fm5009 2.fb07-09 QUERIES OF A KING .z65

[jivadas]

 

fm5009 2.fb07-09 QUERIES OF A KING .z65

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/hwb9sghwj11pjyd/fm5009%202.fb07-09%20Queries%20of%20a%20King%20.z65.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

 

after evoking the Song of the siddha.Adepts

https://www.dropbox.com/s/40tn4z7mjhqr2y5/fm5008%202.fb06%20siddha%20Song%20.z18.docx?dl=0

 

vasiShTha said

—

 

इति सिद्ध-गण=उद्गीता गीता: श्रुत्वा महीपति: ।

विषादम् आजगाम आशु भीरु रण-रवाद्_इव ॥५।९।१॥

iti siddha-gaNa=udgItA gItA: zrutvA mahIpati: |

viSAdam AjagAma Azu bhIru raNa-ravAt_iva ||5|9|1||

.

such are the Songs they sing, the siddha.Adepts

!

 

when he heard them sing

the Protector.of.the.Earth grew sorrowful

:

he felt like a coward lusting for battle

.

* bhIru raNa-ravAt iva - as.if frightened by the noise of battle.

~m. ... he shivered like one who had heard a great thunder...

~sv. ... became terribly depressed.

~vlm. ... dejected in his mind, like a coward at the noise of a conflict.

#sad -> #viSad -> #viSAda-: viṣādaḥ विषादः - melancholy, depression; • disappointment (e.g. in love), despondency • languor, drooping state • dulness, stupidity, insensibility; शास्त्र.विददृष्ट-कर्माकर्मसु zAstra.vid-adRSTa-karma.akarmasu viSAdam gacchet विषादं गच्छेत् Kau. A. • viSAdavan full of melancholy. •-• The heroic fear (resignation) felt in hearing the battle-cry, y5009.001.

#bhI -> #bhIru fearful; • (with #paratra) ... of the hereafter.

#raN -> #raNa-H, #raNam delight, pleasure, gladness, joy; (also n.) battle (as an object of delight), war, combat, fight, conflict. - y1025.018

#ru -> #rava-: - a roar, yell, (battle) cry, howl (of animals); song (of birds); hum (of bees); • any noise or sound (e.g. the whizz of a bow, the ringing of a bell, beep of a horn, ticking, tocking, &c.&c).

 

जगाम परिवारम् स्वम् आकर्षन्_स्व.गृहम् प्रति ।

jagAma parivAram svam AkarSan sva.gRham prati |

स्वतीर-वृक्ष_sनुगत: सरिद्_ओघ इव_sर्णवम् ॥५।९।२॥

svatIra-vRkSa-anugata: sarit_ogha iva_arNavam ||2||

.

he was drawn by his courtiers to his own Palace

as a tree swept from its bank follows a flooding river to the sea

.

#vR -> #parivR -> #parivAra-: the surroundings, neighborhood; • the royal retinue of ministers, servants, and courtiers; by extension, the Royal Palace.

~m. ...like a river flowing toward the ocean following the banks studded with trees.

~vlm. ... as a stream glides in its silent course under the beachening trees,

to the bed of the distant main.

कृष् #kRS -> #AkRS - draw on, attract; bend (a bow); drag away; take off, extract, remove from (abl.).

 

परिवारम् अशेषेण विसृज्य स्वम् स्वम् आलयम् ।

parivAram azeSeNa visRjya svam svam Alayam |

एक एव_sरुरोह_sग्र्यम् गृहम् अर्क इव_sचलम् ॥५।९।३॥

eka_ eva_aruroha_agryam gRham arka_ iva_acalam ||3||

.

when the Courtiers were gone

he entered alone

his private domain

the only one

:

he sat in the penthouse of his Palace

like the Sun on a mountain.top

.

 

तत्र प्रोड्डयन्_आलोल-खग-पक्षति-चञ्चला: ।

tatra proDDayan Alola-khaga-pakSati-caJcalA: |

आलोकयंल्*लोक-गतिर्_विललाप_इदम् आकुल: ॥५।९।४॥

Alokayan*loka-gati:_vilalApa_idam Akula: ||4||

.

there forth-flying birds drift on their wings

:

observing

the way of the world

he bemoans it all

...

~vlm.4. Hence he saw the flights of birds, flying at random in different directions; and reflected on the hurrying of men in the same manner, and thus bewailed in himself on their deplorable conditions.

डी #DI -> #uDDI -> #proDDI - ind. p. proDDIya, proDDIna - to fly up, fly away • -adj.- having flown up or away +

 

The rAjA.King janaka the Populous complained—

.

हा कष्टम् अतिकष्टासु लोक-लोल-दशासु_sयम् ।

hA kaSTam atikaSTAsu loka-lola-dazAsu_ayam |

पाषाणेषु_इव पाषाणा:_आलुठामि बलाद्_sहम् ॥५।९।५॥

pASANeSu_iva pASANA:_AluThAmi balAt_aham ||05||

.

what shit

!

what miseries of miseries are all these world-muddling states

:

like a stone among stones

I'm forced to roll

.

* literal stones and of course an unexpected evocation of the mid-20CE rock band.

~m. Alas! What a miserable thing is this state of wavering and instability.

I am rolling like a stone on a stone helplessly in a compulsive manner.

~vlm.5. Ah me miserable! that have to move about in the pitiable state of the restless mob,

that roll about like a rolling stone (or ball), pushed backward and forward by another.

 

अपर्यन्तस्य कालस्य को_sप्य्_अंशो जीव्यते मया ।

aparyantasya kAlasya ka:_api_aMzo jIvyate mayA |

तस्मिन्_भावम् विबन्धामि धिङ्माम् धम-चेतनम् ॥५।९।६॥

tasmin_bhAvam vibandhAmi dhik_mAm_adhama-cetanam ||6||

var. KG: dhiG-bhAma • VLM: dhiGgAma • TPD: dhiGnAma (? print is blurred).

.

whatever bit of  boundless time is lived by me

there I get entangled in feeling

:

shame.on.me for this vile affectation

!

~m. ... What a lowly mind is mine!

~AS: As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG-mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). I would suggest an alternate meaning to first half of line 2 yet I put my passion in it.

 

कियन्.मात्रम् इदम् नाम राज्यम् आजीवितम् मम ।

kiyat.mAtram idam nAma rAjyam AjIvitam mama |

किम् एतेन विना दु:खम् तिष्ठामि हतधीर्_यथा ॥५।९।७॥

kim etena vinA du:kham tiSThAmi hatadhI:_yathA ||07||

just what is the measure of my kingdom?

my lifetime?

what happens when I am without it like some deadhead?

~m. Why then am I stuck with the feeling that there will be only grief without it (the kingdom)?

~vlm. .. how is it then that I am secure of its continuance as a thoughtless man.

 

आदाव्_sन्ते_sप्य्_sनन्तो_sहम् मध्ये पेलव-जीवित: ।

AdAu_ante 'pi_ananta:_aham madhye pelava-jIvita: |

बालश्_चित्र-इन्दुना इव_sहम् किम् मुधा धृतिम् आस्थित: ॥५।९।८॥

bAla:_citra-indunA iva_aham kim mudhA dhRtim Asthita: ||08||

.

in the beginning and at the end

I am boundless between them =

pelava-jIvita: bAla: citra-indunA iva – like a tender.lived boy with a painted moon

aham kim mudhA kRtim Asthita: - "I", some sort of fool, stand

~m.8 This life is an interlude in the infinite existence of mine. Why then am I foolishly losing my confidence and courage when this 'I' is merely like a moon in a painting by a child?

~sv.8 This life-span of mine is but a trivial moment - eternity stretches before and after it. How shall I cherish it now?

~vlm.8. I have an immortal soul lasting from before, and to continue even after my present existence, the present life is a destructible One, and yet I am a fool to rely in it, like a boy believing the painted moon as real.

 

प्रपञ्च-रहितेन_sहम् इन्द्र-जालेन जालिना ।

prapaJca-rahitena_aham indra-jAlena jAlinA |

हा कष्टम् अतिमुह्यामि केन_sस्मि परिमोहित: ॥५।९।९॥

hA kaSTam atimuhyAmi kena_asmi parimohita: ||09||

.

I am free from the elemental body

—this magic trick, this net—

this shit that hypnotizes me

:

how did I get so deluded

?

~m.9 I am (in fact) free from this world magic by the magician. By what, then, am I enticed and infatuated?

~sv.9-10 Ah, who is that magician who has spread this illusion called the world and thus deluded me? How is it that I am so deluded?

~vlm.9. Ah! what sorcerer is it that hath thus bewitched me by his magic wand, as to make me believe I am not spell-bound at all.

 

यद्_वस्तु यच्_च वा रम्यम् यद्_उदारम् अकृत्रिमम् ।

yat_vastu yat_ca vA ramyam yat_udAram akRtrimam |

किंचित्_तद्_इह नास्त्य्_एव किं निष्ठा_इह मतिर्_मम ॥५।९।१०॥

kiMcit_tat_iha na_asti_eva kiM_niSThA_iha mati:_mama ||10||

.

what is really real

and pleasurable too

:

what is noble and natural

—

there is not anything like that here in this world

.

then why should I settle here

?

that's what I think

.

~vlm.10. What faith can I rely in this world which has nothing substantial nor pleasant, nor grand nor real in it; and yet I know not why my mind is deluded by it.

~m.10 There is nothing in this world that is beautiful that is not artificial, that is generous. Why then am I devoted to this world?

*jd.10 - yad udAram akRtrimam - what is noble and natural = yad vastu - what is substantially real = yac ca vA ramyam - and/or what is pleasurable = yad udAram akRtrimam - what is noble and natural = kiMcit tad iha nAsty - anything like that is not here in this world = eva kiM niSThA iha - then why am I settled here = matir mama - such is my mind.mati.

 

दूरस्थम् sपि_sदूरस्थम् यन्_मे मनसि वर्तते ।

dUrastham api_a-dUrastham yat_me manasi vartate |

इति निश्चित्य बाह्यार्थ-भावनाम् संत्यजामि_sहम् ॥५।९।११॥

iti nizcitya bAhya-artha-bhAvanAm saMtyajAmi_aham ||11||

.

what seems remote is not remote

altho

it certainly seems so

in Mind

.

all such external feelings

I

cast away

.

~m.11 'What is far away is not (really) far. It is in my mind' with this belief and determination, I am throwing away the feeling of anything being external (to me)

~sv.11 Realising that what is near and what is far is all in my mind, I shall give up the apprehension of all external objects.

~vlm.11. What is far from me (i. e. the object of sense, appears to be near me by my sensation of the same); and that which is nearest to me (i. e. my inmost soul), appears to be farthest from me, (by my want of its perception). Knowing this I must abandon the outward (sensible objects), in order to see the inward soul.

 

लोक-आ.जवम् जवी-भाव: सलिल-आवर्त-भङ्गुर: ।

loka-A.javam javI-bhAva: salila-Avarta-bhaGgura: |

दृष्टो_sद्य_sपि हि दु:खाय का इयम् आस्था सुखम् प्रति ॥५।९।१२॥

dRSTa:_adya_api hi du:khAya kA iyam AsthA sukham prati ||12||

.

loka-A.javam javI-bhAva: - x =

salila-Avarta-bhaGgura: - water-eddy-transient/fragile =

dRSTa: adya_api hi  - x =

du:khAya – to sorrow =

kA iyam AsthA  - what good is this Base? +  

sukham prati – as for pleasure

...

#java #lokAjava loka-A.java y5009.012

~m.12 The sense of speed in the world movement is momentary and transient. The very perception of such movement is grief causing. How can one look for joy in that?

~sv.12 Knowing that all the busy-ness in this world leads only to endless suffering, what hope shall I cherish for happiness?

~vlm.12. This hurry of men in their pursuits, is as impetuous and transient as the torrent of a whirlpool. It precipitates them to the depth of their dangers, and is not worth the pain it gives to the spirit.

 

प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।

pratyabdam pratimAsam ca pratyaham ca pratikSaNam |

सुखानि दु:ख-पिण्डानि दु:खानि तु पुन: पुन: ॥५।९।१३॥

sukhAni du:kha-piNDAni du:khAni tu puna: puna: ||13||

.

every year

&

every month

&

every day

&

every moment

our pleasures become

lumps

of

sorrow after sorrow after sorrow

.

* "lump" – in our text piNDa is a lump of food offered in funerals

used as an image of the transmigrating soul.

~m.13 Every year, every month, every day and even every instant of this movement is solid grief. Even joys are forms of sorrow.

पिण्ड् #piND -> #piNDa: - a roundish lump of food •• (esp.) a ball of rice or flour &c offered to the pitRs or deceased ancestors +

 

परामृष्टम् विषिष्टम् हि दृष्टम् नष्टम् न भावितम् ।

अत्र.स्थम् न तद् अस्ति इह सताम् यत्र_sस्तु संस्थिति: ॥५।९।१४॥

parAmRSTam viziSTam hi dRSTam naSTam na bhAvitam |

atra.stham na tad asti iha satAm yatra_astu saMsthiti: ||14||

parAmRSTam - x =

viziSTam hi - x =

dRSTam naSTam – it's seen and gone =

na bhAvitam – not about to be =

atra.stham – located here =

na tad asti iha – that is not here =

satAm – among realities

yatra astu saMsthiti: - where it would be a place.

~m.14 Even the best of things is ruinous to think of. What seems to exist will soon disappear. All that exists will (soom) die.

~sv.14 Whatever is seen or experienced here is subject to change and destruction: there is nothing whatsoever in this world which the wise would rely on.

~vlm.14. I have well considered everything, and found them all perishable and nothing durable or lasting; there is nothing to be found here worthy of the reliance of the wise.

पृ #pR -> #para -> #parAmRSTa‑ - laid hold of, grasped • handled, felt, violated, afflicted (by disease &c)  mbh.&c •• established thru the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam iti uktyA kathyate zAstra-dRSTibhi - y5013.051 •-• #aparAmRSTa - unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 -> #parAmRza - taking hold of, y2011.025.

 

अद्य ये महताम् मूर्ध्नि ते दिनैर्_निपतन्त्य्_sध: ।

adya ye mahatAm mUrdhni te dinai:_nipatanti_adha: |

हत-चित्त-महत्तायाम् का उषा विश्वस्_तता बत ॥५।९।१५॥

hata-citta-mahattAyAm kA uSA vizva:_tatA bata ||15||

.

today they stand at the head of the great

but now trouble brings them down

:

when mind is so harshly affected

what dawn overspreads the universe

?

~m.15 What is today at the peak, falls into the deeps in no time. How can one place faith in such a smitten mind?

~sv.15 They who are exalted today are trodden under foot tomorrow: O foolish mind, what shall we trust in this world?

~vlm.15. Those standing at the head of great men to-day, are reduced low in the course of a few days; what worth is there in giddy and thoughtless greatness, which is deserving of our estimation.

*jd.15 - adya ye mahatAm mUrdhni – today those who are at the head of the great = te dinai: nipatanti adha: - they are felled by troubles = hata-citta-mahattAyAm – when the affective thought is so greatly bruised = kA uSA – what dawn = vizva: tatA – overspreads the universe? = bata - alas.

 

अ.रज्जुर्_एव बद्ध:_sहम् अपङ्क:_sस्मि कलङ्कित: ।

a.rajju:_eva baddha:_aham apaGka:_asmi kalaGkita: |

पतित:_sस्म्य्_उपरिस्थ:_sपि हा मम आत्मन्_हता स्थिति: ॥५।९।१६॥

patita:_asmi_uparistha:_api hA mama Atman hatA sthiti: ||16||

.

there is no rope, and yet I'm bound

no mud, but I am stained with it

fallen, and yet I sit above

.

what topsyturviness I'm in

!

~m. ... Oh! what a state of destitution is mine! ~sv.16 ...O my self, what a mystery!

~vlm.16. ... O my soul! how art thou destroyed while thou art living.

~AS. ... oh my, what a miserable state!

*jd.16 - a.rajju:_eva - No rope, but = baddha: aham - I am bound = a.paGka: asmi kalaGkita: - no mud, but I am stained = patita: asmi - I am fallen (below) = upari.stha: api - but yet seated-above = hA mama Atman hatA sthiti: - O my Self is in a hurt state.

 

कस्माद्_sकस्मान्_मोह-उपम-आगतो धीमातो_sपि मे ।

असित: पिहित-आलोको भास्कर_sग्रम् इव_sम्बुद: ॥५।९।१७॥

kasmAt_akasmAn_moha-upama-Agato dhImAta:_api me |

asita: pihita-Aloko bhAskara_agram iva_ambuda: ||17||

.

what cause is there for this

the causeless.seeming delusion of my wits

?

it is darkness hiding the light, like a cloud in front of the sun

!

~m.17 How did this delusion overwhelm me in spite of my intelligence? ...

~sv.17 Even as the ever-brilliant sun suddenly faces a cloud floating in front of him, I find this strange delusion mysteriously floating towards me.

~vlm.17. Whence has this causeless ignorance over-powered my intelligent soul ... ?

*jd.17 - kasmAt_akasmAn - why causelessly = moha-upama=Agata: dhImAta: api me - is this delusion-like=coming to my intelligence? = a.sita: - dark = pihita-Aloka: - hidden-light = bhAskara_agram iva_ambuda: - like a cloud in front of the sun?

 

क इमे मे महाभोगा: क इमे मम बान्धवा: ।

ka_ ime me mahAbhogA: ka ime mama bAndhavA: |

बालो भूत.मयेन इव संकेतेन_sहम् आकुल: ॥५।९।१८॥

bAla:_ bhUta.mayena iva saMketena_aham Akula: ||18||

.

what are all these delights to me

?

and what about all these relatives

?

I feel like a child seeing ghosts when I'm involved with all these things

.

~m. ... Like a child whose imagination is full of demons, my mind is disturbed by these symbolic things.

~sv. ... I am deluded by these fanciful relatives.

~vlm. ... these large possessions and numerous relations ...

*jd.18 - क इमे मे महाभोगाः what are these great pleasures to me? क इमे मम बान्धवाः what are these my relatives? बालः भूत.मयेन इव like a child seeing a creature-form संकेतेन अहम् आकुलः I am involved with all these things.

 

स्वयम् एव निबध्नामि जरा-मरण=रागिणीम् ।

svayam eva nibadhnAmi jarA-maraNa=rAgiNIm |

किम् इमाम् अहम् एतेषु धृतिम् उद्वेग-कारिणीम् ॥५।९।१९॥

kim imAm aham eteSu dhRtim udvega-kAriNIm ||19||

.

it's only by.myself I'm bound

affecting my own old.age and death

(what have I to do with these things, this constant trouble-making

.

~m.19 Why am I binding myself with these death and time bound things which cause anguish and cowardice?

~vlm.19. How shall I rest any reliance in my sensual enjoyments which are the harbingers of death and disease, and what dependence is there on my possessions, which are fraught only with anxieties and cares?

*jd.19 - svayam eva nibadhnAmi – only by my own self I'm bound = jarA-maraNa=rAgiNIm – Affecting old.age and death = kim imAm aham eteSu – (what have I to do with these things?) = dhRtim udvega-kAriNIm – a constant trouble-maker.

 

यातु तिष्ठतु वा सम्यङ् ममैताम् प्रति को ग्रह: । बुद्धुद-श्रीर् इवैषा हि मिथ्यैवेत्थम् उपस्थितम् ॥५।९।२०॥

yAtu tiSThatu vA samyaG mama_etAm prati ko graha: | budbuda-zrIr iva_eSA hi mithyA_eva_ittham upasthitam ||20||

.

let it go or let it stay

it's all OK for me

:

attachment to such stuff?

it's all a bunch of bubbles

a fraud

the way it stands

.

~m.20 All these joys are born of untruth and illusion. What does it matter to me whether they come or go away?

~sv.19-20 Knowing all such relatives as cords that bind me to this old age, death, etc., I still cling to them. Let these relatives continue or perish: what is it to me?

~vlm.20. It matters not whether these friends, the feeders on my fortune, may last or leave me at once; my prosperity is but a bubble and a false appearance before me.

 

ते महाविभवा भोगास्_ते सन्त: स्निग्ध-बान्धवा: ।

te mahAvibhavA bhogA:_te santa: snigdha-bAndhavA: |

सर्वम् स्मृति-पथम् प्राप्तम् वर्तमाने_sपि का धृति: ॥५।९।२१॥

sarvam smRti-patham prAptam vartamAne 'pi kA dhRti: ||21||

.

those deeply.felt pleasures

those who are loved relations

are all remembered memories

:

here today bu what comes next

?

~m.21 All those great good friends and wealth, immense pleasures, all are now part of memory. What do they mean today?

~sv.21-22 Great events and great men have come and gone, leaving just a memory behind: on what shall one place reliance even now?

~vlm.21. Men of greatest opulence and many good and great men and our best friends and kindest relatives, that have gone by, now live in our remembrance only.

धृ #dhR -> #dhRti - constancy, firmness • - security, प्रयाताः पांसुवद् भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad bhUpA: kA dhRtir mama jIvite|| y5009.024.

 

क्व धनानि महीपानाम् ब्रह्मण: क्व जगन्ति वा । प्राक्तानानि प्रयातानि केयम् विश्वस्तता मम ॥५।९।२२॥

kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA | prAktAnAni prayAtAni keyam vizva:_tatA mama ||22||

.

where are the riches of the Earth.Protectors

?

where are the worlds of brahmA

?

of all the former bygone things what comes to this present universe of mine

?

.

~vlm.22. Where are the riches of the monarchs of the earth, and where the former creations of brahma. The past have given way to the present, and these are to be followed by future ones; hence there is no reliance in anything.

~m.22 Where are those ancient kings, brahmins and worlds? Where have they gone? Of what concern are they to me now?

*jd.22 - kva dhanAni mahIpAnAm – where are the riches of the Earth.Protectors = brahmaNa: kva jaganti vA – or where are the worlds of brahmA = prAktAnAni prayAtAni – the former bygone things = kA iyam vizvas tatA mama – what overspreads this universe of mine? =

 

गिलितान-इन्द्र-लक्षाणि बुद्बुदानि इव वारिणि ।

gilitAna-indra-lakSANi budbudAni iva vAriNi |

माम् जीवित-निबद्ध-आस्थम् विहसिष्यन्ति साधव: ॥५।९।२३॥

mAm jIvita-nibaddha-Astham vihasiSyanti sAdhava: ||23||

.

many thousand indras have been swallowed like splashing water-drops

.

the wise should laugh at me

whose leash is as short as a single lifetime

.

~m.23 Millions of indras have gone before (swallowed by time). It is like bubbles breaking into waters. I am limited by this short span of life (and attached to it). Will not wise people laugh at me?

~vlm.23. Many indras have been swallowed up like bubbles in the ocean of eternity; hence the like expectation of my longevity, is ridiculous to the wise.

#gilita #girita . swallowed. #has #vihas

*jd.23 - गिलितान-इन्द्र-लक्षाणि gilitAna-indra-lakSANi - thousands of indras have been swallowed = बुद्बुदानि इव वारिणि budbudAni iva vAriNi like drops of water = मां जीवित-निबद्ध-आस्थं विहसिष्यन्ति साधवः mAm jIvita-nibaddha-Astham vihasiSyanti sAdhava: - the sAdhus will laugh at me who am fettered-by the length of a lifetime.

 

ब्रह्मणाम् कोटय: याता गता: सर्ग-परम्परा: ।

brahmaNAm koTaya: yAtA gatA: sarga-paramparA: |

प्रयाता: पांसुवद्_भूपा: का धृति:_मम जीविते ॥५।९।२४॥

prayAtA: pAMsuvat_bhUpA: kA dhRti:_mama jIvite ||24||

.

thousands of brahmAs come and go in the cycle of creation

.

the Earth.Protectors are scattered like dust blown in the wind

.

so what security is there for me

?

~vlm.24. Millions of brahmas have passed away, and their productions have disappeared under endless successions; the kings of earth have fled like their ashes and are reduced to dust; what is the confidence then in my life and stability?

#dhR -> #dhRti constancy, firmness +

*jd.24 - ब्रह्मणां कोटयः Thousands of brahmAs याताः गताः have come and gone सर्ग-परम्पराः in the procession of creation प्रयाताः पांसुवद्_भूपाः Gone-forth like dust are the EarhLords का धृतिर्_मम जीविते what security is there in my life?

 

संसार-रात्रि-दु:स्वप्ने चेत्ये देहमये क्रमे ।

saMsAra-rAtri-du:svapne cetye dehamaye krame |

आस्थाम् चेद्_sनुबध्नामि तत्र_इमाम् तु धिग्-अस्थितिम् ॥५।९।२५॥

AsthAm cet_anubadhnAmi tatra_imAm tu dhig-asthitim ||25||

.

in the saMsAra nightmare

when the body-conception evolves

if

I depend on such a Base

—but this is a shameful state—

...

~vlm.25. The world is but a dream by night, and the sensuous body is but a misconception of the mind. If I rely any credence on them I am really to be blamed.

~m.24 If I remain in the illusion of a body and the bad dream of this world and remain bound by them, fie unto me!

 

अयम् स:_sहम् इति व्यर्थ-कल्पना_sसत्-स्वरूपिणी ।

ayam sa:_aham iti vyartha-kalpanA_asat-svarUpiNI |

अहंकार-पिशाचेन किम् अज्ञवद् अहम् स्थित: ॥५।९।२६॥

ahaMkAra-pizAcena kim ajJavad aham sthita: ||26||

.

...

then

"I am this somebody",

pretended thinking.it.so

unreal identity

:

this pishAcha.Cannibal "I"dentity

it's because of of hir I am so stupid

.

~vlm.26. My conception of myself and perception of other things, are false imaginations of my mind. It is my egoism that has laid hold of me, as a demon seizes an idiot.

 

हतम् हतम् इदम् कस्माद्_आयुर् आततया_sनया ।

hatam hatam idam kasmAt_Ayur AtatayA_anayA |

पश्यन्-न् अपि न पश्यामि सुक्ष्मया काल-लेखया ॥५।९।२७॥

pazyan,n_api na pazyAmi sukSmayA kAla-lekhayA ||27||

.

ruined

this is ruined

why is life like this  

AtatayA_anayA –

thru this expanse +

pazyan-n api na pazyAmi

tho seeing I don't see

sukSmayA kAla-lekhayA – by a subtle streak of time.

~m.27 I see that this life is damaged and destroyed minute by minute. Why am I remaining like one who is blind even tho I notice this?

~sv.27 I am like an ignorant fool deluded by the goblin known as the ego-sense which creates the false feeling "I am so-and-so".

~vlm.27. Fool that I am, that seeing I do not see, how the span of my life is measured every moment by the imperceptible instants of time, and their leaving but a small portion behind.

 

पाद-पीठे कृत-ईशाना: शार्ङ्गि-क्रीदन-कन्दुका: ।

pAda-pIThe kRta-IzAnA: zArGgi-krIdana-kandukA: |

काल-कापालिकाग्रस्ता: किम् आस्थे मयि वल्गसि ॥५।९।२८॥

kAla-kApAlikAgrastA: kim Asthe mayi valgasi ||28||

.

on a footstool

made by Master.IshAna  

are bows & toys & balls

:

Time's begging.bowl is full of holes  

why are you playing on my Ground

?  

~m.28 Struck by the 'Kapalika' of Time, brahma_and Vishnu and such are kicked around like dolls and sporting balls. Why am I slipping into that state?

~sv.28 Knowing full well that Time has trampled under foot countless gods and trinities, I still entertain love for life.

~vlm.28. I see the juggler of time seizing on Bráhmas, Vishnus and Rudras, and making playthings of them on his play ground of the world, and flinging them as balls all about.

~AS: pAdapITha is a footstool (ottoman). The meaning is: Oh attachment (for life) , why are you showing off (your powers ) on me (kim mayi valgasi), when you have used Lords (like brahmA) as footstools, have toyed with gods like Vishnu (as if they are bouncing balls), captured even the fierce Rudras in the great dooms day (kAla). Thus, why toy with a small person like me, when your power is so well known.

कम्प् #kamp -> #kapAla -> #kApAlika, #kApAlikI -adj.- relating to or belonging to a skull (= #kapAlikeva) • –m.- a kind of shaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the lefthand sect). https://en.wikipedia.org/wiki/Kapalika

 

अजस्रम् उपयान्त्य्_एते यान्ति चाद्यापि वासरा: ।

ajasram upayAnti_ete yAnti cAdyApi vAsarA: |

अविनष्टैक-सद्-वस्तुर् दृष्टो नाद्यापि वासर: ॥५।९।२९॥

avinaSTaika-sad-vastur dRSTo nAdyApi vAsara: ||29||

.

endlessly they come and go

even now, today

:

a single indestructible real reality has not been seen by me today

.

~m.29 Unceasingly days are coming and going. I have not seen a single day when the 'real' thing is seen.

~vlm.29. I see the days and nights are incessantly passing away, without presenting me an opportunity which I can behold the true imperishable one.

 

सारसा: सरsIवैते सर्वस्मिञ् जन-चेतसि ।

sArasA: sarasi_iva_ete sarvasmiJ jana-cetasi |

भोगा एव स्फुरन्त्य् अन्तर् न तु स्वपद-दृष्टय: ॥५।९।३०॥

bhogA eva sphuranti_ antar na tu svapada-dRSTaya: ||30||

.

like cranes in a lake

theyre everywhere Affected by people

and pleasures play within

:

not like personal*Views

.

* dRShTi = POV (Point of View) of sva-pada Ur.own-state.

~m.30 Only pleasures are flashing in the minds of people like scores of birds flying near a lake. The Self is not coming into their view.

~vlm.30. The objects of sensual enjoyment, are larking in the minds of men, like cranes gabbling in the lakes, and their {sic} is no prospect of the true and best object in the mind of any body.

*AB. svam pratyag.Atma-bhUtam yat paramam padam tasya dRStasya: [sic] sAkSAt.kArA: ||

 

कष्टात्_कष्टतरम् प्राप्तो दुह्खाद्_दु:खतरम् गत: ।

kaSTAt_kaSTataram prApto khAt_du:khataram gata: |

अद्यापि न विरक्तो_sस्मि हा धिङ्नामधमाशयम् ॥५।९।३१॥

adya_api na virakta:_asmi hA dhiG_mAm adhama-Azayam ||31||

.

than shit

shittier

falling from the sky

is how it gets

and still I am not unattached

O

shame on me

!

it's a sorry place

...

.

KG: dhiGbhAmadhamAzayam

VLM: dhiGnAmadhamAzayam

TPD: dhiGmamadhamAzayam

~sv.31. I have gone from sorrow to greater sorrow, but dispassion does not arise in me. [SV omits the last line.]~vlm.31. ... and yet are we so shameless, as not to feel ourselves disgusted with them.

*AS. I would suggest an alternate meaning to first half of line 2 "yet I put my passion in it".

*AS. As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG-mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). 

*jd. my three eds. all have hA and Azaya rather than cetana. what is the source of the variant? .Q.

*jd: it as an excellent example of the most serious problem of Sanskrit typography, which is (I suspect) that the typesetters do not understand what they are transcribing, and make no effort to get editorial assistance. KG's "dhiGbhA" (in both verses, but hyphenated in .006) is hard to interpret. VLM's "dhiGgAma" (in .006) is also mysterious, but (in .031) "dhiG-nAma" makes more sense. TPD uses a compound letter which is unclear in my printed version: either "GnA" (in .006) or "Gma" (in .031).

~AS: There should be no space between G and m in a proper printing. Indeed, you have to make a ligature with those two characters ङ and म. That is why म becomes small and gets attached to the middle of ङ, at the same time, absorbing the central dot of ङ. This small म can easily be confused with भ or ग . In the days of old types, this can be even caused by a worn out type! The reason for joining the letters is this: The words are dhik mAm adhamacetasam. It is the sandhi rules which turn them into a single word. Thus, k->G. Now, it must be joined, unless, like some modern printers, you take the shortcut of typing G with a halanta ङ् . You cannot/should not make it dhiG mama. mama and mAma have entirely different meanings.

 

येषु येषु दृढा बद्धा भावना भव्य-वस्तुषु ।

yeSu yeSu dRDhA baddhA bhAvanA bhavya-vastuSu |

तानि तानि विनष्टानि दृष्टानि किम् इहोत्तमम् ॥५।९।३२॥

tAni tAni vinaSTAni dRSTAni kim iha_uttamam ||32||

yeSu yeSu –

...

wherever there are firm binding feelings  

in coming substantialities

tAni tAni - themever =

vi.naSTAni dRSTAni  - vanished sights =

kim iha uttamam – the highest here?  

~m.32 Whatever I thought of as good things turned out to be injurious (to me). What, then, is good in this world?

~sv.32-33-34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.

~vlm.32. We see all the desirable objects to which we attach our thoughts, to be frail and perishing; and yet we do not seek the imperishable on, and our everlasting good in the equanimity of the Soul.

 

यन्_मध्ये यच्_च पर्यन्ते यद्_आपाते मनोरमम् ।

yan madhye yat_ca paryante yat_ApAte manoramam |

सर्वम् एव_sपवित्रम् तद्_विनाश-अमेध्य-दूषितम् ॥५।९।३३॥

sarvam eva_apavitram tat_vinAza-amedhya-dUSitam ||33||

.

what's in the middle o&r at an end

what began in Dreamland

it's all impure

:

ruinous, polluted, and corrupt

.

~m.33 What is enchanting and beautiful in youth turns out in the end to be depressing. All is impure. If it perishes, there is nothing improper.

~vlm.33. Whatever we see to be pleasant in the beginning (as pleasures), or in the middle (as youth), or in the end (as virtuous deeds), and at all times (as earthly goods), are all unholy and subject to decay.

~VA everything pleasant in the middle or at the end or right now is unpure, not lasting, disguisting and harmful.

~AS: There are two modifications. Whatever is pleasant in the beginning (ApAte), in the middle (madhye) and in the end (paryanta) that is impure, being corrupted by the unholiness of destruction (vinAza_amedhya-dUSitam). Thus, the second line has a different sense. Also, the AB commentary gives a different take on the first line. It describes the three pleasurable actions as enjoyments (viSayA:), youth (vaya:) and pious actions (dharma:). Thus, all pleasurable actions are transient and hence should be considered impure. It is curious to include dharma in the list! 

*jd. not curious at.all in the light of heyopAdeya, a dharma of duality.

*jd.33 - yan madhye - what's in the middle = yat_ca paryante - and what's at an end = yat_ApAte manoramam - whatever pleasure comes to pass = sarvam eva_apavitram - indeed everything purifying = tad vinAza-amedhya-dUSitam - it is ruinous, polluted, and corrupt.

 

येषु येषु पद_sर्थेषु धृतिम् बध्नाति मानव: ।

yeSu yeSu pada_artheSu dhRtim badhnAti mAnava: |

तेषु तेष्व्_एव तस्य_sयम् दृष्टो नाश-उदयो भृशम् ॥५।९।३४॥

teSu teSu_eva tasya_ayam dRSTo nAza-udayo bhRzam ||34||

.

to whatever things =

a Man bonds firmly

thosever things

of That

—THIS—

soon seen to spout destruction

.

~vwv.1745/34. On whatever objects a man fastens his hold, in those very objects, the rising of his ruin is often observed.

~m.34 What one believes in, those things are grief-causing only. This is clearly seen.

~sv.34 32-34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.

~vlm.34. Whatever objects are dear to the hearts of men, they are all found to be subject to the changes of their rise and fall: (i. e. their growth and decay).

 

श्व: श्व: पापीयसीम् एष श्व: श्व: क्रूरतराम् अपि ।

zva: zva: pApIyasIm eSa:_ zva: zva: krUratarAm api |

श्व: श्व: स्वेद.करीम् एते दशाम् इह जडो जन: ॥५।९।३५॥

zva: zva: sveda.karIm ete dazAm iha jaDa:_ jana: ||35||

.

zva: zva: pApIyasIm eSa – tomorrow & tomorrow this  

zva: zva: krUratarAm api - x =

zva: zva: sveda.karIm ete - x =

dazAm iha jaDa: jana: - x.

~m.35 These stupid people are slowly moving into sin, cruelty and sorrow.

~sv.35 Day by day people in this world grow in sin and violence, hence day by day they experience greater sorrow.

~vlm.35. Ignorant people are every where inclined to evil acts, and they grow day by day more hardened in their wicked practices. They repent every day for their sins, but never reprove themselves for the better.

 

अज्ञान-एक-हतो बाल्ये यौवने मदन-आहत: ।

ajJAna-eka-hata:_ bAlye yauvane madana-Ahata: |

शेषे कलत्र-चिन्ता-आर्त: किम् करोति कदा जड: ॥५।९।३६॥

zeSe kalatra-cintA-Arta: kim karoti kadA jaDa: ||36||

.

a-jJAna-eka-hata:_ bAlye - x =

yauvane madanA-hata: - x =

zeSe kalatra-cintA-Arta: - x =

kim karoti kadA jaDa: - x.

.

~m.36 They are hurt by ignorance in child hood. They are struck by cupid in youth. The rest of the time they are worried about family.When will they come out of these?

~sv.36-37 Childhood is wasted in ignorance, youth is wasted in lusting after pleasures and the rest of one's life is spent in family worries: what does a stupid person achieve in this life?

~vlm.36. Senseless men are never the better for anything, being devoid of sense in their boyhood, and heated by their passions in youth. In their latter days, they are oppressed with the care of their families, and in the end thy are overcome by sorrow and remorse.

~vlm.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.

 

आगमापायि विरसम् दशावैषम्य-दूषितम् ।

असारसारम् संसारम् किम् तत्_पश्यति दुर्मति: ॥५।९।३७॥

AgamApAyi virasam dazAvaiSamya-dUSitam |

asArasAram saMsAram kim tat_pazyati durmati: ||37||

.

AgamApAyi virasam  - x =

dazAvaiSamya-dUSitam  - x + 

asArasAram saMsAram  - x =

kim tat_pazyati durmati:  - x.

~vwv.1746/37. Why does the stupid person regard that worldly life whose substance is worthless, which has appearance and disappearance, which is insipid and defiled by inequalities (or difficulties) of circumstances?

~vlm.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.

~m.37 Sapless and corrupted by these states, this world is uninteresting. Even so why are these foolish people unable to see this (truth)?

 

राजसूय_sश्वमेध.आद्यैर्_इष्ट्वा यज्ञ-शतैर्_sपि ।

महाकल्प_sन्तम् अप्य्_अंशम् स्वर्गम् प्राप्नोति न_sधिकम् ॥५।९।३८॥

rAjasUya_azvamedha.Adyai:_iSTvA yajJa-zatai:_api |

mahAkalpa_antam api_aMzam svargam prApnoti na_adhikam ||38||

.

rAjasUya_azvamedha.Adyai: - x =

iSTvA yajJa-zatai:_api - x +

mahAkalpa_antam api_aMzam - x =

svargam prApnoti na_adhikam - x.

~m.38-39 . Even great sacrifices like 'Aswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.

~sv.38 Even if one performs great religious rites, one may go to heaven - nothing more.

~vlm.38. The real good that is derived here by means of painful austerities, are the arduous sacrifices of rájasuyá avlmamedha_and others, or the attainment of heaven; which has no reality in it, by reason of its short duration of the small portion of a kalpa compared with eternity. (The Hindu heaven is no lasting bliss).

 

को_sसौ स्वर्गो_sस्ति भूमौ वा पाताले वा प्रदेशक: ।

न यत्राभिभवत्य्_एता दुर्भ्रमर्य इवापद: ॥५।९।३९॥

ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |

na yatra_abhibhavati_etA: dur.bhramarya iva_Apada: ||39||

ka:_asau svarga:_asti

What is the creation

bhUmau vA pAtAle vA pradezaka:

whether on Earth or in Netherworld

na yatra_abhibhavati_etA:

where it is not overcome by misfortunes

like a swarm of stinging wasps?

dur.bhramarya iva_Apada:

~m.38-39 . Even great sacrifices like 'Aswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.

~vlm.39. What is this heaven and where is it situated, whether below or above us or in this nether world; and where its residents are not overtaken by multitudes of locust-like evils? (The Srúti says: "Evil spirits infest the heavens and they drove the gods from it." So we read of the Titan's and Satan's band invading heaven).

 

निज-चेतो-विलव्याला: शरीर-स्थल-पल्लवा: ।

nija-ceto-vilavyAlA: zarIra-sthala-pallavA: |

आधयो व्याधयश्_चैते निवार्यन्ते कथम् किल ॥५।९।४०॥

Adhayo vyAdhaya:_caite nivAryante katham kila ||40||

.

nija-ceta:-vilavyAlA: - x =

zarIra-sthala-pallavA: - x +

Adhaya:_ vyAdhaya:_ca_ete - x =

nivAryante katham kila - x.

~m.40 Mental and physical diseases are respectively like serpents in the tunnel of mind and leaves on the surface of earth, called body. How to avoid these?

~sv.39-40 What is heaven, is it on earth or in the netherworld, and is there a place which is untouched by affliction?

~vlm.40. We have serpents creeping in the cells of our hearts, and have our bodies filled with the brambles of diseases and dangers, and know not how to destroy them.

 

सतो_sसत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येष्व्_sरम्यता ।

sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |

सुखेषु मूर्ध्नि दु:खानि किम् एकम् संश्रयाम्य्_sहम् ॥५।९।४१॥

sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||41||

.

UnSuchness covers the Suchness; distress overwhelms my delight; pleasure gives way to suffering. On which of these can I rely?

sata:_asattA sthitA mUrdhni - x =

mUrdhni ramyeSu_aramyatA - x +

sukheSu mUrdhni du:khAni - x =

kim ekam saMzrayAmi_aham - x.

~m.41 Non-being rests on top of existence. Ugliness stands on top of beauty. Sorrow stands on top of joy. What should I choose among these?

~sv.41 Sorrow brings happiness, and happiness brings sorrow on its shoulders!

~vlm.41. I see good is intermixed with evil, and pain abiding with pleasure; there is sorrow seated on the top (excess) of joy, so I know not whereto I shall resort.

 

जायन्ते च म्रियन्ते च प्राकृता: क्षुद्र-जन्तव: ।

jAyante ca mriyante ca prAkRtA: kSudra-jantava: |

धरा तैर्_एव नीरन्ध्रा दुर्लभा: साधु-साधव: ॥५।९।४२॥

dharA tai:_eva nIrandhrA:_ dur.labhA: sAdhu-sAdhava: ||42||

.

* in sandhi of nIrandhra nir = nI when followed by <r>.

jAyante ca mriyante ca - x =

prAkRtA: kSudra-jantava: - x +

dharA tai:_eva nIrandhrA: - x =

durlabhA: sAdhu-sAdhava: - x.

~m.42 The common people take their births and make their deaths--the earth is thick with them; and it is hard to find anyone wanting to be wise.

??.42. Plebian beings are born and they die (in course of time). Earth is full of such people. It is difficult to find saints and truth seekers.

~sv.42 The pores of the earth are filled by the dead bodies of beings: hence it looks solid!

~vlm.42. I see the earth full of common people, who are incessantly born and dying in it in multitudes; but I find few honest and righteous men in it.

 

नील-उत्पलालि-नयना: परम-प्रेम-भूषणा: ।

nIla-utpalAli-nayanA: parama-prema-bhUSaNA: |

हासायैव विलासिन्य: क्षण-भङ्गितया स्थिता: ॥५।९।४३॥

hAsAyA_eva vilAsinya: kSaNa-bhaGgitayA sthitA: ||43||

.

for them the rising and the fall

of worlds is like the winking or

the blinking of an eye! What then

can you say of someone like me?

nIla-utpala-Ali-nayanA: - x =

parama-prema-bhUSaNA: - x +

hAsAya eva vilAsinya: - x =

kSaNa-bhaGgitayA sthitA: - x.

~m.43. Women of grace with lotus eyes and who are fond of jewels are to be pitied since they too are transient.

~sv. 43-44-45 There are beings in this universe whose winking is of the duration of an epoch. What is my life-span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

~vlm.43. These beautiful forms of women, with their eyes like lotuses, and the gracefulness of their blandishments, and their charming smiles, are made so soon to fade and die away.

 

येषाम् निमेषण-उन्मेषैर् जगताम् प्रलय-उदयौ ।

yeSAm nimeSaNa-unmeSai:_ jagatAm pralaya-udayau |

तादृशा: पुरुषा: सन्ति मादृशाम् गणना एव का ॥५।९।४४॥

tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||44||

.

when they can wink or blink and make

or break the worlds-among such people, what significance have I?

yeSAm nimeSaNa-unmeSair

for them with the winking or blinking of an eye

jagatAm pralaya-udayau

at the falling and rising of worlds

tAdRzA: puruSA: santi

when there are such Persons

mAdRzAm gaNanaiva kA

of what importance am I?

#gaNana-m #gaNanA गणन -n.- reckoning , counting , calculation • gaNanA f. the being enumerated among (in comp.) • considering , supposing • regarding , taking notice of (gen.) , consideration -¶mw -•• mAdRzAm gaNanaiva kA of what importance am I? ~m.44 Worlds are born and dissolutions take place when some great beings open their eyes a little. Even these are prone to perish. If so, what to talk of people like us!

~vlm.44. Of what note am I among these mighty beings (as brahma_and Vishnu), who at the twinkling of their eyes, have created and destroyed the world; and yet have succumbed to death at last. (This last passage shows that the Hindu gods were mortal heroes of antiquity).

~sv. 44 43-45 There are beings in this universe whose winking is of the duration of an epoch. What is my life-span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

 

सन्ति रम्यतराद्_रम्या: सुस्थिराद्_sपि सुस्थिरा: ।

santi ramyatarAt_ramyA: susthirAt_api susthirA: |

चिन्तापर्यवसाना इयम् पदार्थ-श्री: किम् ईहसे ॥५।९।४५॥

cintAparyavasAnA iyam padArtha-zrI: kim Ihase ||45||

.

santi ramyatarAt ramyA:  - x =

susthirAt api susthirA:  - x + 

cintA-paryavasAneyam  - x =

padArtha-zrI: kim Ihase  - do you really want rhis mess of stuff?  

~m.45 Even the most beautiful of the beautiful, the steadiest of the steady perish. The ultimate result/ fate of things is grief. Then why want them?

~vlm.45. You are constantly in search of what is more pleasant and lasting than others, but never seek after that highest prosperity, which is beyond all your earthly cares.

~sv.45 43-45 There are beings in this universe whose winking is of the duration of an epoch. What is my life-span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

 

संपदश्_च विचित्रा यास्_ताश्_चेच्_चित्तेन सम्मता: ।

sampada:_ca vicitrA: yA:_tA:_cet_cittena sam.matA: |

तत्ता अपि महारम्भा हन्त मन्ये महापद: ॥५।९।४६॥

tat_tA: api mahArambhA hanta manye mahApada: ||46||

.

sampada:_ca vicitrA: yA:

and what are marvelous opportuniies

tA: cet_cittena sammatA:

if they

tattA api mahArambhA hanta manye mahApada: ||46||

~m.46 In my opinion, all varieties of wealth and riches are calamitous.

~sv.46-47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.

~vlm.46. What is this great prosperity in which you take so much delight, but mere vexation of your spirit, which proves this vanity to be your calamity only.

VA various riches are just conceptions of the mind, altho they great in the beginning, at the end I think, they turn out as a great curse.

~AS: Even wonderful riches, if acquired by desires of the mind (cittena saMmatAH) and with great effort, are, in my opinion, actually great disasters at the end!

 

आपदो_sपि विचित्रा यास्_ताश्_चेन्_मनसि संमता: ।

Apada:_api vicitrA yA:_tA:_cet_manasi saMmatA: |

तत्ता अपि महारम्भा मन्ये मनसि संपदा: ॥५।९।४७॥

tattA_ api mahArambhA_ manye manasi sampadA: ||47||

.

Apada: api vicitrA yA:  - whatever the misfortunes  

tA:_cen_manasi saMmatA: - if they are sammata in Mind =

tattA:_ api mahArambhA:_  - x =

manye manasi sampadA: - x.

~sv.46-47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.

~vlm.47. Again what are these adversities which you fear so much, they may turn to your true prosperity, by setting you free from earthly broils and leading you to your future felicity.

~m.47 Some calamities cause equislibrium of our mind. Such, in my opinion, are real riches.

 

मनोमात्र-विवर्ते_sस्मिञ्_जगत्य्_sब्धि-इन्दु-भङ्गुरे ।

mana:_mAtra-vivarte 'smin_jagati_abdhi-indu-bhaGgure |

ममेदम् इत्य्_sपूर्वा_इयम् कुतस्त्या_sक्षर-मालिका ॥५।९।४८॥

mama_idam iti_apUrvA_iyam kutastyA_akSara-mAlikA ||48||

manomAtra-vivarte  - when the mode of Mind is transformed =

asmin_jagati  - in this world =

abdhi-indu-bhaGgure  - transient as moonshine in the ocean + 

mama_idam iti_apUrvA_iyam  - x =

kutastyA_akSara-mAlikA - x.

#kutastya . coming from where?; (with #api) of unknown origin, _uttar.

~m.48 This world of ours is a mere modification of the mind. It is as unstable as the moon reflected in waters. If so, where from did this 'I and mine' arise?

~sv.48 Mind alone is the seed for this delusion of world-appearance; it is the mind that gives rise to the false sense of 'I' and 'mine'.

~vlm.48. The mind is broken to pieces by its fears, like the fragments of the moon, floating on the waves of this ocean of the world. Its selfishness has tossed it to and fro, and this world being got rid of; it is set at perfect ease (from all vicissitudes of fortune).

 

काकतालिय.योगेन संपन्नायाम् जगत्.स्थितौ ।

kAkatAliya.yogena sampannAyAm jagat.sthitau |

धूर्तेन कल्पिता व्यर्थम् हेयोपदेय-भावना ॥५।९।४९॥

dhUrtena kalpitA vyartham heya.upadeya-bhAvanA ||49||

.

kAka.tAliya-yogena – by a Coconut-Crow connection

sampannA ayAm jagat.sthitau – this is produced in the World-State =

dhUrtena  - w cunning/fraudulence 

kalpitA – invented/pretended =

vyartham – to no purpose  

heya.upadeya-bhAvanA – the feeling of right & wrong.

~m.49 This world has come into being due to an accident in a casual manner. In such a context, mind has created the feelings of agreeable and disagreeable in a purposeless manner.

~sv.49 In this world which appears to have been created, even as the fruit of cocoanut-palm might appear to have been dislodged by a crow which coincidentally happens to alight on the tree at that moment, sheer ignorance generates feelings like 'this I should have' and 'this I should reject'.

~vlm.49. There is an unavoidable chance (necessity), actuating our worldly affairs and accidents; it is impudence therefore to welcome some as good, and to avoid others as evil.

धूर्व् #dhUrv -> #dhUrta‑ - cunning, crafty, fraudulent, subtle, mischievous • #dhUrta: - a rogue, cheat, deceiver, swindler, sharper, gambler • N. of 'skanda. - y1023.016

 

इयत्ताच्छिन्न-तप्तासु सुखनाम्नीषु दृष्टिषु ।

iyattA.c-chinna-taptAsu sukha-nAmnISu dRSTiSu |

कास्व्_एतास्वनुक्तो_sस्मि पतङ्गो_sग्निशिखास्विव ॥५।९।५०॥

kAsu_etAsu_anu.rakta:_asmi pataGga:_agni-zikhAsu_iva ||50||

.

however.much-battered&burned

with a happy view

I am drawn to these things like a moth to a candle

.

~vlm.50. We are prone to things that are pleasant to the sight, but bear a mortal flame in them, and consume us like poor moths in the flames, which it is bright to see but fatal to feel.

*AB. deza.kAla-vastu-kRtayA iyattayA AcchinnAsu paricchinnAsu ...

Øtt.part #i -> #iyat - (only) so much, so big • so heavy • so far • &c. #iyattA - the state of being "this.much " • to such an extent •-• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: samyag-vyavahRtir bahi: || y6059.014.

दृश् #dRz -> #dRSTi - POV (point of view, viewpoint) •:• Outlook. "<dRSTim jJAna-mayim kRtvA pazyet brahma-mayam jagat.> Make your outlook right. The Creator knows how to take care of his Creation." - ramaNa, Talks. • sight, the faculty of seeing • the mind's eye • (with Buddhists) a theory, doctrine • eye, look, glance mn. • dRSTiM >dA with tasmin ‑ turn the eye to, look at) • the pupil of the eye • aspect of the stars (e.g. <zubha>).

#pataGga‑ - patan.ga - any flight.going insect, a grasshopper, a bee, a butterfly or moth ṠBr. (#pataMga) Up. Mn. &c ( -tA f. Prasannar. )

 

वरम् एकान्तदाहेषु लुठनम् रौरव-अग्निषु ।

varam ekAntadAheSu luThanam raurava-agniSu |

नत्वा_आलून-विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥

natvA_AlUna-vivartAsu sthitam saMsAra.vRttiSu ||51||

.

varam - better =

ekAnta-dAheSu  - in the fires of devotion

: 

luThanam  - wallowing =

raurava-agniSu – i the raurava fires =

natvA

in

AlUna-vivartAsu - x =

sthitam saMsAra.vRttiSu – settled in the course of saMsAra

.

~m.51 It is better to jump into fire or fall into the "Raurawa" fires than bend and pass through the tunnel of worldly affairs.

~vlm.51. It is better to roll in the continual flame of hell-fire to which one is habituated, than rise and fall repeatedly in the furnace of this world, as from the frying pan into the fire.

रु #ru -> #raurava: - N. of one of the hells Mn. MBh. &c (personified as husband of #vedanA [knowing] वेदना and father of du:kha [sorrow, bad space] दुःख) •:• somewhat like the Edenic Sin, the knowledge of good and evil.

 

संसार एव दु:खानाम् सीमान्त इति कथ्यते ।

saMsAra: eva du:khAnAm sImAnta iti kathyate |

तन्_मध्य-पतिते देहे सुखम् आसाद्यते कथम् ॥५।९।५२॥

tan madhya-patite dehe sukham AsAdyate katham ||52||

.

yes

this saMsAra neighborhood

is a miserable place

&

they ask

when any body has fallen into it

"where's the fun"

?

~vwv.1572/52. Worldly existence alone is declared to be the utmost limit of miseries. How is happiness obtained in the body, fallen in the midst of that worldly existence?

~m.52 This mutable world is the last word/acme of all sorrows When one is stuck in the middle of that, where is the question of happiness?

