FM.4.13 THE END OF DAY 1.NV12
jivadas
FM4013 THE END OF DAY 1.NV12 .z20
https://www.dropbox.com/s/ppy85itr3rnlv7j/fm4013%201.nv12%20THE%20END%20OF%20DAY%20.z20.docx?dl=0
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
FM.4.13 THE END OF DAY 1.NV12
सर्ग ४.१३
sarga 4.13
काल उवाच ।
kAla* uvAca |
एतासाम् भूत.जातीनाम् ऊर्मीणाम् इव सागरात् ।
etAsAm bhUta-jAtInAm UrmINAm iva sAgarAt |
विविधानाम् विचित्राणाम् लतानाम् इव माधवे ॥४।१३।१॥
vividhAnAm vicitrANAm latAnAm iva mAdhave ||4|13|1||
भव्या जित.मनःमोहाः दृष्ट-लोक-परावराः ।
bhavyA* jita-mana:mohA: dRSTa-loka-parAvarA: |
जीवन्.मुक्ता* भ्रमन्ति_इह यक्ष-गन्धर्व-किंनराः ॥४।१३।२॥
jIvan.muktA* bhramanti_iha yakSa-gandharva-kiMnarA: ||4|13|2||
अन्ये तु काष्ठ.कुड्य.आभा* मूढाः स्थावर-जङ्गमाः ।
anye tu kASTha-kuDyAbhA* mUDhA: sthAvara-jaGgamA: |
अपरे क्षीण.मोहाः ते किम् तेषाम् प्र.विचार्यते ॥४।१३।३॥
apare kSINa-mohA: te kiM teSAm pravicAryate ||4|13|3||
लोके प्रबुध्यमानानाम् भूतानाम् आत्म.सिद्धये ।
loke prabudhyamAnAnAm bhUtAnAm Atma.siddhaye |
विहरन्ति_इह शास्त्राणि कल्पितान्य् उदित.आत्मभिः ॥४।१३।४॥
viharanti_iha zAstrANi kalpitAni_udita.Atmabhi: ||4|13|4||
सम्प्रबुद्ध.आशायाः ये तु दुष्कृतानाम् परिक्षये ।
samprabuddha.AzAyA ye tu duSkRtAnAm parikSaye |
तेषाम् शास्त्र-विचारेषु निर्मला* धीः प्रवर्तते ॥४।१३।५॥
teSAm zAstravicAreSu nirmalA* dhI: pravartate ||4|13|5||
विलीयते मनो मोहः सच्छ्स्त्र-प्र.विचारणात् ।
vilIyate mano moha: sat*zAstra-pravicAraNAt |
नभः_विहरणात् भानोः शार्वरम् तिमिरम् यथा ॥४।१३।६॥
nabho viharaNAdbhAno: zArvaraM timiraM yathA ||4|13|6||
अ=क्षीयमाणम् हि मनो मोहाय_एव न सिद्धये ।
a-kSIyamANam hi mano mohAya_eva na siddhaye |
नीहार इव संछाद्य वेताल इव वल्गति ॥४।१३।७॥
nIhAra_iva saMchAdya vetAla* iva valgati ||4|13|7||
सर्वेषाम् एव देहानाम् सुख-दुःख.अर्थ.भाजनम् ।
sarveSAm eva dehAnAm sukha-du:kha.artha-bhAjanam |
शरीरम् मन एव_इह न.तु मांस.मयम् मुने ॥४।१३।८॥
zarIram mana* eva_iha na.tu mAMsa.mayam mune ||4|13|8||
यः_अयम् मांस.अस्थि.संघातः दृश्यते पाञ्च-भौतिकः ।
ya: ayam mAMsa.asthi-saMghAta: dRzyate pAJca-bhautika: |
मनःविकल्पनम् विद्धि न देहः परमार्थतः ॥४।१३।९॥
mana:vikalpanam viddhi na deha: paramArthata: ||4|13|9||
मनःशरीरेण तव पुत्रो ऽयम् कृतवान् मुने ।
mana:zarIreNa tava putro'yaM kRtavAnmune |
तत् एव प्राप्तवान् आशु वयम् न_अत्र_अपराधितः ॥४।१३।१०॥
tadeva prAptavAnAzu vayaM nAtrAparAdhita: ||4|13|10||
स्वया वासनया लोकः_यद्.यत् कर्म करोति यः ।
svayA vAsanayA loka: yat.yat karma karoti ya: |
स तथा_एव तदा_आप्नोति न_इतरस्य_इह कर्तृता ॥४।१३।११॥
sa* tathA_eva tadA_Apnoti na_itarasya_iha kartRtA ||4|13|11||
स्व.अनुसंहितम् अन्तर् यत्_मनः_वासनया स्वया ।
sva.anusaMhitam antar yat mana: vAsanayA svayA |
कः नाम भुवन.ईशः_अस्ति तत् कर्तुम् यस्य शक्तता ॥४।१३।१२॥
ka: nAma bhuvana.Izo'sti tat kartuM yasya zaktatA ||4|13|12||
ये सर्गा नरक.आभोगा या जन्म.मरण.एषणाः ।
ye sargA* narakAbhogA* yA* janma-maraNa.eSaNA: |
स्व.मनः मननेन_इदम् स निष्पन्दः_अपि दुःख.दः ॥४।१३।१३॥
sva.mano mananena_idam sa* niSpando'pi du:kha.da: ||4|13|13||
बहुना_अत्र किम् उक्तेन शब्द.संग्रह-कारिणा ।
bahunA_atra kim uktena zabda-saMgraha-kAriNA |
उत्तिष्ठ भगवन् यामः यत्र ते तनयः स्थितः ॥४।१३।१४॥
uttiSTha bhagavan yAma: yatra te tanaya: sthita: ||4|13|14||
सर्वम् चित्त.शरीरेण भुक्त्वा शुक्रः क्षणात् इव ।
sarvam citta-zarIreNa bhuktvA zukra: kSaNAt iva |
तथा_इन्दु.रश्मि-संघट्टात् समङ्गा-तापसः स्थितः ॥४।१३।१५॥
tathA_indu.razmi-saMghaTTAt samaGgA-tApasa: sthita: ||4|13|15||
तत् प्राण.पवनः चित्तात् मुक्त इन्दु.अंशु.वत् फलम् ।
tat prANa-pavana: cittAt mukta* indu.aMzu.vat phalam |
अवश्यायतया भूत्वा वीर्यम्
तेन_अन्तरास्थितः ॥४।१३।१६॥
avazyAyatayA bhUtvA vIryaM tenAntarAsthita: ||4|13|16||
इत्य् उक्त्वा भगवान् कालः हसन्_इव जगत्-गतिम् ।
iti_uktvA bhagavAn kAla: hasan_iva jagat-gatim |
हस्तात् हस्तेन जग्राह भृगुम् इन्दुम् इव_अंशुमान् ॥४।१३।१७॥
hastAt hastena jagrAha bhRgum indum ivAMzumAn ||4|13|17||
अहो नु चित्रा नियतेः_व्यवस्था_इति वदन्_शनैः ।
aho nu citrA niyate: vyavasthA_iti vadan_zanai: |
भगवान् भृगुः उत्तस्थौ_उदय.अद्रेः यथा रविः ॥४।१३।१८॥
bhagavAn bhRgu: uttasthau_udaya.adre: yathA ravi: ||4|13|18||
तेजोनिधी ह समम् अङ्ग समुत्थितौ तौ
teja:nidhI ha samam aGga samutthitau tau
भातः तदा_अम्बर-तले स-तमाल.जाले ।
bhAta: tadA_ambara-tale sa-tamAla.jAle |
तुल्य-उदयौ_इव नभसि_अमले विहर्तुम्
tulya-udayau_iva nabhasi_amale vihartum
अभ्युत्थितौ स-जलदौ सकल.इन्दु-सूर्यौ ॥४।१३।१९॥
abhyutthitau sa-jaladau sakala.indu-sUryau ||4|13|19||
इत्य् उक्तवत्य् अथ मुनौ दिवसः जगाम
iti_uktavati_atha munau divasa: jagAma
सायंतनाय विधये_अस्तमिनः जगाम ।
sAyaMtanAya vidhaye_astamina: jagAma |
स्नातुम् सभा कृत.नमस्करणा जगाम
snAtum sabhA kRta-namaskaraNA jagAma
श्याम.अक्षये रवि.करैः च सह_आजगाम ॥४।१३।२०॥
zyAma.akSaye ravi.karai: ca saha_AjagAma ||4|13|20||
॥
•
Oॐm
•
FM.4.13
THE END OF DAY
TIME continued—
एतासाम् भूत.जातीनाम् ऊर्मीणाम् इव सागरात् ।
etAsAm bhUta-jAtInAm UrmINAm iva sAgarAt |
विविधानाम् विचित्राणाम् लतानाम् इव माधवे ॥४।१३।१॥
vividhAnAm vicitrANAm latAnAm iva mAdhave ||4|13|1||
.
