fm6087 2.nv23-24 FIRECREST & The BOY .z46
jivadas
work in progress .v17
work in progress .v15,16
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fm6087 2.nv23-24 FIRECREST & The BOY .z46
Oॐm
FIRECREST & The BOY
shikhidhvaja.FIRECREST said—
\
सर्गे स्फुरद्भिर् मत्.पुण्यैर् मन्ये संप्रेषितो भवान् ।
sarge sphuradbhi:_ mat.puNyai:_ manye sampreSita:_ bhavAn |
अलक्ष्यै: सम्भृतैर् अद्रौ बृहद्वातैर् इव.अम्बुद: ॥१॥
alakSyai: sambhRtai:_ adrau bRhadvAtai: _iva_ ambuda: ||01||
.
it is the flowering of my past good works that brings you here, good Sir
:
you're like the gathered winds upon a mountain-top,
that rise and bring refreshment to the sea
.
~vlm. ... as an unforeseen hurricane drives the waters of the sea on the dry mountain tops.
02|o/
अद्य तिष्ठाम्य् sहम् साधो धन्यानाम् धुरि धर्मत: ।
अमृत-स्यन्दि-वचसा यत् त्वया .अस्मि समागत: ॥२॥
adya tiSThAmi_ aham sAdho dhanyAnAm dhuri dharmata: |
amRta-syandi-vacasA yat tvayA_asmi samAgata: ||02||
.
now I sit here, sAdhu, and in
the presence of your wealth of wise
dharma that pours from you, in your
deathless nectarine-flowing-speech!
adya tiSThAmi aham sAdho
now I stand here, sAdhu,
dhanyAnAm dhuri dharmata:
in the presence of your wealth of dharma
amRta-syandi-vacasA
with nectar-flowing-speech
yat tvayA asmi samAgata:
which by you I am brought-together-with.
#syandin - mfn. flowing, running VarBr2S. Kuval.; emitting liquid, oozing, trickling, dropping (comp.) MBh. Ka1v. &c
#dhur top, summit, front, place of honour (loc. at the head, in front, in presence of) MBh. Ka1v. &c
~sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
~vlm.2. I reckon myself as highly blest among the blessed today to be thus favoured by your presence, and cooled by your speech distilling as ambrosial dews from your lips.
03|Ø
न केचन तथा भावाश् चेत: शीतलयन्ति मे ।
na kecana tathA bhAvA:_ ceta: zItalayanti me |
राज्य-लाभ-आदयो sप्य् एते यथा साधु-समागम: ॥३॥
rAjya-lAbha-Adaya:_api_ete yathA sAdhu-samAgama: ||03||
.
never before have my feelings been as cool* as this
:
not from Kingship
nor the conquest of Kings
:
so cool is the company of you sAdhus
!
na kecana tathA
and* not anywhen thus
bhAvA: *ceta: zItalayanti me - I read *ca ita: rather than cetas - ??? - my feelings are cooled in this way -
rAjya-lAbha-Adaya: api ete
even more than kingdom, conquest, &c.
yathA sAdhu-samAgama:
such is the company of a sAdhu.
~vlm.3. Never did a more sensible speech, touch and cool my soul to such a degree as your's ere this; wherefore I deem your holy presence as more precious to me, than the gaining of a kingdom.
~sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
* na kecana tathA and* not anywhen thus bhAvA: *ceta: zItalayanti me - I read *ca ita: rather than cetas - ??? - my feelings are cooled in this way - rAjya-lAbha-Adaya: api ete even more than kingdom, conquest, &c. yathA sAdhu-samAgama: such is the company of a sAdhu.
04|Ø
निरर्गल-रसो यत्र सामान्येन विजृम्भते ।
nirargala-raso_ yatra sAmAnyena vijRmbhate |
मुक्त-रागा.आदि-मननम् तत्-कल्पन-सुखाव् sहम् ॥४॥
mukta-rAgA.Adi-mananam tat-kalpana-sukhau_ aham ||04||
.
nirargala-rasa: - unrestrained delight =
yatra - where =
sAmAnyena vijRmbhate - thru generality expands =
mukta-rAga-Adi-mananam - as mentation free from its passions =
tat-kalpana-sukhau - in that imagined pleasure =
aham - am I. =
*jd. he is babbling...
~vlm.4. The unrestrained delight which is felt in general (from the words of the wise), which are free from self-interest and selfish motives; is far superior to the self-restricted pleasure of sovereignty, which is delightful once in imagination only: (and not in its actual possession).
~sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
~VA- meeting with sadhus is free flow of nectar expands the thinking
free from raga-dvesha etc,
as (in case of wordly gain) with common people flow of imaginary joy expands?
~AS: I see the following meaning: No other feelings pacify my mind, not even acquisition of a Kingdom and other pleasures, as much as being in the company of good people, since usually (सामान्येन) there flows unfettered nectar of thoughts of freedom from राग-द्वेष etc. (and) it is pleasurable. This is different from AB, but I don't quite see the details of AB commentary.
*Ott. #argala - a wooden bolt for a door or the cover of a chest • a bar, check, impediment •• a wave • m. or n. N. of a hell -> #Argala m. ArgalI f. a bolt or bar (= argala). •-• #svargArgala m/n. - bar to (the gate of) heaven. •• -> #anargala -> #nirargala - adj. unbarred, unimpeded, free, irresistible • - nirargalam -ind.- freely • - n.-vAc adj. of unrestrained language - y2018.029
vasiShTha said—
\
एवं-वादिनि सा.एव .अस्य वाक्यम्-आक्षिप्य भूपते: ।
evaM-vAdini sA_eva_asya vAkyam-AkSipya bhUpate: |
भूय: प्रोवाच चूडाला मुनि-दारक-रूपिणि ॥५॥
bhUya: provAca cUDAlA muni-dAraka-rUpiNi ||5||
.
this being said
she had a problem with the EarthLord's words
so Topknot soon replied
(in the form of the muni.boy)
:
~vlm.5. Vasishtha said:--As the prince was uttering these encomiums, the brahman boy Kumbha passed over them in silence; and enterrupted him by saying:--
#kSip -> #AkSip - #AkSipya – having objected +
The BOY said—
\
आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
त्वम् मे कथय हे साधो कस् त्वम् अद्रौ करोषि किम् ॥६॥
tvam me kathaya he sAdho ka:_tvam adrau karoSi kim ||6||
.
enough of this, put it to rest.
tell me instead, sAdhu, what brings you to this mountain
.
~vlm.6. Chudálá said:--Please put a stop, sir, to these words of yours, and give me an account of yourself as I have given mine to you; and tell me who you are, and what you do in this lonely mountain.
~sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story. Pray, now tell me who you are and what you are doing here.
* AstAm eSA kathA tAvat sarvam te varNitam mayA x tvam me kathaya he sAdho ka:_tvam adrau karoSi kim x आस्ताम् एषा कथा तावत् that would be enough of this story. = सर्वं ते वर्णितं मया It has - all been told to you by me = त्वं मे Who are you? कथय हे साधो tell me = o sAdhu = कस् त्वम् अद्रौ करोषि किम् what are you doing on this mountain?
07|o/
कियत् पर्यवसानेयम् भवतो वन-वासिता ।
kiyat pary.avasAneyam bhavata:_ vana-vAsitA |
सत्यम् कार्यम् च नो सत्यम् वक्तुम् जानन्ति तापसा: ॥७॥
satyam kAryam ca na.u_ satyam vaktum jAnanti tApasA: ||07||
.
kiyat pary.avasAneyam - how long have you been living here? =
bhavato vana-vAsitA - w Your Grace's forest-dwelling =
satyam kAryam ca no satyam - what's good about it and what's not.so.good =
vaktum jAnanti tApasA: - as Ascetics speak.about it.
~vlm.7. How long is it that you have passed in this forester's life of yours, and what is your main object in view. Tell me the bare truth, because it is beyond the probity of an ascetic, to utter anything but the plain troth. (The ascetics are names of satyabrata or vowed to truth).
~sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story. Pray, now tell me who you are and what you are doing here. How long have you been here? Tell me everything truthfully, for recluses do not speak anything but the truth.
FIRECREST said—
08|Ø
देवपुत्रो sसि जानासि सर्वम् एव यथास्थितम् ।
लोक-वृत्तान्त=तज्ज्ञो sसि किम् अन्यत् कथयाम्य् sहम् ॥८॥
devaputra:_asi jAnAsi sarvam eva yathAsthitam |
loka-vRttAnta=tajjJa:_asi kim anyat kathayAmi_aham ||08||
.
deva-putra:_asi
you must be the son of a god
jAnAsi sarvam eva yathA-sthitam
you know-about everything as-it-is
loka-vRttAnta=tajjJa: asi - you're a That.Knower existing in this world =
kim anyat kathayAmi aham – what else is there to say?
~sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it is. What else shall I tell you?
~vlm.8. Sikhidhwaja replied--Lord as you are the offspring of a God, everything must be well known to you; and as the Gods are full well acquainted with the secrets and circumstances of all people, I have very little to relate to you about me.
* deva-putra:_asi - you must be the son of a god - jAnAsi sarvam eva yathA-sthitam – you know-about everything as-it-is - loka-vRttAnta=tajjJa: asi - you're a That.Knower existing in this world = kim anyat kathayAmi aham – what else is there to say?
09|o/
संसार-भय=भीतत्वान् निवसामि वन-अन्तरे ।
जानतो sपि हि माम् आर्यम् कथयाम्य्.एव ते मनाक् ॥९॥
saMsAra-bhaya=bhItatvAn_nivasAmi vana_antare |
jAnata:_api hi mAm Aryam kathayAmi_eva te manAk ||09||
.
I am afraid of this frightful saMsAra.Convolution
so
I live here in the forest
.
tho you may know of my nobility
I'll tell you something more
.
~sv.9 I dwell in this forest on account of my fear of this samsara (world-cycle or the cycle of birth and death). Though you know all this, I shall briefly relate my story to you.
~vlm.9. It is from my fear of the world (and its temptations), that I have abandoned it and taken my abode amidst this forest; and this though you well know, will I now briefly state unto you.
\
शिखिध्वजो sहम् भूपालस् त्यक्त्वा राज्यम् इह .आस्थित: ।
zikhidhvaja:_aham bhUpAla:_tyaktvA rAjyam iha_Asthita: |
भृशम् भीतो sस्मि तत्त्वज्ञ संसृतौ जन्मत: पुन: ॥१०॥
bhRzam bhIta:_asmi tattvajJa saMsRtau janmata: puna: ||10||
.
I
am shikhi.dhvaja-Fire.crest,
Protector of the Earth
.
having abandoned my kingdom
I settled here, That.Knower, full of fear for another birth in saMsAra
.
~sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this samsara in which one repeatedly and alternately experiences pleasure and pain, birth and death.
~vlm.10. I am sikhidbwaja the ruler of a country, which I have long relinquished for a seat in the forest; and know O knower of all truths, that it is my fear of the trap-doors of the world and future transmigration in it, that has driven me to this retired wilderness.
11|o/
सुखम् पुन: पुनर् दु:खम् पुनर्=मरण-जन्मनी ।
भवतस् तेन तप्ये sहम् तत्त्व.ज्ञ वन-वीथिषु ॥११॥
sukham puna: puna:_du:kham punar=maraNa-janmanI |
bhavata:_tena tapye_'ham tattva.jJa vana-vIthiSu ||11||
.
sukham puna: puna:_du:kham - pleasure again, again sorrow =
punar.maraNa-janmanI - again death and birth =
bhavata: tena tapye aham - x =
tattva.jJa vana-vIthiSu - , Thatness.Knower, in these forest.groves. –
* "grove" - #vIthi is a road or lane.
this might imply a place in chaNDAla country.
~vlm.11. It is no more than the reiteration of pain and pleasure, and of life and death in this accursed world; and it is to evade all these, that I have betaken myself to my austerities in these solitary woods.
~sv.11-12 However, though I have wandered everywhere and though I perform intense austerities, I have not found peace and tranquillity. My mind is not at rest.
12|o/
भ्रमन्.न् sपि दिगन्तेषु caरन्.न् sपि परम्.तप: ।
न.आसादयामि विश्रान्तिम् एकाम् निधिम् इव_आधन: ॥१२॥
bhraman_api diganteSu caran_api param.tapa: |
na_AsAdayAmi vizrAntim ekAm nidhim iva_Adhana: ||12||
.
bhraman api diganteSu - while wandering in all directions =
caran api param.tapa: - while practicing perfect tapas =
na AsAdayAmi vizrAntim - I have not attained Repose =
ekAm - x =
nidhim iva Âdhana: - x.
~vlm.12. I wander about on all sides, and perform my rigorous austerities without any respite; and I give no rest to myself, but keep my vigils like a miser over his little stock.
\
अयत्नो sप्य् अफलो sप्य् एको ह्य् अपूर्णो sप्य् अस्त-संगति: ।
ayatna:_ api_aphala:_api_eka:_ hi_ apUrNa:_api_asta-saMgati: |
शुष्याम्य् अत्र वने साधो घुण-क्षुण्णा. इव द्रुम: ॥१३॥
zuSyAmi_atra vane sAdho ghuNa-kSuNNA:_ iva druma: ||13||
.
without any effort
without any fruit
One only
without any Fulness
come to setting
I wither here in the forest, sAdhu, like a woodlouse-eaten tree
.
~sv.13 I do not indulge in activities nor do I seek to gain anything, I am alone here and unattached to anything; yet I am dry and devoid of fulfilment.
~vlm.13. I am without any effort or attempt, and so without any fruit and fruction also; I am lonely, and so helpless likewise; I am poor and therefore friendless also, and know me Divine personage! to be pining in this forest like a withered tree perforated by worms.
*jd.13 - ayatna:_api - without any effort = aphala:_api - without any fruit = eko hi - One only = apUrNa:_api - without any Fulness = asta-saMgati: - come to setting = zuSyAmi - I wither = atra vane sAdho - here in the forest, sAdhu = ghuNa-kSuNNA - woodlouse-eaten = iva druma: - like a tree.
14|o/
इमाम् अखण्डिताम् सम्यक् क्रियाम् सम्पादयन्*न् अपि ।
दु:खाद् गच्छामि दु:ख-ओघम् अमृतम् मे विषम् स्थितम् ॥१४॥
imAm a-khaNDitAm samyak kriyAm sampAdayan_ api |
du:khAt_ gacchAmi du:kha-ogham amRtam me viSam sthitam ||14||
.
then all this constant Action undertaking so
from Sorrow.River to Sorrow.Sea
I
go
.
poison is deathless Nectar to me
.
*vlm. ... all my sacred rites ... even the ambrosial draught is unpleasant to me.
~sv.14 I have practised all the kriyas (yogic methods) uninterruptedly. But I only progress from sorrow to greater sorrow; and even nectar turns into poison for me.
*jd.14 - imAm akhaNDitAm - this unbroken = samyak kriyAm - entire kriya Activity = sampAdayan api - undertaking so = du:khAt_ gacchAmi du:kha-ogham - from sorrow I go-to Sorrow Ocean = amRtam me viSam sthitam - Nectar to-me is situate in poison.
The BOY said—
\
पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
यत् क्रिया-ज्ञान-योर् एकम् श्रेयस् तद् ब्रूहि मे प्रभो ॥१५॥
yat kriyA-jJAna-yo:_ekam zreya:_tat_brUhi me prabho ||15||
.
I asked my grandfather this question
sometime
long ago
about kriyA.Action and jJAna.Wisdom
:
"which is the better one? tell me that, Lord"
.
*jd. we are back at the seminal question,
first answered in the very first Canto as the two wings of a bird.
~vlm.15. Chudálá said:--It was once on a time that I had my great proginitor (Brahma) to tell me which of the two, the observance of duties or their non-observance for the sake of knowledge (i.e. whether practice or theoretical knowledge); is the more useful to and preferable by mankind.
~sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which is superior, kriya (action, the practice of a technique) or jnana (self-knowledge)?" And, he said to me:
*jd.15 - aham pRSTavAn pitAmaham idam - I asked my grandfather/Grandfather this = pUrvam kadA.cit - sometime long ago = kriyA-jJAnayor - of kriyA.Action and jJAna.Wisdom = yat ekam zreyas - which is the better one? = tad brUhi me prabho - Tell me that, Lord.
brahmA the Immense declared—
16|Ø
ज्ञानम् हि परमम् श्रेय: कैवल्यम् तेन वेत्त्यलम् ।
jJAnam hi paramam zreya: kaivalyam tena vetti_ alam |
काल.अति.वाहनाअ. एव विनोदाय .उदिता क्रिया ॥१६॥
kAla_ati.vAhanAya_eva vina_udAya_uditA kriyA ||16||
.
jJAnam hi parama zreya: - Wisdom ! for Wisdom is the highest good =
kaivalyam tena vetti alam - Sole.Fullness w that one gets to know
kAla_ati.vAhanAya_eva x
vinodAya - for pleasure =
uditA kriyA - arisen Action =
~vlm.16. brahmá replied:--Knowledge is no doubt the supreme Good, as it leads to ones acquaintance with the unity of the Deity and the oneness of himself; but action is inculcated to man at the duty of his life, both for the pleasure and passing of his life time.
~sv.16 "Indeed, jnana is supreme for through jnana one realises the one which alone is. On the other hand, kriya has been described in colourful terms, as a pastime.
17|o/
अलब्ध-ज्ञान-दृष्टीनाम् क्रिया पुत्र परायणम् ।
यस्य नास्त्य् sम्बरम् पट्टम् कम्बलम् किम् त्यजाम्य् sहम् ॥१७॥
a.labdha-jJAna.dRSTInAm kriyA putra parAyaNam |
yasya na_asti_ambaram paTTam kambalam kim tyajAmi_aham ||17||
.
alabdha=jJAna-dRSTInAm – for those tho have not got the Wisdom.View =
kriyA putra parAyaNam – Action, my boy, is a last resort =
yasya na asti ambaram - for one for whom there is no clothing =
paTTam kambalam kim tyajAmi aham x
~vwv.2209. Son! Performance (of ordained duties) is the best resort for those who have not obtained the faculty of knowledge. Does that person who has no silk garment, give up his blanket?
~sv.17 If one does not have jnana then one clings to kriya: if one does not have good clothes to wear, he clings to the sack.
~vlm.17. Let them that have not acquired their intellectual light and the sight of the soul, be employed in their duties by their offsprings and fellow creatures; for who that is devoid of a silken robe, will go about naked and not wrap himself with a blanket or coarse cloth.
#paTTa - strip
#kambala – blanket
18|o/
वासना.मात्र-सारत्वाद् sज्ञस्य सफला: क्रिया: ।
सर्वा एव s-फला ज्ञस्य वासना.मात्र-संक्षयात् ॥१८॥
vAsanA.mAtra-sAratvAt_ ajJasya saphalA: kriyA: |
sarvA eva_a-phalA jJasya vAsanA.mAtra-saMkSayAt ||18||
.
vAsanA.mAtra-sAratvAt – from their conditioned matrixes =
ajJasya - for the unKnowing =
saphalA: kriyA: - fruitful Actions =
sarvA: eva_a-phalA: - all even fruitless =
jJasya - for the Knower =
vAsanA.mAtra-saMkSayAt – from withered conditioned matrixes.
~vwv.2183/18. Actions are fruitful to an ignorant person on account of their essential nature consisting only of desires. All (actions) are quite fruitless to the wise one due to the destruction of desires alone.
~sv.18 The ignorant are trapped by the fruits of their actions on account of their conditioning (vasana). When the latter is given up, action becomes no-action, whether it is conventionally regarded as good or evil.
~vlm.18. The ignorant that are actuated by their desires and live upon their hopes, meet with their objects as the reward of their action; but the knowing and speculative theorist, having neither any desire in his mind nor action of his body, meets with no reward of either.
\
सर्वा हि वासनाभावे प्रयान्त्य् sफलताम् क्रिया: ।
sarvA:_ hi vAsanA.abhAve prayAnti_ a-phalatAm kriyA: |
अशुभा: फलवन्त्यो sपि सेकाभावे लता इव ॥१९॥
a-zubhA: phalavantya:_ api sekAbhAve latA: iva ||19||
.
all of Ur actions
when without conditioning
proceed without fruitfulness
:
even impure actions which had come to bear fruit
have become like dry vines in times of drought
.
~vwv.2184, 2189/19. All actions, even those which are impure and fruit-bearing, indeed become fruitless in the absense of desires, like creepers in the absence of watering.
~sv.19-21 In the absence of self-limitation or volition, actions do not bear fruit. Actions by themselves do not generate reaction or 'fruit'; it is the vasana or the volition that makes action bear fruit.
>bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to be, become] Nonexistence, nonentity, negation; applied to the material universe, noumenal substance, or subjectivity. In Kanada's system of negation of individual beings or objects, abhava is classed as seventh in his categories. In Vedanta philosophy, first of the six pramanas (means of obtaining knowledge), and as such corresponds to the fifth pramana, abhAva-pratyakSa, nonperception when applied to the physical, but more accurately apprehension of subjective or spiritual being. …
*jd.19 - sarvA: kriyA: hi vAsanA.abhAve - all actions then in the absence of vAsanA.s = prayAnti aphalatAm - proceed to fruitlessness = azubhA: phalavantya: api - impure ones even when fruitful = seka_abhAve latA iva - are like a vine in the absence of watering.
\
ऋत्व्-अन्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
Rtu_antare yathA yAti vilayam pUrvam Artavam |
तथैव वासना-नाशे नाशम् एति क्रिया-फलम् ॥२०॥
tathA_eva vAsanA-nAze nAzam eti kriyA-phalam ||20||
.
as fruit in its season comes to disappear as the season ends
so too when Conditioning ends there also ends the fruit it grows
.
~vlm.20. As the effect of a certain season on plants &c., is displaced by that of the succeeding one; so the fruit of an action, is frustated by its want of its desire (of the object).
~vwv.2185/20 As a thing conforming to the previous season goes to destruction in another season, so also, the fruit of an action attains to destruction on the destruction of desires.
*jd.20 - Rtu_antare - in its season = yathA yAti - as comes = vilayam pUrvam Artavam - in another season to destruction = tathA eva vAsanA-nAze - thus too with the destruction of vAsanA.s = nAzam eti kriyA-phalam - the fruit of action comes to destruction.
21|o/
न स्वभावेन फलति यथा शरलता फलम् ।
क्रिया निर्वासना पुत्र फलम् फलति नो तथा ॥२१॥
na svabhAvena phalati yathA zaralatA phalam |
kriyA nirvAsanA putra phalam phalati no tathA ||21||
.
na svabhAvena phalati - not by nature it fruits =
yathA zaralatA phalam ???
sarala – saralatA (honesty!) x
kriyA nir.vAsanA - activity without vAsanA =
putra - son =
phalam phalati na-u tathA - never produces fruit: thus....
~vlm.21. As it is the nature of kusa-grass never to fructify, though they bear the flowers in time; so my son, no action can produce any fruit without the desire of the main object (as its final cause). (Here chudálá addresses her husband as her son).
~vwv.2186/21 Son! As a creeper of white grass does not produce fruit by virtue of its inherent nature, so also, desireless action does not produce fruit.
~sv.19-21 In the absence of self-limitation or volition, actions do not bear fruit. Actions by themselves do not generate reaction or 'fruit'; it is the vasana or the volition that makes action bear fruit.
#nirvAsana – in the religious sense of "wicked" wish/desire, without vAsanA attachment (but YV extends the sense philosophically to include desiring even socially desirable things). •• nirvAsana-Atmakam jJasya sa jJAnI iti_ abhidhIyate || y7022.002. • tapasvI kRza-gAtra:_ ca bhaven_nirvAsana:_tathA|| y6085.037. •• <kriyA nirvAsanA putra phalam phalati no..> y6087.021b <~vwv.2186>
#sR – to flow -> sarala, -> zarala -adj.- "Running on", straight (not "crooked") • real (not"sham") • = vigIta; m. - a species of pine tree, Pinus Longifolia. http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700 •-•> #saralatA -f.- uprightness, honestly, simplicity • saralatva -n.- straightness = #zaralatA.
22|Ø
स-यक्ष.वासनो बालो पक्षम् पश्यति न.अन्यथा ।
sa-yakSa.vAsano_ bAlo_ pakSam pazyati na_ anyathA |
स-दु:ख.वासनो मूढो दु:खम् पश्यति न.अन्यथा ॥२२॥
sa-du:kha.vAsano mUDho du:kham pazyati na_anyathA ||22||
.
a child with the conditioned Imprint of a ghost
sees nothing but a ghost.
the fool with the Imprint of sorrow
sees nothing else but sorrow.
* A child with the engram of a ghost pakSam pazyati na_anyathA sees nothing else a ghost sa-du:kha.vAsana: mUDha: The fool with the engram of sorrow du:kham pazyati na_anyathA sees nothing else but sorrow
~vlm.22. As the boy possest the idea of a ghost in his mind, sees the apparition of a devil before him; and as a sick man having hypochondria of his malady, is soon attacked by it: (so everyone meets with what he has in his mind).
~sv.22 Just as the frightened boy thinks of a ghost and sees a ghost, the ignorant man entertains the notion of sorrow and suffers sorrow.
23|Ø
आकार-भासुरा sप्य् उच्चैर् न ददाति फलम् क्रिया ।
AkAra-bhAsurA_api_uccai:_na dadAti phalam kriyA |
शुभ.अशुभा वा तज्.ज्ञस्य फुल्ला शरलता यथा ॥२३॥
zubha_a.zubhA vA taj.jJasya phullA zaralatA yathA ||23||
.
AkAra-bhAsurA_api_uccai: x
na dadAti phalam kriyA - not giving fruit, Action =
zubha_a.zubhA vA - lucky or unlucky =
taj.jJasya - for a That.Knower =
phullA zaralatA yathA x
~vlm.23. As the kusa grass presents the fair flowers to view, without ever bearing their fruits; so does the speculative theorist mediate of the beauty of his theory, without producing ito by its practice.
~sv. 23-26 Neither the vasana (self-limitation or conditioning) nor the egosense is a real entity! They arise because of foolishness. When this foolishness is abandoned, there is the realisation that all this is brahman and there is no self-limitation.
#sR – to flow -> sarala, -> zarala -adj.- "Running on", straight (not "crooked") • real (not"sham") • = vigIta; m. - a species of pine tree, Pinus Longifolia. http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700 •-•> #saralatA -f.- uprightness, honestly, simplicity • saralatva -n.- straightness = #zaralatA.
\
वासना च .इह न.अस्त्य् एव स.अहंकार.आदि=रूपिणी ।
vAsanA ca_iha na_asti_eva sa_ahaMkAra.Adi=rUpiNI |
असत्या.एव .उदिता मौर्ख्यान् मरु-भूमाव् इव .अम्बुधि: ॥२४॥
a.satyA_eva_uditA maurkhyAn_maru-bhUmau_iva_ambudhi: ||24||
.
the Imprint in the form of "I"dentity
is quite unreal
arisen from folly
like the sight of water on a desert plain
.
~vlm.24. Sikhidhwaja said.--But it is said that all human desire is vain, and its accompanying egoism is a fallacy; and that they are the creatures of our ignorance, like our error of a sea in the burning sands of a desert.
25|Ø
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्मेति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma _iti bhAvanAt |
न.उदेति वासना तस्य प्राज्ञस्य.इव .अम्बुधिर् मरौ ॥२५॥
na_udeti vAsanA tasya prAjJasya_iva_ambudhi:_marau ||25||
.
yasya maurkhyam kSayam yAtam - whose folly has come to an end =
"sarvam brahma" iti bhAvanAt - from the feeling "All is the brahman" =
na udeti vAsanA - vAsanA does not arise =
tasya prAjJasya - for that wise person =
iva ambudhir marau – like an ocean in the desert.
~vwv.1995[1936] offers a good example of variant readings by the same translator: vwv.1995 For him [for that wise man] whose stupidity has been destroyed [by the contemplation •/• on account of the direct perception] that everything is brahman, desire does not rise , as a lake [a receptacle of water] (does not appear) in a sandy desert for an intelligent person. - 1936/25. Desire does not rise for that wise man whose stupidity has been destroyed on account of the direct perception that everything is brahman, as a receptacle of water (does not appear) in a sandy desert.
~vlm.25. So it is to the gnostic theist, whose ignorance is altogether removed by his knowledge of all things as the Divine spirit; such a man of course has no desire rising in his mind, as there is no appearance of the sea in the sands before the eyes of the wise.
Øtt. #bhAvanA - bhAvanA Feeling, thruout in yv.FM • the Becoming of a vAsanA.Affection • one of the 24 qualities of the vaizeSikas, "the faculty of reproductive imagination") kaN. (IW. 69) • *bhAvanA: - (pl. with Buddhists) a mental creation (such as that of the world, seen by it as real, though actually unreal - the second link in the twelvefold chain of causation - the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA – contemplation (of the brahman.Immensity), direct perception *y6087.025,vwv.1995/1936.
* yasya maurkhyam kSayam yAtam - whose folly has come to an end = "sarvam brahma" iti bhAvanAt - from the feeling "All is the brahman" = na udeti vAsanA - vAsanA does not arise = tasya prAjJasya - for that wise person = iva ambudhir marau – like an ocean in the desert.
26|Ø
वासना-मात्र=संत्यागाज् जरा-मरण=वर्जितम् ।
vAsanA-mAtra=saMtyAgAt_ jarA-maraNa=varjitam |
पदम् भवति जीवो sन्तर् भूयो जन्म-विवर्जितम् ॥२६॥
padam bhavati jIva:_antar bhUyo janma-vivarjitam ||26||
.
vAsanAmAtra-saMtyAgAt - after abandoning the vAsanA complex =
bhavati jIva: antar - the Living.jIva becomes within =
jarA-maraNa-varjitam padam - a state without decay and death =
bhUyas janma-vivarjitam - and duly without birth.
~vlm.26. It is by abandoning his desires, that a person is freed from his bonds of his disease and death; and his internal soul arriving to the perfection of the Deity, is exempted from future birth.
* vAsanAmAtra-saMtyAgAt - after abandoning the vAsanA complex = bhavati jIva: antar - the Living.jIva becomes within = jarA-maraNa-varjitam padam - a state without decay and death = bhUyas janma-vivarjitam - and duly without birth.
27|Ø
स-वासनम् मनो ज्ञेयम् ज्ञानम् निर्वासनम् मन: ।
sa-vAsanam mano jJeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयम् अभ्येत्य पुनर् जीवो न जायते ॥२७॥
jJAnena jJeyam abhyetya puna:_jIvo na jAyate ||27||
.
Mind should be known as Conditioning
Wisdom should be known as unconditioned Mind.
with Wisdom
having approached what should be known
the Living.jIva is not born again
.
~vlm.27. But know the human mind to be fraught with desires, from which the learned-few are only exempt; it is by their transcendental knowledge of the knowable one, that the Divinely wise alone are exempted from their regeneration in this mortal world.
~sv.27 When there is vasana, there is mind; when the vasana ceases in the mind, there is self-knowledge. One who has attained self-knowledge is not born. "
* sa-vAsanam manas jJeyam manas.Mind is to.be.known as having vAsanA.Imprints jJAnam nirvAsanam mana: When jJAna.Knowledge jJAnena jJeyam abhyetya removes what's to.be.known punar jIvo na jAyate the Living.jIva is not born again.
The BOY said—
28|o/
ज्ञानम् एव परम् श्रेय इति ब्रह्म.आदयो sपि ते ।
प्राहुर् महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थित: ॥२८॥
jJAnam eva param zreya iti brahma.Adaya:_api te |
prAhu:_mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||28||
.
Wisdom is the very highest good =
iti brahma.Adaya:_api te prAhur - so even the gods tell you, rAjA.Sage– =
mahAnta: rAjarSe - x =
tvam kim ajJAnavAn sthita: - why do you remain unWise? =
~sv.28 Thus, even the gods, brahma and others, have declared that self-knowledge alone is supreme. Why then do you remain ignorant?
~vlm.28. Chudála replied--It is true, O princely sage! that knowledge is said to be the chief good (summum bonum), by the Gods brahma and others and also by all sapient sages; and notwithstanding thy knowing of this, why is it that thou remainest in this state of thy gross ignorance?
* jJAnam eva param zreyas - jnAna.Wisdom is the very highest good = iti brahma.Adaya:_api te prAhur - so even the gods tell you, rAjA.Sage– mahAnta: rAjarSe - x = tvam kim ajJAnavAn sthita: - why do you remain unWise?
