fm5014 2.fb16-17 On FOOLS and FOLLY .z66

[jivadas]

 

fm5014 2.fb16-17 On FOOLS and FOLLY .z66

work in progress .v17  

work in progress .v.17,16,15  

latest update:

https://www.dropbox.com/s/ct6c2bdpa2lbpho/fm5014%202.fb16-17%20On%20FOOLS%20and%20FOLLY%20.z66.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

 

 

On FOOLS and FOLLY

 

 

 

 

vasiShTha said

—

.

 

सम्सार-सागर-अ.सार-कल्लोलैर्_उह्यमानया ।

samsAra-sAgarÂsAra=kallolai:_uhyamAnayA |

मतेर्_मानद मूकत्वम् यया जनतया_अर्जितम् ॥५।१४।१॥

mate:_mAnada mUkatvam yayA janatayA_arjitam ||5|14|1||

.

thru the battling of billows

of samsAra.Sea

there's carrying.away of thoughts, noble sir,

dumbmuteness

is got by such people

.

~m. people become mute and dumb to the knowledge of spirit ...

 

आत्म-लाभमय-उदार-कलाभिर्_इह सा मया ।

Atma-lAbhamaya-udAra-kalAbhi:_iha sA mayA |

विचार-उक्तिभिर्_एताभि: शास्त्रे_अस्मिन्_न उपदिश्यते ॥५।१४।२॥

vicAra-uktibhi:_etAbhi: zAstre_asmin_na upadizyate ||02||

.  

Atma-lAbhamaya-udAra-kalAbhi:_iha

sA mayA - x =

vicAra-uktibhi:_etAbhi: - w these discerning words  

zAstre_asmin – in this shAstra  

na upadizyate – is not taught.

~m.2 In my opinion such people can not be (easily) taught this knowledge about gaining the spirit, a great art of munificient benefits.

~sv.1-2 VASISTHA continued: my teachings are not meant for those, O Râma, whose intelligence has been silenced by a firm faith in the reality of this illusory world and the consequent striving for the pleasures of this world.

~vlm.2. They are not fit to derive the benefit of the spiritual knowledge, which I have propounded in this yogasástra by my rational discourses.

~va.2. They cannot be taught this exalted science of understanding of their own essential nature and with words of discrimination contained in this scripture.

न पश्यत्य्_एव यो_अत्य्-अर्थम् तस्य क: खलु दुर्-मति: ।

na pazyati_eva ya:_aty-artham tasya ka: khalu dur-mati: |

विचित्र-मञ्जरी चित्रम् सम्दर्शयति काननम् ॥५।१४।३॥

vicitra-maJjarI citram saMdarzayati kAnanam ||03||

.

na pazyati_eva ya: - who do not even see/know  

ati.artham tasya  - x =

ka: khalu dur-mati: - x =

vicitra-maJjarI - x =

citram - x =

saMdarzayati kAnanam - x.

*vicitramaJjarI

*saMdarzayati

~m.3 Which demented fool can attempt to show a picture of a beautiful creeper filled garden to one who cannot see?

~sv.3 What foolish man will endeavour to show a colourful forest to one who refuses to see?

~vlm.3. They who are born blind and can see nothing, are not to be presented with the picture of a garden, portrayed with blooming blossoms and beautiful flowers by the intelligent artist.

~va.3. Indeed, which fool will present various wonderful flowers of a
forest to one who does not see anything?

क: कुष्ठ-घर्घर-घ्राणम् नाना-आमोद-विचारणे ।

ka: kuSTha-gharghara-ghrANam nAnA-Amoda-vicAraNe |

मूर्खम् आत्मोपदेशेन प्रमाणी.कुरुते_अ.मति: ॥५।१४।४॥

mUrkham Atmopadezena pramANI.kurute_a.mati: ||4||

.

one who would want a Leper's dripping nose

to testing fragrances of perfume

is dumb

/

thru instruction in Self

someone thoughtless

gives witness

.

~m.4 Who will go to a fellow with a leprosy-eaten nose to distinguish between fragrances? It is foolish to attempt spiritual teachig to one bereft of any discrimination and intelligence.

~sv.4 Who will strive to educate that man, whose nose has been eaten away by leprosy, in the delicate art of distinguishing different perfumes?

~vlm.4. There is no such fool that would present fragrant odours to one, whose nostrils are snorting under some nasal disease (pinasa. Polypus), nor so great a dolt, that would consult an ignorant man on spiritual matters.

~va.4. Who is so stupid to teach one without a nose due to the leprosy about various fragrances? Which idiot will consult a dumb one about self-knowledge?

विपर्यस्त-इन्द्रियम् मत्तम् मदिर-आघूर्णित-ईक्षणम् ।

viparyasta-indriyam mattam madira-AghUrNita-IkSaNam |

धर्म-निर्णय-साक्षित्वे क: प्रमाणी.करोत्य्_अधी: ॥५।१४।५॥

dharma-nirNaya-sAkSitve ka: pramANI.karoti_adhI: ||5||

.

to an altered.senses crazy liquor.warped-eye

:

is that how someone unthinking

gives eye.witness

?

~sv.5 Who will instruct the drunkard in the subtleties of metaphysics?

 

क: शवम् वा श्मशान.स्थम् समवाय-कथा-शतम् ।

ka: zavam vA zmazAna.stham samavAya-kathA-zatam |

परिपृच्छति सम्देहे कश्_च मूर्खम् प्रशास्ति च ॥५।१४।६॥

paripRcchati saMdehe ka:_ca mUrkham prazAsti ca ||6||

.

or who

to a corpse in the burning-ground

reports the village gossip

and deals with all the doubts of the embodied

?

who teaches a fool

?

~m.6 Who will try to clear his doubts from a dead body or those gathered in a cemetry? Who can teach a fool?

~sv.6 Who will make enquiries concerning village affairs from a corpse lying in the crematorium: and if a fool does just this, who can dissuade him from such foolish attempt?

~vlm.6. Who asks of the dead the way he should go, or one in the grave about the concourse in the city; and what witless man is there that resorts to an idiot to clear his doubts.

 

येन_आशय-बिल.स्थो_अपि मूको-ऽन्धो_अपि न निर्जित: ।

yena_Azaya-bila.stha:_api mUko-'ndha:_api na nirjita: |

मन:-व्याल: स दुर्.बुद्धि: कथम् नाम_उपदिश्यते ॥५।१४।७॥

mana:-vyAla: sa dur.buddhi: katham nAma_upadizyate ||07||

.

yena  - by which

Azaya-bila.stha:_api – even nested in a hole  

mUko-andha:_api  - even dumb & blind  

na nirjita: - is not subdued/conquered  

mana:-vyAla: sa: dur.buddhi: -

by such a weak Intellect, a dangerous Mind

.    

katham nAma_upadizyate - x.

~m.7 How can one teach a man of folly who cannot conquer /vanquish a blind and dumb serpent of mind taking refuge in the cave of his heart?

~sv.7 Even so, who can instruct that ignorant person who finds it difficult to govern the mind which is dumb and blind?

~vlm.7. Of what good is it to advise a witling, whose serpentine mind is coiling and creeping in the cave of his heart; and though it lies there in silence and sightless, is yet ungovernably wild?

~va.7. Who would teach an ignorant who cannot subdue the snake of his own dumb and blind mind, sitting in a hole of the heart?

जि #ji -> #jita -> #nirjita- - conquered, subdued •-• Comp. *nirjitendriya- - with subdued senses +

 

जितम् एव मन: विद्धि वस्तुत: यन्_न विद्यते ।

jitam eva mana: viddhi vastuta: yan_na vidyate |

निकट-आत्मा विरास्ता_एव या शिला न_एव विद्यते ॥५।१४।८॥

nikaTa-AtmA virAstA_eva yA zilA na_eva vidyate ||8||

.  

jitam eva manas viddhi Know manas the mind to be conquered

vastuta: yan_na vidyate which does not see/know substantiality

nikaTa-AtmA virAstA eva yA - x =

zilA na_eva vidyate - x.

~m.8 Consider that a non existent mind is conquered. A stone that is not near you is equivalent to a stone that is thrown away.

~sv.8 In fact the mind does not exist: and hence, rest assured that it has all the time been conquered.

~vlm.8. Know there is no such a thing as a well governed mind, for though you may fling it at a distance from you, yet it is never lost or annihilated. (The unsubdued mind recurs to us in repeated births).

~va.8. mind does not really exist, so know it to be overcome already, as a
stone cast far away is not seen any more.

मन: न विजितम् राम येन_असद्_अपि दुर्धिया ।

mana: na vijitam rAma yena_asat_api durdhiyA |

तेन_अग्रस्त-विषेन_एव म्रियते विष-मूर्च्छया ॥५।१४।९॥

tena_agrasta-viSena_eva mriyate viSa-mUrcchayA ||09||

.

mana: na vijitam - x =

rAma - x =

yena_asat_api - x =

durdhiyA - x =

tena_agrasta-viSena_eva - x =

mriyate - x =

viSa-mUrcchayA - x.

#vijita

*agrastaviSa

*viSamUrccha

~m.9 O Rama, if one cannot conquer a non existent mind because of false comprehension he is similar to one who is dead due to a poison -swoon.

~sv.9 He who finds it difficult to overcome the non-existent mind suffers from the effects of poison he has not taken.

~vlm.9. The simpleton who does not bear his sway over his false and delusive mind, is tormented to death by its venomous smart, as if stung by a deadly reptile.

~va.9. Rama, the stupid one who cannot win over the non-existing mind is
similar to one who is about to die from a poison which was not even
ingested!

ज्ञ: पश्यति सदा_एव_आत्मा स्पन्दने प्राण-शक्तय: ।

इन्द्रियाणि स्व.धर्मेषु मन: राम किम् उच्यते ॥५।१४।१०॥

jJa: pazyati sadA_eva_AtmA spandane prANa-zaktaya: |

indriyANi sva.dharmeSu mana: rAma kim ucyate ||10||

jJa: pazyati sadA eva AtmA

One-who-knows ever sees only the Self

spandane prANa-zaktaya:

in the vibration of the prANic energy

indriyANi  - senses  

sva-dharmeSu  - in Ur.own dharmas

Mind, rAma what is it called?   

~m.10 A man of knowledge perceives the vital energies as the vibrations of Self, and the senses as the laws of their inner movements and actions. O Rama, what then do you call as mind?

~sv.10 The wise man sees the self all the time; and he knows that all movement arises from the movement of the life-force; he knows, too, that the senses perform their respective functions. What then is known as the mind?

~vlm.10. The learned know the vital powers, and the operations of the organs of action, to depend on the action and force of the soul; say then, O Ráma, what is that thing which they call the mind. (The three functions of motion, thought and organic action, being conducted by force of the vital breath, it is in vain to suppose the existence of the mind).

~va.10. The wise man sees always the Consciousness only and in all
movements knows the work of energy flow. Rama, when the sense organs
are just engaged in their respective functions, what can be called
mind?
~va.11. Change exists because of the life energy flow, ability to cognize
- because of the highest Consciousness, sense organs act accordingly
to their natural abilities, what binds all these together?

प्राणानाम् स्पन्दनी शक्तिर्_ज्ञान-शक्ति: परात्मन: ।

prANAnAm spandanI zakti:_jJAna-zakti: parAtmana: |

इन्द्रियाणाम् निजा_शक्तिर्_एक: को_अत्र निबध्यते ॥५।१४।११॥

indriyANAm nijA_zakti:_eka: ka:_atra nibadhyate ||11||

.

prANAnAm spandanI  - of the prANa.Airs vibration  

zakti:  - is Power =

jJAna-zakti: parAtmana:  - the Wisdom.Power of Absolute Self +  

indriyANAm nijA_zakti: - innate Power over the senses

eka: ka:_atra nibadhyate  - One who? here is fettered?  

~m.11 The energy and power of the pranic vibrations, the knowledge power of the Self and the inherent power of the senses all these are one and the same Among these, who becomes bound? (Who fetters whom?)

~sv.11 All motion belongs to life-force and all consciousness belongs to the self, and the senses have each their own power: which is the one that binds them all together?

~vlm.11. The vital breath gives the force for bodily actions, and the soul produces the power of knowledge; the organs act by their own force, and the supreme spirit is the main source of all.

 

सर्वास्_तद्.अम्शवस्_तस्य सर्व-शक्ते: किल_आत्मन: ।

sarvA:_tat.amzava:_tasya sarva-zakte: kila_Atmana: |

पृथक्ता काच्यता च_इयम् कुत: नाम तव_उत्थिता ॥५।१४।१२॥

pRthaktA kAcyatA ca_iyam kuta: nAma tava_utthitA ||12||

.

all the bits of That

of that All.Power

yes, of Self

the difference & projection

is

—THIS—

so

from where.exactly did it arise

?

~sv.12 All these are indeed aspects of the one infinite omnipotent consciousness: diversity is a word without substance. How does even the idea of diversity arise in you?

 

"किम् नाम जीव?" इत्य्_उक्तम् येन_इह_अन्धी.कृतम् जगत् ।

"kim nAma jIva?" iti_uktam yena_iha_andhI.kRtam jagat |

चित्तम् च_एव_अ.सद्_एव त्वम् विद्धि का तस्य शक्तता ॥५।१४।१३॥

cittam ca_eva_a.sat_eva tvam viddhi kA tasya zaktatA ||13||

.

"what.exactly is a Living.jIva?"  

such is asked by someone here

a world gone.blind

and Affective mind too 

tho unreal

you know as what

?

the Ableness* of That

.

* Abstract Nouns ending in ‑tA are often translated to ‑ness: zaktatA = Ableness (Affective)   

Abstract Nouns ending in ‑tvam are often translated to ­‑ity: zaktatvam = Ability (Effective)

#andhIkRta

#zaktatA |

~m.13. What is this so called _jIva? mind has blinded the entire world. Both are unreal and nonexistent. What then is their power and force? You (better) understand.

~sv.13 What indeed is the jIva (individual soul) but a word which has befuddled the intelligence of people?

~vlm.13. What is it that they call the living soul, and which has blindfolded the world; and what they term as the mind, is really an unreality and without any power of its own.

~va.13. Tell me, what is called a living being, which confuses the whole world? Know it to be the mind only, how can it have any power?

मन:-निर्दग्ध-दृष्टीणाम् दृष्ट्वा दु:ख-परम्पराम् ।

mana:-nirdagdha-dRSTINAm dRSTvA du:kha-paramparAm |

मतिर्_मे करुणा-कान्ता राम मुग्धा_इव तप्यते ॥५।१४।१४॥

mati:_me karuNA-kAntA rAma mugdhA_iva tapyate ||14||

manas-nirdagdha-dRSTINAm

of Mind-burnt.up-visions

having.seen

a succession of sorrows

mati:_me  -

my thought is a pitiful girl, rAma,

mugdhA iva tapyate

x

~m.14 O Rama, my mind becomes anguished with compassion, like that of a young tender-hearted lady, when I witness the endless sequences of sorrows of people with a mind free perception.

~sv.14-15 Even the finite or individualised consciousness is an unreal fancy: what can it do! Seeing the fate of the ignorant people who are suffering because the mind that they have fancied into existence veils the truth which alone exists, I am filled with pity.

~vlm.14. Ráma! I have seen the continued misery arising from their false conception of the unreal mind; and my pity for them has caused my incessant sorrow.

~va.14. Seeing incessant sorrows of people, disturbed by fantasies of the
seemingly real mind, my own mind is overwhelmed with sorrow, like that
one of a fool.

क: किल_अत्र कुत: खेदो यन्_मूर्ख: परितप्यते ।

ka: kila_atra kuta: khedo yan_mUrkha: paritapyate |

दु:खाया_एव हि जायन्ते करभा: प्राकृतास्_तथा ॥५।१४।१५॥

du:khAyA_eva hi jAyante karabhA: prAkRtA:_tathA ||15||

ka: kila_atra

who.in.the.hell is here?  

kuta: kheda:

why the trouble?

yat_mUrkha: paritapyate

some fool gets scorched

du:khAyA_eva hi jAyante

only for misery are they born

karabhA:

elephants are made thus

.  

~m.15 Where and what is that giref by which a fool /stupid is distressed / consumed? Donkeys and fools are born only to grieve.

~vlm.15. But why should I sorrow for the ignorant rabble, who bring their woe by their own error? The common herd is born to their misery like beasts and brutes.

~va.15. From where can there arise here a sorrow to burden the ignorant? Yet, beasts and idiots are born only to suffer.

विनाशाय_एव जायन्ते जडा देहेष्व्_अ.बुद्धय: ।

vinAzAya_eva jAyante jaDA deheSu_a.buddhaya: |

अनारत-उदया: पापा बुद्बुदा जलधेर्_इव ॥५।१४।१६॥

anArata-udayA: pApA budbudA jaladhe:_iva ||16||

.

only for destruction are they born

the Dense in bodies lacking.Intellects

constantly arising sins like bubbles in ocean.water

.

~vlm.16. The ignorant rabble are born in their dull material bodies, for their destruction only.

They are born to die away incessantly, like the waves of the ocean.

~va.16. Dull-witted fools are born only to die,

they appear continually like foam on the surface of water.

कियन्त: पश्य पशव: प्रत्यहम् प्रतिमण्डलम् ।

kiyanta: pazya pazava: pratyaham pratimaNDalam |

सून-अवद्भिर्_निहन्त्य्_अन्ते का_एव_अत्र परिदेवना ॥५।१४।१७॥

sUna-avadbhi:_nihanti_ante kA_eva_atra paridevanA ||17||

.

kiyanta: pazya pazava: - how many animals do you see =

pratyaham pratimaNDalam – daily and everywhere =

sUnAvadbhi: - as by slaughter-houses =

nihanti ante – killing within =

kA eva atra paridevanA – whatever here is the complaint?  

~*AB. … sUnA pazu-himsA=sthAnam …

~m. ... Why grieve for them?

~vlm.17. What pity shall I take for them, that are seen every day to perish under the jaws of death,

like numbers of animals immolated in the shambles.

~va.17. Seeing that every day everywhere millions of animals are slaughtered, why lament about that?

अर्बुदान्य्_अनिल: हन्ति क्षमा-जातेषु च_अन्वहम् ।

arbudAni_anila: hanti kSamA-jAteSu ca_anvaham |

दम्शानाम् मशकानाम् च का_एव_अत्र परिदेवना ॥५।१४।१८॥

daMzAnAm mazakAnAm ca kA_eva_atra paridevanA ||18||.

arbudAni

two-month fetuses

anila: hanti - x =

kSamA-jAteSu ca  - and in  =

anvaham - x =

daMzAnAm mazakAnAm ca –

and of mosquito-bites  

kA eva atra paridevanA – whatever here is the complaint?  

*AB.kSamA.jAteSu bhUmi-udbhava-jantuSu madhye anila: daMzAnAm ca_arbudAni asaMkhyAtAni hanti ||

Ø #arbuda: #arbudam - a long round mass (said especially of the shape of the foetus in the second half of the first month [Nir.  xiv, 6] or in the second month [Yājñ.  iii, 75 and 89]) +

#daMza

#mazaka

#kA_eva_atra

#paridevana

~m.18 millions of mosquitoes are blown to death by winds (how) can one grieve for them?

~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~vlm.18. For whom shall I sorrow, when I see billions and trillions of gnats and moths, are destroyed day by day, by gusts of wind (which is their element and support).

~va.18. Every day the wind smashes millions of various mosquitoes and flies, what is to lament about this?

विश्वम् प्रति गिरि-इन्द्रेषु पुलिन्द-आद्या वने वने ।

vizvam prati giri-indreSu pulinda.Adi_Avane vane |

निघ्नन्ति मृग-लक्षाणि का_एव_अत्र परिदेवना ॥५।१४।१९॥

nighnanti mRga-lakSANi kA_eva_atra paridevanA ||19||

.

vizvam prati

thruout the universe

giri-indreSu –

on Lordly mountains =

pulindAdy

pulinda.savages

vane vane –

from woods to woods  

nighnanti mRga-lakSANi –

kill animals by the ten thousand  

kA eva atra paridevanA – whatever here is the complaint?  

~m.19 millions of barbarians, living on high mountains, kill every day millions of animals. How can one grieve for them?

~vlm.19. Whom shall I sorrow for, when I observe on every side the millions of deer and beasts of chase, that are killed every day in the hills and forests, by their hunters and sportsmen.

~va.19. Everywhere in forests and mountains hunters hunt thousands of
beasts, what is to lament about this?

 

* illo. fossil big fish small fish (Smithsonian)

url

 

 

जले जल.चर-व्यूहान्_सूक्ष्मान्_स्थूल: निकृन्तति ।

ग्राम-अर्थम् निर्दयो मत्स्य: का_एव_अत्र परिदेवना । ॥५।१४।२०॥

jale jala.cara-vyUhAn_sUkSmAn_sthUla: nikRntati |

grAma-artham nirdayo matsya: kA_eva_atra paridevanA | ||20||

jale jala.cara-vyUhAn_sUkSmAn_sthUla: nikRntati

x

grAma-artham nirdayo matsya:

kA eva atra paridevanA – whatever here is the complaint?  

x

~m.20 Big fish swallow small fish to quench their hunger. Why grieve for them?

~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~vlm.20. Whom shall I feel for, when I find innumerable shoals of small fishes, that are devoured every day in the waters, by the bigger ones!

~va.20. In oceans, big fishes mercilessly swallow schools of small fishes
to satisfy hunger, what is to lament about this?

लिक्षाम् अणु-कण=क्षामाम् क्षुधा खादति मक्षिका ।

ताम् कोश-कार: क्षुदित: दम्शस्_तम् अपि चञ्चलम् ॥५।१४।२१॥

likSAm aNu-kaNa=kSAmAm kSudhA khAdati makSikA |

tAm koza-kAra: kSudita: daMza:_tam api caJcalam ||21||

likSAm A nit baby louse

aNu-kaNa=kSAmAm

kSudhA khAdati makSikA

tAm koza-kAra: kSudita: daMza:_tam api caJcalam

~m.21-27 . A fly eats lice. A spider gobbles that fly. That spider is consumed by a wild fly. That wild fly is swallowed by a frog. Both are lapped up by a serpent. Even poisonous serpents are hunted down as food by eagles and mongooses.

~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~vlm.21. I see an infinite number of animalcules, to be eaten up by flies and fleas; which in their turn, are devoured by the voracious spiders and scorpions.

~va.21. A hungry dragonfly eats small insects, and itself gets into a net of a hungry spider, and the spider gets eaten by a wasp.

 

 

http://www.britannica.com/EBchecked/topic/633540/vyala

 

 

 

तम् दम्शम् दुर्दुर: भुङ्क्ते व्याल:_तम् अपि दुर्दुरम् ।

सर्पम् उग्रम् ख.ग: हन्ति बभ्रु:_च_एनम् निकृन्तति ॥५।१४।२२॥

tam daMzam durdura: bhuGkte vyAla:_tam api durduram |

sarpam ugram kha.ga: hanti babhru:_ca_enam nikRntati ||22||

tam daMzam durdura: bhuGkte

vyAla:_tam api durduram

sarpam ugram khaga: hanti

babhru:_ca_enam nikRntati

#daMz -> #daMza -mfn.- "biting" see #mRga- • -m.- a bite , sting , the spot bitten (by a snake &c.) _KSS.lx,131 • a stinging insect, _chUp.mbh.&c.

zgl#prim.? #durdura (not found elsewhere) durdurobheka: ... || y5014.022, ABComm.

#aD* -> #vyaD -> #vyADa, #vyAla -adj.- mischievous, vicious; prodigal, extravagant; • = #zArdUla. • http://www.britannica.com/EBchecked/topic/633540/vyala •• #vyAla: a vicious elephant • a beast of prey • a snake • a tiger • *vyAla the Tiger (or Dangerous), one of the Generals in y5025 &c. • #vyAlI a female snake.

zgl#prim. #babhru "BROwn" deep-brown, reddish-brown, tawny _RV. A mongoose perhaps related to the Indian Gray • the "ichneumon" of Pliny.

#kRt -> #nikRt -> #nikRntati pr. [6] ac. sg. 3 [kṛt_1]

*AB. durdurobheka: ... ||

~vlm.22. The frog feeds on flies, and is on its turn devoured by snakes. The birds of prey swallow the snake, and the weasel preys upon them.

~va.22. The wasp gets eaten by a frog, and the frog is swallowed by a
snake; the bird hunts the snake, and both are prey for a mongoose.
~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~m.21-27 . A fly eats lice. A spider gobbles that fly. That spider is consumed by a wild fly. That wild fly is swallowed by a frog. Both are lapped up by a serpent. Even poisonous serpents are hunted down as food by eagles and mongooses.

 

बभ्रुम् हिनस्ति मार्जार: मार्जारम् श्वा निकृन्तति ।

ऋक्ष: कौलेयकम् हन्ति ऋक्षम् व्याघ्र: निकृन्तति ॥५।१४।२३॥

babhrum hinasti mArjAra: mArjAram zvA nikRntati |

RkSa: kauleyakam hanti RkSam vyAghra: nikRntati ||23||

babhrum hinasti mArjAro mArjAram zvA nikRntati

x

RkSa: kauleyakam hanti RkSam vyAghro nikRntati

x

#babhru

#hinasti

#mArjAra

#nikRntati

#RkSa:

#kauleyaka

#vvyAghra

~m.23A cat eats that mongoose. A dog hunts down a cat and the dog is chased and killed by a bear. A bear is torn down by a tiger.

~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~vlm.23. The weasel is killed by the cat, which is killed again by the dog; the bear destroys the dog, and is at last destroyed by the tiger. (One animal is food to another.)

~va.23. The mongoose is being hunted by a cat, a cat by a dog; the bear
gets the dog, and himself is won over by a tiger.

हिम्स:_अभिभवति व्याघ्रम् शरभ: सिम्हम् अत्ति च ।

himsa:_abhibhavati vyAghram zarabha: simham atti ca |

शरभ:_नाशम् आयाति मत्त-मेघ=विलङ्घने ॥५।१४।२४॥

zarabha:_nAzam AyAti matta-megha=vilaGghane ||24||

.

a wild lion defeats a tiger

and an 8-legged sharabha eats the lion

:

the sharabha meets death

trying to overleap a cloud

.

 

मेघा वातैर्_विधूयन्ते वायव: गिरिभिर्_जिता: ।

meghA vAtai:_vidhUyante vAyava: giribhi:_jitA: |

गिरय: वज्र-निष्पिष्टा: शक्रस्य वशग: पवि: ॥५।१४।२५॥

giraya: vajra-niSpiSTA: zakrasya vazaga: pavi: ||25||

.

meghA: vAtai:_vidhUyante  - x =

vAyava: giribhi:_jitA:  - x + 

giraya: vajra-niSpiSTA:  - x =

zakrasya vazaga: pavi:

zakra's powerful thunderbolt.

~m.24-25-26-27 A tiger is killed by a lion. In turn a tiger kills a lion. Even that tiger falls to death in its eagerness to jump across a cloud. That cloud is blown off by winds. That wind is obstructed by high mountains. mountains are powdered by thunderbolts. That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forms which are beset with joys and sorrows and aging and death. Even big animals and beings are becoming food for simple, tiny mosquitoes.

~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~vlm. The clouds are worsted by tempests, and these again are obstructed by the rising rocks and mountains. The mountains are split by thunder claps, and the thunderbolts of heaven are broken by the thundering Sakra. (Jove).

 

विष्णुना क्रियते शक्र: विष्णुर्_गच्छति जन्तुताम् ।

viSNunA kriyate zakra: viSNu:_gacchati jantutAm |

सुख.दु:ख-दशाम् एताम् जरा.मरण-पालिताम् ॥५।१४।२६॥

sukha.du:kha-dazAm etAm jarA.maraNa-pAlitAm ||26||

.

viSNunA

kriyate zakra:

viSNu:_gacchati jantutAm

sukha.du:kha-dazAm etAm jarA.maraNa-pAlitAm x -26-

*jarAmaraNapAlita

~va.26. Indra is created by Vishnu, and Vishnu becomes various embodied beings, which are subject to old age and death, and undergo states of joy and sorrow.
~vlm.26. This Sakra or Indra is vanquished by Upendra or Vishnu (his younger brother), and Vishnu is made to undergo his incarnations in the shapes of men and beasts. He is subjected to the vicissitudes of pain and pleasure, and to the conditions of disease, decay and death. (Change is the order of nature.)

~sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones - what is there to grieve?

~m.24-25-26-27 ...That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forms which are beset with joys and sorrows and aging and death...

 

जन्तवो_अपि महाकाया अपि विद्या-युध-अन्विता: ।

jantava:_api mahAkAyA api vidyA-yudha-anvitA: |

लिक्षाभिर्_अङ्ग-लग्नाभिर्_उपजीव्यन्त एव हि ॥५।१४।२७॥

likSAbhi:_aGga-lagnAbhi:_upajIvyanta eva hi ||27||

.

jantava:_api – even people

mahAkAyA api – even giants

vidyAyudha-anvitA: - x =

likSAbhi: - with lice

aGga-lagnAbhi: - x =

upajIvyante eva hi - x.

*vidyAyudhAnvita

*likSAbhiraGgalagnA

*upajIvyante

~m.24-25-26-27 A tiger is killed by a lion. In turn a tiger kills a lion. Even that tiger falls to death in its eagerness to jump across a cloud. That cloud is blown off by winds. That wind is obstructed by high mountains. mountains are powdered by thunderbolts. That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forms which are beset with joys and sorrows and aging and death. Even big animals and beings are becoming food for simple, tiny mosquitoes.

~vlm.27. Big-bodied beasts are fed upon by the leaches and fleas that stick to their bodies to suck their blood; and men fraught with knowledge and and gnats.

~va.27. Even big-bodied and smart beings are food for tiny lice and gnats
sucking up their bodies.

अजस्रम् एवम् आलून-विशीर्णम् भूत-जङ्गलम् ।

ajasram evam AlUna-vizIrNam bhUta-jaGgalam |

परस्परम् अलम् मोहाद्_अद्यते रक्ष्यते_अपि च ॥५।१४।२८॥

parasparam alam mohAt_adyate rakSyate_api ca ||28||

.

ajasram evam – constantly so  

AlUna-vizIrNam - x =

bhUta-jaGgalam - x =

parasparam alam mohAt - x =

adyate rakSyate_api ca – is eaten or kept for food.

*AB. … adyate bhakSyate …

~sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

~vlm.28. Thus the whole host of living bodies, are continually exposed to feed upon and to be fed by one another, with remorseless voracity.

~m.28 This cycle goes on without respite. Slaughtering and shredding goes on in this jungle of elemental existences. mutual attractions and infatuations, killings and exploitations go on endlessly.

~va.28. In this crowd of beings and elements one is endlessly cut and
destroyed by another, one feeds upon another and is itself being food
for someone else.

अनारतम् विनश्यन्ति विविधा भूत-जातय: ।

anAratam vinazyanti vividhA bhUta-jAtaya: |

अजारतम् च जायन्ते लिक्षा-यूका-पिपीलिका: ॥५।१४।२९॥

ajAratam ca jAyante likSA-yUkA-pipIlikA: ||29||

anAratam vinazyanti – incessantly they are destroyed  

vividhA bhUta-jAtaya: - various kinds of beings   

ajAratam ca jAyante - x =

likSA-yUkA-pipIlikA: - x.

~m.29 multitudes of various species are born and are dying, starting from ants and lice.

~sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

~vlm.29. There is an incessant growth of leaches, fleas and ants, other small insects and worms on the one hand; and a continued dissolution of both the big and puny bodies in every place on earth.

~va.29. multitudes of various beings, including lice, fleas and ants are
continuously being born and destroyed.

जल-कोशेषु जायन्ते मत्स्य-इभ-मकर-आदय: ।

jala-kozeSu jAyante matsya-ibha-makara-Adaya: |

भूमाव्_अन्त: प्रजायन्ते कीट-ओघा वृश्चिक-आदय: ॥५।१४।३०॥

bhUmau_anta: prajAyante kITa-oghA vRzcika-Adaya: ||30||

.

in the waters of the ocean there are born

fish & sea-monsters

and within the earth are generated hordes of bugs & scorpions

.

#makara-: a kind of seamonster; [Capricorn the Goat], (sometimes confounded with the crocodile, shark &c.; regarded as the emblem of #kAmadeva [cf. #makaraketana] +

 

अन्तरिक्षे_अपि जायन्ते आकाश-विहग-आदय: ।

antarikSe_api jAyante AkAza-vihaga-Adaya: |

वन-वीथिषु जायन्ते सिम्ह-व्याघ्र-मृग-आदय: ॥५।१४।३१॥

vana-vIthiSu jAyante simha-vyAghra-mRga-Adaya: ||31||

.

antarikSe_api jAyante – even in Inner Space are born   

AkAza-vihaga-Adaya: - sky.flying birds   

vana-vIthiSu jAyante - x =

simha-vyAghra-mRga-Adaya: - x.

*antarikSa-m. Inner Space, the intermediate space between heaven and earth.

#vI #vIta *? -> #vIthi-H, #vIthI. in cpd. -f.- a row (e.g. of pictures), line • a roadway, street (vl. #vIthikA) • a sort of drama (a love intrigue performed by one or two players); •-• #vyoma-vIthi Sky Street, Space Way: milch-strasse, the milky Way, y1017.040. • #vana-vIthi forest path, y5014.031.

~vlm.31. The air teems with the brood of birds of various kinds, and the woods abound with wild beasts, and lions and tigers, the fleet deer and other brutes.

~va.31. Birds and insects fly in the skies, lions, tigers, deer and other
animals roam forests.
~m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect-like creatures are born in slush and garbage.

~sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

 

प्राण्य्-अङ्गेष्व्_अपि जायन्ते विचित्रा: ककुभम् प्रति ।

prANy-aGgeSu_api jAyante vicitrA: kakubham prati |

स्थावरेष्व्_अपि जायन्ते घुणा जघनक-आदय: ॥५।१४।३२॥

sthAvareSu_api jAyante ghuNA jaghanaka-Adaya: ||32||

.

prANyaGgeSu api jAyante - x =

vicitrA: kakubham prati - x =

sthAvareSu api jAyante - x =

ghuNA jaghanakAdaya: - x.

~m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect-like creatures are born in slush and garbage.

~sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

~vlm.32. There are inborn worms growing in the intestines, and upon the skin of animal bodies; and parasitical insects and animalcules, feeding upon the bark and leaves of trees.

~va.32. In the bodies of living beings various worms and tiny creatures
are living, and in the trees also various insects and ticks live.

शिलान्तरेषु जायन्ते कीट-भेक-घुण-आदय: ।

zilAntareSu jAyante kITa-bheka-ghuNa-Adaya: |

विष्ठायाम् अपि जायन्ते नाना=कीट-गणास्_तथा ॥५।१४।३३॥

viSThAyAm api jAyante nAnA=kITa-gaNA:_tathA ||33||

.

zilAntareSu  - x =

jAyante  - x =

kITa-bheka-ghuNAdaya:  - x + 

viSThAyAm api  - x =

jAyante  - x =

nAnA=kITa-gaNA:_tathA  - x.  

