, it is one and only by itself.



तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।

tatra ye te mahAkArA: puruSA: prabhraman.ti hi |

मनांसि तानि विद्धि त्वम् दुःखे निपतितानि अलम् ॥३।९९।५॥

manAMsi tAni viddhi tvam du:khe nipatitAni alam ||3|99|5||

.

tatra*.there/then* ye*.these.who* te*.they/you* mahAkAra*.A: puruSa*.Person*.A:
prabhraman*.ti hi*.for/since* = ~manAMsi.*minds* tAni.*those.ones* viddhi
*.know!* *whin *tvam.*you* du:kha*.pain/sorrow/bad.space <http://bad.space>*.e
nipatita*.Ani alam*.enuf/fully*

.

mahAkAra*

prabhraman*

~manAMsi.*minds*

~tAni.*those.ones*

nipatita*

.

*there*

*is where*

*the Giant people wander about.*

*You should know these Minds are headed for trouble soon enough*

*.*

*vlm.5 The big bodied men you saw wandering, they are the minds of men
bound to the miseries of the world.



द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।

draSTA ya: ayam aham teSAm sa.viveka: mahAmate |

विवेकेन मया तानि दृष्टान्य् अन्येन न अनघ ॥३।९९।६॥

vivekena mayA tAni dRSTAni anyena na, anagha ||3|99|6||

.

*the Seer which is this "I"*

*with viveka.Discernment,*

*your clever thot,*

*by my Discernment were those perceptions there,*

*and not by another's,*

*dear boy*

*. *

draSTR*.see/knower*.a yas*.who/which* ayam*.this* aham.*I* teSAm.*of.them*
sa.*with*.viveka.*Discernment/discrimination/analysis*: mahAmati.
*great.minded*.e viveka.*Discernment/discrimination/analysis*.ena maya.
*made.of* tAni.*those.ones* dRSTa.*seen/known/object/Percept*.ani anya.
*another/other*.ena na*.no/not*, anagha*.dear.boy/sinless.one*

*. *

*vlm.6 Their observer was Reason personified as myself. Only I by my
guiding reason and no other person could discern the folly of their minds.

*AS. Also, I would change seer to observer,

since the word seer in English seems to have developed a sense of
"predictor"

rather than just the one who sees.

*jd. since FM is a translation rather than interpretation

I prefer the capitalized "Seer" or "Perceiver", capitalized as a Technical
Term.

the root >dRz carries the double sense of observing and understanding,

like Eng. 'see' in "I see the jungle" and "I see what you mean".

indeed, one can see both senses in "I see a typo"!

* draSTR*.see/knower*.a yas*.who/which* ayam*.this* aham.*I* teSAm.*of.them*
sa.*with*.viveka.*Discernment/discrimination/analysis*: mahAmati.
*great.minded*.e .viveka.*Discernment/discrimination/analysis*.ena maya.
*made.of* tAni.*those.ones* dRSTa.*seen/known/object/Percept*.ani anya.
*another/other*.ena na*.no/not*, anagha*.dear.boy/sinless.one*



मया तान्य् एव बोध्यन्ते विवेकेन मनांसि हि ।

mayA tAni eva bodhyante vivekena manAMsi hi |

सततम् सु.प्रकाशेन कमलान्य् इव भानुना ॥३।९९।७॥

satatam su.prakAzena kamalAni iva bhAnunA ||3|99|7||

.

mayA*.w.me <http://w.me>* tAni.*those.ones* eva.*even/only/indeed*
bodhyan*.te viveka.*Discernment*.ena manAMsi.*minds* hi*.for/since* =
satatam*.wholly/totally*.m su*.well/good*.prakAza
*.shining.forth/projecting\clear/glorious\elucidation\explanation*.ena
kamala*.Ani *with/bmo* iva bhAnu.*sun*.nA

.

bodhyan*.te

kamala*

.

*yes*

*by me they were awakened*

*thru viveka.Discernment*

*in their Minds*

*all.glorious with light*

*like flowers in the sun*

*.*

maya.*made.of* tAni eva*.indeed\only*/*very* bodhyan.te viveka.
*Discernment/discrimination/analysis*.ena manAMsi hi.*for*/*since* |

satatam.*entirely* su.*good/very*.prakAza.ena kamala.ani iva.*like/as.if*
bhAnu.nA

.

*vlm. It is my business to awaken drowsy minds to the light of reason.



मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।

mat.prabodham samAsAdya mat.prasAdAt mahAmate |

मनांसि कानि चित्तानि गतान्य् उपशमात् परम् ॥३।९९।८॥

manAMsi kAni cittAni gatAni upazamAt param ||3|99|8||

.

mat.*my*.prabodha*.m samAsAdya* mat.*my*.prasAda.*grace*.At, *hey* mahAmati.
*great.minded*.e*!* = manAMsi.*minds* kAani.*what?ones* citta.
*Affective.mind*.Ani gata.*gone*.Ani upazama.*Tranquillity/Quietude*.
*Tranquillity/Quietude*.At para.*higher/next*.m

.

prabodha*.m

samAsAdya*

.

having attained my awakening,

with my blessing,

clever boy,

in their Minds,

whoever,

they are gone

to the final stage,

following upashama.Subsidence.

.

*vlm.8 My counsels have prevailed on some minds and hearts that have
received them with attention, and they have turned away from earthly
troubles to the way of true contentment and tranquility.

*AS. O intelligent one (Rama), having acquired my knowledge (mat.prabodham
samAsAdya) by my blessing (mat.prasAdAt), some of those minds (kAni.cit
tAni manAMsi) have reached the final stage (param gatAni) by becoming
peaceful (upazamAt)?



कानिचिन् न अभिनन्दन्ति माम् विवेकम् विमोहतः ।

kAnicit na abhinandan.ti mAm vivekam vimohata: |

मत्.तिरस्कार.वशतः कूपेष्व् एव पतन्त्य् अतः ॥३।९९।९॥

mat.tiraskAra.vazata: kUpeSu eva patan.ti ata: ||3|99|9||

.

kAnicit.*whatever?ones* na*.no/t* abhinandan*.ti mAMsa.*meat/flesh* viveka.
*Discernment*.m vimoha*.tas.*from/thru* = mat.*my*.tiraskAara*.vaza.*force*

.tas.*from/thru whin the* kUpa*.well/pits*.eSu eva.*even/only/indeed* patan.
*falling/flying*.ti atas.*from.this/hence*

.

abhinandan*.ti

vimoha*

tiraskAara*

.

however there are some

who do not approve of me or my Discernment

because of their delusion.

Because of their disdainin

they end.up falling into a well.

.

*vlm.9 But there were others who paid no attention to my lectures because
of their great ignorance. They fell down into the pit after I scolded them
with reproofs and rebukes.

*AS. Some, in their confusion, do not recognize me as viveka (i.e. do not
recognize me as wise), and so by ignoring me, they only fall down in the
wells.



ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।

ye te andha.kUpA* gahanA* narakA: te, raghu.udvaha |

कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥

kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||

.

ye*.these.who* te*.they/you* andha.*blind*.kUpa*.well/pit*

.A gahana*.A *Naraka.Manhell*.A: te*.they/you*, raghUdvaha
*.best.of.the.Raghu.clan* = kadalI*.kAnana.*forest* yAni*.which.ones*

sampraviSTa*.Ani tAni.*those.ones* tu.*but/yet/altho*

*. *

gahana*

kadalI*

sampraviSTa*

*. *

those blind.wells

are deep hells,

best of the *raghu.s,

but the plantain groves

yAni sampraviSTAni tAni tu

*vlm.10. Those deep and dark pits were no other than the pits of hell and
the plantain groves of which I have told you, were the gardens of Paradise.

*sv.10 8.13 This wisdom is accepted by some and rejected by others, who
continue to suffer.



स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।

svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |

प्रविष्टान्य् अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥

praviSTAni andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||

.

svarga.*Heaven*.eka.*one*.rasika*.Ani tvam.*you* manAMsi.*minds* jJAtR.
*Knower*tum arhasi* | praviSTa*.Ani andha.*blind*.kUpa*.well/pit*

.antar*.within*=nirgata*.Ani na*.no/t* yAni*.which.ones* tu.*but/yet/altho*

.

rasika

arhasi

praviSTa

nirgata

.

vlm.11. Know these to be the seats of those minds which long for heavenly
joys, and the dark pits to be the abode of hellish hearts, which can never
get their release from those darksome dungeons.

.AS. The first line is joined with the previous verse as you guessed.
arhasi does not always translate as "deserve". [.jd: "ought" >arth note how
"ought" sounds like <arth>.] I would translate: You should know that those
minds that got into the banana groves are only enjoying the heaven. The
second line starts something new continued in verse 12. Those who have
entered the deep blind caves and have not gotten out, those have severe
sins (mahApAtakayuktAni tAni cittAni rAghava). These are the permanent
residents of hells. It goes on to describe the permanent residents of
heaven in verse 12.13.
*sv. This wisdom is accepted by some and rejected by others, who continue
to suffer.



महा.पातक.युक्तानि तानि चित्तानि, राघव ।

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥

kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||

.

*they're ripe, rAghava, for a great.downfall*

*:*

*those affective minds *

*are lost *

*in a banana grove from which** there is no getting.out*

*.*

mahA*.great*.pAataka*.yukta.*suitable/linked*.Ani tAni.*those.ones* citta.
*Affective.mind*.Ani, *Râghava* = kadalI.*plantain*.kAnana.*forest*.stha.
*staying/set*.Ani nirgata*.Ani na*.no/t* yAni*.which.ones* tu.
*but/yet/altho*

.

pAataka

nirgata*

.

*vlm.p.12 Those who, having once entered the plantain grove and never come
out, are the minds of the virtuous filled with all their virtues.



पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।

puNya.sambhAra.yuktAni tAni cittAni, rAghava |

करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥

karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||

.

puNya*.lucky/holy/virtuous*.sambhAra*.possession/preparation*.yukta.
*suitable/linked*.Ani tAni.*those.ones* citta.*Affective.mind*.Ani,
*Râghava* = karaJja*.vana*.woods/forest*=yAta*.having.come.to
<http://having.come.to>*.Ani nirgata*.Ani na*.no/t* yAani tu.*but/yet/altho*

*. *

karaJja*

nirgata*

*. *

*they're ripe, rAghava, for Pious Acts*

*those affective minds*

*have got*

*into a bramble.bush from which** there is no getting.out*

*.*

*sv. This wisdom is accepted by some and rejected by others, who continue
to suffer.

*vlm.13. Those which having fallen into the Karanja thickets, were unable
to extricate themselves from the thorns; know them to be the minds of men,
that are entangled in the snares of the world.

*vlm.p.13. Those who fell into karanja thickets and were unable to
extricate themselves from the thorns are the minds of men entangled in the
snares of the world.



तानि मानुष्य.जानानि चित्तानि, रघुनन्दन ।

tAni mAnuSya.jAnAni cittAni, raghunandana |

कानिचित् सम्.प्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥३।९९।१४॥

kAnicit sam.prabuddhAni tatra muktAni bandhanAt ||3|99|14||

.

tAni.*those.ones* mAnuSya*.jAna*.Ani citta.*Affective.mind**.Ani
raghunandana*.joy.of.the.Raghu.clan* = kAnicit.*whatever?ones* samprabuddha
*.aroused/awakened*.Ani

tatra*.there/then* muktA*.pearl.loosed/Free*.Ani *from/thru* bandhana*.At

.

mAnuSya*

jAnAni

bandhana*.At

.

*sv.14 They who accept it are enlightened.

*vlm.14. Some minds which were enlightened with the knowledge of truth, got
released from the snares; but the unenlightened are bound to repeated
transmigrations in different births.

*vlm.p.14 Some minds that were enlightened with the knowledge of truth got
released from the snares, but the unenlightened are bound to repeated
reincarnations.



कानिचिद् बहु.रूपानि योनेर् योनिम् विशन्ति हि ।

kAni.cit bahu.rUpAni yone: yonim vizan.ti hi |

मनांसि तानि तिष्ठन्ति निपतन्त्य् उत्पतन्ति च ॥३।९९।१५॥

manAMsi tAni tiSThan.ti nipatan.ti utpatan.ti ca ||3|99|15||

.

*as for those with many forms*

*they move from womb to womb*

*:*

*those Minds stand and fall and rise again*

*.*

kAnicit.*whatever?ones* bahu.*much/many*.rUpa*.form/shape/color*.Ani yoni.
*source/womb/vagina/cunt*.e: yoni.*source/womb/vagina/cunt*.m vizan*.ti hi
*.for/since* manAMsi.*minds* tAni.*those.ones* tiSThan.*resting/remaining*.ti
nipatan*.ti utpatan*.ti ca

*. *

vizan*.ti

nipatan*.ti

utpatan*.ti

*. *

* kAni.cit bahu.rUpAni as for those with many forms yone: yonim vizan.ti hi
they move from womb to womb tAni manAMsi those minds tiSThan.ti nipatan.ti
ca utpatan.ti they stand and fall and rise again

*sv.15 The person with thousands of arms {bahu.many, not bAhu.arm} is the
mind with countless manifestations.

*vlm.p.15 Souls subject to rebirth have their repeated rises and falls,
from higher to lower births, and likewise vice.versa.



यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।

yat tat karaJja.gahanam tat kalatra.rasam vidu: |

दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥

du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||

.

yat.*which/what* tat*.that.one* karaJja*.gahana*.m tat*.that.one* kalatra.
*wife/female*.rasa.*sap/essence/flavor*.m vidus.*they.know*.*to.be
<http://to.be>* = du:kha*.pain/sorrow/bad.space
<http://bad.space>*.kaNTaka*.sambAdha*.m
mAnuSya*.m vividha.*differing/various/manifold*.eSaNa*.m

.

karaJja*

gahana*.m

kaNTaka*

sambAdha*

mAnuSya*

eSaNa*

.

yat*.what/which.+* tat.*that.one *karaJja* +*gahana* +*m tat.*that.one *
kalatra* +*rasa* +*m vidu:* +* du:kha* +*kaNTaka* +*sambAdha* +*m

mAnuSya*.human+*m vividha.*various+*.eSaNa* +*m

.

*vlm.16. The thick thicket of Karanja brambles, represents the bonds of
conjugal and family relations; they are the source of various human
desires, which are springs of all other woe, difficulty and dangers.



करञ्ज.गहनम् यानि प्रविष्टानि मनांसि तु ।

karaJja.gahanam yAni praviSTAni manAMsi tu |

मानुष्य् एतानि जातानि तत्र एव रसिकानि च ॥३।९९।१७॥

mAnuSi etAni jAtAni tatra eva rasikAni ca ||3|99|17||

.

karaJja*.gahana*.m yAni*.which.ones* praviSTa*.Ani manAMsi.*minds* tu =
mAanuSi* ~etAni,*these.ones* jAta.*born*.Ani tatra*.there/then* eva.
*even/only/indeed* rasika*.Ani ca*.and/also*

.

karaJja*

gahana*

praviSTa*

mAanuSi*

~etAni,*these.ones*

rasika*

.

*sv.16.17 This mind punishes itself by its own latent tendencies and
restlessly wanders in this world.

*vlm.17. The minds that have been confined in the Karanja bushes are those,
that are repeatedly born in human bodies, and are repeatedly entangled into
domestic attachments from which all other animals are quite at large.



कदली.काननम् यत् तत् शशाङ्क.कर.शीतलम् ।

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

तन्.मना ह्लादन.करम् स्वर्गम् विद्धि, रघु.उद्वह ॥३।९९।१८॥

tat.manA hlAdana.karam svargam viddhi, raghu.udvaha ||3|99|18||

.

kadalI.*plantain*.kAnana.*forest*.m yat.*which/what* tat*.that.one*
zazAGka*.kara.*doing/causing\hand\trunk/ray/beam*.zItala.*cold/cool*.m = tat
*.that.one* manAa* hlAdana*.kara.*doing/causing\hand\trunk/ray/beam*.m
svarga.*Heaven*.m viddhi*.know!*, raghUdvaha*.best.of.the.Raghu.clan*

*. *

zazAGka*

manAa*

hlAdana*

*. *

*the plantain jungle,*

*its coolness made of moonbeams, refreshing to the Mind*



*know it to be indra's svarga*Heaven ,*

*rAma*

*.*

*sv.18 The blind well in the story is hell and the banana grove is heaven.

*vlm.18. O support of Raghu's race! the plantain grove which I told you was
cooling with moonbeams; know the same to be the refreshing arbour of
heaven, which gives delight to the soul.

*jd.18 kadalI.kAnanam yat *what is the plantain jungle *tat
zazAGka.kara.zItalam *that moon.made=coolness *tan manas.hlAdana.karam *that
Mind.refreshment.making *svargam viddhi *know to be svarga*Heaven *raghUdvaha
*best of the *raghu.s. *



कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।

kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |

धारयन्ति शरीराणि संस्थितान्य् उदितान्य् अपि ॥३।९९।१९॥

dhArayan.ti zarIrANi saMsthitAni uditAni api ||3|99|19||

.

kAnicit.*whatever?ones* *with/bmo* puNya*.lucky/holy/virtuous*.bhUta
*.what.has.become/being/spirit*.ena tapas.*asceticism/yogic.heat*.A
*DhaaraNaa.contemplation*

.AtmanA.*w.Self* = dhArayan.ti

zarIra.*body*.ANi saMsthita*.established*.Ani udita*.upcome/arisen*.Ani api
*.even/tho*

.

VA. some bodies are exhalted being held by self.abiding, tapas.doing good
beings. *AS. Some bodies are sustained by auspicious meditative tapas
(dhAraNAtmanA tapasA), is fixed state (*saMs*thitAni) even in an exalted
state. This is an instance of someone who could be liberated from the body
and reach the ultimate stage, but chooses to hold the body in a fixed
state. The AB commentary cites examples of the saprarSi or planets etc.
*sv.19 The dense jungle of thorny bush is the life of a worldly man, with
the numerous thorns of wife, children, wealth, etc. hurting him all the
time.

*vlm.19. Those persons are placed here, who have their bodies fraught with
virtuous deeds and edified by persevering devotion and austerities, and
whose souls are elevated above others.

* kAnicit.*whatever?ones* *with/bmo* puNya*.lucky/holy/virtuous*.bhUta
*.what.has.become/being/spirit*.ena tapas.*asceticism/yogic.heat*.A
*DhaaraNaa.contemplation*

.AtmanA.*w.Self* = dhArayan.ti zarIra.*body*.ANi saMsthita*.established*.Ani
udita*.upcome/arisen*.Ani api*.even/tho*



यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।

yai: aham puMbhi: a.budhai: buddhi.citta=tiras.kRta: |

यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥

yai: manobhi: anAtma.jJai: sva.viveka: tiraskRta: ||3|99|20||

.

yais.*w.which.ones* aham.*I* puMbhis* abudha*.i: *Buddhi.realizing.mind*
.citta.*Affective.mind*=tiraskRta*: | yais.*w.which.ones* manobhis*
anAtmajJa*.i: sva.*Urself/itself*.viveka.*Discernment*

: tiraskRta*:

.

puMbhis*

abudha*

tiraskRta*

manobhis*

anAtmajJa*

.

*sv.16.17 This mind punishes itself by its own latent tendencies and
restlessly wanders in this world.

*vlm.16. The thick thicket of Karanja brambles, represents the bonds of
conjugal and family relations; they are the source of various human
desires, which are springs of all other woe, difficulty and dangers.

yai*: *aham puMbhi*: *a.budhair buddhi.citta=tiras.kRta: |

tai*: *manobhi*: *an.Atma.jJai: sva.viveka*: *tiraskRta: ||3|99|20||

yai*: *aham puMbhi*: *a.budhair I, by/wi which unawakened people

buddhi.citta=tiras.kRta: Intellect.Affection=apart.made

tai*: *manobhi: by those Minds leaving only AhamkAra Egoity!

an=Atma.jJai: the non=Self.Knowers

sva.viveka*: *tiraskRta: self.discernment is apart.made. .21.

*vlm.20. Those ignorant, thoughtless and unmindful men, that slighted my
advice, were themselves slighted by their own minds, which were deprived of
the knowledge of their own souls and of their reason.

*VA. by those unwise man without intellect and reasoning, which don’t know
Self, whose mind is without self.discernment (“Aham” belongs to the next
verse, aham asmi tvayA dRSTaH. AS. By those ignorant men, I am reviled by
emotion and determination (buddhi.citta.tiraskRtaH), their own viveka
discerning power has been discarded by them by their own minds. Thus,
ignoring my advice is like ignoring your own best intuition.


त्वया दृष्टस् त्व् अनाष्टा* अस्मि त्वम् मे शत्रुर् इति द्रुतम् ।

tvayA dRSTa: tu anASTA: asmi tvam me zatru: iti drutam |

यद् उक्तम् तद्*धि चित्तेन गलता परिदेवितम् ॥३।९९।२१॥

yat uktam tat*hi cittena galatA pari.devitam ||3|99|21||

.

tvayA.*with/bmo* dRSTa.*perceived/seen*: tu.*but/yet/altho*

anASTa*.A: asmi*.I.am* tvam.*you* me.*my/me* <me.@me> zatru.*enemy/foe*:
iti.*so/"thus"* druta*.m = yat.*which/what* ukta.*said/told*.m

tat*.that.one* hi*.for/since* citta.*Affective.mind*.ena galatA*
paridevita*.m

.

anASTa*.A:

druta*.m

galatA*

paridevita*.m

.

VA. “seeing you, I am utterly lost, you are my enemy”, saying so, these
minds were fallen and lamenting in sorrow. *AS. I agree, except tvayA dRSTo
means seen by you and not seeing you. "You looked at me and I am
devastated, you are my enemy" , so they swiftly said All these references
come from 3098 where the humans were reviling the visible God. The "I" here
is that God and Vasishtha has explained that he is that God of the story.
*sv.22 22.24 Then it weeps and wails in distress.

*vlm.21. Those who told me, "we are undone at your sight, and you are our
greatest enemy"; were demented fools, and melting away with their
lamentations (for having disregarded my counsels).

*sv.21 Even when the light of wisdom shines on the life of the deluded
mind, it foolishly rejects it, considering that that wisdom is its enemy.



रुदितम् यन् महाक्रन्दम् पुंसा ब्र ह्माशु राघव ।

ruditam yat mahAkrandam puMsA brahma Azu, rAghava |

तद् भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥३।९९।२२॥

tat bhoga.jAlam tyajatA manasA rodanam kRtam ||3|99|22||

.

rudita*.m yat.*which/what* mahAkranda*.m puMsA* brahma.*Brahman.Immensity*
Azu.*quickly\swift/a.horse*, *Râghava* |

tat*.that.one* bhoga.*enjoyment/pleasure*.jAla*.net.work <http://net.work>*.m
tyajatA* manasA*.by/with Mind/mentally* rodana*.m kRta.*made/done*.m

.

rudita

mahAkranda.m

puMsA

yajatA*

rodana*

.

**vlm.22. Those who were loudly wailing, and let fall a flood of tears in
their weeping; were men who bitterly deplored in their minds for being
snatched from the snare of pleasures, to which they had been so fondly
attached. *



अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य अमलम् पदम् ।

ardha.prApta.vivekasya na prAptasya amalam padam |

चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥

cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||

.

ardha.prApta.vivekasya

*Someone of half.baked Viveka Discernment *

na prAptasya amalam padam

*not having got the pure state *

cetasa*: *tyajata: bhogAn

*having forsaken the pleasures of Awareness *

paritApa: bhRzam bhavet

*becomes severely afflicted*

.

