fm6023 2.jl31 The One Whom Death Won't Kill .z36
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fm6023 2.jl31 The One Whom Death Won't Kill .z36
*
काक
kAka
the Crow
bhuShuNDa
QuakeEarth
Monarch of the Crow tribe
"The Crow"
* I lost the Link to this transtemporal photo of The Crow;
if U know how to do a google.images search from this copy,
please show me how
so I can accredit this marvelous
likeness
kAka
bhuSuNDa
Oॐm
The One Whom Death Won't Kill
vasiShTha said—
01 o/
अथासौ वायसश्रेष्ठो जिज्ञासार्थमिदं मया ।
भूयः पृष्टो महाबाहो कल्पवृक्षलताग्रके॥१॥
atha_asau vAyasa-zreSTho_ jijJAsa.artham idam mayA |
bhUya: pRSTo_ mahAbAho kalpa-vRkSa-latAgrake ||6|23|01||
.
then, Master Archer, there was something that I wished to know;
and so I asked this Master Crow, on his perch in the Kalpa Tree,
अथ असौ वायस-श्रेष्ठः - x = Then this best of crows =
जिज्ञासा-अर्थम् इदं मया - x = wanting.to.know this by me =
भूयः पृष्टः महाबाहो - x = much/moreover was asked, Master Archer, =
कल्प-वृक्ष=लता-अग्रके - x = perched on a branch-end of the Kalpa Tree,... -1-
~vlm.1-2 VASISHTHA rejoined:--I then besought the chief of the crows, that was stationed on one end of a branch of the kalpatree, to tell me how he was not liable to fall into the hands of death, when all other animals moving about the expanse of the world, are doomed to be crushed under its all devouring jaws.
02 Ø
चरतां जगतः कोशे व्यवहारवतामपि ।
caratAm jagata: koze vyavahAravatAm api |
कथं विहग-राजेन्द्र देहं मृत्युर्न बाधते॥२॥
katham vihaga-rAja.indra deham mRtyu:_ na bAdhate ||02||
.
"The travelers in the expanse of this world carry-on; but how,
Lord of the Birds, can you say that death does not afflict their body?"
~vlm.1-2 VASISHTHA rejoined:--I then besought the chief of the crows, that was stationed on one end of a branch of the kalpatree, to tell me how he was not liable to fall into the hands of death, when all other animals moving about the expanse of the world, are doomed to be crushed under its all devouring jaws.
~sv.6.23.2. VASISTHA asked: O Bhusunda, how is it that your body has not been consumed by death?
*caratAM jagata: koze - x = "Of the travelers in the expanse of this world = vyavahAravatAm api - x = though carrying.on, = kathaM vihaga-rAjendra - x = how, great ruler of birds, = dehaM mRtyur na bAdhate - x = does death not afflict the body?
bhuSuNDa.EarthShaker said—
03
जनन्नपि हि सर्वज्ञ ब्रह्मञ्जिज्ञासयेव माम् ।
पृच्छसि प्रभवो नित्यं भृत्यं वाचालयन्ति हि॥३॥
jAnan.n_api hi sarvajJa brahmaJjijJAsayaiva mAm |
pRcchasi prabhavo nityam bhRtyam vAcAlayanti hi ||03||
.
you
already know everything,
but you pretend you want to know
about the brahman.Immensity
altho of course that you already know, youre an All.Knower
and you ask me!
All-Knower, =
brahmaJ-jijJAsayA iva
ब्रह्म-ञ्जिज्ञासया इव - x = as.if wanting to know the Brahman Immensity, =
mAm pRcchasi
माम् पृच्छसि - x = me you ask =
प्रभवः नित्यं - x = Masters ever =
भृत्यं वाचालयन्ति हि - x = answer their servant - x = the nominal verb is from "vAcala", often used for the chattering of birds.
~vlm.3. Bhusunda replied, You sir, that know all things and would yet ask me to tell thatyou know full well. Such bidding of my master emboldens your servant to speak out where he should otherwise hold his tongue.
~sv.6.23.3. BHUSUNDA replied: O sage, you know everything, yet you ask this question in order to cultivate the eloquence of your servant. I shall answer your question; for obedience is the best form of worshipping saints.
~AB. vAcalayanti mukharayanti {chattering of crows} | … ||
04 Ø
तथा.अपि यत् पृच्छसि माम् तत् ते प्रकथयाम्य् अहम् ।
tathA.api yat pRcchasi mAm tat te prakathayAmi_ aham |
आज्ञाचरणम् एव .आहुर् मुख्यम् आराधनम् सताम्॥४॥
AjJAcaraNam eva _Ahu:_ mukhyam ArAdhanam satAm ||04||
.
tathA.api - x = accordingly -
yat_pRcchasi mAm - x = what you ask me -
tat_te prakathayAmy_aham - x = I explain to you -
AjJA.caraNam eva_Ahu:_mukhyam ArAdhanam satAm - x =
~vlm.4. Yet when you desire me to tell, I must do it as well as I can, because it is deemed to be the duty of a dependant, to carry out the commands of their kind masters.
05 Ø
दोष-मुक्ता-फल-प्रोता वासना-तन्तु-संततिः ।
doSa-muktA-phala-protA vAsanA-tantu-saMtatti: |
हृदि न ग्रथिता यस्य मृत्युस्तं न जिघांसति॥५॥
hRdi na grathitA yasya mRtyu:_ tam na jighAMsati ||05||
.
doSa-muktA-phala-protA - x =
sin-pearl-fruit-strung =
vAsanA-tantu-saMtatti: -
vaasanaa.body-succession / .thread-weaving - x =
hRdi na grathitA yasya - x =
i/-heart not strung-together - x =
mRtyu: tam na jighAMsati -
death him does not aim-to-destroy.
~vwv.1037/5. Death does not wish to kill that person on whose bosom the series of strings of desires passed through pearls that are sins (or defects), is not fastened.
~vlm.5. Death will not demolish the man, who does not wear on his bosom the pearl-necklace of his vicious desires; as a robber does not kill a traveller that has not the pernicious chain of gold hanging on his breast.
when the strung pearls, the fruits of sin,
the thread of Vaasanaa Recepts,
aren't strung-together in the Heart,
Death does not set you in his sights.
06 Ø
निःश्वास-वृक्ष-क्रकचाः सर्व.देह-लता-घुणाः ।
ni:zvAsa-vRkSa-krakacA: sarva-deha-latA-ghuNA: |
आधयो यं न भिन्दन्ति मृत्युस्तं न ज्ञिघांसति॥६॥
Adhayo yam na bhindanti mRtyus tam na jighAMsati ||06||
.
ni:zvAsa-vRkSa-krakacA: - x =
sarva-deha-latA-ghuNA: -
Adhaya: yam na bhindanti - x = whom
mRtyus tam na jighAMsati - x = death does not destroy him.
#ghuNa >
~vwv.1038/6 Death does not wish to kill him whom
mental agonies, which are
insects for the creeper constituting the entire body
&
saws for the (body)tree in the form of sighs,
do not cut.
~vlm.6 Death will not destroy the man whose heart is not broken down by sorrows, whose breast is not sawed as a timber by the friction of his sighs, and whose body is not worsted by toil like a tree by canker worms.
07 o/
शरीर.तरु-सर्प.ओघाश् चिन्तार्पित-शिर:फणा: ।
आशा यम् न दहन्त्य् अन्तर् मृत्युस् तम् न जिघांसति ॥७॥
zarIra.taru-sarpa.oghA: _cintArpita-zira:phaNA: |
AzA yam na dahanti_ antar mRtyu:_ tam na jighAMsati ||07||
.
~vwv.1039/7. Death does not wish to kill him whose hopes (or desires), which are multitudes of snakes on the body-tree, with anxieties set as expanded hoods on the head, do not burn within.
~vlm.7. Death will not overtake the man, whose body is not beset by cares like a tree by poisonous snakes, lifting their hoods above its head; and whose heart is not burnt by its anxieties, like a wood by its enraging fire.
08 Ø
राग-द्वेष-विषापूरः स्व.मनो-बिल-मन्दिरः ।
rAga-dveSa-viSa-ApUra: sva.mano-bila-mandira: |
लोभ-व्यालो न भुङ्क्ते यं मृत्युस्तं न जिघांसति॥८॥
lobha-vyAlo_ na bhuGkte yam mRtyus_tam na jighAMsati ||08||
.
rAga-dveSa-viSa-ApUra: - x =
sva.mano-bila-mandira: - x =
lobha-vyAla: na bhuGkte yam - x =
tam mRtyur na jighAMsati - him death will not destroy.
~vwv.1040/8. Death does not wish to kill him whom the serpent of avarice, filled with the poison of attachment and aversion and having its habitation in the cavity of one's own mind, does not eat.
~sv.8 who is not poisoned by greed, whose body and mind are not burnt by the fire of anger and hate, who is not churned and ground by the mill of lust,
~vlm.8 Death will not prey upon the person, which is not vitiated by the poison of anger and enmity, and cavity of whose heart does not foster the dragon of avarice in its darkness, and whose heart is not corroded by the canker of cares.
~sv.1040/8. Death does not wish to kill one who does not have raga-dvesa (attraction and aversion) nor false notions and mental habits.
09 o/
पीताशेषविवेकाम्बुः शरीराम्भोधिवाडवः ।
न निर्दहति यं कोपस्तं मृत्युर्न जिघांसति॥९॥
pIta-azeSa=viveka-ambu: zarIra-ambhodhi-vADava: |
na nirdahati yam kopas_tam mRtyur_na jighAMsati ||09||
.
pIta-azeSa=viveka-ambu: ##drunk-down=Discernment-water -
zarIra-ambhodhi=vADava: ##body-ocean=Vaadava - x = see CGl. below -
na nirdahati yam kopas_tam mRtyu:_na jighAMsati ##-9- -
zgl#tt. #vADava, #vADaba, #baDavA, #baDabA वाडवः [वडवाया अपत्यं वडवानां समूहो वा अण्] -adj.- coming from a mare (as milk); –m.- a stallion, stud-horse; •• submarine fire; • a kind of coitus; • the nymph #azvinI (who, in the form of a mare as wife of #vivasvat or the Sun, became the mother of the two #azvin-s; cf #azvinI); a partic. constellation represented by a horse's head. •-• Oceanographers speak-of two sorts of luminescence in seawater: algae that blink their light (thought to be a means of frightening predators); and gathered bacteria that glow constantly, for many days. Phenomena of the latter sort are well-known in the Indian Ocean near Somalia. Perhaps this is the origin of this metaphor, which appears frequently in YV. - x = Somehow the doctors take the word to mean "coming from a mare (as milk)". _suSr.
~vwv.1041/9. Death does not wish to kill him whom anger, which is the submarine fire in the body-ocean, that has drunk the entire waters of discrimination, does not burn.
~vlm.9. He is not carried away by the cruel hand of death, whose body is not already fried by the fire of his resentment, which like hidden heat of the submarine fire, sucks up the waters of reason in the reservoir of the mind.
#han -># jighAMsati - des. pr. ac. sg. 3
10 o/
यन्त्रं तिलानां कठिनं राशिमुग्रमिवाकुलम् ।
यं पीडयति नानङ्गस्तं मृत्युर्न जिघांसति॥१०॥
yantram tilAnAm kaThinam rAzim ugrAm iva _Akulam |
yam pIDayati na anaGgas tam mRtyur na jighAmsati ||10||
.
yantram tilAnAm - x = An oilpress for sesame - x =
kaThinam rAzim ugrAm iva_Akulam -
yam pIDayati na anaGgas - x = whom does not prick the Bodiless Kaama - x =
tam mRtyur na jighAMsati - him death will not destroy.
~vwv.1042/10. Death does not wish to kill him
whom Cupid does not torment
intensely like a hard (grinding) machine which is filled, (squeezing) the mass of sesamum-seeds (within).
~vlm.10. Death will not kill the person whose body is not inflamed by the fiery passion of love; which like the wild fire consumes the hoarded corn of good sense, and as a pair of sharp scissors rives the heart strings of reason.
#kaThina कठिन adj. 1 Hard, stiff; कठिनविषमामेकवेणीं सारयन्तीम् Me. 93; Amaru.72; Mu.2.2; so ˚स्तनौ. -2 Hardhearted, cruel, ruthless; <na vidIrye kaThinA: khalu striya: न विदीर्ये कठिनाः खलु स्त्रियः> Ku.4.5; Pt.1.64; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त -3 Inexorable, inflexible. -4 Sharp, violent, intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11. ...
11 o/
एकस्मिन्निर्मले येन पदे परमपावने ।
संस्रिता चित्तविश्रान्तिस्तं मृत्युर्न जिघांसति॥११॥
ekasmin nirmale yena pade parama-pAvane |
saMzritA citta-vizrAntis tam mRtyur na jighAMsati ||11||
and death will not destroy someone
who takes his refuge in the One,
the purifying state of That Supreme Repose of Affected Mind.
