fm4061 2.ja26 How to Enquire .z25
jivadas
fm4061 2.ja26 How to Enquire .z25
work in progress .v17
work in progress .v15,16
latest update:
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Oॐm
how to enquire
vasiShTha said—
ये हि राजस-सात्त्विक्या: जाता: भुवि महा-गुणा: ।
ye hi rAjasa-sAttvikyA: jAtA: bhuvi mahA-guNA: |
ते नित्यम् एव मुदिता: प्रकाशा: ख इव_इन्दव: ॥४।६१।१॥
te nityam eva muditA: prakAzA: kha iva_indava: ||01||
.
those whose births are rAjas-sAttvic are of great virtue on this earth,
and always as delightful as moonlight in the spacious sky.
ye hi rAjasa-sAttvikyA: jAtA:
those who are of rAjasic-sAttvic births
bhuvi mahA-guNA:
are of great virtue on this earth
te nityam eva muditA:
they are always as delightful
prakAzA: khe iva indava:
as moonlight in the spacious sky.
~m.1 Sri Vasista: O Rāma, those greats who are born with the qualities of 'rajasa and satturic' are always in delight and shine like the moon in sky.
~vlm.1 VASISHTHA continued:—Those that are born with the nature of Rájasa-sátwika, remain highly pleased in the world, and are as gladsome in their faces, as the face of the sky with the serene light of the moon-beams.
*jd.1 - ye hi rAjasa-sAttvikyA: jAtA: - those who are of rAjasic-sAttvic births = bhuvi mahA-guNA: - are of great virtue on this earth = te nityam eva muditA: - they are always as delightful = prakAzA: khe iva indava: - as moonlight in the spacious sky.
न खेदम् sभिगच्छन्ति व्योम-भागो मलम् यथा ।
na khedam abhigacchanti vyoma-bhAgo malam yathA |
न_आपदा म्लानिम् आयान्ति निशि हेम-अम्बुजम् यथा ॥४।६१।२॥
na_ApadA mlAnim AyAnti nizi hema-ambujam yathA ||02||
.
they are not troublesome—not like a cloud in the clear, spacious sky
.
no, they are like unwithering golden lotuses in the night
.
~m.2. Grief does not come near them. They never get into the sadness of any calamity. It is like sky which is never touched by any filth. Golden lotus will not fade even in night.
~vlm.2. Their faces are not darkened by melancholy, but are as bright as the face of heaven; they are never exposed to troubles, like the lotus flowers to the frost of night.
*jd.2 – na khedam abhigacchanti - they do not come into trouble = vyoma-bhAgo malam yathA - Like a bit of the spacious sky that is a flaw = na ApadA mlAnim AyAnti - they do not come to melancholy/withering = nizi hema-ambujam yathA - like golden lotus-flowers at night.
न_ईहन्ते प्रकृताद्_sन्यत्_ते न अन्यत्_स्थावरो यथा ।
na_Ihante prakRtAt_anyat_te na anyat_sthAvara:_ yathA |
रमन्ते स्व.सदाचारै: स्व.अर्थेभ्य: पादपा यथा ॥४।६१।३॥
ramante sva.sadAcArai: sva.arthebhya: pAdapA yathA ||03||
.
they do not look-for anything from the world. They're no different
than unmoving things, they follow their own rules, their own purposes,
like silently.root-sipping trees.
na Ihante prakRtAd anyat te - they do not wish anything from the world - na anyat sthAvara: yathA - not differently from unmoving things = ramante sva.sadAcArai: sva.arthebhya: - by their own conduct for their own = purposes = pAdapA yathA - they are like root-drinking trees.
~m.3. They do not desire anything other than what their nature can give. They enjoy their good conduct (guided by tradition). It is like the generous trees which give fruits and flowers to others.
~vlm.3. They never deviate from their even nature, but remain unmoved as the immovable bodies; and they persist in their course of beneficence, as the trees yield their fruits to all.
*jd.3 - na Ihante prakRtAd anyat te - they do not wish anything from the world - na anyat sthAvara: yathA - not differently from unmoving things = ramante sva.sadAcArai: sva.arthebhya: - by their own conduct for their own = purposes = pAdapA yathA - they are like root-drinking trees.
नित्यम् आपूर्यताम् याति सुधायाम् इन्दु-सुन्दरी ।
nityam ApUryatAm yAti sudhAyAm indu-sundarI |
राम राजस-सत्त्वस्य मोक्षम् आयात्य्_sसौ यथा ॥४।६१।४॥
rAma rAjasa-sattvasya mokSam AyAti_asau yathA ||04||
.
just as the moon always comes-to the beauty of fullness, rAma,
someone of rAjasa-sAttvic quality comes to Freedom too.
nityam - ever = ApUryatAm yAti sudhAyAm - comes to nectarine fullness =
indu-sundarI - the moon's beauty = rAma = rAjasa-sattvasya - of the rAjasic-sAttvic = mokSam AyAti asau yathA - he comes to Moksha Freedom so.
~m.4. They are always flooded with the flow of the qualities of 'rajas' and 'sattwa' which can lead them to liberation. It is like the beautiful moon filled with nectar.
~vlm.4. Ráma! the rája and sátya natured man, gets his liberation in the same manner, as the disk of the moon receives its ambrosial beams.
*jd.4 - nityam - ever = ApUryatAm yAti sudhAyAm - comes to nectarine fullness = indu-sundarI - the moon's beauty = rAma = rAjasa-sattvasya - of the rAjasic-sAttvic = mokSam AyAti asau yathA - he comes to Moksha Freedom so.
आपादि_sपि न मुञ्चन्ति शशिवत्_शीतताम् इव ।
ApAdi_api na muJcanti zazivat_zItatAm iva |
प्रकृत्या_इव विराजन्ते मैत्र्य.आदि-गुण=कान्तया ॥४।६१।५॥
prakRtyA_iva virAjante maitrya.Adi-guNa=kAntayA ||05||
.
not even in calamity
do they let-go: they're like the moon
and its coolness. By their nature they
project virtues like friendliness.
ApAdi api na - not even in calamity = muJcanti - do they let it go = zazivat zItatAm iva - like the moon and its coolness - "coolth" has regrettably been lost to English since 1547, as the antonym of "warmth" = prakRtyA eva virAjante - by their own nature they project = maitrya-.di-guNa=kAntayA - the lovely virtues of friendship &c
~m.5. They do not get depressed by calamity, like moon who is not bothered by his coolness. They shine, by their very nature, with friendliness and such qualities.
~vlm.5. He never forsakes his mildness, even when he is in trouble; but remains as cool as the moon even in her eclipse. He shines with the lovely virtue of fellow-feeling to all.
*jd.5 - ApAdi api na - not even in calamity = muJcanti - do they let it go = zazivat zItatAm iva - like the moon and its coolness - "coolth" has regrettably been lost to English since 1547, as the antonym of "warmth" = prakRtyA eva virAjante - by their own nature they project = maitrya-Adi-guNa=kAntayA - the lovely virtues of friendship &c
नव-स्तबक-भाविन्या लतया इव वन-द्रुमा: ।
nava-stabaka-bhAvinyA latayA iva vana-drumA: |
समा: समरसा: सौम्या: सततम् साधु-साधव: ॥४।६१।६॥
samA: samarasA: saumyA: satatam sAdhu-sAdhava: ||06||
.
a vine, with its fresh flowers,
wraps any tree it comes across,
it does not choose.
It sees all trees the same,
i like the best of the sAdhus.
nava-stabaka-bhAvinyA latayA iva
as with a fresh-cluster-growing vine
vana-drumA: the forest-trees samA: they are equal, samarasA: equable, saumyA: mild like Soma, or the moon
satatam sAdhu-sAdhava:
entirely righteously righteous *sAdhu-s.
~vlm.6. Blessed are the righteous, who are always even tempered, gentle and as handsome as the forest trees, beset by creepers with clusters of their blossoms.
~m.6. They are like creepers enchanting with fresh blossoms. They are always gentle, kind, amicable and equal in their conduct.
तव_उत्तम-अनुभावस्य मुक्त-कल्पनया स्थितम् ।
tava_uttama-anubhAvasya mukta-kalpanayA sthitam |
मनो मुक्त-विभागम् च मुक्तम् एव न संशय: ॥४।६१।७॥
mana:_ mukta-vibhAgam ca muktam eva na saMzaya: ||07||
.
tava uttama-anubhAvasya - your highest experience =
mukta-kalpanayA - by imagining its Freedom =
sthitam - established +
mana: -
and Mind free from distinction mukta-vibhAgam ca - x =
muktam eva na saMzaya: - is surely free without a doubt.
~m.7-8. They are like you, always appropriate in behaviour. And so, one should attempt to reach the state of perfection like them. And so, follow their path without any hesitation.
सततम् तत्_तु गन्तव्यम् गन्तव्यम् न आपद्-अर्णवे ।
satatam tat_tu gantavyam gantavyam na Apad-arNave |
तथा तथा इह जगति विहर्तव्यम् sखेदिना ॥४।६१।८॥
tathA tathA iha jagati vihartavyam akhedinA ||8||
.
so you should proceed totally to That, and thus avoid a sea of troubles.
thus, here in the world, untroubled, you should carry.on.
आत्म-उदया:_च वर्धन्ते यथा राजस-सात्त्विका: ।
Atma-udayA:_ca vardhante yathA rAjasa-sAttvikA: |
अचिन्त्य-गत्या स.शास्त्रम् विचार्यम् च पुनः-पुन: ॥४।६१।९॥
acintya-gatyA sa.zAstram vicAryam ca puna:-puna: ||09||
.
Atma-udayA:_ca - and, the Self arisen =
vardhante yathA rAjasa-sAttvikA: - as the rAjasa-sAttvic increase/grow =
acintya-gatyA - w an inconceivable/transcendent path =
w the shAstra - x =
vicAryam ca puna:-puna: - x.
~m.9. These people increase and develop due to the knowledge of self. To reach that condition one should read and understand critically the scriptures repeatedly.
~vlm.9. Your soul will be as elevated as the rajasa and satwika states, by your avoiding the ways of the ungodly, and considering well the teachings of the Sástras.
अनित्यता स्व-मनसा विविधैवाशु भावत: ।
anityatA sva-manasA vividhA_eva_Azu bhAvata: |
आदाव्_sन्ते च याम् नित्यम् क्रियाम् त्रैलोक्य-वर्तिनीम् ॥४।६१।१०॥
AdAu_ante ca yAm nityam kriyAm trailokya-vartinIm ||10||
.
transience/inconstancy
sva-manasA -
w your own Mind =
vividhA eva -
various eva =
Azu bhAvata: - soon from bhAva.Feeling =
Adau ante ca - in the beginning and the end =
yAm nityam kriyAm - which ever Work =
trailokya-vartinIm - thm 3.world-ruling.
~m.10. Constantly becoming and keeping oneself aware of the inconstancy and temporal nature of the world, one should work and act in this world.
~vlm.10. Consider well in your mind the frail acts, which are attended with various evils; and do those acts which are good for the three worlds, both in their beginning and end, and forever to eternity.
*jd.10 - anityatA - transience = sva-manasA - w your own Mind = vividhA eva - various also = Azu bhAvata: - out-of bhAva.Feeling = Adau ante ca - in the beginning and the end = yAm nityam kriyAm - whm eternal Work = trailokya-vartinIm - thm 3.world-ruling.
पद.अर्थान्_आपद्_एव_आशु भावयेन्_न_इतरत्_सुधी: ।
pada.arthAt_Apat_eva_Azu bhAvayet_na_itarat_sudhI: |
अ=सम्यग्-दर्शनम् त्यक्त्वा व्यर्थम् sज्ञान-संततिम् ॥४।६१।११॥
a=samyag-darzanam tyaktvA vyartham ajJAna-saMtatim ||11||
.
padArthAn - thm things =
Apad eva Azu - misfortune only soon =
bhAvayet na itarat sudhI: - x =
a=samyag-darzanam - x =
tyaktvA - x =
vyartham ajJAna-saMtatim - x.
~m.11. To think that objective nature is calamitous is proper for a wise mind. Discard incoherent and unintegrated perception.
~vlm.11. The intelligent think that as dangerous to them, and not otherwise; by reason of their being freed from narrow views, and the false spectres—the offspring of ignorance.
स्मर्तव्यम् सम्यग्_एव इदम् ज्ञानम् sर्थम् sनन्तकम् ।
smartavyam samyak_eva idam jJAnam artham anantakam |
को_sहम् कथम् इदम् जातम् संसार-आडम्बरम् विभो ॥४।६१।१२॥
ka:_aham katham idam jAtam saMsAra-ADambaram vibho ||12||
.
what should be always remembered is this jJana.Wisdom
of infinite meaning & purpose
:
Who am I?
how does this arise?—this samsAra-ruckus, Your Abundance.
* vibho = "Your Abundance", a term of royal address, and here a wordplay on vi>bhU,
which is that turbulent ruckus (ADambara pomposity), the saMsAra.Convolution.
