fm6004 2.jl04 DISAFFECTION—The Absence of chitta .z13
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fm6004 2.jl04 DISAFFECTION—The Absence of chitta .z13
Oॐm
DISAFFECTION
the Absence of chitta
vasiShTha said—
\
मनो बुद्धिr ahamकार इन्द्रिya.Aदि तthA.aनघ ।
mana:_ buddhir ahaMkAra indriya.Adi tathA_ anagha |
अ.चेत्य-चिन्मयं सर्वं क्व ते जीवादय: स्थित: ॥१॥
a.cetya-cit.mayam sarvam kva te jIva.Adaya: sthita: ||1||
.
manas.Mind
buddhi Intellect, aham.kAra "I"dentity,
the various organs too, dear boy, are all modes of conceptual Consciousness
.
but where do these Living.jIva-things sit
?
?~vlm.1. rAma, knowing your mind, understanding, egoism and all your senses to be unconscious of themselves and deriving their consciousness from the intellect, tell me. How can your living soul and vital breaths have any sensation of their own?
Ø
एकेna.eva.Aत्मना दत्ता नानाtA.iyam महा.Aत्मना ।
यthA.eकेna.eव चन्द्रेण तिमिra-Ap-pAत्र-दर्पणै: ॥२॥
ekena_ eva_ AtmanA dattA_ nAnAtA_ iyam mahAtmanA |
yathA_ ekena_ eva candreNa timira-Ap.pAtra-darpaNai: ||2||
.
ekena_eva_AtmanA dattA
by one only self is given
nAnAtA_iyam
this variety
mahAtmanA
by the Great.Self
yathA_ekena_eva candreNa
just as by one only moon
timira-Ap.pAtra-darpaNai:
w dark-water.pot-reflections
~vlm.2. It is the one great soul, that infuses its power to those different organs; as the one bright sun dispenses his light, to all the various objects in their diverse colours.
Ø
भोग-तृष्णा-विSa-Aवेशो यdA.eva.uपशmam गत: ।
तdA.eवm aस्तm aज्ञानm Andhyam ध्वान्त-क्षयादिव ॥३॥
bhoga-tRSNA-viSa-Aveza:_ yadA_ eva_ upazamam gata: |
tadA_ evam astam ajJAnam Andhyam dhvAnta-kSayAt_ iva ||3||
.
bhoga-tRSNA-viSa-Aveza
pleasure-thirst-poison-taken
whenever
upazamam gata: x
Quietude is gone
then & there unWisdom ends
Andhyam dhvAnta-kSayAd iva x
like darkness at the end of night.
~vlm.3. As the pangs of the poisonous thirst after wordly enjoyments, come to an end; so the insensibility of ignorance, flies away like darkness at the end of the night.
*jd. - eva Indeed yadA when Avesha: in the grip viSa of the poison tRSNA of the thirst bhoga for pleasure gata: come upashamam to subsidence, tadA then evam thus astam is thrown off Andhyam dark ajJAnam ignorance iva like dhvAnta-kSayAd the end of night.
o/
अध्यात्मशास्त्रमन्त्रेण तृष्णाविषविषूचिका ।
क्षीयते भावितेनान्त: शरदा मिहिका यथा ॥४॥
adhyAtma-zAstra-mantreNa tRSNA-viSa-viSUcikA |
kSIyate bhAvitena_anta: zaradA mihikA yathA ||4||
.
adhyAtma-zAstra-mantreNa
w guidance of the Overself
tRSNA-viSa-viSUcikA
Craving, the poisonous plague viShUchikA
kSIyate bhAvitena anta: x
zaradA mihikA yathA
~vlm.4. It is the incantation of spiritual knowledge only, that is able to heal the pain of baneful avarice; as it is in the power of autumn only, to dispel the clouds of the rainy-season.
*Ott. #Atman -> #adhyAtmA - the adhyAtman.Overself, y6078.015; the Supreme Sprit; #adhyAtma . belonging to the self; •• ‑ind.‑ concerning self or individual personality.
o/
मौर्ख्य क्षीणे क्षतं विद्धि चित्तं राम सबान्धवम् ।
विलीनाम्बुधरे व्योम्नि जाड्यं शाम्यत्यविघ्नतः ॥५॥
maurkhya kSINe kSatam viddhi cittam rAma sa-bAndhavam |
vilIna-ambudhare vyomni jADyam zAmyaty_avighnata: ||5||
.
maurkhya kSINe kSatam viddhi
x
cittam rAma sa-bAndhavam
x
vilIna-ambudhare vyomni
x
jADyam zAmyati_avighnata:
x
.
