fm5008 2.fb06 siddha Song .z18
jivadas
fm5008 2.fb06 siddha Song .z18
work in progress .v17
work in progress .v15,16
latest update:
https://www.dropbox.com/s/40tn4z7mjhqr2y5/fm5008%202.fb06%20siddha%20Song%20.z18.docx?dl=0
Oॐm
siddha
SONG
vasiShTha said
—
.
अस्ति_अस्तमित-सर्व-आपद्-उद्यत्-संपद्-उदार-धीः ।
विदेहानां महीपालः जनकः नाम वीर्यवान् ॥१॥
asti_astamita-sarva.Apad=udyat-saMpad+udAra-dhI: |
videhAnAm mahIpAla: janaka: nAma vIryavAn ||
5|8|1
||
there is
a man of noble thought
for whom all misfortune has set like the sun
and fortune has sunrisen in
him
the EarthProtector of the videha people
:
he is called the heroic
janaka
The Populous
.
* janaka the Prolific
King of videha
&
father of sItA
who will be rAma's first love & rejected bride
.
Ø#tt.geog. -> #videha – In the rAmAyaNa, videha was the kingdom of the royal sage janaka, the father of sItA, rAghava rAma's wife. rAma's brothers married sItA's sisters, so the videha Kingdom was closely allied to the kozala Kingdom. mithilA was the capital of videha, now identified with Janakpur, a town in Southern Nepal. The rulers of videha were called janaka-s and in Hindu tradition are thought to have been great scholars. It is believed that they were the oldest among the clans migrated from the river saraswatI as the river started drying up. According to the epics, the name came from a dead king (videha, one devoid of body or dead) whose sons were created by sages who performed magical rites upon the king's dead body. – wikip.
#as -> #astam -> #astamita . set (as the sun), AV. &c.; come to an end , ceased, dead, R.Ragh.&c.; #astamite loc. ind. after sunset.
~vlm.1 There lives the mighty king of the Videhas (Tirhutians*) janaka by name, who is blessed with all prosperity and unbounded understanding.
* www.sleepinbuff.com/nepal_history.pdf - 1323 {*much later than yv/FM} The Simrounians under the Tirhutian raja Harisimha invade Nepal. ... 1354 TheTirhutian Malla Ksatriyas marries the grand daughter of Devaladevi, regent ...
~sv.1-3. VASISTHA continued: O Râma, there is a great monarch whose vision is unlimited, who rules over the Videha territory: he is known as janaka.
~HoB:1 O Rama, there existed a king called janaka, a man of noble and generous temperament. He was a man of great fortune and a warrior of fame. He ruled over Videha.
https://en.wikipedia.org/wiki/Ficu:_benghalensis
कल्प.वृक्ष:_अर्थि-सार्थानाम् मित्र-अब्जानाम् दिवाकर: ।
kalpa.vRkSa:_arthi-sArthAnAm mitra-abjAnAm divAkara: |
माधव:_बन्धु-पुष्पाणाम् स्त्रीणाम् मकर-केतन: ॥५।८।२॥
mAdhava:_bandhu-puSpANAm strINAm makara-ketana: ||2||
.
he is
a wishing-tree for those with wishes to fulfil
.
his friends are lotuses; he is their sun
.
his family are flowers; he's their spring
.
as for women
his banner is
the God of Love
.
#makara-: a kind of sea-monster (sometimes confounded with the crocodile, shark, dolphin &c.); regarded as the emblem of 'kAmadeva. •-• #makaraketana-H, #makaradhvaja _kAma-deva, the god of love, whose #ketana banner is the #makara. Pur.Encyc. says only "fish". why does love have such an odd emblem? das.jiva¤gmail.com
~HoB: He was like a wish fulfilling tree (kalpa vriksha) ...
~vlm. ... as the ever fruitful kalpa tree to the host of his suitors.
द्विजकैर्_अवशीत-अंशु:_द्विषत्-तिमिर-भास्कर: ।
सौजन्य-रत्न-जलधि:_भुवम् विष्णु:_इव_आस्थित: ॥५।८।३॥
dvijakair_avazIta-aMzu:_dviSat-timira-bhAskara: |
saujanya-ratna-jaladhi:_bhuvam viSNu:_iva_Asthita: ||3||
.
for the good brAhmaNas he is
moonlight that cools
but
for the darkness of enmity he is
the fiery sun
.
he is an Ocean* of jewels of goodness
.
he is like viShNu
on an Earthly throne
.
* by its association with pearls
Ocean is regarded as the repository of jewels.
~vlm.3. Like the dvija—rAja or changeful moon, he gives delight to the dvija—or twice born brAhmaNa-s, as that luminary gives the lilies to bloom; and like the luminous sun he destroys the darkness of his gloomy enemies. He is an ocean of the gems of goodness to all, and the support of his realm, like viSNu the supporter of the world.
~VA he was like cool rays of moon to the night lotuses of twiceborn, for darkness of enemies he was like sun; ocean full of gems to good people, for earth like protecting viSNu.
~AS: There is deeper meaning implied. He is like the (cool) moon soothing the lotuses in relation to the Brahmins, he is like fierce sun towards enemies destroying them like darkness, he is like an ocean full of gems which are his gentle behavior; he stays on earth like viSNu himself.
प्रफुल्ल-बाल-लतिके मञ्जरी-पुञ्ज-पिञ्जरे ।
praphulla-bAla-latike maJjarI-puJja-piJjare |
स कदाचिन्_मधौ मत्ते कोकिल-आलाप-लासिनि ॥५।८।४॥
sa:_ kadAcit_madhau matte kokila-AlApa-lAsini ||4||
.
once
when he was a slender blossoming boy
in a grove of golden blossom
—somewhen intoxicated by the early spring—
when cuckoos cooed luringly
....
ययौ कुसुमित-आभोगम् सुविलास-लता-अङ्गनम् ।
yayau kusumita-Abhogam suvilAsa-latA-aGganam |
लीलया_उपवनम् कान्तम् नन्दनम् वासव: यथा ॥५।८।५॥
lIlayA_upavanam kAntam nandanam vAsava: yathA ||5||
.
he came to a place rich with flowers
a playful-vine-girlish place for play
a loverly grove like indra's nandana.Garden
.
Øtt.indra #vasu -> #vAsava: - a N. of *indra, as leader of the 8 *vasu.s.
~HoB. It was as if spring was in an enchanting mood of dance, swinging to their tunes. He entered the garden like Indra entering his celestial garden '_nandana_'.
~vlm.5. He walked amidst the flowery arbours, resembling the graceful beauties with ornaments upon them, and sported in their bowers as the god vAsava disports in his garden of _nandana_. (Eden or Paradise).
नन्द् #nand -> #nandana: नन्दन - the garden of Indra, the Elysium • <hanta gacchata bhadram vo nandane pazyata sthitam> हन्त गच्छत भद्रं वो नन्दने पश्यत स्थितम् mb.3.142.59
Øtt. #rodas - heaven and earth #rodorandhram - the void or hollow space between heaven and earth. • #rodasI - f. ‑ (dual, once singular) [if you have a citation for this curious devolution .Q. das.jiva [at] gmail.com] ‑ heaven and earth • (sg) N. of lightning as wife of *rudra and companion of the *marut.s (also rodasI - the earth) R.
तस्मिन्_वरवने हृद्ये_केसर-उद्दाम-मारुते ।
tasmin_varavane hRdye_kesara-uddAma-mArute |
दूरस्थ-अनुचर: सानु-कुञ्जेषु विचचार ह ॥५।८।६॥
dUrastha-anucara: sAnu-kuJjeSu vicacAra ha ||6||
in that worthy woods
a pleasant place
hair blowing in the wind
remotely roving
thru mountain bushes
he wandered
.
tamAla Bush with Lovers
http://www.trinity.edu/rnadeau/Asian%20Religions/Lecture%20Notes/Hinduism/Hindu%20Gita%20Govinda.htm
*jd. the illo is to set the scene but he is
alone
अथ शुश्राव कस्मिंश्.चित्तमालवन-गुल्मके ।
atha zuzrAva kasmin*cit_tamAla-vana-gulmake |
सिद्धानाम्_अ.प्रदृश्यानाम् स्व.प्रसङ्गाद्_उदाहृता: ॥५।८।७॥
siddhAnAm_a.pradRzyAnAm sva.prasaGgAt_udAhRtA: ||7||
.
in a bush in a field of dark tamAla trees
somewhere
from some unseen siddha.Adepts
from their detachment
there was singing
...
~HoB. Then he heard some seminal voices of siddhas coming out of the 'tamala' creeper arbours. The siddhas could not be seen.
~vlm. ... within a bower of tAmala trees, a mingled voice as that of some invisible aerial spirits (siddhA), proceeding from it.
विविक्त-वासिनाम् नित्यम् शैल-कन्दर-चारिणाम् ।
vivikta-vAsinAm nityam zaila-kandara-cAriNAm |
इमा: कमल-पत्राक्ष गीता गीत-आत्म-भावना: ॥५।८।८॥
imA: kamala-patrAkSa gItA gIta-Atma-bhAvanA: ||8||
.
from different places
ever roaming in mountain.caves
the songs they sing, Lotus-Eyes, feel like the Self singing
.
the siddhas sang
—
.
द्रष्टृ-दृश्य-समायोगात्_प्रत्यय-आनन्द-निश्चय: ।
यस्_तम् स्वम्_आत्म.तत्त्व-उत्थम् नि:.स्पन्दम् सम्.उपास्महे ॥५।८।९॥
draSTR-dRzya-samAyogAt_pratyaya-Ananda-nizcaya: |
ya:_tam svam_Atma.tattva-uttham ni:.spandam sam.upAsmahe ||9||
from the conjunction of the seer and the seen with certainty
joyously convinced
the one who is that ownself arisen to Self.Thatness
unstirringly we venerate
.
~HoB.9 By the union of the seen and seer, one can definitely experience bliss. We deeply contemplate in silence on the essential nature of Self.
~sv.9. We contemplate that self which reveals itself as the pure experience of bliss when seer (the experiencer) comes into contact with the object (the experience), without a division or conceptualisation.
~vlm.9. We adore that Being which is neither the subjective nor objective, (not the viewer nor the view); and which in our beliefs is the positive felicity, that rises in our souls, and has no fluctuation in it.
~VA: We adore that unmovable (Consciousness), reality of own self which is certainly the bliss coming from non-distinction of seer and the seen.
*AS: The sequence of statements form an intense debate on the nature of Brahman. The long commentary is laying down the gist of the argument. It is trying to identify the bliss as something extraordinary as compared to usual happiness and tries to give scriptural supporting evidence. Is it mandatory to read? Perhaps not(:-))
*jd. personally I only use AB for synonyms.
his analyses when unwound are usually platitudinous,
restating the argument in more complexity
rather than clarifying it as a commentary ought to do
(as Mo does very well).
*jd.9 - draSTR-dRzya=samAyogAt - from the conjunction of seer and seen = pratyaya-Ananda=nizcaya: - being certain, joyously convinced = ya: tam svam - (one) who is that ownself = Atma.tattva-uttham - arisen to Self.Thatness =
ni:spandam - unstirring = samupAsmahe - we venerate.
द्रष्टृ-दर्शन-दृश्यानि त्यक्त्वा वासनया सह ।
दर्शन-प्रथमाभासम्_आत्मानम् सम्.उपास्महे ॥५।८।१०॥
draSTR-darzana-dRzyAni tyaktvA vAsanayA saha |
darzana-prathamAbhAsam_AtmAnam sam.upAsmahe ||10||
having forsaken Seer & Seeing & Seen=
with vAsanA.Imprinting =
darzana-prathama-AbhAsam – the presence of the Primal Projection =
AtmAnam sam.upAsmahe – the Self we contemplate.
~vlm.10. Others chanted:—We adore that Being which is beyond the triple states of the subject, its attribute and its object; (who is neither the sight, seeing and the seer). It is the light of that soul, or spiritual light which exists from before the light of vision, which is derived from the light of the sun. (Srúti. The light of the Spirit shone before the physical lights of the sun, moon, stars, lightning and fire).
~sv.10. We contemplate that light that illumines all that shines, the self that transcends the twin concepts of 'is' and 'is not' and which therefore is 'in the middle' of the two sides, as it were.
द्वयोर्_मध्य.गतम् नित्यम्_अस्ति नास्ति_इति पक्षयो: ।
प्रकाशनम् प्रकाश्यानाम्_आत्मानम् समुपास्महे ॥५।८।११॥
dvayor_madhya.gatam nityam_asti nAsti_iti pakSayo: |
prakAzanam prakAzyAnAm_AtmAnam samupAsmahe ||11||
.
dvayo: madhya.gatam nityam – ever come between the two =
asti nAsti_iti pakSayo: - sides — it "is" / "is-not" =
prakAzanam - light =
of the brought.to.light
the Self we worship.
#pakSa
#prakAzana
#prakAzya
# samupAsmahe
~HoB. 11 Some others : We deeply contemplate upon that Self, the light which is between the two perceptions 'this exists' and 'this does not exist' and that which shines on everything.
~vlm.11. Others chanted:—We adore that Being, which is in the midst of all what is and what is not, (i. e. between existence and non-existence); and that spiritual light, which enlightens all lightsome objects.
~sv.11. We contemplate that reality in which everything exists, to which everything belongs, from which everything has emerged, which is the cause of everything and which is everything.
other siddhas
—
.