प्रविचार्य प्रयत्नेन प्राज्ञेन सह साधुभि: ।
pravicArya prayatnena prAjJena saha sAdhubhi: |
न.च कर्मसु मङ्क्तव्यम् नानर्थेन सहावसेत् ॥४।६१।१३॥
na.ca karmasu maGktavyam na_an-arthena saha_Avaset ||13||
.
pravicArya prayatnena - having investigated w effort =
prAjJena saha sAdhubhi: - together w wise sAdhus +
na.ca karmasu maGktavyam - and not to be immersed in karmas =
na_an-arthena saha_Avaset - not dwelling in futility.
मङक् #maGk -> #maGktavya मङ्क्तव्य – n. (impers.) it is to be immersed or plunged by (any one) KSS.
~vlm.13. By diligently considering these subjects in the society of the wise and righteous, you must neither be engaged in your ceremonial acts, nor continue in your unnecessary practices of the rituals.
~m.12-15. ... How did this pompous display of this phenomenal world arise?'. An intelligent person should inquire into these questions in the company of wise and learned people. ..
*KG: *var.typo muGktavya - *AB. muGktavyam majjanIyam | ... ||
द्रष्टव्य: सर्व-विच्छेद: संसार-अनुगत: सदा ।
draSTavya: sarva-viccheda: saMsAra-anugata: sadA |
साधु:_एव_sनुगन्तव्य: मयूरेण अम्बुद: यथा ॥४।६१।१४॥
sAdhu:_eva_anugantavya: mayUreNa ambuda: yathA ||14||
.
draSTavya: - th 2b.see.known =
sarva-viccheda: - of every variety =
saMsAra =
anugata: sadA – followed always =
sAdhu: eva anugantavya: - a good person too is to be followed =
like a peahen with an open beak watching the sky for rain.
~vlm.14. You must look at the disjunction of all things in the world from you, (i. e. the temporaneousuess of worldly things); and seek to associate with the righteous, as the peacock yearns for the rainy clouds.
*jd.14 - draSTavya: - th 2b.see.known = sarva-viccheda: - of every variety = saMsAra = anugata: sadA – followed always = sAdhu: eva anugantavya: - a good person too is to be followed = mayUreNa ambudo yathA - watching the sky, a peahen with an open beak.
अहंकारस्य देहस्य संसारस्याप्लवस्य च ।
ahaMkArasya dehasya saMsArasya_Aplavasya ca |
स्वविचारमलंकृत्य सत्यमेवावलोकयेत् ॥४।६१।१५॥
sva.vicAram_alaMkRtya satyam_eva_Avalokayet ||15||
.
ahaMkArasya - of ahaMkAra."I"dentity =
dehasya - of Body =
of saMsAra =
Aplavasya ca - of its waters =
sva.vicAram alaMkRtya - x =
satyam eva Avalokayet - x.
~vlm.15. Our inward egoism, outward body and the external world, are the three seas encompassing us one after the other. It is right reasoning only which affords the raft to cross over them, and bring us under the light of truth.
~m.12-15. One should inquire in a way that will lead to that Infinite Truth 'O Lord, who am I? How did this pompous display of this phenomenal world arise?'. An intelligent person should inquire into these questions in the company of wise and learned people. Do not be bound by destiny and purposeless activity. Cut asunder from likes and dislikes. Deliberate on your ego, and the body and the role of relatives and friends. They do not help crossing the ocean of 'samsāra'. Enquire yourself into truth and perceive it.
शरीरम् sस्थिरम् sपि संत्यक्त्वा घन-शोभनम् ।
zarIram a-sthiram api saMtyaktvA ghana-zobhanam |
वीत-मुक्तावली-तन्तुम् चिन्.मात्रम् sवलोकयेत् ॥४।६१।१६॥
vIta-mukta-avalI-tantum cin.mAtram avalokayet ||16||
.
zarIram – Body =
a-sthiram api – tho unstable =
saMtyaktvA ghana-zobhanam - x =
vIta-muktAvalI-tantum - x =
cin.mAtram avalokayet - x.
~vlm.16. By refraining to think of the beauty and firmness of your exterior form, you will come to perceive the internal light of your intellect hid under your egoism; as the thin and connecting thread is concealed under a string of pearls. (The hidden thread
underlying the links of souls, is termed Sútratmá.)
~m.16-20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls. All of this world is woven into one by that Eternal, all immanent, the source of all states of existence, the most auspicious one. In this vast world, in the sky, and in everything that consciousness is abiding. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
~vlm. The hidden thread underlying the links of souls, is termed sUtrAtmA.
तस्मिन्_पदे नित्य-तते सर्व.गे सर्व.भाविते ।
tasmin_pade nitya-tate sarva.ge sarva.bhAvite |
शिवे सर्वम् इदम् प्रोतम् सूत्रे मणि-गणा यथा ॥४।६१।१७॥
zive sarvam idam protam sUtre maNi-gaNA yathA ||17||
tasmin_pade
In that state that is
nitya-tate always-extended (tat-a:), sarva.ge everywhere.going sarva.bhAvite ever.imagined
zive ziva, sarvam idam all this is protam sUtre threaded on a string
maNi-gaNA yathA
like a bunch of gems.
~vlm.17. It is that eternally existent and infinitely extended blessed thread, which connects and stretches through all beings; and as the gems are strung to a string, so are all things linked together by the latent spirit of God.
jd. Like the Saints, VLm sees "God" everywhere. But that sadistic barbarian who drowns whole nations is not present here (or anywhere), only the peaceful ziva.
~m.16-20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls.
तस्मिन्_पदे In that state that is नित्य-तते always-extended (tat-a:), सर्व.गे everywhere.going सर्व.भाविते ever.imagined शिवे ziva, सर्वम् इदम् all this is प्रोतम् सूत्रे threaded on a string मणि-गणा यथा like a bunch of gems.
या_एव चिद्-भुवन-आभोगे भूषणे व्योम्नि भास्करे ।
yA_eva cid-bhuvana-Abhoge bhUSaNe vyomni bhAskare |
धरा-विवर-कोशस्थे सा_एव चित्-कीटक-उदरे ॥४।६१।१८॥
dharA-vivara-kozasthe sA_eva cit-kITaka-udare ||18||
.
~vlm.18. The vacuous space of the Divine Intellect, contains the whole universe, as the vacuity of the air, contains the glorious sun; and as the hollow of the earth, contains an emmet.
sv.18 The same consciousness that shines in the sun also dwells as the little worm that crawls in a hole on this earth.
~m.16-20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls. All of this world is woven into one by that Eternal, all immanent, the source of all states of existence, the most auspicious one. In this vast world, in the sky, and in everything that consciousness is abiding. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
#vR —> #vivR —> #vivara-H, #vivaram a fissure, hole, chasm, slit, cleft, hollow, vacuity (also applied to the apertures of the body and to gaping wounds).
कुम्भ-व्योम्नाम् न भेदो_sस्ति यथेह परमार्थत: ।
kumbha-vyomnAm na bheda:_asti yathA_iha paramArthata: |
चितौ शरीर-संस्थानाम् न भेदो_sस्ति तथानघ ॥४।६१।१९॥
citau zarIra-saMsthAnAm na bheda:_asti tathA_anagha ||19||
.
kumbha-vyomnAm na bheda: asti - x =
yathA iha paramArthata: - x =
citau zarIra-saMsthAnAm - x =
na bheda: asti tathA - x =
anagha - x.
~m. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
~vlm.19. As it is the same air which fills the cavity of every pot on earth, so it is the one and the same intellect and spirit of God, which fills, enlivens and sustains all bodies in every place. (The text says, "The Intellect knows no difference of bodies, but pervades alike in all).
सर्वेषाम् एव भूतानाम् तिक्त-कट्व्.आदि=भेदिनाम् ।
sarveSAm eva bhUtAnAm tikta-kaTu.Adi=bhedinAm |
एकत्वाद्_sनुभूतिर्_हि न भेदो_sस्ति तथा अनघ ॥४।६१।२०॥
ekatvAt_anubhUti:_hi na bheda: asti tathA anagha ||20||
.
for all Beings there are distinctions like Bitter and Hot
:
in Oneness experience there's no such distinction, dear boy.
#rasa-: taste , flavour (as the principal quality of fluids , of which there are 6 original kinds , viz. #madhura, sweet;#amla, sour; #lavaNa, salt; #kaTuka, pungent; #tikta, bitter; #andkaSAya, astringent.
एकस्मिन्नेव सततम् स्थिते सन्मात्र-वस्तुनि ।
ekasmin_eva satatam sthite sanmAtra-vastuni |
जातो_sयम् sयम् उन्नष्ट इति तेषाम् तव_इह धी: ॥४।६१।२१॥
jAta:_ayam ayam unnaSTa iti teSAm tava_iha dhI: ||21||
.
ekasmin-n*eva -
ekasmin_na_iva onewhere/when not "as.if" =
ekasmin-t_eva onewhere/when for.sure! - x =
satatam sthite - x =
sanmAtra-vastuni - x =
jAta:_ayam - x =
ayam unnaSTe - x =
iti teSAm - x =
tava_iha dhI: - x.
~m.21-24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
~vlm.21. There being but one and only one real substance in existence, it is a palpable error of you ignorant folks to say, "this one exists, and the other perishes or vanishes away". (Nothing is born or extinct, but all exist in God. So is Malbranche's opinion of seeing all things in God).
न.च तन्_नाम कस्_त्व्_sस्ति यद्_भूत्वा संप्रलीयते ।
na.ca tat_nAma ka:_tu_asti yat_bhUtvA sam.pralIyate |
आभास.मात्रम् एव इदम् न सन्_न असच्_च राघव ॥४।६१।२२॥
AbhAsa.mAtram eva idam na sat_na asat_ca rAghava ||22||
.
na.ca tat_nAma
nor is there anything called "that",
ka:_tu_asti
for what is there
yat_bhUtvA sampralIyate
which, having become, subsides into nothing?
AbhAsa.mAtram eva idam
This (here) is only *AbhAsa Projection,
na sat_na asac_ca
neither being- not not.being-So, rAghava child of the *raghu-s.
~vlm.22. There is no such thing, Ráma, which being once produced, is resolved into naught at at any time; all these are no realities nor unrealities, but representations or reflexions of the Real One.
~m.21-24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
उद्भूतेन_sप्रशान्तेन चेतसा स.पदि स्थितम् ।
udbhUtena_aprazAntena cetasA sa.padi sthitam |
न_इह मोहान्त आमोक्षान्. न_इदम् यत्_तद्_s-वस्तु च ॥४।६१।२३॥
na_iha mohAnta AmokSAn. na_idam yat_tat_a-vastu ca ||23||
.
udbhUtena - w produced/visible =
a-prazAntena cetasA - w unsublimated affectivity =
sa.padi sthitam - instantly situate =
na_iha moha-anta_ AmokSAn - x =
na idam yat tad a-vastu ca xx
~m.21-24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
~vlm.23. Whatever is visible and of temporary existence, is without any perceptible substantiality of its own; it is only an object of our fallacy, beyond which it has no existence. (Hence they are no more than unrealities).
udbhUta
किम् किल_sसति राम_इह मोह-जाले समुज्झति ।
kim kila_asati rAma_iha moha-jAle samujjhati |
यत् किंचित्सङ्गसङ्गत्या विमोहे कारणम् हि तत् ॥४।६१।२४॥
yat kiMcit_saGgasaGgatyA vimohe kAraNam hi tat ||24||
.
kim kila asati - x =
rAma =
iha moha-jAle - x =
samujjhati - x =
yat.kiMcit-saGga=saGgatyA - by what.ever-connexion=connection =
vimohe kAraNam hi tat - the cause of confusion is that.
#ujjh conj. @ http://sanskrit.inria.fr/cgi-bin/dicconj?q=ujjh;c=6 — उज्झ् 6 P. (ujjhati उज्झति, ujjhAJcakAra उज्झाञ्चकार, ajjhitum उज्झितुम्, ajjhita उज्झित] 1 To abandon, leave, quit; सपदि विगतनिद्रस्तल्पमुज्झाञ्चकार R.5.75; तत्क्षणोज्झितवृक्षकम् R.1.4,51; आतपायोज्झितं धान्यम् Mb. exposed to the sun. -2 To avoid, escape from; उदये मदवाच्यमुज्झता R.8.84; Śi.1.63. -3 To emit, give out, drop or pour down; अविरतोज्झितवारिविपाण्डुभिः Ki.5.6; Śi.4.63. — projjh, samujjhsame. — #samujjhita y3039.001 — —¶mw cL. 6. P. ujjhati, ujjhAm cakAra (probably a contraction from ud>hA ||-jahAti||) to leave, abandon, quit to avoid, escape to emit, discharge, let out; ujjhyate — y2013.073 y2013.048 — #ujjha a. quitting, abandoning mn. — #ujjhita — a. left, abandoned; free from; left off, discontinued; emitted, discharged (as water) —
~m.21-24. ... Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
~vlm.24. Why, O rAma! should any body suffer himself to be deluded by these unrealities? All these accompaniments here, being no better than causes of our delusion.