*etAsAm - of.these.ones-
#bhU - *bhUta - what.has.become/being-
*jAti - class/caste- *bhUtajAti -
Urmi - wave
#R - *ur - *Ur - #Urmi - Urmii -} mf. {R} Un2. iv , 44) , *Urmi - wave/billow- wave , billow RV.&c.&c - (figuratively) anAffective wave of pain or passion or grief &c. R. &c. - "the waves of existence" (six are enumerated , viz. cold and heat [of the body] , greediness and illusion [of the mind] , and hunger and thirst [of life] Subh. ; or according to others , hunger , thirst , decay , death , grief , illusion Comm. on VP. W.) ; speed , velocity TBr. ii , 5 , 7 , r S3is3. v , 4 ; symbolical expression for the number six Ra1matUp. +
##gRR - #gara - #sagara - mfn. - sa + gara, "poison", containing poison, poisonous (n. "poisonous food"') R. • m. "provided with moisture", the atmosphere air RV.&c. • N. of a king of the solar race sovereign of *ayodhyA (son of *bAhu - he is said to have been called sa-gara as born together with a poison given to his mother by the other wife of his father - he was father of *asamaJja by *kezinI and of sixty thousand sons by *su-mati - the latter were turned into a heap of ashes by the sage *kapila [see *bhagIratha] and their funeral ceremonies could only be performed by the waters of *gaGgA to be brought from heaven for the purpose of purifying their remains - this was finally accomplished by the devotion of *bhagIratha who having led the river to the sea called it *sAgara in honour of his ancestor: *sagara is described as having subdued several barbarous tribes ; pl. "the sons of *sagara") MBh.&c. +
##gRR - #gara - #sAgara *saa'ga.ra - m. (ifc. f. -A • fr. sa-gara - the ocean (said to have been named so by Bhagiratha after his son *sagara • elsewhere that the bed of the ocean was dug by the sons of *sagara ; 3 or 4 or 7 oceans are reckoned Mn. MBh. &c. ; an ocean figuratively, saMsAra-sAgara) • the Esoteric Number <4> (like other words signifying "ocean") Gan2it. • one of the 10 orders of mendicants traced back to disciples of Shankaraachaarya Cat. +
*vlm.p.1. Yama said:-— Among these various species of living creatures, which resemble the waves of the ocean and are as numerous as the plants and vines of spring,
भव्या जित.मनःमोहाः दृष्ट-लोक-परावराः ।
bhavyA* jita-mana:mohA: dRSTa-loka-parAvarA: |
जीवन्.मुक्ता* भ्रमन्ति_इह यक्ष-गन्धर्व-किंनराः ॥४।१३।२॥
jIvan.muktA* bhramanti_iha yakSa-gandharva-kiMnarA: ||4|13|2||
.
they
will have conquered mental delusion
who
have seen the world from one shore to the other shore
=
while living.Free they travel here
as
yakSha.Guards & gandharva.Choristers and kim.nara Whatnots
.
bhavyA* jita-mana:mohA: dRSTa-loka-parAvarA: | jIvan.muktA* bhramanti_iha
yakSa-gandharva-kiMnarA:
.
*m.2. Yakshas, gandharvas, kinnaras and men who conquered their mental delusions and blessed by a perception of the nature of the seen and unseen worlds canmove about as ‘Sivanmuktas' in this world.
*vlm.2. There are some persons among the Yakshas, Gandharvas and Kinnaras, who have overcome the errors of their minds, and have well considered every thing before and after them; that have become perfect in their lives, and passing as the living liberated persons in this world.
अन्ये तु काष्ठ.कुड्य.आभा* मूढाः स्थावर-जङ्गमाः ।
anye tu kASTha-kuDyAbhA* mUDhA: sthAvara-jaGgamA: |
अपरे क्षीण.मोहाः ते किम् तेषाम् प्र.विचार्यते ॥४।१३।३॥
apare kSINa-mohA: te kiM teSAm pravicAryate ||4|13|3||
.
Some are as dumb as logs or rocks: they're fools, animate vegetables.
In this great delusion, do they enquire into themselves?
.
but there are others who are quite as bright
as logs or walls
fools
mobile stiffs
they are
apare
others
their Delusion dispelled
do they enquire into themselves?
anye tu kASTha-kuDyAbhA*
mUDhA: sthAvara-jaGgamA: |
apare kSINa-mohA: te
kiM teSAm pravicAryate -
.
*vlm.3. Others there are among the moving and unmoving, that are as unconscious of themselves as wood and stone; and many that are worn out with error, and are incapable of judging for themselves. (Worn out with error, means hardened in their ignorance).
*sv. Of these, neither they who are like the trees firmly rooted in delusion, nor they who have utterly destroyed their delusion need engage themselves in the enquiry into the scriptures.
लोके प्रबुध्यमानानाम् भूतानाम् आत्म.सिद्धये ।
loke prabudhyamAnAnAm bhUtAnAm Atma.siddhaye |
विहरन्ति_इह शास्त्राणि कल्पितान्य् उदित.आत्मभिः ॥४।१३।४॥
viharanti_iha zAstrANi kalpitAni_udita.Atmabhi: ||4|13|4||
.
in the world of awakening beings
by self-power
they explore these shAstras
concerned with the arisen Self
...
loke - in/when the world/people-
prabudhyamAnAnAm bhUtAnAm
Atma.siddhaye |
viharanti_iha zAstrANi
kalpitAni_udita.Atmabhi: -
.
#siddhi - f. - accomplishment, performance, complete attainment (of any object) • the hitting of a mark (tasmin) • healing (of a disease), cure by (comp.) • validity proof, resul • success • the acquisition of supernatural powers by magical means or the supposed faculty so acquired (the eight usually enumerated are given in the following zloka, <aNimA laghimA prApti: prAkAMyam mahimA tathA | Izitvam ca vazitvam ca tathA kAmAvasAyitA> • skill in general, dexterity, art +
#hR - #vihR - *viharanti_iha zAstrANi
.
*vlm.4. But those that are awakened to sense, have the rich mine of the sástras, framed by the enlightened, for the guidance of their souls.
*sv. The scriptures themselves have been produced by enlightened beings for the guidance of those who have been awakened froM the slumber of ignorance after their evil nature and its expressions have ceased to be, and whose intellect naturally seeks such scriptural guidance.
सम्प्रबुद्ध.आशायाः ये तु दुष्कृतानाम् परिक्षये ।
samprabuddha.AzAyA ye tu duSkRtAnAm parikSaye |
तेषाम् शास्त्र-विचारेषु निर्मला* धीः प्रवर्तते ॥४।१३।५॥
teSAm zAstravicAreSu nirmalA* dhI: pravartate ||4|13|5||
.
for those are in a perfectly realized state
but
for these
in the dissolution of bad deeds
in their investigation of the shAstra
immaculate thought originates
.
samprabuddha.AzAyA ye tu duSkRtAnAm parikSaye | teSAm zAstravicAreSu nirmalA* dhI: pravartate -
.
*m.5 Their mind indulges in inquiry into scriptures with a goal to enlighten themselves and destroy all their sins (caused by bad actions).
*vlm.5. Those who are awakened to sense, and whose sins are washed off; have their understandings purified by the light of the sástras. (Lit, by investigation into the sástras).
*AB. "jJAnam utpadyate puMsa: kSayAt pApasya karmaNa:" iti smRte: ...
*sv. The scriptures themselves have been produced by enlightened beings for the guidance of those who have been awakened froM the slumber of ignorance after their evil nature and its expressions have ceased to be, and whose intellect naturally seeks such scriptural guidance.
विलीयते मनो मोहः सच्छ्स्त्र-प्र.विचारणात् ।
vilIyate mana:_moha: sat*zAstra-pravicAraNAt |
नभः_विहरणात् भानोः शार्वरम् तिमिरम् यथा ॥४।१३।६॥
nabho viharaNAdbhAno: zArvaraM timiraM yathA ||4|13|6||
.
the Mind.delusion subsides when you explore the sat.shAstra teaching
in your darkening evening
a cloud is pierced by the Sun
.
vilIyate mano moha: sat*zAstra-pravicAraNAt | nabho viharaNAdbhAno: zArvaraM timiraM yathA
.
*vlm.p.6 The study of good works destroys the errors of the mind, just as the course of the sun in the sky destroys the darkness of the night.
*m.6. All mental delusions dissolve by the study of scriptures (and inquiry into self through them) like darkness which is dispelled by the movement of sun in the sky.
अ=क्षीयमाणम् हि मनो मोहाय_एव न सिद्धये ।
a-kSIyamANam hi mano mohAya_eva na siddhaye |
नीहार इव संछाद्य वेताल इव वल्गति ॥४।१३।७॥
nIhAra_iva saMchAdya vetAla* iva valgati ||4|13|7||
.
when manas.Mind is undecaying
there is only delusion, not empowerment
as.if hidden in a fog
like a Zombie dancing
.
a-kSIyamANam hi mana: mohAya_eva na siddhaye |
nIhAre iva - as.if in fog - saMchAdya.covered/concealed -
vetAla* iva valgati
.
*vlm.p.7 Those who have not succeeded to dispel the errors of their minds have darkened their understandings by a mist of ignorance, like the frosty sky of winter, and they find the phantoms of their error dancing like demons before their eyes.
*murty. There is no permanent (or lasting) delivery from mental delusions.
Mental delusions casts a deep shadow and binds like fog and holds like a ghost.