यस्मिन्_सर्वम् यस्य सर्वम् यत: सर्वम् यस्मय्_इदम् ।
yasmin_sarvam yasya sarvam yata: sarvam yasmai_idam |
येन सर्वम् यद्_द्.हि सर्वम् तत्_सत्यम् समुपास्महे ॥५।८।१२॥
yena sarvam yat_d.hi sarvam tat_satyam samupAsmahe ||12||
.
that tad that
in which is all यस्य सर्वम् of which is all यतः सर्वम् from which is all यस्मै इदम् to which is all येन सर्वम् by which is all यत् हि सर्वम् what is thus all— तत्-सत्यम् That BeingSo – the tat-sat of the vAkya <ॐ तत्सत्> = समुपास्महे let us adore.
#As #upAs #samupAs sam-upa>As A. #samupAste (pr. p. #samupAsIna), to sit near together or near each other; to engage in or devote one's self to anything together, practise in common (or singly) • to serve or honour together, revere, worship, adore. •• #samupAsmahe pr. [2] md. pl. 1 [ā:_2]
~vlm.12. Some sang:—We adore that real existence which is all, whose are all things, and by whom are all made, from whom have all sprung, for whom they exist, in whom they subsist, unto whom do all return, and into which they are all absorbed.
~sv.12. We contemplate the self which is the very basis of all language and expression, being the alpha and the omega, which covers the entire field from 'a' to 'ha' and which is indicated by the word 'aham' ('I').
~HoB.12. OTHERS SANG: Where is the all, whose is the all, whence is the all, whither the all, whereby the all, what is the all—that true Suchness we venerate. -12- The mangalam verse [of Ramana's Forty Verses], which is a translation (or rather an explanatory paraphrase) of Yoga Vasishtha 5.8.12, is a dhyAna zloka or 'verse of meditation' upon sva.rUpa (our 'own.form' or essential self), in which our svarUpa is described as the one truly existing reality, in which everything exists, whose everything is, from which everything comes into being, for which everything exists, by which everything comes to be, and which alone everything actually is.
अशिरस्कम् ह.कारान्तम्_अशेष-आकार-सम्स्थितम् ।
अजस्रम्_उच्चरन्तम् स्वम् तम्_आत्मानम्_उपास्महे ॥५।८।१३॥
aziraskam ha.kArAntam_azeSa-AkAra-samsthitam |
ajasram_uccarantam svam tam_AtmAnam_upAsmahe ||
13
||
a=ziraskam ha.kAra-antam - <a> at the head, <ha> at the end – so the alphabet, and suggesting "aham" =
azeSa-AkAra-samsthitam – established in every embodiment =
ajasram uccarantam - continuously uttered =
svam tam AtmAnam upAsmahe - that self of the Self we adore.
~VA: we adore that (Consciousness) which contains all forms from ‘a’ to ‘ha’, which is ajasram-uccar-antam svaM.
~AS: We worship the soul in the form which is headed by "a" and ends in "ha"; i.e. which encompasses all speech which is being continuously uttered (ajasram uccarantam) and permeates everything. • These siddhas are attentive to the "sounds" and consider it as the essence of Brahman. The commentary shows of knowledge of many scriptures and systems of knowledge by giving alternate interpretations of this!
HoB: We deeply comtemplate on that Self, which abides in all the letters which span from 'Aa' to 'Ha' We unceasingly repeat 'soham' .
~vlm.13. Some caroled:—We adore that Spirit, which begins with the letter a and ends in h with the dot m; (i. e. aham or ego); and which we continually inspire and respire in our breathings, (aham) hansah.
~sv.13. Alas, people run after other objects, foolishly giving up the Lord who dwells in the cave of one's own heart.
*jd.13 - a=ziraskam ha.kAra-antam - <a> at the head, <ha> at the end – so the alphabet, and suggesting "aham" = azeSa-AkAra-samsthitam – established in every embodiment = ajasram uccarantam - continuously uttered = svam tam AtmAnam upAsmahe - that self of the Self we adore.
संत्यज्य हृद्.गुह-ईशानाम् देव.मयम् प्रयान्ति ये ।
ते रत्नम्_अभिवाञ्छन्ति त्यक्त-हस्त.स्थ-कौस्तुभा: ॥५।८।१४॥
saMtyajya hRd.guha-IzAnAm deva.mayam prayAnti ye |
te ratnam_abhivAJchanti tyakta-hasta.stha-kaustubhA: ||14||
.
those who have abandoned the Master of the Heart Cave
for a Divine image
:
for a tiny jewel
theyve trades a rare kaustubha* Stone.
* viSNu wears this jewel on his neck.
#guha: - "reared in a secret place" N. of skanda (the god; an incarnation of shiva's second son, imputed to ramaNa by gaNapati shAstrI; cf. kArttikeya) • of a king of the niSAdas (friend visited by rAma before entering exile) • belonging to persons of the writer caste •• m. pl. N. of a people in the south of India •• #guhA - a hiding-place, cave, cavern; (fig.) the heart.
#IzAna a. owning, possessing, wealthy; reigning; m. a ruler, master, one of the older names of ziva Rudra; one of the Rudras; the sun as a form of ziva; -am n. light, splendour
other siddhas
—
.
सर्व.आशा: किल संत्यज्य फलम्_एतद्_अवाप्यते ।
येन_आशा-विष-वल्लीनाम् मूल-माला विलूयते ॥५।८।१५॥
sarva.AzA: kila saMtyajya phalam_etat_avApyate |
yena_AzA-viSa-vallInAm mUla-mAlA vilUyate ||15||
sarvAzA: kila saMtyajya - x =
phalam etad avApyate - x =
yena AzA-viSa-vallInAm - x =
mUla-mAlA vilUyate - eliminating roots&all.
~vlm.15. Others again declared;—It is by forsaking all other desires, that one obtains this object of his wish; and this being had, the poisonous plants of all other desires, are entirely uprooted from the heart.
~sv.15. One should strike down every craving with the rod of wisdom, whether that craving has arisen or is about to rise in the heart.
बुद्ध्वा_अप्य्_अत्यन्त-वैरस्यम् य: पदार्थेषु दुर्.मति: ।
buddhvA_api_atyanta-vairasyam ya: padArtheSu dur.mati: |
बध्नाति भावनाम् भूयो नरो न_असौ स गर्दभ: ॥५।८।१६॥
badhnAti bhAvanAm bhUyo naro na_asau sa:_ gardabha: ||16||
.
even tho awakened
someone of boundlessly bad taste in things
—evil-minded—
bound by bhAvanA.Feeling again
this is no human, it's a jackass
.
*jd. on of our guru's few faults
(next only to his prolix long-windedness)
is a sharp tongue.
it's his way of getting Ur attention.
HoB: One who gets bound by objects, knowing that they are sapless, is an ass/ donkey, not a human being.
~vlm.16. Some of them pronounced saying:—The foolish man who knowing the insipidity of all worldly things, attaches his mind to earthly object, is an ass and no human being.
~sv.16 One should enjoy the delight that flows from peace. The man whose mind is well-controlled is firmly established in peace. When the heart is thus established in peace, there arises the pure bliss of the self without delay.
रस् #ras -> #viras -> #vairasyam - insipidity, bad taste • disagreeableness • aversion, repugnance, disgust of (gen. loc, or comp). -
other siddhas
—
.
उत्थित-अनुत्थितान्_एतान्_इन्द्रिय-आहीन्_पुन: पुन: ।
utthita-anutthitAn_etAn_indriya-AhIn_puna: puna: |
हन्याद्_विवेक-दण्डेन वज्रेण_इव हरिर्_गिरीन् ॥५।८।१७॥
hanyAt_viveka-daNDena vajreNa_iva harir_girIn ||17||
.
they strike & duck, the serpent-senses
again and again
but struck by the Rod of Discernment
it's
indra's thunderbolt smashing a mountaintop
.
~vlm.17. Others said:—The sensual appetites, which incessantly rise as snakes from the cavities of the body, are to be killed by the cudgel of reason, as Indra broke the hills by his thunderbolts.
उपशम-सुखम्_आहरेत्_पवित्रम्
upazama-sukham_Aharet_pavitram
सु.शमवत: शमम्_एति साधु-चेत: ।
su.zamavata: zamam_eti sAdhu-ceta: |
प्रशमित-मनस: स्वके स्वरूपे
prazamita-manasa: svake svarUpe
भवति सुखे स्थितिर्_उत्तमा चिराय ॥५।८।१८॥
bhavati sukhe sthitir_uttamA cirAya ||18||
.
there is a happy peace
:
upashama
let its very peaceful purity be enjoyed
for peace becomes a good Affection of the pacified Mind
:
in your own happy identity it becomes a high state
for many days to come
.
~vlm.18. At last they said:—Let men try to secure the pure happiness of quietism, which serves to give tranquility to the minds of the righteous. The sober-minded that are situated in their real and natural temperament, have their best repose in the lap of undisturbed and everlasting tranquility.
*jd.18 - upazama-sukham – thm happy peace of upashama = Aharet pavitram su.zamavata: - let its very peaceful purity be enjoyed = zamam eti sAdhu-ceta: - peace becomes a good Affection = prazamita-manasa: - of the pacified Mind = svake svarUpe bhavati sukhe – in your own happy identity it becomes = sthiti: uttamA cirAya - a high state for long – but a state is not forever .
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
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:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
Jiva Das
FM5008 SIDDHA SONG 2.FB08 .z18
https://www.dropbox.com/s/40tn4z7mjhqr2y5/fm5008%202.fb06%20siddha%20Song%20.z18.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.5.8 SIDDHA SONG 2.FB08
सर्ग 5.८
sarga 5.8
वसिष्ठ उवाच ।
vasiSTha uvAca |
अsty अस्तमित.सर्व.आपd.उद्यत्.संपd.उदार.धीः ।
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: |
विदेहानाम् महीपालः_जनko नाम वीर्यवान् ॥५।८।१॥
videhAnAm mahIpAla: janaka:_nAma vIryavAn ||5|8|1||
कल्प.वृkSo 'र्थि.सार्थानाम् मित्र.अब्जानाम् दिवाकरः ।
kalpa.vRkSa:_arthi.sArthAnAm mitra.abjAnAm divAkara: |
माधvo बन्धु.पुष्पाणाम् स्त्रीणाम् मकर.केतनः ॥५।८।२॥
mAdhava:_bandhu.puSpANAm strINAm makara.ketana: ||5|8|2||
द्विजkair अवशीत.अंzur द्विषत्.तिमिर.भास्करः ।
dvijakai:_avazIta.aMzu:_dviSat.timira.bhAskara: |
सौजन्य.रत्न.जलdhir भुवम् विSNur इव_आस्थितः ॥५।८।३॥
saujanya.ratna.jaladhi:_bhuvam viSNu:_iva_Asthita: ||5|8|3||
प्रफुल्ल.बाल.लतिके मञ्जरी.पुञ्ज.पिञ्जरे ।
praphulla.bAla.latike maJjarI.puJja.piJjare |
स* कदाचित्_मधौ मत्ते कोकिल.आलाप.लासिनि ॥५।८।४॥
sa* kadAcit_madhau matte kokila.AlApa.lAsini ||5|8|4||
ययौ कुसुमित.आभोगम् सुविलास.लता.अङ्गनम् ।
yayau kusumita.Abhogam suvilAsa.latA.aGganam |
लीलया_उपवनम् कान्तम् नन्दनम् वासवः_यथा ॥५।८।५॥
lIlayA_upavanam kAntam nandanam vAsava:_yathA ||5|8|5||
तस्मिन् वरवने हृद्ये केसर.उद्दाम.मारुते ।
tasmin_varavane hRdye kesara.uddAma.mArute |
दूरस्थ.अनुचरः सानु.कुञ्जेषु विचचार ह ॥५।८।६॥
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha ||5|8|6||
अथ शुश्राव कsmiMzचित् तमाल.वन.गुल्मके ।
atha zuzrAva kasmin.cit tamAla.vana.gulmake |
सिद्धानाम् अप्रदृश्यानाम् स्व.प्रसङ्गाd उदाहृताः ॥५।८।७॥
siddhAnAm a.pradRzyAnAm sva.prasaGgAt_udAhRtA: ||5|8|7||
विविक्त.वासिनाम् नित्यम् शैल.कन्दर.चारिणाम् ।
vivikta.vAsinAm nityam zaila.kandara.cAriNAm |
इमाः कमल.पत्राक्ष गीता गीत.आत्म.भावनाः ॥५।८।८॥
imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA: ||5|8|8||
सिद्धा ऊचुः ।
siddhA* Ucu: |
द्रष्टृ.दृश्य.समायोगात् प्रत्यय.आनन्द.निश्चयः ।
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: |
यः_तम् स्वम् आत्म.तत्त्व.उत्थम् निःस्पन्दम् सम्.उपास्महे ॥५।८।९॥
ya:_tam svam Atma.tattva.uttham ni:spandam sam.upAsmahe ||5|8|9||
द्रष्टृ.दर्शन.दृश्यानि त्यक्त्वा वासनया सह ।
draSTR.darzana.dRzyAni tyaktvA vAsanayA saha |
दर्शन.प्रथम.आभासम् आत्मानम् सम्.उपास्महे ॥५।८।१०॥
darzana.prathama.AbhAsam AtmAnam sam.upAsmahe ||5|8|10||
द्वयोः_मध्य.गतम् नित्यम् अस्ति न_अस्ति_इति पक्षयोः ।
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
प्रकाशनम् प्रकाश्यानाम् आत्मानम् सम्.उपास्महे ॥५।८।११॥
prakAzanam prakAzyAnAm AtmAnam sam.upAsmahe ||5|8|11||
अन्ये ऊचुः ।
anye Ucu: |
यस्मिन् सर्वम् यस्य सर्वम् यतः सर्वम् यस्मै_इदम् ।
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam |
येन सर्वम् यत्_हि सर्वम् तत् सत्यम् समुपास्महे ॥५।८।१२॥
yena sarvam yat_hi sarvam tat satyam samupAsmahe ||5|8|12||
अशिरस्कम् ह.कार.अन्तम् अशेष.आकार.सम्स्थितम् ।
a.ziraskam ha.kAra.antam azeSa.AkAra.samsthitam |
अजस्रम् उच्चरन्तम् स्वम् तम् आत्मानम् उपास्महे ॥५।८।१३॥
ajasram uccarantam svam tam AtmAnam upAsmahe ||5|8|13||
संत्यज्य हृत्.गुह.ईशानाम् देव.मयम् प्रयान्ति ये ।
saMtyajya hRt.guha.IzAnAm deva.mayam prayAnti ye |
ते रत्नम् अभिवाञ्छन्ति त्यक्त.हस्त.स्थ.कौस्तुभाः ॥५।८।१४॥
te ratnam abhivAJchanti tyakta.hasta.stha.kaustubhA: ||5|8|14||
अन्ये ऊचुः ।
anye Ucu: |
सर्व.आशाः किल संत्यज्य फलम् एतत्_अवाप्यते ।
sarva.AzA: kila saMtyajya phalam etat_avApyate |
येन_आशा.विष.वल्लीनाम् मूल.माला विलूयते ॥५।८।१५॥
yena_AzA.viSa.vallInAm mUla.mAlA vilUyate ||5|8|15||
बुद्ध्वा_अपि_अत्यन्त.वैरस्यम् यः पदार्थेषु दुर्.मतिः ।
buddhvA_api_atyanta.vairasyam ya: padArtheSu dur.mati: |
बध्नाति भावनाम् भूयः_नरः_न_असौ स* गर्दभः ॥५।८।१६॥
badhnAti bhAvanAm bhUya:_nara:_na_asau sa* gardabha: ||5|8|16||
अन्ये ऊचुः ।
anye Ucu: |
उत्थित.अनुत्थितान् एतान् इन्द्रिय.आहीन् पुनः पुनः ।
utthita.anutthitAn etAn indriya.AhIn puna: puna: |
हन्यात्_विवेक.दण्डेन वज्रेण_इव हरिः_गिरीन् ॥५।८।१७॥
hanyAt_viveka.daNDena vajreNa_iva hari:_girIn ||5|8|17||
उपशम.सुखम् आहरेत् पवित्रम्
upazama.sukham Aharet pavitram
सु.शमवतः शमम् एति साधु.चेतः ।
su.zamavata: zamam eti sAdhu.ceta: |
प्रशमित.मनसः स्वके स्वरूपे
prazamita.manasa: svake svarUpe
भवति सुखे स्थितिः_उत्तमा चिराय ॥५।८।१८॥
bhavati sukhe sthiti:_uttamA cirAya ||5|8|18||
||
oॐm
FM.5.8
SIDDHA SONG
VASISHTHA said—
अsty अस्तमित.सर्व.आपd.उद्यत्.संपd.उदार.धीः ।
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: |
विदेहानाम् महीपालः_जनko नाम वीर्यवान् ॥५।८।१॥
videhAnAm mahIpAla: janaka:_nAma vIryavAn ||5|8|1||
.
