Canto 2.009: AN INQUIRY INTO KARMA [plaintext]

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saMtoSaH paramo lAbhaH sat-saGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham [19]
2.16.19 Contentment is the highest gain, Good Company the highest
course, Enquiry the highest wisdom, and Peace the highest enjoyment.


Canto 2.009: AN INQUIRY INTO KARMA

RAMA:
Lord, you're the knower of all things, perfect in your
tranquility.
What in the world exactly is this thing that people call Daiva? 1

VASISHTHA:
Rama, it's Paurusha alone that is the doer of action,
and the enjoyer of its fruit. Daiva is not the cause of it. 2
This Fate does nothing: it does not enjoy or know; is neither paid
attention to nor reverenced. It's nothing but imagining. 3
The fruit achieved—whether it is good or bad—comes from your
present
Paurusha. It is only that that is denoted by "Daiva". 4
It is the getting of objectives—wished or not, desired or not,
dependent on our Paurusha, that is denoted by "Daiva". 5
When a being subdues himself in single-minded pursuit of
his goal in this world-struggle, then the word "Daiva" is denoted. 6
Consider, Scion of Raghu: this Daiva is like Space, empty
of form. Without reality, it neither does nor does not do. 7

When a personal goal results in happy or unhappy fruit,
and people say "So it's ordained", that's how they speak of Daiva
Fate. 8
When people get their karma-fruit, they say, "That's what I had in
mind,
I knew that that would come about." That's how they speak of Daiva
Fate. 9
Whatever fruit they get, whether good or bad, people say "This is
my Fate!"—as if that were any consolation. Such is Daiva. 10

RAMA:
Lord, you know everything about the Dharma Way; and you have said
about Fate, 'Fate is prior stored karma.' Don't you now contradict
yourself?* 11
*[or How can this karma be removed?]

VASISHTHA:
Excellent, scion of Raghu: you will know all: listen, and I
will tell you all about it,--how there really is no Fate at all. 12
Those Vasana Habits of Mind that long ago sprang up like so
many weeds, grow to seed, through the process of Karma, in a man. 13
A person with this Vasana Conditioning, Rama, becomes
a Doer from it; but without prior karmas, it is not so. 14
Headed for town, you get to town; seeking the city, you get there.
Whatever sort of Vasana it is, that's what it strives to be. 15
Whatever springs up out of the karmas established long ago,--
that alone is what is to be understood by the word 'Daiva'. 16
Thus, by the law of Karma, these Vasana Latencies grow ripe;
and Vasanas are of the Mind; and Mind is Purusha Person. 17
What they call Daiva is these karmas: but karma, Sadhu, is only
the mind, and mind is the person; and there is nothing to be called
Fate. 18
The Manas Mind is the person. Whatever good thing it strives for,
that is exactly what it gets: so you yourself are your own Fate. 19
Manas Mind, Citta Affection, Vasana, Karma, and Daiva—
Rama, these are misundertood, not as they are known to the wise. 20

This is how it happens, Rama: wherever one fixes his thoughts,
whatever one strives for, that is the fruit which he obtains at last.
21
So only from personal work, best of the Raghus, does good come
to you; there is no other way. May your good efforts prosper you! 22

RAMA:
The net of prior Vasana has got me in its hold, Muni.
I come to you like a beggar: tell me what I'm supposed to do! 23

VASISHTHA:
Just so it is, even for you, Rama: your own prosperity
comes from your own effort, from your Paurusha, and not otherwise. 24
There are two sorts of Vasana, the good and bad, pure and impure;
and these again are twofold, the prior and the present kind. 25
If you surrender to the flow of the flood of good Vasana,
and follow it, Rama, you will be led to the eternal state. 26
But then, if your bad inclinations lead you into parlous straits,
such prior effort must, with strong effort, be subdued by Your Grace.
27
You're conscient intelligence, not the inconscient body.
Will you conceive anything by another's Chetas Conscience? 28
Will someone else do your practice? Who'll do the same for him? and
who
will do his work? So on and on .... 29
Vasana River
flows in two
branches, one good, the other bad. With personal effort, the course
to be followed is the good one. 30 When taken by bad purposes,
overcome them with better ones: use your own mind for your goals, by
your own might, best of the mighty. 31
A person's
Affection is like
a child, that must be directed from the bad to the good, and not
the opposite. Thus, earnestly, 32 Chitta Affection, like a child,
is not taught suddenly, but step by step, gently rebuking it:
and that is personal effort. 33
By your past practice,
the flood of
Vasanas has solidified—both the good ones and the bad ones.
Now you must concretize the good. 34
Know this,
FoeSlayer: it is from
your prior practice that today's good Vasana has borne the fruit. 35
Right now, sinless boy, Vasana Conditioning is strengthening
through your regular practices. Therefore make your practices good.
36
A Vasana from the past, when it has not ripened, is stunted
through your Practise, so that it will not grow. So be happy, my boy!
37
When in doubt, make your best effort to nourish the good Vasana:
for from the increase of the good no fault whatever can ensue. 38
Whatever practice you pursue returns in corresponding form;
and so, from childhood practice, you may grow into wise certainty. 39
Be always of good Vasana, subduing the five senses, and
relying upon Paurusha, which will lead you to empowerment. 40
While the mind is without experience, Your Majesty, while you
do not know That, follow the path set by the gurus and shastras. 41
When the bad Vasanas are thus overcome by the good, through your
understanding, even the good likewise should be renounced by you. 42

What is most fortunate is to serve the good people.
That is to be pursued. With understanding Buddhi,
approach the ungrieving state. For one thing follows
another, Sadhu: first give things up, then take your rest. 43











hk.2.009
navamaH sargaH |
karmavicAraH [y2.009]

zrIrAma uvAca |
bhagavansarvadharmajJa pratiSThAmalamAgatam |
yalloke tadvada brahmandaivaM nAma kimucyate [1]

zrIvasiSTha uvAca |
pauruSaM sarvakAryANAM kartR rAghava netarat |
phalabhoktR ca sarvatra na daivaM tatra kAraNam [2]
daivaM na kiMcitkurute na bhuGkte na ca vidyate |
na dRzyate nAdriyate kevalaM kalpanedRzi [3]
siddhasya pauruSeNeha phalasya phalazAlinA |
zubhAzubhArthasaMpattirdaivazabdena kathyate [4]
pauruSopanatA nityam iSTAniSTasya vastunaH |
prAptiriStApyaniSTA vA daivazabdena kathyate [5]
bhAvI svavazyam evArthaH puruSArthaikasAdhanaH |
yaH so'smiMllokasaMghAte daivazabdena kathyate [6]
nanu rAghava lokasya kasyacitkiMcideva hi |
daivamAkAzarUpaM hi karoti na karoti ca [7]
puruSArthasya siddhasya zubhAzubhaphalodaye |
idamitthaM sthitamiti yoktistaddaivamucyate [8]
itthaM mamAbhavadbuddhiritthaM me nizcayo hyAbhUt |
iti karmaphalaprAptau yoktistaddaivamucyate [9]
iSTAniSTaphalaprAptAvidamityasya vAcakam |
AzvAsanAmAtravaco daivamityeva kathyate [10]

zrIrAma uvAca |
bhagavansarvadharmajJa yatprAkkarmopasaMcitam |
taddaivaM daivamityuktamapamRSTaM kathaM tvayA [11]

zrIvasiSTha uvAca |
sAdhu rAghava jAnAsi zRNu vakSyAmi te'khilam |
daivaM nAstIti te yena sthirA buddhirbhaviSyati [12]
yA manovAsanA pUrvaM babhUva kila bhUrizaH |
saiveyaM karmabhAvena nRNAM pariNatiM gatA [13]
janturyadvAsano rAma tatkartA bhavati kSaNAt |
anyakarmAnyabhAvazcetyetannaivopapadyate [14]
grAmago grAmam Apnoti pattanÂrthI ca pattanam |
yo yo yad vAsanas tatra sa sa prayatate sadA [15]
yadeva tIvrasaMvegAddRDhaM karma kRtaM purA |
tadeva daivazabdena paryAyeNeha kathyate [16]
evaM karmasthakarmANi karmaprauDhA svavAsanA |
vAsanA manaso nAnyA mano hi puruSaH smRtaH [17]
yaddaivaM yAni karmANi karma sAdho mano hi tat |
mano hi puruSastasmAddaivaM nAstIti nizcayaH [18]
eSa eva mano janturyadyatprayatate hitam |
kRtaM tattadavApnoti svata eva hi daivataH [19]
manazcittaM vAsanA ca karma daivaM ca nizcayaH |
rAma durnizcayasyaItAH saMjJAH sadbhirudAhRtAH [20]
evaMnAmA hi puruSo dRDhabhAvanayA yathA |
nityaM prayatate rAma phalamApnotyalaM yathA [21]
evaM puruSakAreNa sarvam eva raghUdvaha |
prApyate netareneha tasmAtsa zubhado'stu te [22]

zrIrAma uvAca |
prAktanaM vAsanAjAlaM niyojayati mAM yathA |
mune tathaiva tiSThAmi kRpaNaH kiM karomyaham [23]

zrI-vasiSTha uvAca |
ata eva hi rAma tvaM zreyaH prApnoti zAzvatam |
svaprayatnopanItena pauruSenaiva nAnyathA [24]
dvividho vAsanAvyUhaH zubhazcaivAzubhazca te |
prAktano vidyate rAmo dvayorekataro'thavA [25]
vAsanaughena zuddhena tatra cedadya nIyase |
tatkrameNa zubhenaiva padaM prApsyasi zAzvatam [26]
atha cedazubho bhAvastvAM yojayati saMkaTe |
prAktanastadasau yatnAjjetavyo bhavatA balAt [27]
prAjJas cetanamAtrastvaM na dehastvaM jaDAtmakaH |
anyena cetasA tatte cetyatvaM kveva vidyate [28]
anyastvAM cetayati cettaM cetayati ko'paraH |
ka imaM cetayattasmAdanavasthA na vAstavI [29]
zubhAzubhAbhyAM mArgAbhyAM vahantI vAsanAsarit |
pauruSeNa prayatnena yojanIyA zubhe pathi [30]
azubheSu samAviSTaM zubheSvevAvatAraya |
svaM manaH puruSArthena balena balinAM vara [31]
azubhAccAlitaM yAti zubhaM tasmAdapItarat |
jantozcittaM tu zizuvattasmAttaccAlayedbalAt [32]
samatA sAMtvanenAzu na drAgiti zanaiH zanaiH |
pauruSeNaiva yatnena pAlayeccittabAlakam [33]
vAsanaughastvayA pUrvamabhyAsena ghanIkRtaH |
zubho vApyazubho vApi zubhamadya ghanIkuru [34]
prAgabhyAsavazAdyAtA yadA te vAsanodayam |
tadAbhyAsasya sAphalyaM viddhi tvamarimardana [35]
idAnImapi te yAti ghanatAM vAsanAnagha |
abhyAsavazatastasmAcchubhAbhyAsamupAhara [36]
pUrve cedghanatAM yAtA nAbhyAsAttava vAsanA |
vardhiSyate tu nedAnImapi tAta sukhI bhava [37]
saMdigdhAyAmapi bhRzaM zubhAmeva samAhara |
asyAM tu vAsanAvRddhau zubhAddoSo na kazcana [38]
yadyadabhyasyate loke tanmayenaivaM bhUyate |
ityAkumAraM prAjJeSu dRSTaM saMdehavarjitam [39]
zubhavAsanayA yuktastadatra bhava bhUtaye |
paraM pauruSamAzritya vijityendriyapaJcakam [40]
avyutpannamanA yAvadbhavAnajJAtatatpadaH |
guruzAstrapramANaistu nirNItaM tAvadAcara [41]
tataH pakvakaSAyeNa nUnaM vijJAtavastunA |
zubho'pyasau tvayA tyAjyo vAsanaugho nirAdhinA [42]