*sv.22.23.24 Then it weeps and wails in distress.

*vlm.23. Those having a little sense and reason, but not arriving to the
pure knowledge of God; were bitterly complaining in their hearts, for being
obliged to forsake their fond enjoyments of life.



रुदता अङ्गानि दृष्टानि कारुण्येन अवबोधिना ।

rudatA aGgAni dRSTAni kAruNyena avabodhinA |

कष्टम् एतानि संत्यज्य किम् प्रयामि इति चेतसा ॥३।९९।२४॥

kaSTam etAni saMtyajya kim prayAmi iti cetasA ||3|99|24||

.

rudatA aGga.*body*.Ani dRSTa.*perceived/seen*.Ani *with/bmo* kAruNya.
*praiseworthy/excellent\pity\compassion*.ena avabodhi*.nA = kaSTa*.m etAni,
*these.ones* saMtyajan.*abandoning/renouncing* kim.*??/what/why* prayAmi*
iti.*so/"thus"* cetasA*

.

avabodhi*

kaSTa*.m

prayAmi*

cetasA*

.

*VA. being awakened by compassion (mine), they were looking upon limbs and
crying, “Oh, they have left them, I am lost!” thinking so. *AS. kAruNya is
their own and in this context it is self pity! There is no "awakening"
involved either. By the crying ones, their own bodies were viewed with a
sense of pity

(kAruNya.avabodhinA), thinking (cetasA) "Alas, wher can I go by discarding
these!"
*sv.22.23.24 Then it weeps and wails in distress.

*vlm.24. Those who came to their understanding, now wept over the pains
which they had inflicted on their bodies, for the supportance of their
families; and were grieved in their minds to leave behind the objects of
their care, for whom they had taken such pains.



अर्ध.प्राप्त=विवेकस्य न प्राप्तस्य अ.मलम् पदम् ।

ardha.prApta=vivekasya na prAptasya a.malam padam |

चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते ॥३।९९।२५॥

cetasa: tyajata: aGgAni paritApa: hi vardhate ||3|99|25||

.

ardha.*half*.prApta.*got.to/reached <http://got.to/reached>*=viveka.
*Discernment*

.sya na*.no/t* prApta.*got.to/reached <http://got.to/reached>*.sya amala.
*immaculate/stainless**.pure*.m pada.*condition/happening*.m cetasas*
tyajatas* aGgAni* paritApa*: hi*.for/since* vardhat.*growing*.e

.

cetasas*

tyajatas*

~*aGgAni.*bodies/limbs*

paritApa*

.

*AB. aGgAni sneha.lobhÂdIni ||

*sv.25 Sometimes, it experiences an imperfect awakening, and it renounces
the pleasures of the world without proper understanding such renunciation
itself proves to be a great source of sorrow.

*vlm.25. The minds that had some light of reason, and had not yet arrived
to divine knowledge, were still sorrowing for having to leave behind their
own bodies, wherein they had their late abode.



हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।

hasitam tu yat Anandi puMsA mat.avabodhata: |

परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥

pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||

.

hasita*.m tu.*but/yet/altho *yat.*which/what whin the* Aananda*.i puMsA*
mat.*my*.avabodha.*waking.up/understanding*.tas = pariprAapta*.viveka.
*Discernment*.ena tat*.that.one* tuSTa.m *Râma* cetasA*

.

hasita*.m

Aananda*

puMsA*

pariprApta*

cetasA*

.

*sv.26 But, when such renunciation arises out of the fullness of
understanding,

*vlm.26. Those who smiled in the cheerfulness of their hearts, were men who
had come to the light of reason; and it was their reason which gave
consolation to their hearts.



परिप्राप्त.विवेकस्य त्यक्त.संसार.संस्थितेः ।

pariprApta.vivekasya tyakta.saMsAra.saMsthite: |

चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते ॥३।९९।२७॥

cetasa: tyajata: rUpam Ananda: hi vivardhate ||3|99|27||

.

*of *pariprApta.viveka.*Discernment*.sya tyakta.*abandoned/given.up*.
*Samsaara.Convolution*.saMsthiti*.e: = cetasas* tyajatas* rUpa
*.form/shape/color*.m Ananda.*Happiness/Joy\"Bliss"*: hi*.for/since*
vivardhat*.e

.

saMsthiti*

cetasas*

tyajatas*

vivardhat*.e

.

*sv.27 of wisdom born of enquiry into the nature of the mind, the
renunciation leads to supreme bliss.

*vlm.27. The reasonable soul that is removed from its bondage of the world,
exults with joy in its mind, to find itself liberated from the cares of
life.



हसता अङ्गानि दृष्टानि पुंसा यान्य् उपहासतः ।

hasatA aGgAni dRSTAni puMsA yAni upa.hAsata: |

तानि दृष्टानि मनसा विप्रलम्भ.पदानि ह ॥३।९९।२८॥

tAni dRSTAni manasA vipralambha.padAni ha ||3|99|28||

.

hasatAa* aGga.*body.s*.Ani dRSTa.*perceived/seen*.Ani puMsA* yAni
*.which.ones* upahAsatas* = tAni.*those.ones* dRSTa.*perceived/seen*.Ani
*with/bmo* manas*.Manas.Mind*.A vipralambha*.pada.*condition/happening*.Ani
ha.*-ed*

.

hasatAa*

puMsA*

upahAsatas*

vipralambha*

.

*vlm.28. Those men who laughed to scorn their battered and shattered
bodies, were glad to think in their minds, how they got rid of the confines
of their bodies and limbs, the accomplices of their actions.

*sv.28 Such a mind may even look at its own past notions of pleasure with
puzzlement.



मिथ्या.विकल्प.रचितैर् वि.प्रलभम् अहो चिरम् ।

mithyA.vikalpa.racitai: vi.pralabham aho ciram |

इत्य् अङ्गान्य् उपहासेन दृष्टानि स्वानि चेतसा ॥३।९९।२९॥

iti aGgAni upahAsena dRSTAni svAni cetasA ||3|99|29||

.

mithyA*.falsely*.vikalpa.*idea/invention*.racita.*constructed*.i:
vipralabha*.m aho.*O* ciram.*for long* = iti.*so/"thus"* aGgAni.
*bodies/limbs* upahAsa*.ena dRSTa.*perceived/seen*.Ani sva.*Urself/itself*.Ani
*with/bmo* cetas.*affective.intelligence.Affectivity*.A

.

vipralabha*

upahAsa*.ena

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.29. Those who laughed with scorn to see the falling members of their
bodies, were glad to think in their minds, that they were no better than
instruments to their various labours in the world.



मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।

mana: prApta.vivekam hi vizrAntam vitate pade |

प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥

prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||

.

manas prApta.viveka.m hi vizrAnta.m *whin the* vitata.e pada.e =
prAktana.AdInatA.dharam hasan pazyat.i dUratas

.

manas.*Manas.Mind +*: prApta* +*viveka* +*m hi.*for/indeed.* vizrAnta* +*m
vitate* +* pada* +*e prAktana* +*AdIna.tA.dharam hasan pazyati dUrata:

.

*AB. prAktinyA AdinatAyA AdhAram Alambanam niSayajAtam | dUrata:
asaGga.AtmAsaMsparzitayA i.y.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.30. Those who had come to the light of reason, and had found their
rest in the supreme state of felicity, looked down with scorn upon the
former abodes of their meanness from a distance.



यद् असौ सम्.अवष्टभ्य मया पृष्टः प्रयत्नतः ।

yat asau sam.avaSTabhya mayA pRSTa: prayatnata: |

तद् विवेको बलाच् चित्तम् आदत्त* इति दर्शितम् ॥३।९९।३१॥

tat viveka: balAt cittam Adatta: iti darzitam ||3|99|31||

.

yat.*which/what* asau*.that.yonder* samavaSTabhya* mayA*.w.me <http://w.me>*
pRSTa*.asked/questioned*: prayatna*.effort*.tas.*from/thru*

tat*.that.one* viveka.*Discernment*

: *from/thru* bala.*force*.At citta.*Affective.mind*.m Adatte* iti.
*so/"thus"* darzita*.m

.

samavaSTabhya*

Adatte*

darzita*.m

.

*AB. asau prAgukta: puruSa: | Adatte viSTabhnAti < Comm.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.31. The man who was stopped by me on his way and asked with concern
(about what he was going to do); was made to understand how the power of
wisdom, could outbrave the desperate.



यद् अङ्गानि विशीर्णानि गतान्य् अन्तर्धिम् अग्रतः ।

yat aGgAni vizIrNAni gatAni antardhim agrata: |

तच् चित्तेन विना अर्थ.आशा शाम्यति इति प्रदर्शितम् ॥३।९९।३२॥

tat cittena vinA artha.AzA zAmyati iti pradarzitam ||3|99|32||

.

yat.*which/what* aGgAni.*bodies/limbs* vizIrNa*.Ani gata.*gone.s*.Ani
antardhi*.m agratas.*in.front/before\in.presence.of * = tat*.that.one*
citta.*Affective.mind*.ena vinA*.without* arthAzA* zAmyat*.i iti
pradarzita.m

.

vizIrNa*

antardhi*

arthAzA*

zAmyat*.i

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.32. The weakened limbs, that gradually disappeared from sight, meant
the subjection of the members of the body, under the control of the mind,
that is freed from its venality of riches.



सहस्र=नेत्र.हस्तत्वम् यत् पुंसः परिवर्णितम् ।

sahasra=netra.hastatvam yat puMsa: pari.varNitam |

तद् अनन्त.आकृतित्वम् हि चेतसः परिदर्शितम् ॥३।९९।३३॥

tat ananta.AkRtitvam hi cetasa: paridarzitam ||3|99|33||

.

sahasra.*thousand*=netra.*eye*.hasta.*hand*.tva.*ity*.m yat.*which/what*
puMs.*human*.a: parivarNita*.m = tad*.that.one* ananta*.boundless/endless*
.AkRti.*form/shape*.tva.*ity*.m hi*.for/since*

cetas.*affective.intelligence.Affectivity*.a: paridarzita*.m

.

paridarzita*.m

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.33. The man that is represented with a thousand arms and eyes, is a
symbol of the covetous mind, which looks to and longs after everything, and
wants to grasp all things, as with so many hands. (The ambition of
Alexander is described to count the spheres, and grasp the earth and heaven
in his arms).



यदात्मनि प्रहार.ओघैः पुमान् प्रहरति स्वयम् ।

yadAtmani prahAra.oghai: pumAn praharati svayam |

तत्.तत् कु.कल्पना.घातैः प्रहरत्य् आत्मनो मनः ॥३।९९।३४॥

tat.tat ku.kalpanA.ghAtai: praharati Atmana: mana: ||3|99|34||

.

yat.*which/what* Atmani.*in/when.Self with/bmo* prahAara*.ogha.*floods*.i:
pumAn*.human* praharat*.i svayam.*oneself/Urself\own* =

tat*.that/thatever*.tat *with/bmo* ku*.bad/mis-**kalpanA.*imagining*.ghaTa.
*pots*.i: praharat*.i Atma.*Self*.na: manas*.Manas.Mind*

.

prahAra*

praharat*

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

**vlm.34. The man that was striking himself with his blows, meant the
torments which a man inflicts on his own mind, by the strokes of his
anxieties and cares. *



पलायते यत् पुरुषः स्वात्मनः प्रहरन् स्वयम् ।

palAyate yat puruSa: svAtmana: praharan svayam |

स्व.वासना.प्रहारेभ्यस् तन् मनः प्रपलायते ॥३।९९।३५॥

sva.vAsanA.prahArebhya: tat mana: prapalAyate ||3|99|35||

.

palAyate yat puruSa: The man who runs away

sva.Atmana: praharan svayam he is running from his self himself

sva.vAsanA.prahArebhya: from the strokes of his own vAsanAs

tan mana: prapalAyate he is running from his Mind.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.35. The man who had been running away with striking hard blows upon
his body, signified how the mind runs all about, being lashed at every
moment by the strokes of his insatiate desires.



स्वयम् प्रहरति स्वान्तम् स्वयम् एव स्वया इच्छया ।

svayam praharati svAntam svayam eva svayA icchayA |

पलायते स्वयम् चैव पश्य अ.ज्ञान.विजृम्भितम् ॥३।९९।३६॥

palAyate svayam ca eva pazya a.jJAna.vijRmbhitam ||3|99|36||

.

svayam.*oneself/Urself\own* praharat*.i svAanta*.m svayam.
*oneself/Urself\own* eva.*even/only/indeed* *with/bmo* ~svayA.*Ur.own*
icchA.*Desire/Wish*.yA = palAyat*.e svayam.*oneself/Urself\own* ca
*.and/also* eva.*even/only/indeed*

pazya*.see/know *a*.non*.jJAna.*Knowledge/Intuition/Wisdom*.vijRmbhita.
*gaped/opened/expanded*.m

.

*sv.36 Behold the play of ignorance! which makes one hurt oneself out of
one's own volition; and which makes one run hither and thither in
meaningless panic.

*vlm.36. The man that afflicts himself by his own desires, and then flies
to this way and that, signifies his fool.heartedness to hunt after
everything, and be a runaway from himself.

* svayam.*oneself/Urself\own* praharat*.i svAanta*.m svayam.
*oneself/Urself\own* eva.*even/only/indeed* *with/bmo* ~svayA.*Ur.own*
icchA.*Desire/Wish*.yA = palAyat*.e svayam.*oneself/Urself\own* ca
*.and/also* eva.*even/only/indeed* pazya*.see/know *a*.non*.jJAna.
*Knowledge/Intuition/Wisdom*.vijRmbhita.*gaped/opened/expanded*.m



स्व.वासना उपतप्तानि सर्वाण्य् एव मनांसि हि ।

sva.vAsanA upataptAni sarvANi eva manAMsi hi |

स्वयम् एव पलायन्ते गन्तुम् युक्तानि तत्.पदम् ॥३।९९।३७॥

svayam eva palAyante gantum yuktAni tat.padam ||3|99|37||

.

sva.*Urself/itself*.vAsanA.*Trace* upatapta**.s* sarva*.all/every*.*.s* eva
manAMsi.*minds* hi*.for/since* = svayam.*oneself/Urself\own* eva.
*even/only/indeed* palAayan*.te gantum.*to.go* yukta.*suitable/linked.s* tat
*.that.one*.pada.*condition/happening*.m

.

upatapta*

palAayan*.te

.

svayam eva palAyante are running from themselves

gantum yuktAni tat padam intent on going to That State.

*sv.37 Though the light of self.knowledge shines in every heart, yet one
wanders in this world driven by one's own latent desires.

*vlm.37. Thus every man being harassed by his ceaseless desires, pants in
his mind to fly to his Maker, and set his heart to yoga meditation.



यद् इदम् पतितम् दुःखम् तत् तनोति स्वयम् मनः ।

yat idam patitam du:kham tat tanoti svayam mana: |

स्वयम् एव अति.खिन्नम् तु पुनस् तस्मात् पलायते ॥३।९९।३८॥

svayam eva ati.khinnam tu puna: tasmAt palAyate ||3|99|38||

.

yat.*which/what* idam*.this.here* patita.*(be)fallen*.m
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m

tat*.that.one* tanoti* svayam.*oneself/Urself\own* manas*.Manas.Mind* =
svayam.*oneself/Urself\own* eva.*even/only/indeed* ati.*super*.khinna
*.depressed/tired/weary/sad*.m tu.*but/yet/altho *

punar.*again* tasmAt*.from.that/therefore**/thru.that* palAyat.e

.

tanoti*

palAyat.e

.

*sv.38 And, the mind itself intensifies this sorrow and goads one to go
round in circles.

*vlm.38. All these ceaseless woes are the making of one's own mind, which
being worried at last by its incessant anxieties, strives to retire from
them, to find its final repose in yoga.

* yat.*which/what* idam*.this.here* patita.*(be)fallen*.m
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m tat*.that.one* tanoti* svayam.*oneself/Urself\own*
manas*.Manas.Mind* = svayam.*oneself/Urself\own* eva.*even/only/indeed* ati.
*super*.khinna*.depressed/tired/weary/sad*.m tu.*but/yet/altho * punar.
*again* tasmAt*.from.that/therefore**/thru.that* palAyat.e



संकल्प.वासना.जालैः स्वयम् आयाति बन्धनम् ।

saMkalpa.vAsanA.jAlai: svayam AyAti bandhanam |

मनो लालामयैर् जालैः कोश.कार.कृमिर् यथा ॥३।९९।३९॥

mana: lAlAmayai: jAlai: koza.kAra.kRmi: yathA ||3|99|39||

.

*because.of **a net of conceptual vAsanA.Traces*

*Urself comes to bondage*

*:*

*Mind's like*

*the net of its secretions that the silkworm makes into*

*a cool cocoon*

*.*

*by.with the* saMkalpa*.concept/intention*.vâsanâ.jAla*.net.work
<http://net.work>*.*s.*i: svayam âyâti bandhana.*binding/capture/bondage*.m
| manas *by.with the* lâlâ.maya.*made.of.s.*i: jAla*.net.work
<http://net.work>*.i: koza.*vessel/container/sheath\treasury*.kâra.kRmi:
yathA.*as/when*

.

lAlA

kAra

kRmi

.

*sv.39.40 By its own whims and fancies, thoughts and hopes, it binds
itself.

*vlm.39. The mind is entrapped in the net of its own wishes, as the silk
worm is entwined in the cocoon by the thread of its own making.



यथा अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA an.artham avApnoti tathA krIDati caJcalam |

भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव अर्धकः ॥३।९९।४०॥

bhAvi.du:kham apazyan svam dur.lIlAbhi: iva ardhaka: ||3|99|40||

.

yathA.*as/when* anartham avâpnoti tathA*.thus/thatwise* kriiDat.i caJcala.m
bhAvi.*2become/becoming/impending*.du:kha.*private.space/sky
<http://private.space/sky>*.m apazyan svam dur.IIlA.*play*.bhi: iva.
*like/as.if* ardhaka:

.

anartha

avApnoti

krIDat

caJcala

apazyan

svam

dur

ardhaka

.

*sv.39.40 By its own whims and fancies, thoughts and hopes, it binds
itself.

**vlm.40. The more is the mind of man afflicted by troubles, the more
busily is it employed in its foibles*; just as a boy indulges himself in
his playfulness, unmindful of the evils waiting upon it.



अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।

apazyan kASTha.randhra.stha.vRSam Akramanam yathA |

कील उत्पटी कपिर् दुःखम् एति इदम् हि तथा मनः ॥३।९९।४१॥

kIla utpaTI kapi: du:kham eti idam hi tathA mana: ||3|99|41||

.

apazyan* kASTha.*wood/block*.randhra.*opening/hole*.stha.*staying/set*.vRSa*.m
Akramana*.m yathA.*as/how* | kIila* utpaTI* kapi*:
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m eti.*going.to <http://going.to>* idam*.this.here* hi
*.for/since* tathA.*thus* manas*.Manas.Mind*

.

kIila*

utpaTI*

kapi*:

.

*sv.41 When it is visited by sorrow it despairs and becomes restless.

*vlm.41. The mind of man is in the same plight as that of the foolish ape;
which in striving to pull out the peg of a half split timber, lost its life
by the smashing of its testes in the crevice. (See the story of the ape and
its pulling the peg in the Hitopadesa and its Persian version of the
Anvarsoheli).

#kIl to bind #*kIla:* #kIlaka: #kIliMkA a pointed piece of wood; peg, bolt,
wedge, etc.

पट् #paT to split #*utpaT* ud.paT Caus. **utpATay*ati to tear up or out,
pluck, pull out, break out `Mn. paJcat. &c. • to draw out (a sword from its
scabbard) • to open (the eyes &c.) `KSS. &c. • to root up, eradicate,
extirpate • to drive away, banish, dethrone `R. &c.: Pass. of the Caus.
*utpATyate to be cleft • to part asunder, split +

#paT #utpaT #*utpaTin *



चिर.पालनया चैव चिर.भावनया तथा ।

cira.pAlanayA ca eva cira.bhAvanayA tathA |

अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥

abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||

.

*with/bmo* cira.pAlanAa*.yA ca eva *with/bmo* cira.bhAvanA
*.Feeling/impression/Imagination*.yA tathA.*thus* *from/thru* abhyAsa.
*practice/repetition/study/exercise*.At *thru practice ~*tuccha.*trivia*.tA.
*ness/state*.m etya.*having.got.to <http://having.got.to>* na bhUyas.
*more/much/exceedingly* parizocat*.i *nothing more to grieve about*

*. *

*with/bmo* cira.pAlanAa*.yA ca eva *with/bmo* cira.bhAvanA
*.Feeling/impression/Imagination*.yA tathA.*thus* *from/thru* abhyAsa.
*practice/repetition/study/exercise*.At *thru practice ~*tuccha.*trivia*

.

~*tuccha.*trivia *

~*tucchatA.*ness *

parizocat*.i

*. *

*VA. only by long practices of keeping the mind in check and teaching it,
not by short practice, its sorrow is ending. *AS. I don't know where you
got "not by short practice". The meaning is: By holding on to
(cirapAlanayA) the disregard (tucchatA) for the world, and by long
developing it (cirabhAvanayA) and by practicing it (abhyAsAt ) , one
perfects it and never again feels sorrow.

*sv.42 When one who gains wisdom preserves it for a long time and persists
in the practice of enquiry, he does not experience sorrow.

*vlm.42. No flight can release the mind, unless it is practised to
resignation, restrained from its other pursuits, and constrained to the
continued practice of pious meditation, which can only relieve its sorrows.



मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।

mana:pramAdAt vardhante du:khAni giri.kUTavat |

तद् वशाद् एव नश्यन्ति सूर्यस्य अग्रे हिमम् यथा ॥३।९९।४३॥

tat vazAt eva nazyan.ti sUryasya agre himam yathA ||3|99|43||

.

manas*.Manas.Mind*.pramAda*.At vardhan*.te du:kha*.pain/sorrow/bad.space
<http://bad.space>*.*.s* giri.*mountain*.kUutTa*.vat*.like/-ful* = tat
*.that.one* *from/thru* vaza.*force*.At eva.*even/only/indeed* nazyan.
*to.be.destroyed*.ti *of/for the* sUrya*.sun/Sun*.sya agre* hima*.snow*.m
yathA.*as/how*

.

pramAda*

vardhan*.te

kUutTa*

agre*

.

*vwv.691/43 Sufferings increase like the peak of a mountain on account of
the inattention (or carelessness) of the mind. They perish through its
power alone, as snow (melts) in the presence of the sun.

*sv.43 An uncontrolled mind is the source of sorrow;

*vlm.43. It is the misjudgment of the mind, that is the cause of
accumulated woes, which increase in height as the peak of a mount; so it is
the government of the mind which melts our woes, like the hoarfrost under
sunbeams.



यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA manA: hi muni.vat maunena rAga.AdiSu |

पश्चात् पावन.पावनम् पदम् अजम् तत्.प्राप्य तच्*छी तलम्

pazcAt pAvana.pAvanam padam ajam tat.prApya tat zItalam

तत्.संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व् अपि ॥३।९९।४४॥

tat.saMsthena na zocyate punar alam puMsA mahApatsu api ||3|99|44||

.

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA *for as long as it lives *

*blamelessly *

*it enjoys *

*thru the embodied meaning of the shAstra*s *

*equally *

thru *vAsanA*Conditioning*

manas hi *since manas*Mind *

munivan maunena *like a Silent*muni *

rAga.*passion/love*.AdiSu *among the passing passions *

pazcAt *afterwards *

pAvana.pAvanam *constantly purifying *

padam ajam *unborn state *

tat.prApya *that obtainable/suitable *

tat.zItalam *that coolth *

tat.*saMs*thena *w/ that.belonging *

na zocyate punar alam *it is not grieved ever again *

puMsA *by a Human *

mahApatsu api *even in catastrophes*

*.*

yAvat

jIva

anindya

ramat

zAstra

saMjAta

tulya

vAsanA.*Conditioning*

mauna.*Quiet/silent*

rAga.*passion/love*

.AdiSu *among the passing passions *

pazcAt *afterwards *

pAvana.pAvanam *constantly purifying *

padam ajam *unborn state *

tat.prApya *that obtainable/suitable *

zItala

saMstha

zocyat.

punar.*again*

alam

puMsA*.by a Human*

mahApat

.

*AS. As long as one is alive, one should one should live it (life) like a
Muni, quietly and with only blameless desire (anindyayA vAsanayA) towards
enjoyment (rAgAdiSu) arising out of the scriptures. Thereafter, having
reached that cool place, the state of the unborn, holiest of the holy,
after which one does not feel any sorrow even in great calamities. * The
point being made is that as long as one is living, some desires are bound
to hang around. One should make sure that they are as clean as possible and
sanctioned by the scriptures. Then there is nothing to fear, once you reach
the final state.

*VA. as long as you live, enjoy your food??? and strive for shastras,
restrain vasanas??? and in passions etc by being silent be wise one; later,
achieving great state of lotusborn Brahma, wind.purified coolness, staying
there, man does not grieves again even in great roads (of saMsara).

*vlm.44. Accustom your mind to the righteous ways pointed out by the
sástras in all your life time. Restrain your appetites, and govern your
passions, and observe the taciturnity of holy saints and sages. You will at
last arrive to the holy state of holies, and rest under the cooling umbrage
of holiness, and shall no more have to grieve under the calamities which
betide all mankind.

जन् #jan #saMjan #*saMjAta* *.adj..* born, produced, grown, arisen, become,
appeared (often in comp. "becoming, grown" • cf below) • passed, elapsed
(as time). s. kautuka having curiosity roused, becoming curious •
s. nidrA.pralaya one whose sleep has come to an end • s. nirveda grown
despondent • s. pAza one who has become fettered by (comp) • s. lajja one
who has become ashamed or embarrassed • s. vizrambha having confidence
excited, becoming confident • s. vepathu trembling • saMjaterSya becoming
envious y2019.006

*jd.44 yAvat jIvam and* inasmuch.a: *> *the Living.jIva *anindyayA *w/ the
blameless **.f..* ca ramate *it enjoys *zAstra.artha.saMjAtayA *w/
shAstra.meaning=arisen *tulyam = > *likeness / equally *vAsanayA w/
*vAsanA*Conditioning* manas hi *since manas*Mind *munivan maunena *like a
Silent*muni *rAga.AdiSu *among the passing passions *pazcAt
*afterwards *pAvana.pAvanam
*constantly purifying *padam ajam *unborn state *tat.prApya *that
obtainable/suitable *tat.zItalam *that coolth *tat.*saMs*thena *w/
that.belonging *na zocyate punar alam *it is not grieved ever again *puMsA *by
a Human *mahApatsu api *even in catastrophes.*



@@@



•

*o**ॐ**m*

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FM3100 BRAHMIC MIND 1.SP21.23 .z43

https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21.23%20brahmic%20Mind%20.z43.docx?dl=0
<https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21..23%20brahmic%20Mind%20.z43.docx?dl=0>

FM3.100.FM.3.122//

x
<https://www.dropbox.com/s/uwt1lz26aebd9yh/FM.3.50-FM.3.99%20comp.docx?dl=0>

FM.3.100 BRAHMIC MIND 1.SP21.23



DN3099 THE JUNGLE 1.SP20.21

सर्ग ३.९९

राम* उवाच ।

rAma* uvAca |

का असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।

kA asau mahATavI, brahman, kadA dRSTA katham mayA |

के च ते पुरुषस् तत्र किम् तत्.कर्तुम् कृत.उद्यमाः ॥३।९९।१॥

ke ca te puruSA: tatra kim tat.kartum kRta.udyamA: ||3|99|1||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।

raghu.nAtha, mahA.bAho, zRNu vakSyAmi te akhilam |

न सा महाटवी, राम, दूरे न एव च ते नराः ॥३।९९।२॥

na sA mahATavI, rAma, dUre na eva ca te narA: ||3|99|2||

या इयम् संसार.पदवी गम्भीरा अपार.कोटरा ।

yA iyam saMsAra.padavI gambhIrA apAra.koTarA |

ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥

tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||

विचार.आलोक.लभ्या इयम् यदा एकेन एव वस्तुना ।

vicAra.Aloka.labhyA iyam yadA ekena eva vastunA |

पूर्णा न अन्येन संयुक्ता केवला इव तदा एव सा ॥३।९९।४॥

pUrNA na anyena saMyuktA kevalA iva tadA eva sA ||3|99|4||

तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।

tatra ye te mahAkArA: puruSA: prabhraman.ti hi |

मनांसि तानि विद्धि त्वम् दुःखे निपतितानि अलम् ॥३।९९।५॥

manAMsi tAni viddhi tvam du:khe nipatitAni alam ||3|99|5||

द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।

draSTA ya: ayam aham teSAm sa.viveka: mahAmate |

विवेकेन मया तानि दृष्टान्य् अन्येन न अनघ ॥३।९९।६॥

vivekena mayA tAni dRSTAni anyena na, anagha ||3|99|6||

मया तान्य् एव बोध्यन्ते विवेकेन मनांसि हि ।

mayA tAni eva bodhyante vivekena manAMsi hi |

सततम् सु.प्रकाशेन कमलान्य् इव भानुना ॥३।९९।७॥

satatam su.prakAzena kamalAni iva bhAnunA ||3|99|7||

मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।

mat.prabodham samAsAdya mat.prasAdAt mahAmate |

मनांसि कानि चित्तानि गतान्य् उपशमात् परम् ॥३।९९।८॥

manAMsi kAni cittAni gatAni upazamAt param ||3|99|8||

कानिचिन् न अभिनन्दन्ति माम् विवेकम् विमोहतः ।

kAni.cit na abhinandan.ti mAm vivekam vimohata: |

मत्.तिरस्कार.वशतः कूपेष्व् एव पतन्त्य् अतः ॥३।९९।९॥

mat.tiraskAra.vazata: kUpeSu eva patan.ti ata: ||3|99|9||

ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।

ye te andha.kUpA* gahanA* narakA: te, raghu.udvaha |

कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥

kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||

स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।

svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |

प्रविष्टान्य् अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥

praviSTAni andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||

महा.पातक.युक्तानि तानि चित्तानि, राघव ।

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥

kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||

पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।

puNya.sambhAra.yuktAni tAni cittAni, rAghava |

करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥

karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||

तानि मानुष्य.जानानि चित्तानि, रघुनन्दन ।

tAni mAnuSya.jAnAni cittAni, raghunandana |

कानिचित् सम्.प्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥३।९९।१४॥

kAnicit sam.prabuddhAni tatra muktAni bandhanAt ||3|99|14||

कानिचिद् बहु.रूपानि योनेर् योनिम् विशन्ति हि ।

kAni.cit bahu.rUpAni yone: yonim vizan.ti hi |

मनांसि तानि तिष्ठन्ति निपतन्त्य् उत्पतन्ति च ॥३।९९।१५॥

manAMsi tAni tiSThan.ti nipatan.ti utpatan.ti ca ||3|99|15||

यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।

yat tat karaJja.gahanam tat kalatra.rasam vidu: |

दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥

du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||

करञ्ज.गहनम् यानि प्रविष्टानि मनांसि तु ।

karaJja.gahanam yAni praviSTAni manAMsi tu |

मानुष्य् एतानि जातानि तत्र एव रसिकानि च ॥३।९९।१७॥

mAnuSi etAni jAtAni tatra eva rasikAni ca ||3|99|17||

कदली.काननम् यत् तत् शशाङ्क.कर.शीतलम् ।

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

तन्.मना ह्लादन.करम् स्वर्गम् विद्धि, रघु.उद्वह ॥३।९९।१८॥

tat.manA hlAdana.karam svargam viddhi, raghu.udvaha ||3|99|18||

कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।

kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |

धारयन्ति शरीराणि संस्थितान्य् उदितान्य् अपि ॥३।९९।१९॥

dhArayan.ti zarIrANi saMsthitAni uditAni api ||3|99|19||

यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।

yai: aham puMbhi: a.budhai: buddhi.citta=tiras.kRta: |

यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥

tai: manobhi: an.Atma.jJai: sva.viveka: tiraskRta: ||3|99|20||

त्वया दृष्टस् त्व् अनाष्टा* अस्मि त्वम् मे शत्रुर् इति द्रुतम् ।

tvayA dRSTa: tu anASTA: asmi tvam me zatru: iti drutam |

यद् उक्तम् तद्*धि चित्तेन गलता परिदेवितम् ॥३।९९।२१॥

yat uktam tat*hi cittena galatA pari.devitam ||3|99|21||

रुदितम् य nx महाक्रन्दम् पुंसा ब्र ह्माशु राघव ।

ruditam yat mahAkrandam puMsA brahma Azu, rAghava |

तद् भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥३।९९।२२॥

tat bhoga.jAlam tyajatA manasA rodanam kRtam ||3|99|22||

अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य अमलम् पदम् ।

ardha.prApta.vivekasya na prAptasya amalam padam |

चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥

cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||

रुदता अङ्गानि दृष्टानि कारुण्येन अवबोधिना ।

rudatA aGgAni dRSTAni kAruNyena avabodhinA |

कष्टम् एतानि संत्यज्य किम् प्रयामि इति चेतसा ॥३।९९।२४॥

kaSTam etAni saMtyajya kim prayAmi iti cetasA ||3|99|24||

अर्ध.प्राप्त=विवेकस्य न प्राप्तस्य अ.मलम् पदम् ।

ardha.prApta=vivekasya na prAptasya a.malam padam |

चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते ॥३।९९।२५॥

cetasa: tyajata: aGgAni paritApa: hi vardhate ||3|99|25||

हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।

hasitam tu yat Anandi puMsA mat.avabodhata: |

परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥

pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||

परिप्राप्त.विवेकस्य त्यक्त.संसार.संस्थितेः ।

pariprApta.vivekasya tyakta.saMsAra.saMsthite: |

चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते ॥३।९९।२७॥

cetasa: tyajata: rUpam Ananda: hi vivardhate ||3|99|27||

हसता अङ्गानि दृष्टानि पुंसा यान्य् उपहासतः ।

hasatA aGgAni dRSTAni puMsA yAni upa.hAsata: |

तानि दृष्टानि मनसा विप्रलम्भ.पदानि ह ॥३।९९।२८॥

tAni dRSTAni manasA vipralambha.padAni ha ||3|99|28||

मिथ्या.विकल्प.रचितैर् वि.प्रलभम् अहो चिरम् ।

mithyA.vikalpa.racitai: vi.pralabham aho ciram |

इत्य् अङ्गान्य् उपहासेन दृष्टानि स्वानि चेतसा ॥३।९९।२९॥

iti aGgAni upahAsena dRSTAni svAni cetasA ||3|99|29||

मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।

mana: prApta.vivekam hi vizrAntam vitate pade |

प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥

prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||

यद् असौ सम्.अवष्टभ्य मया पृष्टः प्रयत्नतः ।

yat asau sam.avaSTabhya mayA pRSTa: prayatnata: |

तद् विवेको बलाच् चित्तम् आदत्त* इति दर्शितम् ॥३।९९।३१॥

tat viveka: balAt cittam Adatta: iti darzitam ||3|99|31||

यद् अङ्गानि विशीर्णानि गतान्य् अन्तर्धिम् अग्रतः ।

yat aGgAni vizIrNAni gatAni antardhim agrata: |

तच् चित्तेन विना अर्थ.आशा शाम्यति इति प्रदर्शितम् ॥३।९९।३२॥

tat cittena vinA artha.AzA zAmyati iti pradarzitam ||3|99|32||

सहस्र=नेत्र.हस्तत्वम् यत् पुंसः परिवर्णितम् ।

sahasra=netra.hastatvam yat puMsa: pari.varNitam |

तद् अनन्त.आकृतित्वम् हि चेतसः परिदर्शितम् ॥३।९९।३३॥

tat ananta.AkRtitvam hi cetasa: paridarzitam ||3|99|33||

यदात्मनि प्रहार.ओघैः पुमान् प्रहरति स्वयम् ।

yadAtmani prahAra.oghai: pumAn praharati svayam |

तत्.तत् कु.कल्पना.घातैः प्रहरत्य् आत्मनो मनः ॥३।९९।३४॥

tat.tat ku.kalpanA.ghAtai: praharati Atmana: mana: ||3|99|34||

पलायते यत् पुरुषः स्वात्मनः प्रहरन् स्वयम् ।

palAyate yat puruSa: svAtmana: praharan svayam |

स्व.वासना.प्रहारेभ्यस् तन् मनः प्रपलायते ॥३।९९।३५॥

sva.vAsanA.prahArebhya: tat mana: prapalAyate ||3|99|35||

स्वयम् प्रहरति स्वान्तम् स्वयम् एव स्वया इच्छया ।

svayam praharati svAntam svayam eva svayA icchayA |

पलायते स्वयम् चैव पश्य अ.ज्ञान.विजृम्भितम् ॥३।९९।३६॥

palAyate svayam ca eva pazya a.jJAna.vijRmbhitam ||3|99|36||

स्व.वासना उपतप्तानि सर्वाण्य् एव मनांसि हि ।

sva.vAsanA upataptAni sarvANi eva manAMsi hi |

स्वयम् एव पलायन्ते गन्तुम् युक्तानि तत्.पदम् ॥३।९९।३७॥

svayam eva palAyante gantum yuktAni tat.padam ||3|99|37||

यद् इदम् पतितम् दुःखम् तत् तनोति स्वयम् मनः ।

yat idam patitam du:kham tat tanoti svayam mana: |

स्वयम् एव अति.खिन्नम् तु पुनस् तस्मात् पलायते ॥३।९९।३८॥

svayam eva ati.khinnam tu puna: tasmAt palAyate ||3|99|38||

संकल्प.वासना.जालैः स्वयम् आयाति बन्धनम् ।

saMkalpa.vAsanA.jAlai: svayam AyAti bandhanam |

मनो लालामयैर् जालैः कोश.कार.कृमिर् यथा ॥३।९९।३९॥

mana: lAlAmayai: jAlai: koza.kAra.kRmi: yathA ||3|99|39||

यथा अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA an.artham avApnoti tathA krIDati caJcalam |

भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव अर्धकः ॥३।९९।४०॥

bhAvi.du:kham apazyan svam dur.lIlAbhi: iva ardhaka: ||3|99|40||

अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।

apazyan kASTha.randhra.stha.vRSam Akramanam yathA |

कील उत्पटी कपिर् दुःखम् एति इदम् हि तथा मनः ॥३।९९।४१॥

kIla utpaTI kapi: du:kham eti idam hi tathA mana: ||3|99|41||

चिर.पालनया चैव चिर.भावनया तथा ।

cira.pAlanayA ca eva cira.bhAvanayA tathA |

अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥

abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||

मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।

mana:pramAdAt vardhante du:khAni giri.kUTavat |

तद् वशाद् एव नश्यन्ति सूर्यस्य अग्रे हिमम् यथा ॥३।९९।४३॥

tat vazAt eva nazyan.ti sUryasya agre himam yathA ||3|99|43||

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA manA: hi muni.vat maunena rAga.AdiSu |

पश्चात् पावन.पावनम् पदम् अजम् तत्.प्राप्य तच्*छी तलम्

pazcAt pAvana.pAvanam padam ajam tat.prApya tat zItalam

तत्.संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व् अपि ॥३।९९।४४॥

tat.saMsthena na zocyate punar alam puMsA mahApatsu api ||3|99|44||

॥





FM.7.100.FM.7.149

https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
<https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0>

FM3099 THE JUNGLE 1.SP20.21 .z44

https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20.21%20The%20Jungle%20.z44.docx?dl=0
<https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20..21%20The%20Jungle%20.z44.docx?dl=0>



*o**ॐm*





FM.3.99



*THE JUNGLE*



*RÂMA said..*



का असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।

kA asau mahATavI, brahman, kadA dRSTA katham mayA |

के च ते पुरुषस् तत्र किम् तत्.कर्तुम् कृत.उद्यमाः ॥३।९९।१॥

ke ca te puruSA: tatra kim tat.kartum kRta.udyamA: ||3|99|1||

.

kA.*?who* asau*.that.yonder* mahA*.great*.aTavI.*forest/gaden*, brahman.
*Brahmin*, kadA.*?when* dRSTa.*perceived/seen*.A katham*.how?* mayA*.w.me
<http://w.me>* | ke.*which?ones* ca*.and/also* te*.they/you* puruSa*.Person*.A:
tatra*.there/then* kim.*??/what/why*

tat*.that.one*.kartum.*to.do/make/act <http://to.do/make/act>* kRta.
*made/done*.udyama.*beginning/striving.for*.A:

*. *

*what is this great jungle, Brâhmana? *

*& *

*when was it seen & how *

*by me*

*?*

*& *

*who are the people living there*

*& *

*what are the things that they do*

*?*

*vlm.p.1. Râma said, "What is that great desert, sage? When did I see it
and how did I come to know it? Who were those men and what were they doing?"

*** kA.*?who* asau*.that.yonder* mahA*.great*.aTavI.*forest/gaden*, brahman.
*Brahmin*, kadA.*?when* dRSTa.*perceived/seen*.A katham*.how?* mayA*.w.me
<http://w.me>* | ke.*which?ones* ca*.and/also* te*.they/you* puruSa*.Person*.A:
tatra*.there/then* kim.*??/what/why* tat*.that.one*.kartum.*to.do/make/act
<http://to.do/make/act>* kRta.*made/done*.udyama.*beginning/striving.for*.A:




*VASISHTHA said *



रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।

raghu.nAtha, mahA.bAho, zRNu vakSyAmi te akhilam |

न सा महाटवी, राम, दूरे न एव च ते नराः ॥३।९९।२॥

na sA mahATavI, rAma, dUre na eva ca te narA: ||3|99|2||

.

*Lord Râghu, Master.Archer, Râma, pay attention!*

*I'll tell you all about that great wilderness*

*(which is not far away & neither are its people)*

*.*

*vlm. ... That great desert is not distant or different from this
wilderness of the world.

* na*.no/not* sA.*she/it* mahA.*great*.aTavI.*forest/gaden*.i *Râma,* dUre
na*.no/not* eva*.indeed\only*/*very* ca.*and/also/too* te.*they/you* nara.
*man/human*.s.a:



या इयम् संसार.पदवी गम्भीरा अपार.कोटरा ।

yA iyam saMsAra.padavI gambhIrA apAra.koTarA |

ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥

tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||

.

yA.*who/which* iyam*.this.here* *Samsâra.Convolution*.padavI.*way/guide*
gambhIra*.A apAara*.koTara.*hollow(tree)/cave*.A = tAm*.it/her*.tAm
*.it/ever* zUnya.*empty*.Am vikAra*.change*.ADhya.*rich/abounding.in
<http://abounding.in>*.Am viddhi*.know!*, *Râma*, mahA*.great*.aTavI.
*forest/gaden*.m

.

gambhIra*.A

apAara*

.

*(that) which is this *samsAra Path,*

*this deep*

*boundless cave*

*is*

*that shUnya.Void*

*a ripening transformation*

*know,*

* rAma,*

*as the Great Jungle.*

.

yA iyam*.this.here* saMsAra.padavi.i gambhIra.a apAra.koTara.
*hollow(tree)/cave*.a | tAm*.thm.her* tAm*.thm.her* zUnya.am vikAra.
*change/disorder*.ADhya.am viddhi*.know! *, *Râma*, mahA.*great*.aTavI.
*forest/gaden*.m

.

*vlm.p.3 That which bears the name of the world is a deep and dark abyss in
itself. Its hollowness is unfathomable and impassable. Its unreality
appears as reality to the ignorant, and it is the great desert spoken of
before.



विचार.आलोक.लभ्या इयम् यदा एकेन एव वस्तुना ।

vicAra.Aloka.labhyA iyam yadA ekena eva vastunA |

पूर्णा न अन्येन संयुक्ता केवला इव तदा एव सा ॥३।९९।४॥

pUrNA na anyena saMyuktA kevalA iva tadA eva sA ||3|99|4||

.

vicAra*.In/En.quiry\exploration*.Aloka.*light\sight*.labhya*.A iyam
*.this.here* yadA.*when/where* eka.*one*.ena eva.*even/only/indeed* vastu
*.substance*.nA = pUrNa.*full*.A na*.no/t* anya.*another/other*.ena
saMyukta*A kevala.*total/full/sole*.A iva.*like/as.if* tadA.*then/there*
eva.*even/only/indeed* sA.*she/it*

.

labhya*.A

saMyukta*A

*. *

*when the Jungle is brought to light by Enquiry*

*then it is full*

*with one only substance*

*without any connexion*

*like the wholeness of the universe*

*.*

vicAra.Aloka.labhya.a iyam*.this.here* yadA *by.with the* eka.*only/one*.ena
eva*.indeed\only*/*very* vastu.*substance/reality*.nA

pUrNa.*full*.a na*.no/not* *by.with the* anya.*another/other*.ena
saMyukta.a *it is Fullness without Connexion with an other*

kevala.*total/sole*.a iva.*like/as.if* tadA.*then/there* eva*.indeed\only*/
*very* sA.*she/it*

*. *

*vlm.4. The true reality is obtainable by the light of reason only, and by
the knowledge of one object alone. This one is full without its union with
any other, it is one and only by itself.



तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।

tatra ye te mahAkArA: puruSA: prabhraman.ti hi |

मनांसि तानि विद्धि त्वम् दुःखे निपतितानि अलम् ॥३।९९।५॥

manAMsi tAni viddhi tvam du:khe nipatitAni alam ||3|99|5||

.

tatra*.there/then* ye*.these.who* te*.they/you* mahAkAra*.A: puruSa*.Person*.A:
prabhraman*.ti hi*.for/since* = ~manAMsi.*minds* tAni.*those.ones* viddhi
*.know!* *whin *tvam.*you* du:kha*.pain/sorrow/bad.space <http://bad.space>*.e
nipatita*.Ani alam*.enuf/fully*

.

mahAkAra*

prabhraman*

~manAMsi.*minds*

~tAni.*those.ones*

nipatita*

.