~vlm.5. It is the dissipation of ignorance, which washes the mind of its attendant desires; as it is the disapperance of the rainy weather, which scatters the clouds in the sky.
\
अ.चित्तtvam गते चित्ते क्षीयते वासनाभ्रमः ।
हार-मुक्ता-समावेशाz chiन्नs.tantAv iva.aनघ ॥६॥
a.cittatvam gate citte kSIyate vAsanA-bhrama: |
hAra-muktA=samAvezA:_ chinna:_ tantau_ iva_ anagha ||6||
.
when the affective mind has come to disaffection
the vAsanA-delusion withers away
and all the pearly thoughts scatter
:
the string is broken, dear boy
!
~vlm.6. The mind being weakened to unmindfulness, loses the chain of its desires from it; as a necklace of pearls being loosened from its broken string, tosses the precious gems all about the ground.
o/
रघुनाथ विघाताय शास्त्रार्थं भावयन्ति ये ।
कृमिकीटत्वयोग्याय चेतसा संमिलन्ति ते ॥७॥
raghu.nAtha vighAtAya zAstra.artham bhAvayanti ye |
kRmi.kITatva-yogyAya cetasA sam.milanti te ||7||
.
raghu.nAtha
Lord of the raghu Line
vighAtAya zAstra.artham x
bhAvayanti ye x
kRmi.kITatva-yogyAya x
cetasA x
sam.milanti te xx
~vlm.7. Ráma! they that are unmindful of the sástras, and mind to undermine them; resemble the worms and insects, that mine the ground wherein they remain.
o/
नव-तामर-साकार-कान्त-लोचन-लोलता ।
शान्ते मौर्ख्ये ऽक्षता वाते चलता सरसो यथा ॥८॥
nava-tAmara-sa.AkAra-kAnta-locana-lolatA |
zAnte maurkhye_ 'kSatA vAte calatA saraso_ yathA ||8||
.
nava-tAma-rasAkAra-kAnta-locana-lolatA x
zAnte akSatA x
vAte calatA sarasa: yathA xx
~vlm.8. The fickle eye-sight of the idle and curious gazer on all things, becomes motionless after their ignorant curiosity is over and has ceased to stir; as the shaking lotus of the lake becomes steady, after the gusts of wind have passed away and stopped.
o/
स्थिरतामुपयातोऽसि भाआभावविवर्जितः ।
पदे परमविस्तारे नभसीव प्रभञ्जनः ॥९॥
sthiratAm_upayAta:_asi bhAva-abhAva-vivarjita: |
pade parama-vistAre nabhasi iva prabhaJjana: ||9||
.
sthiratAm_upayAta:_asi
you have attained steadfastness, -
bhAva-abhAva-vivarjita: - without Bhâva Condition or nonCondition -
pade parama-vistAre - in a state of supreme -
~vlm.9. You have got rid, O rAma! of your thought of all entities and non-entities, and found your steadiness in the ever—steady unity of God; as the restless winds mix at last with the calm vacuum: (after their blowing and breathing over the solid earth,
and in the hollow sky).
~AB. ... prabhaJjano vAyu: ||
o/
मन्ये मद्वचन्ऐर्बोधमागतोऽसि रघूद्वह ।
विगताज्ञाननिद्रोऽन्तर्नृपतिः पटहैरिव ॥१०॥
manye mat-vacanai:_bodham_Agata:_asi raghUdvaha |
vigata=a.jJAna-nidra:_antar_nRpati: paTahai:_iva ||10||
.
manye mat-vacanai:_bodham_Agata:_asi raghUdvaha | vigata=a.jJAna-nidra:_antar_nRpati: paTahai:_iva
मन्ये x I think
मद्-वचनैर् x by my words
बोधम् x to Bodha Realization/Awakening
आगतो असि x you are come
रघूद्वह x o best of the Raghus
विगत-अज्ञान-निद्रः अन्तर् x brought from the sleep of ignorance within
नृपतिः पटहैर् इव x as a ManLord is by drums. -10-
zgl#>prim. #paTaha -m.- (rarely n. or f. I) - a kettledrum, a war-drum, drum, tabor (pataham >dA, or Caus. of >dA or >bhram, to proclaim anything by the sound of a drum) mbh.&c.; -m.- beginning L. ~ cf. #dundubhi.
