fm5064 2.my11-12 Conclusion of suraghu's Story .z55

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May 12, 2017, 10:43:42 PM5/12/17

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fm5064 2.my11-12 Conclusion of suraghu's Story .z55

https://www.dropbox.com/s/1esmsfajjlpjjuy/fm5064%202.my11-12%20Conclusion%20of%20suraghu%27s%20Story%20.z55.docx?dl=0

oॐm

King su.raghu of the kirAta nation (indigenous peoples of the himAlayan foothills) receives instruction from the sage mANDavya, practices self-inquiry, and attains Self-realization. (V.58-60). Now King parigha of Persia, disheartened by a severe famine, performs tapas and becomes known as parNAda Leaf-eater. He wanders about and meets his old friend su.raghu to talk about these things. –Palotas ed..

oॐm

vasiShTha said—

सुरघु: परिघश्_ च_ एव विचार्य_ इति जगत्-भ्रमम् ।

su.raghu: parigha:_ ca_ eva vicArya_ iti jagat-bhramam |

मिथ: प्रपूजितौ तुष्टौ स्व.व्यापार-परौ गतौ ॥५।६४।१॥

mitha: prapUjitau tuSTau sva.vyApAra-parau gatau ||5|64|01||

suraghu.Swift

parigha.Bolt

having explored this world.delusion

reverently paid their respects

each to the other

and

contentedly each went about his business.

~sv. … considering the illusory nature of the world-appearance and after mutually worshipping each other, suraghu and parigha continued to engage themselves in their respective duties.

~vlm. … discussion on the errors of this world, they honoured one another with due respect, and retired gladly to their respective duties of the day.

तद्_एव राघव श्रुत्वा परमम् बोध-कारणम् ।

अनेnaiव विबोधेन भव लब्ध-आस्पद: स्फुटम् ॥२॥

tad_eva rAghava zrutvA paramam bodha-kAraNam |

anena_eva vibodhena bhava labdha-Aspada: sphuTam ||02||

tat eva x

rAghava, -

zrutvA – having been heard

paramam bodha-kAraNam – the absolute cause of awakening

anenaiva vibodhena – by that very process of realization

bhava labdha-Aspada: x

sphuTam - x.

~m.2 O Raghava, Having heard this conversation, you also become the gainer of that great supreme state without any doubt.

~vlm.2. Now Ráma, as you have heard the whole of this instructive dialogue between them, do you try to profit thereby by a mature consideration of the same.

~sv.2-7 Be firmly established in this wisdom and discard the impure notion of ego-sense from your heart....

परया प्रज्ञया धीर-विचार-गत-तीक्ष्णया ।

गलति_अलmaहंकार-काल-मेघे हृत्-अम्बरे ॥३॥

परया प्रज्ञया धीर-विचार-गत-तीक्ष्णया । गलति_अलmaहंकार-काल-मेघे हृत्-अम्बरे ॥३॥

parayA prajJayA dhIra-vicAra-gata-tIkSNayA |

galati_alam ahaMkAra-kAla-meghe hRt-ambare ||03||

parayA prajJayA

w perfect prajnA

dhIra-vicAra-gata-tIkSNayA

galati_alam

aham.kAra-kAla-meghe

hRt-ambare

~vlm.3. It is by reasoning with the learned, that the wits are sharpened with intelligence; and the egotism of men melts down in their minds, like the raining of a thick black cloud in the sky.

~m.3-6 The clouds of ego in the heart will disppear by the sharpness of intelligent inquiry into Self....

~sv.2-7 .... When the pure heart contemplates the infinite space (dimension) of consciousness which is the source of all bliss and which is within easy reach of all, it rests in the supreme self....

परया प्रज्ञया धीर-विचार-गत-तीक्ष्णया ।

गलति_अलmaहंकार-काल-मेघे हृत्-अम्बरे ॥३॥

samasta-loka-anumate sa.phale hlAda-kAriNI | nirmale vitate ceta: zara.kAla upasthite ||04||

samasta-loka-anumate

sa-phale hlAda-kAriNI

nirmale vitate ceta:

zarakAla upasthite

#anumata

~vlm.4. It spreads a clear and calm composure over the mind, as the revisit of cloudless Autumn does, over the spacious firmament to the delight of mankind, and by its diffusion of bounteous plenty on earth.

~m.3-6 The clouds of ego in the heart will disppear by the sharpness of intelligent inquiry into Self. Mind will become pure and expansive, like autumn which is pleasant to the entire world. ...

~sv.2-7 Be firmly established in this wisdom and discard the impure notion of ego-sense from your heart. When the pure heart contemplates the infinite space (dimension) of consciousness which is the source of all bliss and which is within easy reach of all, it rests in the supreme self....

ध्येये शरण्ये सुगमे सकल-आनन्द-सMपदि ।

सु.प्रसन्ने चिद्.आकाशे स्थीयते परमात्मनि ॥५॥

ध्येये शरण्ये सुगमे सकल-आनन्द-सMपदि । सु.प्रसन्ने चिद्.आकाशे स्थीयते परमात्मनि ॥५॥

dhyeye zaraNye sugame sakala-Ananda-sampadi | su.prasanne cid.AkAze sthIyate paramAtmani ||05||

dhyeye zaraNye sugame

sakala-Ananda-sampadi |

su.prasanne

cid.AkAze

sthIyate paramAtmani

~vlm.5. After the region of the intellect, is cleared of its darkness, the light of the supreme soul which is the object of meditation and our sole refuge, becomes visible in it.

~m.3-6 ... One abides, then in the delightful consciousness ether which is the goal and refuge of every one and abides in that supreme Self happily. That state is all-bliss. A person who is always directed inward, who is always full of spirituality, who is united with the (supreme) consciousness, will never grieve.

~sv.2-7 ... When the pure heart contemplates the infinite space (dimension) of consciousness which is the source of all bliss and which is within easy reach of all, it rests in the supreme self....

य: नित्य-मध्य-आत्म-मय: नित्यmaन्तर्.मुख: सुखी ।

नित्यम् चित्-अनुसMधानो_ मनस्-शोकैर्_न बाध्यते ॥६॥

ya: nitya-madhya-Atma-maya: nityam antar.mukha: sukhI |

nityam cit-anusaMdhAno_ manas-zokair_na bAdhyate ||06||

ya: nitya-madhya-Atma-maya: nityam antar.mukha: sukhI |

nityam cit-anusaMdhAno_ manas-zokair_na bAdhyate

~vlm.6. The man that is always spiritual and insighted within himself, who is always delighted with his intellectual investigations, has his mind always free from sorrow and regret.

~m.3-6 ... That state is all-bliss. A person who is always directed inward, who is always full of spirituality, who is united with the (supreme) consciousness, will never grieve.

~sv.2-7 ... The mind that is thus devoted to the infinite consciousness, which is introverted and which is filled with self-knowledge, is not affected by sorrow.

व्यवहार-परो_ऽति.उच्चै_ राग-द्वेष-मयो_ऽपि सन् ।

nAन्त:कलङ्कmAयाति पद्मो_ जल-गतो_ यथा ॥७॥

vyavahAra-paro_'ti.uccai_ rAga-dveSa-mayo_'pi san |

na_anta:kalaGkam AyAti padmo_ jala-gato_ yathA ||07||

vyavahAra-paro_'ti.uccai_ rAga-dveSa-mayo_'pi san |

na_anta:kalaGkam AyAti padmo_ jala-gato_ yathA

~m.7 Even if he is immersed in worldly activity, even if he is full of attachment and repulsion, no impurity comes to him. He will be like a lotus in water.

~vlm.7. Though the spiritual man is engaged in worldly affairs, and is subject to passions and affections; yet he is unstained by them in his heart, as the lotus bud is unsullied by the water under which it is sub-merged.

~sv.2-7 ... The mind that is thus devoted to the infinite consciousness, which is introverted and which is filled with self-knowledge, is not affected by sorrow.

सम्यग्.विज्ञान.वान् शुद्धो_ यो_ ऽन्त:शान्त-मनो मुनि: । न बाध्यते स मनसा करिणा_ इव मृगाधिप: ॥८॥

samyag-vijJAna.vAn_zuddho_ yo_'nta:-zAnta-manas muni: | na bAdhyate sa manasA kariNA_iva mRga-adhipa: ||08||

samyag-vijJAna.vAn

सम्यग्.विज्ञान.वान्

having Whole Understanding,

zuddho_ yo_'nta:-zAnta-manas muni:

शुद्धः यः अन्तः-शान्त.मनस् मुनिः

the muni whose pure Mind is inwardly at peace

na bAdhyate sa manasA

न बाध्यते स मनसा

he is not bound by Mind

kariNA_iva mRga-adhipa:

करिणा इव मृgAधिपः

as the beast-overlord lion is not by a worker elephant

~m.8 Mind will never harass a person who is totally enlightened and who is cool and quiet in his mind. He will be like a lion who is not troubled by an elephant.

~vlm.8. The silent sage that is all-knowing, holy, and calm and quite in himself, is never disturbed by his ungoverned mind; but remains as firm as the dauntless lion, against the rage of the unruly elephant.

भोग-एक-शरणम् दीनम् न चित्तम् ज्ञस्य विद्यते । नन्दने दुर्.द्रुम*_ इव ज्ञ-चित्तम् हि महा.वपु: ॥९॥

bhoga-eka-zaraNam dInam na cittam jJasya vidyate | nandane dur.druma iva jJa-cittam hi mahA.vapu: ||09||

bhoga-eka-zaraNam dInam

na cittam jJasya vidyate

nandane dur.druma iva

jJa-cittam hi mahA.vapu:

~m.9 The mind of a 'jnani' is a vast form of great beauty. His mind is never miserable. It never seeks pleasures. Celestial garden cannot have thorny bushes.

~vlm.9. The heart of the wise man is never affected, by the mean pleasures of the world; but it stands as the lofty arbor of paradise, above the encircling bushes of thorny brambles and poisonous plants.

विरक्तो_ जन्म-मरणे यथा दु:खी न मानव: ।

परिज्ञात-अखिल-अविद्यम् तथा चित्तम् न दु:खितम् ॥१०॥

virakto_ janma-maraNe yathA du:khI na mAnava: |

parijJAta-akhila-avidyam tathA cittam na du:khitam ||10||

virakto_ janma-maraNe

for someone dispassionate, birth and death

yathA du:khI na mAnava:

just as they are not sorrowful for such a human

parijJAta-akhila-avidyam

but recognized.as entirely ignorance

tathA cittam na du:khitam

thus their affective mind is not sorrowed.

~m.10 One who is dispassionate will never grieve about birth and death. Similarly a mind that is knowledgeable, which is aware of what is ignorance will never slip into grief.

~vlm.10. As the religious recluse who is disgusted with the world, has no care for his life, nor fear of death; so the man whose mind is fraught with full knowledge, is never elated nor depressed by his good or bad fortune.

परिज्ञात-मनओ-मोहो_ जगद्-भाव-उद्भवात्मना । स्पृश्यते न_ एनसा साधो रजसा_ इव नभस्तलम् ॥११॥

parijJAta-manas-moha:_ jagat-bhAva-udbhava-AtmanA | spRzyate na_enasA sAdho rajasA_ iva nabhastalam ||11||

parijJAta-manas-moha:

having understood that Mind is Delusion

jagad-bhAva-udbhava-AtmanA |

w jagad-bhAva-udbhava-Atman

spRzyate na_enasA

is not touched by sin, sAdhu,

rajasA_iva nabhastalam

~m.11 O gentle one, dust can not stain/touch sky. Similarly an enlightened mind will never be touched by the delusion of world sense.

~vlm.11. The man that knows the erroneousness of the mind and the panorama of the world in the soul, is never soiled by the stain of sin, as the clear sky is nowhere daubed by any dirt or dust.

~sv.8-11 Even if you engage yourself in the activities relating to your daily life and even if likes and dislikes arise in you, your inner being will never become impure.

अविद्या-सMपरिज्ञातmiदmeव महा.ओषधम् ।

अविद्या-वितत-व्याधेस्_तिमिरस्य_इव दीपकम् ॥१२॥

avidyA-samparijJAtam idam eva mahA.oSadham |

avidyA-vitata-vyAdhes_timirasya_iva dIpakam ||12||

avidyA-samparijJAtam idam eva mahA.oSadham |

avidyA-vitata-vyAdhes_timirasya_iva dIpakam

~vlm.12. It is the knowledge of one's ignorance, that is the best safe guard against his falling into greater ignorance, and it is the only remedy for his malady of ignorance, as the light of the lamp is the only remedial of nocturnal gloom.

~sv.12 Even as light alone can remove darkness, the knowledge that this world is the creation of ignorance is the only remedy for its ills.

~m.12-13 . A total and thorough knowledge and comprehension of this world is the best medicine for ignorance. It is like a lamp chasing out the darkness of ignorance. When ignorance is completely comprehended, then itself ignorance gets destroyed. It is like the pleasure fields in a dream which vanish the moment they are known as such.

अविद्या संपरिज्ञाता यदा_ एव हि तदा_ एव हि । सा परिक्षीयते भूय: स्वप्नेन_ इव हि भोग-भू: ॥१३॥

avidyA samparijJAtA yadA_eva hi tadA_eva hi | sA parikSIyate bhUya: svapnena_iva hi bhoga-bhU: ||13||

avidyA samparijJAtA

yadA_eva hi

tadA_eva hi

sA parikSIyate bhUya:

svapnena_iva hi bhoga-bhU:

~VA Knowledge of ignorance destroys ignorance, as dream enjoyment-place is destroyed by the knowledge of dream.

~AS: When one understands ignorance completely, then it is immediately completely gone . / By going to sleep, the mortal world is destroyed(:-))
Of course, even though this is grammatically valid, surely they would not compare sleep with knowledge; so stay with your translation.

व्यवहार-परो_ऽपि_अन्तरसक्त-मतिर्_एकधी: ।

स्पृश्यते naiनसा साधुर्_मत्स्य-ईक्षणmiव_अम्भसा ॥१४॥

vyavahAra-paro_'pi_antarasakta-matir_ekadhI: |

spRzyate na_enasA sAdhur_matsya-IkSaNam iva_ambhasA ||14||

vyavahAra-paro_'pi_antarasakta-matir_ekadhI: x

spRzyate na_enasA sAdhur_matsya-IkSaNam iva_ambhasA - x.

~m.14 The eyes of fish are untouched by water. Similarly even if one is involved in worldly activities, they will not touch one who is totally disinterested in them in his mind.

~vlm.14. A wise man engaged in business, with his mind disengaged from it, and fixed on one object, is not obstructed by it in his view of spiritual light; as the eye-sight of fishes, is not hindered by the surrounding water.

~sv.14 Thereafter, even if you engage yourself in activity, you are unattached to it and therefore not tainted by it, even as the eyes of fish are not affected by sea-water. You will never again experience delusion.

प्राप्ते चिद्.भासुrAलोके प्रक्षीणा_अ.ज्ञान-यामिनी ।

prApte cid.bhAsura-Aloke prakSINA_a.jJAna-yAminI |

शेमुषी परमानन्दmAगता ज्ञस्य राजते ॥१५॥

zemuSI paramAnandam AgatA jJasya rAjate ||15||

prApte cid.bhAsura-Aloke

under the radiant light of consciousness,

prakSINA ajJAna.yAminI

the moon of ignorance fades.away

zemuSI x

paramAnandam AgatA – having come to perfect happiness

jJasya rAjate - x.

~m.15 When the effulgence of consciousness is gained, the night of ignorance vanishes. Jnani's intellect attains that supreme delight and shines.

~vlm.15. As the light of intellectual day, appears over the horizon of the mind, the darkness of the night of ignorance is put to flight; and then the mind enjoys its supreme bliss of knowledge, as in the full blaze of day.

~sv.15-18 Only on those days on which the light of self-knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

अ.ज्ञान-निद्रा_उपशमे जनो_ ज्ञान-अर्क-बोधित: ।

a.jJAna-nidrA_upazame jano_ jJAna-arka-bodhita: |

तत्.प्रबोधmaवाप्नोति पुनर्_येन न मुह्यति ॥१६॥

tat.prabodham avApnoti punar_yena na muhyati ||16||

a.jJAna-nidrA x

upazame x

jano_ jJAna-arka-bodhita: x

tat.prabodham x

avApnoti x

punar_yena na muhyati - x.

~m.16 When the stupor of ignorance is assauged the sun of knowledge will enlighten people. Then ignorance will never delude them again.

~vlm.16. After the sleep of ignorance is over, the mind is awakened by its intelligence, to the bright beams of the rising sun of knowledge; and then the mind is ever awake to reason, which no dulness can overpower.

~sv.15-18 Only on those days on which the light of self-knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

~AB. ajJAna.nidropazame jano jJAnArka.bodhita: | tat.prabodham avApnoti punar_yena na muhyati ||

दिनानि जीव्यते तानि sAनन्दाste क्रियाक्रमा: ।

आत्मचmdroदिता येषु cijjyoत्स्ना हृदyAम्बरे ॥१७॥

दिनानि जीव्यते तानि स-आनन्दाs_ te क्रियाक्रमा: । आत्म-चन्द्र=उदिता येषु cit-ज्योत्स्ना हृदय-अम्बरे ॥१७॥

dinAni jIvyate tAni sa-AnandA:_te kriyA.kramA: | Atma.candra-uditA yeSu vid-jyotsnA hRdaya-ambare ||17||

those days are lived

with Happiness

they function like the risen Self.Moon

whose knowledge is the Moonlight in the Heart.Sky

~vlm.17. A man is said to live so long, as he sees the moon of his soul, and the moon beams of his intellect, shining in the sphere of his mind; and he is said to have lived only for those few flaVs, that he has discharged his duties with joy.

~sv.15-18 Only on those days on which the light of self-knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

~AB. dinAni jIvyate tAni sAnandAste kriyAkramA: | Atma.candroditA yeSu vij.jyotsnA hRdayAmbare ||

नरो_ मोह-समुत्तीर्ण: सततम् स्व.आत्म-चिन्तया । अन्त:शीतलताmeति स्व.अमृतेन_ इव चन्द्रमा: ॥१८॥

nara:_ moha-samuttIrNa: satatam sva.Atma-cintayA | anta:zItalatAm eti sva.amRtena_iva candramA: ||18||

naro_ moha-samuttIrNa:

a Human escaped from delusion

satatam sva.Atma-cintayA

ehtirely thru hir own self-conception

anta:zItalatAm eti

reaches inner coolth

sva.amRtena_iva candramA:

~m.18 Moon is cool because of the nectar in him. Similarly one who is immersed in inquiry into his Self will cross the ocean of delusion and attain tranquility and coolness inside him.

~vlm.18. A man passing over the pool of his ignorance, and betaking himself to the contemplation of his soul; enjoys a coolness within him, as the cooling moon enjoys by the cold nectarious juice contained in her orb.

~sv.15-18 Only on those days on which the light of self-knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

तानि मित्राणि शास्त्राणि तानि तानि दिनानि च ।

विराग-उल्लासवान्_येभ्य: आत्म-चित्त-उदय: स्फुटम् ॥१९॥

तानि मित्राणि शास्त्राणि तानि तानि दिनानि च । विराग-उल्लासवान्_येभ्य: आत्म-चित्त-उदय: स्फुटम् ॥१९॥

tAni mitrANi zAstrANi tAni tAni dinAni ca | virAga-ullAsavAn_yebhya: Atma-citta-udaya: sphuTam ||19||

those are our best friends, those are the best studies, those the best days that shine with Dispassion, and the Self shines like a flash in the cittam.

tAni mitrANi

zAstrANi tAni

tAni dinAni ca

virAga-ullAsavAn_yebhya: Atma-citta-udaya: sphuTam

~m.19 They are really friends who help in detachment of the mind. Those are really the scriptures which help attaining such a mind. Those are really the days when one obtains the delight of detachment (of mind).

~sv.19 They alone are friends scriptures and days that generate in one's heart true dispassion and also self-knowledge.

~vlm.19. There are our true friends, and those are the best sástras; and those days are well spent, which have passed with them (the sástras), in discourse on dispassionateness, and when we felt the rise of the intellect within us.

~sv.19 They alone are friends scriptures and days that generate in one's heart true dispassion and also self-knowledge.

चिरम् शोचन्ति ते दीना जन्म-जङ्गल-वीरुध: ।

आत्मा-अवलोकने हेला येषाma=विगत-एनसाम् ॥२०॥

चिरम् शोचन्ति ते दीना जन्म-जङ्गल-वीरुध: । आत्मा-अवलोकने हेला येषाma=विगत-एनसाम् ॥२०॥

ciram zocanti te dInA janma-jaGgala-vIrudha: | AtmA-avalokane helA yeSAm a=vigata-enasAm ||20||

ciram zocanti te dInA

janma-jaGgala-vIrudha:

AtmA-avalokane helA

yeSAm a=vigata-enasAm

~m.20 Those whose mind stays away from the delight of seeing the Self, are miserable and afflicted. They are like trees in the forest of births and will grieve for a long time (because of their condition).

~vlm.20. How lamentable is their case, who are born to perish like ferns in their native forests; and who are immerged in their sinfulness, by their neglect to look into their souls.

~sv.20-30 O Rama, rescue your jiva from this dreadful mire of world-appearance. Once you have realised the truth concerning it, you will never again return to this mire.

आशा-पाश=शतैर्_बद्धम् भोग-उलप-सुलालसम् ।

जराजर्जरित-आकारम् शोक-उच्छ्वास-कदर्थितम् ॥२१॥

AzA-pAza=zatair_baddham bhoga-ulapa-sulAlasam |

jarAjarjarita-AkAram zoka-ucchvAsa-kadarthitam ||21||

AzA-pAza=zatair_baddham

bhoga-ulapa-sulAlasam |

jarAjarjarita-AkAram

zoka-ucchvAsa-kadarthitam

#las -> #lAlasa mf(आ)n. (fr. Intens. of √ लस्) eagerly longing for , ardently desirous of , delighting or absorbed in , devoted or totally given up to (loc. or comp.)MBh.&c (-ता f.); #sulAlasa bhoga-ulapa-sulAlasa, y5064.021.

#val -> #ulapa-: a sort of soft grass, mw. • without a core, hollow grass, sAra-hInam iva_ulapam, y5012.021.

ab ... navama-zlokasthe ...

~m. Life in the forest of births is full of pastures of pleasures spread with nets and webs of ropes of desire, of decayed form with old age, loaded with multitudes of sorrows, breathes grief always.

~vlm.21. Our lives are interwoven with a hundred threads of hopes and fears, and we are as greedy as bulls of their fodder of straws. We are at last over taken by old age and decrepitude, and are carried away with sorrow and sighs.

व्यूढ-दु:ख-महा.भारम् जन्म-जङ्गल-जीवितम् ।

कु.कर्म-कर्दम-आलिप्तम् मोह-पल्वल-शायिनम् ॥२२॥

व्यूढ-दु:ख-महा.भारम् जन्म-जङ्गल-जीवितम् । कु.कर्म-कर्दम-आलिप्तम् मोह-पल्वल-शायिनम् ॥२२॥

vyUDha-du:kha-mahA.bhAram

janma-jaGgala-jIvitam

ku.karma-kardama-Aliptam

moha-palvala-zAyinam

#kardamAlipta

~vlm.22. The dullheaded are made to bear, like heavy laden bullocks, great loads of distress on their backs in their native soil.

राग.द्वेशौ_अली-दष्टम् कृष्टम् तृष्णा-वरत्रया ।

मनस्-वणिज्-निकेत-स्थम् बन्धु-बन्धन-निश्चलम् ॥२३॥

rAga.dvezau_alI-daSTam kRSTam tRSNA-varatrayA | manas-vaNij-niketa-stham bandhu-bandhana-nizcalam ||23||

rAga.dvezau_alI-daSTam

kRSTam tRSNA-varatrayA |

manas-vaNij-niketa-stham

bandhu-bandhana-nizcalam

#varatrA

~AB. ~

~vlm.23. They are bitten and disturbed by the gnats of their passions, and are made to plough the ground under the halter of their avarice; they are shut in the cribs of their masters, and are bound by the bonds of their kindred.

~m. It is bitten by the mosquitoes called attachment. It is pulled by the rope of desire. Such life lives only in mind pushed and pulled by the leash called relatives.

पुत्र-दार-जरा-जीर्णे मग्न-उन्मग्नम् कु.कर्दमे ।

श्रान्तम् विगत-विश्रमम् भग्नmA-दीर्घ-वर्त्मनि ॥२४॥

putra-dAra-jarA-jIrNe magna-unmagnam ku.kardame |

zrAntam vigata-vizramam bhagnam A-dIrgha-vartmani ||24||

putra-dAra-jarA-jIrNe

magna-unmagnam ku.kardame

zrAntam vigata-vizramam

bhagnam A-dIrgha-vartmani

~vlm.24. Thus we are harassed in the supportance of our wives and children, and weakened by age and infirmity, and like beasts of burden we have to wade in dirt and mire, and to be dragged to long journeys, and be broken under heavy loads, without halting a while under the toil and fatigue.

~m.23-29. It declines with family of wife, children and such. It is always smeared by the cowdung of bad and evil actions, gets earily tired without any respite.

गम.अगम-परिक्षीणम् सMसाrAरण्य=चारिणम् ।

अ.लब्ध-शीतल-च्-छायम् तीव्र-ताप-उपतापितम् ॥२५॥

gama.agama-parikSINam saMsAra-araNya=cAriNam |

a.labdha-zItala-c-chAyam tIvra-tApa-upatApitam ||25||

gama.agama-parikSINam saMsAra-araNya=cAriNam |

a.labdha-zItala-c-chAyam tIvra-tApa-upatApitam

~vlm.25. Bending under our heavy loads, we are tired with our long journeys across the deserts, where we are burnt under the burning sunbeams, without having a cool shade, to shelter our heads for a while.

~m.... It is always smeared by the cowding of bad and evil actions, gets earily tired without any respite. There is no shade in that jungle. Life in the forest of births is heated up by mental distress and affliction. It is fire outside....

आकार-भासुरम् दीनम् बाह्यैर् आक्रान्तmiन्द्रियै: । कर्म-घण्ट.आरवाक्रान्तम् क्रान्तम् दुष्.कृत.ताडनै: ॥२६॥

AkAra-bhAsuram dInam bAhyai:_ AkrAntam indriyai: | karma-ghaNTa-Arava-AkrAntam krAntam duS.kRta-tADanai: ||26||

AkAra-bhAsuram dInam

bAhyair_AkrAntam indriyai:

oppressed by the external sense.organs

karma-ghaNTa-Arava=AkrAntam

krAntam

duS.kRta-tADanai:

#?? -> #ghaNTa -m.- (for #hantra?) N. of #ziva, MBh. (cf. #ghaTin) • a spicy stew. • #ghantA –f.- a bell, _mbh.R.&c.; a plate of metal struck as a clock W. (cf. #ghaTI).

#taD -> #tADana beating, striking, hitting, hurting; •• -n.- striking, beating, thumping, whipping, chastising, hammering (of gold &c.); • #taDanI –f.- a whip; • #tADanIya to be beaten or whipped; • #tADayitR, tADayitA one who strikes any one (tasya).

~m. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

~vlm.26. We are big bodied like bulls with poor souls in us; we are oppressed at every limb, and labour under our destiny by being tied as the ringing bell, about the necks of bullocks; and the scourge of our sins lashing us on both sides.

आविर्.भाव-तिरो.भाव=चक्रावर्त-धुर-उद्वहम् ।

अ.ज्ञान-विकट-अटव्याम् लुठितम् सन्न-गात्रकम् ॥२७॥

Avir.bhAva-tiro.bhAva=cakrAvarta-dhura-udvaham |

a.jJAna-vikaTa-aTavyAm luThitam sanna-gAtrakam ||27||

Avir.bhAva-tiro.bhAva=cakrAvarta-dhura-udvaham –

m Avir.bhAva-tiro.bhAva=cakrAvarta-dhura-udvaha

a.jJAna-vikaTa-aTavyAm –

m a.jJAna-vikaTa-aTavyA

luThitam sanna-gAtrakam - x.

#cakrAvarta-: —¶mw cakra-Avarta whirling or rotatory motion L.

x~sv.20-30 O Rama, rescue your jiva from this dreadful mire of world-appearance. Once you have realised the truth concerning it, you will never again return to this mire.

~m. It is bitten by the mosquitoes called attachment. It is pulled by the rope of desire. Such life lives only in mind pushed and pulled by the leash called relatives. It declines with family of wife, children and such. It is always smeared by the cowding of bad and evil actions, gets earily tired without any respite. There is no shade in that jungle. Life in the forest of births is heated up by mental distress and affliction. It is fire outside. But internally it is miserable. It is constantly changing with works of desire. It is constantly engaged with its own destinction. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

~vlm.27. We toil like bulls labouring under the poles of the carts which they draw along; and traverse through dreary deserts, without laying down our bodies to rest, for a moment.

~VA (comparison of a living being with a bull continues):
It carries a great burden of being and non-being(?), its body is
exhausted in the great ignorance.

~AS: It carries the yoke of the cycle of life and death (AvirbhAva and tirobhAva), rolling around in the deep forest of ignorance with tired limbs

#dhura‑: धुर yoke, pole, burden, peg of the axle (esp. end-comp.); adj. having anything as chief (foremost) part or ingredient, distinguished by (end-comp.); #dhurA burden, load; pole, shaft.

#vah -> #udvah ud>vah lead up or away; raise, elevate; draw out, extract; marry (cf ud-A>vah); lead or bring to, offer, present; bear, carry (lit. & fig.); have, possess, enjoy; endure, suffer; manifest, betray; C. (cause to) marry. #udvaha- carrying or leading; carrying away, taking up or away; continuing, propagating; eminent, best; udvaha: the act of leading home (a bride), marriage; son, offspring.; the fourth of the seven winds or courses of air (viz that which supports the nakSatras or lunar constellations and causes their revolution); the vital air that conveys nourishment upwards; one of the seven tongues of fire; udvahA daughter; #raghUdvaha Scion of the Raghu Clan. y2011.036

#vikaTa- विकट Hideous, ugly. . (a) Formidable, frightful, horrible, dreadful; पृथुललाटतटघटितविकटभ्रूकुटिना Ve.1; विधुमिव विकटविधुन्तुददन्तदलनगलितामृतधारम् Gīt.4. (b) Fierce, savage. . Great, large, broad, spacious, wide; जृम्भाविटम्बि विकटोदरमस्तु चापम् U.4.3; आवरिष्ट विकटेन विवोढुर्वक्षसैव कुचमण्डलमन्या Śi.1.42;13.1; Māl.7. . Proud, haughty; विकटं परिक्रामति U.6; Mv.6.32. . Beautiful; m.k.2; किन्नरीविकटगीतिझङ्कृतिः N.18.19; cf. 'विकटः सुन्दरे प्रोक्तो विशालविकरालयोः'— Viśwakośa. #vikaTa‑, vikaTI —¶mw cf. <ut->, <prak-> &c.; having an unusual size or aspect, horrible, dreadful, monstrous, huge, large, great, (vikaTam ind. terribly); frowning; obscure, obsolete; m. a son of dhRtarASTra; ¶ vikaTa‑ having no mat, without a mat; vikaTA a bandy-legged girl (unfit for marriage). y1024.007 #vikaTa pravikaTa‑ very large, huge —¶mw,ap

#sanna- set down; sitting, resting; sunk, low (sound), languished, exhausted, extinguished, perished, dead. —¶a सन्न p.p. [सद्-क्त] . Drooping, relaxed; नालक्षयम् साध्वससन्नहस्तः Ku.3.51. . Still, motionless. . Adjacent, near. . sannam ‑न्नम् A little, a small quantity. . Destruction, loss. ‑Comp. s.‑kaNTha ‑कण्ठ adj. choked. s.‑jihva ‑जिह्व adj. one whose tongue is silent; तत्तेजसा हतरुचः सन्नजिह्वाः ससाध्वसाः Bhāg.4.7.23. s.‑dhI ‑धी adj. dispirited; यादोगणाः सन्नधियः ससाध्वसाः Bh&amacr:g.3.17.25. -भाव adj. despondent. s.‑musala ‑मुसलम् a motionless pestle; विधूमे सन्नमुसले Ms.6.56. s.‑vAc ‑वाच् adj. speaking with low tone. s.‑harSa ‑हर्ष adj. desponding, cheerless. —¶mw adj. … sitting at i.e. occupied with (comp.) Hariv.; sunk down in (loc.) BhP.; depressed, low (in spirits), languid, exhausted, decayed, perished, lost, dead AV. &c. &c.; shrunk, …; resting, motionless (see ib.); weak, low (see ib.); (= prasanna), appeased, satisfied (see sannI-kRta); (prob.) n. destruction, loss (see sannada).