there is
a man of noble thought
for whom all misfortune has set like the sun
and fortune has sunrisen in
him
the EarthProtector of the videha people
:
he is called the heroic
janaka
The Populous
.
* janaka the Prolific
King of videha
&
father of sItA
who will be rAma's first love & rejected bride
.
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: | videhAnAm mahIpAla: janaka:_nAma vIryavAn
.
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: |
videhAnAm mahIpAla:
janaka:_nAma vIryavAn
.
O*tt.geog. . #videha – In the rAmAyaNa, videha was the kingdom of the royal sage janaka, the father of sItA, rAghava rAma's wife. rAma's brothers married sItA's sisters, so the videha Kingdom was closely allied to the kozala Kingdom. mithilA was the capital of videha, now identified with Janakpur, a town in Southern Nepal. The rulers of videha were called janaka.s and in Hindu tradition are thought to have been great scholars. It is believed that they were the oldest among the clans migrated from the river saraswatI as the river started drying up. According to the epics, the name came from a dead king (videha, one devoid of body or dead) whose sons were created by sages who performed magical rites upon the king's dead body. – wikip.
#as . #astam . #astamita . set (as the sun), AV. &c.; come to an end , ceased, dead, R.Ragh.&c.; #astamite loc. ind. after sunset.
*vlm.p.1. vasiShTha continued:—There lives the mighty King of Videha, Janaka by name, who is blessed with all prosperity and unbounded understanding.
*vlm.1 There lives the mighty king of the Videhas (Tirhutians*) janaka by name, who is blessed with all prosperity and unbounded understanding.
*sv.1.3. VASISTHA continued: O Râma, there is a great monarch whose vision is unlimited, who rules over the Videha territory: he is known as janaka.
*HoB:1 O Rama, there existed a king called janaka, a man of noble and generous temperament. He was a man of great fortune and a warrior of fame. He ruled over Videha.
https://en.wikipedia.org/wiki/Ficu:_benghalensis
कल्प.वृkSo 'र्थि.सार्थानाम् मित्र.अब्जानाम् दिवाकरः ।
kalpa.vRkSa:_arthi.sArthAnAm mitra.abjAnAm divAkara: |
माधvo बन्धु.पुष्पाणाम् स्त्रीणाम् मकर.केतनः ॥५।८।२॥
mAdhava:_bandhu.puSpANAm strINAm makara.ketana: ||5|8|2||
.
he is
a wishing.tree for those with wishes to fulfil
.
his friends are lotuses; he is their sun
.
his family are flowers; he's their spring
.
as for women
his banner is
the God of Love
.
kalpa.vRkSa:_arthi.sArthAnAm mitra.abjAnAm divAkara: | mAdhava:_bandhu.puSpANAm strINAm makara.ketana:
.
kalpa.vRkSa:_arthi.sArthAnAm
mitra.abjAnAm divAkara: |
mAdhava:_bandhu.puSpANAm
strINAm makara.ketana:
.
#makara.: a kind of sea.monster (sometimes confounded with the crocodile, shark, dolphin &c.); regarded as the emblem of 'kAmadeva. •.• #makaraketana.H, #makaradhvaja_kAma.deva, the god of love, whose #ketana banner is the #makara. Pur.Encyc. says only "fish". why does love have such an odd emblem? das.jiva¤gmail.com
*HoB: He was like a wish fulfilling tree (kalpa vriksha) ...
*vlm. ... as the ever fruitful kalpa tree to the host of his suitors.
*vlm.p.2 He is like the ever fruitful wish.fulfilling tree to the host of his suitors, and like the vivifying sun to his lotus.like friends. He is like the genial spring to the small flowers of his relatives, and like Kama the god of love to females.
द्विजkair अवशीत.अंzur द्विषत्.तिमिर.भास्करः ।
dvijakai:_avazIta.aMzu:_dviSat.timira.bhAskara: |
सौजन्य.रत्न.जलdhir भुवम् विSNur इव_आस्थितः ॥५।८।३॥
saujanya.ratna.jaladhi:_bhuvam viSNu:_iva_Asthita: ||5|8|3||
.
for the good brAhmaNas he is
moonlight that cools
but
for the darkness of enmity he is
the fiery sun
.
he is an Ocean* of jewels of goodness
.
he is like viShNu
on an Earthly throne
.
dvijakai:_avazIta.aMzu: dviSat.timira.bhAskara: | saujanya.ratna.jaladhi: bhuvam viSNu:_iva_Asthita:
.
dvijakai:_avazIta.aMzu:
dviSat.timira.bhAskara: |
saujanya.ratna.jaladhi:
bhuvam viSNu:_iva_Asthita:
.
* by its association with pearls
Ocean is regarded as the repository of jewels.
*vlm.p.3 Like the changing moon, he gives delight to the twice born brAhmaNas, as that luminary makes lilies bloom. Like the bright sun he destroys the darkness of his gloomy enemies. He is an ocean of gems of goodness to all and the support of his kingdom, like viSNu the supporter of the world.
*vlm.3. Like the dvija—rAja or changeful moon, he gives delight to the dvija—or twice born brAhmaNa.s, as that luminary gives the lilies to bloom; and like the luminous sun he destroys the darkness of his gloomy enemies. He is an ocean of the gems of goodness to all, and the support of his realm, like viSNu the supporter of the world.
.VA he was like cool rays of moon to the night lotuses of twiceborn, for darkness of enemies he was like sun; ocean full of gems to good people, for earth like protecting viSNu.
.AS: There is deeper meaning implied. He is like the (cool) moon soothing the lotuses in relation to the Brahmins, he is like fierce sun towards enemies destroying them like darkness, he is like an ocean full of gems which are his gentle behavior; he stays on earth like viSNu himself.
प्रफुल्ल.बाल.लतिके मञ्जरी.पुञ्ज.पिञ्जरे ।
praphulla.bAla.latike maJjarI.puJja.piJjare |
स* कदाचित्_मधौ मत्ते कोकिल.आलाप.लासिनि ॥५।८।४॥
sa* kadAcit_madhau matte kokila.AlApa.lAsini ||5|8|4||
.
once
when he was a slender blossoming boy
in a grove of golden blossom
—somewhen intoxicated by the early spring—
when cuckoos cooed luringly
....
praphulla.bAla.latike maJjarI.puJja.piJjare | sa* kadAcit_madhau matte kokila.AlApa.lAsini
.
praphulla.bAla.latike
maJjarI.puJja.piJjare |
sa* kadAcit_madhau matte
kokila.AlApa.lAsini
.
*vlm.p.4 One spring evening Janaka happened to wander about a forest abounding in young vines with bunches of crimson blossoms on them, resonant with the melody of sweet sounding kokila nightingales warbling their tuneful choirs.
ययौ कुसुमित.आभोगम् सुविलास.लता.अङ्गनम् ।
yayau kusumita.Abhogam suvilAsa.latA.aGganam |
लीलया_उपवनम् कान्तम् नन्दनम् वासवः_यथा ॥५।८।५॥
lIlayA_upavanam kAntam nandanam vAsava:_yathA ||5|8|5||
.
he came to a place rich with flowers
a playful.vine.girlish place for play
a loverly grove like indra's nandana.Garden
.
yayau kusumita.Abhogam suvilAsa.latA.aGganam | lIlayA_upavanam kAntam nandanam vAsava:_yathA
.
yayau kusumita.Abhogam
suvilAsa.latA.aGganam |
lIlayA_upavanam kAntam
nandanam vAsava:_yathA
.
#vasu . #vAsava: . a N. of *indra, as leader of the 8 *vasu.s.
*HoB. It was as if spring was in an enchanting mood of dance, swinging to their tunes. He entered the garden like Indra entering his celestial garden '_nandana_'.
*vlm.p.5 He walked among flowery pleasure gardens resembling graceful beauties with ornaments upon them, and sported in their covered shelter as the god indra sports in his Nandana pleasure garden.
नन्द् #nand . #nandana: नन्दन . the garden of Indra, the Elysium • <hanta gacchata bhadram vo nandane pazyata sthitam> हन्त गच्छत भद्रं वो नन्दने पश्यत स्थितम् mb.3.142.59
#rodas . heaven and earth #rodorandhram . the void or hollow space between heaven and earth. • #rodasI . f. . (dual, once singular) [if you have a citation for this curious devolution .Q. das.jiva [at] gmail.com] . heaven and earth • (sg) N. of lightning as wife of *rudra and companion of the *marut.s (also rodasI . the earth) R.
तस्मिन् वरवने हृद्ये केसर.उद्दाम.मारुते ।
tasmin_varavane hRdye kesara.uddAma.mArute |
दूरस्थ.अनुचरः सानु.कुञ्जेषु विचचार ह ॥५।८।६॥
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha ||5|8|6||
.
in that worthy woods
a pleasant place
hair blowing in the wind
remotely roving
thru mountain bushes
he wandered
.
tasmin_varavane hRdye kesara.uddAma.mArute | dUrastha.anucara: sAnu.kuJjeSu vicacAra ha
.
tasmin_varavane hRdye kesara.uddAma.mArute |
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha
.
*vlm.p.6 Leaving his attendants behind him, he stepped into a grove standing on the plain of a hill in the midst of that romantic forest, which was smelling with the fragrance of flowers borne all about by playful winds.
अथ शुश्राव कsmiMzचित् तमाल.वन.गुल्मके ।
atha zuzrAva kasmin.cit tamAla.vana.gulmake |
सिद्धानाम् अप्रदृश्यानाम् स्व.प्रसङ्गाd उदाहृताः ॥५।८।७॥
siddhAnAm a.pradRzyAnAm sva.prasaGgAt_udAhRtA: ||5|8|7||
.
in a bush in a field of dark tamAla trees
somewhere
from some unseen siddha.Adepts
from their detachment
there was singing
...
atha zuzrAva kasmin.cit tamAla.vana.gulmake | siddhAnAm a.pradRzyAnAm
sva.prasaGgAt_udAhRtA:
.
atha zuzrAva kasmin.cit
tamAla.vana.gulmake |
siddhAnAm a.pradRzyAnAm
sva.prasaGgAt_udAhRtA:
.
*HoB. Then he heard some seminal voices of siddhas coming out of the 'tamala' creeper arbours. The siddhas could not be seen.
*vlm. ... within a bower of tAmala trees, a mingled voice as that of some invisible aerial spirits (siddhA), proceeding from it.
*vlm.p.7 In one place within a covered shelter of tamara trees, he heard a mingled voice like that of some invisible aerial spirit masters (siddhas).
