fm6122 3.ja06 manu CONCLUDES .z15
jivadas
fm6122 3.ja06 manu CONCLUDES .z15
https://www.dropbox.com/s/fuy9k84el4myykr/fm6122%203.ja06%20manu%20CONCLUDES%20.z15.docx?dl=0
MANU CONCLUDES
oॐm
Manu said—
6.122.1
येन केनचिदाच्छन्नो येन केनचिदाशितः । यत्र क्वचन शायी च स संराडिव राजते ॥६।१२२।१॥
येन केनचिद् आच्छन्नो येन केनचिद् आशितः ।
yena kenacit Acchanna: yena kenacit Azita: |
यत्र क्वचन शायी च स संराड् इव राजते ॥६।१२२।१॥
yatra kvacana zAyI ca sa saMrAT iva rAjate ||6|122|1||
.
Whatever-garments he may wear,
whatever-food he feeds upon,
whatever-where he lays his head,
he plays his part: he is a king
.
*vlm.1 Manu continued:--Now the living liberated yogi, in whatever manner he is clad, and however well or ill fed he may be, and wherever he may sleep or lay down his humble head, he rests with the joy of his mind, and in a state of perfect ease and blissfulness, as if he were the greatest emperor of the world.
* yena kenacid Acchanno by-one-who, however clothed, yena kenacid Azita: by-one-who, however fed, yatra-kvacana-zAyI ca and however-where lying-down, sa saMrAD iva rAjate he rules his seeming kingdom. He plays his part, The KING.
02
वर्णधर्माश्रमाचारशास्त्रयन्त्रणयोज्झितः । निर्गच्छति जगज्जालात्पञ्जरादिव केसरी ॥६।१२२।२॥
वर्ण-धर्म.आश्रम.आचार-शास्त्र-यन्त्रणया_उज्झितः ।
varNa-dharma.Azrama.AcAra-zAstra-yantraNayA_ujjhita: |
निर्गच्छति जगज्.जालात् पञ्जराद् इव केसरी ॥६।१२२।२॥
nirgacchati jagat.jAlAt paJjarAt iva kesarI ||6|122|2||
.
he's gone beyond the rules of caste, dharma, refuge, and vocation.
He bursts-out-of the world-net like a lion shattering its cage.
varNa-dharma-Azrama-AcAra-
having gone-beyond caste-dharma-vocation-conduct-scripture=constraints
nirgacchati jagaj-jAlAt
he comes-out-of the world-net
paJjarAd iva kesarI
like a lion from its cage
.
*vwv.2306/2. Abandoned by (or freed from) the restriction of the scriptures relating to the duties of caste and conduct according to the stage of life, he goes out of the snare of the world like a lion out of a cage.
*vlm.2. He breaks down all the bonds of his caste and creed, and the rites and restraints of his order by the battery of the sástra; and roves freed from the snare of society, as a lion breaking loose from his cage, and roaming rampant every where. (Here the sástra means the upanishads on the esoteric faith of spiritual freedom).
*sv.1-2 He who has attained this self-knowledge goes beyond the caste system and the regulations concerning the orders of life and the scriptural injunctions and prohibitions, even as the lion breaks out of its cage.
#yantraNa-m, #yantraNA - restriction , limitation , restraint , constraint , force , compulsion (often ifc.) • n. guarding , protecting L.
#ujjh - #ujjhita उज्झित adj. 1 Left, abandoned. -2 Emitted, discharged (as water); अविरतोज्झितवारि Ki.5.6. —¶mw free from; left off, discontinued; emitted, discharged (as water) —¶cp forsaken, left; destitute of, free from (inst.). — #sambhAvana —¶mw (fr. Caus.) having a hig opinion of (comp.); —#sambhavanojjhita s.-ujjhita "rejected as an assumption", doubted") pAN.; fitness, adequacy; competency, ability; fame, celebrity. —
3
वाचामतीतविषयो विषयाशादशोज्झितः । कामप्युपगतो शोभां शरदीव नभस्तलम् ॥६।१२२।३॥
वाचाम् अतीत-विषयो विषय.आशा-दश.उज्झितः ।
vAcAm atIta-viSaya: viSaya.AzA-daza.ujjhita: |
काम् अप्य्_उपगतो शोभाम् शरदि_इव नभस्तलम् ॥६।१२२।३॥
kAm api_upagata: zobhAm zaradi_iva nabhastalam ||6|122|3||
.
beyond the sense/domain of words
above the wish for sensual states
what excellence is to be reached by someone ike a clear autumn cloud
?
*vlm.3. He has his mind abstracted from all sensible objects, and fixed on an object which no words can express, (i.e. the unspeakable rapture of his mind); and he shines forth with a grace in his face, resembling the clearness of an autumnal sky.
*vAcAm atIta-viSaya: Beyond the sense/domain of words - viSaya-AzA-dazA-ujjhita: risen above wishing for sensual states - kAm apy upagata: zobhAm to whatever excellence he has come - zarad iva nabhastalam he's like a clear autumn cloud
x
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04
गम्भीरश्च प्रसन्नश्च गिराविव महाह्रदः । परानन्दरसाक्षुब्धो रमते स्वात्मनात्मनि ॥६।१२२।४॥
गम्भीरश् च प्रसन्नश् च गिराव्_इव महा.ह्रदः ।
gambhIra: ca prasanna: ca girau_iva mahA.hrada: |
परानन्द-रस.अक्षुब्धो रमते स्व.आत्मना_आत्मनि ॥६।१२२।४॥
parAnanda-rasa.akSubdha: ramate sva.AtmanA_Atmani ||6|122|4||
.
he is both deep and clear—he's like a great lake on a mountain-top.
Undisturbed in his perfect Joy,
he delights himSelf in the Self.
गम्भीरः_च प्रसन्नः_च
he is both deep and clear in meaning and activity
गिरौ_इव महा.ह्रदः like a great mountain lake परानन्द-रसाक्षुब्धः undisturbed in his state of perfect joy "bliss" (if you must use that meaningless word)
रमते स्वात्मना_आत्मनि
he delights in himSelf in the Self.
*vlm.4. He is always as deep and clear (i. e. grave in his mind and clear headed), as a large lake in a valley; and being rapt in holy and heavenly joy, he is always cheerful in himself, without his care for or want of anything else.
*sv.3-4 His actions are not motivated and are non-volitional: hence he is not tainted by their merit.
05
सर्वकर्मफलत्यागी नित्यतृप्तो निराश्रयः । न पुण्येन न पापेन लिप्यते न_इतरेण च ॥६।१२२।५॥
सर्व-कर्म-फल=त्यागी नित्य-तृप्तो निराश्रयः ।
sarva-karma-phala=tyAgI nitya-tRpta: nirAzraya: |
न पुण्येन न पापेन लिप्यते न_इतरेण च ॥६।१२२।५॥
na puNyena na pApena lipyate na_itareNa ca ||6|122|5||
.
one who has forsaken the fruits of karma, ever-satisfied,
takes no refuge in holiness, sinfulness, nor anything else.
sarva-karma-phala=tyAgI
one who has forsaken all the fruits of karma
nitya-tRpta: ever-satisfied,
nir-Azraya: is refugeless, regardless of mode of life, worship, &c.
na puNyena na pApena lipyate he is affected neither by holiness nor sinfulness
na_itareNa ca
nor by anything else.
*vlm.2307/5. (The liberated one) giving up the fruits of all actions, ever satisfied and without support, is not stained by sin, nor by a virtuous act nor by another.
*sv.5 He is beyond praise and censure; he does not worship nor receive worship.