~vlm.52. This world is said by the wise, to be a boundless ocean of woes (vale of tears); how then can any body who has fallen amidst it, expect any happiness herein?

*jd.52 - saMsAra: eva - indeed sam.sAra = du:khAnAm sImAnta: - is a neighborhood of miseries = iti kathyate – so it is said to be = tan.madhya-patite dehe – when the body has fallen into it = sukham AsAdyate katham – how is happiness expected?

 

अकृत्रिम-महादु:खे संसारे ये व्यवस्थिता: ।

akRtrima-mahAdu:khe saMsAre ye vyavasthitA: |

त एते_sन्यानि दु:खानि जानते मधुराण्य्_sलम् ॥५।९।५३॥

ta_ ete_anyAni du:khAni jAnate madhurANi_alam ||53||

.

akRtrima-mahAdu:khe – i actual great misery =

saMsAre ye vyavasthitA: - i someone established in saMsAra =

te - those =

ete anyAni du:khAni jAnate madhurANi alam – these other sorrows they find this sweet enough.

~vlm.53. Those who have not fallen in the midst and been altogether drowned in woe, think the lesser woes as light and delight, as one condemned to be beheaded, is glad to escape with a light punishment.

~m.53 When a person is established in the world of unadulterated sorrows, lesser griefs sound and feel nice and sweet.

~m.53 Those fallen into the great Samsara misery-they consider other sorrows to be sweet!

~sv.50-55 It is better to spend one's time in seclusion or in hell than to live in this world-appearance.

 

अहम् अप्य्_sधम-उत्कृष्ट-काष्ठ-लोष्ट-समस्थिति: ।

aham api_adhama-utkRSTa-kASTha-loSTa-samasthiti: |

अज्ञैर्_एव_आगत: साम्यम् परमामृष्ट-वस्तुभि: ॥५।९।५४॥

ajJai:_eva_Agata: sAmyam paramAmRSTa-vastubhi: ||54||

.

aham – I am =

api - indeed =

adhama-utkRSTa-kASTha-loSTa-samasthiti: -

lowest-best/attracted-wood-clod-establishment

ajJai: eva Agata: sAmyam – having come to be like the unWise =

paramAmRSTa-vastubhi: - x.

~vlm.54. I am grown as the vilest of the vile, and resemble a block of wood or stone; there is no difference in me from the ignorant clown, who has never had the thought of his eternal concerns in his head.

~m.54 Alas, I also, am like a foolish person whose state is that of a stone, bereft of any inquiry into truth.

#utkRSTa

 

सहस्र-अङ्कुर-शाख-आत्म-फल-पल्लव-शालिन: ।

sahasra-aGkura-zAkha-Atma-phala-pallava-zAlina: |

अस्य संसार-वृक्षस्य मनो मूल-महाङ्कुर: ॥५।९।५५॥

asya saMsAra-vRkSasya mana:_ mUla-mahAGkura: ||55||

.

of this thousand.branched-treetrunk whose fruit is a shoot of self

the saMsAra.Tree

manas the Mind is the greatly-branching-root

.

~m. This tree of world, which is laden with millions of branches, fruits and leaves, has its roots in the mind.

 

संकल्पम् एव तन्_मन्ये संकल्प-उपशमेन तत् ।

saMkalpam eva tan manye saMkalpa-upazamena tat |

शेषयामि यथा शोषम् एति संसार-पादप: ॥५।९।५६॥

zeSayAmi yathA zoSam eti saMsAra-pAdapa: ||56||

.

saMkalpam eva tat  - Concept alone is that =

manye – I think =

saMkalpa-upazamena  - by quieting  the concept

tat - that +

zeSayAmi – I cause to remain  

yathA zoSam – just.as to dryness =

eti saMsAra-pAdapa: - goes the thirsty saMsAra.tree

.

~m.56 I think, mind is 'sankalpa' (mental resolutions). By quietening this 'sankalpa' mind will wither away. And there -upon this tree of world will wither away.

~sv.56 Intention or motivation alone is the seed for this world-appearance. I shall dry up this motivation!

~vlm.56. It is the conception (sankalpa) of the world, in my mind, that causes its existence and presents its appearance before me, I will now try to efface this conception from my mind, and forget this world altogether. (This doctrine of idealism was derived, by Janaka from his own Intuition (Svena-Jnátena).

 

आकार.मात्र-रम्यासु मनो-मर्कट-वृत्तिषु ।

AkAra.mAtra-ramyAsu mana:-markaTa-vRttiSu |

परिज्ञातास्व्_इहाद्यैव न रमे नाशनीष्व्_sहम् ॥५।९।५७॥

parijJAtAsu_iha_adya_eva na rame nAzanISu_aham ||57||

.

AkAra.mAtra-ramyAsu  - in beautiful formations =

mana:-markaTa-vRttiSu  - in Mind-monkey-ways +  

parijJAtAsu_iha_adya_eva  - understood here & now  

na rame  - x =

nAzanISu_aham  - x.

~m.57 The ways of the monkey of mind are graceful only in form. Knowing this (fact), I shall not take any more interest in them.

~sv. I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

~vlm.57. I will no longer allow myself to be deluded like monkeys with the forms of things, which I know are not real; mere ideal, but changeful and evanescent. (Here also Janaka learns by intuition not to rely on concrete forms, but to have their general and abstract ideas).

 

आशा.पाश-शत-प्रोता: पात-उत्पात-उपतापदा: ।

AzA.pAza-zata-protA: pAta-utpAta-upatApadA: |

संसारवृत्तयो भुक्ता इदानीम् विश्रमाम्यहम् ॥५।९।५८॥

saMsAravRttayo bhuktA idAnIm vizramAmyaham ||58||

.

AzA.pAza-zata-protA: -

yz hope.snare-hundreds strung

pAta-utpAta-upatApadA: - x =

saMsAra-vRttayo bhuktA - x =

idAnIm vizramAmyaham - x.

~vlm.58. I have woven and stretched out the web of my desires, and collected only my woes and sorrows; I fell into and fled from the snare of my own making, and am now resolved to take my rest in the soul.

~m.58 These worldly activities are woven around by the ropes of desires and calamities with ups and downs. I have experienced all these in good measure. I shall now take rest from them.

*AB. pAto'dhogati: | utpAta Urdhvagati: apakarSotkarSau vA | upatApo du:kham ||

 

हा हतो_sस्मि विनष्टो_sस्मि मृतो_sस्मीति पुन: पुन: ।

hA hata:_asmi vinaSTa:_asmi mRta:_asmIti puna: puna: |

शोचितम् गतम् एवाहम् इदानीम् नानुरोदिमि ॥५।९।५९॥

zocitam gatam evAham idAnIm nAnurodimi ||59||

.

O

I am hit

I am wounded

I am dead

:

again & again

I've come to such lamentation

but I complain no more

.

~vlm.59. I have much wailed and bitterly wept, to think of the depravity and loss of my soul, and will henceforth cease to lament, thinking that I am not utterly lost.

~m.59 The times have gone when I lamented 'I am dead and gone, I am fninished' and such. I will no longer bemoan like that.

 

प्रबुद्धो_sस्मि प्रहृष्टो_sस्मि दृष्टश्चोरो_sयम् आत्मन: ।

मनो नाम निहन्म्य्_एनम् मनसा_sस्मि चिरम् हत: ॥५।९।६०॥

prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana: |

mana:_ nAma nihanmi_enam manasA_asmi ciram hata: ||60||

prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana: - x =

mana:_ nAma nihanmi_enam manasA_asmi ciram hata: - x.

~vlm.60. I am now awakened, and am glad to find out the robber of my soul; it is my own mind, and this I am determined to kill, as it had so long deprived me of the inestimable treasure of my soul.

~m.60. I am awakened (now). I am delighted. I have seen the enemy, the thief. Mind is that thief.

~sv.60 57-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

एतावन्तम् इमम् कालम् मनो-मुक्ताफलम् मम ।

अ-विद्धम् आसीद्_sधुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥

etAvantam imam kAlam mano-muktAphalam mama |

a-viddham AsIt_adhunA viddham tu guNam arhati ||61||

.

etAvantam imam kAlam - x =

mano-muktAphalam mama - x +

a-viddham AsIt_adhunA - x =

viddham tu guNam arhati - x.

~m.61 All these days my mind is unpierced. Now it is pierced and has be come one of quality.

~vlm.61. So long was my mind at large as a loose and unstrung pearl, now will I pierce it with the needle of reason, and string it with the virtues of self control and subjection to wisdom.

~sv.61 57-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

मनस्-तुषार-कणिका विवेक-अर्क-आतपेन मे ।

चिर-प्रवृत्तये नूनम् अचिराल्_लयम् एष्यति ॥५।९।६२॥

manas-tuSAra-kaNikA viveka-arka-Atapena me |

cira-pravRttaye nUnam acirAl_layam eSyati ||62||

.

manas-tuSAra-kaNikA – Mind is a snowdrop =

viveka-arka-Atapena – by the heat of the sun Discernment =

me - x =

cira-pravRttaye x

nUnam x

acirAt layam eSyati - soon it comes to dissolution.

~m.62. The fog and dew of mind is melted by the sun of discrimination. What was prevailing for long will now be dissolved soon.

~vlm.62. The cold icicle of my mind, will now be melted down by the sun-heat of reason; and will now be confined in the interminable meditation of its Eternal Maker; (from where it cannot return. Srúti).

~sv.62 57-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

विविधै: साधुभि: सिद्धैर्_sहम् साधु प्रबोधित: । आत्मानम् अनुगच्छामि परमानन्द-साधनम् ॥५।९।६३॥

vividhai: sAdhubhi: siddhai:_aham sAdhu prabodhita: | AtmAnam anugacchAmi paramAnanda-sAdhanam ||63||

.

by many sagely Adepts I have been awakened, sage

:

I

follow my Self

on the path to perfect Joy

.

~m.63 Enlightened by many great saints and siddhas, I shall go on the trail of Self. It shall take me to that ultimate bliss.

~sv.63-64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.

~vlm.63. I am now awakened to my spiritual knowledge, like these holy Siddhas, saints and sages; and will now pursue my spiritual inquiries, to the contentment of my soul.

*jd.63 - vividhai: sAdhubhi: siddhai: - w many sagely Adepts = aham sAdhu prabodhita: - I am awakened, sage = AtmAnam anugacchAmi paramAnanda-sAdhanam - I follow my Self on the path to perfect Joy.

 

आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयन्_सुखम् ।

AtmAnam maNim ekAnte labdhvA_eva_Alokayan sukham |

तिष्ठाम्य्_sस्तमितन्येह: शारदि_इव_sचले_sम्बुद: ॥५।९।६४॥

tiSThAmi_astamitA-anya-Iha: zAradi_iva_acale_ambuda: ||64||

.

AtmAnam maNim  - ym self, a wishing.stone =

ekAnte  - completely =

labdhvA_eva  - having got =

Alokayan sukham  - enjoying pleasure + 

tiSThAmi_astamita-anya-Iha: - I remain removed from a wish for anything else =

zAradi_iva_acale ambuda: - as still as an autumn mountain cloud.

~m.64 I shall acquire that gem of Self. Looking at that to the exclusion of all activities, I shall be like the autumn clouds on high mountains.

~vlm.64. Having now found my long-lost soul, I will continue to look upon its pure light with joy in my lonely retirement; and will remain as quiet and still in contemplation of it, as a motionless cloud in autumn.

~sv.64 63-64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.

VA only having obtained the only gem of self is seen that bliss/joy.

I stay in that joy unmoving like a_authumn cloud on the top of a mountain.

~AS: Having completely (ekAnte) acquired the jewel called self, and viewing the (resulting) bliss, I stay with all other desires extinguished, (stable) like the autumn cloud atop a mountain (such a cloud does not rain even after meeting the mountain.

 

अयम् अहम् इदम् आततम् मम इति

ayam aham idam Atatam mama iti

स्फुरितम् अपास्य बलाद्_sसत्यम् अन्त: ।

sphuritam apAsya balAt_asatyam anta: |

रिपुम् अति.बलिनम् मनो निहत्य

ripum ati.balinam mana:_ nihatya

प्रशमम् उपैति नमो_sस्तु ते विवेक ॥५।९।६५॥

prazamam upaiti nama:_astu te viveka ||65||

.

ayam aham - this am I =

idam Atatam mama iti - and this surrounding is mine =

sphuritam apAsya balAt x

a-satyam anta: - unreal within  

ripum ati.balinam mana:_ nihatya - x =

prazamam upaiti nama:_astu te viveka - x.

~m.65 'I am this body. All is mine' I shall discard all such thoughts and cast away the mind by force, annihilate it with all my might and abide in tranquil peace. O discrimination, O intelligence, my salutations to you (for such enlightement).

~sv.65 I have been well instructed by the sages: now I shall seek self-knowledge.

~vlm.65. And having cast away the false belief of my corporeality (i. e. of being an embodied being), and that these possessions and properties are mine, and having subdued my force by mighty enemy of the Mind, I will attain the tranquility of my soul by the help of my reason.

~VA. “this is me and that is mine” arising notions having destroyed by force, seeing their inner non-existence; having destroyed powerful enemy of mind, I become quiet. Salutations to viveka!

~AS: I agree!

 

 

 

oॐm

 

 

 

ÂUUMmmmm....

 

 

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

 

+++

++

+

 

Comments and suggestions

are welcome at

das....@gmail.com

Please begin the Subject line with the relevant _sarga/canto Number, e.g. "re: y5084".

+

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at:

All YVFiles:

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oॐm

 

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

 

 

 

[Jiva Das]

 

 

FM5009 QUERIES OF A KING 2.FB09-11 .z65

https://www.dropbox.com/s/hwb9sghwj11pjyd/fm5009%202.fb07-09%20Queries%20of%20a%20King%20.z65.docx?dl=0

FM.5.1-FM.5.24

https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0

 

FM.5.9 QUERIES OF A KING  

सर्ग 5.९

sarga 5.9

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति सिद्ध.गण.उद्गीता* गीताः श्रुत्वा महीपतिः ।

iti siddha.gaNa.udgItA* gItA: zrutvA mahIpati: |

विषादम् आजगाम_आशु भीरु रण.रवात्_इव ॥५।९।१॥

viSAdam AjagAma_Azu bhIru raNa.ravAt_iva ||5|9|1||

जगाम परिवारम् स्वम् आकर्षन् स्व.गृहम् प्रति ।

jagAma parivAram svam AkarSan sva.gRham prati |

स्वतीर.वृक्ष.अनुगतः सरित्_ओघ* इव_अर्णवम् ॥५।९।२॥

svatIra.vRkSa.anugata: sarit_ogha* iva.arNavam ||5|9|2||

परिवारम् अशेषेण विसृज्य स्वम् स्वम् आलयम् ।

parivAram azeSeNa visRjya svam svam Alayam |

एक* एव_अरुरोह_अग्र्यम् गृहम् अर्क* इव_अचलम् ॥५।९।३॥

eka_ eva.aruroha.agryam gRham arka* iva.acalam ||5|9|3||

तत्र प्रोड्डयन् आलोल.खग.पक्षति.चञ्चलाः ।

tatra proDDayan Alola.khaga.pakSati.caJcalA: |

आलोकयन्_लोक.गतिः_विललाप_इदम् आकुलः ॥५।९।४॥

Alokayan_loka.gati:_vilalApa_idam Akula: ||5|9|4||

राजा उवाच ।

rAjA uvAca |

हा कष्टम् अति.कष्टासु लोक.लोल.दशासु_अयम् ।

hA kaSTam ati.kaSTAsu loka.lola.dazAsu_ayam |

पाषाणेषु_इव पाषाणा* आलुठामि बलाd अहम् ॥५।९।०५॥

pASANeSu_iva pASANA* AluThAmi balAt_aham ||5|9|05||

अपर्यन्तस्य कालस्य कः_अपि_अंशः_जीव्यते मया ।

aparyantasya kAlasya ka:_api_aMza:_jIvyate mayA |

तस्मिन्_भावम् विबन्धामि धिक्_माम्_अधम.चेतनम् ॥५।९।६॥

tasmin_bhAvam vibandhAmi dhik_mAm_adhama.cetanam ||5|9|6||

कियत्.मात्रम् इदम् नाम राज्यम् आजीवितम् मम ।

kiyat.mAtram idam nAma rAjyam AjIvitam mama |

किम् एतेन विना दुःखम् तिष्ठामि हतधीः_यथा ॥५।९।०७॥

kim etena vinA du:kham tiSThAmi hatadhI:_yathA ||5|9|07||

आदाउ_अन्ते_अपि_अनन्तः_अहम् मध्ये पेलव.जीवितः ।

AdAu_ante_api_ananta:_aham madhye pelava.jIvita: |

बालः_चित्र.इन्दुना_इव_अहम् किम् मुधा धृतिम् आस्थितः ॥५।९।०८॥

bAla:_citra.indunA_iva.aham kim mudhA dhRtim Asthita: ||5|9|08||

प्रपञ्च.रहितेन_अहम् इन्द्र.जालेन जालिना ।

prapaJca.rahitena.aham indra.jAlena jAlinA |

हा कष्टम् अति.मुह्यामि केन_अस्मि परिमोहितः ॥५।९।०९॥

hA kaSTam ati.muhyAmi kena.asmi parimohita: ||5|9|09||

यत्_वस्तु यत्_च वा रम्यम् यत्_उदारम् अकृत्रिमम् ।

yat_vastu yat_ca vA ramyam yat_udAram akRtrimam |

किम्चित् तत्_इह न_अस्ति_एव किम्_निष्ठा_इह मतिः_मम ॥५।९।१०॥

kimcit tat_iha na_asti_eva kim_niSThA_iha mati:_mama ||5|9|10||

दूरस्थम् अपि_अदूरस्थम् यत्_मे मनसि वर्तते ।

dUrastham api_adUrastham yat_me manasi vartate |

इति निश्चित्य बाह्य.अर्थ.भावनाम् संत्यजामि_अहम् ॥५।९।११॥

iti nizcitya bAhya.artha.bhAvanAm saMtyajAmi_aham ||5|9|11||

लोक.आ.जवम् जवी.भावः सलिल.आवर्त.भङ्गुरः ।

loka.A.javam javI.bhAva: salila.Avarta.bhaGgura: |

दृष्टः_अद्य.अपि हि दुःखाय का_इयम् आस्था सुखम् प्रति ॥५।९।१२॥

dRSTa:_adya.api hi du:khAya kA_iyam AsthA sukham prati ||5|9|12||

प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।

pratyabdam pratimAsam ca pratyaham ca pratikSaNam |

सुखानि दुःख.पिण्डानि दुःखानि तु पुनः पुनः ॥५।९।१३॥

sukhAni du:kha.piNDAni du:khAni tu puna: puna: ||5|9|13||

परामृष्टम् विशिष्टम् हि दृष्टम् नष्टम् न भावितम् ।

parAmRSTam viziSTam hi dRSTam naSTam na bhAvitam |

अत्र.स्थम् न तत्_ अस्ति_इह सताम् यत्र_अस्तु संस्थितिः ॥५।९।१४॥

atra.stham na tat_ asti_iha satAm yatra.astu saMsthiti: ||5|9|14||

अद्य ये महताम् मूर्ध्नि ते दिनैः_निपतन्ति_अधः ।

adya ye mahatAm mUrdhni te dinai:_nipatanti_adha: |

हत.चित्त.महत्तायाम् का_एषा विश्वः_तता बत ॥५।९।१५॥

hata.citta.mahattAyAm kA_eSA vizva:_tatA bata ||5|9|15||

अ.रज्जुः_एव बद्धः_अहम् अपङ्कः_अस्मि कलङ्कितः ।

a.rajju:_eva baddha:_aham apaGka:_asmi kalaGkita: |

पतिto 'स्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥

patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||

कस्माd अकस्मात्_मोह.उपम.आगतः_धीमाto 'पि मे ।

kasmAt_akasmAt_moha.upama.Agata:_dhImAta:_api me |

असितः पिहित.आलोकः_भास्कर.अग्रम् इव_अम्बुदः ॥५।९।१७॥

asita: pihita.Aloka:_bhAskara.agram iva.ambuda: ||5|9|17||

क* इमे मे महाभोगाः क* इमे मम बान्धवाः ।

ka* ime me mahAbhogA: ka* ime mama bAndhavA: |

बालः_भूत.मयेन_इव संकेतेन_अहम् आकुलः ॥५।९।१८॥

bAla:_bhUta.mayena_iva saMketena.aham Akula: ||5|9|18||

स्वयम् एव निबध्नामि जरा.मरण=रागिणीम् ।

svayam eva nibadhnAmi jarA.maraNa=rAgiNIm |

किम् इमाम् अहम् एतेषु धृतिम् उद्वेग.कारिणीम् ॥५।९।१९॥

kim imAm aham eteSu dhRtim udvega.kAriNIm ||5|9|19||

यातु तिष्ठतु वा सम्यक् मम_एताम् प्रति कः_ग्रहः ।

yAtu tiSThatu vA samyak mama_etAm prati ka:_graha: |

बुद्बुद.श्रीः_इव_एषा हि मिथ्या_एव_इत्थम् उपस्थितम् ॥५।९।२०॥

budbuda.zrI:_iva_eSA hi mithyA_eva_ittham upasthitam ||5|9|20||

ते महाविभवा* भोगाः_ते सन्तः स्निग्ध.बान्धवाः ।

te mahAvibhavA* bhogA:_te santa: snigdha.bAndhavA: |

सर्वम् स्मृति.पथम् प्राप्तम् वर्तमाने_अपि का धृतिः ॥५।९।२१॥

sarvam smRti.patham prAptam vartamAne_api kA dhRti: ||5|9|21||

क्व धनानि महीपानाम् ब्रह्मणः क्व जगन्ति वा ।

kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA |

प्राक्तानानि प्रयातानि का_इयम् विश्वः_तता मम ॥५।९।२२॥

prAktAnAni prayAtAni kA_iyam vizva:_tatA mama ||5|9|22||

गिलितान.इन्द्र.लक्षाणि बुद्बुदानि_इव वारिणि ।

gilitAna.indra.lakSANi budbudAni_iva vAriNi |

माम् जीवित.निबद्ध.आस्थम् विहसिष्यन्ति साधवः ॥५।९।२३॥

mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: ||5|9|23||

ब्रह्मणाम् कोटयः_याता* गताः सर्ग.परम्पराः ।

brahmaNAm koTaya:_yAtA* gatA: sarga.paramparA: |

प्रयाताः पांसुवत्_भूपाः का धृतिः_मम जीविते ॥५।९।२४॥

prayAtA: pAMsuvat_bhUpA: kA dhRti:_mama jIvite ||5|9|24||

संसार.रात्रि.दुःस्वप्ने चेत्ये देह.मये क्रमे ।

saMsAra.rAtri.du:svapne cetye deha.maye krame |

आस्थाम् चेd अनुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥

AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||

अयम् सः_अहम् इति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।

ayam sa:_aham iti vyartha.kalpanA_asat.svarUpiNI |

अहम्कार.पिशाचेन किम् अज्ञवd अहम् स्थितः ॥५।९।२६॥

ahamkAra.pizAcena kim ajJavat_aham sthita: ||5|9|26||

हतम् हतम् इदम् कस्मात्_आयुर्_आततया_अनया ।

hatam hatam idam kasmAt_Ayur_AtatayA_anayA |

पश्यन्_अपि न पश्यामि सुक्ष्मया काल.लेखया ॥५।९।२७॥

pazyan_api na pazyAmi sukSmayA kAla.lekhayA ||5|9|27||

पाद.पीठे कृत.ईशानाः शार्ङ्गि.क्रीदन.कन्दुकाः ।

pAda.pIThe kRta.IzAnA: zArGgi.krIdana.kandukA: |

काल.कापालिकाग्रस्ताः किम् आस्थे मयि वल्गसि ॥५।९।२८॥

kAla.kApAlikAgrastA: kim Asthe mayi valgasi ||5|9|28||

अजस्रम् उपयान्ति_एते यान्ति च_अद्य.अपि वासराः ।

ajasram upayAnti_ete yAnti ca.adya.api vAsarA: |

अविनष्ट.एक.सत्.वस्तुः_दृष्टः_न_अद्य.अपि वासरः ॥५।९।२९॥

avinaSTa.eka.sat.vastu:_dRSTa:_na.adya.api vAsara: ||5|9|29||

सारसाः सरसि_इव_एते सर्वस्मिन् जन.चेतसि ।

sArasA: sarasi_iva_ete sarvasmin jana.cetasi |

भोगा* एव स्फुरन्ति_अन्तर् न तु स्वपद.दृष्टयः ॥५।९।३०॥

bhogA* eva sphuranti_antar na tu svapada.dRSTaya: ||5|9|30||

कष्टात् कष्टतरम् प्राप्तः खात् दुःखतरम् गतः ।

kaSTAt kaSTataram prApta: khAt du:khataram gata: |

अद्य.अपि न विरक्तः_अस्मि हा धिक्_माम् अधम.आशयम् ॥५।९।३१॥

adya.api na virakta:_asmi hA dhik_mAm adhama.Azayam ||5|9|31||

येषु येषु दृढा बद्धा भावना भव्य.वस्तुषु ।

yeSu yeSu dRDhA baddhA bhAvanA bhavya.vastuSu |

तानि तानि विनष्टानि दृष्टानि किम् इह_उत्तमम् ॥५।९।३२॥

tAni tAni vinaSTAni dRSTAni kim iha_uttamam ||5|9|32||

यत्_मध्ये यत्_च पर्यन्ते यत्_आपाते मनोरमम् ।

yat_madhye yat_ca paryante yat_ApAte manoramam |

सर्वम् एव_अपवित्रम् तत्_विनाश.अमेध्य.दूषितम् ॥५।९।३३॥

sarvam eva.apavitram tat_vinAza.amedhya.dUSitam ||5|9|33||

येषु येषु पद_अर्थेषु धृतिम् बध्नाति मानवः ।

yeSu yeSu pada.artheSu dhRtim badhnAti mAnava: |

तेषु तेषु_एव तस्य.अयम् दृष्टः नाश.उदयः_भृशम् ॥५।९।३४॥

teSu teSu_eva tasya.ayam dRSTa: nAza.udaya:_bhRzam ||5|9|34||

श्वः श्वः पापीयसीम् एष* श्वः श्वः क्रूरतराम् अपि ।

zva: zva: pApIyasIm eSa* zva: zva: krUratarAm api |

श्वः श्वः स्वेद.करीम् एते दशाम् इह जडः_जनः ॥५।९।३५॥

zva: zva: sveda.karIm ete dazAm iha jaDa:_jana: ||5|9|35||

अज्ञान.एक.हतः_बाल्ये यौवने मदन.आहतः ।

ajJAna.eka.hata:_bAlye yauvane madana.Ahata: |

शेषे कलत्र.चिन्ता.आर्तः किम् करोति कदा जडः ॥५।९।३६॥

zeSe kalatra.cintA.Arta: kim karoti kadA jaDa: ||5|9|36||

आगमापायि विरसम् दशा.वैषम्य.दूषितम् ।

AgamApAyi virasam dazA.vaiSamya.dUSitam |

अ.सार.सारम् संसारम् किम् तत् पश्यति दुर्मतिः ॥५।९।३७॥

a.sAra.sAram saMsAram kim tat pazyati durmati: ||5|9|37||

राजसूय.अश्वमेध.आद्यैः इष्ट्वा यज्ञ.शतैः_अपि ।

rAjasUya.azvamedha.Adyai: iSTvA yajJa.zatai:_api |

महाकल्प_अन्तम् अपि_अंशम् स्वर्गम् प्राप्नोति न_अधिकम् ॥५।९।३८॥

mahAkalpa.antam api_aMzam svargam prApnoti na_adhikam ||5|9|38||

कः_असौ स्वर्गः_अस्ति भूमौ वा पाताले वा प्रदेशकः ।

ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |

न यत्र_अभिभवति_एता* दुर्.भ्रमर्य इव_आपदः ॥५।९।३९॥

na yatra.abhibhavati_etA* dur.bhramarya iva_Apada: ||5|9|39||

निज.चेतःविल.व्यालाः शरीर.स्थल.पल्लवाः ।

nija.ceta:vila.vyAlA: zarIra.sthala.pallavA: |

आधयः_व्याधयः_च_एते निवार्यन्ते कथम् किल ॥५।९।४०॥

Adhaya:_vyAdhaya:_ca_ete nivAryante katham kila ||5|9|40||

सto 'सत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येषु_अरम्यता ।

sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |

सुखेषु मूर्ध्नि दुःखानि किम् एकम् संश्रयामि_अहम् ॥५।९।४१॥

sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||5|9|41||

जायन्ते च म्रियन्ते च प्राकृताः क्षुद्र.जन्तवः ।

jAyante ca mriyante ca prAkRtA: kSudra.jantava: |

धरा तैः_एव नीरन्ध्रा दुर्.लभाः साधु.साधवः ॥५।९।४२॥

dharA tai:_eva nIrandhrA dur.labhA: sAdhu.sAdhava: ||5|9|42||

नील.उत्पल.आलि.नयनाः परम.प्रेम.भूषणाः ।

nIla.utpala.Ali.nayanA: parama.prema.bhUSaNA: |

हासाया_एव विलासिन्यः क्षण.भङ्गितया स्थिताः ॥५।९।४३॥

hAsAyA_eva vilAsinya: kSaNa.bhaGgitayA sthitA: ||5|9|43||

येषाम् निमेषण.उन्मेषैः_जगताम् प्रलय.उदयौ ।

yeSAm nimeSaNa.unmeSai:_jagatAm pralaya.udayau |

तादृशाः पुरुषाः सन्ति मादृशाम् गणना एव का ॥५।९।४४॥

tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||5|9|44||

सन्ति रम्यतरात्_रम्याः सुस्थिराd अपि सुस्थिराः ।

santi ramyatarAt_ramyA: susthirAt_api susthirA: |

चिन्ता.पर्यवसानेयम् पदार्थ.श्रीः किम् ईहसे ॥५।९।४५॥

cintA.paryavasAneyam padArtha.zrI: kim Ihase ||5|9|45||

सम्पदः_च विचित्रा* याः_ताः_चेत्_चित्तेन सम्मताः ।

sampada:_ca vicitrA* yA:_tA:_cet_cittena sammatA: |

तत् ता* अपि महारम्भा* हन्त मन्ये महापदः ॥५।९।४६॥

tat tA* api mahArambhA* hanta manye mahApada: ||5|9|46||

आपदः_अपि विचित्रा* याः_ताः_चेत्_मनसि सम्मताः ।

Apada:_api vicitrA* yA:_tA:_cet_manasi sammatA: |

तत्ता* अपि महारम्भा* मन्ये मनसि सम्पदाः ॥५।९।४७॥

tattA* api mahArambhA* manye manasi sampadA: ||5|9|47||

मनःमात्र.विवर्ते_अस्मिन्_जगति_अब्धि.इन्दु.भङ्गुरे ।

mana:mAtra.vivarte_asmin_jagati_abdhi.indu.bhaGgure |

मम_इदम् इति_अपूर्वा_इयम् कुतस्त्या_अक्षर.मालिका ॥५।९।४८॥

mama_idam iti_apUrvA_iyam kutastyA_akSara.mAlikA ||5|9|48||

काकतालिय.योगेन सम्पन्नायाम् जगत्.स्थितौ ।

kAkatAliya.yogena sampannAyAm jagat.sthitau |

धूर्तेन कल्पिता व्यर्थम् हेय.उपदेय.भावना ॥५।९।४९॥

dhUrtena kalpitA vyartham heya.upadeya.bhAvanA ||5|9|49||

इयत्ता.छिन्न.तप्तासु सुख.नाम्नीषु दृष्टिषु ।

iyattA.chinna.taptAsu sukha.nAmnISu dRSTiSu |

कासु_एतासु_अनु.रक्तः_अस्मि पतङ्गः_अग्नि.शिखासु_इव ॥५।९।५०॥

kAsu_etAsu_anu.rakta:_asmi pataGga:_agni.zikhAsu_iva ||5|9|50||

वरम् एकान्त.दाहेषु लुठनम् रौरव.अग्निषु ।

varam ekAnta.dAheSu luThanam raurava.agniSu |

नत्वा_आलून.विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥

natvA_AlUna.vivartAsu sthitam saMsAra.vRttiSu ||5|9|51||

संसार* एव दुःखानाम् सीमान्त* इति कथ्यते ।

saMsAra* eva du:khAnAm sImAnta* iti kathyate |

तत्.मध्य.पतिते देहे सुखम् आसाद्यते कथम् ॥५।९।५२॥

tat.madhya.patite dehe sukham AsAdyate katham ||5|9|52||

अकृत्रिम.महादुःखे संसारे ये व्यवस्थिताः ।

akRtrima.mahAdu:khe saMsAre ye vyavasthitA: |

त* एते_अन्यानि दुःखानि जानते मधुराणि_अलम् ॥५।९।५३॥

ta* ete_anyAni du:khAni jAnate madhurANi_alam ||5|9|53||

अहम् अपि_अधम.उत्कृष्ट.काष्ठ.लोष्ट.समस्थितिः ।

aham api_adhama.utkRSTa.kASTha.loSTa.samasthiti: |

अज्ञैः_एव_आगतः साम्यम् परमामृष्ट.वस्तुभिः ॥५।९।५४॥

ajJai:_eva_Agata: sAmyam paramAmRSTa.vastubhi: ||5|9|54||

सहस्र.अङ्कुर.शाख.आत्म.फल.पल्लव.शालिनः ।

sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |

अस्य संसार.वृक्षस्य मनः_मूल.महाङ्कुरः ॥५।९।५५॥

asya saMsAra.vRkSasya mana:_mUla.mahAGkura: ||5|9|55||

संकल्पम् एव तत्_मन्ये संकल्प.उपशमेन तत् ।

saMkalpam eva tat_manye saMkalpa.upazamena tat |

शेषयामि यथा शोषम् एति संसार.पादपः ॥५।९।५६॥

zeSayAmi yathA zoSam eti saMsAra.pAdapa: ||5|9|56||

आकार.मात्र.रम्यासु मनःमर्कट.वृत्तिषु ।

AkAra.mAtra.ramyAsu mana:markaTa.vRttiSu |

परिज्ञातासु_इह_अद्य_एव न रमे नाशनीषु_अहम् ॥५।९।५७॥

parijJAtAsu_iha.adya_eva na rame nAzanISu_aham ||5|9|57||

आशा.पाश.शत.प्रोताः पात.उत्पात.उपतापदाः ।

AzA.pAza.zata.protA: pAta.utpAta.upatApadA: |

संसार.वृत्तयः_ भुक्ता* इदानीम् विश्रमामि_अहम् ॥५।९।५८॥

saMsAra.vRttaya:_ bhuktA* idAnIm vizramAmi_aham ||5|9|58||

हा हto 'स्मि विनष्टः_अस्मि मृto 'स्मि_इति पुनः पुनः ।

hA hata:_asmi vinaSTa:_asmi mRta:_asmi_iti puna: puna: |

शोचितम् गतम् एव_अहम् इदानीम् न_अनुरोदिमि ॥५।९।५९॥

zocitam gatam eva.aham idAnIm na_anurodimi ||5|9|59||

प्रबुद्धः_अस्मि प्रहृष्टः_अस्मि दृष्टः_चोरः_अयम् आत्मनः ।

prabuddha:_asmi prahRSTa:_asmi dRSTa:_cora:_ayam Atmana: |

मनः_नाम निहन्मि_एनम् मनसा_अस्मि चिरम् हतः ॥५।९।६०॥

mana:_nAma nihanmi_enam manasA_asmi ciram hata: ||5|9|60||

एतावन्तम् इमम् कालम् मनःमुक्ताफलम् मम ।

etAvantam imam kAlam mana:muktAphalam mama |

अ.विद्धम् आसीd अधुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥

a.viddham AsIt_adhunA viddham tu guNam arhati ||5|9|61||

मनःतुषार.कणिका विवेक.अर्क.आतपेन मे ।

mana:tuSAra.kaNikA viveka.arka.Atapena me |

चिर.प्रवृत्तये नूनम् अचिरात्_लयम् एष्यति ॥५।९।६२॥

cira.pravRttaye nUnam acirAt_layam eSyati ||5|9|62||

विविधैः साधुभिः सिद्धैः अहम् साधु प्रबोधितः ।

vividhai: sAdhubhi: siddhai: aham sAdhu prabodhita: |

आत्मानम् अनुगच्छामि परमानन्द.साधनम् ॥५।९।६३॥

AtmAnam anugacchAmi paramAnanda.sAdhanam ||5|9|63||

आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयत् सुखम् ।

AtmAnam maNim ekAnte labdhvA_eva_Alokayat sukham |

तिष्ठामि_अस्तमिता.अन्य.ईहः शारदि_इव_अचले_अम्बुदः ॥५।९।६४॥

tiSThAmi_astamitA.anya.Iha: zAradi_iva.acale_ambuda: ||5|9|64||

अयम् अहम् इदम् आततम् मम_इति

ayam aham idam Atatam mama_iti

स्फुरितम् अपास्य बलाd असत्यम् अन्तः ।

sphuritam apAsya balAt_asatyam anta: |

रिपुम् अति.बलिनम् मनः_निहत्य

ripum ati.balinam mana:_nihatya

प्रशमम् उपैति नमः_अस्तु ते विवेक ॥५।९।६५॥

prazamam upaiti nama:_astu te viveka ||5|9|65||

||

 

 

oॐm

 

FM.5.9

 

QUERIES OF A KING

 

VASISHTHA said—

 

इति सिद्ध.गण.उद्गीता* गीताः श्रुत्वा महीपतिः ।

iti siddha.gaNa.udgItA* gItA: zrutvA mahIpati: |

विषादम् आजगाम_आशु भीरु रण.रवात्_इव ॥५।९।१॥

viSAdam AjagAma_Azu bhIru raNa.ravAt_iva ||5|9|1||

.

such are the Songs they sing, the siddha.Adepts

!

when he heard them sing

the Protector.of.the.Earth grew sorrowful

:

he felt like a coward lusting for battle

.

* bhIru raNa.ravAt iva . as.if frightened by the noise of battle.

*m. ... he shivered like one who had heard a great thunder...

*sv. ... became terribly depressed.

*vlm. ... dejected in his mind, like a coward at the noise of a conflict.

#sad . #viSad . #viSAda.: viṣādaḥ विषादः . melancholy, depression; • disappointment (e.g. in love), despondency • languor, drooping state • dulness, stupidity, insensibility; शास्त्र.विददृष्ट.कर्माकर्मसु zAstra.vid.adRSTa.karma.akarmasu viSAdam gacchet विषादं गच्छेत् Kau. A. • viSAdavan full of melancholy. •.• The heroic fear (resignation) felt in hearing the battle.cry, y5009.001.

#bhI . #bhIru fearful; • (with #paratra) ... of the hereafter.

#raN . #raNa.H, #raNam delight, pleasure, gladness, joy; (also n.) battle (as an object of delight), war, combat, fight, conflict. . y1025.018

#ru . #rava.: . a roar, yell, (battle) cry, howl (of animals); song (of birds); hum (of bees); • any noise or sound (e.g. the whizz of a bow, the ringing of a bell, beep of a horn, ticking, tocking, &c.&c).

 

जगाम परिवारम् स्वम् आकर्षन् स्व.गृहम् प्रति ।

jagAma parivAram svam AkarSan sva.gRham prati |

स्वतीर.वृक्ष.अनुगतः सरित्_ओघ* इव_अर्णवम् ॥५।९।२॥

svatIra.vRkSa.anugata: sarit_ogha* iva.arNavam ||5|9|2||

.

jagAma parivAram svam x

AkarSan sva.gRham prati |

svatIra.vRkSa.anugata: x

sarit_ogha* iva.arNavam . x

.

he was drawn by his courtiers to his own Palace

as a tree swept from its bank follows a flooding river to the sea

.

#vR . #parivR . #parivAra.: the surroundings, neighborhood; • the royal retinue of ministers, servants, and courtiers; by extension, the Royal Palace.

*m. ...like a river flowing toward the ocean following the banks studded with trees.

*vlm. ... as a stream glides in its silent course under the beachening trees,

to the bed of the distant main.

कृष् #kRS . #AkRS . draw on, attract; bend (a bow); drag away; take off, extract, remove from (abl.).

 

परिवारम् अशेषेण विसृज्य स्वम् स्वम् आलयम् ।

parivAram azeSeNa visRjya svam svam Alayam |

एक* एव_अरुरोह_अग्र्यम् गृहम् अर्क* इव_अचलम् ॥५।९।३॥

eka_ eva.aruroha.agryam gRham arka* iva.acalam ||5|9|3||

.

parivAram azeSeNa x

visRjya svam svam Alayam |

eka* eva.aruroha.agryam gRham arka_ iva.acalam . x

.

when the Courtiers were gone

he entered alone

his private domain

the only one

:

he sat in the penthouse of his Palace

like the Sun on a mountain.top

.

 

तत्र प्रोड्डयन् आलोल.खग.पक्षति.चञ्चलाः ।

tatra proDDayan Alola.khaga.pakSati.caJcalA: |

आलोकयन्_लोक.गतिः_विललाप_इदम् आकुलः ॥५।९।४॥

Alokayan_loka.gati:_vilalApa_idam Akula: ||5|9|4||

.

tatra proDDayan x

Alola.khaga.pakSati.caJcalA: |

Alokayan_loka.gati: x

vilalApa_idam Akula: . x

.

there forth.flying birds drift on their wings

:

observing

the way of the world

he bemoans it all

...

*vlm.4. Hence he saw the flights of birds, flying at random in different directions; and reflected on the hurrying of men in the same manner, and thus bewailed in himself on their deplorable conditions.

डी #DI . #uDDI . #proDDI . ind. p. proDDIya, proDDIna . to fly up, fly away • .adj.. having flown up or away +

 

THE RÂJÂ.KING JANAKA THE POPULOUS complained—

rajs

हा कष्टम् अति.कष्टासु लोक.लोल.दशासु_अयम् ।

hA kaSTam ati.kaSTAsu loka.lola.dazAsu_ayam |

पाषाणेषु_इव पाषाणा* आलुठामि बलात्_अहम् ॥५।९।०५॥

pASANeSu_iva pASANA* AluThAmi balAt_aham ||5|9|05||

.

hA kaSTam ati.kaSTAsu x

loka.lola.dazAsu_ayam |

pASANeSu_iva pASANA* x

AluThAmi balAt_aham . x

.

what shit

!

what miseries of miseries are all these world.muddling states

:

like a stone among stones

I'm forced to roll

.

* literal stones and of course an unexpected evocation of the mid.20CE rock band.

*m. Alas! What a miserable thing is this state of wavering and instability.

I am rolling like a stone on a stone helplessly in a compulsive manner.

*vlm.5. Ah me miserable! that have to move about in the pitiable state of the restless mob,

that roll about like a rolling stone (or ball), pushed backward and forward by another.

 

अपर्यन्तस्य कालस्य कः_अपि_अंशः_जीव्यते मया ।

aparyantasya kAlasya ka:_api_aMza:_jIvyate mayA |

तस्मिन्_भावम् विबन्धामि धिक्_माम्_अधम.चेतनम् ॥५।९।६॥

tasmin_bhAvam vibandhAmi dhik_mAm_adhama.cetanam ||5|9|6||

.

aparyantasya kAlasya x

ka:_api_aMza:_jIvyate mayA |

tasmin_bhAvam vibandhAmi x

dhik_mAm_adhama.cetanam ||5|9|6||

whatever bit of boundless time is lived by me

there I get entangled in feeling

:

shame.on.me for this vile affectation

!

*m. ... What a lowly mind is mine!

var. KG: dhiG.bhAma • VLM: dhiGgAma • TPD: dhiGnAma (? print is blurred).

*AS: As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG.mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). I would suggest an alternate meaning to first half of line 2 yet I put my passion in it.

 

कियत्.मात्रम् इदम् नाम राज्यम् आजीवितम् मम ।

kiyat.mAtram idam nAma rAjyam AjIvitam mama |

किम् एतेन विना दुःखम् तिष्ठामि हतधीः_यथा ॥५।९।०७॥

kim etena vinA du:kham tiSThAmi hatadhI:_yathA ||5|9|07||

.

kiyat.mAtram idam nAma x

rAjyam AjIvitam mama x

kim etena vinA du:kham x

tiSThAmi hatadhI:_yathA x.

just what is the measure of my kingdom?

my lifetime?

what happens when I am without it like some deadhead?

*m. Why then am I stuck with the feeling that there will be only grief without it (the kingdom)?

*vlm. .. how is it then that I am secure of its continuance as a thoughtless man.

 

आदाउ_अन्ते_अपि_अनन्तः_अहम् मध्ये पेलव.जीवितः ।

AdAu_ante_api_ananta:_aham madhye pelava.jIvita: |

बालः_चित्र.इन्दुना_इव_अहम् किम् मुधा धृतिम् आस्थितः ॥५।९।०८॥

bAla:_citra.indunA_iva.aham kim mudhA dhRtim Asthita: ||5|9|08||

.

pelava.jIvita: bAla: citra.indunA iva . like a tender.lived boy with a painted moon

aham kim mudhA kRtim Asthita: . "I", some sort of fool, stand

in the beginning and at the end

I am boundless between them =

*m.8 This life is an interlude in the infinite existence of mine. Why then am I foolishly losing my confidence and courage when this 'I' is merely like a moon in a painting by a child?

*sv.8 This life.span of mine is but a trivial moment . eternity stretches before and after it. How shall I cherish it now?

*vlm.8. I have an immortal soul lasting from before, and to continue even after my present existence, the present life is a destructible One, and yet I am a fool to rely in it, like a boy believing the painted moon as real.

 

प्रपञ्च.रहितेन_अहम् इन्द्र.जालेन जालिना ।

prapaJca.rahitena.aham indra.jAlena jAlinA |

हा कष्टम् अति.मुह्यामि केन_अस्मि परिमोहितः ॥५।९।०९॥

hA kaSTam ati.muhyAmi kena.asmi parimohita: ||5|9|09||

.

prapaJca.rahitena.aham x

indra.jAlena jAlinA |

hA kaSTam ati.muhyAmi x

kena.asmi parimohita: . x

.

I am free from the elemental body

—this magic trick, this net—

this shit that hypnotizes me

:

how did I get so deluded

?

*m.9 I am (in fact) free from this world magic by the magician. By what, then, am I enticed and infatuated?

*sv.9.10 Ah, who is that magician who has spread this illusion called the world and thus deluded me? How is it that I am so deluded?

*vlm.9. Ah! what sorcerer is it that hath thus bewitched me by his magic wand, as to make me believe I am not spell.bound at all.

 

यत्_वस्तु यत्_च वा रम्यम् यत्_उदारम् अकृत्रिमम् ।

yat_vastu yat_ca vA ramyam yat_udAram akRtrimam |

किम्चित् तत्_इह न_अस्ति_एव किम्_निष्ठा_इह मतिः_मम ॥५।९।१०॥

kimcit tat_iha na_asti_eva kim_niSThA_iha mati:_mama ||5|9|10||

.

yat_vastu yat_ca vA ramyam x

yat_udAram akRtrimam |

kimcit tat_iha na_asti_eva x

kim_niSThA_iha mati:_mama . x .

what is really real

and pleasurable too

:

what is noble and natural

—

there is not anything like that here in this world

.

then why should I settle here

?

that's what I think

.

*vlm.10. What faith can I rely in this world which has nothing substantial nor pleasant, nor grand nor real in it; and yet I know not why my mind is deluded by it.

*m.10 There is nothing in this world that is beautiful that is not artificial, that is generous. Why then am I devoted to this world?

*jd.10 . yad udAram akRtrimam . what is noble and natural = yad vastu . what is substantially real = yac ca vA ramyam . and/or what is pleasurable = yad udAram akRtrimam . what is noble and natural = kimcit tad iha nAsty . anything like that is not here in this world = eva kim niSThA iha . then why am I settled here = matir mama . such is my mind.mati.

 

दूरस्थम् अपि_अदूरस्थम् यत्_मे मनसि वर्तते ।

dUrastham api_adUrastham yat_me manasi vartate |

इति निश्चित्य बाह्य.अर्थ.भावनाम् संत्यजामि_अहम् ॥५।९।११॥

iti nizcitya bAhya.artha.bhAvanAm saMtyajAmi_aham ||5|9|11||

.

dUrastham api_adUrastham x

yat_me manasi vartate |

iti nizcitya x

bAhya.artha.bhAvanAm x

saMtyajAmi_aham . x

.

what seems remote is not remote

altho

it certainly seems so

in Mind

.

all such external feelings

I

cast away

.

*m.11 'What is far away is not (really) far. It is in my mind' with this belief and determination, I am throwing away the feeling of anything being external (to me)

*sv.11 Realising that what is near and what is far is all in my mind, I shall give up the apprehension of all external objects.

*vlm.11. What is far from me (i. e. the object of sense, appears to be near me by my sensation of the same); and that which is nearest to me (i. e. my inmost soul), appears to be farthest from me, (by my want of its perception). Knowing this I must abandon the outward (sensible objects), in order to see the inward soul.

 

लोक.आ.जवम् जवी.भावः सलिल.आवर्त.भङ्गुरः ।

loka.A.javam javI.bhAva: salila.Avarta.bhaGgura: |

दृष्टः_अद्य.अपि हि दुःखाय का_इयम् आस्था सुखम् प्रति ॥५।९।१२॥

dRSTa:_adya.api hi du:khAya kA_iyam AsthA sukham prati ||5|9|12||

.

loka.A.javam javI.bhAva: x

salila.Avarta.bhaGgura: . water.eddy.transient/fragile =

dRSTa: adya.api hi x

du:khAya . to sorrow =

kA iyam AsthA . what good is this Base? +

sukham prati . as for pleasure

...

#java #lokAjava loka.A.java y5009.012

*m.12 The sense of speed in the world movement is momentary and transient. The very perception of such movement is grief causing. How can one look for joy in that?

*sv.12 Knowing that all the busy.ness in this world leads only to endless suffering, what hope shall I cherish for happiness?

*vlm.12. This hurry of men in their pursuits, is as impetuous and transient as the torrent of a whirlpool. It precipitates them to the depth of their dangers, and is not worth the pain it gives to the spirit.

 

प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।

pratyabdam pratimAsam ca pratyaham ca pratikSaNam |

सुखानि दुःख.पिण्डानि दुःखानि तु पुनः पुनः ॥५।९।१३॥

sukhAni du:kha.piNDAni du:khAni tu puna: puna: ||5|9|13||

.

pratyabdam pratimAsam ca x

pratyaham ca pratikSaNam |

sukhAni du:kha.piNDAni x

du:khAni tu puna: puna: . x

.

every year

&

every month

&

every day

&

every moment

our pleasures become

lumps

of

sorrow after sorrow after sorrow

.

* "lump" . in our text piNDa is a lump of food offered in funerals

used as an image of the transmigrating soul.

*m.13 Every year, every month, every day and even every instant of this movement is solid grief. Even joys are forms of sorrow.

पिण्ड् #piND . #piNDa: . a roundish lump of food •• (esp.) a ball of rice or flour &c offered to the pitRs or deceased ancestors +

 

परामृष्टम् विशिष्टम् हि दृष्टम् नष्टम् न भावितम् ।

parAmRSTam viziSTam hi dRSTam naSTam na bhAvitam |

अत्र.स्थम् न तत्_ अस्ति_इह सताम् यत्र_अस्तु संस्थितिः ॥५।९।१४॥

atra.stham na tat_ asti_iha satAm yatra.astu saMsthiti: ||5|9|14||

.

parAmRSTam x

viziSTam hi x

dRSTam naSTam . it's seen and gone =

na bhAvitam . not about to be =

atra.stham . located here =

na tad asti iha . that is not here =

satAm . among realities

yatra astu saMsthiti: . where it would be a place.

*m.14 Even the best of things is ruinous to think of. What seems to exist will soon disappear. All that exists will (soom) die.

*sv.14 Whatever is seen or experienced here is subject to change and destruction: there is nothing whatsoever in this world which the wise would rely on.

*vlm.14. I have well considered everything, and found them all perishable and nothing durable or lasting; there is nothing to be found here worthy of the reliance of the wise.

पृ #pR . #para . #parAmRSTa. . laid hold of, grasped • handled, felt, violated, afflicted (by disease &c)  mbh.&c •• established thru the Affective process: cit.svabhAva.parAmRSTA spanda.zaktir asanmayI | kalpanA cittam iti uktyA kathyate zAstra.dRSTibhi . y5013.051 •.• #aparAmRSTa . unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat.sac.cid.AbhAsa.mayam asti iha kalanA ujjhitam, y6009.002 . #parAmRza . taking hold of, y2011.025.

 

अद्य ये महताम् मूर्ध्नि ते दिनैः_निपतन्ति_अधः ।

adya ye mahatAm mUrdhni te dinai:_nipatanti_adha: |

हत.चित्त.महत्तायाम् का_एषा विश्वः_तता बत ॥५।९।१५॥

hata.citta.mahattAyAm kA_eSA vizva:_tatA bata ||5|9|15||

.

adya ye mahatAm mUrdhni x

te dinai:_nipatanti_adha: |

hata.citta.mahattAyAm x

kA_eSA vizva:_tatA bata . x

.

today they stand at the head of the great

but now trouble brings them down

:

when mind is so harshly affected

what dawn overspreads the universe

?

adya ye mahatAm mUrdhni .

today those who are at the head of the great = te dinai: nipatanti adha: . they are felled by troubles = hata.citta.mahattAyAm . when the affective thought is so greatly bruised = kA uSA . what dawn = vizva: tatA . overspreads the universe? = bata . alas.

*m.15 What is today at the peak, falls into the deeps in no time. How can one place faith in such a smitten mind?

*sv.15 They who are exalted today are trodden under foot tomorrow: O foolish mind, what shall we trust in this world?

*vlm.15. Those standing at the head of great men to.day, are reduced low in the course of a few days; what worth is there in giddy and thoughtless greatness, which is deserving of our estimation.

*jd.15 . adya ye mahatAm mUrdhni . today those who are at the head of the great = te dinai: nipatanti adha: . they are felled by troubles = hata.citta.mahattAyAm . when the affective thought is so greatly bruised = kA uSA . what dawn = vizva: tatA . overspreads the universe? = bata . alas.