विविक्त.वासिनाम् नित्यम् शैल.कन्दर.चारिणाम् ।
vivikta.vAsinAm nityam zaila.kandara.cAriNAm |
इमाः कमल.पत्राक्ष गीता गीत.आत्म.भावनाः ॥५।८।८॥
imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA: ||5|8|8||
.
from different places
ever roaming in mountain.caves
the songs they sing, Lotus.Eyes, feel like the Self singing
.
vivikta.vAsinAm nityam zaila.kandara.cAriNAm | imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA:
.
vivikta.vAsinAm nityam
zaila.kandara.cAriNAm |
imA: kamala.patrAkSa
gItA* gIta.Atma.bhAvanA:
.
*vlm.p.8 I will now recite to you, O lotus.eyed rAma, the songs of the spiritual masters (siddhas) living in the retired solitudes of mountainous regions and dwelling in the caverns of hills. The songs relate principally to their spiritual meditations.
SOME SIDDHAS sang—
द्रष्टृ.दृश्य.समायोगात् प्रत्यय.आनन्द.निश्चयः ।
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: |
यः_तम् स्वम् आत्म.तत्त्व.उत्थम् निःस्पन्दम् सम्.उपास्महे ॥५।८।९॥
ya:_tam svam Atma.tattva.uttham ni:spandam sam.upAsmahe ||5|8|9||
.
from the conjunction of the seer and the seen with certainty
joyously convinced
the one who is that ownself arisen to Self.Thatness
unstirringly we venerate
.
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: | ya:_tam svam Atma.tattva.uttham ni:spandam sam.upAsmahe
.
draSTR.dRzya.samAyogAt
pratyaya.Ananda.nizcaya: |
ya:_tam svam Atma.tattva.uttham
ni:spandam sam.upAsmahe
.
*HoB.9 By the union of the seen and seer, one can definitely experience bliss. We deeply contemplate in silence on the essential nature of Self.
*sv.9. We contemplate that self which reveals itself as the pure experience of bliss when seer (the experiencer) comes into contact with the object (the experience), without a division or conceptualisation.
*vlm.9. We adore that Being which is neither the subjective nor objective, (not the viewer nor the view); and which in our beliefs is the positive felicity, that rises in our souls, and has no fluctuation in it.
*vlm.p.9 The masters sang, "We adore that Being which is neither the subjective nor objective, and which in our belief is the positive joy that rises in our souls and has no fluctuation in it."
.VA: We adore that unmovable (Consciousness), reality of own self which is certainly the bliss coming from non.distinction of seer and the seen.
*AS: The sequence of statements form an intense debate on the nature of Brahman. The long commentary is laying down the gist of the argument. It is trying to identify the bliss as something extraordinary as compared to usual happiness and tries to give scriptural supporting evidence. Is it mandatory to read? Perhaps not(:.))
*jd. personally I only use AB for synonyms.
his analyses when unwound are usually platitudinous,
restating the argument in more complexity
rather than clarifying it as a commentary ought to do
(as Mo does very well).
*jd.9 . draSTR.dRzya=samAyogAt . from the conjunction of seer and seen = pratyaya.Ananda=nizcaya: . being certain, joyously convinced = ya: tam svam . (one) who is that ownself = Atma.tattva.uttham . arisen to Self.Thatness =
ni:spandam . unstirring = samupAsmahe . we venerate.
द्रष्टृ.दर्शन.दृश्यानि त्यक्त्वा वासनया सह ।
draSTR.darzana.dRzyAni tyaktvA vAsanayA saha |
दर्शन.प्रथम.आभासम् आत्मानम् सम्.उपास्महे ॥५।८।१०॥
darzana.prathama.AbhAsam AtmAnam sam.upAsmahe ||5|8|10||
.
having forsaken Seer & Seeing & Seen=
with vAsanA.Imprinting =
darzana.prathama.AbhAsam – the presence of the Primal Projection =
AtmAnam sam.upAsmahe – the Self we contemplate.
.
draSTR.darzana.dRzyAni tyaktvA vAsanayA saha | darzana.prathama.AbhAsam
AtmAnam sam.upAsmahe
.
draSTR.darzana.dRzyAni
tyaktvA vAsanayA saha |
darzana.prathama.AbhAsam
AtmAnam sam.upAsmahe
.
*vlm.10. Others chanted:—We adore that Being which is beyond the triple states of the subject, its attribute and its object; (who is neither the sight, seeing and the seer). It is the light of that soul, or spiritual light which exists from before the light of vision, which is derived from the light of the sun. (Srúti. The light of the Spirit shone before the physical lights of the sun, moon, stars, lightning and fire).
*vlm.p.10 Others chanted, "We adore that Being which is beyond the triple states of the subject, its attribute and its object. It is the spiritual light of the soul which exists from before the light of vision, and which is derived from the light of the sun."
*sv.10. We contemplate that light that illumines all that shines, the self that transcends the twin concepts of 'is' and 'is not' and which therefore is 'in the middle' of the two sides, as it were.
द्वयोः_मध्य.गतम् नित्यम् अस्ति न_अस्ति_इति पक्षयोः ।
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
प्रकाशनम् प्रकाश्यानाम् आत्मानम् सम्.उपास्महे ॥५।८।११॥
prakAzanam prakAzyAnAm AtmAnam sam.upAsmahe ||5|8|11||
.
dvayo: madhya.gatam nityam – ever come between the two =
asti nAsti_iti pakSayo: . sides — it "is" / "is.not" =
prakAzanam . light =
of the brought.to.light
the Self we worship.
.
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: | prakAzanam prakAzyAnAm AtmAnam sam.upAsmahe
.
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
prakAzanam prakAzyAnAm AtmAnam sam.upAsmahe
.
*HoB. 11 Some others : We deeply contemplate upon that Self, the light which is between the two perceptions 'this exists' and 'this does not exist' and that which shines on everything.
*vlm.11. Others chanted:—We adore that Being, which is in the midst of all what is and what is not, (i. e. between existence and non.existence); and that spiritual light, which enlightens all lightsome objects.
*vlm.p.11 Others chanted, "We adore that Being which is in the midst of all that is and what is not."
*sv.11. We contemplate that reality in which everything exists, to which everything belongs, from which everything has emerged, which is the cause of everything and which is everything.
OTHER SIDDHAS sang—
यस्मिन् सर्वम् यस्य सर्वम् यतः सर्वम् यस्मै_इदम् ।
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam |
येन सर्वम् यत्_हि सर्वम् तत् सत्यम् समुपास्महे ॥५।८।१२॥
yena sarvam yat_hi sarvam tat satyam samupAsmahe ||5|8|12||
.
that tad that
in which is all यस्य सर्वम् of which is all यतः सर्वम् from which is all यस्मै इदम् to which is all येन सर्वम् by which is all यत् हि सर्वम् what is thus all— तत्.सत्यम् That BeingSo – the tat.sat of the vAkya <ॐ तत्सत्> = समुपास्महे let us adore.
.
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam | yena sarvam yat_hi sarvam
tat satyam samupAsmahe
.
yasmin sarvam
yasya sarvam
yata: sarvam
yasmai_idam |
yena sarvam
yat_hi sarvam
tat satyam samupAsmahe .
.
*vlm.12. Some sang:—We adore that real existence which is all, whose are all things, and by whom are all made, from whom have all sprung, for whom they exist, in whom they subsist, unto whom do all return, and into which they are all absorbed.
*vlm.p.12.Some sang, "We adore that real Existence which is all, who owns all things, by whom all is made, from whom all has sprung, for whom they exist, in whom they exist, to whom do all returns, and into which they are all absorbed."
*sv.12. We contemplate the self which is the very basis of all language and expression, being the alpha and the omega, which covers the entire field from 'a' to 'ha' and which is indicated by the word 'aham' ('I').
*HoB.12. OTHERS SANG: Where is the all, whose is the all, whence is the all, whither the all, whereby the all, what is the all—that true Suchness we venerate. .12. The mangalam verse [of Ramana's Forty Verses], which is a translation (or rather an explanatory paraphrase) of Yoga Vasishtha 5.8.12, is a dhyAna zloka or 'verse of meditation' upon sva.rUpa (our 'own.form' or essential self), in which our svarUpa is described as the one truly existing reality, in which everything exists, whose everything is, from which everything comes into being, for which everything exists, by which everything comes to be, and which alone everything actually is.
#As #upAs #samupAs sam.upa>As A. #samupAste (pr. p. #samupAsIna), to sit near together or near each other; to engage in or devote one's self to anything together, practise in common (or singly) • to serve or honour together, revere, worship, adore. •• #samupAsmahe pr. [2] md. pl. 1 [ā:_2]
अशिरस्कम् ह.कार.अन्तम् अशेष.आकार.सम्स्थितम् ।
a.ziraskam ha.kAra.antam azeSa.AkAra.samsthitam |
अजस्रम् उच्चरन्तम् स्वम् तम् आत्मानम् उपास्महे ॥५।८।१३॥
ajasram uccarantam svam tam AtmAnam upAsmahe ||5|8|13||
.
a=ziraskam ha.kAra.antam . <a> at the head, <ha> at the end – so the alphabet, and suggesting "aham" =
azeSa.AkAra.samsthitam – established in every embodiment =
ajasram uccarantam . continuously uttered =
svam tam AtmAnam upAsmahe . that self of the Self we adore.
.VA: we adore that (Consciousness) which contains all forms from ‘a’ to ‘ha’, which is ajasram.uccar.antam svaM.
.AS: We worship the soul in the form which is headed by "a" and ends in "ha"; i.e. which encompasses all speech which is being continuously uttered (ajasram uccarantam) and permeates everything. • These siddhas are attentive to the "sounds" and consider it as the essence of Brahman. The commentary shows of knowledge of many scriptures and systems of knowledge by giving alternate interpretations of this!
HoB: We deeply comtemplate on that Self, which abides in all the letters which span from 'Aa' to 'Ha' We unceasingly repeat 'soham' .
*vlm.13. Some caroled:—We adore that Spirit, which begins with the letter a and ends in h with the dot m; (i. e. aham or ego); and which we continually inspire and respire in our breathings, (aham) hansah.
*vlm.p.13. Some sang, "We adore that Spirit which begins with the letter ‘a’ and ends in ‘h’ with the dot ‘m’ and which we continually inspire and respire in our breathings (aham hansah, "I am He.")."
*sv.13. Alas, people run after other objects, foolishly giving up the Lord who dwells in the cave of one's own heart.
*jd.13 . a=ziraskam ha.kAra.antam . <a> at the head, <ha> at the end – so the alphabet, and suggesting "aham" = azeSa.AkAra.samsthitam – established in every embodiment = ajasram uccarantam . continuously uttered = svam tam AtmAnam upAsmahe . that self of the Self we adore.
संत्यज्य हृत्.गुह.ईशानाम् देव.मयम् प्रयान्ति ये ।
saMtyajya hRt.guha.IzAnAm deva.mayam prayAnti ye |
ते रत्नम् अभिवाञ्छन्ति त्यक्त.हस्त.स्थ.कौस्तुभाः ॥५।८।१४॥
te ratnam abhivAJchanti tyakta.hasta.stha.kaustubhA: ||5|8|14||
.
saMtyajya hRt.guha.IzAnAm
deva.mayam prayAnti ye |
te ratnam abhivAJchanti
tyakta.hasta.stha.kaustubhA: .
.
those who have abandoned the Master of the Heart Cave
for a Divine image
:
for a tiny jewel
theyve trades a rare kaustubha* Stone.
* viSNu wears this jewel on his neck.
*vlm.p.14 Others said, "Those who forsake the Lord situated within the cavity of their hearts and resort to others outside are truly in search of trifles by ignoring the wish.fulfilling gem (kaustabha) they have in their hands."
#guha: . "reared in a secret place" N. of skanda (the god; an incarnation of shiva's second son, imputed to ramaNa by gaNapati shAstrI; cf. kArttikeya) • of a king of the niSAdas (friend visited by rAma before entering exile) • belonging to persons of the writer caste •• m. pl. N. of a people in the south of India •• #guhA . a hiding.place, cave, cavern; (fig.) the heart.
#IzAna a. owning, possessing, wealthy; reigning; m. a ruler, master, one of the older names of ziva Rudra; one of the Rudras; the sun as a form of ziva; .am n. light, splendour
OTHERS sang—
सर्व.आशाः किल संत्यज्य फलम् एतत्_अवाप्यते ।
sarva.AzA: kila saMtyajya phalam etat_avApyate |
येन_आशा.विष.वल्लीनाम् मूल.माला विलूयते ॥५।८।१५॥
yena_AzA.viSa.vallInAm mUla.mAlA vilUyate ||5|8|15||
.
sarvAzA: kila saMtyajya . =
phalam etad avApyate . =
yena AzA.viSa.vallInAm . =
mUla.mAlA vilUyate . eliminating roots&all.
*vlm.15. Others again declared;—It is by forsaking all other desires, that one obtains this object of his wish; and this being had, the poisonous plants of all other desires, are entirely uprooted from the heart.
*vlm.p.15 Others again declared, "By forsaking all other desires, one obtains this object of his wish. This being had, the poisonous plants of all other desires are entirely uprooted from the heart."
*sv.15. One should strike down every craving with the rod of wisdom, whether that craving has arisen or is about to rise in the heart.