.
ekasmin nirmale - x = In the stainless one - x =
yena - x = by whom - x =
pade parama-pAvane - x = in the purifying state of the supreme - x =
saMzritA citta-vizrAntis - x = having had recourse to repose of Chitta - x =
tam mRtyur na jighAMsati - x = him death will not destroy.
~vwv.1043/11. Death does not wish to kill him by whom the repose of the mind is resorted to in the only stainless and most holy abode (or the Supreme Self).
~vlm.11. Death doth not approach the man, that puts his trust in the one pure and purifying spirit of god, and hath the rest of his soul in the lap of the supreme soul.
12 o/
वपुःखण्डाभिपतितं शाखामृगमिव्ओदितम् ।
न चञ्चलं मनो यस्य तं मृत्युर्न जिघांसति॥१२॥
vapu:-khaNDa-abhipatitam zAkhA-mRgam iva-uditam | na caJcalam mano yasya tam mRtyur_na jighAMsati ||12||
.
vapus-khaNDa=abhi.patitam - x = Body-part=lorded.over -
zAkhA-mRgam iva uditam - x = arisen like a beast on a branch -
na caJcalam manas yasya - x = whose Mind is not active -
tam mRtyur na jighAMsati - him death will not destroy.
~vwv.1044/12. Death does not wish to kill him whose mind,
risen like a monkey which has fallen upon the chasm that is the body,
is not trembling.
~vlm.12. Death does not lay hold on the person that is firm and sedate in the same posture and position, and does not ramble like an ape from one tree to another, and whose mind is a foreigner to fickleness.
~sv.6.23.12 who is firmly established in the pure awareness of Brahman the absolute and whose mind is not distracted like a monkey.
13 Ø
एते ब्रह्मन्महादोषाः संसार-व्याधि-हेतवः ।
ete brahman mahAdoSA: saMsAra-vyAdhi-hetava: |
मनागपि न लुम्पन्ति चित्तमेकं समाहितम्॥१३॥
manAk.api na lumpanti cittam ekam samAhitam ||13||
.
ete brahman_mahAdoSA: - x =
saMsAra-vyAdhi-hetava: - x =
manAg_api na lumpanti - x =
cittam ekam samAhitam - x =
~vlm.13. Thus then the mind being settled in unalterable state of calm repose in its Maker, it is no more possible for the evils and diseases of this world, to overtake it at any time.
~sv.6.23.13 O sage, these evils do not even approach one whose heart has found the state of utter quiescence and tranquillity.
`4 o/
आधिव्याधिसमुत्थानि चलितानि महाभ्रमैः ।
न विलुम्पन्ति दुःखानि चित्तमेकं समाहितम्॥१४॥
आधि-व्याधि-समुत्थानि चलितानि महा.भ्रमै: ।
न विलुम्पन्ति दु:खानि चित्तम् एकम् समाहितम्॥१४॥
Adhi-vyAdhi-samutthAni calitAni mahA.bhramai: |
na vilumpanti du:khAni cittam ekam samAhitam ||14||
.
Adhi-vyAdhi-samutthAni - x =
calitAni mahA.bhramai: - x =
na vilumpanti du:khAni - x =
cittam ekam samAhitam - x =
~vlm.14. The fixed and tranquil mind, is never overtaken by the sorrows and diseases of the world; nor it is liable to fall into the errors and dangers, which betied the restless mob here below.
~sv.6.23.14 Nor do illnesses of the body and the mind affect him. His awareness neither rises nor sets either in deep sleep or in the waking state.
15 o/
नास्तमेति न चोदेति न संस्मृतिर्न विस्मृतिः ।
न सुप्तं न च जाग्रत्स्याच्चित्तं यस्य समाहितम्॥१५॥
न_अस्तम् एति न च_उदेति न संसृतिः_न विस्मृतिः ।
न सुप्तम् न च जाग्रत्_स्यात्_चित्तम् यस्य समाहितम्॥१५॥
na_ astam eti na ca _udeti na saMsRti:_ na vismRti: |
na suptam na ca jAgrat syAt_ cittam yasya samAhitam ||15||
.
it does not come to set nor does it rise
no evolution / no devolution
not asleep & not awake
स्यात्_चित्तम् यस्य समाहितम् would be the affection which is composed - x = in Samaadhi -15-
refrain....
zgl#tt. #saMsRti: संसृतिः -f.- Course, current, flow. • The worldly life, courses of the world; यर्हि संसृति-बन्धो $यमात्मनो गुण-वृत्तिदः Bhāg.11.13.28. • Metempsychosis, transmigration; किं मां निपातयसि संसृति-गर्त-मध्ये Bv.4.32; Śi.14.63; cf. संसार saMsAra. • The state or course (#gati: गति); एताः संसृतयः पुंसो गुणकर्म- निबन्धनाः Bhāg.11.26.32. —¶mw - f. - revolution, (esp.) passage through successive states of existence, course of mundane existence, transmigration, the world (s.-cakra-cakravAlam "the wheel or circle of mundane existence).
#smR -> #vismR विस्मृ - x = वि.स्मृ vi.smR - forget; C. cause o to forget - x = (2 acc.); [or - x = to forget o das.jiva gmail.com] • -> #vismRta - vi-smRta विस्मृत - one who has forgotten anything, forgetful of (nom. or comp.); forgetful of all; forgotten by (inst. or gen.); •• #vismRta - x = #granthitam #sanditam #dRbdham #visRtam #vistRtam #tatam / antargatam #vismRtam syAt_prApta-#praNihite same, Am.Ko.3.1.86. -> #vismRti विस्मृतिः –f.- Forgetfulness, oblivion, loss of memory. * Vismrti Oblivion/Forgetting: as at death "the body comes-to Oblivion": deho vismRtim AyAti, y3058.016.
~vlm.15. The well composed mind, hath neither its rising nor, setting, nor its recollection nor forgetfulness at any time or other. It has not its sleeping or waking state, but has its heavenly revery which is quite distinct from dreaming
16 o/
अन्धीकृतहृदाकाशाः कामकोपविकारजाः ।
चिन्ता न परिहिंसन्ति चित्तं यस्य समाहितम्॥१६॥
andhI.kRta=hRd-AkAzA: kAma-kopa-vikAra-jA: |
cintA na parihiMsanti cittam yasya samAhitam ||16||
.
andhI.kRta=hRd-AkAzA: - x =
the Heart.Space darkened with
desire & anger.sense/change-born - x =
cintA: na parihiMsanti - x =
concerns do not trouble one - x =
cittam yasya samAhitam - x =
whose Chitta is recollected
~vlm.16. The vexatious thought which take their rise from vitiated desire and feelings of resentment and other passions, and darken the region of the heart and mind, can never disturb the serenity of those souls, which have their repose in the Supreme Spirit.
17 o/
न ददाति न चादत्ते न जहाति न याचते ।
कुर्वदेव च कार्याणि चित्तं यस्य समाहितम्॥१७॥
na dadAti na ca_Adatte na jahAti na yAcate |
kurvad eva ca kAryANi cittam yasya samAhitam ||17||
.
na dadAti - x =
he does not give =
na ca Adatte - x =
and does not receive =
na jahAti - x =
does not renounce =
na yAcate - x =
does not pray-for =
kurvad eva ca kAryANi - x =
doing only his duties =
cittam yasya samAhitam - x =
whose Chitta is recollected.
~sv.6.23.17 He neither seeks nor does he spurn, neither gives up nor gathers, though he is constantly engaged in appropriate action. None of the evil forces afflict him. All joy and happiness and all auspicious qualities flow towards him.-
18 Ø
ये दुर्.अर्थम् दुर्.आरम्भा दुर्.गुणा दुर्.उदाहृताः ।
ye dur.artham dur.ArambhA: dur.guNA: dur.udAhRtA: |
दुष्क्रमास् ते न कृन्तन्ति चित्तं यस्य समाहितम्॥१८॥
duS.kramA:_te na kRntanti cittam yasya samAhitam ||18||
.
ye durartham - x =
who with mistaken purpose =
durArambhA: - x =
mistaken undertakings =
durguNA: - x =
mistaken virtues =
durudAhRtA: - x =
mistaken examples =
duSkramA: - x =
mistaken practices =
te na kRntanti - x =
they do not afflict =
cittam yasya samAhitam - x =
whose Chitta is recollected.
~vlm.18. He whose mind has found its repose in holy meditation, has no cause of his repentance, for doing any misdeed for his gain or pleasure at any time.
~AB. duSTA arthA arjanIya-dhanAdaya: Arabhyanta ity ArambhA: kRSa-gRha-dhanAdaya: | guNA rAga-dveSAdaya: | udAhRtA marma-prakAranoktaya: | kramA nItaya: | na kRntanti duSTa-phalena na paritApayanti ||
19 o/
आभान्ति विपुलार्थानि महान्ति गुणवन्ति च ।
सर्वाण्येवानुधावन्ति चित्तं यस्य समाहितम्॥१९॥
AbhAnti vipula-arthAni mahAnti guNavanti ca |
sarvANy_eva_anudhAvanti cittam yasya samAhitam ||19||
.
AbhAnti vipula-arthAni - x =
mahAnti guNavanti ca - x =
sarvANi eva anudhAvanti - x =
cittam yasya samAhitam - x =
~vlm.19. He has enough of his gain and an excess of his delight and a good deal of every good, whose mind has met with the grace of his god. (He that has the grace of god, has every thing given and added to him).
20 Ø
यद् उदर्क-हितं सत्यम् अनपायि गत-भ्रमम् ।
yat_ udarka-hitam satyam anapAyi gata-bhramam |
दुरीहित-दृशोन्मुक्तं तत्परं कारयेन् मनः॥२०॥
durIhita-dRza-unmuktam tatparam kArayet_ mana: ||20||
.
yad_udarka-hitam satyam - x =
anapAyi gata-bhramam - x =
durIhita-dRza-unmuktam - x =
tatparam kArayet_mana: - x =
~vlm.20. Therefore employ your mind, to what is attended with your ultimate good and lasting welfare; and wherein there is nothing of doubt or difficulty, and which is exempt from false expectation.
~sv.6.23.20 Hence, O sage, one should remain firmly established in the imperishable and eternal self which is free from nescience and from all seeking.
21 o/
यददृष्टमशुद्धेन चित्तवैधुर्यदायिना ।
अनेकत्वपिशाचेन तत्परं कारयेन्मनः॥२१॥
yat_a.dRSTam a.zuddhena citta-vaidhurya-dAyinA |
an.ekatva-pizAcena tat.param kArayet_mana: ||21||
.
yat_a.dRSTam - x =
a.zuddhena citta-vaidhurya-dAyinA - x =
an.ekatva-pizAcena - x =
tat.param kArayet_mana: - x =
~vlm.20. Therefore employ your mind, to what is attended with your ultimate good and lasting welfare; and wherein there is nothing of doubt or difficulty, and which is exempt from false expectation.
~sv.6.23.20 Hence, O sage, one should remain firmly established in the imperishable and eternal self which is free from nescience and from all seeking.
yat_a.dRSTam ...which is unsee/known =
a.zuddhena by the impurity =
citta-vaidhurya-dAyinA of the affective mind that bestows misery =
an.ekatva-pizAcena by the Monster Un-Oneness =
tat.param kArayet_mana: like that the Mind works.
~AB. udarkam auttara-kAlikam ...
#dhur -> #vidhur -> #vaidhurya -n.- desolation • bereavement, deprivation, absence (vaidhuryam vi>dhA, 'to deprive of', 'remove') • misery, wretchedness, desperate plight • agitation, tremulousness.
~vlm.6.21. Exalt your mind above the multiplicities of worldly possessions, which the impure and unseen demon of evil presents for the allurement of your heart, and settle it in the unity of the Divinity. (So did satan attempt in vain to tempt our Lord to worldly vanities and all its possessions).
22 o/
आदौ मध्ये तथान्ते च चिराय परमोचितम् ।
यच्चारु मधुरं पथ्यं तत्परं कारयेन्मनः॥२२॥
Adau madhye tathAnte ca cirAya paramucitam |
yaccAru madhuram pathyam tatparam kAmayenmana: ||22||
.
Adau madhye tathAnte ca - x =
cirAya paramucitam - x =
yaccAru madhuram pathyam - x =
tatparam kAmayenmana: - x =
~vlm.6.22. Set your heart to that supreme felicity which is pleasant both in the beginning and end, and even delectable to taste; that is pleasant to sight, sweet to relish, and is wholesome in its effect.
23 o/
यदनन्तं मनःपथ्यं तथ्यमाद्यन्तमध्यगम् ।
समस्तसाधुभिर्जुष्टं तत्परं कारयेन्मनः॥२३॥
yad_anantam mana:pathyam tathyam Adyantam adhyagam |
samasta-sAdhubhir_juSTam tat.param kArayen_mana: ||23||
.
yad_anantam mana:pathyam - x =
tathyam Adyantam adhyagam - x =
samasta-sAdhubhi: juSTam - x =
tat.param kArayen_mana: - x =
~vlm.23. Fix your mind to what is sought by all the good and godly people, which is the eternal truth and the best diet of the soul, from its beginning and during its course in the middle and end and throughout its immortality.