असति जगति किम् किल इह मोहः
asati jagati kim kila iha moha:
सति च किम् sङ्ग विमोह-कारणम् तत् ।
sati ca kim aGga vimoha-kAraNam tat |
जनन-मरण=संस्थितिष्व्_sतस्_त्वम्
janana-maraNa=saMsthitiSu_ata:_tvam
भव खम् इव अति.सम: सदा उपशान्त: ॥४।६१।२५॥
bhava kham iva ati.sama: sadA upazAnta: ||25||
.
in a world that's notSo is Moha Delusion;
and where's a world that's So? The cause that brings dis
persal of the delusion, in a place where birth and death are co-situate,
then, you should-be like Kha Space, wholly-identical, ever at peace.
asati jagati kim kila iha moha: - in a world that is notSo is moha.Delusion = sati ca kim aGga - what of a world that is So? = vimoha-kAraNam tat - That is the cause of dispersing the delusion = janana-maraNa=saMsthitiSu - where birth and death are co-situate = ata:_tvam - thus, you = bhava kham iva - should-be like kha.space = ati-sama: - wholly-identical = sadA upazAnta: - ever at peace.
~m.21-24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
~vlm.25. The accompaniment of unrealities, tends only to our delusion here; and if they are taken for realities, to what good do they tend than to delude us the more. (It is better to let the unreal pass as unreal, than to take them for real, and be utterly deceived at last.
*jd.25 - asati jagati kim kila iha moha: - in a world that is notSo is moha.Delusion = sati ca kim aGga - what of a world that is So? = vimoha-kAraNam tat - That is the cause of dispersing the delusion = janana-maraNa=saMsthitiSu - where birth and death are co-situate = ata:_tvam - thus, you = bhava kham iva - should-be like kha.space = ati-sama: - wholly-identical = sadA upazAnta: - ever at peace.
oॐm
Jiva Das
FM4061 HOW TO ENQUIRE 2.JA28 .z25
https://www.dropbox.com/s/rwtajcza2qoc6ry/fm4061%202.ja28%20How%20to%20Enquire%20.z25.docx?dl=0
FM.4.30-FM.4.62 comp.
https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
सर्ग ४.६१
sarga 4.61
वसिष्ठ उवाच ।
vasiSTha* uvAca |
ये हि राजस.सात्त्विक्या* जाता* भुवि महा.गुणाः ।
ye hi rAjasa.sAttvikyA* jAtA* bhuvi mahA.guNA: |
ते नित्यम् एव मुदिताः प्रकाशाः ख* इव_इन्दवः ॥४।६१।०१॥
te nityam eva muditA: prakAzA: kha* iva_indava: ||4|61|01||
न खेदम् अभिगच्छन्ति व्योम.भागः_मलम् यथा ।
na khedam abhigacchanti vyoma.bhAga:_malam yathA |
न_आपदा* म्लानिम् आयान्ति निशि हेम.अम्बुजम् यथा ॥४।६१।०२॥
na_ApadA* mlAnim AyAnti nizi hema.ambujam yathA ||4|61|02||
न_ईहन्ते प्रकृतात् अन्यत् ते न_अन्यत् स्थावरः यथा ।
na_Ihante prakRtAt anyat te na_anyat sthAvara: yathA |
रमन्ते स्व.सदाचारैः स्व.अर्थेभ्यः पादपा* यथा ॥४।६१।०३॥
ramante sva.sadAcArai: sva.arthebhya: pAdapA* yathA ||4|61|03||
नित्यम् आपूर्यताम् याति सुधायाम् इन्दु.सुन्दरी ।
nityam ApUryatAm yAti sudhAyAm indu.sundarI |
राम राजस.सत्त्वस्य मोक्षम् आयाति_असौ यथा ॥४।६१।०४॥
rAma rAjasa.sattvasya mokSam AyAti_asau yathA ||4|61|04||
आपादि_अपि न मुञ्चन्ति शशिवत्_शीतताम् इव ।
ApAdi_api na muJcanti zazivat_zItatAm iva |
प्रकृत्या_इव विराजन्ते मैत्र्य.आदि.गुण=कान्तया ॥४।६१।०५॥
prakRtyA_iva virAjante maitrya.Adi.guNa=kAntayA ||4|61|05||
नव.स्तबक.भाविन्या लतया_इव वन.द्रुमाः ।
nava.stabaka.bhAvinyA latayA_iva vana.drumA: |
समाः समरसाः सौम्याः सततम् साधु.साधवः ॥४।६१।०६॥
samA: samarasA: saumyA: satatam sAdhu.sAdhava: ||4|61|06||
तव_उत्तम.अनुभावस्य मुक्त.कल्पनया स्थितम् ।
tava_uttama.anubhAvasya mukta.kalpanayA sthitam |
मनः मुक्त.विभागम् च मुक्तम् एव न संशयः ॥४।६१।०७॥
mana: mukta.vibhAgam ca muktam eva na saMzaya: ||4|61|07||
सततम् तत्_तु गन्तव्यम् गन्तव्यम् न_आपत्.अर्णवे ।
satatam tat_tu gantavyam gantavyam na_Apat.arNave |
तथा तथा_इह जगति विहर्तव्यम् अखेदिना ॥४।६१।८॥
tathA tathA_iha jagati vihartavyam akhedinA ||4|61|8||
आत्म.उदयाः_च वर्धन्ते यथा राजस.सात्त्विकाः ।
Atma.udayA:_ca vardhante yathA rAjasa.sAttvikA: |
अचिन्त्य.गत्या स.शास्त्रम् विचार्यम् च पुनः.पुनः ॥४।६१।०९॥
acintya.gatyA sa.zAstram vicAryam ca puna:.puna: ||4|61|09||
अनित्यता स्व.मनसा विविधा_एव_आशु भावतः ।
anityatA sva.manasA vividhA_eva_Azu bhAvata: |
आदाउ_अन्ते च याम् नित्यम् क्रियाम् त्रैलोक्य.वर्तिनीम् ॥४।६१।१०॥
AdAu_ante ca yAm nityam kriyAm trailokya.vartinIm ||4|61|10||
पद.अर्थात् आपत् एव_आशु भावयेत्_न_इतरत् सुधीः ।
pada.arthAt Apat eva_Azu bhAvayet_na_itarat sudhI: |
अ=सम्यक्.दर्शनम् त्यक्त्वा व्यर्थम् अज्ञान.संततिम् ॥४।६१।११॥
a=samyak.darzanam tyaktvA vyartham ajJAna.saMtatim ||4|61|11||
स्मर्तव्यम् सम्यक् एव_इदम् ज्ञानम् अर्थम् अनन्तकम् ।
smartavyam samyak eva_idam jJAnam artham anantakam |
कः_अहम् कथम् इदम् जातम् संसार.आडम्बरम् विभो ॥४।६१।१२॥
ka:_aham katham idam jAtam saMsAra.ADambaram vibho ||4|61|12||
प्रविचार्य प्रयत्नेन प्राज्ञेन सह साधुभिः ।
pravicArya prayatnena prAjJena saha sAdhubhi: |
न.च कर्मसु मङ्क्तव्यम् न_अन्.अर्थेन सह_आवसेत् ॥४।६१।१३॥
na.ca karmasu maGktavyam na_an.arthena saha_Avaset ||4|61|13||
द्रष्टव्यः सर्व.विच्छेदः संसार.अनुगतः सदा ।
draSTavya: sarva.viccheda: saMsAra.anugata: sadA |
साधुः_एव_अनुगन्तव्यः मयूरेण_अम्बुदः यथा ॥४।६१।१४॥
sAdhu:_eva_anugantavya: mayUreNa_ambuda: yathA ||4|61|14||
अहम्कारस्य देहस्य संसारस्य_आप्लवस्य च ।
ahamkArasya dehasya saMsArasya_Aplavasya ca |
स्व.विचारम् अलम्कृत्य सत्यम् एव_आवलोकयेत् ॥४।६१।१५॥
sva.vicAram alamkRtya satyam eva_Avalokayet ||4|61|15||
शरीरम् अ.स्थिरम् अपि संत्यक्त्वा घन.शोभनम् ।
zarIram a.sthiram api saMtyaktvA ghana.zobhanam |
वीत.मुक्त.अवली.तन्तुम् चित्.मात्रम् अवलोकयेत् ॥४।६१।१६॥
vIta.mukta.avalI.tantum cit.mAtram avalokayet ||4|61|16||
तस्मिन् पदे नित्य.तते सर्व.गे सर्व.भाविते ।
tasmin pade nitya.tate sarva.ge sarva.bhAvite |
शिवे सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा यथा ॥४।६१।१७॥
zive sarvam idam protam sUtre maNi.gaNA yathA ||4|61|17||
या_एव चित्.भुवन.आभोगे भूषणे व्योम्नि भास्करे ।
yA_eva cit.bhuvana.Abhoge bhUSaNe vyomni bhAskare |
धरा.विवर.कोशस्थे सा_एव चित्.कीटक.उदरे ॥४।६१।१८॥
dharA.vivara.kozasthe sA_eva cit.kITaka.udare ||4|61|18||
कुम्भ.व्योम्नाम् न भेदः_अस्ति यथा_इह परम.अर्थतः ।
kumbha.vyomnAm na bheda:_asti yathA_iha parama.arthata: |
चितौ शरीर.संस्थानाम् न भेदः_अस्ति तथा_अनघ ॥४।६१।१९॥
citau zarIra.saMsthAnAm na bheda:_asti tathA_anagha ||4|61|19||
सर्वेषाम् एव भूतानाम् तिक्त.कटु.आदि=भेदिनाम् ।
sarveSAm eva bhUtAnAm tikta.kaTu.Adi=bhedinAm |
एकत्वात् अनुभूतिः_हि न भेदः_अस्ति तथा_अनघ ॥४।६१।२०॥
ekatvAt anubhUti:_hi na bheda:_asti tathA_anagha ||4|61|20||
एकस्मिन्_एव सततम् स्थिते सत्.मात्र.वस्तुनि ।
ekasmin_eva satatam sthite sat.mAtra.vastuni |
जातः_अयम् अयम् उन्नष्ट* इति तेषाम् तव_इह धीः ॥४।६१।२१॥
jAta:_ayam ayam unnaSTa* iti teSAm tava_iha dhI: ||4|61|21||
न.च तत्_नाम कः_तु_अस्ति यत् भूत्वा सम्.प्रलीयते ।
na.ca tat_nAma ka:_tu_asti yat bhUtvA sam.pralIyate |
आभास.मात्रम् एव_इदम् न सत् न_असत् च राघव ॥४।६१।२२॥
AbhAsa.mAtram eva_idam na sat na_asat ca rAghava ||4|61|22||
उद्भूतेन_अप्रशान्तेन चेतसा स.पदि स्थितम् ।
udbhUtena_aprazAntena cetasA sa.padi sthitam |
न_इह मोहान्त* आमोक्षान् न_इदम् यत्_तत्_अ.वस्तु च ॥४।६१।२३॥
na_iha mohAnta* AmokSAn na_idam yat_tat_a.vastu ca ||4|61|23||
किम् किल_असति राम_इह मोह.जाले सम्.उज्झति ।
kim kila_asati rAma_iha moha.jAle sam.ujjhati |
यत् किंचित् सङ्ग.सङ्गत्या विमोहे कारणम् हि तत् ॥४।६१।२४॥
yat kiMcit saGga.saGgatyA vimohe kAraNam hi tat ||4|61|24||
असति जगति किम् किल_इह मोहः
asati jagati kim kila_iha moha:
सति च किम् अङ्ग विमोह.कारणम् तत् ।
sati ca kim aGga vimoha.kAraNam tat |
जनन.मरण=संस्थितिषु_अतः_त्वम्
janana.maraNa=saMsthitiSu_ata:_tvam
भव खम् इव_अति.समः सदा_उपशान्तः ॥४।६१।२५॥
bhava kham iva_ati.sama: sadA_upazAnta: ||4|61|25||
||
Oॐm
FM.4.61
HOW TO ENQUIRE
VASISHTHA said—
ये हि राजस.सात्त्विक्या* जाता* भुवि महा.गुणाः ।
ye hi rAjasa.sAttvikyA* jAtA* bhuvi mahA.guNA: |
ते नित्यम् एव मुदिताः प्रकाशाः ख* इव_इन्दवः ॥४।६१।०१॥
te nityam eva muditA: prakAzA: kha* iva_indava: ||4|61|01||
.
those whose births are rAjas.sAttvic are of great virtue on this earth,
and always as delightful as moonlight in the spacious sky.
ye hi rAjasa.sAttvikyA: jAtA:
those who are of rAjasic.sAttvic births
bhuvi mahA.guNA:
are of great virtue on this earth
te nityam eva muditA:
they are always as delightful
prakAzA: khe iva indava:
as moonlight in the spacious sky.