बुद्ध्वा_अपि_अत्यन्त.वैरस्यम् यः पदार्थेषु दुर्.मतिः ।
buddhvA_api_atyanta.vairasyam ya: padArtheSu dur.mati: |
बध्नाति भावनाम् भूयः_नरः_न_असौ स* गर्दभः ॥५।८।१६॥
badhnAti bhAvanAm bhUya:_nara:_na_asau sa* gardabha: ||5|8|16||
.
buddhvA_api_atyanta.vairasyam
ya: padArtheSu dur.mati: |
badhnAti bhAvanAm bhUya:
nara:_na_asau sa* gardabha: .
.
even tho awakened
someone of boundlessly bad taste in things
—evil.minded—
bound by bhAvanA.Feeling again
this is no human, it's a jackass
.
*jd. on of our guru's few faults
(next only to his prolix long.windedness)
is a sharp tongue.
it's his way of getting Ur attention.
HoB: One who gets bound by objects, knowing that they are sapless, is an ass/ donkey, not a human being.
*vlm.16. Some of them pronounced saying:—The foolish man who knowing the insipidity of all worldly things, attaches his mind to earthly object, is an ass and no human being.
*vlm.p.16 Some of them pronounced saying, "The foolish man who knows the tastelessness of all worldly things, but still attaches his mind to earthly objects, is an ass and not any human being."
*sv.16 One should enjoy the delight that flows from peace. The man whose mind is well.controlled is firmly established in peace. When the heart is thus established in peace, there arises the pure bliss of the self without delay.
रस् #ras . #viras . #vairasyam . insipidity, bad taste • disagreeableness • aversion, repugnance, disgust of (gen. loc, or comp). .
OTHER SIDDHAS—
उत्थित.अनुत्थितान् एतान् इन्द्रिय.आहीन् पुनः पुनः ।
utthita.anutthitAn etAn indriya.AhIn puna: puna: |
हन्यात्_विवेक.दण्डेन वज्रेण_इव हरिः_गिरीन् ॥५।८।१७॥
hanyAt_viveka.daNDena vajreNa_iva hari:_girIn ||5|8|17||
.
utthita.anutthitAn etAn
indriya.AhIn puna: puna: |
hanyAt_viveka.daNDena
vajreNa_iva hari:_girIn .
.
they strike & duck, the serpent.senses
again and again
but struck by the Rod of Discernment
it's
indra's thunderbolt smashing a mountaintop
.
*vlm.17. Others said:—The sensual appetites, which incessantly rise as snakes from the cavities of the body, are to be killed by the cudgel of reason, as Indra broke the hills by his thunderbolts.
*vlm.p.17 Others said, "The sensual desires that constantly rise like snakes from the cavities of the body are to be killed by the cudgel of reason, as indra broke the hills by his thunderbolts."
उपशम.सुखम् आहरेत् पवित्रम्
upazama.sukham Aharet pavitram
सु.शमवतः शमम् एति साधु.चेतः ।
su.zamavata: zamam eti sAdhu.ceta: |
प्रशमित.मनसः स्वके स्वरूपे
prazamita.manasa: svake svarUpe
भवति सुखे स्थितिः_उत्तमा चिराय ॥५।८।१८॥
bhavati sukhe sthiti:_uttamA cirAya ||5|8|18||
.
there is a happy peace
:
upashama
let its very peaceful purity be enjoyed
for peace becomes a good Affection of the pacified Mind
:
in your own happy identity it becomes a high state
for many days to come
.
#hR - #AhR - "bringing in", "effecting" - rAma nirvAsanI.bhAvam Aharasva vivekata: ||5|8| fm4034.027 • upazama-sukham Aharet pavitram fm5008.018 - Satya Vrat.
*vlm.18. At last they said:—Let men try to secure the pure happiness of quietism, which serves to give tranquility to the minds of the righteous. The sober-minded that are situated in their real and natural temperament, have their best repose in the lap of undisturbed and everlasting tranquility.
*vlm.p.18 At last they said, "Let men try to secure the pure happiness of stillness which serves to give tranquility to the minds of the righteous. The sober-minded who are situated in their real and natural temperament have their best rest in the lap of undisturbed and everlasting tranquility."
*jd.18 - upazama-sukham – thm happy peace of upashama = Aharet pavitram su.zamavata: - let its very peaceful purity be enjoyed = zamam eti sAdhu-ceta: - peace becomes a good Affection = prazamita-manasa: - of the pacified Mind = svake svarUpe bhavati sukhe – in your own happy identity it becomes = sthiti: uttamA cirAya - a high state for long – but a state is not forever .
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
FM5009 QUERIES OF A KING 2.FB09-11 .z65
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.
--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/ffdfc7af-db5a-4fae-8412-217d8667a309%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.
Jiva Das
FM5008 SIDDHA SONG 2.FB08 .z18
https://www.dropbox.com/s/40tn4z7mjhqr2y5/fm5008%202.fb06%20siddha%20Song%20.z18.docx?dl=0
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
oॐm
FM.5.8
SIDDHA SONGS
VASISHTHA THE PLENTIFUL declared–
अस्त्य् अस्तमित.सर्व.आपद्.उद्यत्.संपद्.उदार.धीः ।
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: |
विदेहानाम् महीपालो जनको नाम वीर्यवान् ॥५।८।१॥
videhAnAm mahIpAla: janaka:_nAma vIryavAn ||5|8|1||
.
there is
a man of noble thought
for whom all mi.sfortune has set like the sun
and good.fortune has sunrisen in him who is
the EarthProtector of the Videha.Spirit people,
renowned as *Janaka.the.Populous
.
*jd, or Janaka the Prolific
King of Videha
&
father of Sîtâ
who will be Râma's first love & rejected bride
.
asti astamita.sarva.Apat.udyat.saMpat.udAra.dhI: | of/for the Videha.Spirit.people.anAm mahIpAla: Janaka.the.Populous: nAma.namely vIrya.van.ful
.
asti
astamita
sarva.Apat.udyat.saMpat.udAra.dhI: |
videhAnAm mahIpAla:
janaka:_nAma vIryavAn
.
O*tt.geog. #videha – In the rAmAyaNa, videha was the kingdom of the royal sage janaka, the father of sItA, rAghava rAma's wife. rAma's brothers married sItA's sisters, so the videha Kingdom was closely allied to the kozala Kingdom. mithilA was the capital of videha, now identified with Janakpur, a town in Southern Nepal. The rulers of videha were called janaka.s and in Hindu tradition are thought to have been great scholars. It is believed that they were the oldest among the clans migrated from the river saraswatI as the river started drying up. According to the epics, the name came from a dead king (videha, one devoid of body or dead) whose sons were created by sages who performed magical rites upon the king's dead body. – wikip.
#as #astam #astamita set (as the sun), AV. &c.; come to an end , ceased, dead, R.Ragh.&c.; #astamite loc. ind. after sunset.
*VLMitra.p.p.1. vasiShTha continued:—There lives the mighty King of Videha, Janaka by name, who is blessed with all prosperity and unbounded understanding.
*VLMitra.p.1 There lives the mighty king of the Videhas (Tirhutians*) janaka by name, who is blessed with all prosperity and unbounded understanding.
*sv.1.3. VASISTHA continued: O Râma, there is a great monarch whose vision is unlimited, who rules over the Videha territory: he is known as janaka.
*HoB:1 O Rama, there existed a king called janaka, a man of noble and generous temperament. He was a man of great fortune and a warrior of fame. He ruled over Videha.
https://en.wikipedia.org/wiki/Ficu:_benghalensis
कल्प.वृक्षो 'र्थि.सार्थानाम् मित्र.अब्जानाम् दिवाकरः ।
kalpa.vRkSa:_arthi.sArthAnAm mitra.abjAnAm divAkara: |
माधवो बन्धु.पुष्पाणाम् स्त्रीणाम् मकर.केतनः ॥५।८।२॥
mAdhava:_bandhu.puSpANAm strINAm makara.ketana: ||5|8|2||
.
he is
a wishing.tree for those with wishes to fulfil
.
his friends are lotuses; he is their sun
.
his family are flowers; he's their spring
.
as for women
his banner is
the God of Love
.
kalpa.Doomsday.Age.vRkSa.tree (esp.with.flowers/fruits): of/for the arthi.sArtha.s.anAm mitra.friend/comrade.abja.anAm divAkara: | mAdhava: of/for the bandhu.puSpa.s.aNAm strI.NAm makara.ketana:
.
arthi
sArtha
abja
divAkara
ketana:
.
#makara.: a kind of sea.monster (sometimes confounded with the crocodile, shark, dolphin &c.); regarded as the emblem of 'kAmadeva. •.• #makaraketana, #makaradhvaja_kAma.deva, the god of love, whose #ketana banner is the #makara. Pur.Encyc. says only "fish". why does love have such an odd emblem? das.jiva¤gmail.com
*HoB: He was like a wish fulfilling tree (kalpa vriksha) ...
*VLMitra.p as the ever fruitful kalpa tree to the host of his suitors.
*VLMitra.p.p.2 He is like the ever fruitful wish.fulfilling tree to the host of his suitors, and like the vivifying sun to his lotus.like friends. He is like the genial spring to the small flowers of his relatives, and like Kama the god of love to females.
द्विजकैर् अवशीत.अंशुर् द्विषत्.तिमिर.भास्करः ।
dvijakai:_avazIta.aMzu:_dviSat.timira.bhAskara: |
सौजन्य.रत्न.जलधिर् भुवम् विष्णुर् इव_आस्थितः ॥५।८।३॥
saujanya.ratna.jaladhi:_bhuvam viSNu:_iva_Asthita: ||5|8|3||
.
for the good Brâhmanas he is
moonlight that cools
but
for the darkness of enmity he is
the fiery sun
.
he is an Ocean* of jewels of goodness
.
he is like Vishnu seated on an Earthly throne
.
by/with the dvijaka.i: avazIta.aMzu.piece\ray: dviSat.timira.bhAskara.lightmaker.Sun: | saujanya.ratna.jewel.jaladhi: bhuvam Vishnu.the.Pervader: iva.like/as.if Asthita.setting/environs.:
.
dvijaka
avazIta
dviSat
timira
saujanya
jaladhi:
bhuvam
.
* by its association with pearls
Ocean is regarded as the repository of jewels.
*VLMitra.p.p.3 Like the changing moon, he gives delight to the twice born brAhmaNas, as that luminary makes lilies bloom. Like the bright sun he destroys the darkness of his gloomy enemies. He is an ocean of geMs of goodness to all and the support of his kingdom, like viSNu the supporter of the world.
*VLMitra..3. Like the dvija—rAja or changeful moon, he gives delight to the dvija—or twice born brAhmaNa.s, as that luminary gives the lilies to bloom; and like the luminous sun he destroys the darkness of his gloomy enemies. He is an ocean of the geMs of goodness to all, and the support of his realm, like viSNu the supporter of the world.
*VA he was like cool rays of moon to the night lotuses of twiceborn, for darkness of enemies he was like sun; ocean full of geMs to good people, for earth like protecting viSNu.
*AS: There is deeper meaning implied. He is like the (cool) moon soothing the lotuses in relation to the Brahmins, he is like fierce sun towards enemies destroying them like darkness, he is like an ocean full of geMs which are his gentle behavior; he stays on earth like viSNu hiMself.
प्रफुल्ल.बाता.लतिके मञ्जरी.पुञ्ज.पिञ्जरे ।
praphulla.tAla.latike maJjarI.puJja.piJjare |
स* कदाचिन् मधौ मत्ते कोकिल.आलाप.लासिनि ॥५।८।४॥
sa* kadAcit_madhau matte kokila.AlApa.lAsini ||5|8|4||
.
once
when he was a slender blossoming boy
in a grove of golden blossom
—somewhen intoxicated by the early spring—
when cuckoos cooed luringly
....
praphulla.bala.force/strength.latika.i maJjarI.puJja.piJjara.i | sas.he/it kadAcit.whenever whin the madhau matta.i kokila.AlApa.lAsi.ni
.
praphulla
latika
maJjarI
puJja
piJjara
sa* kadAcit.whenever_madhau matte
kokila.AlApa.lAsini
.
*VLMitra.p.p.4 One spring evening Janaka happened to wander about a forest abounding in young vines with bunches of criMson blossoms on them, resonant with the melody of sweet sounding kokila nightingales warbling their tuneful choirs.
ययौ कुसुमित.आभोगम् सुविलास.लता.अङ्गनम् ।
yayau kusumita.Abhoga.m suvilAsa.latA.aGgana.m |
लीलया_उपवनम् कान्तम् नन्दनम् वासवः_यथा ॥५।८।५॥
lIlayA_upavana.m kAntam nandana.m vAsava:_yathA ||5|8|5||
.
he came to a place rich with flowers
a playful.vine.girlish place for play
a loverly grove
like the GodKing Indra.the.Crafty's Nandana.Garden
.
yayau kusumita.Abhoga.m suvilAsa.latA.aGgana.m | lIlayA_upavana.m kAntam nandana.m vAsava:_yathA
.
yayau kusumita.Abhoga.m suvilAsa.latA.aGgana.m |
lIlayA_upavana.m kAntam
nandana.m vAsava:_yathA
.
#vasu #vAsava: a N. of *indra, as leader of the 8 *vasu.s.
*HoB. It was as if spring was in an enchanting mood of dance, swinging to their tunes. He entered the garden like Indra entering his celestial garden '_nandana ऽ.
*VLMitra.p.p.5 He walked among flowery pleasure gardens resembling graceful beauties with ornaments upon them, and sported in their covered shelter as the god indra sports in his Nandana pleasure garden.