~sv.6.23.23 One should slay the ghost of duality or division and fix the heart on the one truth, which alone is sweet in the beginning, in the middle and in the end.
24 Ø
यद् बुद्धेः परमालोकम् आद्यं यद् अमृतं परम् ।
yat_ buddhe: paramAlokam Adyam yat_ amRtam param |
यद् अनुत्तम-सौभाग्यं तत्परं कारयेन् मन: ॥२४॥
yat_ an=uttama.saubhAgyam tat.param kArayet_ manam ||24||
.
yat_ buddhe: paramAlokam Adyam yat_ amRtam param x
yat_ an=uttama.saubhAgyam tat.param kArayet_ manam x
~vlm.24. Apply your mind to what is beyond your comprehension, which is the holy light, which is the root and source of all, and wherein consists all our best fortune and the ambrosial food for our souls.
25 /
सामरासुरगन्धर्वे सविद्याधरकिन्नरे ।
ससुरस्त्रीगणे स्वर्गे न किंचित्सुस्थिरं शुभम्॥२५॥
sAmara.asura-gandharve sa=vidyAdhara-kinnare |
sa=sura-strI.gaNe svarge na kiMcit susthiram zubham ||25||
sAmara.asura-gandharve sa=vidyAdhara-kinnare |
sa=sura-strI.gaNe svarge na kiMcit susthiram zubham ||25||
.
sAmara.asura-gandharve x
sa=vidyAdhara-kinnare - x =
sa=sura-strI.gaNe svarge na kiMcit susthiram zubham x
.
~vlm.25. There is no other thing so very permanent or auspicious among immortals or mortals, and among the gods and demigods, asuras and Gandharvas, and Kinnaras and Vidyádharas, nor among the heavenly nymphs, as the spiritual bliss fof the soul.
26 o/
सतरौ सनराधीशे सपर्वतपुरव्रजे ।
साम्बुधौ भूतले तात न किंचिच्छोभनं स्थिरम्॥२६॥
sa=tarau sa=nara-adhIze sa=parvata-pura-vraje |
sa=ambudhau bhUtale tAta na kiMcic_chobhanam sthiram ||26||
.
sa=tarau - x =
sa=nara-adhIze - x =
sa=parvata-pura-vraje - x =
sAmbudhau bhUtale - x =
tAta - x =
na kiMcit_zobhanam sthiram - x = nothing whatever of lasting good.
na kiMcit_zobhanam sthiram - x = nothing whatever of lasting good.
~vlm.26. There is nothing so very graceful or lasting, to be found in cities and mountains and in the vegitable creation, nor among mankind and their king, nor any where in earth or heaven as this spiritual felicity.
27 o/
सनागे सासुरव्यूहे सासुरस्त्रीगणे तथा ।
समस्त एव पाताले न किंचिच्छोभनं स्थिरम्॥२७॥
sa=nAge sa=asura-vyUhe sa=asura-strI.gaNe tathA |
samasta_ eva pAtAle na kiMcic_chobhanam sthiram ||27||
.
sa=nAge - x = among the nAga.Serpent folk - x =
sa=asura-vyUhe - x = among the asura.Darkling troops -
sa=asura-strI.gaNe tathA - x = among the Darkling women also -
samaste eva pAtAle - x = in the entire Netherworld -
na kiMcit_zobhanam sthiram - x = nothing whatever of lasting good.
~vlm.27. There is nothing steady or graceful, among the Nága-snake or Asura races and there females, and in the whole circles of infernal region.
~sv.6.23.27 Neither in the company of the gods and demons, nor of the celestial artistes nor heavenly damsels, is there to be found permanent joy.
\
स=स्वर्गे स=सुरालोके स=पाताले स=दिक्तटे ।
sa=svargo sa=sura-Aloke sa=pAtAle sa=diktaTe |
जगत्यस्मिंस्तु सर्वस्मिन्न किंचिच्छोभनं स्थिरम्॥२८॥
jagati_ asmin* _tu sarvasmin na kiMcit_ zobanam sthiram ||28||
.
in svarga.Heaven & Brightling.world & Netherworld
in every corner of this world also
in everything
there's nothing whatever of lasting good
.
~sv.6.23.28 One cannot find what is eternally good either in heaven or on earth or even in the netherworld.
*sa=svarga: - in heaven = sa=sura-Aloke - & Brightling.world = sa=pAtAle - & Netherworld = sa=diktaTe - in every direction = jagaty_asmiMs_tu - & in this world too = sarvasmin - in everything = na kiMcit_zobhanam sthiram - x = there's nothing whatever of lasting good.
29 Ø
आधि-व्याधि-विलोलासु दुःखौघ-वलितासु च ।
Adhi-vyAdhi-vilolAsu du:kha-ogha-valitAsu ca |
क्रियासु नित्य-तुच्छासु न किंचित्सुस्थिरं शुभम्॥२९॥
kriyAsu nitya-tucchAsu na kiMcit_susthiram zubham ||29||
.
Adhi-vyAdhi-vilolAsu - x = lolling in a sick body and mind -
du:kha-ogha-valitAsu ca - x = and sunk in a flood of misery -
kriyAsu nitya-tucchAsu - x = in actions totally trivial -
na kiMcit_zobhanam sthiram - x = nothing whatever of lasting good.
~vlm.29. There is nothing that is felicitous or persistent in this world, amidst all its sorrows and sicknesses and troubles which encompass all about. All our actions are for trivial matters and all our gains are but trifles at best.
Ø#tt. #tuccha -adj.- empty, vain, small, little, trifling • tuccham anything trifling • chaff • "the absolutely non-existent". •• "The world-appearance is not, since it does not continue to manifest itself in all times, and has its manifestation up to the moment that the right knowledge dawns. It is not therefore "is not" in the sense that a "castle in the air" or a hare's horn is "is not," for these are called #tuccha, the absolutely non-existent. The world-appearance is said to be "is" or existing, since it appears to be so for the time the state of ignorance persists in us. Since it exists for a time it is #sat (is), but since it does not exist for all times it is asat (is not). This is the appearance, the falsehood of the world-appearance (jagat-prapaJca) that it is neither .sat nor .asat in an absolute sense. Or rather it may also be said in another way that the falsehood of the world-appearance consists in this, that though it appears to be the reality or an expression or manifestation of the reality, the being, .sat, yet when the reality is once rightly comprehended, it will be manifest that the world never existed, does not exist, and will never exist again." Dasgupta, HIP voL.1 http://www.fullbooks.com/Am.istory-of-Indian-Philosophy-Vol-112.html
30 Ø
तरली.कृत-चित्तासु हृदय-आनन्दिनीषु च ।
taralI.kRta-cittAsu hRdaya-AnandinISu ca |
चिन्तासु धी-विकारासु न किम्.चित्_सुस्थिरम् शुभम्॥३०॥
cintAsu dhI-vikArAsu na kiMcit susthiram zubham ||30||
.
taralI.kRta-cittAsu - x =
hRdaya-AnandinISu ca - x =
cintAsu dhI-vikArAsu - x =
na kiMcit_zobhanam sthiram - x = nothing whatever of lasting good.
~vlm.30. There is nothing of any lasting good, in all those thoughts which employ the minds of men and gladden their hearts, and which serve at best to delude the sapient to the fickleness of their spirits.
31 o/
हृत्क्षीरोदक-संस्पन्द-मन्दरेषु चलेष्वपि ।
स्व-संकल्प.विकल्पेषु न किंचित्सुस्थिरं शुभम्॥३१॥
हृत्क्षीरोदक-संस्पन्द-मन्दरेषु चलेष्वपि ।
स्व-संकल्प.विकल्पेषु न किंचित्सुस्थिरं शुभम्॥३१॥
hRt-kSIrodaka-saMspanda-mandareSu valeSv api |
sva-saMkalpa.vikalpeSu na kiMcit susthiram zivam ||31||
.
hRt-kSIrodaka-saMspanda-mandareSu valeSv api |
sva-saMkalpa.vikalpeSu x
na kiMcit susthiram zivam - x =
.
~vlm.31. No permanent good is derived from the ever busy thoughts and volitions and nolitions of mankind, which tend at best to trouble their minds, as the Mandara mountain disturbed the waters of the deep, at the time of its churning by the gods and demons.
~sv.6.23.31 All activities are beset with physical and mental illness and many forms of unhappiness: the eternal good is not found in them.
32 o/
अनारतागमापायपरास्वसिशिरास्वपि ।
चित्राकारासु चेष्टासु न किंचित्सुस्थिरं शुभम्॥३२॥
anArata-gama-apAya-parAsv-asi-zirAsv_api |
citra-AkArAsu ceSTAsu na kiMcit_susthiram zubham ||32||
.
anArata-gama-apAya-parAsv-asi-zirAsv_api - x =
citra-AkArAsu ceSTAsu - x =
na kiMcit_susthiram zubham - x = nothing is stable, nothing lasts.
~vlm.32. No lasting good results to any body from his continuous exertions, and various efforts about his gain and loss even at the edge of, the sword: (i.e., even at the peril of one's life).
~sv.6.23.32 Such eternal good is not to be found in any of the activities of any of the senses, for their experiences are tainted by a beginning and thus an end.
~VA. there is no permanent good
in amazing activities (of sense
organs), sharp as tip of sword (?), for they constantly come and go.
~AS: The activities of the (organs) which
are incessant and moving back and forth and possessing sharpness of a
sword-tip, which are thus amazing, yet hold nothing permanently good.
33 o/
न वरमेकमहीतलराजता
na varamekamahItalarAjatA
न च वरं विबुधामररूपता ।
na ca varam vibudhAmararUpatA |
न च वरं धरणीतलनागता
na ca varam dharaNItalanAgatA
स्थितिमुपैति हि यत्र सतां मनः॥३३॥
sthitim upaiti hi yatra satAm mana: ||33||
.
na varam ekamahItala-rAjatA ‑
na ca varam vibudha-amara-rUpatA ‑
na ca varam dharaNItalanAgatA ‑
sthitim upaiti hi yatra satAm mana: ‑
~vlm.33. Neither is the sovereignty of the whole earth is so great a boon, nor is one's elevation to the rank of a deity in heaven so great a blessing; nor even is the exaltation of one to tho position of the world supporting serpent so great a gain, as the sweet peace of mind of the good.
~sv.6.23.33 Neither the sovereignty of the whole world nor the attainment of the form of a god,
34 o/
न वरमाकुलशास्त्रविचारणं
na varam Akula-zAstra-vicAraNam
न च वरं परकार्यविवेचनम् ।
na ca varam parakArya-vivecanam |
न वरमग्र्यकथाक्रमवर्णनं
na varam agrya-kathAkrama-varNanam
स्थितिमुपैति हि यत्र सतां मनः॥३४॥
sthitam upaiti hi yatra satAm mana: ||34||
.
na varam - x =
Akula-zAstra-vicAraNam ‑
na ca varam - x =
parakArya-vivecanam |
na varam - x =
agrya-kathAkrama-varNanam ‑
sthitam upaiti hi yatra satAm mana: ‑
~vlm.34. It is of no good to trouble the mind, with its attention to all the branches of learning, nor is it of any advantage to one to employ his wits and enslave his mind to the service of another, nor of any use to any body, to learn the histories of other people, when he is ignorant of himself and his own welfare.
~sv.6.23.34 neither the study of scriptures nor engaging oneself in the work of others, neither listening to nor reciting stories,
35 o/
न वरमाधिमयं चिरजीवितं
na varam Adhimayam cira-jIvitam
न च वरं मरणं दृढमूढता ।
na ca varam maraNam dRdha-mUDhatA |
न च वरं नरको न च विष्टपं
na ca varam narako na ca viSTapam
स्थितिमुपैति हि न क्वचिदाशयः॥३५॥
sthitim upaiti hi na kvacid Azaya: ||35||
.
na varam - x =
Adhimayam cira-jIvitam ‑
na ca varam - x =
maraNam dRdha-mUDhatA ‑
na ca varam - x =
naraka: na ca viSTapam ‑
sthitim upaiti hi na kvacid Azaya:
~sv.6.23.35 neither longevity nor death, neither heaven nor hell is comparable to the state of the mind of a holy one.
~vlm.35. It is of no good to live long, under the trouble of disease and the sorrow of life. Neither is life or death, nor learning nor ignorance, nor heaven or hell any advantage or disadvantage to any body, until there is an end of his desires within himself.