29|o/
इत: कमण्डलुर् इतो दण्डकाष्ठमितो वृसी ।
इत्य् sन्.अर्थ-विलासे sस्मिन् नमसे किम् महीपते ॥२९॥
ita: kamaNDalu:_ito daNDa-kASThamito bRsI |
iti_an.artha-vilAse_'smin_namase kim mahIpate ||29||
.
ita: kamaNDalu: x
ita: daNDa-kASTham x
ita: bRsI - x =
iti an.artha-vilAse asmin - these useless toys =
namase kim mahIpate - x.
~sv.29 Why do you think, "This is the kamandalu" and "This is a stick" and remain immersed in ignorance?
~vlm.29. What mean these pots and staffs, these wooden stools and those seats of kusa grass; and why is it, O royal prince! that you delight in these false playings of fools?
Ø #kamaNDalu m/n. ‑ a gourd or vessel made of wood or earth used for water (by ascetics and religious students), a waterjar. ‑‑ http://en.wikipedia.org/wiki/Kamandalu
Ø #bRsI -f.- (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a roll of twisted grass, pad, cushion, (esp.) the seat of a religious student or of an ascetic
30|o/
को sहम् कथम् इदम् जातम् कथम् शाम्यति चेति भो: ।
राजन् न sवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥३०॥
ka:_aham katham idam jAtam katham zAmyati ceti bho: |
rAjan_na_avekSase kasmAt kim ajJa iva tiSThasi ||30||
.
ka:_aham - who am I? =
katham idam jAtam - how is this born/arisen? =
katham zAmyati ceti bho: - how is it ended if so, Sir? =
rAjan_na_avekSase kasmAt – rAjA, you don't consider why =
kim ajJa iva tiSThasi - are you some sort of ignorant?
~sv.30 Why do you not enquire "Who am I?", "How has this world arisen?" and "How does all this cease?"?
~vlm.30. Why is it that you do not employ your mind to inquire into the questions as to what thou art, and how has this world came to existence, and how and when will cease to exist (in your consciousness of reality). Instead of making inquiries in these solemn truths, you are passing your time like the ignorant in your fooleries only?
31|o/
कथम् बन्ध: कथम् मोक्ष इति प्रश्नानुदाहरन् ।
पारावार.विदाम् पादान् कस्माद् राजन् न सेवसे ॥३१॥
katham bandha: katham mokSa iti praznAn_udAharan |
pArAvAra.vidAm pAdAn_kasmAt_ rAjan_na sevase ||31||
.
katham bandha: - how is there Bondage? =
katham mokSa - how is there Freedom? =
iti praznAn udAharan - asking such questions =
pArAvAra.vidAm pAdAn - the feet of those of higher learning =
kasmAt_ rAjan_na sevase – why, rAjA, don't you touch?
~sv.31 Why do you not reach the state of the enlightened by enquiring into the nature of bondage and liberation?
~vlm.31. Why dont you discuss about the natures of bondage and liberation in the company of the learned, and pay your homage at their venerable feet?
32|o/
दु:स्पन्द-संविदा शैल-कोटरे क्रियया sनया ।
जीवितम् क्षिपयन् किम् त्वम् शिला-कीटवद् आस्थित: ॥३२॥
du:spanda-saMvidA zaila-koTare kriyayA_anayA |
jIvitam kSipayan_kim tvam zilA-kITavat_ Asthita: ||32||
.
du:spanda-saMvidA x
zaila-koTare x
kriyayA anayA - by this kriyA.activity =
jIvitam kSipayan_kim tvam x
zilA-kITavat_ Asthita: x
~vlm.32. Do you want, O prince to pass your life in the discharge of your painful austerities, as some insects finish their days in perforating the stones in which they live?
~sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
33|Ø
साधूनाम् सम-दृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama-dRSTInAm paripraznena sevayA |
संगमेन च सा युक्तिर् लभ्यते मुच्यते यया ॥३३॥
saMgamena ca sA yukti:_ labhyate mucyate yayA ||33||
.
sAdhUnAm sama-dRSTInAm - x =
paripraznena sevayA - x =
saMgamena ca - x =
sA yukti: labhyate x
mucyate yayA - whereby he is freed.
~vlm.33. You can easily obtain the delight you seek, if you will but betake yourself to the service of holy man; and keep company with the tolerant and wise souls, arguing with them on spiritual subjects.
~sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
34|o/
साधूना.एव समम् ग्रासम् भुञ्जानो वन-कोटरे ।
तिष्ठ sवष्टब्ध-दुश्.चेष्टो धरा-विवर-कीटवत् ॥३४॥
sAdhUnA_eva samam grAsam bhuJjAno vana-koTare |
tiSTha_avaSTabdha-duz.ceSTo dharA-vivara-kITavat ||34||
.
just like a sAdhu
enjoying your food in a forest cave
remain
avoiding bad activity
like a bug in its earth-hole.
sAdhUnA_eva samam - just like a sAdhu
grAsam bhuJjAna: vana-koTare - enjoying your food in a forest cave
tiSTha_avaSTabdha-duz.ceSTa: - remain avoiding bad activity
dharA-vivara-kITavat - like a bug in its earth-hole.
~vlm.34. Or yon may continue to remain in your grotto, in this forest living on the simple food of holy men; and by abandoning the evil propensities of your mind, abide here as an insect in a hole under the ground.
~sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
~VA - you only resemble sadhu, staying in this cave in forest, seised
by delusion (wrong actions), like a worm in a hole.
~AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest, like a worm in a hole in the ground having suppressed all bad (inappropriate) actions (अवष्टब्ध-दुश्चेष्टः)
vasiShTha said—
35|o/
वसिष्ठ उवाच ।
कान्तया देव-रूपिण्या तथा.एवम् प्रतिबोधित: ।
अश्रु-पूर्ण=मुखो वाक्यम् शिखिध्वज उवाच ह ॥३५॥
kAntayA deva-rUpiNyA tathA_evam pratibodhita: |
azru-pUrNa=mukho vAkyam zikhidhvaja uvAca ha ||35||
.
kAntayA deva-rUpiNyA - x =
tathA evam pratibodhita: - x =
azru-pUrNa=mukha: vAkyam - x =
zikhidhvaja: uvAca ha - x.
~vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the Divine boy—sikhidhwaja, melted into tears; and with his face bathed in water, spoke to the lad as follows:--
~sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
FIRECREST said—
36|Ø
अहो नु बोधितो sस्म्य् sद्य चिरात् सुर-सुत त्वया ।
aho nu bodhita:_asmi_adya cirAt sura-suta tvayA |
मौर्ख्याद् आर्य-समासङ्गम् मुक्त्वा sहम् अवसम् वने ॥३६॥
maurkhyAt_ Arya-samAsaGgam muktvA_ aham avasam vane ||36||
.
yes,
I am awakened now from my folly
–after so long–
by you, the son of a god
!
I forsook my courtly company, and came to dwell here in the forest
.
~vlm. ... and I perceive now that it was my weak-headedness, which drove me from the society of respectable to this lonely forest.
37|o/
अहो न मे क्षयम् यातम् मन्ये पापम् अशेषत: ।
यत् त्वम् एव समागत्य संप्रबोधयसीह माम् ॥३७॥
aho na me kSayam yAtam manye pApam azeSata: |
yat tvam eva samAgatya samprabodhayasIha mAm ||37||
.
aho na me kSayam yAtam - x =
manye pApam azeSata: - x =
yat tvam eva samAgatya - x =
samprabodhayasi iha mAm - x.
~vlm.37. Ah! I find now that my mind is purged to-day of its endless sins, which has brought thee to my presence here, and remonstrate with me on my past misconduct.
~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
38|o/
गुरुस् त्वम् मे पिता त्वम् मे मित्रम् त्वम् मे वरानन ।
शिष्यो नमस्कारोम्य् sहम् पादौ तव कृपाम् कुरु ॥३८॥
gurus_tvam me pitA tvam me mitram tvam me varAnana |
ziSyo namaskAromi_aham pAdau tava kRpAm kuru ||38||
.
you are my guru; and you are
my father; and you are my friend,
beautiful boy! And as for me,
I am your student, and I bow
at your feet. Show me your mercy!
~vlm.38. O beautious boy! I deem thee henceforward as my monitor and father and my best friend forever, and acknowledge myself as thy pupil; wherefore I bow down at thy feet and pray thee to take piety on me.
~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
*jd.38 - gurus tvam me - you are my guru = pitA tvam me - you are my father = mitram tvam me - you are my friend = varAnana - o beauitful one = ziSya: namaskAromi aham pAdau - your student, I bow at your feet = tava kRpAm kuru - Show me your mercy!
39|o/
यद् उदारतमम् वेत्सि यस्मिञ्_ज्ञाते न शोच्यते ।
भवामि निर्वृतो येन तद् ब्रह्म_उपदिश_आशु मे ॥३९॥
yat_udAratamam vetsi yasmin_jJAte na zocyate |
bhavAmi nirvRta:_ yena tat_brahma_upadiza_Azu me ||39||
.
yad udAratamam vetsi - x =
yasmin jJAte - when which is known =
na zocyate - x =
bhavAmi nirvRta: yena - x =
tad-brahma upadiza Azu me - x.
~vlm.39. Please admonish me now on the subject of Divine knowledge, as you are best acquainted with it; and whereby I may be freed from all my sorrows, and be settled with perfect peace and bliss of my mind.
~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
40|o/
घट-ज्ञान-आदयो_ज्ञाने विभागा: सन्त्य् sन्.एकश: ।
ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥४०॥
ghaTa-jJAna-Adaya:_jJAne vibhAgA: santi_an.ekaza: |
jJAnAnAm paramam jJAnam katarat_tArakam bhavet ||40||
.
ghaTa-jJAna-Adaya: - x =
jJAne - x =
vibhAgA: santi anekaza: x
jJAnAnAm paramam jJAnam - of wisdoms the Supreme Wisdom
katarat tArakam bhavet - which is the tAraka.Star.
~vlm.40. You said at first, that knowledge is the supreme bliss or summum bonum of mankind; now tell me, which is that knowledge which saves us from misery; whether it is the knowledge of particulars which lead us to the acquaintance of specials, or that of the general which brings as to the trancendental. (The former is the inductive knowledge of ascenting from particulars to the universal, and the latter is deductive knowledge of deducing everything from the primitive one).
~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
The brAhmaNa BOY said—
41|Ø
यद्य् .उपादेय-वाक्यो ऽहम् राजर्षे तद् वदामि ते ।
yadi_ upAdeya-vAkya:_ aham rAjarSe tat_ vadAmi te |
यथाज्ञानम् इदम् किम्.चिन् न वक्ष्ये स्थाणु-काकवत् ॥४१॥
yathAjJAnam idam kim.cit_ na vakSye sthANu-kAkavat ||41||
.
yadi_upAdeya-vAkya: - if I can find the right words, I (Royal.Sage) =
aham rAjarSe tat_ vadAmi te - That tell you =
yathAjJAnam idam kim.cin - according.with jnAna.Wisdom this whatever =
na vakSye sthANu-kAkavat - nor will I croak like a crow on a stump.
~sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you if you are in a receptive mood and cherish my words.
~vlm.41. Chudála replied:--I will tell thee prince as far as I know about it, and what may be best acceptable to thee; and not throw away my words in vain, like crowing ravens about a headless trunk.
42|Ø
अन्.उपादेय-वाक्यस्य वक्तु: पृष्टस्य लीलया ।
an.upAdeya-vAkyasya vaktu: pRSTasya lIlayA |
व्रजन्त्य् sकलताम् वाचस् तमसि.इव sक्ष-संविद: ॥४२॥
vrajanti_ akalatAm vAca:_ tamasi_iva_akSa-saMvida: ||42||
.
an.upAdeya-vAkyasya - of the wrong words =
vaktu: - to speak them in answer to =
pRSTasya - a question =
lIlayA - playfully =
vrajanti
a-kalatAm vAcas - x =
tamasi iva – as in the Dark =
akSa-saMvida: - the eyes to saMvit.Awareness.
~sv.42 If one playfully instructs another merely in answer to a query, when the latter does not intend to receive, cherish and assimilate the teaching, it becomes fruitless.
~vlm.42. Because the words that are uttered to the impertinent questions of a person and not heeded by him, are thrown in vain; and become as useless to him, as her eye sight in the dark.
व्रज् #vraj -> ##vraj cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te • pf. #vavrAja • aor. #avrAjIt. up • fut. #vrajitA • #vrajiSyati. &c • inf. #vrajitum. mbh • ind. p. #vrajitvA, #vrajya, #vrAjam. &c), to go, walk, proceed, travel, wander, move (also applied to inanimate objects • with tam or tena of the road tam of the distance, and tam (rarely tasmin or tasmai) of the place or object gone to • with or re #padbhyAm, "to go on foot " • with upAnadbhyAm id. lit. "with shoes " • with dhuryai:, "to travel by means of beasts of burden" • with paramAMgatim, "to attain supreme bliss " • with zaraNam + tam, "to take refuge him" • with mUrdhnA pAdau and tasya, "to prostrate one's self at anyone's feet " • with antam + tasya, "to come to the end of " • with anyena, #anyatra. or #anyatas, "to go another way or elsewhere " • with adhas, either "to sink down [to hell]" or "to be digested [as food]" • with punar, "to return to life") • to go in order to, be going to (tasmai inf. or an adj. ending in #aka. [e.g. #bhojako vrajati. "he is going to eat "]) pAN.2-3.15 • 3.3.10 &c • to go to (a woman) for sexual intercourse (acc) mn. • to go against, attack (an enemy • also with #vidviSam, #dviSato 'bhimukham, #abhyari. &c) mn • to go away. depart from (abl), go abroad, retire, withdraw, pass (the time) • to undergo, go to any state or condition, obtain, attain to, become (esp. with tam of an abstract noun e.g. with vinAzam, "to go to destruction, become destroyed " • with chattratAm, "to become a pupil" • with nirvRtim, "to grow happy "[cf. #gam, #yA. &c.] • with sukham, "to feel well" • with jIvan, "to escape alive"): Caus. or cl.10. Par. (dhAtup.32.74) vrAjayati, to send, drive, aitAr • to prepare, decorate dhAtup.: Desid. vivrajiSati: Intens. vAvrajate, #vAvrakti, to go crookedly pAN.3-1, 23
FIRECREST said—
\
यद् वाक्षि तद् उपादेयम् मया विधिर् इव श्रुते: ।
yat_ vAkSi tat_ upAdeyam mayA vidhi:_ iva zrute: |
अविचारितम् एव .आशु सत्यम् एतद् वचो मम ॥४३॥
avicAritam eva_Azu satyam etat_ vaco_ mama ||43||
.
whatever you say, that should be followed by me like a rule of scripture
even without further investigation
for your word is my truth
.
~vlm.43. Sikhidhwaja said:--Sir, your words are as acceptable to me as the ordinaces of veda (gospel truth); and though you utter them without previous meditation (extempore), yet I have full faith in them.
* yad vAkSi - what you say = tad upAdeyam mayA - that should be done by me = vidhir iva zrute: - like a rule of scripture = a-vicAritam evA Azu - uninvestigated tho they be = satyam etad vaco mama - true is this word of mine.
Topknot said—
44|Ø
यथा बाल: पितुर् वाक्यम् मुक्त-हेतु.उपपादनम् ।
yathA bAla: pitu:_ vAkyam mukta-hetu_upapAdanam |
आदत्ते हि तथा.एव त्वम् गृहाण .एतद् वचो मम ॥४४॥
Adatte hi tathA_eva tvam gRhANa_etat_ vaco_ mama ||44||
.
yathA bAla: - as to a boy =
pitur vAkyam - his father's word is =
mukta-hetu_upapAdanam - free-cause-argument - uttered without need of explanation
Adatte hi - being given =
tathA eva tvam - thus too to you.
gRhANa – take hold of =
etad vaco mama - this word of mine.
~vlm.44. Chudála replied--As a boys obeys the words of his father, knowing it to be pronounced for his certain good; so must you receive my words, (knowing them to tend to your best welfare).
#upapAdana -n.- the act of causing to appear, effecting, doing MBh. ; bringing near BhP. ; giving , delivering , presenting ; proving or establishing by argument Sarvad. ; explaining , examining L.
45|Ø
श्रवण.अनन्तरम् बुद्ध्या शुभम् इत्य् एव भावयन् ।
zravaNa_an.antaram buddhyA zubham iti_ eva bhAvayan |
शृणु गीतम् इव त्यक्त्वा हेत्व्.अर्थित्वम् वचो मम ॥४५॥
zRNu gItam iva tyaktvA hetu_arthitvam vaco_ mama ||45||
.
zravaNa_anantaram buddhyA - hearing constantly in your buddhi.Intellect =
zubham - is auspicious =
iti_ eva bhAvayan - so thus feeling =
zRNu gItam iva - hear like a gItA.song =
tyaktvA hetu-arthitvam - having abandoned the need for a reason =
vaco_ mama - my words.
~vlm.45. Think my advices to be all good for you, after you hear them with proper attention; and hear unto my words, as you hear music without inquiring into their reason or rhyme.
अर्थ् #arth -> #arthitva -n.- condition of a suppliant Megh. ; request Malav. KSS.
46|Ø
स्व.चरित-सदृशम् यथा .उदयन्त्यश्
sva.carita-sadRzam yathA _udayantyaz
चिर-समयेन विबोधनम् च बुद्धे: ।
cira-samayena vibodhanam ca buddhe: |
भव-भय-सुतरम् महामतीनाम्
bhava-bhaya-sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥४६॥
zRNu kathayAmi kathAkramam manojJam ||46||
.
sva.carita-sadRzam –
like your own story =
yathA udayantya: - x =
cira-samayena - for a long time =
vibodhanam ca buddhe: - x =
bhava-bhaya-sutaram - the state of fear easily crossed =
mahAmatInAm - of great thinkers =
zRNu - x =
kathayAmi - I tell a tale about the course of Mind.
kathAkramam manojJam - x =
~vlm.46. Hear me now relate to you an interesting story of a certain person, whose conduct and character resembled in every way to thine; and who was brought back to his sense after his long aberration. This is a tale to dispel the worldly cares and fears of the intelligent.
oॐm
DAILY READINGS st 25 November
fm4022 1.nv25-26 Seeing who Sees .z42
https://www.dropbox.com/s/8w371s7oqezgric/fm4022%201.nv25-26%20Seeing%20who%20Sees%20.z42.docx?dl=0
fm6088 2.nv25 The WISHING STONE .z27
https://www.dropbox.com/s/65zdncwn7qf895w/fm6088%202.nv25%20The%20WISHING%20STONE%20.z27.docx?dl=0
fm7190 3.nv24..26 FAQ rAma's Repose .z89
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
Oॐm
+++
Jiva Das
FM6087 FIRECREST & THE BOY 2.NV23-24 .z46
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
FM.6.87 FIRECREST & THE BOY 2.NV23-24
सर्ग ६.८७
sarga 6.87
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
सर्गे स्फुरद्भिः_मत्.पुण्यैः_मन्ये सम्प्रेषितः_भवान् ।
sarge sphuradbhi:_mat.puNyai: manye sampreSita:_bhavAn |
अलक्ष्यैः सम्भृतैः_अद्रौ बृहत्.वातैः_इव_अम्बुदः ॥६।८७।०१॥
alakSyai: sambhRtai:_adrau bRhat.vAtai:_iva_ambuda: ||6|87|01||
अद्य तिष्ठाmy अहम् साधो धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi_aham sAdho dhanyAnAm dhuri dharmata: |
अमृत-स्यन्दि-वचसा यत् त्वया_अस्मि समागतः ॥६।८७।०२॥
amRta-syandi-vacasA yat tvayA_asmi samAgata: ||6|87|02||
न केचन तथा भावाः_चेतः शीतलयन्ति मे ।
na kecana tathA bhAvA:_ceta: zItalayanti me |
राज्य.लाभ.आदyo 'पि_एते यथा साधु.समागमः ॥६।८७।०३॥
rAjya-lAbha.Adaya:_api_ete yathA sAdhu-samAgama: ||6|87|03||
निरर्गल.रसः_यत्र सामान्येन विजृम्भते ।
nirargala-rasa:_yatra sAmAnyena vijRmbhate |
मुक्त-रागा.आदि-मननम् तत्-कल्पन.सुखौ_अहम् ॥६।८७।०४॥
mukta-rAgA.Adi-mananam tat-kalpana-sukhau_aham ||6|87|04||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
एवम्.वादिनि सा_एव_अस्य वाक्यम् आक्षिप्य भूपतेः ।
evam.vAdini sA_eva_asya vAkyam-AkSipya bhUpate: |
भूयः प्रोवाच चूडाला मुनि-दारक.रूपिणि ॥६।८७।५॥
bhUya: provAca cUDAlA muni-dAraka-rUpiNi ||6|87|5||
बाल* उवाच ।
bAla* uvAca |
आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
त्वम् मे कथय हे साधो कः_त्वम् अद्रौ करोषि किम् ॥६।८७।६॥
tvam me kathaya he sAdho ka:_tvam adrau karoSi kim ||6|87|6||
कियत् परि.अवसानेयम् भवतः वन.वासिता ।
kiyat pari.avasAneyam bhavata:_vana-vAsitA |
सत्यम् कार्यम् च no सत्यम् वक्तुम् जानन्ति तापसाः ॥६।८७।०७॥
satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|07||
शिखिध्वज* उवाच ।
zikhidhvaja* uvAca |
देवपुत्रः_असि जानासि सर्वम् एव यथास्थितम् ।
devaputra:_asi jAnAsi sarvam eva yathAsthitam |
लोक-वृत्तान्त=तज्ज्ञः_असि किम् अन्यत् कथयाmy अहम् ॥६।८७।०८॥
loka-vRttAnta=tajjJa:_asi kim anyat kathayAmi_aham ||6|87|08||
संसार.भय=भीतत्वात्_निवसामि वन.अन्तरे ।
saMsAra-bhaya=bhItatvAt_nivasAmi vana~antare |
जानto 'पि हि माम् आर्यम् कथयामि_एव ते मनाक् ॥६।८७।०९॥
jAnata:_api hi mAm Aryam kathayAmi_eva te manAk ||6|87|09||
शिखिध्वjo 'हम् भूपालः त्यक्त्वा राज्यम् इह_आस्थितः ।
zikhidhvaja:_aham bhUpAla:_tyaktvA rAjyam iha_Asthita: |
भृशम् भीto 'स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६।८७।१०॥
bhRzam bhIta:_asmi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
सुखम् पुनः पुnar दुःखम् पुनर्-मरण.जन्मनी ।
sukham puna: puna:_du:kham punar-maraNa.janmanI |
भवतः_तेन तप्ये_अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६।८७।११॥
bhavata:_tena tapye_aham, tattva.jJa, vana-vIthiSu ||6|87|11||
भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
bhraman api diganteSu caran api param.tapa: |
अयtno 'पि_अफलः_अपि_एकः हि_अपूर्णः_अपि_अस्त-संगतिः ।
ayatna:_api_aphala:_api_eka: hi_apUrNa:_api_asta-saMgati: |
न_आसादयामि विश्रान्तिम् एकाम् निधिम् इव_आधनः ॥६।८७।१२॥
na_AsAdayAmi vizrAntim ekAm nidhim iva_Adhana: ||6|87|12||
शुष्याmy अत्र वने साधो घुण-क्षुण्णा इव द्रुमः ॥६।८७।१३॥
zuSyAmi_atra vane sAdho ghuNa-kSuNNA* iva druma: ||6|87|13||
इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
imAm a-khaNDitAm samyak kriyAm sampAdayan api |
दुःखात् गच्छामि दुःख~ओघम् अमृतम् मे विषम् स्थितम् ॥६।८७।१४॥
du:khAt_gacchAmi du:kha~ogham amRtam me viSam sthitam ||6|87|14||
बाल* उवाच ।
bAla* uvAca |
पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
यत् क्रिया.ज्ञान.योः_एकम् श्रेयः तत् ब्रूहि मे प्रभो ॥६।८७।१५॥
yat kriyA-jJAna-yo:_ekam zreya:_tat brUhi me prabho ||6|87|15||
ब्रह्मा_उवाच ।
brahmA_uvAca |
ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वेtty अलम् ।
jJAnam hi paramam zreya: kaivalyam tena vetti_alam |
काल.अति.वाहनाय_एव विन_उदाय_उदिता क्रिया ॥६।८७।१६॥
kAla~ati.vAhanAya_eva vina_udAya_uditA kriyA ||6|87|16||
अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
a.labdha-jJAna.dRSTInAm kriyA, putra, parAyaNam |
यस्य न_अsty अम्बरम् पट्टम् कम्बलम् किम् त्यजाmy अहम् ॥६।८७।१७॥
yasya na_asti_ambaram paTTam kambalam kim tyajAmi_aham ||6|87|17||
वासना.मात्र-सारत्वात्_अज्ञस्य स.फलाः क्रियाः ।
vAsanA.mAtra-sAratvAt_ajJasya sa.phalA: kriyA: |
सर्वा एव_अ.फला ज्ञस्य वासना.मात्र-संक्षयात् ॥६।८७।१८॥
sarvA* eva_a.phalA jJasya vAsanA.mAtra-saMkSayAt ||6|87|18||
सrvA हि वासना.अभावे प्रयाnty अ.फलताम् क्रियाः ।
sarvA* hi vAsanA.abhAve prayAnti_a-phalatAm kriyA: |
अ.शुभाः फलवntyo 'पि सेकाभावे लताः इव ॥६।८७।१९॥
a-zubhA: phalavantya:_api sekAbhAve latA: iva ||6|87|19||
ऋtv अन्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
Rtu_antare yathA yAti vilayam pUrvam Artavam |
तथा_एव वासना-नाशे नाशम् एति क्रिया.फलम् ॥६।८७।२०॥
tathA_eva vAsanA-nAze nAzam eti kriyA-phalam ||6|87|20||
न स्वभावेन फलति यथा शरलता फलम् ।
na svabhAvena phalati yathA zaralatA phalam |
क्रिया निर्वासना पुत्र फलम् फलति no तथा ॥६।८७।२१॥
kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
स-यक्ष.वासनः_बालः पक्षम् पश्यति न_अन्यथा ।
sa-yakSa.vAsana:_bAla: pakSam pazyati na_anyathA |
स-दुःख.वासनः मूढः दुःखम् पश्यति न_अन्यथा ॥६।८७।२२॥
sa-du:kha.vAsana: mUDha:_du:kham pazyati na_anyathA ||6|87|22||
आकार.भासुरा_अpy उच्चैः न ददाति फलम् क्रिया ।
AkAra-bhAsurA_api_uccai: na dadAti phalam kriyA |
शुभ.अशुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६।८७।२३॥
zubha~azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
वासना च_इह न_अsty एव सा_अहम्कार.आदि=रूपिणी ।
vAsanA ca_iha na_asti_eva sA_ahamkAra.Adi=rUpiNI |
अ.सत्या_एव_उदिता मौर्ख्यात् मरु-भूमौ_इव_अम्बुधिः ॥६।८७।२४॥
a.satyA_eva_uditA maurkhyAt maru-bhUmau_iva_ambudhi: ||6|87|24||
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म_इति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma_iti bhAvanAt |
न_उदेति वासना तस्य प्राज्ञस्य_इव_अम्बुdhir मरौ ॥६।८७।२५॥
na_udeti vAsanA tasya prAjJasya_iva_ambudhi:_marau ||6|87|25||
वासना-मात्र=संत्यागाj जरा-मरण=वर्जितम् ।
vAsanA-mAtra=saMtyAgAj_jarA-maraNa=varjitam |
पदम् भवति जीvo 'न्तर् भूयः जन्म-विवर्जितम् ॥६।८७।२६॥
padam bhavati jIva:_antar bhUya: janma-vivarjitam ||6|87|26||
स-वासनम् मno ज्ञेयम् ज्ञानम् निर्वासनम् मनः ।
sa-vAsanam mana:_jJeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६।८७।२७॥
jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
बाल* उवाच ।
bAla* uvAca |
ज्ञानम् एव परम् श्रेय इति ब्रह्म.आदyo 'पि ते ।
jJAnam eva param zreya* iti brahma.Adaya:_api te |
प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६।८७।२८॥
prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
इतः कमण्डlur इतः दण्ड.काष्ठमितः बृसी ।
ita: kamaNDalu:_ita:_daNDa-kASThamita:_bRsI |
इति_अन्.अर्थ-विलासे_अस्मिन् नमसे किम् महीपते ॥६।८७।२९॥
iti_an.artha-vilAse_asmin namase kim mahIpate ||6|87|29||
ko 'हम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
ka:_aham katham idam jAtam katham zAmyati ceti bho: |
राजन् न_अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६।८७।३०॥
rAjan na_avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
कथम् बन्धः कथम् मोक्ष इति प्रश्नान् उदाहरन् ।
katham bandha: katham mokSa* iti praznAn udAharan |
पारावार.विदाम् पादान् कस्मात्_राजन् न सेवसे ॥६।८७।३१॥
pArAvAra.vidAm pAdAn kasmAt, rAjan, na sevase ||6|87|31||
दुःस्पन्द-संविदा शैल.कोटरे क्रियया_अनया ।
du:spanda-saMvidA zaila-koTare kriyayA_anayA |
जीवितम् क्षिपयन् किम् त्वम् शिला.कीटवd आस्थितः ॥६।८७।३२॥
jIvitam kSipayan kim tvam zilA-kITavat_Asthita: ||6|87|32||
साधूनाम् सम.दृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama-dRSTInAm paripraznena sevayA |
संगमेन च सा युktir लभ्यते मुच्यते यया ॥६।८७।३३॥
saMgamena ca sA yukti:_labhyate mucyate yayA ||6|87|33||
साधूना_एव समम् ग्रासम् भुञ्जानः_वन.कोटरे ।
sAdhUnA_eva samam grAsam bhuJjAna:_vana-koTare |
तिष्ठ_अवष्टब्ध-दुःचेष्टः धरा-विवर.कीटवत् ॥६।८७।३४॥
tiSTha_avaSTabdha-du:ceSTa:_dharA-vivara-kITavat ||6|87|34||
वसिष्ठ उवाच ।
vasiSTha uvAca |
कान्तया देव.रूपिण्या तथा_एवम् प्रतिबोधितः ।
kAntayA deva-rUpiNyA tathA_evam pratibodhita: |
अश्रु-पूर्ण=मुखः_वाक्यम् शिखिध्वज उवाच ह ॥६।८७।३५॥
azru-pUrNa=mukha:_vAkyam zikhidhvaja uvAca ha ||6|87|35||
अहो नु बोधिto 'smy अद्य चिरात् सुर.सुत त्वया ।
aho nu bodhita:_asmi_adya cirAt sura-suta tvayA |
मौर्ख्याd आर्य.समासङ्गम् मुक्त्वा_ अहम् अवसम् वने ॥६।८७।३६॥
maurkhyAt_Arya-samAsaGgam muktvA_ aham avasam vane ||6|87|36||
अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
aho na me kSayam yAtam manye pApam azeSata: |
यत् त्वम् एव समागत्य सम्प्रबोधयसि_इह माम् ॥६।८७।३७॥
yat tvam eva samAgatya samprabodhayasi_iha mAm ||6|87|37||
गुरुः_त्वम् मे पिता त्वम् मे मित्रम् त्वम् मे वरानन ।
guru:_tvam me pitA tvam me mitram tvam me varAnana |
शिष्यः नमस्कारोmy अहम् पादौ तव कृपाम् कुरु ॥६।८७।३८॥
ziSya: namaskAromi_aham pAdau tava kRpAm kuru ||6|87|38||
यत्_उदारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
yat_udAratamam vetsi yasmin jJAte na zocyate |
भवामि निर्वृतः येन तत् ब्रह्म_उपदिश_आशु मे ॥६।८७।३९॥
bhavAmi nirvRta:_yena tat brahma_upadiza_Azu me ||6|87|39||
घट.ज्ञान.आदयः ज्ञाने विभागाः सnty अन्.एकशः ।
ghaTa-jJAna-Adaya: jJAne vibhAgA: santi_an.ekaza: |
ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६।८७।४०॥
jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
बाल* उवाच ।
bAla* uvAca |
यdy उपादेय.वाkyo 'हम् राजर्षे तत्_वदामि ते ।
yadi_upAdeya-vAkya:_aham rAjarSe tat vadAmi te |
यथाज्ञानम् इदम् किम्चित्_न वक्ष्ये स्थाणु.काकवत् ॥६।८७।४१॥
yathAjJAnam idam kim.cit_na vakSye sthANu-kAkavat ||6|87|41||
अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
an.upAdeya-vAkyasya vaktu: pRSTasya lIlayA |
व्रजnty अकलताम् वाचः_तमसि_इव_अक्ष-संविदः ॥६।८७।४२॥
vrajanti_akalatAm vAca:_tamasi_iva_akSa-saMvida: ||6|87|42||
शिखिध्वज* उवाच ।
zikhidhvaja* uvAca |
यत् वाक्षि तत्_उपादेयम् मया विधिः इव श्रुतेः ।
yat vAkSi tat_upAdeyam mayA vidhi:_iva zrute: |
अ.विचारितम् एव_आशु सत्यम् एतत्_वचः मम ॥६।८७।४३॥
a-vicAritam eva_Azu satyam etat vaca: mama ||6|87|43||
चूदाला_उवाच ।
cUdAlA_uvAca |
यथा बालः पितुः वाक्यम् मुक्त-हेतु~उपपादनम् ।
yathA bAla: pitu:_vAkyam mukta-hetu~upapAdanam |
आदत्ते हि तथा_एव त्वम् गृहाण_एतत्_वचः मम ॥६।८७।४४॥
Adatte hi tathA_eva tvam gRhANa_etat vaca: mama ||6|87|44||
श्रवण.अनन्तरम् बुद्ध्या शुभम् इति_ एव भावयन् ।
zravaNa~anantaram buddhyA zubham iti_ eva bhAvayan |
शृणु गीतम् इव त्यक्त्वा हेतु.अर्थित्वम् वचः मम ॥६।८७।४५॥
zRNu gItam iva tyaktvA hetu~arthitvam vaca: mama ||6|87|45||
स्व.चरित.सदृशम् यथा_उदयन्त्यः
sva.carita-sadRzam yathA_udayantya:
चिर.समयेन विबोधनम् च बुद्धेः ।
cira-samayena vibodhanam ca buddhe: |
भव-भय.सुतरम् महामतीनाम्
bhava-bhaya-sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६।८७।४६॥
zRNu kathayAmi kathAkramam manojJam ||6|87|46||
॥
oॐm
FM.6.87
FIRECREST & The BOY
FIRECREST said—
सर्गे स्फुरद्भिः_मत्.पुण्यैः_मन्ये सम्प्रेषितः_भवान् ।
sarge sphuradbhi:_mat.puNyai: manye sampreSita:_bhavAn |
अलक्ष्यैः सम्भृतैः_अद्रौ बृहत्.वातैः_इव_अम्बुदः ॥६|८७|०१॥
alakSyai: sambhRtai:_adrau bRhat.vAtai:_iva_ambuda: ||6|87|01||
.
it is the flowering of my past_good works that brings you here, good Sir
:
you're like the gathered winds upon a mountain-top,
that_rise and bring refreshment to the sea
.
sarge sphuradbhi:_mat.puNyai: manye sampreSita:_bhavAn | alakSyai: sambhRtai:_adrau bRhat.vAtai:_iva_ambuda:
.