.m.1 Sri Vasista: O Rāma, those greats who are born with the qualities of 'rajasa and satturic' are always in delight and shine like the moon in sky.
*vlm.1 VASISHTHA continued:—Those that are born with the nature of Rájasa.sátwika, remain highly pleased in the world, and are as gladsome in their faces, as the face of the sky with the serene light of the moon.beams.
*jd.1 . ye hi rAjasa.sAttvikyA: jAtA: . those who are of rAjasic.sAttvic births = bhuvi mahA.guNA: . are of great virtue on this earth = te nityam eva muditA: . they are always as delightful = prakAzA: khe iva indava: . as moonlight in the spacious sky.
न खेदम् अभिगच्छन्ति व्योम.भागः_मलम् यथा ।
na khedam abhigacchanti vyoma.bhAga:_malam yathA |
न_आपदा* म्लानिम् आयान्ति निशि हेम.अम्बुजम् यथा ॥४।६१।०२॥
na_ApadA* mlAnim AyAnti nizi hema.ambujam yathA ||4|61|02||
.
na khedam abhigacchanti x
vyoma.bhAga:_malam yathA |
na_ApadA* mlAnim AyAnti x
nizi hema.ambujam yathA . x
.
they are not troublesome—not like a cloud in the clear, spacious sky
.
no, they are like unwithering golden lotuses in the night
.
.m.2. Grief does not come near them. They never get into the sadness of any calamity. It is like sky which is never touched by any filth. Golden lotus will not fade even in night.
*vlm.2. Their faces are not darkened by melancholy, but are as bright as the face of heaven; they are never exposed to troubles, like the lotus flowers to the frost of night.
*jd.2 – na khedam abhigacchanti . they do not come into trouble = vyoma.bhAgo malam yathA . Like a bit of the spacious sky that is a flaw = na ApadA mlAnim AyAnti . they do not come to melancholy/withering = nizi hema.ambujam yathA . like golden lotus.flowers at night.
न_ईहन्ते प्रकृतात् अन्यत् ते न_अन्यत् स्थावरः यथा ।
na_Ihante prakRtAt anyat te na_anyat sthAvara: yathA |
रमन्ते स्व.सदाचारैः स्व.अर्थेभ्यः पादपा* यथा ॥४।६१।०३॥
ramante sva.sadAcArai: sva.arthebhya: pAdapA* yathA ||4|61|03||
.
na Ihante prakRtAd anyat te . they do not wish anything from the world . na anyat sthAvara: yathA . not differently from unmoving things = ramante sva.sadAcArai: sva.arthebhya: . by their own conduct for their own = purposes = pAdapA yathA . they are like root.drinking trees.
they do not look.for anything from the world. They're no different
than unmoving things, they follow their own rules, their own purposes,
like silently.root.sipping trees.
.m.3. They do not desire anything other than what their nature can give. They enjoy their good conduct (guided by tradition). It is like the generous trees which give fruits and flowers to others.
*vlm.3. They never deviate from their even nature, but remain unmoved as the immovable bodies; and they persist in their course of beneficence, as the trees yield their fruits to all.
*jd.3 . na Ihante prakRtAd anyat te . they do not wish anything from the world . na anyat sthAvara: yathA . not differently from unmoving things = ramante sva.sadAcArai: sva.arthebhya: . by their own conduct for their own = purposes = pAdapA yathA . they are like root.drinking trees.
नित्यम् आपूर्यताम् याति सुधायाम् इन्दु.सुन्दरी ।
nityam ApUryatAm yAti sudhAyAm indu.sundarI |
राम राजस.सत्त्वस्य मोक्षम् आयाति_असौ यथा ॥४।६१।०४॥
rAma rAjasa.sattvasya mokSam AyAti_asau yathA ||4|61|04||
.
nityam . ever = ApUryatAm yAti sudhAyAm . comes to nectarine fullness =
indu.sundarI . the moon's beauty = rAma = rAjasa.sattvasya . of the rAjasic.sAttvic = mokSam AyAti asau yathA . he comes to Moksha Freedom so.
just as the moon always comes.to the beauty of fullness, rAma,
someone of rAjasa.sAttvic quality comes to Freedom too.
.m.4. They are always flooded with the flow of the qualities of 'rajas' and 'sattwa' which can lead them to liberation. It is like the beautiful moon filled with nectar.
*vlm.4. Ráma! the rája and sátya natured man, gets his liberation in the same manner, as the disk of the moon receives its ambrosial beams.
*jd.4 . nityam . ever = ApUryatAm yAti sudhAyAm . comes to nectarine fullness = indu.sundarI . the moon's beauty = rAma = rAjasa.sattvasya . of the rAjasic.sAttvic = mokSam AyAti asau yathA . he comes to Moksha Freedom so.
आपादि_अपि न मुञ्चन्ति शशिवत्_शीतताम् इव ।
ApAdi_api na muJcanti zazivat_zItatAm iva |
प्रकृत्या_इव विराजन्ते मैत्र्य.आदि.गुण=कान्तया ॥४।६१।०५॥
prakRtyA_iva virAjante maitrya.Adi.guNa=kAntayA ||4|61|05||
.
ApAdi api na . not even in calamity = muJcanti . do they let it go = zazivat zItatAm iva . like the moon and its coolness . "coolth" has regrettably been lost to English since 1547, as the antonym of "warmth" = prakRtyA eva virAjante . by their own nature they project = maitrya..di.guNa=kAntayA . the lovely virtues of friendship &c
not even in calamity
do they let.go: they're like the moon
and its coolness. By their nature they
project virtues like friendliness.
.m.5. They do not get depressed by calamity, like moon who is not bothered by his coolness. They shine, by their very nature, with friendliness and such qualities.
*vlm.5. He never forsakes his mildness, even when he is in trouble; but remains as cool as the moon even in her eclipse. He shines with the lovely virtue of fellow.feeling to all.
*jd.5 . ApAdi api na . not even in calamity = muJcanti . do they let it go = zazivat zItatAm iva . like the moon and its coolness . "coolth" has regrettably been lost to English since 1547, as the antonym of "warmth" = prakRtyA eva virAjante . by their own nature they project = maitrya.Adi.guNa=kAntayA . the lovely virtues of friendship &c
नव.स्तबक.भाविन्या लतया_इव वन.द्रुमाः ।
nava.stabaka.bhAvinyA latayA_iva vana.drumA: |
समाः समरसाः सौम्याः सततम् साधु.साधवः ॥४।६१।०६॥
samA: samarasA: saumyA: satatam sAdhu.sAdhava: ||4|61|06||
.
nava.stabaka.bhAvinyA latayA iva
as with a fresh.cluster.growing vine
vana.drumA: the forest.trees samA: they are equal, samarasA: equable, saumyA: mild like Soma, or the moon
satatam sAdhu.sAdhava:
entirely righteously righteous *sAdhu.s.
a vine, with its fresh flowers,
wraps any tree it comes across,
it does not choose.
It sees all trees the same,
i like the best of the sAdhus.
*vlm.6. Blessed are the righteous, who are always even tempered, gentle and as handsome as the forest trees, beset by creepers with clusters of their blossoms.
.m.6. They are like creepers enchanting with fresh blossoms. They are always gentle, kind, amicable and equal in their conduct.
तव_उत्तम.अनुभावस्य मुक्त.कल्पनया स्थितम् ।
tava_uttama.anubhAvasya mukta.kalpanayA sthitam |
मनः मुक्त.विभागम् च मुक्तम् एव न संशयः ॥४।६१।०७॥
mana: mukta.vibhAgam ca muktam eva na saMzaya: ||4|61|07||
.
tava uttama.anubhAvasya . your highest experience =
mukta.kalpanayA . by imagining its Freedom =
sthitam . established +
mana: .
and Mind free from distinction mukta.vibhAgam ca . x =
muktam eva na saMzaya: . is surely free without a doubt.
*vlm.p.7 They keep in their bounds, just as the sea remains within its boundaries, and they are meek with their even tempers, like yourself. Hence they never desire or wish for anything in the world.
.m.7.8. They are like you, always appropriate in behaviour. And so, one should attempt to reach the state of perfection like them. And so, follow their path without any hesitation.
सततम् तत्_तु गन्तव्यम् गन्तव्यम् न_आपत्.अर्णवे ।
satatam tat_tu gantavyam gantavyam na_Apat.arNave |
तथा तथा_इह जगति विहर्तव्यम् अखेदिना ॥४।६१।८॥
tathA tathA_iha jagati vihartavyam akhedinA ||4|61|8||
.
satatam tat_tu gantavyam x
gantavyam na_Apat.arNave |
tathA tathA_iha jagati x
vihartavyam akhedinA . x
.
so you should proceed totally to That, and thus avoid a sea of troubles.
thus, here in the world, untroubled, you should carry.on.
आत्म.उदयाः_च वर्धन्ते यथा राजस.सात्त्विकाः ।
Atma.udayA:_ca vardhante yathA rAjasa.sAttvikA: |
अचिन्त्य.गत्या स.शास्त्रम् विचार्यम् च पुनः.पुनः ॥४।६१।०९॥
acintya.gatyA sa.zAstram vicAryam ca puna:.puna: ||4|61|09||
.
Atma.udayA:_ca . and, the Self arisen =
vardhante yathA rAjasa.sAttvikA: . as the rAjasa.sAttvic increase/grow =
acintya.gatyA . w an inconceivable/transcendent path =
w the shAstra . x =
vicAryam ca puna:.puna: . x.
.m.9. These people increase and develop due to the knowledge of self. To reach that condition one should read and understand critically the scriptures repeatedly.
*vlm.9. Your soul will be as elevated as the rajasa and satwika states, by your avoiding the ways of the ungodly, and considering well the teachings of the Sástras.
अनित्यता स्व.मनसा विविधा_एव_आशु भावतः ।
anityatA sva.manasA vividhA_eva_Azu bhAvata: |
आदाउ_अन्ते च याम् नित्यम् क्रियाम् त्रैलोक्य.वर्तिनीम् ॥४।६१।१०॥
AdAu_ante ca yAm nityam kriyAm trailokya.vartinIm ||4|61|10||
.
transience/inconstancy
sva.manasA .
w your own Mind =
vividhA eva .
various eva =
Azu bhAvata: . soon from bhAva.Feeling =
Adau ante ca . in the beginning and the end =
yAm nityam kriyAm . which ever Work =
trailokya.vartinIm . thm 3.world.ruling.
.m.10. Constantly becoming and keeping oneself aware of the inconstancy and temporal nature of the world, one should work and act in this world.
*vlm.10. Consider well in your mind the frail acts, which are attended with various evils; and do those acts which are good for the three worlds, both in their beginning and end, and forever to eternity.
*jd.10 . anityatA . transience = sva.manasA . w your own Mind = vividhA eva . various also = Azu bhAvata: . out.of bhAva.Feeling = Adau ante ca . in the beginning and the end = yAm nityam kriyAm . whm eternal Work = trailokya.vartinIm . thm 3.world.ruling.
पद.अर्थात् आपत् एव_आशु भावयेत्_न_इतरत् सुधीः ।
pada.arthAt Apat eva_Azu bhAvayet_na_itarat sudhI: |
अ=सम्यक्.दर्शनम् त्यक्त्वा व्यर्थम् अज्ञान.संततिम् ॥४।६१।११॥
a=samyak.darzanam tyaktvA vyartham ajJAna.saMtatim ||4|61|11||
.
padArthAn . thm things =
Apad eva Azu . misfortune only soon =
bhAvayet na itarat sudhI: . x =
a=samyag.darzanam . x =
tyaktvA . x =
vyartham ajJAna.saMtatim . x.
.m.11. To think that objective nature is calamitous is proper for a wise mind. Discard incoherent and unintegrated perception.
*vlm.11. The intelligent think that as dangerous to them, and not otherwise; by reason of their being freed from narrow views, and the false spectres—the offspring of ignorance.
स्मर्तव्यम् सम्यक् एव_इदम् ज्ञानम् अर्थम् अनन्तकम् ।
smartavyam samyak eva_idam jJAnam artham anantakam |
कः_अहम् कथम् इदम् जातम् संसार.आडम्बरम् विभो ॥४।६१।१२॥
ka:_aham katham idam jAtam saMsAra.ADambaram vibho ||4|61|12||
.
smartavyam samyak eva x
idam jJAnam artham anantakam |
ka:_aham x
katham idam jAtam saMsAra.ADambaram x
vibho . x
.
what should be always remembered is this jJana.Wisdom
of infinite meaning & purpose
:
Who am I?
how does this arise?—this samsAra.ruckus, Your Abundance.
* vibho = "Your Abundance", a term of royal address, and here a wordplay on vi>bhU,
which is that turbulent ruckus (ADambara pomposity), the saMsAra.Convolution.
