y4023_1.nv27-28 Canto 4.23 Kingdom of the Wise .z61
jivadas
y4023_1.nv27-28 Canto 4.23 Kingdom of the Wise .z61
fm4023_1.nv27-28 Canto 4.23 Kingdom of the Wise .z61
work in progress v.15
Canto 4.23
vasiShTha said—
स उत्तम-पदालम्बी चक्र-भ्रमवद्_आस्थित: ।
शरीर-नगरी-राज्यम् कुर्वन्.न्_अपि न लिप्यते ॥१॥
sa uttama-padAlambI cakra-bhramavad_Asthita: |
zarIra-nagarI-rAjyam kurvan.n_api na lipyate ||
01||
he has attained the highest state
:
he's like a whirling wheel
effecting Body City
though never stuck* in it
.
* Attached. The root >lip suggests both psychological attachment and stickiness,
more like a sticky note than Krazy Glue.
~vwv. ... is behaving like the revolution of a wheel (which continues to rotate even after the impelling force is no longer acting).
~sv. Rama, he who treads the superior path, though he dwells in this body which functions as the potter's wheel does by past momentum, is untainted by the actions that might be performed.
तस्य_इयम् भोग-मोक्ष-अर्थम्_तज्.ज्ञस्य_उपवन-उपमा ।
सुखाय_एव न दु:खाय स्व.शरीर-महा.पुरी ॥२॥
tasya_iyam bhoga-mokSa-artham_taj.jJasya_upavana-upamA |
sukhAya_eva na du:khAya sva.zarIra-mahA.purI ||
02||
for that That-knower,
this
is like a garden glade,
a place for enjoyment and freedom.
For pleasure only, and not for pain is his royal Body City.
~vwv. For the knower of That (Reality), .. m. .. of truth, .. ~vlm. The body of the wise man .. ~sv. ..who treads the superior path ..
rAma said
—
.
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
एताम् च_अधिवसन्_योगी कथम् राज्य-सुख-एक-भाक् ॥३॥
nagarItvam zarIrasya katham nAma mahAmune |
etAm ca_adhivasan_yogI katham rAjya-sukha-eka-bhAk ||
03||
how do you come to call it Body City,
great muni?
and
dwelling in such a place,
how is a yogin the enjoyer of all the pleasures of a King
?
vasiShTha said
—
.
रम्या_इयम् देह-नगरी राम सर्व.गुण-अन्विता ।
ज्ञस्य_अनन्त-विलास-आढ्या स्व.आलोक-अर्क-प्रकाशिता ॥४॥
ramyA_iyam
deha-nagarI rAma sarva.guNa-anvitA |
jJasya_ananta-vilAsa-ADhyA sva.Aloka-arka-prakAzitA ||
04||
ramyA_iyam deha-nagarI - what a delight is Body City =
o rAma =
sarva.guNa-anvitA - endowed with every virtue =
jJasya– of the wise =
ananta-vilAsa-ADhyA - x =
sva.Aloka-arka-prakAzitA - x =
~vwv.2399/4 rAma! This beautiful city of the body, possessed of all merits, is abouding in infinite grace. Illuminated by the Sun that is ones own Light (of Consciousnss), for a wise man.
~m.4. Sri Vasista O rAma, this city of body is delightful and is equipped with all qualities. It is the field of infinite sport of a 'jnani'. It is lighted bright by the sun of self-perception.
~vlm.4. Vasishtha replied:--Beautiful is this city of the body, and fraught with every good to mankind, and being enlightened by the light of the mind, it is productive of endless blessings in both worlds.
~sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. / .. // *mo.4,23.4 // svAloka: AtmaprakAza: | sa evArka: |
tena prakAzitA parAmarzadvAreNa svam prati prAkaTyam nItA || *moT.4,23.4 ||
नेत्र-वातायन-उद्द्योत-प्रकाश-भुवन-अन्तरा ।
कर-प्रतोली-विस्तार-प्राप्त-पाद-उपजङ्गला ॥५॥
netra.vAtAyana-uddyota.prakAza=bhuvana.antarA |
kara-pratolI-vistAra-prApta-pAda-upajaGgalA ||
05||
netra.vAtAyana-uddyota-prakAza-bhuvana-antarA
eye.window-projected-light-world-antarA
kara-pratolI-vistAra-prApta-pAda-upajaGgalA
hand-pratolI-vistAra-gotten-state-upajaGgalA
~m.5 The world of inside is lighted through the window of eyes. This city of body is wide with the highways called hands. It has feet with which it reaches the minor jungles (of the world).
~vlm.5. The eyes are the windows of this city, letting out the light for the sight of distant worlds, the two arms are as the two valves of this city-gate, with the hands like latches reaching to the knees.
~sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. pratolyau vizikhe | tAbhyAm prAptau pAdAv eva upajaGgalau
jaGgala-samIpadezau yasyA: | sA | nagaryaz ca upajaGgalam tAvat pratolI bhavati
|| *moT.4,23.5 ||
रोम-राजि-लता-गुल्मा त्वचाजालक-मालिता ।
गुल्फ-अङ्गुल्याम् प्रविश्रान्त-जङ्घ-उरु-स्तम्भ-मण्डला ॥६॥
roma-rAji-latA-gulmA
tvacAjAlaka-mAlitA |
gulpha-aGgulyAm pravizrAnta-jaGgha-uru-stambha-maNDalA ||
06||
the parting-line of the hair
winds like a creeping sprout.
tvacAjAlaka-mAlitA - x =
gulpha-aGgulyAm - x =
pravizrAnta-jaGgha-uru-stambha-maNDalA - x =
~m.6 The body-hairs are the creepers and sprouts of the city. Skin is the garland winding (around the city). The city is full of pillars of thighs supported by the ankles and feet.
~vlm.6. The hairs on the body are as the moss and grass on the walls, and the porous skin resembles the netted covering of the palace; the thighs and legs are as the columns of the edifice, and the feet with the ancles||should be ankles?|| and toes, are as pedestals of the pillars.
~sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT.6.
romarAjilatAgulmA tvagaTTAlakamAlitA / gulphagulguluvizrAntajaGghorustambhamaNDalA
// *mo.4,23.6 //
tvag evATTAlakam prAkAra: | tena bhUSitA | gulgulu: stambhAdhArabhUtA zilA{#7}
|| *moT.4,23.6 ||
रेखा-विभक्त-पाद-अग्र-शिला-प्रथम-निर्मिता ।
चर्म-मर्म-शिरासार-संधि-सीमा-मनोरमा ॥७॥
rekhA-vibhakta-pAda-agra-zilA-prathama-nirmitA
|
carma-marma-zirAsAra-saMdhi-sImA-manoramA ||
07||
rekhA-vibhakta-pAda-agra-zilA-prathama-nirmitA
xrekhA-vibhakta-pAda-agra-zilA-prathama-nirmitA
carma-marma-zirAsAra-saMdhi-sImA-manoramA
skin-marma-zirAsAra-saMdhi-sImA-manoramA
~m.7 This body-city is beautiful with intersections and joints between the arteries and veins (under the skin).
~vlm.7. The lines marked under the soles of the feet, are as inscriptions marked on the foundation stone, and upon those at the base of the pedestals of the pillars; and the outer skin which covers the flesh, marrow, veins and arteries, and the joints of the body, is as the beautiful plaster of the building, hiding the mortar and bricks inside.
*moT. rekhAvibhakta-pAdogra-zilAprathamanirmitA / ..isImA manoramA //
*mo.4,23.7 // rekhAbhyAm vibhakte ye | pAdau evograzile | tayo: prathamam
nirmitA | prathama-nirmANe hi kRta-vibhAgA: zilA: sthApyante |
carmamarmasirAsAra: carma-marma-sirAsamUha eva | sandhisImA: sandhimaryAdA:
yasyA: | sA || *moT.4,23.7 ||
उरु-uरु-तनु-भाग-अग्र-निर्मित-उपस्थ-निम्नगा ।
कचत्_केश-अवली-काच-दल-प्रस्थ-वन-आवृता ॥८॥
uru.uru-tanu-bhAga-agra-nirmita-upastha-nimnagA |
kacat_keza-avalI-kAca-dala-prastha-vana-AvRtA ||
08||
*jd.8 - uru.uru-tanu-bhAga-agra-nirmita-upastha-nimnagA - x =
kacat_keza-avalI-kAca-dala-prastha-vana-AvRtA - x.
*moT. Uru.dvayam eva kavATe [a pair of breasts like double-doors!].
~m.8 The body-city has the river of pudendum (organ of sex) flowing between the haunches, hips and thighs. Beautiful glistening hairs on the head and beard are the encircling forests.
~vlm.8. The middle part of the body above the two thick thighs contains the aqueducts, beset by the hairy bushes about them, and likening to rivers running amidst a city, between rows of trees on both sides of the banks.
भ्रू-ललाट-ओष्ठ-सच्-छाय-वदन-उद्यान-शोभिता ।
दृष्टि-पात-उत्पल-आकीर्ण-कपोल-विपुल-स्थली ॥९॥
bhrU-lalATa-oSTha-sac-chAya-vadana-udyAna-zobhitA
|
dRSTi-pAta-utpala-AkIrNa-kapola-vipula-sthalI ||
09||
bhrU-lalATa-oSTha-sac-chAya-vadana-udyAna-zobhitA
brow-lalATa-oSTha-sac-chAya-vadana-udyAna-zobhitA
dRSTi-pAta-utpala-AkIrNa-kapola-vipula-sthalI
sight-pAta-utpala-AkIrNa-kapola-vipula-sthalI
lalatoSTha in all eds., s/b lalatauSTha ???
~vlm.9. The face is as the royal garden beautified by the eye-brows, forehead and the lips; the glancing of the eyes, are as the blooming lotuses; and the cheeks are as flat planes in it.
वक्ष:स्थल-सर:स्यूत-कुच-पङ्कज-कोरका ।
घन-रोम-अवली.च्-छन्न-स्कन्ध-क्रीडाशिल_उच्चया ॥१०॥
vakSa:sthala-sara:syUta-kuca-paGkaja-korakA |
ghana-roma-avalI.c-channa-skandha-krIDAzila_uccayA ||
10||
vakSa:sthala-sara:syUta-kuca-paGkaja-korakA
xvakSa:sthala-sara:syUta-kuca-paGkaja-korakA
ghana-roma-avalI.c-channa-skandha-krIDAzila_uccayA
thick-hair-avalI.c-channa-skandha-krIDAzila_uccayA
~vlm.10. The broad bosom is as a lake with the nipples like buds of lotuses; the streaks of hairs on the breast, are as its herbage, and the shoulders are as the projecting rocks (ghats) upon it.
#syUta - sewn
#kuca - tit
उदर-श्वभ्र-निक्षिप्त-स्व.अन्न-इष्ट-भक्ष्य-तत्परा ।
दीर्घ-कण्ठ-बिल-उद्गीर्ण-वात-संरम्भ-शब्दिता ॥११॥
udara-zvabhra-nikSipta-sva.anna-iSTa-bhakSya-tatparA
|
dIrgha-kaNTha-bila-udgIrNa-vAta-saMrambha-zabditA ||
11||
udara-zvabhra-nikSipta-sva.anna-iSTa-bhakSya-tatparA - x =
dIrgha-kaNTha-bila-udgIrNa-vAta-saMrambha-zabditA - x =
~m.11 All kinds of foods are stored in the abyss called stomach. Many kinds of breezes are swishing through the pipes of throat.
~vlm.11. The belly is the store--house, which is eager to receive the delicious articles of food; and the long lungs of the throat, are blown loudly by the internal winds.
~sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. udarazvabhra-nikSiptasvanneSTa-bhakSyakarparA / .. // *mo.4,23.11 // udara-zvabhre udara-garte | nikSiptAni yAni svannAni zobhanAnnAni | tai: | tadvyAjeneti yAvat | iSTabhakSyakarparA iSTa-bhakSya-bhagnapAtram yasyA: | sA | rAjanagaryAm api iSTabhakSyapAtrANi bhavanti | dIrgham yat kaNThabilam | tasmin | udgIrNa: saJcArI | ya: vAta: | tasya ya: saMrambha: | tena zabditA zabdayuktA kRtA | nagaryAm api bileSu vAtazabdo bhavati || *moT.4,23.11 ||
हृदय-आपण-निर्णीत-यथाप्राप्त-अर्थ-भूषिता ।
अनारत-नव-द्वार-प्रवहत्-प्राण-नागरा ॥१२॥
hRdaya-ApaNa-nirNIta-yathAprApta-artha-bhUSitA
|
anArata-nava-dvAra-pravahat-prANa-nAgarA ||
12||
~vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
hRdaya-ApaNa-nirNIta-yathAprApta-artha-bhUSitA -
Heart-ApaNa-nirNIta-yathAprApta-artha-bhUSitA
.
anArata-nava-dvAra-pravahat-prANa-nAgarA -
anArata-nava-door-pravahat-prANa-nAgarA.
#ApaNa - market
~sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
आस्य-स्फारवद्-आदृष्ट-दन्त-अस्थि-शकल-आकुला ।
मुख-आस्पदा भ्रमज्-जिह्वा चण्डी-चर्वित-भोजना ॥१३॥
Asya-sphAravad-AdRSTa-danta-asthi-zakala-AkulA
|
mukha-AspadA bhramaj-jihvA caNDI-carvita-bhojanA ||
13||
~vlm.13. There is the open mouth like the open door-way, with its tooth-bones slightly seen as its gratings; and the tongue moving in the door way like a naked sword, is as the projecting tongue of the goddess Kalí, when she devours her food. (The voracity of the goddess is well known whence she is called Kali, the consort of the all devouring Kála-death).
*jd.13
- Asya-sphAravad-AdRSTa-danta-asthi-zakala-AkulA -
Asya-sphAravad-AdRSTa-tooth-asthi-shard-AkulA =
mukha-AspadA -
face-AspadA =
bhramaj-jihvA - deluding tongue =
caNDI-carvita-bhojanA -
caNDI-carvita-bhojanA.
#zakala - shard
~m.13-16. The 'Chandika' called tongue is constantly engaged in devouring foods.
रोम-शष्प-तरच्-छन्ना कर्णकोटर-कूपका ।
स्फिक्शृङ्खलाञ्स्थिइतोपान्तपृष्ठविस्तीर्णजङ्गला ॥१४॥
roma-zaSpa-tarac-channA
karNakoTara-kUpakA |
sphikzRGkhalAJsthiitopAntapRSThavistIrNajaGgalA ||
14||
~vlm.14. The ear-holes are covered by hairs like long grass, and the broad back resembles a large plain, beset by rows of trees on its borders.
#kUpaka - (pubic?) hole
#sphic - buttock
~m. Wells of ears are covered by the grass called long hairs.
गुद-उत्थान-अरघट्ट-अन्त-प्रद्रुत-अनन्त-कर्दमा ।
चित्त_उद्यान-मही-वल्गद्-आत्म-चिन्ता-वराङ्गना ॥१५॥
guda-utthAna-araghaTTa-anta-pradruta-ananta-kardamA
|
citta_udyAna-mahI-valgad-Atma-cintA-varAGganA ||
15||
guda-utthAna-araghaTTa-anta-pradruta-ananta-kardamA
-
anus.risen-post.well-anta-pradruta-boundless-muck =
citta-udyAna-mahI-valgad-Atma-cintA-varAGganA -
citta.Affection-Garden=mahI-valgad-Atma-cintA-varAGganA.
~vlm.15. The two private passages serve as sewers and drains of the city, to let out its dirt, and the heart is the garden-ground, where the passions parade about as ladies. (Or, the region of the mind is the garden-ground for the rambling thoughts as ladies).
धी-वरत्रा-दृढा-बद्ध-चपल-इन्द्रिय-मर्कटा ।
वदन-उद्यान-हसन-पुष्प-उद्गम-मनोरमा ॥१६॥
dhI-varatrA-dRDhA-baddha-capala-indriya-markaTA |
vadana-udyAna-hasana-puSpa-udgama-manoramA ||
16||
*jd.16 - dhI-varatrA-dRDhA-baddha-capala-indriya-markaTA - thought-straps-firm-bound-fickle-organ-monkey = vadana-udyAna-hasana-puSpa-udgama-manoramA -
face-garden-smiling-flower-blossoming-delight.
~m.16 In the gardens of mind a beautiful lady called self-inquiry is promenading. Monkeys called senses are being tied by the rope of discriminating intelligence.
~vlm.16. Here the understanding is fast bound in chains as a prisoner, and the organs of sense are let looase as monkies to play about. The face is as a flower garden, the smiles whereof are its blooming blossoms
~sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. / .. // *mo.4,23.16 // jJo hi dhIrajjvA capalendriyANi
badhnAti | vadanodyAneti | udyAne ca puSpodgamo yukta eva || *moT.4,23.16 ||
*jd.16 - dhI-varatrA-dRDhA-baddha-capala-indriya-markaTA - thought-straps-firm-bound-fickle-organ-monkey = vadana-udyAna-hasana-puSpa-udgama-manoramA
-
face-garden-smiling-flower-blossoming-delight.
स्व.शरीर-मनोज्ञस्य सर्व.सौभाग्य-सुन्दरी ।
सुखाया_एव न दु:खाय परमाय हिताय च ॥१७॥
sva.zarIra-manojJasya sarva.saubhAgya-sundarI |
sukhAyA_eva na du:khAya paramAya hitAya ca ||
17
||
for one who truly knows
his own body and mind are beautiful
—
full of delight
&
only for his pleasure not for his sorrow
&
of the highest benefit
.
~vwv.2400/17 For a person knowing his body and mind (i.e. their true nature), (the body-city), beautiful with all blessedness, is (existing) only for happiness and not for sorrow. It is also for the greatest good (of the person).
~m.17 Such a graceful and auspicious lady of charm and beauty can be only for extreme good and joy/delight and not for grief.
~vlm.17. The life of the man, knowing the proper use of his body and mind, is prosperous in everything; it is attended by happiness and advantages, and no disadvantage whatever.
*jd.17 - sva.zarIra-manojJasya - for one who knows his own body and mind = sarva.saubhAgya-sundarI - so beautiful and full of delight = sukhAya eva na du:khAya - is only for his pleasure, not sorrow = paramAya hitAya ca - and of the highest benefit.
अज्ञस्य_इयम्_अनन्तानाम् दु:खानाम् कोश-मालिका ।
ज्ञस्य त्व्_इयम्_अनन्तानाम् सुखानाम् कोश-मालिका ॥१८॥
ajJasya_iyam_anantAnAm du:khAnAm koza-mAlikA |
jJasya tv_iyam_anantAnAm sukhAnAm koza-mAlikA ||
18||
ajJasya
for the unKnowing,
iyam anantAnAm du:khAnAm koza-mAlikA
this of boundless sorrows is the treasure-house
jJasya tu
but for the knowing
iyam anantAnAm sukhAnAm koza-mAlikA
this of boundless pleasures is the treasure-house
~vwv.2401/18 For the ignorant one, this (body-city) is a treasure-palace of infinite pains. But, for the wise one, this is a treasure-palace of inexhaustible pleasures.
~vlm. This body is the source of infinite trouble to the ignorant, but it is the fountain of infinite happiness to the wise man.
*moT. .. /.. // *mo.4,23.18 // kozamAlikA bhANDAgAramAlA |
anantadu:kha-utpAdikA ity artha: | ajJAta-zuddha-tattvasya tasyaitadartham
rAtrindinam santApabhAktvAt iti bhAva: | nanu tarhi jJasyApi IdRzy eva syAd ity
| atrAha jJasya tv_iti | tuzabda: vyatirekadyotaka: | jJAtazuddhAtmatattvasya
tasya etad artham santa-apabhAktvAbhAvAt | na hy anyArtham anya: santApabhAg
bhavatIti bhAva: || *moT.4,23.18 ||
~sv.18 To the
ignorant, this body is the source of suffering; but to the enlightened man,
this body is the source of infinite delight.
For the unKnowing, this body's a jail-house full of misery;
but, for the knowing, it is a treasure-house of boundless delight.
किं.चिद्_अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम्_अरिन्दम ।
स्थितायाम् संस्थितम् सर्व.म् तेन_इयम् ज्ञ-सुख-आवहा ॥१९॥
kiM.cid_asyAm
pranaSTAyAm jJasya naSTam_arindama |
sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha-AvahA ||
19||
~m.19 If this body is destroyed the loss is very little for a jnāni. If it is preserved firmly, it is for delights and liberation.
~vlm. ... its continuance is the cause of continued happiness to the wise man.
~sv.19 While it exists the wise man derives from it great pleasure and the delight of enlightenment; and when its life-span comes to an end he does not regard it as a loss at all.
kiM.cid_asyAm pranaSTAyAm jJasya naSTam_arindama - x =
sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha-AvahA - x =
#Avaha - bringing to pass, producing; one of the seven winds or bands of air (that which is usually assigned to the #bhuvar-loka or atmospheric region between the bhUr-loka and svar-loka) • one of the seven tongues of fire.
यद्_एनाम् ज्ञ: समारुह्य संसारे विहरत्य्_अलम् ।
अशेष-भोग-मोक्ष-अर्थम् तेन_इयम् ज्ञ-रथ: स्मृत: ॥२०॥
yad_enAm jJa: samAruhya saMsAre viharaty_alam |
azeSa-bhoga-mokSa-artham tena_iyam jJa-ratha: smRta: ||
20||
~vlm.20. The body serves as a chariot to the wise, who can traverse everywhere by riding in it; and can produce and procure everything conducive to his welfare and liberation.
yad_enAm jJa: samAruhya
a knower who is riding this
saMsAre viharaty_alam - x =
azeSa-bhoga-mokSa-artham
xazeSa-bhoga-Freedom-artham
tena_iyam jJa-ratha: smRta:
thus this is known as a Knower-wagon
~m.20 When a jnani rides this and moves around the world, it is indeed a chariot giving infinite pleasures and liberation.
~sv.20 Hence, to the enlightened person the body itself is a source of infinite delight. And, since it transports him in this world in which he roams freely and delightfully, the body is regarded as a vehicle of wisdom.
शब्द-रूप-रस-स्पर्श-गन्ध-बन्धु-श्रियो यत: ।
अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥२१॥
zabda-rUpa-rasa-sparza-gandha-bandhu-zriyo yata: |
anayA_eva hi labhyante tena_iyam jJasya lAbhadA ||
21||
~vlm.21. The possession of the body, is of no disadvantage to the wise man; who can obtain by it, all the objects of his bearing and seeing, of his touch and smelling, and his friends and prosperity.
zabda.rUpa.rasa.sparza.gandha-bandhu=zriya: - sound.form.flavor.touch.odor=relations.plenty =
yata: - x =
anayA_eva hi labhyante - x =
tena_iyam jJasya lAbhadA -
thus this gives gain to a Knower.
~sv.21 Since it is through the body that the wise man derives the different sense-experiences and gains the friendship and affection of others, to him it is a source of gain.
~m.21 From this one has the facility for feeling form, smell, touch, taste and hear. These are available to one always without respite. And so a jnani is benefited.
सुख.दु:ख-क्रिया=जालम् यदा_एषा_उद्वहति स्वयम् ।
तदा_एषा राम सर्व.त्र सर्व.वस्तु-भर-क्षमा ॥२२॥
sukha.du:kha-kriyA=jAlam yadA_eSA_udvahati svayam |
tadA_eSA rAma sarvatra sarva.vastu-bhara-kSamA ||
22||
~m.22 O rAma, this body has the capability to hold both happy and sorrowful actions and works. And so, one who knows gets the ability to bear all kinds of things (and happenings).
sukha.du:kha-kriyA=jAlam - pleasure.pain-work=net =
yadA - when =
eSA_udvahati svayam - this spreads itself =
tadA eSA - then this =
o rAma =
sarvatra - is everywhere =
sarva.vastu-bhara=kSamA -
bearing all substance, the patient Earth.
~vlm.22. It is true that the body is subject to a great amount of pain and pleasure; but the wise man can well bear with them, (knowing them to be concommittant to human life).
तस्याम् शरीर-पुर्याम् हि राज्यम् कुर्वन्_गत-ज्वर: ।
ज्ञस्_तिष्ठति गत-व्यग्र: स्व.पुर्याम्_इव वासव: ॥२३॥
tasyAm zarIra-puryAm hi rAjyam
kurvan_gata-jvara: |
jJas_tiSThati gata-vyagra: sva.puryAm_iva vAsava: ||
23
||
for
in that Body City
his untroubled kingdom
the wise man rests, confusion gone
:
he's like the Lord of the vasu.s
secure in his own fortress
.
~m. ... like Indra in his heaven.
~vlm.23. Hence the wise man reigns over the dominion of his body, without any pain or trouble, in the same manner as one remains the lord of his house, without any anxiety or disturbance.
*jd.23 - tasyAm zarIra-puryAm - in that Body City = hi ! = rAjyam kurvan_gata-jvara: - painlessly rules his kingdom = jJas_tiSThati gata-vyagra: - the wise man rests, confusion gone = sva.puryAm - in his own fortress = iva vAsava: - like the Lord of the vasu.s.
न क्षिपत्य्_अवट-आटोपे मनो-मत्त-तुरङ्गमम् ।
न लोभ-दुर्द्रुमादाय प्रज्ञा-पुत्रीम् प्रयच्छति ॥२४॥
na kSipaty_avaTa-ATope mano-matta-turaGgamam |
na lobha-durdrumAdAya prajJA-putrIm prayacchati ||
24||
~AS.
The AB commentary explains avaTa-ATopa as the Kama - one who takes pride in the
avaTa - vagina! Also, the mind itself is compared to a wild horse. He does not
drive it rashly into the holes of desires. The second line has a more exotic
meaning. He does not give away his daughter called intelligence for a dowry of
a poisonous tree - or perhaps its fruit known as avarice. In other words, he
does not exchange his intelligence for greed!
na kSipati avaTa-ATope - x =
manas-matta-turaGgamam - Mind the crazy horse =
na lobha-durdruma-AdAya - not given to the Greed Tree =
prajJA-putrIm prayacchati - x =
~m.24. A 'jnāni' does not throw the wild horse of mind into the abyss of intelligence to the poisonous tree of avarice and greed.
~vlm.24. He is not addicted to licentiousness like a high mettled steed; nor parts with the auspicious daughter of his prudence, from his avarice after some poisonous plant.
Ø #avaTa -m.- a hole, vacuity in the ground • a hole in a tooth • any depressed part of the body, a sinus. •‑• Comp. –kuccha : कच्छपः a tortoise in a hole • (fig.) one who has had no experience, who has seen nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa~vAsin, dweller in the samsAra-hole, y5024.022
Ø #ATopa: - puffing, swelling mbh. &c. • a multitude, redundancy BhP. • flatulence, borborygmi [gut-rumble], suzr. • pride, self-conceit (cf. sAtopam) • #paTATopa: - the spreading of a cloth, y7075.015 • #phuTATopa: - the expanding of a serpent's hood, paJcat.
अ.ज्ञान-पर.राष्ट्रम्_च न रन्ध्रम् त्व्_अस्य पश्यति ।
संसार-अरि-भयस्य_अन्तर्_मूलान्य्_एव निकृन्तति ॥२५॥
a.jJAna-para.rASTram_ca na randhram tv_asya pazyati |
saMsAra-ari-bhayasya_antar_mUlAny_eva nikRntati ||
25||
~AS. The foreign nation of ignorance does not penetrate his defenses - does not see holes in his defenses; i.e. ignorance does not penetrate him! the second line is OK, except I would suggest: he cuts out the roots of the fears of the enemy called samsara- the world.
a.jJAna-para.rASTram_ca - x =
na randhram tu asya pazyati - x =
saMsAra-ari-bhayasya_antar - x =
mUlAni_eva nikRntati - x =
~m.25 A jnani does not look at the foreign territory of ignorance. He uproots the enemy of fear of this world.
~vlm.25. The ignorant can see the cities of others, but not observe the gaps and breaks of their own. It is better to root out the fears of our worldly enemies (passions) from the heart, than lire under their subjection.
~sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
तृष्णा-सार=परावर्ते काम-संभोग-दुर्ग्रहे ।
न निमज्जति पर्यस्त: सुख-दु:ख-प्रदेवने ॥२६॥
tRSNA-sAra=parAvarte kAma-saMbhoga-durgrahe |
na nimajjati paryasta: sukha-du:kha-pradevane ||
26||
~vwv.2402 (The liberated man) does not sink under the great whirlpool of the waters of desire, in (the grip of) the bad crocodile that is the enjoyment of objects of desire, upset in the play of pleasure and pain.
*jd.26 - tRSNA-sAra=parAvarte - x =
kAma-saMbhoga-durgrahe - x =
na nimajjati paryasta: - x =
sukha-du:kha-pradevane - x =
#parAvarta
#paryasta
#pradevana
~m.26 He does not dip himself into the waters of happiness and joy and vortices which harbour crocodiles of lust and greed.
~vlm.26. Beware of diving in the perilous river, which flows fast by the dreary forest of this world, with the current of desire, whirl-pools of avarice, and the sharks of temporal enjoyment.
~sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT.. kAma-saGkSobha-durgrahe / .. paryasta-sukhadu:kha-akSadevane // *mo.4,23.26 // tRSNA-sArasya parAvarta: AvRtti: yasmin | tAdRze | kAmasya ya: saGkSobha: | tena durgrahe | paryastau preritau | yau sukhadu:khAkSau sukhadu:khe evAkSau | tayo: yat devanam krIDanam | dyUtam iti yAvat | tatra na nimajjanti | rAjJo hi dyUtamajjanam doSa eva | akSadevanam api tRSNAkAmavalitam eva bhavati || *moT.4,23.26 ||
करोत्य्_अविरतम् स्नानम् बहिर्-अन्तर-वीक्षणात् ।
सरित्-संगम-तीर्थेषु मनोरथ-गति: क्रमात् ॥२७॥
karoty_aviratam
snAnam bahir-antara-vIkSaNAt |
sarit-saMgama-tIrtheSu manoratha-gati: kramAt ||
27||
karoty_aviratam snAnam - x =
bahir-antara-vIkSaNAt - x =
sarit-saMgama-tIrtheSu -
x =
manoratha-gati: kramAt - x =
~vlm.27. Men often bathe their outer bodies in holy streams, without looking to the purification of their inward souls; and they shave their persons at the confluence of rivers with the sea, in hopes of obtaining their object. (Bathing in the sauger) (Sagora
sangama stána), is said to confer every object of desire).
~sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT. ..
antar api kSaNAt / .. manorathagati: kramAt // *mo.4,23.27 //
bahi: bAhye | anta: manasi | mana eva svAdhInatvAt ratha: | tena gati: yasya |
sa: | anta: snAnam tu ciddhradanimajjanam eva jJeyam || *moT.4,23.27 ||
Bathing at the confluence of spiritual and worldly rivers with his perceptions directed both externally and internally, a jnani washes away gradually all the desires and wishes.
सकल-अक्ष-जन-आदृश्य-सुख-प्रेक्षा-पराङ्मुख: ।
ध्यान-नाम्नि सुखम् नित्यम् तिष्ठत्य्_अन्त:पुर-आन्तरे ॥२८॥
sakala-akSa-jana-AdRzya-sukha-prekSA-parAGmukha: |
dhyAna-nAmni sukham nityam tiSThaty_anta:pura-Antare ||28||
~AS. Turned away from pleasing visions (sukha-prekSA-parAGmukhaH) desired by all people with eyes, he always stays in the inner sanctum called meditation ( dhyAnanAmni).
sakala-akSa-jana-AdRzya-sukha-prekSA-parAGmukha:
- whole-sense-person-AdRzya-sukha-prekSA-parAGmukha =
dhyAna-nAmni sukham nityam - x =
tiSThati anta:pura-Antare - x.
~m.28 A 'jnani' resides in delight and happiness in his palace called 'dhyana', setting his face against all that looks happy with its phenomenal attractiveness.
~vlm.28. All sensual people are averse to the unseen happiness of the next world; and dwell on the pleasure of their own imagination in the inward recesses of their minds.
*VA. always seeing what is unseen to men, facing only happiness, called dhyana, (wise one) stays inside the city (of his body).
~sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
सुखा-वहा_एषा नगरी नित्यम् वै विदित-आत्मन: ।
भोग-मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥२९॥
sukhA-vahA_eSA nagarI nityam vai vidita-Atmana: |
bhoga-mokSa=pradA ca_eSA zakrasya_iva_amarAvatI ||
29||
~vwv.2403/29 This city is indeed producing happiness always for those who have known the Self. This is also the giver of (both) enjoyment and liberation, and is like the abode of the gods, Amarâvatî, to Indra, the Lord of the gods.
*jd.29 - sukhA-vahA_eSA nagarI - x =
nityam vai vidita-Atmana: - x =
bhoga-mokSa=pradA ca eSA - x =
zakrasya_iva_amarAvatI - x =
~m.29 For one who knows the self the city of body is full of happiness. It yields pleasures and liberation. The city of body will be like Indra's Capital 'Amaravati' for him.
~vlm.29. This city of the body is pleasant to one, acquainted with his spiritual nature; because he deems it as the paradise of Indra, which is filled with pleasurable fruits, as well as of those of immortality (or future life and bliss).
~sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT. .. nityam pramuditAtmana: / ..pradA divyA zakrasyevAmarAvatI // *mo.4,23.29 // jJasya_iti zeSa: || *moT.4,23.29 ||
स्थितया संस्थितम् सर्व.म् किं.चिन्_नष्टम् न नष्टया ।
यया पुर्या महीपस्य सा कथम् न सुख-आवहा ॥३०॥
sthitayA
saMsthitam sarvam kiM.cin_naSTam na naSTayA |
yayA puryA mahIpasya sA katham na sukha-AvahA ||
30||
~vlm.30. All things depend on the existence of the city of the body, yet nothing is lost by its loss since the mind is the seat of everything. These bodily cities which fill the earth, cannot be unpleasant to any body.
*jd.30 - sthitayA saMsthitam sarvam - x =
kiM.cin_naSTam na naSTayA - x =
yayA puryA mahIpasya - x =
sA katham na sukha-AvahA - x =
~m.30. Why can't the city-which holds everything and whose loss will be of minimal effect, - be not full of happiness?
विनष्टे देह-नगरे ज्ञस्य नष्टम् न किञ्चन ।
आक्रान्त-कुम्भ-आकाशस्य खस्य कुम्भ-क्षये यथा ॥३१॥
vinaSTe
deha-nagare jJasya naSTam na kiJcana |
AkrAnta-kumbha-AkAzasya khasya kumbha-kSaye yathA ||
31||
~vlm.31. The wise man loses nothing by loss of the citadel of his body; as the vacuity in a vessel is never lost, by the breaking of the vessel. (So the death of the body, does not destroy the vacuous soul).
*jd.31 - vinaSTe deha-nagare - x =
jJasya
naSTam na kiJcana - x =
AkrAnta-kumbha-AkAzasya - x =
khasya kumbha-kSaye yathA - x.
~m.31. If the city of body is lost, the loss for a 'jnani' will be little. What is lost for the space in a pot, if the pot is broken.?
विद्यमानम् घटम् वायु: किं.चित्_स्पृशति न_आस्थितम् ।
यथा तथा_एव देही स्वाम् शरीर-नगरीम्_इमाम् ॥३२॥
vidyamAnam
ghaTam vAyu: kiM.cit_spRzati na_Asthitam |
yathA tathA_eva dehI svAm zarIra-nagarIm_imAm ||
32||
vidyamAnam ghaTam - knowing/affecting the pot =
vAyu: - the air = touches something - kim.cit_spRzati =
na_Asthitam - x =
as - yathA =
tathA eva - even thus =
dehI svAm zarIra-nagarIm_imAm - Body is this own body-city.
~m.32. When a pot is existing, the air in it touches it minimally. When the pot is broken, there is not question of the air touching it. Similar is the case with the embodied soul. The city of body will have no effect on it.
~vlm.32. As the air contained in a pot, is not felt by the touch like the pot itself, so is the living soul, which resides in the city of the body.
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.32. .. vAyu: kila spRzati nAsthitam / .. // *mo.4,23.32 // asthitam naSTam | dehI dehAd vyatiriktam AtmAnam jAnAna: tajjJa: || *moT.4,23.32 ||
अत्र.स्थ: पुरुषो भोगान्_आत्मा सर्व.गतो_sपि सन् ।
विश्व-कल्प-कृतान्_भुक्त्वा पुंसाम्_अधिगत-अर्थ-भाक् ॥३३॥
atra.stha: puruSo bhogAn_AtmA sarva.gato_'pi san |
vizva-kalpa-kRtAn_bhuktvA puMsAm_adhigata-artha-bhAk ||
33||
*jd.33 - atra.stha: puruSa: - the Person situate here =
bhogAn - them pleasures =
AtmA sarva.gata:_api san - being the very self of all =
vizva-kalpa-kRtAn_bhuktvA - x =
puMsAm_adhigata-artha-bhAk - x =
~vwv.2404/33 The person abiding in this (body), though being the all-pervading Self, is experiencing the acquired objects, enjoying the objects of pleasure of men brought about by the Universal Law.
~m.33 The pleasure oriented self of the Purusha, who is immanent in all, enjoys the pleasures devised in the Universe. However he (jnani) attains the Supreme.
~vlm.33. The ubiquitous soul being situated in this body, enjoys all worldly enjoyments, until at last it comes to partake of the felicity of liberation, which is the main object it has in view.
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT. atrastha eSa bhagavAn AtmA .. / svavikalpa-kRtAm .. adhigatAtmadRk // *mo.4,23.33 //
*VA. Self staying in everything enjoys so, and having enjoyed whole universe for long time, it goes back (obtaining moksha)?
~AS. The man - Yogi under discussion stays here (in the world) enjoying the worldly things that a man enjoys, even though he is truly everywhere; (eventually) experiences what he understands (adhigata-artha-bhAk), i.e. is liberated.
कुर्वन्.न्_अपि न कुर्वाण: समस्त-अर्थ-क्रिया_उन्मुख: ।
कदा.चित्_प्रकृतान्_सर्वान्_कार्य-अर्थान्_अनुतिष्ठति ॥३४॥
kurvan.n_api na kurvANa: samasta-artha-kriyA_unmukha: |
kadA.cit_prakRtAn_sarvAn_kArya-arthAn_anutiSThati ||
34||
kurvan.n_api na kurvANa: - though doing not an agent =
samasta-artha-kriyA_unmukha: - x =
kadA.cit_prakRtAn_sarvAn - x =
kArya-arthAn_anutiSThati - x.
~m.34 He is oriented to all kinds of works and actions. But even though he is at them, he is not the doer. All the time he will be engaged only in works that are to be done.
~vlm.34. The soul doing all actions, is yet no doer of them; but remains as witness of whatever is done by the body; and sometimes presides over the actions actually done by it.
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*VA. though doing, he (wise) is not an agent, open to all actions,
he stays all the time doing all the actions
*moT. .. samyak sarva.kriyonmukha: / .. // *mo.4,23.34 // atrastha: dehastha: | apizabda: sarva.gatasya puMstAbhoge virodham dyotayati | adhigatAtmadRk tajjJa: | na tu mUrkha: | tasya evaM.vidhatvA a‑sambhavAt | kurvan zarIra-Adi-dvAreNa kurvan | na kurvANa: nAham karteti nizcayAt | kAryArthAn karaNIyAni prayojanAni | adhitiSThati kartavyatvena nizcinoti | prakRtAn pravAhAgatAn | na tu sva-vimarzena kalpitAn || *moT.4,23.33-34 ||
कृ #kR -> #kurvat -> #kurvANa‑ - (pr. p. Atm.) doing, making • acting as a servant, agent.
कदा.चिल्_लीलया लोलम् विमानम् अधिरोहति ।
अनाहत-गतिम् कान्तम् विहर्तुम्_अमलम् मन: ॥३५॥
kadA.cil_lIlayA
lolam vimAnam adhirohati |
anAhata-gatim kAntam vihartum_amalam mana: ||
35||
kadA.cil lIlayA - somewhen for pleasure
lolam
(note Mo reading, alolam caJcalatA-rahitam) —
vimAnam adhirohati
he mounts his AirCar
anAhata
MoT anAhatA kvacid apratihatA
-gatim kAntam vihartum amalam mana:.
~vlm.35. The sportive mind rides on the swifting car of the body, as one mounts on a locomotive carriage for the place of its destination, and passes in its unimpeded course to distant journeys. (So the body leads one to his journey from this world to the next).
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
m.35-36. Once in a while the mind of a jnani feels like indulging in worldly pleasures in a sportive manner and ascends on to the flying machine of the heart-lotus and wanders around. Staying abroad he enjoys the beauty of this world with delightful friendliness and (unexcited) cool limbs.
*moT.35. nanu yadi kadA.cid etat karoti tarhi anyadA kim karotIty | atrAha — kadA.cil lIlayAlolam .. // *mo.4,23.35 // kadA.cid asau tajjJa: Atma-lIlayA mana: vimAnam manorUpam vimAnam | adhirohati | kim kartum | vihartum Antaram vihAram kartum | mano-vimAnam katham-bhUtam | alolam caJcalatA-rahitam | puna: kathambhUtam | anAhatA kvacid apratihatA | gati: yasya | sa: | tam | vimAna-zabdApekSayA puMstvam | amalam rAgAdi-mala-rahitam | ata eva kAntam || *moT.4,23.35 ||
*VA. sometimes, desirous of amusement, he (wise) mounts a chariot
(of his heart), and goes unbound (in his) mind enjoying pure pleasing (enjoyments)
~AS.
The AB commentary suggests : In order to amuse his pure mind (amalam mana:
vihartum), he moves unimpeded (anAhatagatiH) with ease (lIlayA ) on the moving
beautiful plane (lolam kAntam vimAnam) - of his heart.
In other words, he partakes of enjoyment at will - but with a pure mind; so he
stays pure afterwards!
तत्र.स्थो लोक-सुन्दर्या सततम् शीतल-अङ्गया ।
रमते रमया मैत्र्या नित्यम् हृदय-संस्थित: ॥३६॥
tatra.stho loka-sundaryA satatam zItala-aGgayA |
ramate ramayA maitryA nityam hRdaya-saMsthita: ||
36||
tatra.stha: - there situate =
loka-sundaryA – a people =
satatam - wholly =
zItala-aGgayA – with a cool body/limbs =
ramate - he pleasures =
ramayA maitryA – with pleasant friendship =
nityam - always =
hRdaya-saMsthita: - settled in the Heart.
~m.35-36. Once in a while the mind of a jnani feels like indulging in worldly pleasures in a sportive manner and ascends on to the flying machine of the heart-lotus and wanders around. Staying abroad he enjoys the beauty of this world with delightful friendliness and (unexcited) cool limbs.
~vlm.36. Seated there, it sports with its favourite and lovely objects of desire, which are seated in the heart as its mistresses. (The embodied mind enjoys the pleasurable desires, rising before it from the recess of the heart).
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT. nanu tatra kim karotIty | atrAha--.. / ramate nAma yo maitryA nityam hRdayasaMsthayA // *mo.4,23.36 // sa: tajjJa: tatrastha: manovimAnastha: | lokasundaryA lokapriyayA | nityam hRdayasthayA satatam zItalAGgayA maitryA maitryAkhyayA striyA | ramate | kadA.cid antarmukha: san maitrImaya eva bhavatIti bhAva: || *moT.4,23.36 ||
*VA. staying always in heart he constantly enjoys beautiful worlds, beautiful body and pleasing friendship.
~AS.
The verse actually is describing a beautiful friendly woman that he enjoys in
his heart! She is called lokasundarI = the most beautiful among all! She is
also described as "ever cool" - satatam zItala-aGgayA
द्वे कान्ते तिष्ठत: सम्यक्_पार्श्वयो: सत्यता-एकते ।
इन्दोर्_इव विशाखे द्वे समाह्लादित-चेतसी ॥३७॥
dve kAnte tiSThata: samyak_pArzvayo: satyatA-ekate |
indor_iva vizAkhe dve samAhlAdita-cetasI ||
37||
*jd.37 - dve kAnte tiSThata: - two girls stand =
samyak - together =
pArzvayo: - side by side =
satyatA-ekate - Reality and Unity =
indo: iva vizAkhe dve - as of the moon two =
samAhlAdita-cetasI - x =
~m.37. There will be two mistresses on his two sides. They are Truth and Oneness. They are like the two stars (called Visakha) near moon. The two ladies of joyful hearts.
~vlm.37. These two lovers reside side by side in the same body, as the moon and the star visákhá, remain gladly in the same lunar mansion.
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.37. na kevalam maitry eva tasya kAntAsti yAvad anye dve apIty Aha--dve kAnte tiSThatas tasya pArzvayo: .. / .. // *mo.4,23.37 // spaSTam || *moT.4,23.37 ||
*VA. he stays with two ladies by his sides - truthfulness and unity, like moon with two stars, being always in the same cool mind disposition.
~AS. I agree with the first line. The last word should means ones (the two) with happy minds - samAhlAdita-cetasI. The phrase vizAkhe dve is a little problematic. There is a star named vizAkhA, but I don't know two such! But the verse is probably making an enhanced image by imagining two copies of one star!
Øtt. #vizAkhA -f.- (also du. or pl.) the 14th (later 16th) lunar mansion or asterism (containing four or originally two stars under the regency of a dual divinity, indra इन्द्र and agni अग्नि) • it recalls the Pleiades, which are said to be seven, although only six stars are visible at the present time.)
क्षपितान्_अखिलांल्_लोकान् दु:ख-क्रकच-दारितान् ।
वाल्ली-वन-स्थान्_नभस: पृष्ठाद्_अर्क_ इव_ईक्षते ॥३८॥
kSapitAn_akhilAMl_lokAn du:kha-krakaca-dAritAn |
vallI-vana-sthAn_nabhasa: pRSThAd_arka_ iva_IkSate ||
38||
he sees the world struck by grief and sorrow like sun who looks at the creeper filled parks and gardens and forests from the sky above.
*jd.38 – kSapitAn - them destroyed/diminished =
akhilAn lokAn – all the people/worlds =
du:kha-krakaca-dAritAn - sorrow-sawtooth=torn =
vine-wood-sthAn - vine-wood-set =
nabhasa: - of the spacious sky =
pRSThAt - followed/following =
arke iva_IkSate - like the sun watching.
~vlm.38. The sage, like the sun, looks down from above the atmosphere of the earth, on the hosts of mortals that have been hewn down by misery, like heaps of brambles and branches scattered in the woods,
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.38. jJa imAn akhilAMl lokAn .. / vAlmIkAn iva pIThastha: pRSThAd arka ivekSate // *mo.4,23.38 // lokAn kathambhUtAn | du:kham eva krakaca: | tena dAritAn pIDitAn | vAlmIkAn pipIlikA: | pRSThAd pRSTham Aruhyety artha: || *moT.4,23.38 ||
चिरम् पूरित-सर्व.आश: सर्व.सम्पत्ति-सुन्दर: ।
अ.पुन:खण्डनाय_इन्दु: पूर्ण-अङ्ग इव राजते ॥३९॥
ciram pUrita-sarva.Aza: sarva.sampatti-sundara: |
a.puna:khaNDanAya_indu: pUrNa-aGga iva rAjate ||39||
*jd.39 - ciram - for.long =
pUrita-sarva.Aza: - x =
sarva.sampatti-sundara: - x =
a.puna:khaNDanAya - x =
indu: - x =
pUrNa-aGga iva rAjate - x =
~m.39. He, the jnani, luminously shines with all his goals and wishes fulfilled long ago and with beauty abounding with all types of prosperity. He will be like a full moon shining bright and charming.
~vlm.39. The sage has the full satisfaction of his desires, and full possession of his best riches, and shines as the full-moon without the fear of waning.
~sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.39. sarva.sampattyA sarva.sampadA | sundara: || *moT.4,23.39 ||
सेव्यमानो_अपि भोग-ओघो न खेदाया_अस्य जायते ।
कालकूट: किल_ईशस्य कण्ठे प्रत्युत राजते ॥४०॥
sevyamAno_api bhoga-ogho na khedAyA_asya jAyate |
kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||
40||
*jd.40 - sevyamAno_api bhoga-ogha: - x =
na khedAyA_asya jAyate - x =
kAlakUTa: kila_Izasya - x =
kaNThe pratyuta rAjate - x.
~m.40 The pleasures that are worthy of a jnani are never grief-causing. Can the deadly poison in the throat of Lord Siva be anything but decorative on him?
~vlm.40. The worldly enjoyments of the wise, do not tend to vitiate
their nature; as the poisonous draught of Siva, was not capable
of doing him any injury. (The baneful effects of worldliness,
do not affect the wise).
~sv.40 Just as the most deadly poison which was drunk by lord Siva did not harm him but enhanced his charm, the varied actions and enjoyments of an enlightened person do not bind him to the cycle of birth and death.
Mo. ..// *mo.4,23.40 // khedAya nAzadvAreNeti bhAva: || *moT.4,23.40 ||
परिज्ञात-उपभुक्तो हि भोगो भवति तुष्टये ।
विज्ञाय सेवितो मैत्रीम्_एति चोरो न शत्रुताम् ॥४१॥
parijJAta-upabhukto
hi bhogo bhavati tuSTaye |
vijJAya sevito maitrIm_eti coro na zatrutAm ||
41||
*jd.41 -
parijJAta-upabhukta: - x =
hi !
bhoga: bhavati tuSTaye - x =
vijJAya sevita: - x =
maitrIm eti cora: na zatrutAm - x.
~m.41 Anything that is enjoyed with full knowledge of reality will only give pleasure and contentment. When one is known as a thief, any association with him with that knowledge will result in friendliness only.
~vlm.41. The food which is habitual to one, (as the poison of Siva) is as gratifying to him; as a thief by long acquaintance forgets his theivishness, and becomes friendly to his neighbours.
~sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.41. nanu katham nAsAv asya khedAya bhavatIty | atrAha parijJAyopabhukto hi bhogo bhavati tuSTaye / vijJAyAzvAsito maitrIm eti cauro na zatrutAm // *mo.4,23.41 // parijJAya samyak nizcityAtmarUpatvena jJAtvety artha: | AtmarUpatvena hi jJAto bhoga: naSTo_api khedam na dadAti svAtmarUpatayA sthitatvAt | na cAtmano nAza: yukta: | nAze Hpi nAzasAkSitayA sthitatvAt || *moT.4,23.41 ||
नर-नारी-नट-ओघानाम् विरहे दूर-गामिनाम् ।
ज्ञेन यात्र_इव सुभगा भोग-श्रीर्_अवलोक्यते ॥४२॥
nara-nArI-naTa-oghAnAm virahe dUra-gAminAm |
jJena yAtra_iva subhagA bhoga-zrIr_avalokyate ||
42||
nara-nArI-naTa-oghAnAm - of the men.women-actor=hordes =
virahe dUra-gAminAm - when separated on distant hiways =
jJena yA atra iva subhagA - x =
bhoga-zrI: avalokyate - x.
~m.42. When people are separated because of travel to distant places, it is looked upon as good and pleasant since the purpose of the travel is known.
~vlm.42. The wise man looks upon the separation of his friends and possessions, in the light of the departures (exits), of the visitant men and women and actors and actresses, at the end of a play from the theatre.
~sv.42 41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.42. naranArInaTaughAnAm
kalahe dUragAminA / .. // *mo.4,23.42 //
anyo_api nipuNa: naTa-oghAnAm kalahe dUram gacchati | yAtrAm tadArabdham nATyam
ca pazyati || *moT.4,23.42 ||
अशङ्कित-उपसम्प्राप्ता ग्रामया_अत्रा यथा_अध्वगै: ।
प्रेक्ष्यन्ते तद्.वद्_एव ज्ञैर्_व्यवहार-मया: क्रिया: ॥४३॥
azaGkita-upasamprAptA grAmayA_atrA yathA_adhvagai: |
prekSyante tad.vad_eva jJair_vyavahAra-mayA: kriyA: ||
43||
azaGkita-upasamprAptA: - x =
grAma-yAtrA: yathA_adhvagai: - like village-visit-visit/pilgrimage =
prekSyante tad.vad_eva jJai: - they are regarded only that.wise by the wise =
vyavahAra-mayA: kriyA: - x =
~m.43. Jnanis look at the worldly action and activity with the same dispassion and detachment shown by travellers when they come across new places and villages on their way.
~vlm.43. As passengers chance to meet unexpectedly, at the exhibition of a play on their way; so the wise people lock unconcernedly, at their meeting with and separation from the occurrences of life.
~sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.43.
.. / prekSyate tadvad eva_ajJair vyavahAramayI kriyA // *mo.4,23.43 //
niranusandhAnam eva prekSata iti bhAva: || *moT.4,23.43 ||
*VA. what is dhvara here? wise looks upon vyavahara actions fearlessly like one looking at village-goings from the doors (of his house)?
~AS. It
is adhvara=path. The wise look upon the day to day actions as travelers on
the road think of the travel to a town which finishes without cause for concern
(azaGkita-upasaMprAptA grAmayAtrA). Thus, they are things you do, but without
concern!
*moT. azaGkita-upasamprAptA grAmayAtrA yathA adhvagai: | prekSyante tadvat eva
jJai: vyavahAra-mayA: kriyA: = > ..|| ¶ niranusandhAnam eva prekSata iti
bhAva: || *moT.4,23.43 || .. prekSyate tadvad evAjJair vyavahAramayI kriyA ..
अयत्न-उपनते_अप्य्_अक्षि पदार्थेषु यथा पुन: ।
नीरागम्_एव पतति तद्वत्_कार्येषु धीर.धी: ॥४४॥
ayatna-upanate_apy_akSi padArtheSu yathA puna: |
nIrAgam_eva patati tadvat_kAryeSu dhIra.dhI: ||44||
*jd.44 - ayatna-upanate_apy_akSi - x =
padArtheSu yathA puna: - x =
nIrAgam_eva patati - x =
tadvat_kAryeSu dhIra.dhI: - x.
~m.44. When the attention of steadfast and wise people falls on objects while engaged in works, it happens effortlessly and without any attachment.
~vlm.44. As our eye-sight falls indifferently on all objects about us, so doth the wise man look unconcernedly upon all things and transactions of life.
*moT.44.
ayatnopanateSv akSi digdravyeSu yathA pura: / .. // *mo.4,23.44 //
ayatnopanateSu digdravyeSu yathA akSi netram | nIrAgam rAgarahitam | patati |
dhIradhI: tajjJabuddhi: | kAryeSu tadvat patati | rAgarahitam evAsau kAryANi
karotIti bhAva: || *moT.4,23.44 ||
~sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
इन्द्रियानाम्_न हरति प्राप्तम्_अर्थम्_कदा.चन ।
न_आददाति तथा_अ.प्राप्तम्_संपूर्णो ज्ञो_अवतिष्ठति ॥४५॥
indriyAnAm_na harati prAptam_artham_kadA.cana |
na_AdadAti tathA_a.prAptam_saMpUrNo jJo_avatiSThati ||
45||
*jd.45 - indriyAnAm na harati - x =
prAptam_artham_kadA.cana - having got anything whenever =
na_AdadAti tathA_a.prAptam –not assuming the ungotten =
saMpUrNa: jJa: avatiSThati - x =
~vwv.2405/45 (The liberated man) does not take away at any time, an object of the senses which is met with. So also, he does not resort to what is not obtained. The wise man remains fulfilled.
~m.45 When something obtains to him, a wise person is not seized by his senses (while enjoying it). Nor does he seek anything that does not occur to him. He will always abide in his knowledge.
~vlm.45. The wise man is selfsufficient in all conditions of life; he neither rejects the earthly blessings that are presented to him; nor longs or strives hard for what is denied to him.
~sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT. .. / .. tathA prAptam .. jJo_avatiSThate{#40} // *mo.4,23.45 //sampUrNatvam hy etad eva yat prAptasya grahaNam aprAptasyAvAJchanam iti || *moT.4,23.45 ||
अप्राप्त-चिन्ता: सम्प्राप्त-समुपेक्षाश्_च सन्मतिम् ।
न_आकम्पयन्ति तरला: पिच्छ-घाता इव_अचलम् ॥४६॥
aprApta-cintA:
samprApta-samupekSAz_ca sanmatim |
na_Akampayanti taralA: piccha-ghAtA iva_acalam ||46||
a=prApta-cintA: - x =
samprApta-samupekSA: ca - x =
sanmatim - x =
na Akampayanti taralA: - x =
piccha-ghAtA: iva_acalam - x.
~m.46. A peacock-feathered fan cannot move a mountain. Similarly a person with wise mind will not become tremulous by the thinking about something that cannot be obtained or by disregarding something that he has got.
~vlm.46. The regret of longing after what one does not possess, as aLo the fear of losing what he is in possession of, does not vacillate the mind of the wise; as the plumes of the dancing peacock, do not oscillate the unshaking| mountain.
~sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.46. .. / nAkalpayanti taralA piJchaghAtA ivAcalam // *mo.4,23.46 // na Akalpayanti na caJcalIkurvanti || *moT.4,23.46 ||
संशान्त-सर्व.संदेहो गलित-अखिल-कौतुक: ।
संक्षीण-कल्पना-देहो ज्ञ: संराड्_इव शोभते ॥४७॥
saMzAnta-sarva.saMdeho
galita-akhila-kautuka: |
saMkSINa-kalpanA-deho jJa: saMrAD_iva zobhate ||
47||
saMzAnta-sarva.saMdeha: - x =
galita-akhila-kautuka: - x =
saMkSINa-kalpanA-deha: - x =
jJa: saMrAj iva zobhate - x.
~m.47 With all doubts and hesitations completely subsided, and with all curiosity and interest in things declining, a jnāni remains radiant like an emperor with all mental designs and determinations annihilated.
~vlm.47. The wise man reigns as a monarch, free from all fears and doubts, and devoid of all cares and curiosity; and with a mind freed from false fancies (of subtile and gross bodies).
~sv.47 The wise man who is rid of all doubts and in whom there is no image of self, reigns supreme in the body.
*moT.47. .. / saGkSINa-kalpanA-jAlo jJa: saMrAD iva zobhate // *mo.4,23.47 //
#kautuka
#saMkSINa
आत्मन्य्_एव न मात्य्-अन्त: स्व.आत्मना_आत्मनि जृम्भते ।
सम्पूर्णो_अपारपर्यन्त: क्षीर-अर्णव इव_अर्णवे ॥४८॥
Atmany_eva na mAty-anta: sva.AtmanA_Atmani jRmbhate |
sampUrNo_apAraparyanta: kSIra-arNava iva_arNave ||
48||
Atmani eva na mAty-anta: - x =
sva.AtmanA_Atmani jRmbhate - x =
sampUrNo_apAraparyanta: - x =
kSIra-arNava iva_arNave - x.
~m.48 He bows only to the self. He increases himself with his own self. It is like the milk-ocean which is full to the ends.
~vlm.48. The soul which is immeasurable in itself, is situated in the Supreme Soul; as the boundless Milky ocean, is contained in the body of the one universal ocean.
~sv.48-49-50 Therefore one should abandon all cravings for pleasure and attain wisdom.
*moT. Atmani eva na mAti-anta: sva.AtmanA Atmani jRmbhate | sampUrNa: apAra-paryanta: kSIra-ArNava iva arNave = > pAmara-dRzA ..|| ¶ na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam pazyatIti bhAva: | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyanta: || *moT.4,23.48 || .. sampUrNApAraparyanta: kSIrArNava ivAtmavAn .. *moT.48. .. / sampUrNApAraparyanta: kSIrArNava ivAtmavAn // *mo.4,23.48 //na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta:{#42} kaJcid anyam pazyatIti bhAva: | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyanta: || *moT.4,23.48 ||
भोग-इच्छा-कृपणाञ्_जन्तून्_दीनान्_दीन-इन्द्रियाणि च ।
अन्.उन्मत्त-मना: शान्तो हसत्य्_उन्मत्तकान्_इव ॥४९॥
bhoga-icchA-kRpaNAJ_jantUn_dInAn_dIna-indriyANi ca |
an.unmatta-manA: zAnto hasaty_unmattakAn_iva ||
49||
bhoga-icchA-kRpaNAt - x =
jantUn dInAn - x =
dIna-indriyANi ca - x =
an.unmatta-manA: zAnta: - x =
hasati unmattakAn_iva - x.
*moT. tadAsaktau tu kA katheti bhAva: || *moT.4,23.49 ||
~m.49 A jnani smiles indulgently at those lowly men struck by desire for pleasures and senses (that draw-people towards pleasures).
~vlm.49. Those that are sober in their minds, and tranquil in their spirits, laugh to scorn the vile beasts of sensuality as madmen; as also those that have been bemeaned by the meanness of their sensual appetites to the state of mean reptiles.
~sv.48-49-50 Therefore one should abandon all cravings for pleasure and attain wisdom.
इच्छतो_अन्य-उज्झिताम् जायाम् यथा_एव_अन्येन हस्यते ।
इन्द्रियस्य_इच्छतो भोगम् तद्वज्_ज्ञेन विहस्यते ॥५०॥
icchato_anya-ujjhitAm jAyAm yathA_eva_anyena hasyate |
indriyasya_icchato bhogam tadvaj_jJena vihasyate ||
50||
icchata: - 2 desiring =
anya-ujjhitAm jAyAm - x =
yathA eva anyena hasyate - just.as by another he is ridiculed =
indriyasya_icchata: bhogam - x =
tadvat jJena vihasyate - thusly by a wiseman is derided.
~m.50 A jnani gently smiles at the senses that seek for pleasures. It is like people who ridicule a person who desires a lady that has been abandoned by another.
~vlm.50. The sensualist eager for the gratification of his senses, are as much ridiculed by the wise; as a man who takes to him a woman deserted by another, is derided by his tribe.
~sv.48-49-50 Therefore one should abandon all cravings for pleasure and attain wisdom.
*moT.50. icchato_anyanijAm jAyAm .. / .. bhogam tathaiva jJena hasyate // *mo.4,23.50 // yathA anyasya nijAm anya-nijAm | tAdRzIm bhAvinIm bhAryAm icchata: | anyArtham bhAryAm icchata iti yAvat | puruSasya | yathA anyena hasyate hAsa: kriyate | tathaiva indriyasya bhogam icchata: ajJasya | jJena hasyate || *moT.4,23.50 ||
त्यजत्_स्व.आत्म-सुखम् सौम्यम् मनो विषय-विद्रुतम् ।
अङ्कुशेन_इव नाग-इन्द्रम् विचारेण वशम् नयेत् ॥५१॥
tyajat_sva.Atma-sukham
saumyam mano viSaya-vidrutam |
aGkuzena_iva nAga-indram vicAreNa vazam nayet ||
51||
*jd.51 - tyajat_sva.Atma-sukham saumyam - x =
mano viSaya-vidrutam - x =
aGkuzena_iva nAga-indram - x =
vicAreNa vazam nayet - x =
~m.51 He brings under control a mind running towards sensuous objects, in preference to delight in self, through the instrument of inquiry into self like a mahout who brings his elephant under control with his elephant - goad.
~vlm.51. The unwiseman||unwise man|| becomes wise by relinquishing all the pleasures of his body, and subduing the emotions of his mind by his reason; as the rider subdues the ungovernable elephant by the goad (ankusa) in his hand.
~sv.51..56 Only the mind that has been well disciplined really experiences happiness.
*moT.51. tyajantam svasukham sAmyam .. / .. // *mo.4,23.51 // sAmyam svasukham sAmyAkhyam AtmAnandam | vicAreNa kiMsArA ime bhogA ity evaMrUpeNa || *moT.4,23.51 ||
*VA. mind which has left calmness and happiness of own self, is led
to abandonment of sense-objects by power of vicara, like elephant is
guided by driver's hook
~AS. The mind, which is overcome by desires of sense objects (viSaya-vidrutam ) and hence abandons blissful pleasure of the soul (saumyam svAtma-sukham tyajat ) should be controlled (vazam nayet ) by thinking (vicAreNa) as an elephant is controlled by the driver's hook.
भोगेषु प्रसरो यस्या मनो-वृत्तेश्_च दीयते ।
सा_अप्य्_आदाव्_एव हन्तव्या विषस्य_इव_अङ्कुर-उद्गति: ॥५२॥
bhogeSu prasaro yasyA_ mano-vRttez_ca dIyate |
sA_apy_AdAv_eva hantavyA viSasya_iva_aGkura-udgati: ||52||
*jd.52 - bhogeSu - x =
prasara: yasyA: - x =
mano-vRtte: ca - x =
dIyate - is given =
*mo. dIyate yayA bhoga-tRSnayA iti zeSa: ||
sA_apy_Adau eva hantavyA - x =
viSasya_iva_aGkura-udgati: - x =
~m.52 One should cut asunder right at the beginning. The tendency of mind flowing towards pleasures like uprooting a poisonous sprout at the very start.
~vlm.52. He whose mind is bent to the enjoyment of carnal pleasures, should first of all check the inclination, as they draw out the poisonous plants from the ground.
~sv.51..56 Only the mind that has been well disciplined really experiences happiness.
*moT. ..yasyA manovRtte: pradIyate / .. // *mo.4,23.52 //sA manovRtti: | Adau prasaradAnAt prAk | yasyA: tu na dIyate tasyA: kA kathety apizabdAbhiprAya: || *moT.4,23.52 ||
*VA. first the tendency of mind to dwell in sense pleasures should be killed, like sprouting of poisonous plant.
~AS. The last phrase is a bit misleading, I would rephrase: like killing the sprouts of poison- or poisonous plants.
ताडितस्य हि य: पश्चात्सम्मान: सोऽप्यनन्तक: ।
शालेर्ग्रीष्माbhiतप्तस्य कुसेको_अप्य् अमृतायते ॥५३॥
tADitasya hi ya: pazcAt_sammAna: so_'py_anantaka: |
zAler_grISma-abhitaptasya kuseko_apy_amRtAyate ||
53||
*jd.53 - tADitasya hi ya: pazcAt sammAna: sa: api anantaka: - x =
zAle: grISma-abhitaptasya kuseka: api amRtAyate - x.
~m.53 A mind that is beaten thus will become later worthy of reward like dry grain which becomes tasteful when made wet with water.
~vlm.53. The well governed mind, being once let loose, recurs like a spoiled boy to its former habits; as the tree withered in summer heat, grows luxuriant at a slight rain-fall.
~sv.51..56 Only the mind that has been well disciplined really experiences happiness.
*moT.53. .. / zAler grISmopataptasya kuseko'py .. // *mo.4,23.53 // sammAna: Adara: | prasaradAnam iti yAvat || *moT.4,23.53 ||
*VA. mind, purified so, later becomes honorable in its infiniteness, like grain in heat of summer become full with nectar.
~AS.
One who is disciplined by beating, but later has been given respect and freedom
feels honor indefinitely. Crops which are tormented with heat feel even a
little rain (kuseka: api) like elixir. The AB commentary interprets it as a
justification for the harsh treatment of the mind against a possible argument
that a harshly controlled mind may not like anything - even the happiness of
the soul! It seems to indeed justify harsh treatment by claiming that the
moment you stop, you feel infinite pleasure. This reminds me of a science
fiction story which described a planet which practiced the use of torture and
pain as a sure way to peace and happiness!!! They would not accept any foreign
people, until they agreed to undergo severe torture and until they came to
believe in the necessity and benefits of the resulting fortitude. They felt
that the happiness that comes after the pain stops is far more valuable than
the one which comes easily. Or we may remember the usual saying : no pain, no
gain!
अनार्तेन हि सन्मानो बहुमानो न बुध्यते ।
पूर्णानाम् सरिताम् प्रावृट्पूर: स्वल्पो न राजते ॥५४॥
anArtena hi sanmAno bahumAno na budhyate |
pUrNAnAm saritAm prAvRTpUra: svalpo na rAjate ||
54||
*jd.54 - anArtena hi sat-mAnas - x =
bahu-mAnas na budhyate - x =
pUrNAnAm saritAm - of full rivers =
prAvRT-pUra: - x =
svalpa: na rAjate - x.
~m.54. For one that is not in distress, any honor will not mean a reward. To a river that is full, rain waters cannot add much.
~vlm.54. That which is full out of its time, does not become fuller in its season; as the river which is ever full, receives no addition in the rains over its fulness. (The full never becomes fuller).
~sv.51..56 Only the mind that has been well disciplined really experiences happiness.
*moT. .. prAvRTpUra: svalpam virAjate // *mo.4,23.54 // hi yasmAt | anArtenAdRSTapIDanena | sammAna: bahumAna: na budhyate na jJAyate | etad dRSTAntena samarthayati pUrNAnAm iti | pUrNAnAm saritAm prAvRTpUra: svalpam tokam | virAjate | janamanaAhlAdakAritvAbhAvAd ity artha: | janamano hi kSINAnAm nadInAm prAvRTpUradarzanena sAnandam bhavati || *moT.4,23.54 ||
पूर्णस्_तु प्रकृतो_अप्य्_अन्यत्_पुनर्_अप्य्_अभिवाञ्छते ।
जगत्-पूरण-योग्य-अम्बुर्_गृह्णात्य्_एव_अर्णवो जलम् ॥५५॥
pUrNas_tu
prakRto_apy_anyat_punar_apy_abhivAJchate |
jagat-pUraNa-yogya-ambur_gRhNAty_eva_arNavo jalam ||
55||
*jd.55 - pUrNa: tu - x =
prakRta: api - x =
anyat punar api - x =
abhivAJchate - x =
jagat-pUraNa-yogya-ambu: - x =
gRhNAti eva arNava: jalam - x.
~m.55 A perfect being too desires others who are ordinary. An ocean that can fill a world too does not stop receiving waters from other rivers.
~vlm.55. The mind that is naturally greedy, wishes for more with all its fulness; as the sea with the sufficiency of its water to overflood the earth, receives the rain waters and the outpourings of innumerable rivers in its insatiate womb. (The greedy mind like the insatiate sea, is never full.
~sv.51..56 Only the mind that has been well disciplined really experiences happiness.
*VA. common man, desiring to become satisfied with other objects of the world is like ocean wishing to be satisfied by grasping water.