नन्द् #nand #nandana: नन्दन the garden of Indra, the Elysium • <hanta gacchata bhadram vo nandane pazyata sthitam> हन्त गच्छत भद्रं वो नन्दने पश्यत स्थितम् mb.3.142.59
#rodas heaven and earth #rodorandhram the void or hollow space between heaven and earth. • #rodasI f. (dual, once singular) [if you have a citation for this curious devolution .Q. das.jiva [at] gmail.com] heaven and earth http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html - RV• (sg) N. of lightning as wife of *rudra and companion of the *marut.s (also rodasI the earth) R. http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html - Hcat
तस्मिन् वरवने हृद्ये केसर.उद्दाम.मारुते ।
tasmin_varavane hRdye kesara.uddAma.mArute |
दूरस्थ.अनुचरः सानु.कुञ्जेषु विचचार ह ॥५।८।६॥
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha ||5|8|6||
.
in that worthy woods
a pleasant place
hair blowing in the wind
remotely roving
thru mountain bushes
he wandered
.
tasmin_varavane hRdye kesara.uddAma.mArute | dUrastha.anucara: sAnu.kuJjeSu vicacAra ha
.
tasmin_varavane hRdye kesara.uddAma.mArute |
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha
.
*VLMitra.p.p.6 Leaving his attendants behind him, he stepped into a grove standing on the plain of a hill in the midst of that romantic forest, which was smelling with the fragrance of flowers borne all about by playful winds.
अथ शुश्राव कस्मिंश्चित् तमाल.वन.गुल्मके ।
atha zuzrAva kasmin.cit tamAla.vana.gulmake |
सिद्धानाम् अप्रदृश्यानाम् स्व.प्रसङ्गाद् उदाहृताः ॥५।८।७॥
siddhAnAm a.pradRzyAnAm sva.prasaGgAt_udAhRtA: ||5|8|7||
.
in a bush in a field of dark tamAla trees
somewhere
from some unseen siddha.Adepts
from their detachment
there was singing
...
atha zuzrAva kasmin.cit tamAla.vana.gulmake | siddhAnAm a.pradRzyAnAm
sva.prasaGgAt_udAhRtA:
.
atha zuzrAva kasmin.cit
tamAla.vana.gulmake |
siddhAnAm a.pradRzyAnAm
sva.prasaGgAt_udAhRtA:
.
*HoB. Then he heard some seminal voices of siddhas coming out of the 'tamala' creeper arbours. The siddhas could not be seen.
*VLMitra.p within a bower of tAmala trees, a mingled voice as that of some invisible aerial spirits (siddhA), proceeding from it.
*VLMitra.p.p.7 In one place within a covered shelter of tamara trees, he heard a mingled voice like that of some invisible aerial spirit masters (siddhas).
विविक्त.वासिनाम् नित्यम् शैल.कन्दर.चारिणाम् ।
vivikta.vAsinAm nityam zaila.kandara.cAriNAm |
इमाः कमल.पत्राक्ष गीता गीत.आत्म.भावनाः ॥५।८।८॥
imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA: ||5|8|8||
.
from different places
ever roaming in mountain.caves
the songs they sing, Lotus.Eyes, feel like the Self singing
.
vivikta.vAsinAm nityam zaila.kandara.cAriNAm | imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA:
.
vivikta.vAsinAm nityam
zaila.kandara.cAriNAm |
imA: kamala.patrAkSa
gItA* gIta.Atma.bhAvanA:
.
*VLMitra.p.p.8 I will now recite to you, O lotus.eyed rAma, the songs of the spiritual masters (siddhas) living in the retired solitudes of mountainous regions and dwelling in the caverns of hills. The songs relate principally to their spiritual meditations.
SOME SIDDHAS sang—
द्रष्टृ.दृश्य.समायोगात् प्रत्यय.आनन्द.निश्चयः ।
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: |
यस् तम् स्वम् आत्म.तत्त्व.उत्थम् निःस्पन्दम् सम्.उपास्महे ॥५।८।९॥
ya:_tam svam Atma.tattva.uttha.m ni:spanda.m sam.upAsmahe ||5|8|9||
.
from the conjunction of the seer and the seen with certainty
joyously convinced
the one who is that ownself arisen to Self.Thatness
unstirringly we venerate
.
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: | ya:_tam svam Atma.tattva.uttha.m ni:spanda.m sam.upAsmahe
.
draSTR.dRzya.samAyogAt
pratyaya.Ananda.nizcaya: |
ya:_tam svam Atma.tattva.uttha.m
ni:spanda.m sam.upAsmahe
.
*HoB.9 By the union of the seen and seer, one can definitely experience bliss. We deeply contemplate in silence on the essential nature of Self.
*sv.9. We contemplate that self which reveals itself as the pure experience of bliss when seer (the experiencer) comes into contact with the object (the experience), without a division or conceptualisation.
*VLMitra.p.9. We adore that Being which is neither the subjective nor objective, (not the viewer nor the view); and which in our beliefs is the positive felicity, that rises in our souls, and has no fluctuation in it.
*VLMitra.p.p.9 The masters sang, "We adore that Being which is neither the subjective nor objective, and which in our belief is the positive joy that rises in our souls and has no fluctuation in it."
*VA: We adore that unmovable (Consciousness), reality of own self which is certainly the bliss coming from non.distinction of seer and the seen.
*AS: The sequence of statements form an intense debate on the nature of Brahman. The long commentary is laying down the gist of the argument. It is trying to identify the bliss as something extraordinary as compared to usual happiness and tries to give scriptural supporting evidence. Is it mandatory to read? Perhaps not(:.))
*jd. personally I only use AB for synonyMs.
his analyses when unwound are usually platitudinous,
restating the argument in more complexity
rather than clarifying it as a commentary ought to do
(as Mo does very well).
*jd.9 draSTR.dRzya=samAyogAt from the conjunction of seer and seen = pratyaya.Ananda=nizcaya: being certain, joyously convinced = ya: tam svam (one) who is that ownself = Atma.tattva.uttha.m arisen to Self.Thatness =
ni:spanda.m unstirring = samupAsmahe we venerate.
द्रष्टृ.दर्शन.दृश्यानि त्यक्त्वा वासनया सह ।
draSTR.darzana.dRzyAni tyaktvA vAsanayA saha |
दर्शन.प्रथम.आभासम् आत्मानम् सम्.उपास्महे ॥५।८।१०॥
darzana.prathama.AbhAsam AtmAna.m sam.upAsmahe ||5|8|10||
.
having forsaken Seer & Seeing & Seen=
with vAsanA.Imprinting =
darzana.prathama.AbhAsam – the presence of the Primal Projection =
AtmAna.m sam.upAsmahe – the Self we contemplate.
.
draSTR.darzana.dRzyAni tyaktvA vAsanayA saha | darzana.prathama.AbhAsam
AtmAna.m sam.upAsmahe
.
draSTR.darzana.dRzyAni
tyaktvA vAsanayA saha |
darzana.prathama.AbhAsam
AtmAna.m sam.upAsmahe
.
*VLMitra.p.10. Others chanted:—We adore that Being which is beyond the triple states of the subject, its attribute and its object; (who is neither the sight, seeing and the seer). It is the light of that soul, or spiritual light which exists from before the light of vision, which is derived from the light of the sun. (Srúti. The light of the Spirit shone before the physical lights of the sun, moon, stars, lightning and fire).
*VLMitra.p.p.10 Others chanted, "We adore that Being which is beyond the triple states of the subject, its attribute and its object. It is the spiritual light of the soul which exists from before the light of vision, and which is derived from the light of the sun."
*sv.10. We contemplate that light that illumines all that shines, the self that transcends the twin concepts of 'is' and 'is not' and which therefore is 'in the middle' of the two sides, as it were.
द्वयोः_मध्य.गतम् नित्यम् अस्ति न_अस्ति_इति पक्षयोः ।
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
प्रकाशनम् प्रकाश्यानाम् आत्मानम् सम्.उपास्महे ॥५।८।११॥
prakAzana.m prakAzyAnAm AtmAna.m sam.upAsmahe ||5|8|11||
.
dvayo: madhya.gatam nityam – ever come between the two =
asti nAsti_iti pakSayo: sides — it "is" / "is.not" =
prakAzana.m light =
of the brought.to.light
the Self we worship.
.
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: | prakAzana.m prakAzyAnAm AtmAna.m sam.upAsmahe
.
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
prakAzana.m prakAzyAnAm AtmAna.m sam.upAsmahe
.
*HoB. 11 Some others : We deeply contemplate upon that Self, the light which is between the two perceptions 'this exists' and 'this does not exist' and that which shines on everything.
*VLMitra.p.11. Others chanted:—We adore that Being, which is in the midst of all what is and what is not, (i. e. between existence and non.existence); and that spiritual light, which enlightens all lightsome objects.
*VLMitra.p.p.11 Others chanted, "We adore that Being which is in the midst of all that is and what is not."
*sv.11. We contemplate that reality in which everything exists, to which everything belongs, from which everything has emerged, which is the cause of everything and which is everything.
OTHER SIDDHAS sang—
यस्मिन् सर्वम् यस्य सर्वम् यतः सर्वम् यस्मै_इदम् ।
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam |
येन सर्वम् यत्_हि सर्वम् तत् सत्यम् समुपास्महे ॥५।८।१२॥
yena sarvam yat_hi sarvam tat satyam samupAsmahe ||5|8|12||
.
that tad that
in which is all यस्य सर्वम् of which is all यतः सर्वम् from which is all यस्मै इदम् to which is all येन सर्वम् by which is all यत् हि सर्वम् what is thus all— तत्.सत्यम् That BeingSo – the tat.sat of the vAkya <ॐ तत्सत्> = समुपास्महे let us adore.
.
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam | yena sarvam yat_hi sarvam
tat satyam samupAsmahe
.
yasmin sarvam
yasya sarvam
yata: sarvam
yasmai_idam |
yena sarvam
yat_hi sarvam
tat satyam samupAsmahe
.
*VLMitra.p.12. Some sang:—We adore that real existence which is all, whose are all things, and by whom are all made, from whom have all sprung, for whom they exist, in whom they subsist, unto whom do all return, and into which they are all absorbed.
*VLMitra.p.p.12.Some sang, "We adore that real Existence which is all, who owns all things, by whom all is made, from whom all has sprung, for whom they exist, in whom they exist, to whom do all returns, and into which they are all absorbed."
*sv.12. We contemplate the self which is the very basis of all language and expression, being the alpha and the omega, which covers the entire field from 'a' तो ऽha' and which is indicated by the word 'aham' ('I').
*HoB.12. OTHERS SANG: Where is the all, whose is the all, whence is the all, whither the all, whereby the all, what is the all—that true Suchness we venerate. .12. The mangala.m verse [of Ramana's Forty Verses], which is a translation (or rather an explanatory paraphrase) of Yoga Vasishtha 5.8.12, is a dhyAna zloka or 'verse of meditation' upon sva.rUpa (our 'own.form' or essential self), in which our svarUpa is described as the one truly existing reality, in which everything exists, whose everything is, from which everything comes into being, for which everything exists, by which everything comes to be, and which alone everything actually is.
#As #upAs #samupAs sam.upa>As A. #samupAste (pr. p. #samupAsIna), to sit near together or near each other; to engage in or devote one's self to anything together, practise in common (or singly) • to serve or honour together, revere, worship, adore. •• #samupAsmahe pr. [2] md. pl. 1 [ā:_2]
अशिरस्कम् ह.कार.अन्तम् अशेष.आकार.सम्स्थितम् ।
a.ziraskam ha.kAra.antam azeSa.AkAra.saMsthita.m |
अजस्रम् उच्चरन्तम् स्वम् तम् आत्मानम् उपास्महे ॥५।८।१३॥
ajasram uccarantam svam tam AtmAna.m upAsmahe ||5|8|13||
.
a=ziraskam ha.kAra.antam <a> at the head, <ha> at the end – so the alphabet, and suggesting "aham" =
azeSa.AkAra.saMsthita.m – established in every embodiment =
ajasram uccarantam continuously uttered =
svam tam AtmAna.m upAsmahe that self of the Self we adore.
*VA: we adore that (Consciousness) which contains all forMs from ‘a’ तो ऽha’, which is ajasram.uccar.antam svaM.
*AS: We worship the soul in the form which is headed by "a" and ends in "ha"; i.e. which encompasses all speech which is being continuously uttered (ajasram uccarantam) and permeates everything. • These siddhas are attentive to the "sounds" and consider it as the essence of Brahman. The commentary shows of knowledge of many scriptures and systeMs of knowledge by giving alternate interpretations of this!
HoB: We deeply comtemplate on that Self, which abides in all the letters which span from 'Aa' तो ऽHa' We unceasingly repeat 'soham'
*VLMitra.p.13. Some caroled:—We adore that Spirit, which begins with the letter a and ends in h with the dot m; (i. e. aha.m or ego); and which we continually inspire and respire in our breathings, (aham) hansah.
*VLMitra.p.p.13. Some sang, "We adore that Spirit which begins with the letter ‘a’ and ends in ‘h’ with the dot ‘m’ and which we continually inspire and respire in our breathings (aha.m hansah, "I am He.")."
*sv.13. Alas, people run after other objects, foolishly giving up the Lord who dwells in the cave of one's own heart.
*jd.13 a=ziraskam ha.kAra.antam <a> at the head, <ha> at the end – so the alphabet, and suggesting "aham" = azeSa.AkAra.saMsthita.m – established in every embodiment = ajasram uccarantam continuously uttered = svam tam AtmAna.m upAsmahe that self of the Self we adore.