~vlm.10. I ween you have been awakened to sense, by these series of my sermons to you, as kings are awakened from their nightly sleep, by the sound of their eulogists and the music of timbrels.
~AB. ... ragha-udvaha vigata-ajJAna-nidra: antar ... ||
o/
सामान्ये च लगन्त्येव जने कुलगुरोर्गिरः ।
अत्युदारमतौ राम न लगन्ति कथं त्वयि ॥११॥
sAmAnye ca laganti_eva jane kula-guro:_gira: |
aty.udAra-matau rAma na laganti katham tvayi ||11||
.
sAmAnye ca laganti_eva jane kula-guro:_gira: | aty.udAra-matau rAma na laganti katham tvayi xx
सामान्ये च लगnty_एव जने कुल-गुरोः_गिरः x The words of the clan-guru are impressed even into common people.
अत्य्.उदार-मतौ राम x In your most noble mind, rAma,
न लगन्ति कथम् त्वयि x how are they not impressed in you? -11-
~vlm.11. Seeing that common people of low understandings, are impressed by the preachings of their parish parsons; I have every reason to believe that my sermons must have made their impression, upon the good understanding of rAma:
#lag (cf. √ लक्ष् , लक्ष &c ) cl.1 P. ( Dha1tup. xix , 24) lagati लगति (accord. to Nir. iv , 10 also लग्यति ; pf. ललाग Gr. ; aor. अलगीत् ib. ; fut. लगिता ib. ; लगिष्यति Pan5cat.; ind.p. लगित्वा , -लग्य Ka1v. ) , to adhere , stick , cling or attach one's self to (loc.) &c (with हृदि and gen. , "to penetrate to a person's heart" Katha1s. )
o/
सामान्ये च लगन्त्य्_एव जने कुल-गुरोर्_गिरः ।
अत्य्.उदार-मतौ राम न लगन्ति कथम् त्वयि ॥११॥
sAmAnye ca laganti_eva jane kula-guro:_gira: |
ati.udAra-matau rAma na laganti katham tvayi ||11||
.
even the commoners, rAma,
think well of what I have to say.
I am the Guru of your clan.
And so in your most noble mind,
what do you think of what I say?
sAmAnye ca laganti_eva x
jane kula-guro:_gira: x
ati.udAra-matau - x,
rAma, =
na laganti katham tvayi xx
o/
यत्रोपादेयवाक्यत्वं भावियं स्वेन चेतसा ।
मद्वचोऽन्तर्विशत्युच्चैस्तप्ते क्षेत्रे यथा पयः ॥१२॥
yatra_upAdeya-vAkyatvam bhAvitam svena cetasA |
mat.vaca:_antar-vizati_uccais tapte kSetre yathA paya: ||12||
.
yatra upAdeya-vAkyatvam x where there is Upadeya Conviction
bhAvitam svena cetasA x arisen in one's own Chetas Awareness
mad-vaco antar x in my words
vizati uccais x
tapte kSetre yathA paya: x in a parched field like water
~vlm.12. As you are in the habit of considering well, the good counsel of others in your mind; so I doubt not, that my counsel will penetrate your mind, as the cool rain-water enters into the parched ground of the earth.
o/
वयm iह महानुभावे नित्यं
कुल.गुरवो भवतां रghu.uद्वहानाम् ।
मd.uदितm iदm Aशु धार्यm Aर्य
शुभ-वचनं हृदि हारvat tvayA.iति ॥१३॥
वयमिह महानुभावे नित्यं
कुलगुरवो भवतां रघूद्वहानाम् ।
मदुदितमिदमाशु धार्यमार्य
शुभवचनं हृदि हारवत्त्वयेति ॥१३॥
vayam iha mahA.anubhAve nityam
kula-gurava:_ bhavatAm raghu-udvahAnAm |
mad.uditam idam Azu dhAryam Arya
zubha-vacanam hRdi hAravat_tvayA_iti ||13||
.
vayam_iha mahA.anubhAve nityam
we are ever in this great experience
family gurus of Your.Being's raghu line
kula-gurava: bhavatAm raghu-udvahAnAm x
mad.uditam idam
this raised by me
Azu
at.once
dhAryam
to be supported Nobly
auspicious words
taken to Heart by you
.