~m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect-like creatures are born in slush and garbage.

~vlm.33. Insects are seen to be born in the crusts of stones, as frogs, vajrakítas and others; and many kinds of worms and insects, are found to grow in and subsist upon the faeces and excrements of animals.

~sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

~va.33. Cracks of stones are inhabited by leaches and frogs, and even in faeces various worms and maggots are seen!

एवम् एतेष्व्_अ.सम्ख्येषु जन्म-स्वपचयेषु च ।

evam eteSu_a.samkhyeSu janma-svapacayeSu ca |

अजस्रम् करुणावन्त: नन्दन्तु प्ररुदन्तु वा ॥५।१४।३४॥

ajasram karuNAvanta: nandantu prarudantu vA ||34||

.

evam eteSu_a.samkhyeSu  - x =

janma-svapacayeSu ca  - x +  

ajasram karuNAvanta:  - x =

nandantu prarudantu vA  - x.

samkhyeSu

janmasvapacayeSu

ajasram

karuNAvanto

#rud #prarud

~va.34. One may be happy or sorrowful from compassion to these countless beings subject to continual births and deaths.
~m.34 One may grieve out of compassion for such creatures. But it is better to be indifferent to such happenings.

~sv.34-35-36 Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

~vlm.34. In this manner an endless number of living beings, are being born and perishing for ever and ever; and it is of no avail to them, whether kind hearted men are joyous or sorrowful at their births and deaths.

 

अनारत-मृताव्_अस्मिन्*न्_अनारत-समुद्भवे ।

anArata-mRtau_asmin*_anArata-samudbhave |

सम्सार-सम्भ्रमे युक्ता न तुष्टिर्_न च दु:स्थिता ॥५।१४।३५॥

samsAra-sambhrame yuktA na tuSTi:_na ca du:sthitA ||35||

.

anArata-mRtau_asmin anArata-samudbhave  - x + 

samsAra-sambhrame yuktA  - x =

na tuSTi:_na ca du:sthitA  - x.

~m.35 It is not proper to either enjoy or grieve for a mutable world which is beset with unceasing births and deaths.

~sv.34-35-36 Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

~vlm.35. The wise can have no cause for their joy or grief, in this continued course of incessant births and deaths of the living world.

~va.35. Why be joyful or sorrowful about endless births and deaths in this
perpetual whirling of samsara?

पङ्क्तयस्_त्व्_एवम् एव इमा वृक्ष-पर्ण-गणै: समा: ।

paGktaya:_tu_evam eva imA vRkSa-parNa-gaNai: samA: |

उत्पत्त्य उत्पत्त्य लीयन्ते भूतानाम् भूरि-सम्भवा: ॥५।१४।३६॥

utpattya utpattya lIyante bhUtAnAm bhUri-sambhavA: ||36||

.

paGktaya:_tu_evam eva imA:  - x =

vRkSa-parNa-gaNai: samA:  - x + 

utpattya utpattya  - x =

lIyante bhUtAnAm bhUri-sambhavA:  - x.

~m. These are like leaves which appear on a tree and fall off it.

~sv. Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

~vlm. Such is the nature of all the different series of animal beings, that they incessantly grow to fall off like the leaves of trees. (These are known as the ephemerides and the heirs and poor pensioners of a day).

 

य: प्रवृत्त: कु.बुद्धीनाम् दयावान्_दुह्ख-मार्जने ।

ya: pravRtta: ku.buddhInAm dayAvAn_duhkha-mArjane |

स्वगत-च्छत्र-निर्मृष्ट-सूर्य-अम्शु खिद्यते नभ: ॥५।१४।३७॥

svagata-cchatra-nirmRSTa-sUrya-amzu khidyate nabha: ||37||

.

ya: pravRtta: kubuddhInAm  - x =

dayAvAn_duhkha-mArjane  - x + 

svagata-cchatra-nirmRSTa-sUrya-amzu  - x =

khidyate nabha:  - x.

~m.37 To grieve for them and to wipe out the tears of wicked people is like trying to prevent the heat of sun from the entire sky by one's umbrella.

~sv.37 O Râma, he who comes forward to remove the sorrow of people of perverted intelligence is endeavouring to cover the sky with a small umbrella.

~vlm.37. The kind hearted-man, who wishes to remove the sorrows of the ignorant by his advice, attempts an impossibility, as that of shrouding the allpervasive sunshine, by means of his umbrella.

37. The compassionate one who tries to save ignorant people from
sorrows caused by their ideas is trying to protect the whole sky from
sunlight with his umbrella.

न तिर्यक्.सम-धर्माण उपदेश्या नरा भुवि ।

na tiryak.sama-dharmANa upadezyA narA bhuvi |

कथा_अर्थ-कथनेन_अर्थ: क: स्थाणु-निकटे वने ॥५।१४।३८॥

kathA_artha-kathanena_artha: ka: sthANu-nikaTe vane ||38||

.

na tiryak.sama-dharmANa  - x =

upadezyA narA bhuvi  - x +  

kathA_artha-kathanena_artha:  - x =

ka: sthANu-nikaTe vane  - x.

~m.38 What is the purpose and point in trying to teach (spiritual things) to people with the nature of animals? It is like planting a stump in a garden.

~sv.38-39 They who behave like beasts cannot be instructed, for they are being led like animals by the rope of their own mind.

~vlm.38. It is useless to give advice to the ignorant, who are no better than beasts in their understandings; as it is fruitless to talk to a rock or block of wood or stone in the wilderness.

#dhR -> #dharman -m.- bearer , supporter , arranger RV. •• -n.- support , prop , hold RV. VS. • established order of things , steadfast decree (of a god), any arrangement or disposition • law , rule , duty • custom, manner (*dharmaNA, -mabhi: • *dharmaNa:_pari in regular order, naturally • (esp. ifc.) characteristic mark or attribute _zbr.

 

किम् किल स्फार-मनसाम् पशूनाम् च विशेषणम् ।

kim kila sphAra-manasAm pazUnAm ca vizeSaNam |

कृष्यन्ते पशवो रज्ज्वा मनसा मूढ-चेतस: ॥५।१४।३९॥

kRSyante pazavo rajjvA manasA mUDha-cetasa: ||39||

.

kim kila sphAra-manasAm - x =

pazUnAm ca vizeSaNam - x =

kRSyante pazava: rajjvA – animals are drawn by a rope =

manasA mUDha-cetasa: - foolish affections (are drawn) by Mind .

~m.39 What is the distinction between animals and people with vast mind? Animals are dragged by a rope. And stupids are pushed by mind.

~sv.38-39 They who behave like beasts cannot be instructed, for they are being led like animals by the rope of their own mind.

~vlm.39. The dull-headed ignorant, who are no better than beasts, are dragged by their wilful minds, like the cattle by their halters.

~va.39. Those whose minds are stupid and ungoverned are being dragged by their minds like cattle is being led by a rope.

स्व.चित्त-पङ्क-मग्नानाम् स्व.नाश-आरब्ध-कर्मणाम् ।

sva.citta-paGka-magnAnAm sva.nAza-Arabdha-karmaNAm |

मूर्खाणाम् आपदम् दृष्ट्वा प्ररुदन्त्य्_उपला अपि ॥५।१४।४०॥

mUrkhANAm Apadam dRSTvA prarudanti_upalA api ||40||

.

for those

sunk in the mud of their Affections

whose karmas have initiated the process of their destruction

for those fools

who have known such misforune

even stones weep

.

~sv.40 Indeed, even stones shed tears, looking at those ignorant people who sink in the mire of their own mind, whose actions spell their own doom.

*vlm. ... and employed in acts and rites for their own ruin. (The ruin of their souls caused by ritualistic observances.)

 

अनिर्जित-आत्म-चित्तानाम् समन्ताद्_दु:ख-दा दशा: ।

तन्_मार्जनम् कृत-प्रज्ञो न_अत: सम्प्रतिपद्यते ॥५।१४।४१॥

anirjita-Atma-cittAnAm samantAt_du:kha-dA dazA: |

tan_mArjanam kRta-prajJo na_ata: sampratipadyate ||41||

a-nirjita-Atma-cittAnAm -

of those unconquered-Self-affections =

samantAt - x =

du:kha-dA: dazA: - sorrow-giving stages =

tat mArjanam kRta-prajJa: - x =

na ata: sampratipadyate - x.

~m.41 People who have not conquered their minds will always be struck by sorrow A jnani will not attempt to relieve them of their sorrws.

~sv.41-42 Hence, the wise man does not attempt to teach those who have not overcome their own mind and are therefore miserable in every way. On the other hand, the wise do endeavour to remove the sorrow of those who have conquered their mind and who are therefore ripe to undertake self-enquiry.

~vlm.41. men of ungoverned minds, are always exposed to dangers and difficulties; but the expurgated minds of the wise, are free from the evils and mishaps of life.

~va.41. The wise man would not attempt to clean the mind of those who cannot govern their minds and therefore are surrounded by sorrows.

#pad -> #pratipad -> #sampratipad -> #sampratipAdanam - (fr. Caus.) - the act of causing to receive , delivering or giving over to , granting Ka1m. ; appointing to (loc.) MBh.

 

विनिर्जित-आत्म-चित्तानाम् दु:खानि रघु.नन्दन ।

vinirjita-Atma-cittAnAm du:khAni raghu.nandana |

सु.विचार्याणि तेन_अत्र ज्ञात-ज्ञेय: प्रवर्तताम् ॥५।१४।४२॥

su.vicAryANi tena_atra jJAta-jJeya: pravartatAm ||42||

.

vinirjita-Atma-cittAnAm  - x =

du:khAni  - x =

, darling of the raghu clan,

su.vicAryANi tena atra  - x =

jJAta-jJeya: pravartatAm - x.

~m.42 O Raghava, it is simple to relieve people of their sorows if they have conquered their minds. A jnani will attempt to relieve such people of their sorrows.

~sv.41-42 Hence, the wise man does not attempt to teach those who have not overcome their own mind and are therefore miserable in every way. On the other hand, the wise do endeavour to remove the sorrow of those who have conquered their mind and who are therefore ripe to undertake self-enquiry.

~vlm.42. Now Ráma, consider well the miseries of ungoverned minds; and betake yourself to the knowledge of the knowable One. (i. e. the One alone that is worthy of being known).

~va.42. But the wise sage will teach the knowledge of that which is to be known to the one whose mind is subdued and whose sorrows are easily removed by investigation, O Raghava.

मन: न-अस्ति महा.बाहो मुधा_उप प्रकल्पया ।

mana: na_asti mahA.bAho mudhA_upa prakalpayA |

अनेन कल्पितेन त्वम् वेतालेन_इव हन्यसे ॥५।१४।४३॥

anena kalpitena tvam vetAlena_iva hanyase ||43||

.

mana: na_asti –

mahAbAho – , Master Archer,

mudhA_upa prakalpayA - x =

anena kalpitena tvam  - x =

vetAlena_iva hanyase – as by a Zombie you're destroyed.

#mudhopa mudhA_upa

~m.43 O mighty, armed Rama, mind does not exist. Why invent it purposelessly? If you invent it, you will also be hurt by that child's demon.

~sv.43 The mind is not, O Râma: do not unnecessarily imagine its existence. If you imagine its existence then it destroys you, like a ghost.

~vlm.43. Never entertain in your imagination; the vain bugbear of a mind, which has no real existence of its own; and beware of this false belief, which may betray you like the ideal ghost of children.

~va.43. Rama, the mind does not exist, do not imagine its existence in
vain; imagining it kills you like a ghost.

यावद्_विस्मृतवान्_आत्म.तत्त्वम् मूढो भवद्_भवान् ।

yAvat_vismRtavAn_Atma.tattvam mUDho bhavat_bhavAn |

तावत्_तव मनो-व्यालो बभूव_अभ्युदितस्_तत: ॥५।१४।४४॥

tAvat_tava mano-vyAlo babhUva_abhyudita:_tata: ||44||

.

just as a being a fool, Your Beingness, someone forgets about Self.Thatness

so too your Dangerous.Mind became risen from That

.

 

इदानीम् भवता ज्ञातम् यथाभूतम् अरिम्दम ।

idAnIm bhavatA jJAtam yathAbhUtam arimdama |

सम्कल्पाद्_वर्धते चित्तम् तद्_एव_आशु परित्यज ॥५।१४।४५॥

samkalpAt_vardhate cittam tat_eva_Azu parityaja ||45||

.

idAnIm bhavatA jJAtam - x =

yathAbhUtam - x =

ariMdama - o foeslayer =

samkalpAt vardhate cittam - x =

tad eva Azu parityaja - x.

~sv.45 Now that you have realised that the mind waxes large by the continued affirmation of its existence, abandon such thinking.

~m.45 O slayer of foes, you have now beome a knower of Self. mind will grow because of your own volition and will. You discard that immediately.

~vlm.45. Now you have known the whole truth, as I have expounded to you; that it is your imagination only, that presents you with the idea of your mind, of which you must get rid for ever.

~va.45. O Rama, conqueror of your enemies, now you know that by thinking
that the mind is real, it grows, so discard these notions.

दृश्यम् आश्रयसि_इदम् चेत्_तत्_स-चित्तो_असि बान्धवान् ।

dRzyam Azrayasi_idam cet_tat_sa-citta:_asi bAndhavAn |

दृश्यम् सम्त्यजसि_इदम् चेत्_तत्_स-चित्तो_असि मोक्षवान् ॥५।१४।४६॥

dRzyam samtyajasi_idam cet_tat_sa-citta:_asi mokSavAn ||46||

.

dRzyam Azrayasi idam cet - if you depend-upon this that is see/known =

tat_sa-citta: asi bAndhavAn - affecting that, you are in bondage  

dRzyam samtyajasi idam cet - if you depend-upon this that is see/known =

tat_sa-citta: asi mokSavAn - affecting that, you are free.

*jd.46 - dRzyam Azrayasi idam cet - if you depend-upon this that is see/known = tat_sa-citta: asi bAndhavAn - affecting that, you are in bound = dRzyam samtyajasi idam cet - if you depend-upon this that is see/known = tat_sa-citta: asi bAndhavAn - affecting that, you are free.

~m.46 If you depend on phenomena, you will be bound by that phenomena. By discarding that, you shall be liberated from mind and become a liberated one.

~sv.46 When objectivity arises in your consciousness, the latter becomes conditioned and limited: that is bondage. When objectivity is abandoned, you become mind-less: that is liberation.

~vlm.46. If you rely in the visibles, you are subject to the delusion of your mind; but no sooner, you shun your reliance in them, than you are liberated from your illusion of it.

~va.46. If you are abiding in the visible objects, your mind is bound, but if you leave the objects, your mind is liberated.

अयम् गुण-समाहार: बन्धाया_एव समाश्रित: ।

ayam guNa-samAhAra: bandhAyA_eva samAzrita: |

सम्त्यक्त: भव मोक्षाय यथा_इच्छसि तथा कुरु ॥५।१४।४७॥

samtyakta: bhava mokSAya yathA_icchasi tathA kuru ||47||

.

ayam guNa-samAhAra: - x =

bandhAyA eva samAzrita: - x =

samtyakta: bhava mokSAya - x =

yathA icchasi tathA kuru - as you wish thus do.

~m.47 You shall become bound when you take refuge in 'gunas' (qualities). If you cast them off, you shall become liberated. Do whatever you like.

~sv.47 Coming into contact with the qualities of nature is conducive to bondage; abandoning them is the road to liberation. Knowing this do whatever you please.

~vlm.47. The visible world is a combination, of the three qualities of sattva, rajas and tamas; and it is exposed before you, by your máya or illusion only, as a snare is spread for entanglement of beasts.

~va.47. Interaction with qualities of this world leads to bondage,
abandoning them leads to liberation; you do as you desire.
#samAhAra

one of the kRtyas of cosmic evolution: the five kRtyas: sRSTi.creation, sthiti.preservation, samAhAra.destruction, tirodhAna.illusion, and anugraha or mokSa.

 

न अहम् न इदम् इति ध्यायम्स्_तिष्ठ त्वम् अचल-अचल: ।

na aham na idam iti dhyAyam:_tiSTha tvam acala-acala: |

अनन्त-आकाश-सम्काश-हृदयो हृदय-ईश्वर: ॥५।१४।४८॥

ananta-AkAza-samkAza-hRdayo hRdaya-Izvara: ||48||

.

na aham na idam iti dhyAyan - thinking "No I, no this"

tiSTha tvam acala-acala: - you should remain as still as a mountain

ananta.AkAza-samkAza=hRdaya: - a boundless.Space-like=Heart is

hRdaya-Izvara: - the Heart of the Lord.

~m.48 'I am not, nor is this world' thinking thus, stay steadfast and unmoved. The heart space of the Lord of heart is effulgent and vast.

~sv.48 Realising 'I am not' and 'this is not' remain firm and unmoved, like the infinite space.

~vlm.48. Think of the inexistence both of the subjective-self and the objective world; and remain as firm as a fixed rock on earth, and behold the Lord only, in the form of infinite space in thy heart. (This is Vasishtha's Vacuism).

~va.48. Constantly stay in unmoving understanding “I am not” and “this world is not”, be non wavering like the endless space of Consciousness, abiding as the Lord of your heart.
#kAz -> #samkAz -> #samkAza- संकाश Like, similar, resembling (at the end of comp.); अग्नि˚, हिरण्य˚; विपत्तिं घोरसंकाशां क्रुद्धादग्निशिखामिव Rām.7.81.4. • Near, close, at hand. • samkAza: -शः Appearance, presence; Vicinity.

 

आत्मno जगतश्चास्य त्वमङ्ग कलनामलम् ।

Atmano_ jagata:_ca_asya tvam aGga kalanAmalam |

राम द्वित्वमयीम् त्यक्त्वाशेषस्थ: सुस्थिरो भव ॥५।१४।४९॥

rAma dvitvamayIm tyaktvA_azeSa.stha: susthiro_ bhava ||49||.

Atmana: jagata: ca - of Self and World =

asya – of this =

tvam aGga kalanAmalam - x =

o rAma =

dvitva.mayIm – dual.mode =

tyaktvA – having abandoned  

azeSa.stha: susthira: bhava – be the remaining firm stability.

~m.49 World is only an aspect of that pure Self. O Rama, leave aside the duality perception. Be firm and stable in what remains, (ie) the Self.

~sv.49 Abandon the impure thought which creates a duality of self-world.

~vlm.49. Shun Ráma, the false thoughts of thy self-existence, and that of the visible world also; and abandon thy belief in the duality, in order to settle thyself in the infinite unity.

~va.49. Rama, discard the dual division of self and the world, and stay firmly in whatever remains.

आत्मन: जगतश्_च अन्तर्_द्रष्टृ-दृश्य-दशान्तरे ।

Atmana: jagata:_ca anta:_draSTR-dRzya-dazAntare |

दर्शन-आख्ये स्वम् आत्मानम् सर्वदा भावयन्_भव ॥५।१४।५०॥

darzana-Akhye svam AtmAnam sarvadA bhAvayan_bhava ||50||

.

between self and world

the stage of Seer and of Seen

called Sight or Presence

always feeling it be your own self

.

~sv.50 In the middle between the self as the seer and the world as the seen, you are the seeing (sight): always remain in this realisation.

 

स्वाद्य-स्वादक=सम्त्यक्तम् स्वाद्य-स्वादक=मध्य-गम् ।

svAdya-svAdaka=samtyaktam svAdya-svAdaka=madhya-gam |

स्वादनम् केवलम् ध्यायन्_नित्यम् आत्म.मय:_भव ॥५।१४।५१॥

svAdanam kevalam dhyAyan_nityam Atma.maya:_bhava ||51||

.

svAdya-svAdaka=samtyaktam – tasteable-flavor-abandoned =

svAdya-svAdaka=madhya-gam - tasted-flavor=between-gone =

svAdanam kevalam dhyAyan - tasting entirely thinking =

nityam Atma.maya: bhava - ever self.mode be.

~m.51 The enjoyable and the enjoyer-there is a middle state, that is enjoying. Always think of Self as enjoying and become filled with Self.

~sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self-knowledge.

~vlm.51. Forsake the ideas of the subject and object of your taste, (i. e. of the taster and tastable); and thinking on their intermediate state of gustation or tasting, be one with the soul.

~va.51. Forsake the notions of enjoyer and object of enjoyment, be in
between these as enjoyment itself, stay always in your own nature.
*jd.51 - svAdya-svAdaka=samtyaktam – tasteable-flavor-abandonn = svAdya-svAdaka=madhya-gam - tasted-flavor=between-gone = svAdanam kevalam dhyAyan - tasting entirely thinking = nityam Atma.maya: bhava - ever self.mode be.

 

राम_अनुभवनीयस्य तथा_अनुभवितु: स्वयम् ।

rAma_anubhavanIyasya tathA_anubhavitu: svayam |

अवलम्ब्यम् निरालम्बम् मध्यम् मध्ये स्थिर: भव ॥५।१४।५२॥

avalambyam nirAlambam madhyam madhye sthira: bhava ||52||

.

o rAma =

anubhavanIyasya – of what is to be experienced   

tathA_anubhavitu: svayam – thus of the Experiencer hirself  

avalambyam  - to.be depended.on  =

nirAlambam  - x =

madhyam madhye - x =

sthira: bhava – be firm.

~m.52 O Rama, there is a middle state between experience and experiencer. Think of an unsupported Self as experiencing (in this state) and abide in it.

~sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self-knowledge.

~vlm.52. Ráma, place yourself in the position of your thought or power of thinking, which lieth betwixt the thinker and thinkables; support your soul on the supportless soul of all, and remain steady in your meditation.

~va.52. Rama, to understand that which should be known, stay in between
them not relying on anything.

भव-भावनया हीनम् भाव-अbhaवादzA-उज्झितम् ।

bhava-bhAvanayA hInam bhAva-abhAva-dazA-ujjhitam |

भावयन्_न इदम् आत्मानम् आत्म-सम्स्थ: स्वयम् भव: ॥५।१४।५३॥

bhAvayan_na idam AtmAnam Atma-samstha: svayam bhava: ||53||

.

bhava-bhAvanayA hInam – without the feeling of being = 

bhAva-abhAva-dazA-ujjhitam – having cast.aside Feeling and unFeeling states =

bhAvayan_na_idam AtmAnam – not imagining this self =

Atma-samstha: svayam bhava: - be yourself Self-abiding.

*jd.53 - bhava-bhAvanayA hInam – without the feeling of being =  bhAva-abhAva-dazA-ujjhitam – having cast.aside Feeling and unFeeling states = bhAvayan_na_idam AtmAnam – not imagining this self = Atma-samstha: svayam bhava: - be yourself Self-abiding.

~m.53 Bereft of the idea of a mutable world and with the ideas of existence and lack of it being cast away, only contemplate on Self by self. Abide in that and become that Self.

~sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self-knowledge.

~vlm.53. Forsake the cares of the world, and be exempt from the thoughts of existence and non-existence; meditate on the universal soul and be settled with thy soul in that soul.

~va.53. Discarding the feeling of visible existence, and states of being and nonbeing in waking and deep sleep, be the existence itself, staying as your own self.
*KG. bhAva-abhAvAdazo typo s/b – abhAva-dazo...

 

आत्म.सत्ताम् त्यज*न्नेताम् चेत्यम् भावयसि स्वयम् ।

Atma.sattAm tyajan*_etAm cetyam bhAvayasi svayam |

यदा राम तदा यासि चित्तताम् अति.दु:खदम् ॥५।१४।५४॥

yadA rAma tadA yAsi cittatAm ati.du:khadam ||54||

.

when

you abandon this Self-reality

you will become merely conceptual

rAma

then

you come to affective utter misery

.

~sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self-knowledge.

~va.54. Once you leave your own true nature, Rama, you become your own thinking mind, which is subject to great miseries.
*jd.54 - Atma.sattAm tyajan etAm – abandoning this self-reality = cetyam bhAvayasi svayam – you will become the chetya.conceptual = yadA - when = o rAma = tadA - then = yAsi cittatAm ati.du:khadam – you come to affective super.misery.

 

चित्तताम् शृङ्खलाम् एताम् स्वरूप-ज्ञान=युक्तित: ।

cittatAm zRGkhalAm etAm svarUpa-jJAna=yuktita: |

बिलाच्_चित्तान्_महाबाहो स्वात्म-सिम्हम् विमोचय ॥५।१४।५५॥

bilAt_cittAn_mahAbAho svAtma-simham vimocaya ||55||

.

this affective Consciousness is a fetter

:

by.means.of your native Wisdom

free the lion

(your own self, Master.Bowman)

from its affective cage

.

~m.55 O mighty armed one, cut asunder the chain of mind-stuff and free the lion of Self from the cave of mind.

~vlm.55. Know your thoughts to be your fetters, and your self-consciousness as your binding chain; therefore O Ráma! loosen the lion of your soul, from the prison house of your mind.

~va.55. O mighty Rama, with the weapon of self-knowledge shatter the chains of notions and free the lion of your own essential nature from the cave of your mind!

*jd.55 - cittatAm zRGkhalAm etAm – this fetter of affective Consciousness = svarUpa-jJAna=yuktita: - by.means.of your native Wisdom =  bilAt_cittAt – from the affective cave = mahAbAho – Master.Bowman = svAtma-simham vimocaya – free the lion of your own self.

Ø #zRGkhalam - a chain, fetter (esp. for confining the feet of an elephant) – (like a fettered lion = zRGkhalA.baddha-siMhavat | y4042.034) +

 

परमात्म-दशाम् त्यक्त्वा चेत्यम् परिपत्तन्-न्_अलम् ।

paramAtma-dazAm tyaktvA cetyam paripattan-n_alam |

यदा गच्छसि सम्कल्पम् चेत्यम् सम्पश्यसे तदा ॥५।१४।५६॥

yadA gacchasi samkalpam cetyam sampazyase tadA ||56||

.

if you abandon the Absolute.Self-state

you soon fall into the conceptual

&

when you go to conception

only the conceptual is seen by you

.

~vlm. ... falling to the thoughts of the mind, you will be crowded by your imaginations, and see only the objects of your thought all about you.

*jd.56 - परमात्म-दशाम् त्यक्त्वा having abandonn the supreme.Self-state चेत्यम् परिपत्तन्-न्_अलम् soon falling into the conceptual यदा गच्छसि सम्कल्पम् when you go to conception चेत्यम् सम्पश्यसे तदा the conceptual is see/known by you.

 

आत्मन: व्यतिरिक्तम् सच्_चित्तम् इत्य्_अङ्ग सम्विदा ।

Atmana: vyatiriktam sac_cittam iti_aGga samvidA |

मन: सम्पद्यते दु:खि क्षीयते त्यक्तया तया ॥५।१४।५७॥

mana: sampadyate du:khi kSIyate tyaktayA tayA ||57||

.

Atmana: vyatiriktam sat cittam x

iti aGga - x =

samvidA - by.means.of its saMvit.Awareness =

mana: sampadyate du:khi – Mind falls into misery = 

kSIyate tyaktayA tayA - x.

~vlm.57. The Knowledge, that intellection or thinking power is distinct from the soul, introduces the existence of the unhappy mind, which must be got rid of for the sake of true happiness, (by knowing them as the one and same thing.

~va.57. When the limited consciousness is known as real and separate from pure Consciousness, the suffering mind arises, and it perishes once such understanding is rejected.
~m.57 Then arises mind, with all its aspects of basic mind-stuff of consciousness, passive memory and such, negating the Self. When this condition of (mental consciousness) is thrown off, mind ceases to exist.

~sv. When, abandoning this self you think of an object, then you become the mind (subject) and thus become the subject of unhappiness....

 

आत्मा_एव_इदम् जगत्_सर्वम् इत्य्_अन्त: सम्विदा_उदये ।

AtmA_eva_idam jagat_sarvam iti_anta: samvidA_udaye |

क्व चेता क्व च वा चित्तम् किम् चेत्यम् चेतनम् च किम् ॥५।१४।५८॥

kva cetA kva ca vA cittam kim cetyam cetanam ca kim ||58||

.

AtmA_eva_idam jagat_sarvam iti_anta: samvidA_udaye - x =

kva cetA kva ca vA cittam kim cetyam cetanam ca kim - x.

~m.58 When realization internally occurs that 'all this phenomenal world is Self alone', then where is mind, where is that mind-stuff, where is the sensuousness and where is that relative sentience?

~sv. When, abandoning this self you think of an object, then you become the mind (subject) and thus become the subject of unhappiness. That intelligence which is other than self-knowledge is what constitutes the mind: that is the root of sorrow. When it is realised that 'All this is but the self there is no mind, no subject, no object and no thinking.

~vlm.58. When you become conscious of the Supreme soul in you, and as permeated throughout all nature, you will then find the thinker and his thinking, the thinkables and their thoughts, vanish into nothing.

~va.58. When the understanding that “all this world is pure Consciousness
only” arises, where is the mind, object of perception or perception
itself?

अहम् आत्मा_इति जीवो_अस्मि इत्य्_एतावच्_चित्तकम् विदु: ।

aham AtmA_iti jIva:_asmi iti_etAvac_cittakam vidu: |

अनेन_इत्थम् अन्.आद्यन्तम् दु:खम् राघव तन्यते ॥५।१४।५९॥

anena_ittham an.Adyantam du:kham rAghava tanyate ||59||

.

aham AtmA iti - "I am the Self" =

jIva: asmi ity - "I am the Living.jIva" =

etAvat cittakam vidu: - x =

anena ittham an-Adyantam du:kham rAghava tanyate - x.

~m.59 The sense mind and its relative sentience is nothing but the feeling 'I am this body. I am that being with that body'. When such a feeling arises, grief gets expanded/increased.

~sv. When you think 'I am the jIva' etc., the mind arises and with it sorrow. When you know 'I am the self, the jIva and such other things do not exist', the mind ceases to be and there is supreme bliss. In the light of the truth that 'All this universe is the self alone', the mind does not exist.

~vlm.59. The thought that "I have a soul and a living soul also," brings on us all the miseries to which we are exposed to all eternity. (i. e. consciousness of a personal entity, causes the woes which personality is ever liable to).

~va.59. The mind arises with the understanding of yourself as a separate
being, and then endless sufferings are not avoidable, O Rama.

अहम् आत्मा न जीव-आख्या: सत्ता: सन्ति_इतरा: क्वचित् ।

aham AtmA na jIva-AkhyA: sattA: santi_itarA: kvacit |

इत्य्_एव चित्त-उपशम: परमम् सुखम् उच्यते ॥५।१४।६०॥

iti_eva citta-upazama: paramam sukham ucyate ||60||

.

"I am the Self

:

not what is known as the Living.jIva

or any other state of being"

just so the quieting affection is said to be absolute happiness

.

~vlm. "I am the one soul, and not a living being or distinct existences" ...

*jd.60 - aham AtmA – "I am the Self = na jIva-AkhyA: - not what is known as the Living.jIva =  sattA: santi itarA: kvacit – or any other existences" = iti eva citta-upazama: - just so the quieting affection = paramam sukham ucyate – is said to be absolute happiness.

 

आत्मा_एव_इदम् जगद्_इति जाते राघव निश्चये ।

AtmA_eva_idam jagat_iti jAte rAghava nizcaye |

अ.सत्ता चेतso जाता भवत्य्_एव न सम्शय: ॥५।१४।६१॥

a.sattA cetaso jAtA bhavati_eva na samzaya: ||61||

.

AtmA_eva_idam jagat – "self alone is this world"   

iti jAte rAghava nizcaye – when such a conviction has arisen   

a.sattA cetasa: jAtA bhavati eva na samzaya:  - x. 

~vlm.61. When you are certain, O Ráma! that the world is the universal soul itself, you will find the false distinctions of your mind and living soul, to be nothing in reality.

~va.61. O Raghava, when you are certain that all this world is only pure Consciousness, then the mind becomes non-existent, no doubt.

एवम् सत्य-अवबोधेन स्व.आत्मा_एव_इदम् इति स्थिति: ।

evam satya-avabodhena sva.AtmA_eva_idam iti sthiti: |

मन: सु.गलितम् विद्धि सूर्य-भासा तम: यथा ॥५।१४।६२॥

mana: su.galitam viddhi sUrya-bhAsA tama: yathA ||62||

.

evam satya-avabodhena - x = 

svAtmA eva idam iti sthiti: - x = 

mana: su.galitam viddhi - x = 

sUrya-bhAsA tamas yathA  - x.   

*satyAvabodha

*sugalita

*sUryabhAsA

~m.62 With such enlightenment, the person will reach a state of experience where the world is Self alone. Then mind will fall off like darkness which is chased away by sunlight.

~vlm.62. When you come to perceive that all this is your very self, your mind will then melt away into the soul, as the darkness dissolved in the sunlight, and the shadow disappears in the air.

~sv. When you think 'I am the jIva' etc., the mind arises and with it sorrow. When you know 'I am the self, the jIva and such other things do not exist', the mind ceases to be and there is supreme bliss. In the light of the truth that 'All this universe is the self alone', the mind does not exist.

~va.62. Know that only by the knowledge of the truth that “all this is my own Self” mind disappears, like darkness flees the shine of the sun.

मन:-सर्प: शरीर-स्थ: यावत्_तावन्_महद्-भयम् ।

mana:-sarpa: zarIra-stha: yAvat_tAvan_mahad-bhayam |

तस्मिन्*न्_उत्सारिते योगाद्_भयस्य_अवसर: कुत: ॥५।१४।६३॥

tasmin*_utsArite yogAt_bhayasya_avasara: kuta: ||63||

.

mana:-sarpa: -

the serpent Mind =  zarIra-stha: yAvat –

so.long.as it is situate in Body = tAvan mahad-bhayam –

there will be great fear = tasmin utsArite yogAt –

when it is driven out  =  bhayasya avasara: kuta: -

where is there occasion for fear? 

~m.63 As long as the serpent of mind stays in one's body, there will be tremendous fear. When this serpent is shaken off through yoga, where then is the need for fear?

~sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

*jd.63 - mana:-sarpa: - the serpent Mind =  zarIra-stha: yAvat – so.long.as it is situate Body = tAvan mahad-bhayam – there will be great fear = tasmin utsArite yogAt – when it is driven out  =  bhayasya avasara: kuta: - where is there occasion for fear? 

सृ #sR -> #utsR -> #utsArita‑ - caused to move, driven away &c. •• #protsArita‑ - (fr. Caus.) offered, granted, given Hit. ; ejected, expelled W. ; urged forwards, incited MW.

सृ #sR -> #avasR -> #avasara: - "descent (of water)", rain • occasion, moment, favourable opportunity • seasonableness, appropriate place (tasya) • any one's (tasya) turn • leisure, advantageous situation =

 

भ्रान्ति-मात्र=उत्थितश्_चित्ते वेतालो_अतिबलो_अनघ ।

bhrAnti-mAtra=utthita:_citte vetAla:_atibala:_anagha |

सम्यग्.ज्ञानेन मन्त्रेण प्रसभम् विनिपात्यताम् ॥५।१४।६४॥

samyak.jJAnena mantreNa prasabham vinipAtyatAm ||64||

.

when a powerful Zombie has arisen

as a delusion of affective Mind

dear boy

with the sword of holistic Wisdom

cut him in two

.