~AS. This is continuing to develop the theme that trying to satisfy the mind by feeding what it needs is not going to lead to satisfaction, but starving would lead to satisfaction with even a little. One who has everything (pUrNastu) still desires something else; as an ocean big enough to fill the whole world still keeps on receiving more water. Happiness for the ignorant comes from always trying to acquire more than one has - the desire for the so-called growth and progress!
*moT. pUrNas tUpakRto_apy anyat punar apy abhivAJchati / jagatpUraNayApy ambu gRhNAty ekArNavo_akhilam // *mo.4,23.55 // jagatpUraNayA yukto_apIti zeSa: || *moT.4,23.55 ||
मनसोऽभिगृहीतस्य या पश्चाद्भागमण्डना ।
तामेवालब्धविस्ताराम् क्लिष्टत्वाद्बहु मन्यते ॥५६॥
manaso'bhigRhItasya
yA pazcAdbhAgamaNDanA |
tAmevAlabdhavistArAm kliSTatvAdbahu manyate ||
56||
manasa: abhigRhItasya - x =
yA
pazcAt bhAga-maNDanA - x =
tAm eva - x =
a-labdha-vistArAm - x =
kliSTatvAt bahu manyate - x.
~m.56 A mind that is restrained greatly will keep musing in a big way about pleasures and the difficulty in getting them.
~vlm.56. The mind that is restrained in its desires, is gladdened at its little gains; and these being increased are reckoned as blessings by the stinted mind.
~sv.51..56 Only the mind that has been well disciplined really experiences happiness.
*moT.56. manaso nigRhItasya yA pazcAd bhAgamaNDanA / ..vistAralabdhatvAd bahu manyate // *mo.4,23.56 // bhAgamaNDanA lezena pUraNA | tAm eva bhAgamaNDanAm eva | alabdhavistAraz cAsau labdhaz ca alabdhavistAralabdha: | tasya bhAva: tattvam | tasmAt | alabdhavistAra: labdha: hi svalpam api bahu manyate || *moT.4,23.56 ||
*VA. restrained mind can later enjoy fully, - what has been obtained with difficulty, causes much joy.
~AS. A
mind that is restricted feels even a little enjoyment obtained later (yA pazcAd
bhogamaNDanA, tAm alabdhavistArAm) as a lot because of the difficulty in obtaining
it.
The next verse makes this clearer. A king who was imprisoned and released is
happy to even get a little - even a blade of grass; but one who has not been
attacked or imprisoned is not satisfied by the whole kingdom.
बन्ध मुक्तो महीपालो ग्रास मात्रेण तुष्यति ।
परैर् अबद्धो नाक्रान्तो न राज्यम् बहु मान्यते ॥५७॥
bandha mukto mahIpAlo grAsa mAtreNa tuSyati |
parair abaddho nAkrAnto na rAjyam bahu mAnyate ||
57||
bandha mukto mahI pAla: - bondage-freed Earthlord An Earth-Lord, when freed from bondage = tuSyati - is content = grAsa mAtreNa - with merely a lump of rice = a baddha: - unbound (tho) neither bound = na AkrAnta: - nor under attack = parair - by others = na mAnyate bahu rAjyam - he does not think much of his kingdom.
~vlm.57. A captive prince when enfranchised, is content with his morsel of bread, who ere before had been discontented with a realm in his free and uncaptured state.
~sv.57 The captive king, when freed, is delighted with a piece of bread; the king who has not been subjected to captivity does not enjoy as much, even should it be the annexation of another kingdom.
*mo.4,23.57 // Adau baddha: pazcAn mukta: baddhamukta: | tathA nigRhItam mana: bhogalezenaiva tuSyatIti bhAva: || *moT.4,23.57 ||
An Earth-lord, when freed from bondage is content with merely a lump of rice
(tho) neither bound nor under attack by others he does no think much of his kingdom
*moT.57. baddhamukto mahIpAlo grAmamAtreNa tuSyati / .. rAjyenApi na tuSyati // *jd.57 - bandha mukto mahI pAla: - bondage-freed Earthlord An Earth-Lord, when freed from bondage = tuSyati - is content = grAsa mAtreNa - with merely a lump of rice = a baddha: - unbound (tho) neither bound = na AkrAnta: - nor under attack = parair - by others = na mAnyate bahu rAjyam - he does not think much of his kingdom.
हस्तम् हस्तेन संपीड्य दन्तैर्दन्तान्विचूर्ण्य च ।
अङ्गान्यङ्गैरिवाक्रम्य जयेच्चेन्द्रियशात्रवान् ॥५८॥
hastam hastena saMpIDya dantair_dantAn_vicUrNya ca |
aGgAny_aGgair_iva_Akramya jayec_ca_indriya-zAtravAn ||
58||
*jd.58 - hastam hastena saMpIDya dantair_dantAn_vicUrNya ca - x =
aGgAny_aGgair_iva_Akramya jayec_ca_indriya-zAtravAn - x.
~m.58 Somehow one should overwhelm the senses whether by twisting one hand by the other, pounding teeth against teeth and thus setting one limb against another.
~vlm.58. With the writhing of your hands and gnashing of your teeth, and twisting of your limbs and body; you must chastise your reprobate members and mind. (So is Plato said to have chastised his angry self).
~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
indriyanigrahadvAreNa
manonigrahasya sAdhyatvAd indriyanigraham eva kathayati
*moT. hastam hastena sampIDya dantair dantAn{#50} vicUrNya ca /
aGgAny aGgair ivAkramya jaya
svendriyazAtravAn // *mo.4,23.58 //
viSayeSu pravRttAni indriyANi samyagjJAnabalena pratyAharaNIyAnIti bhAva: ||
*moT.4,23.58 ||
जेतुम्_अन्यम् कृत-उत्साहै: पुरुषैर्_इह पण्डितै: ।
पूर्वम् हृदय-शत्रुत्वाज्_जेतव्यानि_इन्द्रियाण्य्_अलम् ॥५९॥
jetum_anyam kRta-utsAhai: puruSair_iha paNDitai: |
pUrvam hRdaya-zatrutvAj_jetavyAni_indriyANy_alam ||
59||
jetum anyam kRta-utsAhai: puruSai: iha paNDitai: - x =
pUrvam hRdaya-zatrutvAt jetavyAni indriyANi alam - x.
~m.59. Wise people who want to conquer worldly ambitions should first conquer the senses.
~vlm.59. The brave and wise man, who intends to overcome his enemies; must first of all strive to subdue the internal enemies of his own heart and mind, and the members of his body. (Subdue yourself, ere you subdue others),
~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT. .. puruSair udbubhUSubhi: / pUrvam hRdayazatrutvAj jJAtavyAnIndriyANy alam // *mo.4,23.59 // anyam rAjAdi-rUpam | udbhavitum icchubhi: udbubhUSubhi: | jJAtavyAni zatrutvena_iti zeSa: | hRdaya-zatrutvam ca_indriyANAm bhogAn praty AkarSaNa-kAritvena jJeyam || *moT.4,23.59 ||
एतावति धरणितले सुभगास्ते साधुचेतना: पुरुषा: ।
पुरुषकथासु च गण्या न जिता ये चेतसा स्वेन ॥६०॥
etAvati dharaNitale subhagAs_te sAdhucetanA: puruSA: |
puruSakathAsu ca gaNyA na jitA ye cetasA svena ||
60||
etAvati dharaNitale - x =
subhagA: te sAdhu-cetanA: puruSA: - x =
puruSa-kathAsu ca gaNyA: - x =
na jitA ye cetasA svena - x.
~m.60 On this earth, the most auspicious people are those who have sway over their senses and mind.
~vlm.60. Those men are reckoned the most prosperous, and best disposed in their minds in this earth; who have the manliness to govern their minds, instead of being governed by them.
~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT. manojayayuktAnAm prazaMsAm karoti - etAvati dharaNitale / subhagAs te sAdhucetanA: puruSA: / puruSakalAsu ca gaNyA na jitA ye na cetasA svena // *mo.4,23.60 // spaSTam || *moT.4,23.60 ||
form?
हृदय-बिले कृत-कुण्डल-कलना-विवशो मनो-महाभुजग: ।
तस्योपशान्तिm_Aगतmalam_uदितम् तम् सुनिर्मलम् वन्दे ॥६१॥
hRdaya-bile kRta-kuNDala-kalanA-vivazo mano-mahA.bhujaga: |
tasya_upazAntim_Agatamalam_uditam tam su.nirmalam vande ||
61||
hRdaya-bile - x =
kRta-kuNDala-kalanA-vivaza: - x =
mano-mahA.bhujaga: - x =
tasya_upazAntim_Agatamalam_uditam tam su.nirmalam vande - x.
~m.61 O rAma, salutations to the pure one who is relieved of the great serpent of mind which is lying encoiled as if in a trance in the cave of heart.
~vlm.61. I revere those pure and holy men, who have quelled the huge and crooked serpent of their minds, lying coiling in the cave of their hearts; and who rest in the inward tranquility and serenity of their souls.
~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT.61. .. kRtakuNDala ulbaNakalanAviSo manobhujaga: / yasyopazAntim Agata uditam tam arindamam vande // *mo.4,23.61 // sa eva sarvotkRSTa iti bhAva: | iti zivam || *moT.4,23.61 || iti zrIbhAskarakaNThaviracitAyAm zrImokSopAyaTIkAyAm sthitiprakaraNe trayoviMza: sarga: ||
Jiva Das
FM4023 KINGDOM OF THE WISE 1.NV27-28 .z61
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
FM.4.23 KINGDOM OF THE WISE 1.NV27-28
सर्ग ४.२३
sarga 4.23
वसिष्ठ* उवाच ।
vasiSTha uvAca |
स* उत्तम-पद.आलम्बी चक्र-भ्रमवत् आस्थितः ।
sa* uttama-pada.AlambI cakra-bhramavat AsthitaH |
शरीर.नगरी-राज्यम् कुर्वन् अपि न लिप्यते ॥४।२३।१॥
zarIra-nagarI-rAjyam kurvan api na lipyate ||4|23|1||
तस्य_इयम् भोग.मोक्ष.अर्थम् तज्.ज्ञस्य_उपवन.उपमा ।
tasya_iyam bhoga-mokSa.artham tat.jJasya_upavana.upamA |
सुखाय_एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।०२॥
sukhAyaiva na du:khAya sva.zarIra-mahA.purI ||4|23|2||
राम उवाच ।
rAma uvAca |
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
nagarItvam zarIrasya katham nAma mahAmune |
एताम् च_अधिवसन्
योगी कथम् राज्य.सुख.एक.भाक् ॥४।२३।०३॥
etAm ca_adhivasan yogI katham rAjya-sukha.eka-bhAk ||4|23|03||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
रम्या_इयम् देह.नगरी राम सर्व.गुण_अन्विता ।
ramyA_iyam deha-nagarI rAma sarva.guNa_anvitA |
ज्ञस्य_अनन्त-विलास_आढ्या स्व.आलोक.अर्क-प्रकाशिता ॥४।२३।०४॥
jJasya_ananta-vilAsa_ADhyA sva.Aloka.arka-prakAzitA ||4|23|04||
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
कर.प्रतोली-विस्तार.प्राप्त-पाद.उपजङ्गला ॥४।२३।०५॥
kara-pratolI-vistAra-prApta-pAda.upajaGgalA ||4|23|05||
रोम-राजि-लता-गुल्मा त्वचा-जालक.मालिता ।
roma-rAji-latA-gulmA tvacA-jAlaka-mAlitA |
गुल्फ.अङ्गुल्याम् प्रविश्रान्त-जङ्घ.उरु-स्तम्भ.मण्डला ॥४।२३।०६॥
gulpha.aGgulyAm pravizrAnta-jaGgha.uru-stambha-maNDalA ||4|23|06||
रेखा-विभक्त-पाद.अग्र-शिला-प्रथम-निर्मिता ।
rekhA-vibhakta-pAda.agra-zilA-prathama-nirmitA |
चर्म.मर्म-शिरासार.संधि-सीमा.मनोरमा ॥४।२३।०७॥
carma-marma-zirAsAra-saMdhi-sImA-manoramA ||4|23|07||
उरु.उरु-तनु.भाग.अग्र-निर्मित.उपस्थ-निम्नगा ।
uru.uru-tanu-bhAga.agra-nirmita.upastha-nimnagA |
कचत् केश.अवली-काच.दल-प्रस्थ.वन.आवृता ॥४।२३।०८॥
kacat keza.avalI-kAca-dala-prastha-vana.AvRtA ||4|23|08||
भ्रू-ललाट.ओष्ठ.सत् छाय.वदन.उद्यान.शोभिता ।
bhrU-lalATa.oSTha-sat chAya-vadana.udyAna-zobhitA |
दृष्टि-पात.उत्पल.आकीर्ण.कपोल-विपुल-स्थली
॥४।२३।०९॥
dRSTi-pAta.utpala.AkIrNa-kapola-vipula-sthalI ||4|23|09||
वक्षःस्थल.सरःस्यूत.कुच.पङ्कज-कोरका ।
vakSa:sthala-sara:syUta-kuca-paGkaja-korakA |
घन.रोम.अवली.छन्न-स्कन्ध-क्रीडाशिला.उच्चया ॥४।२३।१०॥
ghana-roma.avalI.channa-skandha-krIDAziloccayA ||4|23|10||
उदर.श्वभ्र-निक्षिप्त-स्व.अन्न.इष्ट-भक्ष्य-तत्परा ।
udara-zvabhra-nikSipta-sva.anna.iSTa-bhakSya-tatparA |
दीर्घ.कण्ठ-बिल.उद्गीर्ण-वात.संरम्भ-शब्दिता ॥४।२३।११॥
dIrgha-kaNTha-bila.udgIrNa-vAta-saMrambha-zabditA ||4|23|11||
हृदय.आपण-निर्णीत.यथाप्राप्त.अर्थ-भूषिता ।
hRdaya.ApaNa-nirNIta-yathAprApta.artha-bhUSitA |
अनारत.नव-द्वार.प्रवहत्-प्राण-नागरा ॥४।२३।१२॥
anArata-nava-dvAra-pravahat-prANa-nAgarA ||4|23|12||
आस्य-स्फारवत्-आदृष्ट-दन्त.अस्थि-शकल.आकुला ।
Asya-sphAravat-AdRSTa-danta.asthi-zakala.AkulA |
मुख.आस्पदा भ्रमत्-जिह्वा चण्डी-चर्वित.भोजना ॥४।२३।१३॥
mukha.AspadA bhramat-jihvA caNDI-carvita-bhojanA ||4|23|13||
रोम-शष्प-तरत्-छन्ना कर्ण-कोटर.कूपका ।
roma-zaSpa-tarat-channA karNa-koTara-kUpakA |
स्फिक्-शृङ्खल.आस्थित.उपान्त-पृष्ठ-विस्तीर्ण-जङ्गला ॥४।२३।१४॥
sphik-zRGkhala.Asthita.upAnta-pRSTha-vistIrNa-jaGgalA ||4|23|14||
गुद.उत्थान.आरघट्ट.अन्त-प्रद्रुत.अनन्त.कर्दमा ।
guda.utthAna.AraghaTTa.anta-pradruta.ananta-kardamA |
चित्त.उद्यान.मही.वल्गत्-आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
citta.udyAna-mahI-valgat-Atma-cintA-vara.aGganA ||4|23|15||
धी.वरत्रा-दृढा-बद्ध-चपल.इन्द्रिय.मर्कटा ।
dhI-varatrA-dRDhA-baddha-capala.indriya-markaTA |
वदन.उद्यान.हसन.पुष्प.उद्गम.मनःरमा ॥४।२३।१६॥
vadana.udyAna-hasana-puSpa.udgama-mana:ramA ||4|23|16||
स्व.शरीर.मनःज्ञस्य सर्व.सौभाग्य.सुन्दरी ।
sva.zarIra-mana:jJasya sarva.saubhAgya-sundarI |
सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश-मालिका ।
ajJasya_iyam anantAnAm du:khAnAm koza-mAlikA |
ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश-मालिका ॥४।२३।१८॥
jJasya tu_iyam anantAnAm sukhAnAm koza-mAlikA ||4|23|18||
किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
स्थितायाम् संस्थितम् सर्वम् तेन_इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha.AvahA ||4|23|19||
यत् एनाम् ज्ञः समारुह्य संसारे विहरति_अलम् ।
yat enAm jJa: samAruhya saMsAre viharati_alam |
अशेष-भोग.मोक्ष.अर्थम् तेन_इयम् ज्ञ-रथः स्मृतः ॥४।२३।२०॥
azeSa-bhoga-mokSa.artham tena_iyam jJa-ratha: smRtaH ||4|23|20||
शब्द-रूप-रस-स्पर्श-गन्ध-बन्धु-श्रियः यतः ।
zabda-rUpa-rasa-sparza-gandha-bandhu-zriya: yataH |
अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena_iyam jJasya lAbhadA ||4|23|21||
सुख.दुःख.क्रिया=जालम् यदा_एषा_उद्वहति स्वयम् ।
sukha.du:kha-kriyA=jAlam yadAiSodvahati svayam |
तदा_एषा राम सर्वत्र सर्व.वस्तु-भर.क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu-bhara-kSamA ||4|23|22||
तस्याम् शरीर.पुर्याम् हि राज्यम् कुर्वन् गत.ज्वरः ।
tasyAm zarIra-puryAm hi rAjyam kurvan gata-jvaraH |
ज्ञः तिष्ठति गत.व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata-vyagra: sva.puryAm iva vAsavaH ||4|23|23||
न क्षिपति_अवट.आटोपे मनःमत्त-तुरङ्गमम् ।
na kSipati_avaTa.ATope mana:matta-turaGgamam |
न लोभ-दुर्द्रुम.आदायः प्रज्ञा-पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha-durdruma.AdAya: prajJA-putrIm prayacchati ||4|23|24||
अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु_अस्य पश्यति ।
ajJAna-para.rASTram ca na randhram tu_asya pazyati |
संसार.अरि-भयस्य_अन्तर् मूलाty एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari-bhayasya_antar mUlAni_eva nikRntati ||4|23|25||
तृष्णा-सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
tRSNA-sAra=parAvarte kAma-sambhoga-durgrahe |
न निमज्जति पर्यस्तः सुख.दुःख.प्रदेवने ॥४।२३।२६॥
na nimajjati paryasta: sukha-du:kha-pradevane ||4|23|26||
करोति_अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
karoti_aviratam snAnam bahir antaravIkSaNAt |
सरित्-संगम-तीर्थेषु मनःरथ-गतिः क्रमात् ॥४।२३।२७॥
sarit-saMgama-tIrtheSu mana:ratha-gati: kramAt ||4|23|27||
सकल.अक्ष-जन.आदृश्य.सुख.प्रेक्षा-पराङ्मुखः ।
sakala.akSa-jana.AdRzya-sukha-prekSA-parAGmukhaH |
ध्यान.नाम्नि सुखम् नित्यम् तिष्ठति_अन्तःपुर.अन्तरे ॥४।२३।२८॥
dhyAna-nAmni sukham nityam tiSThati_anta:pura.antare ||4|23|28||
सुख.आवहा_एषा नगरी नित्यम् वै विदित.आत्मनः ।
sukha.AvahAiSA nagarI nityam vai vidita.AtmanaH |
भोग.मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥४।२३।२९॥
bhoga-mokSa=pradA caiSA zakrasya_iva_amarAvatI ||4|23|29||
स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
विनष्टे देह.नगरे ज्ञस्य नष्टम् न किम्चन ।
vinaSTe deha-nagare jJasya naSTam na kimcana |
आक्रान्त.कुम्भ.आकाशस्य खस्य कुम्भ.क्षये यथा ॥४।२३।३१॥
AkrAnta-kumbha.AkAzasya khasya kumbha-kSaye yathA ||4|23|31||
विद्यमानम् घटम् वायुः किम्चित् स्पृशति न_आस्थितम् ।
vidyamAnam ghaTam vAyu: kimcit spRzati na_Asthitam |
यथा तथा_एव देही स्वाम् शरीर.नगरीम् इमाम् ॥४।२३।३२॥
yathA tathAiva dehI svAm zarIra-nagarIm imAm ||4|23|32||
अत्र.स्थः पुरुषः_भोगान् आत्मा सर्व.गto 'पि सन् ।
atra.stha: puruSa:_bhogAn AtmA sarva.gata:_api san |
विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ.भाक् ॥४।२३।३३॥
vizva-kalpa-kRtAn bhuktvA puMsAm adhigata.artha-bhAk ||4|23|33||
कुर्वन् अपि न कुर्वाणः समस्त.अर्थ-क्रिया.उन्मुखः ।
kurvan api na kurvANa: samasta.artha-kriyonmukhaH |
कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
kadA.cit lIlayA lolam vimAnam adhirohati |
अनाहत.गतिम् कान्तम् विहर्तुम् अमलम् मनः ॥४।२३।३५॥
anAhata-gatim kAntam vihartum amalam manaH ||4|23|35||
तत्र.स्थः_लोक.सुन्दर्या सततम् शीतल.अङ्गया ।
tatra.stha:_loka-sundaryA satatam zItala.aGgayA |
रमते रमया मैत्र्या नित्यम् हृदय.संस्थितः ॥४।२३।३६॥
ramate ramayA maitryA nityam hRdaya-saMsthitaH ||4|23|36||
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
dve kAnte tiSThata: samyak pArzvayo: satyataikate |
इन्दोः_इव विशाखे द्वे समाह्लादित.चेतसी ॥४।२३।३७॥
indo:_iva vizAkhe dve samAhlAdita-cetasI ||4|23|37||
क्षपितान् अखिलान् लोकान् दुःख.क्रकच.दारितान् ।
kSapitAn akhilAn lokAn du:kha-krakaca-dAritAn |
वल्ली.वन.स्थान् नभसः पृष्ठात् अर्क इव_ईक्षते ॥४।२३।३८॥
vallI-vana-sthAn nabhasa: pRSThAt arka* iva_IkSate ||4|23|38||
चिरम् पूरित.सर्व.आशः सर्व.सम्पत्ति.सुन्दरः ।
ciram pUrita-sarva.Aza: sarva.sampatti-sundaraH |
अ.पुनःखण्डनाय_इन्दुः पूर्ण.अङ्ग इव राजते ॥४।२३।३९॥
a.puna:khaNDanAya_indu: pUrNa.aGga* iva rAjate ||4|23|39||
सेव्यमानः_अपि भोग.ओघः न खेदाया_अस्य जायते ।
sevyamAna:_api bhoga.ogha: na khedAyA_asya jAyate |
कालकूटः किल_ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||4|23|40||
परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
parijJAta.upabhukta: hi bhoga:_bhavati tuSTaye |
विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
vijJAya sevita: maitrIm eti cora: na zatrutAm ||4|23|41||
नर.नारी.नट.ओघानाम् विरहे दूर.गामिनाम् ।
nara-nArI-naTa.oghAnAm virahe dUra-gAminAm |
ज्ञेन यात्र_इव सुभगा भोग.श्रीः_अवलोक्यते ॥४।२३।४२॥
jJena yAtra_iva subhagA bhoga-zrI: avalokyate ||4|23|42||
अशङ्कित.उप.सम्प्राप्ता ग्राम-यात्रा* यथा_अध्वगैः ।
azaGkita.upa.samprAptA* grAma-yAtrA* yathA_adhvagaiH |
प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहार.मयाः क्रियाः ॥४।२३।४३॥
prekSyante tat.vat eva jJai: vyavahAra-mayA: kriyAH ||4|23|43||
अ-यत्न.उपनते_अपि_अक्षि पदार्थेषु यथा पुनः ।
a-yatna.upanate_api_akSi padArtheSu yathA punaH |
नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
indriyAnAm na harati prAptam artham kadA.cana |
न_आददाति तथा_अ.प्राप्तम् सम्पूर्णः_ज्ञः_अवतिष्ठति ॥४।२३।४५॥
na_AdadAti tathA_a.prAptam sampUrNa: jJa:_avatiSThati ||4|23|45||
अप्राप्त.चिन्ताः सम्प्राप्त.समुपेक्षाः_च सन्मतिम् ।
aprApta-cintA: samprApta-samupekSA:_ca sanmatim |
न_आकम्पयन्ति तरलाः पिच्छ.घाता इव_अचलम् ॥४।२३।४६॥
na_Akampayanti taralA: piccha-ghAtA* iva_acalam ||4|23|46||
संशान्त.सर्व.संदेहः_गलित.अखिल.कौतुकः ।
saMzAnta-sarva.saMdeha:_galita.akhila-kautukaH |
संक्षीण.कल्पना-देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
saMkSINa-kalpanA-deha: jJa: saMrAT iva zobhate ||4|23|47||
आत्मty एव न मात्य्.अन्तः स्व.आत्मना_आत्मनि जृम्भते ।
Atmani_eva na mAti.anta: sva.AtmanA_Atmani jRmbhate |
सम्पूrणो ऽपार.पर्यन्तः क्षीर.अर्णव इव_अर्णवे ॥४।२३।४८॥
sampUrNa:_apAra-paryanta: kSIra.arNava* iva_arNave ||4|23|48||
भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
bhoga.icchA-kRpaNAn jantUn dInAn dIna.indriyANi ca |
अन्.उन्मत्त.मनाः शान्तः हसty उन्मत्तकान् इव ॥४।२३।४९॥
an.unmatta-manA: zAnta: hasati_unmattakAn iva ||4|23|49||
इच्छto 'न्य.उज्झिताम् जायाम् यथा_एव_अन्येन हस्यते ।
icchata:_anya.ujjhitAm jAyAm yathAiva_anyena hasyate |
इन्द्रियस्य_इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
indriyasya_icchata:_bhogam tadvat jJena vihasyate ||4|23|50||
त्यजत् स्व.आत्म.सुखम् सौम्यम् मनः विषय.विद्रुतम् ।
tyajat sva.Atma-sukham saumyam mana: viSaya-vidrutam |
अङ्कुशेन_इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
aGkuzena_iva nAga.indram vicAreNa vazam nayet ||4|23|51||
भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
सा_अपि_आदौ_एव हन्तव्या* विषस्य_इव_अङ्कुर.उद्गतिः ॥४।२३।५२॥
sA_api_Adau_eva hantavyA* viSasya_iva_aGkura.udgatiH ||4|23|52||
ताडितस्य हि यः पश्चात् सम्मानः सः_अपि_अनन्तकः ।
tADitasya hi ya: pazcAt sammAna: sa:_api_anantakaH |
शालेः ग्रीष्म.अभितप्तस्य कुसेकः_अपि_अमृतायते ॥४।२३।५३॥
zAle: grISma.abhitaptasya kuseka:_api_amRtAyate ||4|23|53||
अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
anArtena hi sanmAna:_bahumAna: na budhyate |
पूर्णानाम् सरिताम् प्रावृट्-पूरः स्वल्पः न राजते ॥४।२३।५४॥
pUrNAnAm saritAm prAvRT-pUra: svalpa: na rAjate ||4|23|54||
पूर्णः तु प्रकृto 'पि_अन्यत् पुनर् अपि_अभिवाञ्छते ।
pUrNa: tu prakRta:_api_anyat punar api_abhivAJchate |
जगत्-पूरण-योग्य.अम्बुः गृह्णाति_एव_अर्णवः जलम् ॥४।२३।५५॥
jagat-pUraNa-yogya.ambu: gRhNAti_eva_arNava: jalam ||4|23|55||
मनसः_अभिगृहीतस्य या पश्चात् भाग.मण्डना ।
manasa:_abhigRhItasya yA pazcAt bhAga-maNDanA |
ताम् एवालब्ध-विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
tAm evAlabdha-vistArAm kliSTatvAt bahu manyate ||4|23|56||
बन्ध-मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
bandha-mukta: mahIpAla:_grAsa* mAtreNa tuSyati |
परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
hastam hastena sampIDya dantai: dantAn vicUrNya ca |
अङ्गानि_अङ्गैः इव_आक्रम्य जयेत् च_इन्द्रिय.शात्रवान् ॥४।२३।५८॥
aGgAni_aGgai:_iva_Akramya jayet ca_indriya-zAtravAn ||4|23|58||
जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः_इह पण्डितैः ।
jetum anyam kRta.utsAhai: puruSai:_iha paNDitaiH |
पूर्वम् हृदय.शत्रुत्वात् जेतव्यानि_इन्द्रियाणि_अलम् ॥४।२३।५९॥
pUrvam hRdaya-zatrutvAt jetavyAnIndriyANi_alam ||4|23|59||
एतावति धरणितले सुभगाः ते साधु-चेतनाः पुरुषाः ।
etAvati dharaNitale subhagA: te sAdhu-cetanA: puruSAH |
पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
हृदय.बिले कृत.कुण्डल.कलना-विवशः मनः महा.भुजगः ।
hRdaya-bile kRta-kuNDala-kalanA-vivaza: mana: mahA.bhujagaH |
तस्य_उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
tasya_upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
॥
•
Oॐm
•
Kingdom of the Wise
Vasishtha said—
स* उत्तम-पद.आलम्बी चक्र-भ्रमवत् आस्थितः ।
sa* uttama-pada.AlambI cakra-bhramavat AsthitaH |
शरीर.नगरी-राज्यम् कुर्वन् अपि न लिप्यते ॥४।२३।१॥
zarIra-nagarI-rAjyam kurvan api na lipyate ||4|23|1||
.
he has attained the highest state
:
he's like a whirling wheel
effecting Body City
though never stuck* in it
.
sa* uttama-pada.AlambI
cakra-bhramavat AsthitaH
zarIra-nagarI-rAjyam
kurvan api na lipyate
.
uttama-pada.AlambI
cakra-bhramavat
Asthita
zarIra-nagarI-rAjyam
kurvan
lipyate
.
* Attached. The root >lip suggests both psychological attachment and stickiness,
more like a sticky note than Krazy Glue.
*vwv. ... is behaving like the revolution of a wheel (which continues to rotate even after the impelling force is no longer acting).
*vlm.p.1. Vasishtha continued:—The man liberated in this life and settled in the Supreme state of joy is not tarnished by reigning over the realm of his body and turning about like a wheel.
*sv. Rama, he who treads the superior path, though he dwells in this body which functions as the potter's wheel does by past momentum, is untainted by the actions that might be performed.
तस्य_इयम् भोग.मोक्ष.अर्थम् तज्.ज्ञस्य_उपवन.उपमा ।
tasya_iyam bhoga-mokSa.artham tat.jJasya_upavana.upamA |
सुखाय_एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।०२॥
sukhAyaiva na du:khAya sva.zarIra-mahA.purI ||4|23|2||
.
tasya_iyam bhoga-mokSa.artham
tat.jJasya_upavana.upamA
sukhAyaiva na du:khAya sva.zarIra-mahA.purI
for that That-knower,
this
is like a garden glade,
a place for enjoyment and freedom.
For pleasure only, and not for pain is his royal Body City.
.
*vlm.p.2 The body of a wise man is like a princedom to him, calculated for his benefit and of no disadvantage. It is comparable to the dwelling of a holy hermit for the consummation of his efforts and liberation.
*vwv. For the knower of That (Reality), .. m. .. of truth, .. *vlm. The body of the wise man .. *sv. ..who treads the superior path ..
RAAMA said–
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
nagarItvam zarIrasya katham nAma mahAmune |
एताम् च_अधिवसन्
योगी कथम् राज्य.सुख.एक.भाक् ॥४।२३।०३॥
etAm ca_adhivasan yogI katham rAjya-sukha.eka-bhAk ||4|23|03||
.
how do you come to call it Body City,
great muni?
and
dwelling in such a place,
how is a yogin the enjoyer of all the pleasures of a King
?
nagarItvam zarIrasya -
katham nAma - how is there, tell me, - mahAmune -
Great.Muni? -
etAm ca_adhivasan yogI katham rAjya-sukha.eka-bhAk
.
#nagarItva
etAm
adhivasan
yogI
rAjya-sukha.eka-bhAk
.
.
*vlm.p.3 Râma said, "O great sage, how can you call the body to be the dominion of a man, and how can a yogi have his princely joy in it?"
VASISHTHA said—
रम्या_इयम् देह.नगरी राम सर्व.गुण_अन्विता ।
ramyA_iyam deha-nagarI rAma sarva.guNa_anvitA |
ज्ञस्य_अनन्त-विलास_आढ्या स्व.आलोक.अर्क-प्रकाशिता ॥४।२३।०४॥
jJasya_ananta-vilAsa_ADhyA sva.Aloka.arka-prakAzitA ||4|23|04||
.
ramyA_iyam deha-nagarI - what a delight is Body City
o rAma
sarva.guNa_anvitA
- endowed with every virtue
jJasya– of the wise
ananta-vilAsa_ADhyA
sva.Aloka_arka-prakAzitA
*vwv.2399/4 rAma! This beautiful city of the body, possessed of all merits, is abouding in infinite grace. Illuminated by the Sun that is ones own Light (of Consciousnss), for a wise man.
*m.4. Sri Vasista O rAma, this city of body is delightful and is equipped with all qualities. It is the field of infinite sport of a 'jnani'. It is lighted bright by the sun of self-perception.
*vlm.4. Vasishtha replied:--Beautiful is this city of the body, and fraught with every good to mankind, and being enlightened by the light of the mind, it is productive of endless blessings in both worlds.
*sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*mo.4,23.4 // svAloka: AtmaprakAzaH | sa* evArkaH | tena prakAzitA
parAmarzadvAreNa svam prati prAkaTyam
nItA || *moT.4,23.4 ||4|23|
.
इ #i - #ita: - #anvita anu-ita a. "after-gone "- gone along with • joined, attended, accompanied by, connected with, linked to • having as an essential or inherent part, endowed with, possessed of, possessing • acquired • reached by the mind, understood • following • connected as in grammar or construction.
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
कर.प्रतोली-विस्तार.प्राप्त-पाद.उपजङ्गला ॥४।२३।०५॥
kara-pratolI-vistAra-prApta-pAda.upajaGgalA ||4|23|05||
.
netra.vAtAyana_uddyota-prakAza-bhuvana_antarA
eye.window-projected-light-world-antarA
kara-pratolI-vistAra-prApta-pAda_upajaGgalA
hand-pratolI-vistAra-gotten-state-upajaGgalA
*m.5 The world of inside is lighted through the window of eyes. This city of body is wide with the highways called hands. It has feet with which it reaches the minor jungles (of the world).
*vlm.5. The eyes are the windows of this city, letting out the light for the sight of distant worlds, the two arms are as the two valves of this city-gate, with the hands like latches reaching to the knees.
*sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. pratolyau
vizikhe | tAbhyAm prAptau pAdAv eva upajaGgalau jaGgala-samIpadezau yasyAH | sA
| nagaryaz ca upajaGgalam tAvat pratolI bhavati || *moT.4,23.5 ||
रोम-राजि-लता-गुल्मा त्वचा-जालक.मालिता ।
roma-rAji-latA-gulmA tvacA-jAlaka-mAlitA |
गुल्फ.अङ्गुल्याम् प्रविश्रान्त-जङ्घ.उरु-स्तम्भ.मण्डला ॥४।२३।०६॥
gulpha.aGgulyAm pravizrAnta-jaGgha.uru-stambha-maNDalA ||4|23|06||
.
the parting-line of the hair
winds like a creeping sprout.
skin wrapped.around
tvacAjAlaka-mAlitA
ankle-toe
pravizrAnta-jaGgha_uru-stambha-maNDalA
*m.6 The body-hairs are the creepers and sprouts of the city. Skin is the garland winding (around the city). The city is full of pillars of thighs supported by the ankles and feet.
*vlm.6. The hairs on the body are as the moss and grass on the walls, and the porous skin resembles the netted covering of the palace; the thighs and legs are as the columns of the edifice, and the feet with the ancles||should be ankles?|| and toes, are as pedestals of the pillars.
*sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT.
gulpha-gulgulu.bdellium (a transparent resin) -vizrAntajaGghorustambhamaNDalA
// *mo.4,23.6 //
tvag evATTAlakam prAkAraH | tena bhUSitA | gulgulu: stambhAdhArabhUtA zilA{#7}
||4|23| *moT.4,23.6 ||4|23|
* variants like this suggest that mo is not prior to yv but a revision.
रेखा-विभक्त-पाद.अग्र-शिला-प्रथम-निर्मिता ।
rekhA-vibhakta-pAda.agra-zilA-prathama-nirmitA |
चर्म.मर्म-शिरासार.संधि-सीमा.मनोरमा ॥४।२३।०७॥
carma-marma-zirAsAra-saMdhi-sImA-manoramA ||4|23|07||
.
rekhA.x-vibhakta.x-pAda.x-agra.x-zilA.x-prathama.x-nirmita.x-A -f.-
carma.x-marma.x-zira.x.ÂsAra.x-saMdhi.x-sImA-mana:ramA
skin-marma-zirAsAra-saMdhi-sImA-mana:ramA
.
#rekhÂvibhakta
pAdAgra
zilA
prathama
nirmita
carman
marma
zira
ÂsAra
saMdhi
sImA
manorama
.
*m.7 This body-city is beautiful with intersections and joints between the arteries and veins (under the skin).
*vlm.7. The lines marked under the soles of the feet, are as inscriptions marked on the foundation stone, and upon those at the base of the pedestals of the pillars; and the outer skin which covers the flesh, marrow, veins and arteries, and the joints of the body, is as the beautiful plaster of the building, hiding the mortar and bricks inside.
*moT. … rekhAbhyAm
vibhakte ye | pAdau evograzile | tayo: prathamam nirmitA | prathama-nirmANe hi
kRta-vibhAgA: zilA: sthApyante | carmamarmasirAsAra: carma-marma-sirAsamUha eva
| sandhisImA: sandhimaryAdA: yasyAH | sA || *moT.4,23.7 ||
उरु.उरु-तनु.भाग.अग्र-निर्मित.उपस्थ-निम्नगा ।
uru.uru-tanu-bhAga.agra-nirmita.upastha-nimnagA |
कचत् केश.अवली-काच.दल-प्रस्थ.वन.आवृता ॥४।२३।०८॥
kacat keza.avalI-kAca-dala-prastha-vana.AvRtA ||4|23|08||
.
.x-
* uru.uru-tanu-bhAga_agra-nirmita_upastha-nimnagA
kacat keza_avalI-kAca-dala-prastha-vana_AvRtA - x.
*moT. Uru.dvayam eva kavATe [a pair of breasts like double-doors!].
*m.8 The body-city has the river of pudendum (organ of sex) flowing between the haunches, hips and thighs. Beautiful glistening hairs on the head and beard are the encircling forests.
*vlm.8. The middle part of the body above the two thick thighs contains the aqueducts, beset by the hairy bushes about them, and likening to rivers running amidst a city, between rows of trees on both sides of the banks.
भ्रू-ललाट.ओष्ठ.सत् छाय.वदन.उद्यान.शोभिता ।
bhrU-lalATa.oSTha-sat chAya-vadana.udyAna-zobhitA |
दृष्टि-पात.उत्पल.आकीर्ण.कपोल-विपुल-स्थली
॥४।२३।०९॥
dRSTi-pAta.utpala.AkIrNa-kapola-vipula-sthalI ||4|23|09||
.
bhrU-lalATa_oSTha-sac-chAya-vadana_udyAna-zobhitA -
brow-lalATa_oSTha-sac-chAya-vadana_garden-zobhitA
dRSTi-pAta_utpala_AkIrNa-kapola-vipula-sthalI
sight-pAta_utpala_AkIrNa-kapola-vipula-sthalI
lalatoSTha in all eds., s/b lalatauSTha ???
*vlm.9. The face is as the royal garden beautified by the eye-brows, forehead and the lips; the glancing of the eyes, are as the blooming lotuses; and the cheeks are as flat planes in it.
वक्षःस्थल.सरःस्यूत.कुच.पङ्कज-कोरका ।
vakSa:sthala-sara:syUta-kuca-paGkaja-korakA |
घन.रोम.अवली.छन्न-स्कन्ध-क्रीडाशिला.उच्चया ॥४।२३।१०॥
ghana-roma.avalI.channa-skandha-krIDAziloccayA ||4|23|10||
.
vakSa:sthala-sara:syUta-kuca-paGkaja-korakA - x +
ghana-roma.avalI.channa-skandha-krIDAziloccayA - x
.
Breastwork Lake
:
the nipples are lotus buds of lotuses
a braid of hairs on the breast is its grass growing
and her shoulders are the rocks that guard it
.
syUta-kuca-paGkaja-korakA
thick-hair-avalI.c-channa-skandha-krIDAzila_uccayA
*vlm.10. The broad bosom is as a lake with the nipples like buds of lotuses; the streaks of hairs on the breast, are as its herbage, and the shoulders are as the projecting rocks (ghats) upon it.
#syUta - sewn
#kuca - tit
उदर.श्वभ्र-निक्षिप्त-स्व.अन्न.इष्ट-भक्ष्य-तत्परा ।
udara-zvabhra-nikSipta-sva.anna.iSTa-bhakSya-tatparA |
दीर्घ.कण्ठ-बिल.उद्गीर्ण-वात.संरम्भ-शब्दिता ॥४।२३।११॥
dIrgha-kaNTha-bila.udgIrNa-vAta-saMrambha-zabditA ||4|23|11||
.
Belly Cave
:
once it is loaded with all the native.food-delights U wished
it is an expectant hole bursting with wind.rumbling sounds
.
udara-zvabhra-nikSipta-sva.anna.iSTa-bhakSya-tatparA |
dIrgha-kaNTha-bila.udgIrNa-vAta-saMrambha-zabditA - x
.
* fart jokes are an academic tradition even in 12CEntury saMskRta.loka
*vlm.11. The belly is the store-house, which is eager to receive the delicious articles of food; and the long lungs of the throat {misreads dIrgha.aNTha}, are blown loudly by the internal winds.
हृदय.आपण-निर्णीत.यथाप्राप्त.अर्थ-भूषिता ।
hRdaya.ApaNa-nirNIta-yathAprApta.artha-bhUSitA |
अनारत.नव-द्वार.प्रवहत्-प्राण-नागरा ॥४।२३।१२॥
anArata-nava-dvAra-pravahat-prANa-nAgarA ||4|23|12||
.
hRdaya.ApaNa-nirNIta-yathAprApta.artha-bhUSitA |
anArata-nava-dvAra-pravahat-prANa-nAgarA - x
.
*vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
hRdaya_ApaNa-nirNIta-yathAprApta_artha-bhUSitA
-
Heart Market
:
displaying constructed-happenstances
anArata-nava-dvAra-pravahat-prANa-nAgarA -
anArata-nava-door-pravahat-prANa-nAgarA.
*vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
#ApaNa - market
*sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
आस्य-स्फारवत्-आदृष्ट-दन्त.अस्थि-शकल.आकुला ।
Asya-sphAravat-AdRSTa-danta.asthi-zakala.AkulA |
मुख.आस्पदा भ्रमत्-जिह्वा चण्डी-चर्वित.भोजना ॥४।२३।१३॥
mukha.AspadA bhramat-jihvA caNDI-carvita-bhojanA ||4|23|13||
.
Asya-sphAravat-AdRSTa-danta.asthi-zakala.AkulA |
mukha.AspadA bhramat-jihvA x
caNDI-carvita-bhojanA - x
.
her mouth is wide.open
showing
glimpses of tooth & bone fragments
such is the face & deluding tongue of
chaNDI the Fierce
at her fiercely-chewed feast
.
*vlm. There is the open mouth like the open door-way, with its tooth-bones slightly seen as its gratings; and the tongue moving in the door way like a naked sword, is as the projecting tongue of the goddess Kalí, when she devours her food.
रोम-शष्प-तरत्-छन्ना कर्ण-कोटर.कूपका ।
roma-zaSpa-tarat-channA karNa-koTara-kUpakA |
स्फिक्-शृङ्खल.आस्थित.उपान्त-पृष्ठ-विस्तीर्ण-जङ्गला ॥४।२३।१४॥
sphik-zRGkhala.Asthita.upAnta-pRSTha-vistIrNa-jaGgalA ||4|23|14||
.
roma-zaSpa-tarac-channa.covered/hidden-A-s
karNakoTara-kUpakA
sphik-zRGkhalAsthitopAnta-pRSTha-vistIrNa-jaGgalA
*vlm.14. The ear-holes are covered by hairs like long grass, and the broad back resembles a large plain, beset by rows of trees on its borders.
#kUpaka - (pubic?) hole
#sphic - buttock
*m. Wells of ears are covered by the grass called long hairs.
गुद.उत्थान.आरघट्ट.अन्त-प्रद्रुत.अनन्त.कर्दमा ।
guda.utthAna.AraghaTTa.anta-pradruta.ananta-kardamA |
चित्त.उद्यान.मही.वल्गत्-आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
citta.udyAna-mahI-valgat-Atma-cintA-vara.aGganA ||4|23|15||
.
guda_utthAna_araghaTTa_anta-pradruta_ananta-kardamA
-
anus.risen-post.well-anta-pradruta-boundless-muck
citta_udyAna-mahI-valgad-Atma-cintA-varAGganA -
citta.Affection-Garden=mahI-valgad-Atma-cintA-varAGganA.
*vlm.15. The two private passages serve as sewers and drains of the city, to let out its dirt, and the heart is the garden-ground, where the passions parade about as ladies. (Or, the region of the mind is the garden-ground for the rambling thoughts as ladies).
धी.वरत्रा-दृढा-बद्ध-चपल.इन्द्रिय.मर्कटा ।
dhI-varatrA-dRDhA-baddha-capala.indriya-markaTA |
वदन.उद्यान.हसन.पुष्प.उद्गम.मनःरमा ॥४।२३।१६॥
vadana.udyAna-hasana-puSpa.udgama-mana:ramA ||4|23|16||
.
dhI-varatrA-dRDhA-baddha-capala.indriya-markaTA –
thought-thong-firm-bound-fickle-organ-monkey
vadana_udyAna-hasana-puSpa_udgama-mana:ramA -
face-garden-smiling-flower-blossoming-delight.
.
*m.16 In the gardens of mind a beautiful lady called self-inquiry is promenading. Monkeys called senses are being tied by the rope of discriminating intelligence.
*vlm.16. Here the understanding is fast bound in chains as a prisoner, and the organs of sense are let looase as monkies to play about. The face is as a flower garden, the smiles whereof are its blooming blossoms
*sv.4-17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. /
*mo.4,23.16 // jJo hi dhIrajjvA capalendriyANi badhnAti | vadanodyAneti |
udyAne ca puSpodgamo yukta eva || *moT.4,23.16 ||
* dhI-varatrA-dRDhA-baddha-capala_indriya-markaTA -
thought-straps-firm-bound-fickle-organ-monkey
vadana_udyAna-hasana-puSpa_udgama-mana:ramA
- face-garden-smiling-flower-blossoming-delight.
स्व.शरीर.मनःज्ञस्य सर्व.सौभाग्य.सुन्दरी ।
sva.zarIra-mana:jJasya sarva.saubhAgya-sundarI |
सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
.
sva.zarIra-mana:jJasya - of Ur body known by mind -
sarva.saubhAgya-sundarI - in/when all.saubhAgya-sundarI
sukhAyAiva na du:khAya -
paramAya hitAya ca
.
for one who truly knows
his own body and mind are beautiful
—
full of delight
&
only for his pleasure not for his sorrow
&
of the highest benefit
.
*vwv.2400/17 For a person knowing his body and mind (i.e. their true nature), (the body-city), beautiful with all blessedness, is (existing) only for happiness and not for sorrow. It is also for the greatest good (of the person).
*m.17 Such a graceful and auspicious lady of charm and beauty can be only for extreme good and joy/delight and not for grief.
*vlm.17. The life of the man, knowing the proper use of his body and mind, is prosperous in everything; it is attended by happiness and advantages, and no disadvantage whatever.
*jd.17 - sva.zarIra-mana:jJasya - for one who knows his own body and mind sarva.saubhAgya-sundarI - so beautiful and full of delight sukhAya eva na du:khAya - is only for his pleasure, not sorrow paramAya hitAya ca - and of the highest benefit.
अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश-मालिका ।
ajJasya_iyam anantAnAm du:khAnAm koza-mAlikA |
ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश-मालिका ॥४।२३।१८॥
jJasya tu_iyam anantAnAm sukhAnAm koza-mAlikA ||4|23|18||
.
ajJasya
for the unKnowing,
iyam anantAnAm du:khAnAm koza-mAlikA
this of boundless sorrows is the treasure-house
jJasya tu
but for the knowing
iyam anantAnAm sukhAnAm koza-mAlikA
this of boundless pleasures is the treasure-house
*vwv.2401/18 For the ignorant one, this (body-city) is a treasure-palace of infinite pains. But, for the wise one, this is a treasure-palace of inexhaustible pleasures.
*vlm. This body is the source of infinite trouble to the ignorant, but it is the fountain of infinite happiness to the wise man.
*moT. .. /.. //
*mo.4,23.18 // kozamAlikA bhANDAgAramAlA | anantadu:kha_utpAdikA ity arthaH |
ajJAta-zuddha-tattvasya tasyaitadartham rAtrindinam santApabhAktvAt iti bhAvaH
| nanu tarhi jJasyApi IdRzy eva syAd ity | atrAha jJasya tu_iti | tuzabda:
vyatirekadyotakaH | jJAtazuddhAtmatattvasya tasya etad artham
santa_apabhAktvAbhAvAt | na hy anyArtham anya: santApabhAg bhavatIti bhAvaH ||
*moT.4,23.18 ||
*sv.18 To the ignorant, this body is the source of suffering; but to the
enlightened man, this body is the source of infinite delight.
For the unKnowing, this body's a jail-house full of misery;
but, for the knowing, it is a treasure-house of boundless delight.
किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
स्थितायाम् संस्थितम् सर्वम् तेन_इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha.AvahA ||4|23|19||
.
kim.cit asyAm pranaSTAyAm
jJasya
naSTam arindama
sthitAyAm saMsthitam sarvam
tena_iyam jJa-sukha_AvahA - x.
*m.19 If this body is destroyed the loss is very little for a jnāni. If it is preserved firmly, it is for delights and liberation.
*vlm. ... its continuance is the cause of continued happiness to the wise man.
*sv.19 While it exists the wise man derives from it great pleasure and the delight of enlightenment; and when its life-span comes to an end he does not regard it as a loss at all.
#Avaha - bringing to pass, producing; one of the seven winds or bands of air (that which is usually assigned to the #bhuvar-loka or atmospheric region between the bhUr-loka and svar-loka) • one of the seven tongues of fire.
यत् एनाम् ज्ञः समारुह्य संसारे विहरति_अलम् ।
yat enAm jJa: samAruhya saMsAre viharati_alam |
अशेष-भोग.मोक्ष.अर्थम् तेन_इयम् ज्ञ-रथः स्मृतः ॥४।२३।२०॥
azeSa-bhoga-mokSa.artham tena_iyam jJa-ratha: smRtaH ||4|23|20||
.
a Knower who drives one of these can navigate the whole saMsAra
&
when used for the total enjoyment of mokSha.Freedom
it is famously a KnowerWagon
.
*vlm. The body serves as a chariot to the wise, who can traverse everywhere by riding in it; and can produce and procure everything conducive to his welfare and liberation.
*m.20 When a jnani rides this and moves around the world, it is indeed a chariot giving infinite pleasures and liberation.
*sv.20 Hence, to the enlightened person the body itself is a source of infinite delight. And, since it transports him in this world in which he roams freely and delightfully, the body is regarded as a vehicle of wisdom.
शिष् #ziS - #azeSa- - without remainder, entire, perfect, all • -m.- non-remainder • #azeSam, #azeSeNa, #azeSatas -ind.- entirely, wholly. - azeSatA -tA f. azeSatva n. – totality • *Ott.part. - all, whole, entire. •• <pUrNam, akhilam, kRtsnam, sarvam, anUnakam, sakalam, nikhilam, azeSam, samam, akhaNDam, ni:zeSam, samastam, vizvam>. amar.
शब्द-रूप-रस-स्पर्श-गन्ध-बन्धु-श्रियः यतः ।
zabda-rUpa-rasa-sparza-gandha-bandhu-zriya: yataH |
अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena_iyam jJasya lAbhadA ||4|23|21||
.
zabda-rUpa-rasa-sparza-gandha-bandhu-zriya: yataH |
anayAiva hi labhyante tena_iyam jJasya lAbhadA - x
.
sound.form.flavor.touch.odor
the whole family of senses
whence by this indeed they get
thus this is begotten for a Knower:
*vlm.21. The possession of the body, is of no disadvantage to the wise man; who can obtain by it, all the objects of his bearing and seeing, of his touch and smelling, and his friends and prosperity.
*sv.21 Since it is through the body that the wise man derives the different sense-experiences and gains the friendship and affection of others, to him it is a source of gain.
*m.21 From this one has the facility for feeling form, smell, touch, taste and hear. These are available to one always without respite. And so a jnani is benefited.
सुख.दुःख.क्रिया=जालम् यदा_एषा_उद्वहति स्वयम् ।
sukha.du:kha-kriyA=jAlam yadAiSodvahati svayam |
तदा_एषा राम सर्वत्र सर्व.वस्तु-भर.क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu-bhara-kSamA ||4|23|22||
.
sukha.du:kha-kriyA=jAlam x
yadAiSodvahati svayam |
tadAiSA rAma sarvatra x
sarva.vastu-bhara-kSamA - x
.
this net of pleasure/pain we weave
when
this spreads itself
then
this, rAma, is everywhere
all.over the patiently fruitful Earth
.
*m.22 O rAma, this body has the capability to hold both happy and sorrowful actions and works. And so, one who knows gets the ability to bear all kinds of things (and happenings).
*vlm. {?} ...; but the wise man can well bear with them, (knowing them to be concommittant to human life).
तस्याम् शरीर.पुर्याम् हि राज्यम् कुर्वन् गत.ज्वरः ।
tasyAm zarIra-puryAm hi rAjyam kurvan gata-jvaraH |
ज्ञः तिष्ठति गत.व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata-vyagra: sva.puryAm iva vAsavaH ||4|23|23||
.
tasyAm zarIra-puryAm - in that Body City hi ! rAjyam kurvan_gata-jvara: - painlessly rules his kingdom jJa:_tiSThati gata-vyagra: - the wise man rests, confusion gone sva.puryAm - in his own fortress iva vAsava: - like the Lord of the vasu.s.
.
for
in that Body City
his untroubled kingdom
the wise man rests, confusion gone
:
he's like the Lord of the vasu.s
secure in his own fortress
.
*m. ... like Indra in his heaven.
*vlm.23. Hence the wise man reigns over the dominion of his body, without any pain or trouble, in the same manner as one remains the lord of his house, without any anxiety or disturbance.
*jd.23 - tasyAm zarIra-puryAm - in that Body City hi ! rAjyam kurvan_gata-jvara: - painlessly rules his kingdom jJa:_tiSThati gata-vyagra: - the wise man rests, confusion gone sva.puryAm - in his own fortress iva vAsava: - like the Lord of the vasu.s.
न क्षिपति_अवट.आटोपे मनःमत्त-तुरङ्गमम् ।
na kSipati_avaTa.ATope mana:matta-turaGgamam |
न लोभ-दुर्द्रुम.आदायः प्रज्ञा-पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha-durdruma.AdAya: prajJA-putrIm prayacchati ||4|23|24||
.
na kSipati_avaTa.ATope x
mana:matta-turaGgamam |
na lobha-durdruma.AdAya: x
prajJA-putrIm prayacchati ||4|23|24||
*AS. The AB
commentary explains avaTa_ATopa as the Kama - one who takes pride in the avaTa - vagina! Also, the mind itself is
compared to a wild horse. He does not drive it rashly into the holes of
desires. The second line has a more exotic meaning. He does not give away his
daughter called intelligence for a dowry of a poisonous tree - or perhaps its
fruit known as avarice. In other words, he does not exchange his intelligence
for greed!
na kSipati avaTa_ATope
manas-matta-turaGgamam - Mind the crazy horse
na lobha-durdruma_AdAya - not given to the Greed Tree
prajJA-putrIm prayacchati
*m.24. A 'jnāni' does not throw the wild horse of mind into the abyss of intelligence to the poisonous tree of avarice and greed.
*vlm.24. He is not addicted to licentiousness like a high mettled steed; nor parts with the auspicious daughter of his prudence, from his avarice after some poisonous plant.
#avaTa -m.- a hole, vacuity in the ground • a hole in a tooth • any depressed part of the body, a sinus. •‑• Comp. –kuccha : कच्छपः a tortoise in a hole • (fig.) one who has had no experience, who has seen nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa*vAsin, dweller in the samsAra-hole, y5024.022
#ATopa: - puffing, swelling mbh. &c. • a multitude, redundancy BhP. • flatulence, borborygmi [gut-rumble], suzr. • pride, self-conceit (cf. sAtopam) • #paTATopa: - the spreading of a cloth, y7075.015 • #phuTATopa: - the expanding of a serpent's hood, paJcat.
अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु_अस्य पश्यति ।
ajJAna-para.rASTram ca na randhram tu_asya pazyati |
संसार.अरि-भयस्य_अन्तर् मूलाty एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari-bhayasya_antar mUlAni_eva nikRntati ||4|23|25||
.
a.jJAna-para.rASTram ca
na randhram tu asya pazyati
saMsAra_ari-bhayasya_antar
mUlAni_eva nikRntati
*AS. The foreign nation of ignorance does not penetrate his defenses - does not see holes in his defenses; i.e. ignorance does not penetrate him! the second line is OK, except I would suggest: he cuts out the roots of the fears of the enemy called samsara- the world.
*m.25 A jnani does not look at the foreign territory of ignorance. He uproots the enemy of fear of this world.
*vlm.25. The ignorant can see the cities of others, but not observe the gaps and breaks of their own. It is better to root out the fears of our worldly enemies (passions) from the heart, than lire under their subjection.
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
तृष्णा-सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
tRSNA-sAra=parAvarte kAma-sambhoga-durgrahe |
न निमज्जति पर्यस्तः सुख.दुःख.प्रदेवने ॥४।२३।२६॥
na nimajjati paryasta: sukha-du:kha-pradevane ||4|23|26||
.
*vwv.2402 (The liberated man) does not sink under the great whirlpool of the waters of desire, in (the grip of) the bad crocodile that is the enjoyment of objects of desire, upset in the play of pleasure and pain.
tRSNA-sAra=parAvarte
kAma-sambhoga-durgrahe
na nimajjati paryasta:
sukha-du:kha-pradevane
#parAvarta
#paryasta
#pradevana
*m.26 He does not dip himself into the waters of happiness and joy and vortices which harbour crocodiles of lust and greed.
*vlm.26. Beware of diving in the perilous river, which flows fast by the dreary forest of this world, with the current of desire, whirl-pools of avarice, and the sharks of temporal enjoyment.
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT.. kAma-saGkSobha-durgrahe / .. paryasta-sukhadu:kha_akSadevane // *mo.4,23.26 // tRSNA-sArasya parAvarta: AvRtti: yasmin | tAdRze | kAmasya ya: saGkSobhaH | tena durgrahe | paryastau preritau | yau sukhadu:khAkSau sukhadu:khe evAkSau | tayo: yat devanam krIDanam | dyUtam iti yAvat | tatra na nimajjanti | rAjJo hi dyUtamajjanam doSa eva | akSadevanam api tRSNAkAmavalitam eva bhavati ||4|23| *moT.4,23.26 ||4|23|
करोति_अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
karoti_aviratam snAnam bahir antaravIkSaNAt |
सरित्-संगम-तीर्थेषु मनःरथ-गतिः क्रमात् ॥४।२३।२७॥
sarit-saMgama-tIrtheSu mana:ratha-gati: kramAt ||4|23|27||
.
karoti_aviratam snAnam
bahir-antara-vIkSaNAt
sarit-saMgama-tIrtheSu
mana:ratha-gati: kramAt
*vlm.27. Men often bathe their outer bodies in holy streams, without looking to the purification of their inward souls; and they shave their persons at the confluence of rivers with the sea, in hopes of obtaining their object. (Bathing in the sauger) (Sagora
sangama stána), is said to confer every object of desire).
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT. .. antar api
kSaNAt / .. mana:rathagati: kramAt
// *mo.4,23.27 //
bahi:_bAhye | anta: manasi | mana eva svAdhInatvAt rathaH | tena gati:
yasya | saH | anta: snAnam tu ciddhradanimajjanam eva jJeyam ||4|23|
*moT.4,23.27 ||4|23|
Bathing at the confluence of spiritual and worldly rivers with his perceptions directed both externally and internally, a jnani washes away gradually all the desires and wishes.
सकल.अक्ष-जन.आदृश्य.सुख.प्रेक्षा-पराङ्मुखः ।
sakala.akSa-jana.AdRzya-sukha-prekSA-parAGmukhaH |
ध्यान.नाम्नि सुखम् नित्यम् तिष्ठति_अन्तःपुर.अन्तरे ॥४।२३।२८॥
dhyAna-nAmni sukham nityam tiSThati_anta:pura.antare ||4|23|28||
.
sakala_akSa-jana_AdRzya-sukha-prekSA-parAGmukha:
- whole-sense-person-AdRzya-sukha-prekSA-parAGmukha
dhyAna-nAmni sukham nityam
what they call Meditation is a pleasure always
tiSThati anta:pura_Antare remaining within the Women's Quarters.
.
*m.28 A 'jnani' resides in delight and happiness in his palace called 'dhyana', setting his face against all that looks happy with its phenomenal attractiveness.
*vlm.28. All sensual people are averse to the unseen happiness of the next world; and dwell on the pleasure of their own imagination in the inward recesses of their minds.
*VA. always seeing what is unseen to men, facing only happiness, called dhyana, (wise one) stays inside the city (of his body).
*AS. Turned away from pleasing visions (sukha-prekSA-parAGmukhaH) desired by all people with eyes, he always stays in the inner sanctum called meditation (dhyAnanAmni).
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
सुख.आवहा_एषा नगरी नित्यम् वै विदित.आत्मनः ।
sukha.AvahAiSA nagarI nityam vai vidita.AtmanaH |
भोग.मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥४।२३।२९॥
bhoga-mokSa=pradA caiSA zakrasya_iva_amarAvatI ||4|23|29||
.
sukhA-vahAiSA nagarI
nityam vai vidita_Atmana:
bhoga-mokSa=pradA ca eSA
zakrasya_iva_amarAvatI
.
*m.29 For one who knows the self the city of body is full of happiness. It yields pleasures and liberation. The city of body will be like Indra's Capital 'Amaravati' for him.
*vlm.29. This city of the body is pleasant to one, acquainted with his spiritual nature; because he deems it as the paradise of Indra, which is filled with pleasurable fruits, as well as of those of immortality (or future life and bliss).
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT. .. nityam pramuditAtmana: / ..pradA divyA zakrasyevAmarAvatI // *mo.4,23.29 // jJasya_iti zeSaH ||4|23| *moT.4,23.29 ||4|23|
*vwv.2403/29 This city is indeed producing happiness always for those who have known the Self. This is also the giver of (both) enjoyment and liberation, and is like the abode of the gods, Amarâvatî, to Indra, the Lord of the gods.
#vaha: - the act of bearing or conveying (cf. dur-, sukha-vaha) +
स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
.
sthitayA saMsthitam sarvam
everything is apparent in a State
kim.cit naSTam
whatever is destroyed
na naSTayA
yayA puryA –
by which city
mahIpasya –
of the EarthLord
sA katham na sukha_AvahA - x.
*m.30. Why can't the city-which holds everything and whose loss will be of minimal effect, - be not full of happiness?
*vlm.30. All things depend on the existence of the city of the body, yet nothing is lost by its loss since the mind is the seat of everything. These bodily cities which fill the earth, cannot be unpleasant to any body.
विनष्टे देह.नगरे ज्ञस्य नष्टम् न किम्चन ।
vinaSTe deha-nagare jJasya naSTam na kimcana |
आक्रान्त.कुम्भ.आकाशस्य खस्य कुम्भ.क्षये यथा ॥४।२३।३१॥
AkrAnta-kumbha.AkAzasya khasya kumbha-kSaye yathA ||4|23|31||
.
vinaSTe deha-nagare
when Body.City is destroyed
jJasya
for the Knower
it is not destroyed anyhow
naSTam na kimcana
as
of an overrun-pot-Space
khasya of its space when the pot is destroyed
kumbha-kSaye yathA
.
*m.31. If the city of body is lost, the loss for a 'jnani' will be little. What is lost for the space in a pot, if the pot is broken.?
*vlm.31. The wise man loses nothing by loss of the citadel of his body; as the vacuity in a vessel is never lost, by the breaking of the vessel. (Sa: the death of the body, does not destroy the vacuous soul).
विद्यमानम् घटम् वायुः किम्चित् स्पृशति न_आस्थितम् ।
vidyamAnam ghaTam vAyu: kimcit spRzati na_Asthitam |
यथा तथा_एव देही स्वाम् शरीर.नगरीम् इमाम् ॥४।२३।३२॥
yathA tathAiva dehI svAm zarIra-nagarIm imAm ||4|23|32||
.
vidyamAnam ghaTam - knowing/affecting the pot
tathA eva - even thus
dehI svAm zarIra-nagarIm imAm - Body is this own body-city
.
*m.32. When a pot is existing, the air in it touches it minimally. When the pot is broken, there is not question of the air touching it. Similar is the case with the embodied soul. The city of body will have no effect on it.
*vlm.32. As the air contained in a pot, is not felt by the touch like the pot itself, so is the living soul, which resides in the city of the body.
*sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.32. .. vAyu: kila spRzati nAsthitam / .. // *mo.4,23.32 // asthitam naSTam | dehI dehAd vyatiriktam AtmAnam jAnAna: tajjJaH ||4|23| *moT.4,23.32 ||4|23|
अत्र.स्थः पुरुषः_भोगान् आत्मा सर्व.गto 'पि सन् ।
atra.stha: puruSa:_bhogAn AtmA sarva.gata:_api san |
विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ.भाक् ॥४।२३।३३॥
vizva-kalpa-kRtAn bhuktvA puMsAm adhigata.artha-bhAk ||4|23|33||
.
atra.stha: puruSa: - the Person situate here
bhogAn - them pleasures
AtmA sarva.gata:_api san - being the very self of all
vizva-kalpa-kRtAn_bhuktvA
puMsAm adhigata_artha-bhAk
*vwv.2404/33 The person abiding in this (body), though being the all-pervading Self, is experiencing the acquired objects, enjoying the objects of pleasure of men brought about by the Universal Law.
*m.33 The pleasure oriented self of the Purusha, who is immanent in all, enjoys the pleasures devised in the Universe. However he (jnani) attains the Supreme.
*vlm.33. The ubiquitous soul being situated in this body, enjoys all worldly enjoyments, until at last it comes to partake of the felicity of liberation, which is the main object it has in view.
*sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT. atrastha eSa bhagavAn AtmA .. / svavikalpa-kRtAm .. adhigatAtmadRk // *mo.4,23.33 //
*VA. Self staying in everything enjoys so, and having enjoyed whole universe for long time, it goes back (obtaining moksha)?
*AS. The man - Yogi under discussion stays here (in the world) enjoying the worldly things that a man enjoys, even though he is truly everywhere; (eventually) experiences what he understands (adhigata_artha-bhAk), i.e. is liberated.
कुर्वन् अपि न कुर्वाणः समस्त.अर्थ-क्रिया.उन्मुखः ।
kurvan api na kurvANa: samasta.artha-kriyonmukhaH |
कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
.
kurvan api na kurvANa:
tha: doing things, he doesn't do
entirety-things-doing ready
kadA.cit
whenever
prakRtAn_sarvAn
all practical matters
kArya_arthAn
things to be done
anutiSThati he practices.
*m.34 He is oriented to all kinds of works and actions. But even though he is at them, he is not the doer. All the time he will be engaged only in works that are to be done.
*vlm.34. The soul doing all actions, is yet no doer of them; but remains as witness of whatever is done by the body; and sometimes presides over the actions actually done by it.
*sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT. .. samyak sarva.kriyonmukha: / .. // *mo.4,23.34 // atrastha: dehasthaH | apizabda: sarva.gatasya puMstAbhoge virodham dyotayati | adhigatAtmadRk tajjJaH | na tu mUrkhaH | tasya evaM.vidhatvA a‑sambhavAt | kurvan zarIra_Adi-dvAreNa kurvan | na kurvANa: nAham karteti nizcayAt | kAryArthAn karaNIyAni prayojanAni | adhitiSThati kartavyatvena nizcinoti | prakRtAn pravAhAgatAn | na tu sva-vimarzena kalpitAn ||4|23| *moT.4,23.33-34 ||4|23|
कृ #kR - #kurvat - #kurvANa‑ - (pr. p. Atm.) doing, making • acting as a servant, agent.
कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
kadA.cit lIlayA lolam vimAnam adhirohati |
अनाहत.गतिम् कान्तम् विहर्तुम् अमलम् मनः ॥४।२३।३५॥
anAhata-gatim kAntam vihartum amalam manaH ||4|23|35||
.
kadA.cit - somewhen = lIlayA - atplay = lolam vimAnam - the drifting aircar =
adhirohati.mounting/riding - anAhata-gatim - "Non*stop" - kAnta.beautiful-m -
vihartum amalam mana: - to divert his stainless Mind.
.
*lIlA
*lola
=
#anAhata -
#ruh - #adhiruh
#adhi- -
#gati
*kAnta.beautiful-
#hR - #vihR - #vihartum -
#amala
.
* Nonstop – anAhata is also the Heart Chakra of the subtle system
which connects with the meaty heart of the gross system & goes unimpededly nonstop.
*vlm.35. The sportive mind rides on the swifting car of the body, as one mounts on a locomotive carriage for the place of its destination, and passes in its unimpeded course to distant journeys.
*m. Once in a while the mind of a jnani feels like indulging in worldly pleasures in a sportive manner and ascends on to the flying machine of the heart-lotus and wanders around.
*VA. sometimes, desirous of amusement, he (wise) mounts a chariot (of his heart), and goes unbound (in his) mind enjoying pure pleasing (enjoyments)
*AS. The AB commentary suggests: In order to amuse his pure mind (amalam mana: vihartum), he moves unimpeded (anAhatagatiH) with ease (lIlayA ) on the moving beautiful plane (lolam kAntam vimAnam) - of his heart. In other words, he partakes of enjoyment at will - but with a pure mind; so he stays pure afterwards!