~vlm.13. Knowing me as your family priest, and my family as the spiritual guides of Raghus race for ever; you must receive with regard my good advices to you, and set my words as a neck-chain to your heart.
DAILY READINGS wd 5July
fm3053 1.jl04-05 More Space.Travel .z40
https://www.dropbox.com/s/5m9jk6f3ujihnx8/fm3053_1.jl04-05%20More%20Space.Travel%20.z40.docx?dl=0
fm6005 2.jl05 rAma Awake .z16
https://www.dropbox.com/s/epoz8hznjb8l8hv/fm6005%202.jl05%20rAma%20Awake%20.z16.docx?dl=0
fm7105 3.jl05-06 Waking & Dream .z45
https://www.dropbox.com/s/9cif1voiizbvyul/fm7105%203.jl05-06%20Waking%20%26%20Dream%20.z45.docx?dl=0
Group Page
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 ।
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
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Jiva Das
FM.6.1 .FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1 .FM.6.49.docx?dl=0
FM6004 DISAFFECTION—THE ABSENCE OF CHITTA 2.jl04.z13
oॐm
FM.6.4
DISAFFECTION
.
the Absence of chitta
VASISHTHA THE PLENTIFUL declared–
मनो बुद्धिर् अहम्कार* इन्द्रिय.आदि तथा_अनघ ।
mana:_buddhi:_ahaMkAra* indriya.Adi tathA_anagha |
अचेत्य .चिन्मयम् सर्वम् क्व ते जीव.आदय: स्थित: ॥६।४।१॥
a.cetya .cit.mayam sarvam kva te jIva.Adaya: sthita: ||6|4|1||
.
Manas.Mind
Buddhi Intellect, Ahamkâra "I"dentity,
the various organs too, dear boy, are all modes of conceptual Consciousness
.
but where do these Living.jIva .things sit
?
Mind, Intellect, "I"dentity, . indriya.sense.organ ..Adi.beginning.with/&c . thus, dear boy,
acetya.inconceivable .cinmaya.Concious.made – sarvam.entire/wholly .
kva.where te.they.you . living.jIvas.&c sthita.existent/situate .:
*vlm.p.1. Râma, knowing your mind, understanding, egoism and all your senses to be unconscious of themselves and deriving their consciousness from the intellect, tell me. How can your living soul and vital breaths have any sensation of their own?
* mana:Mind . buddhi.Intellect: ahamkAra."I"dentity . indriya.senses ..Adi.beginning.with/&c .tathA.thus/in.that.way . anagha.dear boy | acetya.inconceivable .cinmaya.xx . sarvam.entire/wholly .
kva.where te.they.you . a living.jIvas.Adaya: sthita.existent/situate .:
एकेन_एव_आत्मना दत्ता नानाता_इयम् महात्मना ।
ekena_eva_AtmanA dattA_nAnAtA_iyam mahAtmanA |
यथा_एकेन_एव चन्द्रेण तिमिर .अप् .पात्र .दर्पणै: ॥६।४।२॥
yathA_ekena_eva candreNa timira .ap.pAtra .darpaNai: ||6|4|2||
.
ekena_eva_AtmanA dattA by one only self is given
nAnAtA.variety iyam.this
mahAtmanA by the Great.Self
yathA_ekena_eva candreNa just as by one only moon
timira .Ap.pAtra .darpaNai: w dark .water.pot .reflections
.
*vlm.2. It is the one great soul, that infuses its power to those different organs; as the one bright sun dispenses his light, to all the various objects in their diverse colours.
भोग .तृष्णा .विष .आवेशो यदा_एव_उपशमम् गत: ।
bhoga .tRSNA .viSa .Aveza:_yadA_eva_upazamam gata: |
तदा_एवम् अस्तम् अज्ञानम् आन्ध्यम् ध्वान्त .क्षयाद् इव ॥६।४।३॥
tadA_evam astam ajJAnam Andhyam dhvAnta .kSayAt_iva ||6|4|3||
.
when the poison of pleasure .craving
has come to Quietude
then also
& there unWisdom ends
Andhyam dhvAnta .kSayAd iva
like darkness at the end of night
.
*vlm.3. As the pangs of poisonous thirst after wordly enjoyments, come to an end; so the insensibility of ignorance, flies away like darkness at the end of the night.
* bhoga .tRSNA .viSa .Aveza . pleasure .thirst .poison .taken . whenever . upazamam gata: . to Quietude is gone . then & there unWisdom ends . Andhyam dhvAnta .kSayAd iva . like darkness at the end of night.