36 o/
इति विविधजगत्क्रमाः समस्ताः
खलु मतिमूढतया नरस्य रम्याः ।
चलतरकलनाहिते पदार्थे
कथमुपयान्ति चिरस्थितिं महान्तः॥३६॥
iti vividha-jagat=kramA: samastA:
khalu mati-mUDhatayA narasya ramyA: |
calatara-kalanA-Ahite padArthe
katham upayAnti cira.sthitim mahAnta: ||36||
.
iti vividha-jagat=kramA: samastA: - x =
khalu mati-mUDhatayA - x =
rasya ramyA: - x =
calatara-kalanA-Ahite padArthe - x =
katham upayAnti cira.sthitim mahAnta: - how do the great come to their longevity?
~vlm.36. Thus these various states of the world and all worldly things, may appear gratis to the ignorant vulgar, but they afford no pleasure to the learned who knows their instability. (Hence longevity and stability depend on one's reliance in the eternal god, and not on the transcient world).
oॐm
DAILY READINGS tu 1August
fm3067 ag.01...03 Of THIS and THAT .z82
fm6023 2.jl31 The One Whom Death Won't Kill .z36
fm7118 3.ag01..02 Peacock and Crane .z32
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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Jiva Das
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6023 THE ONE WHOM DEATH WON'T KILL 2.JL31 .z36
oॐm
*
काक
kAka
the Crow
bhuShuNDa
QuakeEarth
Monarch of the Crow tribe
"The Crow"
FM.6.23
THE ONE WHOM DEATH WON'T KILL
VASISHTHA THE PLENTIFUL declared–
अथ_असौ वायस.श्रेष्ठः_जिज्ञास.अर्थम् इदम् मया ।
atha_asau vAyasa.zreSTha:_jijJAsa.artham idam mayA |
भूयः पृष्टो,_महाबाहो, कल्प.वृक्ष.लताग्रके ॥६।२३।१॥
bhUya: pRSTo,_mahAbAho, kalpa.vRkSa.latAgrake ||6|23|1||
.
then, Master Archer, there was something that I wished to know;
and so I asked this Master Crow, on his perch in the Kalpa Tree,
atha_asau vAyasa.zreSTha:_
jijJAsa.artham idam mayA |
bhUya: pRSTo,_mahAbAho,
kalpa.vRkSa.latAgrake
.
अथ असौ वायस.श्रेष्ठः Then this best of crows =
जिज्ञासा.अर्थम् इदं मया wanting.to.know this by me =
भूयः पृष्टः महाबाहो much/moreover was asked, Master Archer, =
कल्प.वृक्ष=लता.अग्रके perched on a branch.end of the Kalpa Tree,... .1.
*vlm. I then besought the chief of the crows, that was stationed on one end of a branch of the kalpatree, to tell me how he was not liable to fall into the hands of death, when all other animals moving about the expanse of the world, are doomed to be crushed under its all devouring jaws.
चरताम् जगतः कोशे व्यवहारवताम् अपि ।
caratAm jagata: koze vyavahAravatAm api |
कथम्, विहग.राज.इन्द्र, देहम् मृत्युः_न बाधते ॥६।२३।२॥
katham, vihaga.rAja.indra, deham mRtyu:_na bAdhate ||6|23|2||
.
caratAm jagata: koze
vyavahAravatAm api |
katham, vihaga.rAja.indra,
deham mRtyu:_na bAdhate
.
"The travelers in the expanse of this world carry~on; but how,
Lord of the Birds, can you say that death does not afflict their body?"
*vlm.1.2 VASISHTHA rejoined:..I then besought the chief of the crows, that was stationed on one end of a branch of the kalpatree, to tell me how he was not liable to fall into the hands of death, when all other animals moving about the expanse of the world, are doomed to be crushed under its all devouring jaws.
*sv.6.23.2. O Bhusunda, how is it that your body has not been consumed by death?
*caratAM jagata: koze "Of the travelers in the expanse of this world = vyavahAravatAm api though carrying.on, = kathaM vihaga.rAjendra how, great ruler of birds, = dehaM mRtyur na bAdhate does death not afflict the body?
BHUSHUNDA.QUAKEARTH said—
जानन्*_अपि हि, सर्वज्ञ, ब्रह्मन्~जिज्ञासया_एव माम् ।
jAnan*_api hi, sarvajJa, brahman~jijJAsayA_eva mAm |
पृच्छसि प्रभवः_नित्यम् भृत्यम् वाचालयन्ति हि ॥६।२३।३॥
pRcchasi prabhava:_nityam bhRtyam vAcAlayanti hi ||6|23|3||
.
you
already know everything,
but you pretend you want to know
about the brahman.Immensity
altho of course that you already know, youre an All.Knower
and you ask me!
All.Knower, =
brahmaJ.jijJAsayA iva
ब्रह्म.ञ्जिज्ञासया इव as.if wanting to know the Brahman Immensity, =
mAm pRcchasi
माम् पृच्छसि me you ask =
प्रभवः नित्यं Masters ever =
भृत्यं वाचालयन्ति हि answer their servant the nominal verb is from "vAcala", often used for the chattering of birds.
*vlm.3. Bhusunda replied, You sir, that know all things and would yet ask me to tell thatyou know full well. Such bidding of my master emboldens your servant to speak out where he should otherwise hold his tongue.
*sv.6.23.3. BHUSUNDA replied: O sage, you know everything, yet you ask this question in order to cultivate the eloquence of your servant. I shall answer your question; for obedience is the best form of worshipping saints.
*AB. vAcalayanti mukharayanti {chattering of crows} | … ||6|23|
तथा.अपि यत् पृच्छसि माम् तत् ते प्र.कथयामि_अहम् ।
tathA.api yat pRcchasi mAm tat te pra.kathayAmi_aham |
आज्ञा.चरणम् एव_आहुः_मुख्यम् आराधनम् सताम् ॥६।२३।४॥
AjJA.caraNam eva_Ahu:_mukhyam ArAdhanam satAm ||6|23|4||
.
tathA.api . accordingly .
yat_pRcchasi mAm . what you ask me .
tat_te prakathayAmi_aham . I explain to you .
AjJA.order/command.caraNa.m . eva_Ahu:
mukhyam ArAdhanam satAm
.
*vlm.4. Yet when you desire me to tell, I must do it as well as I can, because it is deemed to be the duty of a dependant, to carry out the commands of their kind masters.
#pRcchasi prakathayAmi AjJA.caraNa Ahu: mukhya ArAdhana satAm
दोष.मुक्ता.फल.प्रोता वासना.तन्तु.संततिः ।
doSa.muktA.phala.protA vAsanA.tantu.saMtati: |
हृदि न ग्रथिता यस्य मृत्युः_तम् न जिघांसति ॥६।२३।५॥
hRdi na grathitA yasya mRtyu:_tam na jighAMsati ||6|23|5||
.
doSa.muktA.phala.protA
sin.pearl.fruit.strung =
vAsanA.tantu.saMtati: .
vaasanaa.body.succession / .thread.weaving
hRdi na grathitA yasya
i/.heart not strung.together
mRtyu: tam na jighAMsati .
death him does not aim.to.destroy.
*vwv.1037/5. Death does not wish to kill that person on whose bosom the series of strings of desires passed through pearls that are sins (or defects), is not fastened.
*vlm.5. Death will not demolish the man, who does not wear on his bosom the pearl.necklace of his vicious desires; as a robber does not kill a traveller that has not the pernicious chain of gold hanging on his breast.
when the strung pearls, the fruits of sin,
the thread of Vaasanaa Recepts,
aren't strung.together in the Heart,
Death does not set you in his sights.
#doSa.muktA.phala.prota vAsanA.tantu.saMtati grathita jighAMsati
निःश्वास.वृक्ष.क्रकचाः सर्व.देह.लता.घुणाः ।
ni:zvAsa.vRkSa.krakacA: sarva.deha.latA.ghuNA: |
आधयो_यम् न भिन्दन्ति मृत्युः_तम् न जिघांसति ॥६।२३।६॥
Adhayo_yam na bhindanti mRtyu:_tam na jighAMsati ||6|23|6||
.
ni:zvAsa.vRkSa.krakacA:
sarva.deha.latA.ghuNA: .
Adhaya: yam na bhindanti whom
mRtyus tam na jighAMsati death does not destroy him.
#ghuNa >
*vwv.1038/6 Death does not wish to kill him whom
mental agonies, which are
insects for the creeper constituting the entire body
&
saws for the (body)tree in the form of sighs,
do not cut.
*vlm.6 Death will not destroy the man whose heart is not broken down by sorrows, whose breast is not sawed as a timber by the friction of his sighs, and whose body is not worsted by toil like a tree by canker worms.
#ni:zvAsa.vRkSa.krakaca sarva.deha.latA.ghuNa bhindanti
शरीर.तरु.सर्प.ओघाः_चिन्ता.अर्पित.शिरःफणाः ।
zarIra.taru.sarpa.oghA:_cintA.arpita.zira:phaNA: |
आशा यम् न दहन्ति_अन्तर् मृत्युः_तम् न जिघांसति ॥६।२३।७॥
AzA yam na dahanti_antar mRtyu:_tam na jighAMsati ||6|23|7||
.
zarIra.taru.sarpa.oghA:_
cintA.arpita.zira:phaNA: |
AzA yam na dahanti_antar
mRtyu:_tam na jighAMsati
.
*vwv.1039/7. Death does not wish to kill him whose hopes (or desires), which are multitudes of snakes on the body.tree, with anxieties set as expanded hoods on the head, do not burn within.
*vlm.7. Death will not overtake the man, whose body is not beset by cares like a tree by poisonous snakes, lifting their hoods above its head; and whose heart is not burnt by its anxieties, like a wood by its enraging fire.
राग.द्वेष.विष.आपूरः स्व.मनः~बिल.मन्दिरः ।
rAga.dveSa.viSa.apUra: sva.mana:~bila.mandira: |
लोभ.व्यालः_न भुङ्क्ते यम् मृत्युः_तम् न जिघांसति ॥६।२३।८॥
lobha.vyAla:_na bhuGkte yam mRtyu:_tam na jighAMsati ||6|23|8||
.
rAga.dveSa.viSa.apUra:
sva.mano.bila.mandira:
lobha.vyAla: na bhuGkte yam
tam mRtyur na jighAMsati . him death will not destroy.
*vwv.1040/8. Death does not wish to kill him whom the serpent of avarice, filled with the poison of attachment and aversion and having its habitation in the cavity of one's own mind, does not eat.
*sv.8 who is not poisoned by greed, whose body and mind are not burnt by the fire of anger and hate, who is not churned and ground by the mill of lust,
*vlm.8 Death will not prey upon the person, which is not vitiated by the poison of anger and enmity, and cavity of whose heart does not foster the dragon of avarice in its darkness, and whose heart is not corroded by the canker of cares.
*sv.1040/8. Death does not wish to kill one who does not have raga.dvesa (attraction and aversion) nor false notions and mental habits.
पीत.अशेष=विवेक.अम्बुः शरीर.अम्भोधि.वाडवः ।
pIta.azeSa=viveka.ambu: zarIra.ambhodhi.vADava: |
न निर्दहति यम् कोपः_तम् मृत्युः_न जिघांसति ॥६।२३।९॥
na nirdahati yam kopa:_tam mRtyu:_na jighAMsati ||6|23|9||
.
pIta.azeSa=viveka.ambu: ##drunk.down=Discernment.water .
zarIra.ambhodhi=vADava: ##body~ocean=Vaadava see CGl. below .
na nirdahati yam kopa:_tam mRtyu:_na jighAMsati
.
zgl#tt. #vADava, #vADaba, #baDavA, #baDabA वाडवः [वडवाया अपत्यं वडवानां समूहो वा अण्] .adj.. coming from a mare (as milk); –m.. a stallion, stud.horse; •• submarine fire; • a kind of coitus; • the nymph #azvinI (who, in the form of a mare as wife of #vivasvat or the Sun, became the mother of the two #azvin.s; cf #azvinI); a partic. constellation represented by a horse's head. •.• Oceanographers speak~of two sorts of luminescence in seawater: algae that blink their light (thought to be a means of frightening predators); and gathered bacteria that glow constantly, for many days. Phenomena of the latter sort are well.known in the Indian Ocean near Somalia. Perhaps this is the origin of this metaphor, which appears frequently in YV. Somehow the doctors take the word to mean "coming from a mare (as milk)"._suSr.
*vwv.1041/9. Death does not wish to kill him whom anger, which is the submarine fire in the body~ocean, that has drunk the entire waters of discrimination, does not burn.
*vlm.9. He is not carried away by the cruel hand of death, whose body is not already fried by the fire of his resentment, which like hidden heat of the submarine fire, sucks up the waters of reason in the reservoir of the mind.