*vlm. ... as an unforeseen hurricane drives the waters of the sea on the dry mountain tops.
अद्य तिष्ठाmy अहम् साधो धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi_aham sAdho dhanyAnAm dhuri dharmata: |
अमृत-स्यन्दि-वचसा यत् त्वया_अस्मि समागतः ॥६|८७|०२॥
amRta-syandi-vacasA yat tvayA_asmi samAgata: ||6|87|02||
.
now I sit here, sAdhu, and in
the presence of your wealth of wise
dharma that pours from you, in your
deathless nectarine-flowing-speech!
adya tiSThAmi aham sAdho
now I stand here, sAdhu,
dhanyAnAm dhuri dharmata:
in the presence of your wealth of dharma
amRta-syandi-vacasA
with nectar-flowing-speech
yat tvayA asmi samAgata:
which by you I am brought-together-with.
*sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
*vlm.2. I reckon myself as highly blest_among the blessed today to be thus favoured by your presence, and cooled by your speech distilling as ambrosial dews from your lips.
na kecana tathA bhAvA:_ceta: zItalayanti me |
न केचन तथा भावाः_चेतः शीतलयन्ति मे ।
राज्य.लाभ.आदyo 'पि_एते यथा साधु.समागमः ॥६|८७|०३॥
rAjya-lAbha.Adaya:_api_ete yathA sAdhu-samAgama: ||6|87|03||
.
never before have my feelings been as cool* as this
:
not from Kingship
nor the conquest of Kings
:
so cool is the company of you sAdhus
!
na kecana tathA
and* not_anywhen thus
bhAvA: *ceta: zItalayanti me - I read *ca ita: rather than cetas - ??? - my feelings are cooled in this way -
rAjya-lAbha-Adaya: api ete
even more than kingdom, conquest, &c.
yathA sAdhu-samAgama:
such is the company of a sAdhu.
na kecana tathA bhAvA: ceta: zItalayanti me | rAjya-lAbha.Adaya:_api_ete yathA sAdhu-samAgama:
.
*vlm.3. Never did a more sensible speech, touch and cool my soul to such a degree as your's ere this; wherefore I deem your holy presence as more precious to me, than the gaining of a kingdom.
*sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
* na kecana tathA and* not_anywhen thus bhAvA: *ceta: zItalayanti me - I read *ca ita: rather than cetas - ??? - my feelings are cooled in this way - rAjya-lAbha-Adaya: api ete even more than kingdom, conquest, &c. yathA sAdhu-samAgama: such is the company of a sAdhu.
nirargala-rasa:_yatra sAmAnyena vijRmbhate |
निरर्गल.रसः_यत्र सामान्येन विजृम्भते ।
मुक्त-रागा.आदि-मननम् तत्-कल्पन.सुखौ_अहम् ॥६|८७|०४॥
mukta-rAgA.Adi-mananam tat-kalpana-sukhau_aham ||6|87|04||
.
nirargala-rasa: - unrestrained delight =
yatra - where =
sAmAnyena vijRmbhate - thru generality expands =
mukta-rAga-Adi-mananam - as mentation free from its passions =
tat-kalpana-sukhau - in that imagined pleasure =
aham - am I. =
*jd. he is babbling...
*vlm.4. The unrestrained delight which is felt in general (from the words of the wise), which are free from self-interest_and selfish motives; is far superior to the self-restricted pleasure of sovereignty, which is delightful once in imagination only: (and not in its actual possession).
*sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
~VA- meeting with sadhus is free flow of nectar expands the thinking
free from raga-dvesha etc,
as (in case of wordly gain) with common people flow of imaginary joy expands?
~AS: I see the following meaning: No other feelings pacify my mind, not even acquisition of a Kingdom and other pleasures, as much as being in the company of good people, since usually (सामान्येन) there flows unfettered nectar of thoughts of freedom from राग-द्वेष etc. (and) it is pleasurable. This is different from AB, but I don't quite see the details of AB commentary.
*Ott. #argala - a wooden bolt for a door or the cover of a chest • a bar, check, impediment •• a wave • m. or n. N. of a hell -> #Argala m. ArgalI f. a bolt or bar (= argala). •-• #svargArgala m/n. - bar to (the gate of) heaven. •• -> #anargala -> #nirargala - adj. unbarred, unimpeded, free, irresistible • - nirargalam -ind.- freely • - n.-vAc adj. of unrestrained language - y2018.029
VASISHTHA said—
एवम्.वादिनि सा_एव_अस्य वाक्यम् आक्षिप्य भूपतेः ।
evam.vAdini sA_eva_asya vAkyam-AkSipya bhUpate: |
भूयः प्रोवाच चूडाला मुनि-दारक.रूपिणि ॥६|८७|५॥
bhUya: provAca cUDAlA muni-dAraka-rUpiNi ||6|87|5||
.
this being said
she had a problem with the EarthLord's words
so Topknot soon replied
(in the form of the muni.boy)
:
evam.vAdini sA_eva_asya vAkyam-AkSipya bhUpate: | bhUya: provAca cUDAlA
muni-dAraka-rUpiNi
*vlm.5. Vasishtha said:--As the prince was uttering these encomiums, the brahman boy Kumbha passed over them in silence; and enterrupted him by saying:--
#kSip -> #AkSip - #AkSipya – having objected +
The BOY said—
आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
त्वम् मे कथय हे साधो कः_त्वम् अद्रौ करोषि किम् ॥६|८७|६॥
tvam me kathaya he sAdho ka:_tvam adrau karoSi kim ||6|87|6||
.
enough of this, put it to rest.
tell me instead, sAdhu, what brings you to this mountain
.
AstAm eSA kathA tAvat sarvam te varNitam mayA | tvam me kathaya he sAdho
ka:_tvam adrau karoSi kim
.
* AstAm eSA kathA tAvat sarvam te varNitam mayA tvam me kathaya he sAdho ka:_tvam adrau karoSi kim आस्ताम् एषा कथा तावत् that would be enough of this story. = सर्वं ते वर्णितं मया It has - all been told to you by me = त्वं मे Who are you? कथय हे साधो tell me = o sAdhu = कस् त्वम् अद्रौ करोषि किम् what_are you doing on this mountain?
*vlm.6. Chudálá said:--Please put_a stop, sir, to these words of yours, and give me an account of yourself as I have given mine to you; and tell me who you are, and what you do in this lonely mountain.
*sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story. Pray, now tell me who you are and what you are doing here.
कियत् परि.अवसानेयम् भवत: वन.वासिता ।
kiyat pari.avasAneyam bhavata:_vana-vAsitA |
सत्यम् कार्यम् च no सत्यम् वक्तुम् जानन्ति तापसा: ॥६|८७|०७॥
satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|07||
.
kiyat pary.avasAneyam - how long have you been living here? =
bhavato vana-vAsitA - w Your Grace's forest-dwelling =
satyam kAryam ca no satyam - what's good about it_and what's not.so.good =
vaktum jAnanti tApasA: - as Ascetics speak.about it.
*vlm.7. How long is it that you have passed in this forester's life of yours, and what is your main object in view. Tell me the bare truth, because it is beyond the probity of an ascetic, to utter anything but the plain troth. (The ascetics are names of satyabrata or vowed to truth).
*sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story. Pray, now tell me who you are and what you are doing here. How long have you been here? Tell me everything truthfully, for recluses do not speak anything but the truth.
FIRECREST said—
देवपुtro असि जानासि सर्वम् एव यथास्थितम् ।
devaputra:_asi jAnAsi sarvam eva yathAsthitam |
लोक-वृत्तान्त=तज्ज्ञ:_असि किम् अन्यत् कथयाmy अहम् ॥६|८७|०८॥
loka-vRttAnta=tajjJa:_asi kim anyat kathayAmi_aham ||6|87|08||
.
deva-putra:_asi
you must be the son of a god
jAnAsi sarvam eva yathA-sthitam
you know-about everything as-it-is
loka-vRttAnta=tajjJa: asi - you're a That.Knower existing in this world =
kim anyat kathayAmi aham – what else is there to say?
*sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it is. What else shall I tell you?
*vlm.8. Sikhidhwaja replied--Lord as you are the offspring of a God, everything must be well known to you; and as the Gods are full well acquainted with the secrets and circumstances of all people, I have very little to relate to you about me.
* deva-putra:_asi - you must be the son of a god - jAnAsi sarvam eva yathA-sthitam – you know-about everything as-it-is - loka-vRttAnta=tajjJa: asi - you're a That.Knower existing in this world = kim anyat kathayAmi aham – what else is there to say?
saMsAra-bhaya=bhItatvAt_nivasAmi vana~antare |
संसार.भय=भीतत्वात्_निवसामि वन.अन्तरे ।
जानत:_अपि हि माम् आर्यम् कथयामि_एव ते मनाक् ॥६|८७|०९॥
jAnata:_api hi mAm Aryam kathayAmi_eva te manAk ||6|87|09||
.
I am afraid of this frightful saMsAra.Convolution
so
I live here in the forest
.
tho you may know of my nobility
I'll tell you something more
.
saMsAra-bhaya=bhItatvAt nivasAmi vana~antare | jAnata:_api hi mAm Aryam
kathayAmi_eva te manAk
.
*sv.9 I dwell in this forest on account of my fear of this samsara (world-cycle or the cycle of birth and death). Though you know all this, I shall briefly relate my story to you.
*vlm.9. It is from my fear of the world (and its temptations), that I have abandoned it_and taken my abode amidst this forest; and this though you well know, will I now briefly state unto you.
शिखिध्वjo 'हम् भूपालः त्यक्त्वा राज्यम् इह_आस्थितः ।
zikhidhvaja:_aham bhUpAla:_tyaktvA rAjyam iha_Asthita: |
भृशम् भीto 'स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६|८७|१०॥
bhRzam bhIta:_asmi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
.
I
am shikhi.dhvaja-Fire.crest,
Protector of the Earth
.
having abandoned my kingdom
I settled here, That.Knower, full of fear for another birth in saMsAra
.
zikhidhvaja:_aham bhUpAla:_tyaktvA rAjyam iha_Asthita: | bhRzam bhIta:_asmi, tattva.jJa, saMsRtau janmata: puna:
.
*sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this samsara in which one repeatedly and alternately experiences pleasure and pain, birth and death.
*vlm.10. I am sikhidbwaja the ruler of a country, which I have long relinquished for a seat in the forest; and know O knower of all truths, that it is my fear of the trap-doors of the world and future transmigration in it, that has driven me to this retired wilderness.
सुखम् पुनः पुnar दुःखम् पुनर्-मरण.जन्मनी ।
sukham puna: puna:_du:kham punar-maraNa.janmanI |
भवतः_तेन तप्ये_अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६|८७|११॥
bhavata:_tena tapye_aham, tattva.jJa, vana-vIthiSu ||6|87|11||
.
sukham puna: puna:_du:kham - pleasure again, again sorrow =
punar.maraNa-janmanI - again death and birth =
bhavata:_tena tapye aham
tattva.jJa vana-vIthiSu - , Thatness.Knower, in these forest.groves. –
* "grove" - #vIthi is a road or lane.
this might imply a place in chaNDAla country.
*vlm.11. It is no more than the reiteration of pain and pleasure, and of life and death in this accursed world; and it is to evade all these, that I have betaken myself to my austerities in these solitary woods.
*sv.11-12 However, though I have wandered everywhere and though I perform intense austerities, I have not found peace and tranquillity. My mind is not_at_rest.
भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
bhraman api diganteSu caran api param.tapa: |
न_आसादयामि विश्रान्तिम् एकाम् निधिम् इव_आधनः ॥६|८७|१२॥
na_AsAdayAmi vizrAntim ekAm nidhim iva_Adhana: ||6|87|12||
.
bhraman api diganteSu - while wandering in all directions =
caran api param.tapa: - while practicing perfect tapas =
na AsAdayAmi vizrAntim - I have not_attained Repose =
ekAm
nidhim iva Âdhana: - .
*vlm.12. I wander about on all sides, and perform my rigorous austerities without_any respite; and I give no rest to myself, but keep my vigils like a miser over his little stock.
अयtno 'पि_अफलः_अपि_एकः हि_अपूर्णः_अपि_अस्त-संगतिः ।
ayatna:_api_aphala:_api_eka: hi_apUrNa:_api_asta-saMgati: |
शुष्याmy अत्र वने साधो घुण-क्षुण्णा इव द्रुमः ॥६|८७|१३॥
zuSyAmi_atra vane sAdho ghuNa-kSuNNA* iva druma: ||6|87|13||
.
ayatna:_api - without_any effort = aphala:_api - without_any fruit = eko hi - One only = apUrNa:_api - without_any Fulness = asta-saMgati: - come to setting = zuSyAmi - I wither = atra vane sAdho - here in the forest, sAdhu = ghuNa-kSuNNA - woodlouse-eaten = iva druma: - like a tree.
without_any effort
without_any fruit
One only
without_any Fulness
come to setting
I wither here in the forest, sAdhu, like a woodlouse-eaten tree
.
*sv.13 I do not indulge in activities nor do I seek to gain anything, I am alone here and unattached to anything; yet I am dry and devoid of fulfilment.
*vlm.13. I am without_any effort or attempt, and so without_any fruit_and fruction also; I am lonely, and so helpless likewise; I am poor and therefore friendless also, and know me Divine personage! to be pining in this forest like a withered tree perforated by worms.
*jd.13 - ayatna:_api - without_any effort = aphala:_api - without_any fruit = eko hi - One only = apUrNa:_api - without_any Fulness = asta-saMgati: - come to setting = zuSyAmi - I wither = atra vane sAdho - here in the forest, sAdhu = ghuNa-kSuNNA - woodlouse-eaten = iva druma: - like a tree.
इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
imAm a-khaNDitAm samyak kriyAm sampAdayan api |
दुःखाt gच्छामि दुःख~ओघम् अमृतम् मे विषम् स्थितम् ॥६|८७|१४॥
du:khAt_gacchAmi du:kha~ogham amRtam me viSam sthitam ||6|87|14||
.
imAm akhaNDitAm - this unbroken = samyak kriyAm - entire kriya Activity = sampAdayan api - undertaking so = du:khAt_gacchAmi du:kha~ogham - from sorrow I go-to Sorrow Ocean = amRtam me viSam sthitam - Nectar to-me is situate in poison. then all this constant_Action undertaking so
from Sorrow.River to Sorrow.Sea
I
go
.
poison is deathless Nectar to me
.
*vlm. ... all my sacred rites ... even the ambrosial draught is unpleasant to me.
*sv.14 I have practised all the kriyas (yogic methods) uninterruptedly. But I only progress from sorrow to greater sorrow; and even nectar turns into poison for me.
*jd.14 - imAm akhaNDitAm - this unbroken = samyak kriyAm - entire kriya Activity = sampAdayan api - undertaking so = du:khAt_gacchAmi du:kha~ogham - from sorrow I go-to Sorrow Ocean = amRtam me viSam sthitam - Nectar to-me is situate in poison.
The BOY said—
पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
यत् क्रिया.ज्ञान.योः_एकम् श्रेयः तत् ब्रूहि मे प्रभो ॥६|८७|१५॥
yat kriyA-jJAna-yo:_ekam zreya:_tat brUhi me prabho ||6|87|15||
.
I asked my grandfather this question
sometime
long ago
about kriyA.Action and jJAna.Wisdom
:
"which is the better one? tell me that, Lord"
.
*jd. we are back at the seminal question,
first_answered in the very first Canto as the two wings of a bird.
*vlm.15. Chudálá said:--It was once on a time that I had my great proginitor (Brahma) to tell me which of the two, the observance of duties or their non-observance for the sake of knowledge (i.e. whether practice or theoretical knowledge); is the more useful to and preferable by mankind.
*sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which is superior, kriya (action, the practice of a technique) or jnana (self-knowledge)?" And, he said to me:
*jd.15 - aham pRSTavAn pitAmaham idam - I asked my grandfather/Grandfather this = pUrvam kadA.cit - sometime long ago = kriyA-jJAnayor - of kriyA.Action and jJAna.Wisdom = yat ekam zreyas - which is the better one? = tad brUhi me prabho - Tell me that, Lord.
BRAHMÂ THE IMMENSE declared—
ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वेtty अलम् ।
jJAnam hi paramam zreya: kaivalyam tena vetti_alam |
काल.अति.वाहनाय_एव विन_उदाय_उदिता क्रिया ॥६|८७|१६॥
kAla~ati.vAhanAya_eva vina_udAya_uditA kriyA ||6|87|16||
.
jJAnam hi parama zreya: - Wisdom ! for Wisdom is the highest_good =
kaivalyam tena vetti alam - Sole.Fullness w that one gets to know
kAla_ati.vAhanAya_eva
vinodAya - for pleasure =
uditA kriyA - arisen Action =
*vlm.16. brahmá replied:--Knowledge is no doubt the supreme Good, as it leads to ones acquaintance with the unity of the Deity and the oneness of himself; but_action is inculcated to man at the duty of his life, both for the pleasure and passing of his life time.
*sv.16 "Indeed, jnana is supreme for through jnana one realises the one which alone is. On the other hand, kriya has been described in colourful terms, as a pastime.
अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
a.labdha-jJAna.dRSTInAm kriyA, putra, parAyaNam |
यस्य न_अsty अम्बरम् पट्टम् कम्बलम् किम् त्यजाmy अहम् ॥६|८७|१७॥
yasya na_asti_ambaram paTTam kambalam kim tyajAmi_aham ||6|87|17||
.
alabdha=jJAna-dRSTInAm – for those tho have not_got the Wisdom.View =
kriyA putra parAyaNam – Action, my boy, is a last_resort =
yasya na asti ambaram - for one for whom there is no clothing =
paTTam kambalam kim tyajAmi aham
~vwv.2209. Son! Performance (of ordained duties) is the best_resort for those who have not obtained the faculty of knowledge. Does that person who has no silk garment, give up his blanket?
*sv.17 If one does not have jnana then one clings to kriya: if one does not have good clothes to wear, he clings to the sack.
*vlm.17. Let them that have not_acquired their intellectual light_and the sight of the soul, be employed in their duties by their offsprings and fellow creatures; for who that is devoid of a silken robe, will go about_naked and not wrap himself with a blanket or coarse cloth.
#paTTa - strip
#kambala – blanket
वासना.मात्र-सारत्वात्_अज्ञस्य स.फलाः क्रियाः ।
vAsanA.mAtra-sAratvAt_ajJasya sa.phalA: kriyA: |
सर्वा एव_अ.फला ज्ञस्य वासना.मात्र-संक्षयात् ॥६|८७|१८॥
sarvA* eva_a.phalA* jJasya vAsanA.mAtra-saMkSayAt ||6|87|18||
.
vAsanA.mAtra-sAratvAt – from their conditioned matrixes =
ajJasya - for the unKnowing =
saphalA: kriyA: - fruitful Actions =
sarvA:_eva_a-phalA: - all even fruitless =
jJasya - for the Knower =
vAsanA.mAtra-saMkSayAt – from withered conditioned matrixes.
~vwv.2183/18. Actions are fruitful to an ignorant person on account of their essential nature consisting only of desires. All (actions) are quite fruitless to the wise one due to the destruction of desires alone.
*sv.18 The ignorant_are trapped by the fruits of their actions on account of their conditioning (vasana). When the latter is given up, action becomes no-action, whether it is conventionally regarded as good or evil.
*vlm.18. The ignorant that_are actuated by their desires and live upon their hopes, meet with their objects as the reward of their action; but the knowing and speculative theorist, having neither any desire in his mind nor action of his body, meets with no reward of either.
सrvA हि वासना.अभावे प्रयाnty अ.फलताम् क्रियाः ।
sarvA* hi vAsanA.abhAve prayAnti_a-phalatAm kriyA: |
अ.शुभाः फलवntyo 'पि सेकाभावे लताः इव ॥६|८७|१९॥
a-zubhA: phalavantya:_api sekAbhAve latA: iva ||6|87|19||
.
sarvA: kriyA* hi vAsanA.abhAve - all actions then in the absence of vAsanA.s = prayAnti aphalatAm - proceed to fruitlessness = azubhA: phalavantya: api - impure ones even when fruitful = seka_abhAve latA iva - are like a vine in the absence of watering.
all of Ur actions
when without conditioning
proceed without fruitfulness
:
even impure actions which had come to bear fruit
have become like dry vines in times of drought
.
~vwv.2184, 2189/19. All actions, even those which are impure and fruit-bearing, indeed become fruitless in the absense of desires, like creepers in the absence of watering.
*sv.19-21 In the absence of self-limitation or volition, actions do not bear fruit. Actions by themselves do not_generate reaction or 'fruit'; it is the vasana or the volition that makes action bear fruit.
>bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to be, become] Nonexistence, nonentity, negation; applied to the material universe, noumenal substance, or subjectivity. In Kanada's system of negation of individual beings or objects, abhava is classed as seventh in his categories. In Vedanta philosophy, first of the six pramanas (means of obtaining knowledge), and as such corresponds to the fifth pramana, abhAva-pratyakSa, nonperception when applied to the physical, but more accurately apprehension of subjective or spiritual being. …
*jd.19 - sarvA: kriyA* hi vAsanA.abhAve - all actions then in the absence of vAsanA.s = prayAnti aphalatAm - proceed to fruitlessness = azubhA: phalavantya: api - impure ones even when fruitful = seka_abhAve latA iva - are like a vine in the absence of watering.
Rtu_antare yathA yAti vilayam pUrvam Artavam |
ऋtv अन्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
तथा_एव वासना-नाशे नाशम् एति क्रिया.फलम् ॥६|८७|२०॥
tathA_eva vAsanA-nAze nAzam eti kriyA-phalam ||6|87|20||
.
Rtu_antare - in its season = yathA yAti - as comes = vilayam pUrvam Artavam - in another season to destruction = tathA eva vAsanA-nAze - thus too with the destruction of vAsanA.s = nAzam eti kriyA-phalam - the fruit of action comes to destruction.
as fruit in its season comes to disappear as the season ends
so too when Conditioning ends there also ends the fruit it_grows
.
*vlm.20. As the effect of a certain season on plants &c., is displaced by that of the succeeding one; so the fruit of an action, is frustated by its want of its desire (of the object).
~vwv.2185/20 As a thing conforming to the previous season goes to destruction in another season, so also, the fruit of an action attains to destruction on the destruction of desires.
*jd.20 - Rtu_antare - in its season = yathA yAti - as comes = vilayam pUrvam Artavam - in another season to destruction = tathA eva vAsanA-nAze - thus too with the destruction of vAsanA.s = nAzam eti kriyA-phalam - the fruit of action comes to destruction.
न स्वभावेन फलति यथा शरलता फलम् ।
na svabhAvena phalati yathA zaralatA phalam |
क्रिया निर्वासना पुत्र फलम् फलति no तथा ॥६|८७|२१॥
kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
.
na svabhAvena phalati - not by nature it fruits =
yathA zaralatA phalam ???
sarala – saralatA (honesty!)
kriyA nir.vAsanA - activity without vAsanA =
putra - son =
phalam phalati na-u tathA - never produces fruit:_thus....
*vlm.21. As it is the nature of kusa-grass never to fructify, though they bear the flowers in time; so my son, no action can produce any fruit without the desire of the main object (as its final cause). (Here chudálá addresses her husband as her son).
~vwv.2186/21 Son! As a creeper of white grass does not produce fruit by virtue of its inherent_nature, so also, desireless action does not produce fruit.
*sv.19-21 In the absence of self-limitation or volition, actions do not bear fruit. Actions by themselves do not_generate reaction or 'fruit'; it is the vasana or the volition that makes action bear fruit.
#nirvAsana – in the religious sense of "wicked" wish/desire, without vAsanA attachment (but YV extends the sense philosophically to include desiring even socially desirable things). •• nirvAsana-Atmakam jJasya sa jJAnI iti_abhidhIyate ||6|87| y7022.002. • tapasvI kRza-gAtra:_ca bhavet_nirvAsana:_tathA ||6|87| y6085.037. •• <kriyA nirvAsanA putra phalam phalati no..> y6087.021b <~vwv.2186>
#sR – to flow -> sarala, -> zarala -adj.- "Running on", straight (not "crooked") • real (not"sham") • = vigIta; m. - a species of pine tree, Pinus Longifolia. http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700 •-•> #saralatA -f.- uprightness, honestly, simplicity • saralatva -n.- straightness = #zaralatA.
स-यक्ष.वासनः_बालः पक्षम् पश्यति न_अन्यथा ।
sa-yakSa.vAsana:_bAla: pakSam pazyati na_anyathA |
स-दुःख.वासनः मूढः दुःखम् पश्यति न_अन्यथा ॥६|८७|२२॥
sa-du:kha.vAsana: mUDha:_du:kham pazyati na_anyathA ||6|87|22||
.
a child with the conditioned Imprint of a ghost
sees nothing but_a ghost.
the fool with the Imprint of sorrow
sees nothing else but sorrow.
* A child with the engram of a ghost pakSam pazyati na_anyathA sees nothing else a ghost sa-du:kha.vAsana: mUDha: The fool with the engram of sorrow du:kham pazyati na_anyathA sees nothing else but sorrow
*vlm.22. As the boy possest the idea of a ghost in his mind, sees the apparition of a devil before him; and as a sick man having hypochondria of his malady, is soon attacked by it: (so everyone meets with what he has in his mind).
*sv.22 Just_as the frightened boy thinks of a ghost_and sees a ghost, the ignorant man entertains the notion of sorrow and suffers sorrow.
आकार.भासुरा_अpy उच्चैः न ददाति फलम् क्रिया ।
AkAra-bhAsurA_api_uccai: na dadAti phalam kriyA |
शुभ.अशुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६|८७|२३॥
zubha~azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
.
AkAra-bhAsurA_api_uccai:
na dadAti phalam kriyA - not_giving fruit, Action =
zubha_a.zubhA vA - lucky or unlucky =
tat.jJasya - for a That.Knower =
phullA zaralatA yathA
*vlm.23. As the kusa grass presents the fair flowers to view, without ever bearing their fruits; so does the speculative theorist mediate of the beauty of his theory, without producing ito by its practice.
*sv. 23-26 Neither the vasana (self-limitation or conditioning) nor the egosense is a real entity! They arise because of foolishness. When this foolishness is abandoned, there is the realisation that_all this is brahman and there is no self-limitation.
#sR – to flow -> sarala, -> zarala -adj.- "Running on", straight (not "crooked") • real (not"sham") • = vigIta; m. - a species of pine tree, Pinus Longifolia. http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700 •-•> #saralatA -f.- uprightness, honestly, simplicity • saralatva -n.- straightness = #zaralatA.
वासना च_इह न_अsty एव सा_अहम्कार.आदि=रूपिणी ।
vAsanA ca_iha na_asti_eva sA_ahamkAra.Adi=rUpiNI |
अ.सत्या_एव_उदिता मौर्ख्यात् मरु-भूमौ_इव_अम्बुधिः ॥६|८७|२४॥
a.satyA_eva_uditA maurkhyAt maru-bhUmau_iva_ambudhi: ||6|87|24||
.
the Imprint in the form of "I"dentity
is quite unreal
arisen from folly
like the sight of water on a desert plain
.
vAsanA ca_iha na_asti_eva sA_ahamkAra.Adi=rUpiNI | a.satyA_eva_uditA maurkhyAt
maru-bhUmau_iva_ambudhi:
.
*vlm.24. Sikhidhwaja said.--But it is said that_all human desire is vain, and its accompanying egoism is a fallacy; and that they are the creatures of our ignorance, like our error of a sea in the burning sands of a desert.
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म_इति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma_iti bhAvanAt |
न_उदेति वासना तस्य प्राज्ञस्य_इव_अम्बुdhir मरौ ॥६|८७|२५॥
na_udeti vAsanA tasya prAjJasya_iva_ambudhi:_marau ||6|87|25||
.
yasya maurkhyam kSayam yAtam - whose folly has come to an end =
"sarvam brahma" iti bhAvanAt - from the feeling "All is the brahman" =
na udeti vAsanA - vAsanA does not_arise =
tasya prAjJasya - for that wise person =
iva ambudhir marau – like an ocean in the desert.
~vwv.1995[1936] offers a good example of variant_readings by the same translator:_vwv.1995 For him [for that wise man] whose stupidity has been destroyed [by the contemplation •/• on account of the direct perception] that everything is brahman, desire does not_rise , as a lake [a receptacle of water] (does not_appear) in a sandy desert for an intelligent person. - 1936/25. Desire does not_rise for that wise man whose stupidity has been destroyed on account of the direct perception that everything is brahman, as a receptacle of water (does not_appear) in a sandy desert.
*vlm.25. So it is to the gnostic theist, whose ignorance is altogether removed by his knowledge of all things as the Divine spirit; such a man of course has no desire rising in his mind, as there is no appearance of the sea in the sands before the eyes of the wise.
Øtt. #bhAvanA - bhAvanA Feeling, thruout in yv.FM • the Becoming of a vAsanA.Affection • one of the 24 qualities of the vaizeSikas, "the faculty of reproductive imagination") kaN. (IW. 69) • *bhAvanA: - (pl. with Buddhists) a mental creation (such as that of the world, seen by it_as real, though actually unreal - the second link in the twelvefold chain of causation - the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA – contemplation (of the brahman.Immensity), direct perception *y6087.025,vwv.1995/1936.
* yasya maurkhyam kSayam yAtam - whose folly has come to an end = "sarvam brahma" iti bhAvanAt - from the feeling "All is the brahman" = na udeti vAsanA - vAsanA does not_arise = tasya prAjJasya - for that wise person = iva ambudhir marau – like an ocean in the desert.