अध्यात्म .शास्त्र .मन्त्रेण तृष्णा .विष .विषूचिका ।
adhyAtma .zAstra .mantreNa tRSNA .viSa .viSUcikA |
क्षीयते भावितेन_अन्त: शरदा मिहिका यथा ॥६।४।४॥
kSIyate bhAvitena_anta: zaradA mihikA yathA ||6|4|4||
.
adhyAtma.Overself .zAstra.Shâstra/scripture .mantra.chant/invocation/spell .eNa w guidance of the Overself
tRSNA.Craving .viSa.poison .
viSUcikA
Craving, the poisonous plague viShUchikA
kSIyate.
by/with bhAvita.caused.by/possible .ena anta:
zarad.autumn .A mihika.mist/fog .A yathA.so/in.this.way .
.
*vlm.4. It is the incantation of spiritual knowledge only, that is able to heal the pain of baneful avarice; as it is in the power of autumn only, to dispel the clouds of the rainy .season.
*Ott. #Atman . #adhyAtmA . the adhyAtman.Overself, y6078.015; the Supreme Sprit; #adhyAtma . belonging to the self; •• .ind. . concerning self or individual personality.
मौर्ख्ये क्षीणे क्षतम् विद्धि चित्तम् राम स .बान्धवम् ।
maurkhye kSINe kSatam viddhi cittam rAma sa .bAndhavam |
विलीन .अम्बुधरे व्योम्नि जाड्यम् शाम्यत्य्_अविघ्नत: ॥६।४।५॥
vilIna .ambudhare vyomni jADyam zAmyati_avighnata: ||6|4|5||
.
When folly is weakened/ness .e torn also .m viddhi.!know.to.be the . cChitta/Affective mind, Râma, with relation.m +whin a clinging\infused .ambudhara.raincloud .e – in vyoma.spacious.sky.ni jADya.thick/dense/numb.m zAmya.ti.calming/pacifying thru avighna.m . undisturbedness, quiet.ta:
.
*vlm.5. It is the dissipation of ignorance, which washes the mind of its attendant desires; as it is the disapperance of the rainy weather, which scatters the clouds in the sky.
in/when maurkhya.folly.e is kSINa.weakened/ness .e kSata.torn .m viddhi.!know.to.be . citta.Chitta/Affective mind .m, Râma, sa ..with .bAndhava.relation.m vilIna.clinging\infused .ambudhara.raincloud .e . in/when vyoma.sky/space.ni jADya.dense/numb.m zAmya.ti.calming/pacifying thru avighna.m . undisturbedness, quiet.ta:
अचित्तत्वम् गते चित्ते क्षीयते वासना .भ्रम: ।
a.cittatvam gate citte kSIyate vAsanA .bhrama: |
हार .मुक्ता=समावेशाश् छिन्नस् तन्ताव् इव_अनघ ॥६।४।६॥
hAra .muktA=samAvezA:_chinna:_tantau_iva_anagha ||6|4|6||
.
when the Affective.mind has come to disAffection
the Vâsanâ.Imprinted track crumbles away
and all the pearly thoughts scatter
:
all by a broken string, dear boy
!
a ..cittatvam whin gate citte – When Affective mind has gone.to non.Affectivity,
kSIyate vAsanA .bhrama: . erase the Vâsanâ.Imprinted track +
hAra .muktA=samAvezA:_
chinna:_tantau_iva_anagha
.
*vlm.6. The mind being weakened to unmindfulness, loses the chain of its desires from it; as a necklace of pearls being loosened from its broken string, tosses the precious gems all about the ground.
रघुनाथ विघाताय शास्त्र.अर्थम् भावयन्ति ये ।
raghu.nAtha vighAtAya zAstra .artham bhAvayanti ye |
कृमि.कीटत्व .योग्याय चेतसा सम्मिलन्ति ते ॥६।४।७॥
kRmi .kITatva .yogyAya cetasA sam.milanti te ||6|4|7||
.
raghu.nAtha
Lord of the raghu Line
vighAtA sky ya zAstra sky.artha sky m x
bhAvayant.making.become.i ye.these.which
kRmi.xx.kITa.xx.tva .yogyAya x thru the Effective Conditioning of worms and lice
cetasA by Chetas,Affectivity . sam.milant.xx.i te they commingle\mine
.