प्रविचार्य प्रयत्नेन प्राज्ञेन सह साधुभिः ।
pravicArya prayatnena prAjJena saha sAdhubhi: |
न.च कर्मसु मङ्क्तव्यम् न_अन्.अर्थेन सह_आवसेत् ॥४।६१।१३॥
na.ca karmasu maGktavyam na_an.arthena saha_Avaset ||4|61|13||
.
pravicArya prayatnena . having investigated w effort =
prAjJena saha sAdhubhi: . together w wise sAdhus +
na.ca karmasu maGktavyam . and not to be immersed in karmas =
na_an.arthena saha_Avaset . not dwelling in futility.
*vlm.13. By diligently considering these subjects in the society of the wise and righteous, you must neither be engaged in your ceremonial acts, nor continue in your unnecessary practices of the rituals.
.m.12.15. ... How did this pompous display of this phenomenal world arise?'. An intelligent person should inquire into these questions in the company of wise and learned people. ..
*KG: *var.typo muGktavya . *AB. muGktavyam majjanIyam | ... ||4|61|
मङक् #maGk .> #maGktavya मङ्क्तव्य – n. (impers.) it is to be immersed or plunged by (any one) KSS.
द्रष्टव्यः सर्व.विच्छेदः संसार.अनुगतः सदा ।
draSTavya: sarva.viccheda: saMsAra.anugata: sadA |
साधुः_एव_अनुगन्तव्यः मयूरेण_अम्बुदः यथा ॥४।६१।१४॥
sAdhu:_eva_anugantavya: mayUreNa_ambuda: yathA ||4|61|14||
.
draSTavya: . th 2b.see.known =
sarva.viccheda: . of every variety =
saMsAra =
anugata: sadA – followed always =
sAdhu: eva anugantavya: . a good person too is to be followed =
like a peahen with an open beak watching the sky for rain.
*vlm.14. You must look at the disjunction of all things in the world from you, (i. e. the temporaneousuess of worldly things); and seek to associate with the righteous, as the peacock yearns for the rainy clouds.
*jd.14 . draSTavya: . th 2b.see.known = sarva.viccheda: . of every variety = saMsAra = anugata: sadA – followed always = sAdhu: eva anugantavya: . a good person too is to be followed = mayUreNa ambudo yathA . watching the sky, a peahen with an open beak.
अहम्कारस्य देहस्य संसारस्य_आप्लवस्य च ।
ahamkArasya dehasya saMsArasya_Aplavasya ca |
स्व.विचारम् अलम्कृत्य सत्यम् एव_आवलोकयेत् ॥४।६१।१५॥
sva.vicAram alamkRtya satyam eva_Avalokayet ||4|61|15||
.
ahamkArasya . of ahamkAra."I"dentity =
dehasya . of Body =
of saMsAra =
Aplavasya ca . of its waters =
sva.vicAram alaMkRtya . x =
satyam eva Avalokayet . x.
*vlm.15. Our inward egoism, outward body and the external world, are the three seas encompassing us one after the other. It is right reasoning only which affords the raft to cross over them, and bring us under the light of truth.
.m.12.15. One should inquire in a way that will lead to that Infinite Truth 'O Lord, who am I? How did this pompous display of this phenomenal world arise?'. An intelligent person should inquire into these questions in the company of wise and learned people. Do not be bound by destiny and purposeless activity. Cut asunder from likes and dislikes. Deliberate on your ego, and the body and the role of relatives and friends. They do not help crossing the ocean of 'samsāra'. Enquire yourself into truth and perceive it.
शरीरम् अ.स्थिरम् अपि संत्यक्त्वा घन.शोभनम् ।
zarIram a.sthiram api saMtyaktvA ghana.zobhanam |
वीत.मुक्त.अवली.तन्तुम् चित्.मात्रम् अवलोकयेत् ॥४।६१।१६॥
vIta.mukta.avalI.tantum cit.mAtram avalokayet ||4|61|16||
.
zarIram – Body =
a.sthiram api – tho unstable =
saMtyaktvA ghana.zobhanam . x =
vIta.muktAvalI.tantum . x =
cin.mAtram avalokayet . x.
*vlm.16. By refraining to think of the beauty and firmness of your exterior form, you will come to perceive the internal light of your intellect hid under your egoism; as the thin and connecting thread is concealed under a string of pearls. (The hidden thread
underlying the links of souls, is termed Sútratmá.)
.m.16.20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls. All of this world is woven into one by that Eternal, all immanent, the source of all states of existence, the most auspicious one. In this vast world, in the sky, and in everything that consciousness is abiding. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
*vlm. The hidden thread underlying the links of souls, is termed sUtrAtmA.
तस्मिन् पदे नित्य.तते सर्व.गे सर्व.भाविते ।
tasmin pade nitya.tate sarva.ge sarva.bhAvite |
शिवे सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा यथा ॥४।६१।१७॥
zive sarvam idam protam sUtre maNi.gaNA yathA ||4|61|17||
.
tasmin_pade
In that state that is
nitya.tate always.extended (tat.a:), sarva.ge everywhere.going sarva.bhAvite ever.imagined
zive ziva, sarvam idam all this is protam sUtre threaded on a string
maNi.gaNA yathA
like a bunch of gems.
*vlm.17. It is that eternally existent and infinitely extended blessed thread, which connects and stretches through all beings; and as the gems are strung to a string, so are all things linked together by the latent spirit of God.
jd. Like the Saints, VLm sees "God" everywhere. But that sadistic barbarian who drowns whole nations is not present here (or anywhere), only the peaceful ziva.
.m.16.20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls.
तस्मिन्_पदे In that state that is नित्य.तते always.extended (tat.a:), सर्व.गे everywhere.going सर्व.भाविते ever.imagined शिवे ziva, सर्वम् इदम् all this is प्रोतम् सूत्रे threaded on a string मणि.गणा यथा like a bunch of gems.
या_एव चित्.भुवन.आभोगे भूषणे व्योम्नि भास्करे ।
yA_eva cit.bhuvana.Abhoge bhUSaNe vyomni bhAskare |
धरा.विवर.कोशस्थे सा_एव चित्.कीटक.उदरे ॥४।६१।१८॥
dharA.vivara.kozasthe sA_eva cit.kITaka.udare ||4|61|18||
.
*vlm.18. The vacuous space of the Divine Intellect, contains the whole universe, as the vacuity of the air, contains the glorious sun; and as the hollow of the earth, contains an emmet.
sv.18 The same consciousness that shines in the sun also dwells as the little worm that crawls in a hole on this earth.
.m.16.20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls. All of this world is woven into one by that Eternal, all immanent, the source of all states of existence, the most auspicious one. In this vast world, in the sky, and in everything that consciousness is abiding. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
#vR . #vivR . #vivara .m.n.. a fissure, hole, chasm, slit, cleft, hollow, vacuity (also applied to the apertures of the body and to gaping wounds).
कुम्भ.व्योम्नाम् न भेदः_अस्ति यथा_इह परम.अर्थतः ।
kumbha.vyomnAm na bheda:_asti yathA_iha parama.arthata: |
चितौ शरीर.संस्थानाम् न भेदः_अस्ति तथा_अनघ ॥४।६१।१९॥
citau zarIra.saMsthAnAm na bheda:_asti tathA_anagha ||4|61|19||
.
kumbha.vyomnAm na bheda: asti . x =
yathA iha paramArthata: . x =
citau zarIra.saMsthAnAm . x =
na bheda: asti tathA . x =
anagha . x.
.m. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
*vlm.19. As it is the same air which fills the cavity of every pot on earth, so it is the one and the same intellect and spirit of God, which fills, enlivens and sustains all bodies in every place. (The text says, "The Intellect knows no difference of bodies, but pervades alike in all).
सर्वेषाम् एव भूतानाम् तिक्त.कटु.आदि=भेदिनाम् ।
sarveSAm eva bhUtAnAm tikta.kaTu.Adi=bhedinAm |
एकत्वात् अनुभूतिः_हि न भेदः_अस्ति तथा_अनघ ॥४।६१।२०॥
ekatvAt anubhUti:_hi na bheda:_asti tathA_anagha ||4|61|20||
.
sarveSAm eva bhUtAnAm x
tikta.kaTu.Adi=bhedinAm |
ekatvAt anubhUti:_hi x
na bheda:_asti tathA_anagha . x
.
for all Beings there are distinctions like Bitter and Hot
:
in Oneness experience there's no such distinction, dear boy.
*vlm.20 As the ideas of sweet and sour are the same in all men, so the consciousness of the Intellect is alike in all mankind.
#rasa.: taste , flavour (as the principal quality of fluids , of which there are 6 original kinds , viz. #madhura, sweet;#amla, sour; #lavaNa, salt; #kaTuka, pungent; #tikta, bitter; #andkaSAya, astringent.
एकस्मिन्_एव सततम् स्थिते सत्.मात्र.वस्तुनि ।
ekasmin_eva satatam sthite sat.mAtra.vastuni |
जातः_अयम् अयम् उन्नष्ट* इति तेषाम् तव_इह धीः ॥४।६१।२१॥
jAta:_ayam ayam unnaSTa* iti teSAm tava_iha dhI: ||4|61|21||
.
ekasmin.n*eva .
ekasmin_na_iva onewhere/when not "as.if" =
ekasmin.t_eva onewhere/when for.sure! . x =
satatam sthite . x =
sanmAtra.vastuni . x =
jAta:_ayam . x =
ayam unnaSTe . x =
iti teSAm . x =
tava_iha dhI: . x.
.m.21.24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.21. There being but one and only one real substance in existence, it is a palpable error of you ignorant folks to say, "this one exists, and the other perishes or vanishes away". (Nothing is born or extinct, but all exist in God. So is Malbranche's opinion of seeing all things in God).
न.च तत्_नाम कः_तु_अस्ति यत् भूत्वा सम्.प्रलीयते ।
na.ca tat_nAma ka:_tu_asti yat bhUtvA sam.pralIyate |
आभास.मात्रम् एव_इदम् न सत् न_असत् च राघव ॥४।६१।२२॥
AbhAsa.mAtram eva_idam na sat na_asat ca rAghava ||4|61|22||
.
na.ca tat_nAma
nor is there anything called "that",
ka:_tu_asti
for what is there
yat_bhUtvA sampralIyate
which, having become, subsides into nothing?
AbhAsa.mAtram eva idam
This (here) is only *AbhAsa Projection,
na sat_na asac_ca
neither being. not not.being.So, rAghava child of the *raghu.s.
*vlm.22. There is no such thing, Ráma, which being once produced, is resolved into naught at at any time; all these are no realities nor unrealities, but representations or reflexions of the Real One.
.m.21.24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
उद्भूतेन_अप्रशान्तेन चेतसा स.पदि स्थितम् ।
udbhUtena_aprazAntena cetasA sa.padi sthitam |
न_इह मोहान्त* आमोक्षान् न_इदम् यत्_तत्_अ.वस्तु च ॥४।६१।२३॥
na_iha mohAnta* AmokSAn na_idam yat_tat_a.vastu ca ||4|61|23||
.
udbhUtena . w produced/visible =
a.prazAntena cetasA . w unsublimated affectivity =
sa.padi sthitam . instantly situate =
na_iha moha.anta_AmokSAn . x =
na idam yat tad a.vastu ca xx
.m.21.24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.23. Whatever is visible and of temporary existence, is without any perceptible substantiality of its own; it is only an object of our fallacy, beyond which it has no existence. (Hence they are no more than unrealities).
udbhUta
किम् किल_असति राम_इह मोह.जाले सम्.उज्झति ।
kim kila_asati rAma_iha moha.jAle sam.ujjhati |
यत् किंचित् सङ्ग.सङ्गत्या विमोहे कारणम् हि तत् ॥४।६१।२४॥
yat kiMcit saGga.saGgatyA vimohe kAraNam hi tat ||4|61|24||
.
kim kila asati . x =
rAma =
iha moha.jAle . x =
samujjhati . x =
yat.kiMcit.saGga=saGgatyA . by what.ever.connexion=connection =
vimohe kAraNam hi tat . the cause of confusion is that.
.m.21.24. ... Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.24. Why, O rAma! should any body suffer himself to be deluded by these unrealities? All these accompaniments here, being no better than causes of our delusion.