yadatisubhagamAryasevitaM tac
chubhamanusRtya manojJabhAvabuddhyA |
adhigamaya padaM sadA vizokaM
tadanu tadapyavamucya sAdhu tiSTha [43]









wn.2.009
navamaH sargaH |
karma-vicAraH [y2.009]


y2.009.001
zrI-rAma uvAca |
bhagavan sarva-dharma=jJa pratiSThAm alam Agatam |
yal loke tad vada brahman daivaM nAma kim ucyate [1]
= pratiSThA alam = > ... < Comm
bhagavan sarva-dharma=jJa – Lord, all-dharma-knower
pratiSThAm alam Agatam – having come to full tranquility yat loke
– which in this world tad vada brahman – tell me that, o
Brahmana daivaM nAma kim ucyate – which they call Daiva

y2.009.002
zrI-vasiSTha uvAca |
pauruSaM sarva-kAryANAM kartR rAghava nêtarat |
phala-bhoktR ca sarvatra na daivaM tatra kAraNam [2]
=kArya kAraNa = > ... < Comm
pauruSaM sarva-kAryANAM – Paurusha of all actions is kartR
rAghava na itarat – the doer, o Raghava, nothing else phala-
bhoktR ca sarvatra – and the fruit-enjoyer everywhere na daivaM
tatra kAraNam – not Daiva is there the cause

y2.009.003
daivaM na kiMcit kurute na bhuGkte na ca vidyate |
na dRzyate nÂdriyate kevalaM kalpanêdRzi [3]
= AdR kalpana = > ... < Comm
daivaM na kiMcit kurute – Fate does nothing at all na
bhuGkte – it does not enjoy na ca vidyate – nor does it know
na dRzyate – it is not experienced/seen [without Darshana]
na Adriyate – it is not paid attention to/reverenced kevalaM
kalpanA IdRzi – It is a sort of imagination.

y2.009.004
siddhasya pauruSeNêha phalasya phala-zAlinA |
zubhÂzubhÂrtha-saMpattir daiva-zabdena kathyate [4]
= zubhAzubha saMpatti = > ... < Comm
pauruSeNa iha – By present Paurusha
siddhasya phalasya phala-zAlinA – the nature of the fruit
achieved
zubha-azubha-artha-saMpattiH – whether good or bad in its
success
daiva-zabdena kathyate – that is denoted by "Daiva".

y2.009.005
pauruSôpanatA nityam iSTÂniSTasya vastunaH |
prAptir iStÂpy aniSTA vA daiva-zabdena kathyate [5]
= pauruSa upanatA = > ... < Comm
pauruSa-upanatAH nityam – What are ever dependent on
Paurusha iSTa-aniSTasya vastunaH – objects wished-for or not
wished-for prAptiH – the getting iStA api aniSTA vA – desired
or even undesired daiva-zabdena kathyate – by the word Daiva is
meant

y2.009.006
bhAvI sva-vazyam evÂrthaH puruSArthaîka-sAdhanaH |
yaH so 'smiMl loka-saMghAte daiva-zabdena kathyate [6]
= bhAvin vazya puruSArtha sAdhana saMghAta = > ... < Comm
bhAvI sva-vazyam eva arthaH – a being self-subduing purpose
puruSArtha-eka-sAdhanaH – personal-goal-one-practice yaH saH
asmin loka-saMghAte – he who in this world-struggle daiva-zabdena
kathyate – the word "Daiva" is denoted

y2.009.007
nanu rAghava lokasya kasyacit kiMcid eva hi |
daivam AkAza-rUpaM hi karoti na karoti ca [7]
= nanu loka AkAza = > ... < Comm
nanu rAghava – Now, Raghava lokasya kasyacit kiMcid eva hi
– when there is nothing resembling reality daivam AkAza-rUpaM hi
– when Daiva is Space-form karoti na karoti ca – it does and does
not do neither does nor doesn't

y2.009.008
puruSArthasya siddhasya zubhÂzubha-phalôdaye |
idam itthaM sthitam iti yôktis tad daivam ucyate [8]
= siddha zubhAzubha udaya ittham ukti daiva = > idam phalam ittham
etad bIjAtmanA prAk sthitam ||< Comm
puruSa-arthasya siddhasya – of a personal goal attained
zubha-azubha-phala-udaye – in yielding good or bad fruit idam
itthaM sthitam iti – "this is thus established" yA uktiH tad
daivam ucyate – such words define Daiva

y2.009.009
itthaM mamÂbhavad buddhir itthaM me nizcayo hy AbhUt |
iti karma-phala-prAptau yoktis tad daivam ucyate [9]
= ittham = > ... < Comm
itthaM mama abhavat buddhiH – "Thus was my mind itthaM me
nizcayaH hy AbhUt – thus has been my certainty" iti karma-phala-
prAptau – when they get their karma-fruit yA uktiH tad daivam
ucyate – that is what they call Daiva Fate.

y2.009.010
iSTÂniSTa-phala-prAptAv idam ity asya vAcakam |
AzvAsanA-mAtra-vaco daivam ity eva kathyate [10]
= vAcaka AzvAsa = > ... < Comm
iSTa-aniSTa-phala-prAptau idam iti – "wished-unwished-fruit-
getting is this" asya vAcakam – so they say about it
AzvAsanA-mAtra-vacas – merely a consoling word daivam ity eva
kathyate – such is this Daiva

y2.009.011
zrI-rAma uvAca |
bhagavan sarva-dharma=jJa yat prAk-karmôpasaMcitam |
tad daivaM daivam ity uktam apamRSTaM kathaM tvayA [11]
= upa saMcita apa apamRSTa = > ... < Comm
bhagavan – lord, Bhagavan, Sir;-- sarva-dharma+jJa – who know
the entire Dharma Way;-- yat – 'What is;-- prAk-karma+upasaMcitam –
following from the accumulation of prior karma;-- tad daivaM – that
is Fate';-- daivam iti uktam – so you spoke of Fate;-- kathaM –
how;-- apamRSTaM – removed, contradicted;-- [there is a double sense
here: removal of karmas and contradiction of what Vasishtha has
said];-- tvayA – by you

y2.009.012
zrI-vasiSTha uvAca |
sAdhu rAghava jAnAsi zRNu vakSyAmi te'khilam |
daivaM nÂstÎti te yena sthirA buddhir bhaviSyati [12]
=x>...< Comm.
sAdhu rAghava, jAnAsi – Wise Scion of Raghu the Swift, you will
know;-- zRNu vakSyAmi te akhilam – listen and I'll tell you
everything;-- te yena – you by such means;-- bhaviSyati – you will
be;-- sthirA buddhiH – of settled Buddhi Intellect;-- daivaM na asti
iti – that there is no Daiva Fate

y2.009.013
yA manovAsanA pUrvaM babhUva kila bhUrizaH |
saîvêyaM karmabhAvena nRNAM pariNatiM gatA [13]
= vAsana pariNati = > yad hi manasA dhyAyati tad vAcA vadati tat
karmaNa karoti> 'What thinks with Mind also speaks with Voice and acts
with Karma' iti zruteH < Comm
yA manas-vAsanA – which Vasana Habits of Manas Mind;-- pUrvam –
previously;-- babhUva – existed;-- kila bhUrizaH – alas, in many
forms;-- sA eva iyaM karma-bhAvena – by this very karma-becoming,
process of karma;-- gatA – gone, come to;-- pariNatiM – maturity,
fruition, consequence;-- nRNAM – for people

y2.009.014
jantur yad vAsano rAma tat kartA bhavati kSaNAt |
anya-karmAny abhAvaz cety etan naîvôpapadyate [14]
= x = > ... < Comm
jantuH yad vAsanaH rAma – a person with a Vasana, Rama;-- tat
bhavati kartA kSaNAt – he becomes a Doer at once;-- ceti abhAvaH anya-
karmAni – but in the absence of different karmas,-- etat na eva
upapadyate – this not at all arises, happens;--

y2.009.015
grAmago grAmam Apnoti pattanÂrthI ca pattanam |
yo yo yad vAsanas tatra sa sa prayatate sadA [15]
= grAma prayat pattana = > ... < Comm
grAma-gaH grAmam Apnoti – Headed for town, you get to town;--
pattana-arthI ca pattanam – seeking the city you get there;-- yaH yaH
yat vAsanaH tatra – whatever sort of Vasana is there,-- saH saH
prayatate sadA –that's what it strives to be.

y2.009.016
yad eva tIvrasaMvegAd dRDhaM karma kRtaM purA |
tad eva daivazabdena paryAyeNêha kathyate [16]
= tIvra saMvega paryAya = > ... < Comm
yat eva – whatever;-- tIvra-saMvegAt – [arises] from the
pervasive power of;--
dRDhaM karma kRtaM purA – firm karma done previously;-- tad eva daiva-
zabdena – that only by the word 'Daiva';-- paryAyeNa iha kathyate –
accordingly here is meant.

y2.009.017
evaM karma-stha=karmANi karma-prauDhA sva-vAsanA |
vAsanA manaso nÂnyA mano hi puruSaH smRtaH [17]
= prauDha = > ... < Comm
evaM karma-stha+karmANi – thus the karmas, following the law of
karma,-- karma-prauDhA sva-vAsanA – [become] ripe karma of a
particular Vasana Latency;-- vAsanA manasaH nÂnyA – the Vasanas are
not other than Manas Mind,-- mano hi puruSaH smRtaH – and Manas is
seen to be the Purusha Person

y2.009.018
yad daivaM yAni karmANi karma sAdho mano hi tat |
mano hi puruSas tasmAd daivaM nÂstÎti nizcayaH [18]
yad daivaM yAni karmANi – What is called "Daiva" is these
karmas karma sAdho mano hi tat – but karma, o Sadhu, is just that
Mind mano hi puruSas tasmAd – and Mind is the Person, thus
daivaM na asta iti nizcayaH – certainly there is no such thing as
Fate

y2.009.019
eSa eva mano jantur yad yAt prayatate hitam |
kRtaM tattad avApnoti svata eva hi daivataH [19]
= jantu = > ... < Comm
eSa eva mano jantur – This very Manas Mind is the person
yad yAt prayatate hitam – whatever good purpose it strives for
kRtaM tat tad avApnoti – doing thatever it gets sva-tas eva hi
daivataH – so you are your own Fate

y2.009.020
manaz cittaM vAsanA ca karma daivaM ca nizcayaH |
rAma durnizcayasyaîtAH saMjJAH sadbhir udAhRtAH [20]
= nizcaya saMjJa udAhRta = > ... < Comm
manas cittaM vAsanA ca – Mind, Affection, Vasana karma
daivaM ca nizcayaH – Karma, and Daiva, the beliefs rAma – o
Rama dur-nizcayasya – of the misguided etAH saMjJAH sadbhir
udAhRtAH – these definitions are declared by the wise

y2.009.021
evaM nAmA hi puruSo dRDha-bhAvanayA yathA |
nityaM prayatate rAma phalam Apnoty alaM yathA [21]
= bhAvanA = > ... < Comm
evaM nAmA hi puruSaH – A person so described dRDha-
bhAvanayA yathA – as through settled contemplation nityaM
prayatate rAma – he ever strives for, o Rama phalam Apnoty alaM
yathA –thus fruit enough he gets

y2.009.022
evaM puruSa-kAreNa sarvam eva raghUdvaha |
prApyate nêtarenêha tasmAt sa zubhado 'stu te [22]
= zubha = > ... < Comm
evaM puruSa-kAreNa – Thus by personal work sarvam eva – all
only raghUdvaha – o best of Raghus prApyate – is got na
itarena iha – not by other means in this world tasmAt sa zubhado
astu te – therefore let it fortune-giver be to you

y2.009.023
zrI-rAma uvAca |
prAktanaM vAsanA-jAlaM niyojayati mAM yathA |
mune tathâîva tiSThAmi kRpaNaH kiM karomy aham [23]
= jAla kRpana = > ... < Comm
prAktanaM vAsanA-jAlaM – The trap of prior Vasana
niyojayati mAM yathA – has been laid for me so mune tathA eva
tiSThAmi – o Muni, thus I remain kRpaNaH kiM karomy aham –
Miserable, what do I do?