* kadA.cit - somewhen = lIlayA - atplay = lolam vimAnam - the drifting aircar = adhirohati.mounting/riding - anAhata-gatim - "Non*stop" - kAnta.beautiful - vihartum amalam mana: - to divert his stainless Mind.
तत्र.स्थः_लोक.सुन्दर्या सततम् शीतल.अङ्गया ।
tatra.stha:_loka-sundaryA satatam zItala.aGgayA |
रमते रमया मैत्र्या नित्यम् हृदय.संस्थितः ॥४।२३।३६॥
ramate ramayA maitryA nityam hRdaya-saMsthitaH ||4|23|36||
.
tatra.stha: - there seated - loka-sundaryA – with Miss World - satatam – ever - zItala.aGgayA – with cool* body - ramate - he takes pleasure in - ramayA maitryA – his pleasant friend - nityam - always - hRdaya-saMsthita: - settled in his heart.
* zIta = often "cool" in common speech, probably deriving from the 1970s New.Age yogins.
*vlm.36. Seated there, it sports with its favourite and lovely objects of desire, which are seated in the heart as its mistresses. (The embodied mind enjoys the pleasurable desires, rising before it from the recess of the heart).
*VA. staying always in heart he constantly enjoys beautiful worlds, beautiful body and pleasing friendship.
*AS. The verse actually is describing a beautiful friendly
woman that he enjoys in his heart! She is called lokasundarI the most beautiful
among all! She is also described as "ever cool" - satatam
zItala_aGgayA
*moT. ramate nAma yo maitryA nityam hRdaya-saMsthayA // *mo.4,23.36 // sa:
tajjJa: tatrastha: mana:vimAnasthaH | loka-sundaryA loka-priyayA | nityam
hRdaya.sthayA satatam zItalAGgayA maitryA maitrI.AkhyayA striyA | ramate |
kadA.cid antarmukha: san maitrImaya eva bhavatIti bhAvaH ||4|23| *moT.4,23.36
||4|23|
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
dve kAnte tiSThata: samyak pArzvayo: satyataikate |
इन्दोः_इव विशाखे द्वे समाह्लादित.चेतसी ॥४।२३।३७॥
indo:_iva vizAkhe dve samAhlAdita-cetasI ||4|23|37||
.
dve kAnte tiSThata: - two girls stand
samyak - together
pArzvayo: - side by side
satyatA-ekate - Reality and Unity
indo:_iva vizAkhe dve - as of the moon two
sama_AhlAdita-cetasI equally delighting chetas.Affectivities.
*m.37. There will be two mistresses on his two sides. They are Truth and Oneness. They are like the two stars (called Visakha) near moon. The two ladies of joyful hearts.
*vlm.37. These two lovers reside side by side in the same body, as the moon and the star visákhá, remain gladly in the same lunar mansion.
*sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.37. na kevalam maitry eva tasya kAntAsti yAvad anye dve apIty Aha--dve kAnte tiSThatas tasya pArzvayo: .. / .. // *mo.4,23.37 // spaSTam ||4|23| *moT.4,23.37 ||
.
*VA. he stays with two ladies by his sides - truthfulness and unity, like moon with two stars, being always in the same cool mind disposition.
*AS. I agree with the first line. The last word should means ones (the two) with happy minds - samAhlAdita-cetasI. The phrase vizAkhe dve is a little problematic. There is a star named vizAkhA, but I don't know two such! But the verse is probably making an enhanced image by imagining two copies of one star!
#vizAkhA -f.- (also du. or pl.) the 14th (later 16th) lunar mansion or asterism (containing four or originally two stars under the regency of a dual divinity, indra इन्द्र and agni अग्नि) • it recalls the Pleiades, which are said to be seven, although only six stars are visible at the present time.)
क्षपितान् अखिलान् लोकान् दुःख.क्रकच.दारितान् ।
kSapitAn akhilAn lokAn du:kha-krakaca-dAritAn |
वल्ली.वन.स्थान् नभसः पृष्ठात् अर्क इव_ईक्षते ॥४।२३।३८॥
vallI-vana-sthAn nabhasa: pRSThAt arka* iva_IkSate ||4|23|38||
.
he sees the world struck by grief and sorrow like sun who looks at the creeper filled parks and gardens and forests from the sky above.
.
kSapitAn - them destroyed/diminished
akhilAn lokAn – all the people/worlds
du:kha-krakaca-dAritAn - sorrow-sawtooth=torn
vine-wood-sthAn - vine-wood-set
nabhasa: - of the spacious sky
pRSThAt - followed/following
arke iva_IkSate - like the sun watching.
.
*vlm.38. The sage, like the sun, looks down from above the atmosphere of the earth, on the hosts of mortals that have been hewn down by misery, like heaps of brambles and branches scattered in the woods,
*sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.38. jJa imAn akhilAMl lokAn .. / vAlmIkAn iva pIThastha: pRSThAd arka ivekSate // *mo.4,23.38 // lokAn kathambhUtAn | du:kham eva krakacaH | tena dAritAn pIDitAn | vAlmIkAn pipIlikAH | pRSThAd pRSTham Aruhyety arthaH ||4|23| *moT.4,23.38 ||
चिरम् पूरित.सर्व.आशः सर्व.सम्पत्ति.सुन्दरः ।
ciram pUrita-sarva.Aza: sarva.sampatti-sundaraH |
अ.पुनःखण्डनाय_इन्दुः पूर्ण.अङ्ग इव राजते ॥४।२३।३९॥
a.puna:khaNDanAya_indu: pUrNa.aGga* iva rAjate ||4|23|39||
.
ciram - for.long
pUrita-sarva.Aza:
sarva.sampatti-sundara:
a.puna:khaNDanAya
indu:
pUrNa_aGga iva rAjate
.
*m.39. He, the jnani, luminously shines with all his goals and wishes fulfilled long ago and with beauty abounding with all types of prosperity. He will be like a full moon shining bright and charming.
*vlm.39. The sage has the full satisfaction of his desires, and full possession of his best riches, and shines as the full-moon without the fear of waning.
*sv.31-39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.39. sarva.sampattyA sarva.sampadA | sundaraH ||4|23| *moT.4,23.39 ||4|23|
सेव्यमानः_अपि भोग.ओघः न खेदाया_अस्य जायते ।
sevyamAna:_api bhoga.ogha: na khedAyA_asya jAyate |
कालकूटः किल_ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||4|23|40||
.
sevyamAna:_api bhoga_ogha:
tha: serving an ocean of pleasure
na khedAyA_asya jAyate
kAlakUTa: kila_Izasya
kaNThe x
pratyuta.on.the.contrary –
rAjate - x.
*m.40 The pleasures that are worthy of a jnani are never grief-causing. Can the deadly poison in the throat of Lord Siva be anything but decorative on him?
*vlm.40. The worldly enjoyments of the wise, do not tend to vitiate
their nature; as the poisonous draught of Siva, was not capable
of doing him any injury. (The baneful effects of worldliness,
do not affect the wise).
*sv.40 Just as the most deadly poison which was drunk by lord Siva did not harm him but enhanced his charm, the varied actions and enjoyments of an enlightened person do not bind him to the cycle of birth and death.
Mo. ..// *mo.4,23.40 // khedAya nAzadvAreNeti bhAvaH ||4|23| *moT.4,23.40 ||4|23|
परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
parijJAta.upabhukta: hi bhoga:_bhavati tuSTaye |
विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
vijJAya sevita: maitrIm eti cora: na zatrutAm ||4|23|41||
.
understood as enjoyed
hi !
bhoga:_bhavati
pleasure becomes
in satisfaction
tuSTaye
vijJAya sevita:
a thief comes in friendship, not enmity
.
maitrIm eti cora: na zatrutAm - x.
*m.41 Anything that is enjoyed with full knowledge of reality will only give pleasure and contentment. When one is known as a thief, any association with him with that knowledge will result in friendliness only.
*vlm.41. The food which is habitual to one, (as the poison of Siva) is as gratifying to him; as a thief by long acquaintance forgets his theivishness, and becomes friendly to his neighbours.
*sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.41. nanu katham nAsAv asya khedAya bhavatIty | atrAha parijJAyopabhukta: hi bhoga:_bhavati tuSTaye / vijJAyAzvAsita: maitrIm eti caura: na zatrutAm // *mo.4,23.41 // parijJAya samyak nizcityAtmarUpatvena jJAtvety arthaH | AtmarUpatvena hi jJAto bhoga: naSTa:_api khedam na dadAti svAtmarUpatayA sthitatvAt | na cAtmana: nAza: yuktaH | nAze Hpi nAzasAkSitayA sthitatvAt ||4|23| *moT.4,23.41 ||
नर.नारी.नट.ओघानाम् विरहे दूर.गामिनाम् ।
nara-nArI-naTa.oghAnAm virahe dUra-gAminAm |
ज्ञेन यात्र_इव सुभगा भोग.श्रीः_अवलोक्यते ॥४।२३।४२॥
jJena yAtra_iva subhagA bhoga-zrI: avalokyate ||4|23|42||
.
nara-nArI-naTa_oghAnAm - of the men.women-actor=hordes
virahe dUra-gAminAm - when separated on distant hiways
jJena yA atra iva subhagA
bhoga-zrI: avalokyate
.
*m.42. When people are separated because of travel to distant places, it is looked upon as good and pleasant since the purpose of the travel is known.
*vlm.42. The wise man looks upon the separation of his friends and possessions, in the light of the departures (exits), of the visitant men and women and actors and actresses, at the end of a play from the theatre.
*sv.42 41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.42. naranArInaTaughAnAm
kalahe dUragAminA / .. // *mo.4,23.42 //
anya:_api nipuNa: naTa_oghAnAm kalahe dUram gacchati | yAtrAm tadArabdham nATyam ca pazyati || *moT.4,23.42 ||
अशङ्कित.उप.सम्प्राप्ता ग्राम-यात्रा* यथा_अध्वगैः ।
azaGkita.upa.samprAptA* grAma-yAtrA* yathA_adhvagaiH |
प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहार.मयाः क्रियाः ॥४।२३।४३॥
prekSyante tat.vat eva jJai: vyavahAra-mayA: kriyAH ||4|23|43||
.
azaGkita_upasamprAptA:
grAma-yAtrA: yathA_adhvagai: -
like village-visit-visit/pilgrimage
prekSyante tad.vat eva jJai: -
they are regarded only that.wise by the wise
vyavahAra-mayA: kriyA:
.
#azaGkita
#upasamprApta
*m.43. Jnanis look at the worldly action and activity with the same dispassion and detachment shown by travellers when they come across new places and villages on their way.
*vlm.43. As passengers chance to meet unexpectedly, at the exhibition of a play on their way; so the wise people lock unconcernedly, at their meeting with and separation from the occurrences of life.
*sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.43. .. /
prekSyate tadvad eva_ajJair vyavahAramayI kriyA // *mo.4,23.43 //
niranusandhAnam eva prekSata iti bhAvaH ||4|23| *moT.4,23.43 ||4|23|
*VA. what is dhvara here? wise looks upon vyavahara actions fearlessly like one looking at village-goings from the doors (of his house)?
*AS. It is
adhvara=path. {? jd. adhvaga in my three eds.} The wise look upon the day
to day actions as travelers on the road think of the travel to a town which
finishes without cause for concern (azaGkita_upasamprAptA grAmayAtrA). Thus,
they are things you do, but without concern!
*moT. azaGkita_upasamprAptA grAmayAtrA yathA adhvagaiH | prekSyante tadvat eva
jJai: vyavahAra-mayA: kriyA: > ..|| ¶ niranusandhAnam eva prekSata iti
bhAvaH ||4|23| *moT.4,23.43 ||4|23| .. prekSyate tadvad evAjJair vyavahAramayI
kriyA ..
अ-यत्न.उपनते_अपि_अक्षि पदार्थेषु यथा पुनः ।
a-yatna.upanate_api_akSi padArtheSu yathA punaH |
नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
.
a-yatna-
tha: not inclined to effort
akSi in the eye
padArtheSu
among things
as again
yathA puna:
nI.rAgam eva
without passion even
patati
happening thatwise among its
effects
tadvat kAryeSu dhIra.dhI:
is firm thought
.
*m.44. When the attention of steadfast and wise people falls on objects while engaged in works, it happens effortlessly and without any attachment.
*vlm.44. As our eye-sight falls indifferently on all objects about us, so doth the wise man look unconcernedly upon all things and transactions of life.
*moT.44.
ayatnopanateSv akSi dig.dravyeSu yathA pura: / .. // *mo.4,23.44 //
ayatnopanateSu digdravyeSu yathA akSi netram | nIrAgam rAgarahitam | patati |
dhIradhI: tajjJabuddhiH | kAryeSu tadvat patati | rAgarahitam evAsau kAryANi
karotIti bhAvaH ||4|23| *moT.4,23.44 ||4|23|
*sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
indriyAnAm na harati prAptam artham kadA.cana |
न_आददाति तथा_अ.प्राप्तम् सम्पूर्णः_ज्ञः_अवतिष्ठति ॥४।२३।४५॥
na_AdadAti tathA_a.prAptam sampUrNa: jJa:_avatiSThati ||4|23|45||
.
indriyAnAm na harati
prAptam artham kadA.cana –
having got anything whenever =
na_AdadAti tathA_a.prAptam –
not assuming the ungotten
sampUrNa: jJa:
fulfilled the Knower
avatiSThati - x.
*vwv.2405/45 (The liberated man) does not take away at any time, an object of the senses which is met with. Sa: also, he does not resort to what is not obtained. The wise man remains fulfilled.
*m.45 When something obtains to him, a wise person is not seized by his senses (while enjoying it). Nor does he seek anything that does not occur to him. He will always abide in his knowledge.
*vlm.45. The wise man is selfsufficient in all conditions of life; he neither rejects the earthly blessings that are presented to him; nor longs or strives hard for what is denied to him.
*moT. .. / .. tathA prAptam .. jJa:_avatiSThate v// *mo.4,23.45 //sampUrNatvam hy etad eva yat prAptasya grahaNam aprAptasyAvAJchanam iti ||4|23| *moT.4,23.45 ||
.
स्था #sthA - #avasthA - ava>sthA - p. - to go down into (tam), reach down to (tam) • to go away from (tasmAt) • to be apart from •• Atm. - to take one's stand, remain, abide in a state (tena) •• Pass. #avasthIyate, to be settled or fixed or chosen • Caus. (generally ind. p. *avasthApya) to cause to stand or stop (as a carriage or an army &c) • to place upon (tasmin) • to cause to be absorbed in (tasmin).
अप्राप्त.चिन्ताः सम्प्राप्त.समुपेक्षाः_च सन्मतिम् ।
aprApta-cintA: samprApta-samupekSA:_ca sanmatim |
न_आकम्पयन्ति तरलाः पिच्छ.घाता इव_अचलम् ॥४।२३।४६॥
na_Akampayanti taralA: piccha-ghAtA* iva_acalam ||4|23|46||
.
a=prApta-cintA: samprApta-samupekSA:_ca sanmatim – sat.matim na Akampayanti taralA: piccha-ghAtA:_iva_acalam
.
*m.46. A peacock-feathered fan cannot move a mountain. Similarly a person with wise mind will not become tremulous by the thinking about something that cannot be obtained or by disregarding something that he has got.
*vlm.46. The regret of longing after what one does not possess, as aLo the fear of losing what he is in possession of, does not vacillate the mind of the wise; as the plumes of the dancing peacock, do not oscillate the unshaking| mountain.
*sv.41-46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.46. .. / nAkalpayanti taralA piJchaghAtA ivAcalam // *mo.4,23.46 // na Akalpayanti na caJcalIkurvanti ||4|23| *moT.4,23.46 ||4|23|
संशान्त.सर्व.संदेहः_गलित.अखिल.कौतुकः ।
saMzAnta-sarva.saMdeha:_galita.akhila-kautukaH |
संक्षीण.कल्पना-देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
saMkSINa-kalpanA-deha: jJa: saMrAT iva zobhate ||4|23|47||
.
saMzAnta-sarva.saMdeha:_galita_akhila-kautuka: saMkSINa-kalpanA-deha: jJa: saMrAj iva zobhate
.
*m.47 With all doubts and hesitations completely subsided, and with all curiosity and interest in things declining, a jnāni remains radiant like an emperor with all mental designs and determinations annihilated.
*vlm.47. The wise man reigns as a monarch, free from all fears and doubts, and devoid of all cares and curiosity; and with a mind freed from false fancies (of subtile and gross bodies).
*sv.47 The wise man who is rid of all doubts and in whom there is no image of self, reigns supreme in the body.
*moT.47. .. / saGkSINa-kalpanA-jAla: jJa: saMrAD iva zobhate // *mo.4,23.47 //
आत्मty एव न मात्य्.अन्तः स्व.आत्मना_आत्मनि जृम्भते ।
Atmani_eva na mAti.anta: sva.AtmanA_Atmani jRmbhate |
सम्पूrणो ऽपार.पर्यन्तः क्षीर.अर्णव इव_अर्णवे ॥४।२३।४८॥
sampUrNa:_apAra-paryanta: kSIra.arNava* iva_arNave ||4|23|48||
.
Atmani eva na mAty-anta: sva.AtmanA_Atmani jRmbhate sampUrNa:_apAraparyanta:
kSIra_arNava iva_arNave
.
*m.48 He bows only to the self. He increases himself with his own self. It is like the milk-ocean which is full to the ends.
*vlm.48. The soul which is immeasurable in itself, is situated in the Supreme Soul; as the boundless Milky ocean, is contained in the body of the one universal ocean.
*sv.48-49-50 Therefore one should abandon all cravings for pleasure and attain wisdom.
*moT. Atmani eva na mAti.anta: sva.AtmanA Atmani jRmbhate | sampUrNa: apAra-paryanta: kSIra_ArNava iva arNave > pAmara-dRzA ..|| ¶ na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam pazyatIti bhAvaH | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyantaH ||4|23| *moT.4,23.48 || .. sampUrNApAraparyanta: kSIrArNava ivAtmavAn .. *moT.48. .. / sampUrNApAraparyanta: kSIrArNava ivAtmavAn // *mo.4,23.48 //na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam pazyatIti bhAvaH | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyantaH || *moT.4,23.48 ||
भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
bhoga.icchA-kRpaNAn jantUn dInAn dIna.indriyANi ca |
अन्.उन्मत्त.मनाः शान्तः हसty उन्मत्तकान् इव ॥४।२३।४९॥
an.unmatta-manA: zAnta: hasati_unmattakAn iva ||4|23|49||
.
bhoga_icchA-kRpaNAt jantUn dInAn dIna_indriyANi ca an.unmatta-manA: zAnta:
hasati unmattakAn_iva
.
*moT. tadAsaktau tu kA katheti bhAvaH || *moT.4,23.49 ||
*m.49 A jnani smiles indulgently at those lowly men struck by desire for pleasures and senses (that draw-people towards pleasures).
*vlm.49. Those that are sober in their minds, and tranquil in their spirits, laugh to scorn the vile beasts of sensuality as madmen; as also those that have been bemeaned by the meanness of their sensual appetites to the state of mean reptiles.
*sv.48-49-50 Therefore one should abandon all cravings for pleasure and attain wisdom.
इच्छto 'न्य.उज्झिताम् जायाम् यथा_एव_अन्येन हस्यते ।
icchata:_anya.ujjhitAm jAyAm yathAiva_anyena hasyate |
इन्द्रियस्य_इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
indriyasya_icchata:_bhogam tadvat jJena vihasyate ||4|23|50||
.
icchata: - 2 desiring
anya_ujjhitAm jAyAm
yathA eva anyena hasyate - just.as by another he is ridiculed
indriyasya_icchata:_bhogam
tadvat jJena vihasyate - thusly by a wiseman is derided.
.
*m.50 A jnani gently smiles at the senses that seek for pleasures. It is like people who ridicule a person who desires a lady that has been abandoned by another.
*vlm.50. The sensualist eager for the gratification of his senses, are as much ridiculed by the wise; as a man who takes to him a woman deserted by another, is derided by his tribe.
*sv.48-49-50 Therefore one should abandon all cravings for pleasure and attain wisdom.
*moT.50. icchata:_anyanijAm jAyAm .. / .. bhogam tathaiva jJena hasyate // *mo.4,23.50 // yathA anyasya nijAm anya-nijAm | tAdRzIm bhAvinIm bhAryAm icchataH | anyArtham bhAryAm icchata iti yAvat | puruSasya | yathA anyena hasyate hAsa: kriyate | tathaiva indriyasya bhogam icchata: ajJasya | jJena hasyate ||4|23| *moT.4,23.50 ||4|23|
त्यजत् स्व.आत्म.सुखम् सौम्यम् मनः विषय.विद्रुतम् ।
tyajat sva.Atma-sukham saumyam mana: viSaya-vidrutam |
अङ्कुशेन_इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
aGkuzena_iva nAga.indram vicAreNa vazam nayet ||4|23|51||
.
tyajat sva.Atma-sukham saumyam
mana: viSaya-vidrutam
aGkuzena_iva nAga_indram
vicAreNa vazam nayet
.
*m.51 He brings under control a mind running towards sensuous objects, in preference to delight in self, through the instrument of inquiry into self like a mahout who brings his elephant under control with his elephant - goad.
*vlm.51. The unwiseman||unwise man|| becomes wise by relinquishing all the pleasures of his body, and subduing the emotions of his mind by his reason; as the rider subdues the ungovernable elephant by the goad (ankusa) in his hand.
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT.51. tyajantam svasukham sAmyam ... // *mo.4,23.51 // sAmyam svasukham sAmyAkhyam AtmAnandam | vicAreNa kiMsArA ime bhogA ity evaMrUpeNa || *moT.4,23.51 ||
*VA. mind which has left calmness and happiness of own self, is led
to abandonment of sense-objects by power of vicara, like elephant is
guided by driver's hook
*AS. The mind, which is overcome by desires of sense objects (viSaya-vidrutam ) and hence abandons blissful pleasure of the soul (saumyam svAtma-sukham tyajat ) should be controlled (vazam nayet ) by thinking (vicAreNa) as an elephant is controlled by the driver's hook.
भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
सा_अपि_आदौ_एव हन्तव्या* विषस्य_इव_अङ्कुर.उद्गतिः ॥४।२३।५२॥
sA_api_Adau_eva hantavyA* viSasya_iva_aGkura.udgatiH ||4|23|52||
.
bhogeSu
prasara: yasyA:
mana:-vRtte: ca
dIyate - is given =
*mo. dIyate yayA bhoga-tRSnayA iti zeSaH
sA_api_Adau eva hantavyA
viSasya_iva_aGkura_udgati:
.
*m.52 One should cut asunder right at the beginning. The tendency of mind flowing towards pleasures like uprooting a poisonous sprout at the very start.
*vlm.52. He whose mind is bent to the enjoyment of carnal pleasures, should first of all check the inclination, as they draw out the poisonous plants from the ground.
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT. ..yasyA mana:vRtte: pradIyate / .. // *mo.4,23.52 //sA mana:vRttiH | Adau prasaradAnAt prAk | yasyA: tu na dIyate tasyA: kA kathety apizabdAbhiprAyaH || *moT.4,23.52 ||
*VA. first the tendency of mind to dwell in sense pleasures should be killed, like sprouting of poisonous plant.
*AS. The last phrase is a bit misleading, I would rephrase:_like killing the sprouts of poison- or poisonous plants.
ताडितस्य हि यः पश्चात् सम्मानः सः_अपि_अनन्तकः ।
tADitasya hi ya: pazcAt sammAna: sa:_api_anantakaH |
शालेः ग्रीष्म.अभितप्तस्य कुसेकः_अपि_अमृतायते ॥४।२३।५३॥
zAle: grISma.abhitaptasya kuseka:_api_amRtAyate ||4|23|53||
.
for of the tADita.beaten-sya hi - ya: pazcAt - one who is next - sammAna.honored – sa:_api - he too -
anantakaH |
zAle: - of a rice.paddy =
grISma.abhitaptasya - from summer heat =
kuseka - drought -
api.too/also -
amRtAyate – becomes nectar.
for rice that has been shrunken by the summer heat
a spray of mist is nectar
.
pazcAt - one who is next - sammAna.honored – sa:_api - he too -
*zAla.rice.paddy-
#anantaka - mfn. endless , boundless , eternal , infinite • #anantakam - the infinite (i.e. infinite space) + #anantakara - mfn. rendering endless , magnifying indefinitely +
.
*AS. One who is disciplined by beating, but later has been given respect and freedom feels honor indefinitely. Crops which are tormented with heat feel even a little rain (kuseka: api) like elixir.
*AS. The AB commentary
interprets it as a justification for the harsh treatment of the mind against a
possible argument that a harshly controlled mind may not like anything - even
the happiness of the soul! It seems to indeed justify harsh treatment by
claiming that the moment you stop, you feel infinite pleasure. This reminds me
of a science fiction story which described a planet which practiced the use of
torture and pain as a sure way to peace and happiness!!! They would not accept
any foreign people, until they agreed to undergo severe torture and until they
came to believe in the necessity and benefits of the resulting fortitude. They
felt that the happiness that comes after the pain stops is far more valuable
than the one which comes easily. Or we may remember the usual saying : no pain,
no gain!
*vlm.53. The well governed mind, being once let loose, recurs like a spoiled
boy to its former habits; as the tree withered in summer heat, grows luxuriant
at a slight rain-fall.
*moT.53. .. / zAler grISma_upataptasya kuseko'py .. // *mo.4,23.53 // sammAna: AdaraH | prasaradAnam iti yAvat || *moT.4,23.53 ||
अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
anArtena hi sanmAna:_bahumAna: na budhyate |
पूर्णानाम् सरिताम् प्रावृट्-पूरः स्वल्पः न राजते ॥४।२३।५४॥
pUrNAnAm saritAm prAvRT-pUra: svalpa: na rAjate ||4|23|54||
.
anArtena hi for without distress
*anArttena TPD
san-mAnas
bahu-mAnas na budhyate
pUrNAnAm saritAm - of full rivers
prAvRT-pUra: - rain-full -
svalpa: na rAjate
.
*m.54. For one that is not in distress, any honor will not mean a reward. To a river that is full, rain waters cannot add much.
*vlm.54. That which is full out of its time, does not become fuller in its season; as the river which is ever full, receives no addition in the rains over its fulness. (The full never becomes fuller).
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT. .. prAvRTpUra: svalpam virAjate // *mo.4,23.54 // hi yasmAt | anArtena_a-dRSTa-pIDanena | sammAna:_bahumAna: na budhyate na jJAyate | etad dRSTAntena samarthayati pUrNAnAm iti | pUrNAnAm saritAm prAvRTpUra: svalpam tokam | virAjate | janamanaAhlAdakAritvAbhAvAd ity arthaH | janamana: hi kSINAnAm nadInAm prAvRTpUradarzanena sAnandam bhavati ||4|23| *moT.4,23.54 ||4|23|
मन् #man - #mAna - #sammAna - honor, homage •• #sammAnam – the act of measuring • equalizing +
पूर्णः तु प्रकृto 'पि_अन्यत् पुनर् अपि_अभिवाञ्छते ।
pUrNa: tu prakRta:_api_anyat punar api_abhivAJchate |
जगत्-पूरण-योग्य.अम्बुः गृह्णाति_एव_अर्णवः जलम् ॥४।२३।५५॥
jagat-pUraNa-yogya.ambu: gRhNAti_eva_arNava: jalam ||4|23|55||
.
pUrNa: tu prakRta: api anyat punar api abhivAJchate jagat-pUraNa-yogya_ambu: gRhNAti eva arNava: jalam
.
*m.55 A perfect being too desires others who are ordinary. An ocean that can fill a world too does not stop receiving waters from other rivers.
*vlm.55. The mind that is naturally greedy, wishes for more with all its fulness; as the sea with the sufficiency of its water to overflood the earth, receives the rain waters and the outpourings of innumerable rivers in its insatiate womb. (The greedy mind like the insatiate sea, is never full.
*sv. Only the mind that has been well disciplined really experiences happiness.
*VA. common man, desiring to become satisfied with other objects of the world is like ocean wishing to be satisfied by grasping water.
*AS. This is continuing to develop the theme that trying to satisfy the mind by feeding what it needs is not going to lead to satisfaction, but starving would lead to satisfaction with even a little. One who has everything (pUrNastu) still desires something else; as an ocean big enough to fill the whole world still keeps on receiving more water. Happiness for the ignorant comes from always trying to acquire more than one has - the desire for the so-called growth and progress!
*moT. pUrNas tUpakRta:_apy anyat punar apy abhivAJchati / jagatpUraNayApy ambu gRhNAty ekArNava:_akhilam // *mo.4,23.55 // jagatpUraNayA yukta:_apIti zeSaH *moT.4,23.55 ||
मनसः_अभिगृहीतस्य या पश्चात् भाग.मण्डना ।
manasa:_abhigRhItasya yA pazcAt bhAga-maNDanA |
ताम् एवालब्ध-विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
tAm evAlabdha-vistArAm kliSTatvAt bahu manyate ||4|23|56||
.
manasa: abhigRhItasya
of a settled Mind
yA pazcAt
what follows is
bhAga-maNDanA
portion-adorning
tAm eva that which is indeed
a/A-labdha-vistArAm
an ungotten expanse
kliSTatvAt thru stickiness many
it is thought to be many
bahu manyate
.
*m.56 A mind that is restrained greatly will keep musing in a big way about pleasures and the difficulty in getting them.
*vlm.56. The mind that is restrained in its desires, is gladdened at its little gains; and these being increased are reckoned as blessings by the stinted mind.
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT.56. manaso nigRhItasya yA pazcAd bhAgamaNDanA / ... bhAgamaNDanA lezena pUraNA | tAm eva bhAgamaNDanAm eva | alabdha-vistAraz ca_asau labdhaz ca a.labdha-vistAra.labdhaH | tasya bhAva: tattvam | tasmAt | alabdhavistAra:_labdha: hi svalpam api bahu manyate ||4|23| *moT.4,23.56 ||4|23|
*VA. restrained mind can later enjoy fully, - what has been obtained with difficulty, causes much joy.
*AS. A mind that is restricted feels even a little enjoyment obtained later (yA pazcAd bhogamaNDanA, tAm alabdhavistArAm) as a lot because of the difficulty in obtaining it.
The next verse makes this clearer. A king who was imprisoned and released is happy to even get a little - even a
blade of grass; but one who has not
been attacked or imprisoned is not satisfied by the whole kingdom.
ग्रह् #grah - #abhigrah - *abhigrihNAti to accept, receive; seize, catch, take hold of, take up, put together, put on, set (a blossom or fruit), accept, receive.
तृ #tR - #vistR to spread, BESTRew • - #vistAra: - extension, expansion • Area, breadth • paJca-yojana-vistAram पञ्च-योजन.विस्तारम् mb.14.58.39. • Vast expanse • madhye zyAma: stana iva bhuva: zeSa-vistAra-pANDU: मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [what Hemingway called "the Gen"—the Genuine Story. jd]. •• #vistArin in a spread-out formation vyoma-vistAriNa: abhavan y3047.033 +
बन्ध-मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
bandha-mukta: mahIpAla:_grAsa* mAtreNa tuSyati |
परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
.
an Earth-Lord, free from bondage, is content with a mere lump of rice
—
bound or unbound he does not fret tha: his kingdom's under attack
.
bandha mukta: mahI pAla: - bondage-freed Earthlord An Earth-Lord, when freed from bondage tuSyati - is content grAsa* mAtreNa - with merely a lump of rice a baddha: - unbound (tho) neither bound na AkrAnta: - nor under attack parair - by others na mAnyate bahu rAjyam - he does not think much of his kingdom.
.
*vlm.57. A captive prince when enfranchised, is content with his morsel of bread, who ere before had been discontented with a realm in his free and uncaptured state.
*sv.57 The captive king, when freed, is delighted with a piece of bread; the king who has not been subjected to captivity does not enjoy as much, even should it be the annexation of another kingdom.
*mo.4,23.57 // Adau baddha: pazcAn mukta:_baddhamuktaH | tathA nigRhItam mana:_bhogalezenaiva tuSyatIti bhAvaH ||4|23| *moT.4,23.57 ||4|23|
An Earth-lord, when freed from bondage is content with merely a lump of rice
(tho) neither bound nor under attack by others he does no think much of his kingdom
*moT.57. baddhamukta: mahIpAla:_grAmamAtreNa tuSyati / .. rAjyenApi na tuSyati // *jd.57 - bandha mukta: mahI pAla: - bondage-freed Earthlord An Earth-Lord, when freed from bondage tuSyati - is content grAsa* mAtreNa - with merely a lump of rice a baddha: - unbound (tho) neither bound na AkrAnta: - nor under attack parair - by others na mAnyate bahu rAjyam - he does not think much of his kingdom.
हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
hastam hastena sampIDya dantai: dantAn vicUrNya ca |
अङ्गानि_अङ्गैः इव_आक्रम्य जयेत् च_इन्द्रिय.शात्रवान् ॥४।२३।५८॥
aGgAni_aGgai:_iva_Akramya jayet ca_indriya-zAtravAn ||4|23|58||
.
hastam hastena - hand against hand -
sampIDya
dantai:_dantAn - tooth against tooth -
vicUrNya ca -
aGgAni_aGgai:_iva_Akramya
jayec_ca_indriya-zAtravAn - x.
.
hasta
sampIDya
danta
vicUrNya
aGga
Akramya
jayet
indriya-zAtravAn
.
*m.58 Somehow one should overwhelm the senses whether by twisting one hand by the other, pounding teeth against teeth and thus setting one limb against another.
*vlm.58. With the writhing of your hands and gnashing of your teeth, and twisting of your limbs and body; you must chastise your reprobate members and mind. (So is Plato said to have chastised his angry self).
*sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
indriyanigrahadvAreNa
mana:nigrahasya sAdhyatvAd
indriyanigraham eva kathayati
*moT. … jaya svendriyazAtravAn // *mo.4,23.58 // viSayeSu pravRttAni
indriyANi samyag.jJAna-balena pratyAharaNIyAnIti bhAva: || moT.4,23.58 ||4|23|
जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः_इह पण्डितैः ।
jetum anyam kRta.utsAhai: puruSai:_iha paNDitaiH |
पूर्वम् हृदय.शत्रुत्वात् जेतव्यानि_इन्द्रियाणि_अलम् ॥४।२३।५९॥
pUrvam hRdaya-zatrutvAt jetavyAnIndriyANi_alam ||4|23|59||
.
jetum anyam kRta_utsAhai: - to overcome anything done by their efforts =
puruSai:_iha paNDitai: - by people here who are paNDitas =
pUrvam hRdaya-zatrutvAt
jetavyAni indriyANi alam - x.
.
*m.59. Wise people who want to conquer worldly ambitions should first conquer the senses.
*vlm.59. The brave and wise man, who intends to overcome his enemies; must first of all strive to subdue the internal enemies of his own heart and mind, and the members of his body. (Subdue yourself, ere you subdue others),
*sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT. .. puruSair udbubhUSubhi: / pUrvam hRdayazatrutvAj jJAtavyAnIndriyANy alam // *mo.4,23.59 // anyam rAjAdi-rUpam | udbhavitum icchubhi: udbubhUSubhiH | jJAtavyAni zatrutvena_iti zeSaH | hRdaya-zatrutvam ca_indriyANAm bhogAn praty AkarSaNa-kAritvena jJeyam ||4|23| *moT.4,23.59 ||
सह् #sah - #utsAha -m.- power, strength • strength of will, resolution • effort, perseverance, strenuous and continuous exertion, energy • fimness, fortitude • joy, happiness +
एतावति धरणितले सुभगाः ते साधु-चेतनाः पुरुषाः ।
etAvati dharaNitale subhagA: te sAdhu-cetanA: puruSAH |
पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
puruSa-kathAsu ca gaNyA* na jitA* ye cetasA svena ||4|23|60||
.
etAvati dharaNitale - when in this way on the face of the earth =
subhagA: te - they are prosperous =
sAdhu-cetanA: puruSA: - persons w a sadhu's Affectivity =
puruSa-kathAsu ca gaNyA: - x – var. Mo puruSakalAsu
na jitA ye cetasA svena - who are not overcome by their own Affectivity.
*m.60 On this earth, the most auspicious people are those who have sway over their senses and mind.
*vlm.60. Those men are reckoned the most prosperous, and best disposed in their minds in this earth; who have the manliness to govern their minds, instead of being governed by them.
*sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT. mana:jayayuktAnAm prazaMsAm karoti - etAvati dharaNitale / subhagAs te sAdhucetanA: puruSA: / puruSakalAsu ca gaNyA na jitA ye na cetasA svena // *mo.4,23.60 // spaSTam ||4|23| *moT.4,23.60 ||4|23|
form?
हृदय.बिले कृत.कुण्डल.कलना-विवशः मनः महा.भुजगः ।
hRdaya-bile kRta-kuNDala-kalanA-vivaza: mana: mahA.bhujagaH |
तस्य_उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
tasya_upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
.
hRdaya-bile - in the Heart-cave =
kRta-kuNDala-kalanA-vivaza:
mana:-mahA.bhujaga: - Mind, the great serpent =
tasya_upazAntim Agatam alam uditam
tam su.nirmalam vande - that very immaculate I praise.
*m.61 O rAma, salutations to the pure one who is relieved of the great serpent of mind which is lying encoiled as if in a trance in the cave of heart.
*vlm.61. I revere those pure and holy men, who have quelled the huge and crooked serpent of their minds, lying coiling in the cave of their hearts; and who rest in the inward tranquility and serenity of their souls.
*sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT.61. .. kRtakuNDala ulbaNakalanAviSa: mana:bhujaga: / yasyopazAntim Agata uditam tam arindamam vande // *mo.4,23.61 // sa* eva sarvotkRSTa iti bhAvaH | iti zivam ||4|23| *moT.4,23.61 ||4|23| iti zrIbhAskarakaNThaviracitAyAm zrImokSopAyaTIkAyAm sthitiprakaraNe trayoviMza: sargaH ||4|23|
#vil, #bil - #bilam, #vila • end-comp. f. -A) a cave, pit, opening rv. &c. &c • the hollow (of a dish), bowl (of a spoon or ladle) &c. av.&c • –m.- *indra's horse Uccai:-zravas Lex. •• गल् #galabila - #galavila - गल् #gala-bila - "Reed-pipe", throat-passage, windpipe.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM4024 TALE OF THE THREE GENERALS 1.NV29 .z21 https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024_1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0
FM.4.1-FM.4.29
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+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM.4.23 KINGDOM OF THE WISE 1.NV27.28
सर्ग ४.२३
sarga 4.23
वसिष्ठ* उवाच ।
vasiSTha uvAca |
स* उत्तम.पद.आलम्बी चक्र.भ्रमवत् आस्थितः ।
sa* uttama.pada.AlambI cakra.bhramavat AsthitaH |
शरीर.नगरी.राज्यम् कुर्वन् अपि न लिप्यते ॥४।२३।१॥
zarIra.nagarI.rAjyam kurvan api na lipyate ||4|23|1||
तस्य_इयम् भोग.मोक्ष.अर्थम् तज्.ज्ञस्य_उपवन.उपमा ।
tasya_iyam bhoga.mokSa.artham tat.jJasya_upavana.upamA |
सुखाय_एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।०२॥
sukhAyaiva na du:khAya sva.zarIra.mahA.purI ||4|23|2||
राम उवाच ।
rAma uvAca |
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
nagarItvam zarIrasya katham nAma mahAmune |
एताम् च_अधिवसन्
योगी कथम् राज्य.सुख.एक.भाक् ॥४।२३।०३॥
etAm ca_adhivasan yogI katham rAjya.sukha.eka.bhAk ||4|23|03||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
रम्या_इयम् देह.नगरी राम सर्व.गुण_अन्विता ।
ramyA_iyam deha.nagarI rAma sarva.guNa_anvitA |
ज्ञस्य_अनन्त.विलास_आढ्या स्व.आलोक.अर्क.प्रकाशिता ॥४।२३।०४॥
jJasya_ananta.vilAsa_ADhyA sva.Aloka.arka.prakAzitA ||4|23|04||
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
कर.प्रतोली.विस्तार.प्राप्त.पाद.उपजङ्गला ॥४।२३।०५॥
kara.pratolI.vistAra.prApta.pAda.upajaGgalA ||4|23|05||
रोम.राजि.लता.गुल्मा त्वचा.जालक.मालिता ।
roma.rAji.latA.gulmA tvacA.jAlaka.mAlitA |
गुल्फ.अङ्गुल्याम् प्रविश्रान्त.जङ्घ.उरु.स्तम्भ.मण्डला
॥४।२३।०६॥
gulpha.aGgulyAm pravizrAnta.jaGgha.uru.stambha.maNDalA ||4|23|06||
रेखा.विभक्त.पाद.अग्र.शिला.प्रथम.निर्मिता ।
rekhA.vibhakta.pAda.agra.zilA.prathama.nirmitA |
चर्म.मर्म.शिरासार.संधि.सीमा.मनोरमा ॥४।२३।०७॥
carma.marma.zirAsAra.saMdhi.sImA.manoramA ||4|23|07||
उरु.उरु.तनु.भाग.अग्र.निर्मित.उपस्थ.निम्नगा ।
uru.uru.tanu.bhAga.agra.nirmita.upastha.nimnagA |
कचत् केश.अवली.काच.दल.प्रस्थ.वन.आवृता ॥४।२३।०८॥
kacat keza.avalI.kAca.dala.prastha.vana.AvRtA ||4|23|08||
भ्रू.ललाट.ओष्ठ.सत् छाय.वदन.उद्यान.शोभिता ।
bhrU.lalATa.oSTha.sat chAya.vadana.udyAna.zobhitA |
दृष्टि.पात.उत्पल.आकीर्ण.कपोल.विपुल.स्थली
॥४।२३।०९॥
dRSTi.pAta.utpala.AkIrNa.kapola.vipula.sthalI ||4|23|09||
वक्षःस्थल.सरःस्यूत.कुच.पङ्कज.कोरका ।
vakSa:sthala.sara:syUta.kuca.paGkaja.korakA |
घन.रोम.अवली.छन्न.स्कन्ध.क्रीडाशिला.उच्चया ॥४।२३।१०॥
ghana.roma.avalI.channa.skandha.krIDAziloccayA ||4|23|10||
उदर.श्वभ्र.निक्षिप्त.स्व.अन्न.इष्ट.भक्ष्य.तत्परा ।
udara.zvabhra.nikSipta.sva.anna.iSTa.bhakSya.tatparA |
दीर्घ.कण्ठ.बिल.उद्गीर्ण.वात.संरम्भ.शब्दिता ॥४।२३।११॥
dIrgha.kaNTha.bila.udgIrNa.vAta.saMrambha.zabditA ||4|23|11||
हृदय.आपण.निर्णीत.यथाप्राप्त.अर्थ.भूषिता ।
hRdaya.ApaNa.nirNIta.yathAprApta.artha.bhUSitA |
अनारत.नव.द्वार.प्रवहत्.प्राण.नागरा ॥४।२३।१२॥
anArata.nava.dvAra.pravahat.prANa.nAgarA ||4|23|12||
आस्य.स्फारवत्.आदृष्ट.दन्त.अस्थि.शकल.आकुला ।
Asya.sphAravat.AdRSTa.danta.asthi.zakala.AkulA |
मुख.आस्पदा भ्रमत्.जिह्वा चण्डी.चर्वित.भोजना ॥४।२३।१३॥
mukha.AspadA bhramat.jihvA caNDI.carvita.bhojanA ||4|23|13||
रोम.शष्प.तरत्.छन्ना कर्ण.कोटर.कूपका ।
roma.zaSpa.tarat.channA karNa.koTara.kUpakA |
स्फिक्.शृङ्खल.आस्थित.उपान्त.पृष्ठ.विस्तीर्ण.जङ्गला ॥४।२३।१४॥
sphik.zRGkhala.Asthita.upAnta.pRSTha.vistIrNa.jaGgalA ||4|23|14||
गुद.उत्थान.आरघट्ट.अन्त.प्रद्रुत.अनन्त.कर्दमा ।
guda.utthAna.AraghaTTa.anta.pradruta.ananta.kardamA |
चित्त.उद्यान.मही.वल्गत्.आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
citta.udyAna.mahI.valgat.Atma.cintA.vara.aGganA ||4|23|15||
धी.वरत्रा.दृढा.बद्ध.चपल.इन्द्रिय.मर्कटा ।
dhI.varatrA.dRDhA.baddha.capala.indriya.markaTA |
वदन.उद्यान.हसन.पुष्प.उद्गम.मनःरमा ॥४।२३।१६॥
vadana.udyAna.hasana.puSpa.udgama.mana:ramA ||4|23|16||
स्व.शरीर.मनःज्ञस्य सर्व.सौभाग्य.सुन्दरी ।
sva.zarIra.mana:jJasya sarva.saubhAgya.sundarI |
सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश.मालिका ।
ajJasya_iyam anantAnAm du:khAnAm koza.mAlikA |
ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश.मालिका ॥४।२३।१८॥
jJasya tu_iyam anantAnAm sukhAnAm koza.mAlikA ||4|23|18||
किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
स्थितायाम् संस्थितम् सर्वम् तेन_इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
sthitAyAm saMsthitam sarvam tena_iyam jJa.sukha.AvahA ||4|23|19||
यत् एनाम् ज्ञः समारुह्य संसारे विहरति_अलम् ।
yat enAm jJa: samAruhya saMsAre viharati_alam |
अशेष.भोग.मोक्ष.अर्थम् तेन_इयम् ज्ञ.रथः स्मृतः ॥४।२३।२०॥
azeSa.bhoga.mokSa.artham tena_iyam jJa.ratha: smRtaH ||4|23|20||
शब्द.रूप.रस.स्पर्श.गन्ध.बन्धु.श्रियः यतः ।
zabda.rUpa.rasa.sparza.gandha.bandhu.zriya: yataH |
अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena_iyam jJasya lAbhadA ||4|23|21||
सुख.दुःख.क्रिया=जालम् यदा_एषा_उद्वहति स्वयम् ।
sukha.du:kha.kriyA=jAlam yadAiSodvahati svayam |
तदा_एषा राम सर्वत्र सर्व.वस्तु.भर.क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu.bhara.kSamA ||4|23|22||
तस्याम् शरीर.पुर्याम् हि राज्यम् कुर्वन् गत.ज्वरः ।
tasyAm zarIra.puryAm hi rAjyam kurvan gata.jvaraH |
ज्ञः तिष्ठति गत.व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata.vyagra: sva.puryAm iva vAsavaH ||4|23|23||
न क्षिपति_अवट.आटोपे मनःमत्त.तुरङ्गमम् ।
na kSipati_avaTa.ATope mana:matta.turaGgamam |
न लोभ.दुर्द्रुम.आदायः प्रज्ञा.पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha.durdruma.AdAya: prajJA.putrIm prayacchati ||4|23|24||
अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु_अस्य पश्यति ।
ajJAna.para.rASTram ca na randhram tu_asya pazyati |
संसार.अरि.भयस्य_अन्तर् मूलानि_एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari.bhayasya_antar mUlAni_eva nikRntati ||4|23|25||
तृष्णा.सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
tRSNA.sAra=parAvarte kAma.sambhoga.durgrahe |
न निमज्जति पर्यस्तः सुख.दुःख.प्रदेवने ॥४।२३।२६॥
na nimajjati paryasta: sukha.du:kha.pradevane ||4|23|26||
करोति_अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
karoti_aviratam snAnam bahir antaravIkSaNAt |
सरित्.संगम.तीर्थेषु मनःरथ.गतिः क्रमात् ॥४।२३।२७॥
sarit.saMgama.tIrtheSu mana:ratha.gati: kramAt ||4|23|27||
सकल.अक्ष.जन.आदृश्य.सुख.प्रेक्षा.पराङ्मुखः ।
sakala.akSa.jana.AdRzya.sukha.prekSA.parAGmukhaH |
ध्यान.नाम्नि सुखम् नित्यम् तिष्ठति_अन्तःपुर.अन्तरे ॥४।२३।२८॥
dhyAna.nAmni sukham nityam tiSThati_anta:pura.antare ||4|23|28||
सुख.आवहा_एषा नगरी नित्यम् वै विदित.आत्मनः ।
sukha.AvahAiSA nagarI nityam vai vidita.AtmanaH |
भोग.मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥४।२३।२९॥
bhoga.mokSa=pradA caiSA zakrasya_iva_amarAvatI ||4|23|29||
स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
विनष्टे देह.नगरे ज्ञस्य नष्टम् न किम्चन ।
vinaSTe deha.nagare jJasya naSTam na kimcana |
आक्रान्त.कुम्भ.आकाशस्य खस्य कुम्भ.क्षये यथा ॥४।२३।३१॥
AkrAnta.kumbha.AkAzasya khasya kumbha.kSaye yathA ||4|23|31||
विद्यमानम् घटम् वायुः किम्चित् स्पृशति न_आस्थितम् ।
vidyamAnam ghaTam vAyu: kimcit spRzati na_Asthitam |
यथा तथा_एव देही स्वाम् शरीर.नगरीम् इमाम् ॥४।२३।३२॥
yathA tathAiva dehI svAm zarIra.nagarIm imAm ||4|23|32||
अत्र.स्थः पुरुषः भोगान् आत्मा सर्व.गतः_अपि सन् ।
atra.stha: puruSa: bhogAn AtmA sarva.gata:_api san |
विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ.भाक् ॥४।२३।३३॥
vizva.kalpa.kRtAn bhuktvA puMsAm adhigata.artha.bhAk ||4|23|33||
कुर्वन् अपि न कुर्वाणः समस्त.अर्थ.क्रिया.उन्मुखः ।
kurvan api na kurvANa: samasta.artha.kriyonmukhaH |
कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
kadA.cit lIlayA lolam vimAnam adhirohati |
अनाहत.गतिम् कान्तम् विहर्तुम् अमलम् मनः ॥४।२३।३५॥
anAhata.gatim kAntam vihartum amalam manaH ||4|23|35||
तत्र.स्थः लोक.सुन्दर्या सततम् शीतल.अङ्गया ।
tatra.stha: loka.sundaryA satatam zItala.aGgayA |
रमते रमया मैत्र्या नित्यम् हृदय.संस्थितः ॥४।२३।३६॥
ramate ramayA maitryA nityam hRdaya.saMsthitaH ||4|23|36||
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
dve kAnte tiSThata: samyak pArzvayo: satyataikate |
इन्दोः इव विशाखे द्वे समाह्लादित.चेतसी ॥४।२३।३७॥
indo: iva vizAkhe dve samAhlAdita.cetasI ||4|23|37||
क्षपितान् अखिलान् लोकान् दुःख.क्रकच.दारितान् ।
kSapitAn akhilAn lokAn du:kha.krakaca.dAritAn |
वल्ली.वन.स्थान् नभसः पृष्ठात् अर्क* इव_ईक्षते ॥४।२३।३८॥
vallI.vana.sthAn nabhasa: pRSThAt arka* iva_IkSate ||4|23|38||
चिरम् पूरित.सर्व.आशः सर्व.सम्पत्ति.सुन्दरः ।
ciram pUrita.sarva.Aza: sarva.sampatti.sundaraH |
अ.पुनःखण्डनाय_इन्दुः पूर्ण.अङ्ग* इव राजते ॥४।२३।३९॥
a.puna:khaNDanAya_indu: pUrNa.aGga* iva rAjate ||4|23|39||
सेव्यमानः_अपि भोग.ओघः न खेदाया_अस्य जायते ।
sevyamAna:_api bhoga.ogha: na khedAyA_asya jAyate |
कालकूटः किल_ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||4|23|40||
परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
parijJAta.upabhukta: hi bhoga: bhavati tuSTaye |
विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
vijJAya sevita: maitrIm eti cora: na zatrutAm ||4|23|41||
नर.नारी.नट.ओघानाम् विरहे दूर.गामिनाम् ।
nara.nArI.naTa.oghAnAm virahe dUra.gAminAm |
ज्ञेन यात्र_इव सुभगा भोग.श्रीः अवलोक्यते ॥४।२३।४२॥
jJena yAtra_iva subhagA bhoga.zrI: avalokyate ||4|23|42||
अशङ्कित.उप.सम्प्राप्ता* ग्राम.यात्रा* यथा_अध्वगैः ।
azaGkita.upa.samprAptA* grAma.yAtrA* yathA_adhvagaiH |
प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहार.मयाः क्रियाः ॥४।२३।४३॥
prekSyante tat.vat eva jJai: vyavahAra.mayA: kriyAH ||4|23|43||
अ.यत्न.उपनते_अपि_अक्षि पदार्थेषु यथा पुनः ।
a.yatna.upanate_api_akSi padArtheSu yathA punaH |
नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
indriyAnAm na harati prAptam artham kadA.cana |
न_आददाति तथा_अ.प्राप्तम् सम्पूर्णः ज्ञः_अवतिष्ठति ॥४।२३।४५॥
na_AdadAti tathA_a.prAptam sampUrNa: jJa:_avatiSThati ||4|23|45||
अप्राप्त.चिन्ताः सम्प्राप्त.समुपेक्षाः च सन्मतिम् ।
aprApta.cintA: samprApta.samupekSA: ca sanmatim |
न_आकम्पयन्ति तरलाः पिच्छ.घाता* इव_अचलम् ॥४।२३।४६॥
na_Akampayanti taralA: piccha.ghAtA* iva_acalam ||4|23|46||
संशान्त.सर्व.संदेहः गलित.अखिल.कौतुकः ।
saMzAnta.sarva.saMdeha: galita.akhila.kautukaH |
संक्षीण.कल्पना.देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
saMkSINa.kalpanA.deha: jJa: saMrAT iva zobhate ||4|23|47||
आत्मनि_एव न माति.अन्तः स्व.आत्मना_आत्मनि जृम्भते ।
Atmani_eva na mAti.anta: sva.AtmanA_Atmani jRmbhate |
सम्पूर्णः_अपार.पर्यन्तः क्षीर.अर्णव* इव_अर्णवे ॥४।२३।४८॥
sampUrNa:_apAra.paryanta: kSIra.arNava* iva_arNave ||4|23|48||
भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
bhoga.icchA.kRpaNAn jantUn dInAn dIna.indriyANi ca |
अन्.उन्मत्त.मनाः शान्तः हसति_उन्मत्तकान् इव ॥४।२३।४९॥
an.unmatta.manA: zAnta: hasati_unmattakAn iva ||4|23|49||
इच्छतः_अन्य.उज्झिताम् जायाम् यथा_एव_अन्येन हस्यते ।
icchata:_anya.ujjhitAm jAyAm yathAiva_anyena hasyate |
इन्द्रियस्य_इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
indriyasya_icchata: bhogam tadvat jJena vihasyate ||4|23|50||
त्यजत् स्व.आत्म.सुखम् सौम्यम् मनः विषय.विद्रुतम् ।
tyajat sva.Atma.sukham saumyam mana: viSaya.vidrutam |
अङ्कुशेन_इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
aGkuzena_iva nAga.indram vicAreNa vazam nayet ||4|23|51||
भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
सा_अपि_आदौ_एव हन्तव्या* विषस्य_इव_अङ्कुर.उद्गतिः ॥४।२३।५२॥
sA_api_Adau_eva hantavyA* viSasya_iva_aGkura.udgatiH ||4|23|52||
ताडितस्य हि यः पश्चात् सम्मानः सः_अपि_अनन्तकः ।
tADitasya hi ya: pazcAt sammAna: sa:_api_anantakaH |
शालेः ग्रीष्म.अभितप्तस्य कुसेकः_अपि_अमृतायते ॥४।२३।५३॥
zAle: grISma.abhitaptasya kuseka:_api_amRtAyate ||4|23|53||
अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
anArtena hi sanmAna: bahumAna: na budhyate |
पूर्णानाम् सरिताम् प्रावृट्.पूरः स्वल्पः न राजते ॥४।२३।५४॥
pUrNAnAm saritAm prAvRT.pUra: svalpa: na rAjate ||4|23|54||
पूर्णः तु प्रकृतः_अपि_अन्यत् पुनर् अपि_अभिवाञ्छते ।
pUrNa: tu prakRta:_api_anyat punar api_abhivAJchate |
जगत्.पूरण.योग्य.अम्बुः गृह्णाति_एव_अर्णवः जलम् ॥४।२३।५५॥
jagat.pUraNa.yogya.ambu: gRhNAti_eva_arNava: jalam ||4|23|55||
मनसः_अभिगृहीतस्य या पश्चात् भाग.मण्डना ।
manasa:_abhigRhItasya yA pazcAt bhAga.maNDanA |
ताम् एवालब्ध.विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
tAm evAlabdha.vistArAm kliSTatvAt bahu manyate ||4|23|56||
बन्ध.मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
bandha.mukta: mahIpAla: grAsa* mAtreNa tuSyati |
परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
hastam hastena sampIDya dantai: dantAn vicUrNya ca |
अङ्गानि_अङ्गैः इव_आक्रम्य जयेत् च_इन्द्रिय.शात्रवान् ॥४।२३।५८॥
aGgAni_aGgai: iva_Akramya jayet ca_indriya.zAtravAn ||4|23|58||
जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः_इह पण्डितैः ।
jetum anyam kRta.utsAhai: puruSai:_iha paNDitaiH |
पूर्वम् हृदय.शत्रुत्वात् जेतव्यानि_इन्द्रियाणि_अलम् ॥४।२३।५९॥
pUrvam hRdaya.zatrutvAt jetavyAnIndriyANi_alam ||4|23|59||
एतावति धरणितले सुभगाः ते साधु.चेतनाः पुरुषाः ।
etAvati dharaNitale subhagA: te sAdhu.cetanA: puruSAH |
पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
हृदय.बिले कृत.कुण्डल.कलना.विवशः मनः महा.भुजगः ।
hRdaya.bile kRta.kuNDala.kalanA.vivaza: mana: mahA.bhujagaH |
तस्य_उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
tasya_upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
॥
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
Jiva Das
https://www.dropbox.com/s/gpomfjn43b2a4ml/fm4023%201.nv27*.*
28%20Kingdom%20of%20the%20Wise%20.z61.docx?dl=0
<https://www.dropbox.com/s/gpomfjn43b2a4ml/fm4023%201.nv27-28%20Kingdom%20of%20the%20Wise%20.z61.docx?dl=0>
FM.4.1*.*FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1*.*FM.4.29.docx?dl=0
<https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>
*•*
*O*ॐm
*•*
FM.4.23
*KINGDOM OF THE WISE*
*VASISHTHA THE PLENTIFUL** said—*
स* उत्तम*.*पद.आलम्बी चक्र.भ्रमवद् आस्थितः ।
sa* uttama.pada.AlambI cakra.bhramavat Asthita: |
शरीर.नगरी.राज्यम् कुर्वन्न् अपि न लिप्यते ॥४।२३।१॥
zarIra.nagarI.rAjyam kurvan api na lipyate ||4|23|1||
*he has attained the highest state*
*:*
*he's like a whirling wheel*
*effecting Body City*
*though never stuck* in it*
*.*
sa* uttama*.*pada.AlambI cakra*.*bhramavat Asthit*a: *zarIra*.*nagarI*.*rAjyam
.
cakra*.*bhramavat
Asthita
zarIra*.*nagarI*.*rAjyam
kurvan
lipyate
.
* Attached. The root >lip suggests both psychological attachment and
stickiness,
more like a sticky note than Krazy Glue.
*vwv. ... is behaving like the revolution of a wheel (which continues to
rotate even after the impelling force is no longer acting).
*vlm.p.1. Vasishtha continued:—The man liberated in this life and settled
in the Supreme state of joy is not tarnished by reigning over the realm of
his body and turning about like a wheel.
*sv. Rama, he who treads the superior path, though he dwells in this body
which functions as the potter's wheel does by past momentum, is untainted
by the actions that might be performed.
tasya_iyam bhoga*.*mokSa.artham tat.jJasya_upavana.upamA |
सुखाय_एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।०२॥
.
tasya_iyam bhoga*.*mokSa.artham
tat.jJasya_upavana.upamA
sukh*Aya_eva *na du:khAya sva.zarIra*.*mahA.purI
for that That*.*knower,
this
is like a garden glade,
a place for enjoyment and freedom.
For pleasure only, and not for pain is his royal Body City.
.
*vlm.p.2 The body of a wise man is like a princedom to him, calculated for
his benefit and of no disadvantage. It is comparable to the dwelling of a
holy hermit for the consummation of his efforts and liberation.
*vwv. For the knower of That (Reality), .. m. .. of truth, .. *vlm. The
body of the wise man .. *sv. ..who treads the superior path ..
nagarItvam zarIrasya katham nAma mahAmune |
etAm ca_adhivasan yogI katham rAjya*.*sukha.eka*.*bhAk ||4|23|03||
.
*how do you come to call it Body City,*
*great muni?*
*and*
*dwelling in such a place,*
*how is a yogin the enjoyer of all the pleasures of a King*
*? *
nagarItvam zarIrasya *.*
katham nAma *.* *how is there, tell me, . *mahAmune *. Great.Muni? . *
etAm ca_adhivasan yogI katham rAjya*.*sukha.eka*.*bhAk
.
#nagarItva
etAm
adhivasan
yogI
*. *
*vlm.p.3 Râma said, "O great sage, how can you call the body to be the
dominion of a man, and how can a yogi have his princely joy in it?"
रम्या_इयम् देह*.*नगरी राम सर्व.गुण_अन्विता ।
ramyA_iyam deha*.*nagarI rAma sarva.guNa_anvitA |
ज्ञस्य_अनन्त*.*विलास_आढ्या स्व.आलोक.अर्क*.*प्रकाशिता ॥४।२३।०४॥
jJasya_ananta*.*vilAsa_ADhyA sva.Aloka.arka*.*prakAzitA ||4|23|04||
.
ramyA_iyam deha*.*nagarI *.* what a delight is Body City
o rAma
sarva.guNa_anvitA *.* endowed with every virtue
jJasya– of the wise
ananta*.*vilAsa_ADhyA
sva.Aloka_arka*.*prakAzitA
*vwv.2399/4 rAma! This beautiful city of the body, possessed of all merits,
is abouding in infinite grace. Illuminated by the Sun that is ones own
Light (of Consciousnss), for a wise man.
*m.4. Sri Vasista O rAma, this city of body is delightful and is equipped
with all qualities. It is the field of infinite sport of a 'jnani'. It is
*vlm.4. Vasishtha replied:*..*Beautiful is this city of the body, and
the mind, it is productive of endless blessings in both worlds.
.
as an essential or inherent part, endowed with, possessed of, possessing •
acquired • reached by the mind, understood • following • connected as in
grammar or construction.
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
kara*.*pratolI*.*vistAra*.*prApta*.*pAda.upajaGgalA ||4|23|05||
.
netra.vAtAyana_uddyota*.*prakAza*.*bhuvana_antarA
eye.window*.*projected*.*light*.*world*.*antarA
kara*.*pratolI*.*vistAra*.*prApta*.*pAda_upajaGgalA
hand*.*pratolI*.*vistAra*.*gotten*.*state*.*upajaGgalA
.
*m.5 The world of inside is lighted through the window of eyes. This city
of body is wide with the highways called hands. It has feet with which it
reaches the minor jungles (of the world).
*vlm.5. The eyes are the windows of this city, letting out the light for
the sight of distant worlds, the two arms are as the two valves of this city
*sv.4*.*17 In his case, the body exists for his pleasure and for the
*moT. .. pratolyau vizikhe | tAbhyAm prAptau pAdAv eva upajaGgalau jaGgala
|| *moT.4,23.5 ||
रोम*.*राजि*.*लता*.*गुल्मा त्वचा*.*जालक*.*मालिता ।
roma*.*rAji*.*latA*.*gulmA tvacA*.*jAlaka*.*mAlitA |
गुल्फ.अङ्गुल्याम् प्रविश्रान्त*.*जङ्घ.उरु*.*स्तम्भ*.*मण्डला ॥४।२३।०६॥
gulpha.aGgulyAm pravizrAnta*.*jaGgha.uru*.*stambha*.*maNDalA ||4|23|06||
.
the parting*.*line of the hair
winds like a creeping sprout.
skin wrapped.around
ankle*.*toe
pravizrAnta*.*jaGgha_uru*.*stambha*.*maNDalA
*m.6 The body*.*hairs are the creepers and sprouts of the city. Skin is the
supported by the ankles and feet.
*vlm.6. The hairs on the body are as the moss and grass on the walls, and
the porous skin resembles the netted covering of the palace; the thighs and
legs are as the columns of the edifice, and the feet with the
ancles||should be ankles?|| and toes, are as pedestals of the pillars.
*.*vizrAntajaGghorustambhamaNDalA
// *mo.4,23.6 //
tvag evATTAlakam prAkAr*a: *| tena bhUSitA | gulgulu: stambhAdhArabhUtA
* variants like this suggest that mo is not prior to yv but a revision.
rekhA*.*vibhakta*.*pAda.agra*.*zilA*.*prathama*.*nirmitA |
चर्म*.*मर्म*.*शिरासार*.*संधि*.*सीमा*.*मनोरमा ॥४।२३।०७॥
carma*.*marma*.*zirAsAra*.*saMdhi*.*sImA*.*manoramA ||4|23|07||
.
rekhA.*x.*vibhakta.*x.*pAda.*x.*agra.*x.*zilA.*x.*prathama.*x.*nirmita.*x.*A
*.**f..*
carma.*x.*marma.*x.*zira.*x*.ÂsAra.*x.*saMdhi.*x.*sImA*.*mana:ramA
skin*.*marma*.*zirAsAra*.*saMdhi*.*sImA*.*mana:ramA
.
#rekhÂvibhakta
pAdAgra
zilA
prathama
nirmita
carman
marma
zira
ÂsAra
saMdhi
sImA
manorama
.
*vlm.7. The lines marked under the soles of the feet, are as inscriptions
marked on the foundation stone, and upon those at the base of the pedestals
of the pillars; and the outer skin which covers the flesh, marrow, veins
and arteries, and the joints of the body, is as the beautiful plaster of
the building, hiding the mortar and bricks inside.
*moT. … rekhAbhyAm vibhakte ye | pAdau evograzile | tayo: prathamam nirmitA
carmamarmasirAsAra: carma*.*marma*.*sirAsamUha eva | sandhisImA:
sandhimaryAdA: yasyAH | sA || *moT.4,23.7 ||
उरु.उरु*.*तनु*.*भाग.अग्र*.*निर्मित.उपस्थ*.*निम्नगा ।
uru.uru*.*tanu*.*bhAga.agra*.*nirmita.upastha*.*nimnagA |
कचत् केश.अवली*.*काच*.*दल*.*प्रस्थ*.*वन.आवृता ॥४।२३।०८॥
kacat keza.avalI*.*kAca*.*dala*.*prastha*.*vana.AvRtA ||4|23|08||
.
* uru.uru*.*tanu*.*bhAga_agra*.*nirmita_upastha*.*nimnagA
kaca*t *keza_avalI*.*kAca*.*dala*.*prastha*.*vana_AvRtA *.* x.
*moT. Uru.dvayam eva kavATe [a pair of breasts like double*.*doors!].
*m.8 The body*.*city has the river of pudendum (organ of sex) flowing
head and beard are the encircling forests.
*vlm.8. The middle part of the body above the two thick thighs contains the
aqueducts, beset by the hairy bushes about them, and likening to rivers
running amidst a city, between rows of trees on both sides of the banks.
bhrU*.*lalATa.oSTha*.*sat chAya*.*vadana.udyAna*.*zobhitA |
दृष्टि*.*पात.उत्पल.आकीर्ण*.*कपोल*.*विपुल*.*स्थली ॥४।२३।०९॥
dRSTi*.*pAta.utpala.AkIrNa*.*kapola*.*vipula*.*sthalI ||4|23|09||
.
bhrU*.*lalATa_oSTha*.*sac*.*chAya*.*vadana_udyAna*.*zobhitA *.*
*brow.*lalATa_oSTha*.*sac*.*chAya*.*vadana_*garden.*zobhitA
dRSTi*.*pAta_utpala_AkIrNa*.*kapola*.*vipula*.*sthalI
*sight.*pAta_utpala_AkIrNa*.*kapola*.*vipula*.*sthalI
lalatoSTha in all eds., s/b lalatauSTha ???
lotuses; and the cheeks are as flat planes in it.
vakSa:sthala*.*sara:syUta*.*kuca*.*paGkaja*.*korakA |
घन*.*रोम.अवली.छन्न*.*स्कन्ध*.*क्रीडाशिला.उच्चया ॥४।२३।१०॥
ghana*.*roma.avalI.channa*.*skandha*.*krIDAziloccayA ||4|23|10||
.
vakSa:sthala*.*sara:syUta*.*kuca*.*paGkaja*.*korakA *.** x + *
ghana*.*roma.avalI.channa*.*skandha*.*krIDAziloccayA *.* *x *
*. *
Breastwork Lake
:
the nipples are lotus buds of lotuses
a braid of hairs on the breast is its grass growing
and her shoulders are the rocks that guard it
.
thick*.*hair*.*avalI.c*.*channa*.*skandha*.*krIDAzila_uccayA
*vlm.10. The broad bosom is as a lake with the nipples like buds of
lotuses; the streaks of hairs on the breast, are as its herbage, and the
shoulders are as the projecting rocks (ghats) upon it.
#kuca *.* tit
उदर*.*श्वभ्र*.*निक्षिप्त*.*स्व.अन्न.इष्ट*.*भक्ष्य*.*तत्परा ।
udara*.*zvabhra*.*nikSipta*.*sva.anna.iSTa*.*bhakSya*.*tatparA |
दीर्घ*.*कण्ठ*.*बिल.उद्गीर्ण*.*वात*.*संरम्भ*.*शब्दिता ॥४।२३।११॥
dIrgha*.*kaNTha*.*bila.udgIrNa*.*vAta*.*saMrambha*.*zabditA ||4|23|11||
.