#gAtraka-m गात्रक the body Vikr.

निज-अन्.अर्थ-सदामग्नम् सीदमानम.किम्.चनम् । सन्नाङ्गम् कर्म-भारेण करुण-आक्रन्द-कारिणम् ॥२८॥

nija-an.artha-sadAmagnam sIdamAnam a.kiMcanam | sannAGgam karma-bhAreNa karuNa-Akranda-kAriNam ||28||

nija-anArtha-sadAmagnam

sIdamAnam

a-kiMcanam

sanna-aGgam

karma-bhAreNa

karuNa-Akranda-kAriNam

~vlm.28. We are always prone to and plunged in our own evils, and move on like heavy laden bullocks with trolling and groaning all the way long.

~m.... It is constantly engaged with its own destinction. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

#sanna -mfn.- set down • sitting at i.e. occupied with (comp.) Hariv. • sunk down in (loc.) BhP. • depressed, low (in spirits) • shrunk, contracted (see comp.) •• (= prasanna), appeased, satisfied (see sannI.kRta) •• (prob.) n. destruction, loss (see sanna-da).

राम जीव-बलीवर्दम् संसार-पल्वलात् । परमम् यत्नमास्थाय चिरम् उत्तारयेद्_बलात् ॥२९॥

rAma jIva-balIvardam saMsAra-palvalAt | paramam yatnam AsthAya ciram uttArayet_ balAt ||29||

rAma jIva-balIvardam

saMsAra-palvalAt

from the pool of saMsAra

paramam yatnam_AsthAya

ciram_uttArayed_balAt

~vlm.29. Ráma! try your best to redeem by all means, this bullock of your living soul, from the pool of this world; and take the best measures, to restore it to its form of pristine purity.

~AB. ciram paramam yatnam AsthAya jJAna-balAd uttArayed ity artha: || ¶

~sv.20-30 O Rama, rescue your jiva from this dreadful mire of world-appearance. Once you have realised the truth concerning it, you will never again return to this mire.

~m.23-29. It is bitten by the mosquitoes called attachment. It is pulled by the rope of desire. Such life lives only in mind pushed and pulled by the leash called relatives. It declines with family of wife, children and such. It is always smeared by the cowding of bad and evil actions, gets earily tired without any respite. There is no shade in that jungle. Life in the forest of births is heated up by mental distress and affliction. It is fire outside. But internally it is miserable. It is constantly changing with works of desire. It is constantly engaged with its own destinction. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

#balIvarda-: बलीवर्द. #balivarda-H, #barIvarda-: a bull. -> #gobalIvardanyAyena गोबलीवर्दन्यायेन instr. ind. after the manner of "a bull of cattle", an expression to denote when a pleonasm (redundancy) is allowed. NAg. on Pat. Introd. Mn. viii, 28 Sch.

#palvala n. a pool, small tank, pond. ||Cf. Lat. #palus.; Lith. #purvas. (?).|| http://www.britannica.com/dictionary?va=paludal y1021.020

तत्.त्व.अवलोकनात् क्षीण:_ चित्ते नो_ जायते पुन: । जीव: कदाचन तदा भवेत् तीर्ण-भाव.अर्णव: ॥३०॥

tat.tva.avalokanAt kSINa:_ citte no jAyate puna: | jIva: kadAcana tadA bhavet_tIrNa-bhAva-arNava: ||30||

tat.tva-avalokanAt kSINa:

citte

nah/na.u

jAyate puna:

the Living.jIva

kadAcana tadA bhavet

whenever then becomes

tIrNa-bhAva-arNava:

#tIrNabhAvArNava tIrNa.bhAva-arNava

~sv.20-30 O Rama, rescue your jiva from this dreadful mire of world-appearance. Once you have realised the truth concerning it, you will never again return to this mire.

~vlm.30. The animal soul that is released from the ocean of this world, and becomes purified in its mind by the light of truth; is no more liable to roll in the mud, like some beasts after they are cleansed.

महा.अनुभाव-सम् पर्कात् संसाrAर्णव-लङ्घने । युक्ति: संप्राप्यते राम स्फुटा नौ: इव नाविकात् ॥३१॥

mahA.anubhAva-samparkAt_saMsAra-arNava=laGghane | yukti: samprApyate rAma sphuTA nau:_iva nAvikAt ||31||

when someone thru hir great experience has crossed saMsAra.Ocean

it is surely hir Reason, rAma, that is piloting the ship

~m.31. O Rama, the way to jump over the ocean of 'samsara' will be gained when one meets a person of great experiences. It is like a boat which is obtained through (the expertise of) a navigator.

~vlm.31. It is in the society of highminded men, that the living soul receives the instruction, for its salvation in this ocean of the world; just as a passenger easily gets a boat from the ferry-man to go across a river.

#samparka: - intercourse (sexual or social), conjunction.

#laGghana – leaping; crossing; covering (sexually).

यस्मिन्_देश-मरौ तत्.ज्ञ: nAस्ति सत्.जन-पादप: ।

yasmin_deza-marau tat.jJa: na_asti sat.jana-pAdapa: |

स.फल: शीतल-च्-छाय: न तत्र निवसेत्_बुध: ॥३२॥

sa.phala: zItala-c-chAya: na tatra nivaset_budha: ||32||

yasmin deza-marau – in which desart place

tat.jJa: na asti – a That.Knower is not

sat.jana-pAdapa: – good people are like trees

sa.phala: zItala-c-chAya: – fruited, cool-shaded

na tatra nivaset_budha: - not there dwells a realized person.

~m.32 That land is like a desert where there are no jnanis. Wise people will not live in a place which does not have trees called virtuous people which yield good fruits and restful shade.

~vlm.32. That country is a desert where there are not learned and good people, resembling the verdant trees of the land. The wise must not dwell in the land, where the trees yield neither fruits nor afford cooling shades.

~sv.31-36 O Rama, the company of holy sages will provide you with the knowledge of the means to attain self-knowledge. Hence, one should not live in such places where such company is not available. In the company of sages, the mind of the seeker becomes quiescent at once. One should uplift oneself and not revel in the mire of ignorance. The wise man should constantly enquire into the nature of the world, the self, etc.

champaka up close

champaka http://www.sanghatasutra.net/flowers.html

स्निग्ध-शीत-वचः पत्रे सच्छाये स्मितपुष्पके । क्षणात्_विश्रम्यते राम भृशं सुजन-चम्पके ॥३३॥

snigdha-zIta-vaca: patre sacchAye smita-puSpake | kSaNAt_vizramyate rAma bhRzam sujana-campake ||33||

snigdha-zIta-vaca: patre x

sacchAye smita-puSpake – two like flowers in blossom

kSaNAt x

vizramyate – x,

rAma,

bhRzam sujana-campake - x.

~m.33 Viruous people are like 'champaka' trees whose leaves are like comforting words, whose shadow is their righteonsness, whose flowers are their smiles. Under such a tree, rest will ensure in a minute.

~vlm.33. Good men are as the flowering Champa trees of the land; their cooling words resemble the shady leaves of the tree, and their gentle smiles its blooming flowers. Let men therefore resort to the umbrage of such champaka bowers.

#sacchAya - a. affording shade; coloured, of the same colour with (it).

तदभावे महा.मोह-ताप-संपत्ति-दायिनि । किम्.चिज् जात-विवेकेन स्वप्तव्यम् न_ इह धीमता ॥३४॥

tad.abhAve mahA.moha-tApa-sampatti-dAyini | kiMcit-jAta-vivekena svaptavyam na_iha dhImatA ||34||

tad-a.bhAve

that-un.becoming

mahA.moha-tApa-sampatti-dAyini –

x great.delusion-heat-sampatti-dAyini

kiMcit

jAta-vivekena

born of viveka.Discernment

svaptavyam na iha dhImatA

#svaptavya svapanIya, to-be-slept, mw.

~m.34 Absence of understanding of Self-nature causes immense delusion. Under such circustances, an intelligent person should not sleep over even the slightest discrimination (that is gained).

~vlm.34. For want of such men, the world is a desert, burning under the darkening heat of ignorance, where no wise man should allow himself to rest in peace and quiet.

~sv.31-36 ... Hence, one should not live in such places where such company is not available. In the company of sages, the mind of the seeker becomes quiescent at once. One should uplift oneself and not revel in the mire of ignorance...

आत्मा_एव हि_आत्मन: बन्धु:_आत्मना_आत्मा_एवम् उद्वरेत् ।

AtmA_eva hi_Atmana: bandhu:_AtmanA_AtmA_evam udvaret |

न_आत्मानmaवलोपेन जन्म-पङ्क-अर्णवे क्षिपेत् ॥३५॥

na_AtmAnam avalopena janma-paGka-arNave kSipet ||35||

AtmA_eva hi_Atmana: bandhu: x

AtmanA_AtmA_evam udvaret x

na_AtmAnam avalopena x

janma-paGka-arNave x

kSipet - x.

#avalopa

#udvaret

~m.35 Self alone is the friend of Self. One should emancipate and elevate himself. One gets drowned in the mine of births by self-aggrandisement and haughtiness.

~vlm.35. It is the self that is the true friend to one's self, therefore support thyself upon thy self only, nor obscure the brightness of thy soul, under thy darkness of the bodily pride, to bury thy life in the slough of ignorance.

"किmiदम् कथmAयातम् किम्..मूलम्"_इति किम्..क्सायम् ।

"kim idam katham AyAtam kiM.mUlam"_iti kiM.ksAyam |

देह-दु:खmiति प्राज्ञै: प्रेक्षणीयम् प्रयत्नत: ॥३६॥

deha-du:kham iti prAjJai: prekSaNIyam prayatnata: ||36||

kim idam "What is This?

katham AyAtam How does it come.about?

kiM.mUlam What is its root?"

iti and so

"kiM.ksAyam deha-du:kham" How to eliminate bodily sorrow?"

iti prAjJai: prekSaNIyam prayatnata: So the prajJa Wise should inquire effortfully. -36-

~m.36 'What is this body? What is this world? How did it happen? What is its origin? What is (its) elimination? What is this sorrow of body?' Intelligent and wise people should examine these questions with effort.

~vlm.36. Let the learned ponder in themselves, "what is this body and how came it to existence, what is its origin and to what is it reduced?" Thus let the wise consider with diligence, the miseries to which this body is subject.

न धनानि न मित्राणि न शास्त्राणि न बन्धवा: ।

na dhanAni na mitrANi na zAstrANi na bandhavA: |

नराणाम् उपकुर्वन्ति मग्न-स्व.आत्म-समुद्धृतौ ॥३७॥

narANAm upakurvanti magna-sva.Atma-samuddhRtau ||37||

na dhanAni na mitrANi na zAstrANi na bandhavA: x

narANAm upakurvanti magna-sva.Atma-samuddhRtau - x.

#samuddhRta

~vlm.37 No riches, friends, learning or relative serves to save the drowning soul. It must be one’s own mind that buys its own redemption by resigning itself to its source and cause.

~m.37 Riches, friends, scriptures, relatives none of these are useful in lifting oneself (who is immersed in ignorance).

~sv.37-54 In this neither wealth nor friends, nor relations, nor scriptures are of any help; only the pure mind which is constantly engaged in self-enquiry and which is endowed with dispassion enables one to cross this ocean of ignorance.

मनो-मात्रेण सुहृदा तदा_एव सह.वासिना ।

सह किम्.चित्-परामृश्य भवत्य्_आत्मा समुद्धृत: ॥३८॥

mana:mAtreNa suhRdA tadA_eva saha.vAsinA | saha kiMcit-parAmRzya bhavati_AtmA samuddhRta: ||38||

mano-mAtreNa suhRdA

by modes of Mind (your friend)

tadA_eva

then indeed

saha.vAsinA

saha kiMcit-parAmRzya

bhavati_AtmA

becomes a self

samuddhRta:

individual

##dhR -> #dhRta -> #uddhRta - #samuddhRta – set apart • extracted, distilled (nectar) / condensed (text) • individuated (self) FM.5.64.38, y5064.038 +

~m.38 It is possible by making friends with friend 'mind'. A little (intelligent) discussion will elevate the Self.

~vlm.38. The mind is the constant companion and true friend to the soul; and therefore it is by consultation with the mind, that one should seek to redeem himself.

#mRj -> #parAmRSTa -mfn.- seized or laid hold of , grasped , handled , touched, felt , roughly treated , violated , afflicted (by disease &c ) _mbh.&c ~ established through the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam ity uktyA kathyate zAstra-dRSTibhiH, y5013.051 •-• #aparAmRSTa unencumbered (by the cognizable), saMvedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid.AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 . -> #parAmRza taking hold of, y2011.025. •• #parAmRzya y5064.038.

वैराग्य-अभ्यास-यत्नाभ्याम् स्व.परामर्श-जन्मना ।

तत्त्व-आलोकन-पोतेन तीर्यते भव-सागर: ॥३९॥

वैराग्य-अभ्यास-यत्नाभ्याम् स्व.परामर्श-जन्मना । तत्त्व-आलोकन-पोतेन तीर्यते भव-सागर: ॥३९॥

vairAgya-abhyAsa-yatnAbhyAm sva.parAmarza-janmanA | tattva-Alokana-potena tIryate bhava-sAgara: ||39||

vairAgya-abhyAsa-yatnAbhyAm

svaparAmarza-janmanA

tattva-Alokana-potena

tIryate bhava-sAgara:

crosses the Sea of Becoming

~m.39 Intense personal efforts through practices and dispassion one should inquire into oneself and one's birth. Then the perception about the fundamental cosmic nature will arise and one can cross the ocean of 'samsara'.

~vlm.39. It is by a constant habit of dispassionateness and self deliberation, that one can ford the ocean of this world, riding on the raft of true knowledge (or the knowledge of truth).

शोच्यमानम् जनैर्_नित्यम् दह्यमानम् दुर्.आशया ।

zocyamAnam janair_nityam dahyamAnam dur.AzayA |

न_आत्मानmaवमन्येत प्रोद्धरेत्_एनmAदरात् ॥४०॥

na_AtmAnam avamanyeta proddharet_enam AdarAt ||40||

zocyamAnam janair_nityam dahyamAnam dur.AzayA x

na_AtmAnam avamanyeta proddharet_enam AdarAt - x.

~m.40 One should not insult the (little) self which is beset with evil desires and prone to grief. One should lift (it) out of the condition with a generous attitude.

~vlm.40. It is pitiable to see the inward torments of the evil minded, that neglect to release their souls from all worldly vexations,

अहम्.कार-महा.आलानम् तृष्णा-रज्जुम् मनस्-मदम् ।

जन्म-जम्बाल-निर्मग्नम् जीव-दन्तिनम् उद्धरेत् ॥४१॥

aham.kAra-mahA.AlAnam tRSNA-rajjum manas-madam |

janma-jambAla-nirmagnam jIva-dantinam uddharet ||41||

aham.kAra-mahA.AlAnam tRSNA-rajjum manas-madam |

janma-jambAla-nirmagnam jIva-dantinam uddharet

~m.41 The elephant, called Jiva, should be emancipated. It is anchored to ego and leashed with the rope of mental arrogance. It is sunk in the mine of births.

~vlm.41. Release the elephant of your living soul-jivá, from the

fetters of its egoism, its bonds of avarice and the ebriety of its

mind; and deliver it from the muddy pit of its birth place, and

retire to your solitude.

अयmeतावता_एव_आत्मा त्रातो भवति राघव ।

ayam etAvatA_eva_AtmA trAto bhavati rAghava |

यत्_अपास्य मनस्-जालmaहम्.भाव: विलूयते ॥४२॥

yat_apAsya manas-jAlam aham.bhAva: vilUyate ||42||

ayam etAvatA_eva_AtmA trAta: bhavati rAghava x

yat_apAsya manas-jAlam aham.bhAva: vilUyate - x.

Thus this Self becomes a shelter, rAghava

#vilU –vi>lU, "away-cut" विलू वि>लू

(only ind.p. #vilUya -लूय) , to cut off Ba1lar.

~vlm.42. It is by these means, O Ráma that the soul has its salvation; therefore cast away your ignorance, and wipe off your egoism.

~m.42-43. O Raghava, such is the Self. It will be rescued if a little washing and cleaning of stupidity and ego is done with the waters (of knowledge). It moves into proper behaviour when mind-web and ego subside.

एतावता_एव सन्मार्गे याति प्रकटतामलम् ।

यत्_अपास्य मनस्.जालmaहम्..भाव: विलूयते ॥४३॥

etAvatA_eva sanmArge yAti prakaTatAm alam |

yat apAsya manas.jAlam aham.bhAva: vilUyate ||43||

etAvatA_eva sanmArge yAti prakaTatAm alam x

yat_apAsya manas.jAlam aham..bhAva: vilUyate - x.

~vlm.43. This is the best way that leaves the soul to its parity, that makes you disentangle your self from the snare of your mind, and disengage your soul from the trap of egoism.

~m.42-43 . O Raghava, such is the Self. It will be rescued if a little washing and cleaning of stupidity and ego is done with the waters (of knowledge). It moves into proper behaviour when mind-web and ego subside.

एतावता_एव देवेश: परमात्मा_अवगम्यते ।

etAvatA_eva deveza: paramAtmA_avagamyate |

काष्ठ-लोष्टस्-अमत्वेन देहो_ यत्_अवलोक्यते ॥४४॥

kASTha-loSTas-amatvena deho_ yat_avalokyate ||44||

etAvatA_eva deveza: paramAtmA_avagamyate x

kASTha-loSTas-amatvena deho_ yat_avalokyate - x.

~m.44 When body is perceived as equivalent to wood and stone, one arrives at the Lord, the Paramatma.

~vlm.44. It is by this means, that the lord of gods; the supreme soul is beheld by us; and the corporeal body is regarded as a clod of earth, or a block of wood, and not better than these.

अहम्.काrAम्बुदे क्षीणे दृश्यते चित्-दिवाकर: ।

ततस्_तत्.परिणामेन तत्.पदम् समवाप्यते ॥४५॥

aham.kAra-ambude kSINe dRzyate cit-divAkara: |

tatas_tat.pariNAmena tat.padam samavApyate ||45||

aham.kAra-ambude kSINe When the cloud of egoity dissipates

dRzyate cid.divAkara: the daymaker sun of consciousness is seen

tatas_tat-pariNAmena after-that, by becoming That,

tat-padam samavApyate the state of That is

~m.45 When the cloud of ego declines (gets shattered) the sun of consciousness will come into view. Such a development will lead to the gaining of the Supreme State.

~vlm.45. The sunlight of the intellect comes to view, after dispersion of the cloud of egoism by which it is obscured; and it is after this that you attain the state of supreme felicity.

यथा ध्वान्त-समुच्छेदे स्वयम् आलोक-वेदनम् । तथा_ अहम्कार-विच्छेदे स्वयमात्मा_ अवलोकनम् ॥४६॥

yathA dhvAnta-samucchede svayam Aloka-vedanam | tathA_aham.kAra-vicchede svayam AtmA_avalokanam ||46||

yathA dhvAnta-samucchede

svayam Aloka-vedanam |

tathA_aham.kAra-vicchede

svayam AtmA_avalokanam

~m.46 When darkness is dispelled, the awareness of light occurs. Similarly when ego is destroyed one gets the view of Self.

~vlm.46. As the light of the day is seen, after withdrawal of the dark veil of night; so you come to see the light of the soul, after removal of the curtain of your egoism.

अहम्.कारे परिक्षीणे या_अवस्था सुख-मोदजा ।

सा_अवस्था भर्तित-आकारा सा सेव्या सMप्रयत्नत: ॥४७॥

aham.kAre parikSINe yA_avasthA sukha-modajA |

sA_avasthA bhartita-AkArA sA sevyA samprayatnata: ||47||

aham.kAre parikSINe yA x

avasthA sukha-modajA x

sA avasthA bhartita-AkArA x

sA sevyA samprayatnata: - x.

~m.47 The state that is attained when ego dies, creates happiness and delight. That state is enduring. It is worthy of worship with all effort.

~vlm.47. That felicitous state of the soul, which remains after dispersion of the darkness of egoism; the same is the state of divine fulness, and is to be adored with all diligence.

~vwv.2257/47. That state which is born from (or made of) sweet delight, existing when the ego has vanished, is one whose nature is full. That ought to be followed assiduously.

परिपूर्ण.अर्णव-प्रख्या न वा गोचरमेति न: । न_ उपमानम् उपादत्ते न_ अनुधावति रञ्जनम् ॥४८॥

paripUrNa-arNava-prakhyA na vA gocaram eti na: | na_ upamAnam upAdatte na_anudhAvati raJjanam ||48||

paripUrNa-arNava-prakhyA

na vA gocaram eti na:

na_upamAnam upAdatte

na_anudhAvati raJjanam

~vwv. 2258/48. It resembles an ocean which is quite full and it does not fall within our range of perception. It does not assume any comparison. It does not run after what is pleasing.

~m.48 Such is our state (of existence). It is like full majestic and grand ocean. It is beyond sentient perception. There is nothing similar to it. It never sinks into or runs after pleasures (of sense).

~vlm.48. This state of the vast oceanlike and perfect fulness of soul, which no words can express nor any eye can behold, is beyond all comparison, and every colour of human attribution.

केवलम् चित्.प्रकाश-अंश=कलिका स्थिरताम् गता ।

तुर्या चेत्_प्राप्यते दृष्टिस्_तत्तया सा_उपमीयते ॥४९॥

केवलम् चित्.प्रकाश-अंश=कलिका स्थिरताम् गता । तुर्या चेत्_प्राप्यते दृष्टिस्_तत्तया सा_उपमीयते ॥४९॥

kevalam cit.prakAza-aMza=kalikA sthiratAm gatA | turyA cet_prApyate dRSTis_tattayA sA_upamIyate ||49||

kevalam

cit-prakAza-aMza-kalikA

sthiratAm gatA

turyA cet_prApyate dRSTi:

tattayA sopamIyate

~vwv. 2259/49. If the perception of the fourth state (of consciousness), which is merely the bud that is part of the splendour (or expansion) of Consciousness wnd which has arrived at permanence, is obtained, then, that is compared with that (state of Self-experience).

~AB. tayaiva sopamIyate nAnyat tad upamAnam asti ity artha: ||

~m.49 If the 'turya' state, which is a blossom of consciousness, is obtained, that state is steady. It is comparable with itself.

~vlm.49. It is but a particle of the pure intellectual light, which gains its stability in the devout spirit, and is then comparable

~sv.37-50 In this neither wealth nor friends, nor relations, nor scriptures are of any help; only the pure mind which is constantly engaged in self-enquiry and which is endowed with dispassion enables one to cross this ocean of ignorance.

अ.दूर-गत-सादृश्यात् सुषुप्तस्य_ उपलक्ष्यते ।

a.dUra-gata-sAdRzyAt suSuptasya_ upalakSyate |

स-अवस्था-भरित-आकारा गगन-श्री:_ इव_ आ*तता ॥५०॥

sa-avasthA-bharita-AkArA gagana-zrI:_ iva_ ÂtatA ||50||

a.dUra-gata-sAdRzyAt

suSuptasya_upalakSyate

sa-avasthA-bharita-AkArA

gagana-zrI:_ivAtatA

~vwv. 2260/50. That state (of Self-experience), with a nature that is full and spread like the splendour of the sky, is observed (or implied) in the case of one asleep, on account of similarity which is not distant.

~m.50 Such a state may be available to one in deep sleep due to its being near. Such a state is enduring (can be sustained), like the vastness of the sky.

~vlm.50. Though it is beyond all comparison, yet it is beheld by us to be in the state of our sound sleep-susupta (hypnotism), it is the state of immensity, and is as extended as the vast extent of the firmament.

मनo'हम्.कार-विलये सर्व-भाvAन्तर-स्थिता ।

mana:_ aham.kAra-vilaye sarva-bhAva-antara-sthitA |

समुदेति परानन्दा या तनु: पारम.ईश्वरी ॥५१॥

samudeti parAnandA yA tanu: pArama.IzvarI ||51||

when Mind's "I"dentity subsides

samudeti parAnandA –

there emerges as perfect happiness

sarva-bhAva-antara-sthitA

seated in all beings

yA tanu:

of the Absolute.Lord Ishvara

~vwv.2261/51-vwv.2262/52. rAma! That body (or nature) of the Almighty God which is Supreme Bliss, situated within all living beings, which rises on the dissolution of the mind and the ego,...

~m.51 When ego and mind melt away, supreme bliss, which is at the core of all states of existence and which is the very body of the Lord arises.

~vlm.51. After extinction of egoism and the mental powers, and subsidence of all the feelings in oneself; there arises a transcendent ecstasy in the soul, which is styled the form of the divine or perfect joy and blissness:—paripurnam anandam).

सा स्वयम् योग-सMसिद्धा सुषुप्ता दूर-भाविनी ।

sA svayam yoga-saMsiddhA suSuptA dUra-bhAvinI |

न गम्या वचसाम् राम ह्र्द्य् एव _इह_अनुभूयते ॥५२॥

na gamyA vacasAm rAma hrdy eva _iha_anubhUyate ||52||

sA svayam yoga-saMsiddhA

getting oneself established in yoga.Union,

suSuptA

Sleep

dUrabhAvinI

is a remote feeling.

na gamyA vacasAm rAma

it won't come by words, rAma,

hrdy eva iha anubhUyate

only in the Heart, here, is it experienced.

~m.52 O Rama, such a state can be attained by yoga. It is also not very far from the state of deep sleep. It is beyond verbal discription. It can be only experienced in one's heart.

~vlm.52. This blissful state is attainable only by yoga meditation, and in the hypnotism of sound sleep. It is not utterable by speech, O Ráma, but to be perceived only in the heart.

~vwv.2261/51-vwv.2262/52. RAma! That body (or nature) of the Almighty God which is Supreme Bliss, situated within all living beings, which rises on the dissolution of the mind and the ego, which is spontaneously accomplished through yoga and which is existing not far from (the state of) one asleep, is not accessible to words. It is experienced here only in the heart (or inmost being).

अनुभूतिम् विना तत्त्वम् खण्ड.आदे: nAनुभूतये ।

anubhUtim vinA tattvam khaNDa.Ade: na_anubhUtaye |

अनुभूतिम् विना रूपम् न_आत्मन: च-अनुभूतये ॥५३॥

anubhUtim vinA rUpam na_Atmana: ca-anubhUtaye ||53||

anubhUtim vinA tattvam

without experience, the thatness/essence

khaNDa-Ade:

of sugarcane-&c

na anubhUtaye

is not brought unto anubhUti Experience

anubhUtim vinA ca

and without Experience,

rUpam Atmana:

the Form of the Self

na anubhUtaye

is not unto experience

~vwv.221.15b/y5064.053b. In this matter, hear my testimony. It is indeed direct perception; not another. Without direct experience, the nature of the Self is not apprehended.

~vlm.53. ??? The totality of the Divinity is perceived only by the percipience of the mind, and by no categorical distinction of the divine essence; without this intuitive percipience, we can have no conception of the soul.

~sv.51-55 The very moment one looks upon the body as an inert substance, one attains self-knowledge. When the darkness of ignorance or ego-sense is dispelled, the light of self-knowledge shines. That state of self-knowledge or perfect enlightenment is beyond description. Just as the sweetness of sugar is known only by direct experience, the nature of enlightenment is known only by direct experience. When the mind and the ego-sense cease, this self-knowledge arises. It is reached by the practice of yoga, it is comparable in some respects to deep sleep: but it is truly incomparable, indescribable.

~m.53 The nature of sugar and sugarcane cannot be known without experiencing it. Similarly the nature and form of Self can not be known without experience.

~vwv.2263/53. Without direct perception, the essential nature of candied sugar and the like is not experienced. Without direct perception [experience vwv.221], the nature of the Self is not experienced [apprehended]. .

अखिलmiदmaनन्तmAत्मतत्त्वम्

दृढ-परिणामिनि चेतसि स्थिते'न्त: ।

बहिruपशामिते चrAचrAत्मा

स्वयmaनुभूयta एव देव-देव: ॥५४॥

अखिलmiदmaनन्तmAत्म-तत्त्वम्

दृढ-परिणामिनि चेतसि स्थिते_'न्त: ।

बहिruपशामिते चrAचrAत्मा

स्वयmaनुभूयते_एव देव-देव: ॥५४॥

akhilam idam anantam Atma-tattvam

dRDha-pariNAmini cetasi sthite_ anta: |

bahir_upazAmite cara.acara-AtmA

svayam anubhUyate_eva deva-deva: ||54||

akhilam idam anantam Atma-tattvam

this whole boundless Self/Thatness

dRDha-pariNAmini

substantially changing

cetasi sthite anta:

when situate within chetas.Awareness

bahir_upazAmite cara.acara-AtmA

outside becalmed, the journeying soul

svayam anubhUyate_eva deva-deva:

itself becomes the Lord of Lords

~m.54 All this world is that essential, fundamental nature and principle of Self. Mind which is established in change, movement (and transformation) abides in it. When the external world of mobile and immobile nature quietens, then the Self can be experienced.

~vlm.54. The knowledge of the soul, comprehends in itself the whole totality and infinity together; and resides in the invariable steadiness of the mind. It is by the shutting out the internal and external from the senses and the mind, that the lord of lords, the divine soul appears to our intelligence.

तdaनु विषय-वासना-विनाश:

तdaनु शुभ: परम: स्फुट-प्रकाश: ।

तdaनु च समतावशात्_स्वरूपे

परिणामनम् महताma.चिन्त्य-रूपम् ॥५५॥

तdaनु विषय-वासना-विनाश:

तdaनु शुभ: परम: स्फुट-प्रकाश: ।

तdaनु च समतावशात्_स्वरूपे

परिणामनम् महताma.चिन्त्य-रूपम् ॥५५॥

tad.anu viSaya-vAsanA-vinAza:

tad.anu zubha: parama: sphuTa-prakAza: |

tad.anu ca samatAvazAt_svarUpe

pariNAmanam mahatAm a.cintya-rUpam ||55||

tad.anu viSaya-vAsanA-vinAza:

tad.anu zubha: parama: sphuTa-prakAza: |

tad.anu ca samatAvazAt_svarUpe

pariNAmanam mahatAm a.cintya-rUpam

~m.55 After destruction of sentience, the most auspicious luminous effulgence will be revealed. After that due to the state of equality attained the supreme changeless, indescribable Self will be revealed.

~sv.51-55 ... When the mind and the ego-sense cease, this self-knowledge arises. It is reached by the practice of yoga, it is comparable in some respects to deep sleep: but it is truly incomparable, indescribable.

~vlm.55. Hence follows the extinction of our desire of sensible objects, and hence we derive the light of our supreme felicity; that we have an even minded composure in all circumstances, which leads the souls of the magnanimous, to revert to that inscrutable identity (which has no convertibility in it).

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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fm5064 2.my11-12 Conclusion of suraghu's Story .z55.docx

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fm5064 CONCLUSION OF SURAGHU'S STORY 2.my11*12

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FM.5.64

CONCLUSION OF SURAGHU'S STORY

VASISHTHA THE PLENTIFUL said—

सुरघुः परिश् चैव विचार्य इति जगद्.भ्रमम् ।

su.raghu: parigha:_ca_eva vicArya_iti jagat*bhramam |

मिथः प्रपूजितौ तुष्टौ स्व.व्यापार.परौ गतौ ॥५।६४।१॥

mitha: prapUjitau tuSTau sva.vyApAra.parau gatau ||5|64|1||

Suraghu.Swifter

Parigha the Bludgeon

having explored this world.delusion

reverently paid their respects

each to the other

and

contentedly each went about his business

su.raghu: parigha:_ca_eva

vicArya_iti jagat*bhramam + mitha: prapUjitau tuSTau

sva.vyApAra.parau gatau

*sv. … considering the illusory nature of the world.appearance and after mutually worshipping each other, suraghu and parigha continued to engage themselves in their respective duties.