y2.009.024
zrI-vasiSTha uvAca |
ata eva hi rAma tvaM zreyaH prApnoti zAzvatam |
sva-prayatnôpanItena pauruSenaîva nÂnyathA [24]
= zreyas zAzvata upanIta = > ... < Comm
ataH eva hi rAma tvaM – Hence even for you, Rama, zreyaH
prApnoti zAzvatam prosperity gets eternally sva-prayatna-
upanItena – led to it by your own effort pauruSena iva na
anyathA – by Paurusha not otherwise

y2.009.025
dvividho vAsanAvyUhaH zubhaz caîvÂzubhaz ca te |
prAktano vidyate rAmo dvayor ekataro 'thavA [25]
= vyUha ekatara = > ... < Comm
dvi-vidhaH vAsanA-vyUhaH – Twofold are the sorts of Vasana
zubhaH ca eva azubhaH ca te – and these are the good sort and the bad
sort prAktanaH vidyate rAmo dvayor ekataro athavA – or again
prior Vasana is part of a pair [with present]

y2.009.026
vAsanaûghena zuddhena tatra ced adya nIyase |
tat-krameNa zubhenaîva padaM prApsyasi zAzvatam [26]
= ogha zAzvata = > ... < Comm
vAsana oghena zuddhena – By a flood of pure Vasana tatra ced
adya nIyase – if you are now led there krameNa zubhena eva – in
due course by such good tat padaM prApsyasi zAzvatam – that state
you will attain eternally

y2.009.027
atha ced azubho bhAvas tvAM yojayati saMkaTe |
prAktanas tad asau yatnAj jetavyo bhavatA balAt [27]
= saMkaTa jetavya = > ... < Comm
atha ced azubhH bhAvaH – Then if your feeling is bad tvAM
yojayati saMkaTe – it gets you into narrow straits prAktanaH tad
asau balAt yatnAt – the prior is, after strong effort, jetavyaH
bhavatA – is to be overcome by your Excellency

y2.009.028
prAjJas cetana-mAtras tvaM na dehas tvaM jaDÂtmakaH |
anyena cetasA tat te cetyatvaM kvêva vidyate [28]
= prAjJa cetana jaDa cetya = > ... < Comm
prAjJaH cetana-mAtras tvaM – You're just conscient
intelligence, na dehas tvaM jaDÂtmakaH – not the inconscient
body anyena cetasA – by another Chetas Conscience
tat te cetyatvaM kvA iva vidyate – how is there anything to be
conceived?

y2.009.029
anyas tvAM cetayati cet taM cetayati ko 'paraH |
ka imaM cetayat tasmAd anavasthA na vAstavI [29]
= cetaya anavastha vAstavin = > ... < Comm
anyas tvAM cetayati cet – If another instructs you taM
cetayati ko aparaH – what other teaches him? ka imaM cetayat
tasmAt – and who teaches this one then anavasthA na vAstavI –
fleeting not substantial

y2.009.030
zubhÂzubhAbhyAM mArgAbhyAM vahantI vAsanA-sarit |
pauruSeNa prayatnena yojanIyA zubhe pathi [30]
= x = > ... || cf Shankara: "sadbhir eva prayatnena vikSaNIya
muhurmuhuH"< Comm
zubha-azubhAbhyAM mArgAbhyAM – in two different courses, good
and bad, vahantI vAsanA-sarit – flows Vasana River pauruSeNa
prayatnena – by personal effort yojanIyA zubhe pathi – to be
followed is the good path

y2.009.031
azubheSu samAviSTaM zubheSv evÂvatAraya |
svaM manaH puruSArthena balena balinAM vara [31]
= samAviSTa avatAra = > ... < Comm
azubheSu samAviSTaM – When possessed by bad purposes
zubheSv eva avatAraya – overcome with good ones svaM manaH
puruSArthena – your own mind with personal goal balena balinAM
vara by your own might, best of the mighty.

y2.009.032
azubhAc cAlitaM yAti zubhaM tasmAd apÎtarat |
jantoz cittaM tu zizuvat tasmAt taccAlayed balAt [32]
= zizu cAlita cal = > ... cAlitaM nivAritam | ... < Comm
azubhAc cAlitaM – from the bad deterred yAti zubhaM – it
comes to good tasmAd api itarat – and vice versa [from that to
the other] jantoH cittaM tu zizuvat – the Affection of a person,
just like a child tasmAt tat cAlayed balAt – is deterred by the
use of force

y2.009.033
samatA sAMtvanenÂzu na drAg-iti zanaiH zanaiH |
pauruSeNaîva yatnena pAlayec citta-bAlakam [33]
= samatA drAk zanais = > ... < Comm
samatA sAMtvanena Azu – Equanimity with comforting also na
drAg-iti zanaiH zanaiH – not suddenly but gradually pauruSeNa
eva yatnena – only by personal effort
pAlayet citta-bAlakam – the Chitta-child is reared

y2.009.034
vAsanâûghas tvayA pUrvam abhyAsena ghanI-kRtaH |
zubho vÂpy azubho vÂpi zubham adya ghanI-kuru [34]
= abhyAsa ghana = > ... < Comm
vAsanA-oghas tvayA pUrvam – The flood of former Vasana
abhyAsena ghanI-kRtaH – by Practice has been concretized
"curdled": when the milk ocean of Habit has been curdled by Effort,
now curdle the Habits, pure or impure. zubhaH vA api azubhaH vA
api – both the good ones and the bad ones zubham adya ghanI-kuru
– now consolidate the good ones

y2.009.035
prAg-abhyAsa-vazAd yAtA yadA te vAsanôdayam |
tadÂbhyAsasya sAphalyaM viddhi tvam arimardana [35]
= udaya sAphalya = > ... udayam udbhavaM ghanI-bhAvam i.a. ||<
Comm
prAg-abhyAsa-vazAd yAtA – From prior practice has arisen
yadA te vAsana-udayam – when your uprisen vasana tadA abhyAsasya
sAphalyaM – then from fruitfulness of practice viddhi tvam
arimardana – know this, foeSlayer

y2.009.036
idAnIm api te yAti ghanatAM vAsanÂnagha |
abhyAsa-vazatas tasmAc chubhÂbhyAsam upAhara [36]
= idAnIm abhyAsa upAhR = > ... < Comm
idAnIm api te – At this very moment for you yAti ghanatAM
vAsanA – the Vasana Conditioning is consolidating anagha – o
sinless one abhyAsa-vazatas – because of your habitual
practice; tasmAt – therefore zubha-abhyAsam upAhara – pursue
good practice.

y2.009.037
pUrve ced ghanatAM yAtA nÂbhyAsAt tava vAsanA |
vardhiSyate tu nêdAnIm api tAta sukhI bhava [37]
= ghana vRdh idAnIm tAta = > ... < Comm
pUrve ced ghanatAM yAtA – if the former have come to
ripeness na abhyAsAt tava vAsanA – not from your practice, the
Vasana vardhiSyate tu na – will not grow idAnIm api – in
this case too tAta sukhI bhava –my boy, happy be

y2.009.038
saMdigdhAyAm api bhRzaM zubhAm eva samAhara |
asyAM tu vAsanAvRddhau zubhAd doSo na kazcana [38]
= saMdigdha bhRza samAhR vRddhi doSa = > ... < Comm
saMdigdhAyAm – when in doubt api bhRzaM – however
fierce zubhAm eva samAhara – incline to the good asyAM tu
vAsanA-vRddhau – in the growth of this Vasana zubhAd doSo na
kazcana – from the good no fault whatever

y2.009.039
yad yad abhyasyate loke tanmayenaîvaM bhUyate |
ity A-kumAraM prAjJeSu dRSTaM saMdeha-varjitam [39]
= tanmaya saMdeha = > ... < Comm
yad yad abhyasyate loke – whatever is practised in this
world tan-mayena evaM bhUyate – in corresponding form
appears ity A-kumAraM prAjJeSu – so from childhood by the
wise dRSTaM saMdeha-varjitam – is seen, without a doubt

y2.009.040
zubha-vAsanayA yuktas tad atra bhava bhUtaye |
paraM pauruSam Azritya vijityêndriya-paJcakam [40]
= vijitya indriya paJcaka = > ... < Comm
zubha-vAsanayA yuktaH – joined with good Vasana tad atra
bhava bhUtaye – be for empowerment here paraM pauruSam Azritya –
having recourse to perfect Paurusha
vijitya indriya-paJcakam – conquering the five senses

y2.009.041
a-vyutpanna-manA yAvad bhavAn a-jJAta-tat-padaH |
guru-zAstra-pramANais tu nirNItaM tAvad Acara [41]
= a-vyutpanna nirNIta = > ... < Comm
a-vyutpanna-manA yAvad – So long as the mind is without
experience bhavAn – your excellency a-jJAta-tat-padaH – not
knowing the state of That guru-zAstra-pramANaiH tu – then by the
gurus and shastras nirNItaM tAvad Acara – in the manner
determined, journey

y2.009.042
tataH pakvakaSAyeNa nUnaM vijJAta-vastunA |
zubho 'py asau tvayA tyAjyo vAsanâûgho nirAdhinA [42]
= paJcaka SAya nUnam tyAjya nirAdhina = > ... < Comm
tataH pakva-kaSAyeNa – thus by cooking the impurities nUnaM
vijJAta-vastunA – then by understanding the reality zubhaH api
asau tvayA tyAjyaH – the good even by you are to be renounced
vAsanA-oghaH nirAdhinA – the flood of Vasana, free from care

y2.009.043
yad ati-subhagam Arya-sevitaM tac
chubham anusRtya manojJa-bhAva-buddhyA |
adhigamaya padaM sadA vizokaM
tad anu tad apy avamucya sAdhu tiSTha [43]
= subhaga Arya sevita anusRtya abhigam vizoka avamucya sAdhu =
> ... < Comm
yad ati-subhagam – what is very most auspicious Arya-
sevitaM tat – that is service of the best zubham anusRtya – the
good is to be pursued manojJa-bhAva-buddhyA – with a knowledgable
intellect adhigamaya approach padaM sadA vizokaM – the ever
griefless state tad anu tad api – the one follows the other
avamucya sAdhu tiSTha – renouncing, o Sadhu, rest


ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSôpAye mumukSu-
vyavahAra-prakaraNe nAma karma-vicAraH navamaH sargaH sargaH [2.9]



#* abhigam abhi>gam abhigacchati to go near to, approach (with
tam); to follow; to meet with, find; to have intercourse (said of men
and women); to undertake; to get, gain, obtain; (with <manasA>, or
<medhayA> or <hRdayena>) to understand rv.3.60.1: Caus. abhigamayati
to study mbh.1.1295. y2.009.043
#* abhyAsa a. reaching to, pervading; (with yad and Pot.)
prospect, any expected result or consequence; proximity (with tasya or
tasmAt); near; abhyAsam ind. near, at hand; abhyAse
ind. near (with tasya or tasmAt); abhyAsAt in comp. with Agata,
arrived from near at hand; abhyAsaH the act of adding anything;
(in Gr.) "what is prefixed", the first syllable of a reduplicated
radical; reduplication; (in poetry) repetition of the last verse of a
stanza or of the last word of a chapter; (in arith.) multiplication;
repeated or permanent exercise, discipline; repeated study; (in later
`vedAnta phil.) inculcation of a truth conveyed in sacred writings by
means of repeating the same word or the same passage; (in Yoga phil.)
the effort of the mind to remain in its unmodified condition of purity
(sattva). <tac cintanaM tat kathanam anyonyaM tat prabodhanam etad eka-
paratvaM ca tad abhyAsaM vidur budhAH y3.022.024>; abhyAsa
(abhyAsa-yoga). Pratique constante. [Constant Practice.] Exercices
spirituels constante que l'on accomplit pour atteindre l'union avec le
Seigneur. Huet abhyAsa m. the act of adding anything,; (in
Gr.) "what is prefixed", the first syllable of a reduplicated radical;
reduplication; repetition. abhyAsa-tA f. constant practice, use,
habit. y2.009.036
#* AdR A>dR A1. Adriyate , rarely poet. P. [Adriyat] to regard with
attention , attend to , be careful about (tam); to respect , honour ,
reverence. AdR A>dR - Adriyate -ti ; Adrta regarder avec
attention ou égard, respecter ; prendre garde ; a. v. attentif à
(loc.) ; respecté, estimé. y2.009.003
#* alam ind. (later form of <aram> q.v.), enough, sufficient,
adequate, equal to, competent, able. (<alam> may govern a dat.
[<jIvitavai> (Ved. Inf. dat.) <alam> av.6.109.1, or <alaM jIvanAya> mn.
11.76, &c., sufficient for living] or Inf. [pAN.2-4.66; <alaM
vijJAtum> "able to conceive"2.3] or tena [pAN.2-3.27 siddh.; <alaM
zaGkayA>, enough i.e. away with fear!] or tasya [<alaM prajAyAH>,
capable of obtaining progeny] or may be used with the fut. [<alaM
haniSyati>, he will be able to kill pAN.3-3.154 Sch.] or with an ind.
[pAN.3-4.18; alaM bhuktvA, enough of eating i.e. do not eat more, alaM
vlcArya, enough of consideration].) y2.009.001
#* anu ind. (as a prefix to verbs and nouns, expresses) after,
along, alongside, lengthwise, near to, under, subordinate to, with.
(When prefixed to nouns, especially in adverbial compounds), according
to, severally, each by each, orderly, methodically, one after another,
repeatedly. (As a separable preposition, with accusative) after,
along, over, near to, through, to, towards, at, according to, in
order, agreeably to, in regard to, inferior to. As a separable adverb)
after, afterwards, thereupon, again, further, then, next.
y2.009.043
#* anusRta a. followed, conformed to; anusRtya – to be ...
y2.009.043
#* apa ind. (as a prefix to nouns and verbs, expresses) away,
off, back (opposed to úpa, anu, sam, pra); down (opposed to
ud).
#* apamRSTa apa-mRSTa a. wiped off, cleansed.
y2.009.011
#* Arya m. a respectable or honourable or faithful man, an
inhabitant of `AryAvarta; one who is faithful to the religion of his
country; N. of the race which immigrated from Central Asia into
`AryAvarta (opposed to <anArya>, <dasyu>, <dAsa>); in later times N.
of the first three castes (opposed to <zUdra>); a man highly esteemed,
a respectable, honourable man.; a. Aryan, favourable to the Aryan
people; behaving like an Aryan, honourable, respectable, noble; of a
good family; excellent; wise; suitable; AryA f. a name of
`pArvatI; a kind of metre of two lines (each line consisting of seven
and a half feet; each foot containing four instants, except the sixth
of the second line, which contains only one, and is therefore a single
short syllable; hence there are thirty instants in the first line and
twenty-seven in the second); [cf. Old Germ. <era>; Mod. Germ. <Ehre>;
Irish <Erin>.] y2.009.043
#* avamucyate – is forsaken; avamucya – forsake.
y2.009.043
#* avyutpanna a-vyutpanna a. not ensuing or following,;
underived (as a word), having no etymology pAN.7-2.8 pat.;
unaccomplished, inexperienced &c. #* avyutpanna a-vyutpanna
a. v. inexpérimenté ; non cultivé ; qui n'a pas réussi.
y2.009.041
#* AzvAsa m. - breathing again or freely, taking breath; recovery
[second wind]; cheering up, consolation; relying on; a chapter or
section of a book. AzvAsaka a. causing to take breath or
courage, consolatory, comforting. AzvAsana n. causing to
revive, refreshing, reviving; consoling, encouraging, cheering up;
refreshment, recreation, consolation, comfort. y2.009.010
AzvAsanIya a. to be refreshed or cheered up. AzvAsayamAsa
AzvAsayam-Asa = he encouraged, gave consolation to. AzvAsin
a. breathing freely, reviving, becoming cheerful. AzvAsita -
a. reanimated, revived, refreshed; encouraged, animated, comforted,
consoled. AzvAsya a. to be acquiesced in; Azvasya
ind. p. taking heart or confidence.
#* bhAvana a.I (fr. Caus.) causing to be, displaying,
manifesting; promoting or effecting any one's (tasya or comp.)
welfare; imagining, fancying; m. a creator, producer, efficient;
N. of `ziva (= <dhyAtR>); bhAvanA f., -am n. the act of producing
or effecting; forming in the mind, conception, imagination,
supposition, fancy, thought, meditation (bhAvanayA ind. in
thought, in imagination; bhAvanAnAm >bandh, with tasmin, to occupy
one's imagination with, direct one's thoughts to); (in logic) that
cause of memory which arises from direct perception; application of
perfumes &c. (= <adhivAsana>); -A f. demonstration, argument,
ascertainment; feeling of devotion, faith in (tasmin); reflection,
contemplation (5 kinds with Buddhists MWB.128).; n. furthering,
promoting; the fruit of Dillenia Speciosa [Elephant Apple]; (ifc.)
nature, essence. y2.009.021 bhAvanA-mArga m. a spiritual
state. bhAvanA-maya a.I produced by imagination or
meditation; -I f. (with <vidyA>) wisdom obtained by meditation
Dharmas.
#* bhUti f. existence, being; wellbeing, prosperity, might,
power, wealth, fortune; Welfare personified (= <lakSmI>); superhuman
power (as attainable by the practice of austerity and magical rites);
ornament, decoration; = <bhUmi>, earth, ground. bhUti - f.
existence, not. heureuse, bien-être, prospérité, fortune, réussite,
puisisance ; Fortune personnifiée ; ornement, parure, not. des
éléphants ; cendres ; -mant - a. prospère, heureux. karman-
°krtya- nt. cérémonie auspicieuze. kAma- a. qui désire le bien-être
ou la prospérité. °kAla- m. moment heureux ou propice. zubhra-
°sita- a. blanchi avec des cendres (Ziva). bhUtyartham bhUti-artham
adv. pour le bien (de qq'un). y2.009.040
#* daiva a.I (fr. deva) belonging to or coming from the gods,
divine, celestial • sacred to the gods; (-tIrtha n. the tips of the
fingers • daivIdik f. the north) • depending on fate, fatal • m.
(with or without vivAha) a form of marriage, the gift of a daughter at
a sacrifice to the officiating priest • the knowledge of portents •
daivI - f. a woman married according to the Daiva rite • a division
of medicine, the medical use of charms, prayers • n. a deity (cf.
kula-) • (scil. karman, kArya) a religious offering or rite • divine
power or will, destiny, fate, chance (daivavAt – ind. by chance,
accidentally) y2.009.008
#* drAk, drAg ind. quickly, speedily, shortly, soon; drAgiti
= jhaTiti q.v. y2.009.033
#* ekatara a. one of two, either, other; (rarely) one of
many. y2.009.025
#* ghana a. - (>han) a striker, killer, destroyer; compact, solid,
material, hard, firm, dense; coarse, gross; viscid, thick,
inspissated; full of (in comp.), densely filled with (in comp.);
uninterrupted; dark (cf. <-zyAma>); deep (as sound; colour); complete,
all; auspicious, fortunate; m. slaying; an iron club, shaped like
a hammer; any compact mass or substance (generally ifc.) (said of the
foetus in the 2nd month); ifc. mere, nothing but (e.g. <vijJAna-
ghana>, "nothing but intuition"); ghanA f. - (cf. <ambu->, <ayo-
>); a collection, multitude, mass, quantity; a cloud; [glob of] phlegm
(<kapha>); ghanam n. - any instrument which is struck (cymbal,
bell, gong, &c.); tamoghana - darkness; ghanam ind. - closely;
(<dhvan>, to sound) deep; very much. ghanatA – ripening [of
vAsanA] y2.009.037
#* grAma m. an inhabited place, village, hamlet; the collective
inhabitants of a place, community, race; any number of men associated
together, multitude, troop (esp. of soldiers); the old women of a
family; ifc. a multitude, class, collection or number (in general) cf
`indriyagrAma, `guNagrAma, `bhUtagrAma; a number of tones, scale,
gamut; m.pl. – inhabitants, people; grAmam a village.
y2.009.015
#* idAnIm ind. now, at this moment, in this case, just, even
(with gen. of <ahan> e.g. <idAnIm ahnaH>, this present day, "now-
adays"; <idAnIm eva>, just now; immediately; <idAnIm api>, in this
case too; <tata idAnIm>, thereupon, then) rv.; (in rare cases it is an
expletive, affecting but slightly the sense). y2.009.036
#* indriya a. fit for or belonging to or agreeable to `indra;
indriyam n. power, force, the quality which belongs especially to
the mighty `indra; exhibition of power, powerful act; bodily power,
power of the senses; virile power; semen; faculty of sense, sense,
organ of sense; the esoteric number five as symbolical of the five
senses. (In addition to the five organs of perception,
<buddhIndriyANi> or <jJAnendriyANi>, i.e. eye, ear, nose, tongue, and
skin, the Hindus enumerate five organs of action, <karmendriyANi> i.e.
larynx, hand, foot, anus, and parts of generation; between these ten
organs and the soul or <Atman> stands <manas> or mind, considered as
an eleventh organ; in the `vedAnta, <manas>, <buddhi>, <ahaMkAra>, and
<citta> form the four inner or internal organs, <antar-indriyANi>, so
that according to this reckoning the organs are fourteen in number,
each being presided over by its own ruler or <niyantR>; thus, the eye
by the Sun, the ear by the Quarters of the world, the nose by the two
`azvins, the tongue by `pracetas, the skin by the Wind, the voice by
Fire, the hand by `indra, the foot by `viSNu, the anus by `mitra, the
parts of generation by `prajApati, `manas by the Moon, `buddhi by
Brahma, ahaMkAra by Shiva, citta by `viSNu as `acyuta; in the `nyAya
philosophy each organ is connected with its own peculiar element, the
nose with the Earth, the tongue with Water, the eye with Light or
Fire, the skin with Air, the ear with Ether; the Jainas divide the
whole creation into five sections, according to the number of organs
attributed to each being.). #* indriya - nt. organe des sens,
sens, facultés fournies par les sens ; sperme ; -vant - a. muni
d'organes des sens. -paJcaka. grAma - m. ensemble des (organes
des) sens. • zakti- f. pouvoir des sens. y2.009.040
#* ittham ind. thus, in this manner; [cf Lat.item.]
y2.009.008
#* jAla n. a net (for catching birds, fish &c.); a net, [web],
(fig.), snare; "the web or membrane on the feet of water-birds" see <
pAda>; the finger and toe-membrane of divine beings and godlike
personages; deception, illusion, magic; jAlI f. a kind of
cucumber; jAla a. watery. y2.009.023
#* jantu m. a child, offspring; a creature, living being, man,
person (the sg. also used collectively e.g <sarva jantuH>,
"everybody"; <ayaM jantuH>, "the man"); a kinsman, servant; any animal
of the lowest organisation, worms, insects. y2.009.019
#* jetavya – to be conquered y2.009.027
#* kalpana n. forming, fashioning, performing; "forming in the
imagination, inventing", composition of a poem; anything put on for
ornament; kalpanA f. manufacturing, preparing; arranging;
creating in the mind, feigning, assuming anything to be real;
hypothesis. - #* kalpana- nt. parure, ornement; kalpanA- f.
disposition, arrangement; exécution; forme; acte, œuvre; fait de
caparaçonner un éléphant. y2.008.012; y2.009.003
#* kAraNa n. cause, reason, the cause of anything (tasya, also
often tasmin); instrument; motive origin, principle; a cause (in
phil.i.e. that which is invariably antecedent to some product cf.
<samavAyi-k->, <asamavAyi-k->, <nimitta-k->); an element, elementary
matter; the origin or plot of a play or poem; that on which an opinion
or judgment is founded (a sign, mark; a proof); agency,
instrumentality, condition; "the cause of being", a father; "cause of
creation", a deity; [kAraNAt, from some cause or reason; kasmAt
kAraNAt, from what cause? mama-kAraNAt, for my sake; akAraNena,
without a reason; yena kAraNena, because, for which reason; yasmin
kAraNe, from which motive, wherefore.] y2.009.002
#* kArya a. (fut. p.p.1. >kR) to be made or done or practised
or performed, practicable feasible av.3.24.5; to be imposed (as a
punishment) mn.8.276 & 285; to be offered (as a libation); proper to
be done, fit, right; kAryam n. work or business to be done,
duty, affair; a religious action; occupation, matter, thing,
enterprise; conduct, deportment; occasion, need (with inst. e.g.
<tRNena kAryam>, there is need of a straw; <na bhUmyA kAryam asmAkam>,
we have no business with the earth); an operation in grammar (e.g.
<sthAnyAzrayaM kAryam>, an operation resting on the primitive form as
opposed to the <Adeza>, or substitute); an effect, result; motive,
object, aim, purpose (e.g. <kiM kAryam>, for what purpose?
wherefore?). y2.009.002
#* kRpaNa a.A/I inclined to grieve, pitiable, miserable, poor,
wretched, feeble; resulting from tears; low, vile; miserly, stingy;
m. a poor man; a scraper, niggard; a worm; kRpaNam ind.
miserably, pitiably; kRpaNam n. wretchedness, misery;
(sakRpaNam, "miserably, pitiably"); (cf. kArpaNya).
y2.009.023
#* nirNIta a. traced out, ascertained, settled, decided.
y2.009.041
#* niyuj ni>yuj P. Atm. niyunakti, <niyuGkte> to bind on, tie or
fasten to (tasmin) av.; (with <dhuri>) to tie to the pole of a
carriage i.e. yoke, harness R.; (met.) to place in front i.e. employ
in the hardest work ib. (also <guru-dhUrSu> mbh.); to join, put
together (esp. the hands in a certain position; to attach to i.e. make
dependent on (tasmai or tasmin) av.; to command, coerce, appoint,
instal (double tam), trust or charge with, direct or authorize to
(tasmin, tasmai, <artham> ifc., or infin.); to confer or intrust
anything (tam) upon or to (tasmin); to place at, put in the way (with
tasmin); to direct towards, fix (mind or eyes upon, with tasmin); to
use, employ: Caus. niyojayati, to harness (horses &c.), put or tie to
(tasmin); to set or lay (a trap or snare &c.); to urge, impel, coerce,
appoint or instal as (double tam), appoint to (tasmin), direct or
compel or request or command to (tasmai, tasmin, tam with <prati>, or
<artham> ifc.); commit or intrust anything (tam) to (tasmin); to put
in any place or state (tasmin); to confer or bestow upon (tasmin); to
use, employ (reason &c.); to endow or furnish with, cause to partake
of (tena). y2.009.023
#* ogha m. >vah, flood, stream, rapid flow of water; heap or
quantity, flock, multitude, abundance; quick time (in music);
uninterrupted tradition; instruction (cf. <augha>.)
y2.009.026
#* paJcaka a. consisting of 5, relating to 5, made of 5; 5 days
old; (with zata n.) 5 percent; m. any collection or aggregate of
5; the 5 seeds of `kuNDalinI, y6.081; n. an aggregate of 5, a
pentad. #* paJcaka - a. qui consiste en 5, qui concerne (le
nombre) 5 ; (avec zata-) 5% ; nt. groupe de 5. y2.009.040
#* pariNati f. bending, bowing; change, transformation, natural
development; ripeness, maturity; mature or old age; result,
consequence, issue, end, termination (ibc. finally, at last; <zravaNa-
pariNatiM-gam>, to come at last to a person's ears; <pariNatiM-yA>, to
attain one's final aim); fulfilment (of a promise).
y2.009.013
#* paryAya - m. going or turning or winding round, revolving,
revolution; course, lapse, expiration of time; regular recurrence,
repetition, succession, turn (ibc. or paryAyeNa ind. in turn,
successively, alternately; <caturthe paryAye> "at the fourth time");
a convertible term, synonym (paryAyatA paryAyatvam); way, manner,
method of proceeding (<anena paryAyeNa>", in this manner"); (with
Jainas) the regular development of a thing and the end of this
development; opportunity, occasion; formation, creation; point of
contact. y2.009.016
#* pattana n. (ifc. f. -A) a town, city (cf. <dharma> and
<paTTaNa>). y2.009.015
#* pauruSa a.I (fr. <puruSa>) manly, human; belonging or sacred
to puruSa; = puruSadvayasa>, <-daghna> or <-mAtra>; m. a weight
or load which can be carried by one man; pauruSI f. a woman; a
period of 3 hours (= <yAma>); n. manhood, virility (opp. to
<strItva>); manliness, manly strength or courage or deed, valour,
heroism; force (opp. to <buddhi>, "intellect"). y2.009.005
pauruSya a. relating to `puruSa; n. – [personal effort]
manliness, manly strength or courage, heroism. y2.008.024
#* prApti f. advent, occurrence av.; reach, range, extent;
reaching, arrival at (comp.); the power (of the wind) to enter or
penetrate everywhere; the power of obtaining everything (one of the 8
superhuman faculties); saving, rescue or deliverance from (tasmAt);
attaining to, obtaining, meeting with, finding, acquisition, gain; the
being met with or found; discovery, determination; obtainment,
validity, holding good (of a rule); (in dram.) a joyful event,
successful termination of a plot (dazar.); a conjecture based on the
observation of a particular thing.; lot, fortune, luck; a collection
(= <saMhati>). #* prApti attainment; the traveler's
<Agacchati>, coming home, produces "home". y2.009.005
#* pratiSThA f. (ifc. f. A) standing still, resting, remaining,
steadfastness, stability, perseverance in (comp.); a standpoint,
resting-place, base, foundation, support; a receptacle, dwelling (ifc.
abiding or dwelling in; a pedestal, the foot (of men or amimals);
limit, boundary; state of rest, quiet, tranquillity, comfort, ease;
setting up (as of an idol); pre-eminence, superiority, fame; accession
to (the throne); consecration or dedication (of a monument); the
esoteric letter <A>; = yoga-siddhi or -niSpatti; -tva n. the
being a basis or foundation; pratiSThAnvita –anvita a. possessed
of fame, celebrated; -vat a. having a foundation or support.
y2.009.001
#* prauDha a. (fr. pra + UDha, >vah) raised or lifted up (See
prauDhapAda) • grown up, fullgrown • mature, middle-aged (as a woman •
in Subh. bAlA, taruNI, prAuDha and vRddhA are distinguished) • married
• luxuriant (as a plant) • large, great, mighty, strong • violent,
impetuous (as love) • thick, dense (as darkness) • full (as the moon)
• (ifc.) filled with, full of (See mRdu-pr-) • proud, arrogant,
confident, bold, audacious, impudent (esp. said of a woman) •
controverted • prauDhA f. a married woman from 30 to 55 years of
age • a violent or impetuous woman (described as a `nAyikA who stands
in no awe of her lover or husband). y2.009.017
#* prayat pra>yat A. prayatate to be active or effective (epic
also P. <prayatati>); to strive, endeavour, exert one's self, devote
or apply one's self to (tasmin, tasmai, tam, <arthe>, <artham>,
<hetos>, or inf.). y2.009.015
#* sAdhu, sAdhvI a. straight, right; leading straight to a goal,
hitting the mark, unerring (as an arrow or thunderbolt); straightened,
not entangled (as threads); well-disposed, kind, willing, obedient;
successful, effective, efficient (as a hymn or prayer); excellent,
good for (tasmin) or towards (tasmin, tasya, tasmai, tam, with prati,
anu, abhi, pari, or comp.); fit, proper, right; good, honourable,
righteous; well-born, noble, of honourable or respectable descent;
correct, pure; classical (as language); m. a good or virtuous or
honest man; a holyman, saint, sage, seer; sAdhvI f. a chaste or
virtuous woman, faithful wife; a saintly woman; n. the good or
right or honest, a good thing or act (sAdhv asti with tasmai, "it is
well with"; sAdhu >man with tam, to consider a thing good, approve");
gentleness, kindness, benevolence; sAdhu ind. straight, aright,
regularly; well, rightly, skilfully, properly, agreeably (with >vRt
and tasmin, "to behave well towards"; with >kR, "to set right"; with
>As, "to be well or at ease"); good! well done! bravo!; well, greatly,
in a hig degree; well, enough of, away with (tena)!
y2.009.043
#* saMcita a. piled together, heaped up, gathered, collected,
accumulated; dense, thick (as a wood); fitted or provided with, full
of (comp.); impeded, obstructed; frequently practised or exhibited; -