Belly Cave
:
once it is loaded with all the native.food*.*delights U wished
it is an expectant hole bursting with wind.rumbling sounds
.
dIrgha*.*kaNTha*.*bila.udgIrNa*.*vAta*.*saMrambha*.*zabditA *.* *x *
*. *
* fart jokes are an academic tradition even in 12CEntury saMskRta.loka
dIrgha.aNTha}, are blown loudly by the internal winds.
hRdaya.ApaNa*.*nirNIta*.*yathAprApta.artha*.*bhUSitA |
अनारत*.*नव*.*द्वार*.*प्रवहत्*.*प्राण*.*नागरा ॥४।२३।१२॥
anArata*.*nava*.*dvAra*.*pravahat*.*prANa*.*nAgarA ||4|23|12||
.
hRdaya.ApaNa*.*nirNIta*.*yathAprApta.artha*.*bhUSitA |
anArata*.*nava*.*dvAra*.*pravahat*.*prANa*.*nAgarA *.* *x *
*. *
*vlm. The bosom is considered as the depository of jewels (from their being
worn upon it); and the nine orifices of the body, serve as so many windows
for the breathing of the citizens.
Heart Market
:
displaying constructed*.*happenstances
anArata*.*nava*.*dvAra*.*pravahat*.*prANa*.*nAgarA *.*
anArata*.*nava*.*door*.*pravahat*.*prANa*.*nAgarA.
*vlm. The bosom is considered as the depository of jewels (from their being
worn upon it); and the nine orifices of the body, serve as so many windows
for the breathing of the citizens.
*sv.4*.*17 In his case, the body exists for his pleasure and for the
Asya*.*sphAravat*.*AdRSTa*.*danta.asthi*.*zakala.AkulA |
मुख.आस्पदा भ्रमत्*.*जिह्वा चण्डी*.*चर्वित*.*भोजना ॥४।२३।१३॥
mukha.AspadA bhramat*.*jihvA caNDI*.*carvita*.*bhojanA ||4|23|13||
.
Asya*.*sphAravat*.*AdRSTa*.*danta.asthi*.*zakala.AkulA |
mukha.AspadA bhramat*.*jihvA x
caNDI*.*carvita*.*bhojanA *.* *x *
*. *
her mouth is wide.open
showing
glimpses of tooth & bone fragments
such is the face & deluding tongue of
chaNDI the Fierce
.
*vlm. There is the open mouth like the open door*.*way, with its tooth*.*bones
naked sword, is as the projecting tongue of the goddess Kalí, when she
devours her food.
roma*.*zaSpa*.*tarat*.*channA karNa*.*koTara*.*kUpakA |
स्फिक्*.*शृङ्खल.आस्थित.उपान्त*.*पृष्ठ*.*विस्तीर्ण*.*जङ्गला ॥४।२३।१४॥
sphik*.*zRGkhala.Asthita.upAnta*.*pRSTha*.*vistIrNa*.*jaGgalA ||4|23|14||
.
roma*.*zaSpa*.*tarac*.*channa.*covered/hidden.*A*.**s*
karNakoTara*.*kUpakA
sphik*.*zRGkhalAsthitopAnta*.*pRSTha*.*vistIrNa*.*jaGgalA
*vlm.14. The ear*.*holes are covered by hairs like long grass, and the
#sphic *.* buttock
*m. Wells of ears are covered by the grass called long hairs.
guda.utthAna.AraghaTTa.anta*.*pradruta.ananta*.*kardamA |
चित्त.उद्यान*.*मही*.*वल्गत्*.*आत्म*.*चिन्ता*.*वर.अङ्गना ॥४।२३।१५॥
citta.udyAna*.*mahI*.*valgat*.*Atma*.*cintA*.*vara.aGganA ||4|23|15||
.
guda_utthAna_araghaTTa_anta*.*pradruta_ananta*.*kardamA *.*
anus.risen*.*post.well*.*anta*.*pradruta*.*boundless*.*muck
citta_udyAna*.*mahI*.*valgad*.*Atma*.*cintA*.*varAGganA *.*
citta.Affection*.*Garden=mahI*.*valgad*.*Atma*.*cintA*.*varAGganA.
*vlm.15. The two private passages serve as sewers and drains of the city,
धी*.*वरत्रा*.*दृढा*.*बद्ध*.*चपल.इन्द्रिय*.*मर्कटा ।
dhI*.*varatrA*.*dRDhA*.*baddha*.*capala.indriya*.*markaTA |
वदन.उद्यान*.*हसन*.*पुष्प.उद्गम*.*मनःरमा ॥४।२३।१६॥
vadana.udyAna*.*hasana*.*puSpa.udgama*.*mana:ramA ||4|23|16||
.
dhI*.*varatrA*.*dRDhA*.*baddha*.*capala.indriya*.*markaTA –
*thought.thong.firm.bound.fickle.organ.monkey*
vadana_udyAna*.*hasana*.*puSpa_udgama*.**mana:*ramA *.*
*face.garden.smiling.flower.blossoming.delight. *
.
*m.16 In the gardens of mind a beautiful lady called self*.*inquiry is
discriminating intelligence.
*vlm.16. Here the understanding is fast bound in chains as a prisoner, and
the organs of sense are let looase as monkies to play about. The face is as
a flower garden, the smiles whereof are its blooming blossoms
*moT. .. / *mo.4,23.16 // jJo hi dhIrajjvA capalendriyANi badhnAti |
vadanodyAneti | udyAne ca puSpodgamo yukta eva || *moT.4,23.16 ||
straps*.*firm*.*bound*.*fickle*.*organ*.*monkey vadana_udyAna*.*hasana*.*
puSpa_udgama*.**mana:*ramA *.* face*.*garden*.*smiling*.*flower*.*blossoming
*.*delight.
स्व.शरीर*.*मनःज्ञस्य सर्व.सौभाग्य*.*सुन्दरी ।
sva.zarIra*.*mana:jJasya sarva.saubhAgya*.*sundarI |
सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
.
sarva.saubhAgya*.*sundarI *.* *in/when all*.saubhAgya*.sundarI *
sukhAyAiva na du:khAya *.*
paramAya hitAya ca
*. *
for one who truly knows
his own body and mind are beautiful
—
full of delight
&
only for his pleasure not for his sorrow
&
of the highest benefit
.
*vwv.2400/17 For a person knowing his body and mind (i.e. their true
the person).
*m.17 Such a graceful and auspicious lady of charm and beauty can be only
for extreme good and joy/delight and not for grief.
*vlm.17. The life of the man, knowing the proper use of his body and mind,
is prosperous in everything; it is attended by happiness and advantages,
and no disadvantage whatever.
and mind sarva.saubhAgya*.*sundarI *.* so beautiful and full of delight
sukhAya eva na du:khAya *.* is only for his pleasure, not sorrow paramAya
hitAya ca *.* and of the highest benefit.
अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश*.*मालिका ।
ajJasya_iyam anantAnAm du:khAnAm koza*.*mAlikA |
ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश*.*मालिका ॥४।२३।१८॥
jJasya tu_iyam anantAnAm sukhAnAm koza*.*mAlikA ||4|23|18||
.
ajJasya
*for the unKnowing, *
iyam anantAnAm du:khAnAm koza*.*mAlikA
*this of boundless sorrows is the treasure.house *
jJasya tu
*but for the knowing *
iyam anantAnAm sukhAnAm koza*.*mAlikA
*this of boundless pleasures is the treasure.house *
*vwv.2401/18 For the ignorant one, this (body*.*city) is a treasure*.*palace
of infinite pains. But, for the wise one, this is a treasure*.*palace of
*vlm. This body is the source of infinite trouble to the ignorant, but it
is the fountain of infinite happiness to the wise man.
*moT. .. /.. // *mo.4,23.18 // kozamAlikA bhANDAgAramAlA |
tasyaitadartham rAtrindinam santApabhAktvAt iti bhAv*a: *| nanu tarhi
santa_apabhAktvAbhAvAt | na hy anyArtham anya: santApabhAg bhavatIti bhAv*a:
*|| *moT.4,23.18 ||
enlightened man, this body is the source of infinite delight.
but, for the knowing, it is a treasure*.*house of boundless delight.
किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
sthitAyAm saMsthitam sarvam tena_iyam jJa*.*sukha.AvahA ||4|23|19||
.
kim.ci*t *asyAm pranaSTAyAm
jJasya naSTam arindama
sthitAyAm saMsthitam sarvam
.
*m.19 If this body is destroyed the loss is very little for a jnāni. If it
is preserved firmly, it is for delights and liberation.
*vlm. ... its continuance is the cause of continued happiness to the wise
man.
*sv.19 While it exists the wise man derives from it great pleasure and the
air (that which is usually assigned to the #bhuvar*.*loka or atmospheric
region between the bhUr*.*loka and svar*.*loka) • one of the seven tongues
यत् एनाम् ज्ञः समारुह्य संसारे विहरति_अलम् ।
yat enAm jJa: samAruhya saMsAre viharati_alam |
azeSa*.*bhoga*.*mokSa.artham tena_iyam jJa*.*ratha: smRt*a: *||4|23|20||
.
a Knower who drives one of these can navigate the whole saMsAra
&
when used for the total enjoyment of mokSha.Freedom
it is famously a KnowerWagon
.
*vlm. The body serves as a chariot to the wise, who can traverse everywhere
by riding in it; and can produce and procure everything conducive to his
welfare and liberation.
*m.20 When a jnani rides this and moves around the world, it is indeed a
chariot giving infinite pleasures and liberation.
*sv.20 Hence, to the enlightened person the body itself is a source of
infinite delight. And, since it transports him in this world in which he
roams freely and delightfully, the body is regarded as a vehicle of wisdom.
*.* non*.*remainder • #azeSam, #azeSeNa, #azeSatas *.*ind.*.* entirely,
wholly. *.* azeSatA *.*tA f. azeSatva n. – totality • *Ott.part. *.* all,
nikhilam, azeSam, samam, akhaNDam, ni:zeSam, samastam, vizvam>. amar.
zabda*.*rUpa*.*rasa*.*sparza*.*gandha*.*bandhu*.*zriya: yat*a: *|
अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena_iyam jJasya lAbhadA ||4|23|21||
.
anayAiva hi labhyante tena_iyam jJasya lAbhadA *.* *x *
*. *
sound.form.flavor.touch.odor
the whole family of senses
whence by this indeed they get
thus this is begotten for a Knower:
*vlm.21. The possession of the body, is of no disadvantage to the wise man;
who can obtain by it, all the objects of his bearing and seeing, of his
touch and smelling, and his friends and prosperity.
*sv.21 Since it is through the body that the wise man derives the different
*m.21 From this one has the facility for feeling form, smell, touch, taste
and hear. These are available to one always without respite. And so a jnani
is benefited.
sukha.du:kha*.*kriyA=jAlam yadAiSodvahati svayam |
तदा_एषा राम सर्वत्र सर्व.वस्तु*.*भर*.*क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu*.*bhara*.*kSamA ||4|23|22||
.
sukha.du:kha*.*kriyA=jAlam x
yadAiSodvahati svayam |
tadAiSA rAma sarvatra x
*. *
this net of pleasure/pain we weave
when
this spreads itself
then
this, rAma, is everywhere
all.over the patiently fruitful Earth
.
*m.22 O rAma, this body has the capability to hold both happy and sorrowful
actions and works. And so, one who knows gets the ability to bear all kinds
of things (and happenings).
*vlm. {?} ...; but the wise man can well bear with them, (knowing them to
be concommittant to human life).
tasyAm zarIra*.*puryAm hi rAjyam kurvan gata*.*jvar*a: *|
ज्ञः तिष्ठति गत*.*व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata*.*vyagra: sva.puryAm iva vAsav*a: *||4|23|23||
.
tasyAm zarIra*.*puryAm *.* in that Body City hi ! rAjyam kurvan_gata*.*jvara:
*.* painlessly rules his kingdom jJa:_tiSThati gata*.*vyagra: *.* the wise
man rests, confusion gone sva.puryAm *.* in his own fortress iva vAsava: *.*
for
in that Body City
his untroubled kingdom
the wise man rests, confusion gone
:
he's like the Lord of the vasu.s
secure in his own fortress
.
*m. ... like Indra in his heaven.
*vlm.23. Hence the wise man reigns over the dominion of his body, without
any pain or trouble, in the same manner as one remains the lord of his
house, without any anxiety or disturbance.
kurvan_gata*.*jvara: *.* painlessly rules his kingdom jJa:_tiSThati
gata*.*vyagra:
*.* the wise man rests, confusion gone sva.puryAm *.* in his own fortress
iva vAsava: *.* like the Lord of the vasu.s.
न क्षिपति_अवट.आटोपे मनःमत्त*.*तुरङ्गमम् ।
na kSipati_avaTa.ATope mana:matta*.*turaGgamam |
न लोभ*.*दुर्द्रुम.आदायः प्रज्ञा*.*पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha*.*durdruma.AdAya: prajJA*.*putrIm prayacchati ||4|23|24||
.
na kSipati_avaTa.ATope x
mana:matta*.*turaGgamam |
na lobha*.*durdruma.AdAya: x
prajJA*.*putrIm prayacchati ||4|23|24||
*AS. The AB commentary explains avaTa_ATopa as the Kama *.* one who takes
pride in the avaTa *.* vagina! Also, the mind itself is compared to a wild
line has a more exotic meaning. He does not give away his daughter called
na kSipati avaTa_ATope
na lobha*.*durdruma_AdAya *.* not given to the Greed Tree
prajJA*.*putrIm prayacchati
*m.24. A 'jnāni' does not throw the wild horse of mind into the abyss of
intelligence to the poisonous tree of avarice and greed.
*vlm.24. He is not addicted to licentiousness like a high mettled steed;
nor parts with the auspicious daughter of his prudence, from his avarice
after some poisonous plant.
depressed part of the body, a sinus. •*.*• Comp. –kuccha : कच्छपः a
nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa*vAsin,
#ATopa: *.* puffing, swelling mbh. &c. • a multitude, redundancy BhP. •
flatulence, borborygmi [gut*.*rumble], suzr. • pride, self*.*conceit (cf.
sAtopam) • #paTATopa: *.* the spreading of a cloth, y7075.015 • #phuTATopa:
*.* the expanding of a serpent's hood, paJcat.
अज्ञान*.*पर.राष्ट्रम् च न रन्ध्रम् तु_अस्य पश्यति ।
ajJAna*.*para.rASTram ca na randhram tu_asya pazyati |
संसार.अरि*.*भयस्य_अन्तर् मूलानि_एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari*.*bhayasya_antar mUlAni_eva nikRntati ||4|23|25||
.
a.jJAna*.*para.rASTram ca
na randhram tu asya pazyati
mUlAni_eva nikRntati
*AS. The foreign nation of ignorance does not penetrate his defenses *.*
the second line is OK, except I would suggest: he cuts out the roots of the
*m.25 A jnani does not look at the foreign territory of ignorance. He
uproots the enemy of fear of this world.
*vlm.25. The ignorant can see the cities of others, but not observe the
gaps and breaks of their own. It is better to root out the fears of our
worldly enemies (passions) from the heart, than lire under their
subjection.
*sv.24..30 The intelligence that governs the wise man's body is not drawn
out by the excitement which the ignorant call pleasure, but it rests within
in a state of contemplation.
tRSNA*.*sAra=parAvarte kAma*.*sambhoga*.*durgrahe |
न निमज्जति पर्यस्तः सुख*.*दुःख*.*प्रदेवने ॥४।२३।२६॥
na nimajjati paryasta: sukha*.*du:kha*.*pradevane ||4|23|26||
.
*vwv.2402 (The liberated man) does not sink under the great whirlpool of
the waters of desire, in (the grip of) the bad crocodile that is the
enjoyment of objects of desire, upset in the play of pleasure and pain.
kAma*.*sambhoga*.*durgrahe
na nimajjati paryasta:
sukha*.*du:kha*.*pradevane
#parAvarta
#paryasta
#pradevana
*m.26 He does not dip himself into the waters of happiness and joy and
vortices which harbour crocodiles of lust and greed.
*vlm.26. Beware of diving in the perilous river, which flows fast by the
*sv.24..30 The intelligence that governs the wise man's body is not drawn
out by the excitement which the ignorant call pleasure, but it rests within
in a state of contemplation.
// *mo.4,23.26 // tRSNA*.*sArasya parAvarta: AvRtti: yasmin | tAdRze |
kAmasya ya: saGkSobh*a: *| tena durgrahe | paryastau preritau | yau
iti yAvat | tatra na nimajjanti | rAjJo hi dyUtamajjanam doSa eva |
akSadevanam api tRSNAkAmavalitam eva bhavati ||4|23| *moT.4,23.26 ||4|23|
करोति_अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
karoti_aviratam snAnam bahir antaravIkSaNAt |
sarit*.*saMgama*.*tIrtheSu mana:ratha*.*gati: kramAt ||4|23|27||
.
karoti_aviratam snAnam
bahir*.*antara*.*vIkSaNAt
sarit*.*saMgama*.*tIrtheSu
*mana:*ratha*.*gati: kramAt
.
*vlm.27. Men often bathe their outer bodies in holy streams, without
looking to the purification of their inward souls; and they shave their
persons at the confluence of rivers with the sea, in hopes of obtaining
their object. (Bathing in the sauger) (Sagora
sangama stána), is said to confer every object of desire).
*sv.24..30 The intelligence that governs the wise man's body is not drawn
out by the excitement which the ignorant call pleasure, but it rests within
in a state of contemplation.
bahi: bAhye | anta: manasi | mana eva svAdhInatvAt rath*a: *| tena gati:
yasya | s*a: *| anta: snAnam tu ciddhradanimajjanam eva jJeyam ||4|23|
Bathing at the confluence of spiritual and worldly rivers with his
perceptions directed both externally and internally, a jnani washes away
gradually all the desires and wishes.
sakala.akSa*.*jana.AdRzya*.*sukha*.*prekSA*.*parAGmukh*a: *|
ध्यान*.*नाम्नि सुखम् नित्यम् तिष्ठति_अन्तःपुर.अन्तरे ॥४।२३।२८॥
dhyAna*.*nAmni sukham nityam tiSThati_anta:pura.antare ||4|23|28||
.
sakala_akSa*.*jana_AdRzya*.*sukha*.*prekSA*.*parAGmukha:
*.* whole*.*sense*.*person*.*AdRzya*.*sukha*.*prekSA*.*parAGmukha
dhyAna*.*nAmni sukham nityam
what they call Meditation is a pleasure always
tiSThati anta:pura_Antare remaining within the Women's Quarters.
.
*m.28 A 'jnani' resides in delight and happiness in his palace called
'dhyana', setting his face against all that looks happy with its phenomenal
attractiveness.
*vlm.28. All sensual people are averse to the unseen happiness of the next
world; and dwell on the pleasure of their own imagination in the inward
recesses of their minds.
*VA. always seeing what is unseen to men, facing only happiness, called
dhyana, (wise one) stays inside the city (of his body).
called meditation (dhyAnanAmni).
*sv.24..30 The intelligence that governs the wise man's body is not drawn
out by the excitement which the ignorant call pleasure, but it rests within
in a state of contemplation.
सुख.आवहा_एषा नगरी नित्यम् वै विदित.आत्मनः ।
भोग*.*मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥४।२३।२९॥
bhoga*.*mokSa=pradA caiSA zakrasya_iva_amarAvatI ||4|23|29||
.
sukhA*.*vahAiSA nagarI
nityam vai vidita_Atmana:
bhoga*.*mokSa=pradA ca eSA
zakrasya_iva_amarAvatI
.
*m.29 For one who knows the self the city of body is full of happiness. It
yields pleasures and liberation. The city of body will be like Indra's
Capital 'Amaravati' for him.
*vlm.29. This city of the body is pleasant to one, acquainted with his
spiritual nature; because he deems it as the paradise of Indra, which is
filled with pleasurable fruits, as well as of those of immortality (or
future life and bliss).
*sv.24..30 The intelligence that governs the wise man's body is not drawn
out by the excitement which the ignorant call pleasure, but it rests within
in a state of contemplation.
*moT. .. nityam pramuditAtmana: / ..pradA divyA zakrasyevAmarAvatI //
*vwv.2403/29 This city is indeed producing happiness always for those who have
known the Self. This is also the giver of (both) enjoyment and liberation,
and is like the abode of the gods, Amarâvatî, to Indra, the Lord of the
gods.
स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
.
sthitayA saMsthitam sarvam
kim.ci*t *naSTam
*whatever is destroyed *
na naSTayA
yayA puryA –
*by which city *
mahIpasya –
*of the EarthLord *
sA katham na sukha_AvahA *.** x. *
*m.30. Why can't the city*.*which holds everything and whose loss will be
of minimal effect, *.* be not full of happiness?
*vlm.30. All things depend on the existence of the city of the body, yet
nothing is lost by its loss since the mind is the seat of everything. These
bodily cities which fill the earth, cannot be unpleasant to any body.
vinaSTe deha*.*nagare jJasya naSTam na kimcana |
आक्रान्त*.*कुम्भ.आकाशस्य खस्य कुम्भ*.*क्षये यथा ॥४।२३।३१॥
AkrAnta*.*kumbha.AkAzasya khasya kumbha*.*kSaye yathA ||4|23|31||
.
vinaSTe deha*.*nagare
when Body.City is destroyed
jJasya
for the Knower
it is not destroyed anyhow
naSTam na kimcana
as
khasya of its space when the pot is destroyed
*m.31. If the city of body is lost, the loss for a 'jnani' will be little.
What is lost for the space in a pot, if the pot is broken.?
*vlm.31. The wise man loses nothing by loss of the citadel of his body; as
*the death of the body, does not destroy the vacuous soul).
विद्यमानम् घटम् वायुः किम्चित् स्पृशति न_आस्थितम् ।
vidyamAnam ghaTam vAyu: kimcit spRzati na_Asthitam |
yathA tathAiva dehI svAm zarIra*.*nagarIm imAm ||4|23|32||
.
vidyamAnam ghaTam *.* knowing/affecting the pot
vAyu: *.* the air
kim.ci*t *spRzati
na_Asthitam *.** x *+
as *.* yathA
tathA eva *.* even thus
dehI svAm zarIra*.*nagarIm imAm *.* Body is this own body*.*city.
*m.32. When a pot is existing, the air in it touches it minimally. When the
pot is broken, there is not question of the air touching it. Similar is the
case with the embodied soul. The city of body will have no effect on it.
*vlm.32. As the air contained in a pot, is not felt by the touch like the
pot itself, so is the living soul, which resides in the city of the body.
a pot which exists, but not one that does not exist.
*moT.32. .. vAyu: kila spRzati nAsthitam / .. // *mo.4,23.32 // asthitam
*moT.4,23.32 ||4|23|
अत्र.स्थः पुरुषः भोगान् आत्मा सर्व.गतः_अपि सन् ।
atra.stha: puruSa: bhogAn AtmA sarva.gata:_api san |
vizva*.*kalpa*.*kRtAn bhuktvA puMsAm adhigata.artha*.*bhAk ||4|23|33||
.
atra.stha: puruSa: *.* the Person situate here
bhogAn *.* them pleasures
AtmA sarva.gata:_api san *.* being the very self of all
vizva*.*kalpa*.*kRtAn_bhuktvA
puMsAm adhigata_artha*.*bhAk
*vwv.2404/33 The person abiding in this (body), though being the
pleasure of men brought about by the Universal Law.
*m.33 The pleasure oriented self of the Purusha, who is immanent in all,
enjoys the pleasures devised in the Universe. However he (jnani) attains
the Supreme.
*vlm.33. The ubiquitous soul being situated in this body, enjoys all
worldly enjoyments, until at last it comes to partake of the felicity of
liberation, which is the main object it has in view.
a pot which exists, but not one that does not exist.
*VA. Self staying in everything enjoys so, and having enjoyed whole
universe for long time, it goes back (obtaining moksha)?
everywhere; (eventually) experiences what he understands
i.e. is liberated.
कु*र्वन्न्* *अ*पि न कुर्वाणः समस्त.अर्थ*.*क्रिया.उन्मुखः ।
kurvan api na kurvANa: samasta.artha*.*kriyonmukh*a: *|
कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
.
kurvan api na kurvANa:
entirety*.*things*.*doing ready
kadA.cit
whenever
prakRtAn_sarvAn
all practical matters
kArya_arthAn
things to be done
anutiSThati he practices.
*m.34 He is oriented to all kinds of works and actions. But even though he
is at them, he is not the doer. All the time he will be engaged only in
works that are to be done.
*vlm.34. The soul doing all actions, is yet no doer of them; but remains as
witness of whatever is done by the body; and sometimes presides over the
actions actually done by it.
a pot which exists, but not one that does not exist.
*| apizabda: sarva.gatasya puMstAbhoge virodham dyotayati | adhigatAtmadRk
tajjJ*a: *| na tu mUrkh*a: *| tasya evaM.vidhatvA a*.*sambhavAt | kurvan
zarIra_Adi*.*dvAreNa kurvan | na kurvANa: nAham karteti nizcayAt |
*.*34 ||4|23|
कृ #kR *.* #kurvat *.* #kurvANa*.* *.* (pr. p. Atm.) doing, making • acting
कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
kadA.cit lIlayA lolam vimAnam adhirohati |
anAhata*.*gatim kAntam vihartum amalam man*a: *||4|23|35||
.
kadA.cit *.* *somewhen = *lIlayA *.** atplay = *lolam vimAnam *.** the
drifting aircar = *
adhirohati.*mounting/riding . *anAhata*.*gatim *.* *"Non*stop" . *kAnta.
*beautiful.*m *.*
vihartum amalam mana: *.* *to divert his stainless Mind. *
.
***lIlA
*lola
* = *
#*anAhata* *.*
#ruh *.* #*adhiruh *
*#adhi. . *
#*gati*
*kAnta.*beautiful.*
#hR *.* #vihR *.* #*vihartum* *.*
#*amala*
.
* Nonstop – anAhata is also the Heart Chakra of the subtle system
which connects with the meaty heart of the gross system & goes unimpededly
nonstop.
*vlm.35. The sportive mind rides on the swifting car of the body, as one
mounts on a locomotive carriage for the place of its destination, and
passes in its unimpeded course to distant journeys.
*m. Once in a while the mind of a jnani feels like indulging in worldly
pleasures in a sportive manner and ascends on to the flying machine of the
*VA. sometimes, desirous of amusement, he (wise) mounts a chariot (of his
heart), and goes unbound (in his) mind enjoying pure pleasing (enjoyments)
*AS. The AB commentary suggests: In order to amuse his pure mind (amalam
mana: vihartum), he moves unimpeded (anAhatagatiH) with ease (lIlayA ) on
other words, he partakes of enjoyment at will *.* but with a pure mind; so
he stays pure afterwards!
* kadA.cit *.* *somewhen = *lIlayA *.** atplay = *lolam vimAnam *.** the
drifting aircar = *adhirohati.*mounting/riding . *anAhata*.*gatim *.*
*"Non*stop"
. *kAnta.*beautiful . *vihartum amalam mana: *.* *to divert his stainless
Mind. *
तत्र.स्थः लोक*.*सुन्दर्या सततम् शीतल.अङ्गया ।
tatra.stha: loka*.*sundaryA satatam zItala.aGgayA |
रमते रमया मैत्र्या नित्यम् हृदय*.*संस्थितः ॥४।२३।३६॥
ramate ramayA maitryA nityam hRdaya*.*saMsthit*a: *||4|23|36||
.
tatra.stha:* . there seated . *loka*.*sundaryA – *with Miss World . *satatam
– *ever . *zItala.aGgayA – *with cool* body . *ramate *.* *he takes
pleasure in . *ramayA maitryA – *his pleasant friend . *nityam *.* *always
. *hRdaya*.*saMsthita: *.* *settled in his heart. *
* zIta = often "cool" in common speech, probably deriving from the 1970s
New.Age yogins.
*vlm.36. Seated there, it sports with its favourite and lovely objects of
desire, which are seated in the heart as its mistresses. (The embodied mind
enjoys the pleasurable desires, rising before it from the recess of the
heart).
*VA. staying always in heart he constantly enjoys beautiful worlds,
beautiful body and pleasing friendship.
*AS. The verse actually is describing a beautiful friendly woman that he
enjoys in his heart! She is called lokasundarI the most beautiful among
*moT. ramate nAma yo maitryA nityam hRdaya*.*saMsthayA // *mo.4,23.36 //
sa: tajjJa: tatrastha: mana:vimAnasth*a: *| loka*.*sundaryA loka*.*priyayA
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
dve kAnte tiSThata: samyak pArzvayo: satyataikate |
indo: iva vizAkhe dve samAhlAdita*.*cetasI ||4|23|37||
.
dve kAnte tiSThata: *.* two girls stand
samyak *.* together
pArzvayo: *.* side by side
satyatA*.*ekate *.* Reality and Unity
indo: iva vizAkhe dve *.* as of the moon two
sama_AhlAdita*.*cetasI equally delighting chetas.Affectivities.
*m.37. There will be two mistresses on his two sides. They are Truth and
Oneness. They are like the two stars (called Visakha) near moon. The two
ladies of joyful hearts.
*vlm.37. These two lovers reside side by side in the same body, as the moon
and the star visákhá, remain gladly in the same lunar mansion.
a pot which exists, but not one that does not exist.
*moT.4,23.37 ||
.
*AS. I agree with the first line. The last word should means ones (the two)
such! But the verse is probably making an enhanced image by imagining two
copies of one star!
dual divinity, indra इन्द्र and agni अग्नि) • it recalls the Pleiades,
which are said to be seven, although only six stars are visible at the
present time.)
kSapitAn akhilAn lokAn du:kha*.*krakaca*.*dAritAn |
वल्ली*.*वन*.*स्थान् नभसः पृष्ठात् अर्क* इव_ईक्षते ॥४।२३।३८॥
vallI*.*vana*.*sthAn nabhasa: pRSThAt arka* iva_IkSate ||4|23|38||
.
*he sees the world struck by grief and sorrow like sun who looks at the
creeper filled parks and gardens and forests from the sky above.*
.
kSapitAn *.* them destroyed/diminished
akhilAn lokAn – all the people/worlds
vine*.*wood*.*sthAn *.* vine*.*wood*.*set
nabhasa: *.* of the spacious sky
pRSThAt *.* followed/following
arke iva_IkSate *.* like the sun watching.
.
*vlm.38. The sage, like the sun, looks down from above the atmosphere of
the earth, on the hosts of mortals that have been hewn down by misery, like
heaps of brambles and branches scattered in the woods,
a pot which exists, but not one that does not exist.
*moT.38. jJa imAn akhilAMl lokAn .. / vAlmIkAn iva pIThastha: pRSThAd arka
tena dAritAn pIDitAn | vAlmIkAn pipIlikAH | pRSThAd pRSTham Aruhyety arth*a:
*||4|23| *moT.4,23.38 ||
चिरम् पूरित*.*सर्व.आशः सर्व.सम्पत्ति*.*सुन्दरः ।
ciram pUrita*.*sarva.Aza: sarva.sampatti*.*sundar*a: *|
अ.पुनःखण्डनाय_इन्दुः पूर्ण.अङ्ग* इव राजते ॥४।२३।३९॥
a.puna:khaNDanAya_indu: pUrNa.aGga* iva rAjate ||4|23|39||
ciram *.* for.long
pUrita*.*sarva.Aza:
sarva.sampatti*.*sundara:
a.puna:khaNDanAya
indu:
pUrNa_aGga iva rAjate
.
*m.39. He, the jnani, luminously shines with all his goals and wishes
fulfilled long ago and with beauty abounding with all types of prosperity.
He will be like a full moon shining bright and charming.
*vlm.39. The sage has the full satisfaction of his desires, and full
fear of waning.
*sv.31*.*39 The embodied being comes lightly into contact with the body
a pot which exists, but not one that does not exist.
सेव्यमानः_अपि भोग.ओघः न खेदाया_अस्य जायते ।
sevyamAna:_api bhoga.ogha: na khedAyA_asya jAyate |
कालकूटः किल_ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||4|23|40||
.
t*ha: *serving an ocean of pleasure
na khedAyA_asya jAyate
kAlakUTa: kila_Izasya
kaNThe x
rAjate *.* x.
*m.40 The pleasures that are worthy of a jnani are never grief*.*causing.
on him?
*vlm.40. The worldly enjoyments of the wise, do not tend to vitiate
their nature; as the poisonous draught of Siva, was not capable
of doing him any injury. (The baneful effects of worldliness,
do not affect the wise).
*sv.40 Just as the most deadly poison which was drunk by lord Siva did not
harm him but enhanced his charm, the varied actions and enjoyments of an
enlightened person do not bind him to the cycle of birth and death.
परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
vijJAya sevita: maitrIm eti cora: na zatrutAm ||4|23|41||
understood as enjoyed
hi !
pleasure becomes
in satisfaction
tuSTaye
vijJAya sevita:
a thief comes in friendship, not enmity
.
*m.41 Anything that is enjoyed with full knowledge of reality will only
give pleasure and contentment. When one is known as a thief, any
association with him with that knowledge will result in friendliness only.
*vlm.41. The food which is habitual to one, (as the poison of Siva) is as
gratifying to him; as a thief by long acquaintance forgets his
theivishness, and becomes friendly to his neighbours.
their true nature, they give you joy.
*hi bh*oga: *bhavati tuSTaye / vijJAyAzvAs*ita: *maitrIm eti cau*ra: *na
svAtmarUpatayA sthitatvAt | na cAt*mana:* nAza: yukt*a: *| nAze Hpi
nara*.*nArI*.*naTa.oghAnAm virahe dUra*.*gAminAm |
ज्ञेन यात्र_इव सुभगा भोग*.*श्रीः अवलोक्यते ॥४।२३।४२॥
jJena yAtra_iva subhagA bhoga*.*zrI: avalokyate ||4|23|42||
.
nara*.*nArI*.*naTa_oghAnAm *.* of the men.women*.*actor=hordes
virahe dUra*.*gAminAm *.* when separated on distant hiways
jJena yA atra iva subhagA
.
*m.42. When people are separated because of travel to distant places, it is
looked upon as good and pleasant since the purpose of the travel is known.
*vlm.42. The wise man looks upon the separation of his friends and
possessions, in the light of the departures (exits), of the visitant men
and women and actors and actresses, at the end of a play from the theatre.
knowing their true nature, they give you joy.
*moT.42. naranArInaTaughAnAm kalahe dUragAminA / .. // *mo.4,23.42 //
nATyam ca pazyati ||4|23| *moT.4,23.42 ||4|23|
अशङ्कित.उप.सम्प्राप्ता* ग्राम*.*यात्रा* यथा_अध्वगैः ।
azaGkita.upa.samprAptA* grAma*.*yAtrA* yathA_adhvagaiH |
प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहार*.*मयाः क्रियाः ॥४।२३।४३॥
prekSyante tat.vat eva jJai: vyavahAra*.*mayA: kriyAH ||4|23|43||
.
azaGkita_upasamprAptA:
grAma*.*yAtrA: yathA_adhvagai: *.*
like village*.*visit*.*visit/pilgrimage
prekSyante tad.va*t *eva jJai: *.*
they are regarded only that.wise by the wise
.
#azaGkita
#upasamprApta
*m.43. Jnanis look at the worldly action and activity with the same
dispassion and detachment shown by travellers when they come across new
places and villages on their way.
*vlm.43. As passengers chance to meet unexpectedly, at the exhibition of a
play on their way; so the wise people lock unconcernedly, at their meeting
with and separation from the occurrences of life.
their true nature, they give you joy.
*moT.43. .. / prekSyate tadvad eva_ajJair vyavahAramayI kriyA //
*mo.4,23.43 //
*VA. what is dhvara here? wise looks upon vyavahara actions fearlessly like
*AS. It is adhvara=path. {? jd. adhvaga in my three eds.} The wise look
upon the day to day actions as travelers on the road think of the travel to
a town which finishes without cause for concern (azaGkita_upasamprAptA
grAmayAtrA). Thus, they are things you do, but without concern!
*moT. azaGkita_upasamprAptA grAmayAtrA yathA adhvagaiH | prekSyante tadvat
iti bhAv*a: *||4|23| *moT.4,23.43 ||4|23| .. prekSyate tadvad evAjJair
vyavahAramayI kriyA ..
अ*.*यत्न.उपनते_अपि_अक्षि पदार्थेषु यथा पुनः ।
a*.*yatna.upanate_api_akSi padArtheSu yathA pun*a: *|
नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
.
t*ha: *not inclined to effort
akSi in the eye
padArtheSu
among things
as again
yathA puna:
nI.rAgam eva
without passion even
patati
happening thatwise among its
effects
is firm thought
.
*m.44. When the attention of steadfast and wise people falls on objects
while engaged in works, it happens effortlessly and without any attachment.
life.
*moT.44. ayatnopanateSv akSi dig.dravyeSu yathA pura: / .. // *mo.4,23.44 //
ayatnopanateSu digdravyeSu yathA akSi netram | nIrAgam rAgarahitam | patati
| dhIradhI: tajjJabuddhiH | kAryeSu tadvat patati | rAgarahitam evAsau
*sv.41*.*46 Just as if you know someone is a thief and deal with him with
their true nature, they give you joy.
इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
indriyAnAm na harati prAptam artham kadA.cana |
na_AdadAti tathA_a.prAptam sampUrNa: jJa:_avatiSThati ||4|23|45||
indriyAnAm na harati
prAptam artham kadA.cana –
na_AdadAti tathA_a.prAptam –
*not assuming the ungotten *
sampUrNa: jJa:
*fulfilled the Knower *
avatiSThati
.
*vwv.2405/45 (The liberated man) does not take away at any time, an object
*m.45 When something obtains to him, a wise person is not seized by his
senses (while enjoying it). Nor does he seek anything that does not occur
to him. He will always abide in his knowledge.
*vlm.45. The wise man is selfsufficient in all conditions of life; he
neither rejects the earthly blessings that are presented to him; nor longs
or strives hard for what is denied to him.
*moT. .. / .. tathA prAptam .. jJa:_avatiSThate v// *mo.4,23.45
//sampUrNatvam hy etad eva yat prAptasya grahaNam aprAptasyAvAJchanam iti
||4|23| *moT.4,23.45 ||
.
*avasthApya) to cause to stand or stop (as a carriage or an army &c) • to
place upon (tasmin) • to cause to be absorbed in (tasmin).
aprApta*.*cintA: samprApta*.*samupekSA: ca sanmatim |
न_आकम्पयन्ति तरलाः पिच्छ*.*घाता* इव_अचलम् ॥४।२३।४६॥
na_Akampayanti taralA: piccha*.*ghAtA* iva_acalam ||4|23|46||
.
a=prApta*.*cintA:
samprApta*.*samupekSA: ca
sanmatim – sat.matim
na Akampayanti taralA:
.
*m.46. A peacock*.*feathered fan cannot move a mountain. Similarly a person
that cannot be obtained or by disregarding something that he has got.
*vlm.46. The regret of longing after what one does not possess, as aLo the
fear of losing what he is in possession of, does not vacillate the mind of
the wise; as the plumes of the dancing peacock, do not oscillate the
unshaking| mountain.
their true nature, they give you joy.
*moT.46. .. / nAkalpayanti taralA piJchaghAtA ivAcalam // *mo.4,23.46 // na
Akalpayanti na caJcalIkurvanti ||4|23| *moT.4,23.46 ||4|23|
saMzAnta*.*sarva.saMdeha: galita.akhila*.*kautuk*a: *|
संक्षीण*.*कल्पना*.*देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
saMkSINa*.*kalpanA*.*deha: jJa: saMrAT iva zobhate ||4|23|47||
.
saMzAnta*.*sarva.saMdeha:
galita_akhila*.*kautuka:
saMkSINa*.*kalpanA*.*deha:
jJa: saMrAj iva zobhate
.
*m.47 With all doubts and hesitations completely subsided, and with all
curiosity and interest in things declining, a jnāni remains radiant like an
emperor with all mental designs and determinations annihilated.
*vlm.47. The wise man reigns as a monarch, free from all fears and doubts,
and devoid of all cares and curiosity; and with a mind freed from false
fancies (of subtile and gross bodies).
*sv.47 The wise man who is rid of all doubts and in whom there is no image
of self, reigns supreme in the body.
*mo.4,23.47 //
#kautuka
#saMkSINa
आत्मनि_एव न माति.अन्तः स्व.आत्मना_आत्मनि जृम्भते ।
Atmani_eva na mAti.anta: sva.AtmanA_Atmani jRmbhate |
sampUrNa:_apAra*.*paryanta: kSIra.arNava* iva_arNave ||4|23|48||
.
Atmani eva na mAty*.*anta:
sva.AtmanA_Atmani jRmbhate
sampUrN*a:_*apAraparyanta:
kSIra_arNava iva_arNave
.
*m.48 He bows only to the self. He increases himself with his own self. It
*vlm.48. The soul which is immeasurable in itself, is situated in the
Supreme Soul; as the boundless Milky ocean, is contained in the body of the
one universal ocean.
attain wisdom.
*moT. Atmani eva na mAt*i.a*nta: sva.AtmanA Atmani jRmbhate | sampUrNa:
apAra*.*paryanta: kSIra_ArNava iva arNave > pAmara*.*dRzA ..|| ¶ na mAti |
*moT.48. .. / sampUrNApAraparyanta: kSIrArNava ivAtmavAn // *mo.4,23.48
anyam pazyatIti bhAv*a: *| sampUrNaz cAsau apAraparyantaz ca
sampUrNApAraparyant*a: *||4|23| *moT.4,23.48 ||
भोग.इच्छा*.*कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
bhoga.icchA*.*kRpaNAn jantUn dInAn dIna.indriyANi ca |
अन्.उन्मत्त*.*मनाः शान्तः हसति_उन्मत्तकान् इव ॥४।२३।४९॥
an.unmatta*.*manA: zAnta: hasati_unmattakAn iva ||4|23|49||
.
bhoga_icchA*.*kRpaNAt
jantUn dInAn
dIna_indriyANi ca
an.unmatta*.*manA: zAnta:
hasati unmattakAn_iva *.* x.
.
*moT. tadAsaktau tu kA katheti bhAv*a: *||4|23| *moT.4,23.49 ||4|23|
*m.49 A jnani smiles indulgently at those lowly men struck by desire for
*vlm.49. Those that are sober in their minds, and tranquil in their
spirits, laugh to scorn the vile beasts of sensuality as madmen; as also
those that have been bemeaned by the meanness of their sensual appetites to
the state of mean reptiles.
attain wisdom.
इच्छतः_अन्य.उज्झिताम् जायाम् यथा_एव_अन्येन हस्यते ।
icchata:_anya.ujjhitAm jAyAm yathAiva_anyena hasyate |
इन्द्रियस्य_इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
indriyasya_icchata: bhogam tadvat jJena vihasyate ||4|23|50||
icchata: *.* 2 desiring
anya_ujjhitAm jAyAm
yathA eva anyena hasyate *.* just.as by another he is ridiculed
indriyasya_icchata: bhogam
tadvat jJena vihasyate *.* thusly by a wiseman is derided.
.
*m.50 A jnani gently smiles at the senses that seek for pleasures. It is
like people who ridicule a person who desires a lady that has been
abandoned by another.
*vlm.50. The sensualist eager for the gratification of his senses, are as
much ridiculed by the wise; as a man who takes to him a woman deserted by
another, is derided by his tribe.
attain wisdom.
*moT.50. icchat*a:_*anyanijAm jAyAm .. / .. bhogam tathaiva jJena hasyate
// *mo.4,23.50 // yathA anyasya nijAm anya*.*nijAm | tAdRzIm bhAvinIm
bhAryAm icchat*a: *| anyArtham bhAryAm icchata iti yAvat | puruSasya |
ajJasya | jJena hasyate ||4|23| *moT.4,23.50 ||4|23|
tyajat sva.Atma*.*sukham saumyam mana: viSaya*.*vidrutam |
अङ्कुशेन_इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
aGkuzena_iva nAga.indram vicAreNa vazam nayet ||4|23|51||
.
*mana:* viSaya*.*vidrutam
aGkuzena_iva nAga_indram
vicAreNa vazam nayet
.
*m.51 He brings under control a mind running towards sensuous objects, in
preference to delight in self, through the instrument of inquiry into self
*vlm.51. The unwiseman||unwise man|| becomes wise by relinquishing all the
pleasures of his body, and subduing the emotions of his mind by his reason;
as the rider subdues the ungovernable elephant by the goad (ankusa) in his
hand.
*sv. Only the mind that has been well disciplined really experiences
happiness.
*moT.51. tyajantam svasukham sAmyam ... // *mo.4,23.51 // sAmyam svasukham
sAmyAkhyam AtmAnandam | vicAreNa kiMsArA ime bhogA ity evaMrUpeNa ||
*moT.4,23.51 ||
*VA. mind which has left calmness and happiness of own self, is led
guided by driver's hook
) and hence abandons blissful pleasure of the soul (saumyam svAtma*.*sukham
elephant is controlled by the driver's hook.
भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
सा_अपि_आदौ_एव हन्तव्या* विषस्य_इव_अङ्कुर.उद्गतिः ॥४।२३।५२॥
sA_api_Adau_eva hantavyA* viSasya_iva_aGkura.udgatiH ||4|23|52||
.
bhogeSu
prasara: yasyA:
dIyate *.* is given =
*mo. dIyate yayA bhoga*.*tRSnayA iti zeSaH
sA_api_Adau eva hantavyA
viSasya_iva_aGkura_udgati:
.
*m.52 One should cut asunder right at the beginning. The tendency of mind
flowing towards pleasures like uprooting a poisonous sprout at the very
start.
*vlm.52. He whose mind is bent to the enjoyment of carnal pleasures, should
first of all check the inclination, as they draw out the poisonous plants
from the ground.
*sv. Only the mind that has been well disciplined really experiences
happiness.
*VA. first the tendency of mind to dwell in sense pleasures should be
killed, like sprouting of poisonous plant.
the sprouts of poison*.* or poisonous plants.
ताडितस्य हि यः पश्चात् सम्मानः सः_अपि_अनन्तकः ।
शालेः ग्रीष्म.अभितप्तस्य कुसेकः_अपि_अमृतायते ॥४।२३।५३॥
zAle: grISma.abhitaptasya kuseka:_api_amRtAyate ||4|23|53||
.
sammAna.*honored* – sa:_api *.** he too . *
anantak*a: *|
zAle: *.** of a rice.paddy = *
grISma.abhitaptasya *.** from summer heat = *
kuseka *.* *drought* *.*
api.*too**/also* *.*
amRtAyate *–* *becomes nectar. *
for rice that has been shrunken by the summer heat
a spray of mist is nectar
.
*zAla.*rice.paddy.*
#*anantaka* *.* mfn. endless , boundless , eternal , infinite • #*anantakam
.* the infinite (i.e. infinite space) + #anantakara *.* mfn. rendering
.
*AS. One who is disciplined by beating, but later has been given respect
and freedom feels honor indefinitely. Crops which are tormented with heat
feel even a little rain (kuseka: api) like elixir.
*AS. The AB commentary interprets it as a justification for the harsh
treatment of the mind against a possible argument that a harshly controlled
feel infinite pleasure. This reminds me of a science fiction story which
described a planet which practiced the use of torture and pain as a sure
way to peace and happiness!!! They would not accept any foreign people,
until they agreed to undergo severe torture and until they came to believe
in the necessity and benefits of the resulting fortitude. They felt that
the happiness that comes after the pain stops is far more valuable than the
one which comes easily. Or we may remember the usual saying : no pain, no
gain!
*vlm.53. The well governed mind, being once let loose, recurs like a
spoiled boy to its former habits; as the tree withered in summer heat,
*moT.53. .. / zAler grISma_upataptasya kuseko'py .. // *mo.4,23.53 //
अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
pUrNAnAm saritAm prAvRT*.*pUra: svalpa: na rAjate ||4|23|54||
.
anArtena hi for without distress
*anArttena TPD
bahu*.*mAnas na budhyate
pUrNAnAm saritAm *.* of full rivers
prAvRT*.*pUra: *.* *rain.full . *
svalpa: na rAjate *.* x.
*m.54. For one that is not in distress, any honor will not mean a reward.
To a river that is full, rain waters cannot add much.
*vlm.54. That which is full out of its time, does not become fuller in its
season; as the river which is ever full, receives no addition in the rains
over its fulness. (The full never becomes fuller).
*sv. Only the mind that has been well disciplined really experiences
happiness.
*moT. .. prAvRTpUra: svalpam virAjate // *mo.4,23.54 // hi yasmAt |
*mana:* hi kSINAnAm nadInAm prAvRTpUradarzanena sAnandam bhavati ||4|23|
*moT.4,23.54 ||4|23|
मन् #man *.* #mAna *.* #*sammAna* *.* honor, homage •• #sammAnam – the act
of measuring • equalizing +
पूर्णः तु प्रकृतः_अपि_अन्यत् पुनर् अपि_अभिवाञ्छते ।
pUrNa: tu prakRta:_api_anyat punar api_abhivAJchate |
jagat*.*pUraNa*.*yogya.ambu: gRhNAti_eva_arNava: jalam ||4|23|55||
.
pUrNa: tu
prakRta: api
anyat punar api
abhivAJchate
gRhNAti eva arNava: jalam *.** x. *
.
*m.55 A perfect being too desires others who are ordinary. An ocean that
can fill a world too does not stop receiving waters from other rivers.
*vlm.55. The mind that is naturally greedy, wishes for more with all its
fulness; as the sea with the sufficiency of its water to overflood the
earth, receives the rain waters and the outpourings of innumerable rivers
in its insatiate womb. (The greedy mind like the insatiate sea, is never
full.
*sv. Only the mind that has been well disciplined really experiences
happiness.
*VA. common man, desiring to become satisfied with other objects of the
world is like ocean wishing to be satisfied by grasping water.
*AS. This is continuing to develop the theme that trying to satisfy the
mind by feeding what it needs is not going to lead to satisfaction, but
starving would lead to satisfaction with even a little. One who has
everything (pUrNastu) still desires something else; as an ocean big enough
to fill the whole world still keeps on receiving more water. Happiness for
desire for the so*.*called growth and progress!
*moT. pUrNas tUpakRt*a:_*apy anyat punar apy abhivAJchati / jagatpUraNayApy
ambu gRhNAty ekArNav*a:_*akhilam // *mo.4,23.55 // jagatpUraNayA yukt*a:_*apIti
zeS*a: **moT.4,23.55 ||
मनसः_अभिगृहीतस्य या पश्चात् भाग*.*मण्डना ।
manasa:_abhigRhItasya yA pazcAt bhAga*.*maNDanA |
ताम् एवालब्ध*.*विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
tAm evAlabdha*.*vistArAm kliSTatvAt bahu manyate ||4|23|56||
.
manasa: abhigRhItasya
of a settled Mind
yA pazcAt
what follows is
portion*.*adorning
an ungotten expanse
kliSTatvAt thru stickiness many
it is thought to be many
bahu manyate
.
*m.56 A mind that is restrained greatly will keep musing in a big way about
pleasures and the difficulty in getting them.
*vlm.56. The mind that is restrained in its desires, is gladdened at its
little gains; and these being increased are reckoned as blessings by the
stinted mind.
*sv. Only the mind that has been well disciplined really experiences
happiness.
*moT.56. manaso nigRhItasya yA pazcAd bhAgamaNDanA / ... bhAgamaNDanA
labdhaz ca a.labdha*.*vistAra.labdh*a: *| tasya bhAva: tattvam | tasmAt |
alabdhavistAra: labdha: hi svalpam api bahu manyate ||4|23| *moT.4,23.56
||4|23|
*VA. restrained mind can later enjoy fully, *.* what has been obtained with
*AS. A mind that is restricted feels even a little enjoyment obtained later
(yA pazcAd bhogamaNDanA, tAm alabdhavistArAm) as a lot because of the
difficulty in obtaining it.
The next verse makes this clearer. A king who was imprisoned and released
fruit), accept, receive.
expansion • Area, breadth • paJca*.*yojana*.*vistAram पञ्च*.*योजन*.*
विस्तारम् *mb*.14.58.39. • Vast expanse • madhye zyAma: stana iva bhuva:
zeSa*.*vistAra*.*pANDU: मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18.
vyoma*.*vistAriNa: abhavan y3047.033 +
बन्ध*.*मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
bandha*.*mukta: mahIpAla: grAsa* mAtreNa tuSyati |
परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
an Earth*.*Lord, free from bondage, is content with a mere lump of rice
—
bound or unbound he does not fret t*ha: *his kingdom's under attack
.
bandha mukta: mahI pAla: *.* bondage*.*freed Earthlord An Earth*.*Lord,
when freed from bondage tuSyati *.* is content grAsa* mAtreNa *.* with
merely a lump of rice a baddha: *.* unbound (tho) neither bound na AkrAnta:
*.* nor under attack parair *.* by others na mAnyate bahu rAjyam *.* he
.
*vlm.57. A captive prince when enfranchised, is content with his morsel of
bread, who ere before had been discontented with a realm in his free and
uncaptured state.
*sv.57 The captive king, when freed, is delighted with a piece of bread;
the king who has not been subjected to captivity does not enjoy as much,
even should it be the annexation of another kingdom.
mana: bhogalezenaiva tuSyatIti bhAv*a: *||4|23| *moT.4,23.57 ||4|23|
An Earth*.*lord, when freed from bondage is content with merely a lump of
(tho) neither bound nor under attack by others he does no think much of his
kingdom
tuSyati // *jd.57 *.* bandha mukta: mahI pAla: *.* bondage*.*freed
Earthlord An Earth*.*Lord, when freed from bondage tuSyati *.* is content
grAsa* mAtreNa *.* with merely a lump of rice a baddha: *.* unbound (tho)
neither bound na AkrAnta: *.* nor under attack parair *.* by others na
mAnyate bahu rAjyam *.* he does not think much of his kingdom.
हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
hastam hastena sampIDya dantai: dantAn vicUrNya ca |
aGgAni_aGgai: iva_Akramya jayet ca_indriya*.*zAtravAn ||4|23|58||
.
hastam hastena *.* *hand against hand . *
sampIDya
dantai:_dantAn *.* *tooth against tooth . *
vicUrNya ca *.*
aGgAni_aGgai:_iva_Akramya
jayec_ca_indriya*.*zAtravAn *.** x. *
.
hasta
sampIDya
danta
vicUrNya
aGga
Akramya
jayet
.
*m.58 Somehow one should overwhelm the senses whether by twisting one hand
by the other, pounding teeth against teeth and thus setting one limb
against another.
*vlm.58. With the writhing of your hands and gnashing of your teeth, and
twisting of your limbs and body; you must chastise your reprobate members
and mind. (So is Plato said to have chastised his angry self).
external foes.
kathayati
*moT. … *jaya svendriyazAtravAn* // *mo.4,23.58 // viSayeSu pravRttAni
indriyANi samyag.jJAna*.*balena pratyAharaNIyAnIti bhAva: || moT.4,23.58
जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः_इह पण्डितैः ।
jetum anyam kRta.utsAhai: puruSai:_iha paNDitaiH |
pUrvam hRdaya*.*zatrutvAt jetavyAnIndriyANi_alam ||4|23|59||
.
jetum anyam kRta_utsAhai: *.** to overcome anything done by their efforts =
*
puruSai: iha paNDitai: *.** by people here who are paNDitas = *
pUrvam hRdaya*.*zatrutvAt
jetavyAni indriyANi alam *.** x. *
.
*m.59. Wise people who want to conquer worldly ambitions should first
conquer the senses.
*vlm.59. The brave and wise man, who intends to overcome his enemies; must
first of all strive to subdue the internal enemies of his own heart and
mind, and the members of his body. (Subdue yourself, ere you subdue others),
external foes.
*moT. .. puruSair udbubhUSubhi: / pUrvam hRdayazatrutvAj jJAtavyAnIndriyANy
udbubhUSubhiH | jJAtavyAni zatrutvena_iti zeS*a: *| hRdaya*.*zatrutvam
ca_indriyANAm bhogAn praty AkarSaNa*.*kAritvena jJeyam ||4|23| *moT.4,23.59
||
सह् #sah *.* #*utsAha* *.*m.*.* power, strength • strength of will,
energy • fimness, fortitude • joy, happiness +
etAvati dharaNitale subhagA: te sAdhu*.*cetanA: puruSAH |
पुरुष*.*कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
puruSa*.*kathAsu ca gaNyA* na jitA* ye cetasA svena ||4|23|60||
.
etAvati dharaNitale *.** when in this way on the face of the earth = *
subhagA: te *.** they are prosperous = *
sAdhu*.*cetanA: puruSA: *.** persons w a sadhu's Affectivity = *
puruSa*.*kathAsu ca gaNyA: *.** x – *var. Mo puruSakalAsu
na jitA ye cetasA svena *.** who are not overcome by their own Affectivity.
*m.60 On this earth, the most auspicious people are those who have sway
over their senses and mind.
*vlm.60. Those men are reckoned the most prosperous, and best disposed in
their minds in this earth; who have the manliness to govern their minds,
instead of being governed by them.
external foes.
subhagAs te sAdhucetanA: puruSA: / *puruSakalAsu* ca gaNyA na jitA ye na
form?
hRdaya*.*bile kRta*.*kuNDala*.*kalanA*.*vivaza: mana: mahA.bhujag*a: *|
तस्य_उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
tasya_upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
.
kRta*.*kuNDala*.*kalanA*.*vivaza:
*mana:.*mahA.bhujaga: *.** Mind, the great serpent = *
tasya_upazAntim Agatam alam uditam
tam su.nirmalam vande *.** that very immaculate I praise. *
*m.61 O rAma, salutations to the pure one who is relieved of the great
serpent of mind which is lying encoiled as if in a trance in the cave of
heart.
*vlm.61. I revere those pure and holy men, who have quelled the huge and
crooked serpent of their minds, lying coiling in the cave of their hearts;
and who rest in the inward tranquility and serenity of their souls.
external foes.
Agata uditam tam arindamam vande // *mo.4,23.61 // *sa* *eva sarvotkRSTa
iti bhAv*a: *| iti zivam ||4|23| *moT.4,23.61 ||4|23| iti
zrIbhAskarakaNThaviracitAyAm zrImokSopAyaTIkAyAm sthitiprakaraNe
trayoviMza: sarg*a: *||4|23|
#vil, #bil *.* #*bila*m, #vila • end*.*comp. f. *.*A) a cave, pit, opening
*.* गल् #gala*.*bila *.* "Reed*.*pipe", throat*.*passage, windpipe.
*.*
*o*ॐ*m*
*.*
*next Canto*
FM4024 TALE OF THE THREE GENERALS 1.NV29 .z21
https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024_1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
> On Fri, Nov 27, 2020 at 8:50 PM Jiva Das <das....@gmail.com> wrote:
>
>>
>>
>> FM4023 KINGDOM OF THE WISE 1.NV27-28 .z61
>>
>>
>> https://www.dropbox.com/s/gpomfjn43b2a4ml/fm4023%201.nv27-28%20Kingdom%20of%20the%20Wise%20.z61.docx?dl=0
>>
>> FM.4.1-FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>
>>
>>
>> FM.4.23 KINGDOM OF THE WISE 1.NV27-28
>>
>> सर्ग ४.२३
>>
>> sarga 4.23
>>
>> वसिष्ठ* उवाच ।
>>
>> vasiSTha uvAca |
>>
>> स* उत्तम-पद.आलम्बी चक्र-भ्रमवत् आस्थितः ।
>>
>> sa* uttama-pada.AlambI cakra-bhramavat AsthitaH |
>>
>> zarIra-nagarI-rAjyam kurvan api na lipyate ||4|23|1||
>>
>> तस्य_इयम् भोग.मोक्ष.अर्थम् तज्.ज्ञस्य_उपवन.उपमा ।
>>
>> tasya_iyam bhoga-mokSa.artham tat.jJasya_upavana.upamA |
>>
>> sukhAyaiva na du:khAya sva.zarIra-mahA.purI ||4|23|2||
>>
>> राम उवाच ।
>>
>> rAma uvAca |
>>
>> नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
>>
>> nagarItvam zarIrasya katham nAma mahAmune |
>> etAm ca_adhivasan yogI katham rAjya-sukha.eka-bhAk ||4|23|03||
>>
>> वसिष्ठ* उवाच ।
>>
>> vasiSTha uvAca |
>>
>> ramyA_iyam deha-nagarI rAma sarva.guNa_anvitA |
>> ज्ञस्य_अनन्त-विलास_आढ्या स्व.आलोक.अर्क-प्रकाशिता ॥४।२३।०४॥
>>
>> jJasya_ananta-vilAsa_ADhyA sva.Aloka.arka-prakAzitA ||4|23|04||
>>
>> नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
>>
>> netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
>>
>> kara-pratolI-vistAra-prApta-pAda.upajaGgalA ||4|23|05||
>>
>> रोम-राजि-लता-गुल्मा त्वचा-जालक.मालिता ।
>>
>> roma-rAji-latA-gulmA tvacA-jAlaka-mAlitA |
>> gulpha.aGgulyAm pravizrAnta-jaGgha.uru-stambha-maNDalA ||4|23|06||
>>
>> रेखा-विभक्त-पाद.अग्र-शिला-प्रथम-निर्मिता ।
>>
>> rekhA-vibhakta-pAda.agra-zilA-prathama-nirmitA |
>>
>> carma-marma-zirAsAra-saMdhi-sImA-manoramA ||4|23|07||
>>
>> उरु.उरु-तनु*.**भा*ग.अग्र-निर्मित.उपस्थ-निम्नगा ।
>>
>> uru.uru-tanu-bhAga.agra-nirmita.upastha-nimnagA |
>>
>> कचत् केश.अवली-का*च.*दल-प्रस्थ.वन.आवृता ॥४।२३।०८॥
>> kacat keza.avalI-kAca-dala-prastha-vana.AvRtA ||4|23|08||
>>
>> bhrU-lalATa.oSTha-sat chAya-vadana.udyAna-zobhitA |
>> दृष्टि-पात.उत्पल.आकीर्ण.कपोल-विपुल-स्थली ॥४।२३।०९॥
>>
>> dRSTi-pAta.utpala.AkIrNa-kapola-vipula-sthalI ||4|23|09||
>>
>> vakSa:sthala-sara:syUta-kuca-paGkaja-korakA |
>>
>> घन.रोम.अवली.छन्न-स्कन्ध-क्रीडाशिला.उच्चया ॥४।२३।१०॥
>>
>> ghana-roma.avalI.channa-skandha-krIDAziloccayA ||4|23|10||
>>
>>
>> udara-zvabhra-nikSipta-sva.anna.iSTa-bhakSya-tatparA |
>>
>> दीर्घ.कण्ठ-बिल.उद्गीर्ण-वा*त.*संरम्भ-शब्दिता ॥४।२३।११॥
>>
>> dIrgha-kaNTha-bila.udgIrNa-vAta-saMrambha-zabditA ||4|23|11||
>>
>> हृदय.आपण-निर्णी*त.*यथाप्राप्त.अर्थ-भूषिता ।
>>
>> hRdaya.ApaNa-nirNIta-yathAprApta.artha-bhUSitA |
>>
>> अनारत*.**न*व-द्वा*र.*प्रवहत्-प्राण-नागरा ॥४।२३।१२॥
>> anArata-nava-dvAra-pravahat-prANa-nAgarA ||4|23|12||
>>
>> आस्य-स्फारवत्-आदृष्ट-दन्त.अस्थि-शकल.आकुला ।
>>
>> Asya-sphAravat-AdRSTa-danta.asthi-zakala.AkulA |
>>
>> mukha.AspadA bhramat-jihvA caNDI-carvita-bhojanA ||4|23|13||
>>
>> roma-zaSpa-tarat-channA karNa-koTara-kUpakA |
>>
>> स्फिक्-शृङ्खल.आस्थित.उपान्त-पृष्ठ-विस्तीर्ण-जङ्गला ॥४।२३।१४॥
>>
>> sphik-zRGkhala.Asthita.upAnta-pRSTha-vistIrNa-jaGgalA ||4|23|14||
>>
>> गुद.उत्थान.आरघट्ट.अन्त-प्रद्रुत.अनन्त.कर्दमा ।
>>
>> guda.utthAna.AraghaTTa.anta-pradruta.ananta-kardamA |
>>
>> चित्त.उद्यान.मही.वल्गत्-आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
>>
>> citta.udyAna-mahI-valgat-Atma-cintA-vara.aGganA ||4|23|15||
>>
>>
>> dhI-varatrA-dRDhA-baddha-capala.indriya-markaTA |
>>
>> वदन.उद्यान.हसन.पुष्प.उद्गम*.**म*नःरमा ॥४।२३।१६॥
>> vadana.udyAna-hasana-puSpa.udgama-mana:ramA ||4|23|16||
>>
>> sva.zarIra-mana:jJasya sarva.saubhAgya-sundarI |
>>
>> सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
>>
>> sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
>>
>> अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश-मालिका ।
>>
>> ajJasya_iyam anantAnAm du:khAnAm koza-mAlikA |
>>
>> ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश-मालिका ॥४।२३।१८॥
>>
>> jJasya tu_iyam anantAnAm sukhAnAm koza-mAlikA ||4|23|18||
>>
>> किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
>>
>> kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
>>
>> स्थितायाम् संस्थितम् सर्वम् तेन_इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
>>
>> sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha.AvahA ||4|23|19||
>>
>> यत् एनाम् ज्ञः समारुह्य संसारे विहरति_अलम् ।
>>
>> yat enAm jJa: samAruhya saMsAre viharati_alam |
>>
>> अशेष-भोग.मोक्ष.अर्थम् तेन_इयम् ज्ञ-रथः स्मृतः ॥४।२३।२०॥
>>
>> azeSa-bhoga-mokSa.artham tena_iyam jJa-ratha: smRtaH ||4|23|20||
>>
>> शब्द-रूप-रस-स्पर्श-गन्ध-बन्धु-श्रियः यतः ।
>>
>> zabda-rUpa-rasa-sparza-gandha-bandhu-zriya: yataH |
>>
>> अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
>>
>> anayAiva hi labhyante tena_iyam jJasya lAbhadA ||4|23|21||
>>
>>
>> sukha.du:kha-kriyA=jAlam yadAiSodvahati svayam |
>>
>> तदा_एषा राम सर्वत्र सर्व.वस्तु-भर*.**क्ष*मा ॥४।२३।२२॥
>> tadAiSA rAma sarvatra sarva.vastu-bhara-kSamA ||4|23|22||
>>
>> tasyAm zarIra-puryAm hi rAjyam kurvan gata-jvaraH |
>>
>> jJa: tiSThati gata-vyagra: sva.puryAm iva vAsavaH ||4|23|23||
>>
>> न क्षिपति_अवट.आटोपे मनःमत्त-तुरङ्गमम् ।
>>
>> na kSipati_avaTa.ATope mana:matta-turaGgamam |
>>
>> न लोभ-दुर्द्रुम.आदायः प्रज्ञा-पुत्रीम् प्रयच्छति ॥४।२३।२४॥
>>
>> na lobha-durdruma.AdAya: prajJA-putrIm prayacchati ||4|23|24||
>>
>> अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु_अस्य पश्यति ।
>>
>> ajJAna-para.rASTram ca na randhram tu_asya pazyati |
>>
>>
>> saMsAra.ari-bhayasya_antar mUlAn*i_e*va nikRntati ||4|23|25||
>> तृष्णा-सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
>>
>> tRSNA-sAra=parAvarte kAma-sambhoga-durgrahe |
>>
>> na nimajjati paryasta: sukha-du:kha-pradevane ||4|23|26||
>>
>> करोति_अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
>>
>> karoti_aviratam snAnam bahir antaravIkSaNAt |
>>
>> सरित्-संगम-तीर्थेषु मनःरथ-गतिः क्रमात् ॥४।२३।२७॥
>>
>> sarit-saMgama-tIrtheSu mana:ratha-gati: kramAt ||4|23|27||
>>
>> sakala.akSa-jana.AdRzya-sukha-prekSA-parAGmukhaH |
>>
>> ध्यान.नाम्नि सुखम् नित्यम् तिष्ठति_अन्तःपुर.अन्तरे ॥४।२३।२८॥
>>
>> dhyAna-nAmni sukham nityam tiSThati_anta:pura.antare ||4|23|28||
>>
>> सुख.आवहा_एषा नगरी नित्यम् वै विदित.आत्मनः ।
>>
>> sukha.AvahAiSA nagarI nityam vai vidita.AtmanaH |
>>
>> भोग.मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥४।२३।२९॥
>>
>> bhoga-mokSa=pradA caiSA zakrasya_iva_amarAvatI ||4|23|29||
>>
>> स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
>>
>> sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
>>
>> यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
>>
>> yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
>>
>> vinaSTe deha-nagare jJasya naSTam na kimcana |
>>
>> AkrAnta-kumbha.AkAzasya khasya kumbha-kSaye yathA ||4|23|31||
>>
>> विद्यमानम् घटम् वायुः किम्चित् स्पृशति न_आस्थितम् ।
>>
>> vidyamAnam ghaTam vAyu: kimcit spRzati na_Asthitam |
>>
>> yathA tathAiva dehI svAm zarIra-nagarIm imAm ||4|23|32||
>>
>>
>> atra.stha: puruSa*:_b*hogAn AtmA sarva.gata*:_a*pi san |
>>
>> विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ*.**भा*क् ॥४।२३।३३॥
>> vizva-kalpa-kRtAn bhuktvA puMsAm adhigata.artha-bhAk ||4|23|33||
>>
>> कुर्वन् अपि न कुर्वाणः समस्त.अर्थ-क्रिया.उन्मुखः ।
>>
>> kurvan api na kurvANa: samasta.artha-kriyonmukhaH |
>>
>> कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
>>
>> kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
>>
>> कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
>>
>> kadA.cit lIlayA lolam vimAnam adhirohati |
>>
>> anAhata-gatim kAntam vihartum amalam manaH ||4|23|35||
>>
>>
>> tatra.stha*:_l*oka-sundaryA satatam zItala.aGgayA |
>>
>> रमते रमया मैत्र्या नित्यम् हृद*य.*संस्थितः ॥४।२३।३६॥
>> ramate ramayA maitryA nityam hRdaya-saMsthitaH ||4|23|36||
>>
>> द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
>>
>> dve kAnte tiSThata: samyak pArzvayo: satyataikate |
>>
>>
>> indo*:_i*va vizAkhe dve samAhlAdita-cetasI ||4|23|37||
>>
>> क्षपितान् अखिलान् लोकान् दुः*ख.*क्रक*च.*दारितान् ।
>> kSapitAn akhilAn lokAn du:kha-krakaca-dAritAn |
>>
>> vallI-vana-sthAn nabhasa: pRSThAt arka* iva_IkSate ||4|23|38||
>>
>>
>> ciram pUrita-sarva.Aza: sarva.sampatti-sundaraH |
>>
>> अ.पुनःखण्डनाय_इन्दुः पूर्ण.अङ्ग* इ*व राजते ॥४।२३।३९॥
>> a.puna:khaNDanAya_indu: pUrNa.aGga* iva rAjate ||4|23|39||
>>
>> सेव्यमानः_अपि भोग.ओघः न खेदाया_अस्य जायते ।
>>
>> कालकूटः किल_ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
>>
>> kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||4|23|40||
>>
>> परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
>>
>> विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
>>
>> vijJAya sevita: maitrIm eti cora: na zatrutAm ||4|23|41||
>>
>> nara-nArI-naTa.oghAnAm virahe dUra-gAminAm |
>>
>> ज्ञेन यात्र_इव सुभगा भोग.*श्रीः**_अ*वलोक्यते ॥४।२३।४२॥
>> jJena yAtra_iva subhagA bhoga-zrI: avalokyate ||4|23|42||
>>
>>
>> azaGkita.upa.samprAptA* grAma-yAtrA* yathA_adhvagaiH |
>>
>> प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहा*र.*मयाः क्रियाः ॥४।२३।४३॥
>> prekSyante tat.vat eva jJai: vyavahAra-mayA: kriyAH ||4|23|43||
>>
>> अ-यत्न.उपनते_अपि_अक्षि पदार्थेषु यथा पुनः ।
>>
>> a-yatna.upanate_api_akSi padArtheSu yathA punaH |
>>
>> नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
>>
>> nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
>>
>> इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
>>
>> indriyAnAm na harati prAptam artham kadA.cana |
>>
>>
>> na_AdadAti tathA_a.prAptam sampUrNa: jJa*:_a*vatiSThati ||4|23|45||
>>
>> अप्राप्त.चिन्ताः सम्प्राप्त.समुपे*क्षाः_च* सन्मतिम् ।
>>
>> aprApta-cintA: samprApta-samupekS*A:_c*a sanmatim |
>>
>> न_आकम्पयन्ति तरलाः पिच्छ.घाता* इ*व_अचलम् ॥४।२३।४६॥
>> na_Akampayanti taralA: piccha-ghAtA* iva_acalam ||4|23|46||
>>
>>
>> saMzAnta-sarva.saMdeh*a:_g*alita.akhila-kautukaH |
>> संक्षीण.कल्पना-देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
>>
>> saMkSINa-kalpanA-deha: jJa: saMrAT iva zobhate ||4|23|47||
>>
>>
>> Atman*i_e*va na mAt*i.a*nta: sva.AtmanA_Atmani jRmbhate |
>>
>> सम्पू*rणो ऽ*पा*र.*पर्यन्तः क्षीर.अर्णव* इ*व_अर्णवे ॥४।२३।४८॥
>>
>> sampUrNa*:_a*pAra-paryanta: kSIra.arNava* iva_arNave ||4|23|48||
>> भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
>>
>> bhoga.icchA-kRpaNAn jantUn dInAn dIna.indriyANi ca |
>>
>> an.unmatta-manA: zAnta: hasati_unmattakAn iva ||4|23|49||
>>
>>
>> icchata*:_a*nya.ujjhitAm jAyAm yathAiva_anyena hasyate |
>> इन्द्रियस्य_इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
>>
>>
>> त्यजत् स्व.आत्म.सुखम् सौम्यम् मनः विष*य.*विद्रुतम् ।
>> tyajat sva.Atma-sukham saumyam mana: viSaya-vidrutam |
>>
>> अङ्कुशेन_इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
>>
>> aGkuzena_iva nAga.indram vicAreNa vazam nayet ||4|23|51||
>>
>> भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
>>
>> bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
>>
>> सा_अपि_आदौ_एव हन्तव्या* विषस्य_इव_अङ्कुर.उद्गतिः ॥४।२३।५२॥
>>
>> sA_api_Adau_eva hantavyA* viSasya_iva_aGkura.udgatiH ||4|23|52||
>>
>> ताडितस्य हि यः पश्चात् सम्मानः सः_अपि_अनन्तकः ।
>>
>> शालेः ग्रीष्म.अभितप्तस्य कुसेकः_अपि_अमृतायते ॥४।२३।५३॥
>>
>> अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
>>
>> पूर्णानाम् सरिताम् प्रावृट्-पूरः स्वल्पः न राजते ॥४।२३।५४॥
>>
>> pUrNAnAm saritAm prAvRT-pUra: svalpa: na rAjate ||4|23|54||
>>
>>
>> pUrNa: tu prakRta*:_a*pi_anyat punar api_abhivAJchate |
>> जगत्-पूरण-योग्य.अम्बुः गृह्णाति_एव_अर्णवः जलम् ॥४।२३।५५॥
>>
>>
>> मनसः_अभिगृहीतस्य या पश्चात् भाग*.**म*ण्डना ।
>>
>> manasa*:_a*bhigRhItasya yA pazcAt bhAga-maNDanA |
>> ताम् एवालब्ध-विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
>>
>> tAm evAlabdha-vistArAm kliSTatvAt bahu manyate ||4|23|56||
>>
>> बन्ध-मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
>>
>> परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
>>
>> parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
>>
>> हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
>>
>> hastam hastena sampIDya dantai: dantAn vicUrNya ca |
>>
>>
>> aGgAni_aGgai*:_i*va_Akramya jayet ca_indriya-zAtravAn ||4|23|58||
>> जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः_इह पण्डितैः ।
>>
>> jetum anyam kRta.utsAhai: puruSai:_iha paNDitaiH |
>>
>> pUrvam hRdaya-zatrutvAt jetavyAnIndriyANi_alam ||4|23|59||
>>
>> एतावति धरणितले सुभगाः ते साधु-चेतनाः पुरुषाः ।
>>
>> etAvati dharaNitale subhagA: te sAdhu-cetanA: puruSAH |
>>
>> पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
>>
>> hRdaya-bile kRta-kuNDala-kalanA-vivaza: mana: mahA.bhujagaH |
>>
>> तस्य_उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
>>
>> tasya_upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
>>
>> ॥
>>
>>
>>
>>
>>
>>
>>
>>
>> *O*ॐm
>>
>> *•*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *Kingdom of the Wise*
>>
>>
>>
>> *Vasishtha** said—*
>>
>>
>> स* उत्तम-पद.आलम्बी चक्र-भ्रमवत् आस्थितः ।
>>
>> sa* uttama-pada.AlambI cakra-bhramavat AsthitaH |
>>
>> sukhAyaiva na du:khAya sva.zarIra-mahA.purI ||4|23|2||
>>
>> .