वासना-मात्र=संत्यागाj जरा-मरण=वर्जितम् ।
vAsanA-mAtra=saMtyAgAj_jarA-maraNa=varjitam |
पदम् भवति जीvo 'न्तर् भूयः जन्म-विवर्जितम् ॥६|८७|२६॥
padam bhavati jIva:_antar bhUya: janma-vivarjitam ||6|87|26||
.
vAsanAmAtra-saMtyAgAt - after abandoning the vAsanA complex =
bhavati jIva: antar - the Living.jIva becomes within =
jarA-maraNa-varjitam padam - a state without decay and death =
bhUyas janma-vivarjitam - and duly without birth.
*vlm.26. It is by abandoning his desires, that_a person is freed from his bonds of his disease and death; and his internal soul arriving to the perfection of the Deity, is exempted from future birth.
* vAsanAmAtra-saMtyAgAt - after abandoning the vAsanA complex = bhavati jIva: antar - the Living.jIva becomes within = jarA-maraNa-varjitam padam - a state without decay and death = bhUyas janma-vivarjitam - and duly without birth.
स-वासनम् मno ज्ञेयम् ज्ञानम् निर्वासनम् मनः ।
sa-vAsanam mana:_jJeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६|८७|२७॥
jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
.
* sa-vAsanam manas jJeyam manas.Mind is to.be.known as having vAsanA.Imprints jJAnam nirvAsanam mana: When jJAna.Knowledge jJAnena jJeyam abhyetya removes what's to.be.known punar jIva: na jAyate the Living.jIva is not born again.
Mind should be known as Conditioning
Wisdom should be known as unconditioned Mind.
with Wisdom
having approached what should be known
the Living.jIva is not born again
.
*vlm.27. But know the human mind to be fraught with desires, from which the learned-few are only exempt; it is by their transcendental knowledge of the knowable one, that the Divinely wise alone are exempted from their regeneration in this mortal world.
*sv.27 When there is vasana, there is mind; when the vasana ceases in the mind, there is self-knowledge. One who has attained self-knowledge is not born. "
* sa-vAsanam manas jJeyam manas.Mind is to.be.known as having vAsanA.Imprints jJAnam nirvAsanam mana: When jJAna.Knowledge jJAnena jJeyam abhyetya removes what's to.be.known punar jIva: na jAyate the Living.jIva is not born again.
The BOY said—
ज्ञानम् एव परम् श्रेय इति ब्रह्म.आदyo 'पि ते ।
jJAnam eva param zreya* iti brahma.Adaya:_api te |
प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६|८७|२८॥
prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
.
jJAnam eva param zreya*
Wisdom is the very highest_good =
iti brahma.Adaya:_api te prAhur - so even the gods tell you, rAjA.Sage– =
mahAnta: rAjarSe
tvam kim ajJAnavAn sthita: - why do you remain unWise? =
*sv.28 Thus, even the gods, brahma and others, have declared that self-knowledge alone is supreme. Why then do you remain ignorant?
*vlm.28. Chudála replied--It is true, O princely sage! that knowledge is said to be the chief good (summum bonum), by the Gods brahma and others and also by all sapient sages; and notwithstanding thy knowing of this, why is it that thou remainest in this state of thy gross ignorance?
* jJAnam eva param zreyas - jnAna.Wisdom is the very highest_good = iti brahma.Adaya:_api te prAhur - so even the gods tell you, rAjA.Sage– mahAnta: rAjarSe tvam kim ajJAnavAn sthita: - why do you remain unWise?
इतः कमण्डlur इतः दण्ड.काष्ठमितः बृसी ।
ita: kamaNDalu:_ita:_daNDa-kASThamita:_bRsI |
इति_अन्.अर्थ-विलासे_अस्मिन् नमसे किम् महीपते ॥६|८७|२९॥
iti_an.artha-vilAse_asmin namase kim mahIpate ||6|87|29||
.
ita: kamaNDalu:
ita:_daNDa-kASTham
ita:_bRsI
iti an.artha-vilAse asmin - these useless toys =
namase kim mahIpate - .
*sv.29 Why do you think, "This is the kamandalu" and "This is a stick" and remain immersed in ignorance?
*vlm.29. What mean these pots and staffs, these wooden stools and those seats of kusa grass; and why is it, O royal prince! that you delight in these false playings of fools?
#kamaNDalu m/n. ‑ a gourd or vessel made of wood or earth used for water (by ascetics and religious students), a waterjar. ‑‑ http://en.wikipedia.org/wiki/Kamandalu
#bRsI -f.- (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a roll of twisted grass, pad, cushion, (esp.) the seat of a religious student or of an ascetic
ko 'हम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
ka:_aham katham idam jAtam katham zAmyati ceti bho: |
राजन् न_अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६|८७|३०॥
rAjan na_avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
.
ka:_aham - who am I? =
katham idam jAtam - how is this born/arisen? =
katham zAmyati ceti bho: - how is it ended if so, Sir? =
rAjan_na_avekSase kasmAt – rAjA, you don't consider why =
kim ajJa iva tiSThasi - are you some sort of ignorant?
*sv.30 Why do you not enquire "Who am I?", "How has this world arisen?" and "How does all this cease?"?
*vlm.30. Why is it that you do not employ your mind to inquire into the questions as to what thou art, and how has this world came to existence, and how and when will cease to exist (in your consciousness of reality). Instead of making inquiries in these solemn truths, you are passing your time like the ignorant in your fooleries only?
कथम् बन्धः कथम् मोक्ष इति प्रश्नान् उदाहरन् ।
katham bandha: katham mokSa* iti praznAn udAharan |
पारावार.विदाम् पादान् कस्मात्_राजन् न सेवसे ॥६|८७|३१॥
pArAvAra.vidAm pAdAn kasmAt_rAjan na sevase ||6|87|31||
.
katham bandha: - how is there Bondage? =
katham mokSa - how is there Freedom? =
iti praznAn udAharan - asking such questions =
pArAvAra.vidAm pAdAn - the feet of those of higher learning =
kasmAt_rAjan_na sevase – why, rAjA, don't you touch?
*sv.31 Why do you not_reach the state of the enlightened by enquiring into the nature of bondage and liberation?
*vlm.31. Why dont you discuss about the natures of bondage and liberation in the company of the learned, and pay your homage at their venerable feet?
दुःस्पन्द-संविदा शैल.कोटरे क्रियया_अनया ।
du:spanda-saMvidA zaila-koTare kriyayA_anayA |
जीवितम् क्षिपयन् किम् त्वम् शिला.कीटवd आस्थितः ॥६|८७|३२॥
jIvitam kSipayan kim tvam zilA-kITavat_Asthita: ||6|87|32||
.
du:spanda-saMvidA
zaila-koTare
kriyayA anayA - by this kriyA.activity =
jIvitam kSipayan_kim tvam
zilA-kITavat_Asthita:
*vlm.32. Do you want, O prince to pass your life in the discharge of your painful austerities, as some insects finish their days in perforating the stones in which they live?
*sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
साधूनाम् सम.दृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama-dRSTInAm paripraznena sevayA |
संगमेन च सा युktir लभ्यते मुच्यते यया ॥६|८७|३३॥
saMgamena ca sA yukti:_labhyate mucyate yayA ||6|87|33||
.
sAdhUnAm sama-dRSTInAm paripraznena sevayA saMgamena ca sA yukti:_labhyate
mucyate yayA - whereby he is freed.
*vlm.33. You can easily obtain the delight you seek, if you will but betake yourself to the service of holy man; and keep company with the tolerant_and wise souls, arguing with them on spiritual subjects.
*sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
साधूना_एव समम् ग्रासम् भुञ्जानः_वन.कोटरे ।
sAdhUnA_eva samam grAsam bhuJjAna:_vana-koTare |
तिष्ठ_अवष्टब्ध-दुःचेष्टः धरा-विवर.कीटवत् ॥६|८७|३४॥
tiSTha_avaSTabdha-du:ceSTa:_dharA-vivara-kITavat ||6|87|34||
.
sAdhUnA_eva samam - just like a sAdhu
grAsam bhuJjAna:_vana-koTare - enjoying your food in a forest cave
tiSTha_avaSTabdha-duz.ceSTa: - remain avoiding bad activity
dharA-vivara-kITavat - like a bug in its earth-hole.
just like a sAdhu
enjoying your food in a forest cave
remain
avoiding bad activity
like a bug in its earth-hole.
*vlm.34. Or yon may continue to remain in your grotto, in this forest living on the simple food of holy men; and by abandoning the evil propensities of your mind, abide here as an insect in a hole under the ground.
*sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
~VA - you only resemble sadhu, staying in this cave in forest, seised
by delusion (wrong actions), like a worm in a hole.
~AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest, like a worm in a hole in the ground having suppressed all bad (inappropriate) actions (अवष्टब्ध-दुश्चेष्टः)
VASISHTHA said—
कान्तया देव.रूपिण्या तथा_एवम् प्रतिबोधितः ।
kAntayA deva-rUpiNyA tathA_evam pratibodhita: |
अश्रु-पूर्ण=मुखः_वाक्यम् शिखिध्वज उवाच ह ॥६|८७|३५॥
azru-pUrNa=mukha:_vAkyam zikhidhvaja uvAca ha ||6|87|35||
.
kAntayA deva-rUpiNyA tathA evam pratibodhita: azru-pUrNa=mukha:_vAkyam
zikhidhvaja: uvAca ha
.
*vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the Divine boy—sikhidhwaja, melted into tears; and with his face bathed in water, spoke to the lad as follows:--
*sv.32-35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self-knowledge.
FIRECREST said—
अहो नु बोधिto 'smy अद्य चिरात् सुर.सुत त्वया ।
aho nu bodhita:_asmi_adya cirAt sura-suta tvayA |
मौर्ख्याd आर्य.समासङ्गम् मुक्त्वा_ अहम् अवसम् वने ॥६|८७|३६॥
maurkhyAt_Arya-samAsaGgam muktvA_ aham avasam vane ||6|87|36||
.
yes,
I am awakened now from my folly
–after so long–
by you, the son of a god
!
I forsook my courtly company, and came to dwell here in the forest
.
aho nu bodhita:_asmi_adya cirAt sura-suta tvayA | maurkhyAt_Arya-samAsaGgam
muktvA_ aham avasam vane
.
*vlm. ... and I perceive now that it was my weak-headedness, which drove me from the society of respectable to this lonely forest.
अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
aho na me kSayam yAtam manye pApam azeSata: |
यत् त्वम् एव समागत्य सम्प्रबोधयसि_इह माम् ॥६|८७|३७॥
yat tvam eva samAgatya samprabodhayasi_iha mAm ||6|87|37||
.
aho na me kSayam yAtam manye pApam azeSata: yat tvam eva samAgatya
samprabodhayasi iha mAm
.
*vlm.37. Ah! I find now that my mind is purged to-day of its endless sins, which has brought thee to my presence here, and remonstrate with me on my past misconduct.
*sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
गुरुः_त्वम् मे पिता त्वम् मे मित्रम् त्वम् मे वरानन ।
guru:_tvam me pitA tvam me mitram tvam me varAnana |
शिष्यः नमस्कारोmy अहम् पादौ तव कृपाम् कुरु ॥६|८७|३८॥
ziSya: namaskAromi_aham pAdau tava kRpAm kuru ||6|87|38||
.
you are my guru; and you are
my father; and you are my friend,
beautiful boy! And as for me,
I am your student, and I bow
at your feet. Show me your mercy!
*vlm.38. O beautious boy! I deem thee henceforward as my monitor and father and my best friend forever, and acknowledge myself as thy pupil; wherefore I bow down at thy feet_and pray thee to take piety on me.
*sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not_grieve.
*jd.38 - gurus tvam me - you are my guru = pitA tvam me - you are my father = mitram tvam me - you are my friend = varAnana - o beauitful one = ziSya: namaskAromi aham pAdau - your student, I bow at your feet = tava kRpAm kuru - Show me your mercy!
यत्_उदारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
yat_udAratamam vetsi yasmin jJAte na zocyate |
भवामि निर्वृतः येन तत् ब्रह्म_उपदिश_आशु मे ॥६|८७|३९॥
bhavAmi nirvRta:_yena tat brahma_upadiza_Azu me ||6|87|39||
.
yad udAratamam vetsi
yasmin jJAte - when which is known =
na zocyate
bhavAmi nirvRta:_yena
tad-brahma upadiza Azu me - .
*vlm.39. Please admonish me now on the subject of Divine knowledge, as you are best_acquainted with it; and whereby I may be freed from all my sorrows, and be settled with perfect peace and bliss of my mind.
*sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not_grieve.
घट.ज्ञान.आदयः ज्ञाने विभागाः सnty अन्.एकशः ।
ghaTa-jJAna-Adaya: jJAne vibhAgA: santi_an.ekaza: |
ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६|८७|४०॥
jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
.
ghaTa-jJAna-Adaya:
jJAne
vibhAgA: santi anekaza:
jJAnAnAm paramam jJAnam - of wisdoms the Supreme Wisdom
katarat tArakam bhavet - which is the tAraka.Star.
*vlm.40. You said at first, that knowledge is the supreme bliss or summum bonum of mankind; now tell me, which is that knowledge which saves us from misery; whether it is the knowledge of particulars which lead us to the acquaintance of specials, or that of the general which brings as to the trancendental. (The former is the inductive knowledge of ascenting from particulars to the universal, and the latter is deductive knowledge of deducing everything from the primitive one).
*sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not_grieve.
THE BRÂHMIN BOY said—
यdy उपादेय.वाkyo 'हम् राजर्षे तत्_वदामि ते ।
yadi_upAdeya-vAkya:_aham rAjarSe tat vadAmi te |
यथाज्ञानम् इदम् किम्चित्_न वक्ष्ये स्थाणु.काकवत् ॥६|८७|४१॥
yathAjJAnam idam kim.cit_na vakSye sthANu-kAkavat ||6|87|41||
.
yadi_upAdeya-vAkya: - if I can find the right words, I (Royal.Sage) =
aham rAjarSe tat vadAmi te - That tell you =
yathAjJAnam idam kim.cin - according.with jnAna.Wisdom this whatever =
na vakSye sthANu-kAkavat - nor will I croak like a crow on a stump.
*sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you if you are in a receptive mood and cherish my words.
*vlm.41. Chudála replied:--I will tell thee prince as far as I know about it, and what may be best_acceptable to thee; and not throw away my words in vain, like crowing ravens about_a headless trunk.
अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
an.upAdeya-vAkyasya vaktu: pRSTasya lIlayA |
व्रजnty अकलताम् वाचः_तमसि_इव_अक्ष-संविदः ॥६|८७|४२॥
vrajanti_akalatAm vAca:_tamasi_iva_akSa-saMvida: ||6|87|42||
.
an.upAdeya-vAkyasya - of the wrong words =
vaktu: - to speak them in answer to =
pRSTasya - a question =
lIlayA - playfully =
vrajanti
a-kalatAm vAcas
tamasi iva – as in the Dark =
akSa-saMvida: - the eyes to saMvit.Awareness.
*sv.42 If one playfully instructs another merely in answer to a query, when the latter does not intend to receive, cherish and assimilate the teaching, it becomes fruitless.
*vlm.42. Because the words that_are uttered to the impertinent questions of a person and not heeded by him, are thrown in vain; and become as useless to him, as her eye sight in the dark.
##vraj -> ##vraj cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te • pf. #vavrAja • aor. #avrAjIt. up • fut. #vrajitA • #vrajiSyati. &c • inf. #vrajitum. mbh • ind. p. #vrajitvA, #vrajya, #vrAjam. &c), to go, walk, proceed, travel, wander, move (also applied to inanimate objects • with tam or tena of the road tam of the distance, and tam (rarely tasmin or tasmai) of the place or object_gone to • with or re #padbhyAm, "to go on foot " • with upAnadbhyAm id. lit. "with shoes " • with dhuryai:, "to travel by means of beasts of burden" • with paramAMgatim, "to attain supreme bliss " • with zaraNam + tam, "to take refuge him" • with mUrdhnA pAdau and tasya, "to prostrate one's self at_anyone's feet " • with antam + tasya, "to come to the end of " • with anyena, #anyatra. or #anyatas, "to go another way or elsewhere " • with adhas, either "to sink down [to hell]" or "to be digested [as food]" • with punar, "to return to life") • to go in order to, be going to (tasmai inf. or an adj. ending in #aka. [e.g. #bhojako vrajati. "he is going to eat "]) pAN.2-3.15 • 3.3.10 &c • to go to (a woman) for sexual intercourse (acc) mn. • to go against, attack (an enemy • also with #vidviSam, #dviSato 'bhimukham, #abhyari. &c) mn • to go away. depart from (abl), go abroad, retire, withdraw, pass (the time) • to undergo, go to any state or condition, obtain, attain to, become (esp. with tam of an abstract_noun e.g. with vinAzam, "to go to destruction, become destroyed " • with nirvRtim, "to grow happy "[cf. #gam, #yA. &c.] • with sukham, "to feel well" • with jIvan, "to escape alive"): Caus. or cl.10. Par. (dhAtup.32.74) vrAjayati, to send, drive, aitAr • to prepare, decorate dhAtup.: Desid. vivrajiSati: Intens. vAvrajate, #vAvrakti, to go crookedly pAN.3-1, 23
FIRECREST said—
यत् वाक्षि तत्_उपादेयम् मया विधिः इव श्रुतेः ।
yat vAkSi tat_upAdeyam mayA vidhi:_iva zrute: |
अ.विचारितम् एव_आशु सत्यम् एतत्_वचः मम ॥६|८७|४३॥
a-vicAritam eva_Azu satyam etat vaca: mama ||6|87|43||
.
* yad vAkSi - what you say = tad upAdeyam mayA - that should be done by me = vidhir iva zrute: - like a rule of scripture = a-vicAritam evA Azu - uninvestigated tho they be = satyam etad vaco mama - true is this word of mine.
whatever you say, that should be followed by me like a rule of scripture
even without further investigation
for your word is my truth
.
*vlm.43. Sikhidhwaja said:--Sir, your words are as acceptable to me as the ordinaces of veda (gospel truth); and though you utter them without previous meditation (extempore), yet I have full faith in them.
* yad vAkSi - what you say = tad upAdeyam mayA - that should be done by me = vidhir iva zrute: - like a rule of scripture = a-vicAritam evA Azu - uninvestigated tho they be = satyam etad vaco mama - true is this word of mine.
Topknot said—
यथा बालः पितुः वाक्यम् मुक्त-हेतु~उपपादनम् ।
yathA bAla: pitu:_vAkyam mukta-hetu~upapAdanam |
आदत्ते हि तथा_एव त्वम् गृहाण_एतत्_वचः मम ॥६|८७|४४॥
Adatte hi tathA_eva tvam gRhANa_etat vaca: mama ||6|87|44||
.
yathA bAla: - as to a boy =
pitur vAkyam - his father's word is =
mukta-hetu_upapAdanam - free-cause-argument - uttered without_need of explanation
Adatte hi - being given =
tathA eva tvam - thus too to you.
gRhANa – take hold of =
etad vaco mama - this word of mine.
*vlm.44. Chudála replied--As a boys obeys the words of his father, knowing it to be pronounced for his certain good; so must you receive my words, (knowing them to tend to your best welfare).
#upapAdana -n.- the act of causing to appear, effecting, doing MBh. ; bringing near BhP. ; giving , delivering , presenting ; proving or establishing by argument Sarvad. ; explaining , examining L.
श्रवण.अनन्तरम् बुद्ध्या शुभम् इति_ एव भावयन् ।
zravaNa~anantaram buddhyA zubham iti_ eva bhAvayan |
शृणु गीतम् इव त्यक्त्वा हेतु.अर्थित्वम् वचः मम ॥६|८७|४५॥
zRNu gItam iva tyaktvA hetu~arthitvam vaca: mama ||6|87|45||
.
zravaNa_anantaram buddhyA - hearing constantly in your buddhi.Intellect =
zubham - is auspicious =
iti_ eva bhAvayan - so thus feeling =
zRNu gItam iva - hear like a gItA.song =
tyaktvA hetu-arthitvam - having abandoned the need for a reason =
vaca:_ mama - my words.
*vlm.45. Think my advices to be all good for you, after you hear them with proper attention; and hear unto my words, as you hear music without inquiring into their reason or rhyme.
अर्थ् #arth -> #arthitva -n.- condition of a suppliant Megh. ; request Malav. KSS.
स्व.चरित.सदृशम् यथा_उदयन्त्यः
sva.carita-sadRzam yathA_udayantya:
चिर.समयेन विबोधनम् च बुद्धेः ।
cira-samayena vibodhanam ca buddhe: |
भव-भय.सुतरम् महामतीनाम्
bhava-bhaya-sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६|८७|४६॥
zRNu kathayAmi kathAkramam manojJam ||6|87|46||
.
sva.carita-sadRzam –
like your own story =
yathA udayantya:
cira-samayena - for a long time =
vibodhanam ca buddhe:
bhava-bhaya-sutaram - the state of fear easily crossed =
mahAmatInAm - of great thinkers =
zRNu
kathayAmi - I tell a tale about the course of Mind.
kathAkramam manojJam
*vlm.46. Hear me now relate to you an interesting story of a certain person, whose conduct_and character resembled in every way to thine; and who was brought back to his sense after his long aberration. This is a tale to dispel the worldly cares and fears of the intelligent.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi:_cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6088 THE WISHING STONE 2.NV25 .z27
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FM.6.50-FM.6.99
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+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM6087 FIRECREST & THE BOY 2.NV23.24 .z46
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
FM.6.87
FIRECREST & The BOY
FIRECREST said—
सर्गे स्फुरद्भिर् मत्.पुण्यैर् मन्ये सम्प्रेषितो भवान् ।
sarge sphuradbhi: mat.puNyai: manye sampreSita: bhavAn |
अलक्ष्यैः सम्भृतैरद्रौ बृहद्वा तैरिवाम्बुदः ॥६|८७|१॥
alakSyai: sambhRtai: adrau bRhat.vAtai: iva ambuda: ||6|87|1||
.
sarge sphuradbhi: mat.puNyai: /
manye sampreSita: bhavAn
alakSyai: sambhRtai: adrau \
bRhat.vAtai: iva ambuda:
.
it is the flowering of my past good works that brings you here, good Sir
:
you're like the gathered winds upon a mountain.top,
that rise and bring refreshment to the sea
.
*vlm. ... as an unforeseen hurricane drives the waters of the sea on the dry mountain tops.
अद्य तिष्ठाम्यहम् साधो धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi aham sAdho dhanyAnAm dhuri dharmata: |
अमृतस्यन्दिवचसा यत्त्वयास्मि समागतः ॥६|८७|२॥
amRta.syandi.vacasA yat tvayA asmi samAgata: ||6|87|2||
.
adya tiSThAmi aham sAdho /
dhanyAnAm dhuri dharmata: |
amRta.syandi.vacasA \
yat tvayA asmi samAgata:
.
now I sit here, sAdhu, and in
the presence of your wealth of wise
dharma that pours from you, in your
deathless nectarine.flowing.speech!
adya tiSThAmi aham sAdho
now I stand here, sAdhu,
dhanyAnAm dhuri dharmata:
in the presence of your wealth of dharma
amRta.syandi.vacasA
with nectar.flowing.speech
yat tvayA asmi samAgata:
which by you I am brought.together.with.
*sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
*vlm.2. I reckon myself as highly blest among the blessed today to be thus favoured by your presence, and cooled by your speech distilling as ambrosial dews from your lips.
#syandin mfn. flowing, running VarBr2S. Kuval.; emitting liquid, oozing, trickling, dropping (comp.) MBh. Ka1v. &c
न केचन तथा भावाश्चेतः शीतलयन्ति मे ।
na kecana tathA bhAvA: ceta: zItalayanti me |
राज्य.लाभादयो ऽप्येते यथा साधु.समागमः ॥६|८७|३॥
rAjya.lAbha.Adaya: api ete yathA sAdhu.samAgama: ||6|87|3||
.
na kecana tathA bhAvA: /
ceta: zItalayanti me
rAjya.lAbha.Adaya: api ete \
yathA sAdhu.samAgama: ||6|87|3||
.
never before have my feelings been as cool* as this
:
not from Kingship
nor the conquest of Kings
:
so cool is the company of you sAdhus
!
na kecana tathA
and* not anywhen thus
bhAvA: *ceta: zItalayanti me I read *ca ita: rather than cetas ??? my feelings are cooled in this way
rAjya.lAbha.Adaya: api ete
even more than kingdom, conquest, &c.
yathA sAdhu.samAgama:
such is the company of a sAdhu.
na kecana tathA bhAvA: ceta: zItalayanti me | rAjya.lAbha.Adaya: api ete yathA sAdhu.samAgama:
.
*vlm.3. Never did a more sensible speech, touch and cool my soul to such a degree as your's ere this; wherefore I deem your holy presence as more precious to me, than the gaining of a kingdom.
*sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
* na kecana tathA and* not anywhen thus bhAvA: *ceta: zItalayanti me I read *ca ita: rather than cetas ??? my feelings are cooled in this way rAjya.lAbha.Adaya: api ete even more than kingdom, conquest, &c. yathA sAdhu.samAgama: such is the company of a sAdhu.
निरर्गल.रसो यत्र सामान्येन विजृम्भते ।
nirargala.rasa: yatra sAmAnyena vijRmbhate |
मुक्तरागादिमननम् तत्कल्पनसुखावहम् ॥६|८७|४॥
mukta.rAgA.Adi.mananam tat.kalpana.sukhau aham ||6|87|4||
.
nirargala.rasa: yatra /
sAmAnyena vijRmbhate
mukta.rAgA.Adi.mananam \
tat.kalpana.sukhau aham
.
nirargala.rasa: unrestrained delight
yatra where
sAmAnyena vijRmbhate thru generality expands
mukta.rAga.Adi.mananam as mentation free from its passions
tat.kalpana.sukhau in that imagined pleasure
aham am I.
*jd. he is babbling...
*vlm.4. The unrestrained delight which is felt in general (from the words of the wise), which are free from self.interest and selfish motives; is far superior to the self.restricted pleasure of sovereignty, which is delightful once in imagination only: (and not in its actual possession).
*sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds done in many past incarnations that I have obtained your company today and am able to drink the nectar of your wisdom! Nothing in the world gives that peace which the company of the holy ones bestows on man.
*VA. meeting with sadhus is free flow of nectar expands the thinking
free from raga.dvesha etc,
as (in case of wordly gain) with common people flow of imaginary joy expands?
*AS: I see the following meaning: No other feelings pacify my mind, not even acquisition of a Kingdom and other pleasures, as much as being in the company of good people, since usually (सामान्येन) there flows unfettered nectar of thoughts of freedom from राग.द्वेष etc. (and) it is pleasurable. This is different from AB, but I don't quite see the details of AB commentary.
*Ott. #argala a wooden bolt for a door or the cover of a chest • a bar, check, impediment •• a wave • m. or n. N. of a hell .> #Argala m. ArgalI f. a bolt or bar (= argala). •.• #svargArgala m/n. bar to (the gate of) heaven. •• .> #anargala .> #nirargala adj. unbarred, unimpeded, free, irresistible • nirargalam .ind.. freely • n..vAc adj. of unrestrained language y2018.029
VASISHTHA said—
एवंवादिनि सैवास्य वाक्यमाक्षिप्य भूपतेः ।
evam.vAdini sA eva asya vAkyam.AkSipya bhUpate: |
भूयः प्रोवाच चूडाला मुनिदारकरूपिणि ॥६|८७|५॥
bhUya: provAca cUDAlA muni.dAraka.rUpiNi ||6|87|5||
.
evam.vAdini sA eva asya /
vAkyam.AkSipya bhUpate:
bhUya: provAca cUDAlA \
muni.dAraka.rUpiNi
.
this being said
she had a problem with the EarthLord's words
so Topknot soon replied
(in the form of the muni.boy)
:
*vlm.5. Vasishtha said:..As the prince was uttering these encomiums, the brahman boy Kumbha passed over them in silence; and enterrupted him by saying:..
#kSip .> #AkSip #AkSipya – having objected +
THE BOY said—
आस्तामेषा कथा तावत्सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
त्वम् मे कथय हे साधो कस्त्वमद्रौ करोषि किम् ॥६|८७|६॥
tvam me kathaya he sAdho ka: tvam adrau karoSi kim ||6|87|6||
.
AstAm eSA kathA tAvat /
sarvam te varNitam mayA
tvam me kathaya he sAdho \
ka: tvam adrau karoSi kim
.
enough of this, put it to rest.
tell me instead, sAdhu, what brings you to this mountain
.
* AstAm eSA kathA tAvat sarvam te varNitam mayA tvam me kathaya he sAdho ka: tvam adrau karoSi kim आस्ताम् एषा कथा तावत् that would be enough of this story. सर्वं ते वर्णितं मया It has all been told to you by me त्वं मे Who are you? कथय हे साधो tell me o sAdhu कस् त्वम् अद्रौ करोषि किम् what are you doing on this mountain?
*vlm.6. Chudálá said:..Please put a stop, sir, to these words of yours, and give me an account of yourself as I have given mine to you; and tell me who you are, and what you do in this lonely mountain.
*sv.5.7. THE BRAHMANA (CUDALA) said: I have told you my life.story. Pray, now tell me who you are and what you are doing here.
कियत्पर्यवसानेयम् भवतो वनवासिता ।
kiyat pari.avasAneyam bhavata: vana.vAsitA |
सत्यम् कार्यम् च नो सत्यम् वक्तुम् जानन्ति तापसा: ॥६|८७|७॥
satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|7||
.
kiyat pari.avasAneyam /
bhavata: vana.vAsitA
satyam kAryam ca na.u satyam \
vaktum jAnanti tApasA:
.
kiyat pary.avasAneyam how long have you been living here?
bhavato vana.vAsitA w Your Grace's forest.dwelling
satyam kAryam ca no satyam what's good about it and what's not.so.good
vaktum jAnanti tApasA: as Ascetics speak.about it
.
*vlm.7. How long is it that you have passed in this forester's life of yours, and what is your main object in view. Tell me the bare truth, because it is beyond the probity of an ascetic, to utter anything but the plain troth. (The ascetics are names of satyabrata or vowed to truth).
*sv.5.7. THE BRAHMANA (CUDALA) said: I have told you my life.story. Pray, now tell me who you are and what you are doing here. How long have you been here? Tell me everything truthfully, for recluses do not speak anything but the truth.
FIRECREST said—
देवपुत्रो ऽसि जानासि सर्वमेव यथास्थितम् ।
devaputra: asi jAnAsi sarvam eva yathAsthitam |
लोक.वृत्तान्त=तज्ज्ञो ऽसि किमन्यत्कथयाम्यहम् ॥६|८७|८॥
loka.vRttAnta=tajjJa: asi kim anyat kathayAmi aham ||6|87|8||
.
devaputra: asi jAnAsi /
sarvam eva yathAsthitam
loka.vRttAnta=tajjJa: asi \
kim anyat kathayAmi aham
.
deva.putra: asi
you must be the son of a god
jAnAsi sarvam eva yathA.sthitam
you know.about everything as.it.is
loka.vRttAnta=tajjJa: asi you're a That.Knower existing in this world
kim anyat kathayAmi aham – what else is there to say?
*sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it is. What else shall I tell you?
*vlm.8. Sikhidhwaja replied..Lord as you are the offspring of a God, everything must be well known to you; and as the Gods are full well acquainted with the secrets and circumstances of all people, I have very little to relate to you about me.
* deva.putra: asi you must be the son of a god jAnAsi sarvam eva yathA.sthitam – you know.about everything as.it.is loka.vRttAnta=tajjJa: asi you're a That.Knower existing in this world kim anyat kathayAmi aham – what else is there to say?
संसारभयभीतत्वान् निवसामि वनान्तरे ।
saMsAra.bhaya=bhItatvAt nivasAmi vana*antare |
जानतो ऽपि हि मामार्यम् कथयाम्येव ते मनाक् ॥६|८७|९॥
jAnata: api hi mAm Aryam kathayAmi eva te manAk ||6|87|9||
.
saMsAra.bhaya=bhItatvAt /
nivasAmi vana*antare
jAnata: api hi mAm Aryam \
kathayAmi eva te manAk
.
I am afraid of this frightful saMsAra.Convolution
so
I live here in the forest
.
tho you may know of my nobility
I'll tell you something more
.
saMsAra.bhaya=bhItatvAt nivasAmi vana*antare | jAnata: api hi mAm Aryam
kathayAmi eva te manAk
.