*vlm. … discussion on the errors of this world, they honoured one another with due respect, and retired gladly to their respective duties of the day.

*vlm.p.1. Vasishtha resumed:—After Suraghu and Perigha ended their discussion on the errors of this world, they honored one another with due respect and retired gladly to their respective duties of the day.

तदेव राघव श्रुत्वा परमम् बोध.कारणम् ।

tat_eva rAghava zrutvA paramam bodha.kAraNam |

अनेनैव विबोधेन भव लब्धास्पदः स्फुटम् ॥५।६४।२॥

anena_eva vibodhena bhava labdha.Aspada: sphuTam ||5|64|2||

tat eva x

rAghava, *

zrutvA – having been heard

paramam bodha.kAraNam – the absolute cause of awakening

anenaiva vibodhena – by that very process of realization

bhava labdha.Aspada:

sphuTam * x.

*m.2 O Raghava, Having heard this conversation, you also become the gainer of that great supreme state without any doubt.

*vlm.2. Now Ráma, as you have heard the whole of this instructive dialogue between them, do you try to profit thereby by a mature consideration of the same.

*sv.2*7 Be firmly established in this wisdom and discard the impure notion of ego.sense from your heart....

परया प्रज्ञया धीर.विचार.गत.तीक्ष्णया ।

parayA prajJayA dhIra.vicAra.gata.tIkSNayA |

गलत्य् अलम् अहम्कार.काल.मेघे हृद्.अम्बरे ॥५।६४।३॥

galaty_alam ahamkAra.kAla.meghe hRt.ambare ||5|64|3||

parayA prajJayA

w perfect prajnA

dhIra.vicAra.gata.tIkSNayA

galati_alam

ahamkAra.kAla.meghe

hRt.ambare x

*vlm.3. It is by reasoning with the learned, that the wits are sharpened with intelligence; and the egotism of men melts down in their minds, like the raining of a thick black cloud in the sky.

*m.3*6 The clouds of ego in the heart will disppear by the sharpness of intelligent inquiry into Self....

*sv.2*7 .... When the pure heart contemplates the infinite space (dimension) of consciousness which is the source of all bliss and which is within easy reach of all, it rests in the supreme self....

समस्त.लोक.अनुमते स.फले ह्लाद.कारिणी ।

samasta.loka.anumate sa.phale hlAda.kAriNI |

निर्मले वितते चेतः शर.काल उपस्थिते ॥५।६४।४॥

nirmale vitate ceta: zara.kAla* upasthite ||5|64|4||

whin samasta.loka.anumate sa.phale * hlAda.kAriNI + nirmale vitate * ceta:

zarakAla upasthite

#anumata x

*m.3*6 The clouds of ego in the heart will disppear by the sharpness of intelligent inquiry into Self. Mind will become pure and expansive, like autumn which is pleasant to the entire world. ...

*sv.2*7 Be firmly established in this wisdom and discard the impure notion of ego.sense from your heart. When the pure heart contemplates the infinite space (dimension) of consciousness which is the source of all bliss and which is within easy reach of all, it rests in the supreme self....

ध्येये शरण्ये सुगमे सकल.आनन्द.सम्पदि ।

dhyeye zaraNye sugame sakala.Ananda.sampadi |

सुप्रसन्ने चिदाकाशे स्थीयते परमात्मनि ॥५।६४।५॥

su.prasanne cit.AkAze sthIyate paramAtmani ||5|64|5||

whin dhyeye zaraNye sugame sakala.Ananda.sampadi +su.prasanne cid.AkAze sthIyate paramAtmani

*vlm.5. After the region of the intellect, is cleared of its darkness, the light of the supreme soul which is the object of meditation and our sole refuge, becomes visible in it.

*m.3*6 ... One abides, then in the delightful consciousness ether which is the goal and refuge of every one and abides in that supreme Self happily. That state is all*bliss. A person who is always directed inward, who is always full of spirituality, who is united with the (supreme) consciousness, will never grieve.

*sv.2*7 ... When the pure heart contemplates the infinite space (dimension) of consciousness which is the source of all bliss and which is within easy reach of all, it rests in the supreme self....

यो नित्य.मध्य.आत्म.मयो नित्यम् अन्तर्मुखः सुखी ।

ya:_nitya.madhya.Atma.maya:_nityam antar.mukha: sukhI |

नित्यम् चिद्.अनुसंधानो मनःशोकैर् न बाध्यते ॥५।६४।६॥

nityam cit.anusaMdhAna:_mana:*zokai:_na bAdhyate ||5|64|6||

ya: nitya.madhya.Atma.maya: nityam antar.mukha: sukhI + nityam cit.anusaMdhAna:_manas*zokair_na bAdhyate *

*vlm.6. The man that is always spiritual and insighted within himself, who is always delighted with his intellectual investigations, has his mind always free from sorrow and regret.

*m.3*6 ... That state is all*bliss. A person who is always directed inward, who is always full of spirituality, who is united with the (supreme) consciousness, will never grieve.

*sv.2*7 ... The mind that is thus devoted to the infinite consciousness, which is introverted and which is filled with self*knowledge, is not affected by sorrow.

व्यवहार.परो ऽति.उच्चै राग*द्वेष.मयो ऽपि सन् ।

vyavahAra.para:_ati.uccai* rAga.dveSa.maya:_api san |

न अन्तः.कलङ्कम् आयाति पद्मो जल.गतो यथा ॥५।६४।७॥

na_anta:*kalaGkam AyAti padma:_jala.gata:_yathA ||5|64|7||

vyavahAra.para: ati.uccai: rAga.dveSa.maya:_api san + na_anta:*kalaGkam AyAti padma:_jala.gata:_yathA

*m.7 Even if he is immersed in worldly activity, even if he is full of attachment and repulsion, no impurity comes to him. He will be like a lotus in water.

*vlm.7. Though the spiritual man is engaged in worldly affairs, and is subject to passions and affections; yet he is unstained by them in his heart, as the lotus bud is unsullied by the water under which it is sub*merged.

*sv.2*7 ... The mind that is thus devoted to the infinite consciousness, which is introverted and which is filled with self*knowledge, is not affected by sorrow.

सम्यग्.विज्ञानवान् शुद्धो यो ऽन्तः.शान्त.मनो मुनिः ।

samyak.vijJAna.vAn zuddha:_ya:_anta:zAnta.mana:_muni: |

न बाध्यते स मनसा करिणा.इव मृग.अधिपः ॥५।६४।८॥

na bAdhyate sa* manasA kariNA_iva mRga.adhipa: ||5|64|8||

samyag*vijJAna.vAn

having Whole Understanding,

zuddha:_ya:_anta:*zAnta.manas muni:

the muni whose pure Mind is inwardly at peace

na bAdhyate sa* manasA

he is not bound by Mind

kariNA_iva mRga.adhipa:

as the beast*overlord lion is not by a worker elephant

*m.8 Mind will never harass a person who is totally enlightened and who is cool and quiet in his mind. He will be like a lion who is not troubled by an elephant.

*vlm.8. The silent sage that is all*knowing, holy, and calm and quite in himself, is never disturbed by his ungoverned mind; but remains as firm as the dauntless lion, against the rage of the unruly elephant.

भोग.एक.शरणम् दीनम् न चित्तम् ज्ञस्य विद्यते ।

bhoga.eka.zaraNam dInam na cittam jJasya vidyate |

नन्दने दुर्.द्रुम.इव ज्ञ.चित्तम् हि महा.वपुः ॥५।६४।९॥

nandane dur.druma* iva jJa.cittam hi mahA.vapu: ||5|64|9||

bhoga.eka.zaraNam dInam

na cittam jJasya vidyate +

nandane dur.druma iva * like a poison.tree in Nandana.Garden *

jJa.cittam hi mahA.vapu: x

*m.9 The mind of a 'jnani' is a vast form of great beauty. His mind is never miserable. It never seeks pleasures. Celestial garden cannot have thorny bushes.

*vlm.9. The heart of the wise man is never affected, by the mean pleasures of the world; but it stands as the lofty arbor of paradise, above the encircling bushes of thorny brambles and poisonous plants.

विरक्तो जन्म.मरणे यथा दुःखी न मानवः ।

virakta:_janma.maraNe yathA du:khI na mAnava: |

परिज्ञात.अखिल.अविद्यम् तथा चित्तम् न दुःखितम् ॥५।६४।१०॥

parijJAta.akhila.avidyam tathA cittam na du:khitam ||5|64|10||

virakta:_janma.maraNe

for someone dispassionate, birth and death

yathA du:khI na mAnava:

just as they are not sorrowful for such a human

parijJAta.akhila.avidyam

but recognized.as entirely ignorance

tathA cittam na du:khitam

thus their affective mind is not sorrowed.

*m.10 One who is dispassionate will never grieve about birth and death. Similarly a mind that is knowledgeable, which is aware of what is ignorance will never slip into grief.

*vlm.10. As the religious recluse who is disgusted with the world, has no care for his life, nor fear of death; so the man whose mind is fraught with full knowledge, is never elated nor depressed by his good or bad fortune.

परिज्ञात.मनो.मोहो जगद्.भाव.उद्भव.आत्मना ।

parijJAta.mano.moha:_jagat*bhAva.udbhava.AtmanA |

स्पृश्यते न एनसा साधो रजसा.इव नभस्तलम् ॥५।६४।११॥

spRzyate na_enasA, sAdho, rajasA_iva nabhastalam ||5|64|11||

parijJAta.manas*moha:

having understood that Mind is Delusion

w jagad*bhAva.udbhava.Atman +

spRzyate na_enasA is not touched by sin, sAdhu,

rajasA_iva nabhastalam * as the spacious sky is not touched by dust

*m.11 O gentle one, dust can not stain/touch sky. Similarly an enlightened mind will never be touched by the delusion of world sense.

*vlm.11. The man that knows the erroneousness of the mind and the panorama of the world in the soul, is never soiled by the stain of sin, as the clear sky is nowhere daubed by any dirt or dust.

*sv.8*11 Even if you engage yourself in the activities relating to your daily life and even if likes and dislikes arise in you, your inner being will never become impure.

अविद्या.सम्परिज्ञातम् इदम् एव महा.ओषधम् ।

avidyA*samparijJAtam idam eva mahA.oSadham |

अविद्या.वितत*व्याधेस् तिमिरस्येव दीपकम् ॥५।६४।१२॥

avidyA*vitata.vyAdhe:_timirasya_iva dIpakam ||5|64|12||

avidyA*samparijJAtam idam eva mahA.oSadham + avidyA*vitata.vyAdhe:

timirasya_iva dIpakam *

*sv.12 Even as light alone can remove darkness, the knowledge that this world is the creation of ignorance is the only remedy for its ills.

*m.12*13 . A total and thorough knowledge and comprehension of this world is the best medicine for ignorance. It is like a lamp chasing out the darkness of ignorance. When ignorance is completely comprehended, then itself ignorance gets destroyed. It is like the pleasure fields in a dream which vanish the moment they are known as such.

अविद्या सम्परिज्ञाता यदैव हि तदैव हि ।

avidyA samparijJAtA yadA_eva hi tadA_eva hi |

सा परिक्षीयते भूयः स्वप्नेन.इव हि भोग*भूः ॥५।६४।१३॥

sA parikSIyate bhUya: svapnena_iva hi bhoga.bhU: ||5|64|13||

avidyA samparijJAtA

yadA_eva hi tadA_eva hi + sA parikSIyate bhUya:

svapnena_iva hi bhoga.bhU: x

*vlm.p.13. The knowledge of our ignorance is the best healer of ignorance, just as the knowledge of one’s dreaming removes his trust in the objects of his dream.

*VA. Knowledge of ignorance destroys ignorance, as dream enjoyment*place is destroyed by the knowledge of dream.

*AS: When one understands ignorance completely, then it is immediately completely gone . / By going to sleep, the mortal world is destroyed(:*))

Of course, even though this is grammatically valid, surely they would not compare sleep with knowledge; so stay with your translation.

व्यवहार.परो ऽप्य् अन्तर् असक्त.मतिर् एकधीः ।

vyavahAra.para:_api_antar asakta.matir ekadhI: |

स्पृश्यते न एनसा साधुर् मत्स्य.ईक्षणम् इव अम्भसा ॥५।६४।१४॥

spRzyate na_enasA sAdhur_matsya.IkSaNam iva_ambhasA ||5|64|14||

vyavahAra.para:_api_antarasakta.matir_ekadhI: + spRzyate na_enasA sAdhur_matsya.IkSaNam iva_ambhasA

*m.14 The eyes of fish are untouched by water. Similarly even if one is involved in worldly activities, they will not touch one who is totally disinterested in them in his mind.

*vlm.14. A wise man engaged in business, with his mind disengaged from it, and fixed on one object, is not obstructed by it in his view of spiritual light; as the eye*sight of fishes, is not hindered by the surrounding water.

*sv.14 Thereafter, even if you engage yourself in activity, you are unattached to it and therefore not tainted by it, even as the eyes of fish are not affected by sea.water. You will never again experience delusion.

प्राप्ते चिद्भासुर.आलोके प्रक्षीणा अज्ञान.यामिनी ।

prApte cit.bhAsura.Aloke prakSINA_ajJAna.yAminI |

शेमुषी परमानन्दम् आगता ज्ञस्य राजते ॥५।६४।१५॥

zemuSI paramAnandam AgatA jJasya rAjate ||5|64|15||

prApte cid.bhAsura.Aloke under the radiant light of consciousness,

prakSINA ajJAna.yAminI the moon of ignorance fades.away +

zemuSI

paramAnandam AgatA – having come to perfect happiness

jJasya rAjate * x.

*m.15 When the effulgence of consciousness is gained, the night of ignorance vanishes. Jnani's intellect attains that supreme delight and shines.

*vlm.15. As the light of intellectual day, appears over the horizon of the mind, the darkness of the night of ignorance is put to flight; and then the mind enjoys its supreme bliss of knowledge, as in the full blaze of day.

*sv.15*18 Only on those days on which the light of self*knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

अज्ञान.निद्रा उपशमे जनो ज्ञान.अर्क.बोधितः ।

a.jJAna.nidrA_upazame jana:_jJAna.arka.bodhita: |

तत्.प्रबोधम् अवाप्नोति पुनर् येन न मुह्यति ॥५।६४।१६॥

tat.prabodham avApnoti punar yena na muhyati ||5|64|16||

a.jJAna.nidrA

upazame

jana:_jJAna.arka.bodhita: +

tat.prabodham

avApnoti

punar_yena na muhyati * x.

*m.16 When the stupor of ignorance is assauged the sun of knowledge will enlighten people. Then ignorance will never delude them again.

*vlm.16. After the sleep of ignorance is over, the mind is awakened by its intelligence, to the bright beams of the rising sun of knowledge; and then the mind is ever awake to reason, which no dulness can overpower.

*sv.15*18 Only on those days on which the light of self*knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

*AB. ajJAna.nidropazame jano jJAnArka.bodhita: | tat.prabodham avApnoti punar_yena na muhyati ||

दिनानि जीव्यते तानि स.आनन्दास् ते क्रिया.क्रमाः ।

dinAni jIvyate tAni sa.AnandAs_te kriyA.kramA: |

आत्म.चन्द्र.उदिता येषु चिज्.ज्योत्स्ना हृदय.अम्बरे ॥५।६४।१७॥

Atma.candra.uditA* yeSu cit.jyotsnA hRdaya.ambare ||5|64|17||

dinAni jIvyate tAni

sa.AnandAs_te kriyA.kramA: + Atma.candra.uditA* * yeSu whin which ones *

cid*jyotsnA hRdaya.ambare * conscious moonlight in the Heart.sky

those days are lived

with Happiness

they function like the risen Self.Moon

whose knowledge is the Moonlight in the Heart.Sky

*sv.15*18 Only on those days on which the light of self*knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

*AB. dinAni jIvyate tAni sAnandAste kriyAkramA: | Atma.candroditA yeSu vij.jyotsnA hRdayAmbare ||

नरो मोह.समुत्तीर्णः सततम् स्वात्म*चिन्तया ।

nara:_moha.samuttIrNa: satatam sva.Atma.cintayA |

अन्तःशीतलताम् एति स्व.अमृतेनैव चन्द्रमाः ॥५।६४।१८॥

anta:zItalatAm eti sva.amRtena_iva candramA: ||5|64|18||

nara:_moha.samuttIrNa:

a Human escaped from delusion

satatam sva.Atma.cintayA

ehtirely thru hir own self*conception

anta:zItalatAm eti

reaches inner coolth

sva.amRtena_iva candramA:

*m.18 Moon is cool because of the nectar in him. Similarly one who is immersed in inquiry into his Self will cross the ocean of delusion and attain tranquility and coolness inside him.

*vlm.18. A man passing over the pool of his ignorance, and betaking himself to the contemplation of his soul; enjoys a coolness within him, as the cooling moon enjoys by the cold nectarious juice contained in her orb.

*sv.15*18 Only on those days on which the light of self*knowledge shines brightly in one's heart does one live truly. All one's actions are full of bliss on those days.

तानि मित्राणि शास्त्राणि तानि तानि दिनानि च ।

tAni mitrANi zAstrANi tAni tAni dinAni ca |

विराग.उल्लासवान् येभ्य आत्म*चित्त.उदयः स्फुटम् ॥५।६४।१९॥

virAga.ullAsavAn yebhya* Atma.citta.udaya: sphuTam ||5|64|19||

those are our best friends, those are the best studies, those the best days that shine with Dispassion, and the Self shines like a flash in the cittam

tAni mitrANi

zAstrANi tAni

tAni dinAni ca

virAga.ullAsavAn_yebhya* Atma.citta.udaya: sphuTam x

*sv.19 They alone are friends scriptures and days that generate in one's heart true dispassion and also self*knowledge.

*vlm.19. There are our true friends, and those are the best sástras; and those days are well spent, which have passed with them (the sástras), in discourse on dispassionateness, and when we felt the rise of the intellect within us.

*sv.19 They alone are friends scriptures and days that generate in one's heart true dispassion and also self*knowledge.

चिरम् शोचन्ति ते दीना जन्म*जङ्गल*वीरुधः ।

ciram zocanti te dInA: janma.jaGgala.vIrudha: |

आत्मा.अवलोकने हेला येषाम् अविगत.एनसाम् ॥५।६४।२०॥

AtmA.avalokane helA yeSAm a=vigata.enasAm ||5|64|20||

ciram.for.long – zocanti.xxx* te.those.who/which – dIna.distress/depressed.s.A:

janma.birth*jaGgala.xxx*vIrudha.xxx*: *

Atma.self/Self*avalokana.xxx.e helA.contempt/sex.play *

yeSAm.of/for.which * a.non/without=vigata.gone.away.enas.evil/crime.Am x

*vlm.20. How lamentable is their case, who are born to perish like ferns in their native forests; and who are immerged in their sinfulness, by their neglect to look into their souls.

*sv.20*30 O Rama, rescue your jiva from this dreadful mire of world.appearance. Once you have realised the truth concerning it, you will never again return to this mire.

आशा.पाश*शतैर् बद्धम् भोग.उलप*सुलालसम् ।

AzA*pAza=zatai:_baddham bhoga.ulapa.sulAlasam |

जराजर्जरित.आकारम् शोक.उच्छ्वास.कदर्थितम् ॥५।६४।२१॥

jarAjarjarita.AkAram zoka.ucchvAsa.kadarthitam ||5|64|21||

AzA*pAza=zatair_baddham

bhoga.ulapa.tube.grass/straw.sulAlasam |

jarAjarjarita.AkAram

zoka.ucchvAsa.kadarthitam x

#val *> #ulapa.: a sort of soft grass, mw. • without a core, hollow grass, sAra.hInam iva_ulapam, y5012.021.

ab ... navama.zlokasthe ...

*m. Life in the forest of births is full of pastures of pleasures spread with nets and webs of ropes of desire, of decayed form with old age, loaded with multitudes of sorrows, breathes grief always.

*vlm.21. Our lives are interwoven with a hundred threads of hopes and fears, and we are as greedy as bulls of their fodder of straws. We are at last over taken by old age and decrepitude, and are carried away with sorrow and sighs.

व्यूढ*दुःख.महा.भारम् जन्म*जङ्गल*जीवितम् ।

vyUDha.du:kha.mahA.bhAram janma.jaGgala.jIvitam |

कुकर्म.कर्दम.आलिप्तम् मोह.पल्वल.शायिनम् ॥५।६४।२२॥

ku.karma.kardama.Aliptam moha.palvala.zAyinam ||5|64|22||

vyUDha.du:kha.mahA.bhAram

janma.jaGgala.jIvitam

ku.karma.kardama.Aliptam

moha.palvala.zAyinam x

#kardamAlipta

*vlm.22. The dullheaded are made to bear, like heavy laden bullocks, great loads of distress on their backs in their native soil.

राग.द्वेशाव् अली*दष्टम् कृष्टम् तृष्णा.वरत्रया ।

rAga.dvezau_alI*daSTam kRSTam tRSNA*varatrayA |

मनो.वणिङ्*निकेत*स्थम् बन्धु.बन्धन.निश्चलम् ॥५।६४।२३॥

mano*vaNik*niketa.stham bandhu*bandhana.nizcalam ||5|64|23||

rAga.dvezau_alI*daSTa.bitten/stung*m

kRSTam tRSNA*varatrayA |

manas*vaNij*niketa.stham

bandhu*bandhana.nizcalam x

#varatrA

*AB. *

*vlm.23. They are bitten and disturbed by the gnats of their passions, and are made to plough the ground under the halter of their avarice; they are shut in the cribs of their masters, and are bound by the bonds of their kindred.

*m. It is bitten by the mosquitoes called attachment. It is pulled by the rope of desire. Such life lives only in mind pushed and pulled by the leash called relatives.

पुत्र*दार.जरा*जीर्णे मग्न.उन्मग्नम् कुकर्दमे ।

putra.dAra.jarA*jIrNe magna.unmagnam ku.kardame |

श्रान्तम् विगत.विश्रमम् भग्नम् आदीर्घ.वर्त्मनि ॥५।६४।२४॥

zrAntam vigata.vizramam bhagnam A*dIrgha.vartmani ||5|64|24||

putra.dAra.jarA*jIrNe

magna.unmagnam ku.kardame

zrAntam vigata.vizramam

bhagnam A*dIrgha.vartmani

*vlm.24. Thus we are harassed in the supportance of our wives and children, and weakened by age and infirmity, and like beasts of burden we have to wade in dirt and mire, and to be dragged to long journeys, and be broken under heavy loads, without halting a while under the toil and fatigue.

*m.23*29. It declines with family of wife, children and such. It is always smeared by the cowdung of bad and evil actions, gets earily tired without any respite.

गम.अगम*परिक्षीणम् संसार.अरण्य.चारिणम् ।

gama.agama.parikSINam saMsAra.araNya=cAriNam |

अलब्ध*शीतल.च्छायम् तीव्र.ताप.उपतापितम् ॥५।६४।२५॥

a.labdha.zItala*chAyam tIvra.tApa.upatApitam ||5|64|25||

gama.agama.parikSINa.m Samsâra.Convolution.araNya.cAri.Nam + a.non.labdha.zItala.chAya.shade.m tIvra.tAapa.upatApita.m

*m.... It is always smeared by the cowding of bad and evil actions, gets earily tired without any respite. There is no shade in that jungle. Life in the forest of births is heated up by mental distress and affliction. It is fire outside....

आकार.भासुरम् दीनम् बाह्यैर् आक्रान्तम् इन्द्रियैः ।

AkAra.bhAsuram dInam bAhyai:_AkrAntam indriyai: |

कर्म*घण्ट.आरव.आक्रान्तम् क्रान्तम् दुष्.कृत.ताडनैः ॥५।६४।२६॥

karma.ghaNTa.Arava.AkrAntam krAntam duS.kRta.tADanai: ||5|64|26||

AkAra.bhAsuram dInam

bAhyair_AkrAntam indriyai:

oppressed by the external sense.organs

karma.ghaNTa.Arava=AkrAntam

krAntam

duS.kRta.tADanai: x

*m. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

*vlm.26. We are big bodied like bulls with poor souls in us; we are oppressed at every limb, and labour under our destiny by being tied as the ringing bell, about the necks of bullocks; and the scourge of our sins lashing us on both sides.

#?? *> #ghaNTa *m.* (for #hantra?) N. of #ziva, MBh. (cf. #ghaTin) • a spicy stew. • #ghantA –f.* a bell,_mbh.R.&c.; a plate of metal struck as a clock W. (cf. #ghaTI).

#taD *> #tADana beating, striking, hitting, hurting; •• *n.* striking, beating, thumping, whipping, chastising, hammering (of gold &c.); • #taDanI –f.* a whip; • #tADanIya to be beaten or whipped; • #tADayitR, tADayitA one who strikes any one (tasya).

आविर्.भाव.तिरो.भाव.चक्रावर्त*धुर.उद्वहम् ।

Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham |

अज्ञान.विकट.अटव्याम् लुठितम् सन्न*गात्रकम् ॥५।६४।२७॥

a.jJAna.vikaTa.aTavyAm luThitam sanna.gAtrakam ||5|64|27||

Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham –

m Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaha

a.jJAna.vikaTa.aTavyAm –

m a.jJAna.vikaTa.aTavyA

luThitam sanna.gAtrakam * x.

#cakrAvarta.: —¶mw cakra.Avarta whirling or rotatory motion L.

x*sv.20*30 O Rama, rescue your jiva from this dreadful mire of world.appearance. Once you have realised the truth concerning it, you will never again return to this mire.

*m. It is bitten by the mosquitoes called attachment. It is pulled by the rope of desire. Such life lives only in mind pushed and pulled by the leash called relatives. It declines with family of wife, children and such. It is always smeared by the cowding of bad and evil actions, gets earily tired without any respite. There is no shade in that jungle. Life in the forest of births is heated up by mental distress and affliction. It is fire outside. But internally it is miserable. It is constantly changing with works of desire. It is constantly engaged with its own destinction. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

*vlm.27. We toil like bulls labouring under the poles of the carts which they draw along; and traverse through dreary deserts, without laying down our bodies to rest, for a moment.

*VA. (comparison of a living being with a bull continues):
It carries a great burden of being and non*being(?), its body is

exhausted in the great ignorance.

*AS: It carries the yoke of the cycle of life and death (AvirbhAva and tirobhAva), rolling around in the deep forest of ignorance with tired limbs

#dhura.: * yoke, pole, burden, peg of the axle (esp. end*comp.); adj. having anything as chief (foremost) part or ingredient, distinguished by (end*comp.); #dhurA burden, load; pole, shaft.

#vah *> #udvah ud>vah lead up or away; raise, elevate; draw out, extract; marry (cf ud.A>vah); lead or bring to, offer, present; bear, carry (lit. & fig.); have, possess, enjoy; endure, suffer; manifest, betray; C. (cause to) marry. #udvaha. carrying or leading; carrying away, taking up or away; continuing, propagating; eminent, best; udvaha: the act of leading home (a bride), marriage; son, offspring.; the fourth of the seven winds or courses of air (viz that which supports the nakSatras or lunar constellations and causes their revolution); the vital air that conveys nourishment upwards; one of the seven tongues of fire; udvahA daughter; #raghUdvaha Scion of the Raghu Clan. y2011.036

#vikaTa. विकट Hideous, ugly. . (a) Formidable, frightful, horrible, dreadful; पृथुललाटतटघटितविकटभ्रूकुटिना Ve.1; विधुमिव विकटविधुन्तुददन्तदलनगलितामृतधारम् Gīt.4. (b) Fierce, savage. . Great, large, broad, spacious, wide; जृम्भाविटम्बि विकटोदरमस्तु चापम् U.4.3; आवरिष्ट विकटेन विवोढुर्वक्षसैव कुचमण्डलमन्या Śi.1.42;13.1; Māl.7. . Proud, haughty; विकटं परिक्रामति U.6; Mv.6.32. . Beautiful; m.k.2; किन्नरीविकटगीतिझङ्कृतिः N.18.19; cf. 'विकटः सुन्दरे प्रोक्तो विशालविकरालयोः'— Viśwakośa. #vikaTa., vikaTI —¶mw cf. <ut*>, <prak*> &c.; having an unusual size or aspect, horrible, dreadful, monstrous, huge, large, great, (vikaTam ind. terribly); frowning; obscure, obsolete; m. a son of dhRtarASTra; ¶ vikaTa. having no mat, without a mat; vikaTA a bandy*legged girl (unfit for marriage). y1024.007 #vikaTa pravikaTa. very large, huge —¶mw,ap

#sanna. set down; sitting, resting; sunk, low (sound), languished, exhausted, extinguished, perished, dead. —¶a सन्न p.p. [सद्.क्त] . Drooping, relaxed; नालक्षयम् साध्वससन्नहस्तः Ku.3.51. . Still, motionless. . Adjacent, near. . sannam *न्नम् A little, a small quantity. . Destruction, loss. *Comp. s.*kaNTha .कण्ठ adj. choked. s.*jihva *जिह्व adj. one whose tongue is silent; तत्तेजसा हतरुचः सन्नजिह्वाः ससाध्वसाः Bhāg.4.7.23. s.*dhI *धी adj. dispirited; यादोगणाः सन्नधियः ससाध्वसाः Bh&amacr:g.3.17.25. *भाव adj. despondent. s.*musala *मुसलम् a motionless pestle; विधूमे सन्नमुसले Ms.6.56. s.*vAc *वाच् adj. speaking with low tone. s.*harSa *हर्ष adj. desponding, cheerless. —¶mw adj. … sitting at i.e. occupied with (comp.) Hariv.; sunk down in (loc.) BhP.; depressed, low (in spirits), languid, exhausted, decayed, perished, lost, dead AV. &c. &c.; shrunk, …; resting, motionless (see ib.); weak, low (see ib.); (= prasanna), appeased, satisfied (see sannI*kRta); (prob.) n. destruction, loss (see sannada).

#gAtraka.m * the body Vikr.

निज.अनर्थ.सदामग्नम् सीदमानम् अकिम्चनम् ।

nija.an.artha.sadAmagnam sIdamAnam akimcanam |

सन्न.अङ्गम् कर्म*भारेण करुण.आक्रन्द.कारिणम् ॥५।६४।२८॥

sanna.aGgam karma.bhAreNa karuNa.Akranda.kAriNam ||5|64|28||

nija.anArtha.sadAmagnam

sIdamAnam

a.kimcanam

sanna.aGgam

karma.bhAreNa

karuNa.Akranda.kAriNam x

*vlm.28. We are always prone to and plunged in our own evils, and move on like heavy laden bullocks with trolling and groaning all the way long.

*m.... It is constantly engaged with its own destinction. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

#sanna *mfn.* set down • sitting at i.e. occupied with (comp.) Hariv. • sunk down in (loc.) BhP. • depressed, low (in spirits) • shrunk, contracted (see comp.) •• (= prasanna), appeased, satisfied (see sannI.kRta) •• (prob.) n. destruction, loss (see sanna.da).

राम जीव.बलीवर्दम् इमम् संसार.पल्वलात् ।

rAma, jIva.balIvardam imam saMsAra.palvalAt |

परमम् यत्नम् आस्थाय चिरम् उत्तारयेद् बलात् ॥५।६४।२९॥

paramam yatnam AsthAya ciram uttArayet_balAt ||5|64|29||

rAma jIva.balIvardam

saMsAra.palvalAt

from the pool of saMsAra

paramam yatnam_AsthAya

ciram_uttArayet_balAt x

*vlm.29. Ráma! try your best to redeem by all means, this bullock of your living soul, from the pool of this world; and take the best measures, to restore it to its form of pristine purity.