#han .># jighAMsati . des. pr. ac. sg. 3
यन्त्रम् तिलानाम् कठिनम् राशिम् उग्राम् इव_आकुलम् ।
yantram tilAnAm kaThinam rAzim ugrAm iva_Akulam |
यम् पीडयति न अनङ्गः_तम् मृत्युः_न जिघाम्सति ॥६।२३।१०॥
yam pIDayati na anaGga:_tam mRtyu:_na jighAmsati ||6|23|10||
.
yantram tilAnAm An oilpress for sesame
kaThinam rAzim ugrAm iva_Akulam .
yam pIDayati na anaGgas whom does not prick the Bodiless Kaama
tam mRtyur na jighAMsati . him death will not destroy.
.
*vwv.1042/10. Death does not wish to kill him
whom Cupid does not torment
intensely like a hard (grinding) machine which is filled, (squeezing) the mass of sesamum.seeds (within).
*vlm.10. Death will not kill the person whose body is not inflamed by the fiery passion of love; which like the wild fire consumes the hoarded corn of good sense, and as a pair of sharp scissors rives the heart strings of reason.
#kaThina कठिन adj. 1 Hard, stiff; कठिनविषमामेकवेणीं सारयन्तीम् Me. 93; Amaru.72; Mu.2.2; so ˚स्तनौ. .2 Hardhearted, cruel, ruthless; <na vidIrye kaThinA: khalu striya: न विदीर्ये कठिनाः खलु स्त्रियः> Ku.4.5; Pt.1.64; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त .3 Inexorable, inflexible. .4 Sharp, violent, intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11. ...
#yantra tila kaThina rAzi ugra Akulam pIDayati anaGga mRtyu jighAmsati
एकस्मिन् निर्मले येन पदे परम.पावने ।
ekasmin nirmale yena pade parama.pAvane |
संश्रिता चित्त.विश्रान्तिः_तम् मृत्युः_न जिघांसति ॥६।२३।११॥
saMzritA citta.vizrAnti:_tam mRtyu:_na jighAMsati ||6|23|11||
.
and death will not destroy someone
who takes his refuge in the One,
the purifying state of that Supreme Repose of Affected Mind.
.
ekasmin nirmale In the stainless one
yena by whom
pade parama.pAvane in the purifying state of the supreme
saMzritA citta.vizrAntis having had recourse to repose of Chitta
tam mRtyur na jighAMsati him death will not destroy.
*vwv.1043/11. Death does not wish to kill him by whom the repose of the mind is resorted to in the only stainless and most holy abode (or the Supreme Self).
*vlm.11. Death doth not approach the man, that puts his trust in the one pure and purifying spirit of god, and hath the rest of his soul in the lap of the supreme soul.
#ekasmin nirmala pAvana saMzrita citta.vizrAnti mRtyu jighAMsati
वपुः.खण्ड.अभिपतितम् शाखा.मृगम् इव~उदितम् ।
vapu:.khaNDa.abhipatitam zAkhA.mRgam iva~uditam |
न चञ्चलम् मनो_यस्य तम् मृत्युः_न जिघांसति ॥६।२३।१२॥
na caJcalam mano_yasya tam mRtyu:_na jighAMsati ||6|23|12||
.
vapus.khaNDa.abhi.patitam Body.part=lorded.over .
zAkhA.mRgam iva uditam arisen like a beast on a branch .
na caJcalam manas yasya whose Mind is not active .
tam mRtyur na jighAMsati . him death will not destroy.
.
*vwv.1044/12. Death does not wish to kill him whose mind,
risen like a monkey which has fallen upon the chasm that is the body,
is not trembling.
*vlm.12. Death does not lay hold on the person that is firm and sedate in the same posture and position, and does not ramble like an ape from one tree to another, and whose mind is a foreigner to fickleness.
*sv.6.23.12 who is firmly established in the pure awareness of Brahman the absolute and whose mind is not distracted like a monkey.
#vapu:.khaNDa.abhipatita zAkhA.mRga
एते, ब्रह्मन्, महादोषाः संसार.व्याधि.हेतवः ।
ete, brahman, mahAdoSA: saMsAra.vyAdhi.hetava: |
मनाक्.अपि न लुम्पन्ति चित्तम् एकम् समाहितम् ॥६।२३।१३॥
manAk.api na lumpanti cittam ekam samAhitam ||6|23|13||
.
ete brahman_mahAdoSA: these, Brahmin, great evils
saMsAra.Convolution.vyAdhi.hetava:.causes
manAk.a bit.api.even\very na.not lumpanti
cittam ekam samAhitam
.
*vlm.13. Thus then the mind being settled in unalterable state of calm repose in its Maker, it is no more possible for the evils and diseases of this world, to overtake it at any time.
*sv.6.23.13 O sage, these evils do not even approach one whose heart has found the state of utter quiescence and tranquillity.
आधि.व्याधि.समुत्थानि चलितानि महा.भ्रमैः ।
Adhi.vyAdhi.samutthAni calitAni mahA.bhramai: |
न विलुम्पन्ति दुःखानि चित्तम् एकम् समाहितम् ॥६।२३।१४॥
na vilumpanti du:khAni cittam ekam samAhitam ||6|23|14||
.
Adhi.vyAdhi.samutthAni
calitAni mahA.bhramai:
na vilumpanti du:khAni
cittam ekam samAhitam
.
*vlm.14. The fixed and tranquil mind, is never overtaken by the sorrows and diseases of the world; nor it is liable to fall into the errors and dangers, which betied the restless mob here below.
*sv.6.23.14 Nor do illnesses of the body and the mind affect him. His awareness neither rises nor sets either in deep sleep or in the waking state.
न_अस्तम् एति न च_उदेति न संसृतिः_न विस्मृतिः ।
na_astam eti na ca_udeti na saMsRti:_na vismRti: |
न सुप्तम् न च जाग्रत् स्यात्_चित्तम् यस्य समाहितम् ॥६।२३।१५॥
na suptam na ca jAgrat syAt_cittam yasya samAhitam ||6|23|15||
.
it does not come to set nor does it rise
no evolution / no devolution
not asleep & not awake
स्यात्_चित्तम् यस्य समाहितम् would be the affection which is composed in Samaadhi .15.
refrain....
zgl#tt. #saMsRti: संसृतिः .f.. Course, current, flow. • The worldly life, courses of the world; यर्हि संसृति.बन्धो $यमात्मनो गुण.वृत्तिदः Bhāg.11.13.28. • Metempsychosis, transmigration; किं मां निपातयसि संसृति.गर्त.मध्ये Bv.4.32; Śi.14.63; cf. संसार saMsAra. • The state or course (#gati: गति); एताः संसृतयः पुंसो गुणकर्म. निबन्धनाः Bhāg.11.26.32. —¶mw . f. . revolution, (esp.) passage through successive states of existence, course of mundane existence, transmigration, the world (s..cakra.cakravAlam "the wheel or circle of mundane existence).
#smR .> #vismR विस्मृ वि.स्मृ vi.smR . forget; C. cause o to forget (2 acc.); [or to forget o das.jiva gmail.com] • .> #vismRta . vi.smRta विस्मृत . one who has forgotten anything, forgetful of (nom. or comp.); forgetful of all; forgotten by (inst. or gen.); •• #vismRta #granthitam #sanditam #dRbdham #visRtam #vistRtam #tatam / antargatam #vismRtam syAt_prApta.#praNihite same, Am.Ko.3.1.86. .> #vismRti विस्मृतिः –f.. Forgetfulness, oblivion, loss of memory. * Vismrti Oblivion/Forgetting: as at death "the body comes.to Oblivion": deho vismRtim AyAti, y3058.016.
*vlm.15. The well composed mind, hath neither its rising nor, setting, nor its recollection nor forgetfulness at any time or other. It has not its sleeping or waking state, but has its heavenly revery which is quite distinct from dreaming
अन्धी.कृत=हृद्.आकाशाः काम.कोप.विकार.जाः ।
andhI.kRta=hRd.akAzA: kAma.kopa.vikAra.jA: |
चिन्ता न परिहिंसन्ति चित्तम् यस्य समाहितम् ॥६।२३।१६॥
cintA na parihiMsanti cittam yasya samAhitam ||6|23|16||
.
andhI.kRta=hRd.akAzA:
the Heart.Space darkened with
desire & anger.sense/change.born
cintA: na parihiMsanti
concerns do not trouble one
cittam yasya samAhitam
whose Chitta is recollected
*vlm.16. The vexatious thought which take their rise from vitiated desire and feelings of resentment and other passions, and darken the region of the heart and mind, can never disturb the serenity of those souls, which have their repose in the Supreme Spirit.
#andhI.kRta=hRt.akAza kAma.kopa.vikAra.ja cintA na parihiMsanti cittam yasya samAhitam ||
न ददाति न च_आदत्ते न जहाति न याचते ।
na dadAti na ca_Adatte na jahAti na yAcate |
कुर्वत्_एव च कार्याणि चित्तम् यस्य समाहितम् ॥६।२३।१७॥
kurvat_eva ca kAryANi cittam yasya samAhitam ||6|23|17||
.
na dadAti
he does not give =
na ca Adatte
and does not receive =
na jahAti
does not renounce =
na yAcate
does not pray.for =
kurvad eva ca kAryANi
doing only his duties =
cittam yasya samAhitam
whose Chitta is recollected.
*sv.6.23.17 He neither seeks nor does he spurn, neither gives up nor gathers, though he is constantly engaged in appropriate action. None of the evil forces afflict him. All joy and happiness and all auspicious qualities flow towards him..
#dadAti Adatte jahAti yAcate kArya citta samAhita
ये दुर्.अर्थम् दुर्.आरम्भाः दुर्.गुणाः दुर्.उदाहृताः ।
ye dur.artham dur.ArambhA: dur.guNA: dur.udAhRtA: |
दुष्.क्रमाः_ते न कृन्तन्ति चित्तम् यस्य समाहितम् ॥६।२३।१८॥
duS.kramA:_te na kRntanti cittam yasya samAhitam ||6|23|18||
.
ye durartham
who with mistaken purpose =
durArambhA:
mistaken undertakings =
durguNA:
mistaken virtues =
durudAhRtA:
mistaken examples =
duSkramA:
mistaken practices =
te na kRntanti
they do not afflict =
cittam yasya samAhitam
whose Chitta is recollected.
.
*vlm.18. He whose mind has found its repose in holy meditation, has no cause of his repentance, for doing any misdeed for his gain or pleasure at any time.
*AB. duSTA arthA arjanIya.dhanAdaya: Arabhyanta ity ArambhA: kRSa.gRha.dhanAdaya: | guNA rAga.dveSAdaya: | udAhRtA marma.prakAranoktaya: | kramA nItaya: | na kRntanti duSTa.phalena na paritApayanti ||6|23|
#ye du:/dur/dus/duS durartha durArambha durguNa durudAhRta duSkrama kRntanti
आभान्ति विपुल.अर्थानि महान्ति गुणवन्ति च ।
AbhAnti vipula.arthAni mahAnti guNavanti ca |
सर्वाणि_एव_अनुधावन्ति चित्तम् यस्य समाहितम् ॥६।२३।१९॥
sarvANi_eva_anudhAvanti cittam yasya samAhitam ||6|23|19||
.
AbhAnti vipula.arthAni
mahAnti guNavanti ca
sarvANi eva anudhAvanti
cittam yasya samAhitam
.
*vlm.19. He has enough of his gain and an excess of his delight and a good deal of every good, whose mind has met with the grace of his god. (He that has the grace of god, has every thing given and added to him).
#AbhAnti vipula.artha anudhAvanti citta samAhita
यत्_उदर्क.हितम् सत्यम् अनपायि गत.भ्रमम् ।
yat_udarka.hitam satyam anapAyi gata.bhramam |
दुरीहित.दृश~उन्मुक्तम् तत्परम् कारयेत्_मनः ॥६।२३।२०॥
durIhita.dRza~unmuktam tatparam kArayet_mana: ||6|23|20||
.
yad_udarka.hitam satyam
anapAyi gata.bhramam
durIhita.dRza~unmuktam
tatparam kArayet_mana:
.
*vlm.20. Therefore employ your mind, to what is attended with your ultimate good and lasting welfare; and wherein there is nothing of doubt or difficulty, and which is exempt from false expectation.
*sv.6.23.20 Hence, O sage, one should remain firmly established in the imperishable and eternal self which is free from nescience and from all seeking.
#udarka.hita satya anapAyi gata.bhrama
#durIhita.dRza~unmukta tatpara kArayet mana:
यत्_अ.दृष्टम् अ.शुद्धेन चित्त.वैधुर्य.दायिना ।
yat_a.dRSTam a.zuddhena citta.vaidhurya.dAyinA |
अन्.एकत्व.पिशाचेन तत्.परम् कारयेत्_मनः ॥६।२३।२१॥
an.ekatva.pizAcena tat.param kArayet_mana: ||6|23|21||
.
yat_a.dRSTam
a.zuddhena citta.vaidhurya.dAyinA
an.ekatva.pizAcena
tat.param kArayet_mana:
.