*there*

*is where*

*the Giant people wander about.*

*You should know these Minds are headed for trouble soon enough*

*.*

*vlm.5 The big bodied men you saw wandering, they are the minds of men
bound to the miseries of the world.



द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।

draSTA ya: ayam aham teSAm sa.viveka: mahAmate |

विवेकेन मया तानि दृष्टान्य् अन्येन न अनघ ॥३।९९।६॥

vivekena mayA tAni dRSTAni anyena na, anagha ||3|99|6||

.

*the Seer which is this "I"*

*with viveka.Discernment,*

*your clever thot,*

*by my Discernment were those perceptions there,*

*and not by another's,*

*dear boy*

*. *

draSTR*.see/knower*.a yas*.who/which* ayam*.this* aham.*I* teSAm.*of.them*
sa.*with*.viveka.*Discernment/discrimination/analysis*: mahAmati.
*great.minded*.e viveka.*Discernment/discrimination/analysis*.ena maya.
*made.of* tAni.*those.ones* dRSTa.*seen/known/object/Percept*.ani anya.
*another/other*.ena na*.no/not*, anagha*.dear.boy/sinless.one*

*. *

*vlm.6 Their observer was Reason personified as myself. Only I by my
guiding reason and no other person could discern the folly of their minds.

*AS. Also, I would change seer to observer,

since the word seer in English seems to have developed a sense of
"predictor"

rather than just the one who sees.

*jd. since FM is a translation rather than interpretation

I prefer the capitalized "Seer" or "Perceiver", capitalized as a Technical
Term.

the root >dRz carries the double sense of observing and understanding,

like Eng. 'see' in "I see the jungle" and "I see what you mean".

indeed, one can see both senses in "I see a typo"!

* draSTR*.see/knower*.a yas*.who/which* ayam*.this* aham.*I* teSAm.*of.them*
sa.*with*.viveka.*Discernment/discrimination/analysis*: mahAmati.
*great.minded*.e .viveka.*Discernment/discrimination/analysis*.ena maya.
*made.of* tAni.*those.ones* dRSTa.*seen/known/object/Percept*.ani anya.
*another/other*.ena na*.no/not*, anagha*.dear.boy/sinless.one*



मया तान्य् एव बोध्यन्ते विवेकेन मनांसि हि ।

mayA tAni eva bodhyante vivekena manAMsi hi |

सततम् सु.प्रकाशेन कमलान्य् इव भानुना ॥३।९९।७॥

satatam su.prakAzena kamalAni iva bhAnunA ||3|99|7||

.

mayA*.w.me <http://w.me>* tAni.*those.ones* eva.*even/only/indeed*
bodhyan*.te viveka.*Discernment*.ena manAMsi.*minds* hi*.for/since* =
satatam*.wholly/totally*.m su*.well/good*.prakAza
*.shining.forth/projecting\clear/glorious\elucidation\explanation*.ena
kamala*.Ani *with/bmo* iva bhAnu.*sun*.nA

.

bodhyan*.te

kamala*

.

*yes*

*by me they were awakened*

*thru viveka.Discernment*

*in their Minds*

*all.glorious with light*

*like flowers in the sun*

*.*

maya.*made.of* tAni eva*.indeed\only*/*very* bodhyan.te viveka.
*Discernment/discrimination/analysis*.ena manAMsi hi.*for*/*since* |

satatam.*entirely* su.*good/very*.prakAza.ena kamala.ani iva.*like/as.if*
bhAnu.nA

.

*vlm. It is my business to awaken drowsy minds to the light of reason.



मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।

mat.prabodham samAsAdya mat.prasAdAt mahAmate |

मनांसि कानि चित्तानि गतान्य् उपशमात् परम् ॥३।९९।८॥

manAMsi kAni cittAni gatAni upazamAt param ||3|99|8||

.

mat.*my*.prabodha*.m samAsAdya* mat.*my*.prasAda.*grace*.At, *hey* mahAmati.
*great.minded*.e*!* = manAMsi.*minds* kAani.*what?ones* citta.
*Affective.mind*.Ani gata.*gone*.Ani upazama.*Tranquillity/Quietude*.
*Tranquillity/Quietude*.At para.*higher/next*.m

.

prabodha*.m

samAsAdya*

.

having attained my awakening,

with my blessing,

clever boy,

in their Minds,

whoever,

they are gone

to the final stage,

following upashama.Subsidence.

.

*vlm.8 My counsels have prevailed on some minds and hearts that have
received them with attention, and they have turned away from earthly
troubles to the way of true contentment and tranquility.

*AS. O intelligent one (Rama), having acquired my knowledge (mat.prabodham
samAsAdya) by my blessing (mat.prasAdAt), some of those minds (kAni.cit
tAni manAMsi) have reached the final stage (param gatAni) by becoming
peaceful (upazamAt)?



कानिचिन् न अभिनन्दन्ति माम् विवेकम् विमोहतः ।

kAnicit na abhinandan.ti mAm vivekam vimohata: |

मत्.तिरस्कार.वशतः कूपेष्व् एव पतन्त्य् अतः ॥३।९९।९॥

mat.tiraskAra.vazata: kUpeSu eva patan.ti ata: ||3|99|9||

.

kAnicit.*whatever?ones* na*.no/t* abhinandan*.ti mAMsa.*meat/flesh* viveka.
*Discernment*.m vimoha*.tas.*from/thru* = mat.*my*.tiraskAara*.vaza.*force*

.tas.*from/thru whin the* kUpa*.well/pits*.eSu eva.*even/only/indeed* patan.
*falling/flying*.ti atas.*from.this/hence*

.

abhinandan*.ti

vimoha*

tiraskAara*

.

however there are some

who do not approve of me or my Discernment

because of their delusion.

Because of their disdainin

they end.up falling into a well.

.

*vlm.9 But there were others who paid no attention to my lectures because
of their great ignorance. They fell down into the pit after I scolded them
with reproofs and rebukes.

*AS. Some, in their confusion, do not recognize me as viveka (i.e. do not
recognize me as wise), and so by ignoring me, they only fall down in the
wells.



ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।

ye te andha.kUpA* gahanA* narakA: te, raghu.udvaha |

कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥

kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||

.

ye*.these.who* te*.they/you* andha.*blind*.kUpa*.well/pit*

.A gahana*.A *Naraka.Manhell*.A: te*.they/you*, raghUdvaha
*.best.of.the.Raghu.clan* = kadalI*.kAnana.*forest* yAni*.which.ones*

sampraviSTa*.Ani tAni.*those.ones* tu.*but/yet/altho*

*. *

gahana*

kadalI*

sampraviSTa*

*. *

those blind.wells

are deep hells,

best of the *raghu.s,

but the plantain groves

yAni sampraviSTAni tAni tu

*vlm.10. Those deep and dark pits were no other than the pits of hell and
the plantain groves of which I have told you, were the gardens of Paradise.

*sv.10 8.13 This wisdom is accepted by some and rejected by others, who
continue to suffer.



स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।

svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |

प्रविष्टान्य् अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥

praviSTAni andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||

.

svarga.*Heaven*.eka.*one*.rasika*.Ani tvam.*you* manAMsi.*minds* jJAtR.
*Knower*tum arhasi* | praviSTa*.Ani andha.*blind*.kUpa*.well/pit*

.antar*.within*=nirgata*.Ani na*.no/t* yAni*.which.ones* tu.*but/yet/altho*

.

rasika

arhasi

praviSTa

nirgata

.

vlm.11. Know these to be the seats of those minds which long for heavenly
joys, and the dark pits to be the abode of hellish hearts, which can never
get their release from those darksome dungeons.

.AS. The first line is joined with the previous verse as you guessed.
arhasi does not always translate as "deserve". [.jd: "ought" >arth note how
"ought" sounds like <arth>.] I would translate: You should know that those
minds that got into the banana groves are only enjoying the heaven. The
second line starts something new continued in verse 12. Those who have
entered the deep blind caves and have not gotten out, those have severe
sins (mahApAtakayuktAni tAni cittAni rAghava). These are the permanent
residents of hells. It goes on to describe the permanent residents of
heaven in verse 12.13.
*sv. This wisdom is accepted by some and rejected by others, who continue
to suffer.



महा.पातक.युक्तानि तानि चित्तानि, राघव ।

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥

kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||

.

*they're ripe, rAghava, for a great.downfall*

*:*

*those affective minds *

*are lost *

*in a banana grove from which** there is no getting.out*

*.*

mahA*.great*.pAataka*.yukta.*suitable/linked*.Ani tAni.*those.ones* citta.
*Affective.mind*.Ani, *Râghava* = kadalI.*plantain*.kAnana.*forest*.stha.
*staying/set*.Ani nirgata*.Ani na*.no/t* yAni*.which.ones* tu.
*but/yet/altho*

.

pAataka

nirgata*

.

*vlm.p.12 Those who, having once entered the plantain grove and never come
out, are the minds of the virtuous filled with all their virtues.



पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।

puNya.sambhAra.yuktAni tAni cittAni, rAghava |

करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥

karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||

.

puNya*.lucky/holy/virtuous*.sambhAra*.possession/preparation*.yukta.
*suitable/linked*.Ani tAni.*those.ones* citta.*Affective.mind*.Ani,
*Râghava* = karaJja*.vana*.woods/forest*=yAta*.having.come.to
<http://having.come.to>*.Ani nirgata*.Ani na*.no/t* yAani tu.*but/yet/altho*

*. *

karaJja*

nirgata*

*. *

*they're ripe, rAghava, for Pious Acts*

*those affective minds*

*have got*

*into a bramble.bush from which** there is no getting.out*

*.*

*sv. This wisdom is accepted by some and rejected by others, who continue
to suffer.

*vlm.13. Those which having fallen into the Karanja thickets, were unable
to extricate themselves from the thorns; know them to be the minds of men,
that are entangled in the snares of the world.

*vlm.p.13. Those who fell into karanja thickets and were unable to
extricate themselves from the thorns are the minds of men entangled in the
snares of the world.



तानि मानुष्य.जानानि चित्तानि, रघुनन्दन ।

tAni mAnuSya.jAnAni cittAni, raghunandana |

कानिचित् सम्.प्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥३।९९।१४॥

kAnicit sam.prabuddhAni tatra muktAni bandhanAt ||3|99|14||

.

tAni.*those.ones* mAnuSya*.jAna*.Ani citta.*Affective.mind**.Ani
raghunandana*.joy.of.the.Raghu.clan* = kAnicit.*whatever?ones* samprabuddha
*.aroused/awakened*.Ani

tatra*.there/then* muktA*.pearl.loosed/Free*.Ani *from/thru* bandhana*.At

.

mAnuSya*

jAnAni

bandhana*.At

.

*sv.14 They who accept it are enlightened.

*vlm.14. Some minds which were enlightened with the knowledge of truth, got
released from the snares; but the unenlightened are bound to repeated
transmigrations in different births.

*vlm.p.14 Some minds that were enlightened with the knowledge of truth got
released from the snares, but the unenlightened are bound to repeated
reincarnations.



कानिचिद् बहु.रूपानि योनेर् योनिम् विशन्ति हि ।

kAni.cit bahu.rUpAni yone: yonim vizan.ti hi |

मनांसि तानि तिष्ठन्ति निपतन्त्य् उत्पतन्ति च ॥३।९९।१५॥

manAMsi tAni tiSThan.ti nipatan.ti utpatan.ti ca ||3|99|15||

.

*as for those with many forms*

*they move from womb to womb*

*:*

*those Minds stand and fall and rise again*

*.*

kAnicit.*whatever?ones* bahu.*much/many*.rUpa*.form/shape/color*.Ani yoni.
*source/womb/vagina/cunt*.e: yoni.*source/womb/vagina/cunt*.m vizan*.ti hi
*.for/since* manAMsi.*minds* tAni.*those.ones* tiSThan.*resting/remaining*.ti
nipatan*.ti utpatan*.ti ca

*. *

vizan*.ti

nipatan*.ti

utpatan*.ti

*. *

* kAni.cit bahu.rUpAni as for those with many forms yone: yonim vizan.ti hi
they move from womb to womb tAni manAMsi those minds tiSThan.ti nipatan.ti
ca utpatan.ti they stand and fall and rise again

*sv.15 The person with thousands of arms {bahu.many, not bAhu.arm} is the
mind with countless manifestations.

*vlm.p.15 Souls subject to rebirth have their repeated rises and falls,
from higher to lower births, and likewise vice.versa.



यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।

yat tat karaJja.gahanam tat kalatra.rasam vidu: |

दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥

du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||

.

yat.*which/what* tat*.that.one* karaJja*.gahana*.m tat*.that.one* kalatra.
*wife/female*.rasa.*sap/essence/flavor*.m vidus.*they.know*.*to.be
<http://to.be>* = du:kha*.pain/sorrow/bad.space
<http://bad.space>*.kaNTaka*.sambAdha*.m
mAnuSya*.m vividha.*differing/various/manifold*.eSaNa*.m

.

karaJja*

gahana*.m

kaNTaka*

sambAdha*

mAnuSya*

eSaNa*

.

yat*.what/which.+* tat.*that.one *karaJja* +*gahana* +*m tat.*that.one *
kalatra* +*rasa* +*m vidu:* +* du:kha* +*kaNTaka* +*sambAdha* +*m

mAnuSya*.human+*m vividha.*various+*.eSaNa* +*m

.

*vlm.16. The thick thicket of Karanja brambles, represents the bonds of
conjugal and family relations; they are the source of various human
desires, which are springs of all other woe, difficulty and dangers.



करञ्ज.गहनम् यानि प्रविष्टानि मनांसि तु ।

karaJja.gahanam yAni praviSTAni manAMsi tu |

मानुष्य् एतानि जातानि तत्र एव रसिकानि च ॥३।९९।१७॥

mAnuSi etAni jAtAni tatra eva rasikAni ca ||3|99|17||

.

karaJja*.gahana*.m yAni*.which.ones* praviSTa*.Ani manAMsi.*minds* tu =
mAanuSi* ~etAni,*these.ones* jAta.*born*.Ani tatra*.there/then* eva.
*even/only/indeed* rasika*.Ani ca*.and/also*

.

karaJja*

gahana*

praviSTa*

mAanuSi*

~etAni,*these.ones*

rasika*

.

*sv.16.17 This mind punishes itself by its own latent tendencies and
restlessly wanders in this world.

*vlm.17. The minds that have been confined in the Karanja bushes are those,
that are repeatedly born in human bodies, and are repeatedly entangled into
domestic attachments from which all other animals are quite at large.



कदली.काननम् यत् तत् शशाङ्क.कर.शीतलम् ।

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

तन्.मना ह्लादन.करम् स्वर्गम् विद्धि, रघु.उद्वह ॥३।९९।१८॥

tat.manA hlAdana.karam svargam viddhi, raghu.udvaha ||3|99|18||

.

kadalI.*plantain*.kAnana.*forest*.m yat.*which/what* tat*.that.one*
zazAGka*.kara.*doing/causing\hand\trunk/ray/beam*.zItala.*cold/cool*.m = tat
*.that.one* manAa* hlAdana*.kara.*doing/causing\hand\trunk/ray/beam*.m
svarga.*Heaven*.m viddhi*.know!*, raghUdvaha*.best.of.the.Raghu.clan*

*. *

zazAGka*

manAa*

hlAdana*

*. *

*the plantain jungle,*

*its coolness made of moonbeams, refreshing to the Mind*



*know it to be indra's svarga*Heaven ,*

*rAma*

*.*

*sv.18 The blind well in the story is hell and the banana grove is heaven.

*vlm.18. O support of Raghu's race! the plantain grove which I told you was
cooling with moonbeams; know the same to be the refreshing arbour of
heaven, which gives delight to the soul.

*jd.18 kadalI.kAnanam yat *what is the plantain jungle *tat
zazAGka.kara.zItalam *that moon.made=coolness *tan manas.hlAdana.karam *that
Mind.refreshment.making *svargam viddhi *know to be svarga*Heaven *raghUdvaha
*best of the *raghu.s. *



कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।

kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |

धारयन्ति शरीराणि संस्थितान्य् उदितान्य् अपि ॥३।९९।१९॥

dhArayan.ti zarIrANi saMsthitAni uditAni api ||3|99|19||

.

kAnicit.*whatever?ones* *with/bmo* puNya*.lucky/holy/virtuous*.bhUta
*.what.has.become/being/spirit*.ena tapas.*asceticism/yogic.heat*.A
*DhaaraNaa.contemplation*

.AtmanA.*w.Self* = dhArayan.ti

zarIra.*body*.ANi saMsthita*.established*.Ani udita*.upcome/arisen*.Ani api
*.even/tho*

.

VA. some bodies are exhalted being held by self.abiding, tapas.doing good
beings. *AS. Some bodies are sustained by auspicious meditative tapas
(dhAraNAtmanA tapasA), is fixed state (*saMs*thitAni) even in an exalted
state. This is an instance of someone who could be liberated from the body
and reach the ultimate stage, but chooses to hold the body in a fixed
state. The AB commentary cites examples of the saprarSi or planets etc.
*sv.19 The dense jungle of thorny bush is the life of a worldly man, with
the numerous thorns of wife, children, wealth, etc. hurting him all the
time.

*vlm.19. Those persons are placed here, who have their bodies fraught with
virtuous deeds and edified by persevering devotion and austerities, and
whose souls are elevated above others.

* kAnicit.*whatever?ones* *with/bmo* puNya*.lucky/holy/virtuous*.bhUta
*.what.has.become/being/spirit*.ena tapas.*asceticism/yogic.heat*.A
*DhaaraNaa.contemplation*

.AtmanA.*w.Self* = dhArayan.ti zarIra.*body*.ANi saMsthita*.established*.Ani
udita*.upcome/arisen*.Ani api*.even/tho*



यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।

yai: aham puMbhi: a.budhai: buddhi.citta=tiras.kRta: |

यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥

yai: manobhi: anAtma.jJai: sva.viveka: tiraskRta: ||3|99|20||

.

yais.*w.which.ones* aham.*I* puMbhis* abudha*.i: *Buddhi.realizing.mind*
.citta.*Affective.mind*=tiraskRta*: | yais.*w.which.ones* manobhis*
anAtmajJa*.i: sva.*Urself/itself*.viveka.*Discernment*

: tiraskRta*:

.

puMbhis*

abudha*

tiraskRta*

manobhis*

anAtmajJa*

.

*sv.16.17 This mind punishes itself by its own latent tendencies and
restlessly wanders in this world.

*vlm.16. The thick thicket of Karanja brambles, represents the bonds of
conjugal and family relations; they are the source of various human
desires, which are springs of all other woe, difficulty and dangers.

yai*: *aham puMbhi*: *a.budhair buddhi.citta=tiras.kRta: |

tai*: *manobhi*: *an.Atma.jJai: sva.viveka*: *tiraskRta: ||3|99|20||

yai*: *aham puMbhi*: *a.budhair I, by/wi which unawakened people

buddhi.citta=tiras.kRta: Intellect.Affection=apart.made

tai*: *manobhi: by those Minds leaving only AhamkAra Egoity!

an=Atma.jJai: the non=Self.Knowers

sva.viveka*: *tiraskRta: self.discernment is apart.made. .21.

*vlm.20. Those ignorant, thoughtless and unmindful men, that slighted my
advice, were themselves slighted by their own minds, which were deprived of
the knowledge of their own souls and of their reason.

*VA. by those unwise man without intellect and reasoning, which don’t know
Self, whose mind is without self.discernment (“Aham” belongs to the next
verse, aham asmi tvayA dRSTaH. AS. By those ignorant men, I am reviled by
emotion and determination (buddhi.citta.tiraskRtaH), their own viveka
discerning power has been discarded by them by their own minds. Thus,
ignoring my advice is like ignoring your own best intuition.


त्वया दृष्टस् त्व् अनाष्टा* अस्मि त्वम् मे शत्रुर् इति द्रुतम् ।

tvayA dRSTa: tu anASTA: asmi tvam me zatru: iti drutam |

यद् उक्तम् तद्*धि चित्तेन गलता परिदेवितम् ॥३।९९।२१॥

yat uktam tat*hi cittena galatA pari.devitam ||3|99|21||

.

tvayA.*with/bmo* dRSTa.*perceived/seen*: tu.*but/yet/altho*

anASTa*.A: asmi*.I.am* tvam.*you* me.*my/me* <me.@me> zatru.*enemy/foe*:
iti.*so/"thus"* druta*.m = yat.*which/what* ukta.*said/told*.m

tat*.that.one* hi*.for/since* citta.*Affective.mind*.ena galatA*
paridevita*.m

.

anASTa*.A:

druta*.m

galatA*

paridevita*.m

.

VA. “seeing you, I am utterly lost, you are my enemy”, saying so, these
minds were fallen and lamenting in sorrow. *AS. I agree, except tvayA dRSTo
means seen by you and not seeing you. "You looked at me and I am
devastated, you are my enemy" , so they swiftly said All these references
come from 3098 where the humans were reviling the visible God. The "I" here
is that God and Vasishtha has explained that he is that God of the story.
*sv.22 22.24 Then it weeps and wails in distress.

*vlm.21. Those who told me, "we are undone at your sight, and you are our
greatest enemy"; were demented fools, and melting away with their
lamentations (for having disregarded my counsels).

*sv.21 Even when the light of wisdom shines on the life of the deluded
mind, it foolishly rejects it, considering that that wisdom is its enemy.



रुदितम् यन् महाक्रन्दम् पुंसा ब्र ह्माशु राघव ।

ruditam yat mahAkrandam puMsA brahma Azu, rAghava |

तद् भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥३।९९।२२॥

tat bhoga.jAlam tyajatA manasA rodanam kRtam ||3|99|22||

.

rudita*.m yat.*which/what* mahAkranda*.m puMsA* brahma.*Brahman.Immensity*
Azu.*quickly\swift/a.horse*, *Râghava* |

tat*.that.one* bhoga.*enjoyment/pleasure*.jAla*.net.work <http://net.work>*.m
tyajatA* manasA*.by/with Mind/mentally* rodana*.m kRta.*made/done*.m

.

rudita

mahAkranda.m

puMsA

yajatA*

rodana*

.

**vlm.22. Those who were loudly wailing, and let fall a flood of tears in
their weeping; were men who bitterly deplored in their minds for being
snatched from the snare of pleasures, to which they had been so fondly
attached. *



अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य अमलम् पदम् ।

ardha.prApta.vivekasya na prAptasya amalam padam |

चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥

cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||

.

ardha.prApta.vivekasya

*Someone of half.baked Viveka Discernment *

na prAptasya amalam padam

*not having got the pure state *

cetasa*: *tyajata: bhogAn

*having forsaken the pleasures of Awareness *

paritApa: bhRzam bhavet

*becomes severely afflicted*

.

*sv.22.23.24 Then it weeps and wails in distress.

*vlm.23. Those having a little sense and reason, but not arriving to the
pure knowledge of God; were bitterly complaining in their hearts, for being
obliged to forsake their fond enjoyments of life.