*AB. ciram paramam yatnam AsthAya jJAna.balAd uttArayed ity artha: || ¶

*sv.20*30 O Rama, rescue your jiva from this dreadful mire of world.appearance. Once you have realised the truth concerning it, you will never again return to this mire.

*m.23*29. It is bitten by the mosquitoes called attachment. It is pulled by the rope of desire. Such life lives only in mind pushed and pulled by the leash called relatives. It declines with family of wife, children and such. It is always smeared by the cowding of bad and evil actions, gets earily tired without any respite. There is no shade in that jungle. Life in the forest of births is heated up by mental distress and affliction. It is fire outside. But internally it is miserable. It is constantly changing with works of desire. It is constantly engaged with its own destinction. This bull of life is in anguish due to the load of fate and work. This should be pulled out of the mire of world with (the ropes) knowledge.

#balIvarda.: बलीवर्द. #balivarda.H, #barIvarda.: a bull. *> #gobalIvardanyAyena गोबलीवर्दन्यायेन instr. ind. after the manner of "a bull of cattle", an expression to denote when a pleonasm (redundancy) is allowed. NAg. on Pat. Introd. Mn. viii, 28 Sch.

#palvala n. a pool, small tank, pond. ||5|64|Cf. Lat. #palus.; Lith. #purvas. (?).|| http://www.britannica.com/dictionary?va=paludal y1021.020

तत्त्व.अवलोकनात् क्षीणश् चित्ते नो जायते पुनः ।

tattva.avalokanAt kSINa:_citte no* jAyate puna: |

जीवः कदाचन तदा भवेत् तीर्ण*भाव.अर्णवः ॥५।६४।३०॥

jIva: kadAcana tadA bhavet_tIrNa.bhAva.arNava: ||5|64|30||

tat.tva.avalokanAt kSINa:

citte

nah/na.u

jAyate puna:

the Living.jIva

kadAcana tadA bhavet

whenever then becomes

tIrNa.bhAva.arNava: x

#tIrNabhAvArNava tIrNa.bhAva.arNava

*sv.20*30 O Rama, rescue your jiva from this dreadful mire of world.appearance. Once you have realised the truth concerning it, you will never again return to this mire.

*vlm.30. The animal soul that is released from the ocean of this world, and becomes purified in its mind by the light of truth; is no more liable to roll in the mud, like some beasts after they are cleansed.

महा.अनुभाव.सम्पर्कात् संसार.अर्णव.लङ्घने ।

mahA.anubhAva.samparkAt saMsAra.arNava=laGghane |

युक्तिह् सम्प्राप्यते राम स्फुटा नौर्.इव नाविकात् ॥५।६४।३१॥

yukti: samprApyate rAma sphuTA nau:_iva nAvikAt ||5|64|31||

when someone thru hir great experience has crossed saMsAra.Ocean

it is surely hir Reason, rAma, that is piloting the ship

mahA.anubhAva.samparkAt

saMsAra.arNava=laGghane |

yukti: samprApyate

rAma

sphuTA nau:_iva nAvikAt

*m.31. O Rama, the way to jump over the ocean of 'samsara' will be gained when one meets a person of great experiences. It is like a boat which is obtained through (the expertise of) a navigator.

*vlm.31. It is in the society of highminded men, that the living soul receives the instruction, for its salvation in this ocean of the world; just as a passenger easily gets a boat from the ferry*man to go across a river.

#samparka: * intercourse (sexual or social), conjunction.

#laGghana – leaping; crossing; covering (sexually).

यस्मिन् देश.मरौ तज्ज्ञो न अस्ति सज्जन.पादपः ।

yasmin_deza.marau tat.jJa:_na_asti sat.jana.pAdapa: |

सफलः शीतलच्छायो न तत्र निवसेद् बुधः ॥५।६४।३२॥

sa.phala: zItala.chAya: na tatra nivaset_budha: ||5|64|32||

yasmin deza.marau – in which desart place

tat.jJa: na asti – a That.Knower is not

sat.jana.pAdapa: – good people are like trees

sa.phala: zItala.c*chAya: – fruited, cool*shaded

na tatra nivaset_budha: * not there dwells a realized person.

*m.32 That land is like a desert where there are no jnanis. Wise people will not live in a place which does not have trees called virtuous people which yield good fruits and restful shade.

*vlm.32. That country is a desert where there are not learned and good people, resembling the verdant trees of the land. The wise must not dwell in the land, where the trees yield neither fruits nor afford cooling shades.

*sv.31*36 O Rama, the company of holy sages will provide you with the knowledge of the means to attain self*knowledge. Hence, one should not live in such places where such company is not available. In the company of sages, the mind of the seeker becomes quiescent at once. One should uplift oneself and not revel in the mire of ignorance. The wise man should constantly enquire into the nature of the world, the self, etc.

champaka up close

champaka http://www.sanghatasutra.net/flowers.html

स्निग्ध*शीत.वचः पत्रे सच्छाये स्मित*पुष्पके ।

snigdha.zIta.vaca: patre sacchAye smita.puSpake |

क्षणाद् विश्रम्यते राम भृशम् सुजन.चम्पके ॥५।६४।३३॥

kSaNAt_vizramyate rAma bhRzam sujana.campake ||5|64|33||

snigdha.zIta.vaca: patre

sacchAye smita.puSpake – two like flowers in blossom

kSaNAt

vizramyate – x,

rAma,

bhRzam sujana.campake * x.

*vlm.33. Good men are as the flowering Champa trees of the land; their cooling words resemble the shady leaves of the tree, and their gentle smiles its blooming flowers. Let men therefore resort to the umbrage of such champaka bowers.

#sacchAya * a. affording shade; coloured, of the same colour with (it).

तद्.अभावे महा.मोह.ताप.सम्पत्ति*दायिनि ।

tad.abhAve mahA.moha.tApa.sampatti*dAyini |

किम्चिज्.जात.विवेकेन स्वप्तव्यम् न इह धीमता ॥५।६४।३४॥

kimcit*jAta.vivekena svaptavyam na_iha dhImatA ||5|64|34||

tad.a.bhAve

that*un.becoming

mahA.moha.tApa.sampatti*dAyini –

x great.delusion*heat*sampatti*dAyini

kimcit

jAta.vivekena

born of viveka.Discernment

svaptavyam na iha dhImatA x

#svaptavya svapanIya, to.be*slept, mw.

*m.34 Absence of understanding of Self*nature causes immense delusion. Under such circustances, an intelligent person should not sleep over even the slightest discrimination (that is gained).

*vlm.34. For want of such men, the world is a desert, burning under the darkening heat of ignorance, where no wise man should allow himself to rest in peace and quiet.

*sv.31*36 ... Hence, one should not live in such places where such company is not available. In the company of sages, the mind of the seeker becomes quiescent at once. One should uplift oneself and not revel in the mire of ignorance...

आत्मैव ह्य् आत्मनो बन्धुर् आत्मना आत्मा एवम् उद्वरेत् ।

AtmA_eva hi_Atmana: bandhu: AtmanA_AtmA_evam udvaret |

न आत्मानम् अवलोपेन जन्म*पङ्क.अर्णवे क्षिपेत् ॥५।६४।३५॥

na_AtmAnam avalopena janma.paGka.arNave kSipet ||5|64|35||

AtmA_eva hi_Atmana: bandhu:

AtmanA_AtmA_evam udvaret

na_AtmAnam avalopena

janma.paGka.arNave

kSipet * x.

#avalopa

#udvaret

*m.35 Self alone is the friend of Self. One should emancipate and elevate himself. One gets drowned in the mine of births by self.aggrandisement and haughtiness.

*vlm.35. It is the self that is the true friend to one's self, therefore support thyself upon thy self only, nor obscure the brightness of thy soul, under thy darkness of the bodily pride, to bury thy life in the slough of ignorance.

किम् इदम् कथम् आयातम् किम् मूलम् इति किम् क्सायम् ।

"kim idam katham AyAtam kim.mUlam"_iti kim.ksAyam |

देह.दुःखम् इति प्राज्ञैः प्रेक्षणीयम् प्रयत्नतः ॥५।६४।३६॥

deha.du:kham iti prAjJai: prekSaNIyam prayatnata: ||5|64|36||

kim idam "What is This?

katham AyAtam How does it come.about?

kim.mUlam What is its root?"

iti and so

"kim.ksAyam deha.du:kham" How to eliminate bodily sorrow?"

iti prAjJai: prekSaNIyam prayatnata: So the prajJa Wise should inquire effortfully. .

*vlm.36. Let the learned ponder in themselves, "what is this body and how came it to existence, what is its origin and to what is it reduced?" Thus let the wise consider with diligence, the miseries to which this body is subject.

न धनानि न मित्राणि न शास्त्राणि न बन्धवाः ।

na dhanAni na mitrANi na zAstrANi na bandhavA: |

नराणाम् उपकुर्वन्ति मग्न.स्वात्म.समुद्धृतौ ॥५।६४।३७॥

narANAm upakurvanti magna.sva.Atma.samuddhRtau ||5|64|37||

na dhanAni na mitrANi

na zAstrANi na bandhavA:

narANAm upakurvanti

magna.sva.Atma.samuddhRtau * x.

#samuddhRta

*vlm.37 No riches, friends, learning or relative serves to save the drowning soul. It must be one’s own mind that buys its own redemption by resigning itself to its source and cause.

*m.37 Riches, friends, scriptures, relatives none of these are useful in lifting oneself (who is immersed in ignorance).

*sv.37*54 In this neither wealth nor friends, nor relations, nor scriptures are of any help; only the pure mind which is constantly engaged in self.enquiry and which is endowed with dispassion enables one to cross this ocean of ignorance.

मनो.मात्रेण सुहृदा तदा एव सह.वासिना ।

mana:mAtreNa suhRdA tadA_eva saha.vAsinA |

सह किंचित्*परामृश्य भवत्य् आत्मा समुद्धृतः ॥५।६४।३८॥

saha kimcit*parAmRzya bhavati_AtmA samuddhRta: ||5|64|38||

mano.mAtreNa suhRdA

by modes of Mind (your friend)

tadA_eva

then indeed

saha.vAsinA

saha kimcit*parAmRzya

bhavati_AtmA

becomes a self

samuddhRta:

individual

##dhR *> #dhRta *> #uddhRta * #samuddhRta – set apart • extracted, distilled (nectar) / condensed (text) • individuated (self) FM.5.64.38, y5064.038 +

*m.38 It is possible by making friends with friend 'mind'. A little (intelligent) discussion will elevate the Self.

*vlm.38. The mind is the constant companion and true friend to the soul; and therefore it is by consultation with the mind, that one should seek to redeem himself.

#mRj *> #parAmRSTa *mfn.* seized or laid hold of , grasped , handled , touched, felt , roughly treated , violated , afflicted (by disease &c ) _mbh.&c * established through the Affective process: cit*svabhAva.parAmRSTA spanda.zaktir asanmayI | kalpanA cittam ity uktyA kathyate zAstra.dRSTibhiH, y5013.051 •*• #aparAmRSTa unencumbered (by the cognizable), saMvedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat*sac*cid.AbhAsa.mayam asti iha kalanA ujjhitam, y6009.002 . *> #parAmRza taking hold of, y2011.025. •• #parAmRzya y5064.038.

वैराग्य.अभ्यास*यत्नाभ्याम् स्व.परामर्श*जन्मना ।

vairAgya.abhyAsa.yatnAbhyAm sva.parAmarza.janmanA |

तत्त्व.आलोकन.पोतेन तीर्यते भव.सागरः ॥५।६४।३९॥

tattva.Alokana.potena tIryate bhava.sAgara: ||5|64|39||

vairAgya.abhyAsa.yatnAbhyAm x

svaparAmarza.janmanA

tattva.Alokana.potena x

tIryate bhava.sAgara: * crosses the Sea of Becoming

*vlm.39. It is by a constant habit of dispassionateness and self deliberation, that one can ford the ocean of this world, riding on the raft of true knowledge (or the knowledge of truth).

शोच्यमानम् जनैर् नित्यम् दह्यमानम् दुराशया ।

zocyamAnam janair_nityam dahyamAnam dur.AzayA |

न आत्मानम् अवमन्येत प्रोद्धरेद् एनम् आदरात् ॥५।६४।४०॥

na_AtmAnam avamanyeta proddharet_enam AdarAt ||5|64|40||

zocyamAnam janai:_nityam dahyamAnam durAzayA + na_AtmAnam avamanyeta proddharet_enam AdarAt

*m.40 One should not insult the (little) self which is beset with evil desires and prone to grief. One should lift (it) out of the condition with a generous attitude.

*vlm.40. It is pitiable to see the inward torments of the evil minded, that neglect to release their souls from all worldly vexations,

अहम्कार.महा.आलानम् तृष्णा*रज्जुम् मनो.मदम् ।

ahamkAra.mahA.AlAnam tRSNA*rajjum manas*madam |

जन्म*जम्बाल*निर्मग्नम् जीव.दन्तिनम् उद्धरेत् ॥५।६४।४१॥

janma.jambAla.nirmagnam jIva.dantinam uddharet ||5|64|41||

ahamkAra.mahA.AlAnam

tRSNA*rajjum manas*madam + janma.jambAla.nirmagnam

jIva.dantinam uddharet

*m.41 The elephant, called Jiva, should be emancipated. It is anchored to ego and leashed with the rope of mental arrogance. It is sunk in the mine of births.

*vlm.41. Release the elephant of your living soul*jivá, from the

fetters of its egoism, its bonds of avarice and the ebriety of its

mind; and deliver it from the muddy pit of its birth place, and

retire to your solitude.

अयम् एतावता एव आत्मा त्रातो भवति राघव ।

ayam etAvatA_eva_AtmA trAta: bhavati rAghava |

यद् अपास्य मनोजालम् अहम्भावो विलूयते ॥५।६४।४२॥

yat_apAsya mana:*jAlam aham.bhAva:_vilUyate ||5|64|42||

ayam etAvatA_eva_AtmA trAta: bhavati rAghava

yat_apAsya manas*jAlam aham.bhAva: vilUyate * x.

Thus this Self becomes a shelter, rAghava

#vilU –vi>lU, "away*cut"

(only ind.p. *vilUya) , to cut off Ba1lar.

*vlm.42. It is by these means, O Ráma that the soul has its salvation; therefore cast away your ignorance, and wipe off your egoism.

*m.42*43. O Raghava, such is the Self. It will be rescued if a little washing and cleaning of stupidity and ego is done with the waters (of knowledge). It moves into proper behaviour when mind*web and ego subside.

एतावतैव सन्मार्गे याति प्रकटताम् अलम् ।

etAvatA_eva sanmArge yAti prakaTatAm alam |

यद् अपास्य मनोजालम् अहम्भावो विलूयते ॥५।६४।४३॥

yat apAsya manas.jAlam aham.bhAva: vilUyate ||5|64|43||

etAvatA_eva sanmArge yAti prakaTatAm alam + yat_apAsya manas.jAlam aham..bhAva: vilUyate

*vlm.43. This is the best way that leaves the soul to its parity, that makes you disentangle your self from the snare of your mind, and disengage your soul from the trap of egoism.

*m.42*43 . O Raghava, such is the Self. It will be rescued if a little washing and cleaning of stupidity and ego is done with the waters (of knowledge). It moves into proper behaviour when mind*web and ego subside.

एतावता एव देवेशः परमात्मा अवगम्यते ।

etAvatA_eva deveza: paramAtmA_avagamyate |

काष्ठ.लोष्ट.समत्वेन देहो यद् अवलोक्यते ॥५।६४।४४॥

kASTha.loSTa.samatvena deha:_yat_avalokyate ||5|64|44||

etAvatA_eva deveza: paramAtmA_avagamyate + kASTha.loSTas.amatvena deha:_yat_avalokyate

*m.44 When body is perceived as equivalent to wood and stone, one arrives at the Lord, the Paramatma.

*vlm.44. It is by this means, that the lord of gods; the supreme soul is beheld by us; and the corporeal body is regarded as a clod of earth, or a block of wood, and not better than these.

अहम्कार.अम्बुदे क्षीणे दृश्यते चित्.दिवाकरः ।

ahamkAra.ambude kSINe dRzyate cit*divAkara: |

ततस् तत्.परिणामेन तत्.पदम् समवाप्यते ॥५।६४।४५॥

tatas_tat.pariNAmena tat.padam samavApyate ||5|64|45||

ahamkAra.ambude kSINe When the cloud of egoity dissipates

dRzyate cid.divAkara: the daymaker sun of consciousness is seen

tatas_tat*pariNAmena after*that, by becoming That,

tat*padam samavApyate the state of That is

*m.45 When the cloud of ego declines (gets shattered) the sun of consciousness will come into view. Such a development will lead to the gaining of the Supreme State.

*vlm.45. The sunlight of the intellect comes to view, after dispersion of the cloud of egoism by which it is obscured; and it is after this that you attain the state of supreme felicity.

यथा ध्वान्त.समुच्छेदे स्वयम् आलोक.वेदनम् ।

yathA dhvAnta.samucchede svayam Aloka.vedanam |

तथा अहम्कार.विच्छेदे स्वयम् आत्मा अवलोकनम् ॥५।६४।४६॥

tathA_ahamkAra.vicchede svayam AtmA_avalokanam ||5|64|46||

yathA dhvAnta.samucchede

svayam Aloka.vedanam + tathA_ahamkAra.vicchede

svayam AtmA_avalokanam x

*m.46 When darkness is dispelled, the awareness of light occurs. Similarly when ego is destroyed one gets the view of Self.

*vlm.46. As the light of the day is seen, after withdrawal of the dark veil of night; so you come to see the light of the soul, after removal of the curtain of your egoism.

अहम्कारे परिक्षीणे या अवस्था सुख.मोदजा ।

ahamkAre parikSINe yA_avasthA sukha.moda.jA |

सा अवस्था भर्तित.आकारा सा सेव्या सम्प्रयत्नतः ॥५।६४।४७॥

sA_avasthA bhartita.AkArA sA sevyA samprayatnata: ||5|64|47||

ahamkAre parikSINe yA

avasthA sukha.moda.delight/pleasure*ja.born/produced.A.*f.*

sA avasthA bhartita.AkArA

sA sevyA samprayatnata: * x.

*m.47 The state that is attained when ego dies, creates happiness and delight. That state is enduring. It is worthy of worship with all effort.

*vlm.47. That felicitous state of the soul, which remains after dispersion of the darkness of egoism; the same is the state of divine fulness, and is to be adored with all diligence.

*vwv.2257/47. That state which is born from (or made of) sweet delight, existing when the ego has vanished, is one whose nature is full. That ought to be followed assiduously.

परिपूर्ण.अर्णव.प्रख्या न वा गोचरम् एति नः ।

paripUrNa.arNava.prakhyA na vA gocaram eti na: |

न उपमानम् उपादत्ते न अनुधावति रञ्जनम् ॥५।६४।४८॥

na_upamAnam upAdatte na_anudhAvati raJjanam ||5|64|48||

paripUrNa.arNava.prakhyA

na vA gocaram eti na: + na_upamAnam upAdatte

na_anudhAvati raJjanam

*vwv. 2258/48. It resembles an ocean which is quite full and it does not fall within our range of perception. It does not assume any comparison. It does not run after what is pleasing.

*m.48 Such is our state (of existence). It is like full majestic and grand ocean. It is beyond sentient perception. There is nothing similar to it. It never sinks into or runs after pleasures (of sense).

*vlm.48. This state of the vast oceanlike and perfect fulness of soul, which no words can express nor any eye can behold, is beyond all comparison, and every colour of human attribution.

केवलम् चित्.प्रकाश.अंश.कलिका स्थिरताम् गता ।

kevalam cit.prakAza.aMza=kalikA sthiratAm gatA |

तुर्या चेत् प्राप्यते दृष्टिस् तत्तया सा उपमीयते ॥५।६४।४९॥

turyA cet_prApyate dRSTis_tattayA sA_upamIyate ||5|64|49||

kevalam

cit*prakAza.aMza.kalikA

sthiratAm gatA + turyA cet_prApyate dRSTi:

tattayA sopamIyate

*AB. tayaiva sopamIyate nAnyat tad upamAnam asti ity artha: ||

*m.49 If the 'turya' state, which is a blossom of consciousness, is obtained, that state is steady. It is comparable with itself.

*vlm.49. It is but a particle of the pure intellectual light, which gains its stability in the devout spirit, and is then comparable

*sv.37*50 In this neither wealth nor friends, nor relations, nor scriptures are of any help; only the pure mind which is constantly engaged in self.enquiry and which is endowed with dispassion enables one to cross this ocean of ignorance.

अ.दूर.गत*सादृश्यात् सुषुप्तस्य उपलक्ष्यते ।

a.dUra.gata.sAdRzyAt suSuptasya_upalakSyate |

स.अवस्था*भरित.आकारा गगन.श्रीर्.इव आतता ॥५।६४।५०॥

sa.avasthA*bharita.AkArA gagana.zrI:_iva_ÂtatA ||5|64|50||

a.dUra.gata.sAdRzyAt

suSuptasya_upalakSyate + sa.avasthA*bharita.AkArA

gagana.zrI:_ivAtatA

*m.50 Such a state may be available to one in deep sleep due to its being near. Such a state is enduring (can be sustained), like the vastness of the sky.

*vlm.50. Though it is beyond all comparison, yet it is beheld by us to be in the state of our sound sleep*susupta (hypnotism), it is the state of immensity, and is as extended as the vast extent of the firmament.

मनो ऽहम्.कार.विलये सर्व*भाव.अन्तर.स्थिता ।

mana:_ahamkAra.vilaye sarva.bhAva.antara.sthitA |

समुदेति परानन्दा या तनुः पारम.ईश्वरी ॥५।६४।५१॥

samudeti parAnandA yA tanu: pArama.IzvarI ||5|64|51||

when Mind's "I"dentity subsides

samudeti parAnandA –

there emerges as perfect happiness

sarva.bhAva.antara.sthitA

seated in all beings

yA tanu:

of the Absolute.Lord Ishvara

*vwv.2261/51*vwv.2262/52. rAma! That body (or nature) of the Almighty God which is Supreme Bliss, situated within all living beings, which rises on the dissolution of the mind and the ego,...

*m.51 When ego and mind melt away, supreme bliss, which is at the core of all states of existence and which is the very body of the Lord arises.

*vlm.51. After extinction of egoism and the mental powers, and subsidence of all the feelings in oneself; there arises a transcendent ecstasy in the soul, which is styled the form of the divine or perfect joy and blissness:—paripurnam anandam).

सा स्वयम् योग*संसिद्धा सुषुप्ता दूर.भाविनी ।

sA svayam yoga.saMsiddhA suSuptA dUra.bhAvinI |

न गम्या वचसाम् राम ह्र्द्येव इह अनुभूयते ॥५।६४।५२॥

na gamyA vacasAm rAma hrdi_eva_iha_anubhUyate ||5|64|52||

sA svayam yoga.saMsiddhA

getting oneself established in yoga.Union,

suSuptA

Sleep

dUrabhAvinI

is a remote feeling.

na gamyA vacasAm rAma

it won't come by words, rAma,

hrdy eva iha anubhUyate

only in the Heart, here, is it experienced

*m.52 O Rama, such a state can be attained by yoga. It is also not very far from the state of deep sleep. It is beyond verbal discription. It can be only experienced in one's heart.

*vlm.52. This blissful state is attainable only by yoga meditation, and in the hypnotism of sound sleep. It is not utterable by speech, O Ráma, but to be perceived only in the heart.

*vwv.2261/51*vwv.2262/52. RAma! That body (or nature) of the Almighty God which is Supreme Bliss, situated within all living beings, which rises on the dissolution of the mind and the ego, which is spontaneously accomplished through yoga and which is existing not far from (the state of) one asleep, is not accessible to words. It is experienced here only in the heart (or inmost being).

अनुभूतिम् विना तत्त्वम् खण्ड.आदेर् न अनुभूतये ।

anubhUtim vinA tattvam khaNDa.Ade: na_anubhUtaye |

अनुभूतिम् विना रूपम् न आत्मनश् च अनुभूतये ॥५।६४।५३॥

anubhUtim vinA rUpam na_Atmana:_ca anubhUtaye ||5|64|53||

anubhUtim vinA tattvam

without experience, the thatness/essence

khaNDa.Ade:

of sugarcane*&c

na anubhUtaye

is not brought unto anubhUti Experience

anubhUtim vinA ca

and without Experience,

rUpam Atmana:

the Form of the Self

na anubhUtaye

is not unto experience

*vwv.221.15b/y5064.053b. In this matter, hear my testimony. It is indeed direct perception; not another. Without direct experience, the nature of the Self is not apprehended.

*vlm.53. ??? The totality of the Divinity is perceived only by the percipience of the mind, and by no categorical distinction of the divine essence; without this intuitive percipience, we can have no conception of the soul.

*sv. The very moment one looks upon the body as an inert substance, one attains self*knowledge. When the darkness of ignorance or ego.sense is dispelled, the light of self*knowledge shines. That state of self*knowledge or perfect enlightenment is beyond description. Just as the sweetness of sugar is known only by direct experience, the nature of enlightenment is known only by direct experience. When the mind and the ego.sense cease, this self*knowledge arises. It is reached by the practice of yoga, it is comparable in some respects to deep sleep: but it is truly incomparable, indescribable.

*m.53 The nature of sugar and sugarcane cannot be known without experiencing it. Similarly the nature and form of Self can not be known without experience.

*vwv.2263/53. Without direct perception, the essential nature of candied sugar and the like is not experienced. Without direct perception [experience vwv.221], the nature of the Self is not experienced [apprehended]. .

अखिलम् इदम् अनन्तम् आत्म*तत्त्वम्

akhilam idam anantam Atma.tattvam

दृढ*परिणामिनि चेतसि स्थिते ऽन्तः ।

dRDha.pariNAmini cetasi sthite_anta: |

बहिर् उपशामिते चराचर.आत्मा

bahir_upazAmite cara.acara.AtmA

स्वयम् अनुभूयत एव देव.देवः ॥५।६४।५४॥

svayam anubhUyata* eva deva.deva: ||5|64|54||

akhilam idam anantam Atma.tattvam

this whole boundless Self/Thatness

dRDha.pariNAmini

substantially changing

cetasi sthite anta:

when situate within chetas.Awareness

bahir_upazAmite cara.acara.AtmA

outside becalmed, the journeying soul

svayam anubhUyate_eva deva.deva:

itself becomes the Lord of Lords

*vlm.54. The knowledge of the soul, comprehends in itself the whole totality and infinity together; and resides in the invariable steadiness of the mind. It is by the shutting out the internal and external from the senses and the mind, that the lord of lords, the divine soul appears to our intelligence.

तदनु विषय.वासना.विनाशः

tadanu viSaya.vAsanA*vinAza:

तदनु शुभः परमः स्फुट.प्रकाशः ।

tadanu zubha: parama: sphuTa.prakAza: |

तदनु च समता.वशात् स्वरूपे

tadanu ca samatA.vazAt svarUpe

परिणामनम् महताम् अचिन्त्य.रूपम् ॥५।६४।५५॥

pariNAmanam mahatAm a.cintya.rUpam ||5|64|55||

tadanu viSaya.vAsanA*vinAza:

tadanu zubha: parama: sphuTa.prakAza: +

tadanu ca

samatAvazAt thru the influence of Sameness on svarUpa.Ur.nature.i

pariNAmana.change/transformation.m mahatAm a.cintya.rUpam x

tadanu viSaya.vAsanA*vinAza:

tadanu zubha: parama: sphuTa.prakAza: +

tadanu ca samatAvazAt

~2*pariNAmana.change/transformation

mahatAm a.cintya.rUpam x

*sv. ... When the mind and the ego.sense cease, this self*knowledge arises. It is reached by the practice of yoga, it is comparable in some respects to deep sleep: but it is truly incomparable, indescribable.