 

अ.रज्जुः_एव बद्धः_अहम् अपङ्कः_अस्मि कलङ्कितः ।

a.rajju:_eva baddha:_aham apaGka:_asmi kalaGkita: |

पतितः_अस्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥

patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||

.

a.rajju:_eva .

No rope, but .

baddha: aham . I am bound = a.paGka: asmi kalaGkita: . no mud, but I am stained = patita: asmi . I am fallen (below) = upari.stha: api . but yet seated.above = hA mama Atman hatA sthiti: . O my Self is in a hurt state.

there is no rope, and yet I'm bound

no mud, but I am stained with it

fallen, and yet I sit above

.

what topsyturviness I'm in

!

*m. ... Oh! what a state of destitution is mine! *sv.16 ...O my self, what a mystery!

*vlm.16. ... O my soul! how art thou destroyed while thou art living.

.AS. ... oh my, what a miserable state!

*jd.16 . a.rajju:_eva . No rope, but = baddha: aham . I am bound = a.paGka: asmi kalaGkita: . no mud, but I am stained = patita: asmi . I am fallen (below) = upari.stha: api . but yet seated.above = hA mama Atman hatA sthiti: . O my Self is in a hurt state.

 

कस्मात्_अकस्मात्_मोह.उपम.आगतः_धीमातः_अपि मे ।

kasmAt_akasmAt_moha.upama.Agata:_dhImAta:_api me |

असितः पिहित.आलोकः_भास्कर.अग्रम् इव_अम्बुदः ॥५।९।१७॥

asita: pihita.Aloka:_bhAskara.agram iva.ambuda: ||5|9|17||

.

what cause is there for this

the causeless.seeming delusion of my wits

?

it is darkness hiding the light, like a cloud in front of the sun

!

*jd.17 . kasmAt_akasmAn . why causelessly = moha.upama=Agata: dhImAta: api me . is this delusion.like=coming to my intelligence? = a.sita: . dark = pihita.Aloka: . hidden.light = bhAskara.agram iva.ambuda: . like a cloud in front of the sun?

*m.17 How did this delusion overwhelm me in spite of my intelligence? ...

*sv.17 Even as the ever.brilliant sun suddenly faces a cloud floating in front of him, I find this strange delusion mysteriously floating towards me.

*vlm.17. Whence has this causeless ignorance over.powered my intelligent soul ... ?

*jd.17 . kasmAt_akasmAn . why causelessly = moha.upama=Agata: dhImAta: api me . is this delusion.like=coming to my intelligence? = a.sita: . dark = pihita.Aloka: . hidden.light = bhAskara.agram iva.ambuda: . like a cloud in front of the sun?

 

क* इमे मे महाभोगाः क* इमे मम बान्धवाः ।

ka* ime me mahAbhogA: ka* ime mama bAndhavA: |

बालः_भूत.मयेन_इव संकेतेन_अहम् आकुलः ॥५।९।१८॥

bAla:_bhUta.mayena_iva saMketena.aham Akula: ||5|9|18||

.

क इमे मे महाभोगाः what are these great pleasures to me? क इमे मम बान्धवाः what are these my relatives? बालः भूत.मयेन इव like a child seeing a creature.form संकेतेन अहम् आकुलः I am involved with all these things.

what are all these delights to me

?

and what about all these relatives

?

I feel like a child seeing ghosts when I'm involved with all these things

.

*m. ... Like a child whose imagination is full of demons, my mind is disturbed by these symbolic things.

*sv. ... I am deluded by these fanciful relatives.

*vlm. ... these large possessions and numerous relations ...

*jd.18 . क इमे मे महाभोगाः what are these great pleasures to me? क इमे मम बान्धवाः what are these my relatives? बालः भूत.मयेन इव like a child seeing a creature.form संकेतेन अहम् आकुलः I am involved with all these things.

 

स्वयम् एव निबध्नामि जरा.मरण=रागिणीम् ।

svayam eva nibadhnAmi jarA.maraNa=rAgiNIm |

किम् इमाम् अहम् एतेषु धृतिम् उद्वेग.कारिणीम् ॥५।९।१९॥

kim imAm aham eteSu dhRtim udvega.kAriNIm ||5|9|19||

.

svayam eva nibadhnAmi .

only by my own self I'm bound = jarA.maraNa=rAgiNIm . Affecting old.age and death = kim imAm aham eteSu . (what have I to do with these things?) = dhRtim udvega.kAriNIm . a constant trouble.maker.

it's only by.myself I'm bound

affecting my own old.age and death

(what have I to do with these things, this constant trouble.making

.

*m.19 Why am I binding myself with these death and time bound things which cause anguish and cowardice?

*vlm.19. How shall I rest any reliance in my sensual enjoyments which are the harbingers of death and disease, and what dependence is there on my possessions, which are fraught only with anxieties and cares?

*jd.19 . svayam eva nibadhnAmi . only by my own self I'm bound = jarA.maraNa=rAgiNIm . Affecting old.age and death = kim imAm aham eteSu . (what have I to do with these things?) = dhRtim udvega.kAriNIm . a constant trouble.maker.

 

यातु तिष्ठतु वा सम्यक् मम_एताम् प्रति कः_ग्रहः ।

yAtu tiSThatu vA samyak mama_etAm prati ka:_graha: |

बुद्बुद.श्रीः_इव_एषा हि मिथ्या_एव_इत्थम् उपस्थितम् ॥५।९।२०॥

budbuda.zrI:_iva_eSA hi mithyA_eva_ittham upasthitam ||5|9|20||

.

yAtu tiSThatu vA samyak x

mama_etAm prati ka:_graha: |

budbuda.zrI:_iva_eSA hi x

mithyA_eva_ittham upasthitam . x

.

let it go or let it stay

it's all OK for me

:

attachment to such stuff?

it's all a bunch of bubbles

a fraud

the way it stands

.

*m.20 All these joys are born of untruth and illusion. What does it matter to me whether they come or go away?

*sv.19.20 Knowing all such relatives as cords that bind me to this old age, death, etc., I still cling to them. Let these relatives continue or perish: what is it to me?

*vlm.20. It matters not whether these friends, the feeders on my fortune, may last or leave me at once; my prosperity is but a bubble and a false appearance before me.

 

ते महाविभवा* भोगाः_ते सन्तः स्निग्ध.बान्धवाः ।

te mahAvibhavA* bhogA:_te santa: snigdha.bAndhavA: |

सर्वम् स्मृति.पथम् प्राप्तम् वर्तमाने_अपि का धृतिः ॥५।९।२१॥

sarvam smRti.patham prAptam vartamAne_api kA dhRti: ||5|9|21||

.

those deeply.felt pleasures

those who are loved relations

are all remembered memories

:

here today bu what comes next

?

*m.21 All those great good friends and wealth, immense pleasures, all are now part of memory. What do they mean today?

*sv.21.22 Great events and great men have come and gone, leaving just a memory behind: on what shall one place reliance even now?

*vlm.21. Men of greatest opulence and many good and great men and our best friends and kindest relatives, that have gone by, now live in our remembrance only.

धृ #dhR . #dhRti . constancy, firmness • . security, प्रयाताः पांसुवद् भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad bhUpA: kA dhRtir mama jIvite|| y5009.024.

 

क्व धनानि महीपानाम् ब्रह्मणः क्व जगन्ति वा ।

kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA |

प्राक्तानानि प्रयातानि का_इयम् विश्वः_तता मम ॥५।९।२२॥

prAktAnAni prayAtAni kA_iyam vizva:_tatA mama ||5|9|22||

.

kva dhanAni mahIpAnAm .

where are the riches of the Earth.Protectors .

brahmaNa: kva jaganti vA . or where are the worlds of brahmA = prAktAnAni prayAtAni . the former bygone things = kA iyam vizvas tatA mama . what overspreads this universe of mine? =

where are the riches of the Earth.Protectors

?

where are the worlds of brahmA

?

of all the former bygone things what comes to this present universe of mine

?

.

*vlm.22. Where are the riches of the monarchs of the earth, and where the former creations of brahma. The past have given way to the present, and these are to be followed by future ones; hence there is no reliance in anything.

*m.22 Where are those ancient kings, brahmins and worlds? Where have they gone? Of what concern are they to me now?

*jd.22 . kva dhanAni mahIpAnAm . where are the riches of the Earth.Protectors = brahmaNa: kva jaganti vA . or where are the worlds of brahmA = prAktAnAni prayAtAni . the former bygone things = kA iyam vizvas tatA mama . what overspreads this universe of mine? =

 

गिलितान.इन्द्र.लक्षाणि बुद्बुदानि_इव वारिणि ।

gilitAna.indra.lakSANi budbudAni_iva vAriNi |

माम् जीवित.निबद्ध.आस्थम् विहसिष्यन्ति साधवः ॥५।९।२३॥

mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: ||5|9|23||

.

gilitAna.indra.lakSANi .

thousands of indras have been swallowed .

budbudAni iva vAriNi like drops of water = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: . the sAdhus will laugh at me who am fettered.by the length of a lifetime.

many thousand indras have been swallowed like splashing water.drops

.

the wise should laugh at me

whose leash is as short as a single lifetime

.

*jd.23 . गिलितान.इन्द्र.लक्षाणि gilitAna.indra.lakSANi . thousands of indras have been swallowed = बुद्बुदानि इव वारिणि budbudAni iva vAriNi like drops of water = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: . the sAdhus will laugh at me who am fettered.by the length of a lifetime.

*m.23 Millions of indras have gone before (swallowed by time). It is like bubbles breaking into waters. I am limited by this short span of life (and attached to it). Will not wise people laugh at me?

*vlm.23. Many indras have been swallowed up like bubbles in the ocean of eternity; hence the like expectation of my longevity, is ridiculous to the wise.

#gilita #girita . swallowed. #has #vihas

*jd.23 . गिलितान.इन्द्र.लक्षाणि gilitAna.indra.lakSANi . thousands of indras have been swallowed = बुद्बुदानि इव वारिणि budbudAni iva vAriNi like drops of water = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: . the sAdhus will laugh at me who am fettered.by the length of a lifetime.

 

ब्रह्मणाम् कोटयः_याता* गताः सर्ग.परम्पराः ।

brahmaNAm koTaya:_yAtA* gatA: sarga.paramparA: |

प्रयाताः पांसुवत्_भूपाः का धृतिः_मम जीविते ॥५।९।२४॥

prayAtA: pAMsuvat_bhUpA: kA dhRti:_mama jIvite ||5|9|24||

.

brahmaNAm koTaya:_yAtA* x

gatA: sarga.paramparA: |

prayAtA: pAMsuvat_bhUpA: x

kA dhRti:_mama jIvite . x

.

Thousands of brahmAs याताः गताः have come and gone सर्ग.परम्पराः in the procession of creation प्रयाताः पांसुवद्_भूपाः Gone.forth like dust are the EarhLords का धृतिर्_मम जीविते what security is there in my life?

thousands of brahmAs come and go in the cycle of creation

.

the Earth.Protectors are scattered like dust blown in the wind

.

so what security is there for me

?

*vlm.24. Millions of brahmas have passed away, and their productions have disappeared under endless successions; the kings of earth have fled like their ashes and are reduced to dust; what is the confidence then in my life and stability?

#dhR . #dhRti constancy, firmness +

*jd.24 . ब्रह्मणां कोटयः Thousands of brahmAs याताः गताः have come and gone सर्ग.परम्पराः in the procession of creation प्रयाताः पांसुवद्_भूपाः Gone.forth like dust are the EarhLords का धृतिर्_मम जीविते what security is there in my life?

 

संसार.रात्रि.दुःस्वप्ने चेत्ये देह.मये क्रमे ।

saMsAra.rAtri.du:svapne cetye deha.maye krame |

आस्थाम् चेत्_अनुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥

AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||

.

Samsâra.Convolution.rAtri.night.du:svapne.bad.dream .

cetye deha.maye krame |

AsthAm cet_anubadhnAmi x

tatra_imAm tu dhik.asthitim . x

.

in the saMsAra nightmare

when the body.conception evolves

if

I depend on such a Base

—but this is a shameful state—

...

*vlm.25. The world is but a dream by night, and the sensuous body is but a misconception of the mind. If I rely any credence on them I am really to be blamed.

*m.24 If I remain in the illusion of a body and the bad dream of this world and remain bound by them, fie unto me!

 

अयम् सः_अहम् इति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।

ayam sa:_aham iti vyartha.kalpanA_asat.svarUpiNI |

अहम्कार.पिशाचेन किम् अज्ञवत्_अहम् स्थितः ॥५।९।२६॥

ahamkAra.pizAcena kim ajJavat_aham sthita: ||5|9|26||

.

ayam sa:_aham x

iti vyartha.kalpanA asat.svarUpiNI |

ahamkAra.pizAcena kim ajJavat_aham sthita: . x

.

...

then

"I am this somebody",

pretended thinking.it.so

unreal identity

:

this pishAcha.Cannibal "I"dentity

it's because of of hir I am so stupid

.

*vlm.26. My conception of myself and perception of other things, are false imaginations of my mind. It is my egoism that has laid hold of me, as a demon seizes an idiot.

 

हतम् हतम् इदम् कस्मात्_आयुर्_आततया_अनया ।

hatam hatam idam kasmAt_Ayur_AtatayA_anayA |

पश्यन्_अपि न पश्यामि सुक्ष्मया काल.लेखया ॥५।९।२७॥

pazyan_api na pazyAmi sukSmayA kAla.lekhayA ||5|9|27||

.

hata.ruined/destroyed.m hata.ruined/destroyed..m idam.this kasmAt.whence/why/from.what? .

Ayus.life.Atata.vast/extent.ayA.thru_anayA . this +

pazyan_api na pazyAmi . tho seeing I dont see .

sukSmayA kAla.lekhayA . x

.

ruined

this is ruined

why is life like this

AtatayA_anayA .

thru this expanse +

pazyan.n api na pazyAmi

tho seeing I don't see

sukSmayA kAla.lekhayA . by a subtle streak of time.

*m.27 I see that this life is damaged and destroyed minute by minute. Why am I remaining like one who is blind even tho I notice this?

*sv.27 I am like an ignorant fool deluded by the goblin known as the ego.sense which creates the false feeling "I am so.and.so".

*vlm.27. Fool that I am, that seeing I do not see, how the span of my life is measured every moment by the imperceptible instants of time, and their leaving but a small portion behind.

hata.ruined/destroyed.

 

पाद.पीठे कृत.ईशानाः शार्ङ्गि.क्रीदन.कन्दुकाः ।

pAda.pIThe kRta.IzAnA: zArGgi.krIdana.kandukA: |

काल.कापालिकाग्रस्ताः किम् आस्थे मयि वल्गसि ॥५।९।२८॥

kAla.kApAlikAgrastA: kim Asthe mayi valgasi ||5|9|28||

.

pAda.pIThe x

kRta.IzAnA: x

zArGgi.krIdana.kandukA: |

kAla.kApAlikAgrastA: x

kim Asthe mayi valgasi . x

.

on a footstool

made by Master.IshAna

are bows & toys & balls

:

Time's begging.bowl is full of holes

why are you playing on my Ground

?

*m.28 Struck by the 'Kapalika' of Time, brahma.and Vishnu and such are kicked around like dolls and sporting balls. Why am I slipping into that state?

*sv.28 Knowing full well that Time has trampled under foot countless gods and trinities, I still entertain love for life.

*vlm.28. I see the juggler of time seizing on Bráhmas, Vishnus and Rudras, and making playthings of them on his play ground of the world, and flinging them as balls all about.

.AS: pAdapITha is a footstool (ottoman). The meaning is: Oh attachment (for life) , why are you showing off (your powers ) on me (kim mayi valgasi), when you have used Lords (like brahmA) as footstools, have toyed with gods like Vishnu (as if they are bouncing balls), captured even the fierce Rudras in the great dooms day (kAla). Thus, why toy with a small person like me, when your power is so well known.

कम्प् #kamp . #kapAla . #kApAlika, #kApAlikI .adj.. relating to or belonging to a skull (= #kapAlikeva) • .m.. a kind of shaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the lefthand sect). https://en.wikipedia.org/wiki/Kapalika

 

अजस्रम् उपयान्ति_एते यान्ति च_अद्य.अपि वासराः ।

ajasram upayAnti_ete yAnti ca.adya.api vAsarA: |

अविनष्ट.एक.सत्.वस्तुः_दृष्टः_न_अद्य.अपि वासरः ॥५।९।२९॥

avinaSTa.eka.sat.vastu:_dRSTa:_na.adya.api vAsara: ||5|9|29||

.

endlessly they come and go

even now, today

:

a single indestructible real reality has not been seen by me today

.

*m.29 Unceasingly days are coming and going. I have not seen a single day when the 'real' thing is seen.

*vlm.29. I see the days and nights are incessantly passing away, without presenting me an opportunity which I can behold the true imperishable one.

 

सारसाः सरसि_इव_एते सर्वस्मिन् जन.चेतसि ।

sArasA: sarasi_iva_ete sarvasmin jana.cetasi |

भोगा* एव स्फुरन्ति_अन्तर् न तु स्वपद.दृष्टयः ॥५।९।३०॥

bhogA* eva sphuranti_antar na tu svapada.dRSTaya: ||5|9|30||

.

sArasA: sarasi_iva_ete . like cranes on a lake these are .

sarvasmin.everywhere . jana.cetasi . in the popular affectivity +

bhogA* eva sphuranti_antar . pleasures indeed are vibrant within .

na tu svapada.dRSTaya: . but not in personal views

.

like cranes in a lake

they

everywhere in personal Affectivity

pleasures play within

:

not like personal*Views

.

sArasA: sarasi_iva_ete sarvasmin_ jana.cetasi x

bhogA* eva sphuranti_ antar na tu svapada.dRSTaya: x.

* dRShTi = POV (Point of View) of sva.pada Ur.own.state.

*m.30 Only pleasures are flashing in the minds of people like scores of birds flying near a lake. The Self is not coming into their view.

*vlm.30. The objects of sensual enjoyment, are larking in the minds of men, like cranes gabbling in the lakes, and their {sic} is no prospect of the true and best object in the mind of any body.

*AB. svam pratyag.Atma.bhUtam yat paramam padam tasya dRStasya: sAkSAt.kArA: ||

sarvasmin.everywhere.

 

कष्टात् कष्टतरम् प्राप्तः खात् दुःखतरम् गतः ।

kaSTAt kaSTataram prApta: khAt du:khataram gata: |

अद्य.अपि न विरक्तः_अस्मि हा धिक्_माम् अधम.आशयम् ॥५।९।३१॥

adya.api na virakta:_asmi hA dhik_mAm adhama.Azayam ||5|9|31||

.

than shit

shittier

falling from the sky

is how it gets

and still I am not unattached

O

shame on me

!

it's a sorry place

...

.

KG: dhiGbhAmadhamAzayam

VLM: dhiGnAmadhamAzayam

TPD: dhiGmamadhamAzayam

*sv.31. I have gone from sorrow to greater sorrow, but dispassion does not arise in me. [SV omits the last line.]*vlm.31. ... and yet are we so shameless, as not to feel ourselves disgusted with them.

*AS. I would suggest an alternate meaning to first half of line 2 "yet I put my passion in it".

*AS. As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG.mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). 

*jd. my three eds. all have hA and Azaya rather than cetana. what is the source of the variant? .Q.

*jd: it as an excellent example of the most serious problem of Sanskrit typography, which is (I suspect) that the typesetters do not understand what they are transcribing, and make no effort to get editorial assistance. KG's "dhiGbhA" (in both verses, but hyphenated in .006) is hard to interpret. VLM's "dhiGgAma" (in .006) is also mysterious, but (in .031) "dhiG.nAma" makes more sense. TPD uses a compound letter which is unclear in my printed version: either "GnA" (in .006) or "Gma" (in .031).

.AS: There should be no space between G and m in a proper printing. Indeed, you have to make a ligature with those two characters ङ and म. That is why म becomes small and gets attached to the middle of ङ, at the same time, absorbing the central dot of ङ. This small म can easily be confused with भ or ग . In the days of old types, this can be even caused by a worn out type! The reason for joining the letters is this: The words are dhik mAm adhamacetasam. It is the sandhi rules which turn them into a single word. Thus, k.G. Now, it must be joined, unless, like some modern printers, you take the shortcut of typing G with a halanta ङ् . You cannot/should not make it dhiG mama. mama and mAma have entirely different meanings.

 

येषु येषु दृढा बद्धा भावना भव्य.वस्तुषु ।

yeSu yeSu dRDhA baddhA bhAvanA bhavya.vastuSu |

तानि तानि विनष्टानि दृष्टानि किम् इह_उत्तमम् ॥५।९।३२॥

tAni tAni vinaSTAni dRSTAni kim iha_uttamam ||5|9|32||

.

...

wherever there are firm binding feelings

in coming substantialities

yeSu yeSu .

tAni tAni . themever =

vi.naSTAni dRSTAni . vanished sights =

kim iha uttamam . the highest here?

*m.32 Whatever I thought of as good things turned out to be injurious (to me). What, then, is good in this world?

*sv.32.33.34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.

*vlm.32. We see all the desirable objects to which we attach our thoughts, to be frail and perishing; and yet we do not seek the imperishable on, and our everlasting good in the equanimity of the Soul.

 

यत्_मध्ये यत्_च पर्यन्ते यत्_आपाते मनोरमम् ।

yat_madhye yat_ca paryante yat_ApAte manoramam |

सर्वम् एव_अपवित्रम् तत्_विनाश.अमेध्य.दूषितम् ॥५।९।३३॥

sarvam eva.apavitram tat_vinAza.amedhya.dUSitam ||5|9|33||

.

yat_madhye x

yat_ca paryante x

yat_ApAte manoramam |

sarvam eva.apavitram tat vinAza.amedhya.dUSitam . x

.

what's in the middle o&r at an end

what began in Dreamland

it's all impure

:

ruinous, polluted, and corrupt

.

*m.33 What is enchanting and beautiful in youth turns out in the end to be depressing. All is impure. If it perishes, there is nothing improper.

*vlm.33. Whatever we see to be pleasant in the beginning (as pleasures), or in the middle (as youth), or in the end (as virtuous deeds), and at all times (as earthly goods), are all unholy and subject to decay.

.VA everything pleasant in the middle or at the end or right now is unpure, not lasting, disguisting and harmful.

.AS: There are two modifications. Whatever is pleasant in the beginning (ApAte), in the middle (madhye) and in the end (paryanta) that is impure, being corrupted by the unholiness of destruction (vinAza.amedhya.dUSitam). Thus, the second line has a different sense. Also, the AB commentary gives a different take on the first line. It describes the three pleasurable actions as enjoyments (viSayA:), youth (vaya:) and pious actions (dharma:). Thus, all pleasurable actions are transient and hence should be considered impure. It is curious to include dharma in the list! 

*jd. not curious at.all in the light of heyopAdeya, a dharma of duality.

*jd.33 . yat_ madhye . what's in the middle = yat_ca paryante . and what's at an end = yat_ApAte manoramam . whatever pleasure comes to pass = sarvam eva.apavitram . indeed everything purifying = tad vinAza.amedhya.dUSitam . it is ruinous, polluted, and corrupt.

 

येषु येषु पद_अर्थेषु धृतिम् बध्नाति मानवः ।

yeSu yeSu pada.artheSu dhRtim badhnAti mAnava: |

तेषु तेषु_एव तस्य.अयम् दृष्टः नाश.उदयः_भृशम् ॥५।९।३४॥

teSu teSu_eva tasya.ayam dRSTa: nAza.udaya:_bhRzam ||5|9|34||

.

yeSu yeSu pada.artheSu x

dhRtim badhnAti mAnava: |

teSu teSu_eva tasya.ayam x

dRSTa: nAza.udaya:_bhRzam . x

.

to whatever things =

a Man bonds firmly

thosever things

of That

—THIS—

soon seen to spout destruction

.

*vwv.1745/34. On whatever objects a man fastens his hold, in those very objects, the rising of his ruin is often observed.

*m.34 What one believes in, those things are grief.causing only. This is clearly seen.

*sv.34 32.34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.

*vlm.34. Whatever objects are dear to the hearts of men, they are all found to be subject to the changes of their rise and fall: (i. e. their growth and decay).

 

श्वः श्वः पापीयसीम् एष* श्वः श्वः क्रूरतराम् अपि ।

zva: zva: pApIyasIm eSa* zva: zva: krUratarAm api |

श्वः श्वः स्वेद.करीम् एते दशाम् इह जडः_जनः ॥५।९।३५॥

zva: zva: sveda.karIm ete dazAm iha jaDa:_jana: ||5|9|35||

.

zva: zva: pApIyasIm eSa x

zva: zva: krUratarAm api x

zva: zva: sveda.karIm ete x

dazAm iha jaDa: jana: xx

*m.35 These stupid people are slowly moving into sin, cruelty and sorrow.

*sv.35 Day by day people in this world grow in sin and violence, hence day by day they experience greater sorrow.

*vlm.35. Ignorant people are every where inclined to evil acts, and they grow day by day more hardened in their wicked practices. They repent every day for their sins, but never reprove themselves for the better.

 

अज्ञान.एक.हतः_बाल्ये यौवने मदन.आहतः ।

ajJAna.eka.hata:_bAlye yauvane madana.Ahata: |

शेषे कलत्र.चिन्ता.आर्तः किम् करोति कदा जडः ॥५।९।३६॥

zeSe kalatra.cintA.Arta: kim karoti kadA jaDa: ||5|9|36||

.

a.jJAna.eka.hata:_ bAlye x

yauvane madanA.hata: x

zeSe kalatra.cintA.Arta: x

kim karoti kadA jaDa: xx

.

*m.36 They are hurt by ignorance in child hood. They are struck by cupid in youth. The rest of the time they are worried about family.When will they come out of these?

*sv.36.37 Childhood is wasted in ignorance, youth is wasted in lusting after pleasures and the rest of one's life is spent in family worries: what does a stupid person achieve in this life?

*vlm.36. Senseless men are never the better for anything, being devoid of sense in their boyhood, and heated by their passions in youth. In their latter days, they are oppressed with the care of their families, and in the end thy are overcome by sorrow and remorse.

*vlm.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.

 

आगमापायि विरसम् दशा.वैषम्य.दूषितम् ।

AgamApAyi virasam dazA.vaiSamya.dUSitam |

अ.सार.सारम् संसारम् किम् तत् पश्यति दुर्मतिः ॥५।९।३७॥

a.sAra.sAram saMsAram kim tat pazyati durmati: ||5|9|37||

.

AgamApAyi virasam x

dazAvaiSamya.dUSitam . x +

asArasAram saMsAram x

kim tat_pazyati durmati: xx

*vwv.1746/37. Why does the stupid person regard that worldly life whose substance is worthless, which has appearance and disappearance, which is insipid and defiled by inequalities (or difficulties) of circumstances?

*vlm.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.

*m.37 Sapless and corrupted by these states, this world is uninteresting. Even so why are these foolish people unable to see this (truth)?

 

राजसूय.अश्वमेध.आद्यैः इष्ट्वा यज्ञ.शतैः_अपि ।

rAjasUya.azvamedha.Adyai: iSTvA yajJa.zatai:_api |

महाकल्प_अन्तम् अपि_अंशम् स्वर्गम् प्राप्नोति न_अधिकम् ॥५।९।३८॥

mahAkalpa.antam api_aMzam svargam prApnoti na_adhikam ||5|9|38||

.

by rAjasUya.Princes'.azvamedha.Horse.Sacrifices.Adyai: &c .

iSTvA.worshipped .

yajJa.zatai:_api – though with hundred of rituals +

mahAkalpa.antam api_aMzam x

svargam prApnoti na.no_adhika.excess/addition.m xx

*m.38.39 . Even great sacrifices like 'Aswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.

*sv.38 Even if one performs great religious rites, one may go to heaven . nothing more.

*vlm.38. The real good that is derived here by means of painful austerities, are the arduous sacrifices of rájasuyá avlmamedha.and others, or the attainment of heaven; which has no reality in it, by reason of its short duration of the small portion of a kalpa compared with eternity. (The Hindu heaven is no lasting bliss).

 

कः_असौ स्वर्गः_अस्ति भूमौ वा पाताले वा प्रदेशकः ।

ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |

न यत्र_अभिभवति_एता* दुर्.भ्रमर्य इव_आपदः ॥५।९।३९॥

na yatra.abhibhavati_etA* dur.bhramarya iva_Apada: ||5|9|39||

.

ka:_asau svarga:_asti

What is the creation

bhUmau vA pAtAle vA pradezaka:

whether on Earth or in Netherworld

na yatra.abhibhavati_etA:

where it is not overcome by misfortunes

like a swarm of stinging wasps?

dur.bhramarya iva_Apada:

*m.38.39 . Even great sacrifices like 'Aswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.

*vlm.39. What is this heaven and where is it situated, whether below or above us or in this nether world; and where its residents are not overtaken by multitudes of locust.like evils? (The Srúti says: "Evil spirits infest the heavens and they drove the gods from it." So we read of the Titan's and Satan's band invading heaven).

 

निज.चेतःविल.व्यालाः शरीर.स्थल.पल्लवाः ।

nija.ceta:vila.vyAlA: zarIra.sthala.pallavA: |

आधयः_व्याधयः_च_एते निवार्यन्ते कथम् किल ॥५।९।४०॥

Adhaya:_vyAdhaya:_ca_ete nivAryante katham kila ||5|9|40||

.

nija.ceta:.vila/bila.vyAlA: x

zarIra.sthala.pallavA: . x +

Adhaya:_ vyAdhaya:_ca_ete x

nivAryante katham kila xx

*m.40 Mental and physical diseases are respectively like serpents in the tunnel of mind and leaves on the surface of earth, called body. How to avoid these?

*sv.39.40 What is heaven, is it on earth or in the netherworld, and is there a place which is untouched by affliction?

*vlm.40. We have serpents creeping in the cells of our hearts, and have our bodies filled with the brambles of diseases and dangers, and know not how to destroy them.

 

सतः_असत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येषु_अरम्यता ।

sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |

सुखेषु मूर्ध्नि दुःखानि किम् एकम् संश्रयामि_अहम् ॥५।९।४१॥

sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||5|9|41||

.

UnSuchness covers the Suchness; distress overwhelms my delight; pleasure gives way to suffering. On which of these can I rely?

sata: . of Being the .

asattA.state of nonBeing is . sthita.situate – mUrdhni.on.top .

mUrdhni.on.top @ things – ramya.delightful/enjoyable.eSu . aramyatA – without enjoyableness +

sukheSu . @ pleasures . mUrdhni.on.top are. du:khAni . sorrows .

kim ekam  . how to one . 

saMzrayAmi_aham  . do I resort?

*m.41 Non.being rests on top of existence. Ugliness stands on top of beauty. Sorrow stands on top of joy. What should I choose among these?

*sv.41 Sorrow brings happiness, and happiness brings sorrow on its shoulders!

*vlm.41. I see good is intermixed with evil, and pain abiding with pleasure; there is sorrow seated on the top (excess) of joy, so I know not whereto I shall resort.

ramya.delightful/enjoyable.

asattA.state of nonBeing.

mUrdhni.on.top.

 

जायन्ते च म्रियन्ते च प्राकृताः क्षुद्र.जन्तवः ।

jAyante ca mriyante ca prAkRtA: kSudra.jantava: |

धरा तैः_एव नीरन्ध्रा दुर्.लभाः साधु.साधवः ॥५।९।४२॥

dharA tai:_eva nIrandhrA dur.labhA: sAdhu.sAdhava: ||5|9|42||

.

* in sandhi of nIrandhra nir = nI when followed by <r>.

jAyante ca mriyante ca x

prAkRtA: kSudra.jantava: . x +

dharA tai:_eva nIrandhrA: x

durlabhA: sAdhu.sAdhava: xx

*m.42 The common people take their births and make their deaths..the earth is thick with them; and it is hard to find anyone wanting to be wise.

??.42. Plebian beings are born and they die (in course of time). Earth is full of such people. It is difficult to find saints and truth seekers.

*sv.42 The pores of the earth are filled by the dead bodies of beings: hence it looks solid!

*vlm.42. I see the earth full of common people, who are incessantly born and dying in it in multitudes; but I find few honest and righteous men in it.

 

नील.उत्पल.आलि.नयनाः परम.प्रेम.भूषणाः ।

nIla.utpala.Ali.nayanA: parama.prema.bhUSaNA: |

हासाया_एव विलासिन्यः क्षण.भङ्गितया स्थिताः ॥५।९।४३॥

hAsAyA_eva vilAsinya: kSaNa.bhaGgitayA sthitA: ||5|9|43||

.

nIla.utpala.Ali.nayanA: x

parama.prema.bhUSaNA: . x +

hAsAya eva vilAsinya: x

kSaNa.bhaGgitayA sthitA: xx

for them the rising and the fall

of worlds is like the winking or

the blinking of an eye! What then

can you say of someone like me?

*m.43. Women of grace with lotus eyes and who are fond of jewels are to be pitied since they too are transient.

*sv. 43.44.45 There are beings in this universe whose winking is of the duration of an epoch. What is my life.span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

*vlm.43. These beautiful forms of women, with their eyes like lotuses, and the gracefulness of their blandishments, and their charming smiles, are made so soon to fade and die away.

 

येषाम् निमेषण.उन्मेषैः_जगताम् प्रलय.उदयौ ।

yeSAm nimeSaNa.unmeSai:_jagatAm pralaya.udayau |

तादृशाः पुरुषाः सन्ति मादृशाम् गणना एव का ॥५।९।४४॥

tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||5|9|44||

.

yeSAm nimeSaNa.unmeSair .

for them with the winking or blinking of an eye

jagatAm pralaya.udayau

at the falling and rising of worlds

tAdRzA: puruSA: santi

when there are such Persons

mAdRzAm gaNanaiva kA

of what importance am I?

when they can wink or blink and make

or break the worlds.among such people, what significance have I?

*m.44 Worlds are born and dissolutions take place when some great beings open their eyes a little. Even these are prone to perish. If so, what to talk of people like us!

*vlm.44. Of what note am I among these mighty beings (as brahma.and Vishnu), who at the twinkling of their eyes, have created and destroyed the world; and yet have succumbed to death at last. (This last passage shows that the Hindu gods were mortal heroes of antiquity).

*sv. 44 43.45 There are beings in this universe whose winking is of the duration of an epoch. What is my life.span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

#gaNana .n.. . reckoning , counting , calculation • #gaNanA .f.. the being enumerated among (in comp.) • considering , supposing • regarding , taking notice of (gen.) , consideration •• mAdRzAm gaNanA_eva kA . of what importance am I?

* yeSAm nimeSaNa.unmeSair . for them with the winking or blinking of an eye . jagatAm pralaya.udayau . at the falling and rising of worlds . tAdRzA: puruSA: santi . when there are such Persons . mAdRzAm gaNanA_eva kA – as for me, where do I come.in?  

 

सन्ति रम्यतरात्_रम्याः सुस्थिरात्_अपि सुस्थिराः ।

santi ramyatarAt_ramyA: susthirAt_api susthirA: |

चिन्ता.पर्यवसानेयम् पदार्थ.श्रीः किम् ईहसे ॥५।९।४५॥

cintA.paryavasAneyam padArtha.zrI: kim Ihase ||5|9|45||

.

santi ramyatarAt ramyA: . they are more pleasurable than the pleasurable .

susthirAt api susthirA: . more stable too than the stable +

cintA.care.paryavasAna.de/termination._iyam padArtha.zrI: kim Ihase . do you really want this mess of stuff?

*m.45 Even the most beautiful of the beautiful, the steadiest of the steady perish. The ultimate result/ fate of things is grief. Then why want them?

*vlm.45. You are constantly in search of what is more pleasant and lasting than others, but never seek after that highest prosperity, which is beyond all your earthly cares.

*sv.45 43.45 There are beings in this universe whose winking is of the duration of an epoch. What is my life.span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

paryavasAna.de/termination.

 

सम्पदः_च विचित्रा* याः_ताः_चेत्_चित्तेन सम्मताः ।

sampada:_ca vicitrA* yA:_tA:_cet_cittena sammatA: |

तत् ता* अपि महारम्भा* हन्त मन्ये महापदः ॥५।९।४६॥

tat tA* api mahArambhA* hanta manye mahApada: ||5|9|46||

.

sampada:_ca vicitrA: yA: .

and what are marvelous opportuniies

tA: cet_cittena sammatA:.

if they by the Affection are accepted .

tat tA_api mahArambhA  . tho that is great prosperity . 

hanta manye mahApada:  . rather I.think it great adversity.

*m.46 In my opinion, all varieties of wealth and riches are calamitous.

*sv.46.47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.

*vlm.46. What is this great prosperity in which you take so much delight, but mere vexation of your spirit, which proves this vanity to be your calamity only.

.VA various riches are just conceptions of the mind, altho they great in the beginning, at the end I think, they turn out as a great curse.

.AS: Even wonderful riches, if acquired by desires of the mind (cittena sammatAH) and with great effort, are, in my opinion, actually great disasters at the end!

मन् #man . #mata . #sammata . thinking together, being of the same opinion, consented or assented to, approved by (tasya or comp.) • (in comp.) agreeing with • considered or regarded as (tat) • thought highly of, renowned, highly honoured by (tasya) • allowed, authorized (see <asammata>) • sammata . n. . opinion, impression (sammate, sammatena with tasya, "in the opinion of", "under the idea of") • consent, approval, acquiescence, concurrence (sammate, "with the consent or approval of")

* sampada:_ca vicitrA: yA: . and what are marvelous opportuniies . tA: cet_cittena sammatA:. if they by the Affection are accepted . tat tA_api mahArambhA  . tho that is great prosperity .  hanta manye mahApada:  . rather I.think it great adversity.

 

आपदः_अपि विचित्रा* याः_ताः_चेत्_मनसि सम्मताः ।

Apada:_api vicitrA* yA:_tA:_cet_manasi sammatA: |

तत्ता* अपि महारम्भा* मन्ये मनसि सम्पदाः ॥५।९।४७॥

tattA* api mahArambhA* manye manasi sampadA: ||5|9|47||

.

Apada: api vicitrA yA: . whatever the misfortunes

tA:_cen_manasi sammatA: . if they are sammata in Mind =

tattA:_ api mahArambhA:_ x

manye manasi sampadA: xx

*sv.46.47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.

*vlm.47. Again what are these adversities which you fear so much, they may turn to your true prosperity, by setting you free from earthly broils and leading you to your future felicity.

*m.47 Some calamities cause equislibrium of our mind. Such, in my opinion, are real riches.

 

मनःमात्र.विवर्ते_अस्मिन्_जगति_अब्धि.इन्दु.भङ्गुरे ।

mana:mAtra.vivarte_asmin_jagati_abdhi.indu.bhaGgure |

मम_इदम् इति_अपूर्वा_इयम् कुतस्त्या_अक्षर.मालिका ॥५।९।४८॥

mama_idam iti_apUrvA_iyam kutastyA_akSara.mAlikA ||5|9|48||

.

manomAtra.vivarte . when the mode of Mind is transformed =

asmin_jagati . in this world =

abdhi.indu.bhaGgure . transient as moonshine in the ocean +

mama_idam iti_apUrvA_iyam x

kutastyA_akSara.mAlikA xx

#kutastya . coming from where?; (with #api) of unknown origin, _uttar.

*m.48 This world of ours is a mere modification of the mind. It is as unstable as the moon reflected in waters. If so, where from did this 'I and mine' arise?

*sv.48 Mind alone is the seed for this delusion of world.appearance; it is the mind that gives rise to the false sense of 'I' and 'mine'.

*vlm.48. The mind is broken to pieces by its fears, like the fragments of the moon, floating on the waves of this ocean of the world. Its selfishness has tossed it to and fro, and this world being got rid of; it is set at perfect ease (from all vicissitudes of fortune).

 

काकतालिय.योगेन सम्पन्नायाम् जगत्.स्थितौ ।

kAkatAliya.yogena sampannAyAm jagat.sthitau |

धूर्तेन कल्पिता व्यर्थम् हेय.उपदेय.भावना ॥५।९।४९॥

dhUrtena kalpitA vyartham heya.upadeya.bhAvanA ||5|9|49||

.

kAka.tAliya.yogena . by a Coconut.Crow connection

sampannA ayAm jagat.sthitau . this is produced in the World.State =

dhUrtena . w cunning/fraudulence

kalpitA . invented/pretended =

vyartham . to no purpose

heya.upadeya.bhAvanA . the feeling of right & wrong.

*m.49 This world has come into being due to an accident in a casual manner. In such a context, mind has created the feelings of agreeable and disagreeable in a purposeless manner.

*sv.49 In this world which appears to have been created, even as the fruit of cocoanut.palm might appear to have been dislodged by a crow which coincidentally happens to alight on the tree at that moment, sheer ignorance generates feelings like 'this I should have' and 'this I should reject'.

*vlm.49. There is an unavoidable chance (necessity), actuating our worldly affairs and accidents; it is impudence therefore to welcome some as good, and to avoid others as evil.

धूर्व् #dhUrv . #dhUrta. . cunning, crafty, fraudulent, subtle, mischievous • #dhUrta: . a rogue, cheat, deceiver, swindler, sharper, gambler • N. of 'skanda. . y1023.016

 

इयत्ता.छिन्न.तप्तासु सुख.नाम्नीषु दृष्टिषु ।

iyattA.chinna.taptAsu sukha.nAmnISu dRSTiSu |

कासु_एतासु_अनु.रक्तः_अस्मि पतङ्गः_अग्नि.शिखासु_इव ॥५।९।५०॥

kAsu_etAsu_anu.rakta:_asmi pataGga:_agni.zikhAsu_iva ||5|9|50||

.

iyattA.chinna.taptAsu x

sukha.nAmnISu dRSTiSu |

kAsu_etAsu_anu.rakta:_asmi x

pataGga:_agni.zikhAsu_iva . x

.

however.much.battered&burned

with a happy view

I am drawn to these things like a moth to a candle

.

*vlm.50. We are prone to things that are pleasant to the sight, but bear a mortal flame in them, and consume us like poor moths in the flames, which it is bright to see but fatal to feel.

*AB. deza.kAla.vastu.kRtayA iyattayA AcchinnAsu paricchinnAsu ...

Øtt.part #i . #iyat . (only) so much, so big • so heavy • so far • &c. #iyattA . the state of being "this.much " • to such an extent •.• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: samyag.vyavahRtir bahi: || y6059.014.

दृश् #dRz . #dRSTi . POV (point of view, viewpoint) •:• Outlook. "<dRSTim jJAna.mayim kRtvA pazyet brahma.mayam jagat.> Make your outlook right. The Creator knows how to take care of his Creation." . ramaNa, Talks. • sight, the faculty of seeing • the mind's eye • (with Buddhists) a theory, doctrine • eye, look, glance mn. • dRSTiM >dA with tasmin . turn the eye to, look at) • the pupil of the eye • aspect of the stars (e.g. <zubha>).

#pataGga . patan.ga . any flight.going insect, a grasshopper, a bee, a butterfly or moth ṠBr. (#pataMga) Up. Mn. &c ( .tA f. Prasannar. )

 

वरम् एकान्त.दाहेषु लुठनम् रौरव.अग्निषु ।

varam ekAnta.dAheSu luThanam raurava.agniSu |

नत्वा_आलून.विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥

natvA_AlUna.vivartAsu sthitam saMsAra.vRttiSu ||5|9|51||

.

varam . better =

ekAnta.dAheSu . in the fires of devotion

:

luThanam . wallowing =

raurava.agniSu . i the raurava fires =

natvA

in

AlUna.vivartAsu x

sthitam saMsAra.vRttiSu . settled in the course of saMsAra

.

*m.51 It is better to jump into fire or fall into the "Raurawa" fires than bend and pass through the tunnel of worldly affairs.

*vlm.51. It is better to roll in the continual flame of hell.fire to which one is habituated, than rise and fall repeatedly in the furnace of this world, as from the frying pan into the fire.

रु #ru . #raurava: . N. of one of the hells Mn. MBh. &c (personified as husband of #vedanA [knowing] वेदना and father of du:kha [sorrow, bad space] दुःख) •:• somewhat like the Edenic Sin, the knowledge of good and evil.

 

संसार* एव दुःखानाम् सीमान्त* इति कथ्यते ।

saMsAra* eva du:khAnAm sImAnta* iti kathyate |

तत्.मध्य.पतिते देहे सुखम् आसाद्यते कथम् ॥५।९।५२॥

tat.madhya.patite dehe sukham AsAdyate katham ||5|9|52||

.

saMsAra: eva .

indeed sam.sAra = du:khAnAm sImAnta: . is a neighborhood of miseries = iti kathyate . so it is said to be = tan.madhya.patite dehe . when the body has fallen into it = sukham AsAdyate katham . how is happiness expected?

yes

this saMsAra neighborhood

is a miserable place

&

they ask

when any body has fallen into it

"where's the fun"

?

*vwv.1572/52. Worldly existence alone is declared to be the utmost limit of miseries. How is happiness obtained in the body, fallen in the midst of that worldly existence?

*m.52 This mutable world is the last word/acme of all sorrows When one is stuck in the middle of that, where is the question of happiness?

*vlm.52. This world is said by the wise, to be a boundless ocean of woes (vale of tears); how then can any body who has fallen amidst it, expect any happiness herein?

*jd.52 . saMsAra: eva . indeed sam.sAra = du:khAnAm sImAnta: . is a neighborhood of miseries = iti kathyate . so it is said to be = tan.madhya.patite dehe . when the body has fallen into it = sukham AsAdyate katham . how is happiness expected?

 

अकृत्रिम.महादुःखे संसारे ये व्यवस्थिताः ।

akRtrima.mahAdu:khe saMsAre ye vyavasthitA: |

त* एते_अन्यानि दुःखानि जानते मधुराणि_अलम् ॥५।९।५३॥

ta* ete_anyAni du:khAni jAnate madhurANi_alam ||5|9|53||

.

akRtrima.mahAdu:khe . i actual great misery =

saMsAre ye vyavasthitA: . i someone established in saMsAra =

te . those =

ete anyAni du:khAni jAnate madhurANi alam . these other sorrows they find this sweet enough.

*vlm.53. Those who have not fallen in the midst and been altogether drowned in woe, think the lesser woes as light and delight, as one condemned to be beheaded, is glad to escape with a light punishment.

*m.53 When a person is established in the world of unadulterated sorrows, lesser griefs sound and feel nice and sweet.

*m.53 Those fallen into the great Samsara misery.they consider other sorrows to be sweet!

*sv.50.55 It is better to spend one's time in seclusion or in hell than to live in this world.appearance.

 

अहम् अपि_अधम.उत्कृष्ट.काष्ठ.लोष्ट.समस्थितिः ।

aham api_adhama.utkRSTa.kASTha.loSTa.samasthiti: |

अज्ञैः_एव_आगतः साम्यम् परमामृष्ट.वस्तुभिः ॥५।९।५४॥

ajJai:_eva_Agata: sAmyam paramAmRSTa.vastubhi: ||5|9|54||

.

aham . I am =

api . indeed =

adhama.utkRSTa.kASTha.loSTa.samasthiti: .

lowest.best/attracted.wood.clod.establishment

ajJai: eva Agata: sAmyam . having come to be like the unWise =

paramAmRSTa.vastubhi: xx

*vlm.54. I am grown as the vilest of the vile, and resemble a block of wood or stone; there is no difference in me from the ignorant clown, who has never had the thought of his eternal concerns in his head.

*m.54 Alas, I also, am like a foolish person whose state is that of a stone, bereft of any inquiry into truth.

 

सहस्र.अङ्कुर.शाख.आत्म.फल.पल्लव.शालिनः ।

sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |

अस्य संसार.वृक्षस्य मनः_मूल.महाङ्कुरः ॥५।९।५५॥

asya saMsAra.vRkSasya mana:_mUla.mahAGkura: ||5|9|55||

.

sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |

asya saMsAra.vRkSasya x

mana:_mUla.mahAGkura: . x

.

of this thousand.branched.treetrunk whose fruit is a shoot of self

the saMsAra.Tree

manas the Mind is the greatly.branching.root

.

*vlm.p.55 The great tree of the world, with its many branches, twigs and fruit, has sprung from the mind and is rooted in it.

*m. This tree of world, which is laden with millions of branches, fruits and leaves, has its roots in the mind.

 

संकल्पम् एव तत्_मन्ये संकल्प.उपशमेन तत् ।

saMkalpam eva tat_manye saMkalpa.upazamena tat |

शेषयामि यथा शोषम् एति संसार.पादपः ॥५।९।५६॥

zeSayAmi yathA zoSam eti saMsAra.pAdapa: ||5|9|56||

.

saMkalpam eva tat . Concept alone is that =

manye . I think =

saMkalpa.upazamena . by quieting the concept

tat . that +

zeSayAmi . I cause to remain

yathA zoSam . just.as to dryness =

eti saMsAra.pAdapa: . goes the thirsty saMsAra.tree

.

*m.56 I think, mind is 'sankalpa' (mental resolutions). By quietening this 'sankalpa' mind will wither away. And there .upon this tree of world will wither away.

*sv.56 Intention or motivation alone is the seed for this world.appearance. I shall dry up this motivation!

*vlm.56. It is the conception (sankalpa) of the world, in my mind, that causes its existence and presents its appearance before me, I will now try to efface this conception from my mind, and forget this world altogether. (This doctrine of idealism was derived, by Janaka from his own Intuition (Svena.Jnátena).

 

आकार.मात्र.रम्यासु मनःमर्कट.वृत्तिषु ।

AkAra.mAtra.ramyAsu mana:markaTa.vRttiSu |

परिज्ञातासु_इह_अद्य_एव न रमे नाशनीषु_अहम् ॥५।९।५७॥

parijJAtAsu_iha.adya_eva na rame nAzanISu_aham ||5|9|57||

.

AkAra.mAtra.ramyAsu . in beautiful formations =

mana:.markaTa.vRttiSu . in Mind.monkey.ways +

parijJAtAsu_iha.adya_eva . understood here & now

na rame x

nAzanISu_aham xx

*m.57 The ways of the monkey of mind are graceful only in form. Knowing this (fact), I shall not take any more interest in them.

*sv. I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

*vlm.57. I will no longer allow myself to be deluded like monkeys with the forms of things, which I know are not real; mere ideal, but changeful and evanescent. (Here also Janaka learns by intuition not to rely on concrete forms, but to have their general and abstract ideas).

 

आशा.पाश.शत.प्रोताः पात.उत्पात.उपतापदाः ।

AzA.pAza.zata.protA: pAta.utpAta.upatApadA: |

संसार.वृत्तयः_ भुक्ता* इदानीम् विश्रमामि_अहम् ॥५।९।५८॥

saMsAra.vRttaya:_ bhuktA* idAnIm vizramAmi_aham ||5|9|58||

.

AzA.pAza.zata.protA: .

yz hope.snare.hundreds strung

pAta.utpAta.upatApadA: x

saMsAra.vRttayo bhuktA x

idAnIm vizramAmyaham xx

*vlm.58. I have woven and stretched out the web of my desires, and collected only my woes and sorrows; I fell into and fled from the snare of my own making, and am now resolved to take my rest in the soul.

*m.58 These worldly activities are woven around by the ropes of desires and calamities with ups and downs. I have experienced all these in good measure. I shall now take rest from them.

*AB. pAto'dhogati: | utpAta Urdhvagati: apakarSotkarSau vA | upatApo du:kham ||

 

हा हतः_अस्मि विनष्टः_अस्मि मृतः_अस्मि_इति पुनः पुनः ।

hA hata:_asmi vinaSTa:_asmi mRta:_asmi_iti puna: puna: |

शोचितम् गतम् एव_अहम् इदानीम् न_अनुरोदिमि ॥५।९।५९॥

zocitam gatam eva.aham idAnIm na_anurodimi ||5|9|59||

.

hA hata:_asmi vinaSTa:_asmi x

mRta:_asmi_iti puna: puna: |

zocitam gatam eva.aham x

idAnIm na_anurodimi . x

.

O

I am hit

I am wounded

I am dead

:

again & again

I've come to such lamentation

but I complain no more

.

*vlm.59. I have much wailed and bitterly wept, to think of the depravity and loss of my soul, and will henceforth cease to lament, thinking that I am not utterly lost.

*m.59 The times have gone when I lamented 'I am dead and gone, I am fninished' and such. I will no longer bemoan like that.

 

प्रबुद्धः_अस्मि प्रहृष्टः_अस्मि दृष्टः_चोरः_अयम् आत्मनः ।

prabuddha:_asmi prahRSTa:_asmi dRSTa:_cora:_ayam Atmana: |

मनः_नाम निहन्मि_एनम् मनसा_अस्मि चिरम् हतः ॥५।९।६०॥

mana:_nAma nihanmi_enam manasA_asmi ciram hata: ||5|9|60||

.

prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana: x

mana:_ nAma nihanmi_enam manasA_asmi ciram hata: xx

*vlm.60. I am now awakened, and am glad to find out the robber of my soul; it is my own mind, and this I am determined to kill, as it had so long deprived me of the inestimable treasure of my soul.

*m.60. I am awakened (now). I am delighted. I have seen the enemy, the thief. Mind is that thief.

*sv.60 57.62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

एतावन्तम् इमम् कालम् मनःमुक्ताफलम् मम ।

etAvantam imam kAlam mana:muktAphalam mama |

अ.विद्धम् आसीत्_अधुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥

a.viddham AsIt_adhunA viddham tu guNam arhati ||5|9|61||

.

etAvantam imam kAlam x

mano.muktAphalam mama . x +

a.viddham AsIt_adhunA x

viddham tu guNam arhati xx

*m.61 All these days my mind is unpierced. Now it is pierced and has be come one of quality.

*vlm.61. So long was my mind at large as a loose and unstrung pearl, now will I pierce it with the needle of reason, and string it with the virtues of self control and subjection to wisdom.

*sv.61 57.62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

मनःतुषार.कणिका विवेक.अर्क.आतपेन मे ।

mana:tuSAra.kaNikA viveka.arka.Atapena me |

चिर.प्रवृत्तये नूनम् अचिरात्_लयम् एष्यति ॥५।९।६२॥

cira.pravRttaye nUnam acirAt_layam eSyati ||5|9|62||

.

manas.tuSAra.kaNikA . Mind is a snowdrop =

viveka.arka.Atapena . by the heat of the sun Discernment =

me x

cira.pravRttaye x

nUnam x

acirAt layam eSyati . soon it comes to dissolution.