रुदता अङ्गानि दृष्टानि कारुण्येन अवबोधिना ।

rudatA aGgAni dRSTAni kAruNyena avabodhinA |

कष्टम् एतानि संत्यज्य किम् प्रयामि इति चेतसा ॥३।९९।२४॥

kaSTam etAni saMtyajya kim prayAmi iti cetasA ||3|99|24||

.

rudatA aGga.*body*.Ani dRSTa.*perceived/seen*.Ani *with/bmo* kAruNya.
*praiseworthy/excellent\pity\compassion*.ena avabodhi*.nA = kaSTa*.m etAni,
*these.ones* saMtyajan.*abandoning/renouncing* kim.*??/what/why* prayAmi*
iti.*so/"thus"* cetasA*

.

avabodhi*

kaSTa*.m

prayAmi*

cetasA*

.

*VA. being awakened by compassion (mine), they were looking upon limbs and
crying, “Oh, they have left them, I am lost!” thinking so. *AS. kAruNya is
their own and in this context it is self pity! There is no "awakening"
involved either. By the crying ones, their own bodies were viewed with a
sense of pity

(kAruNya.avabodhinA), thinking (cetasA) "Alas, wher can I go by discarding
these!"
*sv.22.23.24 Then it weeps and wails in distress.

*vlm.24. Those who came to their understanding, now wept over the pains
which they had inflicted on their bodies, for the supportance of their
families; and were grieved in their minds to leave behind the objects of
their care, for whom they had taken such pains.



अर्ध.प्राप्त=विवेकस्य न प्राप्तस्य अ.मलम् पदम् ।

ardha.prApta=vivekasya na prAptasya a.malam padam |

चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते ॥३।९९।२५॥

cetasa: tyajata: aGgAni paritApa: hi vardhate ||3|99|25||

.

ardha.*half*.prApta.*got.to/reached <http://got.to/reached>*=viveka.
*Discernment*

.sya na*.no/t* prApta.*got.to/reached <http://got.to/reached>*.sya amala.
*immaculate/stainless**.pure*.m pada.*condition/happening*.m cetasas*
tyajatas* aGgAni* paritApa*: hi*.for/since* vardhat.*growing*.e

.

cetasas*

tyajatas*

~*aGgAni.*bodies/limbs*

paritApa*

.

*AB. aGgAni sneha.lobhÂdIni ||

*sv.25 Sometimes, it experiences an imperfect awakening, and it renounces
the pleasures of the world without proper understanding such renunciation
itself proves to be a great source of sorrow.

*vlm.25. The minds that had some light of reason, and had not yet arrived
to divine knowledge, were still sorrowing for having to leave behind their
own bodies, wherein they had their late abode.



हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।

hasitam tu yat Anandi puMsA mat.avabodhata: |

परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥

pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||

.

hasita*.m tu.*but/yet/altho *yat.*which/what whin the* Aananda*.i puMsA*
mat.*my*.avabodha.*waking.up/understanding*.tas = pariprAapta*.viveka.
*Discernment*.ena tat*.that.one* tuSTa.m *Râma* cetasA*

.

hasita*.m

Aananda*

puMsA*

pariprApta*

cetasA*

.

*sv.26 But, when such renunciation arises out of the fullness of
understanding,

*vlm.26. Those who smiled in the cheerfulness of their hearts, were men who
had come to the light of reason; and it was their reason which gave
consolation to their hearts.



परिप्राप्त.विवेकस्य त्यक्त.संसार.संस्थितेः ।

pariprApta.vivekasya tyakta.saMsAra.saMsthite: |

चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते ॥३।९९।२७॥

cetasa: tyajata: rUpam Ananda: hi vivardhate ||3|99|27||

.

*of *pariprApta.viveka.*Discernment*.sya tyakta.*abandoned/given.up*.
*Samsaara.Convolution*.saMsthiti*.e: = cetasas* tyajatas* rUpa
*.form/shape/color*.m Ananda.*Happiness/Joy\"Bliss"*: hi*.for/since*
vivardhat*.e

.

saMsthiti*

cetasas*

tyajatas*

vivardhat*.e

.

*sv.27 of wisdom born of enquiry into the nature of the mind, the
renunciation leads to supreme bliss.

*vlm.27. The reasonable soul that is removed from its bondage of the world,
exults with joy in its mind, to find itself liberated from the cares of
life.



हसता अङ्गानि दृष्टानि पुंसा यान्य् उपहासतः ।

hasatA aGgAni dRSTAni puMsA yAni upa.hAsata: |

तानि दृष्टानि मनसा विप्रलम्भ.पदानि ह ॥३।९९।२८॥

tAni dRSTAni manasA vipralambha.padAni ha ||3|99|28||

.

hasatAa* aGga.*body.s*.Ani dRSTa.*perceived/seen*.Ani puMsA* yAni
*.which.ones* upahAsatas* = tAni.*those.ones* dRSTa.*perceived/seen*.Ani
*with/bmo* manas*.Manas.Mind*.A vipralambha*.pada.*condition/happening*.Ani
ha.*-ed*

.

hasatAa*

puMsA*

upahAsatas*

vipralambha*

.

*vlm.28. Those men who laughed to scorn their battered and shattered
bodies, were glad to think in their minds, how they got rid of the confines
of their bodies and limbs, the accomplices of their actions.

*sv.28 Such a mind may even look at its own past notions of pleasure with
puzzlement.



मिथ्या.विकल्प.रचितैर् वि.प्रलभम् अहो चिरम् ।

mithyA.vikalpa.racitai: vi.pralabham aho ciram |

इत्य् अङ्गान्य् उपहासेन दृष्टानि स्वानि चेतसा ॥३।९९।२९॥

iti aGgAni upahAsena dRSTAni svAni cetasA ||3|99|29||

.

mithyA*.falsely*.vikalpa.*idea/invention*.racita.*constructed*.i:
vipralabha*.m aho.*O* ciram.*for long* = iti.*so/"thus"* aGgAni.
*bodies/limbs* upahAsa*.ena dRSTa.*perceived/seen*.Ani sva.*Urself/itself*.Ani
*with/bmo* cetas.*affective.intelligence.Affectivity*.A

.

vipralabha*

upahAsa*.ena

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.29. Those who laughed with scorn to see the falling members of their
bodies, were glad to think in their minds, that they were no better than
instruments to their various labours in the world.



मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।

mana: prApta.vivekam hi vizrAntam vitate pade |

प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥

prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||

.

manas prApta.viveka.m hi vizrAnta.m *whin the* vitata.e pada.e =
prAktana.AdInatA.dharam hasan pazyat.i dUratas

.

manas.*Manas.Mind +*: prApta* +*viveka* +*m hi.*for/indeed.* vizrAnta* +*m
vitate* +* pada* +*e prAktana* +*AdIna.tA.dharam hasan pazyati dUrata:

.

*AB. prAktinyA AdinatAyA AdhAram Alambanam niSayajAtam | dUrata:
asaGga.AtmAsaMsparzitayA i.y.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.30. Those who had come to the light of reason, and had found their
rest in the supreme state of felicity, looked down with scorn upon the
former abodes of their meanness from a distance.



यद् असौ सम्.अवष्टभ्य मया पृष्टः प्रयत्नतः ।

yat asau sam.avaSTabhya mayA pRSTa: prayatnata: |

तद् विवेको बलाच् चित्तम् आदत्त* इति दर्शितम् ॥३।९९।३१॥

tat viveka: balAt cittam Adatta: iti darzitam ||3|99|31||

.

yat.*which/what* asau*.that.yonder* samavaSTabhya* mayA*.w.me <http://w.me>*
pRSTa*.asked/questioned*: prayatna*.effort*.tas.*from/thru*

tat*.that.one* viveka.*Discernment*

: *from/thru* bala.*force*.At citta.*Affective.mind*.m Adatte* iti.
*so/"thus"* darzita*.m

.

samavaSTabhya*

Adatte*

darzita*.m

.

*AB. asau prAgukta: puruSa: | Adatte viSTabhnAti < Comm.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.31. The man who was stopped by me on his way and asked with concern
(about what he was going to do); was made to understand how the power of
wisdom, could outbrave the desperate.



यद् अङ्गानि विशीर्णानि गतान्य् अन्तर्धिम् अग्रतः ।

yat aGgAni vizIrNAni gatAni antardhim agrata: |

तच् चित्तेन विना अर्थ.आशा शाम्यति इति प्रदर्शितम् ॥३।९९।३२॥

tat cittena vinA artha.AzA zAmyati iti pradarzitam ||3|99|32||

.

yat.*which/what* aGgAni.*bodies/limbs* vizIrNa*.Ani gata.*gone.s*.Ani
antardhi*.m agratas.*in.front/before\in.presence.of * = tat*.that.one*
citta.*Affective.mind*.ena vinA*.without* arthAzA* zAmyat*.i iti
pradarzita.m

.

vizIrNa*

antardhi*

arthAzA*

zAmyat*.i

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.32. The weakened limbs, that gradually disappeared from sight, meant
the subjection of the members of the body, under the control of the mind,
that is freed from its venality of riches.



सहस्र=नेत्र.हस्तत्वम् यत् पुंसः परिवर्णितम् ।

sahasra=netra.hastatvam yat puMsa: pari.varNitam |

तद् अनन्त.आकृतित्वम् हि चेतसः परिदर्शितम् ॥३।९९।३३॥

tat ananta.AkRtitvam hi cetasa: paridarzitam ||3|99|33||

.

sahasra.*thousand*=netra.*eye*.hasta.*hand*.tva.*ity*.m yat.*which/what*
puMs.*human*.a: parivarNita*.m = tad*.that.one* ananta*.boundless/endless*
.AkRti.*form/shape*.tva.*ity*.m hi*.for/since*

cetas.*affective.intelligence.Affectivity*.a: paridarzita*.m

.

paridarzita*.m

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.33. The man that is represented with a thousand arms and eyes, is a
symbol of the covetous mind, which looks to and longs after everything, and
wants to grasp all things, as with so many hands. (The ambition of
Alexander is described to count the spheres, and grasp the earth and heaven
in his arms).



यदात्मनि प्रहार.ओघैः पुमान् प्रहरति स्वयम् ।

yadAtmani prahAra.oghai: pumAn praharati svayam |

तत्.तत् कु.कल्पना.घातैः प्रहरत्य् आत्मनो मनः ॥३।९९।३४॥

tat.tat ku.kalpanA.ghAtai: praharati Atmana: mana: ||3|99|34||

.

yat.*which/what* Atmani.*in/when.Self with/bmo* prahAara*.ogha.*floods*.i:
pumAn*.human* praharat*.i svayam.*oneself/Urself\own* =

tat*.that/thatever*.tat *with/bmo* ku*.bad/mis-**kalpanA.*imagining*.ghaTa.
*pots*.i: praharat*.i Atma.*Self*.na: manas*.Manas.Mind*

.

prahAra*

praharat*

.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

**vlm.34. The man that was striking himself with his blows, meant the
torments which a man inflicts on his own mind, by the strokes of his
anxieties and cares. *



पलायते यत् पुरुषः स्वात्मनः प्रहरन् स्वयम् ।

palAyate yat puruSa: svAtmana: praharan svayam |

स्व.वासना.प्रहारेभ्यस् तन् मनः प्रपलायते ॥३।९९।३५॥

sva.vAsanA.prahArebhya: tat mana: prapalAyate ||3|99|35||

.

palAyate yat puruSa: The man who runs away

sva.Atmana: praharan svayam he is running from his self himself

sva.vAsanA.prahArebhya: from the strokes of his own vAsanAs

tan mana: prapalAyate he is running from his Mind.

*sv. Just as the limbs of the person as they were cut away fell down and
disappeared, the latent tendencies of the person who wisely renounces the
world also vanish from the mind.

*vlm.35. The man who had been running away with striking hard blows upon
his body, signified how the mind runs all about, being lashed at every
moment by the strokes of his insatiate desires.



स्वयम् प्रहरति स्वान्तम् स्वयम् एव स्वया इच्छया ।

svayam praharati svAntam svayam eva svayA icchayA |

पलायते स्वयम् चैव पश्य अ.ज्ञान.विजृम्भितम् ॥३।९९।३६॥

palAyate svayam ca eva pazya a.jJAna.vijRmbhitam ||3|99|36||

.

svayam.*oneself/Urself\own* praharat*.i svAanta*.m svayam.
*oneself/Urself\own* eva.*even/only/indeed* *with/bmo* ~svayA.*Ur.own*
icchA.*Desire/Wish*.yA = palAyat*.e svayam.*oneself/Urself\own* ca
*.and/also* eva.*even/only/indeed*

pazya*.see/know *a*.non*.jJAna.*Knowledge/Intuition/Wisdom*.vijRmbhita.
*gaped/opened/expanded*.m

.

*sv.36 Behold the play of ignorance! which makes one hurt oneself out of
one's own volition; and which makes one run hither and thither in
meaningless panic.

*vlm.36. The man that afflicts himself by his own desires, and then flies
to this way and that, signifies his fool.heartedness to hunt after
everything, and be a runaway from himself.

* svayam.*oneself/Urself\own* praharat*.i svAanta*.m svayam.
*oneself/Urself\own* eva.*even/only/indeed* *with/bmo* ~svayA.*Ur.own*
icchA.*Desire/Wish*.yA = palAyat*.e svayam.*oneself/Urself\own* ca
*.and/also* eva.*even/only/indeed* pazya*.see/know *a*.non*.jJAna.
*Knowledge/Intuition/Wisdom*.vijRmbhita.*gaped/opened/expanded*.m



स्व.वासना उपतप्तानि सर्वाण्य् एव मनांसि हि ।

sva.vAsanA upataptAni sarvANi eva manAMsi hi |

स्वयम् एव पलायन्ते गन्तुम् युक्तानि तत्.पदम् ॥३।९९।३७॥

svayam eva palAyante gantum yuktAni tat.padam ||3|99|37||

.

sva.*Urself/itself*.vAsanA.*Trace* upatapta**.s* sarva*.all/every*.*.s* eva
manAMsi.*minds* hi*.for/since* = svayam.*oneself/Urself\own* eva.
*even/only/indeed* palAayan*.te gantum.*to.go* yukta.*suitable/linked.s* tat
*.that.one*.pada.*condition/happening*.m

.

upatapta*

palAayan*.te

.

svayam eva palAyante are running from themselves

gantum yuktAni tat padam intent on going to That State.

*sv.37 Though the light of self.knowledge shines in every heart, yet one
wanders in this world driven by one's own latent desires.

*vlm.37. Thus every man being harassed by his ceaseless desires, pants in
his mind to fly to his Maker, and set his heart to yoga meditation.



यद् इदम् पतितम् दुःखम् तत् तनोति स्वयम् मनः ।

yat idam patitam du:kham tat tanoti svayam mana: |

स्वयम् एव अति.खिन्नम् तु पुनस् तस्मात् पलायते ॥३।९९।३८॥

svayam eva ati.khinnam tu puna: tasmAt palAyate ||3|99|38||

.

yat.*which/what* idam*.this.here* patita.*(be)fallen*.m
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m

tat*.that.one* tanoti* svayam.*oneself/Urself\own* manas*.Manas.Mind* =
svayam.*oneself/Urself\own* eva.*even/only/indeed* ati.*super*.khinna
*.depressed/tired/weary/sad*.m tu.*but/yet/altho *

punar.*again* tasmAt*.from.that/therefore**/thru.that* palAyat.e

.

tanoti*

palAyat.e

.

*sv.38 And, the mind itself intensifies this sorrow and goads one to go
round in circles.

*vlm.38. All these ceaseless woes are the making of one's own mind, which
being worried at last by its incessant anxieties, strives to retire from
them, to find its final repose in yoga.

* yat.*which/what* idam*.this.here* patita.*(be)fallen*.m
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m tat*.that.one* tanoti* svayam.*oneself/Urself\own*
manas*.Manas.Mind* = svayam.*oneself/Urself\own* eva.*even/only/indeed* ati.
*super*.khinna*.depressed/tired/weary/sad*.m tu.*but/yet/altho * punar.
*again* tasmAt*.from.that/therefore**/thru.that* palAyat.e



संकल्प.वासना.जालैः स्वयम् आयाति बन्धनम् ।

saMkalpa.vAsanA.jAlai: svayam AyAti bandhanam |

मनो लालामयैर् जालैः कोश.कार.कृमिर् यथा ॥३।९९।३९॥

mana: lAlAmayai: jAlai: koza.kAra.kRmi: yathA ||3|99|39||

.

*because.of **a net of conceptual vAsanA.Traces*

*Urself comes to bondage*

*:*

*Mind's like*

*the net of its secretions that the silkworm makes into*

*a cool cocoon*

*.*

*by.with the* saMkalpa*.concept/intention*.vâsanâ.jAla*.net.work
<http://net.work>*.*s.*i: svayam âyâti bandhana.*binding/capture/bondage*.m
| manas *by.with the* lâlâ.maya.*made.of.s.*i: jAla*.net.work
<http://net.work>*.i: koza.*vessel/container/sheath\treasury*.kâra.kRmi:
yathA.*as/when*

.

lAlA

kAra

kRmi

.

*sv.39.40 By its own whims and fancies, thoughts and hopes, it binds
itself.

*vlm.39. The mind is entrapped in the net of its own wishes, as the silk
worm is entwined in the cocoon by the thread of its own making.



यथा अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA an.artham avApnoti tathA krIDati caJcalam |

भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव अर्धकः ॥३।९९।४०॥

bhAvi.du:kham apazyan svam dur.lIlAbhi: iva ardhaka: ||3|99|40||

.

yathA.*as/when* anartham avâpnoti tathA*.thus/thatwise* kriiDat.i caJcala.m
bhAvi.*2become/becoming/impending*.du:kha.*private.space/sky
<http://private.space/sky>*.m apazyan svam dur.IIlA.*play*.bhi: iva.
*like/as.if* ardhaka:

.

anartha

avApnoti

krIDat

caJcala

apazyan

svam

dur

ardhaka

.

*sv.39.40 By its own whims and fancies, thoughts and hopes, it binds
itself.

**vlm.40. The more is the mind of man afflicted by troubles, the more
busily is it employed in its foibles*; just as a boy indulges himself in
his playfulness, unmindful of the evils waiting upon it.



अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।

apazyan kASTha.randhra.stha.vRSam Akramanam yathA |

कील उत्पटी कपिर् दुःखम् एति इदम् हि तथा मनः ॥३।९९।४१॥

kIla utpaTI kapi: du:kham eti idam hi tathA mana: ||3|99|41||

.

apazyan* kASTha.*wood/block*.randhra.*opening/hole*.stha.*staying/set*.vRSa*.m
Akramana*.m yathA.*as/how* | kIila* utpaTI* kapi*:
du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m eti.*going.to <http://going.to>* idam*.this.here* hi
*.for/since* tathA.*thus* manas*.Manas.Mind*

.

kIila*

utpaTI*

kapi*:

.

*sv.41 When it is visited by sorrow it despairs and becomes restless.

*vlm.41. The mind of man is in the same plight as that of the foolish ape;
which in striving to pull out the peg of a half split timber, lost its life
by the smashing of its testes in the crevice. (See the story of the ape and
its pulling the peg in the Hitopadesa and its Persian version of the
Anvarsoheli).

#kIl to bind #*kIla:* #kIlaka: #kIliMkA a pointed piece of wood; peg, bolt,
wedge, etc.

पट् #paT to split #*utpaT* ud.paT Caus. **utpATay*ati to tear up or out,
pluck, pull out, break out `Mn. paJcat. &c. • to draw out (a sword from its
scabbard) • to open (the eyes &c.) `KSS. &c. • to root up, eradicate,
extirpate • to drive away, banish, dethrone `R. &c.: Pass. of the Caus.
*utpATyate to be cleft • to part asunder, split +

#paT #utpaT #*utpaTin *



चिर.पालनया चैव चिर.भावनया तथा ।

cira.pAlanayA ca eva cira.bhAvanayA tathA |

अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥

abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||

.

*with/bmo* cira.pAlanAa*.yA ca eva *with/bmo* cira.bhAvanA
*.Feeling/impression/Imagination*.yA tathA.*thus* *from/thru* abhyAsa.
*practice/repetition/study/exercise*.At *thru practice ~*tuccha.*trivia*.tA.
*ness/state*.m etya.*having.got.to <http://having.got.to>* na bhUyas.
*more/much/exceedingly* parizocat*.i *nothing more to grieve about*

*. *

*with/bmo* cira.pAlanAa*.yA ca eva *with/bmo* cira.bhAvanA
*.Feeling/impression/Imagination*.yA tathA.*thus* *from/thru* abhyAsa.
*practice/repetition/study/exercise*.At *thru practice ~*tuccha.*trivia*

.

~*tuccha.*trivia *

~*tucchatA.*ness *

parizocat*.i

*. *

*VA. only by long practices of keeping the mind in check and teaching it,
not by short practice, its sorrow is ending. *AS. I don't know where you
got "not by short practice". The meaning is: By holding on to
(cirapAlanayA) the disregard (tucchatA) for the world, and by long
developing it (cirabhAvanayA) and by practicing it (abhyAsAt ) , one
perfects it and never again feels sorrow.

*sv.42 When one who gains wisdom preserves it for a long time and persists
in the practice of enquiry, he does not experience sorrow.

*vlm.42. No flight can release the mind, unless it is practised to
resignation, restrained from its other pursuits, and constrained to the
continued practice of pious meditation, which can only relieve its sorrows.



मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।

mana:pramAdAt vardhante du:khAni giri.kUTavat |

तद् वशाद् एव नश्यन्ति सूर्यस्य अग्रे हिमम् यथा ॥३।९९।४३॥

tat vazAt eva nazyan.ti sUryasya agre himam yathA ||3|99|43||

.

manas*.Manas.Mind*.pramAda*.At vardhan*.te du:kha*.pain/sorrow/bad.space
<http://bad.space>*.*.s* giri.*mountain*.kUutTa*.vat*.like/-ful* = tat
*.that.one* *from/thru* vaza.*force*.At eva.*even/only/indeed* nazyan.
*to.be.destroyed*.ti *of/for the* sUrya*.sun/Sun*.sya agre* hima*.snow*.m
yathA.*as/how*

.

pramAda*

vardhan*.te

kUutTa*

agre*

.

*vwv.691/43 Sufferings increase like the peak of a mountain on account of
the inattention (or carelessness) of the mind. They perish through its
power alone, as snow (melts) in the presence of the sun.

*sv.43 An uncontrolled mind is the source of sorrow;

*vlm.43. It is the misjudgment of the mind, that is the cause of
accumulated woes, which increase in height as the peak of a mount; so it is
the government of the mind which melts our woes, like the hoarfrost under
sunbeams.



यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA manA: hi muni.vat maunena rAga.AdiSu |

पश्चात् पावन.पावनम् पदम् अजम् तत्.प्राप्य तच्*छी तलम्

pazcAt pAvana.pAvanam padam ajam tat.prApya tat zItalam

तत्.संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व् अपि ॥३।९९।४४॥

tat.saMsthena na zocyate punar alam puMsA mahApatsu api ||3|99|44||

.