*sv.9 I dwell in this forest on account of my fear of this samsara (world.cycle or the cycle of birth and death). Though you know all this, I shall briefly relate my story to you.
*vlm.9. It is from my fear of the world (and its temptations), that I have abandoned it and taken my abode amidst this forest; and this though you well know, will I now briefly state unto you.
शिखिध्वञो ऽहम् भूपालस्त्यक्त्वा राज्यमिहास्थितः ।
zikhidhvaja: aham bhUpAla: tyaktvA rAjyam iha Asthita: |
भृशम् भीतो ऽस्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६|८७|१०॥
bhRzam bhIta: asmi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
.
zikhidhvaja: aham bhUpAla: /
tyaktvA rAjyam iha Asthita:
bhRzam bhIta: asmi, tattva.jJa, \
saMsRtau janmata: puna:
.
I
am shikhi.dhvaja.Fire.crest,
Protector of the Earth
.
having abandoned my kingdom
I settled here, That.Knower, full of fear for another birth in saMsAra
.
zikhidhvaja: aham bhUpAla: tyaktvA rAjyam iha Asthita: | bhRzam bhIta: asmi, tattva.jJa, saMsRtau janmata: puna:
.
*sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this samsara in which one repeatedly and alternately experiences pleasure and pain, birth and death.
*vlm.10. I am sikhidbwaja the ruler of a country, which I have long relinquished for a seat in the forest; and know O knower of all truths, that it is my fear of the trap.doors of the world and future transmigration in it, that has driven me to this retired wilderness.
सुखम् पुनः पुनर्दुःखम् पुनर्मरणजन्मनी ।
sukham puna: puna: du:kham punar.maraNa.janmanI |
भवतस् तेन तप्ये ऽहम्, तत्त्वज्ञ, वनवीथिषु ॥६|८७|११॥
bhavata: tena tapye aham, tattva.jJa, vana.vIthiSu ||6|87|11||
.
sukham puna: puna: du:kham /
punar.maraNa.janmanI
bhavata: tena tapye aham, \
tattva.jJa, vana.vIthiSu
.
sukham puna: puna: du:kham pleasure again, again sorrow
punar.maraNa.janmanI again death and birth
bhavata: tena tapye aham
tattva.jJa vana.vIthiSu , Thatness.Knower, in these forest.groves. –
* "grove" #vIthi is a road or lane.
this might imply a place in chaNDAla country.
*vlm.11. It is no more than the reiteration of pain and pleasure, and of life and death in this accursed world; and it is to evade all these, that I have betaken myself to my austerities in these solitary woods.
*sv.11.12 However, though I have wandered everywhere and though I perform intense austerities, I have not found peace and tranquillity. My mind is not at rest.
भ्रमनपि दिगन्तेषु चरन् अपि परम्तपः ।
bhraman api diganteSu caran api param.tapa: |
नासादयामि विश्रान्तिम् एकाम् निधिमिवाधनः ॥६|८७|१२॥
na AsAdayAmi vizrAntim ekAm nidhim iva Adhana: ||6|87|12||
.
bhraman api diganteSu /
caran api param.tapa:
na AsAdayAmi vizrAntim \
ekAm nidhim iva Adhana:
.
bhraman api diganteSu while wandering in all directions
caran api param.tapa: while practicing perfect tapas
na AsAdayAmi vizrAntim I have not attained Repose
ekAm
nidhim iva AAdhana: .
*vlm.12. I wander about on all sides, and perform my rigorous austerities without any respite; and I give no rest to myself, but keep my vigils like a miser over his little stock.
अय त्नो ऽप्यफलो ऽप्येको ह्यपूर्णो ऽप्यस्तसंगतिः ।
ayatna: api aphala: api eka: hi apUrNa: api asta.saMgati: |
शुष्याम्यत्र वने साधो घुण.क्षुण्णा इव द्रुमः ॥६|८७|१३॥
zuSyAmi atra vane sAdho ghuNa.kSuNNA* iva druma: ||6|87|13||
.
ayatna: api aphala: api eka: /
hi apUrNa: api asta.saMgati:
zuSyAmi atra vane sAdho \
ghuNa.kSuNNA* iva druma:
.
ayatna: api without any effort aphala: api without any fruit eko hi One only apUrNa: api without any Fulness asta.saMgati: come to setting zuSyAmi I wither atra vane sAdho here in the forest, sAdhu ghuNa.kSuNNA woodlouse.eaten iva druma: like a tree.
without any effort
without any fruit
One only
without any Fulness
come to setting
I wither here in the forest, sAdhu, like a woodlouse.eaten tree
.
*sv.13 I do not indulge in activities nor do I seek to gain anything, I am alone here and unattached to anything; yet I am dry and devoid of fulfilment.
*vlm.13. I am without any effort or attempt, and so without any fruit and fruction also; I am lonely, and so helpless likewise; I am poor and therefore friendless also, and know me Divine personage! to be pining in this forest like a withered tree perforated by worms.
*jd.13 ayatna: api without any effort aphala: api without any fruit eko hi One only apUrNa: api without any Fulness asta.saMgati: come to setting zuSyAmi I wither atra vane sAdho here in the forest, sAdhu ghuNa.kSuNNA woodlouse.eaten iva druma: like a tree.
इमामखण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
imAm a.khaNDitAm samyak kriyAm sampAdayan api |
दुःखाद्गच्छामि दुःखौघम् अमृतम् मे विषम् स्थितम् ॥६|८७|१४॥
du:khAt gacchAmi du:kha*ogham amRtam me viSam sthitam ||6|87|14||
.
imAm a.khaNDitAm samyak /
kriyAm sampAdayan api
du:khAt gacchAmi du:kha*ogham \
amRtam me viSam sthitam
.
imAm akhaNDitAm this unbroken samyak kriyAm entire kriya Activity sampAdayan api undertaking so du:khAt gacchAmi du:kha*ogham from sorrow I go.to Sorrow Ocean amRtam me viSam sthitam Nectar to.me is situate in poison. then all this constant Action undertaking so
from Sorrow.River to Sorrow.Sea
I
go
.
poison is deathless Nectar to me
.
*vlm. ... all my sacred rites ... even the ambrosial draught is unpleasant to me.
*sv.14 I have practised all the kriyas (yogic methods) uninterruptedly. But I only progress from sorrow to greater sorrow; and even nectar turns into poison for me.
*jd.14 imAm akhaNDitAm this unbroken samyak kriyAm entire kriya Activity sampAdayan api undertaking so du:khAt gacchAmi du:kha*ogham from sorrow I go.to Sorrow Ocean amRtam me viSam sthitam Nectar to.me is situate in poison.
THE BOY said—
पितामहमहम् पूर्वम् कदाचित्पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
यत्क्रियाज्ञानयोरेकम् श्रेयस्तद्ब्रूहि मे प्रभो ॥६|८७|१५॥
yat kriyA.jJAna.yo: ekam zreya: tat brUhi me prabho ||6|87|15||
.
pitAmaham aham pUrvam /
kadA.cit pRSTavAn idam
yat kriyA.jJAna.yo: ekam \
zreya: tat brUhi me prabho
.
I asked my grandfather this question
sometime
long ago
about kriyA.Action and jJAna.Wisdom
:
"which is the better one? tell me that, Lord"
.
*jd. we are back at the seminal question,
first answered in the very first Canto as the two wings of a bird.
*vlm.15. Chudálá said:..It was once on a time that I had my great proginitor (Brahma) to tell me which of the two, the observance of duties or their non.observance for the sake of knowledge (i.e. whether practice or theoretical knowledge); is the more useful to and preferable by mankind.
*sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which is superior, kriya (action, the practice of a technique) or jnana (self.knowledge)?" And, he said to me:
*jd.15 aham pRSTavAn pitAmaham idam I asked my grandfather/Grandfather this pUrvam kadA.cit sometime long ago kriyA.jJAnayor of kriyA.Action and jJAna.Wisdom yat ekam zreyas which is the better one? tad brUhi me prabho Tell me that, Lord.
BRAHMAA THE IMMENSE declared—
ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वेत्त्यलम् ।
jJAnam hi paramam zreya: kaivalyam tena vetti alam |
कालातिवाहनायैव विनोदायोदिता क्रिया ॥६|८७|१६॥
kAla*ati.vAhanAya eva vinodAya uditA kriyA ||6|87|16||
.
jJAnam hi paramam zreya: /
kaivalyam tena vetti alam
kAla*ati.vAhanAya eva \
vinodAya uditA kriyA
.
jJAnam hi parama zreya: Wisdom ! for Wisdom is the highest good
kaivalyam tena vetti alam Sole.Fullness w that one gets to know
kAla ati.vAhanAya eva
vinodAya for pleasure
uditA kriyA arisen Action
*vlm.16. brahmá replied:..Knowledge is no doubt the supreme Good, as it leads to ones acquaintance with the unity of the Deity and the oneness of himself; but action is inculcated to man at the duty of his life, both for the pleasure and passing of his life time.
*sv.16 "Indeed, jnana is supreme for through jnana one realises the one which alone is. On the other hand, kriya has been described in colourful terms, as a pastime.
अलब्धज्ञानदृष्टीनाम् क्रिया, पुत्र, परायणम् ।
a.labdha.jJAna.dRSTInAm kriyA, putra, parAyaNam |
यस्य नास्त्यम्बरम् पट्टम् कम्बलम् किम् त्यजाम्यहम् ॥६|८७|१७॥
yasya na asti ambaram paTTam kambalam kim tyajAmi aham ||6|87|17||
.
a.labdha.jJAna.dRSTInAm /
kriyA, putra, parAyaNam
yasya na asti ambaram paTTam \
kambalam kim tyajAmi aham
.
alabdha=jJAna.dRSTInAm – for those tho have not got the Wisdom.View
kriyA putra parAyaNam – Action, my boy, is a last resort
yasya na asti ambaram for one for whom there is no clothing
paTTam kambalam kim tyajAmi aham
*vwv.2209. Son! Performance (of ordained duties) is the best resort for those who have not obtained the faculty of knowledge. Does that person who has no silk garment, give up his blanket?
*sv.17 If one does not have jnana then one clings to kriya: if one does not have good clothes to wear, he clings to the sack.
*vlm.17. Let them that have not acquired their intellectual light and the sight of the soul, be employed in their duties by their offsprings and fellow creatures; for who that is devoid of a silken robe, will go about naked and not wrap himself with a blanket or coarse cloth.
~paTTa.strip
वासनामात्रसारत्वादज्ञस्य सफलाः क्रियाः ।
vAsanA.mAtra.sAratvAt ajJasya sa.phalA: kriyA: |
सर्वा एवाफला ज्ञस्य वासनामात्रसंक्षयात् ॥६|८७|१८॥
sarvA* eva a.phalA* jJasya vAsanA.mAtra.saMkSayAt ||6|87|18||
.
vAsanA.mAtra.sAratvAt /
ajJasya sa.phalA: kriyA:
sarvA* eva a.phalA* jJasya \
vAsanA.mAtra.saMkSayAt
.
vAsanA.mAtra.sAratvAt – from their conditioned matrixes
ajJasya for the unKnowing
saphalA: kriyA: fruitful Actions
sarvA: eva a.phalA: all even fruitless
jJasya for the Knower
vAsanA.mAtra.saMkSayAt – from withered conditioned matrixes.
*vwv.2183/18. Actions are fruitful to an ignorant person on account of their essential nature consisting only of desires. All (actions) are quite fruitless to the wise one due to the destruction of desires alone.
*sv.18 The ignorant are trapped by the fruits of their actions on account of their conditioning (vasana). When the latter is given up, action becomes no.action, whether it is conventionally regarded as good or evil.
*vlm.18. The ignorant that are actuated by their desires and live upon their hopes, meet with their objects as the reward of their action; but the knowing and speculative theorist, having neither any desire in his mind nor action of his body, meets with no reward of either.
सर्वा हि वासनाभावे प्रयान्त्यफलताम् क्रियाः ।
sarvA* hi vAsanA.abhAve prayAnti a.phalatAm kriyA: |
अशुभाः फलवन्त्यो ऽपि सेकाभावे लताः इव ॥६|८७|१९॥
a.zubhA: phalavantya: api sekAbhAve latA: iva ||6|87|19||
.
sarvA* hi vAsanA.abhAve /
prayAnti a.phalatAm kriyA:
a.zubhA: phalavantya: api \
sekAbhAve latA: iva
.
sarvA: kriyA* hi vAsanA.abhAve all actions then in the absence of vAsanA.s prayAnti aphalatAm proceed to fruitlessness azubhA: phalavantya: api impure ones even when fruitful seka abhAve latA iva are like a vine in the absence of watering.
all of Ur actions
when without conditioning
proceed without fruitfulness
:
even impure actions which had come to bear fruit
have become like dry vines in times of drought
.
*vwv.2184, 2189/19. All actions, even those which are impure and fruit.bearing, indeed become fruitless in the absense of desires, like creepers in the absence of watering.
*sv.19.21 In the absence of self.limitation or volition, actions do not bear fruit. Actions by themselves do not generate reaction or 'fruit'; it is the vasana or the volition that makes action bear fruit.
>bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to be, become] Nonexistence, nonentity, negation; applied to the material universe, noumenal substance, or subjectivity. In Kanada's system of negation of individual beings or objects, abhava is classed as seventh in his categories. In Vedanta philosophy, first of the six pramanas (means of obtaining knowledge), and as such corresponds to the fifth pramana, abhAva.pratyakSa, nonperception when applied to the physical, but more accurately apprehension of subjective or spiritual being. …
*jd.19 sarvA: kriyA* hi vAsanA.abhAve all actions then in the absence of vAsanA.s prayAnti aphalatAm proceed to fruitlessness azubhA: phalavantya: api impure ones even when fruitful seka abhAve latA iva are like a vine in the absence of watering.
ऋत्वन्तरे यथा याति विलयम् पूर्वमार्तवम् ।
Rtu antare yathA yAti vilayam pUrvam Artavam |
तथैव वासनानाशे नाशमेति क्रियाफलम् ॥६|८७|२०॥
tathA eva vAsanA.nAze nAzam eti kriyA.phalam ||6|87|20||
.
Rtu antare yathA yAti /
vilayam pUrvam Artavam
tathA eva vAsanA.nAze \
nAzam eti kriyA.phalam
.
Rtu antare in its season yathA yAti as comes vilayam pUrvam Artavam in another season to destruction tathA eva vAsanA.nAze thus too with the destruction of vAsanA.s nAzam eti kriyA.phalam the fruit of action comes to destruction.
as fruit in its season comes to disappear as the season ends
so too when Conditioning ends there also ends the fruit it grows
.
*vlm.20. As the effect of a certain season on plants &c., is displaced by that of the succeeding one; so the fruit of an action, is frustated by its want of its desire (of the object).
*vwv.2185/20 As a thing conforming to the previous season goes to destruction in another season, so also, the fruit of an action attains to destruction on the destruction of desires.
*jd.20 Rtu antare in its season yathA yAti as comes vilayam pUrvam Artavam in another season to destruction tathA eva vAsanA.nAze thus too with the destruction of vAsanA.s nAzam eti kriyA.phalam the fruit of action comes to destruction.
न स्वभावेन फलति यथा शरलता फलम् ।
na svabhAvena phalati yathA zaralatA phalam |
क्रिया निर्वासना पुत्र फलम् फलति नो तथा ॥६|८७|२१॥
kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
.
na svabhAvena phalati /
yathA zaralatA phalam
kriyA nirvAsanA putra \
phalam phalati na.u tathA
.
na svabhAvena phalati not by nature it fruits
yathA zaralatA phalam ???
sarala – saralatA (honesty!)
kriyA nir.vAsanA activity without vAsanA
putra son
phalam phalati na.u tathA never produces fruit: thus....
*vlm.21. As it is the nature of kusa.grass never to fructify, though they bear the flowers in time; so my son, no action can produce any fruit without the desire of the main object (as its final cause). (Here chudálá addresses her husband as her son).
*vwv.2186/21 Son! As a creeper of white grass does not produce fruit by virtue of its inherent nature, so also, desireless action does not produce fruit.
*sv.19.21 In the absence of self.limitation or volition, actions do not bear fruit. Actions by themselves do not generate reaction or 'fruit'; it is the vasana or the volition that makes action bear fruit.
#nirvAsana – in the religious sense of "wicked" wish/desire, without vAsanA attachment (but YV extends the sense philosophically to include desiring even socially desirable things). •• nirvAsana.Atmakam jJasya sa jJAnI iti abhidhIyate ||6|87| y7022.002. • tapasvI kRza.gAtra: ca bhavet nirvAsana: tathA ||6|87| y6085.037. •• <kriyA nirvAsanA putra phalam phalati no..> y6087.021b <*vwv.2186>
#sR – to flow .> sarala, .> zarala .adj.. "Running on", straight (not "crooked") • real (not"sham") • vigIta; m. a species of pine tree, Pinus Longifolia. http://www.scientific.conference.net/plantimages/ImageData.asp?IDN=01.054h&IS=700 •.•> #saralatA .f.. uprightness, honestly, simplicity • saralatva .n.. straightness #zaralatA.
सयक्षवासनो बालः पक्षम् पश्यति नान्यथा ।
sa.yakSa.vAsana: bAla: pakSam pazyati na anyathA |
सदुःखवासनो मूढो दुःखम् पश्यति नान्यथा ॥६|८७|२२॥
sa.du:kha.vAsana: mUDha: du:kham pazyati na anyathA ||6|87|22||
.
sa.yakSa.vAsana: bAla: /
pakSam pazyati na anyathA
sa.du:kha.vAsana: mUDha: \
du:kham pazyati na anyathA
.
a child with the conditioned Imprint of a ghost
sees nothing but a ghost.
the fool with the Imprint of sorrow
sees nothing else but sorrow.
* A child with the engram of a ghost pakSam pazyati na anyathA sees nothing else a ghost sa.du:kha.vAsana: mUDha: The fool with the engram of sorrow du:kham pazyati na anyathA sees nothing else but sorrow
*vlm.22. As the boy possest the idea of a ghost in his mind, sees the apparition of a devil before him; and as a sick man having hypochondria of his malady, is soon attacked by it: (so everyone meets with what he has in his mind).
*sv.22 Just as the frightened boy thinks of a ghost and sees a ghost, the ignorant man entertains the notion of sorrow and suffers sorrow.
आकारभासुराप्युच्चैर् न ददाति फलम् क्रिया ।
AkAra.bhAsurA api uccai: na dadAti phalam kriyA |
शुभाशुभा वा तज्ज्ञस्य फुल्ला शरलता यथा ॥६|८७|२३॥
zubha*azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
.
AkAra.bhAsurA api uccai: /
na dadAti phalam kriyA
zubha*azubhA vA tat.jJasya \
phullA zaralatA yathA
.
AkAra.bhAsurA api uccai:
na dadAti phalam kriyA not giving fruit, Action
zubha a.zubhA vA lucky or unlucky
tat.jJasya for a That.Knower
phullA zaralatA yathA
*vlm.23. As the kusa grass presents the fair flowers to view, without ever bearing their fruits; so does the speculative theorist mediate of the beauty of his theory, without producing ito by its practice.
*sv. 23.26 Neither the vasana (self.limitation or conditioning) nor the egosense is a real entity! They arise because of foolishness. When this foolishness is abandoned, there is the realisation that all this is brahman and there is no self.limitation.
#sR – to flow .> sarala, .> zarala .adj.. "Running on", straight (not "crooked") • real (not"sham") • vigIta; m. a species of pine tree, Pinus Longifolia. http://www.scientific.conference.net/plantimages/ImageData.asp?IDN=01.054h&IS=700 •.•> #saralatA .f.. uprightness, honestly, simplicity • saralatva .n.. straightness #zaralatA.
वासना चेह नास्त्येव साहम्कारादिरूपिणी ।
vAsanA ca iha na asti eva sA ahamkAra.Adi=rUpiNI |
असत्यैवोदिता मौर्ख्यान्मरुभूमाविवाम्बुधिः ॥६|८७|२४॥
a.satyA eva uditA maurkhyAt maru.bhUmau iva ambudhi: ||6|87|24||
.
vAsanA ca iha na asti eva /
sA ahamkAra.Adi=rUpiNI
a.satyA eva uditA maurkhyAt \
maru.bhUmau iva ambudhi:
.
the Imprint in the form of "I"dentity
is quite unreal
arisen from folly
like the sight of water on a desert plain
.
*vlm.24. Sikhidhwaja said...But it is said that all human desire is vain, and its accompanying egoism is a fallacy; and that they are the creatures of our ignorance, like our error of a sea in the burning sands of a desert.
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्मेति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma iti bhAvanAt |
नोदेति वासना तस्य प्राज्ञस्येवाम्बुधिर्मरौ ॥६|८७|२५॥
na udeti vAsanA tasya prAjJasya iva ambudhi: marau ||6|87|25||
.
yasya maurkhyam kSayam yAtam /
sarvam brahma iti bhAvanAt
na udeti vAsanA tasya \
prAjJasya iva ambudhi: marau
.
yasya maurkhyam kSayam yAtam whose folly has come to an end
"sarvam brahma" iti bhAvanAt from the feeling "All is the brahman"
na udeti vAsanA vAsanA does not arise
tasya prAjJasya for that wise person
iva ambudhir marau – like an ocean in the desert.
*vwv.1995[1936] offers a good example of variant readings by the same translator: vwv.1995 For him [for that wise man] whose stupidity has been destroyed [by the contemplation •/• on account of the direct perception] that everything is brahman, desire does not rise , as a lake [a receptacle of water] (does not appear) in a sandy desert for an intelligent person. 1936/25. Desire does not rise for that wise man whose stupidity has been destroyed on account of the direct perception that everything is brahman, as a receptacle of water (does not appear) in a sandy desert.
*vlm.25. So it is to the gnostic theist, whose ignorance is altogether removed by his knowledge of all things as the Divine spirit; such a man of course has no desire rising in his mind, as there is no appearance of the sea in the sands before the eyes of the wise.
Øtt. #bhAvanA bhAvanA Feeling, thruout in yv.FM • the Becoming of a vAsanA.Affection • one of the 24 qualities of the vaizeSikas, "the faculty of reproductive imagination") kaN. (IW. 69) • *bhAvanA: (pl. with Buddhists) a mental creation (such as that of the world, seen by it as real, though actually unreal the second link in the twelvefold chain of causation the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA – contemplation (of the brahman.Immensity), direct perception *y6087.025,vwv.1995/1936.
* yasya maurkhyam kSayam yAtam whose folly has come to an end "sarvam brahma" iti bhAvanAt from the feeling "All is the brahman" na udeti vAsanA vAsanA does not arise tasya prAjJasya for that wise person iva ambudhir marau – like an ocean in the desert.
वासनामात्र=संत्यागाj जरा.मरण=वर्जितम् ।
vAsanA.mAtra=saMtyAgAj jarA.maraNa=varjitam |
पदम् भवति जीवो ऽन्तर् भूयो जन्मविवर्जितम् ॥६|८७|२६॥
pada.m bhavati jIva: antar bhUya: janma.vivarjitam ||6|87|26||
.
vAsanA.mAtra=saMtyAgAt /
jarA.maraNa=varjitam
pada.m bhavati jIva: antar \
bhUya: janma.vivarjitam
.
vAsanAmAtra.saMtyAgAt after abandoning the vAsanA complex
bhavati jIva: antar the Living.jIva becomes within
jarA.maraNa.varjitam pada.m a state without decay and death
bhUyas janma.vivarjitam and duly without birth.
*vlm.26. It is by abandoning his desires, that a person is freed from his bonds of his disease and death; and his internal soul arriving to the perfection of the Deity, is exempted from future birth.
* vAsanAmAtra.saMtyAgAt after abandoning the vAsanA complex bhavati jIva: antar the Living.jIva becomes within jarA.maraNa.varjitam pada.m a state without decay and death bhUyas janma.vivarjitam and duly without birth.
स.वासनम् मनो ज्ञेयम् ज्ञानम् निर्वासनम् मनः ।
sa.vAsanam mana: jJeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयमभ्येत्य पुनर्जीवो न जायते ॥६|८७|२७॥
jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
.
sa.vAsanam mana: jJeyam /
jJAnam nirvAsanam mana:
jJAnena jJeyam abhyetya \
puna: jIva: na jAyate
.
* sa.vAsanam manas jJeyam manas.Mind is to.be.known as having vAsanA.Imprints jJAnam nirvAsanam mana: When jJAna.Knowledge jJAnena jJeyam abhyetya removes what's to.be.known punar jIva: na jAyate the Living.jIva is not born again.
Mind should be known as Conditioning
Wisdom should be known as unconditioned Mind.
with Wisdom
having approached what should be known
the Living.jIva is not born again
.
*vlm.27. But know the human mind to be fraught with desires, from which the learned.few are only exempt; it is by their transcendental knowledge of the knowable one, that the Divinely wise alone are exempted from their regeneration in this mortal world.
*sv.27 When there is vasana, there is mind; when the vasana ceases in the mind, there is self.knowledge. One who has attained self.knowledge is not born. "
* sa.vAsanam manas jJeyam manas.Mind is to.be.known as having vAsanA.Imprints jJAnam nirvAsanam mana: When jJAna.Knowledge jJAnena jJeyam abhyetya removes what's to.be.known punar jIva: na jAyate the Living.jIva is not born again.
THE BOY said—
ज्ञानमेव परम् श्रेय इति ब्रह्मादयो ऽपि ते ।
jJAnam eva param zreya* iti brahma.Adaya: api te |
प्राहुर्महान्तो राजर्षे त्वम् किमज्ञानवान् स्थितः ॥६|८७|२८॥
prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
.
jJAnam eva param zreya* /
iti brahma.Adaya: api te
prAhu: mahAnto rAjarSe \
tvam kim ajJAnavAn sthita:
.
jJAnam eva param zreya*
Wisdom is the very highest good
iti brahma.Adaya: api te prAhur so even the gods tell you, rAjA.Sage–
mahAnta: rAjarSe
tvam kim ajJAnavAn sthita: why do you remain unWise?
*sv.28 Thus, even the gods, brahma and others, have declared that self.knowledge alone is supreme. Why then do you remain ignorant?
*vlm.28. Chudála replied..It is true, O princely sage! that knowledge is said to be the chief good (summum bonum), by the Gods brahma and others and also by all sapient sages; and notwithstanding thy knowing of this, why is it that thou remainest in this state of thy gross ignorance?
* jJAnam eva param zreyas jnAna.Wisdom is the very highest good iti brahma.Adaya: api te prAhur so even the gods tell you, rAjA.Sage– mahAnta: rAjarSe tvam kim ajJAnavAn sthita: why do you remain unWise?
इतः कमण्डलुरितो दण्डकाष्ठमितो बृसी ।
ita: kamaNDalu: ita: daNDa.kASThamita: bRsI |
इत्यनर्थविलासे ऽस्मिन् नमसे किम् महीपते ॥६|८७|२९॥
iti an.artha.vilAse asmin namase kim mahIpate ||6|87|29||
.
ita: kamaNDalu: ita: /
daNDa.kASThamita: bRsI
iti an.artha.vilAse asmin \
namase kim mahIpate
.
iti an.artha.vilAse asmin these useless toys
.
*sv.29 Why do you think, "This is the kamandalu" and "This is a stick" and remain immersed in ignorance?
*vlm.29. What mean these pots and staffs, these wooden stools and those seats of kusa grass; and why is it, O royal prince! that you delight in these false playings of fools?
#kamaNDalu m/n. a gourd or vessel made of wood or earth used for water (by ascetics and religious students), a waterjar. .. http://en.wikipedia.org/wiki/Kamandalu
#bRsI .f.. (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a roll of twisted grass, pad, cushion, (esp.) the seat of a religious student or of an ascetic
को ऽहम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
ka: aham katham idam jAtam katham zAmyati ceti bho: |
राजन् नावेक्षसे कस्मात् किमज्ञ इव तिष्ठसि ॥६|८७|३०॥
rAjan na avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
.
ka: aham who am I?
katham idam jAtam how is this born/arisen?
katham zAmyati ceti bho: how is it ended if so, Sir?
rAjan na avekSase kasmAt – rAjA, you don't consider why
kim ajJa iva tiSThasi are you some sort of ignorant?
.
*sv.30 Why do you not enquire "Who am I?", "How has this world arisen?" and "How does all this cease?"?
*vlm.30. Why is it that you do not employ your mind to inquire into the questions as to what thou art, and how has this world came to existence, and how and when will cease to exist (in your consciousness of reality). Instead of making inquiries in these solemn truths, you are passing your time like the ignorant in your fooleries only?
कथम् बन्धः कथम् मोक्ष इति प्रश्नान् उदाहरन् ।
katham bandha: katham mokSa* iti praznAn udAharan |
पारावारविदाम् पादान् कस्माद्राजन्न सेवसे ॥६|८७|३१॥
pArAvAra.vidAm pAdAn kasmAt rAjan na sevase ||6|87|31||
.
katham bandha: katham mokSa* /
iti praznAn udAharan
pArAvAra.vidAm pAdAn \
kasmAt rAjan na sevase
.
katham bandha: how is there Bondage?
katham mokSa how is there Freedom?
iti praznAn udAharan asking such questions
pArAvAra.vidAm pAdAn the feet of those of higher learning
kasmAt rAjan na sevase – why, rAjA, don't you touch?
*sv.31 Why do you not reach the state of the enlightened by enquiring into the nature of bondage and liberation?
*vlm.31. Why dont you discuss about the natures of bondage and liberation in the company of the learned, and pay your homage at their venerable feet?
दुःस्पन्दसंविदा शैलकोटरे क्रिययानया ।
du:spanda.saMvidA zaila.koTare kriyayA anayA |
जीवितम् क्षिपयन् किम् त्वम् शिलाकीटवदास्थितः ॥६|८७|३२॥
jIvitam kSipayan kim tvam zilA.kITavat Asthita: ||6|87|32||
.
du:spanda.saMvidA zaila./koTare kriyayA anayA
jIvitam kSipayan kim tvam \
zilA.kITavat Asthita:
.
du:spanda.saMvidA
zaila.koTare
kriyayA anayA by this kriyA.activity
jIvitam kSipayan kim tvam
zilA.kITavat Asthita:
*vlm.32. Do you want, O prince to pass your life in the discharge of your painful austerities, as some insects finish their days in perforating the stones in which they live?
*sv.32.35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self.knowledge.
साधूनाम् समदृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama.dRSTInAm paripraznena sevayA |
संगमेन च सा युक्तिर्लभ्यते मुच्यते यया ॥६|८७|३३॥
saMgamena ca sA yukti: labhyate mucyate yayA ||6|87|33||
.
sAdhUnAm sama.dRSTInAm /
paripraznena sevayA
saMgamena ca sA yukti: \
labhyate mucyate yayA
.
sAdhUnAm sama.dRSTInAm paripraznena sevayA saMgamena ca sA yukti: labhyate
mucyate yayA whereby he is freed.
*vlm.33. You can easily obtain the delight you seek, if you will but betake yourself to the service of holy man; and keep company with the tolerant and wise souls, arguing with them on spiritual subjects.
*sv.32.35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self.knowledge.
साधूनैव समम् ग्रासम् भुञ्जानो वनकोटरे ।
sAdhUnA eva samam grAsam bhuJjAna: vana.koTare |
तिष्ठावष्टब्धदुःचेष्टो धराविवरकीटवत् ॥६|८७|३४॥
tiSTha avaSTabdha.du:ceSTa: dharA.vivara.kITavat ||6|87|34||
.
sAdhUnA eva samam grAsam /
bhuJjAna: vana.koTare
tiSTha avaSTabdha.du:ceSTa: \
dharA.vivara.kITavat
.
sAdhUnA eva samam just like a sAdhu
grAsam bhuJjAna: vana.koTare enjoying your food in a forest cave
tiSTha avaSTabdha.duz.ceSTa: remain avoiding bad activity
dharA.vivara.kITavat like a bug in its earth.hole.
just like a sAdhu
enjoying your food in a forest cave
remain
avoiding bad activity
like a bug in its earth.hole.
*vlm.34. Or yon may continue to remain in your grotto, in this forest living on the simple food of holy men; and by abandoning the evil propensities of your mind, abide here as an insect in a hole under the ground.
*sv.32.35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self.knowledge.
*VA you only resemble sadhu, staying in this cave in forest, seised
by delusion (wrong actions), like a worm in a hole.
*AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest, like a worm in a hole in the ground having suppressed all bad (inappropriate) actions (अवष्टब्ध.दुश्चेष्टः)
VASISHTHA said—
कान्तया देवरूपिण्या तथैवम् प्रतिबोधितः ।
kAntayA deva.rUpiNyA tathA evam pratibodhita: |
अश्रुपूर्णमुखो वाक्यम् शिखिध्वज उवाच ह ॥६|८७|३५॥
azru.pUrNa=mukha: vAkyam zikhidhvaja uvAca ha ||6|87|35||
.
kAntayA deva.rUpiNyA /
tathA evam pratibodhita:
azru.pUrNa=mukha: vAkyam \
zikhidhvaja uvAca ha
.
*vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the Divine boy—sikhidhwaja, melted into tears; and with his face bathed in water, spoke to the lad as follows:..
*sv.32.35 Why are you wasting your life in these futile austerities and other kriyas? It is by resorting to the company of holy ones, by serving them and enquiring of them, that you will attain self.knowledge.
FIRECREST said—
अहो नु बोधितो ऽस्म्यद्य चिरात्सुरसुत त्वया ।
aho nu bodhita: asmi adya cirAt sura.suta tvayA |
मौर्ख्यादार्यसमासङ्गम् मुक्त्वाहमवसम् वने ॥६|८७|३६॥
maurkhyAt Arya.samAsaGgam muktvA aham avasam vane ||6|87|36||
.
aho nu bodhita: asmi adya /
cirAt sura.suta tvayA
maurkhyAt Arya.samAsaGgam \
muktvA aham avasam vane
.
yes,
I am awakened now from my folly
–after so long–
by you, the son of a god
!
I forsook my courtly company, and came to dwell here in the forest
.
aho nu bodhita: asmi adya cirAt sura.suta tvayA | maurkhyAt Arya.samAsaGgam
muktvA aham avasam vane
.
*vlm. ... and I perceive now that it was my weak.headedness, which drove me from the society of respectable to this lonely forest.
अहो न मे क्षयम् यातम् मन्ये पापमशेषतः ।
aho na me kSayam yAtam manye pApam azeSata: |
यत्त्वम् एव समागत्य सम्प्रबोधयसीह माम् ॥६|८७|३७॥
yat tvam eva samAgatya samprabodhayasi iha mAm ||6|87|37||
.
aho na me kSayam yAtam /
manye pApam azeSata:
yat tvam eva samAgatya \
samprabodhayasi iha mAm
.
*vlm.37. Ah! I find now that my mind is purged to.day of its endless sins, which has brought thee to my presence here, and remonstrate with me on my past misconduct.
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
गुरुस्त्वम् मे पिता त्वम् मे मित्रम् त्वम् मे वरानन ।
guru: tvam me pitA tvam me mitram tvam me varAnana |
शिष्यो नमस्कारोम्यहम् पादौ तव कृपाम् कुरु ॥६|८७|३८॥
ziSya: namaskAromi aham pAdau tava kRpAm kuru ||6|87|38||
.
guru: tvam me pitA tvam me /
mitram tvam me varAnana
ziSya: namaskAromi aham \
pAdau tava kRpAm kuru
.
you are my guru; and you are
my father; and you are my friend,
beautiful boy! And as for me,
I am your student, and I bow
at your feet. Show me your mercy!
.
*vlm.38. O beautious boy! I deem thee henceforward as my monitor and father and my best friend forever, and acknowledge myself as thy pupil; wherefore I bow down at thy feet and pray thee to take piety on me.
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
*jd.38 gurus tvam me you are my guru pitA tvam me you are my father mitram tvam me you are my friend varAnana o beauitful one ziSya: namaskAromi aham pAdau your student, I bow at your feet tava kRpAm kuru Show me your mercy!
यदुदारतमम् वेत्सि यस्मिञ्ज्ञाते न शोच्यते ।
yat udAratamam vetsi yasmin jJAte na zocyate |
भवामि निर्वृतो येन तद्ब्रह्मोपदिशाशु मे ॥६|८७|३९॥
bhavAmi nirvRta: yena tat brahma upadiza Azu me ||6|87|39||
.
yat udAratamam vetsi /
yasmin jJAte na zocyate
bhavAmi nirvRta: yena \
tat brahma upadiza Azu me ||6|87|39||
.
*vlm.39. Please admonish me now on the subject of Divine knowledge, as you are best acquainted with it; and whereby I may be freed from all my sorrows, and be settled with perfect peace and bliss of my mind.
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
घटज्ञा नादयो ज्ञाने विभागाः सन्त्यनेकशः ।
ghaTa.jJAna.Adaya: jJAne vibhAgA: santi an.ekaza: |
ज्ञानानाम् परमम् ज्ञानम् कतरत्तारकम् भवेत् ॥६|८७|४०॥
jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
.
ghaTa.jJAna.Adaya: jJAne /
vibhAgA: santi an.ekaza:
jJAnAnAm paramam jJAnam \
katarat tArakam bhavet
.
jJAnAnAm paramam jJAnam of wisdoms the Supreme Wisdom
katarat tArakam bhavet which is the tAraka.Star
.
*vlm.40. You said at first, that knowledge is the supreme bliss or summum bonum of mankind; now tell me, which is that knowledge which saves us from misery; whether it is the knowledge of particulars which lead us to the acquaintance of specials, or that of the general which brings as to the trancendental. (The former is the inductive knowledge of ascenting from particulars to the universal, and the latter is deductive knowledge of deducing everything from the primitive one).
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage. I am freed of foolishness. You are my guru; I am your disciple. Pray instruct me in what you know, knowing which one does not grieve.
THE BRAAHMIN BOY said—
यद्युपादेयवाक्यो ऽहम् राजर्षे तद्वदामि ते ।
yadi upAdeya.vAkya: aham rAjarSe tat vadAmi te |
यथाज्ञानम् इदम् किम्चित् न वक्ष्ये स्थाणु.काकवत् ॥६|८७|४१॥
yathAjJAnam idam kim.cit na vakSye sthANu.kAkavat ||6|87|41||
.
yadi upAdeya.vAkya: aham /
rAjarSe tat vadAmi te
yathAjJAnam idam kimcit \
na vakSye sthANu.kAkavat ||6|87|41||
.
yadi upAdeya.vAkya: if I can find the right words, I (Royal.Sage)
aham rAjarSe tat vadAmi te That tell you
yathAjJAnam idam kim.cin according.with jnAna.Wisdom this whatever
na vakSye sthANu.kAkavat nor will I croak like a crow on a stump.
*sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you if you are in a receptive mood and cherish my words.
*vlm.41. Chudála replied:..I will tell thee prince as far as I know about it, and what may be best acceptable to thee; and not throw away my words in vain, like crowing ravens about a headless trunk.
अनुपादेयवाक्यस्य वक्तुः पृष्टस्य लीलया ।
an.upAdeya.vAkyasya vaktu: pRSTasya lIlayA |
व्रजन्त्यकलताम् वाचस्तमसीवाक्षसंविदः ॥६|८७|४२॥
vrajanti akalatAm vAca: tamasi iva akSa.saMvida: ||6|87|42||
.
an.upAdeya.vAkyasya /
vaktu: pRSTasya lIlayA
vrajanti akalatAm vAca: \
tamasi iva akSa.saMvida:
.
an.upAdeya.vAkyasya of the wrong words
vaktu: to speak them in answer to
pRSTasya a question
lIlayA playfully
vrajanti
a.kalatAm vAcas
tamasi iva – as in the Dark
akSa.saMvida: the eyes to saMvit.Awareness.
*sv.42 If one playfully instructs another merely in answer to a query, when the latter does not intend to receive, cherish and assimilate the teaching, it becomes fruitless.
*vlm.42. Because the words that are uttered to the impertinent questions of a person and not heeded by him, are thrown in vain; and become as useless to him, as her eye sight in the dark.
##vraj .> ##vraj cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te • pf. #vavrAja • aor. #avrAjIt. up • fut. #vrajitA • #vrajiSyati. &c • inf. #vrajitum. mbh • ind. p. #vrajitvA, #vrajya, #vrAjam. &c), to go, walk, proceed, travel, wander, move (also applied to inanimate objects • with tam or tena of the road tam of the distance, and tam (rarely tasmin or tasmai) of the place or object gone to • with or re #padbhyAm, "to go on foot " • with upAnadbhyAm id. lit. "with shoes " • with dhuryai:, "to travel by means of beasts of burden" • with paramAMgatim, "to attain supreme bliss " • with zaraNam + tam, "to take refuge him" • with mUrdhnA pAdau and tasya, "to prostrate one's self at anyone's feet " • with antam + tasya, "to come to the end of " • with anyena, #anyatra. or #anyatas, "to go another way or elsewhere " • with adhas, either "to sink down [to hell]" or "to be digested [as food]" • with punar, "to return to life") • to go in order to, be going to (tasmai inf. or an adj. ending in #aka. [e.g. #bhojako vrajati. "he is going to eat "]) pAN.2.3.15 • 3.3.10 &c • to go to (a woman) for sexual intercourse (acc) mn. • to go against, attack (an enemy • also with #vidviSam, #dviSato 'bhimukham, #abhyari. &c) mn • to go away. depart from (abl), go abroad, retire, withdraw, pass (the time) • to undergo, go to any state or condition, obtain, attain to, become (esp. with tam of an abstract noun e.g. with vinAzam, "to go to destruction, become destroyed " • with nirvRtim, "to grow happy "[cf. #gam, #yA. &c.] • with sukham, "to feel well" • with jIvan, "to escape alive"): Caus. or cl.10. Par. (dhAtup.32.74) vrAjayati, to send, drive, aitAr • to prepare, decorate dhAtup.: Desid. vivrajiSati: Intens. vAvrajate, #vAvrakti, to go crookedly pAN.3.1, 23
FIRECREST said—
यद्वाक्षि तदुपादेयम् मया विधिरिव श्रुतेः ।
yat vAkSi tat upAdeyam mayA vidhi: iva zrute: |
अविचारित मे वा शु सत्यमेतद्वचो मम ॥६|८७|४३॥
a.vicAritam eva Azu satyam etat vaca: mama ||6|87|43||
.
yat vAkSi tat upAdeyam /
mayA vidhi: iva zrute:
a.vicAritam eva Azu \
satyam etat vaca: mama
.
* yad vAkSi what you say tad upAdeyam mayA that should be done by me vidhir iva zrute: like a rule of scripture a.vicAritam evA Azu uninvestigated tho they be satyam etad vaco mama true is this word of mine.
whatever you say, that should be followed by me like a rule of scripture
even without further investigation
for your word is my truth
.
*vlm.43. Sikhidhwaja said:..Sir, your words are as acceptable to me as the ordinaces of veda (gospel truth); and though you utter them without previous meditation (extempore), yet I have full faith in them.
* yad vAkSi what you say tad upAdeyam mayA that should be done by me vidhir iva zrute: like a rule of scripture a.vicAritam evA Azu uninvestigated tho they be satyam etad vaco mama true is this word of mine.
TOPKNOT said—
यथा बालः पितुर्वाक्यम् मुक्तहेतूपपादनम् ।
yathA bAla: pitu: vAkyam mukta.hetu*upapAdanam |
आदत्ते हि तथैव त्वम् गृहानैतद्वचो मम ॥६|८७|४४॥
Adatte hi tathA eva tvam gRhANa etat vaca: mama ||6|87|44||
.
yathA bAla: pitu: vAkyam /
mukta.hetu*upapAdanam =
Adatte hi tathA eva tvam \
gRhANa etat vaca: mama
.
yathA bAla: as to a boy
pitur vAkyam his father's word is
mukta.hetu upapAdanam free.cause.argument uttered without need of explanation
Adatte hi being given
tathA eva tvam thus too to you.
gRhANa – take hold of
etad vaco mama this word of mine.
*vlm.44. Chudála replied..As a boys obeys the words of his father, knowing it to be pronounced for his certain good; so must you receive my words, (knowing them to tend to your best welfare).
#upapAdana .n.. the act of causing to appear, effecting, doing MBh. ; bringing near BhP. ; giving , delivering , presenting ; proving or establishing by argument Sarvad. ; explaining , examining L.
श्रवणानन्तरम् बुद्ध्या शुभमित्येव भावयन् ।
zravaNa*anantaram buddhyA zubham iti eva bhAvayan |
शृणु गीतमिव त्यक्त्वा हेत्वर्थित्वम् वचो मम ॥६|८७|४५॥
zRNu gItam iva tyaktvA hetu*arthitvam vaca: mama ||6|87|45||
.
zravaNa*anantaram buddhyA /
zubham iti eva bhAvayan =
zRNu gItam iva tyaktvA \
hetu*arthitvam vaca: mama
.
zravaNa anantaram buddhyA hearing constantly in your buddhi.Intellect
zubham is auspicious
iti eva bhAvayan so thus feeling
zRNu gItam iva hear like a gItA.song
tyaktvA hetu.arthitvam having abandoned the need for a reason
vaca: mama my words.
*vlm.45. Think my advices to be all good for you, after you hear them with proper attention; and hear unto my words, as you hear music without inquiring into their reason or rhyme.
अर्थ् #arth .> #arthitva .n.. condition of a suppliant Megh. ; request Malav. KSS.
स्वचरितसदृशम् यथोदयन्त्यः
sva.carita.sadRzam yathA udayantya:
चिरसमयेन विबोधनम् च बुद्धेः ।
cira.samayena vibodhanam ca buddhe: |
भवभयसुतरम् महामतीनाम्
bhava.bhaya.sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६|८७|४६॥
zRNu kathayAmi kathAkramam manojJam ||6|87|46||
.
sva.carita.sadRzam yathA udayantya: /
cira.samayena vibodhanam ca buddhe: |
bhava.bhaya.sutaram mahAmatInAm \
zRNu kathayAmi kathAkramam manojJam
.
sva.carita.sadRzam –
like your own story
yathA udayantya:
cira.samayena for a long time
vibodhanam ca buddhe:
bhava.bhaya.sutaram the state of fear easily crossed
mahAmatInAm of great thinkers
zRNu
kathayAmi I tell a tale about the course of Mind.
kathAkramam manojJam
*vlm.46. Hear me now relate to you an interesting story of a certain person, whose conduct and character resembled in every way to thine; and who was brought back to his sense after his long aberration. This is a tale to dispel the worldly cares and fears of the intelligent.
@@@
DN6087 FIRECREST & THE BOY 2.NV23.24
सर्ग ६.८७
sarga 6.87
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
सर्गे स्फुरद्भिः मत्.पुण्यैः मन्ये सम्प्रेषितः भवान् ।
sarge sphuradbhi: mat.puNyai: manye sampreSita: bhavAn |
अलक्ष्यैः सम्भृतैः अद्रौ बृहत्.वातैः इव अम्बुदः ॥६।८७।०१॥
alakSyai: sambhRtai: adrau bRhat.vAtai: iva ambuda: ||6|87|1||
अद्य तिष्ठाmy अहम् साधो धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi aham sAdho dhanyAnAm dhuri dharmata: |
अमृत.स्यन्दि.वचसा यत् त्वया अस्मि समागतः ॥६।८७।०२॥
amRta.syandi.vacasA yat tvayA asmi samAgata: ||6|87|2||
न केचन तथा भावाः चेतः शीतलयन्ति मे ।
na kecana tathA bhAvA: ceta: zItalayanti me |
राज्य.लाभ.आदyo 'पि एते यथा साधु.समागमः ॥६।८७।०३॥
rAjya.lAbha.Adaya: api ete yathA sAdhu.samAgama: ||6|87|3||
निरर्गल.रसः यत्र सामान्येन विजृम्भते ।
nirargala.rasa: yatra sAmAnyena vijRmbhate |
मुक्त.रागा.आदि.मननम् तत्.कल्पन.सुखौ अहम् ॥६।८७।०४॥
mukta.rAgA.Adi.mananam tat.kalpana.sukhau aham ||6|87|4||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
एवम्.वादिनि सा एव अस्य वाक्यम् आक्षिप्य भूपतेः ।
evam.vAdini sA eva asya vAkyam.AkSipya bhUpate: |
भूयः प्रोवाच चूडाला मुनि.दारक.रूपिणि ॥६।८७।५॥
bhUya: provAca cUDAlA muni.dAraka.rUpiNi ||6|87|5||
बाल* उवाच ।
bAla* uvAca |
आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
त्वम् मे कथय हे साधो कः त्वम् अद्रौ करोषि किम् ॥६।८७।६॥
tvam me kathaya he sAdho ka: tvam adrau karoSi kim ||6|87|6||
कियत् परि.अवसानेयम् भवतः वन.वासिता ।
kiyat pari.avasAneyam bhavata: vana.vAsitA |
सत्यम् कार्यम् च no सत्यम् वक्तुम् जानन्ति तापसाः ॥६।८७।०७॥
satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|7||
शिखिध्वज* उवाच ।
zikhidhvaja* uvAca |
देवपुत्रः असि जानासि सर्वम् एव यथास्थितम् ।
devaputra: asi jAnAsi sarvam eva yathAsthitam |
लोक.वृत्तान्त=तज्ज्ञः असि किम् अन्यत् कथयाmy अहम् ॥६।८७।०८॥
loka.vRttAnta=tajjJa: asi kim anyat kathayAmi aham ||6|87|8||
संसार.भय=भीतत्वात् निवसामि वन.अन्तरे ।
saMsAra.bhaya=bhItatvAt nivasAmi vana*antare |
जानto 'पि हि माम् आर्यम् कथयामि एव ते मनाक् ॥६।८७।०९॥
jAnata: api hi mAm Aryam kathayAmi eva te manAk ||6|87|9||
शिखिध्वjo 'हम् भूपालः त्यक्त्वा राज्यम् इह आस्थितः ।
zikhidhvaja: aham bhUpAla: tyaktvA rAjyam iha Asthita: |
भृशम् भीto 'स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६।८७।१०॥
bhRzam bhIta: asmi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
सुखम् पुनः पुnar दुःखम् पुनर्.मरण.जन्मनी ।
sukham puna: puna: du:kham punar.maraNa.janmanI |
भवतः तेन तप्ये अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६।८७।११॥
bhavata: tena tapye aham, tattva.jJa, vana.vIthiSu ||6|87|11||
भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
bhraman api diganteSu caran api param.tapa: |
अयtno 'पि अफलः अपि एकः हि अपूर्णः अपि अस्त.संगतिः ।
ayatna: api aphala: api eka: hi apUrNa: api asta.saMgati: |
न आसादयामि विश्रान्तिम् एकाम् निधिम् इव आधनः ॥६।८७।१२॥
na AsAdayAmi vizrAntim ekAm nidhim iva Adhana: ||6|87|12||
शुष्याmy अत्र वने साधो घुण.क्षुण्णा इव द्रुमः ॥६।८७।१३॥
zuSyAmi atra vane sAdho ghuNa.kSuNNA* iva druma: ||6|87|13||
इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
imAm a.khaNDitAm samyak kriyAm sampAdayan api |
दुःखात् गच्छामि दुःख*ओघम् अमृतम् मे विषम् स्थितम् ॥६।८७।१४॥
du:khAt gacchAmi du:kha*ogham amRtam me viSam sthitam ||6|87|14||
बाल* उवाच ।
bAla* uvAca |
पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
यत् क्रिया.ज्ञान.योः एकम् श्रेयः तत् ब्रूहि मे प्रभो ॥६।८७।१५॥
yat kriyA.jJAna.yo: ekam zreya: tat brUhi me prabho ||6|87|15||
ब्रह्मा उवाच ।
brahmA uvAca |
ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वेtty अलम् ।
jJAnam hi paramam zreya: kaivalyam tena vetti alam |
काल.अति.वाहनाय एव विन उदाय उदिता क्रिया ॥६।८७।१६॥
kAla*ati.vAhanAya eva vina udAya uditA kriyA ||6|87|16||
अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
a.labdha.jJAna.dRSTInAm kriyA, putra, parAyaNam |
यस्य न अsty अम्बरम् पट्टम् कम्बलम् किम् त्यजाmy अहम् ॥६।८७।१७॥
yasya na asti ambaram paTTam kambalam kim tyajAmi aham ||6|87|17||
वासना.मात्र.सारत्वात् अज्ञस्य स.फलाः क्रियाः ।
vAsanA.mAtra.sAratvAt ajJasya sa.phalA: kriyA: |
सर्वा एव अ.फला ज्ञस्य वासना.मात्र.संक्षयात् ॥६।८७।१८॥
sarvA* eva a.phalA jJasya vAsanA.mAtra.saMkSayAt ||6|87|18||
सrvA हि वासना.अभावे प्रयाnty अ.फलताम् क्रियाः ।
sarvA* hi vAsanA.abhAve prayAnti a.phalatAm kriyA: |
अ.शुभाः फलवntyo 'पि सेकाभावे लताः इव ॥६।८७।१९॥
a.zubhA: phalavantya: api sekAbhAve latA: iva ||6|87|19||
ऋtv अन्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
Rtu antare yathA yAti vilayam pUrvam Artavam |
तथा एव वासना.नाशे नाशम् एति क्रिया.फलम् ॥६।८७।२०॥
tathA eva vAsanA.nAze nAzam eti kriyA.phalam ||6|87|20||
न स्वभावेन फलति यथा शरलता फलम् ।
na svabhAvena phalati yathA zaralatA phalam |
क्रिया निर्वासना पुत्र फलम् फलति no तथा ॥६।८७।२१॥
kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
स.यक्ष.वासनः बालः पक्षम् पश्यति न अन्यथा ।
sa.yakSa.vAsana: bAla: pakSam pazyati na anyathA |
स.दुःख.वासनः मूढः दुःखम् पश्यति न अन्यथा ॥६।८७।२२॥
sa.du:kha.vAsana: mUDha: du:kham pazyati na anyathA ||6|87|22||
आकार.भासुरा अpy उच्चैः न ददाति फलम् क्रिया ।
AkAra.bhAsurA api uccai: na dadAti phalam kriyA |
शुभ.अशुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६।८७।२३॥
zubha*azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
वासना च इह न अsty एव सा अहम्कार.आदि=रूपिणी ।
vAsanA ca iha na asti eva sA ahamkAra.Adi=rUpiNI |
अ.सत्या एव उदिता मौर्ख्यात् मरु.भूमौ इव अम्बुधिः ॥६।८७।२४॥
a.satyA eva uditA maurkhyAt maru.bhUmau iva ambudhi: ||6|87|24||
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म इति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma iti bhAvanAt |
न उदेति वासना तस्य प्राज्ञस्य इव अम्बुdhir मरौ ॥६।८७।२५॥
na udeti vAsanA tasya prAjJasya iva ambudhi: marau ||6|87|25||
वासना.मात्र=संत्यागाj जरा.मरण=वर्जितम् ।
vAsanA.mAtra=saMtyAgAj jarA.maraNa=varjitam |
पदम् भवति जीvo 'न्तर् भूयः जन्म.विवर्जितम् ॥६।८७।२६॥
pada.m bhavati jIva: antar bhUya: janma.vivarjitam ||6|87|26||
स.वासनम् मno ज्ञेयम् ज्ञानम् निर्वासनम् मनः ।
sa.vAsanam mana: jJeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६।८७।२७॥
jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
बाल* उवाच ।
bAla* uvAca |
ज्ञानम् एव परम् श्रेय इति ब्रह्म.आदyo 'पि ते ।
jJAnam eva param zreya* iti brahma.Adaya: api te |
प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६।८७।२८॥
prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
इतः कमण्डlur इतः दण्ड.काष्ठमितः बृसी ।
ita: kamaNDalu: ita: daNDa.kASThamita: bRsI |
इति अन्.अर्थ.विलासे अस्मिन् नमसे किम् महीपते ॥६।८७।२९॥
iti an.artha.vilAse asmin namase kim mahIpate ||6|87|29||
ko 'हम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
ka: aham katham idam jAtam katham zAmyati ceti bho: |
राजन् न अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६।८७।३०॥
rAjan na avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
कथम् बन्धः कथम् मोक्ष इति प्रश्नान् उदाहरन् ।
katham bandha: katham mokSa* iti praznAn udAharan |
पारावार.विदाम् पादान् कस्मात् राजन् न सेवसे ॥६।८७।३१॥
pArAvAra.vidAm pAdAn kasmAt, rAjan, na sevase ||6|87|31||
दुःस्पन्द.संविदा शैल.कोटरे क्रियया अनया ।
du:spanda.saMvidA zaila.koTare kriyayA anayA |
जीवितम् क्षिपयन् किम् त्वम् शिला.कीटवd आस्थितः ॥६।८७।३२॥
jIvitam kSipayan kim tvam zilA.kITavat Asthita: ||6|87|32||
साधूनाम् सम.दृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama.dRSTInAm paripraznena sevayA |
संगमेन च सा युktir लभ्यते मुच्यते यया ॥६।८७।३३॥
saMgamena ca sA yukti: labhyate mucyate yayA ||6|87|33||
साधूना एव समम् ग्रासम् भुञ्जानः वन.कोटरे ।
sAdhUnA eva samam grAsam bhuJjAna: vana.koTare |
तिष्ठ अवष्टब्ध.दुःचेष्टः धरा.विवर.कीटवत् ॥६।८७।३४॥
tiSTha avaSTabdha.du:ceSTa: dharA.vivara.kITavat ||6|87|34||
वसिष्ठ उवाच ।
vasiSTha uvAca |
कान्तया देव.रूपिण्या तथा एवम् प्रतिबोधितः ।
kAntayA deva.rUpiNyA tathA evam pratibodhita: |
अश्रु.पूर्ण=मुखः वाक्यम् शिखिध्वज उवाच ह ॥६।८७।३५॥
azru.pUrNa=mukha: vAkyam zikhidhvaja uvAca ha ||6|87|35||
अहो नु बोधिto 'smy अद्य चिरात् सुर.सुत त्वया ।
aho nu bodhita: asmi adya cirAt sura.suta tvayA |
मौर्ख्याd आर्य.समासङ्गम् मुक्त्वा अहम् अवसम् वने ॥६।८७।३६॥
maurkhyAt Arya.samAsaGgam muktvA aham avasam vane ||6|87|36||
अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
aho na me kSayam yAtam manye pApam azeSata: |
यत् त्वम् एव समागत्य सम्प्रबोधयसि इह माम् ॥६।८७।३७॥
yat tvam eva samAgatya samprabodhayasi iha mAm ||6|87|37||
गुरुः त्वम् मे पिता त्वम् मे मित्रम् त्वम् मे वरानन ।
guru: tvam me pitA tvam me mitram tvam me varAnana |
शिष्यः नमस्कारोmy अहम् पादौ तव कृपाम् कुरु ॥६।८७।३८॥
ziSya: namaskAromi aham pAdau tava kRpAm kuru ||6|87|38||
यत् उदारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
yat udAratamam vetsi yasmin jJAte na zocyate |
भवामि निर्वृतः येन तत् ब्रह्म उपदिश आशु मे ॥६।८७।३९॥
bhavAmi nirvRta: yena tat brahma upadiza Azu me ||6|87|39||
घट.ज्ञान.आदयः ज्ञाने विभागाः सnty अन्.एकशः ।
ghaTa.jJAna.Adaya: jJAne vibhAgA: santi an.ekaza: |
ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६।८७।४०॥
jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
बाल* उवाच ।
bAla* uvAca |
यdy उपादेय.वाkyo 'हम् राजर्षे तत् वदामि ते ।
yadi upAdeya.vAkya: aham rAjarSe tat vadAmi te |
यथाज्ञानम् इदम् किम्चित् न वक्ष्ये स्थाणु.काकवत् ॥६।८७।४१॥
yathAjJAnam idam kim.cit na vakSye sthANu.kAkavat ||6|87|41||
अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
an.upAdeya.vAkyasya vaktu: pRSTasya lIlayA |
व्रजnty अकलताम् वाचः तमसि इव अक्ष.संविदः ॥६।८७।४२॥
vrajanti akalatAm vAca: tamasi iva akSa.saMvida: ||6|87|42||
शिखिध्वज* उवाच ।
zikhidhvaja* uvAca |
यत् वाक्षि तत् उपादेयम् मया विधिः इव श्रुतेः ।
yat vAkSi tat upAdeyam mayA vidhi: iva zrute: |
अ.विचारितम् एव आशु सत्यम् एतत् वचः मम ॥६।८७।४३॥
a.vicAritam eva Azu satyam etat vaca: mama ||6|87|43||
चूदाला उवाच ।
cUdAlA uvAca |
यथा बालः पितुः वाक्यम् मुक्त.हेतु*उपपादनम् ।
yathA bAla: pitu: vAkyam mukta.hetu*upapAdanam |
आदत्ते हि तथा एव त्वम् गृहाण एतत् वचः मम ॥६।८७।४४॥
Adatte hi tathA eva tvam gRhANa etat vaca: mama ||6|87|44||
श्रवण.अनन्तरम् बुद्ध्या शुभम् इति एव भावयन् ।
zravaNa*anantaram buddhyA zubham iti eva bhAvayan |
शृणु गीतम् इव त्यक्त्वा हेतु.अर्थित्वम् वचः मम ॥६।८७।४५॥
zRNu gItam iva tyaktvA hetu*arthitvam vaca: mama ||6|87|45||
स्व.चरित.सदृशम् यथा उदयन्त्यः
sva.carita.sadRzam yathA udayantya:
चिर.समयेन विबोधनम् च बुद्धेः ।
cira.samayena vibodhanam ca buddhe: |
भव.भय.सुतरम् महामतीनाम्
bhava.bhaya.sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६।८७।४६॥
zRNu kathayAmi kathAkramam manojJam ||6|87|46||
॥
.
oॐm
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6088 THE WISHING STONE 2.NV25 .z27
https://www.dropbox.com/s/65zdncwn7qf895w/fm6088%202.nv25%20The%20WISHING%20STONE%20.z27.docx?dl=0
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
Jiva Das
https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23.24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
*o*ॐ*m*
FM.6.87
*FIRECREST & The BOY*
*FIRECREST said—*
सर्गे स्फुरद्भिर् मत्.पुण्यैर् मन्ये सम्प्रेषितो भवान् ।
sarge sphuradbhi: mat.puNyai: manye sampreSita: bhavAn |
अलक्ष्यैः सम्भृतैरद्रौ बृहद्वा तैरिवाम्बुदः ॥६|८७|१॥
alakSyai: sambhRtai: adrau bRhat.vAtai: iva ambuda: ||6|87|1||
.
sarge sphuradbhi: mat.puNyai: /
manye sampreSita: bhavAn
alakSyai: sambhRtai: adrau \
bRhat.vAtai: iva ambuda:
.
*:*
*you're like the gathered winds upon a mountain.top,*
*that rise and bring refreshment to the sea*
*.*
*vlm. ... as an unforeseen hurricane drives the waters of the sea on the
dry mountain tops.
अद्य तिष्ठाम्यहम् साधो धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi aham sAdho dhanyAnAm dhuri dharmata: |
अमृतस्यन्दिवचसा यत्त्वयास्मि समागतः ॥६|८७|२॥
amRta.syandi.vacasA yat tvayA asmi samAgata: ||6|87|2||
.
adya tiSThAmi aham
dhanya.anAm dhuri dharmata: |
amRta.syandi.vacasA \
yat tvayA asmi samAgata:
.
now I sit here, sAdhu, and in
the presence of your wealth of wise
dharma that pours from you, in your
deathless nectarine.flowing.speech!
adya tiSThAmi aham sAdho
dhanyAnAm dhuri dharmata:
*in the presence of your wealth of dharma *
amRta.syandi.vacasA
*with nectar.flowing.speech *
yat tvayA asmi samAgata:
*which by you I am brought.together.with*
*. *
*sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
done in many past incarnations that I have obtained your company today and
am able to drink the nectar of your wisdom! Nothing in the world gives that
peace which the company of the holy ones bestows on man.
ambrosial dews from your lips.
#syandin mfn. flowing, running VarBr2S. Kuval.; emitting liquid, oozing,
trickling, dropping (comp.) MBh. Ka1v. &c
#dhur top, summit, front, place of honour (loc. at the head, in front, in
presence of) MBh. Ka1v. &c
न केचन तथा भावाश्चेतः शीतलयन्ति मे ।
na kecana tathA bhAvA: ceta: zItalayanti me |
राज्य.लाभादयो ऽप्येते यथा साधु.समागमः ॥६|८७|३॥
rAjya.lAbha.Adaya: api ete yathA sAdhu.samAgama: ||6|87|3||
.
na kecana tathA bhAvA: /
ceta: zItalayanti me
rAjya.lAbha.Adaya: api ete \
yathA sAdhu.samAgama: ||6|87|3||
.