सर्वेषाम् एव देहानाम् सुख-दुःख.अर्थ.भाजनम् ।
sarveSAm eva dehAnAm sukha-du:kha.artha-bhAjanam |
शरीरम् मन एव_इह न.तु मांस.मयम् मुने ॥४।१३।८॥
zarIram mana* eva_iha na.tu mAMsa.mayam mune ||4|13|8||
.
for every single Body there's enjoyment of pleasure & pain
Body is Mind only Here
and
not made of meat, muni
...
.
sarveSAm eva dehAnAm sukha-du:kha.artha-bhAjanam | zarIram mana* eva_iha
na.tu mAMsa.mayam mune
.
*vwv.695/4.13.8. Sage! For all bodies, surely, the constituendelement that is the receptacle of pleasant and unpleasant things is only the mind here; but not that consisting of flesh.
*m.8 In all embodied beings corporeal body is the one that suffers both joys and sorrows. Body is mind O sage, not the flesh filled one only.
*vlm.8. All living bodies are subject to pain and pleasure; but it is the mind which constitutes the body, and not the flesh (which is insensible of either).
*sv. O sage, it is only the mind thadexperiences pleasures and pain in this world, not the physical body of beings.
यः_अयम् मांस.अस्थि.संघातः दृश्यते पाञ्च-भौतिकः ।
ya: ayam mAMsa.asthi-saMghAta: dRzyate pAJca-bhautika: |
मनःविकल्पनम् विद्धि न देहः परमार्थतः ॥४।१३।९॥
mana:vikalpanam viddhi na deha: paramArthata: ||4|13|9||
.
...
whatever it is
this meat-wrapped=bone is seen to be a stew of the Five Elements
:
know it to be mental ideation, not Body in the common sense
.
ya: ayam mAMsa.asthi-saMghAta: dRzyate pAJca-bhautika: | mana:vikalpanam viddhi
na deha: paramArthata:
.
*vwv.703/4.13.9. Know this combination of flesh and bones composed of the five elements, which is seen, as an error of the mind. Really, it is not the body.
*vlm.9. The body that is seen to be composed of flesh and bones and the five elemental parts, is a creation of the imagination of the mind, and has no substantiality in it.
मनःशरीरेण तव पुत्रो ऽयम् कृतवान् मुने ।
mana:zarIreNa tava putro'yaM kRtavAnmune |
तत् एव प्राप्तवान् आशु वयम् न_अत्र_अपराधितः ॥४।१३।१०॥
tadeva prAptavAnAzu vayaM nAtrAparAdhita: ||4|13|10||
.
mana:zarIreNa - with his Mind and Body tava putra: ayaM kRtavAn - your son this having done o muni tad eva prAptavAn_Azu - that only is getting soon vayaM nAtra - we are not (here) apa.rAdhita: - having missed the mark
.
*m.10 O muni, your son has received the fruits of whatever he has done with his mental body. In this we are not the culprits.
*vlm.10. What your son had thought of in his mental body (mánas—saríra), the same he found in the same body; and was not accountable to any body for aught or whatever passed in his mind. (We are responsible for every act of the body; but not so for the thoughts or reveries of the mind).
*sv.8-9-10 O sage, it is only the mind thadexperiences pleasures and pain in this world, not the physical body of beings. In fact, the physical body is nothing but the fruit of the fancy of the mind; the physical body is not an existential fact independent of the mind. Whatever your son willed in his ownmind, that he experiences; we are not responsible for this.
* mana:zarIreNa - with his Mind and Body tava putra: ayaM kRtavAn - your son this having done o muni tad eva prAptavAn_Azu - that only is getting soon vayaM nAtra - we are not (here) apa.rAdhita: - having missed the mark
स्वया वासनया लोकः_यद्.यत् कर्म करोति यः ।
svayA vAsanayA loka:_yat.yat karma karoti ya: |
स तथा_एव तदा_आप्नोति न_इतरस्य_इह कर्तृता ॥४।१३।११॥
sa* tathA_eva tadA_Apnoti na_itarasya_iha kartRtA ||4|13|11||
.
by his-own vAsanA.conditioning
whatever the world his karma makes
then&there he gets
:
there is no other here with doership
.
svayA vAsanayA loka: yat.yat karma karoti ya: | sa* tathA_eva tadA_Apnoti na_itarasya_iha kartRtA
.
*vwv.637/11. The man who performs whatever action by his own desire, he obtains that in that manner alone. There is no doership here for another.
*sv.11 All beings here in this world obtain only those actions which spring froM the storehouse of their own potentialities and predispositions: no one else is responsible for those actions, no superhuman being or god.
*vlm.11. Whatever acts a man wills to do in his ownmind, the same comes to take place in a short time; and there is no other (foreign) agency of any body else required to bring them about.
because of his-own #vAsanA Conditioning,
a worldling makes his karma from a #vAsanA:--
such as it is, he gets.
There is no other sort of doership.
* svayA vAsanayA स्वया वासनया by his-own vAsanA loka: yat लोकः_यत् whatever the world yat karma karoti ya: यत् कर्म करोति यः which such karma makes sa tathaiva tadA_Apnoti स तथा एव तदा अप्नोति s/he then thus gets na itarasya_iha न इतरस्य इह not of another here kartRtA कर्तृ-ता is the doership.
स्व.अनुसंहितम् अन्तर् यत्_मनः_वासनया स्वया ।
sva.anusaMhitam antar yat_mana: vAsanayA svayA |
कः नाम भुवन.ईशः_अस्ति तत् कर्तुम् यस्य शक्तता ॥४।१३।१२॥
ka: nAma bhuvana.Izo'sti tat kartuM yasya zaktatA ||4|13|12||
.
svAnusaMhita - self-combined antar - within yat manas svayA vAsanayA - which manas.Mind by its own vAsanA.Conditioning
ka: nAma asti bhuvana-Iza: - who namely is the Lord of Beings?
kartuM tat yasya zaktatA - to do that of which there is capability
*m.12 Is there even a lord of the universe who can do works with the same power as that of one who works prompted by the power of accumulated (mental) vasanas?
*sv.12-13 Come, let us go to where your son is engaged in penance, after momentarily enjoying the pleasures of the heaven.
*vlm.12. Whatever the mind doth in a moment and of its own accord, and actuated by its own will or desire, there is no body in the world, who has the power to do or undo the same at any time. (The mind is master of the act, and not the body, nor any body besides. Or; whatever the mind sets about to do, it does it sooner than by the help of another).
* svAnusaMhita - self-combined antar - within yat manas svayA vAsanayA - which manas.Mind by its own vAsanA.Conditioning ka: nAma asti bhuvana-Iza: - who namely is the Lord of Beings? kartuM tat yasya zaktatA - to do that of which there is capability
ये सर्गा नरक.आभोगा या जन्म.मरण.एषणाः ।
ye sargA* narakAbhogA* yA* janma-maraNa.eSaNA: |
स्व.मनः मननेन_इदम् स निष्पन्दः_अपि दुःख.दः ॥४।१३।१३॥
sva.mano mananena_idam sa* niSpando'pi du:kha.da: ||4|13|13||
.
ye sargA naraka_AbhogA -
yA: janma-maraNa_eSaNA: - what is the wish for birth o&r death
sva.mano-mananena_idam - by the mentation of one's own Mind this
sa niSpando'pi du:khada: - one tho unstirring is painful
.
*vwv.656/13. These creations, environs of hell and birth, death and desires are due to the thinking of one's ownmind. That is the giver of pain though having little movement.
*m.13 Heaven, hill and associated pleasures, birth and death, and desires concerning them-are all due to mental contemplation about them. Even a slight perturbation of the mind is grief-giving.
*vlm.13. The suffering of hell torments and enjoyment of heavenly bliss, and the thoughts of birth and death; are all fabrications of the mind; which labours under these thoughts. (It is the mind that makes a heaven of hell and a hell of heaven).
*sv.12-13 Come, let us go to where your son is engaged in penance, after momentarily enjoying the pleasures of the heaven.
बहुना_अत्र किम् उक्तेन शब्द.संग्रह-कारिणा ।
bahunA_atra kim uktena zabda-saMgraha-kAriNA |
उत्तिष्ठ भगवन् यामः यत्र ते तनयः स्थितः ॥४।१३।१४॥
uttiSTha bhagavan yAma: yatra te tanaya: sthita: ||4|13|14||
.
enough with all this talk
—
this is enough words to compile a small glossary
:
get up, sir, let's go see where your son's to be found
!
*vlm.p.14 What need I to tell more in the manner of writers of many words on this subject, other than go to the place where your son is situated?
सर्वम् चित्त.शरीरेण भुक्त्वा शुक्रः क्षणात् इव ।
sarvam citta-zarIreNa bhuktvA zukra: kSaNAt iva |
तथा_इन्दु.रश्मि-संघट्टात् समङ्गा-तापसः स्थितः ॥४।१३।१५॥
tathA_indu.razmi-saMghaTTAt samaGgA-tApasa: sthita: ||4|13|15||
.
sarvam - all
citta-zarIreNa - by affected Body
bhuktvA - shukra having enjoyed
kSaNAt iva – as.if for a moment
tathA - thus
indu-razmi-saMghaTTAt - moon-beam-embracing
samaGgAtApasa: sthita: - the standing samanga.Monk.