*m.62. The fog and dew of mind is melted by the sun of discrimination. What was prevailing for long will now be dissolved soon.

*vlm.62. The cold icicle of my mind, will now be melted down by the sun.heat of reason; and will now be confined in the interminable meditation of its Eternal Maker; (from where it cannot return. Srúti).

*sv.62 57.62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

विविधैः साधुभिः सिद्धैः अहम् साधु प्रबोधितः ।

vividhai: sAdhubhi: siddhai: aham sAdhu prabodhita: |

आत्मानम् अनुगच्छामि परमानन्द.साधनम् ॥५।९।६३॥

AtmAnam anugacchAmi paramAnanda.sAdhanam ||5|9|63||

.

by many sagely Adepts I have been awakened, sage

:

I

follow my Self

on the path to perfect Joy

.

*m.63 Enlightened by many great saints and siddhas, I shall go on the trail of Self. It shall take me to that ultimate bliss.

*sv.63.64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.

*vlm.63. I am now awakened to my spiritual knowledge, like these holy Siddhas, saints and sages; and will now pursue my spiritual inquiries, to the contentment of my soul.

*jd.63 . vividhai: sAdhubhi: siddhai: . w many sagely Adepts = aham sAdhu prabodhita: . I am awakened, sage = AtmAnam anugacchAmi paramAnanda.sAdhanam . I follow my Self on the path to perfect Joy.

 

आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयत् सुखम् ।

AtmAnam maNim ekAnte labdhvA_eva_Alokayat sukham |

तिष्ठामि_अस्तमिता.अन्य.ईहः शारदि_इव_अचले_अम्बुदः ॥५।९।६४॥

tiSThAmi_astamitA.anya.Iha: zAradi_iva.acale_ambuda: ||5|9|64||

.

AtmAnam maNim . ym self, a wishing.stone =

ekAnte . completely =

labdhvA_eva . having got =

Alokayat_ sukham . enjoying pleasure +

tiSThAmi_astamita.anya.Iha: . I remain removed from a wish for anything else =

zAradi_iva.acale ambuda: . as still as an autumn mountain cloud.

*m.64 I shall acquire that gem of Self. Looking at that to the exclusion of all activities, I shall be like the autumn clouds on high mountains.

*vlm.64. Having now found my long.lost soul, I will continue to look upon its pure light with joy in my lonely retirement; and will remain as quiet and still in contemplation of it, as a motionless cloud in autumn.

*sv.64 63.64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.

VA only having obtained the only gem of self is seen that bliss/joy.

I stay in that joy unmoving like a.authumn cloud on the top of a mountain.

.AS: Having completely (ekAnte) acquired the jewel called self, and viewing the (resulting) bliss, I stay with all other desires extinguished, (stable) like the autumn cloud atop a mountain (such a cloud does not rain even after meeting the mountain.

 

अयम् अहम् इदम् आततम् मम_इति

ayam aham idam Atatam mama_iti

स्फुरितम् अपास्य बलात्_असत्यम् अन्तः ।

sphuritam apAsya balAt_asatyam anta: |

रिपुम् अति.बलिनम् मनः_निहत्य

ripum ati.balinam mana:_nihatya

प्रशमम् उपैति नमः_अस्तु ते विवेक ॥५।९।६५॥

prazamam upaiti nama:_astu te viveka ||5|9|65||

.

ayam aham - this am I =

idam Atatam mama iti - and this expanse is mine =

sphurita.vibrant/flashed-m - apAsya.reject/renouncing-

balAt.perforce/forcibly-

a-satyam anta: - unreal within -

ripum ati.balinam mana: x

nihatya x

prazamam upaiti x

nama:_astu te viveka - glory to you, Viveka!

*m.65 'I am this body. All is mine' I shall discard all such thoughts and cast away the mind by force, annihilate it with all my might and abide in tranquil peace. O discrimination, O intelligence, my salutations to you (for such enlightement).

*sv.65 I have been well instructed by the sages: now I shall seek self-knowledge.

*vlm.65. And having cast away the false belief of my corporeality (i. e. of being an embodied being), and that these possessions and properties are mine, and having subdued my force by mighty enemy of the Mind, I will attain the tranquility of my soul by the help of my reason.

~VA. “this is me and that is mine” arising notions having destroyed by force, seeing their inner non-existence; having destroyed powerful enemy of mind, I become quiet. Salutations to viveka!

~AS: I agree!

balAt.perforce/forcibly-

apAsya.reject/renouncing-

sphurita.vibrant/flashed-

अस् #as - #apAs - apa>as - #apAsya - ind. p. having thrown away, renounced • having left / disregarded / excepted • #apAsyat - discarding, throwing off, &c.

 

.

oॐm

.

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FM5010 THE SUNKING RISES 2.FB12 .z30

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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॥

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Enquiry the highest wisdom, and Peace the highest enjoyment.

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[Jiva Das]

DN5009 QUERIES OF A KING

सर्ग 5.९

sarga 5.9

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति सिद्ध.गण.उद्गीता* गीताः श्रुत्वा महीपतिः ।

iti siddha.gaNa.udgItA* gItA: zrutvA mahIpati: |

विषादम् आजगाम_आशु भीरु रण.रवात्_इव ॥५।९।१॥

viSAdam AjagAma_Azu bhIru raNa.ravAt_iva ||5|9|1||

जगाम परिवारम् स्वम् आकर्षन् स्व.गृहम् प्रति ।

jagAma parivAram svam AkarSan sva.gRham prati |

स्वतीर.वृक्ष.अनुगतः सरित्_ओघ* इव_अर्णवम् ॥५।९।२॥

svatIra.vRkSa.anugata: sarit_ogha* iva.arNavam ||5|9|2||

परिवारम् अशेषेण विसृज्य स्वम् स्वम् आलयम् ।

parivAram azeSeNa visRjya svam svam Alayam |

एक* एव_अरुरोह_अग्र्यम् गृहम् अर्क* इव_अचलम् ॥५।९।३॥

eka_ eva.aruroha.agryam gRham arka* iva.acalam ||5|9|3||

तत्र प्रोड्डयन् आलोल.खग.पक्षति.चञ्चलाः ।

tatra proDDayan Alola.khaga.pakSati.caJcalA: |

आलोकयन्_लोक.गतिः_विललाप_इदम् आकुलः ॥५।९।४॥

Alokayan_loka.gati:_vilalApa_idam Akula: ||5|9|4||

राजा उवाच ।

rAjA uvAca |

हा कष्टम् अति.कष्टासु लोक.लोल.दशासु_अयम् ।

hA kaSTam ati.kaSTAsu loka.lola.dazAsu_ayam |

पाषाणेषु_इव पाषाणा* आलुठामि बला*d **अ*हम् ॥५।९।०५॥

पति*to '*स्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥

patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||

कस्मा*d **अ*कस्मात्_मोह.उपम.आगतः_धीमा*to '*पि मे ।

आस्थाम् चे*d **अ*नुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥

AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||

अयम् सः_अहम् इति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।

ayam sa:_aham iti vyartha.kalpanA_asat.svarUpiNI |

अहम्कार.पिशाचेन किम् अज्ञव*d **अ*हम् स्थितः ॥५।९।२६॥

स*to '*सत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येषु_अरम्यता ।

sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |

सुखेषु मूर्ध्नि दुःखानि किम् एकम् संश्रयामि_अहम् ॥५।९।४१॥

sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||5|9|41||

जायन्ते च म्रियन्ते च प्राकृताः क्षुद्र.जन्तवः ।

jAyante ca mriyante ca prAkRtA: kSudra.jantava: |

धरा तैः_एव नीरन्ध्रा दुर्.लभाः साधु.साधवः ॥५।९।४२॥

dharA tai:_eva nIrandhrA dur.labhA: sAdhu.sAdhava: ||5|9|42||

नील.उत्पल.आलि.नयनाः परम.प्रेम.भूषणाः ।

nIla.utpala.Ali.nayanA: parama.prema.bhUSaNA: |

हासाया_एव विलासिन्यः क्षण.भङ्गितया स्थिताः ॥५।९।४३॥

hAsAyA_eva vilAsinya: kSaNa.bhaGgitayA sthitA: ||5|9|43||

येषाम् निमेषण.उन्मेषैः_जगताम् प्रलय.उदयौ ।

yeSAm nimeSaNa.unmeSai:_jagatAm pralaya.udayau |

तादृशाः पुरुषाः सन्ति मादृशाम् गणना एव का ॥५।९।४४॥

tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||5|9|44||

सन्ति रम्यतरात्_रम्याः सुस्थिरा*d **अ*पि सुस्थिराः ।

हा ह*to '*स्मि विनष्टः_अस्मि मृ*to '*स्मि_इति पुनः पुनः ।

hA hata:_asmi vinaSTa:_asmi mRta:_asmi_iti puna: puna: |

शोचितम् गतम् एव_अहम् इदानीम् न_अनुरोदिमि ॥५।९।५९॥

zocitam gatam eva.aham idAnIm na_anurodimi ||5|9|59||

प्रबुद्धः_अस्मि प्रहृष्टः_अस्मि दृष्टः_चोरः_अयम् आत्मनः ।

prabuddha:_asmi prahRSTa:_asmi dRSTa:_cora:_ayam Atmana: |

मनः_नाम निहन्मि_एनम् मनसा_अस्मि चिरम् हतः ॥५।९।६०॥

mana:_nAma nihanmi_enam manasA_asmi ciram hata: ||5|9|60||

एतावन्तम् इमम् कालम् मनःमुक्ताफलम् मम ।

etAvantam imam kAlam mana:muktAphalam mama |

अ.विद्धम् आसी*d **अ*धुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥

a.viddham AsIt_adhunA viddham tu guNam arhati ||5|9|61||

मनःतुषार.कणिका विवेक.अर्क.आतपेन मे ।

mana:tuSAra.kaNikA viveka.arka.Atapena me |

चिर.प्रवृत्तये नूनम् अचिरात्_लयम् एष्यति ॥५।९।६२॥

cira.pravRttaye nUnam acirAt_layam eSyati ||5|9|62||

विविधैः साधुभिः सिद्धैः अहम् साधु प्रबोधितः ।

vividhai: sAdhubhi: siddhai: aham sAdhu prabodhita: |

आत्मानम् अनुगच्छामि परमानन्द.साधनम् ॥५।९।६३॥

AtmAnam anugacchAmi paramAnanda.sAdhanam ||5|9|63||

आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयत् सुखम् ।

AtmAnam maNim ekAnte labdhvA_eva_Alokayat sukham |

तिष्ठामि_अस्तमिता.अन्य.ईहः शारदि_इव_अचले_अम्बुदः ॥५।९।६४॥

tiSThAmi_astamitA.anya.Iha: zAradi_iva.acale_ambuda: ||5|9|64||

अयम् अहम् इदम् आततम् मम_इति

ayam aham idam Atatam mama_iti

स्फुरितम् अपास्य बला*d **अ*सत्यम् अन्तः ।

sphuritam apAsya balAt_asatyam anta: |

रिपुम् अति.बलिनम् मनः_निहत्य

ripum ati.balinam mana:_nihatya

प्रशमम् उपैति नमः_अस्तु ते विवेक ॥५।९।६५॥

prazamam upaiti nama:_astu te viveka ||5|9|65||

||

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> *

> पाषाणेषु_इव पाषाणा* आलुठामि बला*d **अ*हम् ॥५।९।०५॥

> पति*to '*स्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥

>
> patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||
>

> कस्मा*d **अ*कस्मात्_मोह.उपम.आगतः_धीमा*to '*पि मे ।

> आस्थाम् चे*d **अ*नुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥

>
> AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||
>
> अयम् सः_अहम् इति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।
>
> ayam sa:_aham iti vyartha.kalpanA_asat.svarUpiNI |
>

> अहम्कार.पिशाचेन किम् अज्ञव*d **अ*हम् स्थितः ॥५।९।२६॥

> स*to '*सत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येषु_अरम्यता ।

>
> sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |
>
> सुखेषु मूर्ध्नि दुःखानि किम् एकम् संश्रयामि_अहम् ॥५।९।४१॥
>
> sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||5|9|41||
>
> जायन्ते च म्रियन्ते च प्राकृताः क्षुद्र.जन्तवः ।
>
> jAyante ca mriyante ca prAkRtA: kSudra.jantava: |
>
> धरा तैः_एव नीरन्ध्रा दुर्.लभाः साधु.साधवः ॥५।९।४२॥
>
> dharA tai:_eva nIrandhrA dur.labhA: sAdhu.sAdhava: ||5|9|42||
>
> नील.उत्पल.आलि.नयनाः परम.प्रेम.भूषणाः ।
>
> nIla.utpala.Ali.nayanA: parama.prema.bhUSaNA: |
>
> हासाया_एव विलासिन्यः क्षण.भङ्गितया स्थिताः ॥५।९।४३॥
>
> hAsAyA_eva vilAsinya: kSaNa.bhaGgitayA sthitA: ||5|9|43||
>
> येषाम् निमेषण.उन्मेषैः_जगताम् प्रलय.उदयौ ।
>
> yeSAm nimeSaNa.unmeSai:_jagatAm pralaya.udayau |
>
> तादृशाः पुरुषाः सन्ति मादृशाम् गणना एव का ॥५।९।४४॥
>
> tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||5|9|44||
>

> सन्ति रम्यतरात्_रम्याः सुस्थिरा*d **अ*पि सुस्थिराः ।

> हा ह*to '*स्मि विनष्टः_अस्मि मृ*to '*स्मि_इति पुनः पुनः ।

>
> hA hata:_asmi vinaSTa:_asmi mRta:_asmi_iti puna: puna: |
>
> शोचितम् गतम् एव_अहम् इदानीम् न_अनुरोदिमि ॥५।९।५९॥
>
> zocitam gatam eva.aham idAnIm na_anurodimi ||5|9|59||
>
> प्रबुद्धः_अस्मि प्रहृष्टः_अस्मि दृष्टः_चोरः_अयम् आत्मनः ।
>
> prabuddha:_asmi prahRSTa:_asmi dRSTa:_cora:_ayam Atmana: |
>
> मनः_नाम निहन्मि_एनम् मनसा_अस्मि चिरम् हतः ॥५।९।६०॥
>
> mana:_nAma nihanmi_enam manasA_asmi ciram hata: ||5|9|60||
>
> एतावन्तम् इमम् कालम् मनःमुक्ताफलम् मम ।
>
> etAvantam imam kAlam mana:muktAphalam mama |
>

> अ.विद्धम् आसी*d **अ*धुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥

>
> a.viddham AsIt_adhunA viddham tu guNam arhati ||5|9|61||
>
> मनःतुषार.कणिका विवेक.अर्क.आतपेन मे ।
>
> mana:tuSAra.kaNikA viveka.arka.Atapena me |
>
> चिर.प्रवृत्तये नूनम् अचिरात्_लयम् एष्यति ॥५।९।६२॥
>
> cira.pravRttaye nUnam acirAt_layam eSyati ||5|9|62||
>
> विविधैः साधुभिः सिद्धैः अहम् साधु प्रबोधितः ।
>
> vividhai: sAdhubhi: siddhai: aham sAdhu prabodhita: |
>
> आत्मानम् अनुगच्छामि परमानन्द.साधनम् ॥५।९।६३॥
>
> AtmAnam anugacchAmi paramAnanda.sAdhanam ||5|9|63||
>
> आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयत् सुखम् ।
>
> AtmAnam maNim ekAnte labdhvA_eva_Alokayat sukham |
>
> तिष्ठामि_अस्तमिता.अन्य.ईहः शारदि_इव_अचले_अम्बुदः ॥५।९।६४॥
>
> tiSThAmi_astamitA.anya.Iha: zAradi_iva.acale_ambuda: ||5|9|64||
>
> अयम् अहम् इदम् आततम् मम_इति
>
> ayam aham idam Atatam mama_iti
>

> स्फुरितम् अपास्य बला*d **अ*सत्यम् अन्तः ।

>
> sphuritam apAsya balAt_asatyam anta: |
>
> रिपुम् अति.बलिनम् मनः_निहत्य
>
> ripum ati.balinam mana:_nihatya
>
> प्रशमम् उपैति नमः_अस्तु ते विवेक ॥५।९।६५॥
>
> prazamam upaiti nama:_astu te viveka ||5|9|65||
>
> ||
>
>
>
>
>

> *o*ॐ*m*
>
>
>
> FM.5.9
>
>
>
> *QUERIES OF A KING*
>
>
>
> *VASISHTHA said—*

>
>
>
> इति सिद्ध.गण.उद्गीता* गीताः श्रुत्वा महीपतिः ।
>
> iti siddha.gaNa.udgItA* gItA: zrutvA mahIpati: |
>
> विषादम् आजगाम_आशु भीरु रण.रवात्_इव ॥५।९।१॥
>
> viSAdam AjagAma_Azu bhIru raNa.ravAt_iva ||5|9|1||
>
> .
>

> *such are the Songs they sing, the siddha.Adepts*
>
> *! *
>
> *when he heard them sing *
>
> *the Protector.of.the.Earth grew sorrowful*
>
> *:*
>
> *he felt like a coward lusting for battle*
>
> *.*
>
> * bhIru raNa.ravAt iva *. as.if frightened by the noise of battle. *

>
> *m. ... he shivered like one who had heard a great thunder...
>
> *sv. ... became terribly depressed.
>
> *vlm. ... dejected in his mind, like a coward at the noise of a conflict.
>

> #sad . #viSad . *#viSAda*.: viṣādaḥ विषादः . melancholy, depression; •

> disappointment (e.g. in love), despondency • languor, drooping state •
> dulness, stupidity, insensibility; शास्त्र.विददृष्ट.कर्माकर्मसु
> zAstra.vid.adRSTa.karma.akarmasu viSAdam gacchet विषादं गच्छेत् Kau. A. •

> viSAdavan full of melancholy. •.• The *heroic fear* (resignation) felt in
> hearing the battle.cry, y5009.001.
>
> #bhI . *#bhIru* fearful; • (with #paratra) ... of the hereafter.
>
> #raN . *#raNa*.H, #raNam delight, pleasure, gladness, joy; (also n.)

> battle (as an object of delight), war, combat, fight, conflict. . y1025.018
>

> #ru . *#rava*.: . a *roar*, yell,* (battle) cry,* howl (of animals); song

> (of birds); hum (of bees); • any noise or sound (e.g. the whizz of a bow,
> the ringing of a bell, beep of a horn, ticking, tocking, &c.&c).
>
>
>
> जगाम परिवारम् स्वम् आकर्षन् स्व.गृहम् प्रति ।
>
> jagAma parivAram svam AkarSan sva.gRham prati |
>
> स्वतीर.वृक्ष.अनुगतः सरित्_ओघ* इव_अर्णवम् ॥५।९।२॥
>

> svatIra.vRkSa.anugata: sarit_ogha* iv*a.a*rNavam ||5|9|2||

>
> .
>
> jagAma parivAram svam x
>
> AkarSan sva.gRham prati |
>
> svatIra.vRkSa.anugata: x
>

> sarit_ogha* iv*a.a*rNavam *.* *x *
>
> *. *
>
> *he was drawn by his courtiers to his own Palace*
>
> *as a tree swept from its bank follows a flooding river to the sea*
>
> *.*
>
> #vR . #parivR . *#parivAra*.: the surroundings, *neighborhood*; • the
> royal *retinue* of ministers, servants, and courtiers; by extension, the

> Royal Palace.
>
> *m. ...like a river flowing toward the ocean following the banks studded
> with trees.
>
> *vlm. ... as a stream glides in its silent course under the beachening
> trees,
>
> to the bed of the distant main.
>

> कृष् #kRS . #*AkRS* . draw on, attract; bend (a bow); drag away; take

> off, extract, remove from (abl.).
>
>
>
> परिवारम् अशेषेण विसृज्य स्वम् स्वम् आलयम् ।
>
> parivAram azeSeNa visRjya svam svam Alayam |
>
> एक* एव_अरुरोह_अग्र्यम् गृहम् अर्क* इव_अचलम् ॥५।९।३॥
>

> eka_ ev*a.a*ruroh*a.a*gryam gRham arka* iv*a.a*calam ||5|9|3||

>
> .
>
> parivAram azeSeNa x
>
> visRjya svam svam Alayam |
>

> eka* ev*a.a*ruroh*a.a*gryam gRham arka_ iv*a.a*calam *.* *x *
>
> *. *
>
> *when the Courtiers were gone *
>
> *he entered alone *
>
> *his private domain*
>
> *the only one*
>
> :
>
> *he sat in the penthouse of his Palace*
>
> *like the Sun on a mountain.top*
>
> *.*

>
>
>
> तत्र प्रोड्डयन् आलोल.खग.पक्षति.चञ्चलाः ।
>
> tatra proDDayan Alola.khaga.pakSati.caJcalA: |
>
> आलोकयन्_लोक.गतिः_विललाप_इदम् आकुलः ॥५।९।४॥
>
> Alokayan_loka.gati:_vilalApa_idam Akula: ||5|9|4||
>
> .
>
> tatra proDDayan x
>
> Alola.khaga.pakSati.caJcalA: |
>
> Alokayan_loka.gati: x
>

> vilalApa_idam Akula: *.* *x *
>
> *. *
>
> *there forth.flying birds drift on their wings*
>
> *: *
>
> *observing*
>
> *the way of the world*
>
> *he bemoans it all*
>
> *...*

>
> *vlm.4. Hence he saw the flights of birds, flying at random in different
> directions; and reflected on the hurrying of men in the same manner, and
> thus bewailed in himself on their deplorable conditions.
>
> डी #DI . #uDDI . #proDDI . ind. p. proDDIya, proDDIna . to fly up, fly
> away • .adj.. having flown up or away +
>
>
>

> *THE RÂJÂ.KING JANAKA THE POPULOUS complained**— *

>
> rajs
>
> हा कष्टम् अति.कष्टासु लोक.लोल.दशासु_अयम् ।
>
> hA kaSTam ati.kaSTAsu loka.lola.dazAsu_ayam |
>
> पाषाणेषु_इव पाषाणा* आलुठामि बलात्_अहम् ॥५।९।०५॥
>
> pASANeSu_iva pASANA* AluThAmi balAt_aham ||5|9|05||
>
> .
>
> hA kaSTam ati.kaSTAsu x
>
> loka.lola.dazAsu_ayam |
>
> pASANeSu_iva pASANA* x
>

> AluThAmi balAt_aham *.* *x *
>
> *. *
>
> *what shit*
>
> *!*
>
> *what miseries of miseries are all these world.muddling states*
>
> *: *
>
> *like a stone among stones*
>
> *I'm forced to roll*
>
> *.*

>
> * literal stones and of course an unexpected evocation of the mid.20CE
> rock band.
>
> *m. Alas! What a miserable thing is this state of wavering and instability.
>
> I am rolling like a stone on a stone helplessly in a compulsive manner.
>
> *vlm.5. Ah me miserable! that have to move about in the pitiable state of
> the restless mob,
>
> that roll about like a rolling stone (or ball), pushed backward and
> forward by another.
>
>
>
> अपर्यन्तस्य कालस्य कः_अपि_अंशः_जीव्यते मया ।
>
> aparyantasya kAlasya ka:_api_aMza:_jIvyate mayA |
>
> तस्मिन्_भावम् विबन्धामि धिक्_माम्_अधम.चेतनम् ॥५।९।६॥
>
> tasmin_bhAvam vibandhAmi dhik_mAm_adhama.cetanam ||5|9|6||
>
> .
>
> aparyantasya kAlasya x
>
> ka:_api_aMza:_jIvyate mayA |
>
> tasmin_bhAvam vibandhAmi x
>
> dhik_mAm_adhama.cetanam ||5|9|6||
>

> *whatever bit of boundless time is lived by me*
>
> *there I get entangled in feeling*
>
> *: *
>
> *shame.on.me <http://shame.on.me> for this vile affectation*
>
> *! *

>
> *m. ... What a lowly mind is mine!
>
> var. KG: dhiG.bhAma • VLM: dhiGgAma • TPD: dhiGnAma (? print is blurred).
>
> *AS: As remarked by Shrivatsa B. [in a note to the YVGroup], this is a

> typo. It should be dhiG.*mAmadhama*cetasam The meaning suggested by him

> is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low
> consciousness). I would suggest an alternate meaning to first half of line
> 2 yet I put my passion in it.
>
>
>
> कियत्.मात्रम् इदम् नाम राज्यम् आजीवितम् मम ।
>
> kiyat.mAtram idam nAma rAjyam AjIvitam mama |
>
> किम् एतेन विना दुःखम् तिष्ठामि हतधीः_यथा ॥५।९।०७॥
>
> kim etena vinA du:kham tiSThAmi hatadhI:_yathA ||5|9|07||
>
> .
>
> kiyat.mAtram idam nAma x
>

> rAjyam AjIvitam mama *x *

>
> kim etena vinA du:kham x
>

> tiSThAmi hatadhI:_yathA *x. *
>
> *just what is the measure of my kingdom? *
>
> *my lifetime? *
>
> *what happens when I am without it like some deadhead? *

>
> *m. Why then am I stuck with the feeling that there will be only grief
> without it (the kingdom)?
>
> *vlm. .. how is it then that I am secure of its continuance as a
> thoughtless man.
>
>
>
> आदाउ_अन्ते_अपि_अनन्तः_अहम् मध्ये पेलव.जीवितः ।
>
> AdAu_ante_api_ananta:_aham madhye pelava.jIvita: |
>
> बालः_चित्र.इन्दुना_इव_अहम् किम् मुधा धृतिम् आस्थितः ॥५।९।०८॥
>

> bAla:_citra.indunA_iv*a.a*ham kim mudhA dhRtim Asthita: ||5|9|08||
>
> .
>
> pelava.jIvita: bAla: citra.indunA iva *. like a tender.lived boy with a
> painted moon *
>
> aham kim mudhA kRtim Asthita: *. "I", some sort of fool, stand *
>
> *in the beginning and at the end *
>
> *I am boundless between them = *

>
> *m.8 This life is an interlude in the infinite existence of mine. Why then
> am I foolishly losing my confidence and courage when this 'I' is merely
> like a moon in a painting by a child?
>
> *sv.8 This life.span of mine is but a trivial moment . eternity stretches
> before and after it. How shall I cherish it now?
>
> *vlm.8. I have an immortal soul lasting from before, and to continue even
> after my present existence, the present life is a destructible One, and yet
> I am a fool to rely in it, like a boy believing the painted moon as real.
>
>
>
> प्रपञ्च.रहितेन_अहम् इन्द्र.जालेन जालिना ।
>

> prapaJca.rahiten*a.a*ham indra.jAlena jAlinA |

>
> हा कष्टम् अति.मुह्यामि केन_अस्मि परिमोहितः ॥५।९।०९॥
>

> hA kaSTam ati.muhyAmi ken*a.a*smi parimohita: ||5|9|09||
>
> .
>
> prapaJca.rahiten*a.a*ham x

>
> indra.jAlena jAlinA |
>
> hA kaSTam ati.muhyAmi x
>

> ken*a.a*smi parimohita: *.* *x *
>
> *. *
>
> *I am free from the elemental body*
>
> *—this magic trick, this net**—*
>
> *this shit that hypnotizes me*
>
> *:*
>
> *how did I get so deluded*
>
> *?*

>
> *m.9 I am (in fact) free from this world magic by the magician. By what,
> then, am I enticed and infatuated?
>
> *sv.9.10 Ah, who is that magician who has spread this illusion called the
> world and thus deluded me? How is it that I am so deluded?
>
> *vlm.9. Ah! what sorcerer is it that hath thus bewitched me by his magic
> wand, as to make me believe I am not spell.bound at all.
>
>
>
> यत्_वस्तु यत्_च वा रम्यम् यत्_उदारम् अकृत्रिमम् ।
>
> yat_vastu yat_ca vA ramyam yat_udAram akRtrimam |
>
> किम्चित् तत्_इह न_अस्ति_एव किम्_निष्ठा_इह मतिः_मम ॥५।९।१०॥
>

> kimcit tat_iha* na_a*sti_eva kim_niSThA_iha mati:_mama ||5|9|10||

>
> .
>
> yat_vastu yat_ca vA ramyam x
>
> yat_udAram akRtrimam |
>

> kimcit tat_iha* na_a*sti_eva x
>
> kim_niSThA_iha mati:_mama .* x . *
>
> *what is really real*
>
> *and pleasurable too*
>
> *:*
>
> *what is noble and natural*
>
> —
>
> *there is not anything like that here in this world*
>
> *.*
>
> *then why should I settle here*
>
> *?*
>
> *that's what I think*
>
> *.*

>
> *vlm.10. What faith can I rely in this world which has nothing substantial
> nor pleasant, nor grand nor real in it; and yet I know not why my mind is
> deluded by it.
>
> *m.10 There is nothing in this world that is beautiful that is not
> artificial, that is generous. Why then am I devoted to this world?
>

> *jd.10 . yad udAram akRtrimam . *what is noble and natural = *yad vastu . *what
> is substantially real = *yac ca vA ramyam . *and/or what is pleasurable =
> *yad udAram akRtrimam . *what is noble and natural = kim*cit tad iha
> nAsty . *anything like that is not here in this world = *eva *kim* niSThA
> iha . *then why am I settled here = *matir mama . *such is my mind*.mati.

>
>
>
> दूरस्थम् अपि_अदूरस्थम् यत्_मे मनसि वर्तते ।
>
> dUrastham api_adUrastham yat_me manasi vartate |
>
> इति निश्चित्य बाह्य.अर्थ.भावनाम् संत्यजामि_अहम् ॥५।९।११॥
>
> iti nizcitya bAhya.artha.bhAvanAm saMtyajAmi_aham ||5|9|11||
>
> .
>
> dUrastham api_adUrastham x
>
> yat_me manasi vartate |
>
> iti nizcitya x
>
> bAhya.artha.bhAvanAm x
>

> saMtyajAmi_aham *.* *x *
>
> *. *
>
> *what seems remote is not remote*
>
> *altho*
>
> *it certainly seems so*
>
> *in Mind*
>
> *.*
>
> *all such external feelings*
>
> *I*
>
> *cast away*
>
> *.*

>
> *m.11 'What is far away is not (really) far. It is in my mind' with this
> belief and determination, I am throwing away the feeling of anything being
> external (to me)
>
> *sv.11 Realising that what is near and what is far is all in my mind, I
> shall give up the apprehension of all external objects.
>
> *vlm.11. What is far from me (i. e. the object of sense, appears to be
> near me by my sensation of the same); and that which is nearest to me (i.
> e. my inmost soul), appears to be farthest from me, (by my want of its
> perception). Knowing this I must abandon the outward (sensible objects), in
> order to see the inward soul.
>
>
>
> लोक.आ.जवम् जवी.भावः सलिल.आवर्त.भङ्गुरः ।
>
> loka.A.javam javI.bhAva: salila.Avarta.bhaGgura: |
>
> दृष्टः_अद्य.अपि हि दुःखाय का_इयम् आस्था सुखम् प्रति ॥५।९।१२॥
>

> dRSTa:_ady*a.a*pi hi du:khAya kA_iyam AsthA sukham prati ||5|9|12||
>
> .
>
> loka.A.javam javI.bhAva: *x *
>
> salila.Avarta.bhaGgura: *. water.eddy.transient/fragile = *
>
> dRSTa: ady*a.a*pi hi *x *
>
> du:khAya *. to sorrow = *
>
> kA iyam AsthA . *what good is this Base?* +
>
> sukham prati *. as for pleasure*
>
> *... *

>
> #java #lokAjava loka.A.java y5009.012
>
> *m.12 The sense of speed in the world movement is momentary and transient.
> The very perception of such movement is grief causing. How can one look for
> joy in that?
>
> *sv.12 Knowing that all the busy.ness in this world leads only to endless
> suffering, what hope shall I cherish for happiness?
>
> *vlm.12. This hurry of men in their pursuits, is as impetuous and
> transient as the torrent of a whirlpool. It precipitates them to the depth
> of their dangers, and is not worth the pain it gives to the spirit.
>
>
>
> प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।
>
> pratyabdam pratimAsam ca pratyaham ca pratikSaNam |
>
> सुखानि दुःख.पिण्डानि दुःखानि तु पुनः पुनः ॥५।९।१३॥
>
> sukhAni du:kha.piNDAni du:khAni tu puna: puna: ||5|9|13||
>
> .
>
> pratyabdam pratimAsam ca x
>
> pratyaham ca pratikSaNam |
>
> sukhAni du:kha.piNDAni x
>

> du:khAni tu puna: puna: *.* *x *
>
> *. *
>
> *every year*
>
> *&*
>
> *every month*
>
> *&*
>
> *every day*
>
> *&*
>
> *every moment*
>
> *our pleasures become *
>
> *lumps *
>
> *of*
>
> *sorrow after sorrow after sorrow*
>
> *.*

>
> * "lump" . in our text piNDa is a lump of food offered in funerals
>
> used as an image of the transmigrating soul.
>
> *m.13 Every year, every month, every day and even every instant of this
> movement is solid grief. Even joys are forms of sorrow.
>

> पिण्ड् #piND . #*piNDa:* . a roundish lump of food •• (esp.) a ball of

> rice or flour &c offered to the pitRs or deceased ancestors +
>
>
>
> परामृष्टम् विशिष्टम् हि दृष्टम् नष्टम् न भावितम् ।
>
> parAmRSTam viziSTam hi dRSTam naSTam na bhAvitam |
>
> अत्र.स्थम् न तत्_ अस्ति_इह सताम् यत्र_अस्तु संस्थितिः ॥५।९।१४॥
>

> atra.stham na tat_ asti_iha satAm yatr*a.a*stu saMsthiti: ||5|9|14||
>
> .
>
> parAmRSTam *x *
>
> viziSTam hi *x *
>
> dRSTam naSTam *. it's seen and gone = *
>
> na bhAvitam *. not about to be = *
>
> atra.stham *. located here = *
>
> na tad asti iha *. that is not here = *
>
> satAm *. among realities *
>
> yatra astu saMsthiti: *. where it would be a place. *

>
> *m.14 Even the best of things is ruinous to think of. What seems to exist
> will soon disappear. All that exists will (soom) die.
>
> *sv.14 Whatever is seen or experienced here is subject to change and
> destruction: there is nothing whatsoever in this world which the wise would
> rely on.
>
> *vlm.14. I have well considered everything, and found them all perishable
> and nothing durable or lasting; there is nothing to be found here worthy of
> the reliance of the wise.
>

> पृ #pR . #para . #*parAmRSTa.* . laid hold of, grasped • handled, felt,

> violated, afflicted (by disease &c) mbh.&c •• established thru the
> Affective process: cit.svabhAva.parAmRSTA spanda.zaktir asanmayI | kalpanA

> cittam iti uktyA kathyate zAstra.dRSTibhi . y5013.051 •.• #*aparAmRSTa* .

> unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam

> sarvAtmakam ca yat | tat.sac.cid.AbhAsa.mayam asti iha *kalanA* ujjhitam,

> y6009.002 . #parAmRza . taking hold of, y2011.025.
>
>
>
> अद्य ये महताम् मूर्ध्नि ते दिनैः_निपतन्ति_अधः ।
>
> adya ye mahatAm mUrdhni te dinai:_nipatanti_adha: |
>
> हत.चित्त.महत्तायाम् का_एषा विश्वः_तता बत ॥५।९।१५॥
>
> hata.citta.mahattAyAm kA_eSA vizva:_tatA bata ||5|9|15||
>
> .
>
> adya ye mahatAm mUrdhni x
>
> te dinai:_nipatanti_adha: |
>
> hata.citta.mahattAyAm x
>

> kA_eSA vizva:_tatA bata *.* *x *
>
> *. *
>
> *today they stand at the head of the great*
>
> *but now trouble brings them down*
>
> *:*
>
> *when mind is so harshly affected*
>
> *what dawn overspreads the universe*
>
> *?*
>
> adya ye mahatAm mUrdhni *. *
>
> *today those who are at the head of the great = *te dinai: nipatanti
> adha: *. they are felled by troubles = *hata.citta.mahattAyAm *. when the
> affective thought is so greatly bruised = *kA uSA *. what dawn = *vizva:
> tatA *. overspreads the universe? = *bata *. alas. *

>
> *m.15 What is today at the peak, falls into the deeps in no time. How can
> one place faith in such a smitten mind?
>
> *sv.15 They who are exalted today are trodden under foot tomorrow: O
> foolish mind, what shall we trust in this world?
>
> *vlm.15. Those standing at the head of great men to.day, are reduced low
> in the course of a few days; what worth is there in giddy and thoughtless
> greatness, which is deserving of our estimation.
>

> *jd.15 . adya ye mahatAm mUrdhni *. today those who are at the head of
> the great = *te dinai: nipatanti adha: *. they are felled by troubles = *hata.citta.mahattAyAm
> *. when the affective thought is so greatly bruised = *kA uSA *. what
> dawn = *vizva: tatA *. overspreads the universe? = *bata *. alas. *

>
>
>
> अ.रज्जुः_एव बद्धः_अहम् अपङ्कः_अस्मि कलङ्कितः ।
>
> a.rajju:_eva baddha:_aham apaGka:_asmi kalaGkita: |
>
> पतितः_अस्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥
>
> patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||
>
> .
>
> a.rajju:_eva .
>

> *No rope, but* .
>
> baddha: aham . *I am bound* = a.paGka: asmi kalaGkita: . *no mud, but I
> am stained = *patita: asmi . *I am fallen (below) = *upari.stha: api . *but
> yet seated.above = *hA mama Atman hatA sthiti: . *O my Self is in a hurt
> state.*
>
> *there is no rope, and yet I'm bound *
>
> *no mud, but I am stained with it *
>
> *fallen, and yet I sit above*
>
> *.*
>
> *what topsyturviness I'm in*
>
> *! *

>
> *m. ... Oh! what a state of destitution is mine! *sv.16 ...O my self, what
> a mystery!
>
> *vlm.16. ... O my soul! how art thou destroyed while thou art living.
>
> .AS. ... oh my, what a miserable state!
>

> *jd.16 . a.rajju:_eva . *No rope, but* = baddha: aham . *I am bound* =
> a.paGka: asmi kalaGkita: . *no mud, but I am stained = *patita: asmi . *I
> am fallen (below) = *upari.stha: api . *but yet seated.above = *hA mama
> Atman hatA sthiti: . *O my Self is in a hurt state.*

>
>
>
> कस्मात्_अकस्मात्_मोह.उपम.आगतः_धीमातः_अपि मे ।
>
> kasmAt_akasmAt_moha.upama.Agata:_dhImAta:_api me |
>
> असितः पिहित.आलोकः_भास्कर.अग्रम् इव_अम्बुदः ॥५।९।१७॥
>

> asita: pihita.Aloka:_bhAskara.agram iv*a.a*mbuda: ||5|9|17||
>
> .
>
> *what cause is there for this*
>
> *the causeless.seeming delusion of my wits*
>
> *?*
>
> *it is darkness hiding the light, like a cloud in front of the sun*
>
> *! *
>
> *jd.17 . kasmAt_akasmAn . *why causelessly = *moha.upama=Agata: dhImAta:
> api me . *is this delusion.like=coming to my intelligence? *= a.sita: . *dark
> *= pihita.Aloka: . *hidden.light = *bhAskar*a.a*gram iv*a.a*mbuda: . *like

> a cloud in front of the sun? *
>
> *m.17 How did this delusion overwhelm me in spite of my intelligence? ...
>
> *sv.17 Even as the ever.brilliant sun suddenly faces a cloud floating in
> front of him, I find this strange delusion mysteriously floating towards
> me.
>
> *vlm.17. Whence has this causeless ignorance over.powered my intelligent
> soul ... ?
>

> *jd.17 . kasmAt_akasmAn . *why causelessly = *moha.upama=Agata: dhImAta:
> api me . *is this delusion.like=coming to my intelligence? *= a.sita: . *dark
> *= pihita.Aloka: . *hidden.light = *bhAskar*a.a*gram iv*a.a*mbuda: . *like

> a cloud in front of the sun? *
>
>
>

> क* इमे मे महाभोगाः क* इमे मम बान्धवाः ।
>
> ka* ime me mahAbhogA: ka* ime mama bAndhavA: |
>
> बालः_भूत.मयेन_इव संकेतेन_अहम् आकुलः ॥५।९।१८॥
>

> bAla:_bhUta.mayena_iva saMketen*a.a*ham Akula: ||5|9|18||
>
> .
>
> क इमे मे महाभोगाः *what are these great pleasures to me? *क इमे मम
> बान्धवाः *what are these my relatives? *बालः भूत.मयेन इव *like a child
> seeing a creature.form *संकेतेन अहम् आकुलः *I am involved with all these
> things. *
>
> *what are all these delights to me*
>
> *? *
>
> *and what about all these relatives*
>
> *? *
>
> *I feel like a child seeing ghosts when I'm involved with all these things*
>
> *. *

>
> *m. ... Like a child whose imagination is full of demons, my mind is
> disturbed by these symbolic things.
>
> *sv. ... I am deluded by these fanciful relatives.
>
> *vlm. ... these large possessions and numerous relations ...
>

> *jd.18 . क इमे मे महाभोगाः *what are these great pleasures to me? *क इमे
> मम बान्धवाः *what are these my relatives? *बालः भूत.मयेन इव *like a child
> seeing a creature.form *संकेतेन अहम् आकुलः *I am involved with all these
> things. *

>
>
>
> स्वयम् एव निबध्नामि जरा.मरण=रागिणीम् ।
>
> svayam eva nibadhnAmi jarA.maraNa=rAgiNIm |
>
> किम् इमाम् अहम् एतेषु धृतिम् उद्वेग.कारिणीम् ॥५।९।१९॥
>
> kim imAm aham eteSu dhRtim udvega.kAriNIm ||5|9|19||
>
> .
>

> svayam eva nibadhnAmi *. *
>
> *only by my own self I'm bound = *jarA.maraNa=rAgiNIm *. Affecting
> old.age and death = *kim imAm aham eteSu *. (what have I to do with these
> things?) = *dhRtim udvega.kAriNIm *. a constant trouble.maker. *
>
> *it's only by.myself I'm bound*
>
> *affecting my own old.age and death*
>
> *(what have I to do with these things, this constant trouble.making*
>
> *.*

>
> *m.19 Why am I binding myself with these death and time bound things which
> cause anguish and cowardice?
>
> *vlm.19. How shall I rest any reliance in my sensual enjoyments which are
> the harbingers of death and disease, and what dependence is there on my
> possessions, which are fraught only with anxieties and cares?
>

> *jd.19 . svayam eva nibadhnAmi *. only by my own self I'm bound = *jarA.maraNa=rAgiNIm
> *. Affecting old.age and death = *kim imAm aham eteSu *. (what have I to
> do with these things?) = *dhRtim udvega.kAriNIm *. a constant
> trouble.maker. *

>
>
>
> यातु तिष्ठतु वा सम्यक् मम_एताम् प्रति कः_ग्रहः ।
>
> yAtu tiSThatu vA samyak mama_etAm prati ka:_graha: |
>
> बुद्बुद.श्रीः_इव_एषा हि मिथ्या_एव_इत्थम् उपस्थितम् ॥५।९।२०॥
>
> budbuda.zrI:_iva_eSA hi mithyA_eva_ittham upasthitam ||5|9|20||
>
> .
>
> yAtu tiSThatu vA samyak x
>
> mama_etAm prati ka:_graha: |
>
> budbuda.zrI:_iva_eSA hi x
>

> mithyA_eva_ittham upasthitam *.* *x *
>
> *. *
>
> *let it go or let it stay*
>
> *it's all OK for me*
>
> *:*
>
> *attachment to such stuff?*
>
> *it's all a bunch of bubbles*
>
> *a fraud*
>
> *the way it stands*
>
> *.*

>
> *m.20 All these joys are born of untruth and illusion. What does it matter
> to me whether they come or go away?
>
> *sv.19.20 Knowing all such relatives as cords that bind me to this old
> age, death, etc., I still cling to them. Let these relatives continue or
> perish: what is it to me?
>
> *vlm.20. It matters not whether these friends, the feeders on my fortune,
> may last or leave me at once; my prosperity is but a bubble and a false
> appearance before me.
>
>
>
> ते महाविभवा* भोगाः_ते सन्तः स्निग्ध.बान्धवाः ।
>
> te mahAvibhavA* bhogA:_te santa: snigdha.bAndhavA: |
>
> सर्वम् स्मृति.पथम् प्राप्तम् वर्तमाने_अपि का धृतिः ॥५।९।२१॥
>
> sarvam smRti.patham prAptam vartamAne_api kA dhRti: ||5|9|21||
>
> .
>

> *those deeply.felt pleasures*
>
> *those who are loved relations*
>
> *are all remembered memories*
>
> *:*
>
> *here today bu what comes next*
>
> *?*

>
> *m.21 All those great good friends and wealth, immense pleasures, all are
> now part of memory. What do they mean today?
>
> *sv.21.22 Great events and great men have come and gone, leaving just a
> memory behind: on what shall one place reliance even now?
>
> *vlm.21. Men of greatest opulence and many good and great men and our best
> friends and kindest relatives, that have gone by, now live in our
> remembrance only.
>

> धृ #dhR . #*dhRti* . constancy, firmness • . security, प्रयाताः पांसुवद्

> भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad bhUpA: kA dhRtir mama
> jIvite|| y5009.024.
>
>
>
> क्व धनानि महीपानाम् ब्रह्मणः क्व जगन्ति वा ।
>
> kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA |
>
> प्राक्तानानि प्रयातानि का_इयम् विश्वः_तता मम ॥५।९।२२॥
>
> prAktAnAni prayAtAni kA_iyam vizva:_tatA mama ||5|9|22||
>
> .
>

> kva dhanAni mahIpAnAm *. *
>
> *where are the riches of the Earth.Protectors . *
>
> brahmaNa: kva jaganti vA *. or where are the worlds of brahmA = *prAktAnAni
> prayAtAni *. the former bygone things = *kA iyam vizvas tatA mama *. what
> **overspreads this universe of mine? = *
>
> *where are the riches of the Earth.Protectors*
>
> *?*
>
> *where are the worlds of brahmA*
>
> *?*
>
> *of all the former bygone things what **comes to this present universe of
> mine*
>
> *?*

>
> .
>
> *vlm.22. Where are the riches of the monarchs of the earth, and where the
> former creations of brahma. The past have given way to the present, and
> these are to be followed by future ones; hence there is no reliance in
> anything.
>
> *m.22 Where are those ancient kings, brahmins and worlds? Where have they
> gone? Of what concern are they to me now?
>

> *jd.22 . kva dhanAni mahIpAnAm *. where are the riches of the
> Earth.Protectors = *brahmaNa: kva jaganti vA *. or where are the worlds
> of brahmA = *prAktAnAni prayAtAni *. the former bygone things = *kA iyam
> vizvas tatA mama *. what **overspreads this universe of mine? = *

>
>
>
> गिलितान.इन्द्र.लक्षाणि बुद्बुदानि_इव वारिणि ।
>
> gilitAna.indra.lakSANi budbudAni_iva vAriNi |
>
> माम् जीवित.निबद्ध.आस्थम् विहसिष्यन्ति साधवः ॥५।९।२३॥
>
> mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: ||5|9|23||
>
> .
>
> gilitAna.indra.lakSANi .
>

> *thousands of indras have been swallowed *.
>
> budbudAni iva vAriNi *like drops of water* = मां जीवित.निबद्ध.आस्थं
> विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astham vihasiSyanti sAdhava: . *the
> sAdhus will laugh at me who am fettered.by <http://fettered.by> the length
> of a lifetime.*
>
> *many thousand indras have been swallowed like splashing water.drops*
>
> *. *
>
> *the wise should laugh at me*
>
> *whose leash is as short as a single lifetime*
>
> *.*
>
> *jd.23 . गिलितान.इन्द्र.लक्षाणि gilitAna.indra.lakSANi . *thousands of
> indras have been swallowed *= बुद्बुदानि इव वारिणि budbudAni iva vAriNi *like
> drops of water* = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm
> jIvita.nibaddha.Astham vihasiSyanti sAdhava: . *the sAdhus will laugh at
> me who am fettered.by <http://fettered.by> the length of a lifetime.*

>
> *m.23 Millions of indras have gone before (swallowed by time). It is like
> bubbles breaking into waters. I am limited by this short span of life (and
> attached to it). Will not wise people laugh at me?
>
> *vlm.23. Many indras have been swallowed up like bubbles in the ocean of
> eternity; hence the like expectation of my longevity, is ridiculous to the
> wise.
>
> #gilita #girita . swallowed. #has #vihas
>

> *jd.23 . गिलितान.इन्द्र.लक्षाणि gilitAna.indra.lakSANi . *thousands of
> indras have been swallowed *= बुद्बुदानि इव वारिणि budbudAni iva vAriNi *like
> drops of water* = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm
> jIvita.nibaddha.Astham vihasiSyanti sAdhava: . *the sAdhus will laugh at
> me who am fettered.by <http://fettered.by> the length of a lifetime.*

>
>
>
> ब्रह्मणाम् कोटयः_याता* गताः सर्ग.परम्पराः ।
>
> brahmaNAm koTaya:_yAtA* gatA: sarga.paramparA: |
>
> प्रयाताः पांसुवत्_भूपाः का धृतिः_मम जीविते ॥५।९।२४॥
>
> prayAtA: pAMsuvat_bhUpA: kA dhRti:_mama jIvite ||5|9|24||
>
> .
>
> brahmaNAm koTaya:_yAtA* x
>
> gatA: sarga.paramparA: |
>
> prayAtA: pAMsuvat_bhUpA: x
>

> kA dhRti:_mama jIvite *.* *x *
>
> *. *

>
> Thousands of brahmAs याताः गताः have come and gone सर्ग.परम्पराः in the
> procession of creation प्रयाताः पांसुवद्_भूपाः Gone.forth like dust are
> the EarhLords का धृतिर्_मम जीविते what security is there in my life?
>

> *thousands of brahmAs come and go in the cycle of creation*
>
> *. *
>
> *the Earth.Protectors are scattered like dust blown in the wind*
>
> *. *
>
> *so what security is there for me*
>
> *? *

>
> *vlm.24. Millions of brahmas have passed away, and their productions have
> disappeared under endless successions; the kings of earth have fled like
> their ashes and are reduced to dust; what is the confidence then in my life
> and stability?
>

> #dhR . *#dhRti* constancy, firmness +

>
> *jd.24 . ब्रह्मणां कोटयः Thousands of brahmAs याताः गताः have come and
> gone सर्ग.परम्पराः in the procession of creation प्रयाताः पांसुवद्_भूपाः
> Gone.forth like dust are the EarhLords का धृतिर्_मम जीविते what security
> is there in my life?
>
>
>
> संसार.रात्रि.दुःस्वप्ने चेत्ये देह.मये क्रमे ।
>
> saMsAra.rAtri.du:svapne cetye deha.maye krame |
>
> आस्थाम् चेत्_अनुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥
>
> AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||
>
> .
>

> *Samsâra.Convolution*.rAtri.*night*.du:svapne.*bad.dream . *

>
> cetye deha.maye krame |
>
> AsthAm cet_anubadhnAmi x
>

> tatra_imAm tu dhik.asthitim *.* *x *
>
> *. *
>
> *in the saMsAra nightmare*
>
> *when the body.conception evolves*
>
> *if*
>
> *I depend on such a Base*
>
> *—but* *this is a shameful state—*
>
> *...*

>
> *vlm.25. The world is but a dream by night, and the sensuous body is but a
> misconception of the mind. If I rely any credence on them I am really to be
> blamed.
>
> *m.24 If I remain in the illusion of a body and the bad dream of this
> world and remain bound by them, fie unto me!
>
>
>
> अयम् सः_अहम् इति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।
>
> ayam sa:_aham iti vyartha.kalpanA_asat.svarUpiNI |
>
> अहम्कार.पिशाचेन किम् अज्ञवत्_अहम् स्थितः ॥५।९।२६॥
>
> ahamkAra.pizAcena kim ajJavat_aham sthita: ||5|9|26||
>
> .
>
> ayam sa:_aham x
>
> iti vyartha.kalpanA asat.svarUpiNI |
>

> ahamkAra.pizAcena kim ajJavat_aham sthita: *.* *x *
>
> *. *
>
> *...*
>
> *then*
>
> *"I am this somebody",*
>
> *pretended thinking.it.so <http://thinking.it.so>*
>
> *unreal identity*
>
> *:*
>
> *this pishAcha.Cannibal "I"dentity*
>
> *it's because of of hir I am so stupid*
>
> *.*

>
> *vlm.26. My conception of myself and perception of other things, are false
> imaginations of my mind. It is my egoism that has laid hold of me, as a
> demon seizes an idiot.
>
>
>
> हतम् हतम् इदम् कस्मात्_आयुर्_आततया_अनया ।
>
> hatam hatam idam kasmAt_Ayur_AtatayA_anayA |
>
> पश्यन्_अपि न पश्यामि सुक्ष्मया काल.लेखया ॥५।९।२७॥
>
> pazyan_api na pazyAmi sukSmayA kAla.lekhayA ||5|9|27||
>
> .
>

> hata.*ruined/destroyed*.m hata.*ruined/destroyed*..m idam*.this* kasmAt.
> *whence/why/from.what*? .
>
> Ayus.*life*.Atata.*vast/extent.*ayA.*thru*_anayA .* this + *
>
> pazyan_api na pazyAmi .* tho seeing I dont see . *
>
> sukSmayA kAla.lekhayA *.* *x *
>
> *. *
>
> *ruined*
>
> *this is ruined *
>
> *why is life like this *
>
> AtatayA_anayA *. *
>
> *thru this expanse + *
>
> pazyan.n api na pazyAmi
>
> *tho seeing I don't see *
>
> sukSmayA kAla.lekhayA . *by a subtle streak of time*.

>
> *m.27 I see that this life is damaged and destroyed minute by minute. Why
> am I remaining like one who is blind even tho I notice this?
>
> *sv.27 I am like an ignorant fool deluded by the goblin known as the
> ego.sense which creates the false feeling "I am so.and.so".
>
> *vlm.27. Fool that I am, that seeing I do not see, how the span of my life
> is measured every moment by the imperceptible instants of time, and their
> leaving but a small portion behind.
>

> hata.*ruined/destroyed*.