#ujjh conj. @ http://sanskrit.inria.fr/cgi.bin/dicconj?q=ujjh;c=6 — उज्झ् 6 P. (ujjhati उज्झति, ujjhAJcakAra उज्झाञ्चकार, ajjhitum उज्झितुम्, ajjhita उज्झित] 1 To abandon, leave, quit; सपदि विगतनिद्रस्तल्पमुज्झाञ्चकार R.5.75; तत्क्षणोज्झितवृक्षकम् R.1.4,51; आतपायोज्झितं धान्यम् Mb. exposed to the sun. .2 To avoid, escape from; उदये मदवाच्यमुज्झता R.8.84; Śi.1.63. .3 To emit, give out, drop or pour down; अविरतोज्झितवारिविपाण्डुभिः Ki.5.6; Śi.4.63. — projjh, samujjhsame. — #samujjhita y3039.001 — —¶mw cL. 6. P. ujjhati, ujjhAm cakAra (probably a contraction from ud>hA ||4|61|.jahAti||) to leave, abandon, quit to avoid, escape to emit, discharge, let out; ujjhyate — y2013.073 y2013.048 — #ujjha a. quitting, abandoning mn. — #ujjhita — a. left, abandoned; free from; left off, discontinued; emitted, discharged (as water) —
असति जगति किम् किल_इह मोहः
asati jagati kim kila_iha moha:
सति च किम् अङ्ग विमोह.कारणम् तत् ।
sati ca kim aGga vimoha.kAraNam tat |
जनन.मरण=संस्थितिषु_अतः_त्वम्
janana.maraNa=saMsthitiSu_ata:_tvam
भव खम् इव_अति.समः सदा_उपशान्तः ॥४।६१।२५॥
bhava kham iva_ati.sama: sadA_upazAnta: ||4|61|25||
.
asati jagati kim kila iha moha: - in a world that is notSo is moha.Delusion = sati ca kim aGga - what of a world that is So? = vimoha-kAraNam tat - That is the cause of dispersing the delusion = janana-maraNa=saMsthitiSu - where birth and death are co-situate = ata:_tvam - thus, you = bhava kham iva - should-be like kha.space = ati-sama: - wholly-identical = sadA upazAnta: - ever at peace.
in a world that's notSo is Moha Delusion;
and where's a world that's So? The cause that brings dis
persal of the delusion, in a place where birth and death are co-situate,
then, you should-be like Kha Space, wholly-identical, ever at peace.
~m.21-24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
~vlm.25. The accompaniment of unrealities, tends only to our delusion here; and if they are taken for realities, to what good do they tend than to delude us the more. (It is better to let the unreal pass as unreal, than to take them for real, and be utterly deceived at last.
*jd.25 - asati jagati kim kila iha moha: - in a world that is notSo is moha.Delusion = sati ca kim aGga - what of a world that is So? = vimoha-kAraNam tat - That is the cause of dispersing the delusion = janana-maraNa=saMsthitiSu - where birth and death are co-situate = ata:_tvam - thus, you = bhava kham iva - should-be like kha.space = ati-sama: - wholly-identical = sadA upazAnta: - ever at peace.
.
oॐm
.
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fm4062 2.ja29 Concluding the Book of State .z21
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
FM4061 HOW TO ENQUIRE 2.JA28 .z25
https://www.dropbox.com/s/rwtajcza2qoc6ry/fm4061%202.ja28%20How%20to%20Enquire%20.z25.docx?dl=0
FM.4.30-FM.4.62 comp.
https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
Oॐm
FM.4.61
HOW TO ENQUIRE
VASISHTHA said—
ये हि राजस.सात्त्विक्या* जाता* भुवि महा.गुणाः ।
ye hi rAjasa.sAttvikyA* jAtA* bhuvi mahA.guNA: |
ते नित्यम् एव मुदिताः प्रकाशाः ख* इव_इन्दवः ॥४।६१।०१॥
te nityam eva muditA: prakAzA: kha* iva_indava: ||4|61|01||
.
those whose births are rAjas.sAttvic are of great virtue on this earth,
and always as delightful as moonlight in the spacious sky.
ye hi rAjasa.sAttvikyA: jAtA:
those who are of rAjasic.sAttvic births
bhuvi mahA.guNA:
are of great virtue on this earth
te nityam eva muditA:
they are always as delightful
prakAzA: khe iva indava:
as moonlight in the spacious sky.
*Murty.1 Sri Vasista: O Rāma, those greats who are born with the qualities of 'rajasa and satturic' are always in delight and shine like the moon in sky.
*vlm.1 VASISHTHA continued:—Those that are born with the nature of Rájasa.sátwika, remain highly pleased in the world, and are as gladsome in their faces, as the face of the sky with the serene light of the moon.beams.
*jd.1 . ye hi rAjasa.sAttvikyA: jAtA: . those who are of rAjasic.sAttvic births = bhuvi mahA.guNA: . are of great virtue on this earth = te nityam eva muditA: . they are always as delightful = prakAzA: khe iva indava: . as moonlight in the spacious sky.
न खेदम् अभिगच्छन्ति व्योम.भागः_मलम् यथा ।
na khedam abhigacchanti vyoma.bhAga:_malam yathA |
न_आपदा* म्लानिम् आयान्ति निशि हेम.अम्बुजम् यथा ॥४।६१।०२॥
na_ApadA* mlAnim AyAnti nizi hema.ambujam yathA ||4|61|02||
.
na khedam abhigacchanti x
vyoma.bhAga:_malam yathA |
na_ApadA* mlAnim AyAnti x
nizi hema.ambujam yathA . x
.
they are not troublesome—not like a cloud in the clear, spacious sky
.
no, they are like unwithering golden lotuses in the night
.
*Murty.2. Grief does not come near them. They never get into the sadness of any calamity. It is like sky which is never touched by any filth. Golden lotus will not fade even in night.
*vlm.2. Their faces are not darkened by melancholy, but are as bright as the face of heaven; they are never exposed to troubles, like the lotus flowers to the frost of night.
*jd.2 – na khedam abhigacchanti . they do not come into trouble = vyoma.bhAgo malam yathA . Like a bit of the spacious sky that is a flaw = na ApadA mlAnim AyAnti . they do not come to melancholy/withering = nizi hema.ambujam yathA . like golden lotus.flowers at night.
न_ईहन्ते प्रकृतात् अन्यत् ते न_अन्यत् स्थावरः यथा ।
na_Ihante prakRtAt anyat te na_anyat sthAvara: yathA |
रमन्ते स्व.सदाचारैः स्व.अर्थेभ्यः पादपा* यथा ॥४।६१।०३॥
ramante sva.sadAcArai: sva.arthebhya: pAdapA* yathA ||4|61|03||
.
na Ihante prakRtAd anyat te . they do not wish anything from the world . na anyat sthAvara: yathA . not differently from unmoving things = ramante sva.sadAcArai: sva.arthebhya: . by their own conduct for their own = purposes = pAdapA yathA . they are like root.drinking trees.
they do not look.for anything from the world. They're no different
than unmoving things, they follow their own rules, their own purposes,
like silently.root.sipping trees.
*Murty.3. They do not desire anything other than what their nature can give. They enjoy their good conduct (guided by tradition). It is like the generous trees which give fruits and flowers to others.
*vlm.3. They never deviate from their even nature, but remain unmoved as the immovable bodies; and they persist in their course of beneficence, as the trees yield their fruits to all.
*jd.3 . na Ihante prakRtAd anyat te . they do not wish anything from the world . na anyat sthAvara: yathA . not differently from unmoving things = ramante sva.sadAcArai: sva.arthebhya: . by their own conduct for their own = purposes = pAdapA yathA . they are like root.drinking trees.
नित्यम् आपूर्यताम् याति सुधायाम् इन्दु.सुन्दरी ।
nityam ApUryatAm yAti sudhAyAm indu.sundarI |
राम राजस.सत्त्वस्य मोक्षम् आयाति_असौ यथा ॥४।६१।०४॥
rAma rAjasa.sattvasya mokSam AyAti_asau yathA ||4|61|04||
.
nityam . ever = ApUryatAm yAti sudhAyAm . comes to nectarine fullness =
indu.sundarI . the moon's beauty = rAma = rAjasa.sattvasya . of the rAjasic.sAttvic = mokSam AyAti asau yathA . he comes to Moksha Freedom so.
just as the moon always comes.to the beauty of fullness, rAma,
someone of rAjasa.sAttvic quality comes to Freedom too.
*Murty.4. They are always flooded with the flow of the qualities of 'rajas' and 'sattwa' which can lead them to liberation. It is like the beautiful moon filled with nectar.
*vlm.4. Ráma! the rája and sátya natured man, gets his liberation in the same manner, as the disk of the moon receives its ambrosial beams.
*jd.4 . nityam . ever = ApUryatAm yAti sudhAyAm . comes to nectarine fullness = indu.sundarI . the moon's beauty = rAma = rAjasa.sattvasya . of the rAjasic.sAttvic = mokSam AyAti asau yathA . he comes to Moksha Freedom so.
आपादि_अपि न मुञ्चन्ति शशिवत्_शीतताम् इव ।
ApAdi_api na muJcanti zazivat_zItatAm iva |
प्रकृत्या_इव विराजन्ते मैत्र्य.आदि.गुण=कान्तया ॥४।६१।०५॥
prakRtyA_iva virAjante maitrya.Adi.guNa=kAntayA ||4|61|05||
.
ApAdi api na . not even in calamity = muJcanti . do they let it go = zazivat zItatAm iva . like the moon and its coolness . "coolth" has regrettably been lost to English since 1547, as the antonym of "warmth" = prakRtyA eva virAjante . by their own nature they project = maitrya..di.guNa=kAntayA . the lovely virtues of friendship &c
not even in calamity
do they let.go: they're like the moon
and its coolness. By their nature they
project virtues like friendliness.
*Murty.5. They do not get depressed by calamity, like moon who is not bothered by his coolness. They shine, by their very nature, with friendliness and such qualities.
*vlm.5. He never forsakes his mildness, even when he is in trouble; but remains as cool as the moon even in her eclipse. He shines with the lovely virtue of fellow.feeling to all.
*jd.5 . ApAdi api na . not even in calamity = muJcanti . do they let it go = zazivat zItatAm iva . like the moon and its coolness . "coolth" has regrettably been lost to English since 1547, as the antonym of "warmth" = prakRtyA eva virAjante . by their own nature they project = maitrya.Adi.guNa=kAntayA . the lovely virtues of friendship &c
नव.स्तबक.भाविन्या लतया_इव वन.द्रुमाः ।
nava.stabaka.bhAvinyA latayA_iva vana.drumA: |
समाः समरसाः सौम्याः सततम् साधु.साधवः ॥४।६१।०६॥
samA: samarasA: saumyA: satatam sAdhu.sAdhava: ||4|61|06||
.
nava.stabaka.bhAvinyA latayA iva
as with a fresh.cluster.growing vine
vana.drumA: the forest.trees samA: they are equal, samarasA: equable, saumyA: mild like Soma, or the moon
satatam sAdhu.sAdhava:
entirely righteously righteous *sAdhu.s.
a vine, with its fresh flowers,
wraps any tree it comes across,
it does not choose.
It sees all trees the same,
i like the best of the sAdhus.
*vlm.6. Blessed are the righteous, who are always even tempered, gentle and as handsome as the forest trees, beset by creepers with clusters of their blossoms.
*Murty.6. They are like creepers enchanting with fresh blossoms. They are always gentle, kind, amicable and equal in their conduct.
तव_उत्तम.अनुभावस्य मुक्त.कल्पनया स्थितम् ।
tava_uttama.anubhAvasya mukta.kalpanayA sthitam |
मनः मुक्त.विभागम् च मुक्तम् एव न संशयः ॥४।६१।०७॥
mana: mukta.vibhAgam ca muktam eva na saMzaya: ||4|61|07||
.
tava uttama.anubhAvasya . your highest experience =
mukta.kalpanayA . by imagining its Freedom =
sthitam . established +
mana: .
and Mind free from distinction mukta.vibhAgam ca
muktam eva na saMzaya: . is surely free without a doubt.
*vlm.p.7 They keep in their bounds, just as the sea remains within its boundaries, and they are meek with their even tempers, like yourself. Hence they never desire or wish for anything in the world.
*Murty.7.8. They are like you, always appropriate in behaviour. And so, one should attempt to reach the state of perfection like them. And so, follow their path without any hesitation.
सततम् तत्_तु गन्तव्यम् गन्तव्यम् न_आपत्.अर्णवे ।
satatam tat_tu gantavyam gantavyam na_Apat.arNave |
तथा तथा_इह जगति विहर्तव्यम् अखेदिना ॥४।६१।८॥
tathA tathA_iha jagati vihartavyam akhedinA ||4|61|8||
.
satatam tat_tu gantavyam x
gantavyam na_Apat.arNave |
tathA tathA_iha jagati x
vihartavyam akhedinA . x
.
so you should proceed totally to That, and thus avoid a sea of troubles.
thus, here in the world, untroubled, you should carry.on.
आत्म.उदयाः_च वर्धन्ते यथा राजस.सात्त्विकाः ।
Atma.udayA:_ca vardhante yathA rAjasa.sAttvikA: |
अचिन्त्य.गत्या स.शास्त्रम् विचार्यम् च पुनः.पुनः ॥४।६१।०९॥
acintya.gatyA sa.zAstram vicAryam ca puna:.puna: ||4|61|09||
.
Atma.udayA:_ca . and, the Self arisen =
vardhante yathA rAjasa.sAttvikA: . as the rAjasa.sAttvic increase/grow =
acintya.gatyA . w an inconceivable/transcendent path =
w the shAstra
vicAryam ca puna:.puna: . x.