*m.15 Your son, Sukra, has enjoyed all pleasures with his mental body. Then he sat in tapas on the Samanga coast after contact with the ambrosian rays of moon.
*vlm.15. He (Súkra) having tasted the pleasure and pain of all these states at a moments thought of his mind, is now seated as a devotee on the bank of samangá, under the spreading beams of the moon.
*sv. (Saying thus, Yama (Time) caught hold of _bhRgu and led him away....
#saMghaTTa: saGghaTTa: - rubbing or clashing together, friction, collision, conflict, rivalry mbh. kAv. &c.; a stroke (in <hRdayas-> q.v.); junction or union with (instr.) naiS.; embracing W.; (-A) f. a large creeper (= <latA>) L.
तत् प्राण.पवनः चित्तात् मुक्त इन्दु.अंशु.वत् फलम् ।
tat prANa-pavana: cittAt mukta* indu.aMzu.vat phalam |
अवश्यायतया भूत्वा वीर्यम्
तेन_अन्तरास्थितः ॥४।१३।१६॥
avazyAyatayA bhUtvA vIryaM tenAntarAsthita: ||4|13|16||
.
tat prANa-pavana: - that prANa fire
cittAt - froM the affective mind
mukta_ indu-aMzu.vat – free as a moonbeam
phalam - fruiting
avazyAyatayA - with a state of frost
bhUtvA - having become
vIryam - semen
tena antarAsthita: - absorbed by it.
*m.16 The vital aims of Sukra, liberated froM the mind, entered into the semen of a being after contact with Indra, and took birth.
*vlm.16. His vital breath having fled from his heart, became as the moonbeam sparkling in a dew drop, which entered the uterus in the form of semen virilis.
*VA. his breath of prana, released from mind, like a moon-ray released from moon?? (like a fruit) having become a dew drop, identered (woman's womb) with semen
*AS. His breath of prana, released by his mind, like a moon
ray resulted into semen due into the cold nature (of a moon ray) and in that
form, stayed inside (a womb).
After comparing with a moon ray, the analogy plays on the natural coolness of a
moon ray to explain the congealed form of the semen.
*sv. (Saying thus, Yama (Time) caught hold of _bhRgu and led him away....
इत्य् उक्त्वा भगवान् कालः हसन्_इव जगत्-गतिम् ।
iti_uktvA bhagavAn kAla: hasan_iva jagat-gatim |
हस्तात् हस्तेन जग्राह भृगुम् इन्दुम् इव_अंशुमान् ॥४।१३।१७॥
hastAt hastena jagrAha bhRgum indum ivAMzumAn ||4|13|17||
.
so said Lord.bhagavAn Time
seeming to smile at the way of the world
then hand in hand grasped bhRgu
like the sun touching the moon
.
iti_uktvA bhagavAn kAla: hasan_iva jagat-gatim | hastAt hastena jagrAha bhRgum indum ivAMzumAn
.
*vlm.p.17 vasiShTha speaking:— Saying so, the lord of death smiled to think of the course of nature, and taking hold of bhRgu’s hand in his own, they departed together like the sun and moon.
*AS. Indeed the Sun does hold the moon's hands (rays)! The
Sun rays reaching the moon give rise to the moon rays.
*jd. true, but recall that Sun and Moon usually imply Soul and Mind.
अहो नु चित्रा नियतेः_व्यवस्था_इति वदन्_शनैः ।
aho nu citrA niyate: vyavasthA_iti vadan_zanai: |
भगवान् भृगुः उत्तस्थौ_उदय.अद्रेः यथा रविः ॥४।१३।१८॥
bhagavAn bhRgu: uttasthau_udaya.adre: yathA ravi: ||4|13|18||
.
"O now wonderful is Destiny's decree!"
so saying
repeatedly
Lord bhRgu the Fiery rose up
like Sun over the mountaintop
.
aho nu citrA niyate: vyavasthA_iti vadan_zanai: | bhagavAn bhRgu: uttasthau udaya.adre: yathA ravi:
.
*vlm.18. O wonderful is the law of nature! said Bhrigu slowly to himself, and then rose higher and higher, as the sun ascends above his rising mountain. "Aha! how wonderful is this Niyati Destiny!" Saying this, Lord _bhRgu the Fiery rose like the sun on the mountain.
तेजोनिधी ह समम् अङ्ग समुत्थितौ तौ
teja:nidhI ha samam aGga samutthitau tau
भातः तदा_अम्बर-तले स-तमाल.जाले ।
bhAta: tadA_ambara-tale sa-tamAla.jAle |
तुल्य-उदयौ_इव नभसि_अमले विहर्तुम्
tulya-udayau_iva nabhasi_amale vihartum
अभ्युत्थितौ स-जलदौ सकल.इन्दु-सूर्यौ ॥४।१३।१९॥
abhyutthitau sa-jaladau sakala.indu-sUryau ||4|13|19||
.
tejas-nidhI – two clusters of Tejas Fire
ha – alas
samam – the same
aGga – yea
samutthita tau sam-utthitau – those two rising up together
bhAta : – warrior
tadA ambara-tale – then at sky-level
sa-tamAla-jAle - in a net of black tamAla creepers
tulya-udaya u iva nabhasi – as if both rising in the sky
amale vihartum -
abhy utthita u – arisen
sa-jalada u – with rainclouds
sakala-indu-sUrya u – together-moon-sun
*vlm.19. With their luminous bodies, they arrived at the spot of Samangá, and shone on high above the tamála trees below. Their simultaneous rising in the clear firmament, made them appear as the sun rising with the full-moon over the cloudy horizon.
*sv. (Saying thus, Yama (Time) caught hold of _bhRgu and led him away....
#nidhi m. setting down or serving up (food, &c.) rv.1.183.4 &c.; the bottom of the `ukhA zbr.; a place for deposits or storing up, a receptacle (esp. <apAm nidhi>, <r-> of waters, the ocean, sea, also N. of a sAman; <kalAnAm n->, the full moon) mbh. kAv. aGga ind. a particle implying attention, assent or desire, and sometimes impatience, it may be rendered, by well; indeed, true, please, rather quick; kim aGga, how much rather!
इत्य् उक्तवत्य् अथ मुनौ दिवसः जगाम
iti_uktavati_atha munau divasa: jagAma
सायंतनाय विधये_अस्तमिनः जगाम ।
sAyaMtanAya vidhaye_astamina: jagAma |
स्नातुम् सभा कृत.नमस्करणा जगाम
snAtum sabhA kRta-namaskaraNA jagAma
श्याम.अक्षये रवि.करैः च सह_आजगाम ॥४।१३।२०॥
zyAma.akSaye ravi.karai: ca saha_AjagAma ||4|13|20||
.
when the Muni had spoken these words
the day went away
—
to his evening ritual the setting Sun went away
—
and
when darkness disappeared before new Sunrays
they gathered again
.
iti_uktavati_atha munau divasa: jagAma sAyaMtanAya vidhaye_astamina: jagAma | snAtum sabhA kRta-namaskaraNA jagAma zyAma.akSaye ravi.karai: ca saha_AjagAma -
.
*vlm.p.20 vAlmIki said:—As the muni vasiShTha was describing these things, the sun went down his setting mountain, and the day departed to its evening service. The courdbroke with mutual salutations to perforM their evening rites and observances, after which they joined the assembly at the dawn of the next day.
*m.20 As this was said by Sage Vasista, it was evening with sunmoving down the horizon. People left for their evening ablutions. They returned in the morning to the assembly as the sun rose.
*vlm.20. Válmiki said:--As the muni (Vasishtha) was telling these things, the sun went down his setting mountain, and the day departed to its evening service. The courdbroke with mutual salutations, to perforM their evening rites and observances, after which they joined the assembly at the dawn of the next day.
*vlm. This colophon occurring at the end of many chapters, shows the intermediate chapters as parts of the lectures of a single day; and by enumeration of which, the whole space of time occupied in the delivery of these lectures may be fairly ascertained. This will serve to show that the delivery of the lectures occupied but a few months; and Válmiki's writing of them, if he was a short hand writer, embraced also the same length of time, contrary to the common belief of this composition's being a work of many years.
*jd. VLM implies that the Anthill Poet was a mere secretary.
I think rather that, like Herodotus, he is a creative recorder.
.
oॐm
.
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cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
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बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM4014 BHRGU'S FORMER BIRTHS 1.NV13-14 .z46
FM.4.1-FM.4.29
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+++
Jiva Das
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oॐm
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM4013 THE END OF DAY 1.NV12 .z20
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oॐm
FM.4.13
THE END OF DAY
TIME continued—
एतासाम् भूत.जातीनाम् ऊर्मीणाम् इव सागरात् ।
etAsAm bhUta.jAtInAm UrmINAm iva sAgarAt |
विविधानाम् विचित्राणाम् लतानाम् इव माधवे ॥४।१३।१॥
vividhAnAm vicitrANAm latAnAm iva mAdhave ||4|13|1||
.
*etAsAm . of.these.ones.
#bhU . *bhUta . what.has.become/being.
*jAti . class/caste. *bhUtajAti .