*vlm.55. Hence follows the extinction of our desire of sensible objects, and hence we derive the light of our supreme felicity; that we have an even minded composure in all circumstances, which leads the souls of the magnanimous, to revert to that inscrutable identity (which has no convertibility in it).

oॐm

next Canto

FM5065

+++

DN5064 CONCLUSION OF SURAGHU'S STORY

सर्ग ५.६४

sarga 5.64

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

सुरघुः परिश् चैव विचार्य इति जगद्.भ्रमम् ।

su.raghu: parigha:_ca_eva vicArya_iti jagat*bhramam |

मिथः प्रपूजितौ तुष्टौ स्व.व्यापार.परौ गतौ ॥५।६४।१॥

mitha: prapUjitau tuSTau sva.vyApAra.parau gatau ||5|64|1||

तदेव राघव श्रुत्वा परमम् बोध.कारणम् ।

tat_eva rAghava zrutvA paramam bodha.kAraNam |

अनेनैव विबोधेन भव लब्धास्पदः स्फुटम् ॥५।६४।२॥

anena_eva vibodhena bhava labdha.Aspada: sphuTam ||5|64|2||

परया प्रज्ञया धीर.विचार.गत*तीक्ष्णया ।

parayA prajJayA dhIra.vicAra.gata.tIkSNayA |

गलत्य् अलम् अहम्कार.काल*मेघे हृदम्बरे ॥५।६४।३॥

galati_alam ahaMkAra.kAla.meghe hRt.ambare ||5|64|3||

समस्त.लोक.अनुमते स.फले ह्लाद.कारिणी ।

samasta.loka.anumate sa.phale hlAda.kAriNI |

निर्मले वितते चेतः शर.काल उपस्थिते ॥५।६४।४॥

nirmale vitate ceta: zara.kAla* upasthite ||5|64|4||

ध्येये शरण्ये सुगमे सकल.आनन्द.सम्पदि ।

dhyeye zaraNye sugame sakala.Ananda.sampadi |

सुप्रसन्ने चिदाकाशे स्थीयते परमात्मनि ॥५।६४।५॥

su.prasanne cit.AkAze sthIyate paramAtmani ||5|64|5||

यो नित्य.मध्य.आत्म.मयो नित्यम् अन्तर्मुखः सुखी ।

ya:_nitya.madhya.Atma.maya:_nityam antar.mukha: sukhI |

नित्यम् चिद्.अनुसंधानो मनःशोकैर् न बाध्यते ॥५।६४।६॥

nityam cit.anusaMdhAna:_mana:*zokai:_na bAdhyate ||5|64|6||

व्यवहार.परो ऽति.उच्चै राग*द्वेष.मयो ऽपि सन् ।

vyavahAra.para:_ati.uccai* rAga.dveSa.maya:_api san |

न अन्तः.कलङ्कम् आयाति पद्मो जल.गतो यथा ॥५।६४।७॥

na_anta:*kalaGkam AyAti padma:_jala.gata:_yathA ||5|64|7||

सम्यग्.विज्ञानवान् शुद्धो यो ऽन्तः.शान्त.मनो मुनिः ।

samyak.vijJAna.vAn zuddha:_ya:_anta:zAnta.mana:_muni: |

न बाध्यते स मनसा करिणा.इव मृग.अधिपः ॥५।६४।८॥

na bAdhyate sa* manasA kariNA_iva mRga.adhipa: ||5|64|8||

भोग.एक.शरणम् दीनम् न चित्तम् ज्ञस्य विद्यते ।

bhoga.eka.zaraNam dInam na cittam jJasya vidyate |

नन्दने दुर्.द्रुम.इव ज्ञ.चित्तम् हि महा.वपुः ॥५।६४।९॥

nandane dur.druma* iva jJa.cittam hi mahA.vapu: ||5|64|9||

विरक्तो जन्म.मरणे यथा दुःखी न मानवः ।

virakta:_janma.maraNe yathA du:khI na mAnava: |

परिज्ञात.अखिल.अविद्यम् तथा चित्तम् न दुःखितम् ॥५।६४।१०॥

parijJAta.akhila.avidyam tathA cittam na du:khitam ||5|64|10||

परिज्ञात.मनो.मोहो जगद्.भाव.उद्भव.आत्मना ।

parijJAta.mano.moha:_jagat*bhAva.udbhava.AtmanA |

स्पृश्यते न एनसा साधो रजसा.इव नभस्तलम् ॥५।६४।११॥

spRzyate na_enasA, sAdho, rajasA_iva nabhastalam ||5|64|11||

अविद्या.सम्परिज्ञातम् इदम् एव महा.ओषधम् ।

avidyA*samparijJAtam idam eva mahA.oSadham |

अविद्या.वितत*व्याधेस् तिमिरस्येव दीपकम् ॥५।६४।१२॥

avidyA*vitata.vyAdhe:_timirasya_iva dIpakam ||5|64|12||

अविद्या सम्परिज्ञाता यदैव हि तदैव हि ।

avidyA samparijJAtA yadA_eva hi tadA_eva hi |

सा परिक्षीयते भूयः स्वप्नेन.इव हि भोग*भूः ॥५।६४।१३॥

sA parikSIyate bhUya: svapnena_iva hi bhoga.bhU: ||5|64|13||

व्यवहार.परो ऽप्य् अन्तर् असक्त.मतिर् एकधीः ।

vyavahAra.para:_api_antar asakta.matir ekadhI: |

स्पृश्यते न एनसा साधुर् मत्स्य.ईक्षणम् इव अम्भसा ॥५।६४।१४॥

spRzyate na_enasA sAdhur_matsya.IkSaNam iva_ambhasA ||5|64|14||

प्राप्ते चिद्भासुर.आलोके प्रक्षीणा अज्ञान.यामिनी ।

prApte cit.bhAsura.Aloke prakSINA_ajJAna.yAminI |

शेमुषी परमानन्दम् आगता ज्ञस्य राजते ॥५।६४।१५॥

zemuSI paramAnandam AgatA jJasya rAjate ||5|64|15||

अज्ञान.निद्रा उपशमे जनो ज्ञान.अर्क.बोधितः ।

a.jJAna.nidrA_upazame jana:_jJAna.arka.bodhita: |

तत्.प्रबोधम् अवाप्नोति पुनर् येन न मुह्यति ॥५।६४।१६॥

tat.prabodham avApnoti punar yena na muhyati ||5|64|16||

दिनानि जीव्यते तानि स.आनन्दास् ते क्रिया.क्रमाः ।

dinAni jIvyate tAni sa.AnandAs_te kriyA.kramA: |

आत्म.चन्द्र.उदिता येषु विद्.ज्योत्स्ना हृदय.अम्बरे ॥५।६४।१७॥

Atma.candra.uditA* yeSu vid*jyotsnA hRdaya.ambare ||5|64|17||

नरो मोह.समुत्तीर्णः सततम् स्वात्म*चिन्तया ।

nara:_moha.samuttIrNa: satatam sva.Atma.cintayA |

अन्तःशीतलताम् एति स्व.अमृतेनैव चन्द्रमाः ॥५।६४।१८॥

anta:zItalatAm eti sva.amRtena_iva candramA: ||5|64|18||

तानि मित्राणि शास्त्राणि तानि तानि दिनानि च ।

tAni mitrANi zAstrANi tAni tAni dinAni ca |

विराग.उल्लासवान् येभ्य आत्म*चित्त.उदयः स्फुटम् ॥५।६४।१९॥

virAga.ullAsavAn yebhya* Atma.citta.udaya: sphuTam ||5|64|19||

चिरम् शोचन्ति ते दीना जन्म*जङ्गल*वीरुधः ।

ciram zocanti te dInA: janma.jaGgala.vIrudha: |

आत्मा.अवलोकने हेला येषाम् अविगत.एनसाम् ॥५।६४।२०॥

AtmA.avalokane helA yeSAm a=vigata.enasAm ||5|64|20||

आशा.पाश*शतैर् बद्धम् भोग.उलप*सुलालसम् ।

AzA*pAza=zatai:_baddham bhoga.ulapa.sulAlasam |

जराजर्जरित.आकारम् शोक.उच्छ्वास.कदर्थितम् ॥५।६४।२१॥

jarAjarjarita.AkAram zoka.ucchvAsa.kadarthitam ||5|64|21||

व्यूढ*दुःख.महा.भारम् जन्म*जङ्गल*जीवितम् ।

vyUDha.du:kha.mahA.bhAram janma.jaGgala.jIvitam |

कुकर्म.कर्दम.आलिप्तम् मोह.पल्वल.शायिनम् ॥५।६४।२२॥

ku.karma.kardama.Aliptam moha.palvala.zAyinam ||5|64|22||

राग.द्वेशाव् अली*दष्टम् कृष्टम् तृष्णा.वरत्रया ।

rAga.dvezau_alI*daSTam kRSTam tRSNA*varatrayA |

मनो.वणिङ्*निकेत*स्थम् बन्धु.बन्धन.निश्चलम् ॥५।६४।२३॥

mano*vaNik*niketa.stham bandhu*bandhana.nizcalam ||5|64|23||

पुत्र*दार.जरा*जीर्णे मग्न.उन्मग्नम् कुकर्दमे ।

putra.dAra.jarA*jIrNe magna.unmagnam ku.kardame |

श्रान्तम् विगत.विश्रमम् भग्नम् आदीर्घ.वर्त्मनि ॥५।६४।२४॥

zrAntam vigata.vizramam bhagnam A*dIrgha.vartmani ||5|64|24||

गम.अगम*परिक्षीणम् संसार.अरण्य.चारिणम् ।

gama.agama.parikSINam saMsAra.araNya=cAriNam |

अलब्ध*शीतल.च्छायम् तीव्र.ताप.उपतापितम् ॥५।६४।२५॥

a.labdha.zItala.chAyam tIvra.tApa.upatApitam ||5|64|25||

आकार.भासुरम् दीनम् बाह्यैर् आक्रान्तम् इन्द्रियैः ।

AkAra.bhAsuram dInam bAhyai:_AkrAntam indriyai: |

कर्म*घण्ट.आरव.आक्रान्तम् क्रान्तम् दुष्.कृत.ताडनैः ॥५।६४।२६॥

karma.ghaNTa.Arava.AkrAntam krAntam duS.kRta.tADanai: ||5|64|26||

आविर्.भाव.तिरो.भाव.चक्रावर्त*धुर.उद्वहम् ।

Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham |

अज्ञान.विकट.अटव्याम् लुठितम् सन्न*गात्रकम् ॥५।६४।२७॥

a.jJAna.vikaTa.aTavyAm luThitam sanna.gAtrakam ||5|64|27||

निज.अनर्थ.सदामग्नम् सीदमानम् अकिम्चनम् ।

nija.an.artha.sadAmagnam sIdamAnam akimcanam |

सन्न.अङ्गम् कर्म*भारेण करुण.आक्रन्द.कारिणम् ॥५।६४।२८॥

sanna.aGgam karma.bhAreNa karuNa.Akranda.kAriNam ||5|64|28||

राम जीव.बलीवर्दम् इमम् संसार.पल्वलात् ।

rAma, jIva.balIvardam imam saMsAra.palvalAt |

परमम् यत्नम् आस्थाय चिरम् उत्तारयेद् बलात् ॥५।६४।२९॥

paramam yatnam AsthAya ciram uttArayet_balAt ||5|64|29||

तत्त्व.अवलोकनात् क्षीणश् चित्ते नो जायते पुनः ।

tattva.avalokanAt kSINa:_citte no* jAyate puna: |

जीवः कदाचन तदा भवेत् तीर्ण*भाव.अर्णवः ॥५।६४।३०॥

jIva: kadAcana tadA bhavet_tIrNa.bhAva.arNava: ||5|64|30||

महा.अनुभाव.सम्पर्कात् संसार.अर्णव.लङ्घने ।

mahA.anubhAva.samparkAt saMsAra.arNava=laGghane |

युक्तिह् सम्प्राप्यते राम स्फुटा नौर्.इव नाविकात् ॥५।६४।३१॥

yukti: samprApyate rAma sphuTA nau:_iva nAvikAt ||5|64|31||

यस्मिन् देश.मरौ तज्ज्ञो न अस्ति सज्जन.पादपः ।

yasmin_deza.marau tat.jJa:_na_asti sat.jana.pAdapa: |

सफलः शीतलच्छायो न तत्र निवसेद् बुधः ॥५।६४।३२॥

sa.phala: zItala.chAya: na tatra nivaset_budha: ||5|64|32||

स्निग्ध*शीत.वचः पत्रे सच्छाये स्मित*पुष्पके ।

snigdha.zIta.vaca: patre sacchAye smita.puSpake |

क्षणाद् विश्रम्यते राम भृशम् सुजन.चम्पके ॥५।६४।३३॥

kSaNAt_vizramyate rAma bhRzam sujana.campake ||5|64|33||

तद्.अभावे महा.मोह.ताप.सम्पत्ति*दायिनि ।

tad.abhAve mahA.moha.tApa.sampatti*dAyini |

किम्चिज्.जात.विवेकेन स्वप्तव्यम् न इह धीमता ॥५।६४।३४॥

kimcit*jAta.vivekena svaptavyam na_iha dhImatA ||5|64|34||

आत्मैव ह्य् आत्मनो बन्धुर् आत्मना आत्मा एवम् उद्वरेत् ।

AtmA_eva hi_Atmana: bandhu: AtmanA_AtmA_evam udvaret |

न आत्मानम् अवलोपेन जन्म*पङ्क.अर्णवे क्षिपेत् ॥५।६४।३५॥

na_AtmAnam avalopena janma.paGka.arNave kSipet ||5|64|35||

किम् इदम् कथम् आयातम् किम् मूलम् इति किम् क्सायम् ।

"kim idam katham AyAtam kim.mUlam"_iti kim.ksAyam |

देह.दुःखम् इति प्राज्ञैः प्रेक्षणीयम् प्रयत्नतः ॥५।६४।३६॥

deha.du:kham iti prAjJai: prekSaNIyam prayatnata: ||5|64|36||

न धनानि न मित्राणि न शास्त्राणि न बन्धवाः ।

na dhanAni na mitrANi na zAstrANi na bandhavA: |

नराणाम् उपकुर्वन्ति मग्न.स्वात्म.समुद्धृतौ ॥५।६४।३७॥

narANAm upakurvanti magna.sva.Atma.samuddhRtau ||5|64|37||

मनो.मात्रेण सुहृदा तदा एव सह.वासिना ।

mana:mAtreNa suhRdA tadA_eva saha.vAsinA |

सह किंचित्*परामृश्य भवत्य् आत्मा समुद्धृतः ॥५।६४।३८॥

saha kimcit*parAmRzya bhavati_AtmA samuddhRta: ||5|64|38||

वैराग्य.अभ्यास*यत्नाभ्याम् स्व.परामर्श*जन्मना ।

vairAgya.abhyAsa.yatnAbhyAm sva.parAmarza.janmanA |

तत्त्व.आलोकन.पोतेन तीर्यते भव.सागरः ॥५।६४।३९॥

tattva.Alokana.potena tIryate bhava.sAgara: ||5|64|39||

शोच्यमानम् जनैर् नित्यम् दह्यमानम् दुराशया ।

zocyamAnam janair_nityam dahyamAnam dur.AzayA |

न आत्मानम् अवमन्येत प्रोद्धरेद् एनम् आदरात् ॥५।६४।४०॥

na_AtmAnam avamanyeta proddharet_enam AdarAt ||5|64|40||

अहम्कार.महा.आलानम् तृष्णा*रज्जुम् मनो.मदम् ।

ahamkAra.mahA.AlAnam tRSNA*rajjum manas*madam |

जन्म*जम्बाल*निर्मग्नम् जीव.दन्तिनम् उद्धरेत् ॥५।६४।४१॥

janma.jambAla.nirmagnam jIva.dantinam uddharet ||5|64|41||

अयम् एतावता एव आत्मा त्रातो भवति राघव ।

यद् अपास्य मनोजालम् अहम्भावो विलूयते ॥५।६४।४२॥

एतावतैव सन्मार्गे याति प्रकटताम् अलम् ।

etAvatA_eva sanmArge yAti prakaTatAm alam |

यद् अपास्य मनोजालम् अहम्भावो विलूयते ॥५।६४।४३॥

yat apAsya manas.jAlam aham.bhAva: vilUyate ||5|64|43||

एतावता एव देवेशः परमात्मा अवगम्यते ।

etAvatA_eva deveza: paramAtmA_avagamyate |

काष्ठ.लोष्ट.समत्वेन देहो यद् अवलोक्यते ॥५।६४।४४॥

kASTha.loSTa.samatvena deha:_yat_avalokyate ||5|64|44||

अहम्कार.अम्बुदे क्षीणे दृश्यते चित्.दिवाकरः ।

ahamkAra.ambude kSINe dRzyate cit*divAkara: |

ततस् तत्.परिणामेन तत्.पदम् समवाप्यते ॥५।६४।४५॥

tatas_tat.pariNAmena tat.padam samavApyate ||5|64|45||

यथा ध्वान्त.समुच्छेदे स्वयम् आलोक.वेदनम् ।

yathA dhvAnta.samucchede svayam Aloka.vedanam |

तथा अहम्कार.विच्छेदे स्वयम् आत्मा अवलोकनम् ॥५।६४।४६॥

tathA_ahamkAra.vicchede svayam AtmA_avalokanam ||5|64|46||

अहम्कारे परिक्षीणे या अवस्था सुख.मोदजा ।

ahamkAre parikSINe yA_avasthA sukha.moda.jA |

सा अवस्था भर्तित.आकारा सा सेव्या सम्प्रयत्नतः ॥५।६४।४७॥

sA_avasthA bhartita.AkArA sA sevyA samprayatnata: ||5|64|47||

परिपूर्ण.अर्णव.प्रख्या न वा गोचरम् एति नः ।

paripUrNa.arNava.prakhyA na vA gocaram eti na: |

न उपमानम् उपादत्ते न अनुधावति रञ्जनम् ॥५।६४।४८॥

na_upamAnam upAdatte na_anudhAvati raJjanam ||5|64|48||

केवलम् चित्.प्रकाश.अंश.कलिका स्थिरताम् गता ।

kevalam cit.prakAza.aMza=kalikA sthiratAm gatA |

तुर्या चेत् प्राप्यते दृष्टिस् तत्तया सा उपमीयते ॥५।६४।४९॥

turyA cet_prApyate dRSTis_tattayA sA_upamIyate ||5|64|49||

अ.दूर.गत*सादृश्यात् सुषुप्तस्य उपलक्ष्यते ।

a.dUra.gata.sAdRzyAt suSuptasya_upalakSyate |

स.अवस्था*भरित.आकारा गगन.श्रीर्.इव आतता ॥५।६४।५०॥

sa.avasthA*bharita.AkArA gagana.zrI:_iva_ÂtatA ||5|64|50||

मनो ऽहम्.कार.विलये सर्व*भाव.अन्तर.स्थिता ।

mana:_ahamkAra.vilaye sarva.bhAva.antara.sthitA |

समुदेति परानन्दा या तनुः पारम.ईश्वरी ॥५।६४।५१॥

samudeti parAnandA yA tanu: pArama.IzvarI ||5|64|51||

सा स्वयम् योग*संसिद्धा सुषुप्ता दूर.भाविनी ।

sA svayam yoga.saMsiddhA suSuptA dUra.bhAvinI |

न गम्या वचसाम् राम ह्र्द्येव इह अनुभूयते ॥५।६४।५२॥

na gamyA vacasAm rAma hrdi_eva_iha_anubhUyate ||5|64|52||

अनुभूतिम् विना तत्त्वम् खण्ड.आदेर् न अनुभूतये ।

anubhUtim vinA tattvam khaNDa.Ade: na_anubhUtaye |

अनुभूतिम् विना रूपम् न आत्मनश् च अनुभूतये ॥५।६४।५३॥

anubhUtim vinA rUpam na_Atmana:_ca anubhUtaye ||5|64|53||

अखिलम् इदम् अनन्तम् आत्म*तत्त्वम्

akhilam idam anantam Atma.tattvam

दृढ*परिणामिनि चेतसि स्थिते ऽन्तः ।

dRDha.pariNAmini cetasi sthite_anta: |

बहिर् उपशामिते चराचर.आत्मा

bahir_upazAmite cara.acara.AtmA

स्वयम् अनुभूयत एव देव.देवः ॥५।६४।५४॥

svayam anubhUyata* eva deva.deva: ||5|64|54||

तदनु विषय.वासना.विनाशः

tadanu viSaya.vAsanA*vinAza:

तदनु शुभः परमः स्फुट.प्रकाशः ।

tadanu zubha: parama: sphuTa.prakAza: |

तदनु च समतावशात् स्वरूपे

tadanu ca samatAvazAt svarUpe

परिणामनम् महताम् अचिन्त्य.रूपम् ॥५।६४।५५॥

pariNAmanam mahatAm a.cintya.rUpam ||5|64|55||

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

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Jiva Das

unread,

Jul 3, 2021, 7:19:15 AM7/3/21

to yoga vasishtha

fm5064 CONCLUSION OF SURAGHU'S STORY 2.my11*12

https://www.dropbox.com/s/1esmsfajjlpjjuy/fm5064%202.my11*12%20Conclusion%20of%20suraghu%27s%20Story%20.z55.docx?dl=0

<https://www.dropbox.com/s/1esmsfajjlpjjuy/fm5064%202.my11-12%20Conclusion%20of%20suraghu%27s%20Story%20.z55.docx?dl=0>

*o*ॐ*m*

[image: http://srimadbhagavatam.org/images/caligraphy.gif]

*[image: image not displayed]*

FM.5.64

*CONCLUSION OF SURAGHU'S STORY*

*VASISHTHA THE PLENTIFUL said—*

सुरघुः परिश् चैव विचार्य इति जगद्.भ्रमम् ।

su.raghu: parigha:_ca_eva vicArya_iti jagat*bhramam |

मिथः प्रपूजितौ तुष्टौ स्व.व्यापार.परौ गतौ ॥५।६४।१॥

mitha: prapUjitau tuSTau sva.vyApAra.parau gatau ||5|64|1||

.

*Suraghu.Swifter*

*&*

*Parigha the Bludgeon *

*having explored this world.delusion*

*reverently paid their respects*

*each to the other*

*and*

*contentedly each went about his business*

*.*

su.raghu: parigha:_ca_eva

vicArya_iti jagat*bhramam + mitha: prapUjitau tuSTau

sva.vyApAra.parau gatau

.

*sv. … considering the illusory nature of the world.appearance and after
mutually worshipping each other, suraghu and parigha continued to engage
themselves in their respective duties.

*vlm. … discussion on the errors of this world, they honoured one another
with due respect, and retired gladly to their respective duties of the day.

*vlm.p.1. Vasishtha resumed:—After Suraghu and Perigha ended their
discussion on the errors of this world, they honored one another with due
respect and retired gladly to their respective duties of the day.

तदेव राघव श्रुत्वा परमम् बोध.कारणम् ।

tat_eva rAghava zrutvA paramam bodha.kAraNam |

अनेनैव विबोधेन भव लब्धास्पदः स्फुटम् ॥५।६४।२॥

anena_eva vibodhena bhava labdha.Aspada: sphuTam ||5|64|2||

.

tat eva x

*rAghava, * *

zrutvA – *having been heard *

paramam bodha.kAraNam – *the absolute cause of awakening *

anenaiva vibodhena – *by that very process of realization *

bhava labdha.Aspada:

sphuTam * *x. *

*m.2 O Raghava, Having heard this conversation, you also become the gainer
of that great supreme state without any doubt.

*vlm.2. Now Ráma, as you have heard the whole of this instructive dialogue
between them, do you try to profit thereby by a mature consideration of the
same.

*sv.2*7 Be firmly established in this wisdom and discard the impure notion
of ego.sense from your heart....

परया प्रज्ञया धीर.विचार.गत.तीक्ष्णया ।

parayA prajJayA dhIra.vicAra.gata.tIkSNayA *| *

गलत्य् अलम् अहम्कार.काल.मेघे हृद्.अम्बरे ॥५।६४।३॥

galaty_alam ahamkAra.kAla.meghe hRt.ambare ||5|64|3||

.

parayA prajJayA

*w perfect prajnA *

dhIra.vicAra.gata.tIkSNayA

galati_alam

ahamkAra.kAla.meghe

hRt.ambare *x*

*. *

*vlm.3. It is by reasoning with the learned, that the wits are sharpened
with intelligence; and the egotism of men melts down in their minds, like
the raining of a thick black cloud in the sky.

*m.3*6 The clouds of ego in the heart will disppear by the sharpness of
intelligent inquiry into Self....

*sv.2*7 .... When the pure heart contemplates the infinite space
(dimension) of consciousness which is the source of all bliss and which is
within easy reach of all, it rests in the supreme self....

समस्त.लोक.अनुमते स.फले ह्लाद.कारिणी ।

samasta.loka.anumate sa.phale hlAda.kAriNI |

निर्मले वितते चेतः शर.काल उपस्थिते ॥५।६४।४॥

nirmale vitate ceta: zara.kAla* upasthite ||5|64|4||

.

wh*in* samasta.loka.anumate sa.phale * hlAda.kAriNI *+ *nirmale vitate *
ceta:

zarakAla upasthite

*. *

#anumata *x*

*. *

*vlm.4. It spreads a clear and calm composure over the mind, as the revisit
of cloudless Autumn does, over the spacious firmament to the delight of
mankind, and by its diffusion of bounteous plenty on earth.

*m.3*6 The clouds of ego in the heart will disppear by the sharpness of
intelligent inquiry into Self. Mind will become pure and expansive, like
autumn which is pleasant to the entire world. ...

*sv.2*7 Be firmly established in this wisdom and discard the impure notion
of ego.sense from your heart. When the pure heart contemplates the infinite
space (dimension) of consciousness which is the source of all bliss and
which is within easy reach of all, it rests in the supreme self....

ध्येये शरण्ये सुगमे सकल.आनन्द.सम्पदि ।

dhyeye zaraNye sugame sakala.Ananda.sampadi |

सुप्रसन्ने चिदाकाशे स्थीयते परमात्मनि ॥५।६४।५॥

su.prasanne cit.AkAze sthIyate paramAtmani ||5|64|5||

.

wh*in *dhyeye zaraNye sugame sakala.Ananda.sampadi *+*su.prasanne cid.AkAze
sthIyate paramAtmani

*. *

*vlm.5. After the region of the intellect, is cleared of its darkness, the
light of the supreme soul which is the object of meditation and our sole
refuge, becomes visible in it.

*m.3*6 ... One abides, then in the delightful consciousness ether which is
the goal and refuge of every one and abides in that supreme Self happily.
That state is all*bliss. A person who is always directed inward, who is
always full of spirituality, who is united with the (supreme)
consciousness, will never grieve.

*sv.2*7 ... When the pure heart contemplates the infinite space (dimension)
of consciousness which is the source of all bliss and which is within easy
reach of all, it rests in the supreme self....

यो नित्य.मध्य.आत्म.मयो नित्यम् अन्तर्मुखः सुखी ।

ya:_nitya.madhya.Atma.maya:_nityam antar.mukha: sukhI |

नित्यम् चिद्.अनुसंधानो मनःशोकैर् न बाध्यते ॥५।६४।६॥

nityam cit.anusaMdhAna:_mana:*zokai:_na bAdhyate ||5|64|6||

.

ya: nitya.madhya.Atma.maya: nityam antar.mukha: sukhI + nityam

cit.anusaMdhAna:_manas*zokair_na bAdhyate ***

*. *

*vlm.6. The man that is always spiritual and insighted within himself, who
is always delighted with his intellectual investigations, has his mind
always free from sorrow and regret.

*m.3*6 ... That state is all*bliss. A person who is always directed inward,
who is always full of spirituality, who is united with the (supreme)
consciousness, will never grieve.

*sv.2*7 ... The mind that is thus devoted to the infinite consciousness,
which is introverted and which is filled with self*knowledge, is not
affected by sorrow.

व्यवहार.परो ऽति.उच्चै राग*द्वेष.मयो ऽपि सन् ।

vyavahAra.para:_ati.uccai* rAga.dveSa.maya:_api san |

न अन्तः.कलङ्कम् आयाति पद्मो जल.गतो यथा ॥५।६४।७॥

na_anta:*kalaGkam AyAti padma:_jala.gata:_yathA ||5|64|7||

.

vyavahAra.para: ati.uccai: rAga.dveSa.maya:_api san + na_anta:*kalaGkam
AyAti padma:_jala.gata:_yathA

*. *

*m.7 Even if he is immersed in worldly activity, even if he is full of
attachment and repulsion, no impurity comes to him. He will be like a lotus
in water.

*vlm.7. Though the spiritual man is engaged in worldly affairs, and is
subject to passions and affections; yet he is unstained by them in his
heart, as the lotus bud is unsullied by the water under which it is
sub*merged.

*sv.2*7 ... The mind that is thus devoted to the infinite consciousness,
which is introverted and which is filled with self*knowledge, is not
affected by sorrow.

सम्यग्.विज्ञानवान् शुद्धो यो ऽन्तः.शान्त.मनो मुनिः ।

samyak.vijJAna.vAn zuddha:_ya:_anta:zAnta.mana:_muni: |

न बाध्यते स मनसा करिणा.इव मृग.अधिपः ॥५।६४।८॥

na bAdhyate sa* manasA kariNA_iva mRga.adhipa: ||5|64|8||

.

samyag*vijJAna.vAn

*having Whole Understanding, *

zuddha:_ya:_anta:*zAnta.manas muni:

*the muni whose pure Mind is inwardly at peace *

na bAdhyate sa* manasA

*he is not bound by Mind *

kariNA_iva mRga.adhipa:

*as the beast*overlord lion is not by a worker elephant*

*. *

*m.8 Mind will never harass a person who is totally enlightened and who is
cool and quiet in his mind. He will be like a lion who is not troubled by
an elephant.

*vlm.8. The silent sage that is all*knowing, holy, and calm and quite in
himself, is never disturbed by his ungoverned mind; but remains as firm as
the dauntless lion, against the rage of the unruly elephant.

भोग.एक.शरणम् दीनम् न चित्तम् ज्ञस्य विद्यते ।

bhoga.eka.zaraNam dInam na cittam jJasya vidyate |

नन्दने दुर्.द्रुम.इव ज्ञ.चित्तम् हि महा.वपुः ॥५।६४।९॥

nandane dur.druma* iva jJa.cittam hi mahA.vapu: ||5|64|9||

.

bhoga.eka.zaraNam dInam

na cittam jJasya vidyate *+ *

nandane dur.druma iva ** like a poison.tree in Nandana.Garden * *

jJa.cittam hi mahA.vapu: *x*

*. *

*m.9 The mind of a 'jnani' is a vast form of great beauty. His mind is
never miserable. It never seeks pleasures. Celestial garden cannot have
thorny bushes.

*vlm.9. The heart of the wise man is never affected, by the mean pleasures
of the world; but it stands as the lofty arbor of paradise, above the
encircling bushes of thorny brambles and poisonous plants.

विरक्तो जन्म.मरणे यथा दुःखी न मानवः ।

virakta:_janma.maraNe yathA du:khI na mAnava: |

परिज्ञात.अखिल.अविद्यम् तथा चित्तम् न दुःखितम् ॥५।६४।१०॥

parijJAta.akhila.avidyam tathA cittam na du:khitam ||5|64|10||

.

virakta:_janma.maraNe

*for someone dispassionate, birth and death *

yathA du:khI na mAnava:

*just as they are not sorrowful for such a human *

parijJAta.akhila.avidyam

*but recognized.as <http://recognized.as> entirely ignorance *

tathA cittam na du:khitam

*thus their affective mind is not sorrowed. *

*m.10 One who is dispassionate will never grieve about birth and death.
Similarly a mind that is knowledgeable, which is aware of what is
ignorance will
never slip into grief.

*vlm.10. As the religious recluse who is disgusted with the world, has no
care for his life, nor fear of death; so the man whose mind is fraught with
full knowledge, is never elated nor depressed by his good or bad fortune.

परिज्ञात.मनो.मोहो जगद्.भाव.उद्भव.आत्मना ।

parijJAta.mano.moha:_jagat*bhAva.udbhava.AtmanA |

स्पृश्यते न एनसा साधो रजसा.इव नभस्तलम् ॥५।६४।११॥

spRzyate na_enasA, sAdho, rajasA_iva nabhastalam ||5|64|11||

.

parijJAta.manas*moha:

*having understood that Mind is Delusion *

*w *jagad*bhAva.udbhava.Atman +

spRzyate na_enasA *is not touched by sin, sAdhu,*

rajasA_iva nabhastalam ** as the spacious sky is not touched by dust*

*. *

*m.11 O gentle one, dust can not stain/touch sky. Similarly an enlightened
mind will never be touched by the delusion of world sense.

*vlm.11. The man that knows the erroneousness of the mind and the panorama
of the world in the soul, is never soiled by the stain of sin, as the clear
sky is nowhere daubed by any dirt or dust.

*sv.8*11 Even if you engage yourself in the activities relating to your
daily life and even if likes and dislikes arise in you, your inner being
will never become impure.

अविद्या.सम्परिज्ञातम् इदम् एव महा.ओषधम् ।

avidyA*samparijJAtam idam eva mahA.oSadham |

अविद्या.वितत*व्याधेस् तिमिरस्येव दीपकम् ॥५।६४।१२॥

avidyA*vitata.vyAdhe:_timirasya_iva dIpakam ||5|64|12||

.

avidyA*samparijJAtam idam eva mahA.oSadham + avidyA*vitata.vyAdhe:

timirasya_iva dIpakam ***

*. *

*vlm.12. It is the knowledge of one's ignorance, that is the best safe
guard against his falling into greater ignorance, and it is the only remedy
for his malady of ignorance, as the light of the lamp is the only remedial
of nocturnal gloom.

*sv.12 Even as light alone can remove darkness, the knowledge that this
world is the creation of ignorance is the only remedy for its ills.

*m.12*13 . A total and thorough knowledge and comprehension of this world
is the best medicine for ignorance. It is like a lamp chasing out the
darkness of ignorance. When ignorance is completely comprehended, then
itself ignorance gets destroyed. It is like the pleasure fields in a dream
which vanish the moment they are known as such.

अविद्या सम्परिज्ञाता यदैव हि तदैव हि ।

avidyA samparijJAtA yadA_eva hi tadA_eva hi |

सा परिक्षीयते भूयः स्वप्नेन.इव हि भोग*भूः ॥५।६४।१३॥

sA parikSIyate bhUya: svapnena_iva hi bhoga.bhU: ||5|64|13||

.

avidyA samparijJAtA

yadA_eva hi tadA_eva hi *+ *sA parikSIyate bhUya:

svapnena_iva hi bhoga.bhU: *x*

*. *

*vlm.p.13. The knowledge of our ignorance is the best healer of ignorance,
just as the knowledge of one’s dreaming removes his trust in the objects of
his dream.

*VA. Knowledge of ignorance destroys ignorance, as dream enjoyment*place is
destroyed by the knowledge of dream.

*AS: When one understands ignorance completely, then it is immediately

completely gone *.* / By going to sleep, the mortal world is destroyed(:*))

Of course, even though this is grammatically valid, surely they would not
compare sleep with knowledge; so stay with your translation.

व्यवहार.परो ऽप्य् अन्तर् असक्त.मतिर् एकधीः ।

vyavahAra.para:_api_antar asakta.matir ekadhI: |

स्पृश्यते न एनसा साधुर् मत्स्य.ईक्षणम् इव अम्भसा ॥५।६४।१४॥

spRzyate na_enasA sAdhur_matsya.IkSaNam iva_ambhasA ||5|64|14||

.

vyavahAra.para:_api_antarasakta.matir_ekadhI: *+ *spRzyate na_enasA

sAdhur_matsya.IkSaNam iva_ambhasA

.

*m.14 The eyes of fish are untouched by water. Similarly even if one is
involved in worldly activities, they will not touch one who is totally
disinterested in them in his mind.

*vlm.14. A wise man engaged in business, with his mind disengaged from it,
and fixed on one object, is not obstructed by it in his view of spiritual
light; as the eye*sight of fishes, is not hindered by the surrounding water.