~m. ... with the force of integral knowledge ... sentient mind ...

~vlm. ... by the power of incantation (mantras) of your perfect knowledge.

*jd.64 - bhrAnti.mAtra-utthita: - arisen as mere delusion = citte – in the affective mind = vetAla: atibala: - the powerful Zombie = anagha – dear boy = samyag.jJAnena mantreNa – w the tool of holistic Wisdom = prasabham vinipAtyatAm – the state of forcible rejection... 

 

देह-गेहाद्_गते चित्त-यक्षे बलवताम् वरे ।

deha-gehAt_gate citta-yakSe balavatAm vare |

निराधिर्_विगत-उद्वेगस्_तिष्ठ न_अस्ति भयम् तव ॥५।१४।६५॥

nirAdhi:_vigata-udvega:_tiSTha na_asti bhayam tava ||65||

.

when the chitta.Monster is gone from the Body.house =

=

balavatAm vare – i the best of the strong =

nir.Adhi: vigata-udvega: - without disease, troubles gone.away =

tiSTha - remain =

na asti bhayam tava - there is no fear for you.

~m.65 Settle then peacefully without anguish and affliction, after ejecting this 'yaksa' from your body. You can then be without any fear.

~sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

~vlm.65. Upon disappearance of the demon of the mind from the dwelling of your body, as when a Yaksha disappears in the air, you will be free from every disease, danger, care and fear.

~va.65. When the mind leaves the house of the body, like a ghost melts away in thin air, you will have no worries, fears, or anxieties, you’ll be tranquil and steady.
*jd.65 - deha-gehAt gate - i gone from the Body.house = citta-yakSe – i the chitta.Monster = balavatAm vare – i the best of the strong = nir.Adhi: vigata-udvega: - without disease, troubles gone.away = tiSTha - remain = na asti bhayam tava - there is no fear for you.

 

नीराग एव निरुप-अर्जन एव च_Aसीत्

nI.rAga eva nir.upArjana eva ca_AsIt

या_एतावtA_एव गलिता taव चित्त.सत्ता ।

yA etAvatA eva galitA tava citta.sattA |

निर्.दु:खम् उत्तम.पदम् परमम् गतो_sसि

nir.du:kham uttama.padam paramam gato_'si

तिष्ठ_उपशान्त-परम-एषण एवम् अन्त: ॥५।१४।६६॥

tiSTha_upazAnta-parama-eSaNa evam anta: ||66||

.

what was without passion and without attachment also =

etAvatA eva - even so.much =

galitA tava citta.sattA - losing your state of affectibe being.so =

nir.du:kham uttama.padam paramam - to the sorrowless high state supreme =

gata: asi - you are gone =

tiSTha upazAnta-parama-eSaNe evam anta: - remain tranquility-supreme-seeking so within.

~m.66 'I have no attachment. I have nothing to acquire. I am in that condition' -with such feeling, with the mind stripped out of you, attain that perfect state of quiet and calm. Have only that ultimate desire for the supreme in your heart.

~sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

~vlm.66. Dispassionateness, and disinterestedness, joined with the knowledge of unity, melt down the substance of the mind, and confer the best and highest state of felicity and rest in the Supreme spirit; and bring on that state of tranquility which is the main aim of every body. may all these blessings attend upon you.

~va.66. The reality of your mind disappears, then the desires to gain the objects cease, and you get to the greatest state without sorrows. Stay in the state where even the desire to attain the greatest state
ceases.

अर्ज् #arj -> #arjana -> #upArjanam #upArjanA - the act of procuring, acquiring, gaining R.

*jd.66 - nI.rAga eva - without passion = nir.upArjana eva ca - and without getting too = asIt - it was = yA - whatever = etAvatA eva - even so.much = galitA tava citta.sattA - losing your state of affectibe being.so = nir.du:kham uttama.padam paramam - to the sorrowless high state supreme = gata: asi - you are gone = tiSTha upazAnta-parama-eSaNe evam anta: - remain tranquility-supreme-seeking so within.

 

 

 

 

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

 

+++

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

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oॐm

 

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

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

 

 

 

 

DAILY READINGS 18 February

 

fm5015 2.fb18 On tRSNa.CRAVING .z27

https://www.dropbox.com/s/t2u81hm7z2xsn94/fm5015%202.fb18%20On%20tRSNa.CRAVING%20.z24.docx?dl=0

fm7025 3.fb18 vAsanA, self, and Self .z28

https://www.dropbox.com/s/tj9nfwb2zghsori/fm7025%203.fb18%20vAsanA%2C%20self%2C%20and%20Self%20.z28.docx?dl=0

fm1033 1.fb18-19 Of SkyRovers and LandRovers .z46

https://www.dropbox.com/s/8x8ie51k5741fsa/fm1033%201.fb18-19%20Of%20SkyRovers%20and%20LandRovers%20.z46.docx?dl=0

 

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संक​ल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

 

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

 

https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0

 

 

 

 

[Jiva Das]

 

FM5014 ON FOOLS AND FOLLY 2.FB20-21 .z66

https://www.dropbox.com/s/ct6c2bdpa2lbpho/fm5014%202.fb20-21%20On%20FOOLS%20and%20FOLLY%20.z66.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.5.14 ON FOOLS AND FOLLY 2.FB20.21

सर्ग 5.१४

sarga 5.14

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्ग ५.१४

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

सम्सार.सागरासार.कल्लोलैर् उह्यमानया ।

saMsAra.sAgarÂsAra=kallolai:_uhyamAnayA |

मतेर् मानद मूकत्वम् यया जनतया_अर्जितम् ॥५।१४।१॥

mate:_mAnada mUkatvam yayA janatayA_arjitam ||5|14|1||

आत्म.लाभमय.उदार.कलाभिर् इह सा मया ।

Atma.lAbhamaya.udAra.kalAbhi:_iha sA mayA |

विचार.उक्तिभिर् एताभि: शास्त्रे_अस्मिन्_न उपदिश्यते ॥५।१४।२॥

vicAra.uktibhi:_etAbhi: zAstre_asmin_na upadizyate ||5|14|02||

न पश्यत्य्_एव यो ऽत्य्.अर्थम् तस्य क: खलु दुर्मति: ।

na pazyati_eva ya:_ati.artham tasya ka: khalu dur.mati: |

विचित्र.मञ्जरी चित्रम् सम्दर्शयति काननम् ॥५।१४।३॥

vicitra.maJjarI citram saMdarzayati kAnanam ||5|14|03||

क: कुष्ठ.घर्घर.घ्राणम् नाना.आमोद.विचारणे ।

ka: kuSTha.gharghara.ghrANam nAnA.Amoda.vicAraNe |

मूर्खम् आत्म.उपदेशेन प्रमाणी.कुरुते_अमति: ॥५।१४।४॥

mUrkham Atma.upadezena pramANI.kurute_a.mati: ||5|14|4||

विपर्यस्त.इन्द्रियम् मत्तम् मदिर.आघूर्णित.ईक्षणम् ।

viparyasta.indriyam mattam madira.AghUrNita.IkSaNam |

धर्म.निर्णय.साक्षित्वे क: प्रमाणी.करोति_अधी: ॥५।१४।५॥

dharma.nirNaya.sAkSitve ka: pramANI.karoti_adhI: ||5|14|5||

क: शवम् वा श्मशान.स्थम् समवाय.कथा.शतम् ।

ka: zavam vA zmazAna.stham samavAya.kathA.zatam |

परिपृच्छति संदेहे क:_च मूर्खम् प्रशास्ति च ॥५।१४।६॥

paripRcchati saMdehe ka:_ca mUrkham prazAsti ca ||5|14|6||

येन_आशय.बिल.स्थो ऽपि मूकोऽन्धो ऽपि न निर्जितः ।

yena_Azaya.bila.stha:_api mUka:andha:_api na nirjita: |

मनोव्यालः स* दुर्बुद्धिः कथम् नाम_उपदिश्यते ॥५।१४।७॥ 

mana:vyAla: sa* dur.buddhi: katham nAma_upadizyate ||5|14|07||

जितम् एव मनो_विद्धि वस्तुतो यन्_न विद्यते ।

jitam eva mana:_viddhi vastuta: yat_na vidyate |

निकट.आत्मा विरास्ता_एव या शिला न_एव विद्यते ॥५।१४।८॥

nikaTa.AtmA virAstA_eva yA zilA na_eva vidyate ||5|14|8||

मनो_न विजितम् राम येन_असद् अपि दुर्धिया ।

mana:_na vijitam rAma yena_asat_api durdhiyA |

तेन_अग्रस्त.विषेन_एव म्रियते विष.मूर्च्छया ॥५।१४।९॥

tena_agrasta.viSena_eva mriyate viSa.mUrcchayA ||5|14|09||

ज्ञः पश्यति सदा_एव_आत्मा स्पन्दने प्राण.शक्तयः ।

jJa: pazyati sadA_eva_AtmA spandane prANa.zaktaya: |

इन्द्रियाणि स्वधर्मेषु मनो राम किम् उच्यते ॥५।१४।१०॥

indriyANi sva.dharmeSu mana:_rAma kim ucyate ||5|14|10||

प्राणानाम् स्पन्दनी शक्तिर् ज्ञान.शक्तिः परात्मनः ।

prANAnAm spandanI zakti:_jJAna.zakti: parAtmana: |

इन्द्रियाणाम् निजा_शक्तिर् एक: को ऽत्र निबध्यते ॥५।१४।११॥

indriyANAm nijA_zakti:_eka: ka:_atra nibadhyate ||5|14|11||

सर्वास् तद्.अम्शवस् तस्य सर्व.शक्तेः किल_आत्मनः ।

sarvA:_tat.amzava:_tasya sarva.zakte: kila_Atmana: |

पृथक्ता वाच्यता च_इयम् कुतो नाम तव_उत्थिता ॥५।१४।१२॥

pRthak tA vAcyatA ca_iyam kuta:_nAma tava_utthitA ||5|14|12||

किम् नाम जीव* इति_उक्तम् येन_इह_अन्धी.कृतम् जगत् ।

"kim nAma jIva:" iti_uktam yena_iha_andhI.kRtam jagat |

चित्तम् च_एव_असद् एव त्वम् विद्धि का तस्य शक्तता ॥५।१४।१३॥

cittam ca_eva_asat_eva tvam viddhi kA tasya zaktatA ||5|14|13||

मनो.निर्दग्ध.दृष्टीणाम् दृष्ट्वा दु:ख.परम्पराम् ।

mana:nirdagdha.dRSTINAm dRSTvA du:kha.paramparAm |

मतिर् मे करुणा.कान्ता राम मुग्धा_इव तप्यते ॥५।१४।१४॥

mati:_me karuNA.kAntA rAma mugdhA_iva tapyate ||5|14|14||

क: किल_अत्र कुत: खेदो यन्_मूर्ख: परितप्यते ।

ka: kila_atra kuta: kheda: yat_mUrkha: paritapyate |

दु:खाया_एव हि जायन्ते करभा: प्राकृतास् तथा ॥५।१४।१५॥

du:khAyA_eva hi jAyante karabhA: prAkRtA:_tathA ||5|14|15||

विनाशाय_एव जायन्ते जडा* देहेष्व्_अबुद्धयः ।

vinAzAya_eva jAyante jaDA: deheSu_abuddhaya: |

अनारत.उदयाः पापा* बुद्बुदा* जलधेर् इव ॥५।१४।१६॥

anArata.udayA: pApA: budbudA: jaladhe:_iva ||5|14|16||

कियन्तः पश्य पशवः प्रत्यहम् प्रतिमण्डलम् ।

kiyanta: pazya pazava: pratyaham pratimaNDalam |

सून.अवद्भिर् निहन्त्य्_अन्ते का_एव_अत्र परिदेवना ॥५।१४।१७॥

sUna.avadbhi:_nihanti_ante kA_eva_atra paridevanA ||5|14|17||

अर्बुदान्य्_अनिलो हन्ति क्षमा.जातेषु च_अन्वहम् ।

arbudAni_anila: hanti kSamA.jAteSu ca_anvaham |

दम्शानाम् मशकानाम् च का_एव_अत्र परिदेवना ॥५।१४।१८॥

daMzAnAm mazakAnAm ca kA_eva_atra paridevanA ||5|14|18|| 

विश्वम् प्रति गिरि.इन्द्रेषु पुलिन्द.आदि_आ.वने वने ।

vizvam prati giri.indreSu pulinda.Adi_A.vane vane |

निघ्नन्ति मृग.लक्षाणि का_एव_अत्र परिदेवना ॥५।१४।१९॥

nighnanti mRga.lakSANi kA_eva_atra paridevanA ||5|14|19||

जले जल.चर.व्यूहान् सूक्ष्मान् स्थूल: निकृन्तति ।

jale jala.cara.vyUhAn sUkSmAn sthUla: nikRntati |

ग्राम.अर्थम् निर्दय:_मत्स्य: का_एव_अत्र परिदेवना । ॥५।१४।२०॥ 

grAma.artham nirdaya:_matsya: kA_eva_atra paridevanA | ||5|14|20||

लिक्षाम् अणु.कण=क्षामाम् क्षुधा खादति मक्षिका ।

likSAm aNu.kaNa=kSAmAm kSudhA khAdati makSikA |

ताम् कोश.कारः क्षुदितः दम्शस् तम् अपि चञ्चलम् ॥५।१४।२१॥

tAm koza.kAra: kSudita: daMza:_tam api caJcalam ||5|14|21||

तम् दंशम् दर्दुरो_भुङ्क्ते व्यालस् तम् अपि दर्दुरम् ।

tam daMzam dardura:_bhuGkte vyAla:_tam api darduram |

सर्पम् उग्रम् ख.गो_हन्ति बभ्रुश्_च_एनम् निकृन्तति ॥५।१४।२२॥

sarpam ugram kha.ga: hanti babhru:_ca_enam nikRntati ||5|14|22||

बभ्रुम् हिनस्ति मार्जारो_मार्जारम् श्वा निकृन्तति ।

babhrum hinasti mArjAra:_mArjAram zvA nikRntati |

ऋक्ष: कौलेयकम् हन्ति ऋक्षम् व्याघ्रो_निकृन्तति ॥५।१४।२३॥

RkSa: kauleyakam hanti RkSam vyAghra:_nikRntati ||5|14|23||

हिंसो ऽभिभवति व्याघ्रम् शरभ: सिम्हम् अत्ति च ।

hiMsa:_abhibhavati vyAghram zarabha: simham atti ca |

शरभो_नाशम् आयाति मत्त.मेघ=विलङ्घने ॥५।१४।२४॥

zarabha:_nAzam AyAti matta.megha=vilaGghane ||5|14|24||

मेघा* वातैर् विधूयन्ते वायवो गिरिभिर् जिताः ।

meghA:_vAtai:_vidhUyante vAyava: giribhi:_jitA: |

गिरयो वज्र.निष्पिष्टाः शक्रस्य वशग: पविः ॥५।१४।२५॥

giraya:_vajra.niSpiSTA: zakrasya vazaga: pavi: ||5|14|25||

विष्णुना क्रियते शक्रः विष्णुर् गच्छति जन्तुताम् ।

viSNunA kriyate zakra: viSNu:_gacchati jantutAm |

सुख.दुःख.दशाम् एताम् जरा.मरण.पालिताम् ॥५।१४।२६॥

sukha.du:kha.dazAm etAm jarA.maraNa.pAlitAm ||5|14|26||

जन्तवो ऽपि महाकाया* अपि विद्या.युध.अन्विताः ।

jantava:_api mahAkAyA:_ api vidyA.yudha.anvitA: |

लिक्षाभिर् अङ्ग.लग्नाभिर् उपजीव्यन्त* एव हि ॥५।१४।२७॥

likSAbhi:_aGga.lagnAbhi:_upajIvyante_eva hi ||5|14|27||

अजस्रम् एवम् आलून.विशीर्णम् भूत.जङ्गलम् ।

ajasram evam AlUna.vizIrNam bhUta.jaGgalam |

परस्परम् अलम् मोहाद् अद्यते रक्ष्यते ऽपि च ॥५।१४।२८॥

parasparam alam mohAt_adyate rakSyate_api ca ||5|14|28||

अनारतम् विनश्यन्ति विविधा* भूत.जातय: ।

anAratam vinazyanti vividhA: bhUta.jAtaya: |

अजारतम् च जायन्ते लिक्षा.यूका.पिपीलिका: ॥५।१४।२९॥

a.jAratam ca jAyante likSA.yUkA.pipIlikA: ||5|14|29||

जल.कोशेषु जायन्ते मत्स्य.इभ.मकर.आदयः ।

jala.kozeSu jAyante matsya.ibha.makara.Adaya: |

भूमाव्_अन्तः प्रजायन्ते कीट.ओघा* वृश्चिक.आदयः ॥५।१४।३०॥

bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya: ||5|14|30||

अन्तरिक्षे ऽपि जायन्ते आकाश.विहग.आदयः ।

antarikSe_api jAyante AkAza.vihaga.Adaya: |

वन.वीथिषु जायन्ते सिम्ह.व्याघ्र.मृग.आदयः ॥५।१४।३१॥

vana.vIthiSu jAyante simha.vyAghra.mRga.Adaya: ||5|14|31||

प्राण्य्.अङ्गेष्व्_अपि जायन्ते विचित्राः ककुभम् प्रति ।

prANi.aGgeSu_api jAyante vicitrA: kakubham prati |

स्थावरेष्व्_अपि जायन्ते घुणा* जघनक.आदयः ॥५।१४।३२॥

sthAvareSu_api jAyante ghuNA:_jaghanaka.Adaya: ||5|14|32||

शिलान्तरेषु जायन्ते कीट.भेक.घुण.आदयः ।

zilAntareSu jAyante kITa.bheka.ghuNa.Adaya: |

विष्ठायाम् अपि जायन्ते नाना=कीट.गणास् तथा ॥५।१४।३३॥

viSThAyAm api jAyante nAnA=kITa.gaNA:_tathA ||5|14|33||

एवम् एतेषु_असंख्येषु जन्मसु_अपचयेषु च ।

evam eteSu_a.saMkhyeSu janmasu_apacayeSu ca |

अजस्रम् करुणावन्त: नन्दन्तु प्ररुदन्तु वा ॥५।१४।३४॥

ajasram karuNAvanta: nandantu prarudantu vA ||5|14|34||

अनारत.मृतौ_अस्मिन्_अनारत.समुद्भवे ।

anArata.mRtau_asmin_anArata.sam.udbhave |

संसार.सम्भ्रमे युक्ता न तुष्टिर् न च दु:स्थिता ॥५।१४।३५॥

saMsAra.sambhrame yuktA na tuSTi:_na ca du:sthitA ||5|14|35||

पङ्क्तयस् तु_एवम् एव_इमा* वृक्ष.पर्ण.गणै: समा: ।

paGktaya:_tu_evam eva_imA:_vRkSa.parNa.gaNai: samA: |

उत्पत्त्य_उत्पत्त्य लीयन्ते भूतानाम् भूरि.सम्भवा: ॥५।१४।३६॥

utpattya utpattya lIyante bhUtAnAm bhUri.sambhavA: ||5|14|36||

यः प्रवृत्तः कु.बुद्धीनाम् दयावान् दुह्ख.मार्जने ।

ya: pravRtta: ku.buddhInAm dayAvAn duhkha.mArjane |

स्वगतच्छत्र.निर्मृष्ट.सूर्य.अम्शु खिद्यते नभः ॥५।१४।३७॥

svagata.chatra.nirmRSTa.sUrya.amzu khidyate nabha: ||5|14|37||

न तिर्यक्.सम.धर्माण* उपदेश्या* नरा* भुवि ।

na tiryak.sama.dharmANa* upadezyA:_narA:_bhuvi |

कथा_अर्थ.कथनेन_अर्थः कः स्थाणु.निकटे वने ॥५।१४।३८॥

kathA_artha.kathanena_artha: ka: sthANu.nikaTe vane ||5|14|38||

किम् किल स्फार.मनसाम् पशूनाम् च विशेषणम् ।

kim kila sphAra.manasAm pazUnAm ca vizeSaNam |

कृष्यन्ते पशवो रज्ज्वा मनसा मूढ.चेतसः ॥५।१४।३९॥

kRSyante pazava:_rajjvA manasA mUDha.cetasa: ||5|14|39||

स्व.चित्त.पङ्क.मग्नानाम् स्व.नाश.आरब्ध.कर्मणाम् ।

sva.citta.paGka.magnAnAm sva.nAza.Arabdha.karmaNAm |

मूर्खाणाम् आपदम् दृष्ट्वा प्ररुदन्ति_उपला* अपि ॥५।१४।४०॥

mUrkhANAm Apadam dRSTvA prarudanti_upalA* api ||5|14|40||

अनिर्जित.आत्म.चित्तानाम् समन्ताद् दु:ख.दा दशा: ।

a.nirjita.Atma.cittAnAm samantAt_du:kha.dA dazA: |

तन्_मार्जनम् कृत.प्रज्ञो_न_अत: सम्.प्रतिपद्यते ॥५।१४।४१॥

tat_mArjanam kRta.prajJa:_na_ata: sam.pratipadyate ||5|14|41||

विनिर्जित.आत्म.चित्तानाम् दु:खानि रघु.नन्दन ।

vinirjita.Atma.cittAnAm du:khAni raghu.nandana |

सु.विचार्याणि तेन_अत्र ज्ञात.ज्ञेय: प्रवर्तताम् ॥५।१४।४२॥

su.vicAryANi tena_atra jJAta.jJeya: pravartatAm ||5|14|42||

मनो न_अस्ति महाबाहो मा मुधा_उप प्रकल्पया ।

mana:_na_asti, mahAbAho, mA mudhA_upa prakalpayA |

अनेन कल्पितेन त्वम् वेतालेन_इव हन्यसे ॥५।१४।४३॥

anena kalpitena tvam vetAlena_iva hanyase ||5|14|43||

यावद् विस्मृतवान्_आत्म.तत्त्वम् मूढो_भवद् भवान् ।

yAvat_vismRtavAn_Atma.tattvam mUDha:_bhavat_bhavAn |

तावत् तव मनो.व्यालो_बभूव_अभ्युदितस् ततः ॥५।१४।४४॥

tAvat tava mana:vyAla:_babhUva_abhyudita:_tata: ||5|14|44||

इदानीम् भवता ज्ञातम् यथाभूतम् अरिम्दम ।

idAnIm bhavatA jJAtam yathAbhUtam arimdama |

संकल्पाद् वर्धते चित्तम् तद् एव_आशु परित्यज ॥५।१४।४५॥

saMkalpAt_vardhate cittam tat_eva_Azu parityaja ||5|14|45||

दृश्यम् आश्रयसि_इदम् चेत् तत् स.चित्तो ऽसि बान्धवान् ।

dRzyam Azrayasi_idam cet tat sa.citta:_asi bAndhavAn |

दृश्यम् संत्यजसि_इदम् चेत् तत् स.चित्तो ऽसि मोक्षवान् ॥५।१४।४६॥

dRzyam saMtyajasi_idam cet tat sa.citta:_asi mokSavAn ||5|14|46||

आत्मनो_जगतश्_च_अस्य त्वमङ्ग कलनामलम् ।

Atmana:_jagata:_ca_asya tvam aGga kalanÂmalam |

राम द्वित्वमयीम् त्यक्त्वाशेषस्थः सुस्थिरो_भव ॥५।१४।४९॥

rAma dvitva.mayIm tyaktvA_azeSa.stha: susthira:_bhava ||5|14|49|| 

आत्मनो_जगतश्_च_अन्तर् द्रष्टृ.दृश्य.दशान्तरे ।

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare |

दर्शन.आख्ये स्वम् आत्मानम् सर्वदा भावयन् भव ॥५।१४।५०॥

darzana.Akhye svam AtmAnam sarvadA bhAvayan bhava ||5|14|50||

स्वाद्य.स्वादक=संत्यक्तम् स्वाद्य.स्वादक=मध्य.गम् ।

svAdya.svAdaka=saMtyaktam svAdya.svAdaka=madhya.gam |

स्वादनम् केवलम् ध्यायन् नित्यम् आत्ममयो भव ॥५।१४।५१॥

svAdanam kevalam dhyAyan nityam Atma.maya:_bhava ||5|14|51||

राम_अनुभवनीयस्य तथा_अनुभवितु: स्वयम् ।

rAma_anu.bhavanIyasya tathA_anubhavitu: svayam |

अवलम्ब्यम् निरालम्बम् मध्यम् मध्ये स्थिरो भव ॥५।१४।५२॥

avalambyam nir.Alambam madhyam madhye sthira:_bhava ||5|14|52||

भव.भावनया हीनम् भाव.अभाव.दशा.उज्झितम् ।

bhava.bhAvanayA hInam bhAva.abhAva.dazA.ujjhitam |

भावयन् न_इदम् आत्मानम् आत्म.सम्स्थः स्वयम् भवः ॥५।१४।५३॥

bhAvayan na_idam AtmAnam Atma.saMstha: svayam bhava: ||5|14|53||

आत्म.सत्ताम् त्यजन्नेताम् चेत्यम् भावयसि स्वयम् ।

Atma.sattAm tyajan_etAm cetyam bhAvayasi svayam |

यदा राम तदा यासि चित्तताम् अति.दुःखदम् ॥५।१४।५४॥

yadA rAma tadA yAsi cittatAm ati.du:khadam ||5|14|54||

चित्तताम् शृङ्खलाम् एताम् स्वरूप.ज्ञान=युक्तित: ।

cittatAm zRGkhalAm etAm svarUpa.jJAna=yuktita: |

बिलाच् चित्तान्_महाबाहो स्व.आत्म.सिंहम् विमोचय ॥५।१४।५५॥

bilAt_cittAt_mahAbAho sva.Atma.simham vimocaya ||5|14|55||

परमात्म.दशाम् त्यक्त्वा चेत्यम् परिपत्तन् अलम् ।

paramAtma.dazAm tyaktvA cetyam paripattan_alam |

यदा गच्छसि संकल्पम् चेत्यम् सम्पश्यसे तदा ॥५।१४।५६॥

yadA gacchasi saMkalpam cetyam sampazyase tadA ||5|14|56||

आत्मन:_व्यतिरिक्तम् सच् चित्तम् इति_अङ्ग संविदा ।

Atmana:_vyatiriktam sat_cittam iti_aGga saMvidA |

मन: सम्पद्यते दु:खि क्षीयते त्यक्तया तया ॥५।१४।५७॥

mana: sampadyate du:khi kSIyate tyaktayA tayA ||5|14|57||

आत्मा_एव_इदम् जगत्सर्वम् इत्य्_अन्तः संविदा_उदये ।

AtmA_eva_idam jagat sarvam iti_anta: saMvidA_udaye |

क्व चेता क्व च वा चित्तम् किम् चेत्यम् चेतनम् च किम् ॥५।१४।५८॥

kva cetA kva ca vA cittam kim cetyam cetanam ca kim ||5|14|58||

अहम् आत्मा_इति जीवो ऽस्मि इत्य्_एतावच् चित्तकम् विदुः ।

aham AtmA_iti jIva:_asmi iti_etAvat_cittakam vidu: |

अनेन_इत्थम् अन्.आद्यन्तम् दुःखम् राघव तन्यते ॥५।१४।५९॥

anena_ittham an.Adyantam du:kham rAghava tanyate ||5|14|59||

अहम् आत्मा न जीव.आख्याः सत्ताः सन्ति_इतराः क्वचित् ।

aham AtmA na jIva.AkhyA: sattA: santi_itarA: kvacit |

इत्य्_एव चित्त.उपशमः परमम् सुखम् उच्यते ॥५।१४।६०॥

iti_eva citta.upazama: paramam sukham ucyate ||5|14|60||

आत्मा_एव_इदम् जगद् इति जाते राघव निश्चये ।

AtmA_eva_idam jagat_iti jAte rAghava nizcaye |

असत्ता चेतसो जाता भवत्य्_एव न सम्शय: ॥५।१४।६१॥

a.sattA cetasa:_jAtA bhavati_eva na samzaya: ||5|14|61||

एवम् सत्य.अवबोधेन स्व.आत्मा_एव_इदम् इति स्थितिः ।

evam satya.avabodhena sva.AtmA_eva_idam iti sthiti: |

मनः सु.गलितम् विद्धि सूर्य.भासा तमो यथा ॥५।१४।६२॥

mana: su.galitam viddhi sUrya.bhAsA tama:_yathA ||5|14|62||

मनःसर्पः शरीरस्थः यावत् तावन्_महद्.भयम् ।

mana:.sarpa: zarIra.stha: yAvat_tAvat_mahat.bhayam |

तस्मिन्न् उत्सारिते योगाद् भयस्य_अवसरः कुतः ॥५।१४।६३॥

tasmin_utsArite yogAt_bhayasya_avasara: kuta: ||5|14|63||

भ्रान्ति.मात्र=उत्थितश्_चित्ते वेतालो ऽतिबलो ऽनघ ।

bhrAnti.mAtra=utthita:_citte vetAla:_atibala:_anagha |

सम्यग्ज्ञानेन मन्त्रेण प्रसभम् विनिपात्यताम् ॥५।१४।६४॥

samyak.jJAnena mantreNa prasabham vinipAtyatAm ||5|14|64||

देह.गेहाद् गते चित्त.यक्षे बलवताम् वरे ।

deha.gehAt_gate citta.yakSe balavatAm vare |

निराधिर् विगत.उद्वेगस् तिष्ठ न_अस्ति भयम् तव ॥५।१४।६५॥

nirAdhi:_vigata.udvega:_tiSTha na_asti bhayam tava ||5|14|65||

नीराग* एव निरुप.अर्जन एव च_आसीत्

nI.rAga* eva nir.upArjana* eva ca_AsIt

या_एतावता_एव गलिता तव चित्त.सत्ता ।

yA_etAvatA_eva galitA tava citta.sattA |

निर्.दुःखम् उत्तम.पदम् परमम् गतो ऽसि

nir.du:kham uttama.padam paramam gata:_asi

तिष्ठ_उपशान्त.परम.एषण* एवम् अन्तः ॥५।१४।६६॥

tiSTha_upazAnta.parama.eSaNa* evam anta: ||5|14|66||

॥

 

oॐm

 

FM.5.14

 

ON FOOLS AND FOLLY

 

VASISHTHA.THE.TREASURY said—

 

सम्सार.सागरासार.कल्लोलैर्_उह्यमानया ।

saMsAra.sAgarÂsAra=kallolai:_uhyamAnayA |

मतेर्_मानद मूकत्वम् यया जनतया_अर्जितम् ॥५।१४।१॥

mate:_mAnada mUkatvam yayA janatayA_arjitam ||5|14|1||

.

thru the battling of billows

of saMsAra.Sea

there's carrying.away of thoughts, noble sir,

dumbmuteness

is got by such people

.

*m. people become mute and dumb to the knowledge of spirit ...

 

आत्म.लाभमय.उदार.कलाभिर्_इह सा मया ।

Atma.lAbhamaya.udAra.kalAbhi:_iha sA mayA |

विचार.उक्तिभिर्_एताभि: शास्त्रे_अस्मिन्_न उपदिश्यते ॥५।१४।२॥

vicAra.uktibhi:_etAbhi: zAstre_asmin_na upadizyate ||5|14|02||

.

Atma.lAbhamaya.udAra.kalAbhi:_iha

sA mayA

vicAra.uktibhi:_etAbhi: . w these discerning words

zAstre_asmin – in this shAstra

na upadizyate – is not taught.

*m.2 In my opinion such people can not be (easily) taught this knowledge about gaining the spirit, a great art of munificient benefits.

*sv.1.2 VASISTHA continued: my teachings are not meant for those, O Râma, whose intelligence has been silenced by a firm faith in the reality of this illusory world and the consequent striving for the pleasures of this world.

*vlm.2. They are not fit to derive the benefit of the spiritual knowledge, which I have propounded in this yogasástra by my rational discourses.

*va.2. They cannot be taught this exalted science of understanding of their own essential nature and with words of discrimination contained in this scripture.
 

न पश्यत्य्_एव यो_ऽत्य्.अर्थम् तस्य क: खलु दुर्मति: ।

na pazyati_eva ya:_ati.artham tasya ka: khalu dur.mati: |

विचित्र.मञ्जरी चित्रम् सम्दर्शयति काननम् ॥५।१४।३॥

vicitra.maJjarI citram saMdarzayati kAnanam ||5|14|03||

.

na pazyati_eva ya: . who do not even see/know

ati.artham tasya

ka: khalu dur.mati:

vicitra.maJjarI

citram

saMdarzayati kAnanam .

*vicitramaJjarI

*saMdarzayati

*m.3 Which demented fool can attempt to show a picture of a beautiful creeper filled garden to one who cannot see?

*sv.3 What foolish man will endeavour to show a colourful forest to one who refuses to see?

*vlm.3. They who are born blind and can see nothing, are not to be presented with the picture of a garden, portrayed with blooming blossoms and beautiful flowers by the intelligent artist.

*va.3. Indeed, which fool will present various wonderful flowers of a

forest to one who does not see anything?
 

क: कुष्ठ.घर्घर.घ्राणम् नाना.आमोद.विचारणे ।

ka: kuSTha.gharghara.ghrANam nAnA.Amoda.vicAraNe |

मूर्खम् आत्म.उपदेशेन प्रमाणी.कुरुते_अ.मति: ॥५।१४।४॥

mUrkham Atma.upadezena pramANI.kurute_a.mati: ||5|14|4||

.

ka: kuSTha.gharghara.ghrANam

nAnA.Amoda.vicAraNe |

mUrkham Atma.upadezena

pramANI.kurute_a.mati: .

.

one who would want a Leper's dripping nose

to testing fragrances of perfume

is dumb

/

thru instruction in Self

someone thoughtless

gives witness

.

*m.4 Who will go to a fellow with a leprosy.eaten nose to distinguish between fragrances? It is foolish to attempt spiritual teachig to one bereft of any discrimination and intelligence.

*sv.4 Who will strive to educate that man, whose nose has been eaten away by leprosy, in the delicate art of distinguishing different perfumes?

*vlm.4. There is no such fool that would present fragrant odours to one, whose nostrils are snorting under some nasal disease (pinasa. Polypus), nor so great a dolt, that would consult an ignorant man on spiritual matters.

*va.4. Who is so stupid to teach one without a nose due to the leprosy about various fragrances? Which idiot will consult a dumb one about self.knowledge?
 

विपर्यस्त.इन्द्रियम् मत्तम् मदिर.आघूर्णित.ईक्षणम् ।

viparyasta.indriyam mattam madira.AghUrNita.IkSaNam |

धर्म.निर्णय.साक्षित्वे क: प्रमाणी.करोति_अधी: ॥५।१४।५॥

dharma.nirNaya.sAkSitve ka: pramANI.karoti_adhI: ||5|14|5||

.

viparyasta.indriyam mattam

madira.AghUrNita.IkSaNam |

dharma.nirNaya.sAkSitve

ka: pramANI.karoti_adhI: .