Urmi . wave
#R . *ur . *Ur . #Urmi . Urmii .} mf. {R} Un2. iv , 44) , *Urmi . wave/billow. wave , billow RV.&c.&c . (figuratively) anAffective wave of pain or passion or grief &c. R. &c. . "the waves of existence" (six are enumerated , viz. cold and heat [of the body] , greediness and illusion [of the mind] , and hunger and thirst [of life] Subh. ; or according to others , hunger , thirst , decay , death , grief , illusion Comm. on VP. W.) ; speed , velocity TBr. ii , 5 , 7 , r S3is3. v , 4 ; symbolical expression for the number six Ra1matUp. +
##gRR . #gara . #sagara . mfn. . sa + gara, "poison", containing poison, poisonous (n. "poisonous food"') R. • m. "provided with moisture", the atmosphere air RV.&c. • N. of a king of the solar race sovereign of *ayodhyA (son of *bAhu . he is said to have been called sa.gara as born together with a poison given to his mother by the other wife of his father . he was father of *asamaJja by *kezinI and of sixty thousand sons by *su.mati . the latter were turned into a heap of ashes by the sage *kapila [see *bhagIratha] and their funeral ceremonies could only be performed by the waters of *gaGgA to be brought from heaven for the purpose of purifying their remains . this was finally accomplished by the devotion of *bhagIratha who having led the river to the sea called it *sAgara in honour of his ancestor: *sagara is described as having subdued several barbarous tribes ; pl. "the sons of *sagara") MBh.&c. +
##gRR . #gara . #sAgara *saa'ga.ra . m. (ifc. f. .A • fr. sa.gara . the ocean (said to have been named so by Bhagiratha after his son *sagara • elsewhere that the bed of the ocean was dug by the sons of *sagara ; 3 or 4 or 7 oceans are reckoned Mn. MBh. &c. ; an ocean figuratively, saMsAra.sAgara) • the Esoteric Number <4> (like other words signifying "ocean") Gan2it. • one of the 10 orders of mendicants traced back to disciples of Shankaraachaarya Cat. +
*vlm.p.1. Yama said:.— Among these various species of living creatures, which resemble the waves of the ocean and are as numerous as the plants and vines of spring,
*
भव्या जित.मनःमोहाः दृष्ट.लोक.परावराः ।
bhavyA* jita.mana:mohA: dRSTa.loka.parAvarA: |
जीवन्.मुक्ता* भ्रमन्ति इह यक्ष.गन्धर्व.किंनराः ॥४।१३।२॥
jIvan.muktA* bhramanti iha yakSa.gandharva.kiMnarA: ||4|13|2||
.
they
will have conquered mental delusion
who
have seen the world from one shore to the other shore
=
while living.Free they travel here
as
yakSha.Guards & gandharva.Choristers and kim.nara Whatnots
.
bhavyA* jita.mana:mohA: dRSTa.loka.parAvarA: | jIvan.muktA* bhramanti iha
yakSa.gandharva.kiMnarA:
.
*m.2. Yakshas, gandharvas, kinnaras and men who conquered their mental delusions and blessed by a perception of the nature of the seen and unseen worlds canmove about as ‘Sivanmuktas' in this world.
*vlm.2. There are some persons among the Yakshas, Gandharvas and Kinnaras, who have overcome the errors of their minds, and have well considered every thing before and after them; that have become perfect in their lives, and passing as the living liberated persons in this world.
*
अन्ये तु काष्ठ.कुड्य.आभा* मूढाः स्थावर.जङ्गमाः ।
anye tu kASTha.kuDyAbhA* mUDhA: sthAvara.jaGgamA: |
अपरे क्षीण.मोहाः ते किम् तेषाम् प्र.विचार्यते ॥४।१३।३॥
apare kSINa.mohA: te kiM teSAm pravicAryate ||4|13|3||
.
Some are as dumb as logs or rocks: they're fools, animate vegetables.
In this great delusion, do they enquire into themselves?
.
but there are others who are quite as bright
as logs or walls
fools
mobile stiffs
they are
apare
others
their Delusion dispelled
do they enquire into themselves?
anye tu kASTha.kuDyAbhA*
mUDhA: sthAvara.jaGgamA: |
apare kSINa.mohA: te
kiM teSAm pravicAryate .
.
*vlm.3. Others there are among the moving and unmoving, that are as unconscious of themselves as wood and stone; and many that are worn out with error, and are incapable of judging for themselves. (Worn out with error, means hardened in their ignorance).
*sv. Of these, neither they who are like the trees firmly rooted in delusion, nor they who have utterly destroyed their delusion need engage themselves in the enquiry into the scriptures.
*
लोके प्रबुध्यमानानाम् भूतानाम् आत्म.सिद्धये ।
loke prabudhyamAnAnAm bhUtAnAm Atma.siddhaye |
विहरन्ति इह शास्त्राणि कल्पितान्य् उदित.आत्मभिः ॥४।१३।४॥
viharanti iha zAstrANi kalpitAni udita.Atmabhi: ||4|13|4||
.
in the world of awakening beings
by self.power
they explore these shAstras
concerned with the arisen Self
...
loke . in/when the world/people.
prabudhyamAnAnAm bhUtAnAm
Atma.siddhaye |
viharanti iha zAstrANi
kalpitAni udita.Atmabhi: .
.
#siddhi . f. . accomplishment, performance, complete attainment (of any object) • the hitting of a mark (tasmin) • healing (of a disease), cure by (comp.) • validity proof, resul • success • the acquisition of supernatural powers by magical means or the supposed faculty so acquired (the eight usually enumerated are given in the following zloka, <aNimA laghimA prApti: prAkAMyam mahimA tathA | Izitvam ca vazitvam ca tathA kAmAvasAyitA> • skill in general, dexterity, art +
#hR . #vihR . *viharanti iha zAstrANi
.
*vlm.4. But those that are awakened to sense, have the rich mine of the sástras, framed by the enlightened, for the guidance of their souls.
*sv. The scriptures themselves have been produced by enlightened beings for the guidance of those who have been awakened froM the slumber of ignorance after their evil nature and its expressions have ceased to be, and whose intellect naturally seeks such scriptural guidance.
*
सम्प्रबुद्ध.आशायाः ये तु दुष्कृतानाम् परिक्षये ।
samprabuddha.AzAyA ye tu duSkRtAnAm parikSaye |
तेषाम् शास्त्र.विचारेषु निर्मला* धीः प्रवर्तते ॥४।१३।५॥
teSAm zAstravicAreSu nirmalA* dhI: pravartate ||4|13|5||
.
for those are in a perfectly realized state
but
for these
in the dissolution of bad deeds
in their investigation of the shAstra
immaculate thought originates
.
samprabuddha.AzAyA ye tu duSkRtAnAm parikSaye | teSAm zAstravicAreSu nirmalA* dhI: pravartate .
.
*m.5 Their mind indulges in inquiry into scriptures with a goal to enlighten themselves and destroy all their sins (caused by bad actions).
*vlm.5. Those who are awakened to sense, and whose sins are washed off; have their understandings purified by the light of the sástras. (Lit, by investigation into the sástras).
*AB. "jJAnam utpadyate puMsa: kSayAt pApasya karmaNa:" iti smRte: ...
*sv. The scriptures themselves have been produced by enlightened beings for the guidance of those who have been awakened froM the slumber of ignorance after their evil nature and its expressions have ceased to be, and whose intellect naturally seeks such scriptural guidance.
*
विलीयते मनो मोहः सच्छ्स्त्र.प्र.विचारणात् ।
vilIyate mana: moha: sat*zAstra.pravicAraNAt |
नभः विहरणात् भानोः शार्वरम् तिमिरम् यथा ॥४।१३।६॥
nabho viharaNAdbhAno: zArvaraM timiraM yathA ||4|13|6||
.
the Mind.delusion subsides when you explore the sat.shAstra teaching
in your darkening evening
a cloud is pierced by the Sun
.
vilIyate mano moha: sat*zAstra.pravicAraNAt | nabho viharaNAdbhAno: zArvaraM timiraM yathA
.
*vlm.p.6 The study of good works destroys the errors of the mind, just as the course of the sun in the sky destroys the darkness of the night.
*m.6. All mental delusions dissolve by the study of scriptures (and inquiry into self through them) like darkness which is dispelled by the movement of sun in the sky.
*
अ=क्षीयमाणम् हि मनो मोहाय एव न सिद्धये ।
a.kSIyamANam hi mano mohAya eva na siddhaye |
नीहार इव संछाद्य वेताल इव वल्गति ॥४।१३।७॥
nIhAra iva saMchAdya vetAla* iva valgati ||4|13|7||
.
when manas.Mind is undecaying
there is only delusion, not empowerment
as.if hidden in a fog
like a Zombie dancing
.
a.kSIyamANam hi mana: mohAya eva na siddhaye |
nIhAre iva . as.if in fog . saMchAdya.covered/concealed .
vetAla* iva valgati
.
*vlm.p.7 Those who have not succeeded to dispel the errors of their minds have darkened their understandings by a mist of ignorance, like the frosty sky of winter, and they find the phantoms of their error dancing like demons before their eyes.
*murty. There is no permanent (or lasting) delivery from mental delusions.