*sv.14 Thereafter, even if you engage yourself in activity, you are
unattached to it and therefore not tainted by it, even as the eyes of fish
are not affected by sea.water. You will never again experience delusion.

प्राप्ते चिद्भासुर.आलोके प्रक्षीणा अज्ञान.यामिनी ।

prApte cit.bhAsura.Aloke prakSINA_ajJAna.yAminI |

शेमुषी परमानन्दम् आगता ज्ञस्य राजते ॥५।६४।१५॥

zemuSI paramAnandam AgatA jJasya rAjate ||5|64|15||

.

prApte cid.bhAsura.Aloke *under the radiant light of consciousness, *

prakSINA ajJAna.yAminI* the moon of ignorance fades.away + *

zemuSI

paramAnandam AgatA – *having come to perfect happiness *

jJasya rAjate* * x. *

*m.15 When the effulgence of consciousness is gained, the night of
ignorance vanishes. Jnani's intellect attains that supreme delight and
shines.

*vlm.15. As the light of intellectual day, appears over the horizon of the
mind, the darkness of the night of ignorance is put to flight; and then the
mind enjoys its supreme bliss of knowledge, as in the full blaze of day.

*sv.15*18 Only on those days on which the light of self*knowledge shines
brightly in one's heart does one live truly. All one's actions are full of
bliss on those days.

अज्ञान.निद्रा उपशमे जनो ज्ञान.अर्क.बोधितः ।

a.jJAna.nidrA_upazame jana:_jJAna.arka.bodhita: |

तत्.प्रबोधम् अवाप्नोति पुनर् येन न मुह्यति ॥५।६४।१६॥

tat.prabodham avApnoti punar yena na muhyati ||5|64|16||

.

a.jJAna.nidrA

upazame

jana:_jJAna.arka.bodhita: *+ *

tat.prabodham

avApnoti

punar_yena na muhyati * *x. *

*m.16 When the stupor of ignorance is assauged the sun of knowledge will
enlighten people. Then ignorance will never delude them again.

*vlm.16. After the sleep of ignorance is over, the mind is awakened by its
intelligence, to the bright beams of the rising sun of knowledge; and then
the mind is ever awake to reason, which no dulness can overpower.

*sv.15*18 Only on those days on which the light of self*knowledge shines
brightly in one's heart does one live truly. All one's actions are full of
bliss on those days.

*AB. ajJAna.nidropazame jano jJAnArka.bodhita: | tat.prabodham avApnoti
punar_yena na muhyati ||

दिनानि जीव्यते तानि स.आनन्दास् ते क्रिया.क्रमाः ।

dinAni jIvyate tAni sa.AnandAs_te kriyA.kramA: |

आत्म.चन्द्र.उदिता येषु चिज्.ज्योत्स्ना हृदय.अम्बरे ॥५।६४।१७॥

Atma.candra.uditA* yeSu cit.jyotsnA hRdaya.ambare ||5|64|17||

.

dinAni jIvyate tAni

sa.AnandAs_te kriyA.kramA: + Atma.candra.uditA* * yeSu *whin which ones * *

cid*jyotsnA hRdaya.ambare *** *conscious** moonlight in the Heart.sky*

*. *

*those days are lived *

*with Happiness *

*they function like the risen Self.Moon *

*whose knowledge is the Moonlight in the Heart.Sky*

*. *

*vlm.17. A man is said to live so long, as he sees the moon of his soul,
and the moon beams of his intellect, shining in the sphere of his mind; and
he is said to have lived only for those few flaVs, that he has discharged
his duties with joy.

*sv.15*18 Only on those days on which the light of self*knowledge shines
brightly in one's heart does one live truly. All one's actions are full of
bliss on those days.

*AB. dinAni jIvyate tAni sAnandAste kriyAkramA: | Atma.candroditA yeSu
vij.jyotsnA hRdayAmbare ||

नरो मोह.समुत्तीर्णः सततम् स्वात्म*चिन्तया ।

nara:_moha.samuttIrNa: satatam sva.Atma.cintayA |

अन्तःशीतलताम् एति स्व.अमृतेनैव चन्द्रमाः ॥५।६४।१८॥

anta:zItalatAm eti sva.amRtena_iva candramA: ||5|64|18||

.

nara:_moha.samuttIrNa:

*a Human escaped from delusion *

satatam sva.Atma.cintayA

*ehtirely thru hir own self*conception *

anta:zItalatAm eti

*reaches inner coolth *

sva.amRtena_iva candramA:

.

*m.18 Moon is cool because of the nectar in him. Similarly one who is
immersed in inquiry into his Self will cross the ocean of delusion and
attain tranquility and coolness inside him.

*vlm.18. A man passing over the pool of his ignorance, and betaking
himself to the contemplation of his soul; enjoys a coolness within him, as
the cooling moon enjoys by the cold nectarious juice contained in her orb.

*sv.15*18 Only on those days on which the light of self*knowledge shines
brightly in one's heart does one live truly. All one's actions are full of
bliss on those days.

तानि मित्राणि शास्त्राणि तानि तानि दिनानि च ।

tAni mitrANi zAstrANi tAni tAni dinAni ca |

विराग.उल्लासवान् येभ्य आत्म*चित्त.उदयः स्फुटम् ॥५।६४।१९॥

virAga.ullAsavAn yebhya* Atma.citta.udaya: sphuTam ||5|64|19||

.

*those are our best friends, those are the best studies, those the best

days that shine with Dispassion, and the Self shines like a flash in the

cittam*

.

tAni mitrANi

zAstrANi tAni

tAni dinAni ca

virAga.ullAsavAn_yebhya* Atma.citta.udaya: sphuTam *x*

*. *

*m.19 They are really friends who help in detachment of the mind. Those are
really the scriptures which help attaining such a mind. Those are really
the days when one obtains the delight of detachment (of mind).

*sv.19 They alone are friends scriptures and days that generate in one's
heart true dispassion and also self*knowledge.

*vlm.19. There are our true friends, and those are the best sástras; and
those days are well spent, which have passed with them (the sástras), in
discourse on dispassionateness, and when we felt the rise of the intellect
within us.

*sv.19 They alone are friends scriptures and days that generate in one's
heart true dispassion and also self*knowledge.

चिरम् शोचन्ति ते दीना जन्म*जङ्गल*वीरुधः ।

ciram zocanti te dInA: janma.jaGgala.vIrudha: |

आत्मा.अवलोकने हेला येषाम् अविगत.एनसाम् ॥५।६४।२०॥

AtmA.avalokane helA yeSAm a=vigata.enasAm ||5|64|20||

.

ciram.*for.long *– zocanti.*xxx** te.*those.**who/which –* dIna.
*distress/depressed.s.A*:

janma.*birth**jaGgala.*xxx**vIrudha.*xxx**: *

Atma.*self/Self**avalokana.*xxx.e* helA.*contempt/sex.play **

yeSAm.*of/for.which ** a.*non/without*=vigata.*gone.away*.enas.
*evil/crime.A*m *x*

*. *

*m.20 Those whose mind stays away from the delight of seeing the Self, are
miserable and afflicted. They are like trees in the forest of births and
will grieve for a long time (because of their condition).

*vlm.20. How lamentable is their case, who are born to perish like ferns in
their native forests; and who are immerged in their sinfulness, by their
neglect to look into their souls.

*sv.20*30 O Rama, rescue your jiva from this dreadful mire of
world.appearance. Once you have realised the truth concerning it, you will
never again return to this mire.

आशा.पाश*शतैर् बद्धम् भोग.उलप*सुलालसम् ।

AzA*pAza=zatai:_baddham bhoga.ulapa.sulAlasam |

जराजर्जरित.आकारम् शोक.उच्छ्वास.कदर्थितम् ॥५।६४।२१॥

jarAjarjarita.AkAram zoka.ucchvAsa.kadarthitam ||5|64|21||

.

AzA*pAza=zatair_baddham

bhoga.ulapa.*tube.grass/straw.*sulAlasam |

jarAjarjarita.AkAram

zoka.ucchvAsa.kadarthitam *x*

*. *

#las *> #lAlasa mf(आ)n. (fr. Intens. of √ लस्) eagerly longing for ,
ardently desirous of , delighting or absorbed in , devoted or totally given
up to (loc. or comp.)MBh.&c (.ता f.); #sulAlasa bhoga.ulapa.sulAlasa,
y5064.021.

#val *> #ulapa.: a sort of soft grass, mw. • without a core, hollow grass,
sAra.hInam iva_ulapam, y5012.021.

ab ... navama.zlokasthe ...

*m. Life in the forest of births is full of pastures of pleasures spread
with nets and webs of ropes of desire, of decayed form with old age, loaded
with multitudes of sorrows, breathes grief always.

*vlm.21. Our lives are interwoven with a hundred threads of hopes and
fears, and we are as greedy as bulls of their fodder of straws. We are at
last over taken by old age and decrepitude, and are carried away with
sorrow and sighs.

व्यूढ*दुःख.महा.भारम् जन्म*जङ्गल*जीवितम् ।

vyUDha.du:kha.mahA.bhAram janma.jaGgala.jIvitam |

कुकर्म.कर्दम.आलिप्तम् मोह.पल्वल.शायिनम् ॥५।६४।२२॥

ku.karma.kardama.Aliptam moha.palvala.zAyinam ||5|64|22||

.

vyUDha.du:kha.mahA.bhAram

janma.jaGgala.jIvitam

ku.karma.kardama.Aliptam

moha.palvala.zAyinam *x*

*. *

#kardamAlipta

*vlm.22. The dullheaded are made to bear, like heavy laden bullocks, great
loads of distress on their backs in their native soil.

राग.द्वेशाव् अली*दष्टम् कृष्टम् तृष्णा.वरत्रया ।

rAga.dvezau_alI*daSTam kRSTam tRSNA*varatrayA |

मनो.वणिङ्*निकेत*स्थम् बन्धु.बन्धन.निश्चलम् ॥५।६४।२३॥

mano*vaNik*niketa.stham bandhu*bandhana.nizcalam ||5|64|23||

.

rAga.dvezau_alI*daSTa.*bitten/stung**m

kRSTam tRSNA*varatrayA |

manas*vaNij*niketa.stham

bandhu*bandhana.nizcalam *x*

*. *

gama.agama.parikSINa.m *Samsâra.Convolution*.araNya.cAri.Nam + a.*non*
.labdha.zItala.chAya.*shade*.m tIvra.tAapa.upatApita.m

*. *

*vlm.25. Bending under our heavy loads, we are tired with our long journeys
across the deserts, where we are burnt under the burning sunbeams, without
having a cool shade, to shelter our heads for a while.

*m.... It is always smeared by the cowding of bad and evil actions, gets
earily tired without any respite. There is no shade in that jungle. Life in
the forest of births is heated up by mental distress and affliction. It is
fire outside....

आकार.भासुरम् दीनम् बाह्यैर् आक्रान्तम् इन्द्रियैः ।

AkAra.bhAsuram dInam bAhyai:_AkrAntam indriyai: |

कर्म*घण्ट.आरव.आक्रान्तम् क्रान्तम् दुष्.कृत.ताडनैः ॥५।६४।२६॥

karma.ghaNTa.Arava.AkrAntam krAntam duS.kRta.tADanai: ||5|64|26||

.

AkAra.bhAsuram dInam

bAhyair_AkrAntam indriyai:

*oppressed by the external sense.organs *

karma.ghaNTa.Arava=AkrAntam

krAntam

duS.kRta.tADanai: *x*

*. *

*m. This bull of life is in anguish due to the load of fate and work. This
should be pulled out of the mire of world with (the ropes) knowledge.

*vlm.26. We are big bodied like bulls with poor souls in us; we are
oppressed at every limb, and labour under our destiny by being tied as the
ringing bell, about the necks of bullocks; and the scourge of our sins
lashing us on both sides.

#?? *> #ghaNTa *m.* (for #hantra?) N. of #ziva, MBh. (cf. #ghaTin) • a
spicy stew. • #ghantA –f.* a bell,_mbh.R.&c.; a plate of metal struck as a
clock W. (cf. #ghaTI).

#taD *> #tADana beating, striking, hitting, hurting; •• *n.* striking,
beating, thumping, whipping, chastising, hammering (of gold &c.); • #taDanI
–f.* a whip; • #tADanIya to be beaten or whipped; • #tADayitR, tADayitA one
who strikes any one (tasya).

आविर्.भाव.तिरो.भाव.चक्रावर्त*धुर.उद्वहम् ।

Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham |

अज्ञान.विकट.अटव्याम् लुठितम् सन्न*गात्रकम् ॥५।६४।२७॥

a.jJAna.vikaTa.aTavyAm luThitam sanna.gAtrakam ||5|64|27||

.

Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham –

*m *Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaha

a.jJAna.vikaTa.aTavyAm –

*m *a.jJAna.vikaTa.aTavyA

luThitam sanna.gAtrakam * *x. *

karuNa.Akranda.kAriNam *x*

*. *

*vlm.28. We are always prone to and plunged in our own evils, and move on
like heavy laden bullocks with trolling and groaning all the way long.

*m.... It is constantly engaged with its own destinction. This bull of life
is in anguish due to the load of fate and work. This should be pulled out
of the mire of world with (the ropes) knowledge.

#sanna *mfn.* set down • sitting at i.e. occupied with (comp.) Hariv. •
sunk down in (loc.) BhP. • depressed, low (in spirits) • shrunk, contracted
(see comp.) •• (= prasanna), appeased, satisfied (see sannI.kRta) ••
(prob.) n. destruction, loss (see sanna.da).

राम जीव.बलीवर्दम् इमम् संसार.पल्वलात् ।

rAma, jIva.balIvardam imam saMsAra.palvalAt |

परमम् यत्नम् आस्थाय चिरम् उत्तारयेद् बलात् ॥५।६४।२९॥

paramam yatnam AsthAya ciram uttArayet_balAt ||5|64|29||

.

rAma jIva.balIvardam

saMsAra.palvalAt

*from the pool of saMsAra *

paramam yatnam_AsthAya

ciram_uttArayet_balAt *x*

*. *

*the Living.jIva *

kadAcana tadA bhavet

*whenever then becomes *

tIrNa.bhAva.arNava: *x*

*. *

#tIrNabhAvArNava tIrNa.bhAva.arNava

*sv.20*30 O Rama, rescue your jiva from this dreadful mire of
world.appearance. Once you have realised the truth concerning it, you will
never again return to this mire.

*vlm.30. The animal soul that is released from the ocean of this world, and
becomes purified in its mind by the light of truth; is no more liable to
roll in the mud, like some beasts after they are cleansed.

महा.अनुभाव.सम्पर्कात् संसार.अर्णव.लङ्घने ।

mahA.anubhAva.samparkAt saMsAra.arNava=laGghane |

युक्तिह् सम्प्राप्यते राम स्फुटा नौर्.इव नाविकात् ॥५।६४।३१॥

yukti: samprApyate rAma sphuTA nau:_iva nAvikAt ||5|64|31||

.

*when someone thru hir great experience has crossed s**aMsAra.Ocean*

*it is surely hir Reason, rAma, that is piloting the ship*

*.*

mahA.anubhAva.samparkAt

saMsAra.arNava=laGghane |

yukti: samprApyate

rAma

sphuTA nau:_iva nAvikAt

.

*m.31. O Rama, the way to jump over the ocean of 'samsara' will be gained
when one meets a person of great experiences. It is like a boat which is
obtained through (the expertise of) a navigator.

*vlm.31. It is in the society of highminded men, that the living soul
receives the instruction, for its salvation in this ocean of the world;
just as a passenger easily gets a boat from the ferry*man to go across a
river.

#*samparka:* * intercourse (sexual or social), conjunction.

#*laGghana – *leaping; crossing; covering (sexually).

यस्मिन् देश.मरौ तज्ज्ञो न अस्ति सज्जन.पादपः ।

yasmin_deza.marau tat.jJa:_na_asti sat.jana.pAdapa: |

सफलः शीतलच्छायो न तत्र निवसेद् बुधः ॥५।६४।३२॥

sa.phala: zItala.chAya: na tatra nivaset_budha: ||5|64|32||

.

yasmin deza.marau – *in which desart place *

tat.jJa: na asti – *a That.Knower is not *

sat.jana.pAdapa: – *good people are like trees *

sa.phala: zItala.c*chAya: – *fruited, cool*shaded *

na tatra nivaset_budha: * *not there dwells a realized person. *

*m.32 That land is like a desert where there are no jnanis. Wise people
will not live in a place which does not have trees called virtuous people
which yield good fruits and restful shade.

*vlm.32. That country is a desert where there are not learned and good
people, resembling the verdant trees of the land. The wise must not dwell
in the land, where the trees yield neither fruits nor afford cooling shades.

*sv.31*36 O Rama, the company of holy sages will provide you with the
knowledge of the means to attain self*knowledge. Hence, one should not live
in such places where such company is not available. In the company of
sages, the mind of the seeker becomes quiescent at once. One should uplift
oneself and not revel in the mire of ignorance. The wise man should
constantly enquire into the nature of the world, the self, etc.

[image: champaka up close]

champaka http://www.sanghatasutra.net/flowers.html

स्निग्ध*शीत.वचः पत्रे सच्छाये स्मित*पुष्पके ।

snigdha.zIta.vaca: patre sacchAye smita.puSpake |

क्षणाद् विश्रम्यते राम भृशम् सुजन.चम्पके ॥५।६४।३३॥

kSaNAt_vizramyate rAma bhRzam sujana.campake ||5|64|33||

.

snigdha.zIta.vaca: patre

sacchAye smita.puSpake – *two like flowers in blossom *

kSaNAt

vizramyate – *x, *

*rAma, *

bhRzam sujana.campake * *x. *

*m.33 Viruous people are like 'champaka' trees whose leaves are like
comforting words, whose shadow is their righteonsness, whose flowers are
their smiles. Under such a tree, rest will ensure in a minute.

*vlm.33. Good men are as the flowering Champa trees of the land; their
cooling words resemble the shady leaves of the tree, and their gentle
smiles its blooming flowers. Let men therefore resort to the umbrage of
such champaka bowers.

#sacchAya * a. affording shade; coloured, of the same colour with (it).

तद्.अभावे महा.मोह.ताप.सम्पत्ति*दायिनि ।

tad.abhAve mahA.moha.tApa.sampatti*dAyini |

किम्चिज्.जात.विवेकेन स्वप्तव्यम् न इह धीमता ॥५।६४।३४॥

kimcit*jAta.vivekena svaptavyam na_iha dhImatA ||5|64|34||

.

tad.a.bhAve

*that*un.becoming *

mahA.moha.tApa.sampatti*dAyini –

*x great.delusion***heat**sampatti*dAyini

kimcit

jAta.vivekena

*born of viveka.Discernment *

svaptavyam na iha dhImatA *x*

*. *

#svaptavya svapanIya, to.be*slept, mw.

*m.34 Absence of understanding of Self*nature causes immense delusion.
Under such circustances, an intelligent person should not sleep over even
the slightest discrimination (that is gained).

*vlm.34. For want of such men, the world is a desert, burning under the
darkening heat of ignorance, where no wise man should allow himself to rest
in peace and quiet.

*sv.31*36 ... Hence, one should not live in such places where such company
is not available. In the company of sages, the mind of the seeker becomes
quiescent at once. One should uplift oneself and not revel in the mire of
ignorance...

आत्मैव ह्य् आत्मनो बन्धुर् आत्मना आत्मा एवम् उद्वरेत् ।

AtmA_eva hi_Atmana: bandhu: AtmanA_AtmA_evam udvaret |

न आत्मानम् अवलोपेन जन्म*पङ्क.अर्णवे क्षिपेत् ॥५।६४।३५॥

na_AtmAnam avalopena janma.paGka.arNave kSipet ||5|64|35||

.

AtmA_eva hi_Atmana: bandhu:

AtmanA_AtmA_evam udvaret

na_AtmAnam avalopena

janma.paGka.arNave

kSipet * *x. *

#avalopa

#udvaret

*m.35 Self alone is the friend of Self. One should emancipate and elevate
himself. One gets drowned in the mine of births by self.aggrandisement and
haughtiness.

*vlm.35. It is the self that is the true friend to one's self, therefore
support thyself upon thy self only, nor obscure the brightness of thy soul,
under thy darkness of the bodily pride, to bury thy life in the slough of
ignorance.

किम् इदम् कथम् आयातम् किम् मूलम् इति किम् क्सायम् ।

"kim idam katham AyAtam kim.mUlam"_iti kim.ksAyam |

देह.दुःखम् इति प्राज्ञैः प्रेक्षणीयम् प्रयत्नतः ॥५।६४।३६॥

deha.du:kham iti prAjJai: prekSaNIyam prayatnata: ||5|64|36||

.

ki*m i*dam "*What is This? *

katha*m *AyAtam *How does it come.about? *

*kim*.mUlam *What is its root?"*

iti *and so *

"*kim*.ksAyam deha.du:kham" *How to eliminate bodily sorrow?"*

iti prAjJai: prekSaNIyam prayatnata:* So the prajJa Wise should inquire
effortfully. *.

*m.36 'What is this body? What is this world? How did it happen? What is
its origin? What is (its) elimination? What is this sorrow of body?'
Intelligent
and wise people should examine these questions with effort.

*vlm.36. Let the learned ponder in themselves, "what is this body and how
came it to existence, what is its origin and to what is it reduced?" Thus
let the wise consider with diligence, the miseries to which this body is
subject.

न धनानि न मित्राणि न शास्त्राणि न बन्धवाः ।

na dhanAni na mitrANi na zAstrANi na bandhavA: |

नराणाम् उपकुर्वन्ति मग्न.स्वात्म.समुद्धृतौ ॥५।६४।३७॥

narANAm upakurvanti magna.sva.Atma.samuddhRtau ||5|64|37||

.

na dhanAni na mitrANi

na zAstrANi na bandhavA:

narANAm upakurvanti

magna.sva.Atma.samuddhRtau * *x. *

#samuddhRta

*vlm.37 No riches, friends, learning or relative serves to save the
drowning soul. It must be one’s own mind that buys its own redemption by
resigning itself to its source and cause.

*m.37 Riches, friends, scriptures, relatives none of these are useful in
lifting oneself (who is immersed in ignorance).

*sv.37*54 In this neither wealth nor friends, nor relations, nor scriptures
are of any help; only the pure mind which is constantly engaged in
self.enquiry and which is endowed with dispassion enables one to cross this
ocean of ignorance.

मनो.मात्रेण सुहृदा तदा एव सह.वासिना ।

mana:mAtreNa suhRdA tadA_eva saha.vAsinA |

सह किंचित्*परामृश्य भवत्य् आत्मा समुद्धृतः ॥५।६४।३८॥

saha kimcit*parAmRzya bhavati_AtmA samuddhRta: ||5|64|38||

.

mano.mAtreNa suhRdA

*by modes of Mind (your friend) *

tadA_eva

*then indeed *

saha.vAsinA

saha kimcit*parAmRzya

bhavati_AtmA

*becomes a self *

samuddhRta:

*individual *

*. *

##dhR *> #dhRta *> #uddhRta * #*samuddhRta* – set apart • extracted,

tIryate bhava.sAgara: * *crosses the Sea of Becoming*

*. *

*m.39 Intense personal efforts through practices and dispassion one should
inquire into oneself and one's birth. Then the perception about the
fundamental cosmic nature will arise and one can cross the ocean of
'samsara'.

*vlm.39. It is by a constant habit of dispassionateness and self
deliberation, that one can ford the ocean of this world, riding on the raft
of true knowledge (or the knowledge of truth).

शोच्यमानम् जनैर् नित्यम् दह्यमानम् दुराशया ।

zocyamAnam janair_nityam dahyamAnam dur.AzayA |

न आत्मानम् अवमन्येत प्रोद्धरेद् एनम् आदरात् ॥५।६४।४०॥

na_AtmAnam avamanyeta proddharet_enam AdarAt ||5|64|40||

.

zocyamAnam janai:_nityam dahyamAnam durAzayA *+ *na_AtmAnam avamanyeta

proddharet_enam AdarAt

.

*m.40 One should not insult the (little) self which is beset with evil
desires and prone to grief. One should lift (it) out of the condition with
a generous attitude.

*sv.37*54 In this neither wealth nor friends, nor relations, nor scriptures
are of any help; only the pure mind which is constantly engaged in
self.enquiry and which is endowed with dispassion enables one to cross this
ocean of ignorance.

*vlm.40. It is pitiable to see the inward torments of the evil minded, that
neglect to release their souls from all worldly vexations,

अहम्कार.महा.आलानम् तृष्णा*रज्जुम् मनो.मदम् ।

ahamkAra.mahA.AlAnam tRSNA*rajjum manas*madam |

जन्म*जम्बाल*निर्मग्नम् जीव.दन्तिनम् उद्धरेत् ॥५।६४।४१॥

janma.jambAla.nirmagnam jIva.dantinam uddharet ||5|64|41||

.

ahamkAra.mahA.AlAnam

tRSNA*rajjum manas*madam + janma.jambAla.nirmagnam

jIva.dantinam uddharet

*. *

ahamkAra.ambude kSINe *When the cloud of egoity dissipates*

dRzyate cid.divAkara: *the daymaker sun of consciousness is seen*

tatas_tat*pariNAmena *after*that, by becoming That,*

tat*padam samavApyate *the state of That is*

.

*m.45 When the cloud of ego declines (gets shattered) the sun of
consciousness will come into view. Such a development will lead to the
gaining of the Supreme State.

*sv.37*54 In this neither wealth nor friends, nor relations, nor scriptures
are of any help; only the pure mind which is constantly engaged in
self.enquiry and which is endowed with dispassion enables one to cross this
ocean of ignorance.

*vlm.45. The sunlight of the intellect comes to view, after dispersion of
the cloud of egoism by which it is obscured; and it is after this that you
attain the state of supreme felicity.

यथा ध्वान्त.समुच्छेदे स्वयम् आलोक.वेदनम् ।

yathA dhvAnta.samucchede svayam Aloka.vedanam |

तथा अहम्कार.विच्छेदे स्वयम् आत्मा अवलोकनम् ॥५।६४।४६॥

tathA_ahamkAra.vicchede svayam AtmA_avalokanam ||5|64|46||

.

yathA dhvAnta.samucchede

svayam Aloka.vedanam + tathA_ahamkAra.vicchede

svayam AtmA_avalokanam *x*

*. *

*m.46 When darkness is dispelled, the awareness of light occurs. Similarly
when ego is destroyed one gets the view of Self.

*sv.37*54 In this neither wealth nor friends, nor relations, nor scriptures
are of any help; only the pure mind which is constantly engaged in
self.enquiry and which is endowed with dispassion enables one to cross this
ocean of ignorance.

*vlm.46. As the light of the day is seen, after withdrawal of the dark veil
of night; so you come to see the light of the soul, after removal of the
curtain of your egoism.

अहम्कारे परिक्षीणे या अवस्था सुख.मोदजा ।

ahamkAre parikSINe yA_avasthA sukha.moda.jA |

सा अवस्था भर्तित.आकारा सा सेव्या सम्प्रयत्नतः ॥५।६४।४७॥

sA_avasthA bhartita.AkArA sA sevyA samprayatnata: ||5|64|47||

.

ahamkAre parikSINe yA

avasthA sukha.moda.*delight/pleasure**ja.*born/produced*.A.**f.**

sA avasthA bhartita.AkArA

sA sevyA samprayatnata: * *x. *

*m.47 The state that is attained when ego dies, creates happiness and
delight. That state is enduring. It is worthy of worship with all effort.

*vlm.47. That felicitous state of the soul, which remains after dispersion
of the darkness of egoism; the same is the state of divine fulness, and is
to be adored with all diligence.

*vwv.2257/47. That state which is born from (or made of) sweet delight,
existing when the ego has vanished, is one whose nature is full. That ought
to be followed assiduously.

परिपूर्ण.अर्णव.प्रख्या न वा गोचरम् एति नः ।

paripUrNa.arNava.prakhyA na vA gocaram eti na: |

न उपमानम् उपादत्ते न अनुधावति रञ्जनम् ॥५।६४।४८॥

na_upamAnam upAdatte na_anudhAvati raJjanam ||5|64|48||

.

paripUrNa.arNava.prakhyA

na vA gocaram eti na: *+ *na_upamAnam upAdatte

na_anudhAvati raJjanam

*. *

*vwv. 2258/48. It resembles an ocean which is quite full and it does not
fall within our range of perception. It does not assume any comparison. It
does not run after what is pleasing.

*m.48 Such is our state (of existence). It is like full majestic and grand
ocean. It is beyond sentient perception. There is nothing similar to it. It
never sinks into or runs after pleasures (of sense).

*vlm.48. This state of the vast oceanlike and perfect fulness of soul,
which no words can express nor any eye can behold, is beyond all
comparison, and every colour of human attribution.

केवलम् चित्.प्रकाश.अंश.कलिका स्थिरताम् गता ।

kevalam cit.prakAza.aMza=kalikA sthiratAm gatA |

तुर्या चेत् प्राप्यते दृष्टिस् तत्तया सा उपमीयते ॥५।६४।४९॥

turyA cet_prApyate dRSTis_tattayA sA_upamIyate ||5|64|49||

.

kevalam

cit*prakAza.aMza.kalikA

sthiratAm gatA *+ *turyA cet_prApyate dRSTi:

tattayA sopamIyate

*. *

*vwv. 2259/49. If the perception of the fourth state (of consciousness),
which is merely the bud that is part of the splendour (or expansion) of
Consciousness wnd which has arrived at permanence, is obtained, then, that
is compared with that (state of Self.experience).

*AB. tayaiva sopamIyate nAnyat tad upamAnam asti ity artha: ||

*m.49 If the 'turya' state, which is a blossom of consciousness, is
obtained, that state is steady. It is comparable with itself.

*vlm.49. It is but a particle of the pure intellectual light, which gains
its stability in the devout spirit, and is then comparable

*sv.37*50 In this neither wealth nor friends, nor relations, nor scriptures
are of any help; only the pure mind which is constantly engaged in
self.enquiry and which is endowed with dispassion enables one to cross this
ocean of ignorance.

अ.दूर.गत*सादृश्यात् सुषुप्तस्य उपलक्ष्यते ।

a.dUra.gata.sAdRzyAt suSuptasya_upalakSyate |

स.अवस्था*भरित.आकारा गगन.श्रीर्.इव आतता ॥५।६४।५०॥

sa.avasthA*bharita.AkArA gagana.zrI:_iva_ÂtatA ||5|64|50||

.

a.dUra.gata.sAdRzyAt

suSuptasya_upalakSyate *+ *sa.avasthA*bharita.AkArA

gagana.zrI:_ivAtatA

*. *

*vwv. 2260/50. That state (of Self.experience), with a nature that is full
and spread like the splendour of the sky, is observed (or implied) in the
case of one asleep, on account of similarity which is not distant.

*m.50 Such a state may be available to one in deep sleep due to its being
near. Such a state is enduring (can be sustained), like the vastness of the
sky.

*sv.37*50 In this neither wealth nor friends, nor relations, nor scriptures
are of any help; only the pure mind which is constantly engaged in
self.enquiry and which is endowed with dispassion enables one to cross this
ocean of ignorance.

*vlm.50. Though it is beyond all comparison, yet it is beheld by us to be
in the state of our sound sleep*susupta (hypnotism), it is the state
of immensity, and is as extended as the vast extent of the firmament.

मनो ऽहम्.कार.विलये सर्व*भाव.अन्तर.स्थिता ।

mana:_ahamkAra.vilaye sarva.bhAva.antara.sthitA |

समुदेति परानन्दा या तनुः पारम.ईश्वरी ॥५।६४।५१॥

samudeti parAnandA yA tanu: pArama.IzvarI ||5|64|51||

.

*when Mind's "I"dentity subsides *

samudeti parAnandA –

*there emerges as perfect happiness *

sarva.bhAva.antara.sthitA

*seated in all beings *

yA tanu:

*of the Absolute.Lord Ishvara*

*. *

*vwv.2261/51*vwv.2262/52. rAma! That body (or nature) of the Almighty God
which is Supreme Bliss, situated within all living beings, which rises on
the dissolution of the mind and the ego,...