.

to an altered.senses crazy liquor.warped.eye

:

is that how someone unthinking

gives eye.witness

?

*sv.5 Who will instruct the drunkard in the subtleties of metaphysics?

 

कः शवम् वा श्मशान.स्थम् समवाय.कथा.शतम् ।

ka: zavam vA zmazAna.stham samavAya.kathA.zatam |

परिपृच्छति संदेहे कz च मूर्खम् प्रश्zआस्ति च ॥५।१४।६॥

paripRcchati saMdehe kaz ca mUrkham prazAsti ca ||5|14|6||

.

ka: zavam vA zmazAna.stham

samavAya.kathA.zatam |

paripRcchati saMdehe

ka:_ca mUrkham prazAsti ca .

.

or who

to a corpse in the burning.ground

reports the village gossip

and deals with all the doubts of the embodied

?

who teaches a fool

?

*m.6 Who will try to clear his doubts from a dead body or those gathered in a cemetry? Who can teach a fool?

*sv.6 Who will make enquiries concerning village affairs from a corpse lying in the crematorium: and if a fool does just this, who can dissuade him from such foolish attempt?

*vlm.6. Who asks of the dead the way he should go, or one in the grave about the concourse in the city; and what witless man is there that resorts to an idiot to clear his doubts.

 

येन_आशय.बिल.स्थो_ऽपि मूकोऽन्धो_ऽपि न निर्जितः ।

yena_Azaya.bila.stha:_api mUka:andha:_api na nirjita: |

मनोव्यालः स* दुर्बुद्धिः कथम् नाम_उपदिश्यते ॥५।१४।७॥

mana:vyAla: sa* dur.buddhi: katham nAma_upadizyate ||5|14|07||

.

yena . by which

Azaya.bila.stha:_api – even nested in a hole

mUko.andha:_api . even dumb & blind

na nirjita: . is not subdued/conquered

mana:.vyAla: sa: dur.buddhi: .

by such a weak Intellect, a dangerous Mind

.

katham nAma_upadizyate .

*m.7 How can one teach a man of folly who cannot conquer /vanquish a blind and dumb serpent of mind taking refuge in the cave of his heart?

*sv.7 Even so, who can instruct that ignorant person who finds it difficult to govern the mind which is dumb and blind?

*vlm.7. Of what good is it to advise a witling, whose serpentine mind is coiling and creeping in the cave of his heart; and though it lies there in silence and sightless, is yet ungovernably wild?

*va.7. Who would teach an ignorant who cannot subdue the snake of his own dumb and blind mind, sitting in a hole of the heart?

जि #ji . #jita . #nirjita. . conquered, subdued •.• Comp. *nirjitendriya. . with subdued senses +

 

जितम् एव मनो_विद्धि वस्तुतो यन्_न विद्यते ।

jitam eva mana:_viddhi vastuta: yat_na vidyate |

निकट.आत्मा विरास्ता_एव या शिला न_एव विद्यते ॥५।१४।८॥

nikaTa.AtmA virAstA_eva yA zilA na_eva vidyate ||5|14|8||

.

jitam eva manas viddhi Know manas the mind to be conquered

vastuta: yan_na vidyate which does not see/know substantiality

nikaTa.AtmA virAstA eva yA

zilA na_eva vidyate .

*m.8 Consider that a non existent mind is conquered. A stone that is not near you is equivalent to a stone that is thrown away.

*sv.8 In fact the mind does not exist: and hence, rest assured that it has all the time been conquered.

*vlm.8. Know there is no such a thing as a well governed mind, for though you may fling it at a distance from you, yet it is never lost or annihilated. (The unsubdued mind recurs to us in repeated births).

*va.8. mind does not really exist, so know it to be overcome already, as a

stone cast far away is not seen any more.
 

मनो_न विजितम् राम येन_असद्_अपि दुर्धिया ।

mana:_na vijitam rAma yena_asat_api durdhiyA |

तेन_अग्रस्त.विषेन_एव म्रियते विष.मूर्च्छया ॥५।१४।९॥

tena_agrasta.viSena_eva mriyate viSa.mUrcchayA ||5|14|09||

.

mana: na vijitam

rAma

yena_asat_api

durdhiyA

tena_agrasta.viSena_eva

mriyate

viSa.mUrcchayA .

#vijita

*agrastaviSa

*viSamUrccha

*m.9 O Rama, if one cannot conquer a non existent mind because of false comprehension he is similar to one who is dead due to a poison .swoon.

*sv.9 He who finds it difficult to overcome the non.existent mind suffers from the effects of poison he has not taken.

*vlm.9. The simpleton who does not bear his sway over his false and delusive mind, is tormented to death by its venomous smart, as if stung by a deadly reptile.

*va.9. Rama, the stupid one who cannot win over the non.existing mind is

similar to one who is about to die from a poison which was not even
ingested!
 

ज्ञः पश्यति सदा_एव_आत्मा स्पन्दने प्राण.शक्तयः ।

jJa: pazyati sadA_eva_AtmA spandane prANa.zaktaya: |

इन्द्रियाणि स्वधर्मेषु मनो राम किम् उच्यते ॥५।१४।१०॥

indriyANi sva.dharmeSu mana:_rAma kim ucyate ||5|14|10||

.

jJa: pazyati sadA eva AtmA

One.who.knows ever sees only the Self

spandane prANa.zaktaya:

in the vibration of the prANic energy

indriyANi . senses

sva.dharmeSu . in Ur.own dharmas

Mind, rAma what is it called?

*m.10 A man of knowledge perceives the vital energies as the vibrations of Self, and the senses as the laws of their inner movements and actions. O Rama, what then do you call as mind?

*sv.10 The wise man sees the self all the time; and he knows that all movement arises from the movement of the life.force; he knows, too, that the senses perform their respective functions. What then is known as the mind?

*vlm.10. The learned know the vital powers, and the operations of the organs of action, to depend on the action and force of the soul; say then, O Ráma, what is that thing which they call the mind. (The three functions of motion, thought and organic action, being conducted by force of the vital breath, it is in vain to suppose the existence of the mind).

*va.10. The wise man sees always the Consciousness only and in all

movements knows the work of energy flow. Rama, when the sense organs
are just engaged in their respective functions, what can be called
mind?

*va.11. Change exists because of the life energy flow, ability to cognize
. because of the highest Consciousness, sense organs act accordingly

to their natural abilities, what binds all these together?
 

प्राणानाम् स्पन्दनी शक्तिर्_ज्ञान.शक्तिः परात्मनः ।

prANAnAm spandanI zakti:_jJAna.zakti: parAtmana: |

इन्द्रियाणाम् निजा_शक्तिर्_एक: को_ऽत्र निबध्यते ॥५।१४।११॥

indriyANAm nijA_zakti:_eka: ka:_atra nibadhyate ||5|14|11||

.

prANAnAm spandanI . of the prANa.Airs vibration

zakti: . is Power =

jJAna.zakti: parAtmana: . the Wisdom.Power of Absolute Self +

indriyANAm nijA_zakti: . innate Power over the senses

eka: ka:_atra nibadhyate . One who? here is fettered?

*m.11 The energy and power of the pranic vibrations, the knowledge power of the Self and the inherent power of the senses all these are one and the same Among these, who becomes bound? (Who fetters whom?)

*sv.11 All motion belongs to life.force and all consciousness belongs to the self, and the senses have each their own power: which is the one that binds them all together?

*vlm.11. The vital breath gives the force for bodily actions, and the soul produces the power of knowledge; the organs act by their own force, and the supreme spirit is the main source of all.

 

सर्वास्_तद्.अम्शवस्_तस्य सर्व.शक्तेः किल_आत्मनः ।

sarvA:_tat.amzava:_tasya sarva.zakte: kila_Atmana: |

पृथक्ता वाच्यता च_इयम् कुतो नाम तव_उत्थिता ॥५।१४।१२॥

pRthak tA vAcyatA ca_iyam kuta:_nAma tava_utthitA ||5|14|12||

.

all the bits of That

of that All.Power

yes, of Self

the difference & projection

is

—THIS—

so

from where.exactly did it arise

?

*sv.12 All these are indeed aspects of the one infinite omnipotent consciousness: diversity is a word without substance. How does even the idea of diversity arise in you?

 

किम् नाम जीव* इति_उक्तम् येन_इह_अन्धी.कृतम् जगत् ।

"kim nAma jIva:" iti_uktam yena_iha_andhI.kRtam jagat |

चित्तम् च_एव_असद्_एव त्वम् विद्धि का तस्य शक्तता ॥५।१४।१३॥

cittam ca_eva_asat_eva tvam viddhi kA tasya zaktatA ||5|14|13||

.

"kim nAma jIva?"

iti_uktam yena_iha_andhI.kRtam jagat |

cittam ca_eva_a.sat_eva tvam viddhi kA tasya zaktatA .

.

"what.exactly is a Living.jIva?"

such is asked by someone here

a world gone.blind

and Affective mind too

tho unreal

you know as what

?

the Ableness* of That

.

* Abstract Nouns ending in .tA are often translated to .ness: zaktatA = Ableness (Affective)

Abstract Nouns ending in .tvam are often translated to ­.ity: zaktatvam = Ability (Effective)

#andhIkRta

#zaktatA |

*m.13. What is this so called _jIva? mind has blinded the entire world. Both are unreal and nonexistent. What then is their power and force? You (better) understand.

*sv.13 What indeed is the jIva (individual soul) but a word which has befuddled the intelligence of people?

*vlm.13. What is it that they call the living soul, and which has blindfolded the world; and what they term as the mind, is really an unreality and without any power of its own.

*va.13. Tell me, what is called a living being, which confuses the whole world? Know it to be the mind only, how can it have any power?
 

मनो.निर्दग्ध.दृष्टीणाम् दृष्ट्वा दु:ख.परम्पराम् ।

mana:nirdagdha.dRSTINAm dRSTvA du:kha.paramparAm |

मतिर्_मे करुणा.कान्ता राम मुग्धा_इव तप्यते ॥५।१४।१४॥

mati:_me karuNA.kAntA rAma mugdhA_iva tapyate ||5|14|14||

.

mana:nirdagdha.dRSTINAm

dRSTvA du:kha.paramparAm |

mati:_me karuNA.kAntA

rAma

mugdhA_iva tapyate .

.

of Mind.burnt.up.visions

having.seen

a succession of sorrows

mati:_me .

my thought is a pitiful girl, rAma,

mugdhA iva tapyate

x

*m.14 O Rama, my mind becomes anguished with compassion, like that of a young tender.hearted lady, when I witness the endless sequences of sorrows of people with a mind free perception.

*sv.14.15 Even the finite or individualised consciousness is an unreal fancy: what can it do! Seeing the fate of the ignorant people who are suffering because the mind that they have fancied into existence veils the truth which alone exists, I am filled with pity.

*vlm.14. Ráma! I have seen the continued misery arising from their false conception of the unreal mind; and my pity for them has caused my incessant sorrow.

*va.14. Seeing incessant sorrows of people, disturbed by fantasies of the

seemingly real mind, my own mind is overwhelmed with sorrow, like that
one of a fool.
 

क: किल_अत्र कुत: खेदो यन्_मूर्ख: परितप्यते ।

ka: kila_atra kuta: kheda: yat_mUrkha: paritapyate |

दु:खाया_एव हि जायन्ते करभा: प्राकृतास्_तथा ॥५।१४।१५॥

du:khAyA_eva hi jAyante karabhA: prAkRtA:_tathA ||5|14|15||

.

ka: kila_atra

who.in.the.hell is here?

kuta: kheda:

why the trouble?

yat_mUrkha: paritapyate

some fool gets scorched

du:khAyA_eva hi jAyante

only for misery are they born

karabhA:

elephants are made thus

.

*m.15 Where and what is that giref by which a fool /stupid is distressed / consumed? Donkeys and fools are born only to grieve.

*vlm.15. But why should I sorrow for the ignorant rabble, who bring their woe by their own error? The common herd is born to their misery like beasts and brutes.

*va.15. From where can there arise here a sorrow to burden the ignorant? Yet, beasts and idiots are born only to suffer.
 

विनाशाय_एव जायन्ते जडा* देहेष्व्_अबुद्धयः ।

vinAzAya_eva jAyante jaDA: deheSu_abuddhaya: |

अनारत.उदयाः पापा* बुद्बुदा* जलधेर्_इव ॥५।१४।१६॥

anArata.udayA: pApA: budbudA: jaladhe:_iva ||5|14|16||

.

only for destruction are they born

the Dense in bodies lacking.Intellects

constantly arising sins like bubbles in ocean.water

.

*vlm.16. The ignorant rabble are born in their dull material bodies, for their destruction only.

They are born to die away incessantly, like the waves of the ocean.

*va.16. Dull.witted fools are born only to die,

they appear continually like foam on the surface of water.
 

कियन्तः पश्य पशवः प्रत्यहम् प्रतिमण्डलम् ।

kiyanta: pazya pazava: pratyaham pratimaNDalam |

सून.अवद्भिर्_निहन्त्य्_अन्ते का_एव_अत्र परिदेवना ॥५।१४।१७॥

sUna.avadbhi:_nihanti_ante kA_eva_atra paridevanA ||5|14|17||

.

kiyanta: pazya pazava: . how many animals do you see =

pratyaham pratimaNDalam – daily and everywhere =

sUnAvadbhi: . as by slaughter.houses =

nihanti ante – killing within =

kA eva atra paridevanA – whatever here is the complaint?

*AB. … sUnA pazu.himsA=sthAnam …

*m. ... Why grieve for them?

*vlm.17. What pity shall I take for them, that are seen every day to perish under the jaws of death,

like numbers of animals immolated in the shambles.

*va.17. Seeing that every day everywhere millions of animals are slaughtered, why lament about that?
 

अर्बुदान्य्_अनिलो हन्ति क्षमा.जातेषु च_अन्वहम् ।

arbudAni_anila: hanti kSamA.jAteSu ca_anvaham |

दम्शानाम् मशकानाम् च का_एव_अत्र परिदेवना ॥५।१४।१८॥

daMzAnAm mazakAnAm ca kA_eva_atra paridevanA ||5|14|18||

.

arbudAni

two.month fetuses

anila: hanti

kSamA.jAteSu ca . and in =

anvaham

daMzAnAm mazakAnAm ca –

and of mosquito.bites

kA eva atra paridevanA – whatever here is the complaint?

*AB.kSamA.jAteSu bhUmi.udbhava.jantuSu madhye anila: daMzAnAm ca_arbudAni asaMkhyAtAni hanti ||5|14|

O* #arbuda: #arbudam . a long round mass (said especially of the shape of the foetus in the second half of the first month [Nir. iv, 6] or in the second month [Yājñ. iii, 75 and 89]) +

#daMza

#mazaka

#kA_eva_atra

#paridevana

*m.18 millions of mosquitoes are blown to death by winds (how) can one grieve for them?

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*vlm.18. For whom shall I sorrow, when I see billions and trillions of gnats and moths, are destroyed day by day, by gusts of wind (which is their element and support).

*va.18. Every day the wind smashes millions of various mosquitoes and flies, what is to lament about this?
 

विश्वम् प्रति गिरि.इन्द्रेषु पुलिन्द.आदि_आ.वने वने ।

vizvam prati giri.indreSu pulinda.Adi_A.vane vane |

निघ्नन्ति मृग.लक्षाणि का_एव_अत्र परिदेवना ॥५।१४।१९॥

nighnanti mRga.lakSANi kA_eva_atra paridevanA ||5|14|19||

.

vizvam prati

thruout the universe

giri.indreSu –

on Lordly mountains =

pulindAdy

pulinda.savages

vane vane –

from woods to woods

nighnanti mRga.lakSANi –

kill animals by the ten thousand

kA eva atra paridevanA – whatever here is the complaint?

*m.19 millions of barbarians, living on high mountains, kill every day millions of animals. How can one grieve for them?

*vlm.19. Whom shall I sorrow for, when I observe on every side the millions of deer and beasts of chase, that are killed every day in the hills and forests, by their hunters and sportsmen.

*va.19. Everywhere in forests and mountains hunters hunt thousands of

beasts, what is to lament about this?
 

जले जल.चर.व्यूहान् सूक्ष्मान् स्थूल: निकृन्तति ।

jale jala.cara.vyUhAn sUkSmAn sthUla: nikRntati |

ग्राम.अर्थम् निर्दय:_मत्स्य: का_एव_अत्र परिदेवना । ॥५।१४।२०॥

grAma.artham nirdaya:_matsya: kA_eva_atra paridevanA | ||5|14|20||

.

jale jala.cara.vyUhAn_sUkSmAn_sthUla: nikRntati

grAma.artham nirdaya: matsya:

kA eva atra paridevanA – whatever here is the complaint?

x

*m.20 Big fish swallow small fish to quench their hunger. Why grieve for them?

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*vlm.20. Whom shall I feel for, when I find innumerable shoals of small fishes, that are devoured every day in the waters, by the bigger ones!

*va.20. In oceans, big fishes mercilessly swallow schools of small fishes

to satisfy hunger, what is to lament about this?
 

लिक्षाम् अणु.कण=क्षामाम् क्षुधा खादति मक्षिका ।

likSAm aNu.kaNa=kSAmAm kSudhA khAdati makSikA |

ताम् कोश.कारः क्षुदितः दम्शस्_तम् अपि चञ्चलम् ॥५।१४।२१॥

tAm koza.kAra: kSudita: daMza:_tam api caJcalam ||5|14|21||

.

likSAm A nit baby louse

aNu.kaNa=kSAmAm

kSudhA khAdati makSikA

tAm koza.kAra: kSudita: daMza:_tam api caJcalam

.

*m.21.27 . A fly eats lice. A spider gobbles that fly. That spider is consumed by a wild fly. That wild fly is swallowed by a frog. Both are lapped up by a serpent. Even poisonous serpents are hunted down as food by eagles and mongooses.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*vlm.21. I see an infinite number of animalcules, to be eaten up by flies and fleas; which in their turn, are devoured by the voracious spiders and scorpions.

*va.21. A hungry dragonfly eats small insects, and itself gets into a net of a hungry spider, and the spider gets eaten by a wasp.
 

तम् दंशम् दर्दुरो_भुङ्क्ते व्यालस्_तम् अपि दर्दुरम् ।

tam daMzam dardura:_bhuGkte vyAla:_tam api darduram |

सर्पम् उग्रम् ख.गो_हन्ति बभ्रुश्_च_एनम् निकृन्तति ॥५।१४।२२॥

sarpam ugram kha.ga: hanti babhru:_ca_enam nikRntati ||5|14|22||

.

tam daMzam dardura: bhuGkte – that insect a frog eats .

vyAla:_tam api darduram – while the tiger eats the frog .

sarpam ugram khaga: hanti – a bird kills the ugly snake .

babhru:_ca_enam nikRntati – a mongoose chews it

.

#daMz . #daMza .mfn.. "biting" see #mRga. • .m.. a bite , sting , the spot bitten (by a snake &c.) _KSS.lx,131 • a stinging insect, _chUp.mbh.&c.

#dR . #dara . #dardura – a frog +

#aD* . #vyaD . #vyADa, #vyAla .adj.. mischievous, vicious; prodigal, extravagant; • = #zArdUla. • http://www.britannica.com/EBchecked/topic/633540/vyala •• #vyAla: a vicious elephant • a beast of prey • a snake • a tiger • *vyAla the Tiger (or Dangerous), one of the Generals in y5025 &c. • #vyAlI a female snake.

zgl#prim. #babhru "BROwn" deep.brown, reddish.brown, tawny _RV. A mongoose perhaps related to the Indian Gray • the "ichneumon" of Pliny.

#kRt . #nikRt . #nikRntati pr. [6] ac. sg. 3 [kṛt_1]

*AB. durdurobheka: ... ||5|14|

*vlm.22. The frog feeds on flies, and is on its turn devoured by snakes. The birds of prey swallow the snake, and the weasel preys upon them.

*va.22. The wasp gets eaten by a frog, and the frog is swallowed by a

snake; the bird hunts the snake, and both are prey for a mongoose.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*m.21.27 . A fly eats lice. A spider gobbles that fly. That spider is consumed by a wild fly. That wild fly is swallowed by a frog. Both are lapped up by a serpent. Even poisonous serpents are hunted down as food by eagles and mongooses.

 

बभ्रुम् हिनस्ति मार्जारो मार्जारम् श्वा निक्Rन्तति ।

babhrum hinasti mArjAra:_mArjAram zvA nikRntati |

Rक्षः कौलेयकम् हन्ति Rक्षम् व्याघ्रो निक्Rन्तति ॥५।१४।२३॥

RkSa: kauleyakam hanti RkSam vyAghra:_nikRntati ||5|14|23||

.

babhru.mongoose.m hinasti.destroys. mArjAra:

mArjAram zvA nikRntati

RkSa: kauleyakam hanti RkSam vyAghro nikRntati

.

*m.23A cat eats that mongoose. A dog hunts down a cat and the dog is chased and killed by a bear. A bear is torn down by a tiger.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*vlm.23. The weasel is killed by the cat, which is killed again by the dog; the bear destroys the dog, and is at last destroyed by the tiger. (One animal is food to another.)

*va.23. The mongoose is being hunted by a cat, a cat by a dog; the bear

gets the dog, and himself is won over by a tiger.
 

हिंसो_ऽभिभवति व्याघ्रम् शरभ: सिम्हम् अत्ति च ।

hiMsa:_abhibhavati vyAghram zarabha: simham atti ca |

शरभो_नाशम् आयाति मत्त.मेघ=विलङ्घने ॥५।१४।२४॥

zarabha:_nAzam AyAti matta.megha=vilaGghane ||5|14|24||

.

a wild lion defeats a tiger

and an 8.legged sharabha eats the lion

:

the sharabha meets death

trying to overleap a cloud

.

hiMsa:_abhibhavati vyAghram zarabha: simham atti ca | zarabha:_nAzam AyAti matta.megha=vilaGghane .

.

hiMsa:_abhibhavati vyAghra

zarabha: simham atti

zarabha:_nAzam AyAti

matta.megha=vilaGghana

.

vlm

 

मेघा* वातैर्_विधूयन्ते वायवो गिरिभिर्_जिताः ।

meghA:_vAtai:_vidhUyante vAyava: giribhi:_jitA: |

गिरयो वज्र.निष्पिष्टाः शक्रस्य वशग: पविः ॥५।१४।२५॥

giraya:_vajra.niSpiSTA: zakrasya vazaga: pavi: ||5|14|25||

.

meghA: vAtai:_vidhUyante

vAyava: giribhi:_jitA: . +

giraya: vajra.niSpiSTA:

zakrasya vazaga: pavi:

zakra's powerful thunderbolt

.

*m.24.25.26.27 A tiger is killed by a lion. In turn a tiger kills a lion. Even that tiger falls to death in its eagerness to jump across a cloud. That cloud is blown off by winds. That wind is obstructed by high mountains. mountains are powdered by thunderbolts. That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forms which are beset with joys and sorrows and aging and death. Even big animals and beings are becoming food for simple, tiny mosquitoes.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*vlm. The clouds are worsted by tempests, and these again are obstructed by the rising rocks and mountains. The mountains are split by thunder claps, and the thunderbolts of heaven are broken by the thundering Sakra. (Jove).

 

विष्णुना क्रियते शक्रः विष्णुर्_गच्छति जन्तुताम् ।

viSNunA kriyate zakra: viSNu:_gacchati jantutAm |

सुख.दुःख.दशाम् एताम् जरा.मरण.पालिताम् ॥५।१४।२६॥

sukha.du:kha.dazAm etAm jarA.maraNa.pAlitAm ||5|14|26||

.

viSNunA

kriyate zakra:

viSNu:_gacchati jantutAm

sukha.du:kha.dazAm etAm jarA.maraNa.pAlitAm

.

viSNu

kriyate zakra

gacchati jantutA

sukha.du:kha.dazAm etAm jarA.maraNa.pAlita

.

*va.26. Indra is created by Vishnu, and Vishnu becomes various embodied beings, which are subject to old age and death, and undergo states of joy and sorrow.
*vlm.26. This Sakra or Indra is vanquished by Upendra or Vishnu (his younger brother), and Vishnu is made to undergo his incarnations in the shapes of men and beasts. He is subjected to the vicissitudes of pain and pleasure, and to the conditions of disease, decay and death. (Change is the order of nature.)

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones . what is there to grieve?

*m.24.25.26.27 ...That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forms which are beset with joys and sorrows and aging and death...

 

जन्तवो_ऽपि महाकाया* अपि विद्या.युध.अन्विताः ।

jantava:_api mahAkAyA:_ api vidyA.yudha.anvitA: |

लिक्षाभिर्_अङ्ग.लग्नाभिर्_उपजीव्यन्त* एव हि ॥५।१४।२७॥

likSAbhi:_aGga.lagnAbhi:_upajIvyante_eva hi ||5|14|27||

.

jantava:_api – even people

mahAkAyA api – even giants

vidyAyudha.anvitA:

likSAbhi: . with lice

aGga.lagnAbhi:

upajIvyante eva hi

.

*m.24.25.26.27 A tiger is killed by a lion. In turn a tiger kills a lion. Even that tiger falls to death in its eagerness to jump across a cloud. That cloud is blown off by winds. That wind is obstructed by high mountains. mountains are powdered by thunderbolts. That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forms which are beset with joys and sorrows and aging and death. Even big animals and beings are becoming food for simple, tiny mosquitoes.

*vlm.27. Big.bodied beasts are fed upon by the leaches and fleas that stick to their bodies to suck their blood; and men fraught with knowledge and and gnats.

*va.27. Even big.bodied and smart beings are food for tiny lice and gnats
sucking up their bodies.
 

अजस्रम् एवम् आलून.विशीर्णम् भूत.जङ्गलम् ।

ajasram evam AlUna.vizIrNam bhUta.jaGgalam |

परस्परम् अलम् मोहाद्_अद्यते रक्ष्यते_ऽपि च ॥५।१४।२८॥

parasparam alam mohAt_adyate rakSyate_api ca ||5|14|28||

.

ajasram evam – constantly so

AlUna.vizIrNam

bhUta.jaGgalam

parasparam alam mohAt

adyate rakSyate_api ca – is eaten or kept for food.

*AB. … adyate bhakSyate …

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*vlm.28. Thus the whole host of living bodies, are continually exposed to feed upon and to be fed by one another, with remorseless voracity.

*m.28 This cycle goes on without respite. Slaughtering and shredding goes on in this jungle of elemental existences. mutual attractions and infatuations, killings and exploitations go on endlessly.

*va.28. In this crowd of beings and elements one is endlessly cut and

destroyed by another, one feeds upon another and is itself being food
for someone else.
 

अनारतम् विनश्यन्ति विविधा* भूत.जातय: ।

anAratam vinazyanti vividhA: bhUta.jAtaya: |

अजारतम् च जायन्ते लिक्षा.यूका.पिपीलिका: ॥५।१४।२९॥

a.jAratam ca jAyante likSA.yUkA.pipIlikA: ||5|14|29||

.

anAratam vinazyanti – incessantly they are destroyed

vividhA bhUta.jAtaya: . various kinds of beings

ajAratam ca jAyante

likSA.louse.yUkA.pipIlikA:

.

*m.29 multitudes of various species are born and are dying, starting from ants and lice.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*vlm.29. There is an incessant growth of leaches, fleas and ants, other small insects and worms on the one hand; and a continued dissolution of both the big and puny bodies in every place on earth.

*va.29. multitudes of various beings, including lice, fleas and ants are

continuously being born and destroyed.
 

जल.कोशेषु जायन्ते मत्स्य.इभ.मकर.आदयः ।

jala.kozeSu jAyante matsya.ibha.makara.Adaya: |

भूमाव्_अन्तः प्रजायन्ते कीट.ओघा* वृश्चिक.आदयः ॥५।१४।३०॥

bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya: ||5|14|30||

.

jala.kozeSu jAyante matsya.ibha.makara.Adaya: | bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya:

.

jala.kozeSu jAyante matsya.ibha.makara.Adaya: |

bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya:

.

in the waters of the ocean there are born

fish & sea.monsters

and within the earth are generated hordes of bugs & scorpions

.

#makara.: a kind of seamonster; [Capricorn the Goat], (sometimes confounded with the crocodile, shark &c.; regarded as the emblem of #kAmadeva [cf. #makaraketana] +

 

अन्तरिक्षे_ऽपि जायन्ते आकाश.विहग.आदयः ।

antarikSe_api jAyante AkAza.vihaga.Adaya: |

वन.वीथिषु जायन्ते सिम्ह.व्याघ्र.मृग.आदयः ॥५।१४।३१॥

vana.vIthiSu jAyante simha.vyAghra.mRga.Adaya: ||5|14|31||

.

antarikSe_api jAyante – even in Inner Space are born

AkAza.vihaga. Adi.s.aya: . sky.flying birds

vana.vIthiSu jAyante simha.vyAghra.mRga.Adaya:

.

antarikSe_api jAyan.te

AkAza.vihaga.Adi

vana.vIthi

simha.vyAghra.mRga

.

*antarikSa.m. Inner Space, the intermediate space between heaven and earth.

#vI #vIta *? . #vIthi.H, #vIthI. in cpd. .f.. a row (e.g. of pictures), line • a roadway, street (vl. #vIthikA) • a sort of drama (a love intrigue performed by one or two players); •.• #vyoma.vIthi Sky Street, Space Way: milch.strasse, the milky Way, y1017.040. • #vana.vIthi forest path, y5014.031.

*vlm.31. The air teems with the brood of birds of various kinds, and the woods abound with wild beasts, and lions and tigers, the fleet deer and other brutes.

*va.31. Birds and insects fly in the skies, lions, tigers, deer and other
animals roam forests.
*m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect.like creatures are born in slush and garbage.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

 

प्राण्य्.अङ्गेष्व्_अपि जायन्ते विचित्राः ककुभम् प्रति ।

prANi.aGgeSu_api jAyante vicitrA: kakubham prati |

स्थावरेष्व्_अपि जायन्ते घुणा* जघनक.आदयः ॥५।१४।३२॥

sthAvareSu_api jAyante ghuNA:_jaghanaka.Adaya: ||5|14|32||

.

prANyaGgeSu api jAyante vicitrA: kakubham prati sthAvareSu api jAyante ghuNA jaghanakAdaya:

.

prANyaGgeSu api jAyante

vicitrA: kakubham prati

sthAvareSu api jAyante

ghuNA jaghanakAdaya:

.

*m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect.like creatures are born in slush and garbage.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*vlm.32. There are inborn worms growing in the intestines, and upon the skin of animal bodies; and parasitical insects and animalcules, feeding upon the bark and leaves of trees.

*va.32. In the bodies of living beings various worms and tiny creatures

are living, and in the trees also various insects and ticks live.

शिलान्तरेषु जायन्ते कीट.भेक.घुण.आदयः ।

zilAntareSu jAyante kITa.bheka.ghuNa.Adaya: |

विष्ठायाम् अपि जायन्ते नाना=कीट.गणास्_तथा ॥५।१४।३३॥

viSThAyAm api jAyante nAnA=kITa.gaNA:_tathA ||5|14|33||

.

zilAntareSu jAyante kITa.bheka.ghuNAdaya: viSThAyAm api jAyante nAnA=kITa.gaNA:_tathA

.

zilAntareSu

jAyante

kITa.bheka.ghuNAdaya:

viSThAyAm api

jAyante

nAnA=kITa.gaNA:_tathA

.

*m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect.like creatures are born in slush and garbage.

*vlm.33. Insects are seen to be born in the crusts of stones, as frogs, vajrakítas and others; and many kinds of worms and insects, are found to grow in and subsist upon the faeces and excrements of animals.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*va.33. Cracks of stones are inhabited by leaches and frogs, and even in faeces various worms and maggots are seen!
 

एवम् एतेषु_अ.संख्येषु जन्मसु_अपचयेषु च ।

evam eteSu_a.saMkhyeSu janmasu_apacayeSu ca |

अजस्रम् करुणावन्त: नन्दन्तु प्ररुदन्तु वा ॥५।१४।३४॥

ajasram karuNAvanta: nandantu prarudantu vA ||5|14|34||

.

evam eteSu_a.saMkhyeSu janma.svapacayeSu ca ajasram karuNAvanta: nandantu prarudantu vA

.

evam eteSu_a.saMkhyeSu

janma.svapacayeSu ca

ajasram karuNAvanta:

nandantu prarudantu vA

.

*va.34. One may be happy or sorrowful from compassion to these countless beings subject to continual births and deaths.
*m.34 One may grieve out of compassion for such creatures. But it is better to be indifferent to such happenings.

*sv.34.35.36 Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

*vlm.34. In this manner an endless number of living beings, are being born and perishing for ever and ever; and it is of no avail to them, whether kind hearted men are joyous or sorrowful at their births and deaths.

 

अनारत.मृतौ_अस्मिन्_अनारत.समुद्भवे ।

anArata.mRtau_asmin_anArata.sam.udbhave |

संसार.सम्भ्रमे युक्ता न तुष्टिर्_न च दु:स्थिता ॥५।१४।३५॥

saMsAra.sambhrame yuktA na tuSTi:_na ca du:sthitA ||5|14|35||

.

anArata.mRtau_asmin anArata.samudbhave saMsAra.sambhrame yuktA na tuSTi:_na ca du:sthitA

.

anArata.mRtau_asmin anArata.samudbhave

saMsAra.sambhrame yuktA

na tuSTi:_na ca du:sthitA

.

*m.35 It is not proper to either enjoy or grieve for a mutable world which is beset with unceasing births and deaths.

*sv.34.35.36 Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

*vlm.35. The wise can have no cause for their joy or grief, in this continued course of incessant births and deaths of the living world.

*va.35. Why be joyful or sorrowful about endless births and deaths in this
perpetual whirling of saMsara?

 

पङ्क्तयस्_तु_एवम् एव_इमा* वृक्ष.पर्ण.गणै: समा: ।

paGktaya:_tu_evam eva_imA:_vRkSa.parNa.gaNai: samA: |

उत्पत्त्य_उत्पत्त्य लीयन्ते भूतानाम् भूरि.सम्भवा: ॥५।१४।३६॥

utpattya utpattya lIyante bhUtAnAm bhUri.sambhavA: ||5|14|36||

.

paGktaya:_tu_evam eva imA: vRkSa.parNa.gaNai: samA: utpattya utpattya

lIyante bhUtAnAm bhUri.sambhavA:

.

paGktaya:_tu_evam eva imA:

vRkSa.parNa.gaNai: samA:

utpattya utpattya

lIyante bhUtAnAm bhUri.sambhavA:

.

*m. These are like leaves which appear on a tree and fall off it.

*sv. Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

*vlm. Such is the nature of all the different series of animal beings, that they incessantly grow to fall off like the leaves of trees. (These are known as the ephemerides and the heirs and poor pensioners of a day).