Mental delusions casts a deep shadow and binds like fog and holds like a ghost.
*
सर्वेषाम् एव देहानाम् सुख.दुःख.अर्थ.भाजनम् ।
sarveSAm eva dehAnAm sukha.du:kha.artha.bhAjanam |
शरीरम् मन एव इह न.तु मांस.मयम् मुने ॥४।१३।८॥
zarIram mana* eva iha na.tu mAMsa.mayam mune ||4|13|8||
.
for every single Body there's enjoyment of pleasure & pain
Body is Mind only Here
and
not made of meat, muni
...
.
sarveSAm eva dehAnAm sukha.du:kha.artha.bhAjanam | zarIram mana* eva iha
na.tu mAMsa.mayam mune
.
*vwv.695/4.13.8. Sage! For all bodies, surely, the constituendelement that is the receptacle of pleasant and unpleasant things is only the mind here; but not that consisting of flesh.
*m.8 In all embodied beings corporeal body is the one that suffers both joys and sorrows. Body is mind O sage, not the flesh filled one only.
*vlm.8. All living bodies are subject to pain and pleasure; but it is the mind which constitutes the body, and not the flesh (which is insensible of either).
*sv. O sage, it is only the mind thadexperiences pleasures and pain in this world, not the physical body of beings.
*
यः अयम् मांस.अस्थि.संघातः दृश्यते पाञ्च.भौतिकः ।
ya: ayam mAMsa.asthi.saMghAta: dRzyate pAJca.bhautika: |
मनःविकल्पनम् विद्धि न देहः परमार्थतः ॥४।१३।९॥
mana:vikalpanam viddhi na deha: paramArthata: ||4|13|9||
.
...
whatever it is
this meat.wrapped=bone is seen to be a stew of the Five Elements
:
know it to be mental ideation, not Body in the common sense
.
ya: ayam mAMsa.asthi.saMghAta: dRzyate pAJca.bhautika: | mana:vikalpanam viddhi
na deha: paramArthata:
.
*vwv.703/4.13.9. Know this combination of flesh and bones composed of the five elements, which is seen, as an error of the mind. Really, it is not the body.
*vlm.9. The body that is seen to be composed of flesh and bones and the five elemental parts, is a creation of the imagination of the mind, and has no substantiality in it.
*
मनःशरीरेण तव पुत्रो ऽयम् कृतवान् मुने ।
mana:zarIreNa tava putro'yaM kRtavAnmune |
तत् एव प्राप्तवान् आशु वयम् न अत्र अपराधितः ॥४।१३।१०॥
tadeva prAptavAnAzu vayaM nAtrAparAdhita: ||4|13|10||
.
mana:zarIreNa tava putro'yaM kRtavAnmune = tadeva prAptavAnAzu vayaM nAtrAparAdhita:
.
mana:zarIreNa . with his Mind and Body tava putra: ayaM kRtavAn . your son this having done o muni tad eva prAptavAn Azu . that only is getting soon vayaM nAtra . we are not (here) apa.rAdhita: . having missed the mark
.
*m.10 O muni, your son has received the fruits of whatever he has done with his mental body. In this we are not the culprits.
*vlm.10. What your son had thought of in his mental body (mánas—saríra), the same he found in the same body; and was not accountable to any body for aught or whatever passed in his mind. (We are responsible for every act of the body; but not so for the thoughts or reveries of the mind).
*sv.8.9.10 O sage, it is only the mind thadexperiences pleasures and pain in this world, not the physical body of beings. In fact, the physical body is nothing but the fruit of the fancy of the mind; the physical body is not an existential fact independent of the mind. Whatever your son willed in his ownmind, that he experiences; we are not responsible for this.
* mana:zarIreNa . with his Mind and Body tava putra: ayaM kRtavAn . your son this having done o muni tad eva prAptavAn Azu . that only is getting soon vayaM nAtra . we are not (here) apa.rAdhita: . having missed the mark
स्वया वासनया लोकः यद्.यत् कर्म करोति यः ।
svayA vAsanayA loka: yat.yat karma karoti ya: |
स तथा एव तदा आप्नोति न इतरस्य इह कर्तृता ॥४।१३।११॥
sa* tathA eva tadA Apnoti na itarasya iha kartRtA ||4|13|11||
.
svayA vAsanayA loka: yat.yat karma karoti ya: | sa* tathA eva tadA Apnoti na itarasya iha kartRtA
.
by his.own vAsanA.conditioning
whatever the world his karma makes
then&there he gets
:
there is no other here with doership
.
*vwv.637/11. The man who performs whatever action by his own desire, he obtains that in that manner alone. There is no doership here for another.
*sv.11 All beings here in this world obtain only those actions which spring froM the storehouse of their own potentialities and predispositions: no one else is responsible for those actions, no superhuman being or god.
*vlm.11. Whatever acts a man wills to do in his ownmind, the same comes to take place in a short time; and there is no other (foreign) agency of any body else required to bring them about.
because of his.own #vAsanA Conditioning,
a worldling makes his karma from a #vAsanA:..
such as it is, he gets.
There is no other sort of doership.
* svayA vAsanayA स्वया वासनया by his.own vAsanA loka: yat लोकः यत् whatever the world yat karma karoti ya: यत् कर्म करोति यः which such karma makes sa tathaiva tadA Apnoti स तथा एव तदा अप्नोति s/he then thus gets na itarasya iha न इतरस्य इह not of another here kartRtA कर्तृ.ता is the doership.
स्व.अनुसंहितम् अन्तर् यन् मनो वासनया स्वया ।
sva.anusaMhitam antar yat mana: vAsanayA svayA |
को नाम भुवन.ईशो ऽस्ति तत् कर्तुम् यस्य शक्तता ॥४।१३।१२॥
ka: nAma bhuvana.Izo'sti tat kartuM yasya zaktatA ||4|13|12||
.
svAnusaMhita . self.combined antar . within yat manas svayA vAsanayA . which manas.Mind by its own vAsanA.Conditioning
ka: nAma asti bhuvana.Iza: . who namely is the Lord of Beings?
kartuM tat yasya zaktatA . to do that of which there is capability
.
*m.12 Is there even a lord of the universe who can do works with the same power as that of one who works prompted by the power of accumulated (mental) vasanas?
*sv.12.13 Come, let us go to where your son is engaged in penance, after momentarily enjoying the pleasures of the heaven.
*vlm.12. Whatever the mind doth in a moment and of its own accord, and actuated by its own will or desire, there is no body in the world, who has the power to do or undo the same at any time. (The mind is master of the act, and not the body, nor any body besides. Or; whatever the mind sets about to do, it does it sooner than by the help of another).
* svAnusaMhita . self.combined antar . within yat manas svayA vAsanayA . which manas.Mind by its own vAsanA.Conditioning ka: nAma asti bhuvana.Iza: . who namely is the Lord of Beings? kartuM tat yasya zaktatA . to do that of which there is capability
ये सर्गा नरक.आभोगा या जन्म.मरण.एषणाः ।
ye sargA* naraka.AbhogA* yA* janma.maraNa.eSaNA: |
स्व.मनो मननेन *इदम् स निष्पन्दो ऽपि दुःख.दः ॥४।१३।१३॥
sva.mano mananena idam sa* niSpando'pi du:kha.da: ||4|13|13||
.
ye sargA* naraka.AbhogA* yA* janma.maraNa.eSaNA: = sva.mano mananena idam sa* niSpando'pi du:kha.da:
.
ye sargA naraka AbhogA .
yA: janma.maraNa eSaNA: . what is the wish for birth o&r death
sva.mano.mananena idam . by the mentation of one's own Mind this
sa niSpando'pi du:khada: . one tho unstirring is painful
.
*vwv.656/13. These creations, environs of hell and birth, death and desires are due to the thinking of one's ownmind. That is the giver of pain though having little movement.
*m.13 Heaven, hill and associated pleasures, birth and death, and desires concerning them.are all due to mental contemplation about them. Even a slight perturbation of the mind is grief.giving.
*vlm.13. The suffering of hell torments and enjoyment of heavenly bliss, and the thoughts of birth and death; are all fabrications of the mind; which labours under these thoughts. (It is the mind that makes a heaven of hell and a hell of heaven).
*sv.12.13 Come, let us go to where your son is engaged in penance, after momentarily enjoying the pleasures of the heaven.
बहुनात्र किम् उक्तेन शब्द.संग्रह.कारिणा ।
bahunA atra kim uktena zabda.saMgraha.kAriNA |
उत्तिष्ठ भगवन् यामो यत्र ते तनयः स्थितः ॥४।१३।१४॥
uttiSTha bhagavan yAma: yatra te tanaya: sthita: ||4|13|14||
.
bahunA atra kim uktena zabda.saMgraha.kAriNA = uttiSTha bhagavan yAma: yatra te tanaya: sthita:
.
enough with all this talk
—
this is enough words to compile a small glossary
:
get up, sir, let's go see where your son's to be found
!
*vlm.p.14 What need I to tell more in the manner of writers of many words on this subject, other than go to the place where your son is situated?