*m.51 When ego and mind melt away, supreme bliss, which is at the core of
all states of existence and which is the very body of the Lord arises.

*vlm.51. After extinction of egoism and the mental powers, and subsidence
of all the feelings in oneself; there arises a transcendent ecstasy in the
soul, which is styled the form of the divine or perfect joy and
blissness:—paripurnam anandam).

सा स्वयम् योग*संसिद्धा सुषुप्ता दूर.भाविनी ।

sA svayam yoga.saMsiddhA suSuptA dUra.bhAvinI |

न गम्या वचसाम् राम ह्र्द्येव इह अनुभूयते ॥५।६४।५२॥

na gamyA vacasAm rAma hrdi_eva_iha_anubhUyate ||5|64|52||

.

sA svayam yoga.saMsiddhA

*getting oneself established in yoga.Union, *

suSuptA

*Sleep*

dUrabhAvinI

*is a remote feeling. *

na gamyA vacasAm rAma

*it won't come by words, rAma, *

hrdy eva iha anubhUyate

*only in the Heart, here, is it experienced*

*. *

*m.52 O Rama, such a state can be attained by yoga. It is also not very far
from the state of deep sleep. It is beyond verbal discription. It can be
only experienced in one's heart.

*vlm.52. This blissful state is attainable only by yoga meditation, and in
the hypnotism of sound sleep. It is not utterable by speech, O Ráma, but to
be perceived only in the heart.

*vwv.2261/51*vwv.2262/52. RAma! That body (or nature) of the Almighty God
which is Supreme Bliss, situated within all living beings, which rises on
the dissolution of the mind and the ego, which is spontaneously
accomplished through yoga and which is existing not far from (the state of)
one asleep, is not accessible to words. It is experienced here only in the
heart (or inmost being).

अनुभूतिम् विना तत्त्वम् खण्ड.आदेर् न अनुभूतये ।

anubhUtim vinA tattvam khaNDa.Ade: na_anubhUtaye |

अनुभूतिम् विना रूपम् न आत्मनश् च अनुभूतये ॥५।६४।५३॥

anubhUtim vinA rUpam na_Atmana:_ca anubhUtaye ||5|64|53||

.

anubhUtim vinA tattvam

*without experience, the thatness/essence *

khaNDa.Ade:

*of sugarcane*&c *

na anubhUtaye

*is not brought unto anubhUti Experience *

anubhUtim vinA ca

*and without Experience, *

rUpam Atmana:

*the Form of the Self *

na anubhUtaye

*is not unto experience*

*. *

*this whole boundless Self/Thatness *

dRDha.pariNAmini

*substantially changing *

cetasi sthite anta:

*when situate within chetas.Awareness *

bahir_upazAmite cara.acara.AtmA

*outside becalmed, the journeying soul *

svayam anubhUyate_eva deva.deva:

*itself becomes the Lord of Lords*

*. *

*m.54 All this world is that essential, fundamental nature and principle of
Self. Mind which is established in change, movement (and transformation)
abides in it. When the external world of mobile and immobile nature
quietens, then the Self can be experienced.

*vlm.54. The knowledge of the soul, comprehends in itself the whole
totality and infinity together; and resides in the invariable steadiness of
the mind. It is by the shutting out the internal and external from the
senses and the mind, that the lord of lords, the divine soul appears to our
intelligence.

तदनु विषय.वासना.विनाशः

tadanu viSaya.vAsanA*vinAza:

तदनु शुभः परमः स्फुट.प्रकाशः ।

tadanu zubha: parama: sphuTa.prakAza: |

तदनु च समता.वशात् स्वरूपे

tadanu ca samatA.vazAt svarUpe

परिणामनम् महताम् अचिन्त्य.रूपम् ॥५।६४।५५॥

pariNAmanam mahatAm a.cintya.rUpam ||5|64|55||

.

tadanu viSaya.vAsanA*vinAza:

tadanu zubha: parama: sphuTa.prakAza: +

tadanu ca

samatAvazAt *thru the influence of Sameness on *svarUpa*.**Ur.nature*.i

pariNAmana.*change/transformation.*m mahatAm a.cintya.rUpam *x*

*. *

tadanu viSaya.vAsanA*vinAza:

tadanu zubha: parama: sphuTa.prakAza: +

tadanu ca samatAvazAt

~2*pariNAmana.*change/transformation*

mahatAm a.cintya.rUpam *x*

*. *

*m.55 After destruction of sentience, the most auspicious luminous
effulgence will be revealed. After that due to the state of equality
attained the supreme changeless, indescribable Self will be revealed.

*sv. ... When the mind and the ego.sense cease, this self*knowledge arises.
It is reached by the practice of yoga, it is comparable in some respects to
deep sleep: but it is truly incomparable, indescribable.

*vlm.55. Hence follows the extinction of our desire of sensible objects,
and hence we derive the light of our supreme felicity; that we have an even
minded composure in all circumstances, which leads the souls of the
magnanimous, to revert to that inscrutable identity (which has no
convertibility in it).

*FM5065*

मनो अहम्.कार.विलये सर्व*भाव.अन्तर.स्थिता ।

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Wed, May 12, 2021 at 4:14 PM Jiva Das <das....@gmail.com> wrote:

>
>
> fm5064 CONCLUSION OF SURAGHU'S STORY 2.my11*12
>
>
> https://www.dropbox.com/s/1esmsfajjlpjjuy/fm5064%202.my11*12%20Conclusion%20of%20suraghu%27s%20Story%20.z55.docx?dl=0

> <https://www.dropbox.com/s/1esmsfajjlpjjuy/fm5064%202.my11-12%20Conclusion%20of%20suraghu%27s%20Story%20.z55.docx?dl=0>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
> FM.5.64
>
>
>
> *CONCLUSION OF SURAGHU'S STORY*
>
>
>
> *VASISHTHA THE PLENTIFUL said—*

>
>
>
> सुरघुः परिश् चैव विचार्य इति जगद्.भ्रमम् ।
>
> su.raghu: parigha:_ca_eva vicArya_iti jagat*bhramam |
>
> मिथः प्रपूजितौ तुष्टौ स्व.व्यापार.परौ गतौ ॥५।६४।१॥
>
> mitha: prapUjitau tuSTau sva.vyApAra.parau gatau ||5|64|1||
>
> .
>

> *Suraghu.Swifter*
>
> *&*
>
> *Parigha the Bludgeon *
>
> *having explored this world.delusion*
>
> *reverently paid their respects*
>
> *each to the other*
>
> *and*
>
> *contentedly each went about his business*
>
> *.*

>
> su.raghu: parigha:_ca_eva
>
> vicArya_iti jagat*bhramam + mitha: prapUjitau tuSTau
>
> sva.vyApAra.parau gatau
>
> .
>
> *sv. … considering the illusory nature of the world.appearance and after
> mutually worshipping each other, suraghu and parigha continued to engage
> themselves in their respective duties.
>
> *vlm. … discussion on the errors of this world, they honoured one another
> with due respect, and retired gladly to their respective duties of the day.
>
> *vlm.p.1. Vasishtha resumed:—After Suraghu and Perigha ended their
> discussion on the errors of this world, they honored one another with due
> respect and retired gladly to their respective duties of the day.
>
>
>
> तदेव राघव श्रुत्वा परमम् बोध.कारणम् ।
>
> tat_eva rAghava zrutvA paramam bodha.kAraNam |
>
> अनेनैव विबोधेन भव लब्धास्पदः स्फुटम् ॥५।६४।२॥
>
> anena_eva vibodhena bhava labdha.Aspada: sphuTam ||5|64|2||
>
> .
>
> tat eva x
>

> *rAghava, * *
>
> zrutvA – *having been heard *
>
> paramam bodha.kAraNam – *the absolute cause of awakening *
>
> anenaiva vibodhena – *by that very process of realization *
>
> bhava labdha.Aspada:
>
> sphuTam * *x. *

>
> *m.2 O Raghava, Having heard this conversation, you also become the gainer
> of that great supreme state without any doubt.
>
> *vlm.2. Now Ráma, as you have heard the whole of this instructive dialogue
> between them, do you try to profit thereby by a mature consideration of the
> same.
>
> *sv.2*7 Be firmly established in this wisdom and discard the impure notion
> of ego.sense from your heart....
>
>
>
> परया प्रज्ञया धीर.विचार.गत.तीक्ष्णया ।
>

> parayA prajJayA dhIra.vicAra.gata.tIkSNayA *| *

>
> गलत्य् अलम् अहम्कार.काल.मेघे हृद्.अम्बरे ॥५।६४।३॥
>
> galaty_alam ahamkAra.kAla.meghe hRt.ambare ||5|64|3||
>
> .
>
> parayA prajJayA
>

> *w perfect prajnA *
>
> dhIra.vicAra.gata.tIkSNayA
>
> galati_alam
>
> ahamkAra.kAla.meghe
>
> hRt.ambare *x*
>
> *. *

>
> *vlm.3. It is by reasoning with the learned, that the wits are sharpened
> with intelligence; and the egotism of men melts down in their minds, like
> the raining of a thick black cloud in the sky.
>
> *m.3*6 The clouds of ego in the heart will disppear by the sharpness of
> intelligent inquiry into Self....
>
> *sv.2*7 .... When the pure heart contemplates the infinite space
> (dimension) of consciousness which is the source of all bliss and which is
> within easy reach of all, it rests in the supreme self....
>
>
>
> समस्त.लोक.अनुमते स.फले ह्लाद.कारिणी ।
>
> samasta.loka.anumate sa.phale hlAda.kAriNI |
>
> निर्मले वितते चेतः शर.काल उपस्थिते ॥५।६४।४॥
>
> nirmale vitate ceta: zara.kAla* upasthite ||5|64|4||
>
> .
>

> wh*in* samasta.loka.anumate sa.phale * hlAda.kAriNI *+ *nirmale vitate *
> ceta:
>
> zarakAla upasthite
>
> *. *
>
> #anumata *x*
>
> *. *

>
> *vlm.4. It spreads a clear and calm composure over the mind, as the
> revisit of cloudless Autumn does, over the spacious firmament to the
> delight of mankind, and by its diffusion of bounteous plenty on earth.
>
> *m.3*6 The clouds of ego in the heart will disppear by the sharpness of
> intelligent inquiry into Self. Mind will become pure and expansive, like
> autumn which is pleasant to the entire world. ...
>
> *sv.2*7 Be firmly established in this wisdom and discard the impure notion
> of ego.sense from your heart. When the pure heart contemplates the infinite
> space (dimension) of consciousness which is the source of all bliss and
> which is within easy reach of all, it rests in the supreme self....
>
>
>
> ध्येये शरण्ये सुगमे सकल.आनन्द.सम्पदि ।
>
> dhyeye zaraNye sugame sakala.Ananda.sampadi |
>
> सुप्रसन्ने चिदाकाशे स्थीयते परमात्मनि ॥५।६४।५॥
>
> su.prasanne cit.AkAze sthIyate paramAtmani ||5|64|5||
>
> .
>

> wh*in *dhyeye zaraNye sugame sakala.Ananda.sampadi *+*su.prasanne
> cid.AkAze sthIyate paramAtmani
>
> *. *

>
> *vlm.5. After the region of the intellect, is cleared of its darkness, the
> light of the supreme soul which is the object of meditation and our sole
> refuge, becomes visible in it.
>
> *m.3*6 ... One abides, then in the delightful consciousness ether which is
> the goal and refuge of every one and abides in that supreme Self happily.
> That state is all*bliss. A person who is always directed inward, who is
> always full of spirituality, who is united with the (supreme)
> consciousness, will never grieve.
>
> *sv.2*7 ... When the pure heart contemplates the infinite space
> (dimension) of consciousness which is the source of all bliss and which is
> within easy reach of all, it rests in the supreme self....
>
>
>
> यो नित्य.मध्य.आत्म.मयो नित्यम् अन्तर्मुखः सुखी ।
>
> ya:_nitya.madhya.Atma.maya:_nityam antar.mukha: sukhI |
>
> नित्यम् चिद्.अनुसंधानो मनःशोकैर् न बाध्यते ॥५।६४।६॥
>
> nityam cit.anusaMdhAna:_mana:*zokai:_na bAdhyate ||5|64|6||
>
> .
>
> ya: nitya.madhya.Atma.maya: nityam antar.mukha: sukhI + nityam

> cit.anusaMdhAna:_manas*zokair_na bAdhyate ***
>
> *. *

>
> *vlm.6. The man that is always spiritual and insighted within himself, who
> is always delighted with his intellectual investigations, has his mind
> always free from sorrow and regret.
>
> *m.3*6 ... That state is all*bliss. A person who is always directed
> inward, who is always full of spirituality, who is united with the
> (supreme) consciousness, will never grieve.
>
> *sv.2*7 ... The mind that is thus devoted to the infinite consciousness,
> which is introverted and which is filled with self*knowledge, is not
> affected by sorrow.
>
>
>
> व्यवहार.परो ऽति.उच्चै राग*द्वेष.मयो ऽपि सन् ।
>
> vyavahAra.para:_ati.uccai* rAga.dveSa.maya:_api san |
>
> न अन्तः.कलङ्कम् आयाति पद्मो जल.गतो यथा ॥५।६४।७॥
>
> na_anta:*kalaGkam AyAti padma:_jala.gata:_yathA ||5|64|7||
>
> .
>
> vyavahAra.para: ati.uccai: rAga.dveSa.maya:_api san + na_anta:*kalaGkam
> AyAti padma:_jala.gata:_yathA
>

> *. *

>
> *m.7 Even if he is immersed in worldly activity, even if he is full of
> attachment and repulsion, no impurity comes to him. He will be like a lotus
> in water.
>
> *vlm.7. Though the spiritual man is engaged in worldly affairs, and is
> subject to passions and affections; yet he is unstained by them in his
> heart, as the lotus bud is unsullied by the water under which it is
> sub*merged.
>
> *sv.2*7 ... The mind that is thus devoted to the infinite consciousness,
> which is introverted and which is filled with self*knowledge, is not
> affected by sorrow.
>
>
>
> सम्यग्.विज्ञानवान् शुद्धो यो ऽन्तः.शान्त.मनो मुनिः ।
>
> samyak.vijJAna.vAn zuddha:_ya:_anta:zAnta.mana:_muni: |
>
> न बाध्यते स मनसा करिणा.इव मृग.अधिपः ॥५।६४।८॥
>
> na bAdhyate sa* manasA kariNA_iva mRga.adhipa: ||5|64|8||
>
> .
>
> samyag*vijJAna.vAn
>

> *having Whole Understanding, *

>
> zuddha:_ya:_anta:*zAnta.manas muni:
>

> *the muni whose pure Mind is inwardly at peace *
>
> na bAdhyate sa* manasA
>
> *he is not bound by Mind *
>
> kariNA_iva mRga.adhipa:
>
> *as the beast*overlord lion is not by a worker elephant*
>
> *. *

>
> *m.8 Mind will never harass a person who is totally enlightened and who is
> cool and quiet in his mind. He will be like a lion who is not troubled by
> an elephant.
>
> *vlm.8. The silent sage that is all*knowing, holy, and calm and quite in
> himself, is never disturbed by his ungoverned mind; but remains as firm as
> the dauntless lion, against the rage of the unruly elephant.
>
>
>
> भोग.एक.शरणम् दीनम् न चित्तम् ज्ञस्य विद्यते ।
>
> bhoga.eka.zaraNam dInam na cittam jJasya vidyate |
>
> नन्दने दुर्.द्रुम.इव ज्ञ.चित्तम् हि महा.वपुः ॥५।६४।९॥
>
> nandane dur.druma* iva jJa.cittam hi mahA.vapu: ||5|64|9||
>
> .
>
> bhoga.eka.zaraNam dInam
>

> na cittam jJasya vidyate *+ *
>
> nandane dur.druma iva ** like a poison.tree in Nandana.Garden * *
>
> jJa.cittam hi mahA.vapu: *x*
>
> *. *

>
> *m.9 The mind of a 'jnani' is a vast form of great beauty. His mind is
> never miserable. It never seeks pleasures. Celestial garden cannot have
> thorny bushes.
>
> *vlm.9. The heart of the wise man is never affected, by the mean pleasures
> of the world; but it stands as the lofty arbor of paradise, above the
> encircling bushes of thorny brambles and poisonous plants.
>
>
>
>
>
> विरक्तो जन्म.मरणे यथा दुःखी न मानवः ।
>
> virakta:_janma.maraNe yathA du:khI na mAnava: |
>
> परिज्ञात.अखिल.अविद्यम् तथा चित्तम् न दुःखितम् ॥५।६४।१०॥
>
> parijJAta.akhila.avidyam tathA cittam na du:khitam ||5|64|10||
>
> .
>
> virakta:_janma.maraNe
>

> *for someone dispassionate, birth and death *

>
> yathA du:khI na mAnava:
>

> *just as they are not sorrowful for such a human *
>
> parijJAta.akhila.avidyam
>
> *but recognized.as <http://recognized.as> entirely ignorance *

>
> tathA cittam na du:khitam
>

> *thus their affective mind is not sorrowed. *

>
> *m.10 One who is dispassionate will never grieve about birth and death.
> Similarly a mind that is knowledgeable, which is aware of what is ignorance will
> never slip into grief.
>
> *vlm.10. As the religious recluse who is disgusted with the world, has no
> care for his life, nor fear of death; so the man whose mind is fraught with
> full knowledge, is never elated nor depressed by his good or bad fortune.
>
>
>
> परिज्ञात.मनो.मोहो जगद्.भाव.उद्भव.आत्मना ।
>
> parijJAta.mano.moha:_jagat*bhAva.udbhava.AtmanA |
>
> स्पृश्यते न एनसा साधो रजसा.इव नभस्तलम् ॥५।६४।११॥
>
> spRzyate na_enasA, sAdho, rajasA_iva nabhastalam ||5|64|11||
>
> .
>
> parijJAta.manas*moha:
>

> *having understood that Mind is Delusion *
>
> *w *jagad*bhAva.udbhava.Atman +
>
> spRzyate na_enasA *is not touched by sin, sAdhu,*
>
> rajasA_iva nabhastalam ** as the spacious sky is not touched by dust*
>
> *. *

>
> *m.11 O gentle one, dust can not stain/touch sky. Similarly an enlightened
> mind will never be touched by the delusion of world sense.
>
> *vlm.11. The man that knows the erroneousness of the mind and the panorama
> of the world in the soul, is never soiled by the stain of sin, as the clear
> sky is nowhere daubed by any dirt or dust.
>
> *sv.8*11 Even if you engage yourself in the activities relating to your
> daily life and even if likes and dislikes arise in you, your inner being
> will never become impure.
>
>
>
> अविद्या.सम्परिज्ञातम् इदम् एव महा.ओषधम् ।
>
> avidyA*samparijJAtam idam eva mahA.oSadham |
>
> अविद्या.वितत*व्याधेस् तिमिरस्येव दीपकम् ॥५।६४।१२॥
>
> avidyA*vitata.vyAdhe:_timirasya_iva dIpakam ||5|64|12||
>
> .
>
> avidyA*samparijJAtam idam eva mahA.oSadham + avidyA*vitata.vyAdhe:
>

> timirasya_iva dIpakam ***
>
> *. *

>
> *vlm.12. It is the knowledge of one's ignorance, that is the best safe
> guard against his falling into greater ignorance, and it is the only remedy
> for his malady of ignorance, as the light of the lamp is the only remedial
> of nocturnal gloom.
>
> *sv.12 Even as light alone can remove darkness, the knowledge that this
> world is the creation of ignorance is the only remedy for its ills.
>
> *m.12*13 . A total and thorough knowledge and comprehension of this world
> is the best medicine for ignorance. It is like a lamp chasing out the
> darkness of ignorance. When ignorance is completely comprehended, then
> itself ignorance gets destroyed. It is like the pleasure fields in a dream
> which vanish the moment they are known as such.
>
>
>
> अविद्या सम्परिज्ञाता यदैव हि तदैव हि ।
>
> avidyA samparijJAtA yadA_eva hi tadA_eva hi |
>
> सा परिक्षीयते भूयः स्वप्नेन.इव हि भोग*भूः ॥५।६४।१३॥
>
> sA parikSIyate bhUya: svapnena_iva hi bhoga.bhU: ||5|64|13||
>
> .
>
> avidyA samparijJAtA
>

> yadA_eva hi tadA_eva hi *+ *sA parikSIyate bhUya:
>
> svapnena_iva hi bhoga.bhU: *x*
>
> *. *

>
> *vlm.p.13. The knowledge of our ignorance is the best healer of ignorance,
> just as the knowledge of one’s dreaming removes his trust in the objects of
> his dream.
>
> *VA. Knowledge of ignorance destroys ignorance, as dream enjoyment*place
> is destroyed by the knowledge of dream.
>
> *AS: When one understands ignorance completely, then it is immediately

> completely gone *.* / By going to sleep, the mortal world is

> destroyed(:*))
> Of course, even though this is grammatically valid, surely they would not
> compare sleep with knowledge; so stay with your translation.
>
>
> व्यवहार.परो ऽप्य् अन्तर् असक्त.मतिर् एकधीः ।
>
> vyavahAra.para:_api_antar asakta.matir ekadhI: |
>
> स्पृश्यते न एनसा साधुर् मत्स्य.ईक्षणम् इव अम्भसा ॥५।६४।१४॥
>
> spRzyate na_enasA sAdhur_matsya.IkSaNam iva_ambhasA ||5|64|14||
>
> .
>

> vyavahAra.para:_api_antarasakta.matir_ekadhI: *+ *spRzyate na_enasA

> sAdhur_matsya.IkSaNam iva_ambhasA
>
> .
>
> *m.14 The eyes of fish are untouched by water. Similarly even if one is
> involved in worldly activities, they will not touch one who is totally
> disinterested in them in his mind.
>
> *vlm.14. A wise man engaged in business, with his mind disengaged from it,
> and fixed on one object, is not obstructed by it in his view of spiritual
> light; as the eye*sight of fishes, is not hindered by the surrounding water.
>
> *sv.14 Thereafter, even if you engage yourself in activity, you are
> unattached to it and therefore not tainted by it, even as the eyes of fish
> are not affected by sea.water. You will never again experience delusion.
>
>
>
> प्राप्ते चिद्भासुर.आलोके प्रक्षीणा अज्ञान.यामिनी ।
>
> prApte cit.bhAsura.Aloke prakSINA_ajJAna.yAminI |
>
> शेमुषी परमानन्दम् आगता ज्ञस्य राजते ॥५।६४।१५॥
>
> zemuSI paramAnandam AgatA jJasya rAjate ||5|64|15||
>
> .
>

> prApte cid.bhAsura.Aloke *under the radiant light of consciousness, *
>
> prakSINA ajJAna.yAminI* the moon of ignorance fades.away + *
>
> zemuSI
>
> paramAnandam AgatA – *having come to perfect happiness *
>
> jJasya rAjate* * x. *

>
> *m.15 When the effulgence of consciousness is gained, the night of
> ignorance vanishes. Jnani's intellect attains that supreme delight and
> shines.
>
> *vlm.15. As the light of intellectual day, appears over the horizon of the
> mind, the darkness of the night of ignorance is put to flight; and then the
> mind enjoys its supreme bliss of knowledge, as in the full blaze of day.
>
> *sv.15*18 Only on those days on which the light of self*knowledge shines
> brightly in one's heart does one live truly. All one's actions are full of
> bliss on those days.
>
>
>
> अज्ञान.निद्रा उपशमे जनो ज्ञान.अर्क.बोधितः ।
>
> a.jJAna.nidrA_upazame jana:_jJAna.arka.bodhita: |
>
> तत्.प्रबोधम् अवाप्नोति पुनर् येन न मुह्यति ॥५।६४।१६॥
>
> tat.prabodham avApnoti punar yena na muhyati ||5|64|16||
>
> .
>
> a.jJAna.nidrA
>
> upazame
>

> jana:_jJAna.arka.bodhita: *+ *
>
> tat.prabodham
>
> avApnoti
>
> punar_yena na muhyati * *x. *

>
> *m.16 When the stupor of ignorance is assauged the sun of knowledge will
> enlighten people. Then ignorance will never delude them again.
>
> *vlm.16. After the sleep of ignorance is over, the mind is awakened by its
> intelligence, to the bright beams of the rising sun of knowledge; and then
> the mind is ever awake to reason, which no dulness can overpower.
>
> *sv.15*18 Only on those days on which the light of self*knowledge shines
> brightly in one's heart does one live truly. All one's actions are full of
> bliss on those days.
>
> *AB. ajJAna.nidropazame jano jJAnArka.bodhita: | tat.prabodham avApnoti
> punar_yena na muhyati ||
>
>
>
> दिनानि जीव्यते तानि स.आनन्दास् ते क्रिया.क्रमाः ।
>
> dinAni jIvyate tAni sa.AnandAs_te kriyA.kramA: |
>
> आत्म.चन्द्र.उदिता येषु चिज्.ज्योत्स्ना हृदय.अम्बरे ॥५।६४।१७॥
>
> Atma.candra.uditA* yeSu cit.jyotsnA hRdaya.ambare ||5|64|17||
>
> .
>
> dinAni jIvyate tAni
>

> sa.AnandAs_te kriyA.kramA: + Atma.candra.uditA* * yeSu *whin which ones *
> *
>
> cid*jyotsnA hRdaya.ambare *** *conscious** moonlight in the Heart.sky*
>
> *. *
>
> *those days are lived *
>
> *with Happiness *
>
> *they function like the risen Self.Moon *
>
> *whose knowledge is the Moonlight in the Heart.Sky*
>
> *. *

>
> *vlm.17. A man is said to live so long, as he sees the moon of his soul,
> and the moon beams of his intellect, shining in the sphere of his mind; and
> he is said to have lived only for those few flaVs, that he has discharged
> his duties with joy.
>
> *sv.15*18 Only on those days on which the light of self*knowledge shines
> brightly in one's heart does one live truly. All one's actions are full of
> bliss on those days.
>
> *AB. dinAni jIvyate tAni sAnandAste kriyAkramA: | Atma.candroditA yeSu
> vij.jyotsnA hRdayAmbare ||
>
>
>
> नरो मोह.समुत्तीर्णः सततम् स्वात्म*चिन्तया ।
>
> nara:_moha.samuttIrNa: satatam sva.Atma.cintayA |
>
> अन्तःशीतलताम् एति स्व.अमृतेनैव चन्द्रमाः ॥५।६४।१८॥
>
> anta:zItalatAm eti sva.amRtena_iva candramA: ||5|64|18||
>
> .
>
> nara:_moha.samuttIrNa:
>

> *a Human escaped from delusion *
>
> satatam sva.Atma.cintayA
>
> *ehtirely thru hir own self*conception *
>
> anta:zItalatAm eti
>
> *reaches inner coolth *

>
> sva.amRtena_iva candramA:
>
> .
>
> *m.18 Moon is cool because of the nectar in him. Similarly one who is
> immersed in inquiry into his Self will cross the ocean of delusion and
> attain tranquility and coolness inside him.
>
> *vlm.18. A man passing over the pool of his ignorance, and betaking
> himself to the contemplation of his soul; enjoys a coolness within him, as
> the cooling moon enjoys by the cold nectarious juice contained in her orb.
>
> *sv.15*18 Only on those days on which the light of self*knowledge shines
> brightly in one's heart does one live truly. All one's actions are full of
> bliss on those days.
>
>
>
> तानि मित्राणि शास्त्राणि तानि तानि दिनानि च ।
>
> tAni mitrANi zAstrANi tAni tAni dinAni ca |
>
> विराग.उल्लासवान् येभ्य आत्म*चित्त.उदयः स्फुटम् ॥५।६४।१९॥
>
> virAga.ullAsavAn yebhya* Atma.citta.udaya: sphuTam ||5|64|19||
>
> .
>

> *those are our best friends, those are the best studies, those the best

> days that shine with Dispassion, and the Self shines like a flash in the

> cittam*

>
> .
>
> tAni mitrANi
>
> zAstrANi tAni
>
> tAni dinAni ca
>

> virAga.ullAsavAn_yebhya* Atma.citta.udaya: sphuTam *x*
>
> *. *

>
> *m.19 They are really friends who help in detachment of the mind. Those
> are really the scriptures which help attaining such a mind. Those are
> really the days when one obtains the delight of detachment (of mind).
>
> *sv.19 They alone are friends scriptures and days that generate in one's
> heart true dispassion and also self*knowledge.
>
> *vlm.19. There are our true friends, and those are the best sástras; and
> those days are well spent, which have passed with them (the sástras), in
> discourse on dispassionateness, and when we felt the rise of the intellect
> within us.
>
> *sv.19 They alone are friends scriptures and days that generate in one's
> heart true dispassion and also self*knowledge.
>
>
>
> चिरम् शोचन्ति ते दीना जन्म*जङ्गल*वीरुधः ।
>
> ciram zocanti te dInA: janma.jaGgala.vIrudha: |
>
> आत्मा.अवलोकने हेला येषाम् अविगत.एनसाम् ॥५।६४।२०॥
>
> AtmA.avalokane helA yeSAm a=vigata.enasAm ||5|64|20||
>
> .
>

> ciram.*for.long *– zocanti.*xxx** te.*those.**who/which –* dIna.
> *distress/depressed.s.A*:
>
> janma.*birth**jaGgala.*xxx**vIrudha.*xxx**: *
>
> Atma.*self/Self**avalokana.*xxx.e* helA.*contempt/sex.play **
>
> yeSAm.*of/for.which ** a.*non/without*=vigata.*gone.away*.enas.
> *evil/crime.A*m *x*
>
> *. *

>
> *m.20 Those whose mind stays away from the delight of seeing the Self, are
> miserable and afflicted. They are like trees in the forest of births and
> will grieve for a long time (because of their condition).
>
> *vlm.20. How lamentable is their case, who are born to perish like ferns
> in their native forests; and who are immerged in their sinfulness, by their
> neglect to look into their souls.
>
> *sv.20*30 O Rama, rescue your jiva from this dreadful mire of
> world.appearance. Once you have realised the truth concerning it, you will
> never again return to this mire.
>
>
>
> आशा.पाश*शतैर् बद्धम् भोग.उलप*सुलालसम् ।
>
> AzA*pAza=zatai:_baddham bhoga.ulapa.sulAlasam |
>
> जराजर्जरित.आकारम् शोक.उच्छ्वास.कदर्थितम् ॥५।६४।२१॥
>
> jarAjarjarita.AkAram zoka.ucchvAsa.kadarthitam ||5|64|21||
>
> .
>
> AzA*pAza=zatair_baddham
>

> bhoga.ulapa.*tube.grass/straw.*sulAlasam |
>
> jarAjarjarita.AkAram
>
> zoka.ucchvAsa.kadarthitam *x*
>
> *. *

>
> #las *> #lAlasa mf(आ)n. (fr. Intens. of √ लस्) eagerly longing for ,
> ardently desirous of , delighting or absorbed in , devoted or totally given
> up to (loc. or comp.)MBh.&c (.ता f.); #sulAlasa bhoga.ulapa.sulAlasa,
> y5064.021.
>
> #val *> #ulapa.: a sort of soft grass, mw. • without a core, hollow grass,
> sAra.hInam iva_ulapam, y5012.021.
>
> ab ... navama.zlokasthe ...
>
> *m. Life in the forest of births is full of pastures of pleasures spread
> with nets and webs of ropes of desire, of decayed form with old age, loaded
> with multitudes of sorrows, breathes grief always.
>
> *vlm.21. Our lives are interwoven with a hundred threads of hopes and
> fears, and we are as greedy as bulls of their fodder of straws. We are at
> last over taken by old age and decrepitude, and are carried away with
> sorrow and sighs.
>
>
>
> व्यूढ*दुःख.महा.भारम् जन्म*जङ्गल*जीवितम् ।
>
> vyUDha.du:kha.mahA.bhAram janma.jaGgala.jIvitam |
>
> कुकर्म.कर्दम.आलिप्तम् मोह.पल्वल.शायिनम् ॥५।६४।२२॥
>
> ku.karma.kardama.Aliptam moha.palvala.zAyinam ||5|64|22||
>
> .
>
> vyUDha.du:kha.mahA.bhAram
>
> janma.jaGgala.jIvitam
>
> ku.karma.kardama.Aliptam
>