*Murty.9. These people increase and develop due to the knowledge of self. To reach that condition one should read and understand critically the scriptures repeatedly.
*vlm.9. Your soul will be as elevated as the rajasa and satwika states, by your avoiding the ways of the ungodly, and considering well the teachings of the Sástras.
अनित्यता स्व.मनसा विविधा_एव_आशु भावतः ।
anityatA sva.manasA vividhA_eva_Azu bhAvata: |
आदाउ_अन्ते च याम् नित्यम् क्रियाम् त्रैलोक्य.वर्तिनीम् ॥४।६१।१०॥
AdAu_ante ca yAm nityam kriyAm trailokya.vartinIm ||4|61|10||
.
transience/inconstancy
sva.manasA .
w your own Mind =
vividhA eva .
various eva =
Azu bhAvata: . soon from bhAva.Feeling =
Adau ante ca . in the beginning and the end =
yAm nityam kriyAm . which ever Work =
trailokya.vartinIm . thm 3.world.ruling.
*Murty.10. Constantly becoming and keeping oneself aware of the inconstancy and temporal nature of the world, one should work and act in this world.
*vlm.10. Consider well in your mind the frail acts, which are attended with various evils; and do those acts which are good for the three worlds, both in their beginning and end, and forever to eternity.
*jd.10 . anityatA . transience = sva.manasA . w your own Mind = vividhA eva . various also = Azu bhAvata: . out.of bhAva.Feeling = Adau ante ca . in the beginning and the end = yAm nityam kriyAm . whm eternal Work = trailokya.vartinIm . thm 3.world.ruling.
पद.अर्थात् आपत् एव_आशु भावयेत्_न_इतरत् सुधीः ।
pada.arthAt Apat eva_Azu bhAvayet_na_itarat sudhI: |
अ=सम्यक्.दर्शनम् त्यक्त्वा व्यर्थम् अज्ञान.संततिम् ॥४।६१।११॥
a=samyak.darzanam tyaktvA vyartham ajJAna.saMtatim ||4|61|11||
.
padArthAn . thm things =
Apad eva Azu . misfortune only soon =
bhAvayet na itarat sudhI:
a=samyag.darzanam
tyaktvA
vyartham ajJAna.saMtatim . x.
*Murty.11. To think that objective nature is calamitous is proper for a wise mind. Discard incoherent and unintegrated perception.
*Murty.12.15. ... How did this pompous display of this phenomenal world arise?'. An intelligent person should inquire into these questions in the company of wise and learned people. ..
satyam eva Avalokayet . x.
*vlm.15. Our inward egoism, outward body and the external world, are the three seas encompassing us one after the other. It is right reasoning only which affords the raft to cross over them, and bring us under the light of truth.
*Murty.12.15. One should inquire in a way that will lead to that Infinite Truth 'O Lord, who am I? How did this pompous display of this phenomenal world arise?'. An intelligent person should inquire into these questions in the company of wise and learned people. Do not be bound by destiny and purposeless activity. Cut asunder from likes and dislikes. Deliberate on your ego, and the body and the role of relatives and friends. They do not help crossing the ocean of 'samsāra'. Enquire yourself into truth and perceive it.
शरीरम् अ.स्थिरम् अपि संत्यक्त्वा घन.शोभनम् ।
zarIram a.sthiram api saMtyaktvA ghana.zobhanam |
वीत.मुक्त.अवली.तन्तुम् चित्.मात्रम् अवलोकयेत् ॥४।६१।१६॥
vIta.mukta.avalI.tantum cit.mAtram avalokayet ||4|61|16||
.
zarIram – Body =
a.sthiram api – tho unstable =
saMtyaktvA ghana.zobhanam
vIta.muktAvalI.tantum
cin.mAtram avalokayet . x.
*vlm.16. By refraining to think of the beauty and firmness of your exterior form, you will come to perceive the internal light of your intellect hid under your egoism; as the thin and connecting thread is concealed under a string of pearls. (The hidden thread
underlying the links of souls, is termed Sútratmá.)
*Murty.16.20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls. All of this world is woven into one by that Eternal, all immanent, the source of all states of existence, the most auspicious one. In this vast world, in the sky, and in everything that consciousness is abiding. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
*vlm. The hidden thread underlying the links of souls, is termed sUtrAtmA.
तस्मिन् पदे नित्य.तते सर्व.गे सर्व.भाविते ।
tasmin pade nitya.tate sarva.ge sarva.bhAvite |
शिवे सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा यथा ॥४।६१।१७॥
zive sarvam idam protam sUtre maNi.gaNA yathA ||4|61|17||
.
tasmin_pade
In that state that is
nitya.tate always.extended (tat.a:), sarva.ge everywhere.going sarva.bhAvite ever.imagined
zive ziva, sarvam idam all this is protam sUtre threaded on a string
maNi.gaNA yathA
like a bunch of gems.
*vlm.17. It is that eternally existent and infinitely extended blessed thread, which connects and stretches through all beings; and as the gems are strung to a string, so are all things linked together by the latent spirit of God.
jd. Like the Saints, VLm sees "God" everywhere. But that sadistic barbarian who drowns whole nations is not present here (or anywhere), only the peaceful ziva.
*Murty.16.20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls.
तस्मिन्_पदे In that state that is नित्य.तते always.extended (tat.a:), सर्व.गे everywhere.going सर्व.भाविते ever.imagined शिवे ziva, सर्वम् इदम् all this is प्रोतम् सूत्रे threaded on a string मणि.गणा यथा like a bunch of gems.
या_एव चित्.भुवन.आभोगे भूषणे व्योम्नि भास्करे ।
yA_eva cit.bhuvana.Abhoge bhUSaNe vyomni bhAskare |
धरा.विवर.कोशस्थे सा_एव चित्.कीटक.उदरे ॥४।६१।१८॥
dharA.vivara.kozasthe sA_eva cit.kITaka.udare ||4|61|18||
.
*vlm.18. The vacuous space of the Divine Intellect, contains the whole universe, as the vacuity of the air, contains the glorious sun; and as the hollow of the earth, contains an emmet.
sv.18 The same consciousness that shines in the sun also dwells as the little worm that crawls in a hole on this earth.
*Murty.16.20. It is best to disregard this unstable and transient body. Look for that transcendent which is like the string connecting all pearls. All of this world is woven into one by that Eternal, all immanent, the source of all states of existence, the most auspicious one. In this vast world, in the sky, and in everything that consciousness is abiding. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
#vR . #vivR . #vivara *Murty.n.. a fissure, hole, chasm, slit, cleft, hollow, vacuity (also applied to the apertures of the body and to gaping wounds).
कुम्भ.व्योम्नाम् न भेदः_अस्ति यथा_इह परम.अर्थतः ।
kumbha.vyomnAm na bheda:_asti yathA_iha parama.arthata: |
चितौ शरीर.संस्थानाम् न भेदः_अस्ति तथा_अनघ ॥४।६१।१९॥
citau zarIra.saMsthAnAm na bheda:_asti tathA_anagha ||4|61|19||
.
kumbha.vyomnAm na bheda: asti
yathA iha paramArthata:
citau zarIra.saMsthAnAm
na bheda: asti tathA
anagha . x.
*Murty. O sinless one, just like the space in several pots being the same, consciousness is the same in everything. When oneness is experienced where is differentiation and division?
*vlm.19. As it is the same air which fills the cavity of every pot on earth, so it is the one and the same intellect and spirit of God, which fills, enlivens and sustains all bodies in every place. (The text says, "The Intellect knows no difference of bodies, but pervades alike in all).
सर्वेषाम् एव भूतानाम् तिक्त.कटु.आदि=भेदिनाम् ।
sarveSAm eva bhUtAnAm tikta.kaTu.Adi=bhedinAm |
एकत्वात् अनुभूतिः_हि न भेदः_अस्ति तथा_अनघ ॥४।६१।२०॥
ekatvAt anubhUti:_hi na bheda:_asti tathA_anagha ||4|61|20||
.
sarveSAm eva bhUtAnAm x
tikta.kaTu.Adi=bhedinAm |
ekatvAt anubhUti:_hi x
na bheda:_asti tathA_anagha . x
.
for all Beings there are distinctions like Bitter and Hot
:
in Oneness experience there's no such distinction, dear boy.
*vlm.20 As the ideas of sweet and sour are the same in all men, so the consciousness of the Intellect is alike in all mankind.
#rasa.: taste , flavour (as the principal quality of fluids , of which there are 6 original kinds , viz. #madhura, sweet;#amla, sour; #lavaNa, salt; #kaTuka, pungent; #tikta, bitter; #andkaSAya, astringent.
एकस्मिन्_एव सततम् स्थिते सत्.मात्र.वस्तुनि ।
ekasmin_eva satatam sthite sat.mAtra.vastuni |
जातः_अयम् अयम् उन्नष्ट* इति तेषाम् तव_इह धीः ॥४।६१।२१॥
jAta:_ayam ayam unnaSTa* iti teSAm tava_iha dhI: ||4|61|21||
.
ekasmin.n*eva .
ekasmin_na_iva onewhere/when not "as.if" =
ekasmin.t_eva onewhere/when for.sure!
satatam sthite
sanmAtra.vastuni
jAta:_ayam
ayam unnaSTe
iti teSAm
tava_iha dhI: . x.
*Murty.21.24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.21. There being but one and only one real substance in existence, it is a palpable error of you ignorant folks to say, "this one exists, and the other perishes or vanishes away". (Nothing is born or extinct, but all exist in God. So is Malbranche's opinion of seeing all things in God).
न.च तन् नम कस् तु_अस्ति यद् भूत्वा सम्प्रलीयते ।
na.ca tat_nAma ka:_tu_asti yat bhUtvA sam.pralIyate |
आभास.मात्रम् एव_इदम् न सन् न_असच् च राघव ॥४।६१।२२॥
AbhAsa.mAtram eva_idam na sat na_asat ca rAghava ||4|61|22||
.
na.ca tat_nAma
nor is there anything called "that",
ka:_tu_asti
for what is there
yat_bhUtvA sampralIyate
which, having become, subsides into nothing?
AbhAsa.mAtram eva idam
This (here) is only *AbhAsa Projection,
na sat_na asac_ca
neither being. not not.being.So, rAghava child of the *raghu.s.
*vlm.22. There is no such thing, Ráma, which being once produced, is resolved into naught at at any time; all these are no realities nor unrealities, but representations or reflexions of the Real One.
*Murty.21.24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
उद्भूतेन_अप्रशान्तेन चेतसा स.पदि स्थितम् ।
udbhUtena_aprazAntena cetasA sa.padi sthitam |
न_इह मोहान्त* आमोक्षान् न_इदम् यत्_तत्_अ.वस्तु च ॥४।६१।२३॥
na_iha mohAnta* AmokSAn na_idam yat_tat_a.vastu ca ||4|61|23||
.
udbhUta.ina . w produced/visible =
a.prazAnta.ina cetas.A . w unsublimated affectivity =
sa.padi sthitam . instantly situate =
na.no/t_iha.here moha.delusion/confusion.anta.end* AmokSa.x.s.an
na.no/t idam.this.here yat.which/what tat.hit/that avastu ca.&/also/too
.
udbhUta
aprazAnta
cetas
sapadi
AmokSa
avastu
.
*Murty.21.24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.23. Whatever is visible and of temporary existence, is without any perceptible substantiality of its own; it is only an object of our fallacy, beyond which it has no existence. (Hence they are no more than unrealities).
किम् किल_असति राम_इह मोह.जाले सम्.उज्झति ।
kim kila_asati rAma_iha moha.jAle sam.ujjhati |
यत् किंचित् सङ्ग.सङ्गत्या विमोहे कारणम् हि तत् ॥४।६१।२४॥
yat kiMcit saGga.saGgatyA vimohe kAraNam hi tat ||4|61|24||
.
kim.??/what/why kila.indeed/of.course/for.sure.this.is whin the asat.unreal.i, Râma, iha.here moha.delusion/confusion.jAla.network.i samujjh<.ati
yat.which/what.kiMcit.whatever.saGga.connection/contact=saGgati.yA . by what.ever.connexion=connection = vimoha.i kAraNa.m hi.for/since tat.hit/that . the cause of confusion is that
.
samujjh<.ati
saGgati
vimoha
.
*Murty.21.24. ... Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.24. Why, O rAma! should any body suffer himself to be deluded by these unrealities? All these accompaniments here, being no better than causes of our delusion.