सर्वम् चित्त.शरीरेण भुक्त्वा शुक्रः क्षणाद् इव ।
sarvam citta.zarIreNa bhuktvA zukra: kSaNAt iva |
तथेन्दु.रश्मि.संघट्टात् समङ्गा.तापसः स्थितः ॥४।१३।१५॥
tathA indu.razmi.saMghaTTAt samaGgA.tApasa: sthita: ||4|13|15||
.
sarvam citta.zarIreNa bhuktvA zukra: kSaNAt iva = tathA indu.razmi.saMghaTTAt samaGgA.tApasa: sthita:
.
sarvam . all
citta.zarIreNa . by affected Body
bhuktvA . shukra having enjoyed
kSaNAt iva – as.if for a moment
tathA . thus
indu.razmi.saMghaTTAt . moon.beam.embracing
samaGgAtApasa: sthita: . the standing samanga.Monk
.
*m.15 Your son, Sukra, has enjoyed all pleasures with his mental body. Then he sat in tapas on the Samanga coast after contact with the ambrosian rays of moon.
*vlm.15. He (Súkra) having tasted the pleasure and pain of all these states at a moments thought of his mind, is now seated as a devotee on the bank of samangá, under the spreading beams of the moon.
*sv. (Saying thus, Yama (Time) caught hold of bhRgu and led him away....
#saMghaTTa: saGghaTTa: . rubbing or clashing together, friction, collision, conflict, rivalry mbh. kAv. &c.; a stroke (in <hRdayas.> q.v.); junction or union with (instr.) naiS.; embracing W.; (.A) f. a large creeper (= <latA>) L.
तत् प्राण.पवनश् चित्तान् मुक्त इन्दु.अंशु.वत् फलम् ।
tat prANa.pavana: cittAt mukta* indu.aMzu.vat phalam |
अवश्यायतया भूत्वा वीर्यम्
तेन अन्तरास्थितः ॥४।१३।१६॥
avazyAyatayA bhUtvA vIryam tena antarAsthita: ||4|13|16||
.
tat prANa.pavana: cittAt mukta* indu.aMzu.vat phalam = avazyAyatayA bhUtvA vIryam tena antarAsthita:
.
tat prANa.pavana: . that prANa fire
cittAt . froM the affective mind
mukta indu.aMzu.vat – free as a moonbeam
phalam . fruiting
avazyAyatayA . with a state of frost
bhUtvA . having become
vIryam . semen
tena antarAsthita: . absorbed by it.
*m.16 The vital aims of Sukra, liberated froM the mind, entered into the semen of a being after contact with Indra, and took birth.
*vlm.16. His vital breath having fled from his heart, became as the moonbeam sparkling in a dew drop, which entered the uterus in the form of semen virilis.
*VA. his breath of prana, released from mind, like a moon.ray released from moon?? (like a fruit) having become a dew drop, identered (woman's womb) with semen
*AS. His breath of prana, released by his mind, like a moon
ray resulted into semen due into the cold nature (of a moon ray) and in that form,
stayed inside (a womb).
After comparing with a moon ray, the analogy plays on the natural coolness of a
moon ray to explain the congealed form of the semen.
*sv. (Saying thus, Yama (Time) caught hold of bhRgu and led him away....
इत्य् उक्त्वा भगवान् कालो हसन् इव जगद्.गतिम् ।
iti uktvA bhagavAn kAla: hasan iva jagat.gatim |
हस्ताद् हस्तेन जग्राह भृगुम् इन्दुम् इव अंशुमान् ॥४।१३।१७॥
hastAt hastena jagrAha bhRgum indum iva aMzumAn
.
iti uktvA bhagavAn kAla: hasan iva jagat.gatim = hastAt hastena jagrAha bhRgum indum iva aMzumAn
.
so said Lord.bhagavAn Time
seeming to smile at the way of the world
then hand in hand grasped bhRgu
like the sun touching the moon
.
iti uktvA bhagavAn kAla: hasan iva jagat.gatim | hastAt hastena jagrAha bhRgum indum ivAMzumAn
.
*vlm.p.17 vasiShTha speaking:— Saying so, the lord of death smiled to think of the course of nature, and taking hold of bhRgu’s hand in his own, they departed together like the sun and moon.
*AS. Indeed the Sun does hold the moon's hands (rays)! The
Sun rays reaching the moon give rise to the moon rays.
*jd. true, but recall that Sun and Moon usually imply Soul and Mind.
अहो नु चित्रा नियतेर् व्यवस्थेति वदन् शनैः ।
aho nu citrA niyate: vyavasthA iti vadan zanai: |
भगवान् भृगुर् उत्तस्थाव् उदय.अद्रेः यथा रविः ॥४।१३।१८॥
bhagavAn bhRgu: uttasthau udaya.adre: yathA ravi: ||4|13|18||
.
aho nu citrA niyate: vyavasthA iti vadan zanai: = bhagavAn bhRgu: uttasthau udaya.adre: yathA ravi:
.
"O now wonderful is Destiny's decree!"
so saying
repeatedly
Lord bhRgu the Fiery rose up
like Sun over the mountaintop
.
aho nu citrA niyate: vyavasthA iti vadan zanai: | bhagavAn bhRgu: uttasthau udaya.adre: yathA ravi:
.
*vlm.18. O wonderful is the law of nature! said Bhrigu slowly to himself, and then rose higher and higher, as the sun ascends above his rising mountain. "Aha! how wonderful is this Niyati Destiny!" Saying this, Lord bhRgu the Fiery rose like the sun on the mountain.
तेजोनिधीह समम् अङ्ग समुत्थितौ तौ
teja:nidhI iha samam aGga samutthitau tau
भातस् तदा *अम्बर.तले स.तमाल.जाले ।
bhAta: tadA ambara.tale sa.tamAla.jAle |
तुल्य.उद्याव् इव नभस्य् अमले विहर्तुम्
tulya.udayau iva nabhasi amale vihartum
अभ्युत्थितौ स.जलदौ सकल.इन्दु.सूर्यौ ॥४।१३।१९॥
abhyutthitau sa.jaladau sakala.indu.sUryau ||4|13|19||
.
samutthitau*
bhAta*
vihartum*
abhyutthita*
.
tejas.heat/energy/power,nidhi.receptable/vessel\(food)serving.iha.here/itw/now samam.equally aGga.body/limb\clearly samutthitau* tau.they.two /
bhAta*: tadA.then/there ambara.sky.tala.surface/level
.e sa.with.tamAla.Tamaala.tree.jAla.net.work.e = tulya.equal/similar.udaya.rise/ascent.u iva.like/as.if nabhas.spacious.sky.i amala.immaculate/stainless.pure.e vihartum* \ abhyutthita*.u sa.with.jalada.raincloud.u sakala.with.parts/total.indu.moon.sUrya.sun/Sun.u
.
tejas.nidhI – two clusters of Tejas Fire
ha – alas
samam – the same
aGga – yea
samutthita tau sam.utthitau – those two rising up together
bhAta : – warrior
tadA ambara.tale – then at sky.level
sa.tamAla.jAle . in a net of black tamAla creepers
tulya.udaya u iva nabhasi – as if both rising in the sky
amale vihartum .
abhy utthita u – arisen
sa.jalada u – with rainclouds
sakala.indu.sUrya u – together.moon.sun
*vlm.19. With their luminous bodies, they arrived at the spot of Samangá, and shone on high above the tamála trees below. Their simultaneous rising in the clear firmament, made them appear as the sun rising with the full.moon over the cloudy horizon.
*sv. (Saying thus, Yama (Time) caught hold of bhRgu and led him away....
#nidhi m. setting down or serving up (food, &c.) rv.1.183.4 &c.; the bottom of the `ukhA zbr.; a place for deposits or storing up, a receptacle (esp. <apAm nidhi>, <r.> of waters, the ocean, sea, also N. of a sAman; <kalAnAm n.>, the full moon) mbh. kAv. aGga ind. a particle implying attention, assent or desire, and sometimes impatience, it may be rendered, by well; indeed, true, please, rather quick; kim aGga, how much rather!
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम
iti uktavati atha munau divasa: jagAma
सायंतनाय विधये ऽस्तमिनो जगाम ।
sAyaMtanAya vidhaye astamina: jagAma |
स्नातुम् सभा कृत.नमस्करणा जगाम
snAtum sabhA kRta.namaskaraNA jagAma
श्याम.अक्षये रवि.करैश् च सह *आजगाम ॥४।१३।२०॥
zyAma.akSaye ravi.karai: ca saha AjagAma ||4|13|20||
.
iti ukta.vat.i atha muni.au divasa: jagAma /
sAyaMtanAya vidhaye astamina: jagAma =
snAtum sabhA kRta.namaskaraNA jagAma \
zyAma.akSaye ravi.karai: ca saha AjagAma
.
when the Muni had spoken these words
the day went away
—
to his evening ritual the setting Sun went away
—
and
when darkness disappeared before new Sunrays
they gathered again
.
iti uktavati atha munau divasa: jagAma sAyaMtanAya vidhaye astamina: jagAma | snAtum sabhA kRta.namaskaraNA jagAma zyAma.akSaye ravi.karai: ca saha AjagAma .
.
*vlm.p.20 vAlmIki said:—As the muni vasiShTha was describing these things, the sun went down his setting mountain, and the day departed to its evening service. The courdbroke with mutual salutations to perforM their evening rites and observances, after which they joined the assembly at the dawn of the next day.