>>
>> tasya_iyam bhoga-mokSa.artham
>>
>> tat.jJasya_upavana.upamA
>>
>> sukhAyaiva na du:khAya sva.zarIra-mahA.purI
>>
>> for that That-knower,
>>
>> this
>>
>> is like a garden glade,
>>
>> a place for enjoyment and freedom.
>>
>> For pleasure only, and not for pain is his royal Body City.
>>
>> .
>>
>> *vlm.p.2 The body of a wise man is like a princedom to him, calculated
>> for his benefit and of no disadvantage. It is comparable to the dwelling of
>> a holy hermit for the consummation of his efforts and liberation.
>>
>> *vwv. For the knower of That (Reality), .. m. .. of truth, .. *vlm. The
>> body of the wise man .. *sv. ..who treads the superior path ..
>>
>>
>>
>>
>>
>> नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
>>
>> nagarItvam zarIrasya katham nAma mahAmune |
>> etAm ca_adhivasan yogI katham rAjya-sukha.eka-bhAk ||4|23|03||
>>
>> .
>>
>>
>> *great muni?*
>>
>> *and*
>>
>> *dwelling in such a place,*
>>
>> *how is a yogin the enjoyer of all the pleasures of a King*
>>
>> *? *
>>
>> nagarItvam zarIrasya -
>>
>> katham nAma - *how is there, tell me, - *mahAmune -* Great.Muni? - *
>>
>> .
>>
>> #nagarItva
>>
>> etAm
>>
>> adhivasan
>>
>> yogI
>>
>> rAjya-sukha.eka-bhAk
>>
>> .
>>
>> *vlm.p.3 Râma said, "O great sage, how can you call the body to be the
>> dominion of a man, and how can a yogi have his princely joy in it?"
>>
>>
>>
>>
>>
>>
>> रम्या_इयम् देह*.**न*गरी राम सर्व.गुण_अन्विता ।
>> ramyA_iyam deha-nagarI rAma sarva.guNa_anvitA |
>> ज्ञस्य_अनन्त-विलास_आढ्या स्व.आलोक.अर्क-प्रकाशिता ॥४।२३।०४॥
>>
>> jJasya_ananta-vilAsa_ADhyA sva.Aloka.arka-prakAzitA ||4|23|04||
>>
>> .
>>
>> ramyA_iyam deha-nagarI - what a delight is Body City
>>
>> o rAma
>>
>> sarva.guNa_anvitA - endowed with every virtue
>> jJasya– of the wise
>>
>> ananta-vilAsa_ADhyA
>>
>> sva.Aloka_arka-prakAzitA
>>
>> *vwv.2399/4 rAma! This beautiful city of the body, possessed of all
>> merits, is abouding in infinite grace. Illuminated by the Sun that is ones
>> own Light (of Consciousnss), for a wise man.
>>
>> *m.4. Sri Vasista O rAma, this city of body is delightful and is equipped
>> with all qualities. It is the field of infinite sport of a 'jnani'. It is
>> lighted bright by the sun of self-perception.
>>
>> *vlm.4. Vasishtha replied:--Beautiful is this city of the body, and
>> fraught with every good to mankind, and being enlightened by the light of
>> the mind, it is productive of endless blessings in both worlds.
>>
>> *sv.4-17 In his case, the body exists for his pleasure and for the
>> liberation of his soul; he does not experience unhappiness in it.
>>
>> *mo.4,23.4 // svAloka: AtmaprakAzaH | sa* evArkaH | tena prakAzitA
>> parAmarzadvAreNa svam prati prAkaTyam nItA || *moT.4,23.4 ||4|23|
>> .
>>
>> essential or inherent part, endowed with, possessed of, possessing •
>> acquired • reached by the mind, understood • following • connected as in
>> grammar or construction.
>>
>>
>>
>> नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
>>
>> netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
>>
>> kara-pratolI-vistAra-prApta-pAda.upajaGgalA ||4|23|05||
>>
>> .
>>
>> netra.vAtAyana_uddyota-prakAza-bhuvana_antarA
>>
>> eye.window-projected-light-world-antarA
>>
>> kara-pratolI-vistAra-prApta-pAda_upajaGgalA
>>
>> hand-pratolI-vistAra-gotten-state-upajaGgalA
>>
>> *m.5 The world of inside is lighted through the window of eyes. This city
>> of body is wide with the highways called hands. It has feet with which it
>> reaches the minor jungles (of the world).
>>
>> *vlm.5. The eyes are the windows of this city, letting out the light for
>> the sight of distant worlds, the two arms are as the two valves of this
>> city-gate, with the hands like latches reaching to the knees.
>>
>> *sv.4-17 In his case, the body exists for his pleasure and for the
>> liberation of his soul; he does not experience unhappiness in it.
>>
>> *moT. .. pratolyau vizikhe | tAbhyAm prAptau pAdAv eva upajaGgalau
>> jaGgala-samIpadezau yasyAH | sA | nagaryaz ca upajaGgalam tAvat pratolI
>> bhavati || *moT.4,23.5 ||
>>
>>
>> रोम-राजि-लता-गुल्मा त्वचा-जालक.मालिता ।
>>
>> roma-rAji-latA-gulmA tvacA-jAlaka-mAlitA |
>> gulpha.aGgulyAm pravizrAnta-jaGgha.uru-stambha-maNDalA ||4|23|06||
>>
>> .
>>
>> the parting-line of the hair
>>
>> winds like a creeping sprout.
>>
>> skin wrapped.around
>>
>> tvacAjAlaka-mAlitA
>> ankle-toe
>>
>> pravizrAnta-jaGgha_uru-stambha-maNDalA
>>
>> *m.6 The body-hairs are the creepers and sprouts of the city. Skin is the
>> garland winding (around the city). The city is full of pillars of thighs
>> supported by the ankles and feet.
>>
>> *vlm.6. The hairs on the body are as the moss and grass on the walls, and
>> the porous skin resembles the netted covering of the palace; the thighs and
>> legs are as the columns of the edifice, and the feet with the
>> ancles||should be ankles?|| and toes, are as pedestals of the pillars.
>>
>> *sv.4-17 In his case, the body exists for his pleasure and for the
>> liberation of his soul; he does not experience unhappiness in it.
>>
>> *moT. gulpha-gulgulu.bdellium (a transparent resin)
>> -vizrAntajaGghorustambhamaNDalA // *mo.4,23.6 //
>> tvag evATTAlakam prAkAraH | tena bhUSitA | gulgulu: stambhAdhArabhUtA
>> zilA{#7} ||4|23| *moT.4,23.6 ||4|23|
>>
>> * variants like this suggest that mo is not prior to yv but a revision.
>>
>>
>>
>> रेखा-विभक्त-पाद.अग्र-शिला-प्रथम-निर्मिता ।
>>
>> rekhA-vibhakta-pAda.agra-zilA-prathama-nirmitA |
>> carma-marma-zirAsAra-saMdhi-sImA-manoramA ||4|23|07||
>>
>> .
>>
>> *x*-A *-f.-*
>> carma.*x*-marma.*x*-zira.*x*.ÂsAra.*x*-saMdhi.*x*-sImA-mana:ramA
>>
>> uru.uru-tanu-bhAga.agra-nirmita.upastha-nimnagA |
>>
>> कचत् केश.अवली-का*च.*दल-प्रस्थ.वन.आवृता ॥४।२३।०८॥
>> kacat keza.avalI-kAca-dala-prastha-vana.AvRtA ||4|23|08||
>>
>> .
>>
>>
>> * uru.uru-tanu-bhAga_agra-nirmita_upastha-nimnagA
>>
>> kaca*t *keza_avalI-kAca-dala-prastha-vana_AvRtA - x.
>> *moT. Uru.dvayam eva kavATe [a pair of breasts like double-doors!].
>>
>> *m.8 The body-city has the river of pudendum (organ of sex) flowing
>> between the haunches, hips and thighs. Beautiful glistening hairs on the
>> head and beard are the encircling forests.
>>
>> *vlm.8. The middle part of the body above the two thick thighs contains
>> the aqueducts, beset by the hairy bushes about them, and likening to rivers
>> running amidst a city, between rows of trees on both sides of the banks.
>>
>>
>>
>> bhrU-lalATa.oSTha-sat chAya-vadana.udyAna-zobhitA |
>> दृष्टि-पात.उत्पल.आकीर्ण.कपोल-विपुल-स्थली ॥४।२३।०९॥
>>
>> dRSTi-pAta.utpala.AkIrNa-kapola-vipula-sthalI ||4|23|09||
>>
>> .
>>
>> bhrU-lalATa_oSTha-sac-chAya-vadana_udyAna-zobhitA -
>>
>>
>> dRSTi-pAta_utpala_AkIrNa-kapola-vipula-sthalI
>>
>> *sight-*pAta_utpala_AkIrNa-kapola-vipula-sthalI
>> lalatoSTha in all eds., s/b lalatauSTha ???
>>
>> *vlm.9. The face is as the royal garden beautified by the eye-brows,
>> forehead and the lips; the glancing of the eyes, are as the blooming
>> lotuses; and the cheeks are as flat planes in it.
>>
>>
>>
>> vakSa:sthala-sara:syUta-kuca-paGkaja-korakA |
>>
>> घन.रोम.अवली.छन्न-स्कन्ध-क्रीडाशिला.उच्चया ॥४।२३।१०॥
>>
>> ghana-roma.avalI.channa-skandha-krIDAziloccayA ||4|23|10||
>>
>> .
>>
>>
>> ghana-roma.avalI.channa-skandha-krIDAziloccayA *-* *x *
>>
>> *. *
>> Breastwork Lake
>>
>> :
>>
>> the nipples are lotus buds of lotuses
>>
>> a braid of hairs on the breast is its grass growing
>>
>> and her shoulders are the rocks that guard it
>>
>> .
>>
>> syUta-kuca-paGkaja-korakA
>>
>> thick-hair-avalI.c-channa-skandha-krIDAzila_uccayA
>>
>> *vlm.10. The broad bosom is as a lake with the nipples like buds of
>> lotuses; the streaks of hairs on the breast, are as its herbage, and the
>> shoulders are as the projecting rocks (ghats) upon it.
>>
>> #syUta - sewn
>>
>> #kuca - tit
>>
>>
>>
>>
>> udara-zvabhra-nikSipta-sva.anna.iSTa-bhakSya-tatparA |
>>
>> दीर्घ.कण्ठ-बिल.उद्गीर्ण-वा*त.*संरम्भ-शब्दिता ॥४।२३।११॥
>> dIrgha-kaNTha-bila.udgIrNa-vAta-saMrambha-zabditA ||4|23|11||
>>
>> .
>>
>> Belly Cave
>>
>> :
>>
>> once it is loaded with all the native.food-delights U wished
>>
>> it is an expectant hole bursting with wind.rumbling sounds
>>
>> .
>>
>> udara-zvabhra-nikSipta-sva.anna.iSTa-bhakSya-tatparA |
>>
>>
>> *. *
>> * fart jokes are an academic tradition even in 12CEntury saMskRta.loka
>>
>> *vlm.11. The belly is the store-house, which is eager to receive the
>> delicious articles of food; and the long lungs of the throat {misreads
>> dIrgha.aNTha}, are blown loudly by the internal winds.
>>
>>
>>
>>
>> hRdaya.ApaNa-nirNIta-yathAprApta.artha-bhUSitA |
>>
>> अनारत*.**न*व-द्वा*र.*प्रवहत्-प्राण-नागरा ॥४।२३।१२॥
>> anArata-nava-dvAra-pravahat-prANa-nAgarA ||4|23|12||
>>
>> .
>>
>> hRdaya.ApaNa-nirNIta-yathAprApta.artha-bhUSitA |
>>
>>
>> *. *
>> *vlm. The bosom is considered as the depository of jewels (from their
>> being worn upon it); and the nine orifices of the body, serve as so many
>> windows for the breathing of the citizens.
>>
>> hRdaya_ApaNa-nirNIta-yathAprApta_artha-bhUSitA -
>> Heart Market
>>
>> :
>>
>> displaying constructed-happenstances
>>
>> anArata-nava-dvAra-pravahat-prANa-nAgarA -
>>
>> anArata-nava-door-pravahat-prANa-nAgarA.
>>
>> *vlm. The bosom is considered as the depository of jewels (from their
>> being worn upon it); and the nine orifices of the body, serve as so many
>> windows for the breathing of the citizens.
>>
>> #ApaNa - market
>>
>> *sv.4-17 In his case, the body exists for his pleasure and for the
>> liberation of his soul; he does not experience unhappiness in it.
>>
>>
>>
>> आस्य-स्फारवत्-आदृष्ट-दन्त.अस्थि-शकल.आकुला ।
>>
>> Asya-sphAravat-AdRSTa-danta.asthi-zakala.AkulA |
>>
>> mukha.AspadA bhramat-jihvA caNDI-carvita-bhojanA ||4|23|13||
>>
>> .
>>
>> Asya-sphAravat-AdRSTa-danta.asthi-zakala.AkulA |
>>
>> mukha.AspadA bhramat-jihvA x
>>
>>
>> *. *
>> her mouth is wide.open
>>
>> showing
>>
>> glimpses of tooth & bone fragments
>>
>> such is the face & deluding tongue of
>>
>> chaNDI the Fierce
>>
>> at her fiercely-chewed feast
>>
>> .
>>
>> *vlm. There is the open mouth like the open door-way, with its
>> tooth-bones slightly seen as its gratings; and the tongue moving in the
>> door way like a naked sword, is as the projecting tongue of the goddess
>> Kalí, when she devours her food.
>>
>>
>>
>> roma-zaSpa-tarat-channA karNa-koTara-kUpakA |
>>
>> स्फिक्-शृङ्खल.आस्थित.उपान्त-पृष्ठ-विस्तीर्ण-जङ्गला ॥४।२३।१४॥
>>
>> sphik-zRGkhala.Asthita.upAnta-pRSTha-vistIrNa-jaGgalA ||4|23|14||
>>
>> .
>>
>> karNakoTara-kUpakA
>>
>> sphik-zRGkhalAsthitopAnta-pRSTha-vistIrNa-jaGgalA
>>
>> *vlm.14. The ear-holes are covered by hairs like long grass, and the
>> broad back resembles a large plain, beset by rows of trees on its borders.
>>
>> #kUpaka - (pubic?) hole
>>
>> #sphic - buttock
>>
>> *m. Wells of ears are covered by the grass called long hairs.
>>
>>
>>
>> गुद.उत्थान.आरघट्ट.अन्त-प्रद्रुत.अनन्त.कर्दमा ।
>>
>> guda.utthAna.AraghaTTa.anta-pradruta.ananta-kardamA |
>>
>> चित्त.उद्यान.मही.वल्गत्-आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
>>
>> citta.udyAna-mahI-valgat-Atma-cintA-vara.aGganA ||4|23|15||
>>
>> .
>>
>> guda_utthAna_araghaTTa_anta-pradruta_ananta-kardamA -
>> anus.risen-post.well-anta-pradruta-boundless-muck
>>
>> citta_udyAna-mahI-valgad-Atma-cintA-varAGganA -
>>
>> citta.Affection-Garden=mahI-valgad-Atma-cintA-varAGganA.
>>
>> *vlm.15. The two private passages serve as sewers and drains of the city,
>> to let out its dirt, and the heart is the garden-ground, where the passions
>> parade about as ladies. (Or, the region of the mind is the garden-ground
>> for the rambling thoughts as ladies).
>>
>>
>>
>>
>> dhI-varatrA-dRDhA-baddha-capala.indriya-markaTA |
>>
>> वदन.उद्यान.हसन.पुष्प.उद्गम*.**म*नःरमा ॥४।२३।१६॥
>> vadana.udyAna-hasana-puSpa.udgama-mana:ramA ||4|23|16||
>>
>> .
>>
>> dhI-varatrA-dRDhA-baddha-capala.indriya-markaTA –
>>
>>
>> vadana_udyAna-hasana-puSpa_udgama-*mana:*ramA -
>>
>> *face-garden-smiling-flower-blossoming-delight. *
>> .
>>
>> *m.16 In the gardens of mind a beautiful lady called self-inquiry is
>> promenading. Monkeys called senses are being tied by the rope of
>> discriminating intelligence.
>>
>> *vlm.16. Here the understanding is fast bound in chains as a prisoner,
>> and the organs of sense are let looase as monkies to play about. The face
>> is as a flower garden, the smiles whereof are its blooming blossoms
>>
>> *sv.4-17 In his case, the body exists for his pleasure and for the
>> liberation of his soul; he does not experience unhappiness in it.
>>
>> *moT. .. / *mo.4,23.16 // jJo hi dhIrajjvA capalendriyANi badhnAti |
>> vadanodyAneti | udyAne ca puSpodgamo yukta eva || *moT.4,23.16 ||
>> * dhI-varatrA-dRDhA-baddha-capala_indriya-markaTA -
>> thought-straps-firm-bound-fickle-organ-monkey
>> face-garden-smiling-flower-blossoming-delight.
>>
>>
>>
>> स्व.शरी*र.*मनःज्ञस्य सर्व.सौभाग्य.सुन्दरी ।
>> sva.zarIra-mana:jJasya sarva.saubhAgya-sundarI |
>>
>> सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
>>
>> sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
>>
>> .
>>
>>
>> sarva.saubhAgya-sundarI - *in/when all*.saubhAgya-*sundarI *
>> sukhAyAiva na du:khAya -
>>
>> paramAya hitAya ca
>>
>> for one who truly knows
>>
>> his own body and mind are beautiful
>>
>> —
>>
>> full of delight
>>
>> &
>>
>> only for his pleasure not for his sorrow
>>
>> &
>>
>> of the highest benefit
>>
>> .
>>
>> *vwv.2400/17 For a person knowing his body and mind (i.e. their true
>> nature), (the body-city), beautiful with all blessedness, is (existing)
>> only for happiness and not for sorrow. It is also for the greatest good (of
>> the person).
>>
>> *m.17 Such a graceful and auspicious lady of charm and beauty can be only
>> for extreme good and joy/delight and not for grief.
>>
>> *vlm.17. The life of the man, knowing the proper use of his body and
>> mind, is prosperous in everything; it is attended by happiness and
>> advantages, and no disadvantage whatever.
>>
>> na du:khAya - is only for his pleasure, not sorrow paramAya hitAya ca - and
>> of the highest benefit.
>>
>>
>>
>> अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश-मालिका ।
>>
>> ajJasya_iyam anantAnAm du:khAnAm koza-mAlikA |
>>
>> ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश-मालिका ॥४।२३।१८॥
>>
>> jJasya tu_iyam anantAnAm sukhAnAm koza-mAlikA ||4|23|18||
>>
>> .
>>
>> ajJasya
>>
>> iyam anantAnAm du:khAnAm koza-mAlikA
>>
>>
>> jJasya tu
>>
>> *but for the knowing *
>>
>> iyam anantAnAm sukhAnAm koza-mAlikA
>>
>> *this of boundless pleasures is the treasure-house *
>> *vwv.2401/18 For the ignorant one, this (body-city) is a treasure-palace
>> of infinite pains. But, for the wise one, this is a treasure-palace of
>> inexhaustible pleasures.
>>
>> *vlm. This body is the source of infinite trouble to the ignorant, but it
>> is the fountain of infinite happiness to the wise man.
>>
>> *moT. .. /.. // *mo.4,23.18 // kozamAlikA bhANDAgAramAlA |
>> anantadu:kha_utpAdikA ity arthaH | ajJAta-zuddha-tattvasya tasyaitadartham
>> rAtrindinam santApabhAktvAt iti bhAvaH | nanu tarhi jJasyApi IdRzy eva syAd
>> ity | atrAha jJasya tu_iti | tuzabda: vyatirekadyotakaH |
>> jJAtazuddhAtmatattvasya tasya etad artham santa_apabhAktvAbhAvAt | na hy
>> anyArtham anya: santApabhAg bhavatIti bhAvaH || *moT.4,23.18 ||
>> *sv.18 To the ignorant, this body is the source of suffering; but to the
>> enlightened man, this body is the source of infinite delight.
>>
>> For the unKnowing, this body's a jail-house full of misery;
>>
>> but, for the knowing, it is a treasure-house of boundless delight.
>>
>>
>>
>> किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
>>
>> kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
>>
>> स्थितायाम् संस्थितम् सर्वम् तेन_इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
>>
>> sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha.AvahA ||4|23|19||
>>
>> .
>>
>> jJasya naSTam arindama
>> sthitAyAm saMsthitam sarvam
>>
>>
>> *. *
>> sound.form.flavor.touch.odor
>>
>> the whole family of senses
>>
>> whence by this indeed they get
>>
>> thus this is begotten for a Knower:
>>
>> *vlm.21. The possession of the body, is of no disadvantage to the wise
>> man; who can obtain by it, all the objects of his bearing and seeing, of
>> his touch and smelling, and his friends and prosperity.
>>
>> *sv.21 Since it is through the body that the wise man derives the
>> different sense-experiences and gains the friendship and affection of
>> others, to him it is a source of gain.
>>
>> *m.21 From this one has the facility for feeling form, smell, touch,
>> taste and hear. These are available to one always without respite. And so a
>> jnani is benefited.
>>
>>
>>
>>
>> sukha.du:kha-kriyA=jAlam yadAiSodvahati svayam |
>>
>> तदा_एषा राम सर्वत्र सर्व.वस्तु-भर*.**क्ष*मा ॥४।२३।२२॥
>> tadAiSA rAma sarvatra sarva.vastu-bhara-kSamA ||4|23|22||
>>
>> .
>>
>> sukha.du:kha-kriyA=jAlam x
>>
>> yadAiSodvahati svayam |
>>
>> tadAiSA rAma sarvatra x
>>
>>
>> *. *
>> this net of pleasure/pain we weave
>>
>> when
>>
>> this spreads itself
>>
>> then
>>
>> this, rAma, is everywhere
>>
>> all.over the patiently fruitful Earth
>>
>> .
>>
>> *m.22 O rAma, this body has the capability to hold both happy and
>> sorrowful actions and works. And so, one who knows gets the ability to
>> bear all kinds of things (and happenings).
>>
>> *vlm. {?} ...; but the wise man can well bear with them, (knowing them to
>> be concommittant to human life).
>>
>>
>>
>> tasyAm zarIra-puryAm hi rAjyam kurvan gata-jvaraH |
>>
>> jJa: tiSThati gata-vyagra: sva.puryAm iva vAsavaH ||4|23|23||
>>
>> .
>>
>> tasyAm zarIra-puryAm - in that Body City hi ! rAjyam kurvan_gata-jvara: -
>> painlessly rules his kingdom jJa:_tiSThati gata-vyagra: - the wise man
>> rests, confusion gone sva.puryAm - in his own fortress iva vAsava: - like
>> the Lord of the vasu.s.
>>
>>
>> saMsAra.ari-bhayasya_antar mUlAn*i_e*va nikRntati ||4|23|25||
>> .
>>
>> a.jJAna-para.rASTram ca
>>
>> na randhram tu asya pazyati
>>
>> saMsAra_ari-bhayasya_antar
>>
>> *AS. The foreign nation of ignorance does not penetrate his defenses -
>> does not see holes in his defenses; i.e. ignorance does not penetrate him!
>> the second line is OK, except I would suggest: he cuts out the roots of the
>> fears of the enemy called samsara- the world.
>>
>> *m.25 A jnani does not look at the foreign territory of ignorance. He
>> uproots the enemy of fear of this world.
>>
>> *vlm.25. The ignorant can see the cities of others, but not observe the
>> gaps and breaks of their own. It is better to root out the fears of our
>> worldly enemies (passions) from the heart, than lire under their
>> subjection.
>>
>> *sv.24..30 The intelligence that governs the wise man's body is not drawn
>> out by the excitement which the ignorant call pleasure, but it rests within
>> in a state of contemplation.
>>
>>
>>
>> तृष्णा-सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
>>
>> tRSNA-sAra=parAvarte kAma-sambhoga-durgrahe |
>>
>> *vlm.27. Men often bathe their outer bodies in holy streams, without
>> looking to the purification of their inward souls; and they shave their
>> persons at the confluence of rivers with the sea, in hopes of obtaining
>> their object. (Bathing in the sauger) (Sagora
>>
>> sangama stána), is said to confer every object of desire).
>>
>> *sv.24..30 The intelligence that governs the wise man's body is not drawn
>> out by the excitement which the ignorant call pleasure, but it rests within
>> in a state of contemplation.
>>
>> bahi*:_b*Ahye | anta: manasi | mana eva svAdhInatvAt rathaH | tena gati:
>> *moT.4,23.27 ||4|23|
>>
>> Bathing at the confluence of spiritual and worldly rivers with his
>> perceptions directed both externally and internally, a jnani washes away
>> gradually all the desires and wishes.
>>
>>
>>
>>
>> kim.ci*t *naSTam
>>
>> *whatever is destroyed *
>>
>> na naSTayA
>>
>> yayA puryA –
>>
>> *by which city *
>>
>> mahIpasya –
>>
>> *of the EarthLord *
>>
>> sA katham na sukha_AvahA *- x. *
>> *m.30. Why can't the city-which holds everything and whose loss will be
>> of minimal effect, - be not full of happiness?
>>
>> *vlm.30. All things depend on the existence of the city of the body, yet
>> nothing is lost by its loss since the mind is the seat of everything. These
>> bodily cities which fill the earth, cannot be unpleasant to any body.
>>
>>
>>
>> विनष्टे देह.नगरे ज्ञस्य नष्टम् न किम्चन ।
>>
>> vinaSTe deha-nagare jJasya naSTam na kimcana |
>>
>> आक्रान्त.कुम्भ.आकाशस्य खस्य कुम्भ.क्षये यथा ॥४।२३।३१॥
>>
>> AkrAnta-kumbha.AkAzasya khasya kumbha-kSaye yathA ||4|23|31||
>>
>> .
>>
>> vinaSTe deha-nagare
>>
>>
>> jJasya
>>
>> *for the Knower *
>>
>> *it is not destroyed anyhow *
>>
>> naSTam na kimcana
>> *as *
>>
>> *of an overrun-pot-Space *
>>
>> *khasya of its space when the pot is destroyed *
>> kumbha-kSaye yathA
>>
>> .
>>
>> *m.31. If the city of body is lost, the loss for a 'jnani' will be
>> little. What is lost for the space in a pot, if the pot is broken.?
>>
>> *vlm.31. The wise man loses nothing by loss of the citadel of his body;
>> *the death of the body, does not destroy the vacuous soul).
>>
>>
>> विद्यमानम् घटम् वायुः किम्चित् स्पृशति न_आस्थितम् ।
>>
>> vidyamAnam ghaTam vAyu: kimcit spRzati na_Asthitam |
>>
>> यथा तथा_एव देही स्वाम् शरीर.नगरीम् इमाम् ॥४।२३।३२॥
>>
>> yathA tathAiva dehI svAm zarIra-nagarIm imAm ||4|23|32||
>>
>> .
>>
>> vidyamAnam ghaTam - knowing/affecting the pot
>>
>> vAyu: - the air
>>
>>
>> na_Asthitam -* x *+
>> as - yathA
>>
>> tathA eva - even thus
>>
>> dehI svAm zarIra-nagarIm imAm - Body is this own body-city
>>
>> .
>>
>> *m.32. When a pot is existing, the air in it touches it minimally. When
>> the pot is broken, there is not question of the air touching it. Similar is
>> the case with the embodied soul. The city of body will have no effect on it.
>>
>> *vlm.32. As the air contained in a pot, is not felt by the touch like the
>> pot itself, so is the living soul, which resides in the city of the body.
>>
>> *sv.31-39 The embodied being comes lightly into contact with the body
>> while it lasts but is untouched by it once it is gone, even as air touches
>> a pot which exists, but not one that does not exist.
>>
>> *moT.32. .. vAyu: kila spRzati nAsthitam / .. // *mo.4,23.32 // asthitam
>> naSTam | dehI dehAd vyatiriktam AtmAnam jAnAna: tajjJaH ||4|23|
>> *moT.4,23.32 ||4|23|
>>
>>
>>
>>
>> atra.stha: puruSa*:_b*hogAn AtmA sarva.gata*:_a*pi san |
>> विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ.भाक् ॥४।२३।३३॥
>>
>> vizva-kalpa-kRtAn bhuktvA puMsAm adhigata.artha-bhAk ||4|23|33||
>>
>> .
>>
>> atra.stha: puruSa: - the Person situate here
>>
>> bhogAn - them pleasures
>>
>> anAhata-gatim kAntam vihartum amalam manaH ||4|23|35||
>>
>> .
>>
>> drifting aircar = *
>>
>> adhirohati.*mounting/riding - *anAhata-gatim - *"Non*stop" - *kAnta.
>> *beautiful-*m -
>>
>> vihartum amalam mana: *-* *to divert his stainless Mind. *
>>
>> .
>>
>> ***lIlA
>>
>> *lola
>>
>> * = *
>>
>> #*anAhata* -
>>
>> #ruh - #*adhiruh *
>>
>> *#adhi- - *
>>
>> #*gati*
>>
>> *kAnta.*beautiful-*
>>
>> #hR - #vihR - #*vihartum* -
>>
>> #*amala*
>> .
>>
>> * Nonstop – anAhata is also the Heart Chakra of the subtle system
>>
>> which connects with the meaty heart of the gross system & goes
>> unimpededly nonstop.
>>
>> *vlm.35. The sportive mind rides on the swifting car of the body, as one
>> mounts on a locomotive carriage for the place of its destination, and
>> passes in its unimpeded course to distant journeys.
>>
>> *m. Once in a while the mind of a jnani feels like indulging in worldly
>> pleasures in a sportive manner and ascends on to the flying machine of the
>> heart-lotus and wanders around.
>>
>> *VA. sometimes, desirous of amusement, he (wise) mounts a chariot (of his
>> heart), and goes unbound (in his) mind enjoying pure pleasing (enjoyments)
>>
>> *AS. The AB commentary suggests: In order to amuse his pure mind (amalam
>> mana: vihartum), he moves unimpeded (anAhatagatiH) with ease (lIlayA ) on
>> the moving beautiful plane (lolam kAntam vimAnam) - of his heart. In other
>> words, he partakes of enjoyment at will - but with a pure mind; so he stays
>> pure afterwards!
>>
>> drifting aircar = *adhirohati.*mounting/riding - *anAhata-gatim - *"Non*stop"
>> - *kAnta.*beautiful - *vihartum amalam mana: *-* *to divert his
>> stainless Mind. *
>>
>>
>>
>> तत्र.*स्थः**_लो*क.सुन्दर्या सततम् शीतल.अङ्गया ।
>>
>> tatra.stha*:_l*oka-sundaryA satatam zItala.aGgayA |
>> रमते रमया मैत्र्या नित्यम् हृदय.संस्थितः ॥४।२३।३६॥
>>
>> ramate ramayA maitryA nityam hRdaya-saMsthitaH ||4|23|36||
>>
>> .
>>
>> – *ever - *zItala.aGgayA – *with cool* body - *ramate - *he takes
>> pleasure in - *ramayA maitryA – *his pleasant friend - *nityam - *always
>> - *hRdaya-saMsthita: - *settled in his heart. *
>> * zIta = often "cool" in common speech, probably deriving from the 1970s
>> New.Age yogins.
>>
>> *vlm.36. Seated there, it sports with its favourite and lovely objects of
>> desire, which are seated in the heart as its mistresses. (The embodied mind
>> enjoys the pleasurable desires, rising before it from the recess of the
>> heart).
>>
>> *VA. staying always in heart he constantly enjoys beautiful worlds,
>> beautiful body and pleasing friendship.
>>
>> *AS. The verse actually is describing a beautiful friendly woman that he
>> enjoys in his heart! She is called lokasundarI the most beautiful among
>> all! She is also described as "ever cool" - satatam zItala_aGgayA
>> *moT. ramate nAma yo maitryA nityam hRdaya-saMsthayA // *mo.4,23.36 //
>> sa: tajjJa: tatrastha: mana:vimAnasthaH | loka-sundaryA loka-priyayA |
>> nityam hRdaya.sthayA satatam zItalAGgayA maitryA maitrI.AkhyayA striyA |
>> ramate | kadA.cid antarmukha: san maitrImaya eva bhavatIti bhAvaH ||4|23|
>> *moT.4,23.36 ||4|23|
>>
>>
>>
>> द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
>>
>> dve kAnte tiSThata: samyak pArzvayo: satyataikate |
>>
>>
>> indo*:_i*va vizAkhe dve samAhlAdita-cetasI ||4|23|37||
>> .
>>
>> dve kAnte tiSThata: - two girls stand
>>
>> samyak - together
>>
>> pArzvayo: - side by side
>>
>> satyatA-ekate - Reality and Unity
>>
>> kSapitAn akhilAn lokAn du:kha-krakaca-dAritAn |
>>
>> vallI-vana-sthAn nabhasa: pRSThAt arka* iva_IkSate ||4|23|38||
>>
>> .
>>
>> creeper filled parks and gardens and forests from the sky above.*
>> .
>>
>> kSapitAn - them destroyed/diminished
>>
>> akhilAn lokAn – all the people/worlds
>>
>> du:kha-krakaca-dAritAn - sorrow-sawtooth=torn
>>
>> vine-wood-sthAn - vine-wood-set
>>
>> nabhasa: - of the spacious sky
>>
>> pRSThAt - followed/following
>>
>> arke iva_IkSate - like the sun watching.
>>
>> .
>>
>> *vlm.38. The sage, like the sun, looks down from above the atmosphere of
>> the earth, on the hosts of mortals that have been hewn down by misery, like
>> heaps of brambles and branches scattered in the woods,
>>
>> *sv.31-39 The embodied being comes lightly into contact with the body
>> while it lasts but is untouched by it once it is gone, even as air touches
>> a pot which exists, but not one that does not exist.
>>
>> *moT.38. jJa imAn akhilAMl lokAn .. / vAlmIkAn iva pIThastha: pRSThAd
>> arka ivekSate // *mo.4,23.38 // lokAn kathambhUtAn | du:kham eva krakacaH |
>> tena dAritAn pIDitAn | vAlmIkAn pipIlikAH | pRSThAd pRSTham Aruhyety arthaH
>> ||4|23| *moT.4,23.38 ||
>>
>>
>>
>>
>> ciram pUrita-sarva.Aza: sarva.sampatti-sundaraH |
>>
>> अ.पुनःखण्डनाय_इन्दुः पूर्ण.अङ्ग* इ*व राजते ॥४।२३।३९॥
>> a.puna:khaNDanAya_indu: pUrNa.aGga* iva rAjate ||4|23|39||
>>
>> .
>>
>> ciram - for.long
>>
>> pUrita-sarva.Aza:
>>
>> sarva.sampatti-sundara:
>>
>> a.puna:khaNDanAya
>>
>> indu:
>>
>> pUrNa_aGga iva rAjate
>>
>> .
>>
>> *m.39. He, the jnani, luminously shines with all his goals and wishes
>> fulfilled long ago and with beauty abounding with all types of prosperity.
>> He will be like a full moon shining bright and charming.
>>
>> *vlm.39. The sage has the full satisfaction of his desires, and full
>> possession of his best riches, and shines as the full-moon without the fear
>> of waning.
>>
>> *sv.31-39 The embodied being comes lightly into contact with the body
>> while it lasts but is untouched by it once it is gone, even as air touches
>> a pot which exists, but not one that does not exist.
>>
>> *moT.39. sarva.sampattyA sarva.sampadA | sundaraH ||4|23| *moT.4,23.39
>> ||4|23|
>>
>>
>>
>> सेव्यमानः_अपि भोग.ओघः न खेदाया_अस्य जायते ।
>>
>> कालकूटः किल_ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
>>
>> kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||4|23|40||
>>
>> .
>>
>>
>> t*ha: *serving an ocean of pleasure
>> na khedAyA_asya jAyate
>>
>> kAlakUTa: kila_Izasya
>>
>> kaNThe x
>>
>> rAjate - x.
>>
>> *m.40 The pleasures that are worthy of a jnani are never grief-causing.
>> Can the deadly poison in the throat of Lord Siva be anything but decorative
>> on him?
>>
>> *vlm.40. The worldly enjoyments of the wise, do not tend to vitiate
>>
>> their nature; as the poisonous draught of Siva, was not capable
>>
>> of doing him any injury. (The baneful effects of worldliness,
>>
>> do not affect the wise).
>>
>> *sv.40 Just as the most deadly poison which was drunk by lord Siva did
>> not harm him but enhanced his charm, the varied actions and enjoyments of
>> an enlightened person do not bind him to the cycle of birth and death.
>>
>> Mo. ..// *mo.4,23.40 // khedAya nAzadvAreNeti bhAvaH ||4|23| *moT.4,23.40
>> ||4|23|
>>
>>
>>
>> परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
>>
>> विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
>>
>> vijJAya sevita: maitrIm eti cora: na zatrutAm ||4|23|41||
>> .
>>
>> understood as enjoyed
>>
>> hi !
>>
>> pleasure becomes
>>
>> in satisfaction
>>
>> tuSTaye
>>
>> vijJAya sevita:
>>
>> a thief comes in friendship, not enmity
>>
>> .
>>
>> maitrIm eti cora: na zatrutAm - x.
>>
>> *m.41 Anything that is enjoyed with full knowledge of reality will only
>> give pleasure and contentment. When one is known as a thief, any
>> association with him with that knowledge will result in friendliness only.
>>
>> *vlm.41. The food which is habitual to one, (as the poison of Siva) is as
>> gratifying to him; as a thief by long acquaintance forgets his
>> theivishness, and becomes friendly to his neighbours.
>>
>> *sv.41-46 Just as if you know someone is a thief and deal with him with
>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>> their true nature, they give you joy.
>>
>> *hi bh*oga:_b*havati tuSTaye / vijJAyAzvAs*ita: *maitrIm eti cau*ra: *na
>> svAtmarUpatayA sthitatvAt | na cAt*mana:* nAza: yuktaH | nAze Hpi
>>
>>
>>
>>
>> nara-nArI-naTa.oghAnAm virahe dUra-gAminAm |
>>
>> ज्ञेन यात्र_इव सुभगा भोग.*श्रीः**_अ*वलोक्यते ॥४।२३।४२॥
>> jJena yAtra_iva subhagA bhoga-zrI: avalokyate ||4|23|42||
>>
>> .
>>
>> nara-nArI-naTa_oghAnAm - of the men.women-actor=hordes
>>
>> virahe dUra-gAminAm - when separated on distant hiways
>>
>> jJena yA atra iva subhagA
>>
>> bhoga-zrI: avalokyate
>>
>> .
>>
>> *m.42. When people are separated because of travel to distant places, it
>> is looked upon as good and pleasant since the purpose of the travel is
>> known.
>>
>> *vlm.42. The wise man looks upon the separation of his friends and
>> possessions, in the light of the departures (exits), of the visitant men
>> and women and actors and actresses, at the end of a play from the theatre.
>>
>> *sv.42 41-46 Just as if you know someone is a thief and deal with him
>> with that knowledge, he becomes your friend, when you enjoy the objects
>> knowing their true nature, they give you joy.
>>
>> *moT.42. naranArInaTaughAnAm kalahe dUragAminA / .. // *mo.4,23.42 //
>> anya:_api nipuNa: naTa_oghAnAm kalahe dUram gacchati | yAtrAm tadArabdham
>> nATyam ca pazyati || *moT.4,23.42 ||
>>
>>
>>
>>
>> azaGkita.upa.samprAptA* grAma-yAtrA* yathA_adhvagaiH |
>>
>> प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहा*र.*मयाः क्रियाः ॥४।२३।४३॥
>> prekSyante tat.vat eva jJai: vyavahAra-mayA: kriyAH ||4|23|43||
>>
>> .
>>
>> azaGkita_upasamprAptA:
>>
>> grAma-yAtrA: yathA_adhvagai: -
>>
>> like village-visit-visit/pilgrimage
>>
>> akSi in the eye
>>
>> padArtheSu
>>
>> among things
>>
>> as again
>>
>> yathA puna:
>>
>> nI.rAgam eva
>>
>> without passion even
>>
>> patati
>>
>> happening thatwise among its
>>
>> effects
>>
>> is firm thought
>>
>> .
>>
>> *m.44. When the attention of steadfast and wise people falls on objects
>> while engaged in works, it happens effortlessly and without any attachment.
>>
>> *vlm.44. As our eye-sight falls indifferently on all objects about us, so
>> doth the wise man look unconcernedly upon all things and transactions of
>> life.
>>
>> *moT.44. ayatnopanateSv akSi dig.dravyeSu yathA pura: / .. // *mo.4,23.44
>> //
>> ayatnopanateSu digdravyeSu yathA akSi netram | nIrAgam rAgarahitam |
>> patati | dhIradhI: tajjJabuddhiH | kAryeSu tadvat patati | rAgarahitam
>> evAsau kAryANi karotIti bhAvaH ||4|23| *moT.4,23.44 ||4|23|
>>
>> *sv.41-46 Just as if you know someone is a thief and deal with him with
>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>> their true nature, they give you joy.
>>
>>
>>
>> इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
>>
>> indriyAnAm na harati prAptam artham kadA.cana |
>>
>>
>> na_AdadAti tathA_a.prAptam sampUrNa: jJa*:_a*vatiSThati ||4|23|45||
>> .
>>
>> indriyAnAm na harati
>>
>> prAptam artham kadA.cana –
>>
>>
>> na_AdadAti tathA_a.prAptam –
>>
>> *not assuming the ungotten *
>>
>> sampUrNa: jJa:
>>
>> *fulfilled the Knower *
>>
>> avatiSThati *- x. *
>> *vwv.2405/45 (The liberated man) does not take away at any time, an
>>
>> *m.45 When something obtains to him, a wise person is not seized by his
>> senses (while enjoying it). Nor does he seek anything that does not occur
>> to him. He will always abide in his knowledge.
>>
>> *vlm.45. The wise man is selfsufficient in all conditions of life; he
>> neither rejects the earthly blessings that are presented to him; nor longs
>> or strives hard for what is denied to him.
>>
>> ||4|23| *moT.4,23.45 ||
>>
>> .
>>
>> स्था #sthA - #avasthA - ava>sthA - p. - to go down into (tam), reach
>> down to (tam) • to go away from (tasmAt) • to be apart from •• Atm. - to
>> take one's stand, remain, abide in a state (tena) •• Pass. #avasthIyate, to
>> be settled or fixed or chosen • Caus. (generally ind. p. *avasthApya) to
>> cause to stand or stop (as a carriage or an army &c) • to place upon
>> (tasmin) • to cause to be absorbed in (tasmin).
>>
>>
>>
>>
>> aprApta-cintA: samprApta-samupekS*A:_c*a sanmatim |
>>
>> न_आकम्पयन्ति तरलाः पिच्छ.घाता* इ*व_अचलम् ॥४।२३।४६॥
>> na_Akampayanti taralA: piccha-ghAtA* iva_acalam ||4|23|46||
>>
>> .
>>
>> a=prApta-cintA: samprApta-samupekSA:_ca sanmatim – sat.matim na
>> Akampayanti taralA: piccha-ghAtA:_iva_acalam
>>
>> .
>>
>> *m.46. A peacock-feathered fan cannot move a mountain. Similarly a person
>> with wise mind will not become tremulous by the thinking about something
>> that cannot be obtained or by disregarding something that he has got.
>>
>> *vlm.46. The regret of longing after what one does not possess, as aLo
>> the fear of losing what he is in possession of, does not vacillate the mind
>> of the wise; as the plumes of the dancing peacock, do not oscillate the
>> unshaking| mountain.
>>
>> *sv.41-46 Just as if you know someone is a thief and deal with him with
>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>> their true nature, they give you joy.
>>
>> *moT.46. .. / nAkalpayanti taralA piJchaghAtA ivAcalam // *mo.4,23.46 //
>> na Akalpayanti na caJcalIkurvanti ||4|23| *moT.4,23.46 ||4|23|
>>
>>
>>
>>
>> saMzAnta-sarva.saMdeh*a:_g*alita.akhila-kautukaH |
>> संक्षीण.कल्पना-देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
>>
>> saMkSINa-kalpanA-deha: jJa: saMrAT iva zobhate ||4|23|47||
>>
>> .
>>
>> saMzAnta-sarva.saMdeha:_galita_akhila-kautuka: saMkSINa-kalpanA-deha:
>> jJa: saMrAj iva zobhate
>>
>> .
>>
>> *m.47 With all doubts and hesitations completely subsided, and with all
>> curiosity and interest in things declining, a jnāni remains radiant like an
>> emperor with all mental designs and determinations annihilated.
>>
>> *vlm.47. The wise man reigns as a monarch, free from all fears and
>> doubts, and devoid of all cares and curiosity; and with a mind freed from
>> false fancies (of subtile and gross bodies).
>>
>> *sv.47 The wise man who is rid of all doubts and in whom there is no
>> image of self, reigns supreme in the body.
>>
>>
>>
>>
>> आत्मty एव न मात्य्.अन्तः स्व.आत्मना_आत्मनि जृम्भते ।
>>
>> Atmani_eva na mAti.anta: sva.AtmanA_Atmani jRmbhate |
>>
>> सम्पूrणो ऽपार.पर्यन्तः क्षीर.अर्णव इव_अर्णवे ॥४।२३।४८॥
>>
>> sampUrNa:_apAra-paryanta: kSIra.arNava* iva_arNave ||4|23|48||
>>
>> .
>>
>> Atmani eva na mAty-anta: sva.AtmanA_Atmani jRmbhate
>> sampUrNa:_apAraparyanta:
>>
>> kSIra_arNava iva_arNave
>>
>> .
>>
>> *m.48 He bows only to the self. He increases himself with his own self.
>> It is like the milk-ocean which is full to the ends.
>>
>> *vlm.48. The soul which is immeasurable in itself, is situated in the
>> Supreme Soul; as the boundless Milky ocean, is contained in the body of the
>> one universal ocean.
>>
>> *sv.48-49-50 Therefore one should abandon all cravings for pleasure and
>> attain wisdom.
>>
>> AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam pazyatIti
>> bhAvaH | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyantaH ||4|23|
>> *moT.4,23.48 || .. sampUrNApAraparyanta: kSIrArNava ivAtmavAn ..
>> *moT.48. .. / sampUrNApAraparyanta: kSIrArNava ivAtmavAn // *mo.4,23.48
>> //na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam
>> pazyatIti bhAvaH | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyantaH
>> || *moT.4,23.48 ||
>>
>>
>>
>> भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
>>
>> bhoga.icchA-kRpaNAn jantUn dInAn dIna.indriyANi ca |
>>
>> an.unmatta-manA: zAnta: hasati_unmattakAn iva ||4|23|49||
>>
>> .
>>
>> bhoga_icchA-kRpaNAt jantUn dInAn dIna_indriyANi ca an.unmatta-manA:
>> zAnta:
>>
>> hasati unmattakAn_iva
>>
>> .
>>
>> *moT. tadAsaktau tu kA katheti bhAvaH || *moT.4,23.49 ||
>>
>> *m.49 A jnani smiles indulgently at those lowly men struck by desire for
>> pleasures and senses (that draw-people towards pleasures).
>>
>> *vlm.49. Those that are sober in their minds, and tranquil in their
>> spirits, laugh to scorn the vile beasts of sensuality as madmen; as also
>> those that have been bemeaned by the meanness of their sensual appetites to
>> the state of mean reptiles.
>>
>> *sv.48-49-50 Therefore one should abandon all cravings for pleasure and
>> attain wisdom.
>>
>>
>>
>>
>> icchata*:_a*nya.ujjhitAm jAyAm yathAiva_anyena hasyate |
>> इन्द्रियस्य_इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
>>
>> .
>>
>> icchata: - 2 desiring
>>
>> anya_ujjhitAm jAyAm
>>
>> yathA eva anyena hasyate - just.as by another he is ridiculed
>>
>> tadvat jJena vihasyate - thusly by a wiseman is derided.
>>
>> .
>>
>> *m.50 A jnani gently smiles at the senses that seek for pleasures. It is
>> like people who ridicule a person who desires a lady that has been
>> abandoned by another.
>>
>> *vlm.50. The sensualist eager for the gratification of his senses, are as
>> much ridiculed by the wise; as a man who takes to him a woman deserted
>> by another, is derided by his tribe.
>>
>> *sv.48-49-50 Therefore one should abandon all cravings for pleasure and
>> attain wisdom.
>>
>> bhAryAm icchataH | anyArtham bhAryAm icchata iti yAvat | puruSasya | yathA
>> anyena hasyate hAsa: kriyate | tathaiva indriyasya bhogam icchata: ajJasya
>> | jJena hasyate ||4|23| *moT.4,23.50 ||4|23|
>>
>>
>>
>> tyajat sva.Atma-sukham saumyam mana: viSaya-vidrutam |
>>
>> अङ्कुशेन_इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
>>
>> aGkuzena_iva nAga.indram vicAreNa vazam nayet ||4|23|51||
>>
>> .
>>
>>
>> *mana:* viSaya-vidrutam
>> dIyate - is given =
>>
>> *mo. dIyate yayA bhoga-tRSnayA iti zeSaH
>>
>> sA_api_Adau eva hantavyA
>>
>> viSasya_iva_aGkura_udgati:
>>
>> .
>>
>> *m.52 One should cut asunder right at the beginning. The tendency of mind
>> flowing towards pleasures like uprooting a poisonous sprout at the very
>> start.
>>
>> *vlm.52. He whose mind is bent to the enjoyment of carnal pleasures,
>> should first of all check the inclination, as they draw out the poisonous
>> plants from the ground.
>>
>> *sv. Only the mind that has been well disciplined really experiences
>> happiness.
>>
>> apizabdAbhiprAyaH || *moT.4,23.52 ||
>>
>> *VA. first the tendency of mind to dwell in sense pleasures should be
>> killed, like sprouting of poisonous plant.
>>
>>
>>
>>
>> ताडितस्य हि यः पश्चात् सम्मानः सः_अपि_अनन्तकः ।
>>
>> शालेः ग्रीष्म.अभितप्तस्य कुसेकः_अपि_अमृतायते ॥४।२३।५३॥
>>
>>
>> .
>>
>> *for of the *tADita.*beaten*-sya hi - ya: pazcAt -* one who is next - *
>> sammAna.*honored* – sa*:_a*pi -* he too - *
>>
>> anantakaH |
>>
>> zAle: -* of a rice.paddy = *
>>
>> grISma.abhitaptasya -* from summer heat = *
>>
>> kuseka - *drought* -
>>
>> api.*too**/also* -
>>
>> amRtAyate *–* *becomes nectar. *
>> for rice that has been shrunken by the summer heat
>>
>> a spray of mist is nectar
>>
>> .
>>
>>
>> *zAla.*rice.paddy-*
>>
>> #*anantaka* - mfn. endless , boundless , eternal , infinite • #*anantakam
>> -* the infinite (i.e. infinite space) + #anantakara - mfn. rendering
>>
>> .
>>
>> *AS. One who is disciplined by beating, but later has been given respect
>> and freedom feels honor indefinitely. Crops which are tormented with heat
>> feel even a little rain (kuseka: api) like elixir.
>>
>> *AS. The AB commentary interprets it as a justification for the harsh
>> treatment of the mind against a possible argument that a harshly controlled
>> mind may not like anything - even the happiness of the soul! It seems to
>> indeed justify harsh treatment by claiming that the moment you stop, you
>> feel infinite pleasure. This reminds me of a science fiction story which
>> described a planet which practiced the use of torture and pain as a sure
>> way to peace and happiness!!! They would not accept any foreign people,
>> until they agreed to undergo severe torture and until they came to believe
>> in the necessity and benefits of the resulting fortitude. They felt that
>> the happiness that comes after the pain stops is far more valuable than the
>> one which comes easily. Or we may remember the usual saying : no pain, no
>> gain!
>> *vlm.53. The well governed mind, being once let loose, recurs like a
>> spoiled boy to its former habits; as the tree withered in summer heat,
>> grows luxuriant at a slight rain-fall.
>>
>> *moT.53. .. / zAler grISma_upataptasya kuseko'py .. // *mo.4,23.53 //
>> sammAna: AdaraH | prasaradAnam iti yAvat || *moT.4,23.53 ||
>>
>>
>>
>> अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
>>
>> पूर्णानाम् सरिताम् प्रावृट्-पूरः स्वल्पः न राजते ॥४।२३।५४॥
>>
>> pUrNAnAm saritAm prAvRT-pUra: svalpa: na rAjate ||4|23|54||
>>
>> .
>>
>> anArtena hi for without distress
>>
>> *anArttena TPD
>>
>> san-mAnas
>>
>> bahu-mAnas na budhyate
>>
>> pUrNAnAm saritAm - of full rivers
>>
>> svalpa: na rAjate
>>
>> .
>>
>> *m.54. For one that is not in distress, any honor will not mean a reward.
>> To a river that is full, rain waters cannot add much.
>>
>> *vlm.54. That which is full out of its time, does not become fuller in
>> its season; as the river which is ever full, receives no addition in the
>> rains over its fulness. (The full never becomes fuller).
>>
>> *sv. Only the mind that has been well disciplined really experiences
>> happiness.
>>
>> *moT. .. prAvRTpUra: svalpam virAjate // *mo.4,23.54 // hi yasmAt |
>> svalpam tokam | virAjate | janamanaAhlAdakAritvAbhAvAd ity arthaH | jana
>> *moT.4,23.54 ||4|23|
>>
>> मन् #man - #mAna - #*sammAna* - honor, homage •• #sammAnam – the act of
>> measuring • equalizing +
>>
>>
>>
>> पूर्णः तु प्रकृ*to '*पि_अन्यत् पुनर् अपि_अभिवाञ्छते ।
>>
>> pUrNa: tu prakRta*:_a*pi_anyat punar api_abhivAJchate |
>> जगत्-पूरण-योग्य.अम्बुः गृह्णाति_एव_अर्णवः जलम् ॥४।२३।५५॥
>>
>> .
>>
>> pUrNa: tu prakRta: api anyat punar api abhivAJchate
>> jagat-pUraNa-yogya_ambu: gRhNAti eva arNava: jalam
>>
>> .
>>
>> *m.55 A perfect being too desires others who are ordinary. An ocean that
>> can fill a world too does not stop receiving waters from other rivers.
>>
>> *vlm.55. The mind that is naturally greedy, wishes for more with all its
>> fulness; as the sea with the sufficiency of its water to overflood the
>> earth, receives the rain waters and the outpourings of innumerable rivers
>> in its insatiate womb. (The greedy mind like the insatiate sea, is never
>> full.
>>
>> *sv. Only the mind that has been well disciplined really experiences
>> happiness.
>>
>> *VA. common man, desiring to become satisfied with other objects of the
>> world is like ocean wishing to be satisfied by grasping water.
>>
>> *AS. This is continuing to develop the theme that trying to satisfy the
>> mind by feeding what it needs is not going to lead to satisfaction, but
>> starving would lead to satisfaction with even a little. One who has
>> everything (pUrNastu) still desires something else; as an ocean big enough
>> to fill the whole world still keeps on receiving more water. Happiness for
>> the ignorant comes from always trying to acquire more than one has - the
>> desire for the so-called growth and progress!
>>
>> jagatpUraNayApy ambu gRhNAty ekArNav*a:_a*khilam // *mo.4,23.55 //
>> jagatpUraNayA yukt*a:_a*pIti zeSaH *moT.4,23.55 ||
>>
>>
>>
>> मनसः_अभिगृहीतस्य या पश्चात् भाग*.**म*ण्डना ।
>>
>> manasa*:_a*bhigRhItasya yA pazcAt bhAga-maNDanA |
>>
>> *VA. restrained mind can later enjoy fully, - what has been obtained with
>> difficulty, causes much joy.
>>
>> *AS. A mind that is restricted feels even a little enjoyment obtained
>> later (yA pazcAd bhogamaNDanA, tAm alabdhavistArAm) as a lot because of the
>> difficulty in obtaining it.
>> The next verse makes this clearer. A king who was imprisoned and
>> released is happy to even get a little - even a blade of grass; but one who has
>> not been attacked or imprisoned is not satisfied by the whole kingdom.
>>
>> ग्रह् #grah - #abhigrah - *abhigrihNAti to accept, receive; seize,
>> catch, take hold of, take up, put together, put on, set (a blossom or
>> fruit), accept, receive.
>>
>> तृ #tR - #vistR to spread, BESTRew • - #vistAra: - extension, expansion
>> श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars
>> [what Hemingway called "the Gen"—the Genuine Story. jd
>>
>>
>>
>> बन्ध-मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
>>
>> परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
>>
>> parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
>>
>> .
>>
>> an Earth-Lord, free from bondage, is content with a mere lump of rice
>>
>> —
>>
>> .
>>
>> bandha mukta: mahI pAla: - bondage-freed Earthlord An Earth-Lord, when
>> freed from bondage tuSyati - is content grAsa* mAtreNa - with merely a lump
>> of rice a baddha: - unbound (tho) neither bound na AkrAnta: - nor under
>> attack parair - by others na mAnyate bahu rAjyam - he does not think much
>> of his kingdom.
>>
>> .
>>
>> *vlm.57. A captive prince when enfranchised, is content with his morsel
>> of bread, who ere before had been discontented with a realm in his free
>> and uncaptured state.
>>
>> *sv.57 The captive king, when freed, is delighted with a piece of bread;
>> the king who has not been subjected to captivity does not enjoy as much,
>> even should it be the annexation of another kingdom.
>>
>> nigRhItam mana*:_b*hogalezenaiva tuSyatIti bhAvaH ||4|23| *moT.4,23.57
>>
>> An Earth-lord, when freed from bondage is content with merely a lump of
>> rice
>>
>> (tho) neither bound nor under attack by others he does no think much of
>> his kingdom
>>
>> Earth-Lord, when freed from bondage tuSyati - is content grAsa* mAtreNa -
>> with merely a lump of rice a baddha: - unbound (tho) neither bound na
>> AkrAnta: - nor under attack parair - by others na mAnyate bahu rAjyam - he
>> does not think much of his kingdom.
>>
>>
>>
>> हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
>>
>> hastam hastena sampIDya dantai: dantAn vicUrNya ca |
>>
>>
>> aGgAni_aGgai*:_i*va_Akramya jayet ca_indriya-zAtravAn ||4|23|58||
>>
>> .
>>
>> hastam hastena - *hand against hand - *
>>
>> sampIDya
>>
>> dantai:_dantAn - *tooth against tooth - *
>> vicUrNya ca -
>>
>> aGgAni_aGgai:_iva_Akramya
>>
>> .
>>
>> hasta
>>
>> sampIDya
>>
>> danta
>>
>> vicUrNya
>>
>> aGga
>>
>> Akramya
>>
>> jayet
>>
>> indriya-zAtravAn
>>
>> .
>>
>> *m.58 Somehow one should overwhelm the senses whether by twisting one
>> hand by the other, pounding teeth against teeth and thus setting one limb
>> against another.
>>
>> *vlm.58. With the writhing of your hands and gnashing of your teeth, and
>> twisting of your limbs and body; you must chastise your reprobate members
>> and mind. (So is Plato said to have chastised his angry self).
>>
>> *sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>> conquer his mind and senses: such conquest is far greater than conquest of
>> external foes.
>>
>> kathayati
>> *moT. … *jaya svendriyazAtravAn* // *mo.4,23.58 // viSayeSu pravRttAni
>> ||4|23|
>>
>>
>>
>> जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः_इह पण्डितैः ।
>>
>> jetum anyam kRta.utsAhai: puruSai:_iha paNDitaiH |
>>
>> pUrvam hRdaya-zatrutvAt jetavyAnIndriyANi_alam ||4|23|59||
>>
>> .
>>
>> = *
>>
>> puruSai*:_i*ha paNDitai: *- by people here who are paNDitas = *
>>
>> pUrvam hRdaya-zatrutvAt
>>
>> jetavyAni indriyANi alam *- x. *
>> .
>>
>> *m.59. Wise people who want to conquer worldly ambitions should first
>> conquer the senses.
>>
>> *vlm.59. The brave and wise man, who intends to overcome his enemies;
>> must first of all strive to subdue the internal enemies of his own heart
>> and mind, and the members of his body. (Subdue yourself, ere you subdue
>> others),
>>
>> *sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>> conquer his mind and senses: such conquest is far greater than conquest of
>> external foes.
>>
>> *moT. .. puruSair udbubhUSubhi: / pUrvam hRdayazatrutvAj
>> jJAtavyAnIndriyANy alam // *mo.4,23.59 // anyam rAjAdi-rUpam | udbhavitum
>> icchubhi: udbubhUSubhiH | jJAtavyAni zatrutvena_iti zeSaH |
>> hRdaya-zatrutvam ca_indriyANAm bhogAn praty AkarSaNa-kAritvena jJeyam
>> ||4|23| *moT.4,23.59 ||
>>
>> fimness, fortitude • joy, happiness +
>>
>>
>>
>> एतावति धरणितले सुभगाः ते साधु-चेतनाः पुरुषाः ।
>>
>> etAvati dharaNitale subhagA: te sAdhu-cetanA: puruSAH |
>>
>> पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
>>
>> puruSa-kathAsu ca gaNyA* na jitA* ye cetasA svena ||4|23|60||
>>
>> .
>>
>>
>> subhagA: te *- they are prosperous = *
>>
>> sAdhu-cetanA: puruSA: *- persons w a sadhu's Affectivity = *
>>
>> puruSa-kathAsu ca gaNyA: *- x – *var. Mo puruSakalAsu
>>
>> na jitA ye cetasA svena *- who are not overcome by their own
>>
>> *m.60 On this earth, the most auspicious people are those who have sway
>> over their senses and mind.
>>
>> *vlm.60. Those men are reckoned the most prosperous, and best disposed in
>> their minds in this earth; who have the manliness to govern their minds,
>> instead of being governed by them.
>>
>> *sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>> conquer his mind and senses: such conquest is far greater than conquest of
>> external foes.
>>
>> subhagAs te sAdhucetanA: puruSA: / *puruSakalAsu* ca gaNyA na jitA ye na
>>
>> form?
>>
>> hRdaya-bile kRta-kuNDala-kalanA-vivaza: mana: mahA.bhujagaH |
>>
>> तस्य_उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
>>
>> tasya_upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
>>
>> .
>>
>>
>> kRta-kuNDala-kalanA-vivaza:
>>
>> *mana:*-mahA.bhujaga: *- Mind, the great serpent = *
>>
>> tasya_upazAntim Agatam alam uditam
>>
>> tam su.nirmalam vande *- that very immaculate I praise. *
>> *m.61 O rAma, salutations to the pure one who is relieved of the great
>> serpent of mind which is lying encoiled as if in a trance in the cave of
>> heart.
>>
>> *vlm.61. I revere those pure and holy men, who have quelled the huge and
>> crooked serpent of their minds, lying coiling in the cave of their hearts;
>> and who rest in the inward tranquility and serenity of their souls.