karman n. the rites to be performed after arranging the
sacrificial fire; accumulated karma. = saMbhRta. y2.009.011
#* saMkaTa, saGkaTa a. (prob. PrAkRt for <saMkRta>; cf.2.
<vikaTa> &c.) "brought together", contracted, closed, narrow, strait;
crowded together, impassable mbh.; dangerous, critical mbh.; (ifc.)
crowded with, full of; saMkaTam n. a narrow passage, strait,
defile, pass, a strait, difficulty, critical condition, danger to or
from (comp.; cf. <prANas->). y2.009.027
#* sAMtvana sAntvana n. (sg. and pl.) or the act of appeasing or
reconciling, soothing with kind words, consolation or conciliation of
(tasya or comp.) y2.009.033 sAntvanIya a. to be soothed
or comforted, serving for soothing or comforting. sAntvayitR
a. one who comforts or speaks or acts kindly. sAntvita a.
soothed, comforted, conciliated.
#* saMvega saM-vega - m. violent agitation, excitement, flurry •
vehemence, intensity, high degree • desire of emancipation.
y2.009.016
#* sevita a. dwelt in, visited, frequented, followed, served &c.
(see >sev); furnished or endowed with, abounding in (comp.).
y2.009.043 sevitA f. service, attendance.
y2.009.043
#* siddha m. siddha Adept; a. accomplished, fulfilled,
effected, gained, acquired; one who has attained his object,
successful; one who has attained the highest object, thoroughly
skilled or versed in (tasmai or comp.); perfected, become perfect,
beatified, endowed with supernatural faculties (see siddhi); sacred,
holy, divine, illustrious; hit (as a mark); prepared, cooked, dressed
(as food); healed, cured; valid (as a rule in grammar see asiddha);
admitted to be true or right, established, settled, proved; resulting
from; adjudicated, decided, terminated (as a lawsuit); paid,
liquidated, settled (as a debt); well-known, notorious, celebrated (=
prasiddha); effective, powerful, miraculous, supernatural; subdued,
brought into subjection (by magical powers), subject or obedient to
(tasya); m. a `siddha or semidivine being of great purity and
perfection and said to possess the eight supernatural faculties (see
siddhi; accord. to some, the `siddhas inhabit, together with the
Munis, the Bhuvarloka or atmosphere between the earth and heaven;
eighty-eight thousand of them occupy the regions of the sky north of
the sun and south of the seven `RSis; they are regarded as immortal,
but only as living to the end of a Kalpa [q.v]; in the later mythology
the are some times confused with the SAdhyas [q.v] or take their
place); any inspired sage or prophet or seer (e.g. `vyAsa, Kapila);
any holy personage or great saint (esp. one who has attained to one of
the states of beatitude cf sAlokya); any great adept in magic or one
who has acquired supernatural powers; the esoteric number <24>; one of
the Yoginis (q.v) (siddhA is also used at the end of names of
courtezans). y2.009.008
#* subhaga a. lucky, blessed; beautiful, pretty (voc. <subhaga>
and <subhage>, often in friendly address); "nice" (ironical) (=
<zobhana-pazu>); liked, dear (as a wife); delicate; (ifc.) suitable
for; subhagam ind. beautifully, charmingly; greatly, in a high
degree; subhagA f. good fortune (in this sense the locative
<subhagAsu> seems to be used); a beloved or favourite wife;
subhagam n. good fortune; subhagaM-karaNa a.I making
happy; charming, enchanting; n. fascinating, winning (a woman); -
tA f. love, conjugal felicity; -tva n. welfare, prosperity;
favour, dearness (esp. of a wife); mAnin a. thinking one's self
fortunate or pleasing. y2.009.043
#* tAta m. a father (in comp.); tAta voc. a term of
affection addressed to a junior or senior. y2.009.037
#* tIvra - a. strong, severe, violent, intense, hot, pervading,
excessive, ardent, sharp, acute, pungent, horrible • m. sharpness,
pungency • n. pungency • steel • tIvram - ind. violently,
impetuously, sharply, excessively • tIvrA f. Helleborus niger, the
Christmas rose http://www.thegardenhelper.com/helleborus.html
y2.009.016
#* udaya m. going up, rising; swelling up R.; rising, rise (of
the sun &c.), coming up (of a cloud); the eastern mountain (behind
which the sun is supposed to rise); going out R.; coming forth,
becoming visible, appearance, development; production, creation rv.
8.41.2; conclusion, result, consequence; rising, reaching one's aim,
elevation; success, prosperity, good fortune &c.; profit.
y2.009.008
#* ukti f. sentence, proclamation, speech, expression, word mn.;
a worthy speech or word. y2.009.008
#* upa ind. (a preposition or prefix to verbs and nouns,
expressing) towards, near to (opposed to apa, away), by the side of,
with, together with, under, down (e.g. upa>gam, to go near, undergo;
upa-gamana, approaching; in the Veda the verb has sometimes to be
supplied from the context, and sometimes upa is placed after the
verb to which it belongs, e.g. Ayayur upa = upÂyayuH, they
approached). (As unconnected with verbs and prefixed to nouns upa
expresses) direction towards, nearness, contiguity in space, time,
number, degree, resemblance, and relationship, but with the idea of
subordination and inferiority (e.g. upa-kaniSThikA, the finger next
to the little finger; upa-purANam, a secondary or subordinate
`purANa; upa-daza, nearly ten); sometimes forming with the nouns to
which it is prefixed compound adverbs (e.g. upa-mUlam, at the root;
upa-pUrva-rAtram, towards the beginning of night; upa-kUpe, near a
well) which lose their adverbial terminations if they are again
compounded with nouns (e.g. upakUpa-jalÂzaya, a reservoir in the
neighbourhood of a well); prefixed to proper names upa may express
in classical literature "a younger brother" (e.g. upendra, "the
younger brother of Indra"), and in Buddhist literature "a son." (As a
separable adverb upa rarely expresses) thereto, further, moreover
(e.g. tatrôpa brahma yo veda, who further knows the Brahman) RV. (As a
separable preposition) near to, towards, in the direction of, under,
below (with tam e.g. upa AzAH, towards the regions); near to, at, on,
upon; at the time of, upon, up to, in, above (with tasmin e.g. upa
sAnuSu, on the tops of the mountains); with, together with, at the
same time with, according to (with tena e.g. upa dharmabhiH,
according to the rules of duty) RV.
#* upAhR upa-A>hR P. Atm. upAharati, <-te>, to bring near to or
for, reach over, offer, give; to bring near to one's self, take before
one's self, take to task, undertake, prepare, accomplish; to subdue,
make subject; to propitiate; to take away, draw away, separate.
y2.009.036
#* upanata a. bent towards or inwards; subdued, subjected,
surrendered; dependent on (for protection &c.); brought near to,
approached, near (either in form or space); fallen to one's share;
brought about, produced, existing, being. y2.009.005 upanati
f. inclination, affection Vs.20.13; the falling to one's
share.
#* vAcaka – a.ikA, n. speaking, saying, telling anything (tasya);
speaking of, treating of, declaring (with tasya or ifc.); expressive
of, expressing, signifying; verbal, expressed by words; m. a
speaker, reciter; a significant sound, word; a messenger.
y2.009.010
#* vAsanA – f. [conditioning, habit of mind]; the impression of
anything remaining unconsciously in the mind, the present
consciousness of past perceptions, knowledge derived from memory;
fancy, imagination, idea, notion, false notion, mistake (ifc., e.g.
bheda-v-, the mistake that there is a difference); thinking of,
longing for, expectation, desire, inclination; liking, respectful
regard; trust, confidence; (in math.) proof, demonstration (=
upapatti); a. – belonging to an abode, fit for a dwelling; n.
causing to abide or dwell; abiding, abode; a receptacle for water;
knowledge; a partic. posture (practised by ascetics during abstract
meditation, and by others; described as sitting on the ground with the
knees bent and the feet turned backwards); n. covering, clothing,
garment, dress; an envelope, box, casket; n. the act of perfuming
or fumigating, infusing, steeping. y2.009.013
#* vijitya having conquered; a-vijitya abs. n'ayant pas
conquis. y2.009.040
#* vizoka m. cessation of sorrow; a. free from sorrow;
removing sorrow; containing no description of any sorrow; m.
Jonesia Asoka [the Ungrieving Tree]; f. N. of one of the
perfections which are obtained by Yoga; exemption from grief (one of
the original properties of man); -tA f. freedom from sorrow;
vizokI >kR to free from sorrow. y2.009.043
#* vRdh >vRdh cl.1. A. vardhate (Ved. and epic also <-ti>; pf.
<vavardha>, <vavRdhe> [Ved. also <vAvR->; <vavRdhAti>, <-dhItAs>, <-
dhasva> rv.; <vAvRdhete> rv.; p. <vA8vRdhat> rv. av.; aor. Ved.
<avRdhat>, <vRdhAtas>, <-dhAtu>; p. <vRdhat>, <-dhAna>]; <avardhiSTa>;
Prec. <vardhiSImahi>; fut. <vardhitA>; <vartsyati>; <vardhiSyate>;
inf. Ved. <vRdhe> ["for increase", "to make glad"], <vRdhase>,
<vAvRdhadhyai>; Class. <vardhitum>; ind. p. <vRddhvA>, or <vardhitvA>;
in Mbh. <vRdh> is sometimes confounded with 1. <vRt>) trans. P., to
increase, augment, strengthen, cause to prosper or thrive; to elevate,
exalt, gladden, cheer, exhilarate (esp. the gods, with praise or
sacrifice) rv.; (intrans. A.; in Ved. P. in pf. and aor.; in Class. P.
in aor. fut. and cond.; also P. m. c. in other forms), to grow, grow
up, increase, be filled or extended, become longer or stronger,
thrive, prosper, succeed; to rise, ascend (as the scale in ordeals);
to be exalted or elevated, feel animated or inspired or excited by
(tena,. tasmin, tasya) or in regard to (tasmai), become joyful, have
cause for congratulation (<vRdhaH>, <vRdhat> in sacrificial formulas =
"mayest thou or may he prosper"; in later language often with
<diStyA>): Caus. vardhayati, <-te> (in later language also
<vardhApayati>; aor. Ved. <avIvRdhat>, <-dhata>), to cause to increase
or grow, augment, increase, make larger or longer, heighten,
strengthen, further, promote (A. "for one's self"); to rear, cherish,
foster, bring up; to elevate, raise to power, cause to prosper or
thrive av.; to exalt, magnify, glorify (esp. the gods), make joyful,
gladden (A. in Ved. also= to rejoice, be joyful, take delight in
[tena], enjoy; (with. or scil. <diSTyA>) to congratulate; (cl.10.
accord. to dhAtup. xxxiii.109) "to speak" or "to shine" (<bhASArthe>
or <bhAsArthe>): Desid. of Caus. see <vivardhayiSu>: Desid.
<vivardhiSate> or <vivRtsati>: Intens. <varivRdhyate>,
<varivRdhIti>. y2.009.037
#* vyUha m. placing apart, distribution; orderly arrangement of