 

यः प्रवृत्तः कु.बुद्धीनाम् दयावान् दुह्ख.मार्जने ।

ya: pravRtta: ku.buddhInAm dayAvAn duhkha.mArjane |

स्वगतच्छत्र.निर्मृष्ट.सूर्य.अम्शु खिद्यते नभः ॥५।१४।३७॥

svagata.chatra.nirmRSTa.sUrya.amzu khidyate nabha: ||5|14|37||

.

ya: pravRtta: kubuddhInAm dayAvAn_duhkha.mArjane svagata.cchatra.nirmRSTa.sUrya.amzu khidyate nabha:

.

ya: pravRtta: kubuddhInAm

dayAvAn_duhkha.mArjane

svagata.cchatra.nirmRSTa.sUrya.amzu

khidyate nabha:

.

*m.37 To grieve for them and to wipe out the tears of wicked people is like trying to prevent the heat of sun from the entire sky by one's umbrella.

*sv.37 O Râma, he who comes forward to remove the sorrow of people of perverted intelligence is endeavouring to cover the sky with a small umbrella.

*vlm.37. The kind hearted.man, who wishes to remove the sorrows of the ignorant by his advice, attempts an impossibility, as that of shrouding the allpervasive sunshine, by means of his umbrella.

37. The compassionate one who tries to save ignorant people from
sorrows caused by their ideas is trying to protect the whole sky from
sunlight with his umbrella.
 

न तिर्यक्.सम.धर्माण* उपदेश्या* नरा* भुवि ।

na tiryak.sama.dharmANa* upadezyA:_narA:_bhuvi |

कथा_अर्थ.कथनेन_अर्थः कः स्थाणु.निकटे वने ॥५।१४।३८॥

kathA_artha.kathanena_artha: ka: sthANu.nikaTe vane ||5|14|38||

.

na tiryak.sama.dharmANa upadezyA narA bhuvi kathA_artha.kathanena_artha: ka: sthANu.nikaTe vane

.

na tiryak.sama.dharmANa

upadezyA narA bhuvi

kathA_artha.kathanena_artha:

ka: sthANu.nikaTe vane

.

*m.38 What is the purpose and point in trying to teach (spiritual things) to people with the nature of animals? It is like planting a stump in a garden.

*sv.38.39 They who behave like beasts cannot be instructed, for they are being led like animals by the rope of their own mind.

*vlm.38. It is useless to give advice to the ignorant, who are no better than beasts in their understandings; as it is fruitless to talk to a rock or block of wood or stone in the wilderness.

#dhR . #dharman .m.. bearer , supporter , arranger RV. •• .n.. support , prop , hold RV. VS. • established order of things , steadfast decree (of a god), any arrangement or disposition • law , rule , duty • custom, manner (*dharmaNA, .mabhi: • *dharmaNa:_pari in regular order, naturally • (esp. ifc.) characteristic mark or attribute _zbr.

 

किम् किल स्फार.मनसाम् पशूनाम् च विशेषणम् ।

kim kila sphAra.manasAm pazUnAm ca vizeSaNam |

कृष्यन्ते पशवो रज्ज्वा मनसा मूढ.चेतसः ॥५।१४।३९॥

kRSyante pazava:_rajjvA manasA mUDha.cetasa: ||5|14|39||

.

kim kila sphAra.manasAm pazUnAm ca vizeSaNam

kRSyante pazava: rajjvA – animals are drawn by a rope =

manasA mUDha.cetasa: . foolish affections (are drawn) by Mind

.

kim kila sphAra.manasAm

pazUnAm ca vizeSaNam

kRSyante pazava: rajjvA – animals are drawn by a rope =

manasA mUDha.cetasa: . foolish affections (are drawn) by Mind

.

*m.39 What is the distinction between animals and people with vast mind? Animals are dragged by a rope. And stupids are pushed by mind.

*sv.38.39 They who behave like beasts cannot be instructed, for they are being led like animals by the rope of their own mind.

*vlm.39. The dull.headed ignorant, who are no better than beasts, are dragged by their wilful minds, like the cattle by their halters.

*va.39. Those whose minds are stupid and ungoverned are being dragged by their minds like cattle is being led by a rope.
 

स्व.चित्त.पङ्क.मग्नानाम् स्व.नाश.आरब्ध.कर्मणाम् ।

sva.citta.paGka.magnAnAm sva.nAza.Arabdha.karmaNAm |

मूर्खाणाम् आपदम् दृष्ट्वा प्ररुदन्ति_उपला* अपि ॥५।१४।४०॥

mUrkhANAm Apadam dRSTvA prarudanti_upalA* api ||5|14|40||

.

for those

sunk in the mud of their Affections

whose karmas have initiated the process of their destruction

for those fools

who have known such misforune

even stones weep

.

sva.citta.paGka.magnAnAm sva.nAza.Arabdha.karmaNAm | mUrkhANAm Apadam dRSTvA prarudanti_upalA* api

.

sva.citta.paGka.magnAnAm

sva.nAza.Arabdha.karmaNAm |

mUrkhANAm Apadam dRSTvA

prarudanti_upalA* api

.

*sv.40 Indeed, even stones shed tears, looking at those ignorant people who sink in the mire of their own mind, whose actions spell their own doom.

*vlm. ... and employed in acts and rites for their own ruin. (The ruin of their souls caused by ritualistic observances.)

 

अ.निर्जित.आत्म.चित्तानाम् समन्ताद्_दु:ख.दा दशा: ।

a.nirjita.Atma.cittAnAm samantAt_du:kha.dA dazA: |

तन्_मार्जनम् कृत.प्रज्ञो_न_अत: सम्.प्रतिपद्यते ॥५।१४।४१॥

tat_mArjanam kRta.prajJa:_na_ata: sam.pratipadyate ||5|14|41||

.

a.nirjita.Atma.cittAnAm .

of those unconquered.Self.affections =

samantAt

du:kha.dA: dazA: . sorrow.giving stages =

tat mArjanam kRta.prajJa:

na ata: sampratipadyate

.

a.nirjita.Atma.cittAnAm of those unconquered.Self.affections = samantAt

du:kha.dA: dazA: . sorrow.giving stages = tat mArjanam kRta.prajJa: na ata: sampratipadyate

.

*m.41 People who have not conquered their minds will always be struck by sorrow A jnani will not attempt to relieve them of their sorrws.

*sv.41.42 Hence, the wise man does not attempt to teach those who have not overcome their own mind and are therefore miserable in every way. On the other hand, the wise do endeavour to remove the sorrow of those who have conquered their mind and who are therefore ripe to undertake self.enquiry.

*vlm.41. men of ungoverned minds, are always exposed to dangers and difficulties; but the expurgated minds of the wise, are free from the evils and mishaps of life.

*va.41. The wise man would not attempt to clean the mind of those who cannot govern their minds and therefore are surrounded by sorrows.

#pad . #pratipad . #sampratipad . #sampratipAdanam . (fr. Caus.) . the act of causing to receive , delivering or giving over to , granting Ka1m. ; appointing to (loc.) MBh.

 

विनिर्जित.आत्म.चित्तानाम् दु:खानि रघु.नन्दन ।

vinirjita.Atma.cittAnAm du:khAni raghu.nandana |

सु.विचार्याणि तेन_अत्र ज्ञात.ज्ञेय: प्रवर्तताम् ॥५।१४।४२॥

su.vicAryANi tena_atra jJAta.jJeya: pravartatAm ||5|14|42||

.

vinirjita.Atma.cittAnAm du:khAni , darling of the raghu clan, su.vicAryANi tena atra

jJAta.jJeya: pravartatAm

.

vinirjita.Atma.cittAnAm

du:khAni

, darling of the raghu clan,

su.vicAryANi tena atra

jJAta.jJeya: pravartatAm

.

*m.42 O Raghava, it is simple to relieve people of their sorows if they have conquered their minds. A jnani will attempt to relieve such people of their sorrows.

*sv.41.42 Hence, the wise man does not attempt to teach those who have not overcome their own mind and are therefore miserable in every way. On the other hand, the wise do endeavour to remove the sorrow of those who have conquered their mind and who are therefore ripe to undertake self.enquiry.

*vlm.42. Now Ráma, consider well the miseries of ungoverned minds; and betake yourself to the knowledge of the knowable One. (i. e. the One alone that is worthy of being known).

*va.42. But the wise sage will teach the knowledge of that which is to be known to the one whose mind is subdued and whose sorrows are easily removed by investigation, O Raghava.
 

मनो न_अस्ति महाबाहो मा मुधा_उप प्रकल्पया ।

mana:_na_asti, mahAbAho, mA mudhA_upa prakalpayA |

अनेन कल्पितेन त्वम् वेतालेन_इव हन्यसे ॥५।१४।४३॥

anena kalpitena tvam vetAlena_iva hanyase ||5|14|43||

.

mana: na_asti mahAbAho – , Master Archer, mudhA_upa prakalpayA anena kalpitena tvam vetAlena_iva hanyase – as by a Zombie you're destroyed.

.

mana: na_asti –

mahAbAho – , Master Archer,

mudhA_upa prakalpayA

anena kalpitena tvam

vetAlena_iva hanyase – as by a Zombie you're destroyed.

.

*m.43 O mighty, armed Rama, mind does not exist. Why invent it purposelessly? If you invent it, you will also be hurt by that child's demon.

*sv.43 The mind is not, O Râma: do not unnecessarily imagine its existence. If you imagine its existence then it destroys you, like a ghost.

*vlm.43. Never entertain in your imagination; the vain bugbear of a mind, which has no real existence of its own; and beware of this false belief, which may betray you like the ideal ghost of children.

*va.43. Rama, the mind does not exist, do not imagine its existence in

vain; imagining it kills you like a ghost.
 

यावद्_विस्मृतवान्_आत्म.तत्त्वम् मूढो_भवद्_भवान् ।

yAvat_vismRtavAn_Atma.tattvam mUDha:_bhavat_bhavAn |

तावत् तव मनो.व्यालो_बभूव_अभ्युदितस्_ततः ॥५।१४।४४॥

tAvat tava mana:vyAla:_babhUva_abhyudita:_tata: ||5|14|44||

.

just as a being a fool, Your Beingness, someone forgets about Self.Thatness

so too your Dangerous.Mind became risen from That

.

yaavat vismRta.vaan aatma.tattva.m muuDha: bhavat bhava.an | taavat tava manas.vyaala:_babhuuva abhyudita: tatas

.

yAvat_vismRtavAn_Atma.tattvam mUDha:_bhavat_bhavAn |

tAvat tava mana:vyAla:_babhUva_abhyudita:_tata:

.

vlm

 

इदानीम् भवता ज्ञातम् यथाभूतम् अरिम्दम ।

idAnIm bhavatA jJAtam yathAbhUtam arimdama |

संकल्पाद्_वर्धते चित्तम् तद्_एव_आशु परित्यज ॥५।१४।४५॥

saMkalpAt_vardhate cittam tat_eva_Azu parityaja ||5|14|45||

.

idAnIm bhavatA jJAtam yathAbhUtam ariMdama . o foeslayer = saMkalpAt vardhate cittam tad eva Azu parityaja

.

idAnIm bhavatA jJAtam

yathAbhUtam

ariMdama . o foeslayer =

saMkalpAt vardhate cittam

tad eva Azu parityaja

.

*sv.45 Now that you have realised that the mind waxes large by the continued affirmation of its existence, abandon such thinking.

*m.45 O slayer of foes, you have now beome a knower of Self. mind will grow because of your own volition and will. You discard that immediately.

*vlm.45. Now you have known the whole truth, as I have expounded to you; that it is your imagination only, that presents you with the idea of your mind, of which you must get rid for ever.

*va.45. O Rama, conqueror of your enemies, now you know that by thinking

that the mind is real, it grows, so discard these notions.
 

दृश्यम् आश्रयसि_इदम् चेत् तत् स.चित्तो_ऽसि बान्धवान् ।

dRzyam Azrayasi_idam cet tat sa.citta:_asi bAndhavAn |

दृश्यम् संत्यजसि_इदम् चेत् तत् स.चित्तो_ऽसि मोक्षवान् ॥५।१४।४६॥

dRzyam saMtyajasi_idam cet tat sa.citta:_asi mokSavAn ||5|14|46||

.

dRzyam Azrayasi idam cet . if you depend.upon this that is see/known =

tat_sa.citta: asi bAndhavAn . affecting that, you are in bondage

dRzyam saMtyajasi idam cet . if you depend.upon this that is see/known =

tat_sa.citta: asi mokSavAn . affecting that, you are free.

*jd.46 . dRzyam Azrayasi idam cet . if you depend.upon this that is see/known = tat_sa.citta: asi bAndhavAn . affecting that, you are in bound = dRzyam saMtyajasi idam cet . if you depend.upon this that is see/known = tat_sa.citta: asi bAndhavAn . affecting that, you are free.

.

*m.46 If you depend on phenomena, you will be bound by that phenomena. By discarding that, you shall be liberated from mind and become a liberated one.

*sv.46 When objectivity arises in your consciousness, the latter becomes conditioned and limited: that is bondage. When objectivity is abandoned, you become mind.less: that is liberation.

*vlm.46. If you rely in the visibles, you are subject to the delusion of your mind; but no sooner, you shun your reliance in them, than you are liberated from your illusion of it.

*va.46. If you are abiding in the visible objects, your mind is bound, but if you leave the objects, your mind is liberated.
 

अयम् गुण.समाहारः बन्धाया_एव समाश्रितः ।

ayam guNa.samAhAra: bandhAyA_eva samAzrita: |

saMtyakto भव मोक्षाय यथा_इच्छसि तथा कुरु ॥५।१४।४७॥

saMtyakta: bhava mokSAya yathA_icchasi tathA kuru ||5|14|47||

.

ayam guNa.samAhAra: bandhAyA eva samAzrita: saMtyakta: bhava mokSAya

yathA icchasi tathA kuru . as you wish thus do

.

ayam guNa.samAhAra:

bandhAyA eva samAzrita:

saMtyakta: bhava mokSAya

yathA icchasi tathA kuru . as you wish thus do

.

*m.47 You shall become bound when you take refuge in 'gunas' (qualities). If you cast them off, you shall become liberated. Do whatever you like.

*sv.47 Coming into contact with the qualities of nature is conducive to bondage; abandoning them is the road to liberation. Knowing this do whatever you please.

*vlm.47. The visible world is a combination, of the three qualities of sattva, rajas and tamas; and it is exposed before you, by your máya or illusion only, as a snare is spread for entanglement of beasts.

*va.47. Interaction with qualities of this world leads to bondage,

abandoning them leads to liberation; you do as you desire.

#hR . #AhR . #samAhR . #samAhAra . collecting . guNa.samAhara . fm5014.047 • one of the kRtyas of cosmic evolution: the five kRtyas: sRSTi.creation, sthiti.preservation, samAhAra.destruction, tirodhAna.illusion, and anugraha or mokSa.

 

न_अहम् न_इदम् इति ध्याyaMs_तिष्ठ त्वम् अचल.अचलः ।

na_aham na_idam iti dhyAyam*_tiSTha tvam acala.acala: |

अनन्त.आकाश.saMkAश.हृदयो हृदय.ईश्वरः ॥५।१४।४८॥

ananta.AkAza.saMkAza.hRdaya:_hRdaya.Izvara: ||5|14|48||

.

na aham na idam iti dhyAyan . thinking "No I, no this"

tiSTha tvam acala.acala: . you should remain as still as a mountain

ananta.AkAza.saMkAza=hRdaya: . a boundless.Space.like=Heart is

hRdaya.Izvara: . the Heart of the Lord

.

*m.48 'I am not, nor is this world' thinking thus, stay steadfast and unmoved. The heart space of the Lord of heart is effulgent and vast.

*sv.48 Realising 'I am not' and 'this is not' remain firm and unmoved, like the infinite space.

*vlm.48. Think of the inexistence both of the subjective.self and the objective world; and remain as firm as a fixed rock on earth, and behold the Lord only, in the form of infinite space in thy heart. (This is Vasishtha's Vacuism).

*va.48. Constantly stay in unmoving understanding “I am not” and “this world is not”, be non wavering like the endless space of Consciousness, abiding as the Lord of your heart.
#kAz . #saMkAz . #saMkAza. संकाश Like, similar, resembling (at the end of comp.); अग्नि˚, हिरण्य˚; विपत्तिं घोरसंकाशां क्रुद्धादग्निशिखामिव Rām.7.81.4. • Near, close, at hand. • saMkAza: .शः Appearance, presence; Vicinity.

 

आत्मनो_जगतश्_च_अस्य त्वमङ्ग कलनामलम् ।

Atmana:_jagata:_ca_asya tvam aGga kalanÂmalam |

राम द्वित्वमयीम् त्यक्त्वाशेषस्थः सुस्थिरो_भव ॥५।१४।४९॥

rAma dvitva.mayIm tyaktvA_azeSa.stha: susthira:_bhava ||5|14|49||

.

Atmana: jagata: ca . of Self and World =

asya – of this =

tvam aGga kalanAmalam

o rAma =

dvitva.mayIm – dual.mode =

tyaktvA – having abandoned

azeSa.stha: susthira: bhava – be the remaining firm stability

.

*m.49 World is only an aspect of that pure Self. O Rama, leave aside the duality perception. Be firm and stable in what remains, (ie) the Self.

*sv.49 Abandon the impure thought which creates a duality of self.world.

*vlm.49. Shun Ráma, the false thoughts of thy self.existence, and that of the visible world also; and abandon thy belief in the duality, in order to settle thyself in the infinite unity.

*va.49. Rama, discard the dual division of self and the world, and stay firmly in whatever remains.
 

आत्मनो_जगतश्_च_अन्तर् द्रष्टृ.दृश्य.दशान्तरे ।

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare |

दर्शन.आख्ये स्वम् आत्मानम् सर्वदा भावयन् भव ॥५।१४।५०॥

darzana.Akhye svam AtmAnam sarvadA bhAvayan bhava ||5|14|50||

.

between self and world

the stage of Seer and of Seen

called Sight or Presence

always feeling it be your own self

.

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare | darzana.Akhye svam AtmAnam

sarvadA bhAvayan bhava

.

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare |

darzana.Akhye svam AtmAnam

sarvadA bhAvayan bhava

.

*sv.50 In the middle between the self as the seer and the world as the seen, you are the seeing (sight): always remain in this realisation.

 

स्वाद्य.स्वादक=संत्यक्तम् स्वाद्य.स्वादक=मध्य.गम् ।

svAdya.svAdaka=saMtyaktam svAdya.svAdaka=madhya.gam |

स्वादनम् केवलम् ध्यायन् नित्यम् आत्ममयो_भव ॥५।१४।५१॥

svAdanam kevalam dhyAyan nityam Atma.maya:_bhava ||5|14|51||

.

svAdya.svAdaka=saMtyaktam – tasteable.flavor.abandoned =

svAdya.svAdaka=madhya.gam . tasted.flavor=between.gone =

svAdanam kevalam dhyAyan . tasting entirely thinking =

nityam Atma.maya: bhava . ever self.mode be

.

*m.51 The enjoyable and the enjoyer.there is a middle state, that is enjoying. Always think of Self as enjoying and become filled with Self.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*vlm.51. Forsake the ideas of the subject and object of your taste, (i. e. of the taster and tastable); and thinking on their intermediate state of gustation or tasting, be one with the soul.

*va.51. Forsake the notions of enjoyer and object of enjoyment, be in

between these as enjoyment itself, stay always in your own nature.

*jd.51 . svAdya.svAdaka=saMtyaktam – tasteable.flavor.abandonn = svAdya.svAdaka=madhya.gam . tasted.flavor=between.gone = svAdanam kevalam dhyAyan . tasting entirely thinking = nityam Atma.maya: bhava . ever self.mode be.

 

राम_अनुभवनीयस्य तथा_अनुभवितु: स्वयम् ।

rAma_anu.bhavanIyasya tathA_anubhavitu: svayam |

अवलम्ब्यम् निरालम्बम् मध्यम् मध्ये स्थिरो भव ॥५।१४।५२॥

avalambyam nir.Alambam madhyam madhye sthira:_bhava ||5|14|52||

.

o rAma =

anubhavanIyasya – of what is to be experienced

tathA_anubhavitu: svayam – thus of the Experiencer hirself

avalambyam . to.be depended.on =

nirAlambam

madhyam madhye

sthira: bhava – be firm

.

*m.52 O Rama, there is a middle state between experience and experiencer. Think of an unsupported Self as experiencing (in this state) and abide in it.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*vlm.52. Ráma, place yourself in the position of your thought or power of thinking, which lieth betwixt the thinker and thinkables; support your soul on the supportless soul of all, and remain steady in your meditation.

*va.52. Rama, to understand that which should be known, stay in between

them not relying on anything.
 

भव.भावनया हीनम् भाव.अभाव.दशा.उज्झितम् ।

bhava.bhAvanayA hInam bhAva.abhAva.dazA.ujjhitam |

भावयन् न_इदम् आत्मानम् आत्म.सम्स्थः स्वयम् भवः ॥५।१४।५३॥

bhAvayan na_idam AtmAnam Atma.saMstha: svayam bhava: ||5|14|53||

.

bhava.bhAvanayA hInam – without the feeling of being =

bhAva.abhAva.dazA.ujjhitam – having cast.aside Feeling and unFeeling states =

bhAvayan_na_idam AtmAnam – not imagining this self =

Atma.saMstha: svayam bhava: . be yourself Self.abiding

.

*m.53 Bereft of the idea of a mutable world and with the ideas of existence and lack of it being cast away, only contemplate on Self by self. Abide in that and become that Self.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*vlm.53. Forsake the cares of the world, and be exempt from the thoughts of existence and non.existence; meditate on the universal soul and be settled with thy soul in that soul.

*va.53. Discarding the feeling of visible existence, and states of being and nonbeing in waking and deep sleep, be the existence itself, staying as your own self.
**var. KG. bhAva.abhAvAdazo typo s/b – abhAva.dazo...

*jd.53 . bhava.bhAvanayA hInam – without the feeling of being = bhAva.abhAva.dazA.ujjhitam – having cast.aside Feeling and unFeeling states = bhAvayan_na_idam AtmAnam – not imagining this self = Atma.saMstha: svayam bhava: . be yourself Self.abiding.

 

आत्म.सत्ताम् त्यजन्नेताम् चेत्यम् भावयसि स्वयम् ।

Atma.sattAm tyajan_etAm cetyam bhAvayasi svayam |

यदा राम तदा यासि चित्तताम् अति.दुःखदम् ॥५।१४।५४॥

yadA rAma tadA yAsi cittatAm ati.du:khadam ||5|14|54||

.

when

you abandon this Self.reality

you will become merely conceptual

rAma

then

you come to affective utter misery

.

Atma.sattAm tyajan etAm – abandoning this self.reality = cetyam bhAvayasi svayam – you will become the chetya.conceptual = yadA . when = o rAma = tadA . then = yAsi cittatAm ati.du:khadam – you come to affective super.misery

.

Atma.sattAm tyajan etAm

cetyam bhAvayasi svayam

yadA . when = o rAma = tadA . then = yAsi cittatAm ati.du:khadam – you come to affective super.misery

.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*va.54. Once you leave your own true nature, Rama, you become your own thinking mind, which is subject to great miseries.

 

चित्तताम् शृङ्खलाम् एताम् स्वरूप.ज्ञान=युक्तित: ।

cittatAm zRGkhalAm etAm svarUpa.jJAna=yuktita: |

बिलाच्_चित्तान्_महाबाहो स्व.आत्म.सिंहम् विमोचय ॥५।१४।५५॥

bilAt_cittAt_mahAbAho sva.Atma.simham vimocaya ||5|14|55||

.

this affective Consciousness is a fetter

:

by.means.of your native Wisdom

free the lion

(your own self, Master.Bowman)

from its affective cage

.

cittatAm zRGkhalAm etAm – this fetter of affective Consciousness = svarUpa.jJAna=yuktita: . by.means.of your native Wisdom = bilAt_cittAt – from the affective cave = mahAbAho – Master.Bowman = svAtma.simham vimocaya – free the lion of your own self.

*m.55 O mighty armed one, cut asunder the chain of mind.stuff and free the lion of Self from the cave of mind.

*vlm.55. Know your thoughts to be your fetters, and your self.consciousness as your binding chain; therefore O Ráma! loosen the lion of your soul, from the prison house of your mind.

*va.55. O mighty Rama, with the weapon of self.knowledge shatter the chains of notions and free the lion of your own essential nature from the cave of your mind!

O* #zRGkhalam . a chain, fetter (esp. for confining the feet of an elephant) – (like a fettered lion = zRGkhalA.baddha.siMhavat | y4042.034) +

 

परमात्म.दशाम् त्यक्त्वा चेत्यम् परिपत्तन् अलम् ।

paramAtma.dazAm tyaktvA cetyam paripattan_alam |

यदा गच्छसि संकल्पम् चेत्यम् सम्पश्यसे तदा ॥५।१४।५६॥

yadA gacchasi saMkalpam cetyam sampazyase tadA ||5|14|56||

.

if you abandon the Absolute.Self.state

you soon fall into the conceptual

&

when you go to conception

only the conceptual is seen by you

.

paramAtma.dazAm tyaktvA cetyam paripattan_alam | yadA gacchasi saMkalpam cetyam sampazyase tadA

.

paramAtma.dazAm tyaktvA

cetyam paripattan_alam |

yadA gacchasi saMkalpam

cetyam sampazyase tadA .

.

*vlm. ... falling to the thoughts of the mind, you will be crowded by your imaginations, and see only the objects of your thought all about you.

*jd.56 . परमात्म.दशाम् त्यक्त्वा having abandonn the supreme.Self.state चेत्यम् परिपत्तन्.न्_अलम् soon falling into the conceptual यदा गच्छसि saMkaल्पम् when you go to conception चेत्यम् सम्पश्यसे तदा the conceptual is see/known by you.

 

आत्मन:_व्यतिरिक्तम् सच्_चित्तम् इति_अङ्ग संविदा ।

Atmana:_vyatiriktam sat_cittam iti_aGga saMvidA |

मन: सम्पद्यते दु:खि क्षीयते त्यक्तया तया ॥५।१४।५७॥

mana: sampadyate du:khi kSIyate tyaktayA tayA ||5|14|57||

.

Atmana: vyatiriktam sat cittam

iti aGga

saMvidA . by.means.of its saMvit.Awareness =

mana: sampadyate du:khi – Mind falls into misery =

kSIyate tyaktayA tayA

.

Atmana: vyatiriktam sat cittam iti aGga saMvidA . by.means.of its saMvit.Awareness = mana: sampadyate du:khi – Mind falls into misery =

kSIyate tyaktayA tayA

.

*vlm.57. The Knowledge, that intellection or thinking power is distinct from the soul, introduces the existence of the unhappy mind, which must be got rid of for the sake of true happiness, (by knowing them as the one and same thing.

*va.57. When the limited consciousness is known as real and separate from pure Consciousness, the suffering mind arises, and it perishes once such understanding is rejected.
*m.57 Then arises mind, with all its aspects of basic mind.stuff of consciousness, passive memory and such, negating the Self. When this condition of (mental consciousness) is thrown off, mind ceases to exist.

*sv. When, abandoning this self you think of an object, then you become the mind (subject) and thus become the subject of unhappiness....

 

आत्मा_एव_इदम् जगत्सर्वम् इत्य्_अन्तः संविदा_उदये ।

AtmA_eva_idam jagat sarvam iti_anta: saMvidA_udaye |

क्व चेता क्व च वा चित्तम् किम् चेत्यम् चेतनम् च किम् ॥५।१४।५८॥

kva cetA kva ca vA cittam kim cetyam cetanam ca kim ||5|14|58||

.

AtmA_eva_idam jagat_sarvam iti_anta: saMvidA_udaye kva cetA kva ca vA cittam kim cetyam cetanam ca kim

.

AtmA_eva_idam jagat_sarvam iti_anta: saMvidA_udaye

kva cetA kva ca vA cittam kim cetyam cetanam ca kim

.

*m.58 When realization internally occurs that 'all this phenomenal world is Self alone', then where is mind, where is that mind.stuff, where is the sensuousness and where is that relative sentience?

*sv. When, abandoning this self you think of an object, then you become the mind (subject) and thus become the subject of unhappiness. That intelligence which is other than self.knowledge is what constitutes the mind: that is the root of sorrow. When it is realised that 'All this is but the self there is no mind, no subject, no object and no thinking.

*vlm.58. When you become conscious of the Supreme soul in you, and as permeated throughout all nature, you will then find the thinker and his thinking, the thinkables and their thoughts, vanish into nothing.

*va.58. When the understanding that “all this world is pure Consciousness

only” arises, where is the mind, object of perception or perception
itself?
 

अहम् आत्मा_इति जीवो_ऽस्मि इत्य्_एतावच्_चित्तकम् विदुः ।

aham AtmA_iti jIva:_asmi iti_etAvat_cittakam vidu: |

अनेन_इत्थम् अन्.आद्यन्तम् दुःखम् राघव तन्यते ॥५।१४।५९॥

anena_ittham an.Adyantam du:kham rAghava tanyate ||5|14|59||

.

aham AtmA iti . "I am the Self" = jIva: asmi ity . "I am the Living.jIva" =

etAvat cittakam vidu: anena ittham an.Adyantam du:kham rAghava tanyate

.

aham AtmA iti . "I am the Self" =

jIva: asmi ity . "I am the Living.jIva" =

etAvat cittakam vidu:

anena ittham an.Adyantam du:kham rAghava tanyate

.

*m.59 The sense mind and its relative sentience is nothing but the feeling 'I am this body. I am that being with that body'. When such a feeling arises, grief gets expanded/increased.

*sv. When you think 'I am the jIva' etc., the mind arises and with it sorrow. When you know 'I am the self, the jIva and such other things do not exist', the mind ceases to be and there is supreme bliss. In the light of the truth that 'All this universe is the self alone', the mind does not exist.

*vlm.59. The thought that "I have a soul and a living soul also," brings on us all the miseries to which we are exposed to all eternity. (i. e. consciousness of a personal entity, causes the woes which personality is ever liable to).

*va.59. The mind arises with the understanding of yourself as a separate

being, and then endless sufferings are not avoidable, O Rama.
 

अहम् आत्मा न जीव.आख्याः सत्ताः सन्ति_इतराः क्वचित् ।

aham AtmA na jIva.AkhyA: sattA: santi_itarA: kvacit |

इत्य्_एव चित्त.उपशमः परमम् सुखम् उच्यते ॥५।१४।६०॥

iti_eva citta.upazama: paramam sukham ucyate ||5|14|60||

.

"I am the Self

:

not what is known as the Living.jIva

or any other state of being"

just so the quieting affection is said to be absolute happiness

.

*vlm. "I am the one soul, and not a living being or distinct existences" ...

*jd.60 . aham AtmA – "I am the Self = na jIva.AkhyA: . not what is known as the Living.jIva = sattA: santi itarA: kvacit – or any other existences" = iti eva citta.upazama: . just so the quieting affection = paramam sukham ucyate – is said to be absolute happiness.

 

आत्मा_एव_इदम् जगद्_इति जाते राघव निश्चये ।

AtmA_eva_idam jagat_iti jAte rAghava nizcaye |

अ.सत्ता चेतसो जाता भवत्य्_एव न सम्शय: ॥५।१४।६१॥

a.sattA cetasa:_jAtA bhavati_eva na samzaya: ||5|14|61||

.

AtmA_eva_idam jagat – "self alone is this world"

iti jAte rAghava nizcaye – when such a conviction has arisen

a.sattA cetasa: jAtA bhavati eva na samzaya:

.

*vlm.61. When you are certain, O Ráma! that the world is the universal soul itself, you will find the false distinctions of your mind and living soul, to be nothing in reality.

*va.61. O Raghava, when you are certain that all this world is only pure Consciousness, then the mind becomes non.existent, no doubt.
 

एवम् सत्य.अवबोधेन स्व.आत्मा_एव_इदम् इति स्थितिः ।

evam satya.avabodhena sva.AtmA_eva_idam iti sthiti: |

मनः सु.गलितम् विद्धि सूर्य.भासा तमो यथा ॥५।१४।६२॥

mana: su.galitam viddhi sUrya.bhAsA tama:_yathA ||5|14|62||

.

evam satya.avabodhena svAtmA eva idam iti sthiti: mana: su.galitam viddhi

sUrya.bhAsA tamas yathA

.

evam satya.avabodhena

svAtmA eva idam iti sthiti:

mana: su.galitam viddhi

sUrya.bhAsA tamas yathA

.

*m.62 With such enlightenment, the person will reach a state of experience where the world is Self alone. Then mind will fall off like darkness which is chased away by sunlight.

*vlm.62. When you come to perceive that all this is your very self, your mind will then melt away into the soul, as the darkness dissolved in the sunlight, and the shadow disappears in the air.

*sv. When you think 'I am the jIva' etc., the mind arises and with it sorrow. When you know 'I am the self, the jIva and such other things do not exist', the mind ceases to be and there is supreme bliss. In the light of the truth that 'All this universe is the self alone', the mind does not exist.

*va.62. Know that only by the knowledge of the truth that “all this is my own Self” mind disappears, like darkness flees the shine of the sun.
 

मनःसर्पः शरीरस्थः यावत् तावन्_महद्.भयम् ।

mana:.sarpa: zarIra.stha: yAvat_tAvat_mahat.bhayam |

तस्मिन्न्_उत्सारिते योगाद्_भयस्य_अवसरः कुतः ॥५।१४।६३॥

tasmin_utsArite yogAt_bhayasya_avasara: kuta: ||5|14|63||

.

mana:.sarpa: .

the serpent Mind = zarIra.stha: yAvat –

so.long.as it is situate in Body = tAvan mahad.bhayam –

there will be great fear = tasmin utsArite yogAt –

when it is driven out = bhayasya avasara: kuta: .

where is there occasion for fear?

.

*m.63 As long as the serpent of mind stays in one's body, there will be tremendous fear. When this serpent is shaken off through yoga, where then is the need for fear?

*sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

सृ #sR . #utsR . #utsArita. . caused to move, driven away &c. •• #protsArita. . (fr. Caus.) offered, granted, given Hit. ; ejected, expelled W. ; urged forwards, incited MW.

सृ #sR . #avasR . #avasara: . "descent (of water)", rain • occasion, moment, favourable opportunity • seasonableness, appropriate place (tasya) • any one's (tasya) turn • leisure, advantageous situation =

*jd.63 . mana:.sarpa: . the serpent Mind = zarIra.stha: yAvat – so.long.as it is situate Body = tAvan mahad.bhayam – there will be great fear = tasmin utsArite yogAt – when it is driven out = bhayasya avasara: kuta: . where is there occasion for fear?

 

भ्रान्ति.मात्र=उत्थितश्_चित्ते वेतालो_ऽतिबलो_ऽनघ ।

bhrAnti.mAtra=utthita:_citte vetAla:_atibala:_anagha |

सम्यग्ज्ञानेन मन्त्रेण प्रसभम् विनिपात्यताम् ॥५।१४।६४॥

samyak.jJAnena mantreNa prasabham vinipAtyatAm ||5|14|64||

.

when a powerful Zombie has arisen

as a delusion of affective Mind

dear boy

with the sword of holistic Wisdom

cut him in two

.