संत्यज्य हृत्.गुह.ईशानाम् देव.मयम् प्रयान्ति ये ।
saMtyajya hRt.guha.IzAnAm deva.mayam prayAnti ye |
ते रत्नम् अभिवाञ्छन्ति त्यक्त.हस्त.स्थ.कौस्तुभाः ॥५।८।१४॥
te ratna.m abhivAJchanti tyakta.hasta.stha.kaustubhA: ||5|8|14||
.
saMtyajya hRt.guha.IzAnAm
deva.mayam prayAnti ye |
te ratna.m abhivAJchanti
tyakta.hasta.stha.kaustubhA:
.
those who have abandoned the Master of the Heart Cave
for a Divine image
:
for a tiny jewel
theyve trades a rare kaustubha* Stone.
* viSNu wears this jewel on his neck.
*VLMitra.p.p.14 Others said, "Those who forsake the Lord situated within the cavity of their hearts and resort to others outside are truly in search of trifles by ignoring the wish.fulfilling gem (kaustabha) they have in their hands."
#guha: "reared in a secret place" N. of skanda (the god; an incarnation of shiva's second son, imputed to ramaNa by gaNapati shAstrI; cf. kArttikeya) • of a king of the niSAdas (friend visited by rAma before entering exile) • belonging to persons of the writer caste •• m. pl. N. of a people in the south of India •• #guhA a hiding.place, cave, cavern; (fig.) the heart.
#IzAna a. owning, possessing, wealthy; reigning; m. a ruler, master, one of the older names of ziva Rudra; one of the Rudras; the sun as a form of ziva; .am n. light, splendour
OTHERS sang—
सर्व.आशाः किल संत्यज्य फलम् एतद् अवाप्यते ।
sarva.AzA: kila saMtyajya phala.m etat_avApyate |
येन_आशा.विष.वल्लीनाम् मूल.माला विलूयते ॥५।८।१५॥
yena_AzA.viSa.vallInAm mUla.mAlA vilUyate ||5|8|15||
.
sarvAzA: kila saMtyajya =
phala.m etad avApyate =
yena AzA.viSa.vallInAm =
mUla.mAlA vilUyate eliminating roots&all
.
*VLMitra.p.15. Others again declared;—It is by forsaking all other desires, that one obtains this object of his wish; and this being had, the poisonous plants of all other desires, are entirely uprooted from the heart.
*VLMitra.p.p.15 Others again declared, "By forsaking all other desires, one obtains this object of his wish. This being had, the poisonous plants of all other desires are entirely uprooted from the heart."
*sv.15. One should strike down every craving with the rod of wisdom, whether that craving has arisen or is about to rise in the heart.
बुद्ध्वा_अपि_अत्यन्त.वैरस्यम् यः पदार्थेषु दुर्.मतिः ।
buddhvA_api_atyanta.vairasyam ya: padArtheSu dur.mati: |
बध्नाति भावनाम् भूयः_नरः_न_असौ स* गर्दभः ॥५।८।१६॥
badhnAti bhAvanAm bhUya:_nara:_na_asau sa* gardabha: ||5|8|16||
.
even tho awakened
someone of boundlessly bad taste in things
—evil.minded—
bound by bhAvanA.Feeling again
this is no human, it's a jackass
.
buddhvA_api_atyanta.vairasyam
ya: padArtheSu dur.mati: |
badhnAti bhAvanAm bhUya:
nara:_na_asau sa* gardabha:
.
*jd. on of our guru's few faults
(next only to his prolix long.windedness)
is a sharp tongue.
it's his way of getting Ur attention.
HoB: One who gets bound by objects, knowing that they are sapless, is an ass/ donkey, not a human being.
*VLMitra.p.16. Some of them pronounced saying:—The foolish man who knowing the insipidity of all worldly things, attaches his mind to earthly object, is an ass and no human being.
*VLMitra.p.p.16 Some of them pronounced saying, "The foolish man who knows the tastelessness of all worldly things, but still attaches his mind to earthly objects, is an ass and not any human being."
*sv.16 One should enjoy the delight that flows from peace. The man whose mind is well.controlled is firmly established in peace. When the heart is thus established in peace, there arises the pure bliss of the self without delay.
रस् #ras #viras #vairasyam insipidity, bad taste • disagreeableness • aversion, repugnance, disgust of (gen. loc, or comp).
OTHER SIDDHAS—
उत्थित.अनुत्थितान् एतान् इन्द्रिय.आहीन् पुनः पुनः ।
utthita.anutthitAn etAn indriya.AhIn puna: puna: |
हन्यात् विवेक.दण्डेन वज्रेण_इव हरिः_गिरीन् ॥५।८।१७॥
hanyAt_viveka.daNDena vajreNa_iva hari:_girIn ||5|8|17||
.
they strike & duck, the serpent.senses
again and again
but struck by the Rod of Discernment
it's
indra's thunderbolt smashing a mountaintop
.
utthita.anutthitAn etAn
indriya.AhIn puna: puna: |
hanyAt_viveka.daNDena
vajreNa_iva hari:_girIn
.
*VLMitra.p.17. Others said:—The sensual appetites, which incessantly rise as snakes from the cavities of the body, are to be killed by the cudgel of reason, as Indra broke the hills by his thunderbolts.
*VLMitra.p.p.17 Others said, "The sensual desires that constantly rise like snakes from the cavities of the body are to be killed by the cudgel of reason, as indra broke the hills by his thunderbolts."
उपशम.सुखम् आहरेत् पवित्रम्
upazama.sukha.m Aharet pavitram
सु.शमवतः शमम् एति साधु.चेतः ।
su.zamavata: zamam eti sAdhu.ceta: |
प्रशमित.मनसः स्वके स्वरूपे
prazamita.manasa: svake svarUpe
भवति सुखे स्थितिः_उत्तमा चिराय ॥५।८।१८॥
bhavati sukhe sthiti:_uttamA cira.aya ||5|8|18||
.
there is a happy peace
:
Upashama
:
let its very peaceful purity be enjoyed
for peace becomes a good Affection of the pacified Mind
:
in your own happy identity it becomes a high state
for many days to come
.
#hR - #AhR - "bringing in", "effecting" - rAma nirvAsanI.bhAvam Aharasva vivekata: ||5|8| fm4034.027 • upazama-sukha.m Aharet pavitram fm5008.018 - Satya Vrat.
*VLMitra.p.18. At last they said:—Let men try to secure the pure happiness of quietism, which serves to give tranquility to the minds of the righteous. The sober-minded that are situated in their real and natural temperament, have their best repose in the lap of undisturbed and everlasting tranquility.
*VLMitra.p.p.18 At last they said, "Let men try to secure the pure happiness of stillness which serves to give tranquility to the minds of the righteous. The sober-minded who are situated in their real and natural temperament have their best rest in the lap of undisturbed and everlasting tranquility."
*jd.18 - upazama-sukha.m – thm happy peace of upashama = Aharet pavitram su.zamavata: - let its very peaceful purity be enjoyed = zamam eti sAdhu-ceta: - peace becomes a good Affection = prazamita-manasa: - of the pacified Mind = svake svarUpe bhavati sukhe – in your own happy identity it becomes = sthiti: uttamA cira.aya - a high state for long – but a state is not forever
.
oॐm
.
next Canto
fm5009
next Canto:
FM5009 QUERIES OF A KING 2.FB09-11 .z65
सर्ग 5.८
sarga 5.8
वसिष्ठ उवाच ।
vasiSTha uvAca |
अस्ty अस्तमित.सर्व.आपद्.उद्यत्.संपद्.उदार.धीः ।
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: |
विदेहानाम् महीपालः_जनको नाम वीर्यवान् ॥५।८।१॥
videha.s.anAm mahIpAla: janaka:_nAma vIryavAn ||5|8|1||
कल्प.वृkSo ऽर्थि.सार्थानाम् मित्र.अब्जानाम् दिवाकरः ।
kalpa.vRkSa:_arthi.sArtha.s.anAm mitra.abja.s.anAm divAkara: |
माधvo बन्धु.पुष्पाणाम् स्त्रीणाम् मकर.केतनः ॥५।८।२॥
mAdhava:_bandhu.puSpANAm strINAm makara.ketana: ||5|8|2||
द्विजkair अवशीत.अंशुर् द्विषत्.तिमिर.भास्करः ।
dvijakai:_avazIta.aMzu:_dviSat.timira.bhAskara: |
सौजन्य.रत्न.जलधिर् भुवम् विSNuर् इव_आस्थितः ॥५।८।३॥
saujanya.ratna.jaladhi:_bhuvam viSNu:_iva_Asthita: ||5|8|3||
प्रफुल्ल.बाता.लतिके मञ्जरी.पुञ्ज.पिञ्जरे ।
praphulla.tAla.latike maJjarI.puJja.piJjare |
स कदाचिद् मधौ मत्ते कोकिल.आलाप.लासिनि ॥५।८।४॥
sa* kadAcit madhau matte kokila.AlApa.lAsini ||5|8|4||
ययौ कुसुमित.आभोगम् सुविलास.लता.अङ्गनम् ।
yayau kusumita.Abhogam suvilAsa.latA.aGganam |
लीलया_उपवनम् कान्तम् नन्दनम् वासवः_यथा ॥५।८।५॥
lIlayA_upavanam kAntam nandanam vAsava:_yathA ||5|8|5||
तस्मिन् वरवने हृद्ये केसर.उद्दाम.मारुते ।
tasmin varavane hRdye kesara.uddAma.mArute |
दूरस्थ.अनुचरः सानु.कुञ्जेषु विचचार ह ॥५।८।६॥
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha ||5|8|6||
अथ शुश्राव कस्मिंश्चित् तमाल.वन.गुल्मके ।
atha zuzrAva kasmin.cit tamAla.vana.gulmake |
सिद्धानाम् अप्रदृश्यानाम् स्व.प्रसङ्गाद् उदाहृताः ॥५।८।७॥
siddha.s.anAm a.pradRzya.s.anAm sva.prasaGgAt udAhRtA: ||5|8|7||
विविक्त.वासिनाम् नित्यम् शैल.कन्दर.चारिणाम् ।
vivikta.vAsinAm nityam zaila.kandara.cAriNAm |
इमाः कमल.पत्राक्ष गीता गीत.आत्म.भावनाः ॥५।८।८॥
imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA: ||5|8|8||
सिद्धा ऊचुः ।
siddhA* Ucu: |
द्रष्टृ.दृश्य.समायोगात् प्रत्यय.आनन्द.निश्चयः ।
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: |
यः_तम् स्वम् आत्म.तत्त्व.उत्थम् निःस्पन्दम् सम्.उपास्महे ॥५।८।९॥
ya:_tam svam Atma.tattva.uttham ni:spanda.m sam.upAsmahe ||5|8|9||
द्रष्टृ.दर्शन.दृश्यानि त्यक्त्वा वासनया सह ।
draSTR.darzana.dRzyAni tyaktvA vAsanayA saha |
दर्शन.प्रथम.आभासम् आत्मानम् सम्.उपास्महे ॥५।८।१०॥
darzana.prathama.AbhAsam AtmAnam sam.upAsmahe ||5|8|10||
द्वयोः_मध्य.गतम् नित्यम् अस्ति न_अस्ति_इति पक्षयोः ।
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
प्रकाशनम् प्रकाश्यानाम् आत्मानम् सम्.उपास्महे ॥५।८।११॥
prakAzanam prakAzya.s.anAm AtmAnam sam.upAsmahe ||5|8|11||
अन्ये ऊचुः ।
anye Ucu: |
यस्मिन् सर्वम् यस्य सर्वम् यतः सर्वम् यस्मै_इदम् ।
yasmin sarvam yasya sarvam yata: sarvam yasmai_ida.m |
येन सर्वम् यद् धि सर्वम् तत् सत्यम् समुपास्महे ॥५।८।१२॥
yena sarvam yat*hi sarvam tat satyam samupAsmahe ||5|8|12||
अशिरस्कम् ह.कार.अन्तम् अशेष.आकार.सम्स्थितम् ।
a.ziraskam ha.kAra.antam azeSa.AkAra.saMsthitam |
अजस्रम् उच्चरन्तम् स्वम् तम् आत्मानम् उपास्महे ॥५।८।१३॥
ajasra.m uccarantam svam tam AtmAnam upAsmahe ||5|8|13||
संत्यज्य हृत्.गुह.ईशानाम् देव.मयम् प्रयान्ति ये ।
saMtyajya hRt.guha.Iza.s.anAm deva.mayam prayAnti ye |
ते रत्नम् अभिवाञ्छन्ति त्यक्त.हस्त.स्थ.कौस्तुभाः ॥५।८।१४॥
te ratna.m abhivAJchanti tyakta.hasta.stha.kaustubhA: ||5|8|14||
अन्ये ऊचुः ।
anye Ucu: |
सर्व.आशाः किल संत्यज्य फलम् एतद् अवाप्यते ।
sarva.AzA: kila saMtyajya phala.m etat avApyate |
येन आशा.विष.वल्लीनाम् मूल.माला विलूयते ॥५।८।१५॥
yena_AzA.viSa.vallInAm mUla.mAlA vilUyate ||5|8|15||
बुद्ध्वा_अप्य् अत्यन्त.वैरस्यम् यः पदार्थेषु दुर्.मतिः ।
buddhvA_api_atyanta.vairasyam ya: padArtheSu dur.mati: |
बध्नाति भावनाम् भूयो नरः न_असौ स गर्दभः ॥५।८।१६॥
badhnAti bhAvanAm bhUya:_nara:_na_asau sa* gardabha: ||5|8|16||
अन्ये ऊचुः ।
anye Ucu: |
उत्थित.अनुत्थितान् एतान् इन्द्रिय.आहीन् पुनर् पुनर् ।
utthita.anutthitAn etAn indriya.AhIn puna: puna: |
हन्याद् विवेक.दण्डेन वज्रेण_इव हरिः_गिरीन् ॥५।८।१७॥
hanyAt viveka.daNDena vajreNa_iva hari:_girIn ||5|8|17||
उपशम.सुखम् आहरेत् पवित्रम्
upazama.sukham Aharet pavitram
सु.शमवतः शमम् एति साधु.चेतः ।
su.zamavata: zamam eti sAdhu.ceta: |
प्रशमित.मनसः स्वके स्वरूपे
prazamita.manasa: svake svarUpe
भवति सुखे स्थितिः_उत्तमा चिराय ॥५।८।१८॥
bhavati sukhe sthiti:_uttamA cirAya ||5|8|18||
||
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
Jiva Das
FM5008 SIDDHA SONG 2.FB08 .z18
https://www.dropbox.com/s/40tn4z7mjhqr2y5/fm5008%202.fb06%20siddha%20Song%20.z18.docx?dl=0
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
oॐm
FM.5.8
SIDDHA SONGS
VASISHTHA THE PLENTIFUL declared–
अस्त्य् अस्तमित.सर्व.आपद्.उद्यत्.संपद्.उदार.धीः ।
asti_astamita.sarva.Apat.udyat.saMpat.udAra.dhI: |
विदेहानाम् महीपालो जनको नाम वीर्यवान् ॥५।८।१॥
videhAnAm mahIpAla: janaka:_nAma vIryavAn ||5|8|1||
.
there is
a man of noble thought
for whom all mi.sfortune has set like the sun
and good.fortune has sunrisen in him who is
the EarthProtector of the Videha.Spirit people,
renowned as *Janaka.the.Prolific
.