*vlm.5. He is ever content in his mind without having anything for his dependance, or any expectation of the reward of his actions; and is neither addicted to any meritorious or unworthy acts, nor subject to joy or grief for aught of pleasure or pain.
sarva-karma-phala=tyAgI
06
स्फटिकः प्रतिबिम्बेन यथा याति न रञ्जनम् । तज्ज्ञः कर्म-फलेन अन्तस् तथा न_आयाति रञ्जनम् ॥६॥
स्फटिकः प्रतिबिम्बेन यथा याति न रञ्जनम् ।
sphaTika: pratibimbena yathA yAti na raJjanam |
तज्ज्ञः कर्म-फलेन अन्तस् तथा न_आयाति रञ्जनम् ॥६।१२२।६॥
tajjJa: karma-phalena anta: tathA na_AyAti raJjanam ||6|122|6||
.
*vlm.6. As a piece of crystal does not receive or emit any other colour in its reflexion, excepting that of its pure whiteness; so the spiritualist is not imbued with the tinge of the effects of his actions. (i. e. The spiritualist does not benifit by the retribution of his acts).
sphaTika: pratibimbena yathA
as a crystal with its reflection
yAti na raJjanam does not come to color/delight
tajjJa: karma-phalena_antas_tathA nAyAti raJjanam - x =
#raJj #raJjana #raJjanI रञ्जन a. (-नी f.) Colouring, dyeing; Pleasing, delighting; Exciting passion; keeping contented. — raJjanam -नम् [रज्यते$नेन रञ्ज्-करणे ल्युट्] Colouring, dyeing, painting. • Pleasing, delighting, keeping contented, gratifying, giving pleasure; राजा प्रजारञ्जनलब्धवर्णः VR.6.21; तथैव सो$भूदन्वर्यो राजा प्रकृतिरञ्जनात् 4.12. • (In gram.) Nasalizing (a sound.). — y1.027.017 — y2.017.039 — y3.002.055 #araJjana — <sarga-citra-manAdyantam .svarUpam cApy araJjanam> y3.009.053
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07
विहरन् जनता-वृन्दे देह-कर्तन-पूजनैः । खेद.आह्लादौ न जानाति प्रतिबिम्ब-गतैर् इव ॥६।१२२।७॥
विहरन् जनता-वृन्दे देह-कर्तन-पूजनैः ।
viharan janatA-vRnde deha-kartana-pUjanai: |
खेद.आह्लादौ न जानाति प्रतिबिम्ब-गतैर् इव ॥६।१२२।७॥
kheda.AhlAdau na jAnAti pratibimba-gatai: iva ||6|122|7||
.
viharan_janatA-vRnde
Proceeding in a crowd of people
deha=kartana-pUjanai: w/ abuse or honor of the body
kheda-AhlAdau na jAnAti he does not know trouble or pleasure
pratibimba-gatai:_iva
as.if w/ a reflection.
*vlm.7. He remains indifferent in human society, and is not affected either by the torture or subministration of his body; he deems his pain and pleasure as passing on his shadow, and never takes them to his heart, as they do not touch his intangible soul. (It was by virtue of his indifference, that the holy saints did not shrink under their persecutions and martyrdom).
08
निःस्तोत्रो निर्विकारश्च पूज्यपूजाविवर्जितः । संयुक्तश्च वियुक्तश्च सर्वाचारनयक्रमैः ॥६।१२२।८॥
निःस्तोत्रो निर्विकारश् च पूज्य-पूजा=विवर्जितः ।
ni:stotra: nir.vikAra: ca pUjya-pUjA=vivarjita: |
संयुक्तश् च वियुक्तश् च सर्व.आचार-नय=क्रमैः ॥६।१२२।८॥
saMyukta: ca viyukta: ca sarva.AcAra-naya=kramai: ||6|122|8||
.
ni:stotra: nirvikAra:_ca pUjya-pUjA=vivarjita: |
saMyukta:_ca viyukta:_ca sarva-AcAra-naya=kramai: ||6|122|8||
निःस्तोत्रः Unsung,
निर्विकारः_च and unchanged पूज्य-पूजा=विवर्जितः without worship or the worshipable संयुक्तः_च वियुक्तः_च both connected and unconnected सर्व-आचार-नय=क्रमैः with all customs and conduct.
*vlm.8. Whether honoured or slighted by men, he neither praises nor is displeased with them; and remains himself either connected or unconnected with the customs and rules of society.
#kR to do, make - #vikR variously - #vikAra a transformation, change of form or nature, change (esp. for the worse) of bodily or mental condition , disease • emotion, passion_MBh. &c. • an apparition , spectre_KSS. • (in sAMkhya) a production or derivative from #prakRiti (there are 7 vikAras , viz. #buddhi , "intellect" , #ahaM-kAra , "the sense of individuality" , and the 5 #tan-mAtras q.v. ; these are also producers , inasmuch as from them come the 16 vikAra-s which are only productions , viz. the 5 #mahA-bhUtAni q.v. , and the 11 organs , viz. the 5 #buddhIndriyANi or organs of sense , the 5 #karmendriyANi or organs of action , and #manas , "the mind") IW. 82 &c. • #vikAratas -ind.- from or through change MW. ; #-tva n. the state of change , transformation Veda7ntas. •• #avikAra a-vi.kAra, "not-forth.making" –m.- non-change of form or nature, non-alteration; -adj.- unchangeable, immutable. •• #nirvikAra -adj.- unchanged, unchangeable, <.sva.Atmani_an.astamaya-saMvidi nirvikAre> y3005.024.
09
तस्मान्नोद्विजते लोको लोकान्नोद्विजते च सः । रागद्वेषभयानन्दैस्त्यज्यतेऽपि च युज्यते ॥६।१२२।९॥
तस्मान् न_उद्विजते लोको लोकान् न_उद्विजते च सः ।
tasmAt na_udvijate loka: lokAt na_udvijate ca sa: |
राग-द्वेष=भय.आनन्दैस् त्यज्यते ऽपि च युज्यते ॥६।१२२।९॥
rAga-dveSa=bhaya.Anandai: tyajyate_api ca yujyate ||6|122|9||
.
tasmAt_na_udvijate loka:
and thus the world/people do not disturb him
lokAn_na_udvijate ca sa: and he does not disturb the world/people
rAga-dveSa=bhaya-Anandai: with passion, hatred, fear, joy
tyajyate_api ca yujyate
although forsaking them, he is connected with them.
*vlm.9. He hurts no body, nor is hurt by any; and may be free from the feelings of anger or affection, fear and joy, (and other passions which are alloted to humanity).
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10
प्रमेये कस्यचिदपि न रोहति महाशयः । प्रमेयीक्रियते चापि बालेनाप्यदुराशयः ॥६।१२२।१०॥
प्रमेये कस्यचिद् अपि न रोहति महाशयः ।
prameye kasyacit api na rohati mahAzaya: |
प्रमेयी.क्रियते च_अपि बालेन_अप्य्_अ-दुराशयः ॥६।१२२।१०॥
prameyI.kriyate ca_api bAlena_api_a-durAzaya: ||6|122|10||
.
prameye kasyacit_api x
na rohati mahAzaya: x
prameyI-kriyate ca api and it becomes quite obvious,
bAlena api even to a child even w/ a child
a-dur-Azaya:
प्रमेये कस्यचिदपि न रोहति माहाशयः ।
परेमेयी-क्रियते चापि बालेनाप्यदुराशयः ।। १०
*VA - even having knowledge of something, this great man does not become proud,
and let even a child defeat him (being simple-minded)
*vlm.10. No one can have the greatness of mind of his own nature, but it is possible for the author of nature, to raise the greatness of mind even in a boy.