*m. ... with the force of integral knowledge ... sentient mind ...

*vlm. ... by the power of incantation (mantras) of your perfect knowledge.

*jd.64 . bhrAnti.mAtra.utthita: . arisen as mere delusion = citte – in the affective mind = vetAla: atibala: . the powerful Zombie = anagha – dear boy = samyag.jJAnena mantreNa – w the tool of holistic Wisdom = prasabham vinipAtyatAm – the state of forcible rejection...

 

देह.गेहाद्_गते चित्त.यक्षे बलवताम् वरे ।

deha.gehAt_gate citta.yakSe balavatAm vare |

निराधिर्_विगत.उद्वेगस्_तिष्ठ न_अस्ति भयम् तव ॥५।१४।६५॥

nirAdhi:_vigata.udvega:_tiSTha na_asti bhayam tava ||5|14|65||

.

when the chitta.Monster is gone from the Body.house =

=

balavatAm vare – i the best of the strong =

nir.Adhi: vigata.udvega: . without disease, troubles gone.away =

tiSTha . remain =

na asti bhayam tava . there is no fear for you

.

*m.65 Settle then peacefully without anguish and affliction, after ejecting this 'yaksa' from your body. You can then be without any fear.

*sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

*vlm.65. Upon disappearance of the demon of the mind from the dwelling of your body, as when a Yaksha disappears in the air, you will be free from every disease, danger, care and fear.

*va.65. When the mind leaves the house of the body, like a ghost melts away in thin air, you will have no worries, fears, or anxieties, you’ll be tranquil and steady.
*jd.65 . deha.gehAt gate . i gone from the Body.house = citta.yakSe – i the chitta.Monster = balavatAm vare – i the best of the strong = nir.Adhi: vigata.udvega: . without disease, troubles gone.away = tiSTha . remain = na asti bhayam tava . there is no fear for you.

 

नीराग* एव निरुप.अर्जन एव च_आसीत्

nI.rAga* eva nir.upArjana* eva ca_AsIt

या_एतावता_एव गलिता तव चित्त.सत्ता ।

yA_etAvatA_eva galitA tava citta.sattA |

निर्.दुःखम् उत्तम.पदम् परमम् गतो_ऽसि

nir.du:kham uttama.padam paramam gata:_asi

तिष्ठ_उपशान्त.परम.एषण* एवम् अन्तः ॥५।१४।६६॥

tiSTha_upazAnta.parama.eSaNa* evam anta: ||5|14|66||

.

what was without passion and without attachment also =

etAvatA eva . even so.much =

galitA tava citta.sattA . losing your state of affectibe being.so =

nir.du:kham uttama.padam paramam . to the sorrowless high state supreme =

gata: asi . you are gone =

tiSTha upazAnta.parama.eSaNe evam anta: . remain tranquility.supreme.seeking so within

.

*m.66 'I have no attachment. I have nothing to acquire. I am in that condition' .with such feeling, with the mind stripped out of you, attain that perfect state of quiet and calm. Have only that ultimate desire for the supreme in your heart.

*sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

*vlm.66. Dispassionateness, and disinterestedness, joined with the knowledge of unity, melt down the substance of the mind, and confer the best and highest state of felicity and rest in the Supreme spirit; and bring on that state of tranquility which is the main aim of every body. may all these blessings attend upon you.

*va.66. The reality of your mind disappears, then the desires to gain the objects cease, and you get to the greatest state without sorrows. Stay in the state where even the desire to attain the greatest state
ceases.

अर्ज् #arj . #arjana . #upArjanam #upArjanA . the act of procuring, acquiring, gaining R.

*jd.66 . nI.rAga eva . without passion = nir.upArjana eva ca . and without getting too = asIt . it was = yA . whatever = etAvatA eva . even so.much = galitA tava citta.sattA . losing your state of affectibe being.so = nir.du:kham uttama.padam paramam . to the sorrowless high state supreme = gata: asi . you are gone = tiSTha upazAnta.parama.eSaNe evam anta: . remain tranquility.supreme.seeking so within.

 

.

oॐm

.

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[Jiva Das]

 

FM5014 ON FOOLS AND FOLLY 2.FB20-21 .z66

https://www.dropbox.com/s/ct6c2bdpa2lbpho/fm5014%202.fb20-21%20On%20FOOLS%20and%20FOLLY%20.z66.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.5.14

 

ON FOOLS AND FOLLY

 

VASISHTHA.THE.TREASURY said—

 

सम्सार.सागरासार.कल्लोलैर् उह्यमानया ।

saMsAra.sAgarÂsAra=kallolai:_uhyamAnayA |

मतेर् मानद मूकत्वम् यया जनतया_अर्जितम् ॥५।१४।१॥

mate:_mAnada mUka.tva.m yayA janatayA_arjita.m ||5|14|1||

.

thru the battling of billows

of saMsAra.Sea

there's carrying.away of thoughts, noble sir,

dumbmuteness

is got by such people

.

*m. people become mute and dumb to the knowledge of spirit ...

 

आत्म.लाभमय.उदार.कलाभिर् इह सा मया ।

Atma.lAbhamaya.udAra.kalAbhi:_iha sA mayA |

विचार.उक्तिभिर् एताभि: शास्त्रे_अस्मिन् न उपदिश्यते ॥५।१४।२॥

vicAra.uktibhi:_etAbhi: zAstre_asmin_na upadizyate ||5|14|2||

.

Atma.lAbhamaya.udAra.kalAbhi:_iha

sA mayA

vicAra.uktibhi:_etAbhi: w these discerning words

zAstre_asmin – in this shAstra

na upadizyate – is not taught.

*m.2 In my opinion such people can not be (easily) taught this knowledge about gaining the spirit, a great art of munificient benefits.

*sv.1.2 VASISTHA continued: my teachings are not meant for those, O Râma, whose intelligence has been silenced by a firm faith in the reality of this illusory world and the consequent striving for the pleasures of this world.

*vlm.2. They are not fit to derive the benefit of the spiritual knowledge, which I have propounded in this yogasástra by my rational discourses.

*va.2. They cannot be taught this exalted science of understanding of their own essential nature and with words of discrimination contained in this scripture.
 

न पश्यत्य् एव यो ऽत्य्.अर्थम् तस्य क: खलु दुर्मति: ।

na pazyati_eva ya:_ati.artha.m tasya ka: khalu dur.mati: |

विचित्र.मञ्जरी चित्रम् सम्दर्शयति काननम् ॥५।१४।३॥

vicitra.maJjarI citram saMdarzayati kAnana.m ||5|14|3||

.

na pazyati_eva ya: who do not even see/know

ati.artha.m tasya

ka: khalu dur.mati:

vicitra.maJjarI

citram

saMdarzayati kAnana.m

*vicitramaJjarI

*saMdarzayati

*m.3 Which demented fool can attempt to show a picture of a beautiful creeper filled garden to one who cannot see?

*sv.3 What foolish man will endeavour to show a colourful forest to one who refuses to see?

*vlm.3. They who are born blind and can see nothing, are not to be presented with the picture of a garden, portrayed with blooming blossoms and beautiful flowers by the intelligent artist.

*va.3. Indeed, which fool will present various wonderful flowers of a
forest to one who does not see anything?
 

क: कुष्ठ.घर्घर.घ्राणम् नाना.आमोद.विचारणे ।

ka: kuSTha.gharghara.ghrANam nAnA.Amoda.vicAraNe |

मूर्खम् आत्म.उपदेशेन प्रमाणी.कुरुते_अ.मति: ॥५।१४।४॥

mUrkha.m Atma.upadezena pramANI.kurute_a.mati: ||5|14|4||

.

ka: kuSTha.gharghara.ghrANam

nAnA.Amoda.vicAraNe |

mUrkha.m Atma.upadezena

pramANI.kurute_a.mati:

.

one who would want a Leper's dripping nose

to testing fragrances of perfume

is dumb

/

thru instruction in Self

someone thoughtless

gives witness

.

*m.4 Who will go to a fellow with a leprosy.eaten nose to distinguish between fragrances? It is foolish to attempt spiritual teachig to one bereft of any discrimination and intelligence.

*sv.4 Who will strive to educate that man, whose nose has been eaten away by leprosy, in the delicate art of distinguishing different perfumes?

*vlm.4. There is no such fool that would present fragrant odours to one, whose nostrils are snorting under some nasal disease (pinasa. Polypus), nor so great a dolt, that would consult an ignorant man on spiritual matters.

*va.4. Who is so stupid to teach one without a nose due to the leprosy about various fragrances? Which idiot will consult a dumb one about self.knowledge?
 

विपर्यस्त.इन्द्रियम् मत्तम् मदिर.आघूर्णित.ईक्षणम् ।

viparyasta.indriyam matta.m madira.AghUrNita.IkSaNam |

धर्म.निर्णय.साक्षित्वे क: प्रमाणी.करोति_अधी: ॥५।१४।५॥

dharma.nirNaya.sAkSitve ka: pramANI.karoti_adhI: ||5|14|5||

.

viparyasta.indriyam matta.m

madira.AghUrNita.IkSaNam |

dharma.nirNaya.sAkSitve

ka: pramANI.karoti_adhI:

.

to an altered.senses crazy liquor.warped.eye

:

is that how someone unthinking

gives eye.witness

?

*sv.5 Who will instruct the drunkard in the subtleties of metaphysics?

 

कः शवम् वा श्मशान.स्थम् समवाय.कथा.शतम् ।

ka: zava.m vA zmazAna.stha.m samavAya.kathA.zatam |

परिपृच्छति संदेहे कz च मूर्खम् प्रश्zआस्ति च ॥५।१४।६॥

paripRcchati saMdehe kaz ca mUrkha.m prazAsti ca ||5|14|6||

.

ka: zava.m vA zmazAna.stha.m

samavAya.kathA.zatam |

paripRcchati saMdehe

ka:_ca mUrkha.m prazAsti ca

.

or who

to a corpse in the burning.ground

reports the village gossip

and deals with all the doubts of the embodied

?

who teaches a fool

?

*m.6 Who will try to clear his doubts from a dead body or those gathered in a cemetry? Who can teach a fool?

*sv.6 Who will make enquiries concerning village affairs from a corpse lying in the crematorium: and if a fool does just this, who can dissuade him from such foolish attempt?

*vlm.6. Who asks of the dead the way he should go, or one in the grave about the concourse in the city; and what witless man is there that resorts to an idiot to clear his doubts.

 

येन_आशय.बिल.स्थो ऽपि मूकोऽन्धो ऽपि न निर्जितः ।

yena_Azaya.bila.stha:_api mUka:andha:_api na nirjita: |

मनोव्यालः स* दुर्बुद्धिः कथम् नाम_उपदिश्यते ॥५।१४।७॥

mana:vyAla: sa* dur.buddhi: katham nAma_upadizyate ||5|14|7||

.

yena by which

Azaya.bila.stha:_api – even nested in a hole

mUko.andha:_api even dumb & blind

na nirjita: is not subdued/conquered

mana:.vyAla: sa: dur.buddhi:

by such a weak Intellect, a dangerous Mind

.

katham nAma_upadizyate

*m.7 How can one teach a man of folly who cannot conquer /vanquish a blind and dumb serpent of mind taking refuge in the cave of his heart?

*sv.7 Even so, who can instruct that ignorant person who finds it difficult to govern the mind which is dumb and blind?

*vlm.7. Of what good is it to advise a witling, whose serpentine mind is coiling and creeping in the cave of his heart; and though it lies there in silence and sightless, is yet ungovernably wild?

*va.7. Who would teach an ignorant who cannot subdue the snake of his own dumb and blind mind, sitting in a hole of the heart?

जि #ji #jita #nirjita. conquered, subdued •.• Comp. *nirjitendriya. with subdued senses +

 

जितम् एव मनो विद्धि वस्तुतो यन् न विद्यते ।

jita.m eva mana:_viddhi vastuta: yat_na vidyate |

निकट.आत्मा विरास्ता_एव या शिला न_एव विद्यते ॥५।१४।८॥

nikaTa.AtmA virAstA_eva yA zilA na_eva vidyate ||5|14|8||

.

jita.m eva manas viddhi Know manas the mind to be conquered

vastuta: yan_na vidyate which does not see/know substantiality

nikaTa.AtmA virAstA eva yA

zilA na_eva vidyate

*m.8 Consider that a non existent mind is conquered. A stone that is not near you is equivalent to a stone that is thrown away.

*sv.8 In fact the mind does not exist: and hence, rest assured that it has all the time been conquered.

*vlm.8. Know there is no such a thing as a well governed mind, for though you may fling it at a distance from you, yet it is never lost or annihilated. (The unsubdued mind recurs to us in repeated births).

*va.8. mind does not really exist, so know it to be overcome already, as a
stone cast far away is not seen any more.
 

मनो_न विजितम् राम येन_असद् अपि दुर्धिया ।

mana:_na vijita.m rAma yena_asat_api durdhiyA |

तेन_अग्रस्त.विषेन_एव म्रियते विष.मूर्च्छया ॥५।१४।९॥

tena_agrasta.viSena_eva mriyate viSa.mUrcchayA ||5|14|9||

.

mana: na vijita.m

rAma

yena_asat_api

durdhiyA

tena_agrasta.viSena_eva

mriyate

viSa.mUrcchayA

#vijita

*agrastaviSa

*viSamUrccha

*m.9 O Rama, if one cannot conquer a non existent mind because of false comprehension he is similar to one who is dead due to a poison .swoon.

*sv.9 He who finds it difficult to overcome the non.existent mind suffers from the effects of poison he has not taken.

*vlm.9. The simpleton who does not bear his sway over his false and delusive mind, is tormented to death by its venomous smart, as if stung by a deadly reptile.

*va.9. Rama, the stupid one who cannot win over the non.existing mind is
similar to one who is about to die from a poison which was not even
ingested!
 

ज्ञः पश्यति सदा_एव_आत्मा स्पन्दने प्राण.शक्तयः ।

jJa: pazyati sadA_eva_AtmA spandane prANa.zaktaya: |

इन्द्रियाणि स्वधर्मेषु मनो राम किम् उच्यते ॥५।१४।१०॥

indriyANi sva.dharmeSu mana:_rAma kim ucyate ||5|14|10||

.

jJa: pazyati sadA eva AtmA

One.who.knows ever sees only the Self

spandane prANa.zaktaya:

in the vibration of the prANic energy

indriyANi senses

sva.dharmeSu in Ur.own dharmas

Mind, rAma what is it called?

*m.10 A man of knowledge perceives the vital energies as the vibrations of Self, and the senses as the laws of their inner movements and actions. O Rama, what then do you call as mind?

*sv.10 The wise man sees the self all the time; and he knows that all movement arises from the movement of the life.force; he knows, too, that the senses perform their respective functions. What then is known as the mind?

*vlm.10. The learned know the vital powers, and the operations of the organs of action, to depend on the action and force of the soul; say then, O Ráma, what is that thing which they call the mind. (The three functions of motion, thought and organic action, being conducted by force of the vital breath, it is in vain to suppose the existence of the mind).

*va.10. The wise man sees always the Consciousness only and in all
movements knows the work of energy flow. Rama, when the sense organs
are just engaged in their respective functions, what can be called
mind?
*va.11. Change exists because of the life energy flow, ability to cognize
. because of the highest Consciousness, sense organs act accordingly
to their natural abilities, what binds all these together?
 

प्राणानाम् स्पन्दनी शक्तिर् ज्ञान.शक्तिः परात्मनः ।

prANAnAm spandanI zakti:_jJAna.zakti: parAtmana: |

इन्द्रियाणाम् निजा_शक्तिर् एक: को ऽत्र निबध्यते ॥५।१४।११॥

indriya.aNAm nijA_zakti:_eka: ka:_atra nibadhyate ||5|14|11||

.

prANAnAm spandanI of the prANa.Airs vibration

zakti: is Power =

jJAna.zakti: parAtmana: the Wisdom.Power of Absolute Self +

indriya.aNAm nijA_zakti: innate Power over the senses

eka: ka:_atra nibadhyate One who? here is fettered?

*m.11 The energy and power of the pranic vibrations, the knowledge power of the Self and the inherent power of the senses all these are one and the same Among these, who becomes bound? (Who fetters whom?)

*sv.11 All motion belongs to life.force and all consciousness belongs to the self, and the senses have each their own power: which is the one that binds them all together?

*vlm.11. The vital breath gives the force for bodily actions, and the soul produces the power of knowledge; the organs act by their own force, and the supreme spirit is the main source of all.

 

सर्वास् तद्.अम्शवस् तस्य सर्व.शक्तेः किल_आत्मनः ।

sarvA:_tat.amzava:_tasya sarva.zakte: kila_Atmana: |

पृथक्ता वाच्यता च_इयम् कुतो नाम तव_उत्थिता ॥५।१४।१२॥

pRthak tA vAcyatA ca_iyam kuta:_nAma tava_utthitA ||5|14|12||

.

all the bits of That

of that All.Power

yes, of Self

the difference & projection

is

—THIS—

so

from where.exactly did it arise

?

*sv.12 All these are indeed aspects of the one infinite omnipotent consciousness: diversity is a word without substance. How does even the idea of diversity arise in you?

 

किम् नाम जीव इति_उक्तम् येन_इह_अन्धी.कृतम् जगत् ।

"kim nAma jIva:" iti_uktam yena_iha_andhI.kRta.m jagat |

चित्तम् च_एव_असद् एव त्वम् विद्धि का तस्य शक्तता ॥५।१४।१३॥

citta.m ca_eva_asat_eva tva.m viddhi kA tasya zaktatA ||5|14|13||

.

"kim nAma jIva?"

iti_uktam yena_iha_andhI.kRta.m jagat |

citta.m ca_eva_a.sat_eva tva.m viddhi kA tasya zaktatA

.

"what.exactly is a Living.jIva?"

such is asked by someone here

a world gone.blind

and Affective mind too

tho unreal

you know as what

?

the Ableness* of That

.

* Abstract Nouns ending in .tA are often translated to .ness: zaktatA = Ableness (Affective)

Abstract Nouns ending in .tva.m are often translated to ­.ity: zakta.tva.m = Ability (Effective)

#andhIkRta

#zaktatA |

*m.13. What is this so called _jIva? mind has blinded the entire world. Both are unreal and nonexistent. What then is their power and force? You (better) understand.

*sv.13 What indeed is the jIva (individual soul) but a word which has befuddled the intelligence of people?

*vlm.13. What is it that they call the living soul, and which has blindfolded the world; and what they term as the mind, is really an unreality and without any power of its own.

*va.13. Tell me, what is called a living being, which confuses the whole world? Know it to be the mind only, how can it have any power?
 

मनो.निर्दग्ध.दृष्टीणाम् दृष्ट्वा दु:ख.परम्पराम् ।

mana:nirdagdha.dRSTINAm dRSTvA du:kha.paramparAm |

मतिर् मे करुणा.कान्ता राम मुग्धा_इव तप्यते ॥५।१४।१४॥

mati:_me karuNA.kAntA rAma mugdhA_iva tapyate ||5|14|14||

.

mana:nirdagdha.dRSTINAm

dRSTvA du:kha.paramparAm |

mati:_me karuNA.kAntA

rAma

mugdhA_iva tapyate

.

of Mind.burnt.up.visions

having.seen

a succession of sorrows

mati:_me

my thought is a pitiful girl, rAma,

mugdhA iva tapyate

x

*m.14 O Rama, my mind becomes anguished with compassion, like that of a young tender.hearted lady, when I witness the endless sequences of sorrows of people with a mind free perception.

*sv.14.15 Even the finite or individualised consciousness is an unreal fancy: what can it do! Seeing the fate of the ignorant people who are suffering because the mind that they have fancied into existence veils the truth which alone exists, I am filled with pity.

*vlm.14. Ráma! I have seen the continued misery arising from their false conception of the unreal mind; and my pity for them has caused my incessant sorrow.

*va.14. Seeing incessant sorrows of people, disturbed by fantasies of the
seemingly real mind, my own mind is overwhelmed with sorrow, like that
one of a fool.
 

क: किल_अत्र कुत: खेदो यन् मूर्ख: परितप्यते ।

ka: kila_atra kuta: kheda: yat_mUrkha: paritapyate |

दु:खाया_एव हि जायन्ते करभा: प्राकृतास् तथा ॥५।१४।१५॥

du:khAyA_eva hi jAyante karabhA: prAkRtA:_tathA ||5|14|15||

.

ka: kila_atra

who.in.the.hell is here?

kuta: kheda:

why the trouble?

yat_mUrkha: paritapyate

some fool gets scorched

du:khAyA_eva hi jAyante

only for misery are they born

karabhA:

elephants are made thus

.

*m.15 Where and what is that giref by which a fool /stupid is distressed / consumed? Donkeys and fools are born only to grieve.

*vlm.15. But why should I sorrow for the ignorant rabble, who bring their woe by their own error? The common herd is born to their misery like beasts and brutes.

*va.15. From where can there arise here a sorrow to burden the ignorant? Yet, beasts and idiots are born only to suffer.
 

विनाशाय_एव जायन्ते जडा* देहेष्व्_अबुद्धयः ।

vinAzAya_eva jAyante jaDA: deheSu_abuddhaya: |

अनारत.उदयाः पापा* बुद्बुदा* जलधेर् इव ॥५।१४।१६॥

anArata.udayA: pApA: budbudA: jaladhe:_iva ||5|14|16||

.

only for destruction are they born

the Dense in bodies lacking.Intellects

constantly arising sins like bubbles in ocean.water

.

*vlm.16. The ignorant rabble are born in their dull material bodies, for their destruction only.

They are born to die away incessantly, like the waves of the ocean.

*va.16. Dull.witted fools are born only to die,

they appear continually like foam on the surface of water.
 

कियन्तः पश्य पशवः प्रत्यहम् प्रतिमण्डलम् ।

kiyanta: pazya pazava: pratyaha.m pratimaNDala.m |

सून.अवद्भिर् निहन्त्य् अन्ते का_एव_अत्र परिदेवना ॥५।१४।१७॥

sUna.avadbhi:_nihanti_ante kA_eva_atra paridevanA ||5|14|17||

.

kiyanta: pazya pazava: how many animals do you see =

pratyaha.m pratimaNDala.m – daily and everywhere =

sUnAvadbhi: as by slaughter.houses =

nihanti ante – killing within =

kA eva atra paridevanA – whatever here is the complaint?

*AB. … sUnA pazu.hiMsA=sthAna.m …

*m  Why grieve for them?

*vlm.17. What pity shall I take for them, that are seen every day to perish under the jaws of death,

like numbers of animals immolated in the shambles.

*va.17. Seeing that every day everywhere millions of animals are slaughtered, why lament about that?
 

अर्बुदान्य् अनिलो हन्ति क्षमा.जातेषु च_अन्वहम् ।

arbudAni_anila: hanti kSamA.jAteSu ca_anvaha.m |

दम्शानाम् मशकानाम् च का_एव_अत्र परिदेवना ॥५।१४।१८॥

daMzAnAm mazakAnAm ca kA_eva_atra paridevanA ||5|14|18||

.

arbudAni

two.month fetuses

anila: hanti

kSamA.jAteSu ca and in =

anvaha.m

daMzAnAm mazakAnAm ca –

and of mosquito.bites

kA eva atra paridevanA – whatever here is the complaint?

*AB.kSamA.jAteSu bhUmi.udbhava.jantuSu madhye anila: daMzAnAm ca_arbudAni asaMkhyAtAni hanti ||5|14|

O* #arbuda: #arbudam a long round mass (said especially of the shape of the foetus in the second half of the first month [Nir. iv, 6] or in the second month [Yājñ. iii, 75 and 89]) +

#daMza

#mazaka

#kA_eva_atra

#paridevana

*m.18 millions of mosquitoes are blown to death by winds (how) can one grieve for them?

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*vlm.18. For whom shall I sorrow, when I see billions and trillions of gnats and moths, are destroyed day by day, by gusts of wind (which is their element and support).

*va.18. Every day the wind smashes millions of various mosquitoes and flies, what is to lament about this?
 

विश्वम् प्रति गिरि.इन्द्रेषु पुलिन्द.आदि_आ.वने वने ।

vizva.m prati giri.indreSu pulinda.Adi_A.vane vane |

निघ्नन्ति मृग.लक्षाणि का_एव_अत्र परिदेवना ॥५।१४।१९॥

nighnanti mRga.lakSANi kA_eva_atra paridevanA ||5|14|19||

.

vizva.m prati

thruout the universe

giri.indreSu –

on Lordly mountains =

pulindAdy

pulinda.savages

vane vane –

from woods to woods

nighnanti mRga.lakSANi –

kill animals by the ten thousand

kA eva atra paridevanA – whatever here is the complaint?

*m.19 millions of barbarians, living on high mountains, kill every day millions of animals. How can one grieve for them?

*vlm.19. Whom shall I sorrow for, when I observe on every side the millions of deer and beasts of chase, that are killed every day in the hills and forests, by their hunters and sportsmen.

*va.19. Everywhere in forests and mountains hunters hunt thousands of
beasts, what is to lament about this?
 

जले जल.चर.व्यूहान् सूक्ष्मान् स्थूल: निकृन्तति ।

jale jala.cara.vyUhAn sUkSmAn sthUla: nikRntati |

ग्राम.अर्थम् निर्दय:_मत्स्य: का_एव_अत्र परिदेवना । ॥५।१४।२०॥

grAma.artha.m nirdaya:_matsya: kA_eva_atra paridevanA | ||5|14|20||

.

jale jala.cara.vyUhAn_sUkSmAn_sthUla: nikRntati

grAma.artha.m nirdaya: matsya:

kA eva atra paridevanA – whatever here is the complaint?

x

*m.20 Big fish swallow small fish to quench their hunger. Why grieve for them?

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*vlm.20. Whom shall I feel for, when I find innumerable shoals of small fishes, that are devoured every day in the waters, by the bigger ones!

*va.20. In oceans, big fishes mercilessly swallow schools of small fishes
to satisfy hunger, what is to lament about this?
 

लिक्षाम् अणु.कण=क्षामाम् क्षुधा खादति मक्षिका ।

likSAm aNu.kaNa=kSAmAm kSudhA khAdati makSika.a |

ताम् कोश.कारः क्षुदितः दम्शस् तम् अपि चञ्चलम् ॥५।१४।२१॥

tAm koza.kAra: kSudita: daMza:_tam api caJcala.m ||5|14|21||

.

likSAm A nit baby louse

aNu.kaNa=kSAmAm

kSudhA khAdati makSika.a

tAm koza.kAra: kSudita: daMza:_tam api caJcala.m

.

*m.21.27 A fly eats lice. A spider gobbles that fly. That spider is consumed by a wild fly. That wild fly is swallowed by a frog. Both are lapped up by a serpent. Even poisonous serpents are hunted down as food by eagles and mongooses.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*vlm.21. I see an infinite number of animalcules, to be eaten up by flies and fleas; which in their turn, are devoured by the voracious spiders and scorpions.

*va.21. A hungry dragonfly eats small insects, and itself gets into a net of a hungry spider, and the spider gets eaten by a wasp.
 

तम् दंशम् दर्दुरो_भुङ्क्ते व्यालस् तम् अपि दर्दुरम् ।

tam daMza.m dardura:_bhuGkte vyAla:_tam api darduram |

सर्पम् उग्रम् ख.गो हन्ति बभ्रुश् च_एनम् निकृन्तति ॥५।१४।२२॥

sarpam ugram kha.ga: hanti babhru:_ca_enam nikRntati ||5|14|22||

.

tam daMza.m dardura: bhuGkte – that insect a frog eats

vyAla:_tam api darduram – while the tiger eats the frog

sarpam ugram khaga: hanti – a bird kills the ugly snake

babhru:_ca_enam nikRntati – a mongoose chews it

.

#daMz #daMza .mfn.. "biting" see #mRga. • *m.. a bite , sting , the spot bitten (by a snake &c.) _KSS.lx,131 • a stinging insect, _chUp.mbh.&c.

#dR #dara #dardura – a frog +

#aD* #vyaD #vyADa, #vyAla .adj.. mischievous, vicious; prodigal, extravagant; • = #zArdUla. • http://www.britannica.com/EBchecked/topic/633540/vyala •• #vyAla: a vicious elephant • a beast of prey • a snake • a tiger • *vyAla the Tiger (or Dangerous), one of the Generals in y5025 &c. • #vyAlI a female snake.

zgl#prim. #babhru "BROwn" deep.brown, reddish.brown, tawny _RV. A mongoose perhaps related to the Indian Gray • the "ichneumon" of Pliny.

#kRt #nikRt #nikRntati pr. [6] ac. sg. 3 [kṛt_1]

*AB. durdurobheka: ... ||5|14|

*vlm.22. The frog feeds on flies, and is on its turn devoured by snakes. The birds of prey swallow the snake, and the weasel preys upon them.

*va.22. The wasp gets eaten by a frog, and the frog is swallowed by a
snake; the bird hunts the snake, and both are prey for a mongoose.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*m.21.27 A fly eats lice. A spider gobbles that fly. That spider is consumed by a wild fly. That wild fly is swallowed by a frog. Both are lapped up by a serpent. Even poisonous serpents are hunted down as food by eagles and mongooses.

 

बभ्रुम् हिनस्ति मार्जारो मार्जारम् श्वा निक्Rन्तति ।

babhrum hinasti mArjAra:_mArjAra.m zvA nikRntati |

Rक्षः कौलेयकम् हन्ति Rक्षम् व्याघ्रो निक्Rन्तति ॥५।१४।२३॥

RkSa: kauleyakam hanti RkSam vyAghra:_nikRntati ||5|14|23||

.

babhru.mongoose.m hinasti.destroys. mArjAra:

mArjAra.m zvA nikRntati

RkSa: kauleyakam hanti RkSam vyAghro nikRntati

.

*m.23A cat eats that mongoose. A dog hunts down a cat and the dog is chased and killed by a bear. A bear is torn down by a tiger.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*vlm.23. The weasel is killed by the cat, which is killed again by the dog; the bear destroys the dog, and is at last destroyed by the tiger. (One animal is food to another.)

*va.23. The mongoose is being hunted by a cat, a cat by a dog; the bear

gets the dog, and hiMself is won over by a tiger.
 

हिंसो ऽभिभवति व्याघ्रम् शरभ: सिम्हम् अत्ति च ।

hiMsa:_abhibhavati vyAghram zarabha: simha.m atti ca |

शरभो_नाशम् आयाति मत्त.मेघ=विलङ्घने ॥५।१४।२४॥

zarabha:_nAza.m AyAti matta.megha=vilaGghane ||5|14|24||

.

a wild lion defeats a tiger

and an 8.legged sharabha eats the lion

:

the sharabha meets death

trying to overleap a cloud

.

hiMsa:_abhibhavati vyAghram zarabha: simha.m atti ca | zarabha:_nAza.m AyAti matta.megha=vilaGghane

.

hiMsa:_abhibhavati vyAghra

zarabha: simha.m atti

zarabha:_nAza.m AyAti

matta.megha=vilaGghana

.

vlm

 

मेघा* वातैर् विधूयन्ते वायवो गिरिभिर् जिताः ।

meghA:_vAtai:_vidhUyante vAyava: giribhi:_jitA: |

गिरयो वज्र.निष्पिष्टाः शक्रस्य वशग: पविः ॥५।१४।२५॥

giraya:_vajra.niSpiSTa.a: zakrasya vazaga: pavi: ||5|14|25||

.

meghA: vAtai:_vidhUyante

vAyava: giribhi:_jitA: +

giraya: vajra.niSpiSTa.a:

zakrasya vazaga: pavi:

zakra's powerful thunderbolt

.

*m.24.25.26.27 A tiger is killed by a lion. In turn a tiger kills a lion. Even that tiger falls to death in its eagerness to jump across a cloud. That cloud is blown off by winds. That wind is obstructed by high mountains. mountains are powdered by thunderbolts. That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forMs which are beset with joys and sorrows and aging and death. Even big animals and beings are becoming food for simple, tiny mosquitoes.

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*vlm. The clouds are worsted by tempests, and these again are obstructed by the rising rocks and mountains. The mountains are split by thunder claps, and the thunderbolts of heaven are broken by the thundering Sakra. (Jove).

 

विष्णुना क्रियते शक्रः विष्णुर् गच्छति जन्तुताम् ।

viSNunA kriyate zakra: viSNu:_gacchati jantutAm |

सुख.दुःख.दशाम् एताम् जरा.मरण.पालिताम् ॥५।१४।२६॥

sukha.du:kha.dazAm etAm jarA.maraNa.pAlitAm ||5|14|26||

.

viSNunA

kriyate zakra:

viSNu:_gacchati jantutAm

sukha.du:kha.dazAm etAm jarA.maraNa.pAlitAm

.

viSNu

kriyate zakra

gacchati jantutA

sukha.du:kha.dazAm etAm jarA.maraNa.pAlita

.

*va.26. Indra is created by Vishnu, and Vishnu becomes various embodied beings, which are subject to old age and death, and undergo states of joy and sorrow.
*vlm.26. This Sakra or Indra is vanquished by Upendra or Vishnu (his younger brother), and Vishnu is made to undergo his incarnations in the shapes of men and beasts. He is subjected to the vicissitudes of pain and pleasure, and to the conditions of disease, decay and death. (Change is the order of nature.)

*sv. Every day millions of animals are killed throughout the world; every day millions upon millions of mosquitoes are killed by the wind; every day in the oceans the big fish eat the small ones what is there to grieve?

*m.24.25.26.27 ...That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forMs which are beset with joys and sorrows and aging and death...

 

जन्तवो ऽपि महाकाया* अपि विद्या.युध.अन्विताः ।

jantava:_api mahAkAyA:_ api vidyA.yudha.anvitA: |

लिक्षाभिर् अङ्ग.लग्नाभिर् उपजीव्यन्त* एव हि ॥५।१४।२७॥

likSAbhi:_aGga.lagnAbhi:_upajIvyante_eva hi ||5|14|27||

.

jantava:_api – even people

mahAkAyA api – even giants

vidyAyudha.anvitA:

likSAbhi: with lice

aGga.lagnAbhi:

upajIvyante eva hi

.

*m.24.25.26.27 A tiger is killed by a lion. In turn a tiger kills a lion. Even that tiger falls to death in its eagerness to jump across a cloud. That cloud is blown off by winds. That wind is obstructed by high mountains. mountains are powdered by thunderbolts. That thunderbolt is in the grip of Indra. Indra is created by Vishnu. Vishnu takes all kinds of animal forMs which are beset with joys and sorrows and aging and death. Even big animals and beings are becoming food for simple, tiny mosquitoes.

*vlm.27. Big.bodied beasts are fed upon by the leaches and fleas that stick to their bodies to suck their blood; and men fraught with knowledge and and gnats.

*va.27. Even big.bodied and smart beings are food for tiny lice and gnats
sucking up their bodies.
 