*jd, or Janaka the Prolific
King of Videha
&
father of Sîtâ
who will be Râma's first love & rejected bride
.
asti astamita.sarva.Apat.udyat.saMpat.udAra.dhI: | of/for the Videha.Spirit.people.anAm mahIpAla: Janaka.the.Prolific: nAma.namely vIrya.van.ful
#makara.: a kind of sea.monster (sometimes confounded with the crocodile, shark, dolphin &c.); regarded as the emblem of 'kAmadeva. •.• #makaraketana, #makaradhvaja_kAma.deva, the god of love, whose #ketana banner is the #makara. Pur.Encyc. says only "fish". why does love have such an odd emblem? das.jiva¤gmail.com
*HoB: He was like a wish fulfilling tree (kalpa vriksha) ...
*VLMitra.p as the ever fruitful kalpa tree to the host of his suitors.
*VLMitra.p.p.2 He is like the ever fruitful wish.fulfilling tree to the host of his suitors, and like the vivifying sun to his lotus.like friends. He is like the genial spring to the small flowers of his relatives, and like Kama the god of love to females.
द्विजकैर् अवशीत.अंशुर् द्विषत्.तिमिर.भास्करः ।
dvijakai:_avazIta.aMzu:_dviSat.timira.bhAskara: |
सौजन्य.रत्न.जलधिर् भुवम् विष्णुर् इव_आस्थितः ॥५।८।३॥
saujanya.ratna.jaladhi:_bhuvam viSNu:_iva_Asthita: ||5|8|3||
.
for the good Brâhmanas he is
moonlight that cools
but
for the darkness of enmity he is
the fiery sun
.
he is an Ocean* of jewels of goodness
.
he is like Vishnu seated on an Earthly throne
.
by/with the dvijaka.i: avazIta.aMzu.piece\ray: dviSat.timira.bhAskara.lightmaker.Sun: | saujanya.ratna.jewel.jaladhi: bhuvam Vishnu.the.Pervader: iva.like/as.if Asthita.setting/environs.:
.
* by its association with pearls
Ocean is regarded as the repository of jewels.
*VLMitra.p.p.3 Like the changing moon, he gives delight to the twice born brAhmaNas, as that luminary makes lilies bloom. Like the bright sun he destroys the darkness of his gloomy enemies. He is an ocean of geMs of goodness to all and the support of his kingdom, like viSNu the supporter of the world.
*VLMitra..3. Like the dvija—rAja or changeful moon, he gives delight to the dvija—or twice born brAhmaNa.s, as that luminary gives the lilies to bloom; and like the luminous sun he destroys the darkness of his gloomy enemies. He is an ocean of the geMs of goodness to all, and the support of his realm, like viSNu the supporter of the world.
*VA he was like cool rays of moon to the night lotuses of twiceborn, for darkness of enemies he was like sun; ocean full of geMs to good people, for earth like protecting viSNu.
*AS: There is deeper meaning implied. He is like the (cool) moon soothing the lotuses in relation to the Brahmins, he is like fierce sun towards enemies destroying them like darkness, he is like an ocean full of geMs which are his gentle behavior; he stays on earth like viSNu hiMself.
प्रफुल्ल.बाता.लतिके मञ्जरी.पुञ्ज.पिञ्जरे ।
praphulla.tAla.latike maJjarI.puJja.piJjare |
स* कदाचिन् मधौ मत्ते कोकिल.आलाप.लासिनि ॥५।८।४॥
sa* kadAcit_madhau matte kokila.AlApa.lAsini ||5|8|4||
.
once
when he was a slender blossoming boy
in a grove of golden blossom
—somewhen intoxicated by the early spring—
when cuckoos cooed luringly
....
praphulla.bala.force/strength.latika.i maJjarI.puJja.piJjara.i | sas.he/it kadAcit.whenever whin the madhau matta.i kokila.AlApa.lAsi.ni
.
*VLMitra.p.p.4 One spring evening Janaka happened to wander about a forest abounding in young vines with bunches of criMson blossoms on them, resonant with the melody of sweet sounding kokila nightingales warbling their tuneful choirs.
ययौ कुसुमित.आभोगम् सुविलास.लता.अङ्गनम् ।
yayau kusumita.Abhoga.m suvilAsa.latA.aGgana.m |
लीलया_उपवनम् कान्तम् नन्दनम् वासवः_यथा ॥५।८।५॥
lIlayA_upavana.m kAntam nandana.m vAsava:_yathA ||5|8|5||
.
he came to a place rich with flowers
a playful.vine.girlish place for play
a loverly grove
like the GodKing Indra.the.Crafty's Nandana.Garden
.
yayau kusumita.Abhoga.m suvilAsa.latA.aGgana.m | lIlayA_upavana.m kAntam nandana.m vAsava:_yathA
.
*HoB. It was as if spring was in an enchanting mood of dance, swinging to their tunes. He entered the garden like Indra entering his celestial garden '_nandana ऽ.
*VLMitra.p.p.5 He walked among flowery pleasure gardens resembling graceful beauties with ornaments upon them, and sported in their covered shelter as the god indra sports in his Nandana pleasure garden.
#rodas.heaven&earth #rodorandhram the void or hollow space between heaven and earth. • #rodasI f. (dual, once singular) [if you have a citation for this curious devolution .Q. das.jiva [at] gmail.com] heaven and earth http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html - RV• (sg) N. of lightning as wife of *rudra and companion of the *marut.s (also rodasI the earth) R. http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html - Hcat
तस्मिन् वरवने हृद्ये केसर.उद्दाम.मारुते ।
tasmin_varavane hRdye kesara.uddAma.mArute |
दूरस्थ.अनुचरः सानु.कुञ्जेषु विचचार ह ॥५।८।६॥
dUrastha.anucara: sAnu.kuJjeSu vicacAra ha ||5|8|6||
.
in that worthy woods
a pleasant place
hair blowing in the wind
remotely roving
thru mountain bushes
he wandered
.
tasmin_varavane hRdye kesara.uddAma.mArute | dUrastha.anucara: sAnu.kuJjeSu vicacAra ha
.
*VLMitra.p.p.6 Leaving his attendants behind him, he stepped into a grove standing on the plain of a hill in the midst of that romantic forest, which was smelling with the fragrance of flowers borne all about by playful winds.
अथ शुश्राव कस्मिंश्चित् तमाल.वन.गुल्मके ।
atha zuzrAva kasmin.cit tamAla.vana.gulmake |
सिद्धानाम् अप्रदृश्यानाम् स्व.प्रसङ्गाद् उदाहृताः ॥५।८।७॥
siddhAnAm a.pradRzyAnAm sva.prasaGgAt_udAhRtA: ||5|8|7||
.
in a bush in a field of dark tamAla trees
somewhere
from some unseen siddha.Adepts
from their detachment
there was singing
...
atha zuzrAva kasmin.cit tamAla.vana.gulmake | siddhAnAm a.pradRzyAnAm
sva.prasaGgAt_udAhRtA:
.
*HoB. Then he heard some seminal voices of siddhas coming out of the 'tamala' creeper arbours. The siddhas could not be seen.
*VLMitra.p within a bower of tAmala trees, a mingled voice as that of some invisible aerial spirits (siddhA), proceeding from it.
*VLMitra.p.p.7 In one place within a covered shelter of tamara trees, he heard a mingled voice like that of some invisible aerial spirit masters (siddhas).
विविक्त.वासिनाम् नित्यम् शैल.कन्दर.चारिणाम् ।
vivikta.vAsinAm nityam zaila.kandara.cAriNAm |
इमाः कमल.पत्राक्ष गीता गीत.आत्म.भावनाः ॥५।८।८॥
imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA: ||5|8|8||
.
from different places
ever roaming in mountain.caves
the songs they sing, Lotus.Eyes, feel like the Self singing
.
vivikta.vAsinAm nityam zaila.kandara.cAriNAm | imA: kamala.patrAkSa gItA* gIta.Atma.bhAvanA:
.
vivikta.vAsinAm nityam
*VLMitra.p.p.8 I will now recite to you, O lotus.eyed rAma, the songs of the spiritual masters (siddhas) living in the retired solitudes of mountainous regions and dwelling in the caverns of hills. The songs relate principally to their spiritual meditations.
SOME SIDDHAS sang—
द्रष्टृ.दृश्य.समायोगात् प्रत्यय.आनन्द.निश्चयः ।
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: |
यस् तम् स्वम् आत्म.तत्त्व.उत्थम् निःस्पन्दम् सम्.उपास्महे ॥५।८।९॥
ya:_tam svam Atma.tattva.uttha.m ni:spanda.m sam.upAsmahe ||5|8|9||
.
from the conjunction of the seer and the seen with certainty
joyously convinced
the one who is that ownself arisen to Self.Thatness
unstirringly we venerate
.
draSTR.dRzya.samAyogAt pratyaya.Ananda.nizcaya: | ya:_tam svam Atma.tattva.uttha.m ni:spanda.m sam.upAsmahe
.
*HoB.9 By the union of the seen and seer, one can definitely experience bliss. We deeply contemplate in silence on the essential nature of Self.
*VLMitra.p.10. Others chanted:—We adore that Being which is beyond the triple states of the subject, its attribute and its object; (who is neither the sight, seeing and the seer). It is the light of that soul, or spiritual light which exists from before the light of vision, which is derived from the light of the sun. (Srúti. The light of the Spirit shone before the physical lights of the sun, moon, stars, lightning and fire).
*VLMitra.p.p.10 Others chanted, "We adore that Being which is beyond the triple states of the subject, its attribute and its object. It is the spiritual light of the soul which exists from before the light of vision, and which is derived from the light of the sun."
*sv.10. We contemplate that light that illumines all that shines, the self that transcends the twin concepts of 'is' and 'is not' and which therefore is 'in the middle' of the two sides, as it were.
द्वयोः_मध्य.गतम् नित्यम् अस्ति न_अस्ति_इति पक्षयोः ।
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: |
प्रकाशनम् प्रकाश्यानाम् आत्मानम् सम्.उपास्महे ॥५।८।११॥
prakAzana.m prakAzyAnAm AtmAna.m sam.upAsmahe ||5|8|11||
.
dvayo: madhya.gatam nityam – ever come between the two =
asti nAsti_iti pakSayo: sides — it "is" / "is.not" =
prakAzana.m light =
of the brought.to.light
the Self we worship.
.
dvayo:_madhya.gatam nityam asti na_asti_iti pakSayo: | prakAzana.m prakAzyAnAm AtmAna.m sam.upAsmahe
.
*HoB. 11 Some others : We deeply contemplate upon that Self, the light which is between the two perceptions 'this exists' and 'this does not exist' and that which shines on everything.
*VLMitra.p.11. Others chanted:—We adore that Being, which is in the midst of all what is and what is not, (i. e. between existence and non.existence); and that spiritual light, which enlightens all lightsome objects.
*VLMitra.p.p.11 Others chanted, "We adore that Being which is in the midst of all that is and what is not."
*sv.11. We contemplate that reality in which everything exists, to which everything belongs, from which everything has emerged, which is the cause of everything and which is everything.
OTHER SIDDHAS sang—
यस्मिन् सर्वम् यस्य सर्वम् यतः सर्वम् यस्मै_इदम् ।
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam |
येन सर्वम् यत्_हि सर्वम् तत् सत्यम् समुपास्महे ॥५।८।१२॥
yena sarvam yat_hi sarvam tat satyam samupAsmahe ||5|8|12||
.
that tad that
in which is all यस्य सर्वम् of which is all यतः सर्वम् from which is all यस्मै इदम् to which is all येन सर्वम् by which is all यत् हि सर्वम् what is thus all— तत्.सत्यम् That BeingSo – the tat.sat of the vAkya <ॐ तत्सत्> = समुपास्महे let us adore.
.
yasmin sarvam yasya sarvam yata: sarvam yasmai_idam | yena sarvam yat_hi sarvam
tat satyam samupAsmahe
.
*VLMitra.p.12. Some sang:—We adore that real existence which is all, whose are all things, and by whom are all made, from whom have all sprung, for whom they exist, in whom they subsist, unto whom do all return, and into which they are all absorbed.
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