> moha.palvala.zAyinam *x*
>
> *. *

>
> #kardamAlipta
>
> *vlm.22. The dullheaded are made to bear, like heavy laden bullocks, great
> loads of distress on their backs in their native soil.
>
>
>
> राग.द्वेशाव् अली*दष्टम् कृष्टम् तृष्णा.वरत्रया ।
>
> rAga.dvezau_alI*daSTam kRSTam tRSNA*varatrayA |
>
> मनो.वणिङ्*निकेत*स्थम् बन्धु.बन्धन.निश्चलम् ॥५।६४।२३॥
>
> mano*vaNik*niketa.stham bandhu*bandhana.nizcalam ||5|64|23||
>
> .
>

> rAga.dvezau_alI*daSTa.*bitten/stung**m
>
> kRSTam tRSNA*varatrayA |
>
> manas*vaNij*niketa.stham
>
> bandhu*bandhana.nizcalam *x*
>
> *. *

> gama.agama.parikSINa.m *Samsâra.Convolution*.araNya.cAri.Nam + a.*non*
> .labdha.zItala.chAya.*shade*.m tIvra.tAapa.upatApita.m
>
> *. *

>
> *vlm.25. Bending under our heavy loads, we are tired with our long
> journeys across the deserts, where we are burnt under the burning sunbeams,
> without having a cool shade, to shelter our heads for a while.
>
> *m.... It is always smeared by the cowding of bad and evil actions, gets
> earily tired without any respite. There is no shade in that jungle. Life in
> the forest of births is heated up by mental distress and affliction. It is
> fire outside....
>
>
>
> आकार.भासुरम् दीनम् बाह्यैर् आक्रान्तम् इन्द्रियैः ।
>
> AkAra.bhAsuram dInam bAhyai:_AkrAntam indriyai: |
>
> कर्म*घण्ट.आरव.आक्रान्तम् क्रान्तम् दुष्.कृत.ताडनैः ॥५।६४।२६॥
>
> karma.ghaNTa.Arava.AkrAntam krAntam duS.kRta.tADanai: ||5|64|26||
>
> .
>
> AkAra.bhAsuram dInam
>
> bAhyair_AkrAntam indriyai:
>

> *oppressed by the external sense.organs *
>
> karma.ghaNTa.Arava=AkrAntam
>
> krAntam
>
> duS.kRta.tADanai: *x*
>
> *. *

>
> *m. This bull of life is in anguish due to the load of fate and work. This
> should be pulled out of the mire of world with (the ropes) knowledge.
>
> *vlm.26. We are big bodied like bulls with poor souls in us; we are
> oppressed at every limb, and labour under our destiny by being tied as the
> ringing bell, about the necks of bullocks; and the scourge of our sins
> lashing us on both sides.
>
> #?? *> #ghaNTa *m.* (for #hantra?) N. of #ziva, MBh. (cf. #ghaTin) • a
> spicy stew. • #ghantA –f.* a bell,_mbh.R.&c.; a plate of metal struck as a
> clock W. (cf. #ghaTI).
>
> #taD *> #tADana beating, striking, hitting, hurting; •• *n.* striking,
> beating, thumping, whipping, chastising, hammering (of gold &c.); • #taDanI
> –f.* a whip; • #tADanIya to be beaten or whipped; • #tADayitR, tADayitA one
> who strikes any one (tasya).
>
>
>
> आविर्.भाव.तिरो.भाव.चक्रावर्त*धुर.उद्वहम् ।
>
> Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham |
>
> अज्ञान.विकट.अटव्याम् लुठितम् सन्न*गात्रकम् ॥५।६४।२७॥
>
> a.jJAna.vikaTa.aTavyAm luThitam sanna.gAtrakam ||5|64|27||
>
> .
>
> Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaham –
>

> *m *Avir.bhAva.tiro.bhAva=cakrAvarta.dhura.udvaha
>
> a.jJAna.vikaTa.aTavyAm –
>
> *m *a.jJAna.vikaTa.aTavyA
>
> luThitam sanna.gAtrakam * *x. *

> karuNa.Akranda.kAriNam *x*
>
> *. *

>
> *vlm.28. We are always prone to and plunged in our own evils, and move on
> like heavy laden bullocks with trolling and groaning all the way long.
>
> *m.... It is constantly engaged with its own destinction. This bull of
> life is in anguish due to the load of fate and work. This should be pulled
> out of the mire of world with (the ropes) knowledge.
>
> #sanna *mfn.* set down • sitting at i.e. occupied with (comp.) Hariv. •
> sunk down in (loc.) BhP. • depressed, low (in spirits) • shrunk, contracted
> (see comp.) •• (= prasanna), appeased, satisfied (see sannI.kRta) ••
> (prob.) n. destruction, loss (see sanna.da).
>
>
>
> राम जीव.बलीवर्दम् इमम् संसार.पल्वलात् ।
>
> rAma, jIva.balIvardam imam saMsAra.palvalAt |
>
> परमम् यत्नम् आस्थाय चिरम् उत्तारयेद् बलात् ॥५।६४।२९॥
>
> paramam yatnam AsthAya ciram uttArayet_balAt ||5|64|29||
>
> .
>
> rAma jIva.balIvardam
>
> saMsAra.palvalAt
>

> *from the pool of saMsAra *
>
> paramam yatnam_AsthAya
>
> ciram_uttArayet_balAt *x*
>
> *. *

> *the Living.jIva *
>
> kadAcana tadA bhavet
>
> *whenever then becomes *
>
> tIrNa.bhAva.arNava: *x*
>
> *. *

>
> #tIrNabhAvArNava tIrNa.bhAva.arNava
>
> *sv.20*30 O Rama, rescue your jiva from this dreadful mire of
> world.appearance. Once you have realised the truth concerning it, you will
> never again return to this mire.
>
> *vlm.30. The animal soul that is released from the ocean of this world,
> and becomes purified in its mind by the light of truth; is no more liable
> to roll in the mud, like some beasts after they are cleansed.
>
>
>
> महा.अनुभाव.सम्पर्कात् संसार.अर्णव.लङ्घने ।
>
> mahA.anubhAva.samparkAt saMsAra.arNava=laGghane |
>
> युक्तिह् सम्प्राप्यते राम स्फुटा नौर्.इव नाविकात् ॥५।६४।३१॥
>
> yukti: samprApyate rAma sphuTA nau:_iva nAvikAt ||5|64|31||
>
> .
>

> *when someone thru hir great experience has crossed s**aMsAra.Ocean*
>
> *it is surely hir Reason, rAma, that is piloting the ship*
>
> *.*

>
> mahA.anubhAva.samparkAt
>
> saMsAra.arNava=laGghane |
>
> yukti: samprApyate
>
> rAma
>
> sphuTA nau:_iva nAvikAt
>
> .
>
> *m.31. O Rama, the way to jump over the ocean of 'samsara' will be gained
> when one meets a person of great experiences. It is like a boat which is
> obtained through (the expertise of) a navigator.
>
> *vlm.31. It is in the society of highminded men, that the living soul
> receives the instruction, for its salvation in this ocean of the world;
> just as a passenger easily gets a boat from the ferry*man to go across a
> river.
>

> #*samparka:* * intercourse (sexual or social), conjunction.
>
> #*laGghana – *leaping; crossing; covering (sexually).

>
>
>
> यस्मिन् देश.मरौ तज्ज्ञो न अस्ति सज्जन.पादपः ।
>
> yasmin_deza.marau tat.jJa:_na_asti sat.jana.pAdapa: |
>
> सफलः शीतलच्छायो न तत्र निवसेद् बुधः ॥५।६४।३२॥
>
> sa.phala: zItala.chAya: na tatra nivaset_budha: ||5|64|32||
>
> .
>

> yasmin deza.marau – *in which desart place *
>
> tat.jJa: na asti – *a That.Knower is not *
>
> sat.jana.pAdapa: – *good people are like trees *
>
> sa.phala: zItala.c*chAya: – *fruited, cool*shaded *
>
> na tatra nivaset_budha: * *not there dwells a realized person. *

>
> *m.32 That land is like a desert where there are no jnanis. Wise people
> will not live in a place which does not have trees called virtuous people
> which yield good fruits and restful shade.
>
> *vlm.32. That country is a desert where there are not learned and good
> people, resembling the verdant trees of the land. The wise must not dwell
> in the land, where the trees yield neither fruits nor afford cooling shades.
>
> *sv.31*36 O Rama, the company of holy sages will provide you with the
> knowledge of the means to attain self*knowledge. Hence, one should not live
> in such places where such company is not available. In the company of
> sages, the mind of the seeker becomes quiescent at once. One should uplift
> oneself and not revel in the mire of ignorance. The wise man should
> constantly enquire into the nature of the world, the self, etc.
>
>
>
>
>
> [image: champaka up close]
>
>
>
> champaka http://www.sanghatasutra.net/flowers.html
>
>
>
> स्निग्ध*शीत.वचः पत्रे सच्छाये स्मित*पुष्पके ।
>
> snigdha.zIta.vaca: patre sacchAye smita.puSpake |
>
> क्षणाद् विश्रम्यते राम भृशम् सुजन.चम्पके ॥५।६४।३३॥
>
> kSaNAt_vizramyate rAma bhRzam sujana.campake ||5|64|33||
>
> .
>
> snigdha.zIta.vaca: patre
>

> sacchAye smita.puSpake – *two like flowers in blossom *
>
> kSaNAt
>
> vizramyate – *x, *
>
> *rAma, *
>
> bhRzam sujana.campake * *x. *

>
> *m.33 Viruous people are like 'champaka' trees whose leaves are like
> comforting words, whose shadow is their righteonsness, whose flowers are
> their smiles. Under such a tree, rest will ensure in a minute.
>
> *vlm.33. Good men are as the flowering Champa trees of the land; their
> cooling words resemble the shady leaves of the tree, and their gentle
> smiles its blooming flowers. Let men therefore resort to the umbrage of
> such champaka bowers.
>
> #sacchAya * a. affording shade; coloured, of the same colour with (it).
>
>
>
> तद्.अभावे महा.मोह.ताप.सम्पत्ति*दायिनि ।
>
> tad.abhAve mahA.moha.tApa.sampatti*dAyini |
>
> किम्चिज्.जात.विवेकेन स्वप्तव्यम् न इह धीमता ॥५।६४।३४॥
>
> kimcit*jAta.vivekena svaptavyam na_iha dhImatA ||5|64|34||
>
> .
>
> tad.a.bhAve
>

> *that*un.becoming *
>
> mahA.moha.tApa.sampatti*dAyini –
>
> *x great.delusion***heat**sampatti*dAyini
>
> kimcit
>
> jAta.vivekena
>
> *born of viveka.Discernment *
>
> svaptavyam na iha dhImatA *x*
>
> *. *

>
> #svaptavya svapanIya, to.be*slept, mw.
>
> *m.34 Absence of understanding of Self*nature causes immense delusion.
> Under such circustances, an intelligent person should not sleep over even
> the slightest discrimination (that is gained).
>
> *vlm.34. For want of such men, the world is a desert, burning under the
> darkening heat of ignorance, where no wise man should allow himself to rest
> in peace and quiet.
>
> *sv.31*36 ... Hence, one should not live in such places where such company
> is not available. In the company of sages, the mind of the seeker becomes
> quiescent at once. One should uplift oneself and not revel in the mire of
> ignorance...
>
>
>
> आत्मैव ह्य् आत्मनो बन्धुर् आत्मना आत्मा एवम् उद्वरेत् ।
>
> AtmA_eva hi_Atmana: bandhu: AtmanA_AtmA_evam udvaret |
>
> न आत्मानम् अवलोपेन जन्म*पङ्क.अर्णवे क्षिपेत् ॥५।६४।३५॥
>
> na_AtmAnam avalopena janma.paGka.arNave kSipet ||5|64|35||
>
> .
>
> AtmA_eva hi_Atmana: bandhu:
>
> AtmanA_AtmA_evam udvaret
>
> na_AtmAnam avalopena
>
> janma.paGka.arNave
>

> kSipet * *x. *

>
> #avalopa
>
> #udvaret
>
> *m.35 Self alone is the friend of Self. One should emancipate and elevate
> himself. One gets drowned in the mine of births by self.aggrandisement and
> haughtiness.
>
> *vlm.35. It is the self that is the true friend to one's self, therefore
> support thyself upon thy self only, nor obscure the brightness of thy soul,
> under thy darkness of the bodily pride, to bury thy life in the slough of
> ignorance.
>
>
>
> किम् इदम् कथम् आयातम् किम् मूलम् इति किम् क्सायम् ।
>
> "kim idam katham AyAtam kim.mUlam"_iti kim.ksAyam |
>
> देह.दुःखम् इति प्राज्ञैः प्रेक्षणीयम् प्रयत्नतः ॥५।६४।३६॥
>
> deha.du:kham iti prAjJai: prekSaNIyam prayatnata: ||5|64|36||
>
> .
>

> ki*m i*dam "*What is This? *
>
> katha*m *AyAtam *How does it come.about? *
>
> *kim*.mUlam *What is its root?"*
>
> iti *and so *
>
> "*kim*.ksAyam deha.du:kham" *How to eliminate bodily sorrow?"*
>
> iti prAjJai: prekSaNIyam prayatnata:* So the prajJa Wise should inquire
> effortfully. *.

>
> *m.36 'What is this body? What is this world? How did it happen? What is
> its origin? What is (its) elimination? What is this sorrow of body?' Intelligent
> and wise people should examine these questions with effort.
>
> *vlm.36. Let the learned ponder in themselves, "what is this body and how
> came it to existence, what is its origin and to what is it reduced?" Thus
> let the wise consider with diligence, the miseries to which this body is
> subject.
>
>
>
> न धनानि न मित्राणि न शास्त्राणि न बन्धवाः ।
>
> na dhanAni na mitrANi na zAstrANi na bandhavA: |
>
> नराणाम् उपकुर्वन्ति मग्न.स्वात्म.समुद्धृतौ ॥५।६४।३७॥
>
> narANAm upakurvanti magna.sva.Atma.samuddhRtau ||5|64|37||
>
> .
>
> na dhanAni na mitrANi
>
> na zAstrANi na bandhavA:
>
> narANAm upakurvanti
>

> magna.sva.Atma.samuddhRtau * *x. *

>
> #samuddhRta
>
> *vlm.37 No riches, friends, learning or relative serves to save the
> drowning soul. It must be one’s own mind that buys its own redemption by
> resigning itself to its source and cause.
>
> *m.37 Riches, friends, scriptures, relatives none of these are useful in
> lifting oneself (who is immersed in ignorance).
>
> *sv.37*54 In this neither wealth nor friends, nor relations, nor
> scriptures are of any help; only the pure mind which is constantly engaged
> in self.enquiry and which is endowed with dispassion enables one to cross
> this ocean of ignorance.
>
>
>
> मनो.मात्रेण सुहृदा तदा एव सह.वासिना ।
>
> mana:mAtreNa suhRdA tadA_eva saha.vAsinA |
>
> सह किंचित्*परामृश्य भवत्य् आत्मा समुद्धृतः ॥५।६४।३८॥
>
> saha kimcit*parAmRzya bhavati_AtmA samuddhRta: ||5|64|38||
>
> .
>
> mano.mAtreNa suhRdA
>

> *by modes of Mind (your friend) *
>
> tadA_eva
>
> *then indeed *
>
> saha.vAsinA
>
> saha kimcit*parAmRzya
>
> bhavati_AtmA
>
> *becomes a self *
>
> samuddhRta:
>
> *individual *
>
> *. *
>
> ##dhR *> #dhRta *> #uddhRta * #*samuddhRta* – set apart • extracted,

> tIryate bhava.sAgara: * *crosses the Sea of Becoming*
>
> *. *

>
> *m.39 Intense personal efforts through practices and dispassion one should
> inquire into oneself and one's birth. Then the perception about the
> fundamental cosmic nature will arise and one can cross the ocean of
> 'samsara'.
>
> *vlm.39. It is by a constant habit of dispassionateness and self
> deliberation, that one can ford the ocean of this world, riding on the raft
> of true knowledge (or the knowledge of truth).
>
>
>
> शोच्यमानम् जनैर् नित्यम् दह्यमानम् दुराशया ।
>
> zocyamAnam janair_nityam dahyamAnam dur.AzayA |
>
> न आत्मानम् अवमन्येत प्रोद्धरेद् एनम् आदरात् ॥५।६४।४०॥
>
> na_AtmAnam avamanyeta proddharet_enam AdarAt ||5|64|40||
>
> .
>

> zocyamAnam janai:_nityam dahyamAnam durAzayA *+ *na_AtmAnam avamanyeta

> proddharet_enam AdarAt
>
> .
>
> *m.40 One should not insult the (little) self which is beset with evil
> desires and prone to grief. One should lift (it) out of the condition with
> a generous attitude.
>
> *sv.37*54 In this neither wealth nor friends, nor relations, nor
> scriptures are of any help; only the pure mind which is constantly engaged
> in self.enquiry and which is endowed with dispassion enables one to cross
> this ocean of ignorance.
>
> *vlm.40. It is pitiable to see the inward torments of the evil minded,
> that neglect to release their souls from all worldly vexations,
>
>
>
> अहम्कार.महा.आलानम् तृष्णा*रज्जुम् मनो.मदम् ।
>
> ahamkAra.mahA.AlAnam tRSNA*rajjum manas*madam |
>
> जन्म*जम्बाल*निर्मग्नम् जीव.दन्तिनम् उद्धरेत् ॥५।६४।४१॥
>
> janma.jambAla.nirmagnam jIva.dantinam uddharet ||5|64|41||
>
> .
>
> ahamkAra.mahA.AlAnam
>
> tRSNA*rajjum manas*madam + janma.jambAla.nirmagnam
>
> jIva.dantinam uddharet
>

> *. *

> ahamkAra.ambude kSINe *When the cloud of egoity dissipates*
>
> dRzyate cid.divAkara: *the daymaker sun of consciousness is seen*
>
> tatas_tat*pariNAmena *after*that, by becoming That,*
>
> tat*padam samavApyate *the state of That is*

>
> .
>
> *m.45 When the cloud of ego declines (gets shattered) the sun of
> consciousness will come into view. Such a development will lead to the
> gaining of the Supreme State.
>
> *sv.37*54 In this neither wealth nor friends, nor relations, nor
> scriptures are of any help; only the pure mind which is constantly engaged
> in self.enquiry and which is endowed with dispassion enables one to cross
> this ocean of ignorance.
>
> *vlm.45. The sunlight of the intellect comes to view, after dispersion of
> the cloud of egoism by which it is obscured; and it is after this that you
> attain the state of supreme felicity.
>
>
>
> यथा ध्वान्त.समुच्छेदे स्वयम् आलोक.वेदनम् ।
>
> yathA dhvAnta.samucchede svayam Aloka.vedanam |
>
> तथा अहम्कार.विच्छेदे स्वयम् आत्मा अवलोकनम् ॥५।६४।४६॥
>
> tathA_ahamkAra.vicchede svayam AtmA_avalokanam ||5|64|46||
>
> .
>
> yathA dhvAnta.samucchede
>
> svayam Aloka.vedanam + tathA_ahamkAra.vicchede
>

> svayam AtmA_avalokanam *x*
>
> *. *

>
> *m.46 When darkness is dispelled, the awareness of light occurs. Similarly
> when ego is destroyed one gets the view of Self.
>
> *sv.37*54 In this neither wealth nor friends, nor relations, nor
> scriptures are of any help; only the pure mind which is constantly engaged
> in self.enquiry and which is endowed with dispassion enables one to cross
> this ocean of ignorance.
>
> *vlm.46. As the light of the day is seen, after withdrawal of the dark
> veil of night; so you come to see the light of the soul, after removal of
> the curtain of your egoism.
>
>
>
> अहम्कारे परिक्षीणे या अवस्था सुख.मोदजा ।
>
> ahamkAre parikSINe yA_avasthA sukha.moda.jA |
>
> सा अवस्था भर्तित.आकारा सा सेव्या सम्प्रयत्नतः ॥५।६४।४७॥
>
> sA_avasthA bhartita.AkArA sA sevyA samprayatnata: ||5|64|47||
>
> .
>
> ahamkAre parikSINe yA
>

> avasthA sukha.moda.*delight/pleasure**ja.*born/produced*.A.**f.**
>
> sA avasthA bhartita.AkArA
>
> sA sevyA samprayatnata: * *x. *

>
> *m.47 The state that is attained when ego dies, creates happiness and
> delight. That state is enduring. It is worthy of worship with all effort.
>
> *vlm.47. That felicitous state of the soul, which remains after dispersion
> of the darkness of egoism; the same is the state of divine fulness, and is
> to be adored with all diligence.
>
> *vwv.2257/47. That state which is born from (or made of) sweet delight,
> existing when the ego has vanished, is one whose nature is full. That ought
> to be followed assiduously.
>
>
>
> परिपूर्ण.अर्णव.प्रख्या न वा गोचरम् एति नः ।
>
> paripUrNa.arNava.prakhyA na vA gocaram eti na: |
>
> न उपमानम् उपादत्ते न अनुधावति रञ्जनम् ॥५।६४।४८॥
>
> na_upamAnam upAdatte na_anudhAvati raJjanam ||5|64|48||
>
> .
>
> paripUrNa.arNava.prakhyA
>

> na vA gocaram eti na: *+ *na_upamAnam upAdatte
>
> na_anudhAvati raJjanam
>
> *. *

>
> *vwv. 2258/48. It resembles an ocean which is quite full and it does not
> fall within our range of perception. It does not assume any comparison. It
> does not run after what is pleasing.
>
> *m.48 Such is our state (of existence). It is like full majestic and grand
> ocean. It is beyond sentient perception. There is nothing similar to it. It
> never sinks into or runs after pleasures (of sense).
>
> *vlm.48. This state of the vast oceanlike and perfect fulness of soul,
> which no words can express nor any eye can behold, is beyond all
> comparison, and every colour of human attribution.
>
>
>
> केवलम् चित्.प्रकाश.अंश.कलिका स्थिरताम् गता ।
>
> kevalam cit.prakAza.aMza=kalikA sthiratAm gatA |
>
> तुर्या चेत् प्राप्यते दृष्टिस् तत्तया सा उपमीयते ॥५।६४।४९॥
>
> turyA cet_prApyate dRSTis_tattayA sA_upamIyate ||5|64|49||
>
> .
>
> kevalam
>
> cit*prakAza.aMza.kalikA
>

> sthiratAm gatA *+ *turyA cet_prApyate dRSTi:
>
> tattayA sopamIyate
>
> *. *

>
> *vwv. 2259/49. If the perception of the fourth state (of consciousness),
> which is merely the bud that is part of the splendour (or expansion) of
> Consciousness wnd which has arrived at permanence, is obtained, then, that
> is compared with that (state of Self.experience).
>
> *AB. tayaiva sopamIyate nAnyat tad upamAnam asti ity artha: ||
>
> *m.49 If the 'turya' state, which is a blossom of consciousness, is
> obtained, that state is steady. It is comparable with itself.
>
> *vlm.49. It is but a particle of the pure intellectual light, which gains
> its stability in the devout spirit, and is then comparable
>
> *sv.37*50 In this neither wealth nor friends, nor relations, nor
> scriptures are of any help; only the pure mind which is constantly engaged
> in self.enquiry and which is endowed with dispassion enables one to cross
> this ocean of ignorance.
>
>
>
> अ.दूर.गत*सादृश्यात् सुषुप्तस्य उपलक्ष्यते ।
>
> a.dUra.gata.sAdRzyAt suSuptasya_upalakSyate |
>
> स.अवस्था*भरित.आकारा गगन.श्रीर्.इव आतता ॥५।६४।५०॥
>
> sa.avasthA*bharita.AkArA gagana.zrI:_iva_ÂtatA ||5|64|50||
>
> .
>
> a.dUra.gata.sAdRzyAt
>

> suSuptasya_upalakSyate *+ *sa.avasthA*bharita.AkArA
>
> gagana.zrI:_ivAtatA
>
> *. *

>
> *vwv. 2260/50. That state (of Self.experience), with a nature that is full
> and spread like the splendour of the sky, is observed (or implied) in the
> case of one asleep, on account of similarity which is not distant.
>
> *m.50 Such a state may be available to one in deep sleep due to its being
> near. Such a state is enduring (can be sustained), like the vastness of the
> sky.
>
> *sv.37*50 In this neither wealth nor friends, nor relations, nor
> scriptures are of any help; only the pure mind which is constantly engaged
> in self.enquiry and which is endowed with dispassion enables one to cross
> this ocean of ignorance.
>
> *vlm.50. Though it is beyond all comparison, yet it is beheld by us to be
> in the state of our sound sleep*susupta (hypnotism), it is the state
> of immensity, and is as extended as the vast extent of the firmament.
>
>
>
> मनो ऽहम्.कार.विलये सर्व*भाव.अन्तर.स्थिता ।
>
> mana:_ahamkAra.vilaye sarva.bhAva.antara.sthitA |
>
> समुदेति परानन्दा या तनुः पारम.ईश्वरी ॥५।६४।५१॥
>
> samudeti parAnandA yA tanu: pArama.IzvarI ||5|64|51||
>
> .
>

> *when Mind's "I"dentity subsides *
>
> samudeti parAnandA –
>
> *there emerges as perfect happiness *
>
> sarva.bhAva.antara.sthitA
>
> *seated in all beings *
>
> yA tanu:
>
> *of the Absolute.Lord Ishvara*
>
> *. *

>
> *vwv.2261/51*vwv.2262/52. rAma! That body (or nature) of the Almighty God
> which is Supreme Bliss, situated within all living beings, which rises on
> the dissolution of the mind and the ego,...
>
> *m.51 When ego and mind melt away, supreme bliss, which is at the core of
> all states of existence and which is the very body of the Lord arises.
>
> *vlm.51. After extinction of egoism and the mental powers, and subsidence
> of all the feelings in oneself; there arises a transcendent ecstasy in the
> soul, which is styled the form of the divine or perfect joy and
> blissness:—paripurnam anandam).
>
>
>
> सा स्वयम् योग*संसिद्धा सुषुप्ता दूर.भाविनी ।
>
> sA svayam yoga.saMsiddhA suSuptA dUra.bhAvinI |
>
> न गम्या वचसाम् राम ह्र्द्येव इह अनुभूयते ॥५।६४।५२॥
>
> na gamyA vacasAm rAma hrdi_eva_iha_anubhUyate ||5|64|52||
>
> .
>
> sA svayam yoga.saMsiddhA
>

> *getting oneself established in yoga.Union, *
>
> suSuptA
>
> *Sleep*
>
> dUrabhAvinI
>
> *is a remote feeling. *
>
> na gamyA vacasAm rAma
>
> *it won't come by words, rAma, *
>
> hrdy eva iha anubhUyate
>
> *only in the Heart, here, is it experienced*
>
> *. *

>
> *m.52 O Rama, such a state can be attained by yoga. It is also not very
> far from the state of deep sleep. It is beyond verbal discription. It can
> be only experienced in one's heart.
>
> *vlm.52. This blissful state is attainable only by yoga meditation, and in
> the hypnotism of sound sleep. It is not utterable by speech, O Ráma, but to
> be perceived only in the heart.
>
> *vwv.2261/51*vwv.2262/52. RAma! That body (or nature) of the Almighty God
> which is Supreme Bliss, situated within all living beings, which rises on
> the dissolution of the mind and the ego, which is spontaneously
> accomplished through yoga and which is existing not far from (the state of)
> one asleep, is not accessible to words. It is experienced here only in the
> heart (or inmost being).
>
>
>
> अनुभूतिम् विना तत्त्वम् खण्ड.आदेर् न अनुभूतये ।
>
> anubhUtim vinA tattvam khaNDa.Ade: na_anubhUtaye |
>
> अनुभूतिम् विना रूपम् न आत्मनश् च अनुभूतये ॥५।६४।५३॥
>
> anubhUtim vinA rUpam na_Atmana:_ca anubhUtaye ||5|64|53||
>
> .
>
> anubhUtim vinA tattvam
>

> *without experience, the thatness/essence *
>
> khaNDa.Ade:
>
> *of sugarcane*&c *
>
> na anubhUtaye
>
> *is not brought unto anubhUti Experience *
>
> anubhUtim vinA ca
>
> *and without Experience, *
>
> rUpam Atmana:
>
> *the Form of the Self *
>
> na anubhUtaye
>
> *is not unto experience*
>
> *. *

> *this whole boundless Self/Thatness *
>
> dRDha.pariNAmini
>
> *substantially changing *
>
> cetasi sthite anta:
>
> *when situate within chetas.Awareness *
>
> bahir_upazAmite cara.acara.AtmA
>
> *outside becalmed, the journeying soul *
>
> svayam anubhUyate_eva deva.deva:
>
> *itself becomes the Lord of Lords*
>
> *. *

>
> *m.54 All this world is that essential, fundamental nature and principle
> of Self. Mind which is established in change, movement (and transformation)
> abides in it. When the external world of mobile and immobile nature
> quietens, then the Self can be experienced.
>
> *vlm.54. The knowledge of the soul, comprehends in itself the whole
> totality and infinity together; and resides in the invariable steadiness of
> the mind. It is by the shutting out the internal and external from the
> senses and the mind, that the lord of lords, the divine soul appears to our
> intelligence.
>
>
>
> तदनु विषय.वासना.विनाशः
>
> tadanu viSaya.vAsanA*vinAza:
>
> तदनु शुभः परमः स्फुट.प्रकाशः ।
>
> tadanu zubha: parama: sphuTa.prakAza: |
>
> तदनु च समता.वशात् स्वरूपे
>
> tadanu ca samatA.vazAt svarUpe
>
> परिणामनम् महताम् अचिन्त्य.रूपम् ॥५।६४।५५॥
>
> pariNAmanam mahatAm a.cintya.rUpam ||5|64|55||
>
> .
>
> tadanu viSaya.vAsanA*vinAza:
>
> tadanu zubha: parama: sphuTa.prakAza: +
>
> tadanu ca
>

> samatAvazAt *thru the influence of Sameness on *svarUpa*.**Ur.nature*.i
>
> pariNAmana.*change/transformation.*m mahatAm a.cintya.rUpam *x*
>
> *. *

>
> tadanu viSaya.vAsanA*vinAza:
>
> tadanu zubha: parama: sphuTa.prakAza: +
>
> tadanu ca samatAvazAt
>

> ~2*pariNAmana.*change/transformation*
>
> mahatAm a.cintya.rUpam *x*
>
> *. *

>
> *m.55 After destruction of sentience, the most auspicious luminous
> effulgence will be revealed. After that due to the state of equality
> attained the supreme changeless, indescribable Self will be revealed.
>
> *sv. ... When the mind and the ego.sense cease, this self*knowledge
> arises. It is reached by the practice of yoga, it is comparable in some
> respects to deep sleep: but it is truly incomparable, indescribable.
>
> *vlm.55. Hence follows the extinction of our desire of sensible objects,
> and hence we derive the light of our supreme felicity; that we have an even
> minded composure in all circumstances, which leads the souls of the
> magnanimous, to revert to that inscrutable identity (which has no
> convertibility in it).
>
>
>

> *.*
>
> *o*ॐ*m*
>
> *.*
>
> *next Canto*
>
> *FM5065*
>
>
>
> *+++*

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Sun, Dec 30, 2018 at 7:03 PM jivadas <das....@gmail.com> wrote:
>
>> current version
>>
>> fm7215 3.dc30 The Rewards of Study .z17
>>
>>
>> https://www.dropbox.com/s/qvwwx91g6vamvfz/fm7215%203.dc30%20The%20Rewards%20of%20Study%20.z17.docx?dl=0
>>
>>
>> --
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