#mA - #pramA - #prameya —¶ap,mw प्रमेय — Measurable, finite. To be proved, demonstrable. — prameyam यम् An object of certain knowledge, a demonstrated conclusion, theorem. —¶jd The thing to be proved (quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed; "mAtrAdi-rupeNa: in the Rûpa Form of mAtR, &c. as in: #mAtR, #miti [#mAna], and #meya; the #pramAtR, #pramiti [#pramANa] and #prameya; the cogniser, the cognition and the cognised. vijrmbhate: takes various forms. The Jîva too, who is the Pramatr Cognizer, is an imagined entity, as it is qualified by the intellect." samyagdarzana — NS1.1.1 —¶jd mAtRmAna-prameyANi na cinmAtra_itarad yata: | tato dvaitaikya-vAda_artha: zaza-zRGga_abjinI-samaH, y3067.072 •• #aprameya not needing to be proved. #aprameyAGgasaundarya immeasurable-body-beautiful; having a body of unimaginable beauty.
प्रमेये कस्यचिदपि न रोहति माहाशयः ।
परेमेयीक्रियते चापि बालेनाप्यदुराशयः ।। १०
VA - even having knowledge of something, this great man does not
become proud, and let even a child defeat him (being simple-minded)
11
तनुं त्यजतु वा तीर्थे श्वपचस्य गृहेऽपि वा । मा कदाचन वा राजन्वर्तमाणेऽपि वा क्षणे ॥६।१२२।११॥
तनुम् त्यजतु वा तीर्थे श्वपचस्य गृहे ऽपि वा ।
tanum tyajatu vA tIrthe zvapacasya gRhe_api vA |
मा कदाचन वा राजन् वर्तमाणे ऽपि वा क्षणे ॥६।१२२।११॥
mA kadAcana vA rAjan vartamANe_api vA kSaNe ||6|122|11||
.
tanum tyajatu vA tIrthe
whether he forsakes his body in a shrine
zva-pacasya gRhe 'pi vA or even in the house of a dog-eater
mA kadAcana vA rAjan
vartamANe 'pi vA kSaNe
*vlm.11. Whether a man quits his body (dies) in a holy place, or in the house of a low chandála; or whether one dies at this moment (in youth), or many years afterwards (in old age).
12
ज्ञानसम्प्राप्तिसमये मुक्तोऽसौ विगताशयः । अहंभ्रान्तिर्हि बन्धाय मोक्षो ज्ञानेन तत्क्षयः ॥६।१२२।१२॥
ज्ञान-सम्प्राप्ति=समये मुक्तो ऽसौ विगत.आशयः ।
jJAna-samprApti=samaye mukta:_asau vigata.Azaya: |
अहम्-भ्रान्तिर् हि बन्धाय मोक्षो ज्ञानेन तत् क्षयः ॥६।१२२।१२॥
aham-bhrAnti: hi bandhAya mokSa: jJAnena tat kSaya: ||6|122|12||
.
jJAna-samprApti=samaye
Having got-hold-of Wisdom
mukta: asau
vigata-Azaya:
he is Free ...
ahaM-bhrAnti: hi bandhAya - for the "I"delusion leads to bondage -
mokSa: jJAnena tat-kSaya: - Freedom thro wisdom destroys it
.
*vlm.12. He is released from his bondage to life, no sooner he comes to his knowledge of the soul and gets rid of his desires; because the error of his egoism is the cause of his bondage, and the wasting of it by his knowledge, is the means of his liberation.
#zaMs to invoke (a god), to wish.
#zaMs - #AzaMs to hope-for, tell.
#zaMs - #AzaMs - #AzA wish, desire, hope, expectation, prospect, AV,_kathAs.&c.; Hope personified as the daughter of Manas,_prab. • •
#*t #AzA fruition, #bhogAzA "The Bhoga-ÂshA or desire of fruition is the cause of the revolution of the soul in endless states of beings", *vlm, y3067.15.
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13
स पूजनीयः स स्तुत्यो नमस्कार्यः स यत्नतः । स निरीक्ष्योऽभिवाद्यश्च विभूतिविभवैषिणा ॥६।१२२।१३॥
स पूजनीयः स स्तुत्यो नमस्कार्यः स यत्नतः ।
sa* pUjanIya: sa* stutya: namaskArya: sa* yatnata: |
स निरीक्ष्यो ऽभिवाद्यश् च विभूति-विभव.एषिणा ॥६।१२२।१३॥
sa* nirIkSya:_abhivAdya: ca vibhUti-vibhava.eSiNA ||6|122|13||
.
sa pUjanIya:
he is to be worshipped
sa stutya: x
he is to be sung
namaskArya: sa yatnata:
he is to.be praised effortfully
sa nirIkSya: - xx -
abhivAdya:_ca - xx -
vibhUti-vibhava-eSiNA - xx -
.
#iS* - #eS - #eSin end-comp. going-after, striving-for, seeking, desiring,_rAgh.,&c.
*sv.13 He alone is fit to be worshipped, glorified and saluted.
*vlm.13. He the living liberated man is to be honoured and praised, and to be bowed down with veneration, and regarded with every attention, by every one who is desirous of his prosperity and elevation. (Because we honour ourselves by honouring the great).
14
न यज्ञ-तीर्थैर् न तपःप्रदानैर्_आसाद्यते तत् परमम् पवित्रम् ।
आसाद्यते क्षीण-भव-अमयानाम् . भक्त्या साताम् आत्म.विदाम् यद् अङ्ग ॥६।१२२।१४॥
न यज्ञ-तीर्थैर् न तपःप्रदानैर्_
na yajJa-tIrthai: na tapa:pradAnai:_
आसाद्यते तत् परमम् पवित्रम् ।
AsAdyate tat paramam pavitram |
आसाद्यते क्षीण-भव-अमयानाम्
AsAdyate kSINa-bhava-amayAnAm
भक्त्या साताम् आत्म.विदाम् यद् अङ्ग ॥६।१२२।१४॥
bhaktyA sAtAm Atma.vidAm yat aGga ||6|122|14||
.
na yajJa-tIrthai:
not by holy shrines,
na tapa:-pradAnai:
not by offering-up austerities
AsAdyate tat paramam pavitram
is That highest purification attained
AsAdyate kSINa-bhavaAmayAnAm
bhAva-maya, bhAva-Amaya, cf. #nirAmaya=
bhaktyA sAtAm AtmavidAm yad_
aGga
*vlm.14. No religious sacrifice nor wilful austerity, no charity nor pilgrimage, can lead us to that supremely holy state of human dignity; which is attainable by us only by our respectful attendance upon the godly, who have got rid of the troubles of the
world. (Hence attendance on saints and at their holy shrines, is accounted as productive of our sanctity.
*sv.14-15 Not by rites and rituals but by the worship of such sages alone does one attain wisdom.
x
Vasishtha said—
15
एवमुक्त्वा स भगवान्मनुर्ब्रह्मगृहं ययौ । इक्ष्वाकुरपि तां दृष्टिमवष्टभ्य स्थिरोऽभवत् ॥६।१२२।१५॥
एवम् उक्त्वा स भगवान् मनुर् ब्रह्म-गृहम् ययौ ।
evam uktvA sa* bhagavAn manu: brahma-gRham yayau |
इक्ष्वाकुर् अपि ताम् दृष्टिम् अवष्टभ्य स्थिरो ऽभवत् ॥६।१२२।१५॥
ikSvAku: api tAm dRSTim avaSTabhya sthira:_abhavat ||6|122|15||
.
This being said by the Lord Manu he went.on.to the palace of Brahmâ
while Ikshvâku remained, settled in what he learned from the Lord Manu
.