*vlm.7. Ráma! they that are unmindful of the sástras, and mind to undermine them;
resemble the worms and insects, that mine the ground wherein they remain.
नव .तामर .स.आकार .कान्त .लोचन .लोलता ।
nava .tAmara .sa.AkAra .kAnta .locana .lolatA |
शान्ते मौर्ख्ये ऽक्षता वाते चलता सरसो यथा ॥६।४।८॥
zAnte maurkhye_akSatA vAte calatA saraso_yathA ||6|4|8||
.
nava.xx.tAma.xx.rasa.xx.AkAra.xx.kAnta.xx.locana.eyes/face.lolatA.lascivious.state + whin zAnta.quieted.e is the State of akSatA.Vision
whin the vAta.wind calatA.stirfulness sarasa: yathA like the lake's
.
*vlm.8. The fickle eye .sight of the idle and curious gazer on all things
becomes motionless after their ignorant curiosity is over and has ceased to stir;
as the shaking lotus of the lake becomes steady,
after the gusts of wind have passed away and stopped.
स्थिरताम् उपयातो ऽसि भाव .अभाव .विवर्जित: ।
sthiratAm upayAta:_asi bhAva .abhAva .vivarjita: |
पदे परम .विस्तारे नभसि_इव प्रभञ्जन: ॥६।४।९॥
pade parama .vistAre nabhasi_iva prabhaJjana: ||6|4|9||
.
sthiratAm upayAta:_asi you have attained steadfastness, .
bhAva .abhAva .vivarjita: . without a Bhâva.State or lack.of.it .
pade parama.Highest\absolute.vistAra.extension/expanse.e . in a condition of greatest expansion .
whin nabhas.spacious.sky.i iva.like/as.if prabhaJjana:
*vlm.9. You have got rid, O rAma! of your thought of all entities and non .entities,
and found your steadiness in the ever—steady unity of God; as the restless winds mix at last with the calm vacuum: (after their blowing and breathing over the solid earth,
and in the hollow sky).
*AB. ... prabhaJjano vAyu: ||
मन्ये मद्.वचनैर् बोधम् आगतो ऽसि रघूद्वह ।
manye mat .vacanai:_bodham Agata:_asi raghUdvaha |
विगत=अज्ञान .निद्रो ऽन्तर् नृपति: पटहैर् इव ॥६।४।१०॥
vigata=a.jJAna .nidra:_antar_nRpati: paTahai:_iva ||6|4|10||
.
manye I think
mat .vacanai:_bodham Agata:_asi raghUdvaha | vigata=a.jJAna .nidra:_antar_nRpati: paTahai:_iva
मद् .वचनैर् by my words
बोधम् to Bodha Realization/Awakening
आगतो असि you are come
रघूद्वह o best of the Raghus
विगत .अज्ञान .निद्रः अन्तर् brought from the sleep of ignorance within
नृपतिः पटहैर् इव as a ManLord is by drums. .10 .
zgl#>prim. #paTaha .m. . (rarely n. or f. I) . a kettledrum, a war .drum, drum, tabor (pataham >dA, or Caus. of >dA or >bhram, to proclaim anything by the sound of a drum) mbh.&c.; .m. . beginning L. . cf. #dundubhi.
*vlm.10. I ween you have been awakened to sense, by these series of my sermons to you, as kings are awakened from their nightly sleep, by the sound of their eulogists and the music of timbrels.
*AB. ... ragha .udvaha vigata .ajJAna .nidra: antar ... ||
सामान्ये च लगन्त्य्_एव जने कुल .गुरोर् गिर: ।
sAmAnye ca laganti_eva jane kula .guro:_gira: |
अत्युदार .मतौ राम न लगन्ति कथम् त्वयि ॥६।४।११॥
aty.udAra .matau rAma na laganti katham tvayi ||6|4|11||
.
even the commoners, Râma,
think well of what I have to say.
I am the Guru of your clan.
And so in your most noble mind,
what do you think of what I say
?
sAmAnye ca laganti_eva jane kula .guro:_gira:
ati.udAra .matau Râma, na laganti katham tvayi
sAmAnye ca laganti_eva jane kula .guro:_gira: | aty.udAra .matau rAma na laganti katham tvayi
सामान्ये च लगnty_एव जने कुल .गुरोः_गिरः The words of the clan .guru are impressed even into common people.