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA *for as long as it lives *

*blamelessly *

*it enjoys *

*thru the embodied meaning of the shAstra*s *

*equally *

thru *vAsanA*Conditioning*

manas hi *since manas*Mind *

munivan maunena *like a Silent*muni *

rAga.*passion/love*.AdiSu *among the passing passions *

pazcAt *afterwards *

pAvana.pAvanam *constantly purifying *

padam ajam *unborn state *

tat.prApya *that obtainable/suitable *

tat.zItalam *that coolth *

tat.*saMs*thena *w/ that.belonging *

na zocyate punar alam *it is not grieved ever again *

puMsA *by a Human *

mahApatsu api *even in catastrophes*

*.*

yAvat

jIva

anindya

ramat

zAstra

saMjAta

tulya

vAsanA.*Conditioning*

mauna.*Quiet/silent*

rAga.*passion/love*

.AdiSu *among the passing passions *

pazcAt *afterwards *

pAvana.pAvanam *constantly purifying *

padam ajam *unborn state *

tat.prApya *that obtainable/suitable *

zItala

saMstha

zocyat.

punar.*again*

alam

puMsA*.by a Human*

mahApat

.

*AS. As long as one is alive, one should one should live it (life) like a
Muni, quietly and with only blameless desire (anindyayA vAsanayA) towards
enjoyment (rAgAdiSu) arising out of the scriptures. Thereafter, having
reached that cool place, the state of the unborn, holiest of the holy,
after which one does not feel any sorrow even in great calamities. * The
point being made is that as long as one is living, some desires are bound
to hang around. One should make sure that they are as clean as possible and
sanctioned by the scriptures. Then there is nothing to fear, once you reach
the final state.

*VA. as long as you live, enjoy your food??? and strive for shastras,
restrain vasanas??? and in passions etc by being silent be wise one; later,
achieving great state of lotusborn Brahma, wind.purified coolness, staying
there, man does not grieves again even in great roads (of saMsara).

*vlm.44. Accustom your mind to the righteous ways pointed out by the
sástras in all your life time. Restrain your appetites, and govern your
passions, and observe the taciturnity of holy saints and sages. You will at
last arrive to the holy state of holies, and rest under the cooling umbrage
of holiness, and shall no more have to grieve under the calamities which
betide all mankind.

जन् #jan #saMjan #*saMjAta* *.adj..* born, produced, grown, arisen, become,
appeared (often in comp. "becoming, grown" • cf below) • passed, elapsed
(as time). s. kautuka having curiosity roused, becoming curious •
s. nidrA.pralaya one whose sleep has come to an end • s. nirveda grown
despondent • s. pAza one who has become fettered by (comp) • s. lajja one
who has become ashamed or embarrassed • s. vizrambha having confidence
excited, becoming confident • s. vepathu trembling • saMjaterSya becoming
envious y2019.006

*jd.44 yAvat jIvam and* inasmuch.a: *> *the Living.jIva *anindyayA *w/ the
blameless **.f..* ca ramate *it enjoys *zAstra.artha.saMjAtayA *w/
shAstra.meaning=arisen *tulyam = > *likeness / equally *vAsanayA w/
*vAsanA*Conditioning* manas hi *since manas*Mind *munivan maunena *like a
Silent*muni *rAga.AdiSu *among the passing passions *pazcAt
*afterwards *pAvana.pAvanam
*constantly purifying *padam ajam *unborn state *tat.prApya *that
obtainable/suitable *tat.zItalam *that coolth *tat.*saMs*thena *w/
that.belonging *na zocyate punar alam *it is not grieved ever again *puMsA *by
a Human *mahApatsu api *even in catastrophes.*



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FM3100 BRAHMIC MIND 1.SP21.23 .z43

https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21.23%20brahmic%20Mind%20.z43.docx?dl=0
<https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21..23%20brahmic%20Mind%20.z43.docx?dl=0>

FM3.100.FM.3.122//

x
<https://www.dropbox.com/s/uwt1lz26aebd9yh/FM.3.50-FM.3.99%20comp.docx?dl=0>

FM.3.100 BRAHMIC MIND 1.SP21.23



DN3099 THE JUNGLE 1.SP20.21

सर्ग ३.९९

राम* उवाच ।

rAma* uvAca |

का असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।

kA asau mahATavI, brahman, kadA dRSTA katham mayA |

के च ते पुरुषस् तत्र किम् तत्.कर्तुम् कृत.उद्यमाः ॥३।९९।१॥

ke ca te puruSA: tatra kim tat.kartum kRta.udyamA: ||3|99|1||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।

raghu.nAtha, mahA.bAho, zRNu vakSyAmi te akhilam |

न सा महाटवी, राम, दूरे न एव च ते नराः ॥३।९९।२॥

na sA mahATavI, rAma, dUre na eva ca te narA: ||3|99|2||

या इयम् संसार.पदवी गम्भीरा अपार.कोटरा ।

yA iyam saMsAra.padavI gambhIrA apAra.koTarA |

ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥

tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||

विचार.आलोक.लभ्या इयम् यदा एकेन एव वस्तुना ।

vicAra.Aloka.labhyA iyam yadA ekena eva vastunA |

पूर्णा न अन्येन संयुक्ता केवला इव तदा एव सा ॥३।९९।४॥

pUrNA na anyena saMyuktA kevalA iva tadA eva sA ||3|99|4||

तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।

tatra ye te mahAkArA: puruSA: prabhraman.ti hi |

मनांसि तानि विद्धि त्वम् दुःखे निपतितानि अलम् ॥३।९९।५॥

manAMsi tAni viddhi tvam du:khe nipatitAni alam ||3|99|5||

द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।

draSTA ya: ayam aham teSAm sa.viveka: mahAmate |

विवेकेन मया तानि दृष्टान्य् अन्येन न अनघ ॥३।९९।६॥

vivekena mayA tAni dRSTAni anyena na, anagha ||3|99|6||

मया तान्य् एव बोध्यन्ते विवेकेन मनांसि हि ।

mayA tAni eva bodhyante vivekena manAMsi hi |

सततम् सु.प्रकाशेन कमलान्य् इव भानुना ॥३।९९।७॥

satatam su.prakAzena kamalAni iva bhAnunA ||3|99|7||

मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।

mat.prabodham samAsAdya mat.prasAdAt mahAmate |

मनांसि कानि चित्तानि गतान्य् उपशमात् परम् ॥३।९९।८॥

manAMsi kAni cittAni gatAni upazamAt param ||3|99|8||

कानिचिन् न अभिनन्दन्ति माम् विवेकम् विमोहतः ।

kAni.cit na abhinandan.ti mAm vivekam vimohata: |

मत्.तिरस्कार.वशतः कूपेष्व् एव पतन्त्य् अतः ॥३।९९।९॥

mat.tiraskAra.vazata: kUpeSu eva patan.ti ata: ||3|99|9||

ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।

ye te andha.kUpA* gahanA* narakA: te, raghu.udvaha |

कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥

kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||

स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।

svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |

प्रविष्टान्य् अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥

praviSTAni andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||

महा.पातक.युक्तानि तानि चित्तानि, राघव ।

mahA.pAtaka.yuktAni tAni cittAni, rAghava |

कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥

kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||

पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।

puNya.sambhAra.yuktAni tAni cittAni, rAghava |

करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥

karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||

तानि मानुष्य.जानानि चित्तानि, रघुनन्दन ।

tAni mAnuSya.jAnAni cittAni, raghunandana |

कानिचित् सम्.प्रबुद्धानि तत्र मुक्तानि बन्धनात् ॥३।९९।१४॥

kAnicit sam.prabuddhAni tatra muktAni bandhanAt ||3|99|14||

कानिचिद् बहु.रूपानि योनेर् योनिम् विशन्ति हि ।

kAni.cit bahu.rUpAni yone: yonim vizan.ti hi |

मनांसि तानि तिष्ठन्ति निपतन्त्य् उत्पतन्ति च ॥३।९९।१५॥

manAMsi tAni tiSThan.ti nipatan.ti utpatan.ti ca ||3|99|15||

यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।

yat tat karaJja.gahanam tat kalatra.rasam vidu: |

दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥

du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||

करञ्ज.गहनम् यानि प्रविष्टानि मनांसि तु ।

karaJja.gahanam yAni praviSTAni manAMsi tu |

मानुष्य् एतानि जातानि तत्र एव रसिकानि च ॥३।९९।१७॥

mAnuSi etAni jAtAni tatra eva rasikAni ca ||3|99|17||

कदली.काननम् यत् तत् शशाङ्क.कर.शीतलम् ।

kadalI.kAnanam yat tat zazAGka.kara.zItalam |

तन्.मना ह्लादन.करम् स्वर्गम् विद्धि, रघु.उद्वह ॥३।९९।१८॥

tat.manA hlAdana.karam svargam viddhi, raghu.udvaha ||3|99|18||

कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।

kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |

धारयन्ति शरीराणि संस्थितान्य् उदितान्य् अपि ॥३।९९।१९॥

dhArayan.ti zarIrANi saMsthitAni uditAni api ||3|99|19||

यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।

yai: aham puMbhi: a.budhai: buddhi.citta=tiras.kRta: |

यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥

tai: manobhi: an.Atma.jJai: sva.viveka: tiraskRta: ||3|99|20||

त्वया दृष्टस् त्व् अनाष्टा* अस्मि त्वम् मे शत्रुर् इति द्रुतम् ।

tvayA dRSTa: tu anASTA: asmi tvam me zatru: iti drutam |

यद् उक्तम् तद्*धि चित्तेन गलता परिदेवितम् ॥३।९९।२१॥

yat uktam tat*hi cittena galatA pari.devitam ||3|99|21||

रुदितम् य nx महाक्रन्दम् पुंसा ब्र ह्माशु राघव ।

ruditam yat mahAkrandam puMsA brahma Azu, rAghava |

तद् भोग.जालम् त्यजता मनसा रोदनम् कृतम् ॥३।९९।२२॥

tat bhoga.jAlam tyajatA manasA rodanam kRtam ||3|99|22||

अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य अमलम् पदम् ।

ardha.prApta.vivekasya na prAptasya amalam padam |

चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥

cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||

रुदता अङ्गानि दृष्टानि कारुण्येन अवबोधिना ।

rudatA aGgAni dRSTAni kAruNyena avabodhinA |

कष्टम् एतानि संत्यज्य किम् प्रयामि इति चेतसा ॥३।९९।२४॥

kaSTam etAni saMtyajya kim prayAmi iti cetasA ||3|99|24||

अर्ध.प्राप्त=विवेकस्य न प्राप्तस्य अ.मलम् पदम् ।

ardha.prApta=vivekasya na prAptasya a.malam padam |

चेतसस् त्यजतो ऽङ्गानि परितापो हि वर्धते ॥३।९९।२५॥

cetasa: tyajata: aGgAni paritApa: hi vardhate ||3|99|25||

हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।

hasitam tu yat Anandi puMsA mat.avabodhata: |

परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥

pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||

परिप्राप्त.विवेकस्य त्यक्त.संसार.संस्थितेः ।

pariprApta.vivekasya tyakta.saMsAra.saMsthite: |

चेतसस् त्यजतो रूपम् आनन्दो हि विवर्धते ॥३।९९।२७॥

cetasa: tyajata: rUpam Ananda: hi vivardhate ||3|99|27||

हसता अङ्गानि दृष्टानि पुंसा यान्य् उपहासतः ।

hasatA aGgAni dRSTAni puMsA yAni upa.hAsata: |

तानि दृष्टानि मनसा विप्रलम्भ.पदानि ह ॥३।९९।२८॥

tAni dRSTAni manasA vipralambha.padAni ha ||3|99|28||

मिथ्या.विकल्प.रचितैर् वि.प्रलभम् अहो चिरम् ।

mithyA.vikalpa.racitai: vi.pralabham aho ciram |

इत्य् अङ्गान्य् उपहासेन दृष्टानि स्वानि चेतसा ॥३।९९।२९॥

iti aGgAni upahAsena dRSTAni svAni cetasA ||3|99|29||

मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।

mana: prApta.vivekam hi vizrAntam vitate pade |

प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥

prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||

यद् असौ सम्.अवष्टभ्य मया पृष्टः प्रयत्नतः ।

yat asau sam.avaSTabhya mayA pRSTa: prayatnata: |

तद् विवेको बलाच् चित्तम् आदत्त* इति दर्शितम् ॥३।९९।३१॥

tat viveka: balAt cittam Adatta: iti darzitam ||3|99|31||

यद् अङ्गानि विशीर्णानि गतान्य् अन्तर्धिम् अग्रतः ।

yat aGgAni vizIrNAni gatAni antardhim agrata: |

तच् चित्तेन विना अर्थ.आशा शाम्यति इति प्रदर्शितम् ॥३।९९।३२॥

tat cittena vinA artha.AzA zAmyati iti pradarzitam ||3|99|32||

सहस्र=नेत्र.हस्तत्वम् यत् पुंसः परिवर्णितम् ।

sahasra=netra.hastatvam yat puMsa: pari.varNitam |

तद् अनन्त.आकृतित्वम् हि चेतसः परिदर्शितम् ॥३।९९।३३॥

tat ananta.AkRtitvam hi cetasa: paridarzitam ||3|99|33||

यदात्मनि प्रहार.ओघैः पुमान् प्रहरति स्वयम् ।

yadAtmani prahAra.oghai: pumAn praharati svayam |

तत्.तत् कु.कल्पना.घातैः प्रहरत्य् आत्मनो मनः ॥३।९९।३४॥

tat.tat ku.kalpanA.ghAtai: praharati Atmana: mana: ||3|99|34||

पलायते यत् पुरुषः स्वात्मनः प्रहरन् स्वयम् ।

palAyate yat puruSa: svAtmana: praharan svayam |

स्व.वासना.प्रहारेभ्यस् तन् मनः प्रपलायते ॥३।९९।३५॥

sva.vAsanA.prahArebhya: tat mana: prapalAyate ||3|99|35||

स्वयम् प्रहरति स्वान्तम् स्वयम् एव स्वया इच्छया ।

svayam praharati svAntam svayam eva svayA icchayA |

पलायते स्वयम् चैव पश्य अ.ज्ञान.विजृम्भितम् ॥३।९९।३६॥

palAyate svayam ca eva pazya a.jJAna.vijRmbhitam ||3|99|36||

स्व.वासना उपतप्तानि सर्वाण्य् एव मनांसि हि ।

sva.vAsanA upataptAni sarvANi eva manAMsi hi |

स्वयम् एव पलायन्ते गन्तुम् युक्तानि तत्.पदम् ॥३।९९।३७॥

svayam eva palAyante gantum yuktAni tat.padam ||3|99|37||

यद् इदम् पतितम् दुःखम् तत् तनोति स्वयम् मनः ।

yat idam patitam du:kham tat tanoti svayam mana: |

स्वयम् एव अति.खिन्नम् तु पुनस् तस्मात् पलायते ॥३।९९।३८॥

svayam eva ati.khinnam tu puna: tasmAt palAyate ||3|99|38||

संकल्प.वासना.जालैः स्वयम् आयाति बन्धनम् ।

saMkalpa.vAsanA.jAlai: svayam AyAti bandhanam |

मनो लालामयैर् जालैः कोश.कार.कृमिर् यथा ॥३।९९।३९॥

mana: lAlAmayai: jAlai: koza.kAra.kRmi: yathA ||3|99|39||

यथा अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।

yathA an.artham avApnoti tathA krIDati caJcalam |

भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव अर्धकः ॥३।९९।४०॥

bhAvi.du:kham apazyan svam dur.lIlAbhi: iva ardhaka: ||3|99|40||

अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।

apazyan kASTha.randhra.stha.vRSam Akramanam yathA |

कील उत्पटी कपिर् दुःखम् एति इदम् हि तथा मनः ॥३।९९।४१॥

kIla utpaTI kapi: du:kham eti idam hi tathA mana: ||3|99|41||

चिर.पालनया चैव चिर.भावनया तथा ।

cira.pAlanayA ca eva cira.bhAvanayA tathA |

अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥

abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||

मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।

mana:pramAdAt vardhante du:khAni giri.kUTavat |

तद् वशाद् एव नश्यन्ति सूर्यस्य अग्रे हिमम् यथा ॥३।९९।४३॥

tat vazAt eva nazyan.ti sUryasya agre himam yathA ||3|99|43||

यावज् जीवम् अनिन्द्यया च रमते शास्त्र.अर्थ.संजातया

yAvat jIvam a.nindyayA ca ramate zAstra.artha.saMjAtayA

तुल्यम् वासनया मना* हि मुनिवन् मौनेन राग.आदिषु ।

tulyam vAsanayA manA: hi muni.vat maunena rAga.AdiSu |

पश्चात् पावन.पावनम् पदम् अजम् तत्.प्राप्य तच्*छी तलम्

pazcAt pAvana.pAvanam padam ajam tat.prApya tat zItalam

तत्.संस्थेन न शोच्यते पुनर् अलम् पुंसा महापत्स्व् अपि ॥३।९९।४४॥

tat.saMsthena na zocyate punar alam puMsA mahApatsu api ||3|99|44||

॥




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> *


On Fri, Feb 26, 2021 at 7:32 AM Jiva Das <das....@gmail.com> wrote:

>
>
> FM.7.100-FM.7.149
>
> https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
>
> FM3099 THE JUNGLE 1.SP20-21 .z44
>
>
> https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20.21%20The%20Jungle%20.z44.docx?dl=0
> <https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20..21%20The%20Jungle%20.z44.docx?dl=0>
> *o**ॐm*
>
>
>
>
>
> FM.3.99
>
>
>
> *THE JUNGLE*
>
>
>
> *RÂMA said--*
>
>
>
> का_असौ महाटवी, ब्रह्मन्, कदा दृष्टा कथम् मया ।
>
> kA_asau mahATavI, brahman, kadA dRSTA katham mayA |
>
> के च ते पुरुषस् तत्र किम् तत्-कर्तुम् कृत.उद्यमाः ॥३।९९।१॥
>
> ke ca te puruSA: tatra kim tat-kartum kRta.udyamA: ||3|99|1||
>
> .
>
> *what is this great jungle, Brâhmana? *
>
> *& *
>
> *when was it seen & how *
>
> *by me*
>
> *?*
>
> *& *
>
> *who are the people living there*
>
> *& *
>
> *what are the things that they do*
>
> *?*
>
> kâ asau.*this.yonder *m./f. mahA.*great*.aTavI.*forest/gaden*, *Brahmin*,
> kadA.*when/where* dRSTa.*seen/known/object/Percept*.a katham*.how?* mayA.*with/by.me
> <http://by.me>* | ke ca.*and/also/too* te.*they/you* puruSa*.person**.s.*:
> tatra*.**there/then* kim*.!?* tat.*it/he/that*.kartum kRta.udyamA:
>
> .
>
> kA
>
> kadA dRSTA katham mayA |
>
> ke
>
> kartum kRta.udyamA:
>
> .
>
> *vlm.p.1. Râma said, "What is that great desert, sage? When did I see it
> and how did I come to know it? Who were those men and what were they doing?"
>
>
>
> *VASISHTHA said *
>
>
>
> रघुनाथ, महाबाहो, शृणु वक्ष्यामि ते ऽखिलम् ।
>
> raghu.nAtha, mahA.bAho, zRNu vakSyAmi te_akhilam |
>
> न सा महाटवी, राम, दूरे न_एव च ते नराः ॥३।९९।२॥
>
> na sA mahATavI, rAma, dUre na_eva ca te narA: ||3|99|2||
>
> .
>
> *Lord Râghu, Master.Archer, Râma, pay attention!*
>
> *I'll tell you all about that great wilderness*
>
> *(which is not far away & neither are its people)*
>
> *.*
>
> *vlm. ... That great desert is not distant or different from this
> wilderness of the world.
>
> * na*.no/not* sA.*she/it* mahA.*great*.aTavI.*forest/gaden*.i . *Râma,*
> dUre na*.no/not* eva*.indeed\only*/*very* ca.*and/also/too* te.*they/you*
> nara.*man/human*.s.a:
>
>
>
> या_इयम् संसार.पदवी गम्भीरा_अपार.कोटरा ।
>
> yA_iyam saMsAra.padavI gambhIrA_apAra.koTarA |
>
> ताम् ताम् शून्याम् विकार.आढ्याम् विद्धि, राम, महाटवीम् ॥३।९९।३॥
>
> tAm tAm zUnyAm vikAra.ADhyAm viddhi, rAma, mahATavIm ||3|99|3||
>
> .
>
> *(that) which is this *samsAra Path,*
>
> *this deep*
>
> *boundless cave*
>
> *is*
>
> *that shUnya.Void*
>
> *a ripening transformation*
>
> *know,*
>
> *_rAma,*
>
> *as the Great Jungle.*
>
> .
>
> yA iyam*.this.here* saMsAra.padavi.i gambhIra.a apAra.koTara.
> *hollow(tree)/cave*.a | tAm*.thm.her* tAm*.thm.her* zUnya.am vikAra.
> *change/disorder*.ADhya.am viddhi*.know! *, *Râma*, mahA.*great*.aTavI.
> *forest/gaden*.m
>
> .
>
> yA
>
> saMsAra
>
> padavI
>
> gambhIra
>
> apAra
>
> koTarA
>
> .
>
> *vlm.p.3 That which bears the name of the world is a deep and dark abyss
> in itself. Its hollowness is unfathomable and impassable. Its unreality
> appears as reality to the ignorant, and it is the great desert spoken of
> before.
>
>
>
> विचार.आलोक.लभ्या_इयम् यदा_एकेन_एव वस्तुना ।
>
> vicAra.Aloka.labhyA_iyam yadA_ekena_eva vastunA |
>
> पूर्णा न_अन्येन संयुक्ता केवला_इव तदा_एव सा ॥३।९९।४॥
>
> pUrNA na_anyena saMyuktA kevalA_iva tadA_eva sA ||3|99|4||
>
> .
>
> *when the Jungle is brought to light by Enquiry*
>
> *then it is full*
>
> *with one only substance*
>
> *without any connexion*
>
> *like the wholeness of the universe*
>
> *.*
>
> vicAra.Aloka.labhya.a_iyam*.this.here* yadA *by.with the* eka.*only/one*
> .ena_eva*.indeed\only*/*very* vastu.*substance/reality*.nA
>
> pUrNa.*full*.a na*.no/not* *by.with the* anya.*another/other*.ena
> saMyukta.a . *it is Fullness without Connexion with an other*
>
> kevala.*total/sole*.a_iva.*like/as.if* tadA.*then/there*_eva*.indeed\only*
> /*very* sA.*she/it*
>
> *. *
>
> vicAra
>
> Aloka
>
> labhya
>
> saMyukta
>
> *. *
>
> *vlm.4. The true reality is obtainable by the light of reason only, and by
> the knowledge of one object alone. This one is full without its union with
> any other, it is one and only by itself.
>
>
>
> तत्र ये ते महाकाराः पुरुषाः प्रभ्रमन्ति हि ।
>
> tatra ye te mahAkArA: puruSA: prabhramanti hi |
>
> मनांसि तानि विद्धि त्वम् दुःखे निपतितानि_अलम् ॥३।९९।५॥
>
> manAMsi tAni viddhi tvam du:khe nipatitAni_alam ||3|99|5||
>
> .
>
> *there*
>
> *is where*
>
> *the Giant people wander about.*
>
> *You should know these Minds are headed for trouble soon enough*
>
> *.*
>
> tatra*.**there/then* ye.*thz.which.those.who+* te.*they/you* mahA.*great*
> .aakaara*.a*: puruSa*.person**.a*: prabhraman*.*ti hi.*for/indeed *manAMsi
> tAni viddhi*.know! *tvam du:kha.*private.space/sky
> <http://private.space/sky>.*e nipatita*.a*ni alam
>
> *. *
>
> AkAra
>
> prabhraman*.*ti
>
> manAMsi
>
> tAni
>
> tvam
>
> du:kha
>
> nipatita
>
> alam
>
> *. *
>
> *vlm.5 The big bodied men you saw wandering, they are the minds of men
> bound to the miseries of the world.
>
>
>
> द्रष्टा यो ऽयम् अहम् तेषाम् स.विवेको महामते ।
>
> draSTA ya: ayam aham teSAm sa.viveka: mahAmate |
>
> विवेकेन मया तानि दृष्टान्य् अन्येन न_अनघ ॥३।९९।६॥
>
> vivekena mayA tAni dRSTAni_anyena na,_anagha ||3|99|6||
>
> .
>
> *the Seer which is this "I"*
>
> *with viveka.Discernment,*
>
> *your clever thot,*
>
> *by my Discernment were those perceptions there,*
>
> *and not by another's,*
>
> *dear boy*
>
> *.*
>
> draSTa.a* yas*.who/which* ayam*.this* aham.*I* teSAm sa.*with*.viveka.
> *Discernment/discrimination/analysis*: mahAmati.e . viveka.
> *Discernment/discrimination/analysis*.ena maya.*made.of* tAni dRSTa.
> *seen/known/object/Percept*.ani anya.*another/other*.ena na*.no/not*
> ,_anagha
>
> *. *
>
> draSTa.a*
>
> teSAm
>
> mahAmati
>
> tAni
>
> anagha
>
> *. *
>
> *vlm.6 Their observer was Reason personified as myself. Only I by my
> guiding reason and no other person could discern the folly of their minds.
>
> *AS. Also, I would change seer to observer,
>
> since the word seer in English seems to have developed a sense of
> "predictor"
>
> rather than just the one who sees.
>
> *jd. since FM is a translation rather than interpretation
>
> I prefer the capitalized "Seer" or "Perceiver", capitalized as a Technical
> Term.
>
> the root >dRz carries the double sense of observing and understanding,
>
> like Eng. 'see' in "I see the jungle" and "I see what you mean".
>
> indeed, one can see both senses in "I see a typo"!
>
>
>
> मया तान्य्_एव बोध्यन्ते विवेकेन मनांसि हि ।
>
> mayA tAni_eva bodhyante vivekena manAMsi hi |
>
> सततम् सु.प्रकाशेन कमलान्य्_इव भानुना ॥३।९९।७॥
>
> satatam su.prakAzena kamalAni_iva bhAnunA ||3|99|7||
>
> .
>
> *yes*
>
> *by me they were awakened*
>
> *thru viveka.Discernment*
>
> *in their Minds*
>
> *all.glorious with light*
>
> *like flowers in the sun*
>
> *.*
>
> maya.*made.of* tAni eva*.indeed\only*/*very* bodhyan.te viveka.
> *Discernment/discrimination/analysis*.ena manAMsi hi.*for*/*since* |
>
> satatam.*entirely* su.*good/very*.prakAza.ena kamala.ani iva.*like/as.if*
> bhAnu.nA .
>
> .
>
> tAni
>
> bodhyan.te
>
> manAMsi
>
> prakAza
>
> kamala
>
> bhAnu
>
> .
>
> *vlm. It is my business to awaken drowsy minds to the light of reason.
>
>
>
> मत्.प्रबोधम् समासाद्य मत्.प्रसादान् महामते ।
>
> mat.prabodham samAsAdya mat.prasAdAt_mahAmate |
>
> मनांसि कानि चित्तानि गतान्य्_उपशमात् परम् ॥३।९९।८॥
>
> manAMsi kAni cittAni gatAni_upazamAt param ||3|99|8||
>
> .
>
> having attained my awakening,
>
> with my blessing,
>
> clever boy,
>
> in their Minds,
>
> whoever,
>
> they are gone
>
> to the final stage,
>
> following upashama.Subsidence.
>
> .
>
> mat.*my/mine*.prabodha.m samAsAdya mat.*my/mine*.prasAda.an mahAmati.e |
>
> manAMsi kAni citta.*affected/conceptive.mind*.ani / kAnicit tAni gata
> *.having.gone*.ani upazama.at param.*next*
>
> .
>
> *vlm.8 My counsels have prevailed on some minds and hearts that have
> received them with attention, and they have turned away from earthly
> troubles to the way of true contentment and tranquility.
>
> .AS. O intelligent one (Rama), having acquired my knowledge (mat.prabodham
> samAsAdya) by my blessing (mat.prasAdAt), some of those minds (kAni.cit
> tAni manAMsi) have reached the final stage (param gatAni) by becoming
> peaceful (upazamAt)?
>
>
>
> कानिचिन् न_अभिनन्दन्ति माम् विवेकम् विमोहतः ।
>
> kAni.cit na_abhinandanti mAm vivekam vimohata: |
>
> मत्.तिरस्कार.वशतः कूपेष्व्_एव पतन्त्य्_अतः ॥३।९९।९॥
>
> mat.tiraskAra.vazata: kUpeSu_eva patanti_ata: ||3|99|9||
>
> .
>
> kAni.cit na_abhinandanti
>
> mAm vivekam vimohata: |
>
> mat.tiraskAra.vazata:
>
> kUpeSu_eva patanti_ata: .
>
> *. *
>
> however there are some
>
> who do not approve of me or my Discernment
>
> because of their delusion.
>
> Because of their disdainin
>
> they end.up falling into a well.
>
> *vlm.9 But there were others who paid no attention to my lectures because
> of their great ignorance. They fell down into the pit after I scolded them
> with reproofs and rebukes.
>
> .AS. Some, in their confusion, do not recognize me as viveka (i.e. do not
> recognize me as wise), and so by ignoring me, they only fall down in the
> wells.
>
>
>
>
>
> ये ते ऽन्ध.कूपा* गहना* नर kAsx ते, रघूद्वह ।
>
> ye te_andha.kUpA* gahanA* narakA: te, raghu.udvaha |
>
> कदली.कानन* यानि सम्प्रविष्टानि तानि तु ॥३।९९।१०॥
>
> kadalI.kAnana* yAni sampraviSTAni tAni tu ||3|99|10||
>
> .
>
> ye te_andha.kUpA* gahanA*
>
> narakA: te, raghUdvaha |
>
> kadalI.kAnana* yAni
>
> sampraviSTAni tAni tu .
>
> *. *
>
> those blind.wells
>
> are deep hells,
>
> best of the *raghu.s,
>
> but the plantain groves
>
> yAni sampraviSTAni tAni tu .
>
> *vlm.10. Those deep and dark pits were no other than the pits of hell and
> the plantain groves of which I have told you, were the gardens of Paradise.
>
> *sv.10 8.13 This wisdom is accepted by some and rejected by others, who
> continue to suffer.
>
>
>
> स्वर्ग.एक.रसिकानि त्वम् मनांसि ज्ञातुम् अर्हसि ।
>
> svarga.eka.rasikAni tvam manAMsi jJAtum arhasi |
>
> प्रविष्टान्य्_अन्ध.कूप.अन्तर्=निर्गतानि न यानि तु ॥३।९९।११॥
>
> praviSTAni_andha.kUpa.antar=nirgatAni na yAni tu ||3|99|11||
>
> .
>
> svarga.eka.rasikAni tvam . *. *
>
> manAMsi jJAtu*m *arhasi
>
> praviSTAni
>
> andha.kUpa.antar
>
> *from which** there is no getting.out*
>
> *.*
>
> vlm.11. Know these to be the seats of those minds which long for heavenly
> joys, and the dark pits to be the abode of hellish hearts, which can never
> get their release from those darksome dungeons.
>
> .AS. The first line is joined with the previous verse as you guessed.
> arhasi does not always translate as "deserve". [.jd: "ought" >arth note how
> "ought" sounds like <arth>.] I would translate: You should know that those
> minds that got into the banana groves are only enjoying the heaven. The
> second line starts something new continued in verse 12. Those who have
> entered the deep blind caves and have not gotten out, those have severe
> sins (mahApAtakayuktAni tAni cittAni rAghava). These are the permanent
> residents of hells. It goes on to describe the permanent residents of
> heaven in verse 12.13.
> *sv. This wisdom is accepted by some and rejected by others, who continue
> to suffer.
>
>
>
> महा.पातक.युक्तानि तानि चित्तानि, राघव ।
>
> mahA.pAtaka.yuktAni tAni cittAni, rAghava |
>
> कदली.कानन.स्थानि निर्गतानि न यानि तु ॥३।९९।१२॥
>
> kadalI.kAnana.sthAni nirgatAni na yAni tu ||3|99|12||
>
> .
>
> *they're ripe, rAghava, for a great.downfall*
>
> *:*
>
> *those affective minds *
>
> *are lost *
>
> *in a banana grove from which** there is no getting.out*
>
> *.*
>
> mahA.pAtaka.yuktAni tAni cittAni, rAghava |
>
> kadalI.kAnana.sthAni nirgatAni na yAni tu
>
> .
>
> *vlm.p.12 Those who, having once entered the plantain grove and never come
> out, are the minds of the virtuous filled with all their virtues.
>
>
>
> पुण्य.सम्भार.युक्तानि तानि चित्तानि, राघव ।
>
> puNya.sambhAra.yuktAni tAni cittAni, rAghava |
>
> करञ्ज.वन=यातानि निर्गतानि न यानि तु ॥३।९९।१३॥
>
> karaJja.vana=yAtAni nirgatAni na yAni tu ||3|99|13||
>
> .
>
> puNya.sambhAra.yuktAni
>
> tAni cittAni, rAghava |
>
> karaJja.vana=yAtAni
>
> nirgatAni na yAni tu .
>
> *. *
>
> *they're ripe, rAghava, for Pious Acts*
>
> *those affective minds*
>
> *have got*
>
> *into a bramble.bush from which** there is no getting.out*
>
> *.*
> *as for those with many forms*
>
> *they move from womb to womb*
>
> *:*
>
> *those Minds stand and fall and rise again*
>
> *.*
>
> kAni.cit bahu.rUpAni yone: yonim vizanti hi manAMsi tAni tiSThanti
> nipatanti_utpatanti ca
>
> *. *
>
> * kAni.cit bahu.rUpAni as for those with many forms . yone: yonim vizanti
> hi they move from womb to womb tAni manAMsi those minds tiSThanti nipatanti
> ca utpatanti they stand and fall and rise again
>
> *sv.15 The person with thousands of arms {bahu.many, not bAhu.arm} is the
> mind with countless manifestations.
>
> *vlm.p.15 Souls subject to rebirth have their repeated rises and falls,
> from higher to lower births, and likewise vice.versa.
>
>
>
> यत् तत् करञ्ज.गहनम् तत् कलत्र.रसम् विदुः ।
>
> yat tat karaJja.gahanam tat kalatra.rasam vidu: |
>
> दुःख.कण्टक.सम्बाधम् मानुष्यम् विविधा.एषणम् ॥३।९९।१६॥
>
> du:kha.kaNTaka.sambAdham mAnuSyam vividhA.eSaNam ||3|99|16||
>
> .
>
> yat*.what/which.+* tat.*that.one .* karaJja* +*gahana* +*m tat.*that.one
> .* kalatra* +*rasa* +*m vidu:* +* du:kha* +*kaNTaka* +*sambAdha* +*m
>
> mAnuSya*.human+*m vividha.*various+*.eSaNa* +*m
> *. *
>
> *the plantain jungle,*
>
> *its coolness made of moonbeams, refreshing to the Mind*
>
>
>
> *know it to be indra's svarga*Heaven ,*
>
> *rAma*
>
> *.*
>
> *sv.18 The blind well in the story is hell and the banana grove is heaven.
>
> *vlm.18. O support of Raghu's race! the plantain grove which I told you
> was cooling with moonbeams; know the same to be the refreshing arbour of
> heaven, which gives delight to the soul.
>
> *jd.18 . kadalI.kAnanam yat *what is the plantain jungle *tat_zazAGka.kara.zItalam
> *that moon.made=coolness *tan_manas.hlAdana.karam *that
> Mind.refreshment.making *svargam viddhi *know to be svarga*Heaven *raghUdvaha
> *best of the *raghu.s. *
>
>
>
> कानिचित् पुण्य.भूतेन तपसा धारणा.आत्मना ।
>
> kAni.cit puNya.bhUtena tapasA dhAraNA.AtmanA |
>
> धारयन्ति शरीराणि संस्थितान्य्_उदितान्य्_अपि ॥३।९९।१९॥
>
> dhArayanti zarIrANi saMsthitAni_uditAni_api ||3|99|19||
>
> .
>
> kAni.cit puNya.bhUtena t.
>
> apasA dhAraNAtmanA .
>
> dhArayanti .
>
> zarIrANi *saMs*thitAny uditAny api .
>
> VA. some bodies are exhalted being held by self.abiding, tapas.doing good
> beings. *AS. Some bodies are sustained by auspicious meditative tapas
> (dhAraNAtmanA tapasA), is fixed state (*saMs*thitAni) even in an exalted
> state. This is an instance of someone who could be liberated from the body
> and reach the ultimate stage, but chooses to hold the body in a fixed
> state. The AB commentary cites examples of the saprarSi or planets etc.
> *sv.19 The dense jungle of thorny bush is the life of a worldly man, with
> the numerous thorns of wife, children, wealth, etc. hurting him all the
> time.
>
> *vlm.19. Those persons are placed here, who have their bodies fraught with
> virtuous deeds and edified by persevering devotion and austerities, and
> whose souls are elevated above others.
>
>
>
> यैर् अहम् पुंभिर् अबुधैर् बुद्धि.चित्त=तिरस्कृतः ।
>
> yai: aham puMbhi: a.budhai:_buddhi.citta=tiras.kRta: |
>
> यैर् मनोभिर् अन्.आत्म.ज्ञैः स्व.विवेकस् तिरस्कृतः ॥३।९९।२०॥
>
> tai: manobhi: an.Atma.jJai: sva.viveka:_tiraskRta: ||3|99|20||
>
> .
>
> yat.tat_karaJja.gahanam .
>
> tat_kalatra.rasam vidu: .
>
> du:kha.kaNTaka.sambAdham mAnuSyam vividha.eSaNam .
>
> *sv.16.17 This mind punishes itself by its own latent tendencies and
> restlessly wanders in this world.
>
> *vlm.16. The thick thicket of Karanja brambles, represents the bonds of
> conjugal and family relations; they are the source of various human
> desires, which are springs of all other woe, difficulty and dangers.
>
> yai*: *aham puMbhi*: *a.budhair buddhi.citta=tiras.kRta: |
>
> tai*: *manobhi*: *an.Atma.jJai: sva.viveka*: *tiraskRta: ||3|99|20||
>
> yai*: *aham puMbhi*: *a.budhair I, by/wi which unawakened people
>
> buddhi.citta=tiras.kRta: Intellect.Affection=apart.made
>
> tai*: *manobhi: by those Minds leaving only AhamkAra Egoity!
>
> an=Atma.jJai: the non=Self.Knowers
>
> sva.viveka*: *tiraskRta: self.discernment is apart.made. .21.
> rudita* +*m yat* +* mahAkranda* +*m *by/with* puMs* +*A* +* brahma* +* Azu*
> +* *Râghava* tat.*that.one .*bhoga* +* jAla* +*m *by/with* tyajat* +*A
> mana* +*sA rodana* +*m kRta* +*m
>
> .
>
> **vlm.22. Those who were loudly wailing, and let fall a flood of tears in
> their weeping; were men who bitterly deplored in their minds for being
> snatched from the snare of pleasures, to which they had been so fondly
> attached. *
>
>
>
> अर्ध.प्राप्त.विवेकस्य न प्राप्तस्य_अमलम् पदम् ।
>
> ardha.prApta.vivekasya na prAptasya_amalam padam |
>
> चेतसस् त्यजतो भोगान् परितापो भृशम् भवेत् ॥३।९९।२३॥
>
> cetasa: tyajata: bhogAn paritApa: bhRzam bhavet ||3|99|23||
>
> .
>
> ardha.prApta.vivekasya Someone of half.baked Viveka Discernment .
>
> na prAptasya amalam padam not having got the pure state .
>
> cetasa*: *tyajata: bhogAn having forsaken the pleasures of Awareness .
> ardha.prApta=vivekasya na prAptasya amalam padam cetasa*:* tyajata:
> aGgAni paritApa: hi vardhate
>
> .
>
> *AB. aGgAni sneha.lobhÂdIni ||
>
> *sv.25 Sometimes, it experiences an imperfect awakening, and it renounces
> the pleasures of the world without proper understanding such renunciation
> itself proves to be a great source of sorrow.
>
> *vlm.25. The minds that had some light of reason, and had not yet arrived
> to divine knowledge, were still sorrowing for having to leave behind their
> own bodies, wherein they had their late abode.
>
>
>
> हसितम् तु यद् आनन्दि पुंसा मद्.अवबोधतः ।
>
> hasitam tu yat Anandi puMsA mat.avabodhata: |
>
> परिप्राप्त.विवेकेन तत् तुष्टम्, राम, चेतसा ॥३।९९।२६॥
>
> pariprApta.vivekena tat tuSTam, rAma, cetasA ||3|99|26||
>
> .
>
> hasitam tu .
>
> yat_Anandi puMsA mad.avabodhata: |
>
> pariprApta.vivekena
>
> ta*t t*uSTam rAma cetasA .
> mithyA.vikalpa.racitai: vipralabha*m *aho ciram
>
> iti_aGgAni_upahAsena dRSTAni svAni cetasA
>
> .
>
> *sv. Just as the limbs of the person as they were cut away fell down and
> disappeared, the latent tendencies of the person who wisely renounces the
> world also vanish from the mind.
>
> *vlm.29. Those who laughed with scorn to see the falling members of their
> bodies, were glad to think in their minds, that they were no better than
> instruments to their various labours in the world.
>
>
>
> मनः प्राप्त.विवेकम् हि विश्रान्तम् वितते पदे ।
>
> mana: prApta.vivekam hi vizrAntam vitate pade |
>
> प्राक्तन.आदीनता.धरम् हसन् पश्यति दूरतः ॥३।९९।३०॥
>
> prAktana.AdInatA.dharam hasan pazyati dUrata: ||3|99|30||
>
> .
>
> manas.*Manas.Mind +*: prApta* +*viveka* +*m hi.*for/indeed.* vizrAnta* +*m
> vitate* +* pada* +*e prAktana* +*AdIna.tA.dharam hasan_pazyati dUrata:
> {yat.*which/what* âtmani / yadâ âtmani) *what.is/when
> <http://what.is/when> in self *prahâra*.*ogha.*flood\many.*i: pumân
> praharat.i*.* svayam*.(it)self\spontaneously\naturally* tattat*.thatever
> *ku.*.*kalpanA*.*ghAta*.*i: praharat*.*i_Atmana:*.* manas.*Manas.Mind*
>
> *. *
>
> Atmani
>
> yadA
>
> prahAra
>
> ogha
>
> pumAn
>
> praharat
>
> ku.*.*kalpanA*.*ghAta*.*i: praharat*.*i_Atmana:*.* manas.*Manas.Mind*
>
> *. *
>
> *sv. Just as the limbs of the person as they were cut away fell down and
> disappeared, the latent tendencies of the person who wisely renounces the
> world also vanish from the mind.
>
> **vlm.34. The man that was striking himself with his blows, meant the
> torments which a man inflicts on his own mind, by the strokes of his
> anxieties and cares. *
> *because.of **a net of conceptual vAsanA.Traces*
>
> *Urself comes to bondage*
>
> *:*
>
> *Mind's like*
>
> *the net of its secretions that the silkworm makes into*
>
> *a cool cocoon*
>
> *.*
>
> *by.with the* saMkalpa*.concept/intention*.vâsanâ.jAla*.net.work
> <http://net.work>*.*s.*i: svayam âyâti bandhana.*binding/capture/bondage*.m
> | manas *by.with the* lâlâ.maya.*made.of.s.*i: jAla*.net.work
> <http://net.work>*.i: koza.*vessel/container/sheath\treasury*.kâra.kRmi:
> yathA.*as/when*
>
> .
>
> lAlA
>
> kAra
>
> kRmi
>
> .
>
> *sv.39.40 By its own whims and fancies, thoughts and hopes, it binds
> itself.
>
> *vlm.39. The mind is entrapped in the net of its own wishes, as the silk
> worm is entwined in the cocoon by the thread of its own making.
>
>
>
> यथा_अन्.अर्थम् अवाप्नोति तथा क्रीडति चञ्चलम् ।
>
> yathA_an.artham avApnoti tathA krIDati caJcalam |
>