>>
>> *sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>> conquer his mind and senses: such conquest is far greater than conquest of
>> external foes.
>>
>> yasyopazAntim Agata uditam tam arindamam vande // *mo.4,23.61 // *sa* *eva
>> zrIbhAskarakaNThaviracitAyAm zrImokSopAyaTIkAyAm sthitiprakaraNe
>> trayoviMza: sargaH ||4|23|
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM4024 TALE OF THE THREE GENERALS 1.NV29 .z21
>> https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024_1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0
>>
>> FM.4.1-FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>
>>
>>
>> +++
>> 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
>>
>>
>> On Sat, Nov 28, 2015 at 9:11 PM jivadas <das....@gmail.com> wrote:
>>
>>> y4023_1.nv27-28 Canto 4.23 Kingdom of the Wise .z61
>>>
>>>
>>> https://www.dropbox.com/s/9iszevrkoj44kvv/y4023_1.nv27-28%20Canto%204.23%20Kingdom%20of%20the%20Wise%20.z61.docx?dl=0
>>>
>>>
>>>
>>> fm4023_1.nv27-28 Canto 4.23 Kingdom of the Wise .z61
>>>
>>>
>>> https://www.dropbox.com/s/9iszevrkoj44kvv/y4023_1.nv27-28%20Canto%204.23%20Kingdom%20of%20the%20Wise%20.z61.docx?dl=0
>>>
>>>
>>>
>>> work in progress v.15
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *—*
>>>
>>> *.*
>>> नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
>>>
>>> एताम् च_अधिवसन्_योगी कथम् राज्य-सुख-एक-भाक् ॥३॥
>>>
>>> nagarItvam zarIrasya katham nAma mahAmune |
>>> etAm ca_adhivasan_yogI katham rAjya-sukha-eka-bhAk ||
>>>
>>> 03||
>>>
>>> how do you come to call it Body City,
>>>
>>> great muni?
>>>
>>> and
>>>
>>> dwelling in such a place,
>>>
>>> how is a yogin the enjoyer of all the pleasures of a King
>>>
>>> ?
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *—*
>>>
>>> *.*
>>> रम्या_इयम् देह-नगरी राम सर्व.गुण-अन्विता ।
>>>
>>> ज्ञस्य_अनन्त-विलास-आढ्या स्व.आलोक-अर्क-प्रकाशिता ॥४॥
>>>
>>> ramyA_iyam deha-nagarI rAma sarva.guNa-anvitA |
>>> jJasya_ananta-vilAsa-ADhyA sva.Aloka-arka-prakAzitA ||
>>>
>>> 04||
>>>
>>>
>>> o *rAma* =
>>>
>>> sarva.guNa-anvitA* - endowed with every virtue = *
>>> jJasya*– of the wise* =
>>>
>>> ananta-vilAsa-ADhyA * - x = *
>>>
>>> sva.Aloka-arka-prakAzitA * - x = *
>>> ~vwv.2399/4 rAma! This beautiful city of the body, possessed of all
>>> merits, is abouding in infinite grace. Illuminated by the Sun that is ones
>>> own Light (of Consciousnss), for a wise man.
>>>
>>> ~m.4. Sri Vasista O rAma, this city of body is delightful and is
>>> equipped with all qualities. It is the field of infinite sport of a
>>> 'jnani'. It is lighted bright by the sun of self-perception.
>>>
>>> ~vlm.4. Vasishtha replied:--Beautiful is this city of the body, and
>>> fraught with every good to mankind, and being enlightened by the light of
>>> the mind, it is productive of endless blessings in both worlds.
>>>
>>> ~sv.4-17 In his case, the body exists for his pleasure and for the
>>> liberation of his soul; he does not experience unhappiness in it.
>>>
>>> *moT. .. / .. // *mo.4,23.4 // svAloka: AtmaprakAza: | sa evArka: | tena
>>> prakAzitA parAmarzadvAreNa svam prati prAkaTyam nItA || *moT.4,23.4 ||
>>>
>>>
>>>
>>>
>>>
>>> नेत्र-वातायन-उद्द्योत-प्रकाश-भुवन-अन्तरा ।
>>>
>>> कर-प्रतोली-विस्तार-प्राप्त-पाद-उपजङ्गला ॥५॥
>>>
>>> netra.vAtAyana-uddyota.prakAza=bhuvana.antarA |
>>>
>>> kara-pratolI-vistAra-prApta-pAda-upajaGgalA ||
>>>
>>> 05||
>>>
>>> netra.vAtAyana-uddyota-prakAza-bhuvana-antarA
>>>
>>>
>>> kara-pratolI-vistAra-prApta-pAda-upajaGgalA
>>>
>>> *hand**-pratolI-vistAra-gotten-state-upajaGgalA *
>>> ~m.5 The world of inside is lighted through the window of eyes. This
>>> city of body is wide with the highways called hands. It has feet with which
>>> it reaches the minor jungles (of the world).
>>>
>>> ~vlm.5. The eyes are the windows of this city, letting out the light for
>>> the sight of distant worlds, the two arms are as the two valves of this
>>> city-gate, with the hands like latches reaching to the knees.
>>>
>>> ~sv.4-17 In his case, the body exists for his pleasure and for the
>>> liberation of his soul; he does not experience unhappiness in it.
>>>
>>> *moT. .. pratolyau vizikhe | tAbhyAm prAptau pAdAv eva upajaGgalau
>>> jaGgala-samIpadezau yasyA: | sA | nagaryaz ca upajaGgalam tAvat pratolI
>>> bhavati || *moT.4,23.5 ||
>>>
>>>
>>>
>>>
>>>
>>> रोम-राजि-लता-गुल्मा त्वचाजालक-मालिता ।
>>>
>>> गुल्फ-अङ्गुल्याम् प्रविश्रान्त-जङ्घ-उरु-स्तम्भ-मण्डला ॥६॥
>>>
>>> roma-rAji-latA-gulmA tvacAjAlaka-mAlitA |
>>> gulpha-aGgulyAm pravizrAnta-jaGgha-uru-stambha-maNDalA ||
>>>
>>> 06||
>>>
>>>
>>> *winds like a creeping sprout. *
>>>
>>> tvacAjAlaka-mAlitA * - x = *
>>> gulpha-aGgulyAm * - x = *
>>>
>>> pravizrAnta-jaGgha-uru-stambha-maNDalA * - x = *
>>> ~m.6 The body-hairs are the creepers and sprouts of the city. Skin is
>>> the garland winding (around the city). The city is full of pillars of
>>> thighs supported by the ankles and feet.
>>>
>>> ~vlm.6. The hairs on the body are as the moss and grass on the walls,
>>> and the porous skin resembles the netted covering of the palace; the thighs
>>> and legs are as the columns of the edifice, and the feet with the
>>> ancles||should be ankles?|| and toes, are as pedestals of the pillars.
>>>
>>> ~sv.4-17 In his case, the body exists for his pleasure and for the
>>> liberation of his soul; he does not experience unhappiness in it.
>>>
>>> *moT.6. romarAjilatAgulmA tvagaTTAlakamAlitA /
>>> gulphagulguluvizrAntajaGghorustambhamaNDalA // *mo.4,23.6 //
>>> tvag evATTAlakam prAkAra: | tena bhUSitA | gulgulu: stambhAdhArabhUtA
>>> zilA{#7} || *moT.4,23.6 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> रेखा-विभक्त-पाद-अग्र-शिला-प्रथम-निर्मिता ।
>>>
>>> चर्म-मर्म-शिरासार-संधि-सीमा-मनोरमा ॥७॥
>>>
>>> rekhA-vibhakta-pAda-agra-zilA-prathama-nirmitA |
>>> carma-marma-zirAsAra-saMdhi-sImA-manoramA ||
>>>
>>> 07||
>>>
>>> rekhA-vibhakta-pAda-agra-zilA-prathama-nirmitA
>>>
>>> carma-marma-zirAsAra-saMdhi-sImA-manoramA
>>>
>>> *skin*-marma-zirAsAra-saMdhi-sImA-manoramA
>>> ~m.7 This body-city is beautiful with intersections and joints between
>>> the arteries and veins (under the skin).
>>>
>>> ~vlm.7. The lines marked under the soles of the feet, are as
>>> inscriptions marked on the foundation stone, and upon those at the base of
>>> the pedestals of the pillars; and the outer skin which covers the flesh,
>>> marrow, veins and arteries, and the joints of the body, is as the beautiful
>>> plaster of the building, hiding the mortar and bricks inside.
>>>
>>> *moT. rekhAvibhakta-pAdogra-zilAprathamanirmitA / ..isImA manoramA //
>>> *mo.4,23.7 // rekhAbhyAm vibhakte ye | pAdau evograzile | tayo: prathamam
>>> nirmitA | prathama-nirmANe hi kRta-vibhAgA: zilA: sthApyante |
>>> carmamarmasirAsAra: carma-marma-sirAsamUha eva | sandhisImA: sandhimaryAdA:
>>> yasyA: | sA || *moT.4,23.7 ||
>>>
>>>
>>>
>>>
>>>
>>> उरु-uरु-तनु-भाग-अग्र-निर्मित-उपस्थ-निम्नगा ।
>>>
>>> कचत्_केश-अवली-काच-दल-प्रस्थ-वन-आवृता ॥८॥
>>>
>>> uru.uru-tanu-bhAga-agra-nirmita-upastha-nimnagA |
>>>
>>> kacat_keza-avalI-kAca-dala-prastha-vana-AvRtA ||
>>>
>>> 08||
>>>
>>>
>>> kacat_keza-avalI-kAca-dala-prastha-vana-AvRtA * - x. *
>>> *moT. Uru.dvayam eva kavATe [a pair of breasts like double-doors!].
>>>
>>> ~m.8 The body-city has the river of pudendum (organ of sex) flowing
>>> between the haunches, hips and thighs. Beautiful glistening hairs on the
>>> head and beard are the encircling forests.
>>>
>>> ~vlm.8. The middle part of the body above the two thick thighs contains
>>> the aqueducts, beset by the hairy bushes about them, and likening to rivers
>>> running amidst a city, between rows of trees on both sides of the banks.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> भ्रू-ललाट-ओष्ठ-सच्-छाय-वदन-उद्यान-शोभिता ।
>>>
>>> दृष्टि-पात-उत्पल-आकीर्ण-कपोल-विपुल-स्थली ॥९॥
>>>
>>> bhrU-lalATa-oSTha-sac-chAya-vadana-udyAna-zobhitA |
>>> dRSTi-pAta-utpala-AkIrNa-kapola-vipula-sthalI ||
>>>
>>> 09||
>>>
>>> bhrU-lalATa-oSTha-sac-chAya-vadana-udyAna-zobhitA
>>>
>>>
>>> dRSTi-pAta-utpala-AkIrNa-kapola-vipula-sthalI
>>>
>>> *sight*-pAta-utpala-AkIrNa-kapola-vipula-sthalI
>>> lalatoSTha in all eds., s/b lalatauSTha ???
>>>
>>> ~vlm.9. The face is as the royal garden beautified by the eye-brows,
>>> forehead and the lips; the glancing of the eyes, are as the blooming
>>> lotuses; and the cheeks are as flat planes in it.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> वक्ष:स्थल-सर:स्यूत-कुच-पङ्कज-कोरका ।
>>>
>>> घन-रोम-अवली.च्-छन्न-स्कन्ध-क्रीडाशिल_उच्चया ॥१०॥
>>>
>>> vakSa:sthala-sara:syUta-kuca-paGkaja-korakA |
>>>
>>> ghana-roma-avalI.c-channa-skandha-krIDAzila_uccayA ||
>>>
>>> 10||
>>>
>>> vakSa:sthala-sara:syUta-kuca-paGkaja-korakA
>>>
>>> ghana-roma-avalI.c-channa-skandha-krIDAzila_uccayA
>>>
>>> thick-hair-avalI.c-channa-skandha-krIDAzila_uccayA
>>>
>>> ~vlm.10. The broad bosom is as a lake with the nipples like buds of
>>> lotuses; the streaks of hairs on the breast, are as its herbage, and the
>>> shoulders are as the projecting rocks (ghats) upon it.
>>>
>>> #syUta - sewn
>>>
>>> #kuca - tit
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> उदर-श्वभ्र-निक्षिप्त-स्व.अन्न-इष्ट-भक्ष्य-तत्परा ।
>>>
>>> दीर्घ-कण्ठ-बिल-उद्गीर्ण-वात-संरम्भ-शब्दिता ॥११॥
>>>
>>> udara-zvabhra-nikSipta-sva.anna-iSTa-bhakSya-tatparA |
>>> dIrgha-kaNTha-bila-udgIrNa-vAta-saMrambha-zabditA ||
>>>
>>> 11||
>>>
>>> dIrgha-kaNTha-bila-udgIrNa-vAta-saMrambha-zabditA* - x = *
>>> ~m.11 All kinds of foods are stored in the abyss called stomach. Many
>>> kinds of breezes are swishing through the pipes of throat.
>>>
>>> ~vlm.11. The belly is the store--house, which is eager to receive the
>>> delicious articles of food; and the long lungs of the throat, are blown
>>> loudly by the internal winds.
>>>
>>> ~sv.4-17 In his case, the body exists for his pleasure and for the
>>> liberation of his soul; he does not experience unhappiness in it.
>>>
>>> *moT. udarazvabhra-nikSiptasvanneSTa-bhakSyakarparA / .. // *mo.4,23.11
>>> // udara-zvabhre udara-garte | nikSiptAni yAni svannAni zobhanAnnAni | tai:
>>> | tadvyAjeneti yAvat | iSTabhakSyakarparA iSTa-bhakSya-bhagnapAtram yasyA:
>>> | sA | rAjanagaryAm api iSTabhakSyapAtrANi bhavanti | dIrgham yat
>>> kaNThabilam | tasmin | udgIrNa: saJcArI | ya: vAta: | tasya ya: saMrambha:
>>> | tena zabditA zabdayuktA kRtA | nagaryAm api bileSu vAtazabdo bhavati ||
>>> *moT.4,23.11 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> हृदय-आपण-निर्णीत-यथाप्राप्त-अर्थ-भूषिता ।
>>>
>>> अनारत-नव-द्वार-प्रवहत्-प्राण-नागरा ॥१२॥
>>>
>>> hRdaya-ApaNa-nirNIta-yathAprApta-artha-bhUSitA |
>>> anArata-nava-dvAra-pravahat-prANa-nAgarA ||
>>>
>>> 12||
>>>
>>> ~vlm. The bosom is considered as the depository of jewels (from their
>>> being worn upon it); and the nine orifices of the body, serve as so many
>>> windows for the breathing of the citizens.
>>>
>>> *Heart*-ApaNa-nirNIta-yathAprApta-artha-bhUSitA *. *
>>>
>>> anArata-nava-dvAra-pravahat-prANa-nAgarA -
>>>
>>> anArata-nava-*door*-pravahat-prANa-nAgarA*. *
>>> #ApaNa - market
>>>
>>> ~sv.4-17 In his case, the body exists for his pleasure and for the
>>> liberation of his soul; he does not experience unhappiness in it.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> आस्य-स्फारवद्-आदृष्ट-दन्त-अस्थि-शकल-आकुला ।
>>>
>>> मुख-आस्पदा भ्रमज्-जिह्वा चण्डी-चर्वित-भोजना ॥१३॥
>>>
>>> Asya-sphAravad-AdRSTa-danta-asthi-zakala-AkulA |
>>> mukha-AspadA bhramaj-jihvA caNDI-carvita-bhojanA ||
>>>
>>> 13||
>>>
>>> ~vlm.13. There is the open mouth like the open door-way, with its
>>> tooth-bones slightly seen as its gratings; and the tongue moving in the
>>> door way like a naked sword, is as the projecting tongue of the goddess
>>> Kalí, when she devours her food. (The voracity of the goddess is well known
>>> whence she is called Kali, the consort of the all devouring Kála-death).
>>>
>>> *jd.13 - Asya-sphAravad-AdRSTa-danta-asthi-zakala-AkulA -
>>> mukha-AspadA -
>>>
>>> *face*-AspadA =
>>>
>>> bhramaj-jihvA - *deluding tongue = *
>>>
>>> caNDI-carvita-bhojanA -
>>>
>>> caNDI-carvita-bhojanA*.*
>>> #zakala - shard
>>>
>>> ~m.13-16. The 'Chandika' called tongue is constantly engaged in
>>> devouring foods.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> रोम-शष्प-तरच्-छन्ना कर्णकोटर-कूपका ।
>>>
>>> स्फिक्शृङ्खलाञ्स्थिइतोपान्तपृष्ठविस्तीर्णजङ्गला ॥१४॥
>>>
>>> roma-zaSpa-tarac-channA karNakoTara-kUpakA |
>>> sphikzRGkhalAJsthiitopAntapRSThavistIrNajaGgalA ||
>>>
>>> 14||
>>>
>>> ~vlm.14. The ear-holes are covered by hairs like long grass, and the
>>> broad back resembles a large plain, beset by rows of trees on its borders.
>>>
>>> #kUpaka - (pubic?) hole
>>>
>>> #sphic - buttock
>>>
>>> ~m. Wells of ears are covered by the grass called long hairs.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> गुद-उत्थान-अरघट्ट-अन्त-प्रद्रुत-अनन्त-कर्दमा ।
>>>
>>> चित्त_उद्यान-मही-वल्गद्-आत्म-चिन्ता-वराङ्गना ॥१५॥
>>>
>>> guda-utthAna-araghaTTa-anta-pradruta-ananta-kardamA |
>>> citta_udyAna-mahI-valgad-Atma-cintA-varAGganA ||
>>>
>>> 15||
>>>
>>> guda-utthAna-araghaTTa-anta-pradruta-ananta-kardamA -
>>>
>>> citta-udyAna-mahI-valgad-Atma-cintA-varAGganA -
>>>
>>> citta.*Affection-Garden*=mahI-valgad-Atma-cintA-varAGganA.
>>> ~vlm.15. The two private passages serve as sewers and drains of the
>>> city, to let out its dirt, and the heart is the garden-ground, where the
>>> passions parade about as ladies. (Or, the region of the mind is the
>>> garden-ground for the rambling thoughts as ladies).
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> धी-वरत्रा-दृढा-बद्ध-चपल-इन्द्रिय-मर्कटा ।
>>>
>>> वदन-उद्यान-हसन-पुष्प-उद्गम-मनोरमा ॥१६॥
>>>
>>> dhI-varatrA-dRDhA-baddha-capala-indriya-markaTA |
>>>
>>> vadana-udyAna-hasana-puSpa-udgama-manoramA ||
>>>
>>> 16||
>>>
>>> = *vadana-udyAna-hasana-puSpa-udgama-manoramA -
>>>
>>> *face-garden-smiling-flower-blossoming-delight. *
>>> ~m.16 In the gardens of mind a beautiful lady called self-inquiry is
>>> promenading. Monkeys called senses are being tied by the rope of
>>> discriminating intelligence.
>>>
>>> ~vlm.16. Here the understanding is fast bound in chains as a prisoner,
>>> and the organs of sense are let looase as monkies to play about. The face
>>> is as a flower garden, the smiles whereof are its blooming blossoms
>>>
>>> ~sv.4-17 In his case, the body exists for his pleasure and for the
>>> liberation of his soul; he does not experience unhappiness in it.
>>>
>>> *moT. .. / .. // *mo.4,23.16 // jJo hi dhIrajjvA capalendriyANi badhnAti
>>> | vadanodyAneti | udyAne ca puSpodgamo yukta eva || *moT.4,23.16 ||
>>> = *vadana-udyAna-hasana-puSpa-udgama-manoramA -
>>>
>>> *face-garden-smiling-flower-blossoming-delight. *
>>>
>>>
>>>
>>>
>>>
>>>
>>> स्व.शरीर-मनोज्ञस्य सर्व.सौभाग्य-सुन्दरी ।
>>>
>>> सुखाया_एव न दु:खाय परमाय हिताय च ॥१७॥
>>>
>>> sva.zarIra-manojJasya sarva.saubhAgya-sundarI |
>>>
>>> sukhAyA_eva na du:khAya paramAya hitAya ca ||
>>>
>>> 17
>>>
>>> ||
>>>
>>>
>>> *his own body and mind are beautiful*
>>>
>>> *—*
>>>
>>> *full of delight*
>>>
>>> *&*
>>>
>>> *only for his pleasure not for his sorrow*
>>>
>>> *&*
>>>
>>> *of the highest benefit*
>>>
>>> *.*
>>> ~vwv.2400/17 For a person knowing his body and mind (i.e. their true
>>> nature), (the body-city), beautiful with all blessedness, is (existing)
>>> only for happiness and not for sorrow. It is also for the greatest good (of
>>> the person).
>>>
>>> ~m.17 Such a graceful and auspicious lady of charm and beauty can be
>>> only for extreme good and joy/delight and not for grief.
>>>
>>> ~vlm.17. The life of the man, knowing the proper use of his body and
>>> mind, is prosperous in everything; it is attended by happiness and
>>> advantages, and no disadvantage whatever.
>>>
>>> mind = *sarva.saubhAgya-sundarI - *so beautiful and full of delight = *sukhAya
>>> eva na du:khAya - *is only for his pleasure, not sorrow = *paramAya
>>> hitAya ca - *and of the highest benefit. *
>>>
>>>
>>>
>>>
>>>
>>>
>>> अज्ञस्य_इयम्_अनन्तानाम् दु:खानाम् कोश-मालिका ।
>>>
>>> ज्ञस्य त्व्_इयम्_अनन्तानाम् सुखानाम् कोश-मालिका ॥१८॥
>>>
>>> ajJasya_iyam_anantAnAm du:khAnAm koza-mAlikA |
>>>
>>> jJasya tv_iyam_anantAnAm sukhAnAm koza-mAlikA ||
>>>
>>> 18||
>>>
>>> ajJasya
>>>
>>> iyam anantAnAm du:khAnAm koza-mAlikA
>>>
>>>
>>> jJasya tu
>>>
>>> *but for the knowing *
>>>
>>> iyam anantAnAm sukhAnAm koza-mAlikA
>>>
>>> *this of boundless pleasures is the treasure-house *
>>> sthitAyAm saMsthitam sarvam tena_iyam jJa-sukha-AvahA * - x = *
>>> #Avaha - bringing to pass, producing; one of the seven winds or bands of
>>> air (that which is usually assigned to the #bhuvar-loka or atmospheric
>>> region between the bhUr-loka and svar-loka) • one of the seven tongues of
>>> fire.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> यद्_एनाम् ज्ञ: समारुह्य संसारे विहरत्य्_अलम् ।
>>>
>>> अशेष-भोग-मोक्ष-अर्थम् तेन_इयम् ज्ञ-रथ: स्मृत: ॥२०॥
>>>
>>> yad_enAm jJa: samAruhya saMsAre viharaty_alam |
>>>
>>> azeSa-bhoga-mokSa-artham tena_iyam jJa-ratha: smRta: ||
>>>
>>> 20||
>>>
>>> ~vlm.20. The body serves as a chariot to the wise, who can traverse
>>> everywhere by riding in it; and can produce and procure everything
>>> conducive to his welfare and liberation.
>>>
>>> yad_enAm jJa: samAruhya
>>>
>>>
>>> saMsAre viharaty_alam * - x = *
>>>
>>> azeSa-bhoga-mokSa-artham
>>>
>>> xazeSa-bhoga-*Freedom*-artham
>>>
>>> tena_iyam jJa-ratha: smRta:
>>>
>>> *thus this is known as a Knower-wagon *
>>> ~m.20 When a jnani rides this and moves around the world, it is indeed a
>>> chariot giving infinite pleasures and liberation.
>>>
>>> ~sv.20 Hence, to the enlightened person the body itself is a source of
>>> infinite delight. And, since it transports him in this world in which he
>>> roams freely and delightfully, the body is regarded as a vehicle of wisdom.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> शब्द-रूप-रस-स्पर्श-गन्ध-बन्धु-श्रियो यत: ।
>>>
>>> अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥२१॥
>>>
>>> zabda-rUpa-rasa-sparza-gandha-bandhu-zriyo yata: |
>>>
>>> anayA_eva hi labhyante tena_iyam jJasya lAbhadA ||
>>>
>>> 21||
>>>
>>> ~vlm.21. The possession of the body, is of no disadvantage to the wise
>>> man; who can obtain by it, all the objects of his bearing and seeing, of
>>> his touch and smelling, and his friends and prosperity.
>>>
>>> *touch*.*odor*=*relations*.*plenty* =
>>>
>>> yata: * - x = *
>>>
>>> anayA_eva hi labhyante * - x = *
>>>
>>> tena_iyam jJasya lAbhadA -
>>>
>>> *thus this gives gain to a Knower. *
>>> ~sv.21 Since it is through the body that the wise man derives the
>>> different sense-experiences and gains the friendship and affection of
>>> others, to him it is a source of gain.
>>>
>>> ~m.21 From this one has the facility for feeling form, smell, touch,
>>> taste and hear. These are available to one always without respite. And so a
>>> jnani is benefited.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> सुख.दु:ख-क्रिया=जालम् यदा_एषा_उद्वहति स्वयम् ।
>>>
>>> तदा_एषा राम सर्व.त्र सर्व.वस्तु-भर-क्षमा ॥२२॥
>>>
>>> sukha.du:kha-kriyA=jAlam yadA_eSA_udvahati svayam |
>>>
>>> tadA_eSA rAma sarvatra sarva.vastu-bhara-kSamA ||
>>>
>>> 22||
>>>
>>> ~m.22 O rAma, this body has the capability to hold both happy and
>>> sorrowful actions and works. And so, one who knows gets the ability to bear
>>> all kinds of things (and happenings).
>>>
>>>
>>> yadA * - when = *
>>>
>>> eSA_udvahati svayam * - this spreads itself = *
>>>
>>> tadA eSA * - then this = *
>>>
>>> o *rAma* =
>>>
>>> sarvatra - is *everywhere = *
>>>
>>> sarva.vastu-bhara=kSamA -
>>>
>>> *bearing all substance, the patient Earth. *
>>> ~vlm.22. It is true that the body is subject to a great amount of pain
>>> and pleasure; but the wise man can well bear with them, (knowing them to be
>>> concommittant to human life).
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> तस्याम् शरीर-पुर्याम् हि राज्यम् कुर्वन्_गत-ज्वर: ।
>>>
>>> ज्ञस्_तिष्ठति गत-व्यग्र: स्व.पुर्याम्_इव वासव: ॥२३॥
>>>
>>> tasyAm zarIra-puryAm hi rAjyam kurvan_gata-jvara: |
>>> jJas_tiSThati gata-vyagra: sva.puryAm_iva vAsava: ||
>>>
>>> 23
>>>
>>> ||
>>>
>>>
>>> *in that Body City *
>>>
>>> *his untroubled kingdom *
>>>
>>> *the wise man rests, confusion gone*
>>>
>>> *: *
>>>
>>> *he's like the Lord of the vasu.s*
>>>
>>> *secure in his own fortress*
>>>
>>> *.*
>>> ~m. ... like Indra in his heaven.
>>>
>>> ~vlm.23. Hence the wise man reigns over the dominion of his body,
>>> without any pain or trouble, in the same manner as one remains the lord of
>>> his house, without any anxiety or disturbance.
>>>
>>> kurvan_gata-jvara: - *painlessly rules his kingdom = *jJas_tiSThati
>>> gata-vyagra: * - the wise man rests, confusion gone = *sva.puryAm * -
>>> in his own fortress = *iva vAsava: * - like the Lord of the vasu.s. *
>>>
>>>
>>>
>>>
>>>
>>>
>>> न क्षिपत्य्_अवट-आटोपे मनो-मत्त-तुरङ्गमम् ।
>>>
>>> न लोभ-दुर्द्रुमादाय प्रज्ञा-पुत्रीम् प्रयच्छति ॥२४॥
>>>
>>> na kSipaty_avaTa-ATope mano-matta-turaGgamam |
>>>
>>> na lobha-durdrumAdAya prajJA-putrIm prayacchati ||
>>>
>>> 24||
>>>
>>> ~AS. The AB commentary explains avaTa-ATopa as the Kama - one who takes
>>> pride in the avaTa - vagina! Also, the mind itself is compared to a wild
>>> horse. He does not drive it rashly into the holes of desires. The second
>>> line has a more exotic meaning. He does not give away his daughter called
>>> intelligence for a dowry of a poisonous tree - or perhaps its fruit known
>>> as avarice. In other words, he does not exchange his intelligence for greed!
>>>
>>> manas-matta-turaGgamam * - Mind the crazy horse = *
>>>
>>> na lobha-durdruma-AdAya * - not given to the Greed Tree = *
>>>
>>> prajJA-putrIm prayacchati * - x = *
>>> ~m.24. A 'jnāni' does not throw the wild horse of mind into the abyss of
>>> intelligence to the poisonous tree of avarice and greed.
>>>
>>> ~vlm.24. He is not addicted to licentiousness like a high mettled steed;
>>> nor parts with the auspicious daughter of his prudence, from his avarice
>>> after some poisonous plant.
>>>
>>> tortoise in a hole • (fig.) one who has had no experience, who has seen
>>> nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa~vAsin,
>>> dweller in the samsAra-hole, y5024.022
>>>
>>> Ø #ATopa: - puffing, swelling mbh. &c. • a multitude, redundancy BhP. •
>>> flatulence, borborygmi [gut-rumble], suzr. • pride, self-conceit (cf.
>>> sAtopam) • #paTATopa: - the spreading of a cloth, y7075.015 • #phuTATopa: -
>>> the expanding of a serpent's hood, paJcat.
>>>
>>>
>>>
>>>
>>>
>>> अ.ज्ञान-पर.राष्ट्रम्_च न रन्ध्रम् त्व्_अस्य पश्यति ।
>>>
>>> संसार-अरि-भयस्य_अन्तर्_मूलान्य्_एव निकृन्तति ॥२५॥
>>>
>>> a.jJAna-para.rASTram_ca na randhram tv_asya pazyati |
>>>
>>> saMsAra-ari-bhayasya_antar_mUlAny_eva nikRntati ||
>>>
>>> 25||
>>>
>>> ~AS. The foreign nation of ignorance does not penetrate his defenses -
>>> does not see holes in his defenses; i.e. ignorance does not penetrate him!
>>> the second line is OK, except I would suggest: he cuts out the roots of the
>>> fears of the enemy called samsara- the world.
>>>
>>>
>>> na randhram tu asya pazyati * - x = *
>>>
>>> saMsAra-ari-bhayasya_antar * - x = *
>>>
>>> mUlAni_eva nikRntati * - x = *
>>> ~m.25 A jnani does not look at the foreign territory of ignorance. He
>>> uproots the enemy of fear of this world.
>>>
>>> ~vlm.25. The ignorant can see the cities of others, but not observe the
>>> gaps and breaks of their own. It is better to root out the fears of our
>>> worldly enemies (passions) from the heart, than lire under their
>>> subjection.
>>>
>>> ~sv.24..30 The intelligence that governs the wise man's body is not
>>> drawn out by the excitement which the ignorant call pleasure, but it rests
>>> within in a state of contemplation.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> तृष्णा-सार=परावर्ते काम-संभोग-दुर्ग्रहे ।
>>>
>>> न निमज्जति पर्यस्त: सुख-दु:ख-प्रदेवने ॥२६॥
>>>
>>> tRSNA-sAra=parAvarte kAma-saMbhoga-durgrahe |
>>>
>>> na nimajjati paryasta: sukha-du:kha-pradevane ||
>>>
>>> 26||
>>>
>>> ~vwv.2402 (The liberated man) does not sink under the great whirlpool of
>>> the waters of desire, in (the grip of) the bad crocodile that is the
>>> enjoyment of objects of desire, upset in the play of pleasure and pain.
>>>
>>>
>>> kAma-saMbhoga-durgrahe* - x = *
>>>
>>> na nimajjati paryasta:* - x = *
>>>
>>> sukha-du:kha-pradevane * - x = *
>>> #parAvarta
>>>
>>> #paryasta
>>>
>>> #pradevana
>>>
>>> ~m.26 He does not dip himself into the waters of happiness and joy and
>>> vortices which harbour crocodiles of lust and greed.
>>>
>>> ~vlm.26. Beware of diving in the perilous river, which flows fast by the
>>> dreary forest of this world, with the current of desire, whirl-pools of
>>> avarice, and the sharks of temporal enjoyment.
>>>
>>> ~sv.24..30 The intelligence that governs the wise man's body is not
>>> drawn out by the excitement which the ignorant call pleasure, but it rests
>>> within in a state of contemplation.
>>>
>>> *moT.. kAma-saGkSobha-durgrahe / .. paryasta-sukhadu:kha-akSadevane //
>>> *mo.4,23.26 // tRSNA-sArasya parAvarta: AvRtti: yasmin | tAdRze | kAmasya
>>> ya: saGkSobha: | tena durgrahe | paryastau preritau | yau sukhadu:khAkSau
>>> sukhadu:khe evAkSau | tayo: yat devanam krIDanam | dyUtam iti yAvat | tatra
>>> na nimajjanti | rAjJo hi dyUtamajjanam doSa eva | akSadevanam api
>>> tRSNAkAmavalitam eva bhavati || *moT.4,23.26 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> करोत्य्_अविरतम् स्नानम् बहिर्-अन्तर-वीक्षणात् ।
>>>
>>> सरित्-संगम-तीर्थेषु मनोरथ-गति: क्रमात् ॥२७॥
>>>
>>> karoty_aviratam snAnam bahir-antara-vIkSaNAt |
>>> sarit-saMgama-tIrtheSu manoratha-gati: kramAt ||
>>>
>>> 27||
>>>
>>>
>>> bahir-antara-vIkSaNAt* - x = *
>>> sarit-saMgama-tIrtheSu* - x = *
>>>
>>> manoratha-gati: kramAt *- x = *
>>> ~vlm.27. Men often bathe their outer bodies in holy streams, without
>>> looking to the purification of their inward souls; and they shave their
>>> persons at the confluence of rivers with the sea, in hopes of obtaining
>>> their object. (Bathing in the sauger) (Sagora
>>>
>>> sangama stána), is said to confer every object of desire).
>>>
>>> ~sv.24..30 The intelligence that governs the wise man's body is not
>>> drawn out by the excitement which the ignorant call pleasure, but it rests
>>> within in a state of contemplation.
>>>
>>> *moT. .. antar api kSaNAt / .. manorathagati: kramAt // *mo.4,23.27 //
>>> bahi: bAhye | anta: manasi | mana eva svAdhInatvAt ratha: | tena gati:
>>> yasya | sa: | anta: snAnam tu ciddhradanimajjanam eva jJeyam ||
>>> *moT.4,23.27 ||
>>>
>>> Bathing at the confluence of spiritual and worldly rivers with his
>>> perceptions directed both externally and internally, a jnani washes away
>>> gradually all the desires and wishes.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> सकल-अक्ष-जन-आदृश्य-सुख-प्रेक्षा-पराङ्मुख: ।
>>>
>>> ध्यान-नाम्नि सुखम् नित्यम् तिष्ठत्य्_अन्त:पुर-आन्तरे ॥२८॥
>>>
>>> sakala-akSa-jana-AdRzya-sukha-prekSA-parAGmukha: |
>>>
>>> dhyAna-nAmni sukham nityam tiSThaty_anta:pura-Antare ||28||
>>>
>>> ~AS. Turned away from pleasing visions (sukha-prekSA-parAGmukhaH)
>>> desired by all people with eyes, he always stays in the inner sanctum
>>> called meditation ( dhyAnanAmni).
>>>
>>> sakala-akSa-jana-AdRzya-sukha-prekSA-parAGmukha:
>>>
>>>
>>> dhyAna-nAmni sukham nityam* - x = *
>>>
>>> tiSThati anta:pura-Antare* - x. *
>>> ~m.28 A 'jnani' resides in delight and happiness in his palace called
>>> 'dhyana', setting his face against all that looks happy with its phenomenal
>>> attractiveness.
>>>
>>> ~vlm.28. All sensual people are averse to the unseen happiness of the
>>> next world; and dwell on the pleasure of their own imagination in the
>>> inward recesses of their minds.
>>>
>>> *VA. always seeing what is unseen to men, facing only happiness, called
>>> dhyana, (wise one) stays inside the city (of his body).
>>>
>>> ~sv.24..30 The intelligence that governs the wise man's body is not
>>> drawn out by the excitement which the ignorant call pleasure, but it rests
>>> within in a state of contemplation.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> सुखा-वहा_एषा नगरी नित्यम् वै विदित-आत्मन: ।
>>>
>>> भोग-मोक्ष=प्रदा च_एषा शक्रस्य_इव_अमरावती ॥२९॥
>>>
>>> sukhA-vahA_eSA nagarI nityam vai vidita-Atmana: |
>>>
>>> bhoga-mokSa=pradA ca_eSA zakrasya_iva_amarAvatI ||
>>>
>>> 29||
>>>
>>> ~vwv.2403/29 This city is indeed producing happiness always for those
>>> who have known the Self. This is also the giver of (both) enjoyment and
>>> liberation, and is like the abode of the gods, Amarâvatî, to Indra, the
>>> Lord of the gods.
>>>
>>>
>>> nityam vai vidita-Atmana:* - x = *
>>>
>>> bhoga-mokSa=pradA ca eSA* - x = *
>>>
>>> zakrasya_iva_amarAvatI* - x = *
>>> ~m.29 For one who knows the self the city of body is full of happiness.
>>> It yields pleasures and liberation. The city of body will be like Indra's
>>> Capital 'Amaravati' for him.
>>>
>>> ~vlm.29. This city of the body is pleasant to one, acquainted with his
>>> spiritual nature; because he deems it as the paradise of Indra, which is
>>> filled with pleasurable fruits, as well as of those of immortality (or
>>> future life and bliss).
>>>
>>> ~sv.24..30 The intelligence that governs the wise man's body is not
>>> drawn out by the excitement which the ignorant call pleasure, but it rests
>>> within in a state of contemplation.
>>>
>>> *moT. .. nityam pramuditAtmana: / ..pradA divyA zakrasyevAmarAvatI //
>>> *mo.4,23.29 // jJasya_iti zeSa: || *moT.4,23.29 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> स्थितया संस्थितम् सर्व.म् किं.चिन्_नष्टम् न नष्टया ।
>>>
>>> यया पुर्या महीपस्य सा कथम् न सुख-आवहा ॥३०॥
>>>
>>> sthitayA saMsthitam sarvam kiM.cin_naSTam na naSTayA |
>>> yayA puryA mahIpasya sA katham na sukha-AvahA ||
>>>
>>> 30||
>>>
>>> ~vlm.30. All things depend on the existence of the city of the body, yet
>>> nothing is lost by its loss since the mind is the seat of everything. These
>>> bodily cities which fill the earth, cannot be unpleasant to any body.
>>>
>>>
>>> kiM.cin_naSTam na naSTayA* - x = *
>>>
>>> yayA puryA mahIpasya* - x = *
>>>
>>> sA katham na sukha-AvahA* - x = *
>>> ~m.30. Why can't the city-which holds everything and whose loss will be
>>> of minimal effect, - be not full of happiness?
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> विनष्टे देह-नगरे ज्ञस्य नष्टम् न किञ्चन ।
>>>
>>> आक्रान्त-कुम्भ-आकाशस्य खस्य कुम्भ-क्षये यथा ॥३१॥
>>>
>>> vinaSTe deha-nagare jJasya naSTam na kiJcana |
>>> AkrAnta-kumbha-AkAzasya khasya kumbha-kSaye yathA ||
>>>
>>> 31||
>>>
>>> ~vlm.31. The wise man loses nothing by loss of the citadel of his body;
>>> as the vacuity in a vessel is never lost, by the breaking of the vessel.
>>> (So the death of the body, does not destroy the vacuous soul).
>>>
>>>
>>> jJasya naSTam na kiJcana* - x = *
>>> AkrAnta-kumbha-AkAzasya* - x = *
>>>
>>> khasya kumbha-kSaye yathA* - x. *
>>> ~m.31. If the city of body is lost, the loss for a 'jnani' will be
>>> little. What is lost for the space in a pot, if the pot is broken.?
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> विद्यमानम् घटम् वायु: किं.चित्_स्पृशति न_आस्थितम् ।
>>>
>>> यथा तथा_एव देही स्वाम् शरीर-नगरीम्_इमाम् ॥३२॥
>>>
>>> vidyamAnam ghaTam vAyu: kiM.cit_spRzati na_Asthitam |
>>> yathA tathA_eva dehI svAm zarIra-nagarIm_imAm ||
>>>
>>> 32||
>>>
>>>
>>> vAyu: - *the air = touches something* - kim.cit_spRzati =
>>>
>>> na_Asthitam * - x = *
>>>
>>> *as - *yathA =
>>>
>>> tathA eva - *even thus = *
>>>
>>> dehI svAm zarIra-nagarIm_imAm - *Body is this own body-city. *
>>> ~m.32. When a pot is existing, the air in it touches it minimally. When
>>> the pot is broken, there is not question of the air touching it. Similar is
>>> the case with the embodied soul. The city of body will have no effect on it.
>>>
>>> ~vlm.32. As the air contained in a pot, is not felt by the touch like
>>> the pot itself, so is the living soul, which resides in the city of the
>>> body.
>>>
>>> ~sv.31-39 The embodied being comes lightly into contact with the body
>>> while it lasts but is untouched by it once it is gone, even as air touches
>>> a pot which exists, but not one that does not exist.
>>>
>>> *moT.32. .. vAyu: kila spRzati nAsthitam / .. // *mo.4,23.32 // asthitam
>>> naSTam | dehI dehAd vyatiriktam AtmAnam jAnAna: tajjJa: || *moT.4,23.32 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> अत्र.स्थ: पुरुषो भोगान्_आत्मा सर्व.गतो_sपि सन् ।
>>>
>>> विश्व-कल्प-कृतान्_भुक्त्वा पुंसाम्_अधिगत-अर्थ-भाक् ॥३३॥
>>>
>>> atra.stha: puruSo bhogAn_AtmA sarva.gato_'pi san |
>>>
>>> vizva-kalpa-kRtAn_bhuktvA puMsAm_adhigata-artha-bhAk ||
>>>
>>> 33||
>>>
>>>
>>> bhogAn* - them pleasures = *
>>>
>>> AtmA sarva.gata:_api san* - being the very self of all = *
>>>
>>> vizva-kalpa-kRtAn_bhuktvA* - x = *
>>>
>>> puMsAm_adhigata-artha-bhAk* - x = *
>>>
>>> samasta-artha-kriyA_unmukha:* - x = *
>>>
>>> kadA.cit_prakRtAn_sarvAn* - x = *
>>>
>>> kArya-arthAn_anutiSThati* - x. *
>>> ~m.34 He is oriented to all kinds of works and actions. But even though
>>> he is at them, he is not the doer. All the time he will be engaged only in
>>> works that are to be done.
>>>
>>> ~vlm.34. The soul doing all actions, is yet no doer of them; but remains
>>> as witness of whatever is done by the body; and sometimes presides over the
>>> actions actually done by it.
>>>
>>> ~sv.31-39 The embodied being comes lightly into contact with the body
>>> while it lasts but is untouched by it once it is gone, even as air touches
>>> a pot which exists, but not one that does not exist.
>>>
>>> *VA. though doing, he (wise) is not an agent, open to all actions,
>>>
>>> he stays all the time doing all the actions
>>>
>>> *moT. .. samyak sarva.kriyonmukha: / .. // *mo.4,23.34 // atrastha:
>>> dehastha: | apizabda: sarva.gatasya puMstAbhoge virodham dyotayati |
>>> adhigatAtmadRk tajjJa: | na tu mUrkha: | tasya evaM.vidhatvA a‑sambhavAt |
>>> kurvan zarIra-Adi-dvAreNa kurvan | na kurvANa: nAham karteti nizcayAt |
>>> kAryArthAn karaNIyAni prayojanAni | adhitiSThati kartavyatvena nizcinoti |
>>> prakRtAn pravAhAgatAn | na tu sva-vimarzena kalpitAn || *moT.4,23.33-34 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>> कदा.चिल्_लीलया लोलम् विमानम् अधिरोहति ।
>>>
>>> अनाहत-गतिम् कान्तम् विहर्तुम्_अमलम् मन: ॥३५॥
>>>
>>> kadA.cil_lIlayA lolam vimAnam adhirohati |
>>> anAhata-gatim kAntam vihartum_amalam mana: ||
>>>
>>> 35||
>>>
>>> lolam
>>>
>>> (note Mo reading, alolam caJcalatA-rahitam) —
>>>
>>> vimAnam adhirohati
>>>
>>> anAhata
>>>
>>> MoT anAhatA kvacid apratihatA
>>>
>>>
>>> loka-sundaryA *– a people = *
>>>
>>> satatam * - wholly = *
>>>
>>> zItala-aGgayA *– with a cool body/limbs = *
>>>
>>> ramate * - he pleasures = *
>>>
>>> ramayA maitryA *– with pleasant friendship = *
>>>
>>> nityam * - always = *
>>>
>>> hRdaya-saMsthita: * - settled in the Heart. *
>>>
>>> samyak* - together = *
>>>
>>> pArzvayo: *- side by side = *
>>>
>>> satyatA-ekate* - Reality and Unity = *
>>>
>>> indo: iva vizAkhe dve* - as of the moon two = *
>>>
>>> samAhlAdita-cetasI * - x = *
>>>
>>> akhilAn lokAn *– all the people/worlds = *
>>>
>>> du:kha-krakaca-dAritAn* - sorrow-saw*tooth=*torn = *
>>>
>>> vine-wood-sthAn -* vine-wood-set = *
>>>
>>> nabhasa:* - of the spacious sky = *
>>>
>>> pRSThAt * - followed/following = *
>>>
>>> arke iva_IkSate * - like the sun watching. *
>>> ~vlm.38. The sage, like the sun, looks down from above the atmosphere of
>>> the earth, on the hosts of mortals that have been hewn down by misery, like
>>> heaps of brambles and branches scattered in the woods,
>>>
>>> ~sv.31-39 The embodied being comes lightly into contact with the body
>>> while it lasts but is untouched by it once it is gone, even as air touches
>>> a pot which exists, but not one that does not exist.
>>>
>>> *moT.38. jJa imAn akhilAMl lokAn .. / vAlmIkAn iva pIThastha: pRSThAd
>>> arka ivekSate // *mo.4,23.38 // lokAn kathambhUtAn | du:kham eva krakaca: |
>>> tena dAritAn pIDitAn | vAlmIkAn pipIlikA: | pRSThAd pRSTham Aruhyety artha:
>>> || *moT.4,23.38 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> चिरम् पूरित-सर्व.आश: सर्व.सम्पत्ति-सुन्दर: ।
>>>
>>> अ.पुन:खण्डनाय_इन्दु: पूर्ण-अङ्ग इव राजते ॥३९॥
>>>
>>> ciram pUrita-sarva.Aza: sarva.sampatti-sundara: |
>>>
>>> a.puna:khaNDanAya_indu: pUrNa-aGga iva rAjate ||39||
>>>
>>>
>>> pUrita-sarva.Aza:* - x = *
>>>
>>> sarva.sampatti-sundara:* - x = *
>>>
>>> a.puna:khaNDanAya * - x = *
>>>
>>> indu:* - x = *
>>>
>>> pUrNa-aGga iva rAjate * - x = *
>>> ~m.39. He, the jnani, luminously shines with all his goals and wishes
>>> fulfilled long ago and with beauty abounding with all types of prosperity.
>>> He will be like a full moon shining bright and charming.
>>>
>>> ~vlm.39. The sage has the full satisfaction of his desires, and full
>>> possession of his best riches, and shines as the full-moon without the fear
>>> of waning.
>>>
>>> ~sv.31-39 The embodied being comes lightly into contact with the body
>>> while it lasts but is untouched by it once it is gone, even as air touches
>>> a pot which exists, but not one that does not exist.
>>>
>>> *moT.39. sarva.sampattyA sarva.sampadA | sundara: || *moT.4,23.39 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> सेव्यमानो_अपि भोग-ओघो न खेदाया_अस्य जायते ।
>>>
>>> कालकूट: किल_ईशस्य कण्ठे प्रत्युत राजते ॥४०॥
>>>
>>> sevyamAno_api bhoga-ogho na khedAyA_asya jAyate |
>>>
>>> kAlakUTa: kila_Izasya kaNThe pratyuta rAjate ||
>>>
>>> 40||
>>>
>>>
>>> na khedAyA_asya jAyate* - x = *
>>>
>>> kAlakUTa: kila_Izasya* - x = *
>>>
>>> kaNThe pratyuta rAjate* - x. *
>>> ~m.40 The pleasures that are worthy of a jnani are never grief-causing.
>>> Can the deadly poison in the throat of Lord Siva be anything but decorative
>>> on him?
>>>
>>> ~vlm.40. The worldly enjoyments of the wise, do not tend to vitiate
>>>
>>> their nature; as the poisonous draught of Siva, was not capable
>>>
>>> of doing him any injury. (The baneful effects of worldliness,
>>>
>>> do not affect the wise).
>>>
>>> ~sv.40 Just as the most deadly poison which was drunk by lord Siva did
>>> not harm him but enhanced his charm, the varied actions and enjoyments of
>>> an enlightened person do not bind him to the cycle of birth and death.
>>>
>>> Mo. ..// *mo.4,23.40 // khedAya nAzadvAreNeti bhAva: || *moT.4,23.40 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> परिज्ञात-उपभुक्तो हि भोगो भवति तुष्टये ।
>>>
>>> विज्ञाय सेवितो मैत्रीम्_एति चोरो न शत्रुताम् ॥४१॥
>>>
>>> parijJAta-upabhukto hi bhogo bhavati tuSTaye |
>>> vijJAya sevito maitrIm_eti coro na zatrutAm ||
>>>
>>> 41||
>>>
>>> hi !
>>>
>>> bhoga: bhavati tuSTaye* - x = *
>>>
>>> vijJAya sevita: *- x = *
>>>
>>> maitrIm eti cora: na zatrutAm* - x. *
>>> ~m.41 Anything that is enjoyed with full knowledge of reality will only
>>> give pleasure and contentment. When one is known as a thief, any
>>> association with him with that knowledge will result in friendliness only.
>>>
>>> ~vlm.41. The food which is habitual to one, (as the poison of Siva) is
>>> as gratifying to him; as a thief by long acquaintance forgets his
>>> theivishness, and becomes friendly to his neighbours.
>>>
>>> ~sv.41-46 Just as if you know someone is a thief and deal with him with
>>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>>> their true nature, they give you joy.
>>>
>>> *moT.41. nanu katham nAsAv asya khedAya bhavatIty | atrAha
>>> parijJAyopabhukto hi bhogo bhavati tuSTaye / vijJAyAzvAsito maitrIm eti
>>> cauro na zatrutAm // *mo.4,23.41 // parijJAya samyak nizcityAtmarUpatvena
>>> jJAtvety artha: | AtmarUpatvena hi jJAto bhoga: naSTo_api khedam na dadAti
>>> svAtmarUpatayA sthitatvAt | na cAtmano nAza: yukta: | nAze Hpi
>>> nAzasAkSitayA sthitatvAt || *moT.4,23.41 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> नर-नारी-नट-ओघानाम् विरहे दूर-गामिनाम् ।
>>>
>>> ज्ञेन यात्र_इव सुभगा भोग-श्रीर्_अवलोक्यते ॥४२॥
>>>
>>> nara-nArI-naTa-oghAnAm virahe dUra-gAminAm |
>>>
>>> jJena yAtra_iva subhagA bhoga-zrIr_avalokyate ||
>>>
>>> 42||
>>>
>>>
>>> virahe dUra-gAminAm* - when separated on distant hiways = *
>>>
>>> jJena yA atra iva subhagA* - x = *
>>>
>>> bhoga-zrI: avalokyate* - x. *
>>> ~m.42. When people are separated because of travel to distant places,
>>> it is looked upon as good and pleasant since the purpose of the travel is
>>> known.
>>>
>>> ~vlm.42. The wise man looks upon the separation of his friends and
>>> possessions, in the light of the departures (exits), of the visitant men
>>> and women and actors and actresses, at the end of a play from the theatre.
>>>
>>> ~sv.42 41-46 Just as if you know someone is a thief and deal with him
>>> with that knowledge, he becomes your friend, when you enjoy the objects
>>> knowing their true nature, they give you joy.
>>>
>>> *moT.42. naranArInaTaughAnAm kalahe dUragAminA / .. // *mo.4,23.42 //
>>> anyo_api nipuNa: naTa-oghAnAm kalahe dUram gacchati | yAtrAm tadArabdham
>>> nATyam ca pazyati || *moT.4,23.42 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> अशङ्कित-उपसम्प्राप्ता ग्रामया_अत्रा यथा_अध्वगै: ।
>>>
>>> प्रेक्ष्यन्ते तद्.वद्_एव ज्ञैर्_व्यवहार-मया: क्रिया: ॥४३॥
>>>
>>> azaGkita-upasamprAptA grAmayA_atrA yathA_adhvagai: |
>>>
>>> prekSyante tad.vad_eva jJair_vyavahAra-mayA: kriyA: ||
>>>
>>> 43||
>>>
>>>
>>> grAma-yAtrA: yathA_adhvagai:* - like village-visit-visit/pilgrimage = *
>>>
>>>
>>> prekSyante tad.vad_eva jJai:* - they are regarded only that.wise by the
>>> wise = *
>>>
>>> vyavahAra-mayA: kriyA:* - x = *
>>>
>>> padArtheSu yathA puna:* - x = *
>>>
>>> nIrAgam_eva patati* - x = *
>>>
>>> tadvat_kAryeSu dhIra.dhI:* - x. *
>>> ~m.44. When the attention of steadfast and wise people falls on objects
>>> while engaged in works, it happens effortlessly and without any attachment.
>>>
>>> ~vlm.44. As our eye-sight falls indifferently on all objects about us,
>>> so doth the wise man look unconcernedly upon all things and transactions of
>>> life.
>>>
>>> *moT.44. ayatnopanateSv akSi digdravyeSu yathA pura: / .. // *mo.4,23.44
>>> //
>>> ayatnopanateSu digdravyeSu yathA akSi netram | nIrAgam rAgarahitam |
>>> patati | dhIradhI: tajjJabuddhi: | kAryeSu tadvat patati | rAgarahitam
>>> evAsau kAryANi karotIti bhAva: || *moT.4,23.44 ||
>>>
>>> ~sv.41-46 Just as if you know someone is a thief and deal with him with
>>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>>> their true nature, they give you joy.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> इन्द्रियानाम्_न हरति प्राप्तम्_अर्थम्_कदा.चन ।
>>>
>>> न_आददाति तथा_अ.प्राप्तम्_संपूर्णो ज्ञो_अवतिष्ठति ॥४५॥
>>>
>>> indriyAnAm_na harati prAptam_artham_kadA.cana |
>>>
>>> na_AdadAti tathA_a.prAptam_saMpUrNo jJo_avatiSThati ||
>>>
>>> 45||
>>>
>>>
>>> prAptam_artham_kadA.cana * - having got anything whenever =*
>>>
>>> na_AdadAti tathA_a.prAptam* –not assuming the ungotten = *
>>>
>>> saMpUrNa: jJa: avatiSThati * - x =*
>>> ~vwv.2405/45 (The liberated man) does not take away at any time, an
>>> object of the senses which is met with. So also, he does not resort to what
>>> is not obtained. The wise man remains fulfilled.
>>>
>>> ~m.45 When something obtains to him, a wise person is not seized by his
>>> senses (while enjoying it). Nor does he seek anything that does not occur
>>> to him. He will always abide in his knowledge.
>>>
>>> ~vlm.45. The wise man is selfsufficient in all conditions of life; he
>>> neither rejects the earthly blessings that are presented to him; nor longs
>>> or strives hard for what is denied to him.
>>>
>>> ~sv.41-46 Just as if you know someone is a thief and deal with him with
>>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>>> their true nature, they give you joy.
>>>
>>> *moT. .. / .. tathA prAptam .. jJo_avatiSThate{#40} // *mo.4,23.45
>>> //sampUrNatvam hy etad eva yat prAptasya grahaNam aprAptasyAvAJchanam iti
>>> || *moT.4,23.45 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> अप्राप्त-चिन्ता: सम्प्राप्त-समुपेक्षाश्_च सन्मतिम् ।
>>>
>>> न_आकम्पयन्ति तरला: पिच्छ-घाता इव_अचलम् ॥४६॥
>>>
>>> aprApta-cintA: samprApta-samupekSAz_ca sanmatim |
>>> na_Akampayanti taralA: piccha-ghAtA iva_acalam ||46||
>>>
>>>
>>> samprApta-samupekSA: ca * - x = *
>>>
>>> sanmatim* - x = *
>>>
>>> na Akampayanti taralA:* - x = *
>>>
>>> piccha-ghAtA: iva_acalam* - x. *
>>> ~m.46. A peacock-feathered fan cannot move a mountain. Similarly a
>>> person with wise mind will not become tremulous by the thinking about
>>> something that cannot be obtained or by disregarding something that he has
>>> got.
>>>
>>> ~vlm.46. The regret of longing after what one does not possess, as aLo
>>> the fear of losing what he is in possession of, does not vacillate the mind
>>> of the wise; as the plumes of the dancing peacock, do not oscillate the
>>> unshaking| mountain.
>>>
>>> ~sv.41-46 Just as if you know someone is a thief and deal with him with
>>> that knowledge, he becomes your friend, when you enjoy the objects knowing
>>> their true nature, they give you joy.
>>>
>>> *moT.46. .. / nAkalpayanti taralA piJchaghAtA ivAcalam // *mo.4,23.46 //
>>> na Akalpayanti na caJcalIkurvanti || *moT.4,23.46 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> संशान्त-सर्व.संदेहो गलित-अखिल-कौतुक: ।
>>>
>>> संक्षीण-कल्पना-देहो ज्ञ: संराड्_इव शोभते ॥४७॥
>>>
>>> saMzAnta-sarva.saMdeho galita-akhila-kautuka: |
>>> saMkSINa-kalpanA-deho jJa: saMrAD_iva zobhate ||
>>>
>>> 47||
>>>
>>>
>>> galita-akhila-kautuka:* - x = *
>>>
>>> saMkSINa-kalpanA-deha:* - x = *
>>>
>>> jJa: saMrAj iva zobhate * - x. *
>>> ~m.47 With all doubts and hesitations completely subsided, and with all
>>> curiosity and interest in things declining, a jnāni remains radiant like an
>>> emperor with all mental designs and determinations annihilated.
>>>
>>> ~vlm.47. The wise man reigns as a monarch, free from all fears and
>>> doubts, and devoid of all cares and curiosity; and with a mind freed from
>>> false fancies (of subtile and gross bodies).
>>>
>>> ~sv.47 The wise man who is rid of all doubts and in whom there is no
>>> image of self, reigns supreme in the body.
>>>
>>> *moT.47. .. / saGkSINa-kalpanA-jAlo jJa: saMrAD iva zobhate //
>>> *mo.4,23.47 //
>>>
>>> #kautuka
>>>
>>> #saMkSINa
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> आत्मन्य्_एव न मात्य्-अन्त: स्व.आत्मना_आत्मनि जृम्भते ।
>>>
>>> सम्पूर्णो_अपारपर्यन्त: क्षीर-अर्णव इव_अर्णवे ॥४८॥
>>>
>>> Atmany_eva na mAty-anta: sva.AtmanA_Atmani jRmbhate |
>>>
>>> sampUrNo_apAraparyanta: kSIra-arNava iva_arNave ||
>>>
>>> 48||
>>>
>>>
>>> sva.AtmanA_Atmani jRmbhate* - x = *
>>>
>>> sampUrNo_apAraparyanta:* - x = *
>>>
>>> kSIra-arNava iva_arNave* - x. *
>>> ~m.48 He bows only to the self. He increases himself with his own self.
>>> It is like the milk-ocean which is full to the ends.
>>>
>>> ~vlm.48. The soul which is immeasurable in itself, is situated in the
>>> Supreme Soul; as the boundless Milky ocean, is contained in the body of the
>>> one universal ocean.
>>>
>>> ~sv.48-49-50 Therefore one should abandon all cravings for pleasure and
>>> attain wisdom.
>>>
>>> *moT. Atmani eva na mAti-anta: sva.AtmanA Atmani jRmbhate | sampUrNa:
>>> apAra-paryanta: kSIra-ArNava iva arNave = > pAmara-dRzA ..|| ¶ na mAti |
>>> AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam pazyatIti
>>> bhAva: | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyanta: ||
>>> *moT.4,23.48 || .. sampUrNApAraparyanta: kSIrArNava ivAtmavAn .. *moT.48. ..
>>> / sampUrNApAraparyanta: kSIrArNava ivAtmavAn // *mo.4,23.48 //na mAti |
>>> AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta:{#42} kaJcid anyam
>>> pazyatIti bhAva: | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyanta:
>>> || *moT.4,23.48 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> भोग-इच्छा-कृपणाञ्_जन्तून्_दीनान्_दीन-इन्द्रियाणि च ।
>>>
>>> अन्.उन्मत्त-मना: शान्तो हसत्य्_उन्मत्तकान्_इव ॥४९॥
>>>
>>> bhoga-icchA-kRpaNAJ_jantUn_dInAn_dIna-indriyANi ca |
>>>
>>> an.unmatta-manA: zAnto hasaty_unmattakAn_iva ||
>>>
>>> 49||
>>>
>>>
>>> jantUn dInAn* - x = *
>>>
>>> dIna-indriyANi ca* - x = *
>>>
>>> an.unmatta-manA: zAnta:* - x = *
>>>
>>> hasati unmattakAn_iva* - x. *
>>> *moT. tadAsaktau tu kA katheti bhAva: || *moT.4,23.49 ||
>>>
>>> ~m.49 A jnani smiles indulgently at those lowly men struck by desire
>>> for pleasures and senses (that draw-people towards pleasures).
>>>
>>> ~vlm.49. Those that are sober in their minds, and tranquil in their
>>> spirits, laugh to scorn the vile beasts of sensuality as madmen; as also
>>> those that have been bemeaned by the meanness of their sensual appetites to
>>> the state of mean reptiles.
>>>
>>> ~sv.48-49-50 Therefore one should abandon all cravings for pleasure and
>>> attain wisdom.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> इच्छतो_अन्य-उज्झिताम् जायाम् यथा_एव_अन्येन हस्यते ।
>>>
>>> इन्द्रियस्य_इच्छतो भोगम् तद्वज्_ज्ञेन विहस्यते ॥५०॥
>>>
>>> icchato_anya-ujjhitAm jAyAm yathA_eva_anyena hasyate |
>>>
>>> indriyasya_icchato bhogam tadvaj_jJena vihasyate ||
>>>
>>> 50||
>>>
>>>
>>> anya-ujjhitAm jAyAm* - x = *
>>>
>>> yathA eva anyena hasyate* - just.as <http://just.as> by another* he* is
>>> ridiculed = *
>>> indriyasya_icchata: bhogam - x =
>>>
>>> ~m.50 A jnani gently smiles at the senses that seek for pleasures. It is
>>> like people who ridicule a person who desires a lady that has been
>>> abandoned by another.
>>>
>>> ~vlm.50. The sensualist eager for the gratification of his senses, are
>>> as much ridiculed by the wise; as a man who takes to him a woman deserted
>>> by another, is derided by his tribe.
>>>
>>> ~sv.48-49-50 Therefore one should abandon all cravings for pleasure and
>>> attain wisdom.
>>>
>>> *moT.50. icchato_anyanijAm jAyAm .. / .. bhogam tathaiva jJena hasyate
>>> // *mo.4,23.50 // yathA anyasya nijAm anya-nijAm | tAdRzIm bhAvinIm bhAryAm
>>> icchata: | anyArtham bhAryAm icchata iti yAvat | puruSasya | yathA anyena
>>> hasyate hAsa: kriyate | tathaiva indriyasya bhogam icchata: ajJasya | jJena
>>> hasyate || *moT.4,23.50 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> त्यजत्_स्व.आत्म-सुखम् सौम्यम् मनो विषय-विद्रुतम् ।
>>>
>>> अङ्कुशेन_इव नाग-इन्द्रम् विचारेण वशम् नयेत् ॥५१॥
>>>
>>> tyajat_sva.Atma-sukham saumyam mano viSaya-vidrutam |
>>> aGkuzena_iva nAga-indram vicAreNa vazam nayet ||
>>>
>>> 51||
>>>
>>>
>>> mano viSaya-vidrutam* - x = *
>>>
>>> aGkuzena_iva nAga-indram* - x = *
>>>
>>> vicAreNa vazam nayet* - x = *
>>> ~m.51 He brings under control a mind running towards sensuous objects,
>>> in preference to delight in self, through the instrument of inquiry into
>>> self like a mahout who brings his elephant under control with his elephant
>>> - goad.
>>>
>>> ~vlm.51. The unwiseman||unwise man|| becomes wise by relinquishing all
>>> the pleasures of his body, and subduing the emotions of his mind by his
>>> reason; as the rider subdues the ungovernable elephant by the goad (ankusa)
>>> in his hand.
>>>
>>> ~sv.51..56 Only the mind that has been well disciplined really
>>> experiences happiness.
>>>
>>> *moT.51. tyajantam svasukham sAmyam .. / .. // *mo.4,23.51 // sAmyam
>>> svasukham sAmyAkhyam AtmAnandam | vicAreNa kiMsArA ime bhogA ity evaMrUpeNa
>>> || *moT.4,23.51 ||
>>>
>>> *VA. mind which has left calmness and happiness of own self, is led
>>>
>>> to abandonment of sense-objects by power of vicara, like elephant is
>>>
>>> guided by driver's hook
>>>
>>> ~AS. The mind, which is overcome by desires of sense objects
>>> (viSaya-vidrutam ) and hence abandons blissful pleasure of the soul
>>> (saumyam svAtma-sukham tyajat ) should be controlled (vazam nayet ) by
>>> thinking (vicAreNa) as an elephant is controlled by the driver's hook.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> भोगेषु प्रसरो यस्या मनो-वृत्तेश्_च दीयते ।
>>>
>>> सा_अप्य्_आदाव्_एव हन्तव्या विषस्य_इव_अङ्कुर-उद्गति: ॥५२॥
>>>
>>> bhogeSu prasaro yasyA_ mano-vRttez_ca dIyate |
>>>
>>> sA_apy_AdAv_eva hantavyA viSasya_iva_aGkura-udgati: ||52||
>>>
>>>
>>> prasara: yasyA: * - x = *
>>>
>>> mano-vRtte: ca * - x = *
>>>
>>> dIyate * - is given =*
>>> *mo. dIyate yayA bhoga-tRSnayA iti zeSa: ||
>>>
>>>
>>> viSasya_iva_aGkura-udgati: *- x =*
>>> ~m.52 One should cut asunder right at the beginning. The tendency of
>>> mind flowing towards pleasures like uprooting a poisonous sprout at the
>>> very start.
>>>
>>> ~vlm.52. He whose mind is bent to the enjoyment of carnal pleasures,
>>> should first of all check the inclination, as they draw out the poisonous
>>> plants from the ground.
>>>
>>> ~sv.51..56 Only the mind that has been well disciplined really
>>> experiences happiness.
>>>
>>> *moT. ..yasyA manovRtte: pradIyate / .. // *mo.4,23.52 //sA manovRtti: |
>>> Adau prasaradAnAt prAk | yasyA: tu na dIyate tasyA: kA kathety
>>> apizabdAbhiprAya: || *moT.4,23.52 ||
>>>
>>> *VA. first the tendency of mind to dwell in sense pleasures should be
>>> killed, like sprouting of poisonous plant.
>>>
>>> ~AS. The last phrase is a bit misleading, I would rephrase: like killing
>>> the sprouts of poison- or poisonous plants.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> ताडितस्य हि य: पश्चात्सम्मान: सोऽप्यनन्तक: ।
>>>
>>> शालेर्ग्रीष्माbhiतप्तस्य कुसेको_अप्य् अमृतायते ॥५३॥
>>>
>>> tADitasya hi ya: pazcAt_sammAna: so_'py_anantaka: |
>>>
>>> zAler_grISma-abhitaptasya kuseko_apy_amRtAyate ||
>>>
>>> 53||
>>>
>>>
>>> zAle: grISma-abhitaptasya kuseka: api amRtAyate * - x. *
>>>
>>> bahu-mAnas na budhyate* - x = *
>>>
>>> pUrNAnAm saritAm* - of full rivers = *
>>>
>>> prAvRT-pUra:* - x = *
>>>
>>> svalpa: na rAjate * - x. *
>>> ~m.54. For one that is not in distress, any honor will not mean a
>>> reward. To a river that is full, rain waters cannot add much.
>>>
>>> ~vlm.54. That which is full out of its time, does not become fuller in
>>> its season; as the river which is ever full, receives no addition in the
>>> rains over its fulness. (The full never becomes fuller).
>>>
>>> ~sv.51..56 Only the mind that has been well disciplined really
>>> experiences happiness.
>>>
>>> *moT. .. prAvRTpUra: svalpam virAjate // *mo.4,23.54 // hi yasmAt |
>>> anArtenAdRSTapIDanena | sammAna: bahumAna: na budhyate na jJAyate | etad
>>> dRSTAntena samarthayati pUrNAnAm iti | pUrNAnAm saritAm prAvRTpUra: svalpam
>>> tokam | virAjate | janamanaAhlAdakAritvAbhAvAd ity artha: | janamano hi
>>> kSINAnAm nadInAm prAvRTpUradarzanena sAnandam bhavati || *moT.4,23.54 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> पूर्णस्_तु प्रकृतो_अप्य्_अन्यत्_पुनर्_अप्य्_अभिवाञ्छते ।
>>>
>>> जगत्-पूरण-योग्य-अम्बुर्_गृह्णात्य्_एव_अर्णवो जलम् ॥५५॥
>>>
>>> pUrNas_tu prakRto_apy_anyat_punar_apy_abhivAJchate |
>>> jagat-pUraNa-yogya-ambur_gRhNAty_eva_arNavo jalam ||
>>>
>>> 55||
>>>
>>>
>>> prakRta: api* - x = *
>>>
>>> anyat punar api* - x = *
>>>
>>> abhivAJchate* - x = *
>>> jagat-pUraNa-yogya-ambu:* - x = *
>>>
>>> gRhNAti eva arNava: jalam * - x. *
>>>
>>> yA pazcAt bhAga-maNDanA * - x = *
>>> tAm eva * - x = *
>>>
>>> a-labdha-vistArAm * - x = *
>>>
>>> kliSTatvAt bahu manyate* - x. *
>>> freed from bondage = *tuSyati - *is content = *grAsa mAtreNa - *with
>>> merely a lump of rice = *a baddha: - *unbound (tho) neither bound = *na
>>> AkrAnta: - *nor under attack = *parair - *by others = *na mAnyate bahu
>>> rAjyam - *he does not think much of his kingdom*.