*vlm.15. Vasishtha said:--The venerable sage Manu, having spoken in this manner, departed to the celestial abode of his sire Brahmá; and Ikshaku continued to act according to the precepts, which were delivered to him by the sacred seer.
* evam uktvA - so having said - sa bhagavAn_manu: - the Lord Manu - brahma-gRham yayau - went to the Brahma-House - ikSvAku:_api - But ikSvAku - tAm dRSTim avaSTabhya - holding-to that vision/viewpoint - sthira:_abhavat - he became settled/firm.
x
13 14 vs15
oॐm
DAILY READINGS mn 7 January, 2019
fm4048 2.ja07-08 Tale of dAshUra .z43
https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07-08%20Tale%20of%20dAshUra%20.z43.docx?dl=0
fm6123 3.ja07 ON MARKS and SPECIAL POWERS v.6
fm1004 1.ja07 Young rAma's DAY .z12 ffd
https://www.dropbox.com/s/pyuz4635vigy0nd/fm1004%201.ja07%20Young%20rAma%27s%20DAY%20.z12.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया_इति_आदि_अभिधम् तत:॥
mAyA_iti+Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
DNFM6.122
मनु* उवाच ।
man
येन केनचिदाच्छन्नो येन केनचिदाशितः । यत्र क्वचन शायी च स संराडिव राजते ॥६।१२२।१॥
वर्णधर्माश्रमाचारशास्त्रयन्त्रणयोज्झितः । निर्गच्छति जगज्जालात्पञ्जरादिव केसरी ॥६।१२२।२॥
वाचामतीतविषयो विषयाशादशोज्झितः । कामप्युपगतो शोभां शरदीव नभस्तलम् ॥६।१२२।३॥
गम्भीरश्च प्रसन्नश्च गिराविव महाह्रदः । परानन्दरसाक्षुब्धो रमते स्वात्मनात्मनि ॥६।१२२।४॥
सर्वकर्मफलत्यागी नित्यतृप्तो निराश्रयः । न पुण्येन न पापेन लिप्यते न_इतरेण च ॥६।१२२।५॥
स्फटिकः प्रतिबिम्बेन यथा याति न रञ्जनम् । तज्ज्ञः कर्म-फलेन अन्तस् तथा न_आयाति रञ्जनम् ॥६॥
विहरन् जनता-वृन्दे देह-कर्तन-पूजनैः । खेद.आह्लादौ न जानाति प्रतिबिम्ब-गतैर् इव ॥६।१२२।७॥
निःस्तोत्रो निर्विकारश्च पूज्यपूजाविवर्जितः । संयुक्तश्च वियुक्तश्च सर्वाचारनयक्रमैः ॥६।१२२।८॥
तस्मान्नोद्विजते लोको लोकान्नोद्विजते च सः । रागद्वेषभयानन्दैस्त्यज्यतेऽपि च युज्यते ॥६।१२२।९॥
प्रमेये कस्यचिदपि न रोहति महाशयः । प्रमेयीक्रियते चापि बालेनाप्यदुराशयः ॥६।१२२।१०॥
तनुं त्यजतु वा तीर्थे श्वपचस्य गृहेऽपि वा । मा कदाचन वा राजन्वर्तमाणेऽपि वा क्षणे ॥६।१२२।११॥
ज्ञानसम्प्राप्तिसमये मुक्तोऽसौ विगताशयः । अहंभ्रान्तिर्हि बन्धाय मोक्षो ज्ञानेन तत्क्षयः ॥६।१२२।१२॥
स पूजनीयः स स्तुत्यो नमस्कार्यः स यत्नतः । स निरीक्ष्योऽभिवाद्यश्च विभूतिविभवैषिणा ॥६।१२२।१३॥
न यज्ञ-तीर्थैर् न तपःप्रदानैर्_आसाद्यते तत् परमम् पवित्रम् ।
आसाद्यते क्षीण-भव-अमयानाम् . भक्त्या साताम् आत्म.विदाम् यद् अङ्ग ॥६।१२२।१४॥
वसिष्ठ* उवाच ।
एवमुक्त्वा स भगवान्मनुर्ब्रह्मगृहं ययौ । इक्ष्वाकुरपि तां दृष्टिमवष्टभ्य स्थिरोऽभवत् ॥६।१२२।१५॥
+++
सर्ग ६.१२२
मनु* उवाच ।
manu* uvAca |
येन केनचिद् आच्छन्नो येन केनचिद् आशितः ।
yena kenacit Acchanna: yena kenacit Azita: |
यत्र क्वचन शायी च स संराड् इव राजते ॥६।१२२।१॥
yatra kvacana zAyI ca sa saMrAT iva rAjate ||6|122|1||
वर्ण-धर्म.आश्रम.आचार-शास्त्र-यन्त्रणया_उज्झितः ।
varNa-dharma.Azrama.AcAra-zAstra-yantraNayA_ujjhita: |
निर्गच्छति जगज्.जालात् पञ्जराद् इव केसरी ॥६।१२२।२॥
nirgacchati jagat.jAlAt paJjarAt iva kesarI ||6|122|2||
वाचाम् अतीत-विषयो विषय.आशा-दश.उज्झितः ।
vAcAm atIta-viSaya: viSaya.AzA-daza.ujjhita: |
काम् अप्य्_उपगतो शोभाम् शरदि_इव नभस्तलम् ॥६।१२२।३॥
kAm api_upagata: zobhAm zaradi_iva nabhastalam ||6|122|3||
गम्भीरश् च प्रसन्नश् च गिराव्_इव महा.ह्रदः ।
gambhIra: ca prasanna: ca girau_iva mahA.hrada: |
परानन्द-रस.अक्षुब्धो रमते स्व.आत्मना_आत्मनि ॥६।१२२।४॥
parAnanda-rasa.akSubdha: ramate sva.AtmanA_Atmani ||6|122|4||
सर्व-कर्म-फल=त्यागी नित्य-तृप्तो निराश्रयः ।
sarva-karma-phala=tyAgI nitya-tRpta: nirAzraya: |
न पुण्येन न पापेन लिप्यते न_इतरेण च ॥६।१२२।५॥
na puNyena na pApena lipyate na_itareNa ca ||6|122|5||
स्फटिकः प्रतिबिम्बेन यथा याति न रञ्जनम् ।
sphaTika: pratibimbena yathA yAti na raJjanam |
तज्ज्ञः कर्म-फलेन अन्तस् तथा न_आयाति रञ्जनम् ॥६।१२२।६॥
tajjJa: karma-phalena anta: tathA na_AyAti raJjanam ||6|122|6||
विहरन् जनता-वृन्दे देह-कर्तन-पूजनैः ।
viharan janatA-vRnde deha-kartana-pUjanai: |
खेद.आह्लादौ न जानाति प्रतिबिम्ब-गतैर् इव ॥६।१२२।७॥
kheda.AhlAdau na jAnAti pratibimba-gatai: iva ||6|122|7||
निःस्तोत्रो निर्विकारश् च पूज्य-पूजा=विवर्जितः ।
ni:stotra: nir.vikAra: ca pUjya-pUjA=vivarjita: |
संयुक्तश् च वियुक्तश् च सर्व.आचार-नय=क्रमैः ॥६।१२२।८॥
saMyukta: ca viyukta: ca sarva.AcAra-naya=kramai: ||6|122|8||
तस्मान् न_उद्विजते लोको लोकान् न_उद्विजते च सः ।
tasmAt na_udvijate loka: lokAt na_udvijate ca sa: |
राग-द्वेष=भय.आनन्दैस् त्यज्यते ऽपि च युज्यते ॥६।१२२।९॥
rAga-dveSa=bhaya.Anandai: tyajyate_api ca yujyate ||6|122|9||
प्रमेये कस्यचिद् अपि न रोहति महाशयः ।
prameye kasyacit api na rohati mahAzaya: |
प्रमेयी.क्रियते च_अपि बालेन_अप्य्_अ-दुराशयः ॥६।१२२।१०॥
prameyI.kriyate ca_api bAlena_api_a-durAzaya: ||6|122|10||
तनुम् त्यजतु वा तीर्थे श्वपचस्य गृहे ऽपि वा ।
tanum tyajatu vA tIrthe zvapacasya gRhe_api vA |
मा कदाचन वा राजन् वर्तमाणे ऽपि वा क्षणे ॥६।१२२।११॥
mA kadAcana vA rAjan vartamANe_api vA kSaNe ||6|122|11||
ज्ञान-सम्प्राप्ति=समये मुक्तो ऽसौ विगत.आशयः ।
jJAna-samprApti=samaye mukta:_asau vigata.Azaya: |
अहम्-भ्रान्तिर् हि बन्धाय मोक्षो ज्ञानेन तत् क्षयः ॥६।१२२।१२॥
aham-bhrAnti: hi bandhAya mokSa: jJAnena tat kSaya: ||6|122|12||
स पूजनीयः स स्तुत्यो नमस्कार्यः स यत्नतः ।
sa* pUjanIya: sa* stutya: namaskArya: sa* yatnata: |