*: *
*not from Kingship *
*nor the conquest of Kings*
*: *
*so cool is the company of you sAdhus*
*! *
na kecana tathA
*and* not anywhen thus *
bhAvA: *ceta: zItalayanti me I read *ca ita: rather than cetas ??? my
feelings are cooled in this way
rAjya.lAbha.Adaya: api ete
yathA sAdhu.samAgama:
*such is the company of a sAdhu. *
na kecana tathA bhAvA: ceta: zItalayanti me | rAjya.lAbha.Adaya*:
a*p*i e*te yathA
.
*vlm.3. Never did a more sensible speech, touch and cool my soul to such a
degree as your's ere this; wherefore I deem your holy presence as more
precious to me, than the gaining of a kingdom.
*sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
done in many past incarnations that I have obtained your company today and
am able to drink the nectar of your wisdom! Nothing in the world gives that
peace which the company of the holy ones bestows on man.
sAdhu.samAgama: *such is the company of a sAdhu. *
निरर्गल.रसो यत्र सामान्येन विजृम्भते ।
nirargala.rasa: yatra sAmAnyena vijRmbhate |
मुक्तरागादिमननम् तत्कल्पनसुखावहम् ॥६|८७|४॥
mukta.rAgA.Adi.mananam tat.kalpana.sukhau aham ||6|87|4||
.
sAmAnyena vijRmbhate *expands thru commonality *
mukta.rAga.Adi.mananam \
tat.kalpana.sukhau aham
.
nirargala.rasa: *unrestrained delight *
yatra *where *
sAmAnyena vijRmbhate *thru generality expands *
mukta.rAga.Adi.mananam *as mentation free from its passions *
tat.kalpana.sukhau *in that imagined pleasure *
aham *am I*
*. *
*jd. he is babbling...
*vlm.4. The unrestrained delight which is felt in general (from the words
delightful once in imagination only: (and not in its actual possession).
*sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
done in many past incarnations that I have obtained your company today and
am able to drink the nectar of your wisdom! Nothing in the world gives that
peace which the company of the holy ones bestows on man.
*VA. meeting with sadhus is free flow of nectar expands the thinking
free from raga.dvesha etc,
as (in case of wordly gain) with common people flow of imaginary joy
expands?
*AS: I see the following meaning: No other feelings pacify my mind, not
even acquisition of a Kingdom and other pleasures, as much as being in the
company of good people, since usually (सामान्येन) there flows unfettered
nectar of thoughts of freedom from राग.द्वेष etc. (and) it is pleasurable.
This is different from AB, but I don't quite see the details of AB
commentary.
check, impediment •• a wave • m. or n. N. of a *hell* .> #Argala m. ArgalI
irresistible • nirargalam .ind.. freely • n..*vAc* adj. of *unrestrained
language* y2018.029
*VASISHTHA** said—*
एवंवादिनि सैवास्य वाक्यमाक्षिप्य भूपतेः ।
evam.vAdini sA eva asya vAkyam.AkSipya bhUpate: |
भूयः प्रोवाच चूडाला मुनिदारकरूपिणि ॥६|८७|५॥
bhUya: provAca cUDAlA muni.dAraka.rUpiNi ||6|87|5||
.
evam.vAdini sA eva asya /
vAkyam.AkSipya bhUpate:
bhUya: provAca cUDAlA \
muni.dAraka.rUpiNi
.
*she had a problem with the EarthLord's words*
*so Topknot soon replied*
*(in the form of the muni.boy)*
*:*
*vlm.5. Vasishtha said:..As the prince was uttering these encomiums, the
brahman boy Kumbha passed over them in silence; and enterrupted him by
saying:..
*THE BOY said—*
आस्तामेषा कथा तावत्सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
त्वम् मे कथय हे साधो कस्त्वमद्रौ करोषि किम् ॥६|८७|६॥
tvam me kathaya he sAdho ka: tvam adrau karoSi kim ||6|87|6||
.
AstAm eSA kathA tAvat /
sarvam te varNitam mayA
tvam me kathaya he sAdho \
ka: tvam adrau karoSi kim
.
enough of this, put it to rest.
tell me instead, sAdhu, what brings you to this mountain
.
t*vam adrau karoSi kim आस्ताम् एषा कथा तावत् that would be enough of this
who you are, and what you do in this lonely mountain.
*sv.5.7. THE BRAHMANA (CUDALA) said: I have told you my life.story. Pray,
now tell me who you are and what you are doing here.
कियत्पर्यवसानेयम् भवतो वनवासिता ।
kiyat pari.avasAneyam bhavata: vana.vAsitA |
सत्यम् कार्यम् च नो सत्यम् वक्तुम् जानन्ति तापसा: ॥६|८७|७॥
satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|7||
.
kiyat pari.avasAneyam /
bhavata: vana.vAsitA
satyam kAryam ca na.u satyam \
vaktum jAnanti tApasA:
.
bhavato vana.vAsitA *w Your Grace's forest.dwelling *
satyam kAryam ca no satyam *what's good about it and what's not.so.good *
vaktum jAnanti tApasA: *as Ascetics speak.about it*
*. *
*vlm.7. How long is it that you have passed in this forester's life of
yours, and what is your main object in view. Tell me the bare truth,
because it is beyond the probity of an ascetic, to utter anything but the
plain troth. (The ascetics are names of satyabrata or vowed to truth).
*sv.5.7. THE BRAHMANA (CUDALA) said: I have told you my life.story. Pray,
now tell me who you are and what you are doing here. How long have you been
here? Tell me everything truthfully, for recluses do not speak anything but
the truth.
देवपुत्रो ऽसि जानासि सर्वमेव यथास्थितम् ।
devaputra: asi jAnAsi sarvam eva yathAsthitam |
लोक.वृत्तान्त=तज्ज्ञो ऽसि किमन्यत्कथयाम्यहम् ॥६|८७|८॥
loka.vRttAnta=tajjJa: asi kim anyat kathayAmi aham ||6|87|8||
.
devaputra: asi jAnAsi /
sarvam eva yathAsthitam
loka.vRttAnta=tajjJa: asi \
kim anyat kathayAmi aham
.
*you must be the son of a god *
jAnAsi sarvam eva yathA.sthitam
*you know.about everything as.it.is <http://as.it.is> *
loka.vRttAnta=tajjJa: asi *you're a That.Knower existing in this world *
kim anyat kathayAmi aham – *what else is there to say? *
*sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it is.
What else shall I tell you?
*vlm.8. Sikhidhwaja replied..Lord as you are the offspring of a God,
everything must be well known to you; and as the Gods are full well
acquainted with the secrets and circumstances of all people, I have very
little to relate to you about me.
yathA.sthitam – *you know.about everything as.it.is <http://as.it.is>
*loka.vRttAnta=tajjJa:
asi *you're a That.Knower existing in this world *kim anyat kathayAmi aham
– *what else is there to say? *
संसारभयभीतत्वान् निवसामि वनान्तरे ।
saMsAra.bhaya=bhItatvAt nivasAmi vana*antare |
जानतो ऽपि हि मामार्यम् कथयाम्येव ते मनाक् ॥६|८७|९॥
jAnata: api hi mAm Aryam kathayAmi eva te manAk ||6|87|9||
.
saMsAra.bhaya=bhItatvAt /
nivasAmi vana*antare
jAnata: api hi mAm Aryam \
kathayAmi eva te manAk
.
*so *
*I live here in the forest*
*.*
*tho you may know of my nobility*
*I'll tell you something more*
*.*
saMsAra.bhaya=bhItatvAt nivasAmi vana*antare | jAnata*: a*pi hi mAm Aryam
kathayAm*i e*va te manAk
.
*sv.9 I dwell in this forest on account of my fear of this samsara
(world.cycle or the cycle of birth and death). Though you know all this, I
shall briefly relate my story to you.
*vlm.9. It is from my fear of the world (and its temptations), that I have
शिखिध्वञो ऽहम् भूपालस्त्यक्त्वा राज्यमिहास्थितः ।
zikhidhvaja: aham bhUpAla: tyaktvA rAjyam iha Asthita: |
भृशम् भीतो ऽस्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६|८७|१०॥
bhRzam bhIta: asmi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
.
zikhidhvaja: aham bhUpAla: /
tyaktvA rAjyam iha Asthita:
bhRzam bhIta: asmi, tattva.jJa, \
saMsRtau janmata: puna:
.
*am shikhi.dhvaja.Fire.crest,*
*Protector of the Earth*
*.*
*having abandoned my kingdom*
*I settled here, That.Knower, full of fear for another birth in saMsAra*
*. *
zikhidhvaja*: a*ham bhUpAla*: t*yaktvA rAjyam iha Asthita: | bhRzam bhIta*:
a*smi, tattva.jJa, saMsRtau janmata: puna:
.
*sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this
samsara in which one repeatedly and alternately experiences pleasure and
pain, birth and death.
*vlm.10. I am sikhidbwaja the ruler of a country, which I have long
relinquished for a seat in the forest; and know O knower of all truths,
that it is my fear of the trap.doors of the world and future transmigration
in it, that has driven me to this retired wilderness.
सुखम् पुनः पुनर्दुःखम् पुनर्मरणजन्मनी ।
sukham puna: puna: du:kham punar.maraNa.janmanI |
भवतस् तेन तप्ये ऽहम्, तत्त्वज्ञ, वनवीथिषु ॥६|८७|११॥
bhavata: tena tapye aham, tattva.jJa, vana.vIthiSu ||6|87|11||
.
sukham puna: puna: du:kham /
punar.maraNa.janmanI
bhavata: tena tapye aham, \
tattva.jJa, vana.vIthiSu
.
punar.maraNa.janmanI *again death and birth*
bhavata*: t*ena tapye aham
tattva.jJa vana.vIthiSu *, Thatness.Knower, in these forest.groves. – *
* "grove" #vIthi is a road or lane.
this might imply a place in chaNDAla country.
*vlm.11. It is no more than the reiteration of pain and pleasure, and of
life and death in this accursed world; and it is to evade all these, that I
have betaken myself to my austerities in these solitary woods.
*sv.11.12 However, though I have wandered everywhere and though I perform
at r*est.
भ्रमनपि दिगन्तेषु चरन् अपि परम्तपः ।
bhraman api diganteSu caran api param.tapa: |
नासादयामि विश्रान्तिम् एकाम् निधिमिवाधनः ॥६|८७|१२॥
na AsAdayAmi vizrAntim ekAm nidhim iva Adhana: ||6|87|12||
.
bhraman api diganteSu /
caran api param.tapa:
na AsAdayAmi vizrAntim \
ekAm nidhim iva Adhana:
.
caran api param.tapa: *while practicing perfect tapas *
na AsAdayAmi vizrAntim *I have not attained Repose *
ekAm
nidhim iva AAdhana: *. *
*vlm.12. I wander about on all sides, and perform my rigorous austerities
अय त्नो ऽप्यफलो ऽप्येको ह्यपूर्णो ऽप्यस्तसंगतिः ।
ayatna: api aphala: api eka: hi apUrNa: api asta.saMgati: |
शुष्याम्यत्र वने साधो घुण.क्षुण्णा इव द्रुमः ॥६|८७|१३॥
zuSyAmi atra vane sAdho ghuNa.kSuNNA* iva druma: ||6|87|13||
.
ayatna: api aphala: api eka: /
hi apUrNa: api asta.saMgati:
zuSyAmi atra vane sAdho \
ghuNa.kSuNNA* iva druma:
.
*eko hi *One
only *apUrNa*: a*pi *without any Fulness *asta.saMgati: *come to
setting *zuSyAmi
*I wither *atra vane sAdho *here in the forest, sAdhu *ghuNa.kSuNNA
*woodlouse.eaten
*iva druma: *like a tree. *
*without any effort*
*without any fruit*
*One only*
*without any Fulness*
*come to setting*
*I wither here in the forest, sAdhu, like a woodlouse.eaten tree*
*.*
**sv.13 I do not indulge in activities nor do I seek to gain anything, I am
fulfilment. *
therefore friendless also, and know me Divine personage! to be pining in
this forest like a withered tree perforated by worms.*
hi *One only *apUrNa*: a*pi *without any Fulness *asta.saMgati: *come to
setting *zuSyAmi *I wither *atra vane sAdho *here in the forest, sAdhu
*ghuNa.kSuNNA
*woodlouse.eaten *iva druma: *like a tree. *
इमामखण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
imAm a.khaNDitAm samyak kriyAm sampAdayan api |
दुःखाद्गच्छामि दुःखौघम् अमृतम् मे विषम् स्थितम् ॥६|८७|१४॥
du:khAt gacchAmi du:kha*ogham amRtam me viSam sthitam ||6|87|14||
.
imAm a.khaNDitAm samyak /
kriyAm sampAdayan api
du:khAt gacchAmi du:kha*ogham \
amRtam me viSam sthitam
.
*sampAdayan
api *undertaking so *du:khA*t g*acchAmi du:kh*a*o*gham *from sorrow I go.to
<http://go.to> Sorrow Ocean *amRtam me viSam sthitam *Nectar to.me
<http://to.me> is situate in poison*. *then all this constant Action
undertaking so *
*from Sorrow.River to Sorrow.Sea *
*I *
*go*
*. *
*poison is deathless Nectar to me*
*. *
*vlm. ... all my sacred rites ... even the ambrosial draught is unpleasant
to me.
*sv.14 I have practised all the kriyas (yogic methods) uninterruptedly. But
I only progress from sorrow to greater sorrow; and even nectar turns into
poison for me.
*sampAdayan api *undertaking so *du:khA*t g*acchAmi du:kh*a*o*gham *from
sorrow I go.to <http://go.to> Sorrow Ocean *amRtam me viSam sthitam *Nectar
to.me <http://to.me> is situate in poison*.
*THE BOY said—*
पितामहमहम् पूर्वम् कदाचित्पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
यत्क्रियाज्ञानयोरेकम् श्रेयस्तद्ब्रूहि मे प्रभो ॥६|८७|१५॥
yat kriyA.jJAna.yo: ekam zreya: tat brUhi me prabho ||6|87|15||
.
pitAmaham aham pUrvam /
kadA.cit pRSTavAn idam
yat kriyA.jJAna.yo: ekam \
zreya: tat brUhi me prabho
.
*sometime*
*long ago*
*about kriyA.Action and jJAna.Wisdom*
*:*
*"which is the better one? tell me that, Lord"*
*.*
*jd. we are back at the seminal question,
*vlm.15. Chudálá said:..It was once on a time that I had my great
proginitor (Brahma) to tell me which of the two, the observance of duties
or their non.observance for the sake of knowledge (i.e. whether practice or
theoretical knowledge); is the more useful to and preferable by mankind.
*sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which is
superior, kriya (action, the practice of a technique) or jnana
(self.knowledge)?" And, he said to me:
*jd.15 aham pRSTavAn pitAmaham idam I asked my grandfather/Grandfather this
pUrvam kadA.cit sometime long ago kriyA.jJAnayor of kriyA.Action and
jJAna.Wisdom yat ekam zreyas which is the better one? tad brUhi me prabho
Tell me that, Lord.
ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वेत्त्यलम् ।
jJAnam hi paramam zreya: kaivalyam tena vetti alam |
कालातिवाहनायैव विनोदायोदिता क्रिया ॥६|८७|१६॥
kAla*ati.vAhanAya eva vinodAya uditA kriyA ||6|87|16||
.
jJAnam hi paramam zreya: /
kaivalyam tena vetti alam
kAla*ati.vAhanAya eva \
vinodAya uditA kriyA
.
kaivalyam tena vetti alam* Sole.Fullness w that one gets to know *
kAla ati.vAhanAya eva
vinodAya *for pleasure *
uditA kriyA* arisen Action *
*vlm.16. brahmá replied:..Knowledge is no doubt the supreme Good, as it
leads to ones acquaintance with the unity of the Deity and the oneness of
*sv.16 "Indeed, jnana is supreme for through jnana one realises the one
which alone is. On the other hand, kriya has been described in colourful
terms, as a pastime.
अलब्धज्ञानदृष्टीनाम् क्रिया, पुत्र, परायणम् ।
a.labdha.jJAna.dRSTInAm kriyA, putra, parAyaNam |
यस्य नास्त्यम्बरम् पट्टम् कम्बलम् किम् त्यजाम्यहम् ॥६|८७|१७॥
yasya na asti ambaram paTTam kambalam kim tyajAmi aham ||6|87|17||
.
a.labdha.jJAna.dRSTInAm /
kriyA, putra, parAyaNam
yasya na asti ambaram paTTam \
kambalam kim tyajAmi aham
.
kriyA putra parAyaNam *– Action, my boy, is a last resort *
yasya na asti ambaram *for one for whom there is no clothing *
paTTam kambalam kim tyajAmi aham
has no silk garment, give up his blanket?
*sv.17 If one does not have jnana then one clings to kriya: if one does not
have good clothes to wear, he clings to the sack.
fellow creatures; for who that is devoid of a silken robe, will go
वासनामात्रसारत्वादज्ञस्य सफलाः क्रियाः ।
vAsanA.mAtra.sAratvAt ajJasya sa.phalA: kriyA: |
सर्वा एवाफला ज्ञस्य वासनामात्रसंक्षयात् ॥६|८७|१८॥
sarvA* eva a.phalA* jJasya vAsanA.mAtra.saMkSayAt ||6|87|18||
.
vAsanA.mAtra.sAratvAt /
ajJasya sa.phalA: kriyA:
sarvA* eva a.phalA* jJasya \
vAsanA.mAtra.saMkSayAt
.
ajJasya *for the unKnowing *
saphalA: kriyA: *fruitful Actions *
sarvA*: e*va a.phalA: *all even fruitless *
jJasya *for the Knower *
vAsanA.mAtra.saMkSayAt *– from withered conditioned matrixes. *
*vwv.2183/18. Actions are fruitful to an ignorant person on account of
their essential nature consisting only of desires. All (actions) are quite
fruitless to the wise one due to the destruction of desires alone.
*sv.18 The ignorant are trapped by the fruits of their actions on account
of their conditioning (vasana). When the latter is given up, action becomes
no.action, whether it is conventionally regarded as good or evil.
*vlm.18. The ignorant that are actuated by their desires and live upon
their hopes, meet with their objects as the reward of their action; but the
knowing and speculative theorist, having neither any desire in his mind nor
action of his body, meets with no reward of either.
सर्वा हि वासनाभावे प्रयान्त्यफलताम् क्रियाः ।
sarvA* hi vAsanA.abhAve prayAnti a.phalatAm kriyA: |
अशुभाः फलवन्त्यो ऽपि सेकाभावे लताः इव ॥६|८७|१९॥
a.zubhA: phalavantya: api sekAbhAve latA: iva ||6|87|19||
.
sarvA* hi vAsanA.abhAve /
prayAnti a.phalatAm kriyA:
a.zubhA: phalavantya: api \
sekAbhAve latA: iva
.
vAsanA.s *prayAnti aphalatAm *proceed to fruitlessness *azubhA:
phalavantya: api *impure ones even when fruitful *seka abhAve latA iva *are
like a vine in the absence of watering*.
*all of Ur actions*
*when without conditioning*
*proceed without fruitfulness*
*:*
*even impure actions which had come to bear fruit*
*have become like dry vines in times of drought*
*.*
*vwv.2184, 2189/19. All actions, even those which are impure and
fruit.bearing, indeed become fruitless in the absense of desires, like
creepers in the absence of watering.
*sv.19.21 In the absence of self.limitation or volition, actions do not
>bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to be,
become] Nonexistence, nonentity, negation; applied to the material
universe, noumenal substance, or subjectivity. In Kanada's system of
negation of individual beings or objects, abhava is classed as seventh in
his categories. In Vedanta philosophy, first of the six pramanas (means of
obtaining knowledge), and as such corresponds to the fifth pramana,
abhAva.pratyakSa, nonperception when applied to the physical, but more
accurately apprehension of subjective or spiritual being. …
vAsanA.s *prayAnti aphalatAm *proceed to fruitlessness *azubhA:
phalavantya: api *impure ones even when fruitful *seka abhAve latA iva *are
like a vine in the absence of watering*.
ऋत्वन्तरे यथा याति विलयम् पूर्वमार्तवम् ।
Rtu antare yathA yAti vilayam pUrvam Artavam |
तथैव वासनानाशे नाशमेति क्रियाफलम् ॥६|८७|२०॥
tathA eva vAsanA.nAze nAzam eti kriyA.phalam ||6|87|20||
.
Rtu antare yathA yAti /
vilayam pUrvam Artavam
tathA eva vAsanA.nAze \
nAzam eti kriyA.phalam
.
another season to destruction *tathA eva vAsanA.nAze *thus too with the
destruction of vAsanA.s *nAzam eti kriyA.phalam *the fruit of action comes
to destruction. *
*as fruit in its season comes to disappear as the season ends*
*so too when Conditioning ends there also ends the fruit it grows*
.
*vlm.20. As the effect of a certain season on plants &c., is displaced by
that of the succeeding one; so the fruit of an action, is frustated by its
want of its desire (of the object).
*vwv.2185/20 As a thing conforming to the previous season goes to
destruction in another season, so also, the fruit of an action attains to
destruction on the destruction of desires.
Artavam *in another season to destruction *tathA eva vAsanA.nAze *thus too
with the destruction of vAsanA.s *nAzam eti kriyA.phalam *the fruit of
action comes to destruction. *
न स्वभावेन फलति यथा शरलता फलम् ।
na svabhAvena phalati yathA zaralatA phalam |
क्रिया निर्वासना पुत्र फलम् फलति नो तथा ॥६|८७|२१॥
kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
.
na svabhAvena phalati /
yathA zaralatA phalam
kriyA nirvAsanA putra \
phalam phalati na.u tathA
.
yathA zaralatA phalam ???
sarala – saralatA (honesty!)
putra *son *
phalam phalati na.u tathA *never produces fruit: thus.... *
*vlm.21. As it is the nature of kusa.grass never to fructify, though they
bear the flowers in time; so my son, no action can produce any fruit
without the desire of the main object (as its final cause). (Here chudálá
addresses her husband as her son).
*vwv.2186/21 Son! As a creeper of white grass does not produce fruit by
*sv.19.21 In the absence of self.limitation or volition, actions do not
#nirvAsana – in the religious sense of "wicked" wish/desire, without vAsanA
attachment (but YV extends the sense philosophically to include desiring
a*bhidhIyate ||6|87| y7022.002. • tapasvI kRza.gAtra*: c*a bhave*t n*
irvAsana*: t*athA ||6|87| y6085.037. •• <kriyA nirvAsanA putra phalam
phalati no..> y6087.021b <*vwv.2186>
#sR – to flow .> *sarala*, .> *zarala* *.adj..* "Running on", straight (not
Longifolia.
http://www.scientific.conference.net/plantimages/ImageData.asp?IDN=01.054h&IS=700
•.•> #*saralatA* *.f..* uprightness, honestly, simplicity • saralatva *.n..*
straightness #*zaralatA. *
सयक्षवासनो बालः पक्षम् पश्यति नान्यथा ।
sa.yakSa.vAsana: bAla: pakSam pazyati na anyathA |
सदुःखवासनो मूढो दुःखम् पश्यति नान्यथा ॥६|८७|२२॥
sa.du:kha.vAsana: mUDha: du:kham pazyati na anyathA ||6|87|22||
.
sa.yakSa.vAsana: bAla: /
pakSam pazyati na anyathA
sa.du:kha.vAsana: mUDha: \
du:kham pazyati na anyathA
.
*sees nothing but a ghost.*
*the fool with the Imprint of sorrow*
*sees nothing else but sorrow.*
** A child with the engram of a ghost *pakSam pazyati na anyathA *sees
nothing else a ghost *sa.du:kha.vAsana: mUDha: *The fool with the engram of
sorrow *du:kham pazyati na anyathA *sees nothing else but sorrow *
*vlm.22. As the boy possest the idea of a ghost in his mind, sees the
apparition of a devil before him; and as a sick man having hypochondria of
his malady, is soon attacked by it: (so everyone meets with what he has in
his mind).
आकारभासुराप्युच्चैर् न ददाति फलम् क्रिया ।
AkAra.bhAsurA api uccai: na dadAti phalam kriyA |
शुभाशुभा वा तज्ज्ञस्य फुल्ला शरलता यथा ॥६|८७|२३॥
zubha*azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
.
AkAra.bhAsurA api uccai: /
na dadAti phalam kriyA
zubha*azubhA vA tat.jJasya \
phullA zaralatA yathA
.
na dadAti phalam kriyA *not giving fruit, Action *
zubha a.zubhA vA *lucky or unlucky *
t*at.*jJasya *for a That.Knower *
phullA zaralatA yathA
*vlm.23. As the kusa grass presents the fair flowers to view, without ever
bearing their fruits; so does the speculative theorist mediate of the
beauty of his theory, without producing ito by its practice.
*sv. 23.26 Neither the vasana (self.limitation or conditioning) nor the
egosense is a real entity! They arise because of foolishness. When this
Longifolia.
http://www.scientific.conference.net/plantimages/ImageData.asp?IDN=01.054h&IS=700
•.•> #*saralatA* *.f..* uprightness, honestly, simplicity • saralatva *.n..*
straightness #*zaralatA. *
वासना चेह नास्त्येव साहम्कारादिरूपिणी ।
vAsanA ca iha na asti eva sA ahamkAra.Adi=rUpiNI |
असत्यैवोदिता मौर्ख्यान्मरुभूमाविवाम्बुधिः ॥६|८७|२४॥
a.satyA eva uditA maurkhyAt maru.bhUmau iva ambudhi: ||6|87|24||
.
vAsanA ca iha na asti eva /
sA ahamkAra.Adi=rUpiNI
a.satyA eva uditA maurkhyAt \
maru.bhUmau iva ambudhi:
.
*is quite unreal*
*arisen from folly*
*like the sight of water on a desert plain*
*.*
*vlm.24. Sikhidhwaja said...But it is said tha*t a*ll human desire is vain,
of our ignorance, like our error of a sea in the burning sands of a desert.
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्मेति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma iti bhAvanAt |
नोदेति वासना तस्य प्राज्ञस्येवाम्बुधिर्मरौ ॥६|८७|२५॥
na udeti vAsanA tasya prAjJasya iva ambudhi: marau ||6|87|25||
.
yasya maurkhyam kSayam yAtam /
sarvam brahma iti bhAvanAt
na udeti vAsanA tasya \
prAjJasya iva ambudhi: marau
.
"sarvam brahma" iti bhAvanAt *from the feeling "All is the brahman" *
na udeti vAsanA *vAsanA does not arise *
tasya prAjJasya *for that wise person *
iva ambudhir marau – *like an ocean in the desert. *
*vwv.1995[1936] offers a good example of varian*t r*eadings by the same
translator*: v*wv.1995 For him [for that wise man] whose stupidity has been
receptacle of water] (does no*t a*ppear) in a sandy desert for an
intelligent person. 1936/25. *Desire does not rise* *for that wise man
*vlm.25. So it is to the gnostic theist, whose ignorance is altogether
removed by his knowledge of all things as the Divine spirit; such a man of
course has no desire rising in his mind, as there is no appearance of the
sea in the sands before the eyes of the wise.
vAsanA.Affection *• *one of the 24 qualities of the vaizeSikas, "the
causation the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA –
contemplation (of the brahman.Immensity), direct perception
*y6087.025,vwv.1995/1936.
brahma" iti bhAvanAt *from the feeling "All is the brahman" *na udeti
vAsanA *vAsanA does not arise *tasya prAjJasya *for that wise person *iva
ambudhir marau – *like an ocean in the desert. *
वासनामात्र=संत्यागाj जरा.मरण=वर्जितम् ।
vAsanA.mAtra=saMtyAgAj jarA.maraNa=varjitam |
पदम् भवति जीवो ऽन्तर् भूयो जन्मविवर्जितम् ॥६|८७|२६॥
pada.m bhavati jIva: antar bhUya: janma.vivarjitam ||6|87|26||
.
vAsanA.mAtra=saMtyAgAt /
jarA.maraNa=varjitam
pada.m bhavati jIva: antar \
bhUya: janma.vivarjitam
.
bhavati jIva: antar *the Living.jIva becomes within *
jarA.maraNa.varjitam pada.m *a state without decay and death *
bhUyas janma.vivarjitam *and duly without birth. *
*vlm.26. It is by abandoning his desires, tha*t a* person is freed from his
perfection of the Deity, is exempted from future birth.
antar *the Living.jIva becomes within *jarA.maraNa.varjitam pada.m *a state
without decay and death *bhUyas janma.vivarjitam *and duly without birth. *
स.वासनम् मनो ज्ञेयम् ज्ञानम् निर्वासनम् मनः ।
sa.vAsanam mana: jJeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयमभ्येत्य पुनर्जीवो न जायते ॥६|८७|२७॥
jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
.
sa.vAsanam mana: jJeyam /
jJAnam nirvAsanam mana:
jJAnena jJeyam abhyetya \
puna: jIva: na jAyate
.
vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
jJeyam abhyetya *removes what's to.be.known *punar jI*va: n*a jAyate *the
Living.jIva is not born again. *
*Mind should be known as Conditioning*
*Wisdom should be known as unconditioned Mind.*
*with Wisdom*
*having approached what should be known*
*the Living.jIva is not born again*
*.*
*vlm.27. But know the human mind to be fraught with desires, from which the
learned.few are only exempt; it is by their transcendental knowledge of the
knowable one, that the Divinely wise alone are exempted from their
regeneration in this mortal world.
*sv.27 When there is vasana, there is mind; when the vasana ceases in the
mind, there is self.knowledge. One who has attained self.knowledge is not
born. "
vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
jJeyam abhyetya *removes what's to.be.known *punar jI*va: n*a jAyate *the
Living.jIva is not born again. *
*THE BOY said—*
ज्ञानमेव परम् श्रेय इति ब्रह्मादयो ऽपि ते ।
jJAnam eva param zreya* iti brahma.Adaya: api te |
प्राहुर्महान्तो राजर्षे त्वम् किमज्ञानवान् स्थितः ॥६|८७|२८॥
prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
.
jJAnam eva param zreya* /
iti brahma.Adaya: api te
prAhu: mahAnto rAjarSe \
tvam kim ajJAnavAn sthita:
.
jJAnam eva param zreya*
iti brahma.Adaya*: a*pi te prAhur *so even the gods tell you, rAjA.Sage– *
mahAnta: rAjarSe
tvam kim ajJAnavAn sthita: *why do you remain unWise? *
*sv.28 Thus, even the gods, brahma and others, have declared that
self.knowledge alone is supreme. Why then do you remain ignorant?
*vlm.28. Chudála replied..It is true, O princely sage! that knowledge is
said to be the chief good (summum bonum), by the Gods brahma and others and
also by all sapient sages; and notwithstanding thy knowing of this, why is
it that thou remainest in this state of thy gross ignorance?
brahma.Adaya*: a*pi te prAhur *so even the gods tell you, rAjA.Sage– *mahAnta:
rAjarSe tvam kim ajJAnavAn sthita: *why do you remain unWise? *
इतः कमण्डलुरितो दण्डकाष्ठमितो बृसी ।
ita: kamaNDalu: ita: daNDa.kASThamita: bRsI |
इत्यनर्थविलासे ऽस्मिन् नमसे किम् महीपते ॥६|८७|२९॥
iti an.artha.vilAse asmin namase kim mahIpate ||6|87|29||
.
ita: kamaNDalu: ita: /
daNDa.kASThamita: bRsI
iti an.artha.vilAse asmin \
namase kim mahIpate
.
.
*sv.29 Why do you think, "This is the kamandalu" and "This is a stick" and
remain immersed in ignorance?
*vlm.29. What mean these pots and staffs, these wooden stools and those
seats of kusa grass; and why is it, O royal prince! that you delight in
these false playings of fools?
http://en.wikipedia.org/wiki/Kamandalu
#bRsI .f.. (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a roll of
twisted grass, pad, cushion, (esp.) the seat of a religious student or of
an ascetic
को ऽहम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
ka: aham katham idam jAtam katham zAmyati ceti bho: |
राजन् नावेक्षसे कस्मात् किमज्ञ इव तिष्ठसि ॥६|८७|३०॥
rAjan na avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
.
katham idam jAtam *how is this born/arisen? *
katham zAmyati ceti bho: *how is it ended if so, Sir? *
rAjan na avekSase kasmAt *– rAjA, you don't consider why *
kim ajJa iva tiSThasi *are you some sort of ignorant? *
.