अत्य्.उदार .मतौ राम In your most noble mind, rAma,
न लगन्ति कथम् त्वयि how are they not impressed in you? .11 .
*vlm.11. Seeing that common people of low understandings, are impressed by the preachings of their parish parsons; I have every reason to believe that my sermons must have made their impression, upon the good understanding of rAma:
##lag (cf. √ लक्ष् , लक्ष &c ) cl.1 P. ( Dha1tup. xix , 24) lagati लगति (accord. to Nir. iv , 10 also लग्यति ; pf. ललाग Gr. ; aor. अलगीत् ib. ; fut. लगिता ib. ; लगिष्यति Pan5cat.; ind.p. लगित्वा , .लग्य Ka1v. ) , to adhere , stick , cling or attach one's self to (loc.) &c (with हृदि and gen. , "to penetrate to a person's heart" Katha1s. )
यत्र_उपादेय .वाक्यत्वम् भावितम् स्वेन चेतसा ।
yatra_upAdeya .vAkyatvam bhAvitam svena cetasA |
मद्वचो ऽन्तर् .विशत्य्_उच्चैस् तप्ते क्षेत्रे यथा पय: ॥६।४।१२॥
mat.vaca:_antar .vizati_uccai:_tapte kSetre yathA paya: ||6|4|12||
.
yatra.where . upAdeya.xx .vAkyatva.xx .m where there is Upadeya Conviction
bhavitavya.going.to.be .m svena.xx . by/with ceta:.Affective.mind, Feeling .A arisen in one's own Chetas Awareness
mat.my.vaca:.words antar.within/inner in my words
viz .ati ucca.high/lofty .s
tapta.burnt/heated .e kSetra.xx .e yathA.so/in.this.way . paya:.water/milk . in a parched field like water
*vlm.12. As you are in the habit of considering well, the good counsel of others in your mind; so I doubt not, that my counsel will penetrate your mind, as the cool rain .water enters into the parched ground of the earth.
वयम् इह महा.अनुभावे नित्यम्
vayam iha mahA.anubhAve nityam
कुल .गुरवो भवताम् रघु .उद्वहानाम् ।
kula .gurava:_bhavatAm raghu .udvahAnAm |
मदुदितम् इदम् आशु धार्यम् आर्य
mat.uditam idam Azu dhAryam Arya
शुभ .वचनम् हृदि हारवत् त्वया_इति ॥६।४।१३॥
zubha .vacanam hRdi hAravat_tvayA_iti ||6|4|13||
.
vayam.we . iha .here.in.this.world . mahA.great.anubhAva.consequence/belief .e nityam.ever/always . kula.clan .guru.Guru/teachers .ava:
bhavant.becoming .Am
raghUdvaha.xx .AnAm |
mat.my .udita.arisen/said .m idam.this . Azu.quickly/at.once .
dhArya.xx .m Arya.xx .zubha.xx .vacana.xx .m hRt.xx .di hAra.xx .vat tvayA iti
we are ever in this great experience
family gurus of Your.Being's raghu line
kula .gurava: bhavatAm raghu .udvahAnAm
mad.uditam idam
this raised by me
Azu
at.once
dhAryam
to be supported Nobly
auspicious words
taken to Heart by you
.
*vlm.13. Knowing me as your family priest, and my family as the spiritual guides of Raghus race for ever; you must receive with regard my good advices to you, and set my words as a neck .chain to your heart.