स निरीक्ष्यो ऽभिवाद्यश् च विभूति-विभव.एषिणा ॥६।१२२।१३॥
sa* nirIkSya:_abhivAdya: ca vibhUti-vibhava.eSiNA ||6|122|13||
न यज्ञ-तीर्थैर् न तपःप्रदानैर्_
na yajJa-tIrthai: na tapa:pradAnai:_
आसाद्यते तत् परमम् पवित्रम् ।
AsAdyate tat paramam pavitram |
आसाद्यते क्षीण-भव-अमयानाम्
AsAdyate kSINa-bhava-amayAnAm
भक्त्या साताम् आत्म.विदाम् यद् अङ्ग ॥६।१२२।१४॥
bhaktyA sAtAm Atma.vidAm yat aGga ||6|122|14||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
एवम् उक्त्वा स भगवान् मनुर् ब्रह्म-गृहम् ययौ ।
evam uktvA sa* bhagavAn manu: brahma-gRham yayau |
इक्ष्वाकुर् अपि ताम् दृष्टिम् अवष्टभ्य स्थिरो ऽभवत् ॥६।१२२।१५॥
ikSvAku: api tAm dRSTim avaSTabhya sthira:_abhavat ||6|122|15||
॥
६१२३
fm6123 3.ja07 ON MARKS and SPECIAL POWERS v.6
+++
FM.6.122
Manu said–
6.122.1
Whatever-garments he may wear
whatever-food he feeds upon
whatever-where he lays his head
he plays his part: he is a king
.
02
03
beyond the sense/domain of words
above the wish for sensual states
what excellence is to be reached by someone ike a clear autumn cloud
?
*04
05
06
07
08
09
10
11
12
13
14
Vasishtha said—
15
This being said by the Lord Manu he went.on.to the palace of Brahmâ
while Ikshvâku remained, settled in what he learned from the Lord Manu
.
||
+++
10|11|12|13|14|15|02|04|05|06|07|09|08|09|10|11|12|13|14|15|02|04|05|06|07|08|09|10|11|03|03|12|13|14|15|03|02|04|05|06|07|08|09|
Jiva Das
FM6122 MANU CONCLUDES 3.JA06 .z15
https://www.dropbox.com/s/fuy9k84el4myykr/fm6122%203.ja06%20manu%20CONCLUDES%20.z15.docx?dl=0
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
6.nirvANa.1
https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0
oॐm
FM.6.122
MANU CONCLUDES
MANU said—
येन केनचिदाच्छन्नो येन केनचिदाशितः ।
yena kenacit Acchanna: yena kenacit Azita: |
यत्र क्वचन शायी च स संराडिव राजते ॥६।१२२।१॥
yatra kvacana zAyI ca sa saMrAT iva rAjate ||6|122|1||
.
Whatever.garments he may wear,
whatever.food he feeds upon,
whatever.where he lays his head,
he plays his part: he is a King
.
*vlm.1 Manu continued:..Now the living liberated yogi, in whatever manner he is clad, and however well or ill fed he may be, and wherever he may sleep or lay down his humble head, he rests with the joy of his mind, and in a state of perfect ease and blissfulness, as if he were the greatest emperor of the world.
* yena kenacid Acchanno by.one.who, however clothed, yena kenacid Azita: by.one.who, however fed, yatra.kvacana.zAyI ca and however.where lying.down, sa saMrAD iva rAjate he rules his seeming kingdom. He plays his part, The KING.
वर्णधर्माश्रमाचारशास्त्रयन्त्रणयोज्झितः ।
varNa.dharma.Azrama.AcAra.zAstra.yantraNayA ujjhita: |
निर्गच्छति जगज्जालात् पञ्जरादिव केसरी ॥६।१२२।२॥
nirgacchati jagat.jAlAt paJjarAt iva kesarI ||6|122|2||
.
He's passed beyond the rules of caste, dharma, refuge, and vocation.
He bursts.out.of the world.net like a lion shattering its cage
.
*vwv.2306/2. Abandoned by (or freed from) the restriction of the scriptures relating to the duties of caste and conduct according to the stage of life, he goes out of the snare of the world like a lion out of a cage.
*vlm.2. He breaks down all the bonds of his caste and creed, and the rites and restraints of his order by the battery of the sástra; and roves freed from the snare of society, as a lion breaking loose from his cage, and roaming rampant every where.
*sv.1.2 He who has attained this self.knowledge goes beyond the caste system and the regulations concerning the orders of life and the scriptural injunctions and prohibitions, even as the lion breaks out of its cage.
varNa.dharma.Azrama.AcAra.having gone.beyond caste.dharma.vocation.conduct.scripture=constraints
nirgacchati jagaj.jAlAt he comes.out.of the world.net paJjarAd iva kesarI
like a lion from its cage
.
वाचामतीतविषयो विषयाशादशोज्झितः ।
vAcAm atIta.viSaya: viSaya.AzA.daza.ujjhita: |
कामप्युपगतो शोभाम् शरदीव नभस्तलम् ॥६।१२२।३॥
kAm api upagata: zobhAm zaradi iva nabhastalam ||6|122|3||
.
vAcAm atIta.viSaya: /
viSaya.AzA.daza.ujjhita: |
kAm api upagata: zobhAm \
zaradi iva nabhastalam
.
beyond the sense/domain of words
above the wish for sensual states
what excellence is to be reached
by someone who is like a clear autumn cloud
?
*vlm.3. He has his mind abstracted from all sensible objects, and fixed on an object which no words can express, (i.e. the unspeakable rapture of his mind); and he shines forth with a grace in his face, resembling the clearness of an autumnal sky.
*vAcAm atIta.viSaya: Beyond the sense/domain of words . viSaya.AzA.dazA.ujjhita: risen above wishing for sensual states . kAm apy upagata: zobhAm to whatever excellence he has come . zarad iva nabhastalam he's like a clear autumn cloud
गम्भीरश् च प्रसन्नश् च गिराव् इव महा.ह्रदः ।
gambhIra: ca prasanna: ca girau iva mahA.hrada: |
परानन्द.रस.अक्षुब्धो रमते स्व.आत्मना आत्मनि ॥६।१२२।४॥
parAnanda.rasa.akSubdha: ramate sva.AtmanA Atmani ||6|122|4||
.
gambhIra: ca prasanna: ca /
girau iva mahA.hrada: |
parAnanda.rasa.akSubdha: \
ramate sva.AtmanA Atmani
.
he is both deep and clear—he's like a great lake on a mountain.top.