*sv.30 Why do you not enquire "Who am I?", "How has this world arisen?" and
"How does all this cease?"?
*vlm.30. Why is it that you do not employ your mind to inquire into the
questions as to what thou art, and how has this world came to existence,
and how and when will cease to exist (in your consciousness of reality).
Instead of making inquiries in these solemn truths, you are passing your
time like the ignorant in your fooleries only?
कथम् बन्धः कथम् मोक्ष इति प्रश्नान् उदाहरन् ।
katham bandha: katham mokSa* iti praznAn udAharan |
पारावारविदाम् पादान् कस्माद्राजन्न सेवसे ॥६|८७|३१॥
pArAvAra.vidAm pAdAn kasmAt rAjan na sevase ||6|87|31||
.
katham bandha: katham mokSa* /
iti praznAn udAharan
pArAvAra.vidAm pAdAn \
kasmAt rAjan na sevase
.
katham mokSa *how is there Freedom? *
iti praznAn udAharan *asking such questions *
pArAvAra.vidAm pAdAn *the feet of those of higher learning *
kasmA*t r*Ajan na sevase *– why, rAjA, don't you touch? *
*sv.31 Why do you no*t r*each the state of the enlightened by enquiring
*vlm.31. Why dont you discuss about the natures of bondage and liberation
in the company of the learned, and pay your homage at their venerable feet?
दुःस्पन्दसंविदा शैलकोटरे क्रिययानया ।
du:spanda.saMvidA zaila.koTare kriyayA anayA |
जीवितम् क्षिपयन् किम् त्वम् शिलाकीटवदास्थितः ॥६|८७|३२॥
jIvitam kSipayan kim tvam zilA.kITavat Asthita: ||6|87|32||
.
du:spanda.saMvidA zaila./koTare kriyayA anayA
jIvitam kSipayan kim tvam \
zilA.kITavat Asthita:
.
du:spanda.saMvidA
zaila.koTare
jIvitam kSipayan kim tvam
zilA.kITava*t A*sthita:
*vlm.32. Do you want, O prince to pass your life in the discharge of your
painful austerities, as some insects finish their days in perforating the
stones in which they live?
*sv.32.35 Why are you wasting your life in these futile austerities and
other kriyas? It is by resorting to the company of holy ones, by serving
them and enquiring of them, that you will attain self.knowledge.
साधूनाम् समदृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama.dRSTInAm paripraznena sevayA |
संगमेन च सा युक्तिर्लभ्यते मुच्यते यया ॥६|८७|३३॥
saMgamena ca sA yukti: labhyate mucyate yayA ||6|87|33||
.
sAdhUnAm sama.dRSTInAm /
paripraznena sevayA
saMgamena ca sA yukti: \
labhyate mucyate yayA
.
mucyate yayA *whereby he is freed. *
*vlm.33. You can easily obtain the delight you seek, if you will but betake
*sv.32.35 Why are you wasting your life in these futile austerities and
other kriyas? It is by resorting to the company of holy ones, by serving
them and enquiring of them, that you will attain self.knowledge.
साधूनैव समम् ग्रासम् भुञ्जानो वनकोटरे ।
sAdhUnA eva samam grAsam bhuJjAna: vana.koTare |
तिष्ठावष्टब्धदुःचेष्टो धराविवरकीटवत् ॥६|८७|३४॥
tiSTha avaSTabdha.du:ceSTa: dharA.vivara.kITavat ||6|87|34||
.
sAdhUnA eva samam grAsam /
bhuJjAna: vana.koTare
tiSTha avaSTabdha.du:ceSTa: \
dharA.vivara.kITavat
.
grAsam bhuJjAna*: v*ana.koTare *enjoying your food in a forest cave *
tiSTha avaSTabdha.duz.ceSTa: *remain avoiding bad activity *
dharA.vivara.kITavat *like a bug in its earth.hole. *
*just like a sAdhu*
*enjoying your food in a forest cave*
*remain*
*avoiding bad activity*
*like a bug in its earth.hole.*
*vlm.34. Or yon may continue to remain in your grotto, in this forest
living on the simple food of holy men; and by abandoning the evil
propensities of your mind, abide here as an insect in a hole under the
ground.
*sv.32.35 Why are you wasting your life in these futile austerities and
other kriyas? It is by resorting to the company of holy ones, by serving
them and enquiring of them, that you will attain self.knowledge.
*VA you only resemble sadhu, staying in this cave in forest, seised
by delusion (wrong actions), like a worm in a hole.
*AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest, like a
worm in a hole in the ground having suppressed all bad (inappropriate)
actions (अवष्टब्ध.दुश्चेष्टः)
कान्तया देवरूपिण्या तथैवम् प्रतिबोधितः ।
kAntayA deva.rUpiNyA tathA evam pratibodhita: |
अश्रुपूर्णमुखो वाक्यम् शिखिध्वज उवाच ह ॥६|८७|३५॥
azru.pUrNa=mukha: vAkyam zikhidhvaja uvAca ha ||6|87|35||
.
kAntayA deva.rUpiNyA /
tathA evam pratibodhita:
azru.pUrNa=mukha: vAkyam \
zikhidhvaja uvAca ha
.
*vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the
Divine boy—sikhidhwaja, melted into tears; and with his face bathed in
water, spoke to the lad as follows:..
*sv.32.35 Why are you wasting your life in these futile austerities and
other kriyas? It is by resorting to the company of holy ones, by serving
them and enquiring of them, that you will attain self.knowledge.
अहो नु बोधितो ऽस्म्यद्य चिरात्सुरसुत त्वया ।
aho nu bodhita: asmi adya cirAt sura.suta tvayA |
मौर्ख्यादार्यसमासङ्गम् मुक्त्वाहमवसम् वने ॥६|८७|३६॥
maurkhyAt Arya.samAsaGgam muktvA aham avasam vane ||6|87|36||
.
aho nu bodhita: asmi adya /
cirAt sura.suta tvayA
maurkhyAt Arya.samAsaGgam \
muktvA aham avasam vane
.
*I am awakened now from my folly*
*–after so long–*
*by you, the son of a god*
*!*
*I forsook my courtly company, and came to dwell here in the forest*
*. *
aho nu bodhita*: a*sm*i a*dya cirAt sura.suta tvayA | maurkhyA*t A*
rya.samAsaGgam
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage.
I am freed of foolishness. You are my guru; I am your disciple. Pray
*jd.38 gurus tvam me *you are my guru *pitA tvam me *you are my father *mitram
tvam me *you are my friend *varAnana *o beauitful one *ziSya: namaskAromi
aham pAdau *your student, I bow at your feet* tava kRpAm kuru *Show me your
mercy! *
यदुदारतमम् वेत्सि यस्मिञ्ज्ञाते न शोच्यते ।
yat udAratamam vetsi yasmin jJAte na zocyate |
भवामि निर्वृतो येन तद्ब्रह्मोपदिशाशु मे ॥६|८७|३९॥
bhavAmi nirvRta: yena tat brahma upadiza Azu me ||6|87|39||
.
yat udAratamam vetsi /
yasmin jJAte na zocyate
bhavAmi nirvRta: yena \
tat brahma upadiza Azu me ||6|87|39||
.
*vlm.39. Please admonish me now on the subject of Divine knowledge, as you
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage.
I am freed of foolishness. You are my guru; I am your disciple. Pray
घटज्ञा नादयो ज्ञाने विभागाः सन्त्यनेकशः ।
ghaTa.jJAna.Adaya: jJAne vibhAgA: santi an.ekaza: |
ज्ञानानाम् परमम् ज्ञानम् कतरत्तारकम् भवेत् ॥६|८७|४०॥
jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
.
ghaTa.jJAna.Adaya: jJAne /
vibhAgA: santi an.ekaza:
jJAnAnAm paramam jJAnam \
katarat tArakam bhavet
.
katarat tArakam bhavet *which is the tAraka.Star*
*. *
*vlm.40. You said at first, that knowledge is the supreme bliss or summum
bonum of mankind; now tell me, which is that knowledge which saves us from
misery; whether it is the knowledge of particulars which lead us to the
acquaintance of specials, or that of the general which brings as to the
trancendental. (The former is the inductive knowledge of ascenting from
particulars to the universal, and the latter is deductive knowledge of
deducing everything from the primitive one).
*sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O sage.
I am freed of foolishness. You are my guru; I am your disciple. Pray
instruct me in what you know, knowing which one does not grieve.
यद्युपादेयवाक्यो ऽहम् राजर्षे तद्वदामि ते ।
yadi upAdeya.vAkya: aham rAjarSe tat vadAmi te |
यथाज्ञानम् इदम् किम्चित् न वक्ष्ये स्थाणु.काकवत् ॥६|८७|४१॥
yathAjJAnam idam kim.cit na vakSye sthANu.kAkavat ||6|87|41||
.
yadi upAdeya.vAkya: aham /
rAjarSe tat vadAmi te
yathAjJAnam idam kimcit \
na vakSye sthANu.kAkavat ||6|87|41||
.
aham rAjarSe ta*t v*adAmi te *That tell you *
yathAjJAnam idam kim.cin *according.with jnAna.Wisdom this whatever *
na vakSye sthANu.kAkavat *nor will I croak like a crow on a stump. *
*sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you if
you are in a receptive mood and cherish my words.
*vlm.41. Chudála replied:..I will tell thee prince as far as I know about
in vain, like crowing ravens abou*t a* headless trunk.
अनुपादेयवाक्यस्य वक्तुः पृष्टस्य लीलया ।
an.upAdeya.vAkyasya vaktu: pRSTasya lIlayA |
व्रजन्त्यकलताम् वाचस्तमसीवाक्षसंविदः ॥६|८७|४२॥
vrajanti akalatAm vAca: tamasi iva akSa.saMvida: ||6|87|42||
.
an.upAdeya.vAkyasya /
vaktu: pRSTasya lIlayA
vrajanti akalatAm vAca: \
tamasi iva akSa.saMvida:
.
vaktu: *to speak *them in answer to
pRSTasya *a question *
lIlayA *playfully *
vrajanti
a.kalatAm vAcas
tamasi iva *– as in the Dark *
akSa.saMvida: *the eyes to saMvit.Awareness. *
**sv.42 If one *playfully* instructs another merely in answer *to a query*,
teaching, it becomes fruitless. *
##vraj .> ##*vraj* cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te • pf.
or tena of the road tam of the distance, and tam (rarely tasmin or tasmai)
• with *upAnad*bhyAm id. lit. "with shoes " • with *dhury*ai:, "to travel
by means of beasts of burden" • with *paramAMgatim*, "to attain supreme
bliss " • with *zaraNa*m + tam, "to take refuge him" • with mUrdhnA pAdau
and tasya, "to *prostrate* one's self a*t a*nyone's feet " • with *antam* +
to go in order to, be going to (tasmai inf. or an adj. ending in #aka.
[e.g. #bhojako vrajati. "he is going to eat "]) pAN.2.3.15 • 3.3.10 &c • to
enemy* • also with #vidviSam, #dviSato 'bhimukham, #abhyari. &c) mn • to go
with tam of an abstrac*t n*oun e.g. with vinAzam, "to go to *destruction*,
with sukham, "to feel well" • with jIvan, "to escape alive"): Caus. or
cl.10. Par. (dhAtup.32.74) vrAjayati, to send, drive, aitAr • to prepare,
decorate dhAtup.: Desid. vivrajiSati: Intens. vAvrajate, #vAvrakti, to go
crookedly pAN.3.1, 23
यद्वाक्षि तदुपादेयम् मया विधिरिव श्रुतेः ।
yat vAkSi tat upAdeyam mayA vidhi: iva zrute: |
अविचारित मे वा शु सत्यमेतद्वचो मम ॥६|८७|४३॥
a.vicAritam eva Azu satyam etat vaca: mama ||6|87|43||
.
yat vAkSi tat upAdeyam /
mayA vidhi: iva zrute:
a.vicAritam eva Azu \
satyam etat vaca: mama
.
iva zrute: *like a rule of scripture *a.vicAritam evA Azu *uninvestigated
tho they be *satyam etad vaco mama *true is this word of mine. *
*whatever you say, that should be followed by me like a rule of scripture*
*even without further investigation *
*for your word is my truth*
*.*
*vlm.43. Sikhidhwaja said:..Sir, your words are as acceptable to me as the
ordinaces of veda (gospel truth); and though you utter them without
previous meditation (extempore), yet I have full faith in them.
iva zrute: *like a rule of scripture *a.vicAritam evA Azu *uninvestigated
tho they be *satyam etad vaco mama *true is this word of mine. *
*TOPKNOT said—*
यथा बालः पितुर्वाक्यम् मुक्तहेतूपपादनम् ।
yathA bAla: pitu: vAkyam mukta.hetu*upapAdanam |
आदत्ते हि तथैव त्वम् गृहानैतद्वचो मम ॥६|८७|४४॥
Adatte hi tathA eva tvam gRhANa etat vaca: mama ||6|87|44||
.
yathA bAla: pitu: vAkyam /
mukta.hetu*upapAdanam =
Adatte hi tathA eva tvam \
gRhANa etat vaca: mama
.
pitur vAkyam *his father's word is *
mukta.hetu upapAdanam free.cause.argument *uttered without need of
explanation *
Adatte hi *being given *
tathA eva tvam *thus too to you. *
gRhANa *– take hold of *
etad vaco mama *this word of mine. *
*vlm.44. Chudála replied..As a boys obeys the words of his father, knowing
it to be pronounced for his certain good; so must you receive my words,
(knowing them to tend to your best welfare).
establishing by argument Sarvad. ; explaining , examining L.
श्रवणानन्तरम् बुद्ध्या शुभमित्येव भावयन् ।
zravaNa*anantaram buddhyA zubham iti eva bhAvayan |
शृणु गीतमिव त्यक्त्वा हेत्वर्थित्वम् वचो मम ॥६|८७|४५॥
zRNu gItam iva tyaktvA hetu*arthitvam vaca: mama ||6|87|45||
.
zravaNa*anantaram buddhyA /
zubham iti eva bhAvayan =
zRNu gItam iva tyaktvA \
hetu*arthitvam vaca: mama
.
zubham *is auspicious *
iti eva bhAvayan *so thus feeling *
zRNu gItam iva *hear like a gItA.song *
tyaktvA hetu.arthitvam *having abandoned the need for a reason *
vac*a: *mama *my words. *
*vlm.45. Think my advices to be all good for you, after you hear them with
proper attention; and hear unto my words, as you hear music without
inquiring into their reason or rhyme.
स्वचरितसदृशम् यथोदयन्त्यः
sva.carita.sadRzam yathA udayantya:
चिरसमयेन विबोधनम् च बुद्धेः ।
cira.samayena vibodhanam ca buddhe: |
भवभयसुतरम् महामतीनाम्
bhava.bhaya.sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६|८७|४६॥
zRNu kathayAmi kathAkramam manojJam ||6|87|46||
.
sva.carita.sadRzam yathA udayantya: /
cira.samayena vibodhanam ca buddhe: |
bhava.bhaya.sutaram mahAmatInAm \
zRNu kathayAmi kathAkramam manojJam
.
sva.carita.sadRzam –
yathA udayantya:
cira.samayena *for a long time *
vibodhanam ca buddhe:
bhava.bhaya.sutaram *the state of fear easily crossed *
mahAmatInAm *of great thinkers *
zRNu
kathayAmi *I tell a tale about the course of Mind. *
kathAkramam manojJam
*vlm.46. Hear me now relate to you an interesting story of a certain
to dispel the worldly cares and fears of the intelligent.
@@@
DN6087 FIRECREST & THE BOY 2.NV23.24
सर्ग ६.८७
sarga 6.87
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
sarge sphuradb*hi: m*at.puNya*i: m*anye sampreSit*a: b*havAn |
अलक्ष्यैः सम्भृ*तैः* *अ*द्रौ बृहत्.वा*तैः* *इ*व अम्बुदः ॥६।८७।०१॥
alakSyai: sambhRta*i: a*drau bRhat.vAta*i: i*va ambuda: ||6|87|1||
अद्य तिष्ठा*my **अ*हम् साधो धन्यानाम् धुरि धर्मतः ।
adya tiSThAm*i a*ham sAdho dhanyAnAm dhuri dharmata: |
अमृत.स्यन्दि.वचसा यत् त्वया अस्मि समागतः ॥६।८७।०२॥
amRta.syandi.vacasA yat tvayA asmi samAgata: ||6|87|2||
na kecana tathA bhAvA*: c*eta: zItalayanti me |
राज्य.लाभ.आद*yo '*पि एते यथा साधु.समागमः ॥६।८७।०३॥
rAjya.lAbha.Adaya*: a*p*i e*te yathA sAdhu.samAgama: ||6|87|3||
निरर्ग*ल.*र*सः* *य*त्र सामान्येन विजृम्भते ।
nirargala.ras*a: y*atra sAmAnyena vijRmbhate |
मुक्त.रागा.आदि.मननम् तत्.कल्पन.सुखौ अहम् ॥६।८७।०४॥
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
एवम्.वादिनि सा एव अस्य वाक्यम् आक्षिप्य भूपतेः ।
evam.vAdini sA eva asya vAkyam.AkSipya bhUpate: |
भूयः प्रोवाच चूडाला मुनि.दारक.रूपिणि ॥६।८७।५॥
bhUya: provAca cUDAlA muni.dAraka.rUpiNi ||6|87|5||
बाल* उवाच ।
bAla* uvAca |
आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
AstAm eSA kathA tAvat sarvam te varNitam mayA |
tvam me kathaya he sAdho ka*: t*vam adrau karoSi kim ||6|87|6||
कियत् परि.अवसानेयम् भवतः वन.वासिता ।
सत्यम् कार्यम् च *no* सत्यम् वक्तुम् जानन्ति तापसाः ॥६।८७।०७॥
satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|7||
शिखिध्वज* उवाच ।
zikhidhvaja* uvAca |
देवपुत्रः असि जानासि सर्वम् एव यथास्थितम् ।
लोक.वृत्तान्त=तज्ज्ञः असि किम् अन्यत् कथया*my **अ*हम् ॥६।८७।०८॥
loka.vRttAnta=tajjJa*: a*si kim anyat kathayAm*i a*ham ||6|87|8||
संसार.भय=भीतत्वा*त्* *नि*वसामि वन*.**अ*न्तरे ।
saMsAra.bhaya=bhItatvA*t n*ivasAmi vana*antare |
जान*to '*पि हि माम् आर्यम् कथयामि एव ते मनाक् ॥६।८७।०९॥
jAnata*: a*pi hi mAm Aryam kathayAm*i e*va te manAk ||6|87|9||
शिखिध्व*jo '*हम् भूपालः त्यक्त्वा राज्यम् इह आस्थितः ।
zikhidhvaja*: a*ham bhUpAla*: t*yaktvA rAjyam iha Asthita: |
भृशम् भी*to '*स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६।८७।१०॥
bhRzam bhIta*: a*smi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
सुखम् पुनः पु*nar **दुः*खम् पुनर्.मरण.जन्मनी ।
sukham puna: puna*: d*u:kham punar.maraNa.janmanI |
भव*तः* *ते*न तप्ये अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६।८७।११॥
bhavata*: t*ena tapye aham, tattva.jJa, vana.vIthiSu ||6|87|11||
भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
bhraman api diganteSu caran api param.tapa: |
ayatna*: a*p*i a*phala*: a*p*i e*ka: h*i a*pUrNa*: a*p*i a*sta.saMgati: |
न आसादयामि विश्रान्तिम् एकाम् निधिम् इव आधनः ॥६।८७।१२॥
na AsAdayAmi vizrAntim ekAm nidhim iva Adhana: ||6|87|12||
zuSyAm*i a*tra vane sAdho ghuNa.kSuNNA* iva druma: ||6|87|13||
इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
imAm a.khaNDitAm samyak kriyAm sampAdayan api |
दुःखात् गच्छामि दुःख*ओघम् अमृतम् मे विषम् स्थितम् ॥६।८७।१४॥
बाल* उवाच ।
bAla* uvAca |
पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
yat kriyA.jJAna.yo*: e*kam zreya*: t*at brUhi me prabho ||6|87|15||
ब्रह्मा उवाच ।
brahmA uvAca |
jJAnam hi paramam zreya: kaivalyam tena vett*i a*lam |
काल*.**अ*ति.वाहनाय एव विन उदाय उदिता क्रिया ॥६।८७।१६॥
kAla*ati.vAhanAya eva vina udAya uditA kriyA ||6|87|16||
अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
a.labdha.jJAna.dRSTInAm kriyA, putra, parAyaNam |
yasya na ast*i a*mbaram paTTam kambalam kim tyajAm*i a*ham ||6|87|17||
वासना.मात्र.सारत्वा*त्* *अ*ज्ञस्य स.फलाः क्रियाः ।
vAsanA.mAtra.sAratvA*t a*jJasya sa.phalA: kriyA: |
सर्वा* ए*व अ.फला ज्ञस्य वासना.मात्र.संक्षयात् ॥६।८७।१८॥
sarvA* eva a.phalA jJasya vAsanA.mAtra.saMkSayAt ||6|87|18||
sarv*A* h*i vAsanA.abhAve prayAnt*i a*.phalatAm kriyA: |
अ.शुभाः फलव*ntyo '*पि सेकाभावे लताः इव ॥६।८७।१९॥
a.zubhA: phalavantya*: a*pi sekAbhAve latA: iva ||6|87|19||
ऋ*tv **अ*न्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
Rt*u a*ntare yathA yAti vilayam pUrvam Artavam |
तथा एव वासना.नाशे नाशम् एति क्रिया.फलम् ॥६।८७।२०॥
tathA eva vAsanA.nAze nAzam eti kriyA.phalam ||6|87|20||
न स्वभावेन फलति यथा शरलता फलम् ।
na svabhAvena phalati yathA zaralatA phalam |
kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
sa.yakSa.vAsan*a: b*Ala: pakSam pazyati na anyathA |
स.दुःख.वासनः मूढः दुःखम् पश्यति न अन्यथा ॥६।८७।२२॥
आकार.भासुरा अ*py **उ*च्चैः न ददाति फलम् क्रिया ।
AkAra.bhAsurA ap*i u*ccai: na dadAti phalam kriyA |
शुभ*.**अ*शुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६।८७।२३॥
zubha*azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
vAsanA ca iha na ast*i e*va sA ahamkAra.Adi=rUpiNI |
अ.सत्या एव उदिता मौर्ख्यात् मरु.भूमौ इव अम्बुधिः ॥६।८७।२४॥
a.satyA eva uditA maurkhyAt maru.bhUmau iva ambudhi: ||6|87|24||
यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म इति भावनात् ।
yasya maurkhyam kSayam yAtam sarvam brahma iti bhAvanAt |
na udeti vAsanA tasya prAjJasya iva ambudhi*: m*arau ||6|87|25||
वासना.मात्र=संत्यागा*j **ज*रा.मरण=वर्जितम् ।
vAsanA.mAtra=saMtyAgA*j j*arA.maraNa=varjitam |
पदम् भवति जी*vo '*न्तर् भूयः जन्म.विवर्जितम् ॥६।८७।२६॥
pada.m bhavati jIva*: a*ntar bhUya: janma.vivarjitam ||6|87|26||
स.वासनम् म*no **ज्ञे*यम् ज्ञानम् निर्वासनम् मनः ।
sa.vAsanam mana*: j*Jeyam jJAnam nirvAsanam mana: |
ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६।८७।२७॥
jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
बाल* उवाच ।
bAla* uvAca |
jJAnam eva param zreya* iti brahma.Adaya*: a*pi te |
प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६।८७।२८॥
prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
ita: kamaNDalu*: i*ta*: d*aNDa.kASThamit*a: b*RsI |
इति अन्.अर्थ.विलासे अस्मिन् नमसे किम् महीपते ॥६।८७।२९॥
*ko '*हम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
ka*: a*ham katham idam jAtam katham zAmyati ceti bho: |
राजन् न अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६।८७।३०॥
rAjan na avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
katham bandha: katham mokSa* iti praznAn udAharan |
pArAvAra.vidAm pAdAn kasmAt, rAjan, na sevase ||6|87|31||
du:spanda.saMvidA zaila.koTare kriyayA anayA |
jIvitam kSipayan kim tvam zilA.kITava*t A*sthita: ||6|87|32||
साधूनाम् स*म.*दृष्टीनाम् परिप्रश्नेन सेवया ।
sAdhUnAm sama.dRSTInAm paripraznena sevayA |
संगमेन च सा यु*ktir **ल*भ्यते मुच्यते यया ॥६।८७।३३॥
saMgamena ca sA yukti*: l*abhyate mucyate yayA ||6|87|33||
साधूना एव समम् ग्रासम् भुञ्जा*नः* *व*न.कोटरे ।
sAdhUnA eva samam grAsam bhuJjAna*: v*ana.koTare |
तिष्ठ अवष्टब्ध.दुःचेष्टः धरा.विवर.कीटवत् ॥६।८७।३४॥
वसिष्ठ उवाच ।
vasiSTha uvAca |
कान्तया देव.रूपिण्या तथा एवम् प्रतिबोधितः ।
kAntayA deva.rUpiNyA tathA evam pratibodhita: |
azru.pUrNa=mukha*: v*Akyam zikhidhvaja uvAca ha ||6|87|35||
अहो नु बोधि*to 'smy **अ*द्य चिरात् सुर.सुत त्वया ।
aho nu bodhita*: a*sm*i a*dya cirAt sura.suta tvayA |
मौर्ख्या*d **आ*र्य.समासङ्गम् मुक्त्वा अहम् अवसम् वने ॥६।८७।३६॥
maurkhyA*t A*rya.samAsaGgam muktvA aham avasam vane ||6|87|36||
अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
aho na me kSayam yAtam manye pApam azeSata: |
यत् त्वम् एव समागत्य सम्प्रबोधयसि इह माम् ॥६।८७।३७॥
yat tvam eva samAgatya samprabodhayasi iha mAm ||6|87|37||
guru*: t*vam me pitA tvam me mitram tvam me varAnana |
शिष्यः नमस्कारो*my **अ*हम् पादौ तव कृपाम् कुरु ॥६।८७।३८॥
ziSya: namaskArom*i a*ham pAdau tava kRpAm kuru ||6|87|38||
य*त्* *उ*दारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
ya*t u*dAratamam vetsi yasmin jJAte na zocyate |
भवामि निर्वृतः येन तत् ब्रह्म उपदिश आशु मे ॥६।८७।३९॥
घट.ज्ञान.आदयः ज्ञाने विभागाः स*nty **अ*न्.एकशः ।
ghaTa.jJAna.Adaya: jJAne vibhAgA: sant*i a*n.ekaza: |
ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६।८७।४०॥
jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
बाल* उवाच ।
bAla* uvAca |
yad*i u*pAdeya.vAkya*: a*ham rAjarSe tat vadAmi te |
यथाज्ञानम् इदम् कि*म्चित्* *न* वक्ष्ये स्थाणु.काकवत् ॥६।८७।४१॥
yathAjJAnam idam kim.ci*t n*a vakSye sthANu.kAkavat ||6|87|41||
अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
an.upAdeya.vAkyasya vaktu: pRSTasya lIlayA |
vrajant*i a*kalatAm vAca*: t*amasi iva akSa.saMvida: ||6|87|42||
शिखिध्वज* उवाच ।
zikhidhvaja* uvAca |
yat vAkSi ta*t u*pAdeyam mayA vidh*i: i*va zrute: |
अ.विचारितम् एव आशु सत्यम् एत*त्* *व*चः मम ॥६।८७।४३॥
a.vicAritam eva Azu satyam etat vaca: mama ||6|87|43||
चूदाला उवाच ।
cUdAlA uvAca |
यथा बालः पितुः वाक्यम् मुक्त.हेतु*उपपादनम् ।
आदत्ते हि तथा एव त्वम् गृहाण एत*त्* *व*चः मम ॥६।८७।४४॥
Adatte hi tathA eva tvam gRhANa etat vaca: mama ||6|87|44||
zravaNa*anantaram buddhyA zubham iti eva bhAvayan |
zRNu gItam iva tyaktvA hetu*arthitvam vaca: mama ||6|87|45||
स्व.चरित.सदृशम् यथा उदयन्त्यः
sva.carita.sadRzam yathA udayantya:
चिर.समयेन विबोधनम् च बुद्धेः ।
cira.samayena vibodhanam ca buddhe: |
भव.भय.सुतरम् महामतीनाम्
bhava.bhaya.sutaram mahAmatInAm
शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६।८७।४६॥
zRNu kathayAmi kathAkramam manojJam ||6|87|46||
॥
*o*ॐ*m*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
चित् संवित्त्या.उच्यते जीव:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6088 THE WISHING STONE 2.NV25 .z27
https://www.dropbox.com/s/65zdncwn7qf895w/fm6088%202.nv25%20The%20WISHING%20STONE%20.z27.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Tue, Nov 16, 2021 at 11:22 AM Jiva Das <das....@gmail.com> wrote:
>
>
> FM6087 FIRECREST & THE BOY 2.NV23.24 .z46
>
>
> https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23.24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0
> <https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23-24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0>
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
> <https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
>
>
>
> *o*ॐ*m*
>
>
>
>
>
>
>
>
>
> FM.6.87
>
>
>
> *FIRECREST & The BOY*
>
>
>
> *FIRECREST said—*
>
>
> सर्गे स्फुरद्भिर् मत्.पुण्यैर् मन्ये सम्प्रेषितो भवान् ।
>
> sarge sphuradbhi: mat.puNyai: manye sampreSita: bhavAn |
>
> अलक्ष्यैः सम्भृतैरद्रौ बृहद्वा तैरिवाम्बुदः ॥६|८७|१॥
>
> alakSyai: sambhRtai: adrau bRhat.vAtai: iva ambuda: ||6|87|1||
>
> .
>
> sarge sphuradbhi: mat.puNyai: /
>
> manye sampreSita: bhavAn
>
> alakSyai: sambhRtai: adrau \
>
> bRhat.vAtai: iva ambuda:
>
> .
>
>
> *:*
>
> *you're like the gathered winds upon a mountain.top,*
>
> *that rise and bring refreshment to the sea*
>
> *.*
> *vlm. ... as an unforeseen hurricane drives the waters of the sea on the
> dry mountain tops.
>
>
>
> अद्य तिष्ठाम्यहम् साधो धन्यानाम् धुरि धर्मतः ।
>
> adya tiSThAmi aham sAdho dhanyAnAm dhuri dharmata: |
>
> अमृतस्यन्दिवचसा यत्त्वयास्मि समागतः ॥६|८७|२॥
>
> amRta.syandi.vacasA yat tvayA asmi samAgata: ||6|87|2||
>
> .
>
> adya tiSThAmi aham sAdho /
>
> dhanyAnAm dhuri dharmata: |
>
> amRta.syandi.vacasA \
>
> yat tvayA asmi samAgata:
>
> .
>
> now I sit here, sAdhu, and in
>
> the presence of your wealth of wise
>
> dharma that pours from you, in your
>
> deathless nectarine.flowing.speech!
>
> adya tiSThAmi aham sAdho
>
>
> dhanyAnAm dhuri dharmata:
>
> *in the presence of your wealth of dharma *
>
> amRta.syandi.vacasA
>
> *with nectar.flowing.speech *
>
> yat tvayA asmi samAgata:
>
> *which by you I am brought.together.with. *
> *sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
> done in many past incarnations that I have obtained your company today and
> am able to drink the nectar of your wisdom! Nothing in the world gives that
> peace which the company of the holy ones bestows on man.
>
> ambrosial dews from your lips.
>
> #syandin mfn. flowing, running VarBr2S. Kuval.; emitting liquid, oozing,
> trickling, dropping (comp.) MBh. Ka1v. &c
>
> #dhur top, summit, front, place of honour (loc. at the head, in front, in
> presence of) MBh. Ka1v. &c
>
>
>
> न केचन तथा भावाश्चेतः शीतलयन्ति मे ।
>
> na kecana tathA bhAvA: ceta: zItalayanti me |
>
> राज्य.लाभादयो ऽप्येते यथा साधु.समागमः ॥६|८७|३॥
>
> rAjya.lAbha.Adaya: api ete yathA sAdhu.samAgama: ||6|87|3||
>
> .
>
> na kecana tathA bhAvA: /
>
> ceta: zItalayanti me
>
> rAjya.lAbha.Adaya: api ete \