#ujjh conj. @ http://sanskrit.inria.fr/cgi.bin/dicconj?q=ujjh;c=6 — उज्झ् 6 P. (ujjhati उज्झति, ujjhAJcakAra उज्झाञ्चकार, ajjhitum उज्झितुम्, ajjhita उज्झित] 1 To abandon, leave, quit; सपदि विगतनिद्रस्तल्पमुज्झाञ्चकार R.5.75; तत्क्षणोज्झितवृक्षकम् R.1.4,51; आतपायोज्झितं धान्यम् Mb. exposed to the sun. .2 To avoid, escape from; उदये मदवाच्यमुज्झता R.8.84; Śi.1.63. .3 To emit, give out, drop or pour down; अविरतोज्झितवारिविपाण्डुभिः Ki.5.6; Śi.4.63. — projjh, samujjhsame. — #samujjhita y3039.001 — —¶mw cL. 6. P. ujjhati, ujjhAm cakAra (probably a contraction from ud>hA ||4|61|.jahAti||) to leave, abandon, quit to avoid, escape to emit, discharge, let out; ujjhyate — y2013.073 y2013.048 — #ujjha a. quitting, abandoning mn. — #ujjhita — a. left, abandoned; free from; left off, discontinued; emitted, discharged (as water) —
असति जगति किम् किल_इह मोहः
asati jagati kim kila_iha moha:
सति च किम् अङ्ग विमोह.कारणम् तत् ।
sati ca kim aGga vimoha.kAraNam tat |
जनन.मरण=संस्थितिषु_अतः_त्वम्
janana.maraNa=saMsthitiSu_ata:_tvam
भव खम् इव_अति.समः सदा_उपशान्तः ॥४।६१।२५॥
bhava kham iva_ati.sama: sadA_upazAnta: ||4|61|25||
.
in a world that's notSo is Moha Delusion;
and where's a world that's So? The cause that brings dis
persal of the delusion, in a place where birth and death are co-situate,
then, you should-be like Kha Space, wholly-identical, ever at peace
.
asati jagati kim kila iha moha: - in a world that is notSo is moha.Delusion = sati ca kim aGga - what of a world that is So? = vimoha-kAraNam tat - That is the cause of dispersing the delusion = janana-maraNa=saMsthitiSu - where birth and death are co-situate = ata:_tvam - thus, you = bhava kham iva - should-be like kha.space = ati-sama: - wholly-identical = sadA upazAnta: - ever at peace.
.
*Murty.21-24. When that Absolute is in everything, it is not proper to say 'this is born, this is dead'. What is born and then dead cannot be reality. O Rama, what you are seeing is all the reflection of that Absolute Consciousness. Why are you then, Rama, not abandoning this net of delusion? What ever little attachment remains the reason for that is delusion only.
*vlm.25. The accompaniment of unrealities, tends only to our delusion here; and if they are taken for realities, to what good do they tend than to delude us the more. (It is better to let the unreal pass as unreal, than to take them for real, and be utterly deceived at last.
*jd.25 - asati jagati kim kila iha moha: - in a world that is notSo is moha.Delusion = sati ca kim aGga - what of a world that is So? = vimoha-kAraNam tat - That is the cause of dispersing the delusion = janana-maraNa=saMsthitiSu - where birth and death are co-situate = ata:_tvam - thus, you = bhava kham iva - should-be like kha.space = ati-sama: - wholly-identical = sadA upazAnta: - ever at peace.
.
oॐm
.
next Canto:
fm4062 2.ja29 Concluding the Book of State .z21
+++
DN4061 HOW TO ENQUIRE 2.JA28
सर्ग ४.६१
sarga 4.61
वसिष्ठ उवाच ।
vasiSTha* uvAca |
ये हि राजस.सात्त्विक्या* जाता भुवि महा.गुणाः ।
ye hi rAjasa.sAttvikyA* jAtA* bhuvi mahA.guNA: |
ते नित्यम् एव मुदिताः प्रकाशाः ख इव_इन्दवः ॥४।६१|१॥
te nityam eva muditA: prakAzA: kha* iva_indava: ||4|61|1||
न खेदम् अभिगच्छन्ति व्योम.भागः_मलम् यथा ।
na kheda.m abhigacchanti vyoma.bhAga:_mala.m yathA |
न_आपदा* म्लानिम् आयान्ति निशि हेम.अम्बुजम् यथा ॥४।६१|२॥
na_ApadA* mlAnim AyAnti nizi hema.ambujam yathA ||4|61|2||
न_ईहन्ते प्रकृताद् अन्यत् ते न_अन्यत् स्थावरः यथा ।
na_Ihante prakRtAt anyat te na_anyat sthAvara:_yathA |
रमन्ते स्व.सदाचारैः स्व.अर्थेभ्यः पादपा यथा ॥४।६१|३॥
ramante sva.sadAcArai: sva.arthebhya: pAdapA* yathA ||4|61|3||
नित्यम् आपूर्यताम् याति सुधायाम् इन्दु.सुन्दरी ।
nityam ApUryatAm yAti sudhAyAm indu.sundarI |
राम राजस.सत्त्वस्य मोक्षम् आयाty असौ यथा ॥४।६१|४॥
rAma rAjasa.sattvasya mokSa.m AyAti_asau yathA ||4|61|4||
आपादि_अपि न मुञ्चन्ति शशिवत् शीतताम् इव ।
ApAdi_api na muJcanti zazivat zItatAm iva |
प्रकृत्या_इव विराजन्ते मैत्र्य.आदि.गुण=कान्तया ॥४।६१|५॥
prakRtyA_iva virAjante maitrya.Adi.guNa=kAntayA ||4|61|5||
नव.स्तबक.भाविन्या लतया_इव वन.द्रुमाः ।
nava.stabaka.bhAvinyA latayA_iva vana.drumA: |
समाः समरसाः सौम्याः सततम् साधु.साधवः ॥४।६१|६॥
samA: samarasA: saumyA: satatam sAdhu.sAdhava: ||4|61|6||
तव_उत्तम.अनुभावस्य मुक्त.कल्पनया स्थितम् ।
tava_uttama.anubhAvasya mukta.kalpanayA sthitam |
मनः_मुक्त.विभागम् च मुक्तम् एव न संशयः ॥४।६१|७॥
mana: mukta.vibhAgam ca muktam eva na saMzaya: ||4|61|7||
सततम् तत् तु गन्तव्यम् गन्तव्यम् न_आपd.अर्णवे ।
satatam tat tu gantavyam gantavyam na_Apat.arNave |
तथा तथा_इह जगति विहर्तव्यम् अखेदिना ॥४।६१।८॥
tathA tathA_iha jagati vihartavyam akhedinA ||4|61|8||
आत्म.उदयाः_च वर्धन्ते यथा राजस.सात्त्विकाः ।
Atma.udayA:_ca vardhante yathA rAjasa.sAttvikA: |
अचिन्त्य.गत्या स.शास्त्रम् विचार्यम् च पुनर्.पुनर् ॥४।६१|९॥
acintya.gatyA sa.zAstra.m vicAryam ca puna:.puna: ||4|61|9||
अनित्यता स्व.मनसा विविधा_एव_आशु भावतः ।
anityatA sva.manasA vividhA_eva_Azu bhAvata: |
आदाउ_अन्ते च याम् नित्यम् क्रियाम् त्रैलोक्य.वर्तिनीम् ॥४।६१।१०॥
Adau_ante ca yAm nityam kriyAm trailokya.vartinIm ||4|61|10||
पद.अर्थाद् आपद् एव_आशु भावयेन् न_इतरत् सुधीः ।
pada.arthAt Apat eva_Azu bhAvayet na_itarat sudhI: |
अ=सम्यक्.दर्शनम् त्यक्त्वा व्यर्थम् अज्ञान.संततिम् ॥४।६१।११॥
a=samyak.darzanam tyaktvA vyartham ajJAna.saMtatim ||4|61|11||
स्मर्तव्यम् सम्यक् एव_इदम् ज्ञानम् अर्थम् अनन्तकम् ।
smartavyam samyak eva_ida.m jJAnam artham anantakam |
को ऽहम् कथम् इदम् जातम् संसार.आडम्बरम् विभो ॥४।६१।१२॥
ka:_aham katham ida.m jAtam saMsAra.ADambara.m vibho ||4|61|12||
प्रविचार्य प्रयत्नेन प्राज्ञेन सह साधुभिः ।
pravicArya prayatnena prAjJena saha sAdhubhi: |
न.च कर्मसु मङ्क्तव्यम् न_अन्.अर्थेन सह_आवसेत् ॥४।६१।१३॥
na.ca karmasu maGktavyam na_an.arthena saha_Avaset ||4|61|13||
द्रष्टव्यः सर्व.विच्छेदः संसार.अनुगतः सदा ।
draSTavya: sarva.viccheda: saMsAra.anugata: sadA |
साdhur एव_अनुगन्तव्यः मयूरेण_अम्बुदः यथा ॥४।६१।१४॥
sAdhu:_eva_anugantavya: mayUreNa_ambuda:_yathA ||4|61|14||
अहम्कारस्य देहस्य संसारस्य_आप्लवस्य च ।
ahamkArasya dehasya saMsArasya_Aplavasya ca |
स्व.विचारम् अलम्कृत्य सत्यम् एव_आवलोकयेत् ॥४।६१।१५॥
sva.vicAra.m alamkRtya satyam eva_Avalokayet ||4|61|15||
शरीरम् अस्थिरम् अपि संत्यक्त्वा घन.शोभनम् ।
zarIra.m a.sthira.m api saMtyaktvA ghana.zobhanam |
वीत.मुक्त.अवली.तन्तुम् चिन्मात्रम् अवलोकयेत् ॥४।६१।१६॥
vIta.mukta.avalI.tantum cit.mAtra.m avalokayet ||4|61|16||
तस्मिन् पदे नित्य.तते सर्व.गे सर्व.भाविते ।
tasmin pade nitya.tate sarva.ge sarva.bhAvite |
शिवे सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा यथा ॥४।६१।१७॥
zive sarvam ida.m protam sUtre maNi.gaNA yathA ||4|61|17||
या_एव चित्.भुवन.आभोगे भूषणे व्योम्नि भास्करे ।
yA_eva cit.bhuvana.Abhoge bhUSaNe vyomni bhAskare |
धरा.विवर.कोशस्थे सा_एव चित्.कीटक.उदरे ॥४।६१।१८॥
dharA.vivara.kozasthe sA_eva cit.kITaka.udare ||4|61|18||
कुम्भ.व्योम्नाम् न भेdo ऽस्ति यथा_इह परम.अर्थतः ।
kumbha.vyomnAm na bheda:_asti yathA_iha parama.arthata: |
चितौ शरीर.संस्थानाम् न भेdo ऽस्ति तथा_अनघ ॥४।६१।१९॥
citau zarIra.saMstha.s.anAm na bheda:_asti tathA_anagha ||4|61|19||
सर्वेषाम् एव भूतानाम् तिक्त.कटु.आदि=भेदिनाम् ।
sarveSAm eva bhUta.s.anAm tikta.kaTu.Adi=bhedinAm |
एकत्वाद् अनुभूतिः_हि न भेdo ऽस्ति तथा_अनघ ॥४।६१।२०॥
ekatvAt anubhUti:_hi na bheda:_asti tathA_anagha ||4|61|20||
एकस्मिन् एव सततम् स्थिते सnमात्र.वस्तुनि ।
ekasmin eva satatam sthite sat.mAtra.vastuni |
जातो ऽयम् अयम् उन्नष्ट इति तेषाम् तव_इह धीः ॥४।६१।२१॥
jAta:_ayam ayam unnaSTa* iti teSAm tava_iha dhI: ||4|61|21||
न.च तत् नाम kas त्व् अस्ति यत् भूत्वा सम्.प्रलीयते ।
na.ca tat nAma ka:_tu_asti yat bhUtvA sam.pralIyate |
आभास.मात्रम् एव_इदम् न सन् न_असc च राघव ॥४।६१।२२॥
AbhAsa.mAtra.m eva_ida.m na sat na_asat ca rAghava ||4|61|22||
उद्भूतेन_अप्रशान्तेन चेतसा स.पदि स्थितम् ।
udbhUtena_aprazAntena cetasA sa.padi sthitam |
न_इह मोहान्त आमोक्षान् न_इदम् यत् तद् अवस्तु च ॥४।६१।२३॥
na_iha mohAnta* AmokSAn na_ida.m yat tat a.vastu ca ||4|61|23||
किम् किल_असति राम_इह मोह.जाले सmuज्झति ।
kim kila_asati rAma_iha moha.jAle sam.ujjhati |
यत् किंचित् सङ्ग.सङ्गत्या विमोहे कारणम् हि तत् ॥४।६१।२४॥
yat kiMcit saGga.saGgatyA vimohe kAraNam hi tat ||4|61|24||
असति जगति किम् किल_इह मोहः
asati jagati kim kila_iha moha:
सति च किम् अङ्ग विमोह.कारणम् तत् ।
sati ca kim aGga vimoha.kAraNam tat |
जनन.मरण=संस्थितिSv अbiतः_त्वम्
janana.maraNa=saMsthitiSu_ata:_tvam
भव खम् इव_अति.समः सदा_उपशान्तः ॥४।६१।२५॥
bhava kham iva_ati.sama: sadA_upazAnta: ||4|61|25||
||
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