Undisturbed in his perfect Joy,
he delights himSelf in the Self
.
गम्भीरः च प्रसन्नः च he is both deep and clear in meaning and activity
गिरौ इव महा.ह्रदः like a great mountain lake परानन्द.रसाक्षुब्धः undisturbed in his state of perfect joy "bliss" (if you must use that meaningless word) रमते स्वात्मना आत्मनि he delights in himSelf in the Self
.
*vlm.4. He is always as deep and clear (i. e. grave in his mind and clear headed), as a large lake in a valley; and being rapt in holy and heavenly joy, he is always cheerful in himself, without his care for or want of anything else.
*sv.3.4 His actions are not motivated and are non.volitional: hence he is not tainted by their merit.
सर्व.कर्म.फल=त्यागी नित्य.तृप्तो निराश्रयः ।
sarva.karma.phala=tyAgI nitya.tRpta: nirAzraya: |
न पुण्येन न पापेन लिप्यते न इतरेण च ॥६।१२२।५॥
na puNyena na pApena lipyate na itareNa ca ||6|122|5||
.
sarva.karma.phala=tyAgI /
nitya.tRpta: nirAzraya: |
na puNyena na pApena \
lipyate na itareNa ca
.
one who has forsaken the fruits of karma, ever.satisfied,
takes no refuge in holiness, sinfulness, nor anything else.
sarva.karma.phala=tyAgI
one who has forsaken all the fruits of karma
nitya.tRpta: ever.satisfied,
nir.Azraya: is refugeless, regardless of mode of life, worship, &c.
na puNyena na pApena lipyate he is affected neither by holiness nor sinfulness
na itareNa ca
nor by anything else.
*vlm.2307/5. (The liberated one) giving up the fruits of all actions, ever satisfied and without support, is not stained by sin, nor by a virtuous act nor by another.
*sv.5 He is beyond praise and censure; he does not worship nor receive worship.
*vlm.5. He is ever content in his mind without having anything for his dependance, or any expectation of the reward of his actions; and is neither addicted to any meritorious or unworthy acts, nor subject to joy or grief for aught of pleasure or pain.
sarva.karma.phala=tyAgI
स्फटिकः प्रतिबिम्बेन यथा याति न रञ्जनम् ।
sphaTika: pratibimbena yathA yAti na raJjanam |
तज्ज्ञः कर्म.फलेन अन्तस् तथा न आयाति रञ्जनम् ॥६।१२२।६॥
tajjJa: karma.phalena anta: tathA na AyAti raJjanam ||6|122|6||
.
sphaTika: pratibimbena /
yathA yAti na raJjanam |
tajjJa: karma.phalena anta: \
tathA na AyAti raJjanam
.
*vlm.6. As a piece of crystal does not receive or emit any other colour in its reflexion, excepting that of its pure whiteness; so the spiritualist is not imbued with the tinge of the effects of his actions.
sphaTika: pratibimbena yathA
as a crystal with its reflection
yAti na raJjanam does not come to color/delight
tajjJa: karma.phalena antas tathA nAyAti raJjanam . x =
#raJj #raJjana #raJjanI रञ्जन a. (.नी f.) Colouring, dyeing; Pleasing, delighting; Exciting passion; keeping contented. — raJjanam .नम् [रज्यते$नेन रञ्ज्.करणे ल्युट्] Colouring, dyeing, painting. • Pleasing, delighting, keeping contented, gratifying, giving pleasure; राजा प्रजारञ्जनलब्धवर्णः VR.6.21; तथैव सो$भूदन्वर्यो राजा प्रकृतिरञ्जनात् 4.12. • (In gram.) Nasalizing (a sound.). — y1.027.017 — y2.017.039 — y3.002.055 #araJjana — <sarga.citra.manAdyantam .svarUpam cApy araJjanam> y3.009.053
विहरन् जनता.वृन्दे देह.कर्तन.पूजनैः ।
viharan janatA.vRnde deha.kartana.pUjanai: |
खेद.आह्लादौ न जानाति प्रतिबिम्ब.गतैर् इव ॥६।१२२।७॥
kheda.AhlAdau na jAnAti pratibimba.gatai: iva ||6|122|7||
.
viharan janatA.vRnde /
deha.kartana.pUjanai: |
kheda.AhlAdau na jAnAti \
pratibimba.gatai: iva
.
viharan janatA.vRnde
Proceeding in a crowd of people
deha=kartana.pUjanai: w/ abuse or honor of the body
kheda.AhlAdau na jAnAti he does not know trouble or pleasure
pratibimba.gatai: iva
as.if w/ a reflection
.
*vlm.7. He remains indifferent in human society, and is not affected either by the torture or subministration of his body; he deems his pain and pleasure as passing on his shadow, and never takes them to his heart, as they do not touch his intangible soul. (It was by virtue of his indifference, that the holy saints did not shrink under their persecutions and martyrdom).
निःस्तोत्रो निर्विकारश् च पूज्य.पूजा=विवर्जितः ।
ni:stotra: nir.vikAra: ca pUjya.pUjA=vivarjita: |
संयुक्तश् च वियुक्तश् च सर्व.आचार.नय=क्रमैः ॥६।१२२।८॥
saMyukta: ca viyukta: ca sarva.AcAra.naya=kramai: ||6|122|8||
.
ni:stotra: nir.vikAra: ca /
pUjya.pUjA=vivarjita: |
saMyukta: ca viyukta: ca \
sarva.AcAra.naya=kramai:
.
ni:stotra: nirvikAra: ca pUjya.pUjA=vivarjita: |
saMyukta: ca viyukta: ca sarva.AcAra.naya=kramai: ||6|122|8||
निःस्तोत्रः Unsung,
निर्विकारः च and unchanged पूज्य.पूजा=विवर्जितः without worship or the worshipable संयुक्तः च वियुक्तः च both connected and unconnected सर्व.आचार.नय=क्रमैः with all customs and conduct.
*vlm.8. Whether honoured or slighted by men, he neither praises nor is displeased with them; and remains himself either connected or unconnected with the customs and rules of society.
#kR to do, make . #vikR variously . #vikAra a transformation, change of form or nature, change (esp. for the worse) of bodily or mental condition , disease • emotion, passion MBh. &c. • an apparition , spectre KSS. • (in sAMkhya) a production or derivative from #prakRiti (there are 7 vikAras , viz. #buddhi , "intellect" , #ahaM.kAra , "the sense of individuality" , and the 5 #tan.mAtras q.v. ; these are also producers , inasmuch as from them come the 16 vikAra.s which are only productions , viz. the 5 #mahA.bhUtAni q.v. , and the 11 organs , viz. the 5 #buddhIndriyANi or organs of sense , the 5 #karmendriyANi or organs of action , and #manas , "the mind") IW. 82 &c. • #vikAratas .ind.. from or through change MW. ; #.tva n. the state of change , transformation Veda7ntas. •• #avikAra a.vi.kAra, "not.forth.making" –m.. non.change of form or nature, non.alteration; .adj.. unchangeable, immutable. •• #nirvikAra .adj.. unchanged, unchangeable, <.sva.Atmani an.astamaya.saMvidi nirvikAre> y3005.024.