>
>
>
> पाद.पीठे कृत.ईशानाः शार्ङ्गि.क्रीदन.कन्दुकाः ।
>
> pAda.pIThe kRta.IzAnA: zArGgi.krIdana.kandukA: |
>
> काल.कापालिकाग्रस्ताः किम् आस्थे मयि वल्गसि ॥५।९।२८॥
>
> kAla.kApAlikAgrastA: kim Asthe mayi valgasi ||5|9|28||
>
> .
>
> pAda.pIThe x
>
> kRta.IzAnA: x
>
> zArGgi.krIdana.kandukA: |
>
> kAla.kApAlikAgrastA: x
>

> kim Asthe mayi valgasi *.* *x *
>
> *. *
>
> *on a footstool *
>
> *made by Master.IshAna *
>
> *are bows & toys & balls*
>
> *: *
>
> *Time's begging.bowl is full of holes *
>
> *why are you playing on my Ground*
>
> ?
>
> *m.28 Struck by the 'Kapalika' of Time, brahm*a.a*nd Vishnu and such are

> kicked around like dolls and sporting balls. Why am I slipping into that
> state?
>
> *sv.28 Knowing full well that Time has trampled under foot countless gods
> and trinities, I still entertain love for life.
>
> *vlm.28. I see the juggler of time seizing on Bráhmas, Vishnus and Rudras,
> and making playthings of them on his play ground of the world, and flinging
> them as balls all about.
>

> *.AS: pAdapITha is a footstool (ottoman). The meaning is: Oh attachment

> (for life) , why are you showing off (your powers ) on me (kim mayi
> valgasi), when you have used Lords (like brahmA) as footstools, have toyed
> with gods like Vishnu (as if they are bouncing balls), captured even the
> fierce Rudras in the great dooms day (kAla). Thus, why toy with a small

> person like me, when your power is so well known.*
>
> कम्प् #kamp . #kapAla . #*kApAlika*, #kApAlikI *.adj..* relating to or
> belonging to a skull (= #kapAlikeva) • *.m..* a kind of shaiva ascetic

> who carries a human skull and uses it as a receptacle for his food (he
> belongs to the lefthand sect). https://en.wikipedia.org/wiki/Kapalika
>
>
>
> अजस्रम् उपयान्ति_एते यान्ति च_अद्य.अपि वासराः ।
>

> ajasram upayAnti_ete yAnti c*a.a*dy*a.a*pi vAsarA: |

>
> अविनष्ट.एक.सत्.वस्तुः_दृष्टः_न_अद्य.अपि वासरः ॥५।९।२९॥
>

> avinaSTa.eka.sat.vastu:_dRSTa:_n*a.a*dy*a.a*pi vAsara: ||5|9|29||
>
> .
>
> *endlessly they come and go*
>
> *even now, today*
>
> *:*
>
> *a single indestructible real reality has not been seen by me today*
>
> *.*

>
> *m.29 Unceasingly days are coming and going. I have not seen a single day
> when the 'real' thing is seen.
>
> *vlm.29. I see the days and nights are incessantly passing away, without
> presenting me an opportunity which I can behold the true imperishable one.
>
>
>
> सारसाः सरसि_इव_एते सर्वस्मिन् जन.चेतसि ।
>
> sArasA: sarasi_iva_ete sarvasmin jana.cetasi |
>
> भोगा* एव स्फुरन्ति_अन्तर् न तु स्वपद.दृष्टयः ॥५।९।३०॥
>
> bhogA* eva sphuranti_antar na tu svapada.dRSTaya: ||5|9|30||
>
> .
>

> sArasA: sarasi_iva_ete .* like cranes on a lake these are . *
>
> sarvasmin.*everywhere .* jana.cetasi .* in the popular affectivity + *
>
> bhogA* eva sphuranti_antar .* pleasures indeed are vibrant within . *
>
> na tu svapada.dRSTaya: *.* *but not in personal views*
>
> *. *

>
> like cranes in a lake
>
> they
>
> everywhere in personal Affectivity
>
> pleasures play within
>
> :
>
> not like personal*Views
>
> .
>

> sArasA: sarasi_iva_ete sarvasmin_ jana.cetasi *x *
>
> bhogA* eva sphuranti_ antar na tu svapada.dRSTaya: *x. *
>
> * dRShTi = POV (Point of View) of sva.pada *Ur.own*.state.

>
> *m.30 Only pleasures are flashing in the minds of people like scores of
> birds flying near a lake. The Self is not coming into their view.
>
> *vlm.30. The objects of sensual enjoyment, are larking in the minds of
> men, like cranes gabbling in the lakes, and their {sic} is no prospect of
> the true and best object in the mind of any body.
>
> *AB. svam pratyag.Atma.bhUtam yat paramam padam tasya dRStasya:
> sAkSAt.kArA: ||
>

> sarvasmin.*everywhere.*

>
>
>
> कष्टात् कष्टतरम् प्राप्तः खात् दुःखतरम् गतः ।
>
> kaSTAt kaSTataram prApta: khAt du:khataram gata: |
>
> अद्य.अपि न विरक्तः_अस्मि हा धिक्_माम् अधम.आशयम् ॥५।९।३१॥
>

> ady*a.a*pi na virakta:_asmi hA dhik_mAm adhama.Azayam ||5|9|31||
>
> .
>
> *than shit*
>
> *shittier*
>
> *falling from the sky*
>
> *is how it gets*
>
> *and still I am not unattached*
>
> *O*
>
> *shame on me*
>
> *!*
>
> *it's a sorry place*
>
> *...*
>
> *.*

> *... *
>
> *wherever there are firm binding feelings *
>
> *in coming substantialities *
>
> yeSu yeSu *. *
>
> tAni tAni *. themever = *
>
> vi.naSTAni dRSTAni . *vanished sights* =
>
> kim iha uttamam *. the highest here? *

>
> *m.32 Whatever I thought of as good things turned out to be injurious (to
> me). What, then, is good in this world?
>
> *sv.32.33.34 What shall I regard as excellent or desirable, seeing that
> whatever one cherished in this world has passed away, leaving one
> miserable.
>
> *vlm.32. We see all the desirable objects to which we attach our thoughts,
> to be frail and perishing; and yet we do not seek the imperishable on, and
> our everlasting good in the equanimity of the Soul.
>
>
>
> यत्_मध्ये यत्_च पर्यन्ते यत्_आपाते मनोरमम् ।
>
> yat_madhye yat_ca paryante yat_ApAte manoramam |
>
> सर्वम् एव_अपवित्रम् तत्_विनाश.अमेध्य.दूषितम् ॥५।९।३३॥
>

> sarvam ev*a.a*pavitram tat_vinAza.amedhya.dUSitam ||5|9|33||

>
> .
>
> yat_madhye x
>
> yat_ca paryante x
>
> yat_ApAte manoramam |
>

> sarvam ev*a.a*pavitram tat vinAza.amedhya.dUSitam *.* *x *
>
> *. *
>
> *what's in the middle o&r at an end*
>
> *what began in Dreamland *
>
> *it's all impure*
>
> *: *
>
> *ruinous, polluted, and corrupt*
>
> *. *

>
> *m.33 What is enchanting and beautiful in youth turns out in the end to be
> depressing. All is impure. If it perishes, there is nothing improper.
>
> *vlm.33. Whatever we see to be pleasant in the beginning (as pleasures),
> or in the middle (as youth), or in the end (as virtuous deeds), and at all
> times (as earthly goods), are all unholy and subject to decay.
>
> .VA everything pleasant in the middle or at the end or right now is
> unpure, not lasting, disguisting and harmful.
>
> .AS: There are two modifications. Whatever is pleasant in the beginning
> (ApAte), in the middle (madhye) and in the end (paryanta) that is impure,

> being corrupted by the unholiness of destruction (vinAz*a.a*medhya.dUSitam).

> Thus, the second line has a different sense. Also, the AB commentary gives
> a different take on the first line. It describes the three pleasurable
> actions as enjoyments (viSayA:), youth (vaya:) and pious actions (dharma:).
> Thus, all pleasurable actions are transient and hence should be considered

> impure. *It is curious to include dharma in the list!*
>
> *jd. *not curious at.all in the light of heyopAdeya, a dharma of duality.
> *
>
> *jd.33 . yat_ madhye . *what's in the middle = *yat_ca paryante . *and
> what's at an end = *yat_ApAte manoramam . *whatever pleasure comes to
> pass = *sarvam ev*a.a*pavitram . *indeed everything purifying = *tad
> vinAza.amedhya.dUSitam . *it is ruinous, polluted, and corrupt. *

>
>
>
> येषु येषु पद_अर्थेषु धृतिम् बध्नाति मानवः ।
>

> yeSu yeSu pad*a.a*rtheSu dhRtim badhnAti mAnava: |

>
> तेषु तेषु_एव तस्य.अयम् दृष्टः नाश.उदयः_भृशम् ॥५।९।३४॥
>

> teSu teSu_eva tasy*a.a*yam dRSTa: nAza.udaya:_bhRzam ||5|9|34||
>
> .
>
> yeSu yeSu pad*a.a*rtheSu x
>
> dhRtim badhnAti mAnava: |
>
> teSu teSu_eva tasy*a.a*yam x
>
> dRSTa: nAza.udaya:_bhRzam *.* *x *
>
> *. *
>
> *to whatever things =*
>
> *a Man bonds firmly*
>
> *thosever things*
>
> *of That *
>
> *—THIS—*
>
> *soon seen to spout destruction*
>
> *.*

>
> *vwv.1745/34. On whatever objects a man fastens his hold, in those very
> objects, the rising of his ruin is often observed.
>
> *m.34 What one believes in, those things are grief.causing only. This is
> clearly seen.
>
> *sv.34 32.34 What shall I regard as excellent or desirable, seeing that
> whatever one cherished in this world has passed away, leaving one
> miserable.
>
> *vlm.34. Whatever objects are dear to the hearts of men, they are all
> found to be subject to the changes of their rise and fall: (i. e. their
> growth and decay).
>
>
>
> श्वः श्वः पापीयसीम् एष* श्वः श्वः क्रूरतराम् अपि ।
>
> zva: zva: pApIyasIm eSa* zva: zva: krUratarAm api |
>
> श्वः श्वः स्वेद.करीम् एते दशाम् इह जडः_जनः ॥५।९।३५॥
>
> zva: zva: sveda.karIm ete dazAm iha jaDa:_jana: ||5|9|35||
>
> .
>

> zva: zva: pApIyasIm eSa *x *
>
> zva: zva: krUratarAm api *x *
>
> zva: zva: sveda.karIm ete *x *
>
> dazAm iha jaDa: jana: *xx *

>
> *m.35 These stupid people are slowly moving into sin, cruelty and sorrow.
>
> *sv.35 Day by day people in this world grow in sin and violence, hence day
> by day they experience greater sorrow.
>
> *vlm.35. Ignorant people are every where inclined to evil acts, and they
> grow day by day more hardened in their wicked practices. They repent every
> day for their sins, but never reprove themselves for the better.
>
>
>
> अज्ञान.एक.हतः_बाल्ये यौवने मदन.आहतः ।
>
> ajJAna.eka.hata:_bAlye yauvane madana.Ahata: |
>
> शेषे कलत्र.चिन्ता.आर्तः किम् करोति कदा जडः ॥५।९।३६॥
>
> zeSe kalatra.cintA.Arta: kim karoti kadA jaDa: ||5|9|36||
>
> .
>

> a.jJAna.eka.hata:_ bAlye *x *
>
> yauvane madanA.hata: *x *
>
> zeSe kalatra.cintA.Arta: *x *
>
> kim karoti kadA jaDa: *xx *
>
> *. *

>
> *m.36 They are hurt by ignorance in child hood. They are struck by cupid
> in youth. The rest of the time they are worried about family.When will they
> come out of these?
>
> *sv.36.37 Childhood is wasted in ignorance, youth is wasted in lusting
> after pleasures and the rest of one's life is spent in family worries: what
> does a stupid person achieve in this life?
>
> *vlm.36. Senseless men are never the better for anything, being devoid of
> sense in their boyhood, and heated by their passions in youth. In their
> latter days, they are oppressed with the care of their families, and in the
> end thy are overcome by sorrow and remorse.
>
> *vlm.37. Here the entrance and exit (i. e. the birth and death), are both
> accompanied with pain and sorrow; (for men come to and go away from the
> world with crying). Here every state of life is contaminated by its
> reverse, (as health by disease, youth by age, and affluence by ).
> Everything is unsubstantial in this seeming substantial world, and yet the
> ignorant rely in its unreal substantiality.
>
>
>
> आगमापायि विरसम् दशा.वैषम्य.दूषितम् ।
>
> AgamApAyi virasam dazA.vaiSamya.dUSitam |
>
> अ.सार.सारम् संसारम् किम् तत् पश्यति दुर्मतिः ॥५।९।३७॥
>
> a.sAra.sAram saMsAram kim tat pazyati durmati: ||5|9|37||
>
> .
>

> AgamApAyi virasam *x *
>
> dazAvaiSamya.dUSitam *. x + *
>
> asArasAram saMsAram *x *
>
> kim tat_pazyati durmati: *xx *

>
> *vwv.1746/37. Why does the stupid person regard that worldly life whose
> substance is worthless, which has appearance and disappearance, which is
> insipid and defiled by inequalities (or difficulties) of circumstances?
>
> *vlm.37. Here the entrance and exit (i. e. the birth and death), are both
> accompanied with pain and sorrow; (for men come to and go away from the
> world with crying). Here every state of life is contaminated by its
> reverse, (as health by disease, youth by age, and affluence by ).
> Everything is unsubstantial in this seeming substantial world, and yet the
> ignorant rely in its unreal substantiality.
>
> *m.37 Sapless and corrupted by these states, this world is uninteresting.
> Even so why are these foolish people unable to see this (truth)?
>
>
>
> राजसूय.अश्वमेध.आद्यैः इष्ट्वा यज्ञ.शतैः_अपि ।
>
> rAjasUya.azvamedha.Adyai: iSTvA yajJa.zatai:_api |
>
> महाकल्प_अन्तम् अपि_अंशम् स्वर्गम् प्राप्नोति न_अधिकम् ॥५।९।३८॥
>
> mahAkalpa.antam api_aMzam svargam prApnoti na_adhikam ||5|9|38||
>
> .
>

> *by *rAjasUya.*Princes'.*azvamedha.*Horse.Sacrifices.*Adyai: *&c . *
>
> iSTvA.*worshipped .*
>
> yajJa.zatai:_api *– though with hundred of rituals + *
>
> mahAkalp*a.a*ntam api_aMzam *x *
>
> svargam prApnoti na.*no_*adhika*.excess/addition.*m *xx *

>
> *m.38.39 . Even great sacrifices like 'Aswamedha' bring only celestial
> heavens as boons nothing else. But which is this heaven? not on the earth,
> not in the nether worlds.
>
> *sv.38 Even if one performs great religious rites, one may go to heaven .
> nothing more.
>
> *vlm.38. The real good that is derived here by means of painful

> austerities, are the arduous sacrifices of rájasuyá avlmamedh*a.a*nd

> others, or the attainment of heaven; which has no reality in it, by reason
> of its short duration of the small portion of a kalpa compared with
> eternity. (The Hindu heaven is no lasting bliss).
>
>
>
> कः_असौ स्वर्गः_अस्ति भूमौ वा पाताले वा प्रदेशकः ।
>
> ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |
>
> न यत्र_अभिभवति_एता* दुर्.भ्रमर्य इव_आपदः ॥५।९।३९॥
>

> na yatr*a.a*bhibhavati_etA* dur.bhramarya iva_Apada: ||5|9|39||

>
> .
>
> ka:_asau svarga:_asti
>

> *What is the creation *

>
> bhUmau vA pAtAle vA pradezaka:
>

> *whether on Earth or in Netherworld *
>
> na yatr*a.a*bhibhavati_etA:
>
> *where it is not overcome by misfortunes *
>
> *like a swarm of stinging wasps? *

>
> dur.bhramarya iva_Apada:
>
> *m.38.39 . Even great sacrifices like 'Aswamedha' bring only celestial
> heavens as boons nothing else. But which is this heaven? not on the earth,
> not in the nether worlds.
>
> *vlm.39. What is this heaven and where is it situated, whether below or
> above us or in this nether world; and where its residents are not overtaken
> by multitudes of locust.like evils? (The Srúti says: "Evil spirits infest
> the heavens and they drove the gods from it." So we read of the Titan's and
> Satan's band invading heaven).
>
>
>
> निज.चेतःविल.व्यालाः शरीर.स्थल.पल्लवाः ।
>
> nija.ceta:vila.vyAlA: zarIra.sthala.pallavA: |
>
> आधयः_व्याधयः_च_एते निवार्यन्ते कथम् किल ॥५।९।४०॥
>
> Adhaya:_vyAdhaya:_ca_ete nivAryante katham kila ||5|9|40||
>
> .
>

> nija.ceta:.*vila/bila*.vyAlA: *x *
>
> zarIra.sthala.pallavA: *. x + *
>
> Adhaya:_ vyAdhaya:_ca_ete *x *
>
> nivAryante katham kila *xx *

>
> *m.40 Mental and physical diseases are respectively like serpents in the
> tunnel of mind and leaves on the surface of earth, called body. How to
> avoid these?
>
> *sv.39.40 What is heaven, is it on earth or in the netherworld, and is
> there a place which is untouched by affliction?
>
> *vlm.40. We have serpents creeping in the cells of our hearts, and have
> our bodies filled with the brambles of diseases and dangers, and know not
> how to destroy them.
>
>
>
> सतः_असत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येषु_अरम्यता ।
>
> sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |
>
> सुखेषु मूर्ध्नि दुःखानि किम् एकम् संश्रयामि_अहम् ॥५।९।४१॥
>
> sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||5|9|41||
>
> .
>

> *UnSuchness covers the Suchness; distress overwhelms my delight; pleasure
> gives way to suffering. On which of these can I rely?*
>
> sata: .* of Being the . *
>
> asattA.*state of nonBeing is .* sthita.*situate* – mUrdhni.*on.top . *
>
> mUrdhni.*on.top @ things –* ramya.*delightful/enjoyable*.eSu . aramyatA *–
> without enjoyableness + *
>
> sukheSu .* @ pleasures . *mUrdhni.*on.top are.* du:khAni *. sorrows . *
>
> kim ekam .* how to one . *
>
> saMzrayAmi_aham * .* *do I resort? *

>
> *m.41 Non.being rests on top of existence. Ugliness stands on top of
> beauty. Sorrow stands on top of joy. What should I choose among these?
>
> *sv.41 Sorrow brings happiness, and happiness brings sorrow on its
> shoulders!
>
> *vlm.41. I see good is intermixed with evil, and pain abiding with
> pleasure; there is sorrow seated on the top (excess) of joy, so I know not
> whereto I shall resort.
>

> ramya.*delightful/enjoyable*.
>
> asattA.*state of nonBeing.*
>
> mUrdhni.*on.top.*

>
>
>
> जायन्ते च म्रियन्ते च प्राकृताः क्षुद्र.जन्तवः ।
>
> jAyante ca mriyante ca prAkRtA: kSudra.jantava: |
>
> धरा तैः_एव नीरन्ध्रा दुर्.लभाः साधु.साधवः ॥५।९।४२॥
>
> dharA tai:_eva nIrandhrA dur.labhA: sAdhu.sAdhava: ||5|9|42||
>
> .
>
> * in sandhi of nIrandhra nir = nI when followed by <r>.
>

> jAyante ca mriyante ca *x *
>
> prAkRtA: kSudra.jantava: *. x + *
>
> dharA tai:_eva nIrandhrA: *x *
>
> durlabhA: sAdhu.sAdhava: *xx *

>
> *m.42 The common people take their births and make their deaths..the earth
> is thick with them; and it is hard to find anyone wanting to be wise.
>
> ??.42. Plebian beings are born and they die (in course of time). Earth is
> full of such people. It is difficult to find saints and truth seekers.
>
> *sv.42 The pores of the earth are filled by the dead bodies of beings:
> hence it looks solid!
>
> *vlm.42. I see the earth full of common people, who are incessantly born
> and dying in it in multitudes; but I find few honest and righteous men in
> it.
>
>
>
> नील.उत्पल.आलि.नयनाः परम.प्रेम.भूषणाः ।
>
> nIla.utpala.Ali.nayanA: parama.prema.bhUSaNA: |
>
> हासाया_एव विलासिन्यः क्षण.भङ्गितया स्थिताः ॥५।९।४३॥
>
> hAsAyA_eva vilAsinya: kSaNa.bhaGgitayA sthitA: ||5|9|43||
>
> .
>

> nIla.utpala.Ali.nayanA: *x *
>
> parama.prema.bhUSaNA: *. x + *
>
> hAsAya eva vilAsinya: *x *
>
> kSaNa.bhaGgitayA sthitA: *xx *

>
> for them the rising and the fall
>
> of worlds is like the winking or
>
> the blinking of an eye! What then
>
> can you say of someone like me?
>
> *m.43. Women of grace with lotus eyes and who are fond of jewels are to be
> pitied since they too are transient.
>
> *sv. 43.44.45 There are beings in this universe whose winking is of the
> duration of an epoch. What is my life.span in comparison? Of course there
> appear to be delightful and enduring objects in this world, but they bring
> with them endless worries and anxieties!
>
> *vlm.43. These beautiful forms of women, with their eyes like lotuses, and
> the gracefulness of their blandishments, and their charming smiles, are
> made so soon to fade and die away.
>
>
>
> येषाम् निमेषण.उन्मेषैः_जगताम् प्रलय.उदयौ ।
>
> yeSAm nimeSaNa.unmeSai:_jagatAm pralaya.udayau |
>
> तादृशाः पुरुषाः सन्ति मादृशाम् गणना एव का ॥५।९।४४॥
>
> tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||5|9|44||
>
> .
>
> yeSAm nimeSaNa.unmeSair .
>

> *for them with the winking or blinking of an eye *
>
> jagatAm pralaya.udayau
>
> *at the falling and rising of worlds *
>
> tAdRzA: puruSA: santi
>
> *when there are such Persons *
>
> mAdRzAm gaNanaiva kA
>
> *of what importance am I? *
>
> *when they can wink or blink and make *
>
> *or break the worlds.among such people, what significance have I? *

>
> *m.44 Worlds are born and dissolutions take place when some great beings
> open their eyes a little. Even these are prone to perish. If so, what to
> talk of people like us!
>

> *vlm.44. Of what note am I among these mighty beings (as brahm*a.a*nd

> Vishnu), who at the twinkling of their eyes, have created and destroyed the
> world; and yet have succumbed to death at last. (This last passage shows
> that the Hindu gods were mortal heroes of antiquity).
>
> *sv. 44 43.45 There are beings in this universe whose winking is of the
> duration of an epoch. What is my life.span in comparison? Of course there
> appear to be delightful and enduring objects in this world, but they bring
> with them endless worries and anxieties!
>

> #*gaNana **.n..* . reckoning , counting , calculation • #*gaNanA* *.f..*

> the being enumerated among (in comp.) • considering , supposing • regarding
> , taking notice of (gen.) , consideration •• mAdRzAm gaNanA_eva kA . of
> what importance am I?
>

> * yeSAm nimeSaNa.unmeSair . *for them with the winking or blinking of an
> eye . *jagatAm pralaya.udayau . *at the falling and rising of worlds . *tAdRzA:
> puruSA: santi . *when there are such Persons . *mAdRzAm gaNanA_eva kA – *as
> for me, where do I come.in <http://come.in>? *

>
>
>
> सन्ति रम्यतरात्_रम्याः सुस्थिरात्_अपि सुस्थिराः ।
>
> santi ramyatarAt_ramyA: susthirAt_api susthirA: |
>
> चिन्ता.पर्यवसानेयम् पदार्थ.श्रीः किम् ईहसे ॥५।९।४५॥
>
> cintA.paryavasAneyam padArtha.zrI: kim Ihase ||5|9|45||
>
> .
>

> santi ramyatarAt ramyA: *. they are more pleasurable than the pleasurable
> . *
>
> susthirAt api susthirA: *. more stable too than the stable + *
>
> cintA.*care*.paryavasAna.*de/termination.*_iyam padArtha.zrI: kim Ihase . *do

> you really want this mess of stuff? *
>
> *m.45 Even the most beautiful of the beautiful, the steadiest of the
> steady perish. The ultimate result/ fate of things is grief. Then why want
> them?
>
> *vlm.45. You are constantly in search of what is more pleasant and lasting
> than others, but never seek after that highest prosperity, which is beyond
> all your earthly cares.
>
> *sv.45 43.45 There are beings in this universe whose winking is of the
> duration of an epoch. What is my life.span in comparison? Of course there
> appear to be delightful and enduring objects in this world, but they bring
> with them endless worries and anxieties!
>

> paryavasAna.*de/termination.*

>
>
>
> सम्पदः_च विचित्रा* याः_ताः_चेत्_चित्तेन सम्मताः ।
>
> sampada:_ca vicitrA* yA:_tA:_cet_cittena sammatA: |
>
> तत् ता* अपि महारम्भा* हन्त मन्ये महापदः ॥५।९।४६॥
>
> tat tA* api mahArambhA* hanta manye mahApada: ||5|9|46||
>
> .
>
> sampada:_ca vicitrA: yA: .
>

> *and what are marvelous opportuniies *
>
> tA: cet_cittena sammatA:.
>
> *if they by the Affection are accepted . *
>
> tat tA_api mahArambhA .* tho that is great prosperity . *
>
> hanta manye mahApada: .* rather I.think it great adversity. *

>
> *m.46 In my opinion, all varieties of wealth and riches are calamitous.
>
> *sv.46.47 Prosperity is truly adversity, and adversity may be desirable
> depending upon the effect upon the mind.
>
> *vlm.46. What is this great prosperity in which you take so much delight,
> but mere vexation of your spirit, which proves this vanity to be your
> calamity only.
>
> .VA various riches are just conceptions of the mind, altho they great in
> the beginning, at the end I think, they turn out as a great curse.
>
> .AS: Even wonderful riches, if acquired by desires of the mind (cittena
> sammatAH) and with great effort, are, in my opinion, actually great
> disasters at the end!
>

> मन् #man . #mata . #*sammata* . thinking together, being of the same

> opinion, consented or assented to, approved by (tasya or comp.) • (in
> comp.) agreeing with • considered or regarded as (tat) • thought highly of,
> renowned, highly honoured by (tasya) • allowed, authorized (see <asammata>)
> • sammata . n. . opinion, impression (sammate, sammatena with tasya, "in
> the opinion of", "under the idea of") • consent, approval, acquiescence,
> concurrence (sammate, "with the consent or approval of")
>

> * sampada:_ca vicitrA: yA: . *and what are marvelous opportuniies . *tA:
> cet_cittena sammatA:. *if they by the Affection are accepted . *tat
> tA_api mahArambhA .* tho that is great prosperity . *hanta manye
> mahApada: .* rather I.think it great adversity. *

>
>
>
> आपदः_अपि विचित्रा* याः_ताः_चेत्_मनसि सम्मताः ।
>
> Apada:_api vicitrA* yA:_tA:_cet_manasi sammatA: |
>
> तत्ता* अपि महारम्भा* मन्ये मनसि सम्पदाः ॥५।९।४७॥
>
> tattA* api mahArambhA* manye manasi sampadA: ||5|9|47||
>
> .
>

> Apada: api vicitrA yA: . *whatever the misfortunes*
>
> tA:_cen_manasi sammatA: *. if they are sammata in Mind = *
>
> tattA:_ api mahArambhA:_ *x *
>
> manye manasi sampadA: *xx *

>
> *sv.46.47 Prosperity is truly adversity, and adversity may be desirable
> depending upon the effect upon the mind.
>
> *vlm.47. Again what are these adversities which you fear so much, they may
> turn to your true prosperity, by setting you free from earthly broils and
> leading you to your future felicity.
>
> *m.47 Some calamities cause equislibrium of our mind. Such, in my opinion,
> are real riches.
>
>
>
> मनःमात्र.विवर्ते_अस्मिन्_जगति_अब्धि.इन्दु.भङ्गुरे ।
>
> mana:mAtra.vivarte_asmin_jagati_abdhi.indu.bhaGgure |
>
> मम_इदम् इति_अपूर्वा_इयम् कुतस्त्या_अक्षर.मालिका ॥५।९।४८॥
>
> mama_idam iti_apUrvA_iyam kutastyA_akSara.mAlikA ||5|9|48||
>
> .
>

> manomAtra.vivarte . *when the mode of Mind is transformed* =
>
> asmin_jagati . *in this world* =
>
> abdhi.indu.bhaGgure* . transient as moonshine in the ocean + *
>
> mama_idam iti_apUrvA_iyam *x *
>
> kutastyA_akSara.mAlikA *xx *

>
> #kutastya . coming from where?; (with #api) of unknown origin, _uttar.
>
> *m.48 This world of ours is a mere modification of the mind. It is as
> unstable as the moon reflected in waters. If so, where from did this 'I and
> mine' arise?
>
> *sv.48 Mind alone is the seed for this delusion of world.appearance; it is
> the mind that gives rise to the false sense of 'I' and 'mine'.
>
> *vlm.48. The mind is broken to pieces by its fears, like the fragments of
> the moon, floating on the waves of this ocean of the world. Its selfishness
> has tossed it to and fro, and this world being got rid of; it is set at
> perfect ease (from all vicissitudes of fortune).
>
>
>
> काकतालिय.योगेन सम्पन्नायाम् जगत्.स्थितौ ।
>
> kAkatAliya.yogena sampannAyAm jagat.sthitau |
>
> धूर्तेन कल्पिता व्यर्थम् हेय.उपदेय.भावना ॥५।९।४९॥
>
> dhUrtena kalpitA vyartham heya.upadeya.bhAvanA ||5|9|49||
>
> .
>

> kAka.tAliya.yogena *. by a Coconut.Crow connection *
>
> sampannA ayAm jagat.sthitau *. this is produced in the World.State = *
>
> dhUrtena . *w cunning/fraudulence*
>
> kalpitA . *invented/pretended* =
>
> vyartham . *to no purpose *
>
> heya.upadeya.bhAvanA *. the feeling of right & wrong. *

>
> *m.49 This world has come into being due to an accident in a casual
> manner. In such a context, mind has created the feelings of agreeable and
> disagreeable in a purposeless manner.
>
> *sv.49 In this world which appears to have been created, even as the fruit
> of cocoanut.palm might appear to have been dislodged by a crow which
> coincidentally happens to alight on the tree at that moment, sheer
> ignorance generates feelings like 'this I should have' and 'this I should
> reject'.
>
> *vlm.49. There is an unavoidable chance (necessity), actuating our worldly
> affairs and accidents; it is impudence therefore to welcome some as good,
> and to avoid others as evil.
>

> धूर्व् #dhUrv . #*dhUrta.* . cunning, crafty, fraudulent, subtle,
> mischievous • #*dhUrta: .* a rogue, cheat, deceiver, swindler, sharper,

> gambler • N. of 'skanda. . y1023.016
>
>
>
> इयत्ता.छिन्न.तप्तासु सुख.नाम्नीषु दृष्टिषु ।
>
> iyattA.chinna.taptAsu sukha.nAmnISu dRSTiSu |
>
> कासु_एतासु_अनु.रक्तः_अस्मि पतङ्गः_अग्नि.शिखासु_इव ॥५।९।५०॥
>
> kAsu_etAsu_anu.rakta:_asmi pataGga:_agni.zikhAsu_iva ||5|9|50||
>
> .
>
> iyattA.chinna.taptAsu x
>
> sukha.nAmnISu dRSTiSu |
>
> kAsu_etAsu_anu.rakta:_asmi x
>

> pataGga:_agni.zikhAsu_iva *.* *x *
>
> *. *
>
> *however.much.battered&burned*
>
> *with a happy view*
>
> *I am drawn to these things like a moth to a candle*

>
> .
>
> *vlm.50. We are prone to things that are pleasant to the sight, but bear a
> mortal flame in them, and consume us like poor moths in the flames, which
> it is bright to see but fatal to feel.
>

> *AB. deza.kAla.vastu.kRtayA *iyattayA AcchinnAsu* paricchinnAsu ...
>
> Øtt.part #i . #*iyat* . (only) so much, so big • so heavy • so far • &c. #
> *iyattA* . the state of being "this.much " • to such an extent •.• brahmAkAzam
> anAdyantam kA iva *iyattA* mama Atmana: | iti nizcayavAn anta:
> samyag.vyavahRtir bahi: || y6059.014.
>
> दृश् #dRz . #*dRSTi* . POV (point of view, *viewpoint*) •:• Outlook.

> "<dRSTim jJAna.mayim kRtvA pazyet brahma.mayam jagat.> Make your outlook
> right. The Creator knows how to take care of his Creation." . ramaNa,

> Talks. • *sight*, the faculty of seeing • the mind's eye • (with
> Buddhists) a theory, doctrine • *eye*, look, glance mn. • dRSTiM *>dA*
> with tasmin . turn the eye to, look at) • the pupil of the *eye* • aspect

> of the stars (e.g. <zubha>).
>

> #*pataGga* . patan.ga . any flight.going insect, a grasshopper, a bee, a
> butterfly or *moth* ṠBr. (#*pataMga*) Up. Mn. &c ( .tA f. Prasannar. )

>
>
>
> वरम् एकान्त.दाहेषु लुठनम् रौरव.अग्निषु ।
>
> varam ekAnta.dAheSu luThanam raurava.agniSu |
>
> नत्वा_आलून.विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥
>
> natvA_AlUna.vivartAsu sthitam saMsAra.vRttiSu ||5|9|51||
>
> .
>

> varam *. better = *
>
> ekAnta.dAheSu . *in the fires of devotion*
>
> *: *
>
> luThanam . *wallowing* =
>
> raurava.agniSu *. i the *raurava *fires = *
>
> natvA
>
> *in *
>
> AlUna.vivartAsu *x *
>
> sthitam saMsAra.vRttiSu *. settled in the course of saMsAra*
>
> *. *

>
> *m.51 It is better to jump into fire or fall into the "Raurawa" fires than
> bend and pass through the tunnel of worldly affairs.
>
> *vlm.51. It is better to roll in the continual flame of hell.fire to which
> one is habituated, than rise and fall repeatedly in the furnace of this
> world, as from the frying pan into the fire.
>

> रु #ru . #*raurava:* . N. of one of the hells Mn. MBh. &c (personified as

> husband of #vedanA [knowing] वेदना and father of du:kha [sorrow, bad
> space] दुःख) •:• somewhat like the Edenic Sin, the knowledge of good and
> evil.
>
>
>
> संसार* एव दुःखानाम् सीमान्त* इति कथ्यते ।
>
> saMsAra* eva du:khAnAm sImAnta* iti kathyate |
>
> तत्.मध्य.पतिते देहे सुखम् आसाद्यते कथम् ॥५।९।५२॥
>
> tat.madhya.patite dehe sukham AsAdyate katham ||5|9|52||
>
> .
>

> saMsAra: eva *. *
>
> *indeed sam.sAra = *du:khAnAm sImAnta: *. is a neighborhood of miseries =
> *iti kathyate . *so it is said to be = *tan.madhya.patite dehe *. when
> the body has fallen into it = *sukham AsAdyate katham *. how is happiness
> expected? *
>
> *yes*
>
> *this saMsAra neighborhood*
>
> *is a miserable place*
>
> *&*
>
> *they ask*
>
> *when any body has fallen into it*
>
> *"where's the fun"*
>
> *?*

>
> *vwv.1572/52. Worldly existence alone is declared to be the utmost limit
> of miseries. How is happiness obtained in the body, fallen in the midst of
> that worldly existence?
>
> *m.52 This mutable world is the last word/acme of all sorrows When one is
> stuck in the middle of that, where is the question of happiness?
>
> *vlm.52. This world is said by the wise, to be a boundless ocean of woes
> (vale of tears); how then can any body who has fallen amidst it, expect any
> happiness herein?
>

> *jd.52 . saMsAra: eva *. indeed sam.sAra = *du:khAnAm sImAnta: *. is a
> neighborhood of miseries = *iti kathyate . *so it is said to be = *tan.madhya.patite
> dehe *. when the body has fallen into it = *sukham AsAdyate katham *. how
> is happiness expected? *

>
>
>
> अकृत्रिम.महादुःखे संसारे ये व्यवस्थिताः ।
>
> akRtrima.mahAdu:khe saMsAre ye vyavasthitA: |
>
> त* एते_अन्यानि दुःखानि जानते मधुराणि_अलम् ॥५।९।५३॥
>
> ta* ete_anyAni du:khAni jAnate madhurANi_alam ||5|9|53||
>
> .
>

> akRtrima.mahAdu:khe *. i actual great misery = *
>
> saMsAre ye vyavasthitA: *. i someone established in saMsAra = *
>
> te *. those = *
>
> ete anyAni du:khAni jAnate madhurANi alam *. these other sorrows they

> find this sweet enough. *
>
> *vlm.53. Those who have not fallen in the midst and been altogether
> drowned in woe, think the lesser woes as light and delight, as one
> condemned to be beheaded, is glad to escape with a light punishment.
>
> *m.53 When a person is established in the world of unadulterated sorrows,
> lesser griefs sound and feel nice and sweet.
>
> *m.53 Those fallen into the great Samsara misery.they consider other
> sorrows to be sweet!
>
> *sv.50.55 It is better to spend one's time in seclusion or in hell than to
> live in this world.appearance.
>
>
>
> अहम् अपि_अधम.उत्कृष्ट.काष्ठ.लोष्ट.समस्थितिः ।
>
> aham api_adhama.utkRSTa.kASTha.loSTa.samasthiti: |
>
> अज्ञैः_एव_आगतः साम्यम् परमामृष्ट.वस्तुभिः ॥५।९।५४॥
>
> ajJai:_eva_Agata: sAmyam paramAmRSTa.vastubhi: ||5|9|54||
>
> .
>

> aham . *I am = *
>
> api . *indeed = *
>
> adhama.utkRSTa.kASTha.loSTa.samasthiti: *. *
>
> lowest.best/attracted.wood.clod.*establish*ment
>
> ajJai: eva Agata: sAmyam *. having come to be like the unWise = *
>
> paramAmRSTa.vastubhi: *xx *

>
> *vlm.54. I am grown as the vilest of the vile, and resemble a block of
> wood or stone; there is no difference in me from the ignorant clown, who
> has never had the thought of his eternal concerns in his head.
>
> *m.54 Alas, I also, am like a foolish person whose state is that of a
> stone, bereft of any inquiry into truth.
>
>
>
> सहस्र.अङ्कुर.शाख.आत्म.फल.पल्लव.शालिनः ।
>
> sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |
>
> अस्य संसार.वृक्षस्य मनः_मूल.महाङ्कुरः ॥५।९।५५॥
>
> asya saMsAra.vRkSasya mana:_mUla.mahAGkura: ||5|9|55||
>
> .
>
> sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |
>
> asya saMsAra.vRkSasya x
>

> mana:_mUla.mahAGkura: *.* *x *
>
> *. *
>
> *of this thousand.branched.treetrunk whose fruit is a shoot of self*
>
> *the saMsAra.Tree*
>
> *manas the Mind is the greatly.branching.root*

>
> .
>
> *vlm.p.55 The great tree of the world, with its many branches, twigs and
> fruit, has sprung from the mind and is rooted in it.
>
> *m. This tree of world, which is laden with millions of branches, fruits
> and leaves, has its roots in the mind.
>
>
>
> संकल्पम् एव तत्_मन्ये संकल्प.उपशमेन तत् ।
>
> saMkalpam eva tat_manye saMkalpa.upazamena tat |
>
> शेषयामि यथा शोषम् एति संसार.पादपः ॥५।९।५६॥
>
> zeSayAmi yathA zoSam eti saMsAra.pAdapa: ||5|9|56||
>
> .
>

> saMkalpam eva tat . *Concept alone is that* =
>
> manye . *I think* =
>
> saMkalpa.upazamena . *by quieting the concept*
>
> tat *. that + *
>
> zeSayAmi . *I cause to remain *
>
> yathA zoSam . just.*as to dryness* =
>
> eti saMsAra.pAdapa: *. goes the thirsty saMsAra.tree*
>
> *. *

>
> *m.56 I think, mind is 'sankalpa' (mental resolutions). By quietening this
> 'sankalpa' mind will wither away. And there .upon this tree of world will
> wither away.
>
> *sv.56 Intention or motivation alone is the seed for this
> world.appearance. I shall dry up this motivation!
>
> *vlm.56. It is the conception (sankalpa) of the world, in my mind, that
> causes its existence and presents its appearance before me, I will now try
> to efface this conception from my mind, and forget this world altogether.
> (This doctrine of idealism was derived, by Janaka from his own Intuition
> (Svena.Jnátena).
>
>
>
> आकार.मात्र.रम्यासु मनःमर्कट.वृत्तिषु ।
>
> AkAra.mAtra.ramyAsu mana:markaTa.vRttiSu |
>
> परिज्ञातासु_इह_अद्य_एव न रमे नाशनीषु_अहम् ॥५।९।५७॥
>

> parijJAtAsu_ih*a.a*dya_eva na rame nAzanISu_aham ||5|9|57||
>
> .
>
> AkAra.mAtra.ramyAsu . *in beautiful formations* =
>
> mana:.markaTa.vRttiSu *. in Mind.monkey.ways + *
>
> parijJAtAsu_ih*a.a*dya_eva . *understood here & now *
>
> na rame *x *
>
> nAzanISu_aham *xx *

>
> *m.57 The ways of the monkey of mind are graceful only in form. Knowing
> this (fact), I shall not take any more interest in them.
>
> *sv. I have enjoyed and suffered all kinds of experiences. Now I shall
> rest. I shall not grieve any more.
>
> *vlm.57. I will no longer allow myself to be deluded like monkeys with the
> forms of things, which I know are not real; mere ideal, but changeful and
> evanescent. (Here also Janaka learns by intuition not to rely on concrete
> forms, but to have their general and abstract ideas).
>
>
>
> आशा.पाश.शत.प्रोताः पात.उत्पात.उपतापदाः ।
>
> AzA.pAza.zata.protA: pAta.utpAta.upatApadA: |
>
> संसार.वृत्तयः_ भुक्ता* इदानीम् विश्रमामि_अहम् ॥५।९।५८॥
>
> saMsAra.vRttaya:_ bhuktA* idAnIm vizramAmi_aham ||5|9|58||
>
> .
>

> AzA.pAza.zata.protA: *. *
>
> *yz hope.snare.hundreds strung *
>
> pAta.utpAta.upatApadA: *x *
>
> saMsAra.vRttayo bhuktA *x *
>
> idAnIm vizramAmyaham *xx *

>
> *vlm.58. I have woven and stretched out the web of my desires, and
> collected only my woes and sorrows; I fell into and fled from the snare of
> my own making, and am now resolved to take my rest in the soul.
>
> *m.58 These worldly activities are woven around by the ropes of desires
> and calamities with ups and downs. I have experienced all these in good
> measure. I shall now take rest from them.
>
> *AB. pAto'dhogati: | utpAta Urdhvagati: apakarSotkarSau vA | upatApo
> du:kham ||
>
>
>
> हा हतः_अस्मि विनष्टः_अस्मि मृतः_अस्मि_इति पुनः पुनः ।
>
> hA hata:_asmi vinaSTa:_asmi mRta:_asmi_iti puna: puna: |
>
> शोचितम् गतम् एव_अहम् इदानीम् न_अनुरोदिमि ॥५।९।५९॥
>
> zocitam gatam eva.aham idAnIm na_anurodimi ||5|9|59||
>
> .
>
> hA hata:_asmi vinaSTa:_asmi x
>
> mRta:_asmi_iti puna: puna: |
>

> zocitam gatam ev*a.a*ham x
>
> idAnIm* na_a*nurodimi *.* *x *
>
> *. *
>
> *O*
>
> *I am hit*
>
> *I am wounded*
>
> *I am dead*
>
> *: *
>
> *again & again*
>
> *I've come to such lamentation*
>
> *but I complain no more*
>
> *.*

>
> *vlm.59. I have much wailed and bitterly wept, to think of the depravity
> and loss of my soul, and will henceforth cease to lament, thinking that I
> am not utterly lost.
>
> *m.59 The times have gone when I lamented 'I am dead and gone, I am
> fninished' and such. I will no longer bemoan like that.
>
>
>
> प्रबुद्धः_अस्मि प्रहृष्टः_अस्मि दृष्टः_चोरः_अयम् आत्मनः ।
>
> prabuddha:_asmi prahRSTa:_asmi dRSTa:_cora:_ayam Atmana: |
>
> मनः_नाम निहन्मि_एनम् मनसा_अस्मि चिरम् हतः ॥५।९।६०॥
>
> mana:_nAma nihanmi_enam manasA_asmi ciram hata: ||5|9|60||
>
> .
>

> prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana: *x *
>
> mana:_ nAma nihanmi_enam manasA_asmi ciram hata: *xx *

>
> *vlm.60. I am now awakened, and am glad to find out the robber of my soul;
> it is my own mind, and this I am determined to kill, as it had so long
> deprived me of the inestimable treasure of my soul.
>
> *m.60. I am awakened (now). I am delighted. I have seen the enemy, the
> thief. Mind is that thief.
>
> *sv.60 57.62 I have enjoyed and suffered all kinds of experiences. Now I
> shall rest. I shall not grieve any more.
>
>
>
> एतावन्तम् इमम् कालम् मनःमुक्ताफलम् मम ।
>
> etAvantam imam kAlam mana:muktAphalam mama |
>
> अ.विद्धम् आसीत्_अधुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥
>
> a.viddham AsIt_adhunA viddham tu guNam arhati ||5|9|61||
>
> .
>

> etAvantam imam kAlam *x *
>
> mano.muktAphalam mama *. x + *
>
> a.viddham AsIt_adhunA *x *
>
> viddham tu guNam arhati *xx *

>
> *m.61 All these days my mind is unpierced. Now it is pierced and has be
> come one of quality.
>
> *vlm.61. So long was my mind at large as a loose and unstrung pearl, now
> will I pierce it with the needle of reason, and string it with the virtues
> of self control and subjection to wisdom.
>
> *sv.61 57.62 I have enjoyed and suffered all kinds of experiences. Now I
> shall rest. I shall not grieve any more.
>
>
>
> मनःतुषार.कणिका विवेक.अर्क.आतपेन मे ।
>
> mana:tuSAra.kaNikA viveka.arka.Atapena me |
>
> चिर.प्रवृत्तये नूनम् अचिरात्_लयम् एष्यति ॥५।९।६२॥
>
> cira.pravRttaye nUnam acirAt_layam eSyati ||5|9|62||
>
> .
>

> manas.tuSAra.kaNikA *. Mind is a snowdrop = *
>
> viveka.arka.Atapena *. by the heat of the sun Discernment = *
>
> me *x *
>
> cira.pravRttaye x
>
> nUnam x
>
> acirAt layam eSyati *. soon it comes to dissolution. *

>
> *m.62. The fog and dew of mind is melted by the sun of discrimination.
> What was prevailing for long will now be dissolved soon.
>
> *vlm.62. The cold icicle of my mind, will now be melted down by the
> sun.heat of reason; and will now be confined in the interminable meditation
> of its Eternal Maker; (from where it cannot return. Srúti).
>
> *sv.62 57.62 I have enjoyed and suffered all kinds of experiences. Now I
> shall rest. I shall not grieve any more.
>
>
>
> विविधैः साधुभिः सिद्धैः अहम् साधु प्रबोधितः ।
>
> vividhai: sAdhubhi: siddhai: aham sAdhu prabodhita: |
>
> आत्मानम् अनुगच्छामि परमानन्द.साधनम् ॥५।९।६३॥
>
> AtmAnam anugacchAmi paramAnanda.sAdhanam ||5|9|63||
>
> .
>

> *by many sagely Adepts I have been awakened, sage*
>
> *:*
>
> *I*
>
> *follow my Self*
>
> *on the path to perfect Joy*
>
> *.*

>
> *m.63 Enlightened by many great saints and siddhas, I shall go on the
> trail of Self. It shall take me to that ultimate bliss.
>
> *sv.63.64 I have been awakened. I shall slay this thief (the mind) who has
> stolen my wisdom.
>
> *vlm.63. I am now awakened to my spiritual knowledge, like these holy
> Siddhas, saints and sages; and will now pursue my spiritual inquiries, to
> the contentment of my soul.
>

> *jd.63 . vividhai: sAdhubhi: siddhai: . *w many sagely Adepts = *aham
> sAdhu prabodhita: . *I am awakened, sage = *AtmAnam anugacchAmi
> paramAnanda.sAdhanam . *I follow my Self on the path to perfect Joy. *

>
>
>
> आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयत् सुखम् ।
>
> AtmAnam maNim ekAnte labdhvA_eva_Alokayat sukham |
>
> तिष्ठामि_अस्तमिता.अन्य.ईहः शारदि_इव_अचले_अम्बुदः ॥५।९।६४॥
>

> tiSThAmi_astamitA.anya.Iha: zAradi_iv*a.a*cale_ambuda: ||5|9|64||
>
> .
>
> AtmAnam maNim . *ym self, a wishing.stone* =
>
> ekAnte . *completely* =
>
> labdhvA_eva . *having got* =
>
> Alokayat_ sukham *. enjoying pleasure + *
>
> tiSThAmi_astamita.anya.Iha: . *I remain removed from a wish for anything
> else* =
>
> zAradi_iv*a.a*cale ambuda: *. as still as an autumn mountain cloud. *

>
> *m.64 I shall acquire that gem of Self. Looking at that to the exclusion
> of all activities, I shall be like the autumn clouds on high mountains.
>
> *vlm.64. Having now found my long.lost soul, I will continue to look upon
> its pure light with joy in my lonely retirement; and will remain as quiet
> and still in contemplation of it, as a motionless cloud in autumn.
>
> *sv.64 63.64 I have been awakened. I shall slay this thief (the mind) who
> has stolen my wisdom.
>
> VA only having obtained the only gem of self is seen that bliss/joy.
>

> I stay in that joy unmoving like *a.a*uthumn cloud on the top of a

> mountain.
>
> .AS: Having completely (ekAnte) acquired the jewel called self, and
> viewing the (resulting) bliss, I stay with all other desires extinguished,
> (stable) like the autumn cloud atop a mountain (such a cloud does not rain
> even after meeting the mountain.
>
>
>
> अयम् अहम् इदम् आततम् मम_इति
>
> ayam aham idam Atatam mama_iti
>
> स्फुरितम् अपास्य बलात्_असत्यम् अन्तः ।
>
> sphuritam apAsya balAt_asatyam anta: |
>
> रिपुम् अति.बलिनम् मनः_निहत्य
>
> ripum ati.balinam mana:_nihatya
>
> प्रशमम् उपैति नमः_अस्तु ते विवेक ॥५।९।६५॥
>
> prazamam upaiti nama:_astu te viveka ||5|9|65||
>
> .
>

> ayam aham - *this am I = *
>
> idam Atatam mama iti - *and this expanse is mine = *
>
> sphurita.*vibrant/flashed*-m - apAsya.*reject/renouncing-*
>
> balAt.*perforce/forcibly*-
>
> a-satyam anta: *- unreal within - *
>
> ripum ati.balinam mana: x
>
> nihatya *x *
>
> prazamam upaiti x
>
> nama:_astu te viveka *-* *glory to you, Viveka! *

>
> *m.65 'I am this body. All is mine' I shall discard all such thoughts and
> cast away the mind by force, annihilate it with all my might and abide in
> tranquil peace. O discrimination, O intelligence, my salutations to you
> (for such enlightement).
>
> *sv.65 I have been well instructed by the sages: now I shall seek
> self-knowledge.
>
> *vlm.65. And having cast away the false belief of my corporeality (i. e.
> of being an embodied being), and that these possessions and properties are
> mine, and having subdued my force by mighty enemy of the Mind, I will
> attain the tranquility of my soul by the help of my reason.
>
> ~VA. “this is me and that is mine” arising notions having destroyed by
> force, seeing their inner non-existence; having destroyed powerful enemy of
> mind, I become quiet. Salutations to viveka!
>
> ~AS: I agree!
>

> balAt.*perforce/forcibly*-
>
> apAsya.*reject/renouncing-*
>
> sphurita.*vibrant/flashed*-
>
> *अस्* #as - #apAs - apa>as - #*apAsya* - ind. p. having thrown away,

> renounced • having left / disregarded / excepted • #apAsyat - discarding,
> throwing off, &c.
>
>
>
> .
>

> *o**ॐm*

>
> .
>
> Group Page
>
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>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> next Canto:
>
> FM5010 THE SUNKING RISES 2.FB12 .z30
>
>
> https://www.dropbox.com/s/dh7sl6wi78ix3z7/fm5010%202.fb10%20The%20SunKing%20Rises%20.z30.docx?dl=0
>
>
> 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 Thu, Feb 9, 2017 at 9:00 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm5009 2.fb07-09 QUERIES OF A KING .z65
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>>
>> https://www.dropbox.com/s/hwb9sghwj11pjyd/fm5009%202.fb07-09%20Queries%20of%20a%20King%20.z65.docx?dl=0
>>
>>
>>
>>
>>
>>
>>

>> *O**ॐ*m
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> *[image: image not displayed]*

>>
>>
>>
>>
>>
>> after evoking the Song of the siddha.Adepts
>>
>>
>> https://www.dropbox.com/s/40tn4z7mjhqr2y5/fm5008%202.fb06%20siddha%20Song%20.z18.docx?dl=0
>>
>>
>>

>> *vasiShTha said*
>>
>> *—*

>>
>>
>>
>> इति सिद्ध-गण=उद्गीता गीता: श्रुत्वा महीपति: ।
>>
>> विषादम् आजगाम आशु भीरु रण-रवाद्_इव ॥५।९।१॥
>>
>> iti siddha-gaNa=udgItA gItA: zrutvA mahIpati: |
>>
>> viSAdam AjagAma Azu bhIru raNa-ravAt_iva ||5|9|1||
>>
>> .
>>

>> *such are the Songs they sing, the siddha.Adepts*
>>
>> *! *
>>
>>
>>
>> *when he heard them sing *
>>
>> *the Protector.of.the.Earth grew sorrowful*
>>
>> *:*
>>
>> *he felt like a coward lusting for battle*
>>
>> *.*
>>
>> * bhIru raNa-ravAt iva *- as.if frightened by the noise of battle. *

>>
>> ~m. ... he shivered like one who had heard a great thunder...
>>
>> ~sv. ... became terribly depressed.
>>
>> ~vlm. ... dejected in his mind, like a coward at the noise of a conflict.
>>

>> #sad -> #viSad -> *#viSAda*-: viṣādaḥ विषादः - melancholy, depression; •

>> disappointment (e.g. in love), despondency • languor, drooping state •
>> dulness, stupidity, insensibility; शास्त्र.विददृष्ट-कर्माकर्मसु
>> zAstra.vid-adRSTa-karma.akarmasu viSAdam gacchet विषादं गच्छेत् Kau. A.