>>> ~vlm.57. A captive prince when enfranchised, is content with his morsel
>>> of bread, who ere before had been discontented with a realm in his free and
>>> uncaptured state.
>>>
>>> ~sv.57 The captive king, when freed, is delighted with a piece of bread;
>>> the king who has not been subjected to captivity does not enjoy as much,
>>> even should it be the annexation of another kingdom.
>>>
>>> *mo.4,23.57 // Adau baddha: pazcAn mukta: baddhamukta: | tathA nigRhItam
>>> mana: bhogalezenaiva tuSyatIti bhAva: || *moT.4,23.57 ||
>>>
>>> An Earth-lord, when freed from bondage is content with merely a lump of
>>> rice
>>>
>>> (tho) neither bound nor under attack by others he does no think much of
>>> his kingdom
>>>
>>> *moT.57. baddhamukto mahIpAlo grAmamAtreNa tuSyati / .. rAjyenApi na
>>> An Earth-Lord, when freed from bondage = *tuSyati - *is content = *grAsa mAtreNa
>>> - *with merely a lump of rice = *a baddha: - *unbound (tho) neither
>>> bound = *na AkrAnta: - *nor under attack = *parair - *by others = *na
>>> mAnyate bahu rAjyam - *he does not think much of his kingdom*.
>>>
>>>
>>>
>>>
>>>
>>>
>>> हस्तम् हस्तेन संपीड्य दन्तैर्दन्तान्विचूर्ण्य च ।
>>>
>>> अङ्गान्यङ्गैरिवाक्रम्य जयेच्चेन्द्रियशात्रवान् ॥५८॥
>>>
>>> hastam hastena saMpIDya dantair_dantAn_vicUrNya ca |
>>>
>>> aGgAny_aGgair_iva_Akramya jayec_ca_indriya-zAtravAn ||
>>>
>>> 58||
>>>
>>>
>>> aGgAny_aGgair_iva_Akramya jayec_ca_indriya-zAtravAn * - x. *
>>> ~m.58 Somehow one should overwhelm the senses whether by twisting one
>>> hand by the other, pounding teeth against teeth and thus setting one limb
>>> against another.
>>>
>>> ~vlm.58. With the writhing of your hands and gnashing of your teeth, and
>>> twisting of your limbs and body; you must chastise your reprobate members
>>> and mind. (So is Plato said to have chastised his angry self).
>>>
>>> ~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>>> conquer his mind and senses: such conquest is far greater than conquest of
>>> external foes.
>>>
>>> indriyanigrahadvAreNa manonigrahasya sAdhyatvAd indriyanigraham eva
>>> kathayati
>>> *moT. hastam hastena sampIDya dantair dantAn{#50} vicUrNya ca /
>>> aGgAny aGgair ivAkramya jaya svendriyazAtravAn // *mo.4,23.58 //
>>> viSayeSu pravRttAni indriyANi samyagjJAnabalena pratyAharaNIyAnIti
>>> bhAva: || *moT.4,23.58 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> जेतुम्_अन्यम् कृत-उत्साहै: पुरुषैर्_इह पण्डितै: ।
>>>
>>> पूर्वम् हृदय-शत्रुत्वाज्_जेतव्यानि_इन्द्रियाण्य्_अलम् ॥५९॥
>>>
>>> jetum_anyam kRta-utsAhai: puruSair_iha paNDitai: |
>>>
>>> pUrvam hRdaya-zatrutvAj_jetavyAni_indriyANy_alam ||
>>>
>>> 59||
>>>
>>>
>>> pUrvam hRdaya-zatrutvAt jetavyAni indriyANi alam* - x. *
>>> ~m.59. Wise people who want to conquer worldly ambitions should first
>>> conquer the senses.
>>>
>>> ~vlm.59. The brave and wise man, who intends to overcome his enemies;
>>> must first of all strive to subdue the internal enemies of his own heart
>>> and mind, and the members of his body. (Subdue yourself, ere you subdue
>>> others),
>>>
>>> ~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>>> conquer his mind and senses: such conquest is far greater than conquest of
>>> external foes.
>>>
>>> *moT. .. puruSair udbubhUSubhi: / pUrvam hRdayazatrutvAj
>>> jJAtavyAnIndriyANy alam // *mo.4,23.59 // anyam rAjAdi-rUpam | udbhavitum
>>> icchubhi: udbubhUSubhi: | jJAtavyAni zatrutvena_iti zeSa: |
>>> hRdaya-zatrutvam ca_indriyANAm bhogAn praty AkarSaNa-kAritvena jJeyam ||
>>> *moT.4,23.59 ||
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> एतावति धरणितले सुभगास्ते साधुचेतना: पुरुषा: ।
>>>
>>> पुरुषकथासु च गण्या न जिता ये चेतसा स्वेन ॥६०॥
>>>
>>> etAvati dharaNitale subhagAs_te sAdhucetanA: puruSA: |
>>>
>>> puruSakathAsu ca gaNyA na jitA ye cetasA svena ||
>>>
>>> 60||
>>>
>>>
>>> subhagA: te sAdhu-cetanA: puruSA: * - x = *
>>>
>>> puruSa-kathAsu ca gaNyA: * - x = *
>>>
>>> na jitA ye cetasA svena* - x. *
>>> ~m.60 On this earth, the most auspicious people are those who have sway
>>> over their senses and mind.
>>>
>>> ~vlm.60. Those men are reckoned the most prosperous, and best disposed
>>> in their minds in this earth; who have the manliness to govern their minds,
>>> instead of being governed by them.
>>>
>>> ~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>>> conquer his mind and senses: such conquest is far greater than conquest of
>>> external foes.
>>>
>>> *moT. manojayayuktAnAm prazaMsAm karoti - etAvati dharaNitale / subhagAs
>>> te sAdhucetanA: puruSA: / puruSakalAsu ca gaNyA na jitA ye na cetasA svena
>>> // *mo.4,23.60 // spaSTam || *moT.4,23.60 ||
>>>
>>> form?
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> हृदय-बिले कृत-कुण्डल-कलना-विवशो मनो-महाभुजग: ।
>>>
>>> तस्योपशान्तिm_Aगतmalam_uदितम् तम् सुनिर्मलम् वन्दे ॥६१॥
>>>
>>> hRdaya-bile kRta-kuNDala-kalanA-vivazo mano-mahA.bhujaga: |
>>>
>>> tasya_upazAntim_Agatamalam_uditam tam su.nirmalam vande ||
>>>
>>> 61||
>>>
>>>
>>> kRta-kuNDala-kalanA-vivaza: * - x = *
>>>
>>> mano-mahA.bhujaga: * - x = *
>>>
>>> tasya_upazAntim_Agatamalam_uditam tam su.nirmalam vande * - x. *
>>> ~m.61 O rAma, salutations to the pure one who is relieved of the great
>>> serpent of mind which is lying encoiled as if in a trance in the cave of
>>> heart.
>>>
>>> ~vlm.61. I revere those pure and holy men, who have quelled the huge and
>>> crooked serpent of their minds, lying coiling in the cave of their hearts;
>>> and who rest in the inward tranquility and serenity of their souls.
>>>
>>> ~sv.58-59-60-61 Hence, the wise man grinds his teeth and strives to
>>> conquer his mind and senses: such conquest is far greater than conquest of
>>> external foes.
>>>
>>> *moT.61. .. kRtakuNDala ulbaNakalanAviSo manobhujaga: / yasyopazAntim
>>> Agata uditam tam arindamam vande // *mo.4,23.61 // sa eva sarvotkRSTa iti
>>> bhAva: | iti zivam || *moT.4,23.61 || iti zrIbhAskarakaNThaviracitAyAm
>>> zrImokSopAyaTIkAyAm sthitiprakaraNe trayoviMza: sarga: ||
>>>
>>> --
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>>> To unsubscribe from this group and stop receiving emails from it, send
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>>> https://groups.google.com/d/msgid/yoga-vasishtha/db83aa45-1b55-4e33-a652-ad506b20564d%40googlegroups.com
>>> .
Jiva Das
FM4023 KINGDOM OF THE WISE 1.NV27.28 .z61
FM.4.1.FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
Oॐm
•
VASISHTHA THE PLENTIFUL said—
स उत्तम.पद.आलम्बी चक्र.भ्रमवद् आस्थितः ।
sa* uttama.pada.AlambI cakra.bhramavat Asthita: |
शरीर.नगरी.राज्यम् कुर्वन्न् अपि न लिप्यते ॥४।२३।१॥
zarIra.nagarI.rAjyam kurvan api na lipyate ||4|23|1||
.
sa* uttama.pada.AlambI /
cakra.bhramavat Asthita: |
zarIra.nagarI.rAjyam \
kurvan api na lipyate
.
he has attained the highest state
:
he's like a whirling wheel
effecting Body City
though never stuck* in it
.
sa* uttama.pada.AlambI cakra.bhramavat Asthita: zarIra.nagarI.rAjyam kurvan api na lipyate
.
uttama.pada.AlambI
cakra.bhramavat
Asthita
zarIra.nagarI.rAjyam
kurvan
lipyate
.
* Attached. The root >lip suggests both psychological attachment and stickiness,
more like a sticky note than Krazy Glue.
*vwv. ... is behaving like the revolution of a wheel (which continues to rotate even after the impelling force is no longer acting).
*vlm.p.1. Vasishtha continued:—The man liberated in this life and settled in the Supreme state of joy is not tarnished by reigning over the realm of his body and turning about like a wheel.
*sv. Rama, he who treads the superior path, though he dwells in this body which functions as the potter's wheel does by past momentum, is untainted by the actions that might be performed.
तस्य.इयम् भोग.मोक्ष.अर्थम् तज्ज्ञस्य.उपवन.उपमा ।
tasya iyam bhoga.mokSa.artham tat.jJasya upavana.upamA |
सुखाय.एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।२॥
sukhAya eva na du:khAya sva.zarIra.mahA.purI ||4|23|2||
.
tasya iyam bhoga.mokSa.artham /
tat.jJasya upavana.upamA |
sukhAya eva na du:khAya \
sva.zarIra.mahA.purI
.
*vlm.p.2 The body of a wise man is like a princedom to him, calculated for his benefit and of no disadvantage. It is comparable to the dwelling of a holy hermit for the consummation of his efforts and liberation.
*vwv. For the knower of That (Reality), .. m. .. of truth, .. *vlm. The body of the wise man .. *sv. ..who treads the superior path ..
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
nagarItvam
zarIrasya katham nAma mahAmune |
एताम् च.अधिवसन् योगी कथम् राज्य.सुख.एक.भाक् ॥४।२३।३॥
etAm ca adhivasan yogI katham rAjya.sukha.eka.bhAk ||4|23|3||
.
nagarItvam zarIrasya /
katham
nAma mahAmune |
etAm ca adhivasan yogI \
katham rAjya.sukha.eka.bhAk
.
how do you come to call it Body City,
great muni?
and
dwelling in such a place,
how is a yogin the enjoyer of all the pleasures of a King
?
nagarItvam zarIrasya .
katham
nAma . how is there, tell me, . mahAmune . Great.Muni? .
etAm ca adhivasan yogI katham rAjya.sukha.eka.bhAk
.
#nagarItva
etAm
adhivasan
yogI
rAjya.sukha.eka.bhAk
.
*vlm.p.3 Râma said, "O great sage, how can you call the body to be the dominion of a man, and how can a yogi have his princely joy in it?"
VASISHTHA said—
रम्या.इयम् देह.नगरी राम सर्व.गुण.अन्विता ।
ramyA
iyam deha.nagarI rAma sarva.guNa anvitA |
ज्ञस्य.अनन्त.विलास.आढ्या
स्व.आलोक.अर्क.प्रकाशिता
॥४।२३।४॥
jJasya ananta.vilAsa.ADhyA sva.Aloka.arka.prakAzitA ||4|23|4||
.
ramyA iyam deha.nagarI /
rAma
sarva.guNa anvitA |
jJasya ananta.vilAsa.ADhyA \
sva.Aloka.arka.prakAzitA
.
ramyA iyam deha.nagarI . what a delight is Body City
o rAma
sarva.guNa anvitA . endowed with
every virtue
jJasya– of the wise
ananta.vilAsa ADhyA
sva.Aloka arka.prakAzitA
*vwv.2399/4 rAma! This beautiful city of the body, possessed of all merits, is abouding in infinite grace. Illuminated by the Sun that is ones own Light (of Consciousnss), for a wise man.
*m.4. Sri Vasista O rAma, this city of body is delightful and is equipped with all qualities. It is the field of infinite sport of a 'jnani'. It is lighted bright by the sun of self.perception.
*vlm.4. Vasishtha replied:..Beautiful is this city of the body, and fraught with every good to mankind, and being enlightened by the light of the mind, it is productive of endless blessings in both worlds.
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*mo.4,23.4 // svAloka: AtmaprakAza: |
sa* evArka: | tena prakAzitA parAmarzadvAreNa
svam prati prAkaTyam nItA || *moT.4,23.4 ||4|23|
.
इ #i . #ita: . #anvita anu.ita a. "after.gone ". gone along with • joined, attended, accompanied by, connected with, linked to • having as an essential or inherent part, endowed with, possessed of, possessing • acquired • reached by the mind, understood • following • connected as in grammar or construction.
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
कर.प्रतोली.विस्तार.प्राप्त.पाद.उपजङ्गला ॥४।२३।५॥
kara.pratolI.vistAra.prApta.pAda.upajaGgalA ||4|23|5||
.
netra.vAtAyana.
uddyota.forth.shining
/prakAza=bhuvana.antarA |
kara.pratolI.vistAra.\prApta.pAda.upajaGgalA
.
*m.5 The world of inside is lighted through the window of eyes. This city of body is wide with the highways called hands. It has feet with which it reaches the minor jungles (of the world).
*vlm.5. The eyes are the windows of this city, letting out the light for the sight of distant worlds, the two arms are as the two valves of this city.gate, with the hands like latches reaching to the knees.
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. pratolyau vizikhe | tAbhyAm
prAptau pAdAv eva upajaGgalau jaGgala.samIpadezau yasyAH | sA | nagaryaz
ca upajaGgalam tAvat pratolI bhavati || *moT.4,23.5 ||
रोम.राजि.लता.गुल्मा त्वचा.जालक.मालिता ।
roma.rAji.latA.gulmA
tvacA.jAlaka.mAlitA |
गुल्फ.अङ्गुल्याम्
प्रविश्रान्त.जङ्घ.उरु.स्तम्भ.मण्डला
॥४।२३।६॥
gulpha.aGgulyAm pravizrAnta.jaGgha.uru.stambha.maNDalA ||4|23|6||
.
the parting.line of the hair
winds like a creeping sprout.
skin wrapped.around
tvacAjAlaka.mAlitA
ankle.toe
pravizrAnta.jaGgha uru.stambha.maNDalA
*m.6 The body.hairs are the creepers and sprouts of the city. Skin is the garland winding (around the city). The city is full of pillars of thighs supported by the ankles and feet.
*vlm.6. The hairs on the body are as the moss and grass on the walls, and the porous skin resembles the netted covering of the palace; the thighs and legs are as the columns of the edifice, and the feet with the ankles and toes, are as pedestals of the pillars.
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. gulpha.gulgulu.bdellium (a
transparent resin) .vizrAntajaGghorustambhamaNDalA // *mo.4,23.6 //
tvag evATTAlakam prAkAra: | tena bhUSitA | gulgulu: stambhAdhArabhUtA
zilA{#7} ||4|23| *moT.4,23.6 ||4|23|
* variants like this suggest that mo is not prior to yv but a revision.
रेखा.विभक्त.पाद.अग्र.शिला.प्रथम.निर्मिता ।
rekhA.vibhakta.pAda.agra.zilA.prathama.nirmitA
|
चर्म.मर्म.शिरासार.संधि.सीमा.मनोरमा
॥४।२३।७॥
carma.marma.zirAsAra.saMdhi.sImA.manoramA ||4|23|7||
.
*moT. … rekhAbhyAm vibhakte ye | pAdau
evograzile | tayo: prathamam nirmitA | prathama.nirmANe hi kRta.vibhAgA:
zilA: sthApyante | carmamarmasirAsAra: carma.marma.sirAsamUha eva
| sandhisImA: sandhimaryAdA: yasyAH | sA || *moT.4,23.7 ||
rekhA.vibhakta.pAda.agra.zilA.prathama.nirmitA
|
carma.marma.zirAsAra.saMdhi.sImA.manoramA
.
*m.7 This body.city is beautiful with intersections and joints between the arteries and veins (under the skin).
*vlm.7. The lines marked under the soles of the feet, are as inscriptions marked on the foundation stone, and upon those at the base of the pedestals of the pillars; and the outer skin which covers the flesh, marrow, veins and arteries, and the joints of the body, is as the beautiful plaster of the building, hiding the mortar and bricks inside.
उरु.उरु.तनु.भाग.अग्र.निर्मित.उपस्थ.निम्नगा ।
uru.uru.tanu.bhAga.agra.nirmita.upastha.nimnagA |
कचत् केश.अवली.काच.दल.प्रस्थ.वन.आवृता ॥४।२३।८॥
kacat keza.avalI.kAca.dala.prastha.vana.AvRtA ||4|23|8||
.
* uru.uru.tanu.bhAga agra.nirmita upastha.nimnagA
kacat keza avalI.kAca.dala.prastha.vana AvRtA . x.
*moT. Uru.dvayam eva kavATe [a pair of breasts like double.doors!].
*m.8 The body.city has the river of pudendum (organ of sex) flowing between the haunches, hips and thighs. Beautiful glistening hairs on the head and beard are the encircling forests.
*vlm.8. The middle part of the body above the two thick thighs contains the aqueducts, beset by the hairy bushes about them, and likening to rivers running amidst a city, between rows of trees on both sides of the banks.
भ्रू.ललाट.ओष्ठ.सत् छाय.वदन.उद्यान.शोभिता ।
bhrU.lalATa.oSTha.sat
chAya.vadana.udyAna.zobhitA |
दृष्टि.पात.उत्पल.आकीर्ण.कपोल.विपुल.स्थली
॥४।२३।९॥
dRSTi.pAta.utpala.AkIrNa.kapola.vipula.sthalI ||4|23|9||
.
bhrU.brow.lalATa.oSTha.sat.chAya.vadana.udyAna.zobhitA
|
dRSTi.viewpoint.pAta.utpala.AkIrNa.kapola.vipula.sthalI
.
*vlm.9. The face is as the royal garden beautified by the eye.brows, forehead and the lips; the glancing of the eyes, are as the blooming lotuses; and the cheeks are as flat planes in it.
वक्षःस्थल.सरःस्यूत.कुच.पङ्कज.कोरका ।
vakSa:sthala.sara:syUta.kuca.paGkaja.korakA |
घन.रोम.अवली.छन्न.स्कन्ध.क्रीडाशिला.उच्चया ॥४।२३।१०॥
ghana.roma.avalI.channa.skandha.krIDAzilA.uccayA ||4|23|10||
.
vakSa:sthala.sara:syUta.kuca.paGkaja.korakA |
ghana.roma.avalI.channa.skandha.krIDAzilA.uccayA
.
Breastwork Lake
:
the nipples are lotus buds of lotuses
a braid of hairs on the breast is its grass growing
and her shoulders are the rocks that guard it
.
syUta.kuca.paGkaja.korakA
thick.hair.avalI.c.channa.skandha.krIDAzila uccayA
*vlm.10. The broad bosom is as a lake with the nipples like buds of lotuses; the streaks of hairs on the breast, are as its herbage, and the shoulders are as the projecting rocks (ghats) upon it.
#syUta . sewn
#kuca . tit
उदर.श्वभ्र.निक्षिप्त.स्व.अन्न.इष्ट.भक्ष्य.तत्परा ।
udara.zvabhra.nikSipta.sva.anna.iSTa.bhakSya.tatparA |
दीर्घ.कण्ठ.बिल.उद्गीर्ण.वात.संरम्भ.शब्दिता ॥४।२३।११॥
dIrgha.kaNTha.bila.udgIrNa.vAta.saMrambha.zabditA ||4|23|11||
.
udara.zvabhra.nikSipta.sva.anna.iSTa.bhakSya.tatparA |
dIrgha.kaNTha.bila.udgIrNa.vAta.saMrambha.zabditA
.
Belly Cave
:
once it is loaded with all the native.food.delights U wished
it is an expectant hole bursting with wind.rumbling sounds
.
* fart jokes are an academic tradition even in 12CEntury saMskRta.loka
*vlm.11. The belly is the store.house, which is eager to receive the delicious articles of food; and the long lungs of the throat {misreads dIrgha.aNTha}, are blown loudly by the internal winds.
हृदय.आपण.निर्णीत.यथाप्राप्त.अर्थ.भूषिता ।
hRdaya.ApaNa.nirNIta.yathAprApta.artha.bhUSitA |
अनारत.नव.द्वार.प्रवहत्.प्राण.नागरा ॥४।२३।१२॥
anArata.nava.dvAra.pravahat.prANa.nAgarA ||4|23|12||
.
hRdaya.ApaNa.nirNIta.yathAprApta.artha.bhUSitA |
anArata.nava.dvAra.pravahat.prANa.nAgarA
.
*vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
hRdaya ApaNa.nirNIta.yathAprApta
artha.bhUSitA .
Heart Market
:
displaying constructed.happenstances
anArata.nava.dvAra.pravahat.prANa.nAgarA .
anArata.nava.door.pravahat.prANa.nAgarA.
*vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
#ApaNa . market
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
आस्य.स्फारवद्.आदृष्ट.दन्त.अस्थि.शकल.आकुला ।
Asya.sphAravat.AdRSTa.danta.asthi.zakala.AkulA |
मुख.आस्पदा भ्रमज्.जिह्वा चण्डी.चर्वित.भोजना ॥४।२३।१३॥
mukha.AspadA bhramat.jihvA caNDI.carvita.bhojanA ||4|23|13||
.
Asya.sphAravat.AdRSTa.danta.asthi.zakala.AkulA |
mukha.AspadA bhramat.jihvA caNDI.carvita.bhojanA
.
her mouth is wide.open
showing
glimpses of tooth & bone fragments
such is the face & deluding tongue of
chaNDI the Fierce
at her fiercely.chewed feast
.
*vlm. There is the open mouth like the open door.way, with its tooth.bones slightly seen as its gratings; and the tongue moving in the door way like a naked sword, is as the projecting tongue of the goddess Kalí, when she devours her food.
रोम.शष्प.तरच्.छन्ना कर्ण.कोटर.कूपका ।
roma.zaSpa.tarat.channA karNa.koTara.kUpakA |
स्फिक्.शृङ्खल.आस्थित.उपान्त.पृष्ठ.विस्तीर्ण.जङ्गला ॥४।२३।१४॥
sphik.zRGkhala.Asthita.upAnta.pRSTha.vistIrNa.jaGgalA ||4|23|14||
.
roma.zaSpa.tarat.channA karNa.koTara.kUpakA |
sphik.zRGkhala.Asthita.upAnta.pRSTha.vistIrNa.jaGgalA
.
*vlm.14. The ear.holes are covered by hairs like long grass, and the broad back resembles a large plain, beset by rows of trees on its borders.
#kUpaka . (pubic?) hole
#sphic . buttock
*m. Wells of ears are covered by the grass called long hairs.
गुद.उत्थान.आरघट्ट.अन्त.प्रद्रुत.अनन्त.कर्दमा ।
guda.utthAna.AraghaTTa.anta.pradruta.ananta.kardamA |
चित्त.उद्यान.मही.वल्गत्.आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
citta.udyAna.mahI.valgat.Atma.cintA.vara.aGganA ||4|23|15||
.
guda.utthAna.AraghaTTa.anta.pradruta.ananta.kardamA |
citta.udyAna.mahI.valgat.Atma.cintA.vara.aGganA
.
*vlm.15. The two private passages serve as sewers and drains of the city, to let out its dirt, and the heart is the garden.ground, where the passions parade about as ladies. (Or, the region of the mind is the garden.ground for the rambling thoughts as ladies).
धी.वरत्रा.दृढा.बद्ध.चपल.इन्द्रिय.मर्कटा ।
dhI.varatrA.dRDhA.baddha.capala.indriya.markaTA |
वदन.उद्यान.हसन.पुष्प.उद्गम.मनःरमा ॥४।२३।१६॥
vadana.udyAna.hasana.puSpa.udgama.mana:ramA ||4|23|16||
.
dhI.varatrA.dRDhA.baddha.capala.indriya.markaTA |
vadana.udyAna.hasana.puSpa.udgama.mana:ramA
.
dhI.varatrA.dRDhA.baddha.capala.indriya.markaTA –
thought.thong.firm.bound.fickle.organ.monkey
vadana udyAna.hasana.puSpa udgama.mana:ramA .
face.garden.smiling.flower.blossoming.delight.
.
*m.16 In the gardens of mind a beautiful lady called self.inquiry is promenading. Monkeys called senses are being tied by the rope of discriminating intelligence.
*vlm.16. Here the understanding is fast bound in chains as a prisoner, and the organs of sense are let looase as monkies to play about. The face is as a flower garden, the smiles whereof are its blooming blossoms
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. / *mo.4,23.16 // jJo hi dhIrajjvA
capalendriyANi badhnAti | vadanodyAneti | udyAne ca puSpodgamo yukta eva || *moT.4,23.16
||
* dhI.varatrA.dRDhA.baddha.capala indriya.markaTA . thought.straps.firm.bound.fickle.organ.monkey vadana udyAna.hasana.puSpa udgama.mana:ramA . face.garden.smiling.flower.blossoming.delight.
स्वशरीरमनोज्ञस्य सर्वसौभाग्यसुन्दरी ।
sva.zarIra.mana:jJasya sarva.saubhAgya.sundarI |
सुखायैव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAya eva na du:khAya paramAya hitAya ca ||4|23|17||
.
sva.zarIra.mana:jJasya /
sarva.saubhAgya.sundarI |
sukhAya eva na du:khAya \
paramAya hitAya ca
.
sva.zarIra.mana:jJasya . of Ur body known by mind .
sarva.saubhAgya.sundarI . in/when all.saubhAgya.sundarI
.
for one who truly knows
his own body and mind are beautiful
—
full of delight
&
only for his pleasure not for his sorrow
&
of the highest benefit
.
*vwv.2400/17 For a person knowing his body and mind (i.e. their true nature), (the body.city), beautiful with all blessedness, is (existing) only for happiness and not for sorrow. It is also for the greatest good (of the person).
*m.17 Such a graceful and auspicious lady of charm and beauty can be only for extreme good and joy/delight and not for grief.
*vlm.17. The life of the man, knowing the proper use of his body and mind, is prosperous in everything; it is attended by happiness and advantages, and no disadvantage whatever.
*jd.17 . sva.zarIra.mana:jJasya . for one who knows his own body and mind sarva.saubhAgya.sundarI . so beautiful and full of delight sukhAya eva na du:khAya . is only for his pleasure, not sorrow paramAya hitAya ca . and of the highest benefit.
अज्ञस्येयमनन्तानाम् दुःखानाम् कोशमालिका ।
ajJasya iyam anantAnAm du:khAnAm koza.mAlikA |
ज्ञस्य त्वियमनन्तानाम् सुखानाम् कोशमालिका ॥४।२३।१८॥
jJasya tu iyam anantAnAm sukhAnAm koza.mAlikA ||4|23|18||
.
ajJasya iyam anantAnAm /
du:khAnAm koza.mAlikA |
jJasya tu iyam anantAnAm \
sukhAnAm koza.mAlikA
.
ajJasya
for the unKnowing,
iyam anantAnAm du:khAnAm koza.mAlikA
this of boundless sorrows is the treasure.house
jJasya tu
but for the knowing
iyam anantAnAm sukhAnAm koza.mAlikA
this of boundless pleasures is the treasure.house
*vwv.2401/18 For the ignorant one, this (body.city) is a treasure.palace of infinite pains. But, for the wise one, this is a treasure.palace of inexhaustible pleasures.
*vlm. This body is the source of infinite trouble to the ignorant, but it is the fountain of infinite happiness to the wise man.
*moT. .. /.. // *mo.4,23.18 // kozamAlikA
bhANDAgAramAlA | anantadu:kha utpAdikA ity artha: | ajJAta.zuddha.tattvasya
tasyaitadartham rAtrindinam santApabhAktvAt iti bhAva: | nanu tarhi
jJasyApi IdRzy eva syAd ity | atrAha jJasya tu iti | tuzabda: vyatirekadyotaka:
| jJAtazuddhAtmatattvasya tasya etad artham santa apabhAktvAbhAvAt | na hy
anyArtham anya: santApabhAg bhavatIti bhAva: || *moT.4,23.18 ||
*sv.18 To the ignorant, this body is the source of suffering; but to the enlightened man, this body is the source of infinite delight.
For the unKnowing, this body's a jail.house full of misery;
but, for the knowing, it is a treasure.house of boundless delight.
किम्चिदस्याम् प्रनष्टायाम् ज्ञस्य नष्टमरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
स्थितायाम् संस्थितम् सर्वम् तेनेयम् ज्ञसुखावहा ॥४।२३।१९॥
sthitAyAm saMsthitam sarvam tena iyam jJa.sukha.AvahA ||4|23|19||
.
kimcit asyAm pranaSTAyAm /
jJasya naSTam arindama |
sthitAyAm saMsthitam sarvam \
tena iyam jJa.sukha.AvahA
.
*m.19 If this body is destroyed the loss is very little for a jnāni. If it is preserved firmly, it is for delights and liberation.
*vlm. ... its continuance is the cause of continued happiness to the wise man.
*sv.19 While it exists the wise man derives from it great pleasure and the delight of enlightenment; and when its life.span comes to an end he does not regard it as a loss at all.
#Avaha . bringing to pass, producing; one of the seven winds or bands of air (that which is usually assigned to the #bhuvar.loka or atmospheric region between the bhUr.loka and svar.loka) • one of the seven tongues of fire.
यदेनाम् ज्ञः समारुह्य संसारे विहरत्यलम् ।
yat enAm jJa: samAruhya saMsAre viharati alam |
अशेषभोगमोक्षार्थम् तेनेयम् ज्ञ.रथः स्मृतः ॥४।२३।२०॥
azeSa.bhoga.mokSa.artham tena iyam jJa.ratha: smRta: ||4|23|20||
.
yat enAm jJa: samAruhya /
saMsAre viharati alam |
azeSa.bhoga.mokSa.artham \
tena iyam jJa.ratha: smRta:
.
a Knower who drives one of these can navigate the whole saMsAra
&
when used for the total enjoyment of mokSha.Freedom
it is famously a KnowerWagon
.
*vlm. The body serves as a chariot to the wise, who can traverse everywhere by riding in it; and can produce and procure everything conducive to his welfare and liberation.
*m.20 When a jnani rides this and moves around the world, it is indeed a chariot giving infinite pleasures and liberation.
*sv.20 Hence, to the enlightened person the body itself is a source of infinite delight. And, since it transports him in this world in which he roams freely and delightfully, the body is regarded as a vehicle of wisdom.
शिष् #ziS . #azeSa. . without remainder, entire, perfect, all • .m.. non.remainder • #azeSam, #azeSeNa, #azeSatas .ind.. entirely, wholly. . azeSatA .tA f. azeSatva n. – totality • *Ott.part. . all, whole, entire. •• <pUrNam, akhilam, kRtsnam, sarvam, anUnakam, sakalam, nikhilam, azeSam, samam, akhaNDam, ni:zeSam, samastam, vizvam>. amar.
शब्द.रूप.रस.स्पर्श.गन्ध.बन्धु.श्रियः यतः ।
zabda.rUpa.rasa.sparza.gandha.bandhu.zriya: yata: |
अनया एव हि लभ्यन्ते तेन इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena iyam jJasya lAbhadA ||4|23|21||
.
zabda.rUpa.rasa.sparza./gandha.bandhu.zriya: yata: |
anayAiva hi labhyante \
tena iyam jJasya lAbhadA
.
sound.form.flavor.touch.odor
the whole family of senses
whence by this indeed they get
thus this is begotten for a Knower:
.
*vlm.21. The possession of the body, is of no disadvantage to the wise man; who can obtain by it, all the objects of his bearing and seeing, of his touch and smelling, and his friends and prosperity.
*sv.21 Since it is through the body that the wise man derives the different sense.experiences and gains the friendship and affection of others, to him it is a source of gain.
*m.21 From this one has the facility for feeling form, smell, touch, taste and hear. These are available to one always without respite. And so a jnani is benefited.
सुख.दुःख.क्रिया=जालम् यदा एषा उद्वहति स्वयम् ।
sukha.du:kha.kriyA=jAlam yadAiSodvahati svayam |
तदा एषा राम सर्वत्र सर्व.वस्तु.भर.क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu.bhara.kSamA ||4|23|22||
.
sukha.du:kha.kriyA=jAlam x
yadAiSodvahati svayam |
tadAiSA rAma sarvatra x
sarva.vastu.bhara.kSamA . x
.
this net of pleasure/pain we weave
when
this spreads itself
then
this, rAma, is everywhere
all.over the patiently fruitful Earth
.
*m.22 O rAma, this body has the capability to hold both happy and sorrowful actions and works. And so, one who knows gets the ability to bear all kinds of things (and happenings).
*vlm. {?} ...; but the wise man can well bear with them, (knowing them to be concommittant to human life).
तस्याम् शरीर.पुर्याम् हि राज्यम् कुर्वन् गत.ज्वरः ।
tasyAm zarIra.puryAm hi rAjyam kurvan gata.jvara: |
ज्ञः तिष्ठति गत.व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata.vyagra: sva.puryAm iva vAsava: ||4|23|23||
.
tasyAm zarIra.puryAm . in that Body City hi ! rAjyam kurvan gata.jvara: . painlessly rules his kingdom jJa: tiSThati gata.vyagra: . the wise man rests, confusion gone sva.puryAm . in his own fortress iva vAsava: . like the Lord of the vasu.s.
.
for
in that Body City
his untroubled kingdom
the wise man rests, confusion gone
:
he's like the Lord of the vasu.s
secure in his own fortress
.
*m. ... like Indra in his heaven.
*vlm.23. Hence the wise man reigns over the dominion of his body, without any pain or trouble, in the same manner as one remains the lord of his house, without any anxiety or disturbance.
*jd.23 . tasyAm zarIra.puryAm . in that Body City hi ! rAjyam kurvan gata.jvara: . painlessly rules his kingdom jJa: tiSThati gata.vyagra: . the wise man rests, confusion gone sva.puryAm . in his own fortress iva vAsava: . like the Lord of the vasu.s.
न क्षिपति अवट.आटोपे मनःमत्त.तुरङ्गमम् ।
na kSipati avaTa.ATope mana:matta.turaGgamam |
न लोभ.दुर्द्रुम.आदायः प्रज्ञा.पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha.durdruma.AdAya: prajJA.putrIm prayacchati ||4|23|24||
.
na kSipati avaTa.ATope x
mana:matta.turaGgamam |
na lobha.durdruma.AdAya: x
prajJA.putrIm prayacchati ||4|23|24||
*AS. The AB commentary explains avaTa ATopa
as the Kama . one who takes
pride in the avaTa . vagina! Also, the mind itself is compared to a wild
horse. He does not drive it rashly into the holes of desires. The second line
has a more exotic meaning. He does not give away his daughter called
intelligence for a dowry of a poisonous tree . or perhaps its fruit
known as avarice. In other words, he does not exchange his intelligence for
greed!
na kSipati avaTa ATope
manas.matta.turaGgamam . Mind the crazy horse
na lobha.durdruma AdAya . not given to the Greed Tree
prajJA.putrIm prayacchati
*m.24. A 'jnāni' does not throw the wild horse of mind into the abyss of intelligence to the poisonous tree of avarice and greed.
*vlm.24. He is not addicted to licentiousness like a high mettled steed; nor parts with the auspicious daughter of his prudence, from his avarice after some poisonous plant.
#avaTa .m.. a hole, vacuity in the ground • a hole in a tooth • any depressed part of the body, a sinus. •.• Comp. –kuccha : कच्छपः a tortoise in a hole • (fig.) one who has had no experience, who has seen nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa*vAsin, dweller in the samsAra.hole, y5024.022
#ATopa: . puffing, swelling mbh. &c. • a multitude, redundancy BhP. • flatulence, borborygmi [gut.rumble], suzr. • pride, self.conceit (cf. sAtopam) • #paTATopa: . the spreading of a cloth, y7075.015 • #phuTATopa: . the expanding of a serpent's hood, paJcat.
अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु अस्य पश्यति ।
ajJAna.para.rASTram ca na randhram tu asya pazyati |
संसार.अरि.भयस्य अन्तर् मूलानि एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari.bhayasya antar mUlAni eva nikRntati ||4|23|25||
.
a.jJAna.para.rASTram ca
na randhram tu asya pazyati
saMsAra ari.bhayasya antar
mUlAni eva nikRntati
*AS. The foreign nation of ignorance does not penetrate his defenses . does not see holes in his defenses; i.e. ignorance does not penetrate him! the second line is OK, except I would suggest: he cuts out the roots of the fears of the enemy called samsara. the world.
*m.25 A jnani does not look at the foreign territory of ignorance. He uproots the enemy of fear of this world.
*vlm.25. The ignorant can see the cities of others, but not observe the gaps and breaks of their own. It is better to root out the fears of our worldly enemies (passions) from the heart, than lire under their subjection.
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
तृष्णा.सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
tRSNA.sAra=parAvarte kAma.sambhoga.durgrahe |
न निमज्जति पर्यस्तः सुख.दुःख.प्रदेवने ॥४।२३।२६॥
na nimajjati paryasta: sukha.du:kha.pradevane ||4|23|26||
.
*vwv.2402 (The liberated man) does not sink under the great whirlpool of the waters of desire, in (the grip of) the bad crocodile that is the enjoyment of objects of desire, upset in the play of pleasure and pain.
tRSNA.sAra=parAvarte
kAma.sambhoga.durgrahe
na nimajjati paryasta:
sukha.du:kha.pradevane
#parAvarta
#paryasta
#pradevana
*m.26 He does not dip himself into the waters of happiness and joy and vortices which harbour crocodiles of lust and greed.
*vlm.26. Beware of diving in the perilous river, which flows fast by the dreary forest of this world, with the current of desire, whirl.pools of avarice, and the sharks of temporal enjoyment.
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT.. kAma.saGkSobha.durgrahe / .. paryasta.sukhadu:kha akSadevane // *mo.4,23.26 // tRSNA.sArasya parAvarta: AvRtti: yasmin | tAdRze | kAmasya ya: saGkSobha: | tena durgrahe | paryastau preritau | yau sukhadu:khAkSau sukhadu:khe evAkSau | tayo: yat devanam krIDanam | dyUtam iti yAvat | tatra na nimajjanti | rAjJo hi dyUtamajjanam doSa eva | akSadevanam api tRSNAkAmavalitam eva bhavati ||4|23| *moT.4,23.26 ||4|23|
करोति अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
karoti aviratam snAnam bahir antaravIkSaNAt |
सरित्.संगम.तीर्थेषु मनःरथ.गतिः क्रमात् ॥४।२३।२७॥
sarit.saMgama.tIrtheSu mana:ratha.gati: kramAt ||4|23|27||
.
karoti aviratam snAnam
bahir.antara.vIkSaNAt
sarit.saMgama.tIrtheSu
mana:ratha.gati: kramAt
.
*vlm.27. Men often bathe their outer bodies in holy streams, without looking to the purification of their inward souls; and they shave their persons at the confluence of rivers with the sea, in hopes of obtaining their object. (Bathing in the sauger) (Sagora
sangama stána), is said to confer every object of desire).
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT. .. antar api kSaNAt / .. mana:rathagati: kramAt // *mo.4,23.27
//
bahi: bAhye | anta: manasi | mana eva svAdhInatvAt ratha: | tena gati:
yasya | sa: | anta: snAnam tu ciddhradanimajjanam eva jJeyam ||4|23|
*moT.4,23.27 ||4|23|
Bathing at the confluence of spiritual and worldly rivers with his perceptions directed both externally and internally, a jnani washes away gradually all the desires and wishes.
सकल.अक्ष.जन.आदृश्य.सुख.प्रेक्षा.पराङ्मुखः ।
sakala.akSa.jana.AdRzya.sukha.prekSA.parAGmukha: |
ध्यान.नाम्नि सुखम् नित्यम् तिष्ठति अन्तःपुर.अन्तरे ॥४।२३।२८॥
dhyAna.nAmni sukham nityam tiSThati anta:pura.antare ||4|23|28||
.
sakala akSa.jana AdRzya.sukha.prekSA.parAGmukha:
. whole.sense.person.AdRzya.sukha.prekSA.parAGmukha
dhyAna.nAmni sukham nityam
what they call Meditation is a pleasure always
tiSThati anta:pura Antare remaining within the Women's Quarters.
.
*m.28 A 'jnani' resides in delight and happiness in his palace called 'dhyana', setting his face against all that looks happy with its phenomenal attractiveness.
*vlm.28. All sensual people are averse to the unseen happiness of the next world; and dwell on the pleasure of their own imagination in the inward recesses of their minds.
*VA. always seeing what is unseen to men, facing only happiness, called dhyana, (wise one) stays inside the city (of his body).
*AS. Turned away from pleasing visions (sukha.prekSA.parAGmukhaH) desired by all people with eyes, he always stays in the inner sanctum called meditation (dhyAnanAmni).
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
सुख.आवहा एषा नगरी नित्यम् वै विदित.आत्मनः ।
sukha.AvahAiSA nagarI nityam vai vidita.Atmana: |
भोग.मोक्ष=प्रदा च एषा शक्रस्य इव अमरावती ॥४।२३।२९॥
bhoga.mokSa=pradA caiSA zakrasya iva amarAvatI ||4|23|29||
.
sukhA.vahAiSA nagarI
nityam vai vidita Atmana:
bhoga.mokSa=pradA ca eSA
zakrasya iva amarAvatI
.
*m.29 For one who knows the self the city of body is full of happiness. It yields pleasures and liberation. The city of body will be like Indra's Capital 'Amaravati' for him.
*vlm.29. This city of the body is pleasant to one, acquainted with his spiritual nature; because he deems it as the paradise of Indra, which is filled with pleasurable fruits, as well as of those of immortality (or future life and bliss).
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
*moT. .. nityam pramuditAtmana: / ..pradA divyA zakrasyevAmarAvatI // *mo.4,23.29 // jJasya iti zeSa: ||4|23| *moT.4,23.29 ||4|23|
*vwv.2403/29 This city is indeed producing happiness always for those who have known the Self. This is also the giver of (both) enjoyment and liberation, and is like the abode of the gods, Amarâvatî, to Indra, the Lord of the gods.
#vaha: . the act of bearing or conveying (cf. dur., sukha.vaha) +
स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
.
sthitayA saMsthitam sarvam
everything is apparent in a State
kim.cit naSTam
whatever is destroyed
na naSTayA
yayA puryA –
by which city
mahIpasya –
of the EarthLord
sA katham na sukha AvahA . x.
*m.30. Why can't the city.which holds everything and whose loss will be of minimal effect, . be not full of happiness?
*vlm.30. All things depend on the existence of the city of the body, yet nothing is lost by its loss since the mind is the seat of everything. These bodily cities which fill the earth, cannot be unpleasant to any body.
विनष्टे देह.नगरे ज्ञस्य नष्टम् न किम्चन ।
vinaSTe deha.nagare jJasya naSTam na kimcana |
आक्रान्त.कुम्भ.आकाशस्य खस्य कुम्भ.क्षये यथा ॥४।२३।३१॥
AkrAnta.kumbha.AkAzasya khasya kumbha.kSaye yathA ||4|23|31||
.
vinaSTe deha.nagare
when Body.City is destroyed
jJasya
for the Knower
it is not destroyed anyhow
naSTam na kimcana
as
of an overrun.pot.Space
khasya of its space when the pot is destroyed
kumbha.kSaye yathA . x.
*m.31. If the city of body is lost, the loss for a 'jnani' will be little. What is lost for the space in a pot, if the pot is broken.?
*vlm.31. The wise man loses nothing by loss of the citadel of his body; as the vacuity in a vessel is never lost, by the breaking of the vessel. (Sa: the death of the body, does not destroy the vacuous soul).
विद्यमानम् घटम् वायुः किम्चित् स्पृशति न आस्थितम् ।
vidyamAnam ghaTam vAyu: kimcit spRzati na Asthitam |
यथा तथा एव देही स्वाम् शरीर.नगरीम् इमाम् ॥४।२३।३२॥
yathA tathAiva dehI svAm zarIra.nagarIm imAm ||4|23|32||
.
vidyamAnam ghaTam . knowing/affecting the pot
vAyu: . the air
kim.cit spRzati
na Asthitam . x +
as . yathA
tathA eva . even thus
dehI svAm zarIra.nagarIm imAm . Body is this own body.city.
*m.32. When a pot is existing, the air in it touches it minimally. When the pot is broken, there is not question of the air touching it. Similar is the case with the embodied soul. The city of body will have no effect on it.
*vlm.32. As the air contained in a pot, is not felt by the touch like the pot itself, so is the living soul, which resides in the city of the body.
*sv.31.39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.32. .. vAyu: kila spRzati nAsthitam / .. // *mo.4,23.32 // asthitam naSTam | dehI dehAd vyatiriktam AtmAnam jAnAna: tajjJa: ||4|23| *moT.4,23.32 ||4|23|
अत्र.स्थः पुरुषः भोगान् आत्मा सर्व.गतः अपि सन् ।
atra.stha: puruSa: bhogAn AtmA sarva.gata: api san |
विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ.भाक् ॥४।२३।३३॥
vizva.kalpa.kRtAn bhuktvA puMsAm adhigata.artha.bhAk ||4|23|33||
.
atra.stha: puruSa: . the Person situate here
bhogAn . them pleasures
AtmA sarva.gata: api san . being the very self of all
vizva.kalpa.kRtAn bhuktvA
puMsAm adhigata artha.bhAk
*vwv.2404/33 The person abiding in this (body), though being the all.pervading Self, is experiencing the acquired objects, enjoying the objects of pleasure of men brought about by the Universal Law.
*m.33 The pleasure oriented self of the Purusha, who is immanent in all, enjoys the pleasures devised in the Universe. However he (jnani) attains the Supreme.
*vlm.33. The ubiquitous soul being situated in this body, enjoys all worldly enjoyments, until at last it comes to partake of the felicity of liberation, which is the main object it has in view.
*sv.31.39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT. atrastha eSa bhagavAn AtmA .. / svavikalpa.kRtAm .. adhigatAtmadRk // *mo.4,23.33 //
*VA. Self staying in everything enjoys so, and having enjoyed whole universe for long time, it goes back (obtaining moksha)?
*AS. The man . Yogi under discussion stays here (in the world) enjoying the worldly things that a man enjoys, even though he is truly everywhere; (eventually) experiences what he understands (adhigata artha.bhAk), i.e. is liberated.
कुर्वन्न् अपि न कुर्वाणः समस्त.अर्थ.क्रिया.उन्मुखः ।
kurvan api na kurvANa: samasta.artha.kriyonmukha: |
कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
.
kurvan api na kurvANa:
tha: doing things, he doesn't do
entirety.things.doing ready
kadA.cit
whenever
prakRtAn sarvAn
all practical matters
kArya arthAn
things to be done
anutiSThati he practices.
*m.34 He is oriented to all kinds of works and actions. But even though he is at them, he is not the doer. All the time he will be engaged only in works that are to be done.
*vlm.34. The soul doing all actions, is yet no doer of them; but remains as witness of whatever is done by the body; and sometimes presides over the actions actually done by it.
*sv.31.39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT. .. samyak sarva.kriyonmukha: / .. // *mo.4,23.34 // atrastha: dehastha: | apizabda: sarva.gatasya puMstAbhoge virodham dyotayati | adhigatAtmadRk tajjJa: | na tu mUrkha: | tasya evaM.vidhatvA a.sambhavAt | kurvan zarIra Adi.dvAreNa kurvan | na kurvANa: nAham karteti nizcayAt | kAryArthAn karaNIyAni prayojanAni | adhitiSThati kartavyatvena nizcinoti | prakRtAn pravAhAgatAn | na tu sva.vimarzena kalpitAn ||4|23| *moT.4,23.33.34 ||4|23|
कृ #kR . #kurvat . #kurvANa. . (pr. p. Atm.) doing, making • acting as a servant, agent.
कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
kadA.cit lIlayA lolam vimAnam adhirohati |
अनाहत.गतिम् कान्तम् विहर्तुम् अमलम् मनः ॥४।२३।३५॥
anAhata.gatim kAntam vihartum amalam mana: ||4|23|35||
.
kadA.cit . somewhen = lIlayA . atplay = lolam vimAnam . the drifting aircar =
adhirohati.mounting/riding . anAhata.gatim . "Non*stop" . kAnta.beautiful.m .
vihartum amalam mana: . to divert his stainless Mind.
.
*lIlA
*lola
=
#anAhata .
#ruh . #adhiruh
#adhi. .
#gati
*kAnta.beautiful.
#hR . #vihR . #vihartum .
#amala
.
* Nonstop – anAhata is also the Heart Chakra of the subtle system
which connects with the meaty heart of the gross system & goes unimpededly nonstop.
*vlm.35. The sportive mind rides on the swifting car of the body, as one mounts on a locomotive carriage for the place of its destination, and passes in its unimpeded course to distant journeys.
*m. Once in a while the mind of a jnani feels like indulging in worldly pleasures in a sportive manner and ascends on to the flying machine of the heart.lotus and wanders around.
*VA. sometimes, desirous of amusement, he (wise) mounts a chariot (of his heart), and goes unbound (in his) mind enjoying pure pleasing (enjoyments)
*AS. The AB commentary suggests: In order to amuse his pure mind (amalam mana: vihartum), he moves unimpeded (anAhatagatiH) with ease (lIlayA ) on the moving beautiful plane (lolam kAntam vimAnam) . of his heart. In other words, he partakes of enjoyment at will . but with a pure mind; so he stays pure afterwards!
* kadA.cit . somewhen = lIlayA . atplay = lolam vimAnam . the drifting aircar = adhirohati.mounting/riding . anAhata.gatim . "Non*stop" . kAnta.beautiful . vihartum amalam mana: . to divert his stainless Mind.
तत्र.स्थः लोक.सुन्दर्या सततम् शीतल.अङ्गया ।
tatra.stha: loka.sundaryA satatam zItala.aGgayA |
रमते रमया मैत्र्या नित्यम् हृदय.संस्थितः ॥४।२३।३६॥
ramate ramayA maitryA nityam hRdaya.saMsthita: ||4|23|36||
.
tatra.stha: . there seated . loka.sundaryA – with Miss World . satatam – ever . zItala.aGgayA – with cool* body . ramate . he takes pleasure in . ramayA maitryA – his pleasant friend . nityam . always . hRdaya.saMsthita: . settled in his heart.
* zIta = often "cool" in common speech, probably deriving from the 1970s New.Age yogins.
*vlm.36. Seated there, it sports with its favourite and lovely objects of desire, which are seated in the heart as its mistresses. (The embodied mind enjoys the pleasurable desires, rising before it from the recess of the heart).
*VA. staying always in heart he constantly enjoys beautiful worlds, beautiful body and pleasing friendship.
*AS.
The verse actually is describing a beautiful friendly woman that he enjoys in his
heart! She is called lokasundarI the most beautiful among all! She is also
described as "ever cool" . satatam zItala aGgayA
*moT. ramate nAma yo maitryA nityam hRdaya.saMsthayA // *mo.4,23.36 //
sa: tajjJa: tatrastha: mana:vimAnastha: | loka.sundaryA loka.priyayA
| nityam hRdaya.sthayA satatam zItalAGgayA maitryA maitrI.AkhyayA striyA |
ramate | kadA.cid antarmukha: san maitrImaya eva bhavatIti bhAva: ||4|23|
*moT.4,23.36 ||4|23|
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
dve kAnte tiSThata: samyak pArzvayo: satyataikate |
इन्दोः इव विशाखे द्वे समाह्लादित.चेतसी ॥४।२३।३७॥
indo: iva vizAkhe dve samAhlAdita.cetasI ||4|23|37||
.
dve kAnte tiSThata: . two girls stand
samyak . together
pArzvayo: . side by side
satyatA.ekate . Reality and Unity
indo: iva vizAkhe dve . as of the moon two
sama AhlAdita.cetasI equally delighting chetas.Affectivities.
*m.37. There will be two mistresses on his two sides. They are Truth and Oneness. They are like the two stars (called Visakha) near moon. The two ladies of joyful hearts.
*vlm.37. These two lovers reside side by side in the same body, as the moon and the star visákhá, remain gladly in the same lunar mansion.
*sv.31.39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.37. na kevalam maitry eva tasya kAntAsti yAvad anye dve apIty Aha..dve kAnte tiSThatas tasya pArzvayo: .. / .. // *mo.4,23.37 // spaSTam ||4|23| *moT.4,23.37 ||
.
*VA. he stays with two ladies by his sides . truthfulness and unity, like moon with two stars, being always in the same cool mind disposition.
*AS. I agree with the first line. The last word should means ones (the two) with happy minds . samAhlAdita.cetasI. The phrase vizAkhe dve is a little problematic. There is a star named vizAkhA, but I don't know two such! But the verse is probably making an enhanced image by imagining two copies of one star!
#vizAkhA .f.. (also du. or pl.) the 14th (later 16th) lunar mansion or asterism (containing four or originally two stars under the regency of a dual divinity, indra इन्द्र and agni अग्नि) • it recalls the Pleiades, which are said to be seven, although only six stars are visible at the present time.)
क्षपितान् अखिलान् लोकान् दुःख.क्रकच.दारितान् ।
kSapitAn akhilAn lokAn du:kha.krakaca.dAritAn |
वल्ली.वन.स्थान् नभसः पृष्ठात् अर्क* इव ईक्षते ॥४।२३।३८॥
vallI.vana.sthAn nabhasa: pRSThAt arka* iva IkSate ||4|23|38||
.
he sees the world struck by grief and sorrow like sun who looks at the creeper filled parks and gardens and forests from the sky above.
.
kSapitAn . them destroyed/diminished
akhilAn lokAn – all the people/worlds
du:kha.krakaca.dAritAn . sorrow.sawtooth=torn
vine.wood.sthAn . vine.wood.set
nabhasa: . of the spacious sky
pRSThAt . followed/following
arke iva IkSate . like the sun watching.
.
*vlm.38. The sage, like the sun, looks down from above the atmosphere of the earth, on the hosts of mortals that have been hewn down by misery, like heaps of brambles and branches scattered in the woods,
*sv.31.39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.38. jJa imAn akhilAMl lokAn .. / vAlmIkAn iva pIThastha: pRSThAd arka ivekSate // *mo.4,23.38 // lokAn kathambhUtAn | du:kham eva krakaca: | tena dAritAn pIDitAn | vAlmIkAn pipIlikAH | pRSThAd pRSTham Aruhyety artha: ||4|23| *moT.4,23.38 ||
चिरम् पूरित.सर्व.आशः सर्व.सम्पत्ति.सुन्दरः ।
ciram pUrita.sarva.Aza: sarva.sampatti.sundara: |
अ.पुनःखण्डनाय इन्दुः पूर्ण.अङ्ग* इव राजते ॥४।२३।३९॥
a.puna:khaNDanAya indu: pUrNa.aGga* iva rAjate ||4|23|39||
.
ciram . for.long
pUrita.sarva.Aza:
sarva.sampatti.sundara:
a.puna:khaNDanAya
indu:
pUrNa aGga iva rAjate
.
*m.39. He, the jnani, luminously shines with all his goals and wishes fulfilled long ago and with beauty abounding with all types of prosperity. He will be like a full moon shining bright and charming.
*vlm.39. The sage has the full satisfaction of his desires, and full possession of his best riches, and shines as the full.moon without the fear of waning.
*sv.31.39 The embodied being comes lightly into contact with the body while it lasts but is untouched by it once it is gone, even as air touches a pot which exists, but not one that does not exist.
*moT.39. sarva.sampattyA sarva.sampadA | sundara: ||4|23| *moT.4,23.39 ||4|23|
सेव्यमानः अपि भोग.ओघः न खेदाया अस्य जायते ।
sevyamAna: api bhoga.ogha: na khedAyA asya jAyate |
कालकूटः किल ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
kAlakUTa: kila Izasya kaNThe pratyuta rAjate ||4|23|40||
.
sevyamAna: api bhoga ogha:
tha: serving an ocean of pleasure
na khedAyA asya jAyate
kAlakUTa: kila Izasya
kaNThe x
pratyuta.on.the.contrary –
rAjate . x.
*m.40 The pleasures that are worthy of a jnani are never grief.causing. Can the deadly poison in the throat of Lord Siva be anything but decorative on him?
*vlm.40. The worldly enjoyments of the wise, do not tend to vitiate
their nature; as the poisonous draught of Siva, was not capable
of doing him any injury. (The baneful effects of worldliness,
do not affect the wise).
*sv.40 Just as the most deadly poison which was drunk by lord Siva did not harm him but enhanced his charm, the varied actions and enjoyments of an enlightened person do not bind him to the cycle of birth and death.
Mo. ..// *mo.4,23.40 // khedAya nAzadvAreNeti bhAva: ||4|23| *moT.4,23.40 ||4|23|
परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
parijJAta.upabhukta: hi bhoga: bhavati tuSTaye |
विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
vijJAya sevita: maitrIm eti cora: na zatrutAm
||4|23|41||
.
understood as enjoyed
hi !
bhoga: bhavati
pleasure becomes
in satisfaction
tuSTaye
vijJAya sevita:
a thief comes in friendship, not enmity
.
maitrIm eti cora: na zatrutAm . x.
*m.41 Anything that is enjoyed with full knowledge of reality will only give pleasure and contentment. When one is known as a thief, any association with him with that knowledge will result in friendliness only.
*vlm.41. The food which is habitual to one, (as the poison of Siva) is as gratifying to him; as a thief by long acquaintance forgets his theivishness, and becomes friendly to his neighbours.
*sv.41.46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.41. nanu katham nAsAv asya khedAya bhavatIty | atrAha parijJAyopabhukta: hi bhoga: bhavati tuSTaye / vijJAyAzvAsita: maitrIm eti caura: na zatrutAm // *mo.4,23.41 // parijJAya samyak nizcityAtmarUpatvena jJAtvety artha: | AtmarUpatvena hi jJAto bhoga: naSTa: api khedam na dadAti svAtmarUpatayA sthitatvAt | na cAtmana: nAza: yukta: | nAze Hpi nAzasAkSitayA sthitatvAt ||4|23| *moT.4,23.41 ||
नर.नारी.नट.ओघानाम् विरहे दूर.गामिनाम् ।
nara.nArI.naTa.oghAnAm virahe dUra.gAminAm |
ज्ञेन यात्र इव सुभगा भोग.श्रीः अवलोक्यते ॥४।२३।४२॥
jJena yAtra iva subhagA bhoga.zrI: avalokyate ||4|23|42||
.
nara.nArI.naTa oghAnAm . of the men.women.actor=hordes
virahe dUra.gAminAm . when separated on distant hiways
jJena yA atra iva subhagA
bhoga.zrI: avalokyate . x.
.
*m.42. When people are separated because of travel to distant places, it is looked upon as good and pleasant since the purpose of the travel is known.
*vlm.42. The wise man looks upon the separation of his friends and possessions, in the light of the departures (exits), of the visitant men and women and actors and actresses, at the end of a play from the theatre.
*sv.42 41.46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.42. naranArInaTaughAnAm kalahe
dUragAminA / .. // *mo.4,23.42 //
anya: api nipuNa: naTa oghAnAm kalahe dUram gacchati | yAtrAm tadArabdham nATyam ca pazyati ||4|23| *moT.4,23.42 ||4|23|
अशङ्कित.उप.सम्प्राप्ता* ग्राम.यात्रा* यथा अध्वगैः ।
azaGkita.upa.samprAptA* grAma.yAtrA* yathA adhvagaiH |
प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहार.मयाः क्रियाः ॥४।२३।४३॥
prekSyante tat.vat eva jJai: vyavahAra.mayA: kriyAH ||4|23|43||
.
azaGkita upasamprAptA:
grAma.yAtrA: yathA adhvagai: .
like village.visit.visit/pilgrimage
prekSyante tad.vat eva jJai: .
they are regarded only that.wise by the wise
vyavahAra.mayA: kriyA:
.
#azaGkita
#upasamprApta
*m.43. Jnanis look at the worldly action and activity with the same dispassion and detachment shown by travellers when they come across new places and villages on their way.
*vlm.43. As passengers chance to meet unexpectedly, at the exhibition of a play on their way; so the wise people lock unconcernedly, at their meeting with and separation from the occurrences of life.
*sv.41.46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.43. .. / prekSyate tadvad eva ajJair
vyavahAramayI kriyA // *mo.4,23.43 //
niranusandhAnam eva prekSata iti bhAva: ||4|23| *moT.4,23.43 ||4|23|
*VA. what is dhvara here? wise looks upon vyavahara actions fearlessly like one looking at village.goings from the doors (of his house)?
*AS. It is adhvara=path. {? jd. adhvaga in
my three eds.} The wise look upon the day to day actions as travelers on
the road think of the travel to a town which finishes without cause for concern
(azaGkita upasamprAptA grAmayAtrA). Thus, they are things you do, but without
concern!
*moT. azaGkita upasamprAptA grAmayAtrA yathA adhvagaiH | prekSyante tadvat eva
jJai: vyavahAra.mayA: kriyA: > ..|| ¶ niranusandhAnam eva prekSata
iti bhAva: ||4|23| *moT.4,23.43 ||4|23| .. prekSyate tadvad evAjJair
vyavahAramayI kriyA ..
अ.यत्न.उपनते अपि अक्षि पदार्थेषु यथा पुनः ।
a.yatna.upanate api akSi padArtheSu yathA puna: |
नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
.
a.yatna.
tha: not inclined to effort
akSi in the eye
padArtheSu
among things
as again
yathA puna:
nI.rAgam eva
without passion even
patati
happening thatwise among its
effects
tadvat kAryeSu dhIra.dhI:
is firm thought
.
*m.44. When the attention of steadfast and wise people falls on objects while engaged in works, it happens effortlessly and without any attachment.
*vlm.44. As our eye.sight falls indifferently on all objects about us, so doth the wise man look unconcernedly upon all things and transactions of life.
*moT.44. ayatnopanateSv akSi dig.dravyeSu
yathA pura: / .. // *mo.4,23.44 //
ayatnopanateSu digdravyeSu yathA akSi netram | nIrAgam rAgarahitam | patati | dhIradhI: tajjJabuddhiH | kAryeSu tadvat patati | rAgarahitam evAsau kAryANi karotIti bhAva: ||4|23| *moT.4,23.44 ||4|23|
*sv.41.46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
indriyAnAm na harati prAptam artham kadA.cana |
न आददाति तथा अ.प्राप्तम् सम्पूर्णः ज्ञः अवतिष्ठति ॥४।२३।४५॥
na AdadAti tathA a.prAptam sampUrNa: jJa: avatiSThati ||4|23|45||
.
indriyAnAm na harati
prAptam artham kadA.cana –
having got anything whenever =
na AdadAti tathA a.prAptam –
not assuming the ungotten
sampUrNa: jJa:
fulfilled the Knower
avatiSThati
.
*vwv.2405/45 (The liberated man) does not take away at any time, an object of the senses which is met with. Sa: also, he does not resort to what is not obtained. The wise man remains fulfilled.
*m.45 When something obtains to him, a wise person is not seized by his senses (while enjoying it). Nor does he seek anything that does not occur to him. He will always abide in his knowledge.
*vlm.45. The wise man is selfsufficient in all conditions of life; he neither rejects the earthly blessings that are presented to him; nor longs or strives hard for what is denied to him.
*moT. .. / .. tathA prAptam .. jJa: avatiSThate v// *mo.4,23.45 //sampUrNatvam hy etad eva yat prAptasya grahaNam aprAptasyAvAJchanam iti ||4|23| *moT.4,23.45 ||
.
स्था #sthA . #avasthA . ava>sthA . p. . to go down into (tam), reach down to (tam) • to go away from (tasmAt) • to be apart from •• Atm. . to take one's stand, remain, abide in a state (tena) •• Pass. #avasthIyate, to be settled or fixed or chosen • Caus. (generally ind. p. *avasthApya) to cause to stand or stop (as a carriage or an army &c) • to place upon (tasmin) • to cause to be absorbed in (tasmin).
अप्राप्त.चिन्ताः सम्प्राप्त.समुपेक्षाः च सन्मतिम् ।
aprApta.cintA: samprApta.samupekSA: ca sanmatim |
न आकम्पयन्ति तरलाः पिच्छ.घाता* इव अचलम् ॥४।२३।४६॥
na Akampayanti taralA: piccha.ghAtA* iva acalam ||4|23|46||
.
a=prApta.cintA:
samprApta.samupekSA: ca
sanmatim – sat.matim
na Akampayanti taralA:
piccha.ghAtA: iva acalam . x.
.
*m.46. A peacock.feathered fan cannot move a mountain. Similarly a person with wise mind will not become tremulous by the thinking about something that cannot be obtained or by disregarding something that he has got.
*vlm.46. The regret of longing after what one does not possess, as aLo the fear of losing what he is in possession of, does not vacillate the mind of the wise; as the plumes of the dancing peacock, do not oscillate the unshaking| mountain.
*sv.41.46 Just as if you know someone is a thief and deal with him with that knowledge, he becomes your friend, when you enjoy the objects knowing their true nature, they give you joy.
*moT.46. .. / nAkalpayanti taralA piJchaghAtA ivAcalam // *mo.4,23.46 // na Akalpayanti na caJcalIkurvanti ||4|23| *moT.4,23.46 ||4|23|
संशान्त.सर्व.संदेहः गलित.अखिल.कौतुकः ।
saMzAnta.sarva.saMdeha: galita.akhila.kautuka: |
संक्षीण.कल्पना.देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
saMkSINa.kalpanA.deha: jJa: saMrAT iva zobhate ||4|23|47||
.
saMzAnta.sarva.saMdeha:
galita akhila.kautuka:
saMkSINa.kalpanA.deha:
jJa: saMrAj iva zobhate
.
*m.47 With all doubts and hesitations completely subsided, and with all curiosity and interest in things declining, a jnāni remains radiant like an emperor with all mental designs and determinations annihilated.
*vlm.47. The wise man reigns as a monarch, free from all fears and doubts, and devoid of all cares and curiosity; and with a mind freed from false fancies (of subtile and gross bodies).
*sv.47 The wise man who is rid of all doubts and in whom there is no image of self, reigns supreme in the body.
*moT.47. .. / saGkSINa.kalpanA.jAla: jJa: saMrAD iva zobhate // *mo.4,23.47 //
#kautuka
#saMkSINa
आत्मनि एव न माति.अन्तः स्व.आत्मना आत्मनि जृम्भते ।
Atmani eva na mAti.anta: sva.AtmanA Atmani jRmbhate |
सम्पूर्णः अपार.पर्यन्तः क्षीर.अर्णव* इव अर्णवे ॥४।२३।४८॥
sampUrNa: apAra.paryanta: kSIra.arNava* iva arNave ||4|23|48||
.
Atmani eva na mAty.anta:
sva.AtmanA Atmani jRmbhate
sampUrNa: apAraparyanta:
kSIra arNava iva arNave
.
*m.48 He bows only to the self. He increases himself with his own self. It is like the milk.ocean which is full to the ends.
*vlm.48. The soul which is immeasurable in itself, is situated in the Supreme Soul; as the boundless Milky ocean, is contained in the body of the one universal ocean.
*sv.48.49.50 Therefore one should abandon all cravings for pleasure and attain wisdom.
*moT. Atmani eva na mAti.anta: sva.AtmanA Atmani jRmbhate | sampUrNa: apAra.paryanta: kSIra ArNava iva arNave > pAmara.dRzA ..|| ¶ na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta: kaJcid anyam pazyatIti bhAva: | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyanta: ||4|23| *moT.4,23.48 || .. sampUrNApAraparyanta: kSIrArNava ivAtmavAn .. *moT.48. .. / sampUrNApAraparyanta: kSIrArNava ivAtmavAn // *mo.4,23.48 //na mAti | AnandanirbharatvAt svAtmanAtmani jRmbhate | nAnta:{#42} kaJcid anyam pazyatIti bhAva: | sampUrNaz cAsau apAraparyantaz ca sampUrNApAraparyanta: ||4|23| *moT.4,23.48 ||
भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
bhoga.icchA.kRpaNAn jantUn dInAn dIna.indriyANi ca |
अन्.उन्मत्त.मनाः शान्तः हसति उन्मत्तकान् इव ॥४।२३।४९॥
an.unmatta.manA: zAnta: hasati unmattakAn iva ||4|23|49||
.
bhoga icchA.kRpaNAt
jantUn dInAn
dIna indriyANi ca
an.unmatta.manA: zAnta:
hasati unmattakAn iva . x.
.
*moT. tadAsaktau tu kA katheti bhAva: ||4|23| *moT.4,23.49 ||4|23|
*m.49 A jnani smiles indulgently at those lowly men struck by desire for pleasures and senses (that draw.people towards pleasures).