*vlm.20. Therefore employ your mind, to what is attended with your ultimate good and lasting welfare; and wherein there is nothing of doubt or difficulty, and which is exempt from false expectation.
*sv.6.23.20 Hence, O sage, one should remain firmly established in the imperishable and eternal self which is free from nescience and from all seeking.
yat_a.dRSTam ...which is unsee/known =
a.zuddhena by the impurity =
citta.vaidhurya.dAyinA of the affective mind that bestows misery =
an.ekatva.pizAcena by the Monster Un.Oneness =
tat.param kArayet_mana: like that the Mind works.
*AB. udarkam auttara.kAlikam ...
#citta.vaidhurya.dAyinA |
#an.ekatva.pizAca
#dhur .> #vidhur .> #vaidhurya .n.. desolation • bereavement, deprivation, absence (vaidhuryam vi>dhA, 'to deprive of', 'remove') • misery, wretchedness, desperate plight • agitation, tremulousness.
*vlm.6.21. Exalt your mind above the multiplicities of worldly possessions, which the impure and unseen demon of evil presents for the allurement of your heart, and settle it in the unity of the Divinity. (So did satan attempt in vain to tempt our Lord to worldly vanities and all its possessions).
आदौ मध्ये तथा_अन्ते च चिराय परमुचितम् ।
Adau madhye tathA_ante ca cirAya paramucitam |
यत्_चारु मधुरम् पथ्यम् तत्परम् कामयेत्_मनः ॥६।२३।२२॥
yat_cAru madhuram pathyam tatparam kAmayet_mana: ||6|23|22||
.
Adau madhye tathAnte ca
cirAya paramucitam
yaccAru madhuram pathyam
tatparam kAmayenmana:
*vlm.6.22. Set your heart to that supreme felicity which is pleasant both in the beginning and end, and even delectable to taste; that is pleasant to sight, sweet to relish, and is wholesome in its effect.
#paramucita cAru madhura pathya
यत्_अनन्तम् मनःपथ्यम् तथ्यम् आद्यन्तम् अध्यगम् ।
yat_anantam mana:pathyam tathyam Adyantam adhyagam |
समस्त.साधुभिः_जुष्टम् तत्.परम् कारयेन्_मनः ॥६।२३।२३॥
samasta.sAdhubhi:_juSTam tat.param kArayen_mana: ||6|23|23||
.
yad_anantam mana:pathyam
tathyam Adyantam adhyagam
samasta.sAdhubhi: juSTam
tat.param kArayen_mana:
.
*vlm.23. Fix your mind to what is sought by all the good and godly people, which is the eternal truth and the best diet of the soul, from its beginning and during its course in the middle and end and throughout its immortality.
*sv.6.23.23 One should slay the ghost of duality or division and fix the heart on the one truth, which alone is sweet in the beginning, in the middle and in the end.
#ananta mana:pathya tathya adhyagam sAdhubhi: juSTa tat.param kArayen_mana:
यत्_बुद्धेः परमालोकम् आद्यम् यत्_अमृतम् परम् ।
yat_buddhe: paramAlokam Adyam yat_amRtam param |
यत्_अन्=उत्तम.सौभाग्यम् तत्.परम् कारयेत्_मनम् ॥६।२३।२४॥
yat_an=uttama.saubhAgyam tat.param kArayet_manam ||6|23|24||
.
yat_buddhe: paramAlokam Adyam yat_amRtam param
yat_an=uttama.saubhAgyam tat.param kArayet_manam
*vlm.24. Apply your mind to what is beyond your comprehension, which is the holy light, which is the root and source of all, and wherein consists all our best fortune and the ambrosial food for our souls.
#paramAloka Adya saubhAgya
सामर.असुर.गन्धर्वे स=विद्याधर.किन्नरे ।
sAmara.asura.gandharve sa=vidyAdhara.kinnare |
स=सुर.स्त्री.गणे स्वर्गे न किंचित् सुस्थिरम् शुभम् ॥६।२३।२५॥
sa=sura.strI.gaNe svarge na kiMcit susthiram zubham ||6|23|25||
.
sAmara.asura.gandharve
sa=vidyAdhara.kinnare
sa=sura.strI.gaNe svarge na kiMcit susthiram zubham
.
*vlm.25. There is no other thing so very permanent or auspicious among immortals or mortals, and among the gods and demigods, asuras and Gandharvas, and Kinnaras and Vidyádharas, nor among the heavenly nymphs, as the spiritual bliss fof the soul.
स=तरौ स=नर.अधीशे स=पर्वत.पुर.व्रजे ।
sa=tarau sa=nara.adhIze sa=parvata.pura.vraje |
स.अम्बुधौ भूतले तात न किंचित्_शोभनम् स्थिरम् ॥६।२३।२६॥
sa.ambudhau bhUtale tAta na kiMcit_zobhanam sthiram ||6|23|26||
.
sa=tarau
sa=nara.adhIze
sa=parvata.pura.vraje
sAmbudhau bhUtale
tAta
na kiMcit_zobhanam sthiram nothing whatever of lasting good.
na kiMcit_zobhanam sthiram nothing whatever of lasting good.
*vlm.26. There is nothing so very graceful or lasting, to be found in cities and mountains and in the vegitable creation, nor among mankind and their king, nor any where in earth or heaven as this spiritual felicity.
स=नागे स.असुर.व्यूहे स.असुर.स्त्री.गणे तथा ।
समस्त* एव पाताले न किंचित्_शोभनम् स्थिरम् ॥६।२३।२७॥
sa=nAge sa.asura.vyUhe sa.asura.strI.gaNe tathA |
samasta* eva pAtAle na kiMcit_zobhanam sthiram ||6|23|27||
.
sa=nAge . among the nAga.Serpent folk
sa.asura.vyUhe among the asura.Darkling troops .
sa.asura.strI.gaNe tathA among the Darkling women also .
samaste eva pAtAle in the entire Netherworld .
na kiMcit_zobhanam sthiram nothing whatever of lasting good
.
*vlm.27. There is nothing steady or graceful, among the Nága.snake or Asura races and there females, and in the whole circles of infernal region.
*sv.6.23.27 Neither in the company of the gods and demons, nor of the celestial artistes nor heavenly damsels, is there to be found permanent joy.
स=स्वर्गो_स=सुर.आलोके स=पाताले स=दिक्तटे ।
sa=svargo_sa=sura.aloke sa=pAtAle sa=diktaTe |
जगति_अस्मिन्*_तु सर्वस्मिन् न किंचित्_शोभनम् स्थिरम् ॥६।२३।२८॥
jagati_asmin*_tu sarvasmin na kiMcit_zobhanam sthiram ||6|23|28||
.
in svarga.Heaven & Brightling.world & Netherworld
in every corner of this world also
in everything
there's nothing whatever of lasting good
.
*sa=svarga: . in heaven = sa=sura.aloke . & Brightling.world = sa=pAtAle . & Netherworld = sa=diktaTe . in every direction = jagati_asmiM:_tu . & in this world too = sarvasmin . in everything = na kiMcit_zobhanam sthiram there's nothing whatever of lasting good.
*sv.6.23.28 One cannot find what is eternally good either in heaven or on earth or even in the netherworld.
*sa=svarga: . in heaven = sa=sura.aloke . & Brightling.world = sa=pAtAle . & Netherworld = sa=diktaTe . in every direction = jagati_asmiM:_tu . & in this world too = sarvasmin . in everything = na kiMcit_zobhanam sthiram there's nothing whatever of lasting good.
#svarga sura.aloka pAtAla diktaTa zobhana sthira
आधि.व्याधि.विलोलासु दुःख~ओघ.वलितासु च ।
Adhi.vyAdhi.vilolAsu du:kha~ogha.valitAsu ca |
क्रियासु नित्य.तुच्छासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।२९॥
kriyAsu nitya.tucchAsu na kiMcit susthiram zubham ||6|23|29||
.
Adhi.vyAdhi.vilolAsu lolling in a sick body and mind .
du:kha~ogha.valitAsu ca and sunk in a flood of misery .
kriyAsu nitya.tucchAsu in actions totally trivial .
na kiMcit_zobhanam sthiram nothing whatever of lasting good.
*vlm.29. There is nothing that is felicitous or persistent in this world, amidst all its sorrows and sicknesses and troubles which encompass all about. All our actions are for trivial matters and all our gains are but trifles at best.
##*tuccha . empty, vain, small, little, trifling • tuccham anything trifling • chaff • "the absolutely non.existent". •• "The world.appearance is not, since it does not continue to manifest itself in all times, and has its manifestation up to the moment that the right knowledge dawns. It is not therefore "is not" in the sense that a "castle in the air" or a hare's horn is "is not," for these are called #tuccha, the absolutely non.existent. The world.appearance is said to be "is" or existing, since it appears to be so for the time the state of ignorance persists in us. Since it exists for a time it is #sat (is), but since it does not exist for all times it is asat (is not). This is the appearance, the falsehood of the world.appearance (jagat.prapaJca) that it is neither .sat nor .asat in an absolute sense. Or rather it may also be said in another way that the falsehood of the world.appearance consists in this, that though it appears to be the reality or an expression or manifestation of the reality, the being, .sat, yet when the reality is once rightly comprehended, it will be manifest that the world never existed, does not exist, and will never exist again." Dasgupta, HIP voL.1 http://www.fullbooks.com/Am.istory~of.Indian.Philosophy.Vol.112.html
#Adhi.vyAdhi.vilola du:kha~ogha.valita kriyA nitya.tuccha
तरली.कृत.चित्तासु हृदय.आनन्दिनीषु च ।
taralI.kRta.cittAsu hRdaya.anandinISu ca |
चिन्तासु धी.विकारासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।३०॥
cintAsu dhI.vikArAsu na kiMcit susthiram zubham ||6|23|30||
.
taralI.kRta.cittAsu
hRdaya.anandinISu ca
cintAsu dhI.vikArAsu
na kiMcit_zobhanam sthiram nothing whatever of lasting good.
*vlm.30. There is nothing of any lasting good, in all those thoughts which employ the minds of men and gladden their hearts, and which serve at best to delude the sapient to the fickleness of their spirits.
#taralI.kR hRdaya.anandinI cintA dhI.vikAra
हृत्.क्षीरोदक.संस्पन्द.मन्दरेषु वलेषु_अपि ।
hRt.kSIrodaka.saMspanda.mandareSu valeSu_api |
स्व.संकल्प.विकल्पेषु न किंचित् सुस्थिरम् शिवम् ॥६।२३।३१॥
sva.saMkalpa.vikalpeSu na kiMcit susthiram zivam ||6|23|31||
.
hRt.kSIrodaka.saMspanda.mandareSu valeSu_api |
sva.saMkalpa.vikalpeSu
na kiMcit susthiram zivam
.
*vlm.31. No permanent good is derived from the ever busy thoughts and volitions and nolitions of mankind, which tend at best to trouble their minds, as the Mandara mountain disturbed the waters of the deep, at the time of its churning by the gods and demons.
*sv.6.23.31 All activities are beset with physical and mental illness and many forms of unhappiness: the eternal good is not found in them.
hRt.kSIrodaka.saMspanda.mandara vala sva.saMkalpa vikalpa susthiram ziva
अनारत.गम.अपाय.परासु.असि.शिरासु_अपि ।
anArata.gama.apAya.parAsu.asi.zirAsu_api |
चित्र.आकारासु चेष्टासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।३२॥
citra.akArAsu ceSTAsu na kiMcit_susthiram zubham ||6|23|32||
.
anArata.gama.apAya.parAsv.asi.zirAsu_api
citra.akArAsu ceSTAsu
na kiMcit_susthiram zubham nothing is stable, nothing lasts.
.
*vlm.32. No lasting good results to any body from his continuous exertions, and various efforts about his gain and loss even at the edge of, the sword: (i.e., even at the peril of one's life).
*sv.6.23.32 Such eternal good is not to be found in any of the activities of any of the senses, for their experiences are tainted by a beginning and thus an end.
~VA. there is no permanent good in amazing activities (of
sense
organs), sharp as tip of sword (?), for they constantly come and go.
.aS: The activities of the (organs) which are incessant and
moving back and forth and possessing sharpness of a sword.tip, which are thus
amazing, yet hold nothing permanently good.
#anArata apAya
न वरम् एक.महीतल.राजता
na varam eka.mahItala.rAjatA
न च वरम् विबुध.अमर.रूपता ।
na ca varam vibudha.amara.rUpatA |
न च वरम् धरणीतलन.आगता
na ca varam dharaNItalana.agatA
स्थितिम् उपैति हि यत्र सताम् मनः ॥६।२३।३३॥
sthitim upaiti hi yatra satAm mana: ||6|23|33||
.
na varam ekamahItala.rAjatA .
na ca varam vibudha.amara.rUpatA .
na ca varam dharaNItalana.AgatA .
sthitim upaiti hi yatra satAm mana: .