अजस्रम् एवम् आलून.विशीर्णम् भूत.जङ्गलम् ।

ajasram eva.m AlUna.vizIrNam bhUta.jaGgala.m |

परस्परम् अलम् मोहाद् अद्यते रक्ष्यते ऽपि च ॥५।१४।२८॥

parasparam alam mohAt_adyate rakSyate_api ca ||5|14|28||

.

ajasram eva.m – constantly so

AlUna.vizIrNam

bhUta.jaGgala.m

parasparam alam mohAt

adyate rakSyate_api ca – is eaten or kept for food.

*AB. … adyate bhakSyate …

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*vlm.28. Thus the whole host of living bodies, are continually exposed to feed upon and to be fed by one another, with remorseless voracity.

*m.28 This cycle goes on without respite. Slaughtering and shredding goes on in this jungle of elemental existences. mutual attractions and infatuations, killings and exploitations go on endlessly.

*va.28. In this crowd of beings and elements one is endlessly cut and
destroyed by another, one feeds upon another and is itself being food
for someone else.
 

अनारतम् विनश्यन्ति विविधा* भूत.जातय: ।

anAratam vinazyanti vividhA: bhUta.jAtaya: |

अजारतम् च जायन्ते लिक्षा.यूका.पिपीलिका: ॥५।१४।२९॥

a.jAratam ca jAyante likSA.yUkA.pipIlikA: ||5|14|29||

.

anAratam vinazyanti – incessantly they are destroyed

vividhA bhUta.jAtaya: various kinds of beings

ajAratam ca jAyante

likSA.louse.yUkA.pipIlikA:

.

*m.29 multitudes of various species are born and are dying, starting from ants and lice.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*vlm.29. There is an incessant growth of leaches, fleas and ants, other small insects and worMs on the one hand; and a continued dissolution of both the big and puny bodies in every place on earth.

*va.29. multitudes of various beings, including lice, fleas and ants are
continuously being born and destroyed.
 

जल.कोशेषु जायन्ते मत्स्य.इभ.मकर.आदयः ।

jala.kozeSu jAyante matsya.ibha.makara.Adaya: |

भूमाव् अन्तः प्रजायन्ते कीट.ओघा* वृश्चिक.आदयः ॥५।१४।३०॥

bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya: ||5|14|30||

.

jala.kozeSu jAyante matsya.ibha.makara.Adaya: | bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya:

.

jala.kozeSu jAyante matsya.ibha.makara.Adaya: |

bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya:

.

in the waters of the ocean there are born

fish & sea.monsters

and within the earth are generated hordes of bugs & scorpions

.

#makara.: a kind of seamonster; [Capricorn the Goat], (sometimes confounded with the crocodile, shark &c.; regarded as the emblem of #kAmadeva [cf. #makaraketana] +

 

अन्तरिक्षे ऽपि जायन्ते आकाश.विहग.आदयः ।

antarikSe_api jAyante AkAza.vihaga.Adaya: |

वन.वीथिषु जायन्ते सिम्ह.व्याघ्र.मृग.आदयः ॥५।१४।३१॥

vana.vIthiSu jAyante simha.vyAghra.mRga.Adaya: ||5|14|31||

.

antarikSe_api jAyante – even in Inner Space are born

AkAza.vihaga. Adi.s.aya: sky.flying birds

vana.vIthiSu jAyante simha.vyAghra.mRga.Adaya:

.

antarikSe_api jAyan.te

AkAza.vihaga.Adi

vana.vIthi

simha.vyAghra.mRga

.

*antarikSa*m. Inner Space, the intermediate space between heaven and earth.

#vI #vIta *? #vIthi.H, #vIthI. in cpd. .f.. a row (e.g. of pictures), line • a roadway, street (vl. #vIthikA) • a sort of drama (a love intrigue performed by one or two players); •.• #vyoma.vIthi Sky Street, Space Way: milch.strasse, the milky Way, y1017.040. • #vana.vIthi forest path, y5014.031.

*vlm.31. The air teems with the brood of birds of various kinds, and the woods abound with wild beasts, and lions and tigers, the fleet deer and other brutes.

*va.31. Birds and insects fly in the skies, lions, tigers, deer and other
animals roam forests.
*m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect.like creatures are born in slush and garbage.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

 

प्राण्य्.अङ्गेष्व्_अपि जायन्ते विचित्राः ककुभम् प्रति ।

prANi.aGgeSu_api jAyante vicitrA: kakubha.m prati |

स्थावरेष्व्_अपि जायन्ते घुणा* जघनक.आदयः ॥५।१४।३२॥

sthAvareSu_api jAyante ghuNA:_jaghanaka.Adaya: ||5|14|32||

.

prANyaGgeSu api jAyante vicitrA: kakubha.m prati sthAvareSu api jAyante ghuNA jaghanakAdaya:

.

prANyaGgeSu api jAyante

vicitrA: kakubha.m prati

sthAvareSu api jAyante

ghuNA jaghanakAdaya:

.

*m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect.like creatures are born in slush and garbage.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*vlm.32. There are inborn worMs growing in the intestines, and upon the skin of animal bodies; and parasitical insects and animalcules, feeding upon the bark and leaves of trees.

*va.32. In the bodies of living beings various worMs and tiny creatures

are living, and in the trees also various insects and ticks live.

शिलान्तरेषु जायन्ते कीट.भेक.घुण.आदयः ।

zilAntareSu jAyante kITa.bheka.ghuNa.Adaya: |

विष्ठायाम् अपि जायन्ते नाना=कीट.गणास् तथा ॥५।१४।३३॥

viSThAyAm api jAyante nAnA=kITa.gaNA:_tathA ||5|14|33||

.

zilAntareSu jAyante kITa.bheka.ghuNAdaya: viSThAyAm api jAyante nAnA=kITa.gaNA:_tathA

.

zilAntareSu

jAyante

kITa.bheka.ghuNAdaya:

viSThAyAm api

jAyante

nAnA=kITa.gaNA:_tathA

.

*m.31 Birds and wild animals are being born in wooded forests. Even on the bodies and in the bodies many insects and bacilli born. Even inside a stone frogs are born. many insect.like creatures are born in slush and garbage.

*vlm.33. Insects are seen to be born in the crusts of stones, as frogs, vajrakítas and others; and many kinds of worMs and insects, are found to grow in and subsist upon the faeces and excrements of animals.

*sv. The stronger animal kills and eats the weaker animal in this world; from the smallest ant to the greatest of divinities, all are subject to birth and death.

*va.33. Cracks of stones are inhabited by leaches and frogs, and even in faeces various worMs and maggots are seen!
 

एवम् एतेषु_अ.संख्येषु जन्मसु_अपचयेषु च ।

eva.m eteSu_a.saMkhyeSu janmasu_apacayeSu ca |

अजस्रम् करुणावन्त: नन्दन्तु प्ररुदन्तु वा ॥५।१४।३४॥

ajasram karuNAvanta: nandantu prarudantu vA ||5|14|34||

.

eva.m eteSu_a.saMkhyeSu janma*svapacayeSu ca ajasram karuNAvanta: nandantu prarudantu vA

.

eva.m eteSu_a.saMkhyeSu

janma*svapacayeSu ca

ajasram karuNAvanta:

nandantu prarudantu vA

.

*va.34. One may be happy or sorrowful from compassion to these countless beings subject to continual births and deaths.
*m.34 One may grieve out of compassion for such creatures. But it is better to be indifferent to such happenings.

*sv.34.35.36 Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

*vlm.34. In this manner an endless number of living beings, are being born and perishing for ever and ever; and it is of no avail to them, whether kind hearted men are joyous or sorrowful at their births and deaths.

 

अनारत.मृतौ_अस्मिन् अनारत.समुद्भवे ।

anArata.mRtau_asmin_anArata.sam.udbhave |

संसार.सम्भ्रमे युक्ता न तुष्टिर् न च दु:स्थिता ॥५।१४।३५॥

saMsAra.sambhrame yuktA na tuSTi:_na ca du:sthitA ||5|14|35||

.

anArata.mRtau_asmin anArata.samudbhave saMsAra.sambhrame yuktA na tuSTi:_na ca du:sthitA

.

anArata.mRtau_asmin anArata.samudbhave

saMsAra.sambhrame yuktA

na tuSTi:_na ca du:sthitA

.

*m.35 It is not proper to either enjoy or grieve for a mutable world which is beset with unceasing births and deaths.

*sv.34.35.36 Every moment countless beings die and countless others are born, totally regardless of whether people like it or not, whether they rejoice or grieve. Hence, it were wiser neither to grieve nor to rejoice over the inevitable!

*vlm.35. The wise can have no cause for their joy or grief, in this continued course of incessant births and deaths of the living world.

*va.35. Why be joyful or sorrowful about endless births and deaths in this
perpetual whirling of saMsara?

 

पङ्क्तयस् तु_एवम् एव_इमा* वृक्ष.पर्ण.गणै: समा: ।

paGktaya:_tu_eva.m eva_imA:_vRkSa.parNa.gaNai: samA: |

उत्पत्त्य_उत्पत्त्य लीयन्ते भूतानाम् भूरि.सम्भवा: ॥५।१४।३६॥

utpattya utpattya lIyante bhUtAnAm bhUri.sambhavA: ||5|14|36||

.

paGktaya:_tu_eva.m eva imA: vRkSa.parNa.gaNai: samA: utpattya utpattya

lIyante bhUtAnAm bhUri.sambhavA:

.

paGktaya:_tu_eva.m eva imA:

#dhR #dharman *m.. bearer , supporter , arranger RV. •• .n.. support , prop , hold RV. VS. • established order of things , steadfast decree (of a god), any arrangement or disposition • law , rule , duty • custom, manner (*dharmaNA, .mabhi: • *dharmaNa:_pari in regular order, naturally • (esp. ifc.) characteristic mark or attribute _zbr.

 

किम् किल स्फार.मनसाम् पशूनाम् च विशेषणम् ।

kim kila sphAra.manasAm pazu.unAm ca vizeSaNam |

कृष्यन्ते पशवो रज्ज्वा मनसा मूढ.चेतसः ॥५।१४।३९॥

kRSyante pazava:_rajjvA manasA mUDha.cetasa: ||5|14|39||

.

kim kila sphAra.manasAm pazu.unAm ca vizeSaNam

kRSyante pazava: rajjvA – animals are drawn by a rope =

manasA mUDha.cetasa: foolish affections (are drawn) by Mind

.

kim kila sphAra.manasAm

pazu.unAm ca vizeSaNam

kRSyante pazava: rajjvA – animals are drawn by a rope =

manasA mUDha.cetasa: foolish affections (are drawn) by Mind

*vlm  and employed in acts and rites for their own ruin. (The ruin of their souls caused by ritualistic observances.)

 

अ.निर्जित.आत्म.चित्तानाम् समन्ताद् दु:ख.दा दशा: ।

a.nirjita.Atma.cittAnAm samantAt_du:kha.dA dazA: |

तन् मार्जनम् कृत.प्रज्ञो_न_अत: सम्प्रतिपद्यते ॥५।१४।४१॥

tat_mArjana.m kRta.prajJa:_na_ata: sampratipadyate ||5|14|41||

.

a.nirjita.Atma.cittAnAm

of those unconquered.Self.affections =

samantAt

du:kha.dA: dazA: sorrow.giving stages =

tat mArjana.m kRta.prajJa:

na ata: sampratipadyate

.

a.nirjita.Atma.cittAnAm of those unconquered.Self.affections = samantAt

du:kha.dA: dazA: sorrow.giving stages = tat mArjana.m kRta.prajJa: na ata: sampratipadyate

.

*m.41 People who have not conquered their minds will always be struck by sorrow A jnani will not attempt to relieve them of their sorrws.

*sv.41.42 Hence, the wise man does not attempt to teach those who have not overcome their own mind and are therefore miserable in every way. On the other hand, the wise do endeavour to remove the sorrow of those who have conquered their mind and who are therefore ripe to undertake self.enquiry.

*vlm.41. men of ungoverned minds, are always exposed to dangers and difficulties; but the expurgated minds of the wise, are free from the evils and mishaps of life.

*va.41. The wise man would not attempt to clean the mind of those who cannot govern their minds and therefore are surrounded by sorrows.

#pad #pratipad #sampratipad #sampratipAdana.m (fr. Caus.) the act of causing to receive , delivering or giving over to , granting Ka1m. ; appointing to (loc.) MBh.

 

विनिर्जित.आत्म.चित्तानाम् दु:खानि रघु.नन्दन ।

vinirjita.Atma.cittAnAm du:khAni raghu.nandana |

सु.विचार्याणि तेन_अत्र ज्ञात.ज्ञेय: प्रवर्तताम् ॥५।१४।४२॥

su.vicAryANi tena_atra jJAta.jJeya: pravartatAm ||5|14|42||

.

vinirjita.Atma.cittAnAm du:khAni , darling of the raghu clan, su.vicAryANi tena atra

jJAta.jJeya: pravartatAm

.

vinirjita.Atma.cittAnAm

du:khAni

, darling of the raghu clan,

su.vicAryANi tena atra

jJAta.jJeya: pravartatAm

.

*m.42 O Raghava, it is simple to relieve people of their sorows if they have conquered their minds. A jnani will attempt to relieve such people of their sorrows.

*sv.41.42 Hence, the wise man does not attempt to teach those who have not overcome their own mind and are therefore miserable in every way. On the other hand, the wise do endeavour to remove the sorrow of those who have conquered their mind and who are therefore ripe to undertake self.enquiry.

*vlm.42. Now Ráma, consider well the miseries of ungoverned minds; and betake yourself to the knowledge of the knowable One. (i. e. the One alone that is worthy of being known).

*va.42. But the wise sage will teach the knowledge of that which is to be known to the one whose mind is subdued and whose sorrows are easily removed by investigation, O Raghava.
 

मनो न_अस्ति महाबाहो मा मुधा_उप प्रकल्पया ।

mana:_na_asti, mahAbAho, mA mudhA_upa prakalpayA |

अनेन कल्पितेन त्वम् वेतालेन_इव हन्यसे ॥५।१४।४३॥

anena kalpitena tva.m vetAlena_iva hanyase ||5|14|43||

.

mana: na_asti mahAbAho – , Master Archer, mudhA_upa prakalpayA anena kalpitena tva.m vetAlena_iva hanyase – as by a Zombie you're destroyed.

.

mana: na_asti –

mahAbAho – , Master Archer,

mudhA_upa prakalpayA

anena kalpitena tva.m

vetAlena_iva hanyase – as by a Zombie you're destroyed.

.

*m.43 O mighty, armed Rama, mind does not exist. Why invent it purposelessly? If you invent it, you will also be hurt by that child's demon.

*sv.43 The mind is not, O Râma: do not unnecessarily imagine its existence. If you imagine its existence then it destroys you, like a ghost.

*vlm.43. Never entertain in your imagination; the vain bugbear of a mind, which has no real existence of its own; and beware of this false belief, which may betray you like the ideal ghost of children.

*va.43. Rama, the mind does not exist, do not imagine its existence in
vain; imagining it kills you like a ghost.
 

यावद् विस्मृतवान् आत्म.तत्त्वम् मूढो_भवद् भवान् ।

yAvat_vismRtavAn_Atma.tattva.m mUDha:_bhavat_bhavAn |

तावत् तव मनो.व्यालो बभूव_अभ्युदितस् ततः ॥५।१४।४४॥

tAvat tava mana:vyAla:_babhUva_abhyudita:_tata: ||5|14|44||

.

just as a being a fool, Your Beingness, someone forgets about Self.Thatness

so too your Dangerous.Mind became risen from That

.

yaavat vismRta.vaan aatma.tattva.m muuDha: bhavat bhava.an | taavat tava manas.vyaala:_babhuuva abhyudita: tatas

.

yAvat_vismRtavAn_Atma.tattva.m mUDha:_bhavat_bhavAn |

tAvat tava mana:vyAla:_babhUva_abhyudita:_tata:

.

*VLMitra/P.44 As long as you are forgetful of the soul, you must remain in utter ignorance and remain tortured by the serpent residing in the recess of your heart.

 

इदानीम् भवता ज्ञातम् यथाभूतम् अरिम्दम ।

idAnIm bhavatA jJAtam yathAbhUtam arimdama |

संकल्पाद् वर्धते चित्तम् तद् एव_आशु परित्यज ॥५।१४।४५॥

saMkalpAt_vardhate citta.m tat_eva_Azu parityaja ||5|14|45||

.

idAnIm bhavatA jJAtam yathAbhUtam ariMdama o foeslayer = saMkalpAt vardhate citta.m tad eva Azu parityaja

.

idAnIm bhavatA jJAtam

yathAbhUtam

ariMdama o foeslayer =

saMkalpAt vardhate citta.m

tad eva Azu parityaja

.

*sv.45 Now that you have realised that the mind waxes large by the continued affirmation of its existence, abandon such thinking.

*m.45 O slayer of foes, you have now beome a knower of Self. mind will grow because of your own volition and will. You discard that immediately.

*vlm.45. Now you have known the whole truth, as I have expounded to you; that it is your imagination only, that presents you with the idea of your mind, of which you must get rid for ever.

*va.45. O Rama, conqueror of your enemies, now you know that by thinking
that the mind is real, it grows, so discard these notions.
 

दृश्यम् आश्रयसि_इदम् चेत् तत् स.चित्तो ऽसि बान्धवान् ।

dRzyam Azrayasi_idam cet tat sa.citta:_asi bAndhavAn |

दृश्यम् संत्यजसि_इदम् चेत् तत् स.चित्तो ऽसि मोक्षवान् ॥५।१४।४६॥

dRzyam saMtyajasi_idam cet tat sa.citta:_asi mokSavAn ||5|14|46||

.

dRzyam Azrayasi idam cet if you depend.upon this that is see/known =

tat_sa.citta: asi bAndhavAn affecting that, you are in bondage

dRzyam saMtyajasi idam cet if you depend.upon this that is see/known =

tat_sa.citta: asi mokSavAn affecting that, you are free.

*jd.46 dRzyam Azrayasi idam cet if you depend.upon this that is see/known = tat_sa.citta: asi bAndhavAn affecting that, you are in bound = dRzyam saMtyajasi idam cet if you depend.upon this that is see/known = tat_sa.citta: asi bAndhavAn affecting that, you are free.

.

*m.46 If you depend on phenomena, you will be bound by that phenomena. By discarding that, you shall be liberated from mind and become a liberated one.

*sv.46 When objectivity arises in your consciousness, the latter becomes conditioned and limited: that is bondage. When objectivity is abandoned, you become mind.less: that is liberation.

*vlm.46. If you rely in the visibles, you are subject to the delusion of your mind; but no sooner, you shun your reliance in them, than you are liberated from your illusion of it.

*va.46. If you are abiding in the visible objects, your mind is bound, but if you leave the objects, your mind is liberated.
 

अयम् गुण.समाहारः बन्धाया_एव समाश्रितः ।

ayam guNa.samAhAra: bandhAyA_eva samAzrita: |

saMtyakto भव मोक्षाय यथा_इच्छसि तथा कुरु ॥५।१४।४७॥

saMtyakta: bhava mokSa.aya yathA_icchasi tathA kuru ||5|14|47||

.

ayam guNa.samAhAra: bandhAyA eva samAzrita: saMtyakta: bhava mokSa.aya

yathA icchasi tathA kuru as you wish thus do

.

ayam guNa.samAhAra:

bandhAyA eva samAzrita:

saMtyakta: bhava mokSa.aya

yathA icchasi tathA kuru as you wish thus do

.

*m.47 You shall become bound when you take refuge in 'gunas' (qualities). If you cast them off, you shall become liberated. Do whatever you like.

*sv.47 Coming into contact with the qualities of nature is conducive to bondage; abandoning them is the road to liberation. Knowing this do whatever you please.

*vlm.47. The visible world is a combination, of the three qualities of sattva, rajas and tamas; and it is exposed before you, by your máya or illusion only, as a snare is spread for entanglement of beasts.

*va.47. Interaction with qualities of this world leads to bondage,
abandoning them leads to liberation; you do as you desire.

#hR #AhR #samAhR #samAhAra collecting guNa.samAhara fm5014.047 • one of the kRtyas of cosmic evolution: the five kRtyas: sRSTi.creation, sthiti.preservation, samAhAra.destruction, tirodhAna.illusion, and anugraha or mokSa.

 

न_अहम् न_इदम् इति ध्याyaMs_तिष्ठ त्वम् अचल.अचलः ।

na_aham na_idam iti dhyAyam*_tiSTha tva.m acala.acala: |

अनन्त.आकाश.saMkAश.हृदयो हृदय.ईश्वरः ॥५।१४।४८॥

ananta.AkAza.saMkAza.hRdaya:_hRdaya.Izvara: ||5|14|48||

.

na aham na idam iti dhyAyan thinking "No I, no this"

tiSTha tva.m acala.acala: you should remain as still as a mountain

ananta.AkAza.saMkAza=hRdaya: a boundless.Space.like=Heart is

hRdaya.Izvara: the Heart of the Lord

.

*m.48 'I am not, nor is this world' thinking thus, stay steadfast and unmoved. The heart space of the Lord of heart is effulgent and vast.

*sv.48 Realising 'I am not' and 'this is not' remain firm and unmoved, like the infinite space.

*vlm.48. Think of the inexistence both of the subjective.self and the objective world; and remain as firm as a fixed rock on earth, and behold the Lord only, in the form of infinite space in thy heart. (This is Vasishtha's Vacuism).

*va.48. Constantly stay in unmoving understanding “I am not” and “this world is not”, be non wavering like the endless space of Consciousness, abiding as the Lord of your heart.

#kAz #saMkAz #saMkAza. संकाश Like, similar, resembling (at the end of comp.); अग्नि˚, हिरण्य˚; विपत्तिं घोरसंकाशां क्रुद्धादग्निशिखामिव Rām.7.81.4. • Near, close, at hand. • saMkAza: .शः Appearance, presence; Vicinity.

 

आत्मनो_जगतश् च_अस्य त्वमङ्ग कलनामलम् ।

Atmana:_jagata:_ca_asya tva.m aGga kalanÂmala.m |

राम द्वित्वमयीम् त्यक्त्वाशेषस्थः सुस्थिरो_भव ॥५।१४।४९॥

rAma dvitva.mayIm tyaktvA_azeSa.stha: susthira:_bhava ||5|14|49||

.

Atmana: jagata: ca of Self and World =

asya – of this =

tva.m aGga kalanAmala.m

o rAma =

dvitva.mayIm – dual.mode =

tyaktvA – having abandoned

azeSa.stha: susthira: bhava – be the remaining firm stability

.

*m.49 World is only an aspect of that pure Self. O Rama, leave aside the duality perception. Be firm and stable in what remains, (ie) the Self.

*sv.49 Abandon the impure thought which creates a duality of self.world.

*vlm.49. Shun Ráma, the false thoughts of thy self.existence, and that of the visible world also; and abandon thy belief in the duality, in order to settle thyself in the infinite unity.

*va.49. Rama, discard the dual division of self and the world, and stay firmly in whatever remains.
 

आत्मनो_जगतश् च_अन्तर् द्रष्टृ.दृश्य.दशान्तरे ।

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare |

दर्शन.आख्ये स्वम् आत्मानम् सर्वदा भावयन् भव ॥५।१४।५०॥

darzana.Akhye sva.m AtmAnam sarvadA bhAvayan bhava ||5|14|50||

.

between self and world

the stage of Seer and of Seen

called Sight or Presence

always feeling it be your own self

.

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare | darzana.Akhye sva.m AtmAnam

sarvadA bhAvayan bhava

.

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare |

darzana.Akhye sva.m AtmAnam

sarvadA bhAvayan bhava

.

*sv.50 In the middle between the self as the seer and the world as the seen, you are the seeing (sight): always remain in this realisation.

 

स्वाद्य.स्वादक=संत्यक्तम् स्वाद्य.स्वादक=मध्य.गम् ।

svAdya*svAdaka=saMtyaktam svAdya*svAdaka=madhya.ga.m |

स्वादनम् केवलम् ध्यायन् नित्यम् आत्ममयो_भव ॥५।१४।५१॥

svAdana.m kevala.m dhyAyan nitya.m Atma.maya:_bhava ||5|14|51||

.

svAdya*svAdaka=saMtyaktam – tasteable.flavor.abandoned =

svAdya*svAdaka=madhya.ga.m tasted.flavor=between.gone =

svAdana.m kevala.m dhyAyan tasting entirely thinking =

nitya.m Atma.maya: bhava ever self.mode be

.

*m.51 The enjoyable and the enjoyer.there is a middle state, that is enjoying. Always think of Self as enjoying and become filled with Self.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*vlm.51. Forsake the ideas of the subject and object of your taste, (i. e. of the taster and tastable); and thinking on their intermediate state of gustation or tasting, be one with the soul.

*va.51. Forsake the notions of enjoyer and object of enjoyment, be in
between these as enjoyment itself, stay always in your own nature.

*jd.51 svAdya*svAdaka=saMtyaktam – tasteable.flavor.abandonn = svAdya*svAdaka=madhya.ga.m tasted.flavor=between.gone = svAdana.m kevala.m dhyAyan tasting entirely thinking = nitya.m Atma.maya: bhava ever self.mode be.

 

राम_अनुभवनीयस्य तथा_अनुभवितु: स्वयम् ।

rAma_anu.bhavanIyasya tathA_anubhavitu: svayam |

अवलम्ब्यम् निरालम्बम् मध्यम् मध्ये स्थिरो भव ॥५।१४।५२॥

avalambyam nir.Alambam madhyam madhye sthira:_bhava ||5|14|52||

.

o rAma =

anubhavanIyasya – of what is to be experienced

tathA_anubhavitu: svayam – thus of the Experiencer hirself

avalambyam to.be depended.on =

nirAlambam

madhyam madhye

sthira: bhava – be firm

.

*m.52 O Rama, there is a middle state between experience and experiencer. Think of an unsupported Self as experiencing (in this state) and abide in it.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*vlm.52. Ráma, place yourself in the position of your thought or power of thinking, which lieth betwixt the thinker and thinkables; support your soul on the supportless soul of all, and remain steady in your meditation.

*va.52. Rama, to understand that which should be known, stay in between
them not relying on anything.
 

भव.भावनया हीनम् भाव.अभाव.दशा.उज्झितम् ।

bhava.bhAvanayA hIna.m bhAva.abhAva.dazA.ujjhita.m |

भावयन् न_इदम् आत्मानम् आत्म.सम्स्थः स्वयम् भवः ॥५।१४।५३॥

bhAvayan na_idam AtmAnam Atma.saMstha: svayam bhava: ||5|14|53||

.

bhava.bhAvanayA hIna.m – without the feeling of being =

bhAva.abhAva.dazA.ujjhita.m – having cast.aside Feeling and unFeeling states =

bhAvayan_na_idam AtmAnam – not imagining this self =

Atma.saMstha: svayam bhava: be yourself Self.abiding

.

*m.53 Bereft of the idea of a mutable world and with the ideas of existence and lack of it being cast away, only contemplate on Self by self. Abide in that and become that Self.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*vlm.53. Forsake the cares of the world, and be exempt from the thoughts of existence and non.existence; meditate on the universal soul and be settled with thy soul in that soul.

*va.53. Discarding the feeling of visible existence, and states of being and nonbeing in waking and deep sleep, be the existence itself, staying as your own self.
**var. KG. bhAva.abhAvAdazo typo s/b – abhAva.dazo...

*jd.53 bhava.bhAvanayA hIna.m – without the feeling of being = bhAva.abhAva.dazA.ujjhita.m – having cast.aside Feeling and unFeeling states = bhAvayan_na_idam AtmAnam – not imagining this self = Atma.saMstha: svayam bhava: be yourself Self.abiding.

 

आत्म.सत्ताम् त्यजन्नेताम् चेत्यम् भावयसि स्वयम् ।

Atma.sattAm tyajan_etAm cetya.m bhAvayasi svayam |

यदा राम तदा यासि चित्तताम् अति.दुःखदम् ॥५।१४।५४॥

yadA rAma tadA yAsi cittatAm ati.du:khadam ||5|14|54||

.

when

you abandon this Self.reality

you will become merely conceptual,

Râma,

then

you come to affective utter misery

.

Atma.sattAm tyajan etAm – abandoning this self.reality = cetya.m bhAvayasi svayam – you will become the chetya.conceptual = yadA when = o rAma = tadA then = yAsi cittatAm ati.du:khadam – you come to affective super.misery

.

Atma.sattAm tyajan etAm

cetya.m bhAvayasi svayam

yadA when = o rAma = tadA then = yAsi cittatAm ati.du:khadam – you come to affective super.misery

.

*sv. Between the experiencer and the experience you are the experiencing: knowing this remain in self.knowledge.

*va.54. Once you leave your own true nature, Rama, you become your own thinking mind, which is subject to great miseries.

चित्तताम् शृङ्खलाम् एताम् स्वरूप.ज्ञान=युक्तित: ।

cittatAm zRGkhalAm etAm svarUpa.jJAna=yuktita: |

बिलाच्_चित्तान् महाबाहो स्व.आत्म.सिंहम् विमोचय ॥५।१४।५५॥

bilAt_cittAt_mahAbAho sva.Atma.simha.m vimocaya ||5|14|55||

.

this affective Consciousness is a fetter

:

by.means.of your native Wisdom free the lion

(your own self, Master.Bowman)

from its affective cage

.

cittatAm zRGkhalAm etAm – this fetter of affective Consciousness = svarUpa.jJAna=yuktita: by.means.of your native Wisdom = bilAt_cittAt – from the affective cave = mahAbAho – Master.Bowman = svAtma.simha.m vimocaya – free the lion of your own self.

*m.55 O mighty armed one, cut asunder the chain of mind.stuff and free the lion of Self from the cave of mind.

*vlm.55. Know your thoughts to be your fetters, and your self.consciousness as your binding chain; therefore O Ráma! loosen the lion of your soul, from the prison house of your mind.

*va.55. O mighty Rama, with the weapon of self.knowledge shatter the chains of notions and free the lion of your own essential nature from the cave of your mind!

O* #zRGkhala.m a chain, fetter (esp. for confining the feet of an elephant) – (like a fettered lion = zRGkhalA.baddha.siMhavat | y4042.034) +

 

परमात्म.दशाम् त्यक्त्वा चेत्यम् परिपत्तन् अलम् ।

paramAtma.dazAm tyaktvA cetya.m paripattan alam |

यदा गच्छसि संकल्पम् चेत्यम् सम्पश्यसे तदा ॥५।१४।५६॥

yadA gacchasi saMkalpam cetya.m sampazyase tadA ||5|14|56||

.

if you abandon the Absolute.Self.state

you soon fall into the conceptual

&

when you go to conception

only the conceptual is seen by you

.

paramAtma.dazAm tyaktvA cetya.m paripattan alam | yadA gacchasi saMkalpam cetya.m sampazyase tadA

.

paramAtma.dazAm tyaktvA

cetya.m paripattan alam |

yadA gacchasi saMkalpam

cetya.m sampazyase tadA

.

*vlm  falling to the thoughts of the mind, you will be crowded by your imaginations, and see only the objects of your thought all about you.

*jd.56 परमात्म.दशाम् त्यक्त्वा having abandonn the supreme.Self.state चेत्यम् परिपत्तन्.न् अलम् soon falling into the conceptual यदा गच्छसि saMkaल्पम् when you go to conception चेत्यम् सम्पश्यसे तदा the conceptual is see/known by you.

 

आत्मन:_व्यतिरिक्तम् सच्_चित्तम् इति_अङ्ग संविदा ।

Atmana:_vyatiriktam sat_citta.m iti_aGga saMvidA |

मन: सम्पद्यते दु:खि क्षीयते त्यक्तया तया ॥५।१४।५७॥

mana: sampadyate du:khi kSIyate tyaktayA tayA ||5|14|57||

.

Atmana: vyatiriktam sat citta.m

iti aGga

saMvidA by.means.of its saMvit.Awareness =

mana: sampadyate du:khi – Mind falls into misery =

kSIyate tyaktayA tayA

.

Atmana: vyatiriktam sat citta.m iti aGga saMvidA by.means.of its saMvit.Awareness = mana: sampadyate du:khi – Mind falls into misery =

kSIyate tyaktayA tayA

.

*vlm.57. The Knowledge, that intellection or thinking power is distinct from the soul, introduces the existence of the unhappy mind, which must be got rid of for the sake of true happiness, (by knowing them as the one and same thing.

*va.57. When the limited consciousness is known as real and separate from pure Consciousness, the suffering mind arises, and it perishes once such understanding is rejected.
*m.57 Then arises mind, with all its aspects of basic mind.stuff of consciousness, passive memory and such, negating the Self. When this condition of (mental consciousness) is thrown off, mind ceases to exist.

*sv. When, abandoning this self you think of an object, then you become the mind (subject) and thus become the subject of unhappiness....

 

आत्मा_एव_इदम् जगत्सर्वम् इत्य् अन्तः संविदा_उदये ।

AtmA_eva_idam jagat sarva.m iti_anta: saMvidA_udaye |

क्व चेता क्व च वा चित्तम् किम् चेत्यम् चेतनम् च किम् ॥५।१४।५८॥

kva cetA kva ca vA citta.m kim cetya.m cetana.m ca kim ||5|14|58||

.

Atma.self/Self\soul eva.very/only idam.this.here jagat.world sarva.all/every.m iti.so/as antar.inner/within saMvit.awareness.A udaya.rise/ascent.i kva.where/when? cetas.affected.intelligence kva.where/when? ca.&/also/too vA.or citta.conceptual.mind.m kim.??/what/why cetya.conceivable.m cetana*m ca.&/also/too kim.??/what/why

.

cetana

.

*m.58 When realization internally occurs that 'all this phenomenal world is Self alone', then where is mind, where is that mind.stuff, where is the sensuousness and where is that relative sentience?

*sv. When, abandoning this self you think of an object, then you become the mind (subject) and thus become the subject of unhappiness. That intelligence which is other than self.knowledge is what constitutes the mind: that is the root of sorrow. When it is realised that 'All this is but the self there is no mind, no subject, no object and no thinking.

*vlm.58. When you become conscious of the Supreme soul in you, and as permeated throughout all nature, you will then find the thinker and his thinking, the thinkables and their thoughts, vanish into nothing.

*va.58. When the understanding that “all this world is pure Consciousness
only” arises, where is the mind, object of perception or perception
itself?
 

अहम् आत्मा_इति जीवो ऽस्मि इत्य् एतावच्_चित्तकम् विदुः ।

aha.m AtmA_iti jIva:_asmi iti_etAvat_cittakam vidu: |

अनेन_इत्थम् अन्.आद्यन्तम् दुःखम् राघव तन्यते ॥५।१४।५९॥

anena_ittham an.Adyantam du:kha.m rAghava tanyate ||5|14|59||

.

aham AtmA iti "I am the Self" = jIva: asmi ity "I am the Living.jIva" =

etAvat cittakam vidu: anena ittham an.Adyantam du:kha.m rAghava tanyate

.

aha.m AtmA iti "I am Self" =

jIva: asmi ity "I am the Living.jIva" =

etAvat cittakam vidu:

anena ittham an.Adyantam du:kha.m rAghava tanyate

.

*m.59 The sense mind and its relative sentience is nothing but the feeling 'I am this body. I am that being with that body'. When such a feeling arises, grief gets expanded/increased.