> भावि.दुःखम् अपश्यन् स्वम् दुर्.लीलाभिर् इव_अर्धकः ॥३।९९।४०॥
>
> bhAvi.du:kham apazyan svam dur.lIlAbhi: iva_ardhaka: ||3|99|40||
>
> .
>
> yathA.*as/when* anartham avâpnoti tathA*.thus/thatwise* kriiDat.i
> caJcala.m bhAvi.*2become/becoming/impending*.du:kha.*private.space/sky
> <http://private.space/sky>*.m apazyan svam dur.IIlA.*play*.bhi: iva.
> *like/as.if* ardhaka:
>
> .
>
> anartha
>
> avApnoti
>
> krIDat
>
> caJcala
>
> apazyan
>
> svam
>
> dur
>
> ardhaka
>
> .
>
> *sv.39.40 By its own whims and fancies, thoughts and hopes, it binds
> itself.
>
> **vlm.40. The more is the mind of man afflicted by troubles, the more
> busily is it employed in its foibles*; just as a boy indulges himself in
> his playfulness, unmindful of the evils waiting upon it.
>
>
>
> अपश्यन् काष्ठ.रन्ध्र.स्थ.वृषम् आक्रमनम् यथा ।
>
> apazyan kASTha.randhra.stha.vRSam Akramanam yathA |
>
> कील_उत्पटी कपिर् दुःखम् एति_इदम् हि तथा मनः ॥३।९९।४१॥
>
> kIla_utpaTI kapi: du:kham eti_idam hi tathA mana: ||3|99|41||
>
> .
>
> *. *
>
> apazyan_kASTha.randhra.stha.vRSam Akramanam yathA kIla.utpaTI
>
> kapi*: *du:kha*m *eti *the tawny monkey became sorry *idam hi tathA mana: *Mind
> is just like that*
>
> *. *
>
> apazyan
>
> kASTha
>
> randhra
>
> stha
>
> vRSa
>
> Akramana
>
> utpaTi
>
> kapi
>
> eti
>
> tathA
>
> *. *
>
> *sv.41 When it is visited by sorrow it despairs and becomes restless.
>
> *vlm.41. The mind of man is in the same plight as that of the foolish ape;
> which in striving to pull out the peg of a half split timber, lost its life
> by the smashing of its testes in the crevice. (See the story of the ape and
> its pulling the peg in the Hitopadesa and its Persian version of the
> Anvarsoheli).
>
> #kIl to bind . #*kIla:* #kIlaka: #kIliMkA a pointed piece of wood; peg,
> bolt, wedge, etc.
>
> पट् #paT to split . #*utpaT* ud.paT Caus. **utpATay*ati to tear up or
> out, pluck, pull out, break out `Mn. paJcat. &c. • to draw out (a sword
> from its scabbard) • to open (the eyes &c.) `KSS. &c. • to root up,
> eradicate, extirpate • to drive away, banish, dethrone `R. &c.: Pass. of
> the Caus. *utpATyate to be cleft • to part asunder, split +
>
> #paT . #utpaT . #*utpaTin *
>
>
>
> चिर.पालनया चैव चिर.भावनया तथा ।
>
> cira.pAlanayA ca_eva cira.bhAvanayA tathA |
>
> अभ्यासात् तुच्छताम् एत्य न भूयः परिशोचति ॥३।९९।४२॥
>
> abhyAsAt tucchatAm etya na bhUya: pari.zocati ||3|99|42||
>
> .
>
> cira.pAlanayA ca_eva cira.bhAvanayA tathA abhyAsAt *thru practice *
>
> tucchatAm etya na bhUya: parizocati *nothing more to grieve about*
>
> *. *
>
> cira
>
> pAlana
>
> bhAvanA
>
> tathA
>
> abhyAsa
>
> tuccha
>
> tucchatA
>
> etya
>
> bhUyas
>
> parizocat
>
> *. *
>
> *VA. only by long practices of keeping the mind in check and teaching it,
> not by short practice, its sorrow is ending. *AS. I don't know where you
> got "not by short practice". The meaning is: By holding on to
> (cirapAlanayA) the disregard (tucchatA) for the world, and by long
> developing it (cirabhAvanayA) and by practicing it (abhyAsAt ) , one
> perfects it and never again feels sorrow.
>
> *sv.42 When one who gains wisdom preserves it for a long time and persists
> in the practice of enquiry, he does not experience sorrow.
>
> *vlm.42. No flight can release the mind, unless it is practised to
> resignation, restrained from its other pursuits, and constrained to the
> continued practice of pious meditation, which can only relieve its sorrows.
>
>
>
> मनःप्रमादाद् वर्धन्ते दुःखानि गिरि.कूटवत् ।
>
> mana:pramAdAt_vardhante du:khAni giri.kUTavat |
>
> तद् वशाद् एव नश्यन्ति सूर्यस्य_अग्रे हिमम् यथा ॥३।९९।४३॥
>
> tat_vazAt eva nazyanti sUryasya_agre himam yathA ||3|99|43||
>
> .
>
> Because.of the wantonness of
>
> Manas Mind, your sorrows arise
>
> as high as mountain.tops. By force
>
> of That they are destroyed, melting.
>
> away like snow beneath the sun
>
> .
>
> mana:pramAdAt *From the wantonness of Manas Mind *vardhante du:khAni *sorrows
> increase/grow *giri.kUTavat *like mountain.tops *tad.vazAd eva nazyanti *but
> by force of That they are destroyed *sUryasya agre himam yathA *like snow
> under the sun*
>
> *. *
> tulyam vAsanayA *for as long as it lives *
>
> *blamelessly *
>
> *it enjoys *
>
> *thru the embodied meaning of the shAstra*s *
>
> *equally *
>
> thru *vAsanA*Conditioning*
>
> manas hi *since manas*Mind *
>
> munivan maunena *like a Silent*muni *
>
> rAga.*passion/love*.AdiSu *among the passing passions *
>
> pazcAt *afterwards *
>
> pAvana.pAvanam *constantly purifying *
>
> padam ajam *unborn state *
>
> tat.prApya *that obtainable/suitable *
>
> tat.zItalam *that coolth *
>
> tat.*saMs*thena *w/ that.belonging *
>
> na zocyate punar alam *it is not grieved ever again *
>
> puMsA *by a Human *
>
> mahApatsu api *even in catastrophes*
>
> *.*
>
> yAvat
>
> jIva
>
> anindya
>
> ramat
>
> zAstra
>
> saMjAta
>
> tulya
>
> vAsanA.*Conditioning*
>
> mauna.*Quiet/silent*
>
> rAga.*passion/love*
>
> .AdiSu *among the passing passions *
>
> pazcAt *afterwards *
>
> pAvana.pAvanam *constantly purifying *
>
> padam ajam *unborn state *
>
> tat.prApya *that obtainable/suitable *
>
> zItala
>
> saMstha
>
> zocyat.
>
> punar.*again*
>
> alam
>
> puMsA*.by a Human*
>
> mahApat
>
> .
>
> *AS. As long as one is alive, one should one should live it (life) like a
> Muni, quietly and with only blameless desire (anindyayA vAsanayA) towards
> enjoyment (rAgAdiSu) arising out of the scriptures. Thereafter, having
> reached that cool place, the state of the unborn, holiest of the holy,
> after which one does not feel any sorrow even in great calamities. * The
> point being made is that as long as one is living, some desires are bound
> to hang around. One should make sure that they are as clean as possible and
> sanctioned by the scriptures. Then there is nothing to fear, once you reach
> the final state.
>
> *VA. as long as you live, enjoy your food??? and strive for shastras,
> restrain vasanas??? and in passions etc by being silent be wise one; later,
> achieving great state of lotusborn Brahma, wind.purified coolness, staying
> there, man does not grieves again even in great roads (of saMsara).
>
> *vlm.44. Accustom your mind to the righteous ways pointed out by the
> sástras in all your life time. Restrain your appetites, and govern your
> passions, and observe the taciturnity of holy saints and sages. You will at
> last arrive to the holy state of holies, and rest under the cooling umbrage
> of holiness, and shall no more have to grieve under the calamities which
> betide all mankind.
>
> जन् #jan . #saMjan . #*saMjAta* *.adj..* born, produced, grown, arisen,
> become, appeared (often in comp. "becoming, grown" • cf below) • passed,
> elapsed (as time). s. kautuka having curiosity roused, becoming curious •
> s. nidrA.pralaya one whose sleep has come to an end • s. nirveda grown
> despondent • s. pAza one who has become fettered by (comp) • s. lajja one
> who has become ashamed or embarrassed • s. vizrambha having confidence
> excited, becoming confident • s. vepathu trembling • saMjaterSya becoming
> envious y2019.006
>
> *jd.44 yAvat jIvam and* inasmuch.a: *> *the Living.jIva *anindyayA *w/
> the blameless **.f..* ca ramate *it enjoys *zAstra.artha.saMjAtayA *w/
> shAstra.meaning=arisen *tulyam =_> *likeness / equally *vAsanayA w/
> *vAsanA*Conditioning* manas hi *since manas*Mind *munivan maunena *like a
> Silent*muni *rAga.AdiSu *among the passing passions *pazcAt *afterwards *pAvana.pAvanam
> *constantly purifying *padam ajam *unborn state *tat.prApya *that
> obtainable/suitable *tat.zItalam *that coolth *tat.*saMs*thena *w/
> that.belonging *na zocyate punar alam *it is not grieved ever again *puMsA
> *by a Human *mahApatsu api *even in catastrophes.*
>
>
>
>
>
> •
>
> *o**ॐ**m*
>
> •
>
>
>
>
>
>
>
> FM3100 BRAHMIC MIND 1.SP21-23 .z43
>
>
> https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21.23%20brahmic%20Mind%20.z43.docx?dl=0
> <https://www.dropbox.com/s/kzdizoj8znq8ul3/fm3100%201.sp21..23%20brahmic%20Mind%20.z43.docx?dl=0>
>
> FM3.100-FM.3.122//
>
> x
> <https://www.dropbox.com/s/uwt1lz26aebd9yh/FM.3.50-FM.3.99%20comp.docx?dl=0>
>
> FM.3.100 BRAHMIC MIND 1.SP21-23
>
>
>
>
>
>
> 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> *
>
>
> On Wed, Sep 21, 2016 at 10:08 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm3099 1.sp20 The Jungle .z44 .v16
>>
>>
>> https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20-21%20The%20Jungle%20.z44.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>> work in progress .v16
>>
>> work in progress v.15
>>
>>
>>
>>
>>
>>
>>
>> *o**ॐm*
>>
>>
>>
>>
>>
>> |
>>
>> v
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>>
>>
>> *THE JUNGLE*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *rAma asked*
>>
>> *—*
>>
>> *.*
>>
>> का_असौ महाटवी ब्रह्मन् कदा दृष्टा कथम् मया ।
>>
>> के च ते पुरुषास् तत्र किम् तत्-कर्तुम् कृतोद्यमा: ॥१॥
>>
>> kA_asau mahATavI brahman kadA dRSTA katham mayA |
>>
>> ke ca te puruSAs tatra kim tat-kartum kRtodyamA: ||
>>
>> 1||
>>
>> *what is this great jungle, *brAhmaNa?*
>>
>> *& *
>>
>> *when was it seen & how *
>>
>> *by me*
>>
>> *?*
>>
>> *& *
>>
>> *who are the people there*
>>
>> *& *
>>
>> *what are the things that they do*
>>
>> *?*
>>
>>
>>
>>
>>
>> *vasiShTha** said*
>>
>> *—*
>>
>> *.*
>>
>> रघुनाथ महाबाहो शृणु वक्ष्यामि ते_अखिलम् ।
>>
>> न सा महातवी राम दूरे नैव च ते नरा: ॥२॥
>>
>> raghunAtha mahAbAho zRNu vakSyAmi te_akhilam |
>>
>> na sA mahAtavI rAma dUre naiva ca te narA: ||
>>
>> 2||
>>
>> *Lord of the Clan of raghu the Swift,*
>>
>> *long.armed Master Archer,*
>>
>> *pay attention*
>>
>> *!*
>>
>> *I'll tell you everything,*
>>
>> *rAma*
>>
>> *.*
>>
>> *that great wilderness*
>>
>> *is*
>>
>> *not far away,*
>>
>> *&*
>>
>> *neither are those people*
>>
>> *.*
>>
>>
>>
>> या इयम् संसार-पदवी गम्भीरा_अपार-कोटरा ।
>>
>> ताम् ताम् शून्याम् विकाराढ्याम् विद्धि राम महाटवीम् ॥३॥
>>
>> yA iyam samsAra-padavI gambhIrA_apAra-koTarA |
>>
>> tAm tAm zUnyAm vikArADhyAm viddhi rAma mahATavIm ||
>>
>> 3||
>>
>> (that) which is this *sam.sAra Path,
>>
>> this deep
>>
>> boundless cave
>>
>> is
>>
>> that shUnya.Void
>>
>> a ripening transformation
>>
>> know,
>>
>> _rAma,
>>
>> as the Great Jungle.
>>
>> ~vlm. ... the great desert ...
>>
>>
>>
>>
>>
>> विचार-आलोकलभ्येयम् यदा_एकेन_एव वस्तुना ।
>>
>> पूर्णा न_अन्येन संयुक्ता केवला_इव तदा_एव सा ॥४॥
>>
>> vicAra-Aloka-labhyA_iyam yadA_ekena_eva vastunA |
>>
>> pUrNA na_anyena samyuktA kevalA_iva tadA_eva sA ||4||
>>
>> *the Jungle can be brought to light by Enquiry*
>>
>> *when*
>>
>> *with one only substance*
>>
>> *it is full,*
>>
>> *not with.another but as everything-altogether,*
>>
>> *then indeed it is so.*
>>
>> ~vlm.4. The true reality is obtainable by the light of reason only, and
>> by the knowledge of one object alone. This one is full without its union
>> with any other, it is one and only by itself.
>>
>> ~vlm.4 True reality is obtainable only by the light of reason, and only
>> by the knowledge of one object. This one is full without union with any
>> other. It is one and only by itself.
>>
>>
>>
>>
>>
>> तत्र ये ते महाकारा: पुरुषा: प्रभ्रमन्ति हि ।
>>
>> मनांसि तानि विद्धि त्वम् दुःखे निपतितान्य्_अलम् ॥५॥
>>
>> tatra ye te mahAkArA: puruSA: prabhramanti hi |
>>
>> manAMsi tAni viddhi tvam du:khe nipatitAny_alam ||5||
>>
>> *jd.5 -
>>
>> tatra ye te mahAkArA: puruSA: prabhramanti hi *- x =*
>>
>> manAMsi tAni viddhi tvam du:khe nipatitAny_alam *– x. *
>>
>> ~vlm.5 The big bodied men you saw wandering, they are the minds of men
>> bound to the miseries of the world.
>>
>> *there*
>>
>> *is where*
>>
>> *the Giant people wander about.*
>>
>> *You should know these Minds are headed for trouble soon enough.*
>> *yes*
>>
>> *by me they were awakened*
>>
>> *thru viveka.Discernment*
>>
>> *in their Minds*
>>
>> *all-glorious with light*
>>
>> *like flowers in the sun*
>>
>> *.*
>> svarga-eka-rasikAni tvam - *... x = *
>>
>> manAMsi jJAtum_arhasi - *x = *
>>
>> praviSTAni - *x = *
>>
>> andha-kUpa-antar
>>
>> *from which** there is no getting.out*
>>
>> *.*
>>
>> vlm.11. Know these to be the seats of those minds which long for heavenly
>> joys, and the dark pits to be the abode of hellish hearts, which can never
>> get their release from those darksome dungeons.
>>
>> ~AS. The first line is joined with the previous verse as you guessed.
>> arhasi does not always translate as "deserve". [~jd: "ought" = >arth—note
>> how "ought" sounds like <arth>.] I would translate: You should know that
>> those minds that got into the banana groves are only enjoying the heaven.
>> The second line starts something new continued in verse 12. Those who have
>> entered the deep blind caves and have not gotten out, those have severe
>> sins (mahApAtakayuktAni tAni cittAni rAghava). These are the permanent
>> residents of hells. It goes on to describe the permanent residents of
>> heaven in verse 12-13.
>> ~sv. This wisdom is accepted by some and rejected by others, who continue
>> to suffer.
>>
>>
>>
>>
>>
>> महा-पातक-युक्तानि तानि चित्तानि राघव । कदली-कानन-स्थानि निर्गतानि न यानि
>> तु ॥१२॥
>>
>> mahA-pAtaka-yuktAni tAni cittAni rAghava | kadalI-kAnana-sthAni nirgatAni
>> na yAni tu ||12||
>>
>> .
>>
>> *they're ripe, rAghava, for a great.downfall*
>>
>> *:*
>>
>> *those affective minds *
>>
>> *are lost *
>>
>> *in a banana grove from which** there is no getting.out*
>>
>> *.*
>>
>>
>>
>> पुण्य-संभार-युक्तानि तानि चित्तानि राघव । करञ्ज-वन=यातानि निर्गतानि न
>> यानि तु ॥१३॥
>>
>> puNya-sambhAra-yuktAni tAni cittAni rAghava | karaJja-vana=yAtAni
>> nirgatAni na yAni tu ||13||
>>
>> .
>>
>> *they're ripe, rAghava, for Pious Acts*
>>
>> *those affective minds*
>>
>> *have got*
>>
>> *into a bramble.bush from which** there is no getting.out*
>>
>> *.*
>> *the plantain jungle,*
>>
>> *its coolness made of moonbeams, refreshing to the Mind*
>>
>> *—*
>>
>> *know it to be _indra's svarga*Heaven ,*
>>
>> *rAma*
>>
>> *.*
>>
>> *jd.8 - kadalI-kAnanam yat – *what is the plantain jungle = *tat_zazAGka.kara-zItalam
>> – *that moon.made=coolness *= tan_manas.hlAdana.karam – *that
>> Mind-refreshment.making = *svargam viddhi – *know to be svarga*Heaven = *raghUdvaha
>> – *best of the *raghu.s. *
>> *because.of **a net of conceptual vAsanA.Traces*
>>
>> *Urself comes to bondage*
>>
>> *:*
>>
>> *Mind's like*
>>
>> *the net of its secretions that the silkworm makes into*
>>
>> *a cool cocoon*
>>
>> *.*
>>
>> ~sv.39-40 By its own whims and fancies, thoughts and hopes, it binds
>> itself.
>>
>> ~vlm.39. The mind is entrapped in the net of its own wishes, as the silk
>> worm is entwined in the cocoon by the thread of its own making.
>>
>>
>>
>>
>>
>> यथा_अन्-अर्थम्_अवाप्नोति तथा क्रीडति चञ्चलम् ।
>>
>> yathA_an-artham_avApnoti tathA krIDati caJcalam |
>>
>> भावि-दुःखम्_अपश्यन्_स्वम् दुर्.लीलाभिर्_इव_अर्धक: ॥४०॥
>>
>> bhAvi-du:kham_apazyan_svam dur.lIlAbhir_iva_ardhaka: ||40||
>>
>> .
>>
>> yathA anartham_avApnoti - *x = *
>>
>> tathA krIDati caJcalam *- x + *
>>
>> bhAvi-du:kham_apazyan_svam - *x = *
>>
>> dur.lIlAbhir_iva ardhaka: ... - *x. *
>>
>> ~sv.39-40 By its own whims and fancies, thoughts and hopes, it binds
>> itself.
>>
>> *~vlm.40. The more is the mind of man afflicted by troubles, the more
>> busily is it employed in its foibles*; just as a boy indulges himself in
>> his playfulness, unmindful of the evils waiting upon it.
>>
>>
>>
>> अपश्यन्_काष्ठ-रन्ध्र.स्थ-वृषम्_आक्रमनम् यथा ।
>>
>> apazyan_kASTha-randhra.stha-vRSam_Akramanam yathA |
>>
>> कील_उत्पटी कपिर्_दुःखम्_एति_इदम् हि तथा मन: ॥४१॥
>>
>> kIla_utpaTI kapir_du:kham_eti_idam hi tathA mana: ||41||
>>
>> .
>>
>> *... *
>>
>> apazyan_kASTha-randhra.stha-vRSam - *x = *
>>
>> Akramanam yathA *- x + *
>>
>> kIla-utpaTI - *x = *
>>
>> kapir_du:kham_eti - *the tawny monkey became sorry = *
>>
>> idam hi tathA mana: - *Mind is just like that. *
>>
>> ~sv.41 When it is visited by sorrow it despairs and becomes restless.
>>
>> ~vlm.41. The mind of man is in the same plight as that of the foolish
>> ape; which in striving to pull out the peg of a half split timber, lost its
>> life by the smashing of its testes in the crevice. (See the story of the
>> ape and its pulling the peg in the Hitopadesa and its Persian version of
>> the Anvarsoheli).
>>
>> #kIl – to bind -> #*kIla:* #kIlaka: #kIliMkA - a pointed piece of wood;
>> peg, bolt, wedge, etc.
>>
>> पट् #paT - to split -> #*utpaT* - ud-paT - Caus. **utpATay*ati - to tear
>> up or out, pluck, pull out, break out `Mn. paJcat. &c. • to draw out (a
>> sword from its scabbard) • to open (the eyes &c.) `KSS. &c. • to root
>> up, eradicate, extirpate • to drive away, banish, dethrone `R. &c.:
>> Pass. of the Caus. *utpATyate - to be cleft • to part asunder, split +
>>
>> #paT -> #utpaT -> #*utpaTin *
>>
>>
>>
>>
>>
>> चिर-पालनया च_एव चिर-भावनया तथा ।
>>
>> अभ्यासात् तुच्छताम् एत्य न भूय: परिशोचति ॥४२॥
>>
>> cira-pAlanayA ca_eva cira-bhAvanayA tathA | abhyAsAt tucchatAm etya na
>> bhUya: parizocati ||42||
>>
>> .
>>
>> cira-pAlanayA ca_eva -
>>
>> cira-bhAvanayA tathA -
>>
>> abhyAsAt - *thru practice *
>>
>> tucchatAm etya -
>>
>> na bhUya: parizocati *nothing more to grieve about. *
>> *blamelessly *
>>
>> *it enjoys *
>>
>> *thru the embodied meaning of the shAstra*s *
>>
>> *equally *
>>
>> thru *vAsanA*Conditioning* =
>>
>> manas hi *– since manas*Mind =*
>>
>> munivan maunena – *like a Silent*muni = *
>>
>> rAga-AdiSu *– among the passing passions =*
>>
>> pazcAt – *afterwards = *
>>
>> pAvana-pAvanam - *constantly purifying = *
>>
>> padam ajam *– unborn state =*
>>
>> tat-prApya - *that obtainable/suitable = *
>>
>> tat-zItalam *– that coolth =*
>>
>> tat-samsthena *– w/ that-belonging =*
>>
>> na zocyate punar alam = *it is not grieved ever again = *
>>
>> puMsA *– by a Human =*
>>
>> mahApatsu api *– even in catastrophes.*
>>
>> ~~AS. As long as one is alive, one should one should live it (life) like
>> a Muni, quietly and with only blameless desire (anindyayA vAsanayA) towards
>> enjoyment (rAgAdiSu) arising out of the scriptures. Thereafter, having
>> reached that cool place, the state of the unborn, holiest of the holy,
>> after which one does not feel any sorrow even in great calamities.
>>
>> * The point being made is that as long as one is living, some desires are
>> bound to hang around. One should make sure that they are as clean as
>> possible and sanctioned by the scriptures. Then there is nothing to fear,
>> once you reach the final state.
>>
>> ~VA. as long as you live, enjoy your food??? and strive for shastras,
>> restrain vasanas??? and in passions etc by being silent be wise one; later,
>> achieving great state of lotusborn Brahma, wind-purified coolness, staying
>> there, man does not grieves again even in great roads (of samsara).
>>
>> ~sv.44... when it is thoroughly understood, the sorrow vanishes like mist
>> at sunrise.
>>
>> ~vlm.44. Accustom your mind to the righteous ways pointed out by the
>> sástras in all your life time. Restrain your appetites, and govern your
>> passions, and observe the taciturnity of holy saints and sages. You will at
>> last arrive to the holy state of holies, and rest under the cooling umbrage
>> of holiness, and shall no more have to grieve under the calamities which
>> betide all mankind.
>>
>> जन् #jan -> #samjan -> #*samjAta* *-adj.-* born, produced, grown,
>> arisen, become, appeared (often in comp. = "becoming, grown" • cf below) •
>> passed, elapsed (as time). — s. kautuka — having curiosity roused, becoming
>> curious • s. nidrA-pralaya one whose sleep has come to an end • s. nirveda
>> grown despondent • s. pAza one who has become fettered by (comp) • s. lajja
>> one who has become ashamed or embarrassed • s. vizrambha having confidence
>> excited, becoming confident • s. vepathu trembling • samjaterSya becoming
>> envious — y2019.006 —
>>
>> *jd.44 – yAvat jIvam *– *and* inasmuch.as <http://inasmuch.as> _ *> *the
>> Living.jIva =* anindyayA – *w/ the blameless **-f.-** = *ca ramate *– it
>> enjoys =* zAstra.artha-samjAtayA *– w/ shAstra-meaning=arisen =* tulyam
>> = _> *likeness / equally = *vAsanayA – w/ *vAsanA*Conditioning* = manas
>> hi *– since manas*Mind =* munivan maunena – *like a Silent*muni = *rAga-AdiSu
>> *– among the passing passions =* pazcAt – *afterwards = *pAvana-pAvanam
>> - *constantly purifying = *padam ajam *– unborn state =* tat-prApya - *that
>> obtainable/suitable = *tat-zItalam *– that coolth =* tat-samsthena *– w/
>> that-belonging =* na zocyate punar alam = *it is not grieved ever again
>> = *puMsA *– by a Human =* mahApatsu api *– even in catastrophes.*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *o**ॐm*
>>
>>
>>
>>
>>
>>
>>
>> --
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