*vlm.33. Neither is the sovereignty of the whole earth is so great a boon,
nor is one's elevation to the rank of a deity in heaven so great a blessing;
nor even is the exaltation of one to tho position of the world supporting serpent so great a gain, as the sweet peace of mind of the good.
*sv.6.23.33 Neither the sovereignty of the whole world nor the attainment of the form of a god,
न वरम् आकुल.शास्त्र.विचारणम्
na varam Akula.zAstra.vicAraNam
न च वरम् परकार्य.विवेचनम् ।
na ca varam parakArya.vivecanam |
न वरम् अग्र्य.कथाक्रम.वर्णनम्
na varam agrya.kathAkrama.varNanam
स्थितम् उपैति हि यत्र सताम् मनः ॥६।२३।३४॥
sthitam upaiti hi yatra satAm mana: ||6|23|34||
.
na varam
Akula.zAstra.vicAraNam .
na ca varam
parakArya.vivecanam |
na varam
agrya.kathAkrama.varNanam .
sthitam upaiti hi yatra satAm mana: .
*vlm.34. It is of no good to trouble the mind, with its attention to all the branches of learning, nor is it of any advantage to one to employ his wits and enslave his mind to the service of another, nor of any use to any body, to learn the histories of other people, when he is ignorant of himself and his own welfare.
*sv.6.23.34 neither the study of scriptures nor engaging oneself in the work of others, neither listening to nor reciting stories,
#vara Akula.zAstra.vicAraNa parakArya.vivecana agrya.kathAkrama.varNana upaiti
न वरम् आधिमयम् चिर.जीवितम्
na varam Adhimayam cira.jIvitam
न च वरम् मरणम् दृध.मूढता ।
na ca varam maraNam dRdha.mUDhatA |
न च वरम् नरको_न च विष्टपम्
na ca varam narako_na ca viSTapam
स्थितिम् उपैति हि न क्वचित्_आशयः ॥६।२३।३५॥
sthitim upaiti hi na kvacit_Azaya: ||6|23|35||
.
na varam
Adhimayam cira.jIvitam .
na ca varam
maraNam dRdha.mUDhatA .
na ca varam
naraka: na ca viSTapam .
sthitim upaiti hi na kvacid Azaya:
*sv.6.23.35 neither longevity nor death, neither heaven nor hell is comparable to the state of the mind of a holy one.
*vlm.35. It is of no good to live long, under the trouble of disease and the sorrow of life. Neither is life or death, nor learning nor ignorance, nor heaven or hell any advantage or disadvantage to any body, until there is an end of his desires within himself.
#Adhimaya cira.jIvita dRdha.mUDhatA naraka viSTapa kvacit Azaya
इति विविध.जगत्=क्रमाः समस्ताः
iti vividha.jagat=kramA: samastA:
खलु मति.मूढतया नरस्य रम्याः ।
khalu mati.mUDhatayA narasya ramyA: |
चलतर.कलना.आहिते पदार्थे
calatara.kalanA.ahite padArthe
कथम् उपयान्ति चिर.स्थितिम् महान्तः ॥६।२३।३६॥
katham upayAnti cira.sthitim mahAnta: ||6|23|36||
.
iti vividha.jagat=kramA: samastA:
khalu mati.mUDhatayA
rasya ramyA:
calatara.kalanA.ahite padArthe
katham upayAnti cira.sthitim mahAnta: . how do the great come to their longevity?
*vlm.36. Thus these various states of the world and all worldly things, may appear gratis to the ignorant vulgar, but they afford no pleasure to the learned who knows their instability. (Hence longevity and stability depend on one's reliance in the eternal god, and not on the transcient world).
#khalu mati.mUDhatA narasya calatara.kalanA.ahita padArtha
fm6024
DN6023
अथ_असौ वायस.श्रेष्ठः_जिज्ञास.अर्थम् इदम् मया ।
atha_asau vAyasa.zreSTha:_jijJAsa.artham idam mayA |
भूयः पृष्टो,_महाबाहो, कल्प.वृक्ष.लताग्रके ॥६।२३।१॥
bhUya: pRSTo,_mahAbAho, kalpa.vRkSa.latAgrake ||6|23|1||
चरताम् जगतः कोशे व्यवहारवताम् अपि ।
caratAm jagata: koze vyavahAravatAm api |
कथम्, विहग.राज.इन्द्र, देहम् मृत्युः_न बाधते ॥६।२३।२॥
katham, vihaga.rAja.indra, deham mRtyu:_na bAdhate ||6|23|2||
भुशुन्द उवाच ।
bhuzunda uvAca |
जानन्*_अपि हि, सर्वज्ञ, ब्रह्मन्~जिज्ञासया_एव माम् ।
jAnan*_api hi, sarvajJa, brahman~jijJAsayA_eva mAm |
पृच्छसि प्रभवः_नित्यम् भृत्यम् वाचालयन्ति हि ॥६।२३।३॥
pRcchasi prabhava:_nityam bhRtyam vAcAlayanti hi ||6|23|3||
तथा.अपि यत् पृच्छसि माम् तत् ते प्र.कथयामि_अहम् ।
tathA.api yat pRcchasi mAm tat te pra.kathayAmi_aham |
आज्ञा.चरणम् एव_आहुः_मुख्यम् आराधनम् सताम् ॥६।२३।४॥
AjJA.caraNam eva_Ahu:_mukhyam ArAdhanam satAm ||6|23|4||
दोष.मुक्ता.फल.प्रोता वासना.तन्तु.संततिः ।
doSa.muktA.phala.protA vAsanA.tantu.saMtati: |
हृदि न ग्रथिता यस्य मृत्युः_तम् न जिघांसति ॥६।२३।५॥
hRdi na grathitA yasya mRtyu:_tam na jighAMsati ||6|23|5||
निःश्वास.वृक्ष.क्रकचाः सर्व.देह.लता.घुणाः ।
ni:zvAsa.vRkSa.krakacA: sarva.deha.latA.ghuNA: |
आधयो_यम् न भिन्दन्ति मृत्युः_तम् न जिघांसति ॥६।२३।६॥
Adhayo_yam na bhindanti mRtyu:_tam na jighAMsati ||6|23|6||
शरीर.तरु.सर्प.ओघाः_चिन्ता.अर्पित.शिरःफणाः ।
zarIra.taru.sarpa.oghA:_cintA.arpita.zira:phaNA: |
आशा यम् न दहन्ति_अन्तर् मृत्युः_तम् न जिघांसति ॥६।२३।७॥
AzA yam na dahanti_antar mRtyu:_tam na jighAMsati ||6|23|7||
राग.द्वेष.विष.आपूरः स्व.मनः~बिल.मन्दिरः ।
rAga.dveSa.viSa.apUra: sva.mana:~bila.mandira: |
लोभ.व्यालः_न भुङ्क्ते यम् मृत्युः_तम् न जिघांसति ॥६।२३।८॥
lobha.vyAla:_na bhuGkte yam mRtyu:_tam na jighAMsati ||6|23|8||
पीत.अशेष=विवेक.अम्बुः शरीर.अम्भोधि.वाडवः ।
pIta.azeSa=viveka.ambu: zarIra.ambhodhi.vADava: |
न निर्दहति यम् कोपः_तम् मृत्युः_न जिघांसति ॥६।२३।९॥
na nirdahati yam kopa:_tam mRtyu:_na jighAMsati ||6|23|9||
यन्त्रम् तिलानाम् कठिनम् राशिम् उग्राम् इव_आकुलम् ।
yantram tilAnAm kaThinam rAzim ugrAm iva_Akulam |
यम् पीडयति न अनङ्गः_तम् मृत्युः_न जिघाम्सति ॥६।२३।१०॥
yam pIDayati na anaGga:_tam mRtyu:_na jighAmsati ||6|23|10||
एकस्मिन् निर्मले येन पदे परम.पावने ।
ekasmin nirmale yena pade parama.pAvane |
संश्रिता चित्त.विश्रान्तिः_तम् मृत्युः_न जिघांसति ॥६।२३।११॥
saMzritA citta.vizrAnti:_tam mRtyu:_na jighAMsati ||6|23|11||
वपुः.खण्ड.अभिपतितम् शाखा.मृगम् इव~उदितम् ।
vapu:.khaNDa.abhipatitam zAkhA.mRgam iva~uditam |
न चञ्चलम् मनो_यस्य तम् मृत्युः_न जिघांसति ॥६।२३।१२॥
na caJcalam mano_yasya tam mRtyu:_na jighAMsati ||6|23|12||
एते, ब्रह्मन्, महादोषाः संसार.व्याधि.हेतवः ।
ete, brahman, mahAdoSA: saMsAra.vyAdhi.hetava: |
मनाक्.अपि न लुम्पन्ति चित्तम् एकम् समाहितम् ॥६।२३।१३॥
manAk.api na lumpanti cittam ekam samAhitam ||6|23|13||
आधि.व्याधि.समुत्थानि चलितानि महा.भ्रमैः ।
Adhi.vyAdhi.samutthAni calitAni mahA.bhramai: |
न विलुम्पन्ति दुःखानि चित्तम् एकम् समाहितम् ॥६।२३।१४॥
na vilumpanti du:khAni cittam ekam samAhitam ||6|23|14||
न_अस्तम् एति न च_उदेति न संसृतिः_न विस्मृतिः ।
na_astam eti na ca_udeti na saMsRti:_na vismRti: |
न सुप्तम् न च जाग्रत् स्यात्_चित्तम् यस्य समाहितम् ॥६।२३।१५॥
na suptam na ca jAgrat syAt_cittam yasya samAhitam ||6|23|15||
अन्धी.कृत=हृद्.आकाशाः काम.कोप.विकार.जाः ।
andhI.kRta=hRd.akAzA: kAma.kopa.vikAra.jA: |
चिन्ता न परिहिंसन्ति चित्तम् यस्य समाहितम् ॥६।२३।१६॥
cintA na parihiMsanti cittam yasya samAhitam ||6|23|16||
न ददाति न च_आदत्ते न जहाति न याचते ।
na dadAti na ca_Adatte na jahAti na yAcate |
कुर्वत्_एव च कार्याणि चित्तम् यस्य समाहितम् ॥६।२३।१७॥
kurvat_eva ca kAryANi cittam yasya samAhitam ||6|23|17||
ये दुर्.अर्थम् दुर्.आरम्भाः दुर्.गुणाः दुर्.उदाहृताः ।
ye dur.artham dur.ArambhA: dur.guNA: dur.udAhRtA: |
दुष्.क्रमाः_ते न कृन्तन्ति चित्तम् यस्य समाहितम् ॥६।२३।१८॥
duS.kramA:_te na kRntanti cittam yasya samAhitam ||6|23|18||
आभान्ति विपुल.अर्थानि महान्ति गुणवन्ति च ।
AbhAnti vipula.arthAni mahAnti guNavanti ca |
सर्वाणि_एव_अनुधावन्ति चित्तम् यस्य समाहितम् ॥६।२३।१९॥
sarvANi_eva_anudhAvanti cittam yasya samAhitam ||6|23|19||
यत्_उदर्क.हितम् सत्यम् अनपायि गत.भ्रमम् ।
yat_udarka.hitam satyam anapAyi gata.bhramam |
दुरीहित.दृश~उन्मुक्तम् तत्परम् कारयेत्_मनः ॥६।२३।२०॥
durIhita.dRza~unmuktam tatparam kArayet_mana: ||6|23|20||
यत्_अ.दृष्टम् अ.शुद्धेन चित्त.वैधुर्य.दायिना ।
yat_a.dRSTam a.zuddhena citta.vaidhurya.dAyinA |
अन्.एकत्व.पिशाचेन तत्.परम् कारयेत्_मनः ॥६।२३।२१॥
an.ekatva.pizAcena tat.param kArayet_mana: ||6|23|21||
आदौ मध्ये तथा_अन्ते च चिराय परमुचितम् ।
Adau madhye tathA_ante ca cirAya paramucitam |
यत्_चारु मधुरम् पथ्यम् तत्परम् कामयेत्_मनः ॥६।२३।२२॥
yat_cAru madhuram pathyam tatparam kAmayet_mana: ||6|23|22||
यत्_अनन्तम् मनःपथ्यम् तथ्यम् आद्यन्तम् अध्यगम् ।
yat_anantam mana:pathyam tathyam Adyantam adhyagam |
समस्त.साधुभिः_जुष्टम् तत्.परम् कारयेन्_मनः ॥६।२३।२३॥
samasta.sAdhubhi:_juSTam tat.param kArayen_mana: ||6|23|23||
यत्_बुद्धेः परमालोकम् आद्यम् यत्_अमृतम् परम् ।
yat_buddhe: paramAlokam Adyam yat_amRtam param |
यत्_अन्=उत्तम.सौभाग्यम् तत्.परम् कारयेत्_मनम् ॥६।२३।२४॥
yat_an=uttama.saubhAgyam tat.param kArayet_manam ||6|23|24||
सामर.असुर.गन्धर्वे स=विद्याधर.किन्नरे ।
sAmara.asura.gandharve sa=vidyAdhara.kinnare |
स=सुर.स्त्री.गणे स्वर्गे न किंचित् सुस्थिरम् शुभम् ॥६।२३।२५॥
sa=sura.strI.gaNe svarge na kiMcit susthiram zubham ||6|23|25||
स=तरौ स=नर.अधीशे स=पर्वत.पुर.व्रजे ।
sa=tarau sa=nara.adhIze sa=parvata.pura.vraje |
स.अम्बुधौ भूतले तात न किंचित्_शोभनम् स्थिरम् ॥६।२३।२६॥
sa.ambudhau bhUtale tAta na kiMcit_zobhanam sthiram ||6|23|26||
स=नागे स.असुर.व्यूहे स.असुर.स्त्री.गणे तथा ।
समस्त* एव पाताले न किंचित्_शोभनम् स्थिरम् ॥६।२३।२७॥
sa=nAge sa.asura.vyUhe sa.asura.strI.gaNe tathA |
samasta* eva pAtAle na kiMcit_zobhanam sthiram ||6|23|27||
स=स्वर्गो_स=सुर.आलोके स=पाताले स=दिक्तटे ।
sa=svargo_sa=sura.aloke sa=pAtAle sa=diktaTe |