FM6005
DN6004 DISAFFECTION.THE ABSENCE OF CHITTA 2.jl04.z13
सर्ग ६.४
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
मनो बुद्धिर् अहम्कार* इन्द्रिय.आदि तथा_अनघ ।
mana:_buddhi:_ahaMkAra* indriya.Adi tathA_anagha |
अचेत्य.चिन्मयम् सर्वम् क्व ते जीव.आदयः स्थितः ॥६।४।१॥
a.cetya.cit.mayam sarvam kva te jIva.Adaya: sthita: ||6|4|1||
एकेन_एव_आत्मना दत्ता नानाता_इयम् महात्मना ।
ekena_eva_AtmanA dattA_nAnAtA_iyam mahAtmanA |
यथा_एकेन_एव चन्द्रेण तिमिर.अप्.पात्र.दर्पणै: ॥६।४।२॥
yathA_ekena_eva candreNa timira.ap.pAtra.darpaNai: ||6|4|2||
भोग.तृष्णा.विष.आवेशो यदा_एव_उपशमम् गतः ।
bhoga.tRSNA.viSa.Aveza:_yadA_eva.upazamam gata: |
तदा_एवम् अस्तम् अज्ञानम् आन्ध्यम् ध्वान्त.क्षयाद् इव ॥६।४।३॥
tadA_evam astam ajJAnam Andhyam dhvAnta.kSayAt_iva ||6|4|3||
अध्यात्म.शास्त्र.मन्त्रेण तृष्णा.विष.विषूचिका ।
adhyAtma.zAstra.mantreNa tRSNA.viSa.viSUcikA |
क्षीयते भावितेन_अन्तः शरदा मिहिका यथा ॥६।४।४॥
kSIyate bhAvitena_anta: zaradA mihikA yathA ||6|4|4||
मौर्ख्ये क्षीणे क्षतम् विद्धि चित्तम् राम स.बान्धवम् ।
maurkhye kSINe kSatam viddhi cittam rAma sa.bAndhavam |
विलीन.अम्बुधरे व्योम्नि जाड्यम् शाम्यत्य्_अविघ्नतः ॥६।४।५॥
vilIna.ambudhare vyomni jADyam zAmyati_avighnata: ||6|4|5||
अचित्तत्वम् गते चित्ते क्षीयते वासना.भ्रमः ।
a.cittatvam gate citte kSIyate vAsanA.bhrama: |
हार.मुक्ता=समावेशाश् छिन्नस् तन्ताव् इव_अनघ ॥६।४।६॥
hAra.muktA=samAvezA:_chinna:_tantau_iva_anagha ||6|4|6||
रघुनाथ विघाताय शास्त्र.अर्थम् भावयन्ति ये ।
raghu.nAtha vighAtAya zAstra.artham bhAvayanti ye |
कृमि.कीटत्व.योग्याय चेतसा सम्मिलन्ति ते ॥६।४।७॥
kRmi.kITatva.yogyAya cetasA sam.milanti te ||6|4|7||
नव.तामर.स.आकार.कान्त.लोचन.लोलता ।
nava.tAmara.sa.AkAra.kAnta.locana.lolatA |
शान्ते मौर्ख्ये ऽक्षता वाते चलता सरसो यथा ॥६।४।८॥
zAnte maurkhye_akSatA vAte calatA sarasa:_yathA ||6|4|8||
स्थिरताम् उपयातो ऽसि भाव.अभाव.विवर्जितः ।
sthiratAm upayAta:_asi bhAva.abhAva.vivarjita: |
पदे परम.विस्तारे नभसि_इव प्रभञ्जनः ॥६।४।९॥
pade parama.vistAre nabhasi_iva prabhaJjana: ||6|4|9||
मन्ये मद् वचनैर् बोधम् आगतो ऽसि रघूद्वह ।
manye mat.vacanai:_bodham Agata:_asi raghUdvaha |
विगत=अज्ञान.निद्रो ऽन्तर् नृपतिः पटहैर् इव ॥६।४।१०॥
vigata=a.jJAna.nidra:_antar_nRpati: paTahai:_iva ||6|4|10||
सामान्ये च लगन्त्य्_एव जने कुल.गुरोर् गिरः ।
sAmAnye ca laganti_eva jane kula.guro:_gira: |
अत्युदार.मतौ राम न लगन्ति कथम् त्वयि ॥६।४।११॥
aty.udAra.matau rAma na laganti katham tvayi ||6|4|11||
यत्र_उपादेय.वाक्यत्वम् भावितम् स्वेन चेतसा ।
yatra.upAdeya.vAkyatvam bhAvitam svena cetasA |
मद्वचो ऽन्तर्.विशत्य्_उच्चैस् तप्ते क्षेत्रे यथा पयः ॥६।४।१२॥
mat.vaca:_antar.vizati_uccai:_tapte kSetre yathA paya: ||6|4|12||
वयम् इह महा.अनुभावे नित्यम्
vayam iha mahA.anubhAve nityam
कुल.गुरवो भवताम् रघु.उद्वहानाम् ।
kula.gurava:_bhavatAm raghu.udvahAnAm |
मदुदितम् इदम् आशु धार्यम् आर्य
mat.uditam idam Azu dhAryam Arya
शुभ.वचनम् हृदि हारवत् त्वया_इति ॥६।४।१३॥
zubha.vacanam hRdi hAravat tvayA_iti ||6|4|13||
॥
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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