>> • viSAdavan full of melancholy. •-• The *heroic fear* (resignation) felt

>> in hearing the battle-cry, y5009.001.
>>

>> #bhI -> *#bhIru* fearful; • (with #paratra) ... of the hereafter.
>>
>> #raN -> *#raNa*-H, #raNam delight, pleasure, gladness, joy; (also n.)

>> battle (as an object of delight), war, combat, fight, conflict. - y1025.018
>>

>> #ru -> *#rava*-: - a *roar*, yell,* (battle) cry,* howl (of animals);

>> song (of birds); hum (of bees); • any noise or sound (e.g. the whizz of a
>> bow, the ringing of a bell, beep of a horn, ticking, tocking, &c.&c).
>>
>>
>>
>> जगाम परिवारम् स्वम् आकर्षन्_स्व.गृहम् प्रति ।
>>
>> jagAma parivAram svam AkarSan sva.gRham prati |
>>
>> स्वतीर-वृक्ष_sनुगत: सरिद्_ओघ इव_sर्णवम् ॥५।९।२॥
>>
>> svatIra-vRkSa-anugata: sarit_ogha iva_arNavam ||2||
>>
>> .
>>

>> *he was drawn by his courtiers to his own Palace*
>>
>> *as a tree swept from its bank follows a flooding river to the sea*
>>
>> *.*
>>
>> #vR -> #parivR -> *#parivAra*-: the surroundings, *neighborhood*; • the
>> royal *retinue* of ministers, servants, and courtiers; by extension, the

>> Royal Palace.
>>
>> ~m. ...like a river flowing toward the ocean following the banks studded
>> with trees.
>>
>> ~vlm. ... as a stream glides in its silent course under the beachening
>> trees,
>>
>> to the bed of the distant main.
>>

>> कृष् #kRS -> #*AkRS* - draw on, attract; bend (a bow); drag away; take

>> off, extract, remove from (abl.).
>>
>>
>>
>> परिवारम् अशेषेण विसृज्य स्वम् स्वम् आलयम् ।
>>
>> parivAram azeSeNa visRjya svam svam Alayam |
>>
>> एक एव_sरुरोह_sग्र्यम् गृहम् अर्क इव_sचलम् ॥५।९।३॥
>>
>> eka_ eva_aruroha_agryam gRham arka_ iva_acalam ||3||
>>
>> .
>>

>> *when the Courtiers were gone *
>>
>> *he entered alone *
>>
>> *his private domain*
>>
>> *the only one*
>>
>> :
>>
>> *he sat in the penthouse of his Palace*
>>
>> *like the Sun on a mountain.top*
>>
>> *.*

>>
>>
>>
>> तत्र प्रोड्डयन्_आलोल-खग-पक्षति-चञ्चला: ।
>>
>> tatra proDDayan Alola-khaga-pakSati-caJcalA: |
>>
>> आलोकयंल्*लोक-गतिर्_विललाप_इदम् आकुल: ॥५।९।४॥
>>
>> Alokayan*loka-gati:_vilalApa_idam Akula: ||4||
>>
>> .
>>

>> *there forth-flying birds drift on their wings*
>>
>> *: *
>>
>> *observing*
>>
>> *the way of the world*
>>
>> *he bemoans it all*
>>
>> *...*

>>
>> ~vlm.4. Hence he saw the flights of birds, flying at random in different
>> directions; and reflected on the hurrying of men in the same manner, and
>> thus bewailed in himself on their deplorable conditions.
>>
>> डी #DI -> #uDDI -> #proDDI - ind. p. proDDIya, proDDIna - to fly up, fly
>> away • -adj.- having flown up or away +
>>
>>
>>

>> *The rAjA.King janaka the Populous complained**—*

>>
>> .
>>
>> हा कष्टम् अतिकष्टासु लोक-लोल-दशासु_sयम् ।
>>
>> hA kaSTam atikaSTAsu loka-lola-dazAsu_ayam |
>>
>> पाषाणेषु_इव पाषाणा:_आलुठामि बलाद्_sहम् ॥५।९।५॥
>>
>> pASANeSu_iva pASANA:_AluThAmi balAt_aham ||05||
>>
>> .
>>

>> *what shit*
>>
>> *!*
>>
>> *what miseries of miseries are all these world-muddling states*
>>
>> *: *
>>
>> *like a stone among stones*
>>
>> *I'm forced to roll*
>>
>> *.*

>>
>> * literal stones and of course an unexpected evocation of the mid-20CE
>> rock band.
>>
>> ~m. Alas! What a miserable thing is this state of wavering and
>> instability.
>>
>> I am rolling like a stone on a stone helplessly in a compulsive manner.
>>
>> ~vlm.5. Ah me miserable! that have to move about in the pitiable state of
>> the restless mob,
>>
>> that roll about like a rolling stone (or ball), pushed backward and
>> forward by another.
>>
>>
>>
>> अपर्यन्तस्य कालस्य को_sप्य्_अंशो जीव्यते मया ।
>>
>> aparyantasya kAlasya ka:_api_aMzo jIvyate mayA |
>>
>> तस्मिन्_भावम् विबन्धामि धिङ्माम् धम-चेतनम् ॥५।९।६॥
>>
>> tasmin_bhAvam vibandhAmi dhik_mAm_adhama-cetanam ||6||
>>
>> var. KG: dhiG-bhAma • VLM: dhiGgAma • TPD: dhiGnAma (? print is blurred).
>>
>> .
>>

>> *whatever bit of boundless time is lived by me*
>>
>> *there I get entangled in feeling*
>>
>> *: *
>>
>> *shame.on.me <http://shame.on.me> for this vile affectation*
>>
>> *! *

>>
>> ~m. ... What a lowly mind is mine!
>>
>> ~AS: As remarked by Shrivatsa B. [in a note to the YVGroup], this is a

>> typo. It should be dhiG-*mAmadhama*cetasam The meaning suggested by him

>> is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low
>> consciousness). I would suggest an alternate meaning to first half of line
>> 2 yet I put my passion in it.
>>
>>
>>
>> कियन्.मात्रम् इदम् नाम राज्यम् आजीवितम् मम ।
>>
>> kiyat.mAtram idam nAma rAjyam AjIvitam mama |
>>
>> किम् एतेन विना दु:खम् तिष्ठामि हतधीर्_यथा ॥५।९।७॥
>>
>> kim etena vinA du:kham tiSThAmi hatadhI:_yathA ||07||
>>

>> *just what is the measure of my kingdom? *
>>
>> *my lifetime? *
>>
>> *what happens when I am without it like some deadhead? *

>>
>> ~m. Why then am I stuck with the feeling that there will be only grief
>> without it (the kingdom)?
>>
>> ~vlm. .. how is it then that I am secure of its continuance as a
>> thoughtless man.
>>
>>
>>
>> आदाव्_sन्ते_sप्य्_sनन्तो_sहम् मध्ये पेलव-जीवित: ।
>>
>> AdAu_ante 'pi_ananta:_aham madhye pelava-jIvita: |
>>
>> बालश्_चित्र-इन्दुना इव_sहम् किम् मुधा धृतिम् आस्थित: ॥५।९।८॥
>>
>> bAla:_citra-indunA iva_aham kim mudhA dhRtim Asthita: ||08||
>>
>> .
>>

>> *in the beginning and at the end *
>>
>> *I am boundless between them = *
>>
>> pelava-jIvita: bAla: citra-indunA iva *– like a tender.lived boy with a
>> painted moon *
>>
>> aham kim mudhA kRtim Asthita: *- "I", some sort of fool, stand *

>>
>> ~m.8 This life is an interlude in the infinite existence of mine. Why
>> then am I foolishly losing my confidence and courage when this 'I' is
>> merely like a moon in a painting by a child?
>>
>> ~sv.8 This life-span of mine is but a trivial moment - eternity stretches
>> before and after it. How shall I cherish it now?
>>
>> ~vlm.8. I have an immortal soul lasting from before, and to continue even
>> after my present existence, the present life is a destructible One, and yet
>> I am a fool to rely in it, like a boy believing the painted moon as real.
>>
>>
>>
>> प्रपञ्च-रहितेन_sहम् इन्द्र-जालेन जालिना ।
>>
>> prapaJca-rahitena_aham indra-jAlena jAlinA |
>>
>> हा कष्टम् अतिमुह्यामि केन_sस्मि परिमोहित: ॥५।९।९॥
>>
>> hA kaSTam atimuhyAmi kena_asmi parimohita: ||09||
>>
>> .
>>

>> *I am free from the elemental body*
>>
>> *—this magic trick, this net**—*
>>
>> *this shit that hypnotizes me*
>>
>> *:*
>>
>> *how did I get so deluded*
>>
>> *?*

>>
>> ~m.9 I am (in fact) free from this world magic by the magician. By what,
>> then, am I enticed and infatuated?
>>
>> ~sv.9-10 Ah, who is that magician who has spread this illusion called the
>> world and thus deluded me? How is it that I am so deluded?
>>
>> ~vlm.9. Ah! what sorcerer is it that hath thus bewitched me by his magic
>> wand, as to make me believe I am not spell-bound at all.
>>
>>
>>
>> यद्_वस्तु यच्_च वा रम्यम् यद्_उदारम् अकृत्रिमम् ।
>>
>> yat_vastu yat_ca vA ramyam yat_udAram akRtrimam |
>>
>> किंचित्_तद्_इह नास्त्य्_एव किं निष्ठा_इह मतिर्_मम ॥५।९।१०॥
>>
>> kiMcit_tat_iha na_asti_eva kiM_niSThA_iha mati:_mama ||10||
>>
>> .
>>

>> *what is really real*
>>
>> *and pleasurable too*
>>
>> *:*
>>
>> *what is noble and natural*
>>
>> —
>>
>> *there is not anything like that here in this world*
>>
>> *.*
>>
>> *then why should I settle here*
>>
>> *?*
>>
>> *that's what I think*
>>
>> *.*

>>
>> ~vlm.10. What faith can I rely in this world which has nothing
>> substantial nor pleasant, nor grand nor real in it; and yet I know not why
>> my mind is deluded by it.
>>
>> ~m.10 There is nothing in this world that is beautiful that is not
>> artificial, that is generous. Why then am I devoted to this world?
>>

>> *jd.10 - yad udAram akRtrimam - *what is noble and natural = *yad vastu
>> - *what is substantially real = *yac ca vA ramyam - *and/or what is
>> pleasurable = *yad udAram akRtrimam - *what is noble and natural = *kiMcit
>> tad iha nAsty - *anything like that is not here in this world = *eva kiM
>> niSThA iha - *then why am I settled here = *matir mama - *such is my
>> mind*.mati.

>>
>>
>>
>> दूरस्थम् sपि_sदूरस्थम् यन्_मे मनसि वर्तते ।
>>
>> dUrastham api_a-dUrastham yat_me manasi vartate |
>>
>> इति निश्चित्य बाह्यार्थ-भावनाम् संत्यजामि_sहम् ॥५।९।११॥
>>
>> iti nizcitya bAhya-artha-bhAvanAm saMtyajAmi_aham ||11||
>>
>> .
>>

>> *what seems remote is not remote*
>>
>> *altho*
>>
>> *it certainly seems so*
>>
>> *in Mind*
>>
>> *.*
>>
>> *all such external feelings*
>>
>> *I*
>>
>> *cast away*
>>
>> *.*

>>
>> ~m.11 'What is far away is not (really) far. It is in my mind' with this
>> belief and determination, I am throwing away the feeling of anything being
>> external (to me)
>>
>> ~sv.11 Realising that what is near and what is far is all in my mind, I
>> shall give up the apprehension of all external objects.
>>
>> ~vlm.11. What is far from me (i. e. the object of sense, appears to be
>> near me by my sensation of the same); and that which is nearest to me (i.
>> e. my inmost soul), appears to be farthest from me, (by my want of its
>> perception). Knowing this I must abandon the outward (sensible objects), in
>> order to see the inward soul.
>>
>>
>>
>> लोक-आ.जवम् जवी-भाव: सलिल-आवर्त-भङ्गुर: ।
>>
>> loka-A.javam javI-bhAva: salila-Avarta-bhaGgura: |
>>
>> दृष्टो_sद्य_sपि हि दु:खाय का इयम् आस्था सुखम् प्रति ॥५।९।१२॥
>>
>> dRSTa:_adya_api hi du:khAya kA iyam AsthA sukham prati ||12||
>>
>> .
>>

>> loka-A.javam javI-bhAva: *- x = *
>>
>> salila-Avarta-bhaGgura: *- water-eddy-transient/fragile = *
>>
>> dRSTa: adya_api hi - *x* =
>>
>> du:khAya *– to sorrow = *
>>
>> kA iyam AsthA - *what good is this Base?* +
>>
>> sukham prati *– as for pleasure*
>>
>> *... *

>>
>> #java #lokAjava loka-A.java y5009.012
>>
>> ~m.12 The sense of speed in the world movement is momentary and
>> transient. The very perception of such movement is grief causing. How can
>> one look for joy in that?
>>
>> ~sv.12 Knowing that all the busy-ness in this world leads only to endless
>> suffering, what hope shall I cherish for happiness?
>>
>> ~vlm.12. This hurry of men in their pursuits, is as impetuous and
>> transient as the torrent of a whirlpool. It precipitates them to the depth
>> of their dangers, and is not worth the pain it gives to the spirit.
>>
>>
>>
>> प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।
>>
>> pratyabdam pratimAsam ca pratyaham ca pratikSaNam |
>>
>> सुखानि दु:ख-पिण्डानि दु:खानि तु पुन: पुन: ॥५।९।१३॥
>>
>> sukhAni du:kha-piNDAni du:khAni tu puna: puna: ||13||
>>
>> .
>>

>> *every year*
>>
>> *&*
>>
>> *every month*
>>
>> *&*
>>
>> *every day*
>>
>> *&*
>>
>> *every moment*
>>
>> *our pleasures become *
>>
>> *lumps *
>>
>> *of*
>>
>> *sorrow after sorrow after sorrow*
>>
>> *.*

>>
>> * "lump" – in our text piNDa is a lump of food offered in funerals
>>
>> used as an image of the transmigrating soul.
>>
>> ~m.13 Every year, every month, every day and even every instant of this
>> movement is solid grief. Even joys are forms of sorrow.
>>

>> पिण्ड् #piND -> #*piNDa:* - a roundish lump of food •• (esp.) a ball of

>> rice or flour &c offered to the pitRs or deceased ancestors +
>>
>>
>>
>> परामृष्टम् विषिष्टम् हि दृष्टम् नष्टम् न भावितम् ।
>>
>> अत्र.स्थम् न तद् अस्ति इह सताम् यत्र_sस्तु संस्थिति: ॥५।९।१४॥
>>
>> parAmRSTam viziSTam hi dRSTam naSTam na bhAvitam |
>>
>> atra.stham na tad asti iha satAm yatra_astu saMsthiti: ||14||
>>

>> parAmRSTam *- x = *
>>
>> viziSTam hi *- x = *
>>
>> dRSTam naSTam *– it's seen and gone = *
>>
>> na bhAvitam *– not about to be = *
>>
>> atra.stham *– located here = *
>>
>> na tad asti iha *– that is not here = *
>>
>> satAm *– among realities *
>>
>> yatra astu saMsthiti: *- where it would be a place. *

>>
>> ~m.14 Even the best of things is ruinous to think of. What seems to exist
>> will soon disappear. All that exists will (soom) die.
>>
>> ~sv.14 Whatever is seen or experienced here is subject to change and
>> destruction: there is nothing whatsoever in this world which the wise would
>> rely on.
>>
>> ~vlm.14. I have well considered everything, and found them all perishable
>> and nothing durable or lasting; there is nothing to be found here worthy of
>> the reliance of the wise.
>>

>> पृ #pR -> #para -> #*parAmRSTa‑* - laid hold of, grasped • handled,

>> felt, violated, afflicted (by disease &c) mbh.&c •• established thru
>> the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI |
>> kalpanA cittam iti uktyA kathyate zAstra-dRSTibhi - y5013.051 •-• #

>> *aparAmRSTa* - unencumbered (by the cognizable), sam.vedyena aparAmRSTam
>> zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti iha *kalanA*

>> ujjhitam, y6009.002 -> #parAmRza - taking hold of, y2011.025.
>>
>>
>>
>> अद्य ये महताम् मूर्ध्नि ते दिनैर्_निपतन्त्य्_sध: ।
>>
>> adya ye mahatAm mUrdhni te dinai:_nipatanti_adha: |
>>
>> हत-चित्त-महत्तायाम् का उषा विश्वस्_तता बत ॥५।९।१५॥
>>
>> hata-citta-mahattAyAm kA uSA vizva:_tatA bata ||15||
>>
>> .
>>

>> *today they stand at the head of the great*
>>
>> *but now trouble brings them down*
>>
>> *:*
>>
>> *when mind is so harshly affected*
>>
>> *what dawn overspreads the universe*
>>
>> *?*

>>
>> ~m.15 What is today at the peak, falls into the deeps in no time. How can
>> one place faith in such a smitten mind?
>>
>> ~sv.15 They who are exalted today are trodden under foot tomorrow: O
>> foolish mind, what shall we trust in this world?
>>
>> ~vlm.15. Those standing at the head of great men to-day, are reduced low
>> in the course of a few days; what worth is there in giddy and thoughtless
>> greatness, which is deserving of our estimation.
>>

>> *jd.15 - adya ye mahatAm mUrdhni *– today those who are at the head of
>> the great = *te dinai: nipatanti adha: *- they are felled by troubles = *hata-citta-mahattAyAm
>> *– when the affective thought is so greatly bruised = *kA uSA *– what
>> dawn = *vizva: tatA *– overspreads the universe? = *bata *- alas. *

>>
>>
>>
>> अ.रज्जुर्_एव बद्ध:_sहम् अपङ्क:_sस्मि कलङ्कित: ।
>>
>> a.rajju:_eva baddha:_aham apaGka:_asmi kalaGkita: |
>>
>> पतित:_sस्म्य्_उपरिस्थ:_sपि हा मम आत्मन्_हता स्थिति: ॥५।९।१६॥
>>
>> patita:_asmi_uparistha:_api hA mama Atman hatA sthiti: ||16||
>>
>> .
>>

>> *there is no rope, and yet I'm bound *
>>
>> *no mud, but I am stained with it *
>>
>> *fallen, and yet I sit above*
>>
>> *.*
>>
>> *what topsyturviness I'm in*
>>
>> *! *

>>
>> ~m. ... Oh! what a state of destitution is mine! ~sv.16 ...O my self,
>> what a mystery!
>>
>> ~vlm.16. ... O my soul! how art thou destroyed while thou art living.
>>
>> ~AS. ... oh my, what a miserable state!
>>

>> *jd.16 - a.rajju:_eva - *No rope, but* = baddha: aham - *I am bound* =
>> a.paGka: asmi kalaGkita: - *no mud, but I am stained = *patita: asmi - *I
>> am fallen (below) = *upari.stha: api - *but yet seated-above = *hA mama
>> Atman hatA sthiti: - *O my Self is in a hurt state.*

>>
>>
>>
>> कस्माद्_sकस्मान्_मोह-उपम-आगतो धीमातो_sपि मे ।
>>
>> असित: पिहित-आलोको भास्कर_sग्रम् इव_sम्बुद: ॥५।९।१७॥
>>
>> kasmAt_akasmAn_moha-upama-Agato dhImAta:_api me |
>>
>> asita: pihita-Aloko bhAskara_agram iva_ambuda: ||17||
>>
>> .
>>

>> *what cause is there for this*
>>
>> *the causeless.seeming delusion of my wits*
>>
>> *?*
>>
>> *it is darkness hiding the light, like a cloud in front of the sun*
>>
>> *! *

>>
>> ~m.17 How did this delusion overwhelm me in spite of my intelligence? ...
>>
>> ~sv.17 Even as the ever-brilliant sun suddenly faces a cloud floating in
>> front of him, I find this strange delusion mysteriously floating towards
>> me.
>>
>> ~vlm.17. Whence has this causeless ignorance over-powered my intelligent
>> soul ... ?
>>

>> *jd.17 - kasmAt_akasmAn - *why causelessly = *moha-upama=Agata: dhImAta:
>> api me - *is this delusion-like=coming to my intelligence? *= a.sita: - *dark
>> *= pihita-Aloka: - *hidden-light = *bhAskara_agram iva_ambuda: - *like a

>> cloud in front of the sun? *
>>
>>
>>

>> क इमे मे महाभोगा: क इमे मम बान्धवा: ।
>>
>> ka_ ime me mahAbhogA: ka ime mama bAndhavA: |
>>
>> बालो भूत.मयेन इव संकेतेन_sहम् आकुल: ॥५।९।१८॥
>>
>> bAla:_ bhUta.mayena iva saMketena_aham Akula: ||18||
>>
>> .
>>

>> *what are all these delights to me*
>>
>> *? *
>>
>> *and what about all these relatives*
>>
>> *? *
>>
>> *I feel like a child seeing ghosts when I'm involved with all these
>> things*
>>
>> *. *

>>
>> ~m. ... Like a child whose imagination is full of demons, my mind is
>> disturbed by these symbolic things.
>>
>> ~sv. ... I am deluded by these fanciful relatives.
>>
>> ~vlm. ... these large possessions and numerous relations ...
>>

>> *jd.18 - क इमे मे महाभोगाः *what are these great pleasures to me? *क इमे
>> मम बान्धवाः *what are these my relatives? *बालः भूत.मयेन इव *like a
>> child seeing a creature-form *संकेतेन अहम् आकुलः *I am involved with all
>> these things. *

>>
>>
>>
>> स्वयम् एव निबध्नामि जरा-मरण=रागिणीम् ।
>>
>> svayam eva nibadhnAmi jarA-maraNa=rAgiNIm |
>>
>> किम् इमाम् अहम् एतेषु धृतिम् उद्वेग-कारिणीम् ॥५।९।१९॥
>>
>> kim imAm aham eteSu dhRtim udvega-kAriNIm ||19||
>>
>> .
>>

>> *it's only by.myself I'm bound*
>>
>> *affecting my own old.age and death*
>>
>> *(what have I to do with these things, this constant trouble-making*
>>
>> *.*

>>
>> ~m.19 Why am I binding myself with these death and time bound things
>> which cause anguish and cowardice?
>>
>> ~vlm.19. How shall I rest any reliance in my sensual enjoyments which are
>> the harbingers of death and disease, and what dependence is there on my
>> possessions, which are fraught only with anxieties and cares?
>>

>> *jd.19 - svayam eva nibadhnAmi *– only by my own self I'm bound = *jarA-maraNa=rAgiNIm
>> *– Affecting old.age and death = *kim imAm aham eteSu *– (what have I to
>> do with these things?) = *dhRtim udvega-kAriNIm *– a constant
>> trouble-maker. *

>>
>>
>>
>> यातु तिष्ठतु वा सम्यङ् ममैताम् प्रति को ग्रह: । बुद्धुद-श्रीर् इवैषा हि
>> मिथ्यैवेत्थम् उपस्थितम् ॥५।९।२०॥
>>
>> yAtu tiSThatu vA samyaG mama_etAm prati ko graha: | budbuda-zrIr iva_eSA
>> hi mithyA_eva_ittham upasthitam ||20||
>>
>> .
>>

>> *let it go or let it stay*
>>
>> *it's all OK for me*
>>
>> *:*
>>
>> *attachment to such stuff?*
>>
>> *it's all a bunch of bubbles*
>>
>> *a fraud*
>>
>> *the way it stands*
>>
>> *.*

>>
>> ~m.20 All these joys are born of untruth and illusion. What does it
>> matter to me whether they come or go away?
>>
>> ~sv.19-20 Knowing all such relatives as cords that bind me to this old
>> age, death, etc., I still cling to them. Let these relatives continue or
>> perish: what is it to me?
>>
>> ~vlm.20. It matters not whether these friends, the feeders on my fortune,
>> may last or leave me at once; my prosperity is but a bubble and a false
>> appearance before me.
>>
>>
>>
>> ते महाविभवा भोगास्_ते सन्त: स्निग्ध-बान्धवा: ।
>>
>> te mahAvibhavA bhogA:_te santa: snigdha-bAndhavA: |
>>
>> सर्वम् स्मृति-पथम् प्राप्तम् वर्तमाने_sपि का धृति: ॥५।९।२१॥
>>
>> sarvam smRti-patham prAptam vartamAne 'pi kA dhRti: ||21||
>>
>> .
>>

>> *those deeply.felt pleasures*
>>
>> *those who are loved relations*
>>
>> *are all remembered memories*
>>
>> *:*
>>
>> *here today bu what comes next*
>>
>> *?*

>>
>> ~m.21 All those great good friends and wealth, immense pleasures, all are
>> now part of memory. What do they mean today?
>>
>> ~sv.21-22 Great events and great men have come and gone, leaving just a
>> memory behind: on what shall one place reliance even now?
>>
>> ~vlm.21. Men of greatest opulence and many good and great men and our
>> best friends and kindest relatives, that have gone by, now live in our
>> remembrance only.
>>

>> धृ #dhR -> #*dhRti* - constancy, firmness • - security, प्रयाताः पांसुवद्

>> भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad bhUpA: kA dhRtir mama
>> jIvite|| y5009.024.
>>
>>
>>
>> क्व धनानि महीपानाम् ब्रह्मण: क्व जगन्ति वा । प्राक्तानानि प्रयातानि केयम्
>> विश्वस्तता मम ॥५।९।२२॥
>>
>> kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA | prAktAnAni prayAtAni
>> keyam vizva:_tatA mama ||22||
>>
>> .
>>

>> *where are the riches of the Earth.Protectors*
>>
>> *?*
>>
>> *where are the worlds of brahmA*
>>
>> *?*
>>
>> *of all the former bygone things what **comes to this present universe
>> of mine*
>>
>> *?*

>>
>> .
>>
>> ~vlm.22. Where are the riches of the monarchs of the earth, and where the
>> former creations of brahma. The past have given way to the present, and
>> these are to be followed by future ones; hence there is no reliance in
>> anything.
>>
>> ~m.22 Where are those ancient kings, brahmins and worlds? Where have they
>> gone? Of what concern are they to me now?
>>

>> *jd.22 - kva dhanAni mahIpAnAm *– where are the riches of the
>> Earth.Protectors = *brahmaNa: kva jaganti vA *– or where are the worlds
>> of brahmA = *prAktAnAni prayAtAni *– the former bygone things = *kA iyam
>> vizvas tatA mama *– what **overspreads this universe of mine? = *

>>
>>
>>
>> गिलितान-इन्द्र-लक्षाणि बुद्बुदानि इव वारिणि ।
>>
>> gilitAna-indra-lakSANi budbudAni iva vAriNi |
>>
>> माम् जीवित-निबद्ध-आस्थम् विहसिष्यन्ति साधव: ॥५।९।२३॥
>>
>> mAm jIvita-nibaddha-Astham vihasiSyanti sAdhava: ||23||
>>
>> .
>>

>> *many thousand indras have been swallowed like splashing water-drops*
>>
>> *. *
>>
>> *the wise should laugh at me*
>>
>> *whose leash is as short as a single lifetime*
>>
>> *.*

>>
>> ~m.23 Millions of indras have gone before (swallowed by time). It is like
>> bubbles breaking into waters. I am limited by this short span of life (and
>> attached to it). Will not wise people laugh at me?
>>
>> ~vlm.23. Many indras have been swallowed up like bubbles in the ocean of
>> eternity; hence the like expectation of my longevity, is ridiculous to the
>> wise.
>>
>> #gilita #girita . swallowed. #has #vihas
>>

>> *jd.23 - गिलितान-इन्द्र-लक्षाणि gilitAna-indra-lakSANi - *thousands of
>> indras have been swallowed *= बुद्बुदानि इव वारिणि budbudAni iva vAriNi *like
>> drops of water* = मां जीवित-निबद्ध-आस्थं विहसिष्यन्ति साधवः mAm
>> jIvita-nibaddha-Astham vihasiSyanti sAdhava: - *the sAdhus will laugh at
>> me who am fettered-by the length of a lifetime.*

>>
>>
>>
>> ब्रह्मणाम् कोटय: याता गता: सर्ग-परम्परा: ।
>>
>> brahmaNAm koTaya: yAtA gatA: sarga-paramparA: |
>>
>> प्रयाता: पांसुवद्_भूपा: का धृति:_मम जीविते ॥५।९।२४॥
>>
>> prayAtA: pAMsuvat_bhUpA: kA dhRti:_mama jIvite ||24||
>>
>> .
>>

>> *thousands of brahmAs come and go in the cycle of creation*
>>
>> *. *
>>
>> *the Earth.Protectors are scattered like dust blown in the wind*
>>
>> *. *
>>
>> *so what security is there for me*
>>
>> *? *

>>
>> ~vlm.24. Millions of brahmas have passed away, and their productions have
>> disappeared under endless successions; the kings of earth have fled like
>> their ashes and are reduced to dust; what is the confidence then in my life
>> and stability?
>>

>> #dhR -> *#dhRti* constancy, firmness +

>>
>> *jd.24 - ब्रह्मणां कोटयः Thousands of brahmAs याताः गताः have come and
>> gone सर्ग-परम्पराः in the procession of creation प्रयाताः पांसुवद्_भूपाः
>> Gone-forth like dust are the EarhLords का धृतिर्_मम जीविते what security
>> is there in my life?
>>
>>
>>
>> संसार-रात्रि-दु:स्वप्ने चेत्ये देहमये क्रमे ।
>>
>> saMsAra-rAtri-du:svapne cetye dehamaye krame |
>>
>> आस्थाम् चेद्_sनुबध्नामि तत्र_इमाम् तु धिग्-अस्थितिम् ॥५।९।२५॥
>>
>> AsthAm cet_anubadhnAmi tatra_imAm tu dhig-asthitim ||25||
>>
>> .
>>

>> *in the saMsAra nightmare*
>>
>> *when the body-conception evolves*
>>
>> *if*
>>
>> *I depend on such a Base*
>>
>> *—**but* *this is a shameful state**—*
>>
>> *...*

>>
>> ~vlm.25. The world is but a dream by night, and the sensuous body is but
>> a misconception of the mind. If I rely any credence on them I am really to
>> be blamed.
>>
>> ~m.24 If I remain in the illusion of a body and the bad dream of this
>> world and remain bound by them, fie unto me!
>>
>>
>>
>> अयम् स:_sहम् इति व्यर्थ-कल्पना_sसत्-स्वरूपिणी ।
>>
>> ayam sa:_aham iti vyartha-kalpanA_asat-svarUpiNI |
>>
>> अहंकार-पिशाचेन किम् अज्ञवद् अहम् स्थित: ॥५।९।२६॥
>>
>> ahaMkAra-pizAcena kim ajJavad aham sthita: ||26||
>>
>> .
>>

>> *...*
>>
>> *then*
>>
>> *"I am this somebody",*
>>
>> *pretended thinking.it.so <http://thinking.it.so>*
>>
>> *unreal identity*
>>
>> *:*
>>
>> *this pishAcha.Cannibal "I"dentity*
>>
>> *it's because of of hir I am so stupid*
>>
>> *.*

>>
>> ~vlm.26. My conception of myself and perception of other things, are
>> false imaginations of my mind. It is my egoism that has laid hold of me, as
>> a demon seizes an idiot.
>>
>>
>>
>> हतम् हतम् इदम् कस्माद्_आयुर् आततया_sनया ।
>>
>> hatam hatam idam kasmAt_Ayur AtatayA_anayA |
>>
>> पश्यन्-न् अपि न पश्यामि सुक्ष्मया काल-लेखया ॥५।९।२७॥
>>
>> pazyan,n_api na pazyAmi sukSmayA kAla-lekhayA ||27||
>>
>> .
>>

>> *ruined*
>>
>> *this is ruined *
>>
>> *why is life like this *
>>
>> AtatayA_anayA *– *
>>
>> *thru this expanse + *
>>
>> pazyan-n api na pazyAmi
>>
>> *tho seeing I don't see *
>>
>> sukSmayA kAla-lekhayA – *by a subtle streak of time*.

>>
>> ~m.27 I see that this life is damaged and destroyed minute by minute. Why
>> am I remaining like one who is blind even tho I notice this?
>>
>> ~sv.27 I am like an ignorant fool deluded by the goblin known as the
>> ego-sense which creates the false feeling "I am so-and-so".
>>
>> ~vlm.27. Fool that I am, that seeing I do not see, how the span of my
>> life is measured every moment by the imperceptible instants of time, and
>> their leaving but a small portion behind.
>>
>>
>>
>> पाद-पीठे कृत-ईशाना: शार्ङ्गि-क्रीदन-कन्दुका: ।
>>
>> pAda-pIThe kRta-IzAnA: zArGgi-krIdana-kandukA: |
>>
>> काल-कापालिकाग्रस्ता: किम् आस्थे मयि वल्गसि ॥५।९।२८॥
>>
>> kAla-kApAlikAgrastA: kim Asthe mayi valgasi ||28||
>>
>> .
>>

>> *on a footstool *
>>
>> *made by Master.IshAna *
>>
>> *are bows & toys & balls*
>>
>> *: *
>>
>> *Time's begging.bowl is full of holes *
>>
>> *why are you playing on my Ground*

>>
>> ?
>>
>> ~m.28 Struck by the 'Kapalika' of Time, brahma_and Vishnu and such are
>> kicked around like dolls and sporting balls. Why am I slipping into that
>> state?
>>
>> ~sv.28 Knowing full well that Time has trampled under foot countless gods
>> and trinities, I still entertain love for life.
>>
>> ~vlm.28. I see the juggler of time seizing on Bráhmas, Vishnus and
>> Rudras, and making playthings of them on his play ground of the world, and
>> flinging them as balls all about.
>>

>> *~AS: pAdapITha is a footstool (ottoman). The meaning is: Oh attachment

>> (for life) , why are you showing off (your powers ) on me (kim mayi
>> valgasi), when you have used Lords (like brahmA) as footstools, have toyed
>> with gods like Vishnu (as if they are bouncing balls), captured even the
>> fierce Rudras in the great dooms day (kAla). Thus, why toy with a small

>> person like me, when your power is so well known.*
>>
>> *कम्प्* #kamp -> #kapAla -> #*kApAlika*, #kApAlikI *-adj.-* relating to
>> or belonging to a skull (= #kapAlikeva) • *–m.-* a kind of shaiva

>> ascetic who carries a human skull and uses it as a receptacle for his food
>> (he belongs to the lefthand sect). https://en.wikipedia.org/wiki/Kapalika
>>
>>
>>
>> अजस्रम् उपयान्त्य्_एते यान्ति चाद्यापि वासरा: ।
>>
>> ajasram upayAnti_ete yAnti cAdyApi vAsarA: |
>>
>> अविनष्टैक-सद्-वस्तुर् दृष्टो नाद्यापि वासर: ॥५।९।२९॥
>>
>> avinaSTaika-sad-vastur dRSTo nAdyApi vAsara: ||29||
>>
>> .
>>

>> *endlessly they come and go*
>>
>> *even now, today*
>>
>> *:*
>>
>> *a single indestructible real reality has not been seen by me today*
>>
>> *.*

>>
>> ~m.29 Unceasingly days are coming and going. I have not seen a single day
>> when the 'real' thing is seen.
>>
>> ~vlm.29. I see the days and nights are incessantly passing away, without
>> presenting me an opportunity which I can behold the true imperishable one.
>>
>>
>>
>> सारसा: सरsIवैते सर्वस्मिञ् जन-चेतसि ।
>>
>> sArasA: sarasi_iva_ete sarvasmiJ jana-cetasi |
>>
>> भोगा एव स्फुरन्त्य् अन्तर् न तु स्वपद-दृष्टय: ॥५।९।३०॥
>>
>> bhogA eva sphuranti_ antar na tu svapada-dRSTaya: ||30||
>>
>> .
>>

>> *like cranes in a lake*
>>
>> *theyre everywhere Affected by people*
>>
>> *and pleasures play within*
>>
>> *:*
>>
>> *not like personal*Views*
>>
>> *.*
>>
>> * dRShTi = POV (Point of View) of sva-pada *Ur.own*-state.

>>
>> ~m.30 Only pleasures are flashing in the minds of people like scores of
>> birds flying near a lake. The Self is not coming into their view.
>>
>> ~vlm.30. The objects of sensual enjoyment, are larking in the minds of
>> men, like cranes gabbling in the lakes, and their {sic} is no prospect of
>> the true and best object in the mind of any body.
>>
>> *AB. svam pratyag.Atma-bhUtam yat paramam padam tasya dRStasya: [sic]
>> sAkSAt.kArA: ||
>>
>>
>>
>> कष्टात्_कष्टतरम् प्राप्तो दुह्खाद्_दु:खतरम् गत: ।
>>
>> kaSTAt_kaSTataram prApto khAt_du:khataram gata: |
>>
>> अद्यापि न विरक्तो_sस्मि हा धिङ्नामधमाशयम् ॥५।९।३१॥
>>
>> adya_api na virakta:_asmi hA dhiG_mAm adhama-Azayam ||31||
>>
>> .
>>

>> *than shit*
>>
>> *shittier*
>>
>> *falling from the sky*
>>
>> *is how it gets*
>>
>> *and still I am not unattached*
>>
>> *O*
>>
>> *shame on me*
>>
>> *!*
>>
>> *it's a sorry place*
>>
>> *...*
>>
>> *.*

>> yeSu yeSu *– *
>>
>> *... *
>>
>> *wherever there are firm binding feelings *
>>
>> *in coming substantialities *
>>
>> tAni tAni *- themever = *
>>
>> vi.naSTAni dRSTAni - *vanished sights* =
>>
>> kim iha uttamam *– the highest here? *

>>
>> ~m.32 Whatever I thought of as good things turned out to be injurious (to
>> me). What, then, is good in this world?
>>
>> ~sv.32-33-34 What shall I regard as excellent or desirable, seeing that
>> whatever one cherished in this world has passed away, leaving one
>> miserable.
>>
>> ~vlm.32. We see all the desirable objects to which we attach our
>> thoughts, to be frail and perishing; and yet we do not seek the
>> imperishable on, and our everlasting good in the equanimity of the Soul.
>>
>>
>>
>> यन्_मध्ये यच्_च पर्यन्ते यद्_आपाते मनोरमम् ।
>>
>> yan madhye yat_ca paryante yat_ApAte manoramam |
>>
>> सर्वम् एव_sपवित्रम् तद्_विनाश-अमेध्य-दूषितम् ॥५।९।३३॥
>>
>> sarvam eva_apavitram tat_vinAza-amedhya-dUSitam ||33||
>>
>> .
>>

>> *what's in the middle o&r at an end*
>>
>> *what began in Dreamland *
>>
>> *it's all impure*
>>
>> *: *
>>
>> *ruinous, polluted, and corrupt*
>>
>> *. *

>>
>> ~m.33 What is enchanting and beautiful in youth turns out in the end to
>> be depressing. All is impure. If it perishes, there is nothing improper.
>>
>> ~vlm.33. Whatever we see to be pleasant in the beginning (as pleasures),
>> or in the middle (as youth), or in the end (as virtuous deeds), and at all
>> times (as earthly goods), are all unholy and subject to decay.
>>
>> ~VA everything pleasant in the middle or at the end or right now is
>> unpure, not lasting, disguisting and harmful.
>>
>> ~AS: There are two modifications. Whatever is pleasant in the beginning
>> (ApAte), in the middle (madhye) and in the end (paryanta) that is impure,
>> being corrupted by the unholiness of destruction (vinAza_amedhya-dUSitam).
>> Thus, the second line has a different sense. Also, the AB commentary gives
>> a different take on the first line. It describes the three pleasurable
>> actions as enjoyments (viSayA:), youth (vaya:) and pious actions (dharma:).
>> Thus, all pleasurable actions are transient and hence should be considered

>> impure. *It is curious to include dharma in the list!*
>>
>> *jd. *not curious at.all in the light of heyopAdeya, a dharma of
>> duality. *
>>
>> *jd.33 - yan madhye - *what's in the middle = *yat_ca paryante - *and
>> what's at an end = *yat_ApAte manoramam - *whatever pleasure comes to
>> pass = *sarvam eva_apavitram - *indeed everything purifying = *tad
>> vinAza-amedhya-dUSitam - *it is ruinous, polluted, and corrupt. *

>>
>>
>>
>> येषु येषु पद_sर्थेषु धृतिम् बध्नाति मानव: ।
>>
>> yeSu yeSu pada_artheSu dhRtim badhnAti mAnava: |
>>
>> तेषु तेष्व्_एव तस्य_sयम् दृष्टो नाश-उदयो भृशम् ॥५।९।३४॥
>>
>> teSu teSu_eva tasya_ayam dRSTo nAza-udayo bhRzam ||34||
>>
>> .
>>

>> *to whatever things =*
>>
>> *a Man bonds firmly*
>>
>> *thosever things*
>>
>> *of That *
>>
>> *—THIS—*
>>
>> *soon seen to spout destruction*
>>
>> *.*

>>
>> ~vwv.1745/34. On whatever objects a man fastens his hold, in those very
>> objects, the rising of his ruin is often observed.
>>
>> ~m.34 What one believes in, those things are grief-causing only. This is
>> clearly seen.
>>
>> ~sv.34 32-34 What shall I regard as excellent or desirable, seeing that
>> whatever one cherished in this world has passed away, leaving one
>> miserable.
>>
>> ~vlm.34. Whatever objects are dear to the hearts of men, they are all
>> found to be subject to the changes of their rise and fall: (i. e. their
>> growth and decay).
>>
>>
>>
>> श्व: श्व: पापीयसीम् एष श्व: श्व: क्रूरतराम् अपि ।
>>
>> zva: zva: pApIyasIm eSa:_ zva: zva: krUratarAm api |
>>
>> श्व: श्व: स्वेद.करीम् एते दशाम् इह जडो जन: ॥५।९।३५॥
>>
>> zva: zva: sveda.karIm ete dazAm iha jaDa:_ jana: ||35||
>>
>> .
>>

>> zva: zva: pApIyasIm eSa *– tomorrow & tomorrow this *
>>
>> zva: zva: krUratarAm api *- x = *
>>
>> zva: zva: sveda.karIm ete *- x = *
>>
>> dazAm iha jaDa: jana: *- x. *

>>
>> ~m.35 These stupid people are slowly moving into sin, cruelty and sorrow.
>>
>> ~sv.35 Day by day people in this world grow in sin and violence, hence
>> day by day they experience greater sorrow.
>>
>> ~vlm.35. Ignorant people are every where inclined to evil acts, and they
>> grow day by day more hardened in their wicked practices. They repent every
>> day for their sins, but never reprove themselves for the better.
>>
>>
>>
>> अज्ञान-एक-हतो बाल्ये यौवने मदन-आहत: ।
>>
>> ajJAna-eka-hata:_ bAlye yauvane madana-Ahata: |
>>
>> शेषे कलत्र-चिन्ता-आर्त: किम् करोति कदा जड: ॥५।९।३६॥
>>
>> zeSe kalatra-cintA-Arta: kim karoti kadA jaDa: ||36||
>>
>> .
>>

>> a-jJAna-eka-hata:_ bAlye *- x = *
>>
>> yauvane madanA-hata: *- x = *
>>
>> zeSe kalatra-cintA-Arta: *- x = *
>>
>> kim karoti kadA jaDa: *- x. *
>>
>> *. *

>>
>> ~m.36 They are hurt by ignorance in child hood. They are struck by cupid
>> in youth. The rest of the time they are worried about family.When will they
>> come out of these?
>>
>> ~sv.36-37 Childhood is wasted in ignorance, youth is wasted in lusting
>> after pleasures and the rest of one's life is spent in family worries: what
>> does a stupid person achieve in this life?
>>
>> ~vlm.36. Senseless men are never the better for anything, being devoid of
>> sense in their boyhood, and heated by their passions in youth. In their
>> latter days, they are oppressed with the care of their families, and in the
>> end thy are overcome by sorrow and remorse.
>>
>> ~vlm.37. Here the entrance and exit (i. e. the birth and death), are both
>> accompanied with pain and sorrow; (for men come to and go away from the
>> world with crying). Here every state of life is contaminated by its
>> reverse, (as health by disease, youth by age, and affluence by ).
>> Everything is unsubstantial in this seeming substantial world, and yet the
>> ignorant rely in its unreal substantiality.
>>
>>
>>
>> आगमापायि विरसम् दशावैषम्य-दूषितम् ।
>>
>> असारसारम् संसारम् किम् तत्_पश्यति दुर्मति: ॥५।९।३७॥
>>
>> AgamApAyi virasam dazAvaiSamya-dUSitam |
>>
>> asArasAram saMsAram kim tat_pazyati durmati: ||37||
>>
>> .
>>

>> AgamApAyi virasam - *x* =
>>
>> dazAvaiSamya-dUSitam * - x + *
>>
>> asArasAram saMsAram - *x* =
>>
>> kim tat_pazyati durmati: * - x. *

>>
>> ~vwv.1746/37. Why does the stupid person regard that worldly life whose
>> substance is worthless, which has appearance and disappearance, which is
>> insipid and defiled by inequalities (or difficulties) of circumstances?
>>
>> ~vlm.37. Here the entrance and exit (i. e. the birth and death), are both
>> accompanied with pain and sorrow; (for men come to and go away from the
>> world with crying). Here every state of life is contaminated by its
>> reverse, (as health by disease, youth by age, and affluence by ).
>> Everything is unsubstantial in this seeming substantial world, and yet the
>> ignorant rely in its unreal substantiality.
>>
>> ~m.37 Sapless and corrupted by these states, this world is uninteresting.
>> Even so why are these foolish people unable to see this (truth)?
>>
>>
>>
>> राजसूय_sश्वमेध.आद्यैर्_इष्ट्वा यज्ञ-शतैर्_sपि ।
>>
>> महाकल्प_sन्तम् अप्य्_अंशम् स्वर्गम् प्राप्नोति न_sधिकम् ॥५।९।३८॥
>>
>> rAjasUya_azvamedha.Adyai:_iSTvA yajJa-zatai:_api |
>>
>> mahAkalpa_antam api_aMzam svargam prApnoti na_adhikam ||38||
>>
>> .
>>

>> rAjasUya_azvamedha.Adyai: - *x* =
>>
>> iSTvA yajJa-zatai:_api *- x + *
>>
>> mahAkalpa_antam api_aMzam - *x* =
>>
>> svargam prApnoti na_adhikam - *x*.

>>
>> ~m.38-39 . Even great sacrifices like 'Aswamedha' bring only celestial
>> heavens as boons nothing else. But which is this heaven? not on the earth,
>> not in the nether worlds.
>>
>> ~sv.38 Even if one performs great religious rites, one may go to heaven -
>> nothing more.
>>
>> ~vlm.38. The real good that is derived here by means of painful
>> austerities, are the arduous sacrifices of rájasuyá avlmamedha_and others,
>> or the attainment of heaven; which has no reality in it, by reason of its
>> short duration of the small portion of a kalpa compared with eternity. (The
>> Hindu heaven is no lasting bliss).
>>
>>
>>
>> को_sसौ स्वर्गो_sस्ति भूमौ वा पाताले वा प्रदेशक: ।
>>
>> न यत्राभिभवत्य्_एता दुर्भ्रमर्य इवापद: ॥५।९।३९॥
>>
>> ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |
>>
>> na yatra_abhibhavati_etA: dur.bhramarya iva_Apada: ||39||
>>
>> ka:_asau svarga:_asti
>>

>> *What is the creation *

>>
>> bhUmau vA pAtAle vA pradezaka:
>>

>> *whether on Earth or in Netherworld *
>>
>> na yatra_abhibhavati_etA:
>>
>> *where it is not overcome by misfortunes *
>>
>> *like a swarm of stinging wasps? *

>>
>> dur.bhramarya iva_Apada:
>>
>> ~m.38-39 . Even great sacrifices like 'Aswamedha' bring only celestial
>> heavens as boons nothing else. But which is this heaven? not on the earth,
>> not in the nether worlds.
>>
>> ~vlm.39. What is this heaven and where is it situated, whether below or
>> above us or in this nether world; and where its residents are not overtaken
>> by multitudes of locust-like evils? (The Srúti says: "Evil spirits infest
>> the heavens and they drove the gods from it." So we read of the Titan's and
>> Satan's band invading heaven).
>>
>>
>>
>> निज-चेतो-विलव्याला: शरीर-स्थल-पल्लवा: ।
>>
>> nija-ceto-vilavyAlA: zarIra-sthala-pallavA: |
>>
>> आधयो व्याधयश्_चैते निवार्यन्ते कथम् किल ॥५।९।४०॥
>>
>> Adhayo vyAdhaya:_caite nivAryante katham kila ||40||
>>
>> .
>>

>> nija-ceta:-vilavyAlA: - *x* =
>>
>> zarIra-sthala-pallavA: *- x + *
>>
>> Adhaya:_ vyAdhaya:_ca_ete - *x* =
>>
>> nivAryante katham kila - *x*.

>>
>> ~m.40 Mental and physical diseases are respectively like serpents in the
>> tunnel of mind and leaves on the surface of earth, called body. How to
>> avoid these?
>>
>> ~sv.39-40 What is heaven, is it on earth or in the netherworld, and is
>> there a place which is untouched by affliction?
>>
>> ~vlm.40. We have serpents creeping in the cells of our hearts, and have
>> our bodies filled with the brambles of diseases and dangers, and know not
>> how to destroy them.
>>
>>
>>
>> सतो_sसत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येष्व्_sरम्यता ।
>>
>> sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |
>>
>> सुखेषु मूर्ध्नि दु:खानि किम् एकम् संश्रयाम्य्_sहम् ॥५।९।४१॥
>>
>> sukheSu mUrdhni du:khAni kim ekam saMzrayAmi_aham ||41||
>>
>> .
>>

>> *UnSuchness covers the Suchness; distress overwhelms my delight; pleasure
>> gives way to suffering. On which of these can I rely?*
>>
>> sata:_asattA sthitA mUrdhni - *x* =
>>
>> mUrdhni ramyeSu_aramyatA *- x + *
>>
>> sukheSu mUrdhni du:khAni - *x* =
>>
>> kim ekam saMzrayAmi_aham - *x*.

>>
>> ~m.41 Non-being rests on top of existence. Ugliness stands on top of
>> beauty. Sorrow stands on top of joy. What should I choose among these?
>>
>> ~sv.41 Sorrow brings happiness, and happiness brings sorrow on its
>> shoulders!
>>
>> ~vlm.41. I see good is intermixed with evil, and pain abiding with
>> pleasure; there is sorrow seated on the top (excess) of joy, so I know not
>> whereto I shall resort.
>>
>>
>>
>> जायन्ते च म्रियन्ते च प्राकृता: क्षुद्र-जन्तव: ।
>>
>> jAyante ca mriyante ca prAkRtA: kSudra-jantava: |
>>
>> धरा तैर्_एव नीरन्ध्रा दुर्लभा: साधु-साधव: ॥५।९।४२॥
>>
>> dharA tai:_eva nIrandhrA:_ dur.labhA: sAdhu-sAdhava: ||42||
>>
>> .
>>
>> * in sandhi of nIrandhra nir = nI when followed by <r>.
>>

>> jAyante ca mriyante ca - *x* =
>>
>> prAkRtA: kSudra-jantava: *- x + *
>>
>> dharA tai:_eva nIrandhrA: - *x* =
>>
>> durlabhA: sAdhu-sAdhava: - *x*.

>>
>> ~m.42 The common people take their births and make their deaths--the
>> earth is thick with them; and it is hard to find anyone wanting to be wise.
>>
>> ??.42. Plebian beings are born and they die (in course of time). Earth is
>> full of such people. It is difficult to find saints and truth seekers.
>>
>> ~sv.42 The pores of the earth are filled by the dead bodies of beings:
>> hence it looks solid!
>>
>> ~vlm.42. I see the earth full of common people, who are incessantly born
>> and dying in it in multitudes; but I find few honest and righteous men in
>> it.
>>
>>
>>
>> नील-उत्पलालि-नयना: परम-प्रेम-भूषणा: ।
>>
>> nIla-utpalAli-nayanA: parama-prema-bhUSaNA: |
>>
>> हासायैव विलासिन्य: क्षण-भङ्गितया स्थिता: ॥५।९।४३॥
>>
>> hAsAyA_eva vilAsinya: kSaNa-bhaGgitayA sthitA: ||43||
>>
>> .
>>

>> *for them the rising and the fall *
>>
>> *of worlds is like the winking or *
>>
>> *the blinking of an eye! What then *
>>
>> *can you say of someone like me? *
>>
>> nIla-utpala-Ali-nayanA: - *x* =
>>
>> parama-prema-bhUSaNA: *- x + *
>>
>> hAsAya eva vilAsinya: - *x* =
>>
>> kSaNa-bhaGgitayA sthitA: - *x*.