तस्मान् न उद्विजते लोको लोकान् न उद्विजते च सः ।
tasmAt na udvijate loka: lokAt na udvijate ca sa: |
राग.द्वेष=भय.आनन्दैस् त्यज्यते ऽपि च युज्यते ॥६।१२२।९॥
rAga.dveSa=bhaya.Anandai: tyajyate api ca yujyate ||6|122|9||
.
tasmAt na udvijate loka: /
lokAt na udvijate ca sa: |
rAga.dveSa=bhaya.Anandai: \
tyajyate api ca yujyate
.
tasmAt na udvijate loka:
and thus the world/people do not disturb him
lokAn na udvijate ca sa: and he does not disturb the world/people
rAga.dveSa=bhaya.Anandai: with passion, hatred, fear, joy
tyajyate api ca yujyate
although forsaking them, he is connected with them.
*vlm.9. He hurts no body, nor is hurt by any; and may be free from the feelings of anger or affection, fear and joy, (and other passions which are alloted to humanity).
प्रमेये कस्यचिद् अपि न रोहति महाशयः ।
prameye kasyacit api na rohati mahAzaya: |
प्रमेयी.क्रियते च अपि बालेन अप्य् अ.दुराशयः ॥६।१२२।१०॥
prameyI.kriyate ca api bAlena api a.durAzaya: ||6|122|10||
.
prameye kasyacit api /
na rohati mahAzaya: |
prameyI.kriyate ca api \
bAlena api a.durAzaya:
.
prameyI.kriyate ca api and it becomes quite obvious,
bAlena api even to a child even w/ a child
.
*VA . even having knowledge of something, this great man does not become proud, and let even a child defeat him (being simple.minded)
*vlm.10. No one can have the greatness of mind of his own nature, but it is possible for the author of nature, to raise the greatness of mind even in a boy.
#mA . #pramA . #prameya —¶ap,mw प्रमेय — Measurable, finite. To be proved, demonstrable. — prameyam यम् An object of certain knowledge, a demonstrated conclusion, theorem. —¶jd The thing to be proved (quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed; "mAtrAdi.rupeNa: in the Rûpa Form of mAtR, &c. as in: #mAtR, #miti [#mAna], and #meya; the #pramAtR, #pramiti [#pramANa] and #prameya; the cogniser, the cognition and the cognised. vijrmbhate: takes various forms. The Jîva too, who is the Pramatr Cognizer, is an imagined entity, as it is qualified by the intellect." samyagdarzana — NS1.1.1 —¶jd mAtRmAna.prameyANi na cinmAtra itarad yata: | tato dvaitaikya.vAda artha: zaza.zRGga abjinI.samaH, y3067.072 •• #aprameya not needing to be proved. #aprameyAGgasaundarya immeasurable.body.beautiful; having a body of unimaginable beauty.
प्रमेये कस्यचिदपि न रोहति माहाशयः ।
परेमेयीक्रियते चापि बालेनाप्यदुराशयः
।। १०
VA . even having knowledge of something, this great man does not
become proud, and let even a child defeat him (being simple.minded)
तनुम् त्यजतु वा तीर्थे श्वपचस्य गृहे ऽपि वा ।
tanum tyajatu vA tIrthe zvapacasya gRhe api vA |
मा कदाचन वा राजन् वर्तमाणे ऽपि वा क्षणे ॥६।१२२।११॥
mA kadAcana vA rAjan vartamANe api vA kSaNe ||6|122|11||
.
tanum tyajatu vA tIrthe /
zvapacasya gRhe api vA |
mA kadAcana vA rAjan \
vartamANe api vA kSaNe
.
tanum tyajatu vA tIrthe
whether he forsakes his body in a shrine
zva.pacasya gRhe 'pi vA or even in the house of a dog.eater
mA kadAcana vA rAjan
vartamANe 'pi vA kSaNe
*vlm.11. Whether a man quits his body (dies) in a holy place, or in the house of a low chandála; or whether one dies at this moment (in youth), or many years afterwards (in old age).
ज्ञान.सम्प्राप्ति=समये मुक्तो ऽसौ विगत.आशयः ।
jJAna.samprApti=samaye mukta: asau vigata.Azaya: |
अहम्.भ्रान्तिर् हि बन्धाय मोक्षो ज्ञानेन तत् क्षयः ॥६।१२२।१२॥
aham.bhrAnti: hi bandhAya mokSa: jJAnena tat kSaya: ||6|122|12||
.
jJAna.samprApti=samaye /
mukta: asau vigata.Azaya: |
aham.bhrAnti: hi bandhAya \
mokSa: jJAnena tat kSaya:
.
jJAna.samprApti=samaye
Having got.hold.of Wisdom
vigata.Azaya:
he is Free ...
ahaM.bhrAnti: hi bandhAya . for the "I"delusion leads to bondage .
mokSa: jJAnena tat.kSaya: . Freedom thro wisdom destroys it
.
*vlm.12. He is released from his bondage to life, no sooner he comes to his knowledge of the soul and gets rid of his desires; because the error of his egoism is the cause of his bondage, and the wasting of it by his knowledge, is the means of his liberation.
#zaMs . #AzaMs to hope.for, tell.
#zaMs . #AzaMs . #AzA wish, desire, hope, expectation, prospect, AV, kathAs.&c.; Hope personified as the daughter of Manas, prab. • •
#*t #AzA fruition, #bhogAzA "The Bhoga.ÂshA or desire of fruition is the cause of the revolution of the soul in endless states of beings", *vlm, y3067.15.
स पूजनीयः स स्तुत्यो नमस्कार्यः स यत्नतः ।
sa* pUjanIya: sa* stutya: namaskArya: sa* yatnata: |
स निरीक्ष्यो ऽभिवाद्यश् च विभूति.विभव.एषिणा ॥६।१२२।१३॥
sa* nirIkSya: abhivAdya: ca vibhUti.vibhava.eSiNA ||6|122|13||
.
sa* pUjanIya: sa* stutya: /
namaskArya: sa* yatnata: |
sa* nirIkSya: abhivAdya: ca \
vibhUti.vibhava.eSiNA
.
sa pUjanIya:
he is to be worshipped
sa stutya: x
he is to be sung
namaskArya: sa yatnata:
he is to.be praised effortfully
sa nirIkSya:
abhivAdya: ca
vibhUti.vibhava.eSiNA
.
#iS* . #eS . #eSin end.comp. going.after, striving.for, seeking, desiring, rAgh.,&c.
*sv.13 He alone is fit to be worshipped, glorified and saluted.
*vlm.13. He the living liberated man is to be honoured and praised, and to be bowed down with veneration, and regarded with every attention, by every one who is desirous of his prosperity and elevation. (Because we honour ourselves by honouring the great).
न यज्ञ.तीर्थैर् न तपःप्रदानैर्
na yajJa.tIrthai: na tapa:pradAnai:
आसाद्यते तत् परमम् पवित्रम् ।
AsAdyate tat paramam pavitram |
आसाद्यते क्षीण.भव.अमयानाम्
AsAdyate kSINa.bhava.amayAnAm
भक्त्या साताम् आत्म.विदाम् यद् अङ्ग ॥६।१२२।१४॥
bhaktyA sAtAm Atma.vidAm yat aGga ||6|122|14||
.
na yajJa.tIrthai: na tapa:pradAnai: /
AsAdyate tat paramam pavitram |
AsAdyate kSINa.bhava.amayAnAm \
bhaktyA sAtAm Atma.vidAm yat aGga
.
na yajJa.tIrthai:
not by holy shrines,
na tapa:.pradAnai:
not by offering.up austerities
AsAdyate tat paramam pavitram
is That highest purification attained
AsAdyate kSINa.bhavaAmayAnAm
.