*m.20 As this was said by Sage Vasista, it was evening with sunmoving down the horizon. People left for their evening ablutions. They returned in the morning to the assembly as the sun rose.
*vlm.20. Válmiki said:..As the muni (Vasishtha) was telling these things, the sun went down his setting mountain, and the day departed to its evening service. The courdbroke with mutual salutations, to perforM their evening rites and observances, after which they joined the assembly at the dawn of the next day.
*vlm. This colophon occurring at the end of many chapters, shows the intermediate chapters as parts of the lectures of a single day; and by enumeration of which, the whole space of time occupied in the delivery of these lectures may be fairly ascertained. This will serve to show that the delivery of the lectures occupied but a few months; and Válmiki's writing of them, if he was a short hand writer, embraced also the same length of time, contrary to the common belief of this composition's being a work of many years.
*jd. VLM implies that the Anthill Poet was a mere secretary.
I think rather that, like Herodotus, he is a creative recorder.
सर्ग ४.१३
sarga 4.13
काल उवाच ।
kAla* uvAca |
एतासाम् भूत.जातीनाम् ऊर्मीणाम् इव सागरात् ।
etAsAm bhUta.jAtInAm UrmINAm iva sAgarAt |
विविधानाम् विचित्राणाम् लतानाम् इव माधवे ॥४।१३।१॥
vividhAnAm vicitrANAm latAnAm iva mAdhave ||4|13|1||
भव्या जित.मनःमोहाः दृष्ट.लोक.परावराः ।
bhavyA* jita.mana:mohA: dRSTa.loka.parAvarA: |
जीवन्.मुक्ता* भ्रमन्ति इह यक्ष.गन्धर्व.किंनराः ॥४।१३।२॥
jIvan.muktA* bhramanti iha yakSa.gandharva.kiMnarA: ||4|13|2||
अन्ये तु काष्ठ.कुड्य.आभा* मूढाः स्थावर.जङ्गमाः ।
anye tu kASTha.kuDyAbhA* mUDhA: sthAvara.jaGgamA: |
अपरे क्षीण.मोहाः ते किम् तेषाम् प्र.विचार्यते ॥४।१३।३॥
apare kSINa.mohA: te kiM teSAm pravicAryate ||4|13|3||
लोके प्रबुध्यमानानाम् भूतानाम् आत्म.सिद्धये ।
loke prabudhyamAnAnAm bhUtAnAm Atma.siddhaye |
विहरन्ति इह शास्त्राणि कल्पितान्य् उदित.आत्मभिः ॥४।१३।४॥
viharanti iha zAstrANi kalpitAni udita.Atmabhi: ||4|13|4||
सम्प्रबुद्ध.आशायाः ये तु दुष्कृतानाम् परिक्षये ।
samprabuddha.AzAyA ye tu duSkRtAnAm parikSaye |
तेषाम् शास्त्र.विचारेषु निर्मला* धीः प्रवर्तते ॥४।१३।५॥
teSAm zAstravicAreSu nirmalA* dhI: pravartate ||4|13|5||
विलीयते मनो मोहः सच्छ्स्त्र.प्र.विचारणात् ।
vilIyate mano moha: sat*zAstra.pravicAraNAt |
नभः विहरणात् भानोः शार्वरम् तिमिरम् यथा ॥४।१३।६॥
nabho viharaNAdbhAno: zArvaraM timiraM yathA ||4|13|6||
अ=क्षीयमाणम् हि मनो मोहाय एव न सिद्धये ।
a.kSIyamANam hi mano mohAya eva na siddhaye |
नीहार इव संछाद्य वेताल इव वल्गति ॥४।१३।७॥
nIhAra iva saMchAdya vetAla* iva valgati ||4|13|7||
सर्वेषाम् एव देहानाम् सुख.दुःख.अर्थ.भाजनम् ।
sarveSAm eva dehAnAm sukha.du:kha.artha.bhAjanam |
शरीरम् मन एव इह न.तु मांस.मयम् मुने ॥४।१३।८॥
zarIram mana* eva iha na.tu mAMsa.mayam mune ||4|13|8||
यः अयम् मांस.अस्थि.संघातः दृश्यते पाञ्च.भौतिकः ।
ya: ayam mAMsa.asthi.saMghAta: dRzyate pAJca.bhautika: |
मनःविकल्पनम् विद्धि न देहः परमार्थतः ॥४।१३।९॥
mana:vikalpanam viddhi na deha: paramArthata: ||4|13|9||
मनःशरीरेण तव पुत्रो ऽयम् कृतवान् मुने ।
mana:zarIreNa tava putro'yaM kRtavAnmune |
तत् एव प्राप्तवान् आशु वयम् न अत्र अपराधितः ॥४।१३।१०॥
tadeva prAptavAnAzu vayaM nAtrAparAdhita: ||4|13|10||
स्वया वासनया लोकः यद्.यत् कर्म करोति यः ।
svayA vAsanayA loka: yat.yat karma karoti ya: |
स तथा एव तदा आप्नोति न इतरस्य इह कर्तृता ॥४।१३।११॥
sa* tathA eva tadA Apnoti na itarasya iha kartRtA ||4|13|11||
स्व.अनुसंहितम् अन्तर् यत् मनः वासनया स्वया ।
sva.anusaMhitam antar yat mana: vAsanayA svayA |
कः नाम भुवन.ईशः अस्ति तत् कर्तुम् यस्य शक्तता ॥४।१३।१२॥
ka: nAma bhuvana.Izo'sti tat kartuM yasya zaktatA ||4|13|12||
ये सर्गा नरक.आभोगा या जन्म.मरण.एषणाः ।
ye sargA* narakAbhogA* yA* janma.maraNa.eSaNA: |
स्व.मनः मननेन इदम् स निष्पन्दः अपि दुःख.दः ॥४।१३।१३॥
sva.mano mananena idam sa* niSpando'pi du:kha.da: ||4|13|13||
बहुना अत्र किम् उक्तेन शब्द.संग्रह.कारिणा ।
bahunA atra kim uktena zabda.saMgraha.kAriNA |
उत्तिष्ठ भगवन् यामः यत्र ते तनयः स्थितः ॥४।१३।१४॥
uttiSTha bhagavan yAma: yatra te tanaya: sthita: ||4|13|14||
सर्वम् चित्त.शरीरेण भुक्त्वा शुक्रः क्षणात् इव ।
sarvam citta.zarIreNa bhuktvA zukra: kSaNAt iva |
तथा इन्दु.रश्मि.संघट्टात् समङ्गा.तापसः स्थितः ॥४।१३।१५॥
tathA indu.razmi.saMghaTTAt samaGgA.tApasa: sthita: ||4|13|15||
तत् प्राण.पवनः चित्तात् मुक्त इन्दु.अंशु.वत् फलम् ।
tat prANa.pavana: cittAt mukta* indu.aMzu.vat phalam |
अवश्यायतया भूत्वा वीर्यम् तेन अन्तरास्थितः ॥४।१३।१६॥
avazyAyatayA bhUtvA vIryaM tenAntarAsthita: ||4|13|16||
इत्य् उक्त्वा भगवान् कालः हसन् इव जगत्.गतिम् ।
iti uktvA bhagavAn kAla: hasan iva jagat.gatim |
हस्तात् हस्तेन जग्राह भृगुम् इन्दुम् इव अंशुमान् ॥४।१३।१७॥
hastAt hastena jagrAha bhRgum indum ivAMzumAn ||4|13|17||
अहो नु चित्रा नियतेः व्यवस्था इति वदन् शनैः ।
aho nu citrA niyate: vyavasthA iti vadan zanai: |
भगवान् भृगुः उत्तस्थौ उदय.अद्रेः यथा रविः ॥४।१३।१८॥
bhagavAn bhRgu: uttasthau udaya.adre: yathA ravi: ||4|13|18||
तेजोनिधी ह समम् अङ्ग समुत्थितौ तौ
teja:nidhI ha samam aGga samutthitau tau
भातः तदा अम्बर.तले स.तमाल.जाले ।
bhAta: tadA ambara.tale sa.tamAla.jAle |
तुल्य.उदयौ इव नभसि अमले विहर्तुम्
tulya.udayau iva nabhasi amale vihartum
अभ्युत्थितौ स.जलदौ सकल.इन्दु.सूर्यौ ॥४।१३।१९॥
abhyutthitau sa.jaladau sakala.indu.sUryau ||4|13|19||
इत्य् उक्तवत्य् अथ मुनौ दिवसः जगाम
iti uktavati atha munau divasa: jagAma
सायंतनाय विधये अस्तमिनः जगाम ।
sAyaMtanAya vidhaye astamina: jagAma |
स्नातुम् सभा कृत.नमस्करणा जगाम
snAtum sabhA kRta.namaskaraNA jagAma
श्याम.अक्षये रवि.करैः च सह आजगाम ॥४।१३।२०॥
zyAma.akSaye ravi.karai: ca saha AjagAma ||4|13|20||
॥
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM4014 BHRGU'S FORMER BIRTHS 1.NV13.14 .z46
FM.4.1.FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
+++
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