>>
>> ~m.43. Women of grace with lotus eyes and who are fond of jewels are to
>> be pitied since they too are transient.
>>
>> ~sv. 43-44-45 There are beings in this universe whose winking is of the
>> duration of an epoch. What is my life-span in comparison? Of course there
>> appear to be delightful and enduring objects in this world, but they bring
>> with them endless worries and anxieties!
>>
>> ~vlm.43. These beautiful forms of women, with their eyes like lotuses,
>> and the gracefulness of their blandishments, and their charming smiles, are
>> made so soon to fade and die away.
>>
>>
>>
>> येषाम् निमेषण-उन्मेषैर् जगताम् प्रलय-उदयौ ।
>>
>> yeSAm nimeSaNa-unmeSai:_ jagatAm pralaya-udayau |
>>
>> तादृशा: पुरुषा: सन्ति मादृशाम् गणना एव का ॥५।९।४४॥
>>
>> tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||44||
>>
>> .
>>

>> *when they can wink or blink and make *
>>
>> *or break the worlds-among such people, what significance have I? *
>>
>> yeSAm nimeSaNa-unmeSair
>>
>> *for them with the winking or blinking of an eye *
>>
>> jagatAm pralaya-udayau
>>
>> *at the falling and rising of worlds *
>>
>> tAdRzA: puruSA: santi
>>
>> *when there are such Persons *
>>
>> mAdRzAm gaNanaiva kA
>>
>> *of what importance am I? *

>>
>> #gaNana-m #gaNanA गणन -n.- reckoning , counting , calculation • gaNanA
>> f. the being enumerated among (in comp.) • considering , supposing •
>> regarding , taking notice of (gen.) , consideration -¶mw -•• mAdRzAm
>> gaNanaiva kA of what importance am I? ~m.44 Worlds are born and
>> dissolutions take place when some great beings open their eyes a little.
>> Even these are prone to perish. If so, what to talk of people like us!
>>
>> ~vlm.44. Of what note am I among these mighty beings (as brahma_and
>> Vishnu), who at the twinkling of their eyes, have created and destroyed the
>> world; and yet have succumbed to death at last. (This last passage shows
>> that the Hindu gods were mortal heroes of antiquity).
>>
>> ~sv. 44 43-45 There are beings in this universe whose winking is of the
>> duration of an epoch. What is my life-span in comparison? Of course there
>> appear to be delightful and enduring objects in this world, but they bring
>> with them endless worries and anxieties!
>>
>>
>>
>> सन्ति रम्यतराद्_रम्या: सुस्थिराद्_sपि सुस्थिरा: ।
>>
>> santi ramyatarAt_ramyA: susthirAt_api susthirA: |
>>
>> चिन्तापर्यवसाना इयम् पदार्थ-श्री: किम् ईहसे ॥५।९।४५॥
>>
>> cintAparyavasAnA iyam padArtha-zrI: kim Ihase ||45||
>>
>> .
>>

>> santi ramyatarAt ramyA: - *x* =
>>
>> susthirAt api susthirA: * - x + *
>>
>> cintA-paryavasAneyam - *x* =
>>
>> padArtha-zrI: kim Ihase - *do you really want rhis mess of stuff? *

>>
>> ~m.45 Even the most beautiful of the beautiful, the steadiest of the
>> steady perish. The ultimate result/ fate of things is grief. Then why want
>> them?
>>
>> ~vlm.45. You are constantly in search of what is more pleasant and
>> lasting than others, but never seek after that highest prosperity, which is
>> beyond all your earthly cares.
>>
>> ~sv.45 43-45 There are beings in this universe whose winking is of the
>> duration of an epoch. What is my life-span in comparison? Of course there
>> appear to be delightful and enduring objects in this world, but they bring
>> with them endless worries and anxieties!
>>
>>
>>
>> संपदश्_च विचित्रा यास्_ताश्_चेच्_चित्तेन सम्मता: ।
>>
>> sampada:_ca vicitrA: yA:_tA:_cet_cittena sam.matA: |
>>
>> तत्ता अपि महारम्भा हन्त मन्ये महापद: ॥५।९।४६॥
>>
>> tat_tA: api mahArambhA hanta manye mahApada: ||46||
>>
>> .
>>
>> sampada:_ca vicitrA: yA:
>>

>> *and what are marvelous opportuniies *
>>
>> tA: cet_cittena sammatA:
>>
>> *if they *

>>
>> tattA api mahArambhA hanta manye mahApada: ||46||
>>
>> ~m.46 In my opinion, all varieties of wealth and riches are calamitous.
>>
>> ~sv.46-47 Prosperity is truly adversity, and adversity may be desirable
>> depending upon the effect upon the mind.
>>
>> ~vlm.46. What is this great prosperity in which you take so much delight,
>> but mere vexation of your spirit, which proves this vanity to be your
>> calamity only.
>>
>> VA various riches are just conceptions of the mind, altho they great in
>> the beginning, at the end I think, they turn out as a great curse.
>>
>> ~AS: Even wonderful riches, if acquired by desires of the mind (cittena
>> saMmatAH) and with great effort, are, in my opinion, actually great
>> disasters at the end!
>>
>>
>>
>> आपदो_sपि विचित्रा यास्_ताश्_चेन्_मनसि संमता: ।
>>
>> Apada:_api vicitrA yA:_tA:_cet_manasi saMmatA: |
>>
>> तत्ता अपि महारम्भा मन्ये मनसि संपदा: ॥५।९।४७॥
>>
>> tattA_ api mahArambhA_ manye manasi sampadA: ||47||
>>
>> .
>>

>> Apada: api vicitrA yA: - *whatever the misfortunes*
>>
>> tA:_cen_manasi saMmatA: *- if they are sammata in Mind = *
>>
>> tattA:_ api mahArambhA:_ - *x* =
>>
>> manye manasi sampadA: *- x. *

>>
>> ~sv.46-47 Prosperity is truly adversity, and adversity may be desirable
>> depending upon the effect upon the mind.
>>
>> ~vlm.47. Again what are these adversities which you fear so much, they
>> may turn to your true prosperity, by setting you free from earthly broils
>> and leading you to your future felicity.
>>
>> ~m.47 Some calamities cause equislibrium of our mind. Such, in my
>> opinion, are real riches.
>>
>>
>>
>> मनोमात्र-विवर्ते_sस्मिञ्_जगत्य्_sब्धि-इन्दु-भङ्गुरे ।
>>
>> mana:_mAtra-vivarte 'smin_jagati_abdhi-indu-bhaGgure |
>>
>> ममेदम् इत्य्_sपूर्वा_इयम् कुतस्त्या_sक्षर-मालिका ॥५।९।४८॥
>>
>> mama_idam iti_apUrvA_iyam kutastyA_akSara-mAlikA ||48||
>>

>> manomAtra-vivarte - *when the mode of Mind is transformed* =
>>
>> asmin_jagati - *in this world* =
>>
>> abdhi-indu-bhaGgure* - transient as moonshine in the ocean + *
>>
>> mama_idam iti_apUrvA_iyam - *x* =
>>
>> kutastyA_akSara-mAlikA *- x. *

>>
>> #kutastya . coming from where?; (with #api) of unknown origin, _uttar.
>>
>> ~m.48 This world of ours is a mere modification of the mind. It is as
>> unstable as the moon reflected in waters. If so, where from did this 'I and
>> mine' arise?
>>
>> ~sv.48 Mind alone is the seed for this delusion of world-appearance; it
>> is the mind that gives rise to the false sense of 'I' and 'mine'.
>>
>> ~vlm.48. The mind is broken to pieces by its fears, like the fragments of
>> the moon, floating on the waves of this ocean of the world. Its selfishness
>> has tossed it to and fro, and this world being got rid of; it is set at
>> perfect ease (from all vicissitudes of fortune).
>>
>>
>>
>> काकतालिय.योगेन संपन्नायाम् जगत्.स्थितौ ।
>>
>> kAkatAliya.yogena sampannAyAm jagat.sthitau |
>>
>> धूर्तेन कल्पिता व्यर्थम् हेयोपदेय-भावना ॥५।९।४९॥
>>
>> dhUrtena kalpitA vyartham heya.upadeya-bhAvanA ||49||
>>
>> .
>>

>> kAka.tAliya-yogena *– by a Coconut-Crow connection *
>>
>> sampannA ayAm jagat.sthitau *– this is produced in the World-State = *
>>
>> dhUrtena - *w cunning/fraudulence*
>>
>> kalpitA – *invented/pretended* =
>>
>> vyartham – *to no purpose *
>>
>> heya.upadeya-bhAvanA *– the feeling of right & wrong. *

>>
>> ~m.49 This world has come into being due to an accident in a casual
>> manner. In such a context, mind has created the feelings of agreeable and
>> disagreeable in a purposeless manner.
>>
>> ~sv.49 In this world which appears to have been created, even as the
>> fruit of cocoanut-palm might appear to have been dislodged by a crow which
>> coincidentally happens to alight on the tree at that moment, sheer
>> ignorance generates feelings like 'this I should have' and 'this I should
>> reject'.
>>
>> ~vlm.49. There is an unavoidable chance (necessity), actuating our
>> worldly affairs and accidents; it is impudence therefore to welcome some as
>> good, and to avoid others as evil.
>>

>> धूर्व् #dhUrv -> #*dhUrta‑* - cunning, crafty, fraudulent, subtle,
>> mischievous • #*dhUrta: -* a rogue, cheat, deceiver, swindler, sharper,

>> gambler • N. of 'skanda. - y1023.016
>>
>>
>>
>> इयत्ताच्छिन्न-तप्तासु सुखनाम्नीषु दृष्टिषु ।
>>
>> iyattA.c-chinna-taptAsu sukha-nAmnISu dRSTiSu |
>>
>> कास्व्_एतास्वनुक्तो_sस्मि पतङ्गो_sग्निशिखास्विव ॥५।९।५०॥
>>
>> kAsu_etAsu_anu.rakta:_asmi pataGga:_agni-zikhAsu_iva ||50||
>>
>> .
>>

>> *however.much-battered&burned*
>>
>> *with a happy view*
>>
>> *I am drawn to these things like a moth to a candle*

>>
>> .
>>
>> ~vlm.50. We are prone to things that are pleasant to the sight, but bear
>> a mortal flame in them, and consume us like poor moths in the flames, which
>> it is bright to see but fatal to feel.
>>

>> *AB. deza.kAla-vastu-kRtayA *iyattayA AcchinnAsu* paricchinnAsu ...
>>
>> Øtt.part #i -> #*iyat* - (only) so much, so big • so heavy • so far •
>> &c. #*iyattA* - the state of being "this.much " • to such an extent •-• brahmAkAzam
>> anAdyantam kA iva *iyattA* mama Atmana: | iti nizcayavAn anta:
>> samyag-vyavahRtir bahi: || y6059.014.
>>
>> दृश् #dRz -> #*dRSTi* - POV (point of view, *viewpoint*) •:• Outlook.

>> "<dRSTim jJAna-mayim kRtvA pazyet brahma-mayam jagat.> Make your outlook
>> right. The Creator knows how to take care of his Creation." - ramaNa,

>> Talks. • *sight*, the faculty of seeing • the mind's eye • (with
>> Buddhists) a theory, doctrine • *eye*, look, glance mn. • dRSTiM *>dA*
>> with tasmin ‑ turn the eye to, look at) • the pupil of the *eye* •

>> aspect of the stars (e.g. <zubha>).
>>

>> #*pataGga*‑ - patan.ga - any flight.going insect, a grasshopper, a bee,
>> a butterfly or *moth* ṠBr. (#*pataMga*) Up. Mn. &c ( -tA f. Prasannar. )

>>
>>
>>
>> वरम् एकान्तदाहेषु लुठनम् रौरव-अग्निषु ।
>>
>> varam ekAntadAheSu luThanam raurava-agniSu |
>>
>> नत्वा_आलून-विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥
>>
>> natvA_AlUna-vivartAsu sthitam saMsAra.vRttiSu ||51||
>>
>> .
>>

>> varam *- better = *
>>
>> ekAnta-dAheSu - *in the fires of devotion*
>>
>> *: *
>>
>> luThanam - *wallowing* =
>>
>> raurava-agniSu *– i the *raurava *fires = *
>>
>> natvA
>>
>> *in *
>>
>> AlUna-vivartAsu *- x = *
>>
>> sthitam saMsAra.vRttiSu *– settled in the course of saMsAra*
>>
>> *. *

>>
>> ~m.51 It is better to jump into fire or fall into the "Raurawa" fires
>> than bend and pass through the tunnel of worldly affairs.
>>
>> ~vlm.51. It is better to roll in the continual flame of hell-fire to
>> which one is habituated, than rise and fall repeatedly in the furnace of
>> this world, as from the frying pan into the fire.
>>

>> रु #ru -> #*raurava:* - N. of one of the hells Mn. MBh. &c (personified

>> as husband of #vedanA [knowing] वेदना and father of du:kha [sorrow, bad
>> space] दुःख) •:• somewhat like the Edenic Sin, the knowledge of good and
>> evil.
>>
>>
>>
>> संसार एव दु:खानाम् सीमान्त इति कथ्यते ।
>>
>> saMsAra: eva du:khAnAm sImAnta iti kathyate |
>>
>> तन्_मध्य-पतिते देहे सुखम् आसाद्यते कथम् ॥५।९।५२॥
>>
>> tan madhya-patite dehe sukham AsAdyate katham ||52||
>>
>> .
>>

>> *yes*
>>
>> *this saMsAra neighborhood*
>>
>> *is a miserable place*
>>
>> *&*
>>
>> *they ask*
>>
>> *when any body has fallen into it*
>>
>> *"where's the fun"*
>>
>> *?*

>>
>> ~vwv.1572/52. Worldly existence alone is declared to be the utmost limit
>> of miseries. How is happiness obtained in the body, fallen in the midst of
>> that worldly existence?
>>
>> ~m.52 This mutable world is the last word/acme of all sorrows When one is
>> stuck in the middle of that, where is the question of happiness?
>>
>> ~vlm.52. This world is said by the wise, to be a boundless ocean of woes
>> (vale of tears); how then can any body who has fallen amidst it, expect any
>> happiness herein?
>>

>> *jd.52 - saMsAra: eva *- indeed sam.sAra = *du:khAnAm sImAnta: *- is a
>> neighborhood of miseries = *iti kathyate – *so it is said to be = *tan.madhya-patite
>> dehe *– when the body has fallen into it = *sukham AsAdyate katham *–
>> how is happiness expected? *

>>
>>
>>
>> अकृत्रिम-महादु:खे संसारे ये व्यवस्थिता: ।
>>
>> akRtrima-mahAdu:khe saMsAre ye vyavasthitA: |
>>
>> त एते_sन्यानि दु:खानि जानते मधुराण्य्_sलम् ॥५।९।५३॥
>>
>> ta_ ete_anyAni du:khAni jAnate madhurANi_alam ||53||
>>
>> .
>>

>> akRtrima-mahAdu:khe *– i actual great misery = *
>>
>> saMsAre ye vyavasthitA: *- i someone established in saMsAra = *
>>
>> te *- those = *
>>
>> ete anyAni du:khAni jAnate madhurANi alam *– these other sorrows they

>> find this sweet enough. *
>>

>> ~vlm.53. Those who have not fallen in the midst and been altogether
>> drowned in woe, think the lesser woes as light and delight, as one
>> condemned to be beheaded, is glad to escape with a light punishment.
>>
>> ~m.53 When a person is established in the world of unadulterated sorrows,
>> lesser griefs sound and feel nice and sweet.
>>
>> ~m.53 Those fallen into the great Samsara misery-they consider other
>> sorrows to be sweet!
>>
>> ~sv.50-55 It is better to spend one's time in seclusion or in hell than
>> to live in this world-appearance.
>>
>>
>>
>> अहम् अप्य्_sधम-उत्कृष्ट-काष्ठ-लोष्ट-समस्थिति: ।
>>
>> aham api_adhama-utkRSTa-kASTha-loSTa-samasthiti: |
>>
>> अज्ञैर्_एव_आगत: साम्यम् परमामृष्ट-वस्तुभि: ॥५।९।५४॥
>>
>> ajJai:_eva_Agata: sAmyam paramAmRSTa-vastubhi: ||54||
>>
>> .
>>

>> aham – *I am = *
>>
>> api - *indeed = *
>>
>> adhama-utkRSTa-kASTha-loSTa-samasthiti: *- *
>>
>> lowest-best/attracted-wood-clod-*establish*ment
>>
>> ajJai: eva Agata: sAmyam *– having come to be like the unWise = *
>>
>> paramAmRSTa-vastubhi: *- x. *

>>
>> ~vlm.54. I am grown as the vilest of the vile, and resemble a block of
>> wood or stone; there is no difference in me from the ignorant clown, who
>> has never had the thought of his eternal concerns in his head.
>>
>> ~m.54 Alas, I also, am like a foolish person whose state is that of a
>> stone, bereft of any inquiry into truth.
>>
>> #utkRSTa
>>
>>
>>
>> सहस्र-अङ्कुर-शाख-आत्म-फल-पल्लव-शालिन: ।
>>
>> sahasra-aGkura-zAkha-Atma-phala-pallava-zAlina: |
>>
>> अस्य संसार-वृक्षस्य मनो मूल-महाङ्कुर: ॥५।९।५५॥
>>
>> asya saMsAra-vRkSasya mana:_ mUla-mahAGkura: ||55||
>>
>> .
>>

>> *of this thousand.branched-treetrunk whose fruit is a shoot of self*
>>
>> *the saMsAra.Tree*
>>
>> *manas the Mind is the greatly-branching-root*

>>
>> .
>>
>> ~m. This tree of world, which is laden with millions of branches, fruits
>> and leaves, has its roots in the mind.
>>
>>
>>
>> संकल्पम् एव तन्_मन्ये संकल्प-उपशमेन तत् ।
>>
>> saMkalpam eva tan manye saMkalpa-upazamena tat |
>>
>> शेषयामि यथा शोषम् एति संसार-पादप: ॥५।९।५६॥
>>
>> zeSayAmi yathA zoSam eti saMsAra-pAdapa: ||56||
>>
>> .
>>

>> saMkalpam eva tat - *Concept alone is that* =
>>
>> manye – *I think* =
>>
>> saMkalpa-upazamena - *by quieting the concept*
>>
>> tat *- that + *
>>
>> zeSayAmi – *I cause to remain *
>>
>> yathA zoSam – just.*as to dryness* =
>>
>> eti saMsAra-pAdapa: *- goes the thirsty saMsAra.tree*
>>
>> *. *

>>
>> ~m.56 I think, mind is 'sankalpa' (mental resolutions). By quietening
>> this 'sankalpa' mind will wither away. And there -upon this tree of world
>> will wither away.
>>
>> ~sv.56 Intention or motivation alone is the seed for this
>> world-appearance. I shall dry up this motivation!
>>
>> ~vlm.56. It is the conception (sankalpa) of the world, in my mind, that
>> causes its existence and presents its appearance before me, I will now try
>> to efface this conception from my mind, and forget this world altogether.
>> (This doctrine of idealism was derived, by Janaka from his own Intuition
>> (Svena-Jnátena).
>>
>>
>>
>> आकार.मात्र-रम्यासु मनो-मर्कट-वृत्तिषु ।
>>
>> AkAra.mAtra-ramyAsu mana:-markaTa-vRttiSu |
>>
>> परिज्ञातास्व्_इहाद्यैव न रमे नाशनीष्व्_sहम् ॥५।९।५७॥
>>
>> parijJAtAsu_iha_adya_eva na rame nAzanISu_aham ||57||
>>
>> .
>>

>> AkAra.mAtra-ramyAsu - *in beautiful formations* =
>>
>> mana:-markaTa-vRttiSu *- in Mind-monkey-ways + *
>>
>> parijJAtAsu_iha_adya_eva - *understood here & now *
>>
>> na rame - *x* =
>>
>> nAzanISu_aham * - x. *

>>
>> ~m.57 The ways of the monkey of mind are graceful only in form. Knowing
>> this (fact), I shall not take any more interest in them.
>>
>> ~sv. I have enjoyed and suffered all kinds of experiences. Now I shall
>> rest. I shall not grieve any more.
>>
>> ~vlm.57. I will no longer allow myself to be deluded like monkeys with
>> the forms of things, which I know are not real; mere ideal, but changeful
>> and evanescent. (Here also Janaka learns by intuition not to rely on
>> concrete forms, but to have their general and abstract ideas).
>>
>>
>>
>> आशा.पाश-शत-प्रोता: पात-उत्पात-उपतापदा: ।
>>
>> AzA.pAza-zata-protA: pAta-utpAta-upatApadA: |
>>
>> संसारवृत्तयो भुक्ता इदानीम् विश्रमाम्यहम् ॥५।९।५८॥
>>
>> saMsAravRttayo bhuktA idAnIm vizramAmyaham ||58||
>>
>> .
>>

>> AzA.pAza-zata-protA: *- *
>>
>> *yz hope.snare-hundreds strung *
>>
>> pAta-utpAta-upatApadA: *- x = *
>>
>> saMsAra-vRttayo bhuktA *- x = *
>>
>> idAnIm vizramAmyaham *- x. *

>>
>> ~vlm.58. I have woven and stretched out the web of my desires, and
>> collected only my woes and sorrows; I fell into and fled from the snare of
>> my own making, and am now resolved to take my rest in the soul.
>>
>> ~m.58 These worldly activities are woven around by the ropes of desires
>> and calamities with ups and downs. I have experienced all these in good
>> measure. I shall now take rest from them.
>>
>> *AB. pAto'dhogati: | utpAta Urdhvagati: apakarSotkarSau vA | upatApo
>> du:kham ||
>>
>>
>>
>> हा हतो_sस्मि विनष्टो_sस्मि मृतो_sस्मीति पुन: पुन: ।
>>
>> hA hata:_asmi vinaSTa:_asmi mRta:_asmIti puna: puna: |
>>
>> शोचितम् गतम् एवाहम् इदानीम् नानुरोदिमि ॥५।९।५९॥
>>
>> zocitam gatam evAham idAnIm nAnurodimi ||59||
>>
>> .
>>

>> *O*
>>
>> *I am hit*
>>
>> *I am wounded*
>>
>> *I am dead*
>>
>> *: *
>>
>> *again & again*
>>
>> *I've come to such lamentation*
>>
>> *but I complain no more*
>>
>> *.*

>>
>> ~vlm.59. I have much wailed and bitterly wept, to think of the depravity
>> and loss of my soul, and will henceforth cease to lament, thinking that I
>> am not utterly lost.
>>
>> ~m.59 The times have gone when I lamented 'I am dead and gone, I am
>> fninished' and such. I will no longer bemoan like that.
>>
>>
>>
>> प्रबुद्धो_sस्मि प्रहृष्टो_sस्मि दृष्टश्चोरो_sयम् आत्मन: ।
>>
>> मनो नाम निहन्म्य्_एनम् मनसा_sस्मि चिरम् हत: ॥५।९।६०॥
>>
>> prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana: |
>>
>> mana:_ nAma nihanmi_enam manasA_asmi ciram hata: ||60||
>>

>> prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana: *- x = *
>>
>> mana:_ nAma nihanmi_enam manasA_asmi ciram hata: *- x. *

>>
>> ~vlm.60. I am now awakened, and am glad to find out the robber of my
>> soul; it is my own mind, and this I am determined to kill, as it had so
>> long deprived me of the inestimable treasure of my soul.
>>
>> ~m.60. I am awakened (now). I am delighted. I have seen the enemy, the
>> thief. Mind is that thief.
>>
>> ~sv.60 57-62 I have enjoyed and suffered all kinds of experiences. Now I
>> shall rest. I shall not grieve any more.
>>
>>
>>
>> एतावन्तम् इमम् कालम् मनो-मुक्ताफलम् मम ।
>>
>> अ-विद्धम् आसीद्_sधुना विद्धम् तु गुणम् अर्हति ॥५।९।६१॥
>>
>> etAvantam imam kAlam mano-muktAphalam mama |
>>
>> a-viddham AsIt_adhunA viddham tu guNam arhati ||61||
>>
>> .
>>

>> etAvantam imam kAlam - *x* =
>>
>> mano-muktAphalam mama *- x + *
>>
>> a-viddham AsIt_adhunA - *x* =
>>
>> viddham tu guNam arhati *- x. *

>>
>> ~m.61 All these days my mind is unpierced. Now it is pierced and has be
>> come one of quality.
>>
>> ~vlm.61. So long was my mind at large as a loose and unstrung pearl, now
>> will I pierce it with the needle of reason, and string it with the virtues
>> of self control and subjection to wisdom.
>>
>> ~sv.61 57-62 I have enjoyed and suffered all kinds of experiences. Now I
>> shall rest. I shall not grieve any more.
>>
>>
>>
>> मनस्-तुषार-कणिका विवेक-अर्क-आतपेन मे ।
>>
>> चिर-प्रवृत्तये नूनम् अचिराल्_लयम् एष्यति ॥५।९।६२॥
>>
>> manas-tuSAra-kaNikA viveka-arka-Atapena me |
>>
>> cira-pravRttaye nUnam acirAl_layam eSyati ||62||
>>
>> .
>>

>> manas-tuSAra-kaNikA *– Mind is a snowdrop = *
>>
>> viveka-arka-Atapena *– by the heat of the sun Discernment = *
>>
>> me *- x = *
>>
>> cira-pravRttaye x
>>
>> nUnam x
>>
>> acirAt layam eSyati *- soon it comes to dissolution. *

>>
>> ~m.62. The fog and dew of mind is melted by the sun of discrimination.
>> What was prevailing for long will now be dissolved soon.
>>
>> ~vlm.62. The cold icicle of my mind, will now be melted down by the
>> sun-heat of reason; and will now be confined in the interminable meditation
>> of its Eternal Maker; (from where it cannot return. Srúti).
>>
>> ~sv.62 57-62 I have enjoyed and suffered all kinds of experiences. Now I
>> shall rest. I shall not grieve any more.
>>
>>
>>
>> विविधै: साधुभि: सिद्धैर्_sहम् साधु प्रबोधित: । आत्मानम् अनुगच्छामि
>> परमानन्द-साधनम् ॥५।९।६३॥
>>
>> vividhai: sAdhubhi: siddhai:_aham sAdhu prabodhita: | AtmAnam anugacchAmi
>> paramAnanda-sAdhanam ||63||
>>
>> .
>>

>> *by many sagely Adepts I have been awakened, sage*
>>
>> *:*
>>
>> *I*
>>
>> *follow my Self*
>>
>> *on the path to perfect Joy*
>>
>> *.*

>>
>> ~m.63 Enlightened by many great saints and siddhas, I shall go on the
>> trail of Self. It shall take me to that ultimate bliss.
>>
>> ~sv.63-64 I have been awakened. I shall slay this thief (the mind) who
>> has stolen my wisdom.
>>
>> ~vlm.63. I am now awakened to my spiritual knowledge, like these holy
>> Siddhas, saints and sages; and will now pursue my spiritual inquiries, to
>> the contentment of my soul.
>>

>> *jd.63 - vividhai: sAdhubhi: siddhai: - *w many sagely Adepts = *aham
>> sAdhu prabodhita: - *I am awakened, sage = *AtmAnam anugacchAmi
>> paramAnanda-sAdhanam - *I follow my Self on the path to perfect Joy. *

>>
>>
>>
>> आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयन्_सुखम् ।
>>
>> AtmAnam maNim ekAnte labdhvA_eva_Alokayan sukham |
>>
>> तिष्ठाम्य्_sस्तमितन्येह: शारदि_इव_sचले_sम्बुद: ॥५।९।६४॥
>>
>> tiSThAmi_astamitA-anya-Iha: zAradi_iva_acale_ambuda: ||64||
>>
>> .
>>

>> AtmAnam maNim - *ym self, a wishing.stone* =
>>
>> ekAnte - *completely* =
>>
>> labdhvA_eva - *having got* =
>>
>> Alokayan sukham * - enjoying pleasure + *
>>
>> tiSThAmi_astamita-anya-Iha: - *I remain removed from a wish for anything
>> else* =
>>
>> zAradi_iva_acale ambuda: *- as still as an autumn mountain cloud. *

>>
>> ~m.64 I shall acquire that gem of Self. Looking at that to the exclusion
>> of all activities, I shall be like the autumn clouds on high mountains.
>>
>> ~vlm.64. Having now found my long-lost soul, I will continue to look upon
>> its pure light with joy in my lonely retirement; and will remain as quiet
>> and still in contemplation of it, as a motionless cloud in autumn.
>>
>> ~sv.64 63-64 I have been awakened. I shall slay this thief (the mind) who
>> has stolen my wisdom.
>>
>> VA only having obtained the only gem of self is seen that bliss/joy.
>>
>> I stay in that joy unmoving like a_authumn cloud on the top of a mountain.
>>
>> ~AS: Having completely (ekAnte) acquired the jewel called self, and
>> viewing the (resulting) bliss, I stay with all other desires extinguished,
>> (stable) like the autumn cloud atop a mountain (such a cloud does not rain
>> even after meeting the mountain.
>>
>>
>>
>> अयम् अहम् इदम् आततम् मम इति
>>
>> ayam aham idam Atatam mama iti
>>
>> स्फुरितम् अपास्य बलाद्_sसत्यम् अन्त: ।
>>
>> sphuritam apAsya balAt_asatyam anta: |
>>
>> रिपुम् अति.बलिनम् मनो निहत्य
>>
>> ripum ati.balinam mana:_ nihatya
>>
>> प्रशमम् उपैति नमो_sस्तु ते विवेक ॥५।९।६५॥
>>
>> prazamam upaiti nama:_astu te viveka ||65||
>>
>> .
>>

>> ayam aham - *this am I = *
>>
>> idam Atatam mama iti - *and this surrounding is mine = *
>>
>> sphuritam apAsya balAt x
>>
>> a-satyam anta: *- unreal within *
>>
>> ripum ati.balinam mana:_ nihatya *- x = *
>>
>> prazamam upaiti nama:_astu te viveka *- x. *

>>
>> ~m.65 'I am this body. All is mine' I shall discard all such thoughts and
>> cast away the mind by force, annihilate it with all my might and abide in
>> tranquil peace. O discrimination, O intelligence, my salutations to you
>> (for such enlightement).
>>
>> ~sv.65 I have been well instructed by the sages: now I shall seek
>> self-knowledge.
>>
>> ~vlm.65. And having cast away the false belief of my corporeality (i. e.
>> of being an embodied being), and that these possessions and properties are
>> mine, and having subdued my force by mighty enemy of the Mind, I will
>> attain the tranquility of my soul by the help of my reason.
>>
>> ~VA. “this is me and that is mine” arising notions having destroyed by
>> force, seeing their inner non-existence; having destroyed powerful enemy of
>> mind, I become quiet. Salutations to viveka!
>>
>> ~AS: I agree!
>>
>>
>>
>>
>>
>>
>>

>> *o**ॐm*
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
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>>
>> including the Concordant Glossary, and every Sarga/Canto,
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>>
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>> *o**ॐm*

>>
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>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
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>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

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[Jiva Das]

fm5009

oॐm

 

FM.5.9

 

THE  QUERIES OF A KING

 

VASISHTHA THE PLENTIFUL declared–

 

इति सिद्ध.गण.उद्गीता गीताः श्रुत्वा महीपतिः ।

iti siddha.gaNa.udgItA* gItA: zrutvA mahIpati: |

विषाद maax जगाम_आशु भीरु रण.रवाद् इव ॥५।९।१॥

viSAdam AjagAma_Azu bhIru raNa.ravAt_iva ||5|9|1||

.

Such are the Songs they sing, the Siddha.Adepts

!

when he heard them sing the Protector.of.the.Earth grew sorrowful

:

he felt like a coward tho' lusting for battle

.

* bhIru raNa.ravAt iva as.if frightened by the noise of battle.

*m  he shivered like one who had heard a great thunder...

*sv  became terribly depressed.

*VLMitra.p.1. Vasishtha continued:—Upon hearing these compositions of the spiritual masters, King Janaka was dejected in his mind, like a coward at the noise of a conflict.

*VLMitra.p  dejected in his mind, like a coward at the noise of a conflict.

#sad #viSad #viSAda.: viṣādaḥ विषादः melancholy, depression; • disappointment (e.g. in love), despondency • languor, drooping state • dulness, stupidity, insensibility; शास्त्र.विददृष्ट.कर्माकर्मसु zAstra.vid.adRSTa.karma.akarmasu viSAdam gacchet विषादं गच्छेत् Kau. A. • viSAdavan full of melancholy. •.• The heroic fear (resignation) felt in hearing the battle.cry, y5009.001.

#bhI #bhIru fearful; • (with #paratra) ... of the hereafter.

#raN #raNa.H, #raNam delight, pleasure, gladness, joy; (also n.) battle (as an object of delight), war, combat, fight, conflict. y1025.018

#ru #rava.: a roar, yell, (battle) cry, howl (of animals); song (of birds); hum (of bees); • any noise or sound (e.g. the whizz of a bow, the ringing of a bell, beep of a horn, ticking, tocking, &c.&c).

 

जगाम परिवारम् स्व maax कर्षन् स्व.गृहम् प्रति ।

jagAma parivAra.m svam AkarSan sva.gRha.m prati |

स्वतीर.वृक्ष.अनुगतः सरिद् ओघ इव_अर्णवम् ॥५।९।२॥

svatIra.vRkSa.anugata: sarit_ogha* iva.arNavam ||5|9|2||

.

drawn by his courtiers to his own Palace

he was a tree swept from its bank by a wild river to the sea

.

jagAma parivAra.m svam.Ur/itself AkarSan sva.Ur.own.gRha.house.m prati | svatIra.vRkSa.tree (esp.with.flowers/fruits).anugata.hvg.followed: sarit.stream/rivulet ogha.flood/multitude* iva.like/as.if arNava.sea/ocean.m

.

jagAma*

~2*parivAra.ne'borhood

AkarSan*

##*prati - adv. towards, against, again, back, in return (--- in verbs & substantives, in adv. comp. also at the time of, about, with regard or according to, before, on, at, mostly with the idea of constant repetition); as a prep. (w. preceding, rarely following acc.) towards, against, before, over against, opposite, near, on, by, at in; at the time of, about (also abl. or gen.); with regard to, in favour of (also gen.); according to, on account or in consequence of; *w. abl. instead of or in return for; on a par with or as a match for (also adv. in {tas}). -- {AtmAnaM prati} to one's self, aside (d.); {mAM prati} according to me, in my opinion.

 

svatIra*

.

#vR #parivR #parivAra.: the surroundings, neighborhood; • the royal retinue of ministers, servants, and courtiers; by extension, the Royal Palace.

*m like a river flowing toward the ocean following the banks studded with trees.

*VLMitra.p.2 He returned towards home and traveled there in silence, like a stream gliding in its silent course under trees on the shore towards the bed of the distant ocean.

*VLMitra.p  as a stream glides in its silent course under the beachening trees,

to the bed of the distant main.

कृष् #kRS #AkRS draw on, attract; bend (a bow); drag away; take off, extract, remove from (abl.).

 

परिवार max शेषेण विसृज्य स्वम् स्व maax लयम् ।

parivAra.m azeSeNa visRjya svam svam Alaya.m |

एक एव_अरुरोह_अग्र्यम् गृह max र्क इव_अचलम् ॥५।९।३॥

eka* eva.aruroha.agrya.m gRha.m arka* iva.acala.m ||5|9|3||

.

when the Courtiers were gone

he entered alone

his private domain

the only one

:

he sat in the penthouse of his Palace

like the Sun on a mountain.top

.

parivAra.m azeSeNa.fully visRjya svam svam Alaya.m | eka.one/single* eva.very/only.aruroha.agrya.m gRha.house.m arka.sun/star  iva.like/as.if acala.still\mountain.m

.

visRjya

Alaya

aruroha

agrya

.

*VLMitra.p.3 He left behind all his domestics in their respective rooms below, and ascended alone to the highest balcony, like the sun mounting the top of a mountain.

 

तत्र प्रोड्डयन् आलोल.खग.पक्षति.चञ्चलाः ।

tatra proDDayan Alola.khaga.pakSati.caJcalA: |

आलोकयन् लोक.गतिर् विललाप_इद maax कुलः ॥५।९।४॥

Alokayan_loka.gati:_vilalApa_idam Akula: ||5|9|4||

.

there

forth.flying birds drift on their wings:

observing the way of their world he bemoans it all

...

tatra.there.aboutThat proDDayan Alola.khaga.sky.going/bird.pakSati.caJcala.a: | Alokayan loka.gati: vilalApa idam Akula.trouble/perplexity:

.

proDDayan

Alola

pakSati.caJcalA: |

Alokayan_loka.gati:

vilalApa_idam Akula:

.

*VLMitra.p.4. Hence he saw the flights of birds, flying at random in different directions; and reflected on the hurrying of men in the same manner, and thus bewailed in hiMself on their deplorable conditions.

डी #DI #uDDI #proDDI ind. p. proDDIya, proDDIna to fly up, fly away • .adj.. having flown up or away +

 

THE RÂJÂ.KING JANAKA THE POPULOUS complained—

 

हा कष्ट max ति.कष्टासु लोक.लोल.दशाsv अयम् ।

hA kaSTam ati.kaSTAsu loka.lola.dazAsu_ayam |

पाषाणेSv इव पाषाणा आलुठामि बला dax हम् ॥५।९।५॥

pASANeSu_iva pASANA* AluThAmi balAt_aham ||5|9|5||

.

what shit

!

what miseries of miseries are all these world.muddling states

:

like a stone among stones

I'm forced to roll

.

hA kaSTam ati.kaSTAsu loka.lola.dazAsu_ayam | pASANeSu_iva pASANA* AluThAmi balAt_aham

.

hA kaSTam ati.kaSTAsu

loka.lola.dazAsu_ayam |

pASANeSu_iva pASANA*

AluThAmi balAt_aham

.

* literal stones and of course an unexpected evocation of the mid.20CE rock band.

*m. Alas! What a miserable thing is this state of wavering and instability.

I am rolling like a stone on a stone helplessly in a compulsive manner.

*VLMitra.p.5. Ah me miserable! that have to move about in the pitiable state of the restless mob,

that roll about like a rolling stone (or ball), pushed backward and forward by another.

 

अपर्यन्तस्य कालस्य कः_अपि_अंशः_जीव्यते मया ।

aparyantasya kAlasya ka:_api_aMza:_jIvyate mayA |

तस्मिन् भावम् विबन्धामि धिक्_माम्_अधम.चेतनम् ॥५।९।६॥

tasmin_bhAvam vibandhAmi dhik_mAm_adhama.cetana.m ||5|9|6||

.

aparyantasya kAlasya

ka:_api_aMza:_jIvyate mayA |

tasmin_bhAvam vibandhAmi

dhik_mAm_adhama.cetana.m ||5|9|6||

whatever bit of boundless time is lived by me

there I get entangled in feeling

:

shame.on.me for this vile affectation

!

*m  What a lowly mind is mine!

var. KG: dhiG.bhAma • VLM: dhiGgAma • TPD: dhiGnAma (? print is blurred).

*AS: As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG.mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). I would suggest an alternate meaning to first half of line 2 yet I put my passion in it.

 

कियत्.मात्र mix दम् नाम राज्य maax जीवितम् मम ।

kiyat.mAtram idam nAma rAjyam AjIvita.m mama |

किम् एतेन विना दुःखम् तिष्ठामि हतधीः_यथा ॥५।९।७॥

kim etena vinA du:kha.m tiSThAmi hatadhI:_yathA ||5|9|7||

.

kiyat.mAtram idam nAma

rAjyam AjIvita.m mama

kim etena vinA du:kha.m

tiSThAmi hatadhI:_yathA

just what is the measure of my kingdom?

my lifetime?

what happens when I am without it like some deadhead?

*m. Why then am I stuck with the feeling that there will be only grief without it (the kingdom)?

*VLMitra.p. .. how is it then that I am secure of its continuance as a thoughtless man.

 

आदाउ_अन्ते_अपि_अनन्तः_अहम् मध्ये पेलव.जीवितः ।

Adau_ante_api_ananta:_aham madhye pelava.jIvita: |

बालः_चित्र.इन्दुना_इव_अहम् किम् मुधा धृति maax स्थितः ॥५।९।८॥

bAla:_citra.indunA_iva aham kim mudhA dhRtim Asthita: ||5|9|8||

.

pelava.jIvita: bAla: citra.indunA iva like a tender.lived boy with a painted moon

aha.m kim mudhA kRtim Asthita: "I", some sort of fool, stand

in the beginning and at the end

I am boundless between them =

*m.8 This life is an interlude in the infinite existence of mine. Why then am I foolishly losing my confidence and courage when this 'I' is merely like a moon in a painting by a child?

*sv.8 This life.span of mine is but a trivial moment eternity stretches before and after it. How shall I cherish it now?

*VLMitra.p.8. I have an immortal soul lasting from before, and to continue even after my present existence, the present life is a destructible One, and yet I am a fool to rely in it, like a boy believing the painted moon as real.

 

प्रपञ्च.रहितेन_अह mix न्द्र.जालेन जालिना ।

prapaJca.rahitena aham indra.jAlena jAlinA |

हा कष्ट max ति.मुह्यामि केन_अस्मि परिमोहितः ॥५।९।९॥

hA kaSTam ati.muhyAmi kena.asmi parimohita: ||5|9|9||

.

prapaJca.rahitena aham

indra.jAlena jAlinA |

hA kaSTam ati.muhyAmi

kena.asmi parimohita:

.

I am free from the elemental body

—this magic trick, this net—

this shit that hypnotizes me

:

how did I get so deluded

?

*m.9 I am (in fact) free from this world magic by the magician. By what, then, am I enticed and infatuated?

*sv.9.10 Ah, who is that magician who has spread this illusion called the world and thus deluded me? How is it that I am so deluded?

*VLMitra.p.9. Ah! what sorcerer is it that hath thus bewitched me by his magic wand, as to make me believe I am not spell.bound at all.

 

यत् वस्तु यत्_च वा रम्यम् यत्_उदार max कृत्रिमम् ।

yat_vastu yat_ca vA ramyam yat_udAra.m akRtrimam |

किम्चित् तd इह न_अस्ति_एव किम्_निष्ठा_इह मतिः_मम ॥५।९।१०॥

kimcit tat_iha na_asti_eva kim_niSThA_iha mati:_mama ||5|9|10||

.

yat_vastu yat_ca vA ramyam

yat_udAra.m akRtrimam |

kimcit tat_iha na_asti_eva

kim_niSThA_iha mati:_mama .

what is really real

and pleasurable too

:

what is noble and natural

—

there is not anything like that here in this world

.

then why should I settle here

?

that's what I think

.

*VLMitra.p.10. What faith can I rely in this world which has nothing substantial nor pleasant, nor grand nor real in it; and yet I know not why my mind is deluded by it.

*m.10 There is nothing in this world that is beautiful that is not artificial, that is generous. Why then am I devoted to this world?

*jd.10 yad udAra.m akRtrimam what is noble and natural = yad vastu what is substantially real = yac ca vA ramyam and/or what is pleasurable = yad udAra.m akRtrimam what is noble and natural = kimcit tad iha nAsty anything like that is not here in this world = eva kim niSThA iha then why am I settled here = matir mama such is my mind.mati.

 

दूरस्थ max पि_अदूरस्थम् यन् मे मनसि वर्तते ।

dUrastha.m api_adUrastha.m yat_me manasi vartate |

इति निश्चित्य बाह्य.अर्थ.भावनाम् संत्यजामि_अहम् ॥५।९।११॥

iti nizcitya bAhya.artha.bhAvanAm saMtyajAmi_aham ||5|9|11||

.

dUrastha.m api_adUrastha.m

yat_me manasi vartate |

iti nizcitya

bAhya.artha.bhAvanAm

saMtyajAmi_aham

.

what seems remote is not remote

altho

it certainly seems so

in Mind

.

all such external feelings

I

cast away

.

*m.11 'What is far away is not (really) far. It is in my mind' with this belief and determination, I am throwing away the feeling of anything being external (to me)

*sv.11 Realising that what is near and what is far is all in my mind, I shall give up the apprehension of all external objects.

*VLMitra.p.11. What is far from me (i. e. the object of sense, appears to be near me by my sensation of the same); and that which is nearest to me (i. e. my inmost soul), appears to be farthest from me, (by my want of its perception). Knowing this I must abandon the outward (sensible objects), in order to see the inward soul.

 

लोक.आ.जवम् जवी.भावः सलिल.आवर्त.भङ्गुरः ।

loka.A.javam javI.bhAva: salila.Avarta.bhaGgura: |

दृष्टः_अद्य.अपि हि दुःखाय का_इय maax स्था सुखम् प्रति ॥५।९।१२॥

dRSTa:_adya.api hi du:kha.aya kA_iyam AsthA sukha.m prati ||5|9|12||

.

loka.A.javam javI.bhAva:

salila.Avarta.bhaGgura: water.eddy.transient/fragile =

dRSTa: adya.api hi

du:kha.aya to sorrow =

kA iyam AsthA what good is this Base? +

sukha.m prati as for pleasure

...

#java #lokAjava loka.A.java y5009.012

*m.12 The sense of speed in the world movement is momentary and transient. The very perception of such movement is grief causing. How can one look for joy in that?

*sv.12 Knowing that all the busy.ness in this world leads only to endless suffering, what hope shall I cherish for happiness?

*VLMitra.p.12. This hurry of men in their pursuits, is as impetuous and transient as the torrent of a whirlpool. It precipitates them to the depth of their dangers, and is not worth the pain it gives to the spirit.

 

प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।

pratyabdam pratimAsam ca pratyaha.m ca pratikSaNam |

सुखानि दुःख.पिण्डानि दुःखानि तु पुनः पुनः ॥५।९।१३॥

sukhAni du:kha.piNDAni du:khAni tu puna: puna: ||5|9|13||

.

pratyabdam pratimAsam ca

pratyaha.m ca pratikSaNam |

sukhAni du:kha.piNDAni

du:khAni tu puna: puna:

.

every year

&

every month

&

every day

&

every moment

our pleasures become

lumps

of

sorrow after sorrow after sorrow

.

* "lump" in our text piNDa is a lump of food offered in funerals

used as an image of the transmigrating soul.

*m.13 Every year, every month, every day and even every instant of this movement is solid grief. Even joys are forMs of sorrow.

पिण्ड् #piND #piNDa: a roundish lump of food •• (esp.) a ball of rice or flour &c offered to the pitRs or deceased ancestors +

 

परामृष्टम् विशिष्टम् हि दृष्टम् नष्टम् न भावितम् ।

parAmRSTam viziSTam hi dRSTam naSTam na bhAvita.m |

अत्र.स्थम् न तत्_ अस्ति_इह सताम् यत्र_अस्तु संस्थितिः ॥५।९।१४॥

atra.stha.m na tat_ asti_iha satAm yatra.astu saMsthiti: ||5|9|14||

.

parAmRSTam

viziSTam hi

dRSTam naSTam it's seen and gone =

na bhAvita.m not about to be =

atra.stha.m located here =

na tad asti iha that is not here =

satAm among realities

yatra astu saMsthiti: where it would be a place.

*m.14 Even the best of things is ruinous to think of. What seems to exist will soon disappear. All that exists will (soom) die.

*sv.14 Whatever is seen or experienced here is subject to change and destruction: there is nothing whatsoever in this world which the wise would rely on.

*VLMitra.p.14. I have well considered everything, and found them all perishable and nothing durable or lasting; there is nothing to be found here worthy of the reliance of the wise.

पृ #pR #para #parAmRSTa. laid hold of, grasped • handled, felt, violated, afflicted (by disease &c)  mbh.&c •• established thru the Affective process: cit*svabhAva.parAmRSTA spanda.zaktir asanmayI | kalpanA cittam iti uktyA kathyate zAstra.dRSTibhi y5013.051 •.• #aparAmRSTa unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat.sac.cid.AbhAsa.mayam asti iha kalanA ujjhitam, y6009.002 #parAmRza taking hold of, y2011.025.

 

अद्य ये महताम् मूर्ध्नि ते दिनैः_निपतन्ति_अधः ।

adya ye mahatAm mUrdhni te dinai:_nipatanti_adha: |

हत.चित्त.महत्तायाम् का_एषा विश्वस् तता बत ॥५।९।१५॥

hata.citta.mahattAyAm kA_eSA vizva:_tatA bata ||5|9|15||

.

adya ye mahatAm mUrdhni

te dinai:_nipatanti_adha: |

hata.citta.mahattAyAm

kA_eSA vizva:_tatA bata

.

today they stand at the head of the great

but now trouble brings them down

:

when mind is so harshly affected

what dawn overspreads the universe

?

adya ye mahatAm mUrdhni

today those who are at the head of the great = te dinai: nipatanti adha: they are felled by troubles = hata.citta.mahattAyAm when the affective thought is so greatly bruised = kA uSA what dawn = vizva: tatA overspreads the universe? = bata alas.

*m.15 What is today at the peak, falls into the deeps in no time. How can one place faith in such a smitten mind?

*sv.15 They who are exalted today are trodden under foot tomorrow: O foolish mind, what shall we trust in this world?

*VLMitra.p.15. Those standing at the head of great men to.day, are reduced low in the course of a few days; what worth is there in giddy and thoughtless greatness, which is deserving of our estimation.

*jd.15 adya ye mahatAm mUrdhni today those who are at the head of the great = te dinai: nipatanti adha: they are felled by troubles = hata.citta.mahattAyAm when the affective thought is so greatly bruised = kA uSA what dawn = vizva: tatA overspreads the universe? = bata alas.

 

अरज्जुः_एव बद्धः_अह max पङ्कः_अस्मि कलङ्कितः ।

a.rajju:_eva baddha:_aham apaGka:_asmi kalaGkita: |

पतितः_अस्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥

patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||

.

a.rajju:_eva

No rope, but

baddha: aham I am bound = a.paGka: asmi kalaGkita: no mud, but I am stained = patita: asmi I am fallen (below) = upari.stha: api but yet seated.above = hA mama Atman hatA sthiti: O my Self is in a hurt state.

there is no rope, and yet I'm bound

no mud, but I am stained with it

fallen, and yet I sit above

.

what topsyturviness I'm in

!

*m  Oh! what a state of destitution is mine! *sv.16 ...O my self, what a mystery!

*VLMitra.p.16  O my soul! how art thou destroyed while thou art living.

*AS  oh my, what a miserable state!

*jd.16 a.rajju:_eva No rope, but = baddha: aham I am bound = a.paGka: asmi kalaGkita: no mud, but I am stained = patita: asmi I am fallen (below) = upari.stha: api but yet seated.above = hA mama Atman hatA sthiti: O my Self is in a hurt state.

 

कस्मा dax कस्मात्_मोह.उपम.आगतः_धीमातः_अपि मे ।

kasmAt_akasmAt_moha.upama.Agata:_dhImAta:_api me |

असितः पिहित.आलोकः_भास्कर.अग्र mix व_अम्बुदः ॥५।९।१७॥

asita: pihita.Aloka:_bhAskara.agram iva.ambuda: ||5|9|17||

.

what cause is there for this

the causeless.seeming delusion of my wits

?

it is darkness hiding the light, like a cloud in front of the sun

!

*jd.17 kasmAt_akasmAn why causelessly = moha.upama=Agata: dhImAta: api me is this delusion.like=coming to my intelligence? = a.sita: dark = pihita.Aloka: hidden.light = bhAskara.agram iva.ambuda: like a cloud in front of the sun?

*m.17 How did this delusion overwhelm me in spite of my intelligence? ...

*sv.17 Even as the ever.brilliant sun suddenly faces a cloud floating in front of him, I find this strange delusion mysteriously floating towards me.

*VLMitra.p.17. Whence has this causeless ignorance over.powered my intelligent soul ... ?

*jd.17 kasmAt_akasmAn why causelessly = moha.upama=Agata: dhImAta: api me is this delusion.like=coming to my intelligence? = a.sita: dark = pihita.Aloka: hidden.light = bhAskara.agram iva.ambuda: like a cloud in front of the sun?

 

क इमे मे महाभोगाः क इमे मम बान्धवाः ।

ka* ime me mahAbhogA: ka* ime mama bAndhavA: |

बालः_भूत.मयेन_इव संकेतेन_अह maax कुलः ॥५।९।१८॥

bAla:_bhUta.mayena_iva saMketena aham Akula: ||5|9|18||

.

क इमे मे महाभोगाः what are these great pleasures to me? क इमे मम बान्धवाः what are these my relatives? बालः भूत.मयेन इव like a child seeing a creature.form संकेतेन अह maax कुलः I am involved with all these things.

what are all these delights to me

?

and what about all these relatives

?

I feel like a child seeing ghosts when I'm involved with all these things

.

*m  Like a child whose imagination is full of demons, my mind is disturbed by these symbolic things.

*sv  I am deluded by these fanciful relatives.

*VLMitra.p  these large possessions and numerous relations ...

*jd.18 क इमे मे महाभोगाः what are these great pleasures to me? क इमे मम बान्धवाः what are these my relatives? बालः भूत.मयेन इव like a child seeing a creature.form संकेतेन अह maax कुलः I am involved with all these things.

 

स्वयम् एव निबध्नामि जरा.मरण=रागिणीम् ।

svayam eva nibadhnAmi jarA.maraNa=rAgiNIm |

कि mix मा max हम् एतेषु धृति mux द्वेग.कारिणीम् ॥५।९।१९॥

kim imAm aham eteSu dhRtim udvega.kAriNIm ||5|9|19||

.

svayam eva nibadhnAmi

only by my own self I'm bound = jarA.maraNa=rAgiNIm Affecting old.age and death = kim imAm aham eteSu (what have I to do with these things?) = dhRtim udvega.kAriNIm a constant trouble.maker.

it's only by.myself I'm bound

affecting my own old.age and death

(what have I to do with these things, this constant trouble.making

.

*m.19 Why am I binding myself with these death and time bound things which cause anguish and cowardice?

*VLMitra.p.19. How shall I rest any reliance in my sensual enjoyments which are the harbingers of death and disease, and what dependence is there on my possessions, which are fraught only with anxieties and cares?

*jd.19 svayam eva nibadhnAmi only by my own self I'm bound = jarA.maraNa=rAgiNIm Affecting old.age and death = kim imAm aham eteSu (what have I to do with these things?) = dhRtim udvega.kAriNIm a constant trouble.maker.

 

यातु तिष्ठतु वा सम्यक् मम_एताम् प्रति कः_ग्रहः ।

yAtu tiSThatu vA samyak mama_etAm prati ka:_graha: |

बुद्बुद.श्रीः_इव_एषा हि मिथ्या_एव_इत्थ mux पस्थितम् ॥५।९।२०॥

budbuda.zrI:_iva_eSA hi mithyA_eva_ittha.m upasthita.m ||5|9|20||

.

yAtu tiSThatu vA samyak

mama_etAm prati ka:_graha: |

budbuda.zrI:_iva_eSA hi

mithyA_eva_ittha.m upasthita.m

.

let it go or let it stay

it's all OK for me

:

attachment to such stuff?

it's all a bunch of bubbles

a fraud

the way it stands

.

*m.20 All these joys are born of untruth and illusion. What does it matter to me whether they come or go away?

*sv.19.20 Knowing all such relatives as cords that bind me to this old age, death, etc., I still cling to them. Let these relatives continue or perish: what is it to me?

*VLMitra.p.20. It matters not whether these friends, the feeders on my fortune, may last or leave me at once; my prosperity is but a bubble and a false appearance before me.