*vlm.14. No religious sacrifice nor wilful austerity, no charity nor pilgrimage, can lead us to that supremely holy state of human dignity; which is attainable by us only by our respectful attendance upon the godly, who have got rid of the troubles of the
world. (Hence attendance on saints and at their holy shrines, is accounted as productive of our sanctity.
*sv.14.15 Not by rites and rituals but by the worship of such sages alone does one attain wisdom.
VASISHTHA said—
एवमुक्त्वा स भगवान् मनुर्ब्रह्मगृहम् ययौ ।
evam uktvA sa* bhagavAn manu: brahma.gRham yayau |
इक्ष्वाकुरपि ताम् दृष्टिमवष्टभ्य स्थिरो ऽभवत् ॥६।१२२।१५॥
ikSvAku: api tAm dRSTim avaSTabhya sthira: abhavat ||6|122|15||
.
evam uktvA sa* bhagavAn /
manu: brahma.gRham yayau |
ikSvAku: api tAm dRSTim \
avaSTabhya sthira: abhavat
.
This being said by the Lord Manu he went.on.to the palace of Brahmâ
while Ikshvâku remained, settled in what he learned from the Lord Manu
.
*vlm.15. Vasishtha said:..The venerable sage Manu, having spoken in this manner, departed to the celestial abode of his sire Brahmá; and Ikshaku continued to act according to the precepts, which were delivered to him by the sacred seer.
* evam uktvA . so having said . sa bhagavAn manu: . the Lord Manu . brahma.gRham yayau . went to the Brahma.House . ikSvAku: api . But ikSvAku . tAm dRSTim avaSTabhya . holding.to that vision/viewpoint . sthira: abhavat . he became settled/firm.
@@@
DN6122 MANU CONCLUDES 3.JA06
सर्ग ६.१२२
sarga 6.122
मनु* उवाच ।
manu* uvAca |
येन केनचिद् आच्छन्नो येन केनचिद् आशितः ।
yena kenacit Acchanna: yena kenacit Azita: |
यत्र क्वचन शायी च स संराड् इव राजते ॥६।१२२।१॥
yatra kvacana zAyI ca sa saMrAT iva rAjate ||6|122|1||
वर्ण.धर्म.आश्रम.आचार.शास्त्र.यन्त्रणया उज्झितः ।
varNa.dharma.Azrama.AcAra.zAstra.yantraNayA ujjhita: |
निर्गच्छति जगज्.जालात् पञ्जराद् इव केसरी ॥६।१२२।२॥
nirgacchati jagat.jAlAt paJjarAt iva kesarI ||6|122|2||
वाचाम् अतीत.विषयो विषय.आशा.दश.उज्झितः ।
vAcAm atIta.viSaya: viSaya.AzA.daza.ujjhita: |
काम् अप्य् उपगतो शोभाम् शरदि इव नभस्तलम् ॥६।१२२।३॥
kAm api upagata: zobhAm zaradi iva nabhastalam ||6|122|3||
गम्भीरश् च प्रसन्नश् च गिराव् इव महा.ह्रदः ।
gambhIra: ca prasanna: ca girau iva mahA.hrada: |
परानन्द.रस.अक्षुब्धो रमते स्व.आत्मना आत्मनि ॥६।१२२।४॥
parAnanda.rasa.akSubdha: ramate sva.AtmanA Atmani ||6|122|4||
सर्व.कर्म.फल=त्यागी नित्य.तृप्तो निराश्रयः ।
sarva.karma.phala=tyAgI nitya.tRpta: nirAzraya: |
न पुण्येन न पापेन लिप्यते न इतरेण च ॥६।१२२।५॥
na puNyena na pApena lipyate na itareNa ca ||6|122|5||
स्फटिकः प्रतिबिम्बेन यथा याति न रञ्जनम् ।
sphaTika: pratibimbena yathA yAti na raJjanam |
तज्ज्ञः कर्म.फलेन अन्तस् तथा न आयाति रञ्जनम् ॥६।१२२।६॥
tajjJa: karma.phalena anta: tathA na AyAti raJjanam ||6|122|6||
विहरन् जनता.वृन्दे देह.कर्तन.पूजनैः ।
viharan janatA.vRnde deha.kartana.pUjanai: |
खेद.आह्लादौ न जानाति प्रतिबिम्ब.गतैर् इव ॥६।१२२।७॥
kheda.AhlAdau na jAnAti pratibimba.gatai: iva ||6|122|7||
निःस्तोत्रो निर्विकारश् च पूज्य.पूजा=विवर्जितः ।
ni:stotra: nir.vikAra: ca pUjya.pUjA=vivarjita: |
संयुक्तश् च वियुक्तश् च सर्व.आचार.नय=क्रमैः ॥६।१२२।८॥
saMyukta: ca viyukta: ca sarva.AcAra.naya=kramai: ||6|122|8||
तस्मान् न उद्विजते लोको लोकान् न उद्विजते च सः ।
tasmAt na udvijate loka: lokAt na udvijate ca sa: |
राग.द्वेष=भय.आनन्दैस् त्यज्यते ऽपि च युज्यते ॥६।१२२।९॥
rAga.dveSa=bhaya.Anandai: tyajyate api ca yujyate ||6|122|9||
प्रमेये कस्यचिद् अपि न रोहति महाशयः ।
prameye kasyacit api na rohati mahAzaya: |
प्रमेयी.क्रियते च अपि बालेन अप्य् अ.दुराशयः ॥६।१२२।१०॥
prameyI.kriyate ca api bAlena api a.durAzaya: ||6|122|10||
तनुम् त्यजतु वा तीर्थे श्वपचस्य गृहे ऽपि वा ।
tanum tyajatu vA tIrthe zvapacasya gRhe api vA |
मा कदाचन वा राजन् वर्तमाणे ऽपि वा क्षणे ॥६।१२२।११॥
mA kadAcana vA rAjan vartamANe api vA kSaNe ||6|122|11||
ज्ञान.सम्प्राप्ति=समये मुक्तो ऽसौ विगत.आशयः ।
jJAna.samprApti=samaye mukta: asau vigata.Azaya: |
अहम्.भ्रान्तिर् हि बन्धाय मोक्षो ज्ञानेन तत् क्षयः ॥६।१२२।१२॥
aham.bhrAnti: hi bandhAya mokSa: jJAnena tat kSaya: ||6|122|12||
स पूजनीयः स स्तुत्यो नमस्कार्यः स यत्नतः ।
sa* pUjanIya: sa* stutya: namaskArya: sa* yatnata: |
स निरीक्ष्यो ऽभिवाद्यश् च विभूति.विभव.एषिणा ॥६।१२२।१३॥
sa* nirIkSya: abhivAdya: ca vibhUti.vibhava.eSiNA ||6|122|13||
न यज्ञ.तीर्थैर् न तपःप्रदानैर्
na yajJa.tIrthai: na tapa:pradAnai:
आसाद्यते तत् परमम् पवित्रम् ।
AsAdyate tat paramam pavitram |
आसाद्यते क्षीण.भव.अमयानाम्
AsAdyate kSINa.bhava.amayAnAm
भक्त्या साताम् आत्म.विदाम् यद् अङ्ग ॥६।१२२।१४॥
bhaktyA sAtAm Atma.vidAm yat aGga ||6|122|14||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
एवम् उक्त्वा स भगवान् मनुर् ब्रह्म.गृहम् ययौ ।
evam uktvA sa* bhagavAn manu: brahma.gRham yayau |
इक्ष्वाकुर् अपि ताम् दृष्टिम् अवष्टभ्य स्थिरो ऽभवत् ॥६।१२२।१५॥
ikSvAku: api tAm dRSTim avaSTabhya sthira: abhavat ||6|122|15||
॥
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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