the parts of a whole (cf. <caraNa-vyUha>), disposition; military
array, (various arrays are <daNDa>, "staff-like array"; <zakaTa>,
"cart array"; <varAha>, "boar array"; <maNDala>, "circular array; <A-
saMhata>, "loose array"; <AkheTavyUha>, "hunting array" &c.);
shifting, displacement; detailed explanation; a section; form,
manifestation (esp. the quadruple manifestation of `puruSottama as
`vAsudeva, `saMkarSaNa, `pradyumna, and `aniruddha), appearance (often
ifc. after numerals cf. <catur >, <trir-vyUha>); flock, multitude.
vyUha m. reasoning, logic (= <tarka>). y2.009.025 vyUhAntara
vyUha-antara m. a different arrangement or position.
#* vyutpanna vi-utpanna a. arisen, originated, derived (esp. in
gram.), to be explained etymologically (see <avyutpanna>); learned,
accomplished, experienced, versed in (tena) y2.009.041
#* zanais, zanair, zanaiz, zanaiH ind. (cf. uccais, nIcais)
quietly, gently, gradually, alternately; zanakais ind. (dimin. of
<zanais>) quietly, softly, gently, by degrees, in every case that
arises, with alternations, alternately. y2.009.033
#* zAzvata a.I. (fr. zazvat) eternal, constant, all
(zAzvatIbhyaH sámAbhyaH, zAzvatIH samAH, or zAzvatam, for evermore,
incessantly, eternally) • about to happen, future • -I f. the earth
• n. continuity, eternity • heaven, ether y2.009.026
#* zubha a. splendid, handsome (often f. voc, <zubhe>", fair
one!" in addressing a beautiful woman); pleasant, suitable, capable,
useful, good (applied to persons and things); fortunate, prosperous;
righteous, honest; pure (as an action); eminent, distinguished;
learned, versed in the Vedas; m. water; (also -A f.) a city floating
in the sky (cf. <zaubha> = <vyomacAri-pura>); -A f. (only) light,
lustre, splendour, beauty; -am n. anything bright or beautiful
&c.; beauty, charm, good fortune &c; benefit, service, good or
virtuous action. y2.009.022 zubhAzubha zubha-azubha a.
pleasant and unpleasant, agreeable and disagreeable, prosperous and
unfortunate, good and evil; n. weal and woe, good and evil;
phala a. producing good or evil results; yoga m. an
auspicious or inauspicious Yoga [astro. conjunction]; lakSaNa n.
a mark or sign of good and bad fortune, good. or evil omen.
y2.009.008
#* zubhAzubha zubha-azubha a. pleasant and unpleasant, agreeable
and disagreeable, prosperous and unfortunate, good and evil; n.
weal and woe, good and evil; phala a. producing good or evil
results; yoga m. an auspicious or inauspicious Yoga [astro.
conjunction]; lakSaNa n. a mark or sign of good and bad fortune,
good. or evil omen. y2.009.008
#* zreyas a. more splendid, superior, better than (+ tasmAt or +
na); most excellent, best; propitious, well disposed to (tasya);
auspicious, fortunate, conducive to welfare or prosperity; n.
the better state, the better fortune or condition (sometimes used when
the subject of a sentence would seem to require the masc. form); good
(as opp. to "evil"), welfare, bliss, fortune, happiness; felicity (see
zreyaH-parizrAma); ind. better, rather, rather than (used like
varam with na; e.g. <zreyo mRtaM na jIvitam> "better is death and not
life" or "rather than life", or "death is better than life"); =
`dharma; zreyas-kara kara a.I making better or superior;
causing or securing fortune, conducive to happiness or prosperity,
salutary, wholesome; zreyastara a. more efficacious for securing
happiness. y2.009.024
#* upanIta a. led near, brought near rv.; adduced; presented
&c.; initiated; m. a boy brought near to a Guru and initiated into
one of the twice-born classes (by investiture with the sacred thread
and other ceremonies). y2.009.024
#* prAjJa a.A/I intellectual (opp. to <zArIra>, <taijasa>);
intelligent, wise, clever; m. a wise or learned man; intelligence
dependent on individuality; prAjJA f. intelligence,
understanding; -tA f. -tva n. wisdom, learning, intelligence; -
mAna m. respect for learned men. y2.009.028
#* cetana a.I - visible, conspicuous, distinguished; percipient,
sentient, intelligent; cetanaH m. - an intelligent being, man;
soul, mind; cetanam n. - conspicuousness rv.; soul, mind R.7.55.17 and
20; cetanA f. consciousness, understanding, sense, intelligence.
y2.009.028
#* jaDa a. cold, frigid; stiff, torpid, motionless, apathetic,
senseless, stunned, paralysed; stupid, dull (ifc. "too stupid for");
void of life, inanimate, unintelligent; ifc. stunning, stupefying;
m. N. of Sumati (who simulated stupidity); cold, frost; idiocy;
dulness, apathy; inanimate, lifeless, matter (opposed to <cetana>);
n. water (= <jala>); lead. y2.009.028
#* cetya a. – perceivable [consciable]; cetyarUpin cetya-rUpin
formed of the consciable. cetyatva. y2.009.028
#* cetas n. – [Chetas Conscience (not the sense of guilt),
Awareness], consciousness, intelligence, thinking soul, heart, mind;
will; cf. acetas, dabhra-, pra-, laghu-, vi-, sa-, su-cetas.
y2.009.028
#* pakva a. cooked, roasted, boiled, prepared on a fire (opp. to
<Ama>) (also applied to the milk in an udder); warmed (cf. <dviS->);
baked or burnt (as bricks or earthenware pots); ripe, mature (lit. and
fig.) (also applied to a tree with ripe fruits); grey, hoary (as the
hair); accomplished, fully developed (as the understanding, character
&c.); ripe for decay, near to death, decrepit; digested; n.
cooked food, dish; ripe corn; the ashes of a burnt corpse.
y2.009.042
#* kaSAya a. astringent; fragrant; yellowish red (as the garment
of a Buddhist `bhikSu); m/n. an astringent flavour or taste; a
yellowish red colour; an astringent juice, extract of juice; a
decoction or infusion (the result of boiling down a mixture consisting
of one part of a drug and four or, according to some, eight or sixteen
parts of water until only one quarter is left); any healing or
medicinal potion; gum, resin; ointment, smearing, anointing; anointing
the person with cosmetics; dirt, filth; stain or impurity or sin
cleaving to the soul Chup.; dulness, stupidity vedAntas.; defect,
decay, degeneracy (of which, according to Buddhists, there are five
marks, viz. <Ayus-k->, <dRSTi-k->, <kleza-k->, <sattva-k->, <kalpa-k-
>); attachment to worldly objects; m. red, redness; emotion,
passion (<rAga>; -am n. a dull red garment or robe;
aniSkaSAya full of impure passions. y2.009.042
#* nUnam ind. now, at once; for the future; now then, therefore;
(esp. in later lang.) certainly, assuredly, indeed (also in questions
e.g. <kadA n->, when indeed? <kva n->, where indeed?). -
y2.009.042
#* tyAjya a. to be left or abandoned or quitted or shunned or
expelled or removed; to be given up; to be sacrificed to be
excepted. y2.009.042
#* nirAdhin – free from care y2.009.042
#* samAviSTa a. entered together or at once, seized, occupied,
possessed by or filled with (tena or comp.); provided or endowed or
furnished with (comp.); taught or instructed in (tena) or by (tena)
mbh. xiii.1971. y2.009.031
#* sampatti f. prosperity, welfare, good fortune, success,
turning out well (tena = "at random"); concord, agreement; attainment,
enjoyment, possession; becoming, turning into; good state or
condition, excellence; abundance, affluence. y2.009.004
#* cit >cit cl.1. cetati (impf. <acetat> rv.7.95.2; p. <cetat> rv.)
cl.2. (Atm. Pass.3. sg. <cite>,; p. f. instr. <citantyA>,; Atm.
<citAna>,) cl.3. irreg. <cIhetati> (rv.; Subj. <ciketat> rv.; Impv.2.
sg. <cikiddhi> rv.; p. <cikitAna> rv.; perf. <ciketa> rv. &c.;
<ciceta> vop.8.37; 3. du. <cetatur> av.3.22.2; Atm. and Pass. <cikite>
rv. &c.; 3. pl. <-tre> rv.; for p. <cikitvas> see s.v.; Atm. Pass.
<cicite>2.29; aor. <acetIt> vop.8.35; Atm. Pass. <aceti> and <ceti>
rv.; for <acait> see 2. <ci>; fut.1st <cettA>, i.22.5) to perceive,
fix the mind upon, attend to, be attentive, observe, take notice of
(tam or tasya) rv.; to aim at, intend, design (with tasmai); to be
anxious about, care for (tam or tasya), i, ix f.; to resolve; to
understand, comprehend, know (perf. often in the sense of pr.); P.
Atm. to become perceptible, appear, be regarded as, be known: Caus.
cetayati, <-te> (2. pl. <cetayadhvam> Subj. <cetayat> Impv.2. du.
<cetayethAm> impf. <acetayat> rv.; 3. pl. <citayante> rv.; p.
<citayat> rv. (eleven times); <cetayat>, 10.110.8, &c.; Atm.
<cetayAna> see s.v.) to cause to attend, make attentive, remind of; to
cause to comprehend, instruct, teach rv.; to observe, perceive, be
intent upon; Atm. to form an idea in the mind, be conscions of,
understand, comprehend, think, reflect upon; P. to have a right notion
of, know; P. "to recover consciousness", awaken; Atm. to remember,
have consciousness of (tam); to appear, be conspicuous, shine: Desid.
<cikitsati> (fr. <kit>; Impv. <-tsatu> Subj. <-tsAt> aor.2. sg.
<acikitsIs> av.; Pass. p. cikitsyamAna to have in view, aim at, be
desirous; to care for, be anxious about; to treat medically, cure; to
wish to appear: Caus. of Desid. (fut. <cikitsayiSyati>) to cure:
Intens. <cekite>; p. <cekitat>; Atm. <cekitAna> rv. eight times) to
appear, be conspicuous, shine. y2.009.029
#* anavastha a. unsteady, fleeting. y2.009.029
#* vAstava vAstavI a. (vastu) substantial, real, true, genuine,
being anything in the true sense of the word; fixed, determined,
demonstrated; n. an appointment; vAstave ind. = vastu-tas,
really, truly. y2.009.029
#* vazya a. to be subjected • subdued, tamed, humbled • being
under control, obedient to another's will, dutiful, docile, tame,
humble, at the disposal of (tasya or comp.) • m. a dependent, slave
• -A f. a docile and obedient wife • -A f/ n. the supernatural
power of subjecting to one's own will, any act (such as the repetition
of spells) performed with that object. y2.009.006
#* bhAvin - a. becoming, being, existing, wont to be (often ifc.);
about to be, future, imminent, predestined, inevitable (often used as
fut. tense of <bhU<); as one ought to be, good, able, capable (in <a-
bhAvin>); attached to (e.g. <hari-bhAvin>); m. name of every
vowel except <a> and <A> (prob. as "liable to become the corresponding
semivowel"); bhAvinI f. a noble or beautiful or wanton woman;
bhavin a. living, being; m. a living being, man.
y2.009.006
#* puruSArtha m. any object of human pursuit; any one of the
four objects or aims of existence (viz. kAma, the gratification of
desire; artha, acquirement of wealth; dharma, discharge of duty;
mokSa, final emancipation); -tva n.); human effort or exertion;
puruSArtham ind. for the sake of the soul; for or on account of