 

ते महाविभवा* भोगाः_ते सन्तः स्निग्ध.बान्धवाः ।

te mahAvibhavA* bhogA:_te santa: snigdha.bAndhavA: |

सर्वम् स्मृति.पथम् प्राप्तम् वर्तमाने_अपि का धृतिः ॥५।९।२१॥

sarvam smRti.patha.m prAptam vartamAne_api kA dhRti: ||5|9|21||

.

those deeply.felt pleasures

those who are loved relations

are all remembered memories

:

here today bu what comes next

?

*m.21 All those great good friends and wealth, immense pleasures, all are now part of memory. What do they mean today?

*sv.21.22 Great events and great men have come and gone, leaving just a memory behind: on what shall one place reliance even now?

*VLMitra.p.21. Men of greatest opulence and many good and great men and our best friends and kindest relatives, that have gone by, now live in our remembrance only.

धृ #dhR #dhRti constancy, firmness • security, प्रयाताः पांसुवद् भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad bhUpA: kA dhRtir mama jIvite|| y5009.024.

 

क्व धनानि महीपानाम् ब्रह्मणः क्व जगन्ति वा ।

kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA |

प्राक्तानानि प्रयातानि का_इयम् विश्वस् तता मम ॥५।९।२२॥

prAktAnAni prayAtAni kA_iyam vizva:_tatA mama ||5|9|22||

.

kva dhanAni mahIpAnAm

where are the riches of the Earth.Protectors

brahmaNa: kva jaganti vA or where are the worlds of brahmA = prAktAnAni prayAtAni the former bygone things = kA iyam vizvas tatA mama what overspreads this universe of mine? =

where are the riches of the Earth.Protectors

?

where are the worlds of brahmA

?

of all the former bygone things what comes to this present universe of mine

?

.

*VLMitra.p.22. Where are the riches of the monarchs of the earth, and where the former creations of brahma. The past have given way to the present, and these are to be followed by future ones; hence there is no reliance in anything.

*m.22 Where are those ancient kings, brahmins and worlds? Where have they gone? Of what concern are they to me now?

*jd.22 kva dhanAni mahIpAnAm where are the riches of the Earth.Protectors = brahmaNa: kva jaganti vA or where are the worlds of brahmA = prAktAnAni prayAtAni the former bygone things = kA iyam vizvas tatA mama what overspreads this universe of mine? =

 

गिलितान.इन्द्र.लक्षाणि बुद्बुदानि_इव वारिणि ।

gilitAna.indra.lakSANi budbudAni_iva vAriNi |

माम् जीवित.निबद्ध.आस्थम् विहसिष्यन्ति साधवः ॥५।९।२३॥

mAm jIvita.nibaddha.Astha.m vihasiSyanti sAdhava: ||5|9|23||

.

gilitAna.indra.lakSANi

thousands of indras have been swallowed

budbudAni iva vAriNi like drops of water = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astha.m vihasiSyanti sAdhava: the sAdhus will laugh at me who am fettered.by the length of a lifetime.

many thousand indras have been swallowed like splashing water.drops

.

the wise should laugh at me

whose leash is as short as a single lifetime

.

*jd.23 गिलितान.इन्द्र.लक्षाणि gilitAna.indra.lakSANi thousands of indras have been swallowed = बुद्बुदानि इव वारिणि budbudAni iva vAriNi like drops of water = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astha.m vihasiSyanti sAdhava: the sAdhus will laugh at me who am fettered.by the length of a lifetime.

*m.23 Millions of indras have gone before (swallowed by time). It is like bubbles breaking into waters. I am limited by this short span of life (and attached to it). Will not wise people laugh at me?

*VLMitra.p.23. Many indras have been swallowed up like bubbles in the ocean of eternity; hence the like expectation of my longevity, is ridiculous to the wise.

#gilita #girita swallowed. #has #vihas

*jd.23 गिलितान.इन्द्र.लक्षाणि gilitAna.indra.lakSANi thousands of indras have been swallowed = बुद्बुदानि इव वारिणि budbudAni iva vAriNi like drops of water = मां जीवित.निबद्ध.आस्थं विहसिष्यन्ति साधवः mAm jIvita.nibaddha.Astha.m vihasiSyanti sAdhava: the sAdhus will laugh at me who am fettered.by the length of a lifetime.

 

ब्रह्मणाम् कोटयः_याता गताः सर्ग.परम्पराः ।

brahmaNAm koTaya:_yAtA* gatA: sarga.paramparA: |

प्रयाताः पांसुवत्_भूपाः का धृतिः_मम जीविते ॥५।९।२४॥

prayAtA: pAMsuvat_bhUpA: kA dhRti:_mama jIvite ||5|9|24||

.

brahmaNAm koTaya:_yAtA*

gatA: sarga.paramparA: |

prayAtA: pAMsuvat_bhUpA:

kA dhRti:_mama jIvite

.

Thousands of brahmAs याताः गताः have come and gone सर्ग.परम्पराः in the procession of creation प्रयाताः पांसुवद् भूपाः Gone.forth like dust are the EarhLords का धृतिर् मम जीविते what security is there in my life?

thousands of brahmAs come and go in the cycle of creation

.

the Earth.Protectors are scattered like dust blown in the wind

.

so what security is there for me

?

*VLMitra.p.24. Millions of brahmas have passed away, and their productions have disappeared under endless successions; the kings of earth have fled like their ashes and are reduced to dust; what is the confidence then in my life and stability?

#dhR #dhRti constancy, firmness +

*jd.24 ब्रह्मणां कोटयः Thousands of brahmAs याताः गताः have come and gone सर्ग.परम्पराः in the procession of creation प्रयाताः पांसुवद् भूपाः Gone.forth like dust are the EarhLords का धृतिर् मम जीविते what security is there in my life?

 

संसार.रात्रि.दुःस्वप्ने चेत्ये देह.मये क्रमे ।

saMsAra.rAtri.du:svapne cetye deha.maye krame |

आस्थाम् चे dax नुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥

AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||

.

SaMsâra.Convolution.rAtri.night.du:svapne.bad.dream

cetye deha.maye krame |

AsthAm cet_anubadhnAmi

tatra_imAm tu dhik.asthitim

.

in the saMsAra nightmare

when the body.conception evolves

if

I depend on such a Base

—but this is a shameful state—

...

*VLMitra.p.25. The world is but a dream by night, and the sensuous body is but a misconception of the mind. If I rely any credence on them I am really to be blamed.

*m.24 If I remain in the illusion of a body and the bad dream of this world and remain bound by them, fie unto me!

 

अयम् सः_अह mix ति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।

ayam sa:_aham iti vyartha.kalpanA_asat*svarUpiNI |

अहम्कार.पिशाचेन कि max ज्ञव dax हम् स्थितः ॥५।९।२६॥

ahamkAra.pizAcena kim ajJavat_aham sthita: ||5|9|26||

.

ayam sa:_aham

iti vyartha.kalpanA asat*svarUpiNI |

ahamkAra.pizAcena kim ajJavat_aham sthita:

.

...

then

"I am this somebody",

pretended thinking.it.so

unreal identity

:

this pishAcha.Cannibal "I"dentity

it's because of of hir I am so stupid

.

*VLMitra.p.26. My conception of myself and perception of other things, are false imaginations of my mind. It is my egoism that has laid hold of me, as a demon seizes an idiot.

 

हतम् हत mix दम् कस्माद् आयुर् आततया_अनया ।

hatam hatam idam kasmAt_Ayur_AtatayA_anayA |

पश्यन् अपि न पश्यामि सुक्ष्मया काल.लेखया ॥५।९।२७॥

pazyan_api na pazyAmi sukSmayA kAla.lekhayA ||5|9|27||

.

hata.ruined/destroyed.m hata.ruined/destroyed..m idam.this kasmAt.whence/why/from.what?

Ayus.life.Atata.vast/extent.ayA.thru_anayA this +

pazyan_api na pazyAmi tho seeing I dont see

sukSmayA kAla.lekhayA

.

ruined

this is ruined

why is life like this

AtatayA_anayA

thru this expanse +

pazyan.n api na pazyAmi

tho seeing I don't see

sukSmayA kAla.lekhayA by a subtle streak of time.

*m.27 I see that this life is damaged and destroyed minute by minute. Why am I remaining like one who is blind even tho I notice this?

*sv.27 I am like an ignorant fool deluded by the goblin known as the ego.sense which creates the false feeling "I am so.and.so".

*VLMitra.p.27. Fool that I am, that seeing I do not see, how the span of my life is measured every moment by the imperceptible instants of time, and their leaving but a small portion behind.

hata.ruined/destroyed.

 

पाद.पीठे कृत.ईशानाः शार्ङ्गि.क्रीदन.कन्दुकाः ।

pAda.pIThe kRta.IzAnA: zArGgi.krIdana.kandukA: |

काल.कापालिकाग्रस्ताः कि maax स्थे मयि वल्गसि ॥५।९।२८॥

kAla.kApAlikAgrastA: kim Asthe mayi valgasi ||5|9|28||

.

pAda.pIThe

kRta.IzAnA:

zArGgi.krIdana.kandukA: |

kAla.kApAlikAgrastA:

kim Asthe mayi valgasi

.

on a footstool

made by Master.IshAna

are bows & toys & balls

:

Time's begging.bowl is full of holes

why are you playing on my Ground

?

*m.28 Struck by the 'Kapalika' of Time, brahma.and Vishnu and such are kicked around like dolls and sporting balls. Why am I slipping into that state?

*sv.28 Knowing full well that Time has trampled under foot countless gods and trinities, I still entertain love for life.

*VLMitra.p.28. I see the juggler of time seizing on Bráhmas, Vishnus and Rudras, and making playthings of them on his play ground of the world, and flinging them as balls all about.

*AS: pAdapITha is a footstool (ottoman). The meaning is: Oh attachment (for life) , why are you showing off (your powers ) on me (kim mayi valgasi), when you have used Lords (like brahmA) as footstools, have toyed with gods like Vishnu (as if they are bouncing balls), captured even the fierce Rudras in the great dooms day (kAla). Thus, why toy with a small person like me, when your power is so well known.

कम्प् #kamp #kapAla #kApAlika, #kApAlikI .adj.. relating to or belonging to a skull (= #kapAlikeva) • *m.. a kind of shaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the lefthand sect). https://en.wikipedia.org/wiki/Kapalika

 

अजस्र mux पयान्ति_एते यान्ति च_अद्य.अपि वासराः ।

ajasram upayAnti_ete yAnti ca.adya.api vAsarA: |

अविनष्ट.एक.सत्.वस्तुः_दृष्टः_न_अद्य.अपि वासरः ॥५।९।२९॥

avinaSTa.eka.sat.vastu:_dRSTa:_na.adya.api vAsara: ||5|9|29||

.

endlessly they come and go

even now, today

:

a single indestructible real reality has not been seen by me today

.

*m.29 Unceasingly days are coming and going. I have not seen a single day when the 'real' thing is seen.

*VLMitra.p.29. I see the days and nights are incessantly passing away, without presenting me an opportunity which I can behold the true imperishable one.

 

सारसाः सरसि_इव_एते सर्वस्मिन् जन.चेतसि ।

sArasA: sarasi_iva_ete sarvasmin jana.cetasi |

भोगा एव स्फुरन्ति_अन्तर् न तु स्वपद.दृष्टयः ॥५।९।३०॥

bhogA* eva sphuranti_antar na tu svapada.dRSTaya: ||5|9|30||

.

sArasA: sarasi_iva_ete like cranes on a lake these are

sarvasmin.everywhere jana.cetasi in the popular affectivity +

bhogA* eva sphuranti_antar pleasures indeed are vibrant within

na tu svapada.dRSTaya: but not in personal views

.

like cranes in a lake

they

everywhere in personal Affectivity

pleasures play within

:

not like personal*Views

.

sArasA: sarasi_iva_ete sarvasmin_ jana.cetasi

bhogA* eva sphuranti_ antar na tu svapada.dRSTaya:

* dRShTi = POV (Point of View) of sva.pada Ur.own.state.

*m.30 Only pleasures are flashing in the minds of people like scores of birds flying near a lake. The Self is not coming into their view.

*VLMitra.p.30. The objects of sensual enjoyment, are larking in the minds of men, like cranes gabbling in the lakes, and their {sic} is no prospect of the true and best object in the mind of any body.

*AB. svam pratyag.Atma.bhUtam yat paramam padam tasya dRStasya: sAkSAt.kArA: ||

sarvasmin.everywhere.

 

कष्टात् कष्टतरम् प्राप्तः खात् दुःखतरम् गतः ।

kaSTAt kaSTataram prApta: khAt du:khataram gata: |

अद्य.अपि न विरक्तः_अस्मि हा धिक्_मा max धम.आशयम् ॥५।९।३१॥

adya.api na virakta:_asmi hA dhik_mAm adhama.Azayam ||5|9|31||

.

than shit

shittier

falling from the sky

is how it gets

and still I am not unattached

O

shame on me

!

it's a sorry place

...

.

KG: dhiGbhAmadhamAzayam

VLM: dhiGnAmadhamAzayam

TPD: dhiGmamadhamAzayam

*sv.31. I have gone from sorrow to greater sorrow, but dispassion does not arise in me. [SV omits the last line.]*VLMitra.p.31  and yet are we so shameless, as not to feel ourselves disgusted with them.

*AS. I would suggest an alternate meaning to first half of line 2 "yet I put my passion in it".

*AS. As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG.mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). 

*jd. my three eds. all have hA and Azaya rather than cetana. what is the source of the variant? .Q.

*jd: it as an excellent example of the most serious problem of Sanskrit typography, which is (I suspect) that the typesetters do not understand what they are transcribing, and make no effort to get editorial assistance. KG's "dhiGbhA" (in both verses, but hyphenated in .006) is hard to interpret. VLM's "dhiGgAma" (in .006) is also mysterious, but (in .031) "dhiG.nAma" makes more sense. TPD uses a compound letter which is unclear in my printed version: either "GnA" (in .006) or "Gma" (in .031).

*AS: There should be no space between G and m in a proper printing. Indeed, you have to make a ligature with those two characters ङ and म. That is why म becomes small and gets attached to the middle of ङ, at the same time, absorbing the central dot of ङ. This small म can easily be confused with भ or ग In the days of old types, this can be even caused by a worn out type! The reason for joining the letters is this: The words are dhik mAm adhamacetasam. It is the sandhi rules which turn them into a single word. Thus, k.G. Now, it must be joined, unless, like some modern printers, you take the shortcut of typing G with a halanta ङ् You cannot/should not make it dhiG mama. mama and mAma have entirely different meanings.

 

येषु येषु दृढा बद्धा भावना भव्य.वस्तुषु ।

yeSu yeSu dRDhA baddhA bhAvanA bhavya.vastuSu |

तानि तानि विनष्टानि दृष्टानि कि mix ह_उत्तमम् ॥५।९।३२॥

tAni tAni vinaSTAni dRSTAni kim iha_uttamam ||5|9|32||

.

...

wherever there are firm binding feelings

in coming substantialities

yeSu yeSu

tAni tAni themever =

vi.naSTAni dRSTAni vanished sights =

kim iha uttamam the highest here?

*m.32 Whatever I thought of as good things turned out to be injurious (to me). What, then, is good in this world?

*sv.32.33.34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.

*VLMitra.p.32. We see all the desirable objects to which we attach our thoughts, to be frail and perishing; and yet we do not seek the imperishable on, and our everlasting good in the equanimity of the Soul.

 

यन् मध्ये यत्_च पर्यन्ते यद् आपाते मनोरमम् ।

yat_madhye yat_ca paryante yat_ApAte manoramam |

सर्वम् एव_अपवित्रम् तत् विनाश.अमेध्य.दूषितम् ॥५।९।३३॥

sarvam eva.apavitram tat_vinAza.amedhya.dUSita.m ||5|9|33||

.

yat_madhye

yat_ca paryante

yat_ApAte manoramam |

sarvam eva.apavitram tat vinAza.amedhya.dUSita.m

.

what's in the middle o&r at an end

what began in Dreamland

it's all impure

:

ruinous, polluted, and corrupt

.

*m.33 What is enchanting and beautiful in youth turns out in the end to be depressing. All is impure. If it perishes, there is nothing improper.

*VLMitra.p.33. Whatever we see to be pleasant in the beginning (as pleasures), or in the middle (as youth), or in the end (as virtuous deeds), and at all times (as earthly goods), are all unholy and subject to decay.

*VA everything pleasant in the middle or at the end or right now is unpure, not lasting, disguisting and harmful.

*AS: There are two modifications. Whatever is pleasant in the beginning (ApAte), in the middle (madhye) and in the end (paryanta) that is impure, being corrupted by the unholiness of destruction (vinAza.amedhya.dUSitam). Thus, the second line has a different sense. Also, the AB commentary gives a different take on the first line. It describes the three pleasurable actions as enjoyments (viSayA:), youth (vaya:) and pious actions (dharma:). Thus, all pleasurable actions are transient and hence should be considered impure. It is curious to include dharma in the list! 

*jd. not curious at.all in the light of heyopAdeya, a dharma of duality.

*jd.33 yat_ madhye what's in the middle = yat_ca paryante and what's at an end = yat_ApAte manoramam whatever pleasure comes to pass = sarvam eva.apavitram indeed everything purifying = tad vinAza.amedhya.dUSita.m it is ruinous, polluted, and corrupt.

 

येषु येषु पद_अर्थेषु धृतिम् बध्नाति मानवः ।

yeSu yeSu pada.artheSu dhRtim badhnAti mAnava: |

तेषु तेषु_एव तस्य.अयम् दृष्टः नाश.उदयः_भृशम् ॥५।९।३४॥

teSu teSu_eva tasya.ayam dRSTa: nAza.udaya:_bhRzam ||5|9|34||

.

yeSu yeSu pada.artheSu

dhRtim badhnAti mAnava: |

teSu teSu_eva tasya.ayam

dRSTa: nAza.udaya:_bhRzam

.

to whatever things =

a Man bonds firmly

thosever things

of That

—THIS—

soon seen to spout destruction

.

*vwv.1745/34. On whatever objects a man fastens his hold, in those very objects, the rising of his ruin is often observed.

*m.34 What one believes in, those things are grief.causing only. This is clearly seen.

*sv.34 32.34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.

*VLMitra.p.34. Whatever objects are dear to the hearts of men, they are all found to be subject to the changes of their rise and fall: (i. e. their growth and decay).

 

श्वः श्वः पापीयसीम् एष* श्वः श्वः क्रूरतरा max पि ।

zva: zva: pApIyasIm eSa* zva: zva: krUratarAm api |

श्वः श्वः स्वेद.करीम् एते दशा mix ह जडः_जनः ॥५।९।३५॥

zva: zva: sveda.karIm ete dazAm iha jaDa:_jana: ||5|9|35||

.

zva: zva: pApIyasIm eSa

zva: zva: krUratarAm api

zva: zva: sveda.karIm ete

dazAm iha jaDa: jana:

*m.35 These stupid people are slowly moving into sin, cruelty and sorrow.

*sv.35 Day by day people in this world grow in sin and violence, hence day by day they experience greater sorrow.

*VLMitra.p.35. Ignorant people are every where inclined to evil acts, and they grow day by day more hardened in their wicked practices. They repent every day for their sins, but never reprove theMselves for the better.

 

अज्ञान.एक.हतः_बाल्ये यौवने मदन.आहतः ।

ajJAna.eka.hata:_bAlye yauvane madana.Ahata: |

शेषे कलत्र.चिन्ता.आर्तः किम् करोति कदा जडः ॥५।९।३६॥

zeSe kalatra.cintA.Arta: kim karoti kadA jaDa: ||5|9|36||

.

a.jJAna.eka.hata:_ bAlye

yauvane madanA.hata:

zeSe kalatra.cintA.Arta:

kim karoti kadA jaDa:

.

*m.36 They are hurt by ignorance in child hood. They are struck by cupid in youth. The rest of the time they are worried about family.When will they come out of these?

*sv.36.37 Childhood is wasted in ignorance, youth is wasted in lusting after pleasures and the rest of one's life is spent in family worries: what does a stupid person achieve in this life?

*VLMitra.p.36. Senseless men are never the better for anything, being devoid of sense in their boyhood, and heated by their passions in youth. In their latter days, they are oppressed with the care of their families, and in the end thy are overcome by sorrow and remorse.

*VLMitra.p.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.

 

आगमापायि विरसम् दशा.वैषम्य.दूषितम् ।

AgamApAyi virasam dazA.vaiSamya.dUSita.m |

असार.सारम् संसारम् किम् तत् पश्यति दुर्मतिः ॥५।९।३७॥

a.sAra.sAra.m saMsAra.m kim tat pazyati durmati: ||5|9|37||

.

AgamApAyi virasam

dazAvaiSamya.dUSita.m +

asArasAra.m saMsAra.m

kim tat_pazyati durmati:

*vwv.1746/37. Why does the stupid person regard that worldly life whose substance is worthless, which has appearance and disappearance, which is insipid and defiled by inequalities (or difficulties) of circuMstances?

*VLMitra.p.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.

*m.37 Sapless and corrupted by these states, this world is uninteresting. Even so why are these foolish people unable to see this (truth)?

 

राजसूय.अश्वमेध.आद्यैः इष्ट्वा यज्ञ.शतैः_अपि ।

rAjasUya.azvamedha.Adyai: iSTvA yajJa.zatai:_api |

महाकल्प_अन्त max पि_अंशम् स्वर्गम् प्राप्नोति न_अधिकम् ॥५।९।३८॥

mahAkalpa.antam api_aMzam svarga.m prApnoti na_adhikam ||5|9|38||

.

by rAjasUya.Princes'.azvamedha.Horse.Sacrifices.Adyai: &c

iSTvA.worshipped

yajJa.zatai:_api – though with hundred of rituals +

mahAkalpa.antam api_aMzam

svarga.m prApnoti na.no_adhika.excess/addition.m

*m.38.39 Even great sacrifices like 'Aswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.

*sv.38 Even if one perforMs great religious rites, one may go to heaven nothing more.

*VLMitra.p.38. The real good that is derived here by means of painful austerities, are the arduous sacrifices of rájasuyá avlmamedha.and others, or the attainment of heaven; which has no reality in it, by reason of its short duration of the small portion of a kalpa compared with eternity. (The Hindu heaven is no lasting bliss).

 

कः_असौ स्वर्गः_अस्ति भूमौ वा पाताले वा प्रदेशकः ।

ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |

न यत्र_अभिभवत्य् एता दुर्.भ्रमर्य इव_आपदः ॥५।९।३९॥

na yatra.abhibhavati_etA* dur.bhramarya iva_Apada: ||5|9|39||

.

ka:_asau svarga:_asti

What is the creation

bhUmau vA pAtAle vA pradezaka:

whether on Earth or in Netherworld

na yatra.abhibhavati_etA:

where it is not overcome by misfortunes

like a swarm of stinging wasps?

dur.bhramarya iva_Apada:

*m.38.39 Even great sacrifices like 'Aswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.

*VLMitra.p.39. What is this heaven and where is it situated, whether below or above us or in this nether world; and where its residents are not overtaken by multitudes of locust.like evils? (The Srúti says: "Evil spirits infest the heavens and they drove the gods from it." So we read of the Titan's and Satan's band invading heaven).

 

निज.चेतःविल.व्यालाः शरीर.स्थल.पल्लवाः ।

nija.ceta:vila.vyAlA: zarIra.sthala.pallavA: |

आधयः_व्याधयः_च_एते निवार्यन्ते कथम् किल ॥५।९।४०॥

Adhaya:_vyAdhaya:_ca_ete nivAryante katha.m kila ||5|9|40||

.

nija.ceta:.vila/bila.vyAlA:

zarIra.sthala.pallavA: +

Adhaya:_ vyAdhaya:_ca_ete

nivAryante katha.m kila

*m.40 Mental and physical diseases are respectively like serpents in the tunnel of mind and leaves on the surface of earth, called body. How to avoid these?

*sv.39.40 What is heaven, is it on earth or in the netherworld, and is there a place which is untouched by affliction?

*VLMitra.p.40. We have serpents creeping in the cells of our hearts, and have our bodies filled with the brambles of diseases and dangers, and know not how to destroy them.

 

सतः_असत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येषु_अरम्यता ।

sata:_asattA sthitA mUrdhni mUrdhni ramyeSu_aramyatA |

सुखेषु मूर्ध्नि दुःखानि किम् एकम् संश्रयामि_अहम् ॥५।९।४१॥

sukheSu mUrdhni du:khAni kim eka.m saMzrayAmi_aham ||5|9|41||

.

UnSuchness covers the Suchness; distress overwhelMs my delight; pleasure gives way to suffering. On which of these can I rely?

sata: of Being the

asattA.state of nonBeing is sthita.situate – mUrdhni.on.top

mUrdhni.on.top @ things – ramya.delightful/enjoyable.eSu aramyatA – without enjoyableness +

sukheSu @ pleasures mUrdhni.on.top are. du:khAni sorrows

kim eka.m how to one

saMzrayAmi_aham do I resort?

*m.41 Non.being rests on top of existence. Ugliness stands on top of beauty. Sorrow stands on top of joy. What should I choose among these?

*sv.41 Sorrow brings happiness, and happiness brings sorrow on its shoulders!

*VLMitra.p.41. I see good is intermixed with evil, and pain abiding with pleasure; there is sorrow seated on the top (excess) of joy, so I know not whereto I shall resort.

ramya.delightful/enjoyable.

asattA.state of nonBeing.

mUrdhni.on.top.

 

जायन्ते च म्रियन्ते च प्राकृताः क्षुद्र.जन्तवः ।

jAyante ca mriyante ca prAkRtA: kSudra.jantava: |

धरा तैः_एव नीरन्ध्रा दुर्.लभाः साधु.साधवः ॥५।९।४२॥

dharA tai:_eva nIrandhrA dur.labhA: sAdhu.sAdhava: ||5|9|42||

.

* in sandhi of nIrandhra nir = nI when followed by <r>.

jAyante ca mriyante ca

prAkRtA: kSudra.jantava: +

dharA tai:_eva nIrandhrA:

durlabhA: sAdhu.sAdhava:

*m.42 The common people take their births and make their deaths..the earth is thick with them; and it is hard to find anyone wanting to be wise.

??.42. Plebian beings are born and they die (in course of time). Earth is full of such people. It is difficult to find saints and truth seekers.

*sv.42 The pores of the earth are filled by the dead bodies of beings: hence it looks solid!

*VLMitra.p.42. I see the earth full of common people, who are incessantly born and dying in it in multitudes; but I find few honest and righteous men in it.

 

नील.उत्पल.आलि.नयनाः परम.प्रेम.भूषणाः ।

nIla.utpala.Ali.nayanA: parama.prema.bhUSaNA: |

हासाया_एव विलासिन्यः क्षण.भङ्गितया स्थिताः ॥५।९।४३॥

hAsAyA_eva vilAsinya: kSaNa.bhaGgitayA sthitA: ||5|9|43||

.

nIla.utpala.Ali.nayanA:

parama.prema.bhUSaNA: +

hAsa.aya eva vilAsinya:

kSaNa.bhaGgitayA sthitA:

for them the rising and the fall

of worlds is like the winking or

the blinking of an eye! What then

can you say of someone like me?

*m.43. Women of grace with lotus eyes and who are fond of jewels are to be pitied since they too are transient.

*sv. 43.44.45 There are beings in this universe whose winking is of the duration of an epoch. What is my life.span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

*VLMitra.p.43. These beautiful forMs of women, with their eyes like lotuses, and the gracefulness of their blandishments, and their charming smiles, are made so soon to fade and die away.

 

येषाम् निमेषण.उन्मेषैः_जगताम् प्रलय.उदयौ ।

yeSAm nimeSaNa.unmeSai:_jagatAm pralaya.udayau |

तादृशाः पुरुषाः सन्ति मादृशाम् गणना एव का ॥५।९।४४॥

tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||5|9|44||

.

yeSAm nimeSaNa.unmeSair

for them with the winking or blinking of an eye

jagatAm pralaya.udayau

at the falling and rising of worlds

tAdRzA: puruSA: santi

when there are such Persons

mAdRzAm gaNanaiva kA

of what importance am I?

when they can wink or blink and make

or break the worlds.among such people, what significance have I?

*m.44 Worlds are born and dissolutions take place when some great beings open their eyes a little. Even these are prone to perish. If so, what to talk of people like us!

*VLMitra.p.44. Of what note am I among these mighty beings (as brahma.and Vishnu), who at the twinkling of their eyes, have created and destroyed the world; and yet have succumbed to death at last. (This last passage shows that the Hindu gods were mortal heroes of antiquity).

*sv. 44 43.45 There are beings in this universe whose winking is of the duration of an epoch. What is my life.span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

#gaNana .n.. reckoning , counting , calculation • #gaNanA .f.. the being enumerated among (in comp.) • considering , supposing • regarding , taking notice of (gen.) , consideration •• mAdRzAm gaNanA_eva kA of what importance am I?

* yeSAm nimeSaNa.unmeSair for them with the winking or blinking of an eye jagatAm pralaya.udayau at the falling and rising of worlds tAdRzA: puruSA: santi when there are such Persons mAdRzAm gaNanA_eva kA – as for me, where do I come.in?

 

सन्ति रम्यतरात्_रम्याः सुस्थिरा dax पि सुस्थिराः ।

santi ramyatarAt_ramyA: susthirAt_api susthirA: |

चिन्ता.पर्यवसानेयम् पदार्थ.श्रीः किम् ईहसे ॥५।९।४५॥

cintA.paryavasAneyam padArtha.zrI: kim Ihase ||5|9|45||

.

santi ramyatarAt ramyA: they are more pleasurable than the pleasurable

susthirAt api susthirA: more stable too than the stable +

cintA.care.paryavasAna.de/termination._iyam padArtha.zrI: kim Ihase do you really want this mess of stuff?

*m.45 Even the most beautiful of the beautiful, the steadiest of the steady perish. The ultimate result/ fate of things is grief. Then why want them?

*VLMitra.p.45. You are constantly in search of what is more pleasant and lasting than others, but never seek after that highest prosperity, which is beyond all your earthly cares.

*sv.45 43.45 There are beings in this universe whose winking is of the duration of an epoch. What is my life.span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!

paryavasAna.de/termination.

 

सम्पदः_च विचित्रा* याः_ताः_चेच् चित्तेन सम्मताः ।

sampada:_ca vicitrA* yA:_tA:_cet_cittena sammatA: |

तत् ता अपि महारम्भा* हन्त मन्ये महापदः ॥५।९।४६॥

tat tA* api mahArambhA* hanta manye mahApada: ||5|9|46||

.

sampada:_ca vicitrA: yA:

and what are marvelous opportuniies

tA: cet_cittena sammatA:.

if they by the Affection are accepted

tat tA_api mahArambhA tho that is great prosperity

hanta manye mahApada: rather I.think it great adversity.

*m.46 In my opinion, all varieties of wealth and riches are cala.mitous.

*sv.46.47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.

*VLMitra.p.46. What is this great prosperity in which you take so much delight, but mere vexation of your spirit, which proves this vanity to be your cala.mity only.

*VA various riches are just conceptions of the mind, altho they great in the beginning, at the end I think, they turn out as a great curse.

*AS: Even wonderful riches, if acquired by desires of the mind (cittena sammatAH) and with great effort, are, in my opinion, actually great disasters at the end!

मन् #man #mata #sammata thinking together, being of the same opinion, consented or assented to, approved by (tasya or comp.) • (in comp.) agreeing with • considered or regarded as (tat) • thought highly of, renowned, highly honoured by (tasya) • allowed, authorized (see <asammata>) • sammata n. opinion, impression (sammate, sammatena with tasya, "in the opinion of", "under the idea of") • consent, approval, acquiescence, concurrence (sammate, "with the consent or approval of")

* sampada:_ca vicitrA: yA: and what are marvelous opportuniies tA: cet_cittena sammatA:. if they by the Affection are accepted tat tA_api mahArambhA tho that is great prosperity hanta manye mahApada: rather I.think it great adversity.

 

आपदः_अपि विचित्रा* याः_ताः_चेन् मनसि सम्मताः ।

Apada:_api vicitrA* yA:_tA:_cet_manasi sammatA: |

तत्ता* अपि महारम्भा मन्ये मनसि सम्पदाः ॥५।९।४७॥

tattA* api mahArambhA* manye manasi sampadA: ||5|9|47||

.

Apada: api vicitrA yA: whatever the misfortunes

tA:_cen_manasi sammatA: if they are sammata in Mind =

tattA:_ api mahArambhA:_

manye manasi sampadA:

*sv.46.47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.

*VLMitra.p.47. Again what are these adversities which you fear so much, they may turn to your true prosperity, by setting you free from earthly broils and leading you to your future felicity.

*m.47 Some cala.mities cause equislibrium of our mind. Such, in my opinion, are real riches.

 

मनःमात्र.विवर्ते_अस्मिन् जगत्य् अब्धि.इन्दु.भङ्गुरे ।

mana:mAtra.vivarte_asmin_jagati_abdhi.indu.bhaGgure |

म mex द mix त्य् अपूर्वा_इयम् कुतस्त्या_अक्षर.मालिका ॥५।९।४८॥

mama_idam iti_apUrvA_iyam kutastyA_akSara.mAlika.a ||5|9|48||

.

manomAtra.vivarte when the mode of Mind is transformed =

asmin_jagati in this world =

abdhi.indu.bhaGgure transient as moonshine in the ocean +

mama_idam iti_apUrvA_iyam

kutastyA_akSara.mAlika.a

#kutastya coming from where?; (with #api) of unknown origin, _uttar.

*m.48 This world of ours is a mere modification of the mind. It is as unstable as the moon reflected in waters. If so, where from did this 'I and mine' arise?

*sv.48 Mind alone is the seed for this delusion of world.appearance; it is the mind that gives rise to the false sense of 'I' and 'mine'.

*VLMitra.p.48. The mind is broken to pieces by its fears, like the fragments of the moon, floating on the waves of this ocean of the world. Its selfishness has tossed it to and fro, and this world being got rid of; it is set at perfect ease (from all vicissitudes of fortune).

 

काकतालिय.योगेन सम्पन्नायाम् जगत्.स्थितौ ।

kAkatAliya.yogena sampannAyAm jagat.sthitau |

धूर्तेन कल्पिता व्यर्थम् हेय.उपदेय.भावना ॥५।९।४९॥

dhUrtena kalpitA vyartha.m heya.upadeya.bhAvanA ||5|9|49||

.

kAka.tAliya.yogena by a Coconut.Crow connection

sampannA ayAm jagat.sthitau this is produced in the World.State =

dhUrtena w cunning/fraudulence

kalpitA invented/pretended =

vyartha.m to no purpose

heya.upadeya.bhAvanA the feeling of right & wrong.

*m.49 This world has come into being due to an accident in a casual manner. In such a context, mind has created the feelings of agreeable and disagreeable in a purposeless manner.

*sv.49 In this world which appears to have been created, even as the fruit of cocoanut.palm might appear to have been dislodged by a crow which coincidentally happens to alight on the tree at that moment, sheer ignorance generates feelings like 'this I should have' and 'this I should reject'.

*VLMitra.p.49. There is an unavoidable chance (necessity), actuating our worldly affairs and accidents; it is impudence therefore to welcome some as good, and to avoid others as evil.

धूर्व् #dhUrv #dhUrta. cunning, crafty, fraudulent, subtle, mischievous • #dhUrta: a rogue, cheat, deceiver, swindler, sharper, gambler • N. of 'skanda. y1023.016

 

इयत्ता.छिन्न.तप्तासु सुख.नाम्नीषु दृष्टिषु ।

iyattA.chinna.taptAsu sukha.nAmnISu dRSTiSu |

कासु_एताsv अनु.रक्तः_अस्मि पतङ्गः_अग्नि.शिखासु_इव ॥५।९।५०॥

kAsu_etAsu_anu.rakta:_asmi pataGga:_agni.zikhAsu_iva ||5|9|50||

.

iyattA.chinna.taptAsu

sukha.nAmnISu dRSTiSu |

kAsu_etAsu_anu.rakta:_asmi

pataGga:_agni.zikhAsu_iva

.

however.much.battered&burned

with a happy view

I am drawn to these things like a moth to a candle

.

*VLMitra.p.50. We are prone to things that are pleasant to the sight, but bear a mortal flame in them, and consume us like poor moths in the flames, which it is bright to see but fatal to feel.

*AB. deza.kAla.vastu.kRtayA iyattayA AcchinnAsu paricchinnAsu ...

Øtt.part #i #iyat (only) so much, so big • so heavy • so far • &c. #iyattA the state of being "this.much " • to such an extent •.• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: samyag.vyavahRtir bahi: || y6059.014.

दृश् #dRz #dRSTi POV (point of view, viewpoint) •:• Outlook. "<dRSTim jJAna.mayim kRtvA pazyet brahma.mayam jagat.> Make your outlook right. The Creator knows how to take care of his Creation." ramaNa, Talks. • sight, the faculty of seeing • the mind's eye • (with Buddhists) a theory, doctrine • eye, look, glance mn. • dRSTiM >dA with tasmin turn the eye to, look at) • the pupil of the eye • aspect of the stars (e.g. <zubha>).

#pataGga patan.ga any flight.going insect, a grasshopper, a bee, a butterfly or moth ṠBr. (#pataMga) Up. Mn. &c ( .tA f. Prasannar. )

 

वरम् एकान्त.दाहेषु लुठनम् रौरव.अग्निषु ।

varam ekAnta.dAheSu luThana.m raurava.agniSu |

नत्वा_आलून.विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥

natvA_AlUna.vivartAsu sthita.m saMsAra.vRttiSu ||5|9|51||

.

varam better =

ekAnta.dAheSu in the fires of devotion

:

luThana.m wallowing =

raurava.agniSu i the raurava fires =

natvA

in

AlUna.vivartAsu

sthita.m saMsAra.vRttiSu settled in the course of saMsAra

.

*m.51 It is better to jump into fire or fall into the "Raurawa" fires than bend and pass through the tunnel of worldly affairs.

*VLMitra.p.51. It is better to roll in the continual flame of hell.fire to which one is habituated, than rise and fall repeatedly in the furnace of this world, as from the frying pan into the fire.

रु #ru #raurava: N. of one of the hells Mn. MBh. &c (personified as husband of #vedanA [knowing] वेदना and father of du:kha [sorrow, bad space] दुःख) •:• somewhat like the Edenic Sin, the knowledge of good and evil.

 

संसार एव दुःखानाम् सीमान्त इति कथ्यते ।

saMsAra* eva du:khAnAm sImAnta* iti kathyate |

तत्.मध्य.पतिते देहे सुख maax साद्यते कथम् ॥५।९।५२॥

tat.madhya.patite dehe sukha.m AsAdyate katha.m ||5|9|52||

.

saMsAra: eva

indeed sam.sAra = du:khAnAm sImAnta: is a neighborhood of miseries = iti kathyate so it is said to be = tan.madhya.patite dehe when the body has fallen into it = sukha.m AsAdyate katha.m how is happiness expected?

yes

this saMsAra neighborhood

is a miserable place

&

they ask

when any body has fallen into it

"where's the fun"

?

*vwv.1572/52. Worldly existence alone is declared to be the utmost limit of miseries. How is happiness obtained in the body, fallen in the midst of that worldly existence?

*m.52 This mutable world is the last word/acme of all sorrows When one is stuck in the middle of that, where is the question of happiness?

*VLMitra.p.52. This world is said by the wise, to be a boundless ocean of woes (vale of tears); how then can any body who has fallen amidst it, expect any happiness herein?

*jd.52 saMsAra: eva indeed sam.sAra = du:khAnAm sImAnta: is a neighborhood of miseries = iti kathyate so it is said to be = tan.madhya.patite dehe when the body has fallen into it = sukha.m AsAdyate katha.m how is happiness expected?

 

अकृत्रिम.महादुःखे संसारे ये व्यवस्थिताः ।

akRtrima.mahAdu:khe saMsAre ye vyavasthitA: |

त एते_अन्यानि दुःखानि जानते मधुराणि_अलम् ॥५।९।५३॥

ta* ete_anyAni du:khAni jAnate madhurANi_ala.m ||5|9|53||

.

akRtrima.mahAdu:khe i actual great misery =

saMsAre ye vyavasthitA: i someone established in saMsAra =

te those =

ete anyAni du:khAni jAnate madhurANi ala.m these other sorrows they find this sweet enough.

*VLMitra.p.53. Those who have not fallen in the midst and been altogether drowned in woe, think the lesser woes as light and delight, as one condemned to be beheaded, is glad to escape with a light punishment.

*m.53 When a person is established in the world of unadulterated sorrows, lesser griefs sound and feel nice and sweet.

*m.53 Those fallen into the great SaMsara misery.they consider other sorrows to be sweet!

*sv.50.55 It is better to spend one's time in seclusion or in hell than to live in this world.appearance.

 

अह max पि_अधम.उत्कृष्ट.काष्ठ.लोष्ट.समस्थितिः ।

aha.m api_adhama.utkRSTa.kASTha.loSTa.samasthiti: |

अज्ञैः_एव_आगतः साम्यम् परमामृष्ट.वस्तुभिः ॥५।९।५४॥

ajJai:_eva_Agata: sAmyam paramAmRSTa.vastubhi: ||5|9|54||

.

aha.m I am =

api indeed =

adhama.utkRSTa.kASTha.loSTa.samasthiti:

lowest.best/attracted.wood.clod.establishment

ajJai: eva Agata: sAmyam having come to be like the unWise =

paramAmRSTa.vastubhi:

*VLMitra.p.54. I am grown as the vilest of the vile, and resemble a block of wood or stone; there is no difference in me from the ignorant clown, who has never had the thought of his eternal concerns in his head.

*m.54 Alas, I also, am like a foolish person whose state is that of a stone, bereft of any inquiry into truth.

 

सहस्र.अङ्कुर.शाख.आत्म.फल.पल्लव.शालिनः ।

sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |

अस्य संसार.वृक्षस्य मनः_मूल.महाङ्कुरः ॥५।९।५५॥

asya saMsAra.vRkSasya mana:_mUla.mahAGkura: ||5|9|55||

.

sahasra.aGkura.zAkha.Atma.phala.pallava.zAlina: |

asya saMsAra.vRkSasya

mana:_mUla.mahAGkura:

.

of this thousand.branched.treetrunk whose fruit is a shoot of self

the saMsAra.Tree

manas the Mind is the greatly.branching.root

.

*VLMitra.p.p.55 The great tree of the world, with its many branches, twigs and fruit, has sprung from the mind and is rooted in it.

*m. This tree of world, which is laden with millions of branches, fruits and leaves, has its roots in the mind.

 

संकल्पम् एव तन् मन्ये संकल्प.उपशमेन तत् ।

saMkalpam eva tat_manye saMkalpa.upazamena tat |

शेषयामि यथा शोषम् एति संसार.पादपः ॥५।९।५६॥

zeSayAmi yathA zoSam eti saMsAra.pAdapa: ||5|9|56||

.

saMkalpam eva tat Concept alone is that =

manye I think =

saMkalpa.upazamena by quieting the concept

tat that +

zeSayAmi I cause to remain

yathA zoSam just.as to dryness =

eti saMsAra.pAdapa: goes the thirsty saMsAra.tree

.

*m.56 I think, mind is 'sankalpa' (mental resolutions). By quietening this 'sankalpa' mind will wither away. And there .upon this tree of world will wither away.

*sv.56 Intention or motivation alone is the seed for this world.appearance. I shall dry up this motivation!

*VLMitra.p.56. It is the conception (sankalpa) of the world, in my mind, that causes its existence and presents its appearance before me, I will now try to efface this conception from my mind, and forget this world altogether. (This doctrine of idealism was derived, by Janaka from his own Intuition (Svena.Jnátena).

 

आकार.मात्र.रम्यासु मनःमर्कट.वृत्तिषु ।

AkAra.mAtra.ramyAsu mana:markaTa.vRttiSu |

परिज्ञातासु_इह_अद्य_एव न रमे नाशनीषु_अहम् ॥५।९।५७॥

parijJAtAsu_iha.adya_eva na rame nAzanISu_aham ||5|9|57||

.

AkAra.mAtra.ramyAsu in beautiful formations =

mana:.markaTa.vRttiSu in Mind.monkey.ways +

parijJAtAsu_iha.adya_eva understood here & now

na rame

nAzanISu_aham

*m.57 The ways of the monkey of mind are graceful only in form. Knowing this (fact), I shall not take any more interest in them.

*sv. I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

*VLMitra.p.57. I will no longer allow myself to be deluded like monkeys with the forMs of things, which I know are not real; mere ideal, but changeful and evanescent. (Here also Janaka learns by intuition not to rely on concrete forMs, but to have their general and abstract ideas).

 

आशा.पाश.शत.प्रोताः पात.उत्पात.उपतापदाः ।

AzA.pAza.zata.protA: pAta.utpAta.upatApadA: |

संसार.वृत्तयः_ भुक्ता इदानीम् विश्रमामि_अहम् ॥५।९।५८॥

saMsAra.vRttaya:_ bhuktA* idAnIm vizramAmi_aham ||5|9|58||

.

AzA.pAza.zata.protA:

yz hope.snare.hundreds strung

pAta.utpAta.upatApadA:

saMsAra.vRttayo bhuktA

idAnIm vizramAmyaha.m

*VLMitra.p.58. I have woven and stretched out the web of my desires, and collected only my woes and sorrows; I fell into and fled from the snare of my own making, and am now resolved to take my rest in the soul.

*m.58 These worldly activities are woven around by the ropes of desires and cala.mities with ups and downs. I have experienced all these in good measure. I shall now take rest from them.

*AB. pAto'dhogati: | utpAta Urdhvagati: apakarSotkarSau vA | upatApo du:kha.m ||

 

हा हतः_अस्मि विनष्टः_अस्मि मृतः_अस्मि_इति पुनः पुनः ।

hA hata:_asmi vinaSTa:_asmi mRta:_asmi_iti puna: puna: |

शोचितम् गतम् एव_अह mix दानीम् न_अनुरोदिमि ॥५।९।५९॥

zocita.m gatam eva aham idAnIm na_anurodimi ||5|9|59||

.

hA hata:_asmi vinaSTa:_asmi

mRta:_asmi_iti puna: puna: |

zocita.m gatam eva aham

idAnIm na_anurodimi

.

O

I am hit

I am wounded

I am dead

:

again & again

I've come to such lamentation

but I complain no more

.

*VLMitra.p.59. I have much wailed and bitterly wept, to think of the depravity and loss of my soul, and will henceforth cease to lament, thinking that I am not utterly lost.

*m.59 The times have gone when I lamented 'I am dead and gone, I am fninished' and such. I will no longer bemoan like that.

 

प्रबुद्धः_अस्मि प्रहृष्टः_अस्मि दृष्टः_चोरः_अय maax त्मनः ।

prabuddha:_asmi prahRSTa:_asmi dRSTa:_cora:_ayam Atmana: |

मनः_नाम निहन्मि_एनम् मनसा_अस्मि चिरम् हतः ॥५।९।६०॥

mana:_nAma nihanmi_enam manasA_asmi ciram hata: ||5|9|60||

.

prabuddha:_asmi prahRSTa:_asmi dRSTazcora:_ayam Atmana:

mana:_ nAma nihanmi_enam manasA_asmi ciram hata:

*VLMitra.p.60. I am now awakened, and am glad to find out the robber of my soul; it is my own mind, and this I am determined to kill, as it had so long deprived me of the inestimable treasure of my soul.

*m.60. I am awakened (now). I am delighted. I have seen the enemy, the thief. Mind is that thief.

*sv.60 57.62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

एतावन्त mix मम् कालम् मनःमुक्ताफलम् मम ।

etAvantam imam kAla.m mana:muktAphala.m mama |

अविद्ध maax सी dax धुना विद्धम् तु गुण max र्हति ॥५।९।६१॥

a.viddha.m AsIt_adhunA viddha.m tu guNam arhati ||5|9|61||

.

etAvantam imam kAla.m

mano.muktAphala.m mama +

a.viddha.m AsIt_adhunA

viddha.m tu guNam arhati

*m.61 All these days my mind is unpierced. Now it is pierced and has be come one of quality.

*VLMitra.p.61. So long was my mind at large as a loose and unstrung pearl, now will I pierce it with the needle of reason, and string it with the virtues of self control and subjection to wisdom.

*sv.61 57.62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

मनस् tux  षारकणिका विवेकार्कातपेन मे ।

mana:tuSAra.kaNika.a viveka.arka.Atapena me |

चिर.प्रवृत्तये नून max चिरात्_लयम् एष्यति ॥५।९।६२॥

cira.pravRttaye nUna.m acirAt_laya.m eSyati ||5|9|62||

.

manas.tuSAra.kaNika.a Mind is a snowdrop =

viveka.arka.Atapena by the heat of the sun Discernment =

me

cira.pravRttaye

nUna.m

acirAt laya.m eSyati soon it comes to dissolution.

*m.62. The fog and dew of mind is melted by the sun of discrimination. What was prevailing for long will now be dissolved soon.

*VLMitra.p.62. The cold icicle of my mind, will now be melted down by the sun.heat of reason; and will now be confined in the interminable meditation of its Eternal Maker; (from where it cannot return. Srúti).

*sv.62 57.62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.

 

विविधैः साधुभिः सिद्धैरहम् साधु प्रबोधितः । आत्मानमनुगच्छामि परमानन्दसाधनम् ॥५।९।६३॥

vividhai: sAdhubhi: siddhai: aham sAdhu prabodhita: AtmAna.m anugacchAmi paramAnanda.sAdhana.m

.

by/with vividha.various.i: sAdhu.goodmanbhi: siddhai: aham sAdhu prabodhita: AtmAna.m anugacchAmi paramAnanda.sAdhana.m

.

by many sagely Adepts I have been awakened, sage

:

I

follow my Self

on the path to perfect Joy

.

*m.63 Enlightened by many great saints and siddhas, I shall go on the trail of Self. It shall take me to that ultimate bliss.

*sv.63.64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.

*VLMitra.p.63. I am now awakened to my spiritual knowledge, like these holy Siddhas, saints and sages; and will now pursue my spiritual inquiries, to the contentment of my soul.

*jd.63 vividhai: sAdhubhi: siddhai: w many sagely Adepts = aham sAdhu prabodhita: I am awakened, sage = AtmAna.m anugacchAmi paramAnanda.sAdhana.m I follow my Self on the path to perfect Joy.

 

आत्मानम् मणिम् एकान्ते लब्ध्वा_एव_आलोकयत् सुखम् । तिष्ठामि_अस्तमिता.अन्य.ईहः शारदि_इव_अचले_अम्बुदः ॥५।९।६४॥

AtmAna.m maNim ekAnte labdhvA_eva_Alokayat sukha.m | tiSThAmi_astamitA.anya.Iha: zAradi_iva.acale_ambuda:

.

AtmAna.m maNim ym self, a wishing.stone =

ekAnte completely =

labdhvA_eva having got =

Alokayat_ sukha.m enjoying pleasure +

tiSThAmi_astamita.anya.Iha: I remain removed from a wish for anything else =

zAradi_iva.acale ambuda: as still as an autumn mountain cloud.

*m.64 I shall acquire that gem of Self. Looking at that to the exclusion of all activities, I shall be like the autumn clouds on high mountains.

*VLMitra.p.64. Having now found my long.lost soul, I will continue to look upon its pure light with joy in my lonely retirement; and will remain as quiet and still in contemplation of it, as a motionless cloud in autumn.

*sv.64 63.64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.

VA only having obtained the only gem of self is seen that bliss/joy.

I stay in that joy unmoving like a.authumn cloud on the top of a mountain.

*AS: Having completely (ekAnte) acquired the jewel called self, and viewing the (resulting) bliss, I stay with all other desires extinguished, (stable) like the autumn cloud atop a mountain (such a cloud does not rain even after meeting the mountain.

 

अयमहमिदमाततम् ममेति स्फुरितमपास्य बलादसत्यमन्तः ।

ayam aham idam Atatam mama_iti sphurita.m apAsya balAt_asatyam anta: |

रिपुमतिबलिनम् मनोनिहत्य प्रशममुपैति नमोऽस्तु ते विवेक ॥५।९।६५॥

ripum ati.balina.m mana:_nihatya prazamam upaiti nama:_astu te viveka

.

ayam aham this am I =

idam Atatam mama iti and this expanse is mine =

sphurita.vibrant/flashed.m apAsya.reject/renouncing.

balAt.perforce/forcibly.

a.satyam anta: unreal within

ripum ati.balina.m mana:

nihatya

prazamam upaiti

nama:_astu te viveka glory to you, Viveka!

*m.65 'I am this body. All is mine' I shall discard all such thoughts and cast away the mind by force, annihilate it with all my might and abide in tranquil peace. O discrimination, O intelligence, my salutations to you (for such enlightement).

*sv.65 I have been well instructed by the sages: now I shall seek self.knowledge.

*VLMitra.p.65. And having cast away the false belief of my corporeality (i. e. of being an embodied being), and that these possessions and properties are mine, and having subdued my force by mighty enemy of the Mind, I will attain the tranquility of my soul by the help of my reason.

*VA. “this is me and that is mine” arising notions having destroyed by force, seeing their inner non.existence; having destroyed powerful enemy of mind, I become quiet. Salutations to viveka! *AS: I agree!

 

 

.

oॐm

.

next Canto

fm5010

 

+++

 

 

 

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  

पाषाणेषु_इव पाषाणा* आलुठामि बलाd अहम् ॥५।९।०५॥

पतिto 'स्मि_उपरिस्थः_अपि हा मम_आत्मन् हता स्थितिः ॥५।९।१६॥

patita:_asmi_uparistha:_api hA mama_Atman hatA sthiti: ||5|9|16||

कस्माd अकस्मात्_मोह.उपम.आगतः_धीमाto 'पि मे ।

आस्थाम् चेd अनुबध्नामि तत्र_इमाम् तु धिक्.अस्थितिम् ॥५।९।२५॥

AsthAm cet_anubadhnAmi tatra_imAm tu dhik.asthitim ||5|9|25||

अयम् सः_अहम् इति व्यर्थ.कल्पना_असत्.स्वरूपिणी ।

ayam sa:_aham iti vyartha.kalpanA_asat.svarUpiNI |

अहम्कार.पिशाचेन किम् अज्ञवd अहम् स्थितः ॥५।९।२६॥