जगति_अस्मिन्*_तु सर्वस्मिन् न किंचित्_शोभनम् स्थिरम् ॥६।२३।२८॥
jagati_asmin*_tu sarvasmin na kiMcit_zobhanam sthiram ||6|23|28||
आधि.व्याधि.विलोलासु दुःख~ओघ.वलितासु च ।
Adhi.vyAdhi.vilolAsu du:kha~ogha.valitAsu ca |
क्रियासु नित्य.तुच्छासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।२९॥
kriyAsu nitya.tucchAsu na kiMcit susthiram zubham ||6|23|29||
तरली.कृत.चित्तासु हृदय.आनन्दिनीषु च ।
taralI.kRta.cittAsu hRdaya.anandinISu ca |
चिन्तासु धी.विकारासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।३०॥
cintAsu dhI.vikArAsu na kiMcit susthiram zubham ||6|23|30||
हृत्.क्षीरोदक.संस्पन्द.मन्दरेषु वलेषु_अपि ।
hRt.kSIrodaka.saMspanda.mandareSu valeSu_api |
स्व.संकल्प.विकल्पेषु न किंचित् सुस्थिरम् शिवम् ॥६।२३।३१॥
sva.saMkalpa.vikalpeSu na kiMcit susthiram zivam ||6|23|31||
अनारत.गम.अपाय.परासु.असि.शिरासु_अपि ।
anArata.gama.apAya.parAsu.asi.zirAsu_api |
चित्र.आकारासु चेष्टासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।३२॥
citra.akArAsu ceSTAsu na kiMcit_susthiram zubham ||6|23|32||
न वरम् एक.महीतल.राजता
na varam eka.mahItala.rAjatA
न च वरम् विबुध.अमर.रूपता ।
na ca varam vibudha.amara.rUpatA |
न च वरम् धरणीतलन.आगता
na ca varam dharaNItalana.agatA
स्थितिम् उपैति हि यत्र सताम् मनः ॥६।२३।३३॥
sthitim upaiti hi yatra satAm mana: ||6|23|33||
न वरम् आकुल.शास्त्र.विचारणम्
na varam Akula.zAstra.vicAraNam
न च वरम् परकार्य.विवेचनम् ।
na ca varam parakArya.vivecanam |
न वरम् अग्र्य.कथाक्रम.वर्णनम्
na varam agrya.kathAkrama.varNanam
स्थितम् उपैति हि यत्र सताम् मनः ॥६।२३।३४॥
sthitam upaiti hi yatra satAm mana: ||6|23|34||
न वरम् आधिमयम् चिर.जीवितम्
na varam Adhimayam cira.jIvitam
न च वरम् मरणम् दृध.मूढता ।
na ca varam maraNam dRdha.mUDhatA |
न च वरम् नरको_न च विष्टपम्
na ca varam narako_na ca viSTapam
स्थितिम् उपैति हि न क्वचित्_आशयः ॥६।२३।३५॥
sthitim upaiti hi na kvacit_Azaya: ||6|23|35||
इति विविध.जगत्=क्रमाः समस्ताः
iti vividha.jagat=kramA: samastA:
खलु मति.मूढतया नरस्य रम्याः ।
khalu mati.mUDhatayA narasya ramyA: |
चलतर.कलना.आहिते पदार्थे
calatara.kalanA.ahite padArthe
कथम् उपयान्ति चिर.स्थितिम् महान्तः ॥६।२३।३६॥
katham upayAnti cira.sthitim mahAnta: ||6|23|36||
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
*vlm. I then besought the chief of the crows, that was stationed on one end of a branch of the kalpatree, to tell me how he was not liable to fall into the hands of death, when all other animals moving about the expanse of the world, are doomed to be crushed under its all devouring jaws.
तथा.अपि यत् पृच्छसि माम् तत् ते प्र.कथयामि_अहम् ।
.
.
yad udarka.hita.m satya.m anapAyi gata.bhrama.m | durIhita.dRza~unmukta.m
tat.param kArayet manas
.
*vlm.20. Therefore employ your mind, to what is attended with your ultimate good and lasting welfare; and wherein there is nothing of doubt or difficulty, and which is exempt from false expectation.
*sv.6.23.20 Hence, O sage, one should remain firmly established in the imperishable and eternal self which is free from nescience and from all seeking.
#udarka.hita satya anapAyi gata.bhrama
#durIhita.dRza~unmukta tatpara kArayet mana:
यत्_अ.दृष्टम् अ.शुद्धेन चित्त.वैधुर्य.दायिना ।
yat_a.dRSTam a.zuddhena citta.vaidhurya.dAyinA |
अन्.एकत्व.पिशाचेन तत्.परम् कारयेत्_मनः ॥६।२३।२१॥
an.ekatva.pizAcena tat.param kArayet_mana: ||6|23|21||
.
yat_a.dRSTa.m a.zuddha.ena citta.vaidhurya.dAyi.nA | an.ekatva.pizAca.ena
tat.param kArayet_mana:
.
*vlm.20. Therefore employ your mind, to what is attended with your ultimate good and lasting welfare; and wherein there is nothing of doubt or difficulty, and which is exempt from false expectation.
*sv.6.23.20 Hence, O sage, one should remain firmly established in the imperishable and eternal self which is free from nescience and from all seeking.
yat_a.dRSTam ...which is unsee/known =
a.zuddhena by the impurity =
citta.vaidhurya.dAyinA of the affective mind that bestows misery =
an.ekatva.pizAcena by the Monster Un.Oneness =
tat.param kArayet_mana: like that the Mind works.
*AB. udarkam auttara.kAlikam ...
#citta.vaidhurya.dAyinA |
#an.ekatva.pizAca
#dhur .> #vidhur .> #vaidhurya .n.. desolation • bereavement, deprivation, absence (vaidhuryam vi>dhA, 'to deprive of', 'remove') • misery, wretchedness, desperate plight • agitation, tremulousness.
*vlm.6.21. Exalt your mind above the multiplicities of worldly possessions, which the impure and unseen demon of evil presents for the allurement of your heart, and settle it in the unity of the Divinity. (So did satan attempt in vain to tempt our Lord to worldly vanities and all its possessions).
आदौ मध्ये तथा_अन्ते च चिराय परमुचितम् ।
Adau madhye tathA_ante ca cirAya paramucitam |
यत्_चारु मधुरम् पथ्यम् तत्परम् कामयेत्_मनः ॥६।२३।२२॥
yat_cAru madhuram pathyam tatparam kAmayet_mana: ||6|23|22||
.
Adau madhye tathAnte ca to cira.Aya param ucita.m | yat cAru madhura.m pathya.m
tatparam kAmayet mana:
.
*vlm.6.22. Set your heart to that supreme felicity which is pleasant both in the beginning and end, and even delectable to taste; that is pleasant to sight, sweet to relish, and is wholesome in its effect.
#paramucita cAru madhura pathya
यत्_अनन्तम् मनःपथ्यम् तथ्यम् आद्यन्तम् अध्यगम् ।
yat_anantam mana:pathyam tathyam Adyantam adhyagam |
समस्त.साधुभिः_जुष्टम् तत्.परम् कारयेन्_मनः ॥६।२३।२३॥
samasta.sAdhubhi:_juSTam tat.param kArayen_mana: ||6|23|23||
.
yad_anantam mana:pathyam tathyam Adyantam adhyagam | samasta.sAdhubhi: juSTam tat.param kArayen_mana:
.
*vlm.23. Fix your mind to what is sought by all the good and godly people, which is the eternal truth and the best diet of the soul, from its beginning and during its course in the middle and end and throughout its immortality.
*sv.6.23.23 One should slay the ghost of duality or division and fix the heart on the one truth, which alone is sweet in the beginning, in the middle and in the end.
#ananta mana:pathya tathya adhyagam sAdhubhi: juSTa tat.param kArayen_mana:
यत्_बुद्धेः परमालोकम् आद्यम् यत्_अमृतम् परम् ।
yat_buddhe: paramAlokam Adyam yat_amRtam param |
यत्_अन्=उत्तम.सौभाग्यम् तत्.परम् कारयेत्_मनम् ॥६।२३।२४॥
yat_an=uttama.saubhAgyam tat.param kArayet_manam ||6|23|24||
.
yat_buddhe: paramAlokam Adyam yat_amRtam param | yat_an=uttama.saubhAgyam tat.param kArayet_manam
.
taralI.kRta.citta.s.Asu hRdaya.anandi.nISu ca | cintA.su dhI.vikAra.Asu
na kiMcit zobhana.m sthiram nothing whatever of lasting good
.
*vlm.30. There is nothing of any lasting good, in all those thoughts which employ the minds of men and gladden their hearts, and which serve at best to delude the sapient to the fickleness of their spirits.
#taralI.kR hRdaya.anandinI cintA dhI.vikAra
हृत्.क्षीरोदक.संस्पन्द.मन्दरेषु वलेषु_अपि ।
hRt.kSIrodaka.saMspanda.mandareSu valeSu_api |
स्व.संकल्प.विकल्पेषु न किंचित् सुस्थिरम् शिवम् ॥६।२३।३१॥
sva.saMkalpa.vikalpeSu na kiMcit susthiram zivam ||6|23|31||
.
hRt.kSIrodaka.saMspanda.mandareSu valeSu_api | sva.saMkalpa.vikalpeSu
na kiMcit susthiram zivam
.
*vlm.31. No permanent good is derived from the ever busy thoughts and volitions and nolitions of mankind, which tend at best to trouble their minds, as the Mandara mountain disturbed the waters of the deep, at the time of its churning by the gods and demons.
*sv.6.23.31 All activities are beset with physical and mental illness and many forms of unhappiness: the eternal good is not found in them.
hRt.kSIrodaka.saMspanda.mandara vala sva.saMkalpa vikalpa susthiram ziva
अनारत.गम.अपाय.परासु.असि.शिरासु_अपि ।
anArata.gama.apAya.parAsu.asi.zirAsu_api |
चित्र.आकारासु चेष्टासु न किंचित् सुस्थिरम् शुभम् ॥६।२३।३२॥
citra.akArAsu ceSTAsu na kiMcit_susthiram zubham ||6|23|32||
.
anArata.gama.apAya.parAsv.asi.zirAsu_api | citra.akArAsu ceSTAsu
na kiMcit_susthiram zubham nothing is stable, nothing lasts.
.
*vlm.32. No lasting good results to any body from his continuous exertions, and various efforts about his gain and loss even at the edge of, the sword: (i.e., even at the peril of one's life).
*sv.6.23.32 Such eternal good is not to be found in any of the activities of any of the senses, for their experiences are tainted by a beginning and thus an end.
*VA. there is no permanent good in amazing activities (of sense
organs), sharp as tip of sword (?), for they constantly come and go.
*AS: The activities of the (organs) which are incessant and
moving back and forth and possessing sharpness of a sword.tip, which are thus
amazing, yet hold nothing permanently good.
#anArata apAya
न वरम् एक.महीतल.राजता
na varam eka.mahItala.rAjatA
न च वरम् विबुध.अमर.रूपता ।
na ca varam vibudha.amara.rUpatA |
न च वरम् धरणीतलन.आगता
na ca varam dharaNItalana.agatA
स्थितिम् उपैति हि यत्र सताम् मनः ॥६।२३।३३॥
sthitim upaiti hi yatra satAm mana: ||6|23|33||
.
na varam ekamahItala.rAjatA .
na ca varam vibudha.amara.rUpatA .
na ca varam dharaNItalana.AgatA
sthiti.m upaiti hi yatra sat.Am manas