*vlm.49. Those that are sober in their minds, and tranquil in their spirits, laugh to scorn the vile beasts of sensuality as madmen; as also those that have been bemeaned by the meanness of their sensual appetites to the state of mean reptiles.
*sv.48.49.50 Therefore one should abandon all cravings for pleasure and attain wisdom.
इच्छतः अन्य.उज्झिताम् जायाम् यथा एव अन्येन हस्यते ।
icchata: anya.ujjhitAm jAyAm yathAiva anyena hasyate |
इन्द्रियस्य इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
indriyasya icchata: bhogam tadvat jJena vihasyate ||4|23|50||
.
icchata: . 2 desiring
anya ujjhitAm jAyAm
yathA eva anyena hasyate . just.as by another he is ridiculed
indriyasya icchata: bhogam
tadvat jJena vihasyate . thusly by a wiseman is derided.
.
*m.50 A jnani gently smiles at the senses that seek for pleasures. It is like people who ridicule a person who desires a lady that has been abandoned by another.
*vlm.50. The sensualist eager for the gratification of his senses, are as much ridiculed by the wise; as a man who takes to him a woman deserted by another, is derided by his tribe.
*sv.48.49.50 Therefore one should abandon all cravings for pleasure and attain wisdom.
*moT.50. icchata: anyanijAm jAyAm .. / .. bhogam tathaiva jJena hasyate // *mo.4,23.50 // yathA anyasya nijAm anya.nijAm | tAdRzIm bhAvinIm bhAryAm icchata: | anyArtham bhAryAm icchata iti yAvat | puruSasya | yathA anyena hasyate hAsa: kriyate | tathaiva indriyasya bhogam icchata: ajJasya | jJena hasyate ||4|23| *moT.4,23.50 ||4|23|
त्यजत् स्व.आत्म.सुखम् सौम्यम् मनः विषय.विद्रुतम् ।
tyajat sva.Atma.sukham saumyam mana: viSaya.vidrutam |
अङ्कुशेन इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
aGkuzena iva nAga.indram vicAreNa vazam nayet ||4|23|51||
.
tyajat sva.Atma.sukham saumyam
mana: viSaya.vidrutam
aGkuzena iva nAga indram
vicAreNa vazam nayet
.
*m.51 He brings under control a mind running towards sensuous objects, in preference to delight in self, through the instrument of inquiry into self like a mahout who brings his elephant under control with his elephant . goad.
*vlm.51. The unwiseman||unwise man|| becomes wise by relinquishing all the pleasures of his body, and subduing the emotions of his mind by his reason; as the rider subdues the ungovernable elephant by the goad (ankusa) in his hand.
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT.51. tyajantam svasukham sAmyam ... // *mo.4,23.51 // sAmyam svasukham sAmyAkhyam AtmAnandam | vicAreNa kiMsArA ime bhogA ity evaMrUpeNa || *moT.4,23.51 ||
*VA. mind which has left calmness and happiness of own self, is led
to abandonment of sense.objects by power of vicara, like elephant is
guided by driver's hook
*AS. The mind, which is overcome by desires of sense objects (viSaya.vidrutam ) and hence abandons blissful pleasure of the soul (saumyam svAtma.sukham tyajat ) should be controlled (vazam nayet ) by thinking (vicAreNa) as an elephant is controlled by the driver's hook.
भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
सा अपि आदौ एव हन्तव्या* विषस्य इव अङ्कुर.उद्गतिः ॥४।२३।५२॥
sA api Adau eva hantavyA* viSasya iva aGkura.udgatiH ||4|23|52||
.
bhogeSu
prasara: yasyA:
mana:.vRtte: ca
dIyate . is given =
*mo. dIyate yayA bhoga.tRSnayA iti zeSaH
sA api Adau eva hantavyA
viSasya iva aGkura udgati:
.
*m.52 One should cut asunder right at the beginning. The tendency of mind flowing towards pleasures like uprooting a poisonous sprout at the very start.
*vlm.52. He whose mind is bent to the enjoyment of carnal pleasures, should first of all check the inclination, as they draw out the poisonous plants from the ground.
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT. ..yasyA mana:vRtte: pradIyate / .. // *mo.4,23.52 //sA mana:vRttiH | Adau prasaradAnAt prAk | yasyA: tu na dIyate tasyA: kA kathety apizabdAbhiprAya: || *moT.4,23.52 ||
*VA. first the tendency of mind to dwell in sense pleasures should be killed, like sprouting of poisonous plant.
*AS. The last phrase is a bit misleading, I would rephrase: like killing the sprouts of poison. or poisonous plants.
ताडितस्य हि यः पश्चात् सम्मानः सः अपि अनन्तकः ।
tADitasya hi ya: pazcAt sammAna: sa: api anantaka: |
शालेः ग्रीष्म.अभितप्तस्य कुसेकः अपि अमृतायते ॥४।२३।५३॥
zAle: grISma.abhitaptasya kuseka: api amRtAyate ||4|23|53||
.
for of the tADita.beaten.sya hi . ya: pazcAt . one who is next . sammAna.honored – sa: api . he too .
anantaka: |
zAle: . of a rice.paddy =
grISma.abhitaptasya . from summer heat =
kuseka . drought .
api.too/also .
amRtAyate – becomes nectar.
for rice that has been shrunken by the summer heat
a spray of mist is nectar
.
pazcAt . one who is next . sammAna.honored – sa: api . he too .
*zAla.rice.paddy.
#anantaka . mfn. endless , boundless , eternal , infinite • #anantakam . the infinite (i.e. infinite space) + #anantakara . mfn. rendering endless , magnifying indefinitely +
.
*AS. One who is disciplined by beating, but later has been given respect and freedom feels honor indefinitely. Crops which are tormented with heat feel even a little rain (kuseka: api) like elixir.
*AS. The AB commentary interprets it as a
justification for the harsh treatment of the mind against a possible argument
that a harshly controlled mind may not like anything . even the
happiness of the soul! It seems to indeed justify harsh treatment by claiming
that the moment you stop, you feel infinite pleasure. This reminds me of a
science fiction story which described a planet which practiced the use of
torture and pain as a sure way to peace and happiness!!! They would not accept
any foreign people, until they agreed to undergo severe torture and until they
came to believe in the necessity and benefits of the resulting fortitude. They
felt that the happiness that comes after the pain stops is far more valuable
than the one which comes easily. Or we may remember the usual saying : no pain,
no gain!
*vlm.53. The well governed mind, being once let loose, recurs like a spoiled
boy to its former habits; as the tree withered in summer heat, grows luxuriant
at a slight rain.fall.
*moT.53. .. / zAler grISma upataptasya kuseko'py .. // *mo.4,23.53 // sammAna: Adara: | prasaradAnam iti yAvat || *moT.4,23.53 ||
अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
anArtena hi sanmAna: bahumAna: na budhyate |
पूर्णानाम् सरिताम् प्रावृट्.पूरः स्वल्पः न राजते ॥४।२३।५४॥
pUrNAnAm saritAm prAvRT.pUra: svalpa: na rAjate ||4|23|54||
.
anArtena hi for without distress
*anArttena TPD
san.mAnas
bahu.mAnas na budhyate
pUrNAnAm saritAm . of full rivers
prAvRT.pUra: . rain.full .
svalpa: na rAjate . x.
*m.54. For one that is not in distress, any honor will not mean a reward. To a river that is full, rain waters cannot add much.
*vlm.54. That which is full out of its time, does not become fuller in its season; as the river which is ever full, receives no addition in the rains over its fulness. (The full never becomes fuller).
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT. .. prAvRTpUra: svalpam virAjate // *mo.4,23.54 // hi yasmAt | anArtena a.dRSTa.pIDanena | sammAna: bahumAna: na budhyate na jJAyate | etad dRSTAntena samarthayati pUrNAnAm iti | pUrNAnAm saritAm prAvRTpUra: svalpam tokam | virAjate | janamanaAhlAdakAritvAbhAvAd ity artha: | janamana: hi kSINAnAm nadInAm prAvRTpUradarzanena sAnandam bhavati ||4|23| *moT.4,23.54 ||4|23|
मन् #man . #mAna . #sammAna . honor, homage •• #sammAnam – the act of measuring • equalizing +
पूर्णः तु प्रकृतः अपि अन्यत् पुनर् अपि अभिवाञ्छते ।
pUrNa: tu prakRta: api anyat punar api abhivAJchate |
जगत्.पूरण.योग्य.अम्बुः गृह्णाति एव अर्णवः जलम् ॥४।२३।५५॥
jagat.pUraNa.yogya.ambu: gRhNAti eva arNava: jalam ||4|23|55||
.
pUrNa: tu
prakRta: api
anyat punar api
abhivAJchate
jagat.pUraNa.yogya ambu:
gRhNAti eva arNava: jalam . x.
.
*m.55 A perfect being too desires others who are ordinary. An ocean that can fill a world too does not stop receiving waters from other rivers.
*vlm.55. The mind that is naturally greedy, wishes for more with all its fulness; as the sea with the sufficiency of its water to overflood the earth, receives the rain waters and the outpourings of innumerable rivers in its insatiate womb. (The greedy mind like the insatiate sea, is never full.
*sv. Only the mind that has been well disciplined really experiences happiness.
*VA. common man, desiring to become satisfied with other objects of the world is like ocean wishing to be satisfied by grasping water.
*AS. This is continuing to develop the theme that trying to satisfy the mind by feeding what it needs is not going to lead to satisfaction, but starving would lead to satisfaction with even a little. One who has everything (pUrNastu) still desires something else; as an ocean big enough to fill the whole world still keeps on receiving more water. Happiness for the ignorant comes from always trying to acquire more than one has . the desire for the so.called growth and progress!
*moT. pUrNas tUpakRta: apy anyat punar apy abhivAJchati / jagatpUraNayApy ambu gRhNAty ekArNava: akhilam // *mo.4,23.55 // jagatpUraNayA yukta: apIti zeSa: *moT.4,23.55 ||
मनसः अभिगृहीतस्य या पश्चात् भाग.मण्डना ।
manasa: abhigRhItasya yA pazcAt bhAga.maNDanA |
ताम् एवालब्ध.विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
tAm evAlabdha.vistArAm kliSTatvAt bahu manyate ||4|23|56||
.
manasa: abhigRhItasya
of a settled Mind
yA pazcAt
what follows is
bhAga.maNDanA
portion.adorning
tAm eva that which is indeed
a/A.labdha.vistArAm
an ungotten expanse
kliSTatvAt thru stickiness many
it is thought to be many
bahu manyate
.
*m.56 A mind that is restrained greatly will keep musing in a big way about pleasures and the difficulty in getting them.
*vlm.56. The mind that is restrained in its desires, is gladdened at its little gains; and these being increased are reckoned as blessings by the stinted mind.
*sv. Only the mind that has been well disciplined really experiences happiness.
*moT.56. manaso nigRhItasya yA pazcAd bhAgamaNDanA / ... bhAgamaNDanA lezena pUraNA | tAm eva bhAgamaNDanAm eva | alabdha.vistAraz ca asau labdhaz ca a.labdha.vistAra.labdha: | tasya bhAva: tattvam | tasmAt | alabdhavistAra: labdha: hi svalpam api bahu manyate ||4|23| *moT.4,23.56 ||4|23|
*VA. restrained mind can later enjoy fully, . what has been obtained with difficulty, causes much joy.
*AS. A mind that is restricted feels even a
little enjoyment obtained later (yA pazcAd bhogamaNDanA, tAm alabdhavistArAm)
as a lot because of the difficulty in obtaining it.
The next verse makes this clearer. A king who was imprisoned and released is happy to even get a little . even a blade of grass; but one who has not been attacked or imprisoned is not satisfied by the whole kingdom.
ग्रह् #grah . #abhigrah . *abhigrihNAti to accept, receive; seize, catch, take hold of, take up, put together, put on, set (a blossom or fruit), accept, receive.
तृ #tR . #vistR to spread, BESTRew • . #vistAra: . extension, expansion • Area, breadth • paJca.yojana.vistAram पञ्च.योजन.विस्तारम् mb.14.58.39. • Vast expanse • madhye zyAma: stana iva bhuva: zeSa.vistAra.pANDU: मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [what Hemingway called "the Gen"—the Genuine Story. jd]. •• #vistArin in a spread.out formation vyoma.vistAriNa: abhavan y3047.033 +
बन्ध.मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
bandha.mukta: mahIpAla: grAsa* mAtreNa tuSyati |
परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
.
an Earth.Lord, free from bondage, is content with a mere lump of rice
—
bound or unbound he does not fret tha: his kingdom's under attack
.
bandha mukta: mahI pAla: . bondage.freed Earthlord An Earth.Lord, when freed from bondage tuSyati . is content grAsa* mAtreNa . with merely a lump of rice a baddha: . unbound (tho) neither bound na AkrAnta: . nor under attack parair . by others na mAnyate bahu rAjyam . he does not think much of his kingdom.
.
*vlm.57. A captive prince when enfranchised, is content with his morsel of bread, who ere before had been discontented with a realm in his free and uncaptured state.
*sv.57 The captive king, when freed, is delighted with a piece of bread; the king who has not been subjected to captivity does not enjoy as much, even should it be the annexation of another kingdom.
*mo.4,23.57 // Adau baddha: pazcAn mukta: baddhamukta: | tathA nigRhItam mana: bhogalezenaiva tuSyatIti bhAva: ||4|23| *moT.4,23.57 ||4|23|
An Earth.lord, when freed from bondage is content with merely a lump of rice
(tho) neither bound nor under attack by others he does no think much of his kingdom
*moT.57. baddhamukta: mahIpAla: grAmamAtreNa tuSyati / .. rAjyenApi na tuSyati // *jd.57 . bandha mukta: mahI pAla: . bondage.freed Earthlord An Earth.Lord, when freed from bondage tuSyati . is content grAsa* mAtreNa . with merely a lump of rice a baddha: . unbound (tho) neither bound na AkrAnta: . nor under attack parair . by others na mAnyate bahu rAjyam . he does not think much of his kingdom.
हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
hastam hastena sampIDya dantai: dantAn vicUrNya ca |
अङ्गानि अङ्गैः इव आक्रम्य जयेत् च इन्द्रिय.शात्रवान् ॥४।२३।५८॥
aGgAni aGgai: iva Akramya jayet ca indriya.zAtravAn ||4|23|58||
.
hastam hastena . hand against hand .
sampIDya
dantai: dantAn . tooth against tooth .
vicUrNya ca .
aGgAni aGgai: iva Akramya
jayec ca indriya.zAtravAn . x.
.
hasta
sampIDya
danta
vicUrNya
aGga
Akramya
jayet
indriya.zAtravAn
.
*m.58 Somehow one should overwhelm the senses whether by twisting one hand by the other, pounding teeth against teeth and thus setting one limb against another.
*vlm.58. With the writhing of your hands and gnashing of your teeth, and twisting of your limbs and body; you must chastise your reprobate members and mind. (So is Plato said to have chastised his angry self).
*sv.58.59.60.61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
indriyanigrahadvAreNa mana:nigrahasya sAdhyatvAd indriyanigraham eva kathayati
*moT. … jaya svendriyazAtravAn // *mo.4,23.58 // viSayeSu pravRttAni
indriyANi samyag.jJAna.balena pratyAharaNIyAnIti bhAva: || moT.4,23.58
||4|23|
जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः इह पण्डितैः ।
jetum anyam kRta.utsAhai: puruSai: iha paNDitaiH |
पूर्वम् हृदय.शत्रुत्वात् जेतव्यानि इन्द्रियाणि अलम् ॥४।२३।५९॥
pUrvam hRdaya.zatrutvAt jetavyAnIndriyANi alam ||4|23|59||
.
jetum anyam kRta utsAhai: . to overcome anything done by their efforts =
puruSai: iha paNDitai: . by people here who are paNDitas =
pUrvam hRdaya.zatrutvAt
jetavyAni indriyANi alam . x.
.
*m.59. Wise people who want to conquer worldly ambitions should first conquer the senses.
*vlm.59. The brave and wise man, who intends to overcome his enemies; must first of all strive to subdue the internal enemies of his own heart and mind, and the members of his body. (Subdue yourself, ere you subdue others),
*sv.58.59.60.61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT. .. puruSair udbubhUSubhi: / pUrvam hRdayazatrutvAj jJAtavyAnIndriyANy alam // *mo.4,23.59 // anyam rAjAdi.rUpam | udbhavitum icchubhi: udbubhUSubhiH | jJAtavyAni zatrutvena iti zeSa: | hRdaya.zatrutvam ca indriyANAm bhogAn praty AkarSaNa.kAritvena jJeyam ||4|23| *moT.4,23.59 ||
सह् #sah . #utsAha .m.. power, strength • strength of will, resolution • effort, perseverance, strenuous and continuous exertion, energy • fimness, fortitude • joy, happiness +
एतावति धरणितले सुभगाः ते साधु.चेतनाः पुरुषाः ।
etAvati dharaNitale subhagA: te sAdhu.cetanA: puruSAH |
पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
puruSa.kathAsu ca gaNyA* na jitA* ye cetasA svena ||4|23|60||
.
etAvati dharaNitale . when in this way on the face of the earth =
subhagA: te . they are prosperous =
sAdhu.cetanA: puruSA: . persons w a sadhu's Affectivity =
puruSa.kathAsu ca gaNyA: . x – var. Mo puruSakalAsu
na jitA ye cetasA svena . who are not overcome by their own Affectivity.
*m.60 On this earth, the most auspicious people are those who have sway over their senses and mind.
*vlm.60. Those men are reckoned the most prosperous, and best disposed in their minds in this earth; who have the manliness to govern their minds, instead of being governed by them.
*sv.58.59.60.61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT. mana:jayayuktAnAm prazaMsAm karoti . etAvati dharaNitale / subhagAs te sAdhucetanA: puruSA: / puruSakalAsu ca gaNyA na jitA ye na cetasA svena // *mo.4,23.60 // spaSTam ||4|23| *moT.4,23.60 ||4|23|
form?
हृदय.बिले कृत.कुण्डल.कलना.विवशः मनः महा.भुजगः ।
hRdaya.bile kRta.kuNDala.kalanA.vivaza: mana: mahA.bhujaga: |
तस्य उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
tasya upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
.
hRdaya.bile . in the Heart.cave =
kRta.kuNDala.kalanA.vivaza:
mana:.mahA.bhujaga: . Mind, the great serpent =
tasya upazAntim Agatam alam uditam
tam su.nirmalam vande . that very immaculate I praise.
*m.61 O rAma, salutations to the pure one who is relieved of the great serpent of mind which is lying encoiled as if in a trance in the cave of heart.
*vlm.61. I revere those pure and holy men, who have quelled the huge and crooked serpent of their minds, lying coiling in the cave of their hearts; and who rest in the inward tranquility and serenity of their souls.
*sv.58.59.60.61 Hence, the wise man grinds his teeth and strives to conquer his mind and senses: such conquest is far greater than conquest of external foes.
*moT.61. .. kRtakuNDala ulbaNakalanAviSa: mana:bhujaga: / yasyopazAntim Agata uditam tam arindamam vande // *mo.4,23.61 // sa* eva sarvotkRSTa iti bhAva: | iti zivam ||4|23| *moT.4,23.61 ||4|23| iti zrIbhAskarakaNThaviracitAyAm zrImokSopAyaTIkAyAm sthitiprakaraNe trayoviMza: sarga: ||4|23|
#vil, #bil . #bilam, #vila • end.comp. f. .A) a cave, pit, opening rv. &c. &c • the hollow (of a dish), bowl (of a spoon or ladle) &c. av.&c • –m.. *indra's horse Uccai:.zravas Lex. •• गल् #galabila . #galavila . गल् #gala.bila . "Reed.pipe", throat.passage, windpipe.
.
oॐm
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next Canto
FM4024 TALE OF THE THREE GENERALS 1.NV29 .z21 https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024 1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0
+++
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FM.4.23 KINGDOM OF THE WISE 1.NV27.28
सर्ग ४.२३
sarga 4.23
वसिष्ठ* उवाच ।
vasiSTha uvAca |
स* उत्तम.पद.आलम्बी चक्र.भ्रमवद् आस्थितः ।
sa* uttama.pada.AlambI cakra.bhramavat Asthita: |
शरीर.नगरी.राज्यम् कुर्वन्न् अपि न लिप्यते ॥४।२३।१॥
zarIra.nagarI.rAjyam kurvan api na lipyate ||4|23|1||
तस्य इयम् भोग.मोक्ष.अर्थम् तज्.ज्ञस्य उपवन.उपमा ।
tasya iyam bhoga.mokSa.artham tat.jJasya upavana.upamA |
सुखाय एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।२॥
sukhAya eva na du:khAya sva.zarIra.mahA.purI ||4|23|2||
राम उवाच ।
rAma uvAca |
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
nagarItvam zarIrasya
katham nAma mahAmune |
एताम् च अधिवसन् योगी कथम् राज्य.सुख.एक.भाक् ॥४।२३।३॥
etAm ca adhivasan yogI katham rAjya.sukha.eka.bhAk ||4|23|3||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
रम्या इयम् देह.नगरी राम सर्व.गुण अन्विता ।
ramyA iyam
deha.nagarI rAma sarva.guNa anvitA |
ज्ञस्य
अनन्त.विलास
आढ्या
स्व.आलोक.अर्क.प्रकाशिता
॥४।२३।४॥
jJasya ananta.vilAsa ADhyA sva.Aloka.arka.prakAzitA ||4|23|4||
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
कर.प्रतोली.विस्तार.प्राप्त.पाद.उपजङ्गला ॥४।२३।५॥
kara.pratolI.vistAra.prApta.pAda.upajaGgalA ||4|23|5||
रोम.राजि.लता.गुल्मा त्वचा.जालक.मालिता ।
roma.rAji.latA.gulmA
tvacA.jAlaka.mAlitA |
गुल्फ.अङ्गुल्याम्
प्रविश्रान्त.जङ्घ.उरु.स्तम्भ.मण्डला
॥४।२३।६॥
gulpha.aGgulyAm pravizrAnta.jaGgha.uru.stambha.maNDalA ||4|23|6||
रेखा.विभक्त.पाद.अग्र.शिला.प्रथम.निर्मिता ।
rekhA.vibhakta.pAda.agra.zilA.prathama.nirmitA
|
चर्म.मर्म.शिरासार.संधि.सीमा.मनोरमा
॥४।२३।७॥
carma.marma.zirAsAra.saMdhi.sImA.manoramA ||4|23|7||
उरु.उरु.तनु.भाग.अग्र.निर्मित.उपस्थ.निम्नगा ।
uru.uru.tanu.bhAga.agra.nirmita.upastha.nimnagA |
कचत् केश.अवली.काच.दल.प्रस्थ.वन.आवृता ॥४।२३।८॥
kacat keza.avalI.kAca.dala.prastha.vana.AvRtA ||4|23|8||
भ्रू.ललाट.ओष्ठ.सत् छाय.वदन.उद्यान.शोभिता ।
bhrU.lalATa.oSTha.sat
chAya.vadana.udyAna.zobhitA |
दृष्टि.पात.उत्पल.आकीर्ण.कपोल.विपुल.स्थली
॥४।२३।९॥
dRSTi.pAta.utpala.AkIrNa.kapola.vipula.sthalI ||4|23|9||
सुखाया एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
अज्ञस्य इयम् अनन्तानाम् दुःखानाम् कोश.मालिका ।
ajJasya iyam anantAnAm du:khAnAm koza.mAlikA |
ज्ञस्य तु इयम् अनन्तानाम् सुखानाम् कोश.मालिका ॥४।२३।१८॥
jJasya tu iyam anantAnAm sukhAnAm koza.mAlikA ||4|23|18||
किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
स्थितायाम् संस्थितम् सर्वम् तेन इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
sthitAyAm saMsthitam sarvam tena iyam jJa.sukha.AvahA ||4|23|19||
यत् एनाम् ज्ञः समारुह्य संसारे विहरति अलम् ।
yat enAm jJa: samAruhya saMsAre viharati alam |
अशेष.भोग.मोक्ष.अर्थम् तेन इयम् ज्ञ.रथः स्मृतः ॥४।२३।२०॥
azeSa.bhoga.mokSa.artham tena iyam jJa.ratha: smRta: ||4|23|20||
शब्द.रूप.रस.स्पर्श.गन्ध.बन्धु.श्रियः यतः ।
zabda.rUpa.rasa.sparza.gandha.bandhu.zriya: yata: |
अनया एव हि लभ्यन्ते तेन इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena iyam jJasya lAbhadA ||4|23|21||
सुख.दुःख.क्रिया=जालम् यदा एषा उद्वहति स्वयम् ।
sukha.du:kha.kriyA=jAlam yadAiSodvahati svayam |
तदा एषा राम सर्वत्र सर्व.वस्तु.भर.क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu.bhara.kSamA ||4|23|22||
तस्याम् शरीर.पुर्याम् हि राज्यम् कुर्वन् गत.ज्वरः ।
tasyAm zarIra.puryAm hi rAjyam kurvan gata.jvara: |
ज्ञः तिष्ठति गत.व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata.vyagra: sva.puryAm iva vAsava: ||4|23|23||
न क्षिपति अवट.आटोपे मनःमत्त.तुरङ्गमम् ।
na kSipati avaTa.ATope mana:matta.turaGgamam |
न लोभ.दुर्द्रुम.आदायः प्रज्ञा.पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha.durdruma.AdAya: prajJA.putrIm prayacchati ||4|23|24||
अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु अस्य पश्यति ।
ajJAna.para.rASTram ca na randhram tu asya pazyati |
संसार.अरि.भयस्य अन्तर् मूलानि एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari.bhayasya antar mUlAni eva nikRntati ||4|23|25||
तृष्णा.सार=परावर्ते काम.सम्भोग.दुर्ग्रहे ।
tRSNA.sAra=parAvarte kAma.sambhoga.durgrahe |
न निमज्जति पर्यस्तः सुख.दुःख.प्रदेवने ॥४।२३।२६॥
na nimajjati paryasta: sukha.du:kha.pradevane ||4|23|26||
करोति अविरतम् स्नानम् बहिर् अन्तरवीक्षणात् ।
karoti aviratam snAnam bahir antaravIkSaNAt |
सरित्.संगम.तीर्थेषु मनःरथ.गतिः क्रमात् ॥४।२३।२७॥
sarit.saMgama.tIrtheSu mana:ratha.gati: kramAt ||4|23|27||
सकल.अक्ष.जन.आदृश्य.सुख.प्रेक्षा.पराङ्मुखः ।
sakala.akSa.jana.AdRzya.sukha.prekSA.parAGmukha: |
ध्यान.नाम्नि सुखम् नित्यम् तिष्ठति अन्तःपुर.अन्तरे ॥४।२३।२८॥
dhyAna.nAmni sukham nityam tiSThati anta:pura.antare ||4|23|28||
सुख.आवहा एषा नगरी नित्यम् वै विदित.आत्मनः ।
sukha.AvahAiSA nagarI nityam vai vidita.Atmana: |
भोग.मोक्ष=प्रदा च एषा शक्रस्य इव अमरावती ॥४।२३।२९॥
bhoga.mokSa=pradA caiSA zakrasya iva amarAvatI ||4|23|29||
स्थितया संस्थितम् सर्वम् किम्चित् नष्टम् न नष्टया ।
sthitayA saMsthitam sarvam kimcit naSTam na naSTayA |
यया पुर्या महीपस्य सा कथम् न सुख.आवहा ॥४।२३।३०॥
yayA puryA mahIpasya sA katham na sukha.AvahA ||4|23|30||
विनष्टे देह.नगरे ज्ञस्य नष्टम् न किम्चन ।
vinaSTe deha.nagare jJasya naSTam na kimcana |
आक्रान्त.कुम्भ.आकाशस्य खस्य कुम्भ.क्षये यथा ॥४।२३।३१॥
AkrAnta.kumbha.AkAzasya khasya kumbha.kSaye yathA ||4|23|31||
विद्यमानम् घटम् वायुः किम्चित् स्पृशति न आस्थितम् ।
vidyamAnam ghaTam vAyu: kimcit spRzati na Asthitam |
यथा तथा एव देही स्वाम् शरीर.नगरीम् इमाम् ॥४।२३।३२॥
yathA tathAiva dehI svAm zarIra.nagarIm imAm ||4|23|32||
अत्र.स्थः पुरुषः भोगान् आत्मा सर्व.गतः अपि सन् ।
atra.stha: puruSa: bhogAn AtmA sarva.gata: api san |
विश्व.कल्प.कृतान् भुक्त्वा पुंसाम् अधिगत.अर्थ.भाक् ॥४।२३।३३॥
vizva.kalpa.kRtAn bhuktvA puMsAm adhigata.artha.bhAk ||4|23|33||
कुर्वन्न् अपि न कुर्वाणः समस्त.अर्थ.क्रिया.उन्मुखः ।
kurvan api na kurvANa: samasta.artha.kriyonmukha: |
कदाचित् प्रकृतान् सर्वान् कार्य.अर्थान् अनुतिष्ठति ॥४।२३।३४॥
kadAcit prakRtAn sarvAn kArya.arthAn anutiSThati ||4|23|34||
कदा.चित् लीलया लोलम् विमानम् अधिरोहति ।
kadA.cit lIlayA lolam vimAnam adhirohati |
अनाहत.गतिम् कान्तम् विहर्तुम् अमलम् मनः ॥४।२३।३५॥
anAhata.gatim kAntam vihartum amalam mana: ||4|23|35||
तत्र.स्थः लोक.सुन्दर्या सततम् शीतल.अङ्गया ।
tatra.stha: loka.sundaryA satatam zItala.aGgayA |
रमते रमया मैत्र्या नित्यम् हृदय.संस्थितः ॥४।२३।३६॥
ramate ramayA maitryA nityam hRdaya.saMsthita: ||4|23|36||
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यता.एकते ।
dve kAnte tiSThata: samyak pArzvayo: satyataikate |
इन्दोः इव विशाखे द्वे समाह्लादित.चेतसी ॥४।२३।३७॥
indo: iva vizAkhe dve samAhlAdita.cetasI ||4|23|37||
क्षपितान् अखिलान् लोकान् दुःख.क्रकच.दारितान् ।
kSapitAn akhilAn lokAn du:kha.krakaca.dAritAn |
वल्ली.वन.स्थान् नभसः पृष्ठात् अर्क* इव ईक्षते ॥४।२३।३८॥
vallI.vana.sthAn nabhasa: pRSThAt arka* iva IkSate ||4|23|38||
चिरम् पूरित.सर्व.आशः सर्व.सम्पत्ति.सुन्दरः ।
ciram pUrita.sarva.Aza: sarva.sampatti.sundara: |
अ.पुनःखण्डनाय इन्दुः पूर्ण.अङ्ग* इव राजते ॥४।२३।३९॥
a.puna:khaNDanAya indu: pUrNa.aGga* iva rAjate ||4|23|39||
सेव्यमानः अपि भोग.ओघः न खेदाया अस्य जायते ।
sevyamAna: api bhoga.ogha: na khedAyA asya jAyate |
कालकूटः किल ईशस्य कण्ठे प्रत्युत राजते ॥४।२३।४०॥
kAlakUTa: kila Izasya kaNThe pratyuta rAjate ||4|23|40||
परिज्ञात.उपभुक्तः हि भोगः भवति तुष्टये ।
parijJAta.upabhukta: hi bhoga: bhavati tuSTaye |
विज्ञाय सेवितः मैत्रीम् एति चोरः न शत्रुताम् ॥४।२३।४१॥
vijJAya sevita:
maitrIm eti cora: na zatrutAm ||4|23|41||
नर.नारी.नट.ओघानाम्
विरहे
दूर.गामिनाम्
।
nara.nArI.naTa.oghAnAm virahe dUra.gAminAm |
ज्ञेन यात्र इव सुभगा भोग.श्रीः अवलोक्यते ॥४।२३।४२॥
jJena yAtra iva subhagA bhoga.zrI: avalokyate ||4|23|42||
अशङ्कित.उप.सम्प्राप्ता* ग्राम.यात्रा* यथा अध्वगैः ।
azaGkita.upa.samprAptA* grAma.yAtrA* yathA adhvagaiH |
प्रेक्ष्यन्ते तत्.वत् एव ज्ञैः व्यवहार.मयाः क्रियाः ॥४।२३।४३॥
prekSyante tat.vat eva jJai: vyavahAra.mayA: kriyAH ||4|23|43||
अ.यत्न.उपनते अपि अक्षि पदार्थेषु यथा पुनः ।
a.yatna.upanate api akSi padArtheSu yathA puna: |
नीरागम् एव पतति तत्.वत् कार्येषु धीर.धीः ॥४।२३।४४॥
nIrAgam eva patati tat.vat kAryeSu dhIra.dhIH ||4|23|44||
इन्द्रियानाम् न हरति प्राप्तम् अर्थम् कदा.चन ।
indriyAnAm na harati prAptam artham kadA.cana |
न आददाति तथा अ.प्राप्तम् सम्पूर्णः ज्ञः अवतिष्ठति ॥४।२३।४५॥
na AdadAti tathA a.prAptam sampUrNa: jJa: avatiSThati ||4|23|45||
अप्राप्त.चिन्ताः सम्प्राप्त.समुपेक्षाः च सन्मतिम् ।
aprApta.cintA: samprApta.samupekSA: ca sanmatim |
न आकम्पयन्ति तरलाः पिच्छ.घाता* इव अचलम् ॥४।२३।४६॥
na Akampayanti taralA: piccha.ghAtA* iva acalam ||4|23|46||
संशान्त.सर्व.संदेहः गलित.अखिल.कौतुकः ।
saMzAnta.sarva.saMdeha: galita.akhila.kautuka: |
संक्षीण.कल्पना.देहः ज्ञः संराट् इव शोभते ॥४।२३।४७॥
saMkSINa.kalpanA.deha: jJa: saMrAT iva zobhate ||4|23|47||
आत्मनि एव न माति.अन्तः स्व.आत्मना आत्मनि जृम्भते ।
Atmani eva na mAti.anta: sva.AtmanA Atmani jRmbhate |
सम्पूर्णः अपार.पर्यन्तः क्षीर.अर्णव* इव अर्णवे ॥४।२३।४८॥
sampUrNa: apAra.paryanta: kSIra.arNava* iva arNave ||4|23|48||
भोग.इच्छा.कृपणान् जन्तून् दीनान् दीन.इन्द्रियाणि च ।
bhoga.icchA.kRpaNAn jantUn dInAn dIna.indriyANi ca |
अन्.उन्मत्त.मनाः शान्तः हसति उन्मत्तकान् इव ॥४।२३।४९॥
an.unmatta.manA: zAnta: hasati unmattakAn iva ||4|23|49||
इच्छतः अन्य.उज्झिताम् जायाम् यथा एव अन्येन हस्यते ।
icchata: anya.ujjhitAm jAyAm yathAiva anyena hasyate |
इन्द्रियस्य इच्छतः भोगम् तद्वत् ज्ञेन विहस्यते ॥४।२३।५०॥
indriyasya icchata: bhogam tadvat jJena vihasyate ||4|23|50||
त्यजत् स्व.आत्म.सुखम् सौम्यम् मनः विषय.विद्रुतम् ।
tyajat sva.Atma.sukham saumyam mana: viSaya.vidrutam |
अङ्कुशेन इव नाग.इन्द्रम् विचारेण वशम् नयेत् ॥४।२३।५१॥
aGkuzena iva nAga.indram vicAreNa vazam nayet ||4|23|51||
भोगेषु प्रसरः यस्या* मनःवृत्तेः च दीयते ।
bhogeSu prasara: yasyA* mana:vRtte: ca dIyate |
सा अपि आदौ एव हन्तव्या* विषस्य इव अङ्कुर.उद्गतिः ॥४।२३।५२॥
sA api Adau eva hantavyA* viSasya iva aGkura.udgatiH ||4|23|52||
ताडितस्य हि यः पश्चात् सम्मानः सः अपि अनन्तकः ।
tADitasya hi ya: pazcAt sammAna: sa: api anantaka: |
शालेः ग्रीष्म.अभितप्तस्य कुसेकः अपि अमृतायते ॥४।२३।५३॥
zAle: grISma.abhitaptasya kuseka: api amRtAyate ||4|23|53||
अनार्तेन हि सन्मानः बहुमानः न बुध्यते ।
anArtena hi sanmAna: bahumAna: na budhyate |
पूर्णानाम् सरिताम् प्रावृट्.पूरः स्वल्पः न राजते ॥४।२३।५४॥
pUrNAnAm saritAm prAvRT.pUra: svalpa: na rAjate ||4|23|54||
पूर्णः तु प्रकृतः अपि अन्यत् पुनर् अपि अभिवाञ्छते ।
pUrNa: tu prakRta: api anyat punar api abhivAJchate |
जगत्.पूरण.योग्य.अम्बुः गृह्णाति एव अर्णवः जलम् ॥४।२३।५५॥
jagat.pUraNa.yogya.ambu: gRhNAti eva arNava: jalam ||4|23|55||
मनसः अभिगृहीतस्य या पश्चात् भाग.मण्डना ।
manasa: abhigRhItasya yA pazcAt bhAga.maNDanA |
ताम् एवालब्ध.विस्ताराम् क्लिष्टत्वात् बहु मन्यते ॥४।२३।५६॥
tAm evAlabdha.vistArAm kliSTatvAt bahu manyate ||4|23|56||
बन्ध.मुक्तः महीपालः ग्रास* मात्रेण तुष्यति ।
bandha.mukta: mahIpAla: grAsa* mAtreNa tuSyati |
परैः अबद्धः नाक्रान्तः न राज्यम् बहु मान्यते ॥४।२३।५७॥
parai: abaddha: nAkrAnta: na rAjyam bahu mAnyate ||4|23|57||
हस्तम् हस्तेन सम्पीड्य दन्तैः दन्तान् विचूर्ण्य च ।
hastam hastena sampIDya dantai: dantAn vicUrNya ca |
अङ्गानि अङ्गैः इव आक्रम्य जयेत् च इन्द्रिय.शात्रवान् ॥४।२३।५८॥
aGgAni aGgai: iva Akramya jayet ca indriya.zAtravAn ||4|23|58||
जेतुम् अन्यम् कृत.उत्साहैः पुरुषैः इह पण्डितैः ।
jetum anyam kRta.utsAhai: puruSai: iha paNDitaiH |
पूर्वम् हृदय.शत्रुत्वात् जेतव्यानि इन्द्रियाणि अलम् ॥४।२३।५९॥
pUrvam hRdaya.zatrutvAt jetavyAnIndriyANi alam ||4|23|59||
एतावति धरणितले सुभगाः ते साधु.चेतनाः पुरुषाः ।
etAvati dharaNitale subhagA: te sAdhu.cetanA: puruSAH |
पुरुष.कथासु च गण्या* न जिता* ये चेतसा स्वेन ॥४।२३।६०॥
हृदय.बिले कृत.कुण्डल.कलना.विवशः मनः महा.भुजगः ।
hRdaya.bile kRta.kuNDala.kalanA.vivaza: mana: mahA.bhujaga: |
तस्य उपशान्तिम् आगतम् अलम् उदितम् तम् सु.निर्मलम् वन्दे ॥४।२३।६१॥
tasya upazAntim Agatam alam uditam tam su.nirmalam vande ||4|23|61||
॥
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
FM4023 KINGDOM OF THE WISE 1.NV27.28 .z61
FM.4.1.FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
•
Oॐm
•
FM.4.23
KINGDOM OF THE WISE
VASISHTHA THE PLENTIFUL said—
स* उत्तम.पद.आलम्बी चक्र.भ्रमवद् आस्थितः ।
sa* uttama.pada.AlambI cakra.bhramavat Asthita: |
शरीर.नगरी.राज्यम् कुर्वन्न् अपि न लिप्यते ॥४।२३।१॥
zarIra.nagarI.rAjyam kurvan api na lipyate ||4|23|1||
.
he has attained the highest state
:
he's like a whirling wheel
effecting Body City
though never stuck* in it
.
sa* uttama.pada.AlambI cakra.bhramavat Asthita: zarIra.nagarI.rAjyam kurvan api na lipyate
.
uttama.pada.AlambI
cakra.bhramavat
Asthita
zarIra.nagarI.rAjyam
kurvan
lipyate
.
* Attached. The root >lip suggests both psychological attachment and stickiness,
more like a sticky note than Krazy Glue.
*vwv. ... is behaving like the revolution of a wheel (which continues to rotate even after the impelling force is no longer acting).
*vlm.p.1. Vasishtha continued:—The man liberated in this life and settled in the Supreme state of joy is not tarnished by reigning over the realm of his body and turning about like a wheel.
*sv. Rama, he who treads the superior path, though he dwells in this body which functions as the potter's wheel does by past momentum, is untainted by the actions that might be performed.
तस्य_इयम् भोग.मोक्ष.अर्थम् तज्.ज्ञस्य_उपवन.उपमा ।
tasya_iyam bhoga.mokSa.artham tat.jJasya_upavana.upamA |
सुखाय_एव न दुःखाय स्व.शरीर.महा.पुरी ॥४।२३।०२॥
sukhAya_eva na du:khAya sva.zarIra.mahA.purI ||4|23|2||
.
tasya_iyam bhoga.mokSa.artham
tat.jJasya_upavana.upamA
sukhAya_eva na du:khAya sva.zarIra.mahA.purI
for that That.knower,
this
is like a garden glade,
a place for enjoyment and freedom.
For pleasure only, and not for pain is his royal Body City.
.
*vlm.p.2 The body of a wise man is like a princedom to him, calculated for his benefit and of no disadvantage. It is comparable to the dwelling of a holy hermit for the consummation of his efforts and liberation.
*vwv. For the knower of That (Reality), .. m. .. of truth, .. *vlm. The body of the wise man .. *sv. ..who treads the superior path ..
नगरीत्वम् शरीरस्य कथम् नाम महामुने ।
nagarItvam zarIrasya katham nAma mahAmune |
एताम् च_अधिवसन् योगी कथम् राज्य.सुख.एक.भाक् ॥४।२३।०३॥
etAm ca_adhivasan yogI katham rAjya.sukha.eka.bhAk ||4|23|03||
.
how do you come to call it Body City,
great muni?
and
dwelling in such a place,
how is a yogin the enjoyer of all the pleasures of a King
?
nagarItvam zarIrasya .
katham nAma . how is there, tell me, . mahAmune . Great.Muni? .
etAm ca_adhivasan yogI katham rAjya.sukha.eka.bhAk
.
#nagarItva
etAm
adhivasan
yogI
rAjya.sukha.eka.bhAk
.
*vlm.p.3 Râma said, "O great sage, how can you call the body to be the dominion of a man, and how can a yogi have his princely joy in it?"
VASISHTHA said—
रम्या_इयम् देह.नगरी राम सर्व.गुण_अन्विता ।
ramyA_iyam deha.nagarI rAma sarva.guNa_anvitA |
ज्ञस्य_अनन्त.विलास_आढ्या स्व.आलोक.अर्क.प्रकाशिता ॥४।२३।०४॥jJasya_ananta.vilAsa_ADhyA sva.Aloka.arka.prakAzitA ||4|23|04||
.
ramyA_iyam deha.nagarI . what a delight is Body City
o rAma
sarva.guNa_anvitA . endowed with every virtue
jJasya– of the wiseananta.vilAsa_ADhyA
sva.Aloka_arka.prakAzitA
*vwv.2399/4 rAma! This beautiful city of the body, possessed of all merits, is abouding in infinite grace. Illuminated by the Sun that is ones own Light (of Consciousnss), for a wise man.
*m.4. Sri Vasista O rAma, this city of body is delightful and is equipped with all qualities. It is the field of infinite sport of a 'jnani'. It is lighted bright by the sun of self.perception.
*vlm.4. Vasishtha replied:..Beautiful is this city of the body, and fraught with every good to mankind, and being enlightened by the light of the mind, it is productive of endless blessings in both worlds.
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*mo.4,23.4 // svAloka: AtmaprakAza: | sa* evArka: | tena prakAzitA parAmarzadvAreNa svam prati prAkaTyam nItA || *moT.4,23.4 ||4|23|
.इ #i . #ita: . #anvita anu.ita a. "after.gone ". gone along with • joined, attended, accompanied by, connected with, linked to • having as an essential or inherent part, endowed with, possessed of, possessing • acquired • reached by the mind, understood • following • connected as in grammar or construction.
नेत्र.वातायन.उद्द्योत.प्रकाश=भुवन.अन्तरा ।
netra.vAtAyana.uddyota.prakAza=bhuvana.antarA |
कर.प्रतोली.विस्तार.प्राप्त.पाद.उपजङ्गला ॥४।२३।०५॥
kara.pratolI.vistAra.prApta.pAda.upajaGgalA ||4|23|05||
.
netra.vAtAyana_uddyota.prakAza.bhuvana_antarA
eye.window.projected.light.world.antarA
kara.pratolI.vistAra.prApta.pAda_upajaGgalA
hand.pratolI.vistAra.gotten.state.upajaGgalA
.
*m.5 The world of inside is lighted through the window of eyes. This city of body is wide with the highways called hands. It has feet with which it reaches the minor jungles (of the world).
*vlm.5. The eyes are the windows of this city, letting out the light for the sight of distant worlds, the two arms are as the two valves of this city.gate, with the hands like latches reaching to the knees.
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. pratolyau vizikhe | tAbhyAm prAptau pAdAv eva upajaGgalau jaGgala.samIpadezau yasyAH | sA | nagaryaz ca upajaGgalam tAvat pratolI bhavati || *moT.4,23.5 ||
रोम.राजि.लता.गुल्मा त्वचा.जालक.मालिता ।
roma.rAji.latA.gulmA tvacA.jAlaka.mAlitA |
गुल्फ.अङ्गुल्याम् प्रविश्रान्त.जङ्घ.उरु.स्तम्भ.मण्डला ॥४।२३।०६॥gulpha.aGgulyAm pravizrAnta.jaGgha.uru.stambha.maNDalA ||4|23|06||
.
the parting.line of the hair
winds like a creeping sprout.
skin wrapped.around
tvacAjAlaka.mAlitA
ankle.toepravizrAnta.jaGgha_uru.stambha.maNDalA
*m.6 The body.hairs are the creepers and sprouts of the city. Skin is the garland winding (around the city). The city is full of pillars of thighs supported by the ankles and feet.
*vlm.6. The hairs on the body are as the moss and grass on the walls, and the porous skin resembles the netted covering of the palace; the thighs and legs are as the columns of the edifice, and the feet with the ancles||should be ankles?|| and toes, are as pedestals of the pillars.
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. gulpha.gulgulu.bdellium (a transparent resin) .vizrAntajaGghorustambhamaNDalA // *mo.4,23.6 //
tvag evATTAlakam prAkAra: | tena bhUSitA | gulgulu: stambhAdhArabhUtA zilA{#7} ||4|23| *moT.4,23.6 ||4|23|
* variants like this suggest that mo is not prior to yv but a revision.
रेखा.विभक्त.पाद.अग्र.शिला.प्रथम.निर्मिता ।
rekhA.vibhakta.pAda.agra.zilA.prathama.nirmitA |
चर्म.मर्म.शिरासार.संधि.सीमा.मनोरमा ॥४।२३।०७॥carma.marma.zirAsAra.saMdhi.sImA.manoramA ||4|23|07||
.
rekhA.x.vibhakta.x.pAda.x.agra.x.zilA.x.prathama.x.nirmita.x.A .f..
carma.x.marma.x.zira.x.ÂsAra.x.saMdhi.x.sImA.mana:ramAskin.marma.zirAsAra.saMdhi.sImA.mana:ramA
.
#rekhÂvibhakta
pAdAgra
zilA
prathama
nirmita
carman
marma
zira
ÂsAra
saMdhi
sImA
manorama
.
*m.7 This body.city is beautiful with intersections and joints between the arteries and veins (under the skin).
*vlm.7. The lines marked under the soles of the feet, are as inscriptions marked on the foundation stone, and upon those at the base of the pedestals of the pillars; and the outer skin which covers the flesh, marrow, veins and arteries, and the joints of the body, is as the beautiful plaster of the building, hiding the mortar and bricks inside.
*moT. … rekhAbhyAm vibhakte ye | pAdau evograzile | tayo: prathamam nirmitA | prathama.nirmANe hi kRta.vibhAgA: zilA: sthApyante | carmamarmasirAsAra: carma.marma.sirAsamUha eva | sandhisImA: sandhimaryAdA: yasyAH | sA || *moT.4,23.7 ||
उरु.उरु.तनु.भाग.अग्र.निर्मित.उपस्थ.निम्नगा ।
uru.uru.tanu.bhAga.agra.nirmita.upastha.nimnagA |
कचत् केश.अवली.काच.दल.प्रस्थ.वन.आवृता ॥४।२३।०८॥
kacat keza.avalI.kAca.dala.prastha.vana.AvRtA ||4|23|08||
.
* uru.uru.tanu.bhAga_agra.nirmita_upastha.nimnagA
kacat keza_avalI.kAca.dala.prastha.vana_AvRtA . x.
*moT. Uru.dvayam eva kavATe [a pair of breasts like double.doors!].
*m.8 The body.city has the river of pudendum (organ of sex) flowing between the haunches, hips and thighs. Beautiful glistening hairs on the head and beard are the encircling forests.
*vlm.8. The middle part of the body above the two thick thighs contains the aqueducts, beset by the hairy bushes about them, and likening to rivers running amidst a city, between rows of trees on both sides of the banks.
भ्रू.ललाट.ओष्ठ.सत् छाय.वदन.उद्यान.शोभिता ।
bhrU.lalATa.oSTha.sat chAya.vadana.udyAna.zobhitA |
दृष्टि.पात.उत्पल.आकीर्ण.कपोल.विपुल.स्थली ॥४।२३।०९॥dRSTi.pAta.utpala.AkIrNa.kapola.vipula.sthalI ||4|23|09||
.
bhrU.lalATa_oSTha.sac.chAya.vadana_udyAna.zobhitA .
brow.lalATa_oSTha.sac.chAya.vadana_garden.zobhitA
dRSTi.pAta_utpala_AkIrNa.kapola.vipula.sthalI
sight.pAta_utpala_AkIrNa.kapola.vipula.sthalI
lalatoSTha in all eds., s/b lalatauSTha ???
*vlm.9. The face is as the royal garden beautified by the eye.brows, forehead and the lips; the glancing of the eyes, are as the blooming lotuses; and the cheeks are as flat planes in it.
वक्षःस्थल.सरःस्यूत.कुच.पङ्कज.कोरका ।
vakSa:sthala.sara:syUta.kuca.paGkaja.korakA |
घन.रोम.अवली.छन्न.स्कन्ध.क्रीडाशिला.उच्चया ॥४।२३।१०॥
ghana.roma.avalI.channa.skandha.krIDAziloccayA ||4|23|10||
.
vakSa:sthala.sara:syUta.kuca.paGkaja.korakA . x +
ghana.roma.avalI.channa.skandha.krIDAziloccayA . x
.
Breastwork Lake
:
the nipples are lotus buds of lotuses
a braid of hairs on the breast is its grass growing
and her shoulders are the rocks that guard it
.
syUta.kuca.paGkaja.korakA
thick.hair.avalI.c.channa.skandha.krIDAzila_uccayA
*vlm.10. The broad bosom is as a lake with the nipples like buds of lotuses; the streaks of hairs on the breast, are as its herbage, and the shoulders are as the projecting rocks (ghats) upon it.
#syUta . sewn
#kuca . tit
उदर.श्वभ्र.निक्षिप्त.स्व.अन्न.इष्ट.भक्ष्य.तत्परा ।
udara.zvabhra.nikSipta.sva.anna.iSTa.bhakSya.tatparA |
दीर्घ.कण्ठ.बिल.उद्गीर्ण.वात.संरम्भ.शब्दिता ॥४।२३।११॥
dIrgha.kaNTha.bila.udgIrNa.vAta.saMrambha.zabditA ||4|23|11||
.
Belly Cave
:
once it is loaded with all the native.food.delights U wished
it is an expectant hole bursting with wind.rumbling sounds
.
udara.zvabhra.nikSipta.sva.anna.iSTa.bhakSya.tatparA |
dIrgha.kaNTha.bila.udgIrNa.vAta.saMrambha.zabditA . x
.
* fart jokes are an academic tradition even in 12CEntury saMskRta.loka
*vlm.11. The belly is the store.house, which is eager to receive the delicious articles of food; and the long lungs of the throat {misreads dIrgha.aNTha}, are blown loudly by the internal winds.
हृदय.आपण.निर्णीत.यथाप्राप्त.अर्थ.भूषिता ।
hRdaya.ApaNa.nirNIta.yathAprApta.artha.bhUSitA |
अनारत.नव.द्वार.प्रवहत्.प्राण.नागरा ॥४।२३।१२॥
anArata.nava.dvAra.pravahat.prANa.nAgarA ||4|23|12||
.
hRdaya.ApaNa.nirNIta.yathAprApta.artha.bhUSitA |
anArata.nava.dvAra.pravahat.prANa.nAgarA . x
.
*vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
hRdaya_ApaNa.nirNIta.yathAprApta_artha.bhUSitA .
Heart Market:
displaying constructed.happenstances
anArata.nava.dvAra.pravahat.prANa.nAgarA .
anArata.nava.door.pravahat.prANa.nAgarA.
*vlm. The bosom is considered as the depository of jewels (from their being worn upon it); and the nine orifices of the body, serve as so many windows for the breathing of the citizens.
#ApaNa . market
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
आस्य.स्फारवत्.आदृष्ट.दन्त.अस्थि.शकल.आकुला ।
Asya.sphAravat.AdRSTa.danta.asthi.zakala.AkulA |
मुख.आस्पदा भ्रमत्.जिह्वा चण्डी.चर्वित.भोजना ॥४।२३।१३॥
mukha.AspadA bhramat.jihvA caNDI.carvita.bhojanA ||4|23|13||
.
Asya.sphAravat.AdRSTa.danta.asthi.zakala.AkulA |
mukha.AspadA bhramat.jihvA x
caNDI.carvita.bhojanA . x
.
her mouth is wide.open
showing
glimpses of tooth & bone fragments
such is the face & deluding tongue of
chaNDI the Fierce
at her fiercely.chewed feast
.
*vlm. There is the open mouth like the open door.way, with its tooth.bones slightly seen as its gratings; and the tongue moving in the door way like a naked sword, is as the projecting tongue of the goddess Kalí, when she devours her food.
रोम.शष्प.तरत्.छन्ना कर्ण.कोटर.कूपका ।
roma.zaSpa.tarat.channA karNa.koTara.kUpakA |
स्फिक्.शृङ्खल.आस्थित.उपान्त.पृष्ठ.विस्तीर्ण.जङ्गला ॥४।२३।१४॥
sphik.zRGkhala.Asthita.upAnta.pRSTha.vistIrNa.jaGgalA ||4|23|14||
.
roma.zaSpa.tarac.channa.covered/hidden.A.s
karNakoTara.kUpakA
sphik.zRGkhalAsthitopAnta.pRSTha.vistIrNa.jaGgalA
*vlm.14. The ear.holes are covered by hairs like long grass, and the broad back resembles a large plain, beset by rows of trees on its borders.
#kUpaka . (pubic?) hole
#sphic . buttock
*m. Wells of ears are covered by the grass called long hairs.
गुद.उत्थान.आरघट्ट.अन्त.प्रद्रुत.अनन्त.कर्दमा ।
guda.utthAna.AraghaTTa.anta.pradruta.ananta.kardamA |
चित्त.उद्यान.मही.वल्गत्.आत्म.चिन्ता.वर.अङ्गना ॥४।२३।१५॥
citta.udyAna.mahI.valgat.Atma.cintA.vara.aGganA ||4|23|15||
.
guda_utthAna_araghaTTa_anta.pradruta_ananta.kardamA .
anus.risen.post.well.anta.pradruta.boundless.muckcitta_udyAna.mahI.valgad.Atma.cintA.varAGganA .
citta.Affection.Garden=mahI.valgad.Atma.cintA.varAGganA.
*vlm.15. The two private passages serve as sewers and drains of the city, to let out its dirt, and the heart is the garden.ground, where the passions parade about as ladies. (Or, the region of the mind is the garden.ground for the rambling thoughts as ladies).
धी.वरत्रा.दृढा.बद्ध.चपल.इन्द्रिय.मर्कटा ।
dhI.varatrA.dRDhA.baddha.capala.indriya.markaTA |
वदन.उद्यान.हसन.पुष्प.उद्गम.मनःरमा ॥४।२३।१६॥
vadana.udyAna.hasana.puSpa.udgama.mana:ramA ||4|23|16||
.
dhI.varatrA.dRDhA.baddha.capala.indriya.markaTA –
thought.thong.firm.bound.fickle.organ.monkey
vadana_udyAna.hasana.puSpa_udgama.mana:ramA .
face.garden.smiling.flower.blossoming.delight.
.
*m.16 In the gardens of mind a beautiful lady called self.inquiry is promenading. Monkeys called senses are being tied by the rope of discriminating intelligence.
*vlm.16. Here the understanding is fast bound in chains as a prisoner, and the organs of sense are let looase as monkies to play about. The face is as a flower garden, the smiles whereof are its blooming blossoms
*sv.4.17 In his case, the body exists for his pleasure and for the liberation of his soul; he does not experience unhappiness in it.
*moT. .. / *mo.4,23.16 // jJo hi dhIrajjvA capalendriyANi badhnAti | vadanodyAneti | udyAne ca puSpodgamo yukta eva || *moT.4,23.16 ||
* dhI.varatrA.dRDhA.baddha.capala_indriya.markaTA . thought.straps.firm.bound.fickle.organ.monkey vadana_udyAna.hasana.puSpa_udgama.mana:ramA . face.garden.smiling.flower.blossoming.delight.
स्व.शरीर.मनःज्ञस्य सर्व.सौभाग्य.सुन्दरी ।
sva.zarIra.mana:jJasya sarva.saubhAgya.sundarI |
सुखाया_एव न दुःखाय परमाय हिताय च ॥४।२३।१७॥
sukhAyAiva na du:khAya paramAya hitAya ca ||4|23|17||
.
sva.zarIra.mana:jJasya . of Ur body known by mind .
sarva.saubhAgya.sundarI . in/when all.saubhAgya.sundarI
sukhAyAiva na du:khAya .
paramAya hitAya ca
.
for one who truly knows
his own body and mind are beautiful
—
full of delight
&
only for his pleasure not for his sorrow
&
of the highest benefit
.
*vwv.2400/17 For a person knowing his body and mind (i.e. their true nature), (the body.city), beautiful with all blessedness, is (existing) only for happiness and not for sorrow. It is also for the greatest good (of the person).
*m.17 Such a graceful and auspicious lady of charm and beauty can be only for extreme good and joy/delight and not for grief.
*vlm.17. The life of the man, knowing the proper use of his body and mind, is prosperous in everything; it is attended by happiness and advantages, and no disadvantage whatever.
*jd.17 . sva.zarIra.mana:jJasya . for one who knows his own body and mind sarva.saubhAgya.sundarI . so beautiful and full of delight sukhAya eva na du:khAya . is only for his pleasure, not sorrow paramAya hitAya ca . and of the highest benefit.
अज्ञस्य_इयम् अनन्तानाम् दुःखानाम् कोश.मालिका ।
ajJasya_iyam anantAnAm du:khAnAm koza.mAlikA |
ज्ञस्य तु_इयम् अनन्तानाम् सुखानाम् कोश.मालिका ॥४।२३।१८॥
jJasya tu_iyam anantAnAm sukhAnAm koza.mAlikA ||4|23|18||
.
ajJasya
for the unKnowing,
iyam anantAnAm du:khAnAm koza.mAlikA
this of boundless sorrows is the treasure.house
jJasya tu
but for the knowing
iyam anantAnAm sukhAnAm koza.mAlikA
this of boundless pleasures is the treasure.house
*vwv.2401/18 For the ignorant one, this (body.city) is a treasure.palace of infinite pains. But, for the wise one, this is a treasure.palace of inexhaustible pleasures.
*vlm. This body is the source of infinite trouble to the ignorant, but it is the fountain of infinite happiness to the wise man.
*moT. .. /.. // *mo.4,23.18 // kozamAlikA bhANDAgAramAlA | anantadu:kha_utpAdikA ity artha: | ajJAta.zuddha.tattvasya tasyaitadartham rAtrindinam santApabhAktvAt iti bhAva: | nanu tarhi jJasyApi IdRzy eva syAd ity | atrAha jJasya tu_iti | tuzabda: vyatirekadyotaka: | jJAtazuddhAtmatattvasya tasya etad artham santa_apabhAktvAbhAvAt | na hy anyArtham anya: santApabhAg bhavatIti bhAva: || *moT.4,23.18 ||
*sv.18 To the ignorant, this body is the source of suffering; but to the enlightened man, this body is the source of infinite delight.
For the unKnowing, this body's a jail.house full of misery;
but, for the knowing, it is a treasure.house of boundless delight.
किम्चित् अस्याम् प्रनष्टायाम् ज्ञस्य नष्टम् अरिन्दम ।
kimcit asyAm pranaSTAyAm jJasya naSTam arindama |
स्थितायाम् संस्थितम् सर्वम् तेन_इयम् ज्ञ.सुख.आवहा ॥४।२३।१९॥
sthitAyAm saMsthitam sarvam tena_iyam jJa.sukha.AvahA ||4|23|19||
.
kim.cit asyAm pranaSTAyAm
jJasya naSTam arindama
sthitAyAm saMsthitam sarvamtena_iyam jJa.sukha_AvahA
.
*m.19 If this body is destroyed the loss is very little for a jnāni. If it is preserved firmly, it is for delights and liberation.
*vlm. ... its continuance is the cause of continued happiness to the wise man.
*sv.19 While it exists the wise man derives from it great pleasure and the delight of enlightenment; and when its life.span comes to an end he does not regard it as a loss at all.
#Avaha . bringing to pass, producing; one of the seven winds or bands of air (that which is usually assigned to the #bhuvar.loka or atmospheric region between the bhUr.loka and svar.loka) • one of the seven tongues of fire.
यत् एनाम् ज्ञः समारुह्य संसारे विहरति_अलम् ।
yat enAm jJa: samAruhya saMsAre viharati_alam |
अशेष.भोग.मोक्ष.अर्थम् तेन_इयम् ज्ञ.रथः स्मृतः ॥४।२३।२०॥
azeSa.bhoga.mokSa.artham tena_iyam jJa.ratha: smRta: ||4|23|20||
.
a Knower who drives one of these can navigate the whole saMsAra
&
when used for the total enjoyment of mokSha.Freedom
it is famously a KnowerWagon
.
*vlm. The body serves as a chariot to the wise, who can traverse everywhere by riding in it; and can produce and procure everything conducive to his welfare and liberation.
*m.20 When a jnani rides this and moves around the world, it is indeed a chariot giving infinite pleasures and liberation.
*sv.20 Hence, to the enlightened person the body itself is a source of infinite delight. And, since it transports him in this world in which he roams freely and delightfully, the body is regarded as a vehicle of wisdom.
शिष् #ziS . #azeSa. . without remainder, entire, perfect, all • .m.. non.remainder • #azeSam, #azeSeNa, #azeSatas .ind.. entirely, wholly. . azeSatA .tA f. azeSatva n. – totality • *Ott.part. . all, whole, entire. •• <pUrNam, akhilam, kRtsnam, sarvam, anUnakam, sakalam, nikhilam, azeSam, samam, akhaNDam, ni:zeSam, samastam, vizvam>. amar.
शब्द.रूप.रस.स्पर्श.गन्ध.बन्धु.श्रियः यतः ।
zabda.rUpa.rasa.sparza.gandha.bandhu.zriya: yata: |
अनया_एव हि लभ्यन्ते तेन_इयम् ज्ञस्य लाभदा ॥४।२३।२१॥
anayAiva hi labhyante tena_iyam jJasya lAbhadA ||4|23|21||
.
zabda.rUpa.rasa.sparza.gandha.bandhu.zriya: yata: |
anayAiva hi labhyante tena_iyam jJasya lAbhadA . x
.
sound.form.flavor.touch.odor
the whole family of senses
whence by this indeed they get
thus this is begotten for a Knower:
.
*vlm.21. The possession of the body, is of no disadvantage to the wise man; who can obtain by it, all the objects of his bearing and seeing, of his touch and smelling, and his friends and prosperity.
*sv.21 Since it is through the body that the wise man derives the different sense.experiences and gains the friendship and affection of others, to him it is a source of gain.
*m.21 From this one has the facility for feeling form, smell, touch, taste and hear. These are available to one always without respite. And so a jnani is benefited.
सुख.दुःख.क्रिया=जालम् यदा_एषा_उद्वहति स्वयम् ।
sukha.du:kha.kriyA=jAlam yadAiSodvahati svayam |
तदा_एषा राम सर्वत्र सर्व.वस्तु.भर.क्षमा ॥४।२३।२२॥
tadAiSA rAma sarvatra sarva.vastu.bhara.kSamA ||4|23|22||
.
sukha.du:kha.kriyA=jAlam x
yadAiSodvahati svayam |
tadAiSA rAma sarvatra x
sarva.vastu.bhara.kSamA . x
.
this net of pleasure/pain we weave
when
this spreads itself
then
this, rAma, is everywhere
all.over the patiently fruitful Earth
.
*m.22 O rAma, this body has the capability to hold both happy and sorrowful actions and works. And so, one who knows gets the ability to bear all kinds of things (and happenings).
*vlm. {?} ...; but the wise man can well bear with them, (knowing them to be concommittant to human life).
तस्याम् शरीर.पुर्याम् हि राज्यम् कुर्वन् गत.ज्वरः ।
tasyAm zarIra.puryAm hi rAjyam kurvan gata.jvara: |
ज्ञः तिष्ठति गत.व्यग्रः स्व.पुर्याम् इव वासवः ॥४।२३।२३॥
jJa: tiSThati gata.vyagra: sva.puryAm iva vAsava: ||4|23|23||
.
tasyAm zarIra.puryAm . in that Body City hi ! rAjyam kurvan_gata.jvara: . painlessly rules his kingdom jJa:_tiSThati gata.vyagra: . the wise man rests, confusion gone sva.puryAm . in his own fortress iva vAsava: . like the Lord of the vasu.s.
.
for
in that Body City
his untroubled kingdom
the wise man rests, confusion gone
:
he's like the Lord of the vasu.s
secure in his own fortress
.
*m. ... like Indra in his heaven.
*vlm.23. Hence the wise man reigns over the dominion of his body, without any pain or trouble, in the same manner as one remains the lord of his house, without any anxiety or disturbance.
*jd.23 . tasyAm zarIra.puryAm . in that Body City hi ! rAjyam kurvan_gata.jvara: . painlessly rules his kingdom jJa:_tiSThati gata.vyagra: . the wise man rests, confusion gone sva.puryAm . in his own fortress iva vAsava: . like the Lord of the vasu.s.
न क्षिपति_अवट.आटोपे मनःमत्त.तुरङ्गमम् ।
na kSipati_avaTa.ATope mana:matta.turaGgamam |
न लोभ.दुर्द्रुम.आदायः प्रज्ञा.पुत्रीम् प्रयच्छति ॥४।२३।२४॥
na lobha.durdruma.AdAya: prajJA.putrIm prayacchati ||4|23|24||
.
na kSipati_avaTa.ATope x
mana:matta.turaGgamam |
na lobha.durdruma.AdAya: x
prajJA.putrIm prayacchati ||4|23|24||
*AS. The AB commentary explains avaTa_ATopa as the Kama . one who takes pride in the avaTa . vagina! Also, the mind itself is compared to a wild horse. He does not drive it rashly into the holes of desires. The second line has a more exotic meaning. He does not give away his daughter called intelligence for a dowry of a poisonous tree . or perhaps its fruit known as avarice. In other words, he does not exchange his intelligence for greed!
na kSipati avaTa_ATopemanas.matta.turaGgamam . Mind the crazy horse
na lobha.durdruma_AdAya . not given to the Greed Tree
prajJA.putrIm prayacchati
*m.24. A 'jnāni' does not throw the wild horse of mind into the abyss of intelligence to the poisonous tree of avarice and greed.
*vlm.24. He is not addicted to licentiousness like a high mettled steed; nor parts with the auspicious daughter of his prudence, from his avarice after some poisonous plant.
#avaTa .m.. a hole, vacuity in the ground • a hole in a tooth • any depressed part of the body, a sinus. •.• Comp. –kuccha : कच्छपः a tortoise in a hole • (fig.) one who has had no experience, who has seen nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa*vAsin, dweller in the samsAra.hole, y5024.022
#ATopa: . puffing, swelling mbh. &c. • a multitude, redundancy BhP. • flatulence, borborygmi [gut.rumble], suzr. • pride, self.conceit (cf. sAtopam) • #paTATopa: . the spreading of a cloth, y7075.015 • #phuTATopa: . the expanding of a serpent's hood, paJcat.
अज्ञान.पर.राष्ट्रम् च न रन्ध्रम् तु_अस्य पश्यति ।
ajJAna.para.rASTram ca na randhram tu_asya pazyati |
संसार.अरि.भयस्य_अन्तर् मूलानि_एव निकृन्तति ॥४।२३।२५॥
saMsAra.ari.bhayasya_antar mUlAni_eva nikRntati ||4|23|25||
.
a.jJAna.para.rASTram ca
na randhram tu asya pazyati
saMsAra_ari.bhayasya_antar
mUlAni_eva nikRntati
*AS. The foreign nation of ignorance does not penetrate his defenses . does not see holes in his defenses; i.e. ignorance does not penetrate him! the second line is OK, except I would suggest: he cuts out the roots of the fears of the enemy called samsara. the world.
*m.25 A jnani does not look at the foreign territory of ignorance. He uproots the enemy of fear of this world.
*vlm.25. The ignorant can see the cities of others, but not observe the gaps and breaks of their own. It is better to root out the fears of our worldly enemies (passions) from the heart, than lire under their subjection.
*sv.24..30 The intelligence that governs the wise man's body is not drawn out by the excitement which the ignorant call pleasure, but it rests within in a state of contemplation.
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