man; -trayImaya a.I intent only upon the 3 objects of man (<kAma>,
<artha> and <dharma>). y2.009.006
#* sAdhana, sAdhanA, sAdhanI a. leading straight to a goal,
furthering rv.; effective, productive of (comp.); denoting,
designating, expressive of (comp.); sAdhanA f. accomplishment,
performance (see <mantras->); adoration; sAdhanam n. (ifc. f. -
A), the act of mastering, overpowering; bringing about,
accomplishment, completion, perfection; establishment of a truth,
proof; reason or premiss (in a syllogism, leading to a conclusion);
any means of effecting or accomplishing; efficient cause or source (in
general); (in gram.) the sense of the instrumental or agent (as
expressed by the case of a noun, opp. to the action itself); the
conjugational affix or suffix which is placed between the root and
terminations (= <vIharaNa> q.v.). y2.009.006
#* saMghAta saGghAta m. (rarely n.; ifc. f. -A) striking
together, killing, crushing; closing (of a door &c.); combat;
condensation, compactness, hardening; close union or combination,
cluster; a company of fellow-travellers; a glob of phlegm (cf.
<saMghANaka>); (in gram.) a compound as a compact whole (opp. to its
single parts); a vowel with its consonant (opp. to <varNa>, "a
letter"). y2.008.022, 009.006
#* nizcaya m. inquiry, ascertainment, fixed opinion, conviction,
certainty, positiveness (<iti nizcayaH>, "this is a fixed opinion";
nizcayaM->jJA, "to ascertain the certainty about anything"; nizcayena,
nizcayAt ind. certainly); resolution, resolve, fixed intention,
design, purpose, aim (nizcayaM->kR, to resolve upon, determine to
[tasmai tasmin or inf]). y2.009.020
#* saMjJA f. (ifc. f. -A) agreement, mutual understanding; clear
knowledge or understanding; a sign, gesture (with the hand, eyes &c.;
saMjJAm->kR> or >dA, "to give a signal"); direction (in <akRtas->,
"one who has received no direction"); a name, technical term (ifc. =
"called, named"); (in gram.) the name of anything thought of as
standing by itself, any noun having a special meaning (<saMjJAyAm>
therefore denotes "[used] in some peculiar sense rather than in its
strictly etymological meaning" e.g. as a proper name).
y2.009.020
#* udAhRta a. said, declared, illustrated; called, named,
entitled. y2.009.020
#* zizu m. a child, infant, the young of any animal (as a calf,
puppy; also applied to young plants, and to the recently risen sun;
often ifc.); a boy under eight years of age; a lad under sixteen; a
pupil, scholar; a. young, infantine. y2.009.032
#* cAlita = nivArita
#* nivArita a. kept off, hindered, forbidden, prevented; =
cAlita. y2.009.032
#* cal >cal cl.1. calati (metrically also Atm. <-te>; perf. <cacAla>
pl. <celur>; fut. <caliSyati>; aor. <acAlIt>), to be moved, stir,
tremble, shake, quiver, be agitated, palpitate; to move on or forward,
proceed, go away, start off, depart (<Asanebhyo 'calan>, "they rose
from their seat"); to set (said of the day); to be moved from one's
usual course, be disturbed, become confused or disordered, go astray;
to turn away from, swerve, deviate from (tasmAt e.g. <dharmAt>, to
swerve from virtue), fall off (with tasmAt); to sport about, frolic,
play: Caus. calayati, to cause to move, move, shake, jog, push,
agitate, disturb; to cause to deviate, turn off from (tasmAt):
Caus. cAlay- (Pass. <cAlyate>) to cause to move, shake, jog, push,
agitate; to drive, drive away, remove or expel from (tasmAt); to
disturb, make confused or disordered; to cause to deviate from
(tasmAt); to cherish, foster: Intens. <caJcalyate> (cf. <caJcala>) or
<cAc-> (cf. <avicAcala> ff.). y2.009.032
#* tanmaya tat-maya a. made up of, that, absorbed in or
identical with that; -tA f. tva n. tanmayI-bhAva the being
absorbed in or identical with that. y2.009.039
#* saMdeha sandeha m. (ifc. f. -A) a conglomeration or
conglutination (of material elements; see above); doubt, uncertainty
about (tasya tasmin, or comp.; <na> or <nAsti saMdehaH> or <saMdeho
nAsti> [used parenthetically], "there is no doubt, without doubt");
(in rhet.) a figure of speech expressive of doubt (e.g. "is this a
lotus flower or an eye?"); risk, danger. y2.009.039
#* nanu ind. not, not at all, never; (interr.) not? is it not?
(hence often = certainly, surely, indeed, no doubt (esp.in questions
amounting to an affirmation e.g. <nanv ahaM te priyaH> "am I not your
friend", i.e certainly I am your friend [so also <na ca> there can be
no doubt, or to a request e.g. <nanu gacchAmi bhoH> "surely I may
go", and even as a responsive particle e.g. <akArSIH kaTam nanu karomi
bhoH>", indeed I have made it"; with another interr. or an Impv. =
pray, please e.g. <nanu ko bhavAn>", pray who are you?"; <nanÛcyatAm
nanu ucyatAm>, "please tell"; in argument often as an inceptive
particle implying doubt or objection, "now it may be said, well, but
then", esp.in <nanv astu> or <nanu mÂbhUt tathÂpi> "well, be it so
or not so, nevertheless"; a vocat. particle implying kindness or
reproach or perplexity. y2.009.007
#* loka m. free or open space, room, place, scope, free motion
Ved. (acc. with >kR or >dA or anu>nI, to make room grant freedom' •
loke with tasya 'instead of') • a tract, region, district, country,
province • the wide space or world (either 'the universe' or, any
division of it', esp. 'the sky or heaven'; 3 Lokas are commonly
enumerated, viz. heaven, earth, and the atmosphere or lower regions;
sometimes only the first two; but a fuller classification gives 7
worlds, viz. `bhU-loka, the earth; `bhuvar-loka the space between the
earth and sun inhabited by Munis, Siddhas; `svar-loka, Indra's heaven
above the sun or between it and the polar star; `mahar-loka, a region
above the polar star and inhabited by `bhRigu and other saints who
survive the destruction of the 3 lower worlds; `janar-loka, inhabited
by `brahmA's son `sanat-kumAra; `tapar-loka, inhabited by deified
`vairAgins; `satya-loka or `brahma-loka, abode of `brahmA, translation
to which exempts from rebirth; elsewhere these 7 worlds are described
as earth, sky, heaven, middle region, place of re-births, mansion of
the blest, and abode of truth; sometimes 14 worlds are mentioned, viz.
the 7 above, and 7 lower regions called in the order of their descent
below the earth: `a-tala, vi-tala, su-tala, rasAtala, talAtala, mahA-
tala, and pAtAla; • the esoteric number 'seven' • the earth or world
of human beings (ayáṃ lokáḥ, this world' • asaú or páro lokáḥ, that or
the other world' • loke or iha loke, 'here on earth', opp. to para-
tra, para-loke • kRtsne loke, 'on the whole earth') • (also pl.) the
inhabitants of the world, mankind, folk, people (sometimes opp. to
'king') • (pl.) men (as opp. to 'women') • ordinary life, worldly
affairs, common practice or usage (loke either 'in ordinary life', 'in
worldly matters' • or, in common language, in popular speech', as opp.
to vede, chandasi). y2.009.007
#* AkAza – m/n. (ifc. f. A) a free or open space, vacuity • [Akasha
Space]; the ether, sky or atmosphere • AkAzam n. (in philos.) the
subtle and ethereal fluid (supposed to fill and pervade the universe
and to be the peculiar vehicle of life and of sound) • Brahma (as
identical with ether) • AkAze tasmin ind. in the air (a stage
direction implying something said by or to a person out of
sight). y2.009.007
#* saMdigdha a. smeared over, besmeared or covered with (tena or
comp.); confused, confounded with, mistaken for (tena or comp.);
questioned, questionable; precarious, doubtful, dubious, uncertain,
unsettled, doubtful about, despairing of (comp.); riskful, dangerous,
unsafe (as a ship); -am n. an ambiguous suggestion or expression; -
tA f. –tva n. uncertainty, hesitation, indistinctness.
y2.009.038
#* bhRza a. strong, vehement, forceful, powerful, frequent,
abundant (cf subhRta); [bhrazIyas, bhraziSTha]; bhRzam ind.
strongly, excessively, greatly; harshly, severely; quickly, without
hesitation; often,; eminently, in a superior manner; bhRzadaNDa
bhRza-daNDa a. inflicting severe punishment on (tasmin) -
y2.009.038
#* samAhR sam-A>hR P. A. samAharati, <-te> (ind. p. samAhRtya
q.v.), to bring together, collect, assemble, contract, combine, unite;
to bring back, restore to its place (tasmin); to draw back, withdraw;
to ravish, enrapture ib.; to take off, put aside; to crush together,
destroy, annihilate; to perform, offer (a sacrifice).
y2.009.038
#* vRddhi f. growth, rise, extension, prosperity, success;
elevation (of ground); prolongation (of life); swelling (of the
body).; swelling or rising (of the sea or of the waters), waxing (of
the moon); gain, profit from lending money, interest (the various
kinds of interest recognized by Hindu lawyers are: 1. <kAyikA vRddhi>,
"body-interest" i.e. either the advantage arising from the body of an
animal pledged as security for a loan, or interest paid repeatedly
without reducing the body or principal; 2. <kAlikA v->, "timeinterest"
i.e. payable weekly, monthly, annually, &c., but most usually computed
by the month; 3. <cakrav->, "wheel-interest" i.e. interest upon
interest, compound interest; 4. <kAritA v->, "stipulated interest", at
a rate higher than the usual legal rate; 5. <zikhAv->, "interest
growing like a lock of hair" i.e. at a usurious rate payable daily; 6.
<bhogalAbha>, "advantage [accruing to a creditor] from the use" of
objects handed over to him as security e.g. of lands, gardens,
animals, &c.: "lawful interest" is called <dharmav->, "usurious
interest" <anyAyav->, "interest at the highest legal rate" <paramav-
>); the second modification or increase of vowels (to which they are
subject under certain conditions e.g. -A is the vRddhi of the vowel
<a>; <ai> of <i>, <I>, and <e>; <au> of <u>, <U>, and <o>.
y2.009.038
#* doSa – m/n. (>duS) fault, vice, deficiency, want, inconvenience,
disadvantage; badness, wickedness, sinfulness; offence, transgression,
guilt, crime (acc. with >R or >labh, to incur guilt); damage, harm,
bad consequence, detrimental effect (<naiSa doSaH>, there is no harm;
<ko'tra doSaH>, what does it matter?); accusation, reproach (doSaM->kR
or doSeNa->gam with acc., to accuse); disease (esp. of the 3 humours
of the body, viz. <pitta>, <vAyu>, and <zleSman> [cf. <tridoSa> and
<dhAtu>], applied also to the humours themselves); doSa m. evening,
darkness (only, where personified as one of the 8 `vasus and husband
of Night); f. darkness, night; doSam, doSA ind. in the evening,
at dusk, at night). y2.009.038