*sv. When you think 'I am the jIva' etc., the mind arises and with it sorrow. When you know 'I am the self, the jIva and such other things do not exist', the mind ceases to be and there is supreme bliss. In the light of the truth that 'All this universe is the self alone', the mind does not exist.

*vlm.59. The thought that "I have a soul and a living soul also," brings on us all the miseries to which we are exposed to all eternity. (i. e. consciousness of a personal entity, causes the woes which personality is ever liable to).

*va.59. The mind arises with the understanding of yourself as a separate
being, and then endless sufferings are not avoidable, O Rama.
 

अहम् आत्मा न जीव.आख्याः सत्ताः सन्ति_इतराः क्वचित् ।

aha.m AtmA na jIva.AkhyA: sattA: santi_itarA: kvacit |

इत्य् एव चित्त.उपशमः परमम् सुखम् उच्यते ॥५।१४।६०॥

iti_eva citta.upazama: paramam sukha.m ucyate ||5|14|60||

.

"I am the Self

:

not what is known as the Living.jIva

or any other state of being"

just so the quieting affection is said to be absolute happiness

.

*vlm. "I am the one soul, and not a living being or distinct existences" ...

*jd.60 aham AtmA – "I am the Self = na jIva.AkhyA: not what is known as the Living.jIva = sattA: santi itarA: kvacit – or any other existences" = iti eva citta.upazama: just so the quieting affection = paramam sukha.m ucyate – is said to be absolute happiness.

 

आत्मा_एव_इदम् जगद् इति जाते राघव निश्चये ।

AtmA_eva_idam jagat_iti jAte rAghava nizcaye |

अ.सत्ता चेतसो जाता भवत्य् एव न सम्शय: ॥५।१४।६१॥

a.sattA cetasa:_jAtA bhavati_eva na samzaya: ||5|14|61||

.

AtmA_eva_idam jagat – "self alone is this world"

iti jAte rAghava nizcaye – when such a conviction has arisen

a.sattA cetasa: jAtA bhavati eva na samzaya:

.

*vlm.61. When you are certain, O Ráma! that the world is the universal soul itself, you will find the false distinctions of your mind and living soul, to be nothing in reality.

*va.61. O Raghava, when you are certain that all this world is only pure Consciousness, then the mind becomes non.existent, no doubt.
 

एवम् सत्य.अवबोधेन स्व.आत्मा_एव_इदम् इति स्थितिः ।

evam satya.avabodha.ina sva.AtmA_eva_idam iti sthiti: |

मनः सु.गलितम् विद्धि सूर्य.भासा तमो यथा ॥५।१४।६२॥

mana: su.galita.m viddhi sUrya.bhAsA tama:_yathA ||5|14|62||

.

evam.so/this.way satya.real/existent/true/valid/honest*avabodha.waking.up/understanding*ina svAtma.own.self.a eva.very/only idam.this.here iti.so/as sthiti.state: manas.Mind su.very.galita*m viddhi.know! sUrya.Sol/sun.bhAsa.bright/lustrous*a tamas.dark yathA.as/so/in.this.way

.

.

*m.62 With such enlightenment, the person will reach a state of experience where the world is Self alone. Then mind will fall off like darkness which is chased away by sunlight.

*vlm.62. When you come to perceive that all this is your very self, your mind will then melt away into the soul, as the darkness dissolved in the sunlight, and the shadow disappears in the air.

*sv. When you think 'I am the jIva' etc., the mind arises and with it sorrow. When you know 'I am the self, the jIva and such other things do not exist', the mind ceases to be and there is supreme bliss. In the light of the truth that 'All this universe is the self alone', the mind does not exist.

*va.62. Know that only by the knowledge of the truth that “all this is my own Self” mind disappears, like darkness flees the shine of the sun.
 

मनःसर्पः शरीरस्थः यावत् तावन् महद्.भयम् ।

mana:.sarpa: zarIra.stha: yAvat_tAvat_mahat.bhayam |

तस्मिन्न्_उत्सारिते योगाद् भयस्य_अवसरः कुतः ॥५।१४।६३॥

tasmin_utsArite yogAt_bhayasya_avasara: kuta: ||5|14|63||

.

mana:.sarpa:

the serpent Mind = zarIra.stha: yAvat –

so.long.as it is situate in Body = tAvan mahad.bhayam –

there will be great fear = tasmin utsArite yogAt –

when it is driven out = bhayasya avasara: kuta:

where is there occasion for fear?

.

*m.63 As long as the serpent of mind stays in one's body, there will be tremendous fear. When this serpent is shaken off through yoga, where then is the need for fear?

*sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

सृ #sR #utsR #utsArita. caused to move, driven away &c. •• #protsArita. (fr. Caus.) offered, granted, given Hit. ; ejected, expelled W. ; urged forwards, incited MW.

सृ #sR #avasR #avasara: "descent (of water)", rain • occasion, moment, favourable opportunity • seasonableness, appropriate place (tasya) • any one's (tasya) turn • leisure, advantageous situation =

*jd.63 mana:.sarpa: the serpent Mind = zarIra.stha: yAvat – so.long.as it is situate Body = tAvan mahad.bhayam – there will be great fear = tasmin utsArite yogAt – when it is driven out = bhayasya avasara: kuta: where is there occasion for fear?

 

भ्रान्ति.मात्र=उत्थितश् चित्ते वेतालो ऽतिबलो ऽनघ ।

bhrAnti.mAtra=utthita:_citte vetAla:_atibala:_anagha |

सम्यग्ज्ञानेन मन्त्रेण प्रसभम् विनिपात्यताम् ॥५।१४।६४॥

samyak.jJAnena mantra.iNa prasabha.m vinipAtyatAm ||5|14|64||

.

when a powerful Zombie has arisen

as a delusion of affective Mind

dear boy

with the sword of holistic Wisdom

cut him in two

.

*m  with the force of integral knowledge ... sentient mind ...

*vlm  by the power of incantation (mantras) of your perfect knowledge.

*jd.64 bhrAnti.mAtra.utthita: arisen as mere delusion = citte – in the affective mind = vetAla: atibala: the powerful Zombie = anagha – dear boy = samyag.jJAnena mantra.iNa – w the tool of holistic Wisdom = prasabha.m vinipAtyatAm – the state of forcible rejection...

 

देह.गेहाद् गते चित्त.यक्षे बलवताम् वरे ।

deha.gehAt_gate citta.yakSe balavatAm vare |

निराधिर् विगत.उद्वेगस् तिष्ठ न_अस्ति भयम् तव ॥५।१४।६५॥

nirAdhi:_vigata.udvega:_tiSTha na_asti bhayam tava ||5|14|65||

.

when the chitta.Monster is gone from the Body.house =

=

balavatAm vare – i the best of the strong =

nir.Adhi: vigata.udvega: without disease, troubles gone.away =

tiSTha remain =

na asti bhayam tava there is no fear for you

.

*m.65 Settle then peacefully without anguish and affliction, after ejecting this 'yaksa' from your body. You can then be without any fear.

*sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

*vlm.65. Upon disappearance of the demon of the mind from the dwelling of your body, as when a Yaksha disappears in the air, you will be free from every disease, danger, care and fear.

*va.65. When the mind leaves the house of the body, like a ghost melts away in thin air, you will have no worries, fears, or anxieties, you’ll be tranquil and steady.

*jd.65 deha.gehAt gate i gone from the Body.house = citta.yakSe – i the chitta.Monster = balavatAm vare – i the best of the strong = nir.Adhi: vigata.udvega: without disease, troubles gone.away = tiSTha remain = na asti bhayam tava there is no fear for you.

 

नीराग* एव निरुप.अर्जन एव च_आसीत्

nI.rAga* eva nir.upArjana* eva ca_AsIt

या_एतावता_एव गलिता तव चित्त.सत्ता ।

yA_etAvatA_eva galitA tava citta.sattA |

निर्.दुःखम् उत्तम.पदम् परमम् गतो ऽसि

nir.du:kha.m uttama.padam paramam gata:_asi

तिष्ठ_उपशान्त.परम.एषण* एवम् अन्तः ॥५।१४।६६॥

tiSTha_upazAnta.parama.eSaNa* eva.m anta: ||5|14|66||

.

what was without passion and without attachment also =

etAvatA eva even so.much =

galitA tava citta.sattA losing your state of affectibe being.so =

nir.du:kha.m uttama.padam paramam to the sorrowless high state supreme =

gata: asi you are gone =

tiSTha upazAnta.parama.eSaNe eva.m anta: remain tranquility.supreme.seeking so within

.

*m.66 'I have no attachment. I have nothing to acquire. I am in that condition' .with such feeling, with the mind stripped out of you, attain that perfect state of quiet and calm. Have only that ultimate desire for the supreme in your heart.

*sv. Only so long as this serpent of mind is in the body is there fear; when it is removed by the practice of yoga, where is the cause for fear?

*vlm.66. Dispassionateness, and disinterestedness, joined with the knowledge of unity, melt down the substance of the mind, and confer the best and highest state of felicity and rest in the Supreme spirit; and bring on that state of tranquility which is the main aim of every body. may all these blessings attend upon you.

*va.66. The reality of your mind disappears, then the desires to gain the objects cease, and you get to the greatest state without sorrows. Stay in the state where even the desire to attain the greatest state
ceases.

अर्ज् #arj #arjana #upArjana.m #upArjanA the act of procuring, acquiring, gaining R.

*jd.66 nI.rAga eva without passion = nir.upArjana eva ca and without getting too = asIt it was = yA whatever = etAvatA eva even so.much = galitA tava citta.sattA losing your state of affectibe being.so = nir.du:kha.m uttama.padam paramam to the sorrowless high state supreme = gata: asi you are gone = tiSTha upazAnta.parama.eSaNe eva.m anta: remain tranquility.supreme.seeking so within.

 

.

oॐm

.

next Canto

FM5015

 

+++

 

DN5014 ON FOOLS AND FOLLY 2.FB20.21

सर्ग 5.१४

sarga 5.14

वसिष्ठ उवाच ।

vasiSTha uvAca |

सम्सार.सागरासार.कल्लोलैर् उह्यमानया ।

saMsAra.sAgarÂsAra=kallolai:_uhyamAnayA |

मतेर् मानद मूकत्वम् यया जनतया_अर्जितम् ॥५।१४।१॥

mate:_mAnada mUkatvam yayA janatayA_arjitam ||5|14|1||

आत्म.लाभमय.उदार.कलाभिर् इह सा मया ।

Atma.lAbhamaya.udAra.kalAbhi:_iha sâ mayA |

विचार.उक्तिभिर् एताभि: शास्त्रे_अस्मिन् न उपदिश्यते ॥५।१४।२॥

vicAra.uktibhi:_etAbhi: zAstre_asmin na upadizyate ||5|14|2||

न पश्यत्य् एव यो ऽत्य्.अर्थम् तस्य क: खलु दुर्मति: ।

na pazyati_eva ya:_ati.artham tasya ka: khalu dur.mati: |

विचित्र.मञ्जरी चित्रम् सम्दर्शयति काननम् ॥५।१४।३॥

vicitra.maJjarI citra.m saMdarzayati kAnanam ||5|14|3||

क: कुष्ठ.घर्घर.घ्राणम् नाना.आमोद.विचारणे ।

ka: kuSTha.gharghara.ghrANam nAnA.Amoda.vicAraNe |

मूर्खम् आत्म.उपदेशेन प्रमाणी.कुरुते ऽमति: ॥५।१४।४॥

mUrkham Atma.upadezena pramANI.kurute_a.mati: ||5|14|4||

विपर्यस्त.इन्द्रियम् मत्तम् मदिर.आघूर्णित.ईक्षणम् ।

viparyasta.indriyam matta.m madira.AghUrNita.IkSaNam |

धर्म.निर्णय.साक्षित्वे क: प्रमाणी.करोत्य् अधी: ॥५।१४।५॥

dharma.nirNaya.sAkSitve ka: pramANI.karoti_adhI: ||5|14|5||

क: शवम् वा श्मशान.स्थम् समवाय.कथा.शतम् ।

ka: zavam vA zmazAna.stham samavAya.kathA.zatam |

परिपृच्छति संदेहे क:_च मूर्खम् प्रशास्ति च ॥५।१४।६॥

paripRcchati saMdehe ka:_ca mUrkham prazAsti ca ||5|14|6||

येन_आशय.बिल.स्थो ऽपि मूको ऽन्धो ऽपि न निर्जितः ।

yena_Azaya.bila.stha:_api mUka:andha:_api na nirjita: |

मनोव्यालः स दुर्बुद्धिः कथम् नाम_उपदिश्यते ॥५।१४।७॥

mana:vyAla: sa* dur.buddhi: katham nAma_upadizyate ||5|14|7||

जितम् एव मनो विद्धि वस्तुतो यन् न विद्यते ।

jitam eva manas_viddhi vastuta:_yat na vidyate |

निकट.आत्मा विरास्ता_एव या शिला न_एव विद्यते ॥५।१४।८॥

nikaTa.AtmA virAstA_eva yA zilA na_eva vidyate ||5|14|8||

मनो न विजितम् राम येन_असद् अपि दुर्धिया ।

mana:_na vijitam rAma yena_asat api durdhiyA |

तेन_अग्रस्त.विषेन_एव म्रियते विष.मूर्च्छया ॥५।१४।९॥

tena_agrasta.viSena_eva mriyate viSa.mUrcchayA ||5|14|9||

ज्ञः पश्यति सदा_एव_आत्मा स्पन्दने प्राण.शक्तयः ।

jJa: pazyati sadA_eva_AtmA spandane prANa.zaktaya: |

इन्द्रियाणि स्वधर्मेषु मनो राम किम् उच्यते ॥५।१४।१०॥

indriyANi sva.dharmeSu manas_rAma kim ucyate ||5|14|10||

प्राणानाम् स्पन्दनी शक्तिर् ज्ञान.शक्तिः परात्मनः ।

prANa.s.anAm spandanI zakti:_jJAna.zakti: parAtmana: |

इन्द्रियाणाम् निजा_शक्तिर् एक: को ऽत्र निबध्यते ॥५।१४।११॥

indriyANAm nijA_zakti:_eka: ka:_atra nibadhyate ||5|14|11||

सर्वास् तद्.अम्शवस् तस्य सर्व.शक्तेः किल_आत्मनः ।

sarvA:_tat.amzava:_tasya sarva.zakte: kila_Atmana: |

पृथक्ता वाच्यता च_इयम् कुतो नाम तव_उत्थिता ॥५।१४।१२॥

pRthak tA vAcyatA ca_iyam kuta:_nAma tava_utthitA ||5|14|12||

किम् नाम जीव इत्य् उक्तम् येन_इह_अन्धी.कृतम् जगत् ।

"kim nAma jIva:" iti_uktam yena_iha_andhI.kRtam jagat |

चित्तम् च_एव_असद् एव त्वम् विद्धि का तस्य शक्तता ॥५।१४।१३॥

citta.m ca_eva_asat eva tvam viddhi kA tasya zaktatA ||5|14|13||

मनो.निर्दग्ध.दृष्टीणाम् दृष्ट्वा दु:ख.परम्पराम् ।

mana:nirdagdha.dRSTINAm dRSTvA du:kha.paramparAm |

मतिर् मे करुणा.कान्ता राम मुग्धा_इव तप्यते ॥५।१४।१४॥

mati:_me karuNA.kAntA rAma mugdhA_iva tapyate ||5|14|14||

क: किल_अत्र कुतः खेदो यन् मूर्ख: परितप्यते ।

ka: kila_atra kuta: kheda:_yat mUrkha: paritapyate |

दु:खाया_एव हि जायन्ते करभा: प्राकृतास् तथा ॥५।१४।१५॥

du:khAyA_eva hi jAyante karabhA: prAkRtA:_tathA ||5|14|15||

विनाशाय_एव जायन्ते जडा* देहेष्व् अबुद्धयः ।

vinAzAya_eva jAyante jaDA: deheSu_abuddhaya: |

अनारत.उदयाः पापा* बुद्बुदा* जलधेर् इव ॥५।१४।१६॥

anArata.udayA: pApA: budbudA: jaladhe:_iva ||5|14|16||

कियन्तः पश्य पशवः प्रत्यहम् प्रतिमण्डलम् ।

kiyanta: pazya pazava: pratyaham pratimaNDala.m |

सून.अवद्भिर् निहन्त्य् अन्ते का_एव_अत्र परिदेवना ॥५।१४।१७॥

sUna.avadbhi:_nihanti_ante kA_eva_atra paridevanA ||5|14|17||

अर्बुदान्य् अनिलो हन्ति क्षमा.जातेषु च_अन्वहम् ।

arbudAni_anila: hanti kSamA.jAteSu ca_anvaham |

दम्शानाम् मशकानाम् च का_एव_अत्र परिदेवना ॥५।१४।१८॥

daMza.s.anAm mazaka.s.anAm ca kA_eva_atra paridevanA ||5|14|18||

विश्वम् प्रति गिरि.इन्द्रेषु पुलिन्द.आदि_आ.वने वने ।

vizvam prati giri.indreSu pulinda.Adi_A.vane vane |

निघ्नन्ति मृग.लक्षाणि का_एव_अत्र परिदेवना ॥५।१४।१९॥

nighnanti mRga.lakSANi kA_eva_atra paridevanA ||5|14|19||

जले जल.चर.व्यूहान् सूक्ष्मान् स्थूल: निकृन्तति ।

jale jala.cara.vyUhAn sUkSmAn sthUla: nikRntati |

ग्राम.अर्थम् निर्दयः_मत्स्य: का_एव_अत्र परिदेवना । ॥५।१४।२०॥

grAma.artham nirdaya:_matsya: kA_eva_atra paridevanA | ||5|14|20||

लिक्षाम् अणु.कण=क्षामाम् क्षुधा खादति मक्षिका ।

likSAm aNu.kaNa=kSAmAm kSudhA khAdati makSikA |

ताम् कोश.कारः क्षुदितः दम्शस् तम् अपि चञ्चलम् ॥५।१४।२१॥

tAm koza.kAra: kSudita: daMza:_tam api caJcala.m ||5|14|21||

तम् दंशम् दर्दुरो भुङ्क्ते व्यालस् तम् अपि दर्दुरम् ।

tam daMzam dardura:_bhuGkte vyAla:_tam api dardura.m |

सर्पम् उग्रम् ख.गो हन्ति बभ्रुश् च_एनम् निकृन्तति ॥५।१४।२२॥

sarpam ugra.m kha.ga: hanti babhru:_ca_enam nikRntati ||5|14|22||

बभ्रुम् हिनस्ति मार्जारो मार्जारम् श्वा निकृन्तति ।

babhrum hinasti mArjAra:_mArjAra.m zvA nikRntati |

ऋक्ष: कौलेयकम् हन्ति ऋक्षम् व्याघ्रो_निकृन्तति ॥५।१४।२३॥

RkSa: kauleyakam hanti RkSa.m vyAghra:_nikRntati ||5|14|23||

हिंसो ऽभिभवति व्याघ्रम् शरभ: सिम्हम् अत्ति च ।

hiMsa:_abhibhavati vyAghra.m zarabha: siMham atti ca |

शरभो नाशम् आयाति मत्त.मेघ=विलङ्घने ॥५।१४।२४॥

zarabha:_nAzam AyAti matta.megha=vilaGghane ||5|14|24||

मेघा* वातैर् विधूयन्ते वायवो गिरिभिर् जिताः ।

meghA:_vAtai:_vidhUyante vAyava: giribhi:_jitA: |

गिरयो वज्र.निष्पिष्टाः शक्रस्य वशग: पविः ॥५।१४।२५॥

giraya:_vajra.niSpiSTA: zakrasya vazaga: pavi: ||5|14|25||

विष्णुना क्रियते शक्रः विष्णुर् गच्छति जन्तुताम् ।

viSNunA kriyate zakra:_viSNu:_gacchati jantutAm |

सुख.दुःख.दशाम् एताम् जरा.मरण.पालिताम् ॥५।१४।२६॥

sukha.du:kha.dazAm etAm jarA.maraNa.pAlitAm ||5|14|26||

जन्तवो ऽपि महाकाया अपि विद्या.युध.अन्विताः ।

jantava:_api mahAkAyA:_api vidyA.yudha.anvitA: |

लिक्षाभिर् अङ्ग.लग्नाभिर् उपजीव्यन्त एव हि ॥५।१४।२७॥

likSAbhi:_aGga.lagnAbhi:_upajIvyante_eva hi ||5|14|27||

अजस्रम् एवम् आलून.विशीर्णम् भूत.जङ्गलम् ।

ajasra.m evam AlUna.vizIrNam bhUta.jaGgala.m |

परस्परम् अलम् मोहाद् अद्यते रक्ष्यते ऽपि च ॥५।१४।२८॥

paraspara.m ala.m mohAt adyate rakSyate_api ca ||5|14|28||

अनारतम् विनश्यन्ति विविधा* भूत.जातयः ।

anAratam vinazyanti vividhA: bhUta.jAtaya: |

अजारतम् च जायन्ते लिक्षा.यूका.पिपीलिकाः ॥५।१४।२९॥

a.jAratam ca jAyante likSA.yUkA.pipIlikA: ||5|14|29||

जल.कोशेषु जायन्ते मत्स्य.इभ.मकर.आदयः ।

jala.kozeSu jAyante matsya.ibha.makara.Adaya: |

भूमाव् अन्तः प्रजायन्ते कीट.ओघा* वृश्चिक.आदयः ॥५।१४।३०॥

bhUmau_anta: prajAyante kITa.oghA:_vRzcika.Adaya: ||5|14|30||

अन्तरिक्षे ऽपि जायन्ते आकाश.विहग.आदयः ।

antarikSe_api jAyante AkAza.vihaga.Adaya: |

वन.वीथिषु जायन्ते सिम्ह.व्याघ्र.मृग.आदयः ॥५।१४।३१॥

vana.vIthiSu jAyante siMha.vyAghra.mRga.Adaya: ||5|14|31||

प्राण्य्.अङ्गेष्व् अपि जायन्ते विचित्राः ककुभम् प्रति ।

prANi.aGgeSu_api jAyante vicitrA: kakubham prati |

स्थावरेष्व् अपि जायन्ते घुणा जघनक.आदयः ॥५।१४।३२॥

sthAvareSu_api jAyante ghuNA:_jaghanaka.Adaya: ||5|14|32||

शिलान्तरेषु जायन्ते कीट.भेक.घुण.आदयः ।

zilAntareSu jAyante kITa.bheka.ghuNa.Adaya: |

विष्ठायाम् अपि जायन्ते नाना=कीट.गणास् तथा ॥५।१४।३३॥

viSThAyAm api jAyante nAnA=kITa.gaNA:_tathA ||5|14|33||

एवम् एतेष्व् असंख्येषु जन्मस्व् अपचयेषु च ।

evam eteSu_a.saMkhyeSu janmasu_apacayeSu ca |

अजस्रम् करुणावन्त: नन्दन्तु प्ररुदन्तु वा ॥५।१४।३४॥

ajasra.m karuNAvanta: nandantu prarudantu vA ||5|14|34||

अनारत.मृतौ_अस्मिन् अनारत.समुद्भवे ।

anArata.mRtau_asmin anArata.sam.udbhave |

संसार.सम्भ्रमे युक्ता न तुष्टिर् न च दु:स्थिता ॥५।१४।३५॥

saMsAra.sambhrame yuktA na tuSTi:_na ca du:sthitA ||5|14|35||

पङ्क्तयस् त्व् एवम् एव_इमा* वृक्ष.पर्ण.गणै: समाः ।

paGktaya:_tu_evam eva_imA:_vRkSa.parNa.gaNai: samA: |

उत्पत्त्य_उत्पत्त्य लीयन्ते भूतानाम् भूरि.सम्भवा: ॥५।१४।३६॥

utpattya utpattya lIyante bhUta.s.anAm bhUri.sambhavA: ||5|14|36||

यः प्रवृत्तः कु.बुद्धीनाम् दयावान् दुह्ख.मार्जने ।

ya: pravRtta: ku.buddhInAm dayAvAn duhkha.mArjane |

स्वगतच्छत्र.निर्मृष्ट.सूर्य.अम्शु खिद्यते नभः ॥५।१४।३७॥

svagata.chatra.nirmRSTa.sUrya.amzu khidyate nabha: ||5|14|37||

न तिर्यक्.सम.धर्माण उपदेश्या नरा भुवि ।

na tiryak.sama.dharmANa* upadezyA:_narA:_bhuvi |

कथा_अर्थ.कथनेन_अर्थः कः स्थाणु.निकटे वने ॥५।१४।३८॥

kathA_artha.kathanena_artha: ka: sthANu.nikaTe vane ||5|14|38||

किम् किल स्फार.मनसाम् पशूनाम् च विशेषणम् ।

kim kila sphAra.manasAm pazu.unAm ca vizeSaNam |

कृष्यन्ते पशवो रज्ज्वा मनसा मूढ.चेतसः ॥५।१४।३९॥

kRSyante pazava:_rajjvA manasA mUDha.cetasa: ||5|14|39||

स्व.चित्त.पङ्क.मग्नानाम् स्व.नाश.आरब्ध.कर्मणाम् ।

sva.citta.paGka.magna.s.anAm sva.nAza.Arabdha.karmaNAm |

मूर्खाणाम् आपदम् दृष्ट्वा प्ररुदन्ति_उपला अपि ॥५।१४।४०॥

mUrkhANAm Apada.m dRSTvA prarudanti_upalA* api ||5|14|40||

अनिर्जित.आत्म.चित्तानाम् समन्ताद् दु:ख.दा दशा: ।

a.nirjita.Atma.citta.s.anAm samantAt du:kha.dA dazA: |

तन् मार्जनम् कृत.प्रज्ञो न_अतः सम्प्रतिपद्यते ॥५।१४।४१॥

tat mArjanam kRta.prajJa:_na_ata: sampratipadyate ||5|14|41||

विनिर्जित.आत्म.चित्तानाम् दु:खानि रघु.नन्दन ।

vinirjita.Atma.citta.s.anAm du:khAni raghu.nandana |

सु.विचार्याणि तेन_अत्र ज्ञात.ज्ञेयः प्रवर्तताम् ॥५।१४।४२॥

su.vicAryANi tena_atra jJAta.jJeya: pravartatAm ||5|14|42||

मनो न_अस्ति महाबाहो मा मुधा_उप प्रकल्पया ।

mana:_na_asti, mahAbAho, mA mudhA_upa prakalpayA |

अनेन कल्पितेन त्वम् वेतालेन_इव हन्यसे ॥५।१४।४३॥

anena kalpitena tvam vetAlena_iva hanyase ||5|14|43||

यावद् विस्मृतवान् आत्म.तत्त्वम् मूढो_भवद् भवान् ।

yAvat vismRtavAn Atma.tattvam mUDha:_bhavat bhavAn |

तावत् तव मनो.व्यालो बभूव_अभ्युदितस् ततः ॥५।१४।४४॥

tAvat tava manasvyAla:_babhUva_abhyudita:_tata: ||5|14|44||

इदानीम् भवता ज्ञातम् यथाभूतम् अरिम्दम ।

idAnIm bhavatA jJAtam yathAbhUtam arimdama |

संकल्पाद् वर्धते चित्तम् तद् एव_आशु परित्यज ॥५।१४।४५॥

saMkalpAt vardhate citta.m tat eva_Azu parityaja ||5|14|45||

दृश्यम् आश्रयसि_इदम् चेत् तत् स.चित्तो ऽसि बान्धवान् ।

dRzyam Azrayasi_ida.m cet tat sa.citta:_asi bAndhavAn |

दृश्यम् संत्यजसि_इदम् चेत् तत् स.चित्तो ऽसि मोक्षवान् ॥५।१४।४६॥

dRzyam saMtyajasi_ida.m cet tat sa.citta:_asi mokSavAn ||5|14|46||

आत्मनो जगतश् च_अस्य त्वमङ्ग कलनामलम् ।

Atmana:_jagata:_ca_asya tvam aGga kalanÂmala.m |

राम द्वित्वमयीम् त्यक्त्वाशेषस्थः सुस्थिरो भव ॥५।१४।४९॥

rAma dvitva.mayIm tyaktvA_azeSa.stha: susthira:_bhava ||5|14|49||

आत्मनो जगतश् च_अन्तर् द्रष्टृ.दृश्य.दशान्तरे ।

Atmana:_jagata:_ca_antar draSTR.dRzya.dazAntare |

दर्शन.आख्ये स्वम् आत्मानम् सर्वदा भावयन् भव ॥५।१४।५०॥

darzana.Akhye svam AtmAnam sarvadA bhAvayan bhava ||5|14|50||

स्वाद्य.स्वादक=संत्यक्तम् स्वाद्य.स्वादक=मध्य.गम् ।

svAdya.svAdaka=saMtyaktam svAdya.svAdaka=madhya.gam |

स्वादनम् केवलम् ध्यायन् नित्यम् आत्ममयो भव ॥५।१४।५१॥

svAdanam kevala.m dhyAyan nityam Atma.maya:_bhava ||5|14|51||

राम_अनुभवनीयस्य तथा_अनुभवितु: स्वयम् ।

rAma_anu.bhavanIyasya tathA_anubhavitu: svayam |

अवलम्ब्यम् निरालम्बम् मध्यम् मध्ये स्थिरो भव ॥५।१४।५२॥

avalambyam nir.Alambam madhyam madhye sthira:_bhava ||5|14|52||

भव.भावनया हीनम् भाव.अभाव.दशा.उज्झितम् ।

bhava.bhAvanayA hInam bhAva.abhAva.dazA.ujjhitam |

भावयन् न_इदम् आत्मानम् आत्म.सम्स्थः स्वयम् भवः ॥५।१४।५३॥

bhAvayan na_ida.m AtmAnam Atma.saMstha: svayam bhava: ||5|14|53||

आत्म.सत्ताम् त्यजन्नेताम् चेत्यम् भावयसि स्वयम् ।

Atma.sattAm tyajan etAm cetyam bhAvayasi svayam |

यदा राम तदा यासि चित्तताम् अति.दुःखदम् ॥५।१४।५४॥

yadA rAma tadA yAsi cittatAm ati.du:khada.m ||5|14|54||

चित्तताम् शृङ्खलाम् एताम् स्वरूप.ज्ञान=युक्तितः ।

cittatAm zRGkhalAm etAm svarUpa.jJAna=yuktita: |

बिलाच् चित्तान् महाबाहो स्व.आत्म.सिंहम् विमोचय ॥५।१४।५५॥

bilAt cittAt mahAbAho sva.Atma.siMham vimocaya ||5|14|55||

परमात्म.दशाम् त्यक्त्वा चेत्यम् परिपत्तन् अलम् ।

paramAtma.dazAm tyaktvA cetyam paripattan ala.m |

यदा गच्छसि संकल्पम् चेत्यम् सम्पश्यसे तदा ॥५।१४।५६॥

yadA gacchasi saMkalpam cetyam sampazyase tadA ||5|14|56||

आत्मन:_व्यतिरिक्तम् सच् चित्तम् इत्य् अङ्ग संविदा ।

Atmana:_vyatiriktam sat citta.m iti_aGga saMvidA |

मन: सम्पद्यते दु:खि क्षीयते त्यक्तया तया ॥५।१४।५७॥

mana: sampadyate du:khi kSIyate tyaktayA tayA ||5|14|57||

आत्मा_एव_इदम् जगत्सर्वम् इत्य् अन्तः संविदा_उदये ।

AtmA_eva_ida.m jagat sarvam iti_anta: saMvidA_udaye |

क्व चेता क्व च वा चित्तम् किम् चेत्यम् चेतनम् च किम् ॥५।१४।५८॥

kva cetA kva ca vA citta.m kim cetyam cetanam ca kim ||5|14|58||

अहम् आत्मा_इति जीवो ऽस्मि इत्य् एतावच् चित्तकम् विदुः ।

aham AtmA_iti jIva:_asmi iti_etAvat cittakam vidu: |

अनेन_इत्थम् अन्.आद्यन्तम् दुःखम् राघव तन्यते ॥५।१४।५९॥

anena_ittham an.Adyantam du:kham rAghava tanyate ||5|14|59||

अहम् आत्मा न जीव.आख्याः सत्ताः सन्ति_इतराः क्वचित् ।

aham AtmA na jIva.AkhyA: sattA: santi_itarA: kvacit |

इत्य् एव चित्त.उपशमः परमम् सुखम् उच्यते ॥५।१४।६०॥

iti_eva citta.upazama: paramam sukham ucyate ||5|14|60||

आत्मा_एव_इदम् जगद् इति जाते राघव निश्चये ।

AtmA_eva_ida.m jagat iti jAte rAghava nizcaye |

असत्ता चेतसो जाता भवत्य् एव न सम्शयः ॥५।१४।६१॥

a.sattA cetasa:_jAtA bhavati_eva na samzaya: ||5|14|61||

एवम् सत्य.अवबोधेन स्व.आत्मा_एव_इदम् इति स्थितिः ।

evam satya.avabodhena sva.AtmA_eva_ida.m iti sthiti: |

मनः सु.गलितम् विद्धि सूर्य.भासा तमो यथा ॥५।१४।६२॥

mana: su.galitam viddhi sUrya.bhAsA tama:_yathA ||5|14|62||

मनःसर्पः शरीरस्थः यावत् तावन् महद्.भयम् ।

mana:.sarpa: zarIra.stha:_yAvat tAvat mahat.bhayam |

तस्मिन्न् उत्सारिते योगाद् भयस्य_अवसरः कुतः ॥५।१४।६३॥

tasmin utsArite yogAt bhayasya_avasara: kuta: ||5|14|63||

भ्रान्ति.मात्र=उत्थितश् चित्ते वेतालो ऽतिबलो ऽनघ ।

bhrAnti.mAtra=utthita:_citte vetAla:_atibala:_anagha |

सम्यग्ज्ञानेन मन्त्रेण प्रसभम् विनिपात्यताम् ॥५।१४।६४॥

saMyak.jJAnena mantreNa prasabham vinipAtyatAm ||5|14|64||

देह.गेहाद् गते चित्त.यक्षे बलवताम् वरे ।

deha.gehAt gate citta.yakSe balavatAm vare |

निराधिर् विगत.उद्वेगस् तिष्ठ न_अस्ति भयम् तव ॥५।१४।६५॥

nirAdhi:_vigata.udvega:_tiSTha na_asti bhayam tava ||5|14|65||

नीराग एव निरुप.अर्जन एव च_आसीत्

nI.rAga* eva nir.upArjana* eva ca_AsIt

या_एतावता_एव गलिता तव चित्त.सत्ता ।

yA_etAvatA_eva galitA tava citta.sattA |

निर्.दुःखम् उत्तम.पदम् परमम् गतो ऽसि

nir.du:kham uttama.pada.m paramam gata:_asi

तिष्ठ_उपशान्त.परम.एषण एवम् अन्तः ॥५।१४।६६॥

tiSTha_upazAnta.parama.eSaNa* evam anta: ||5|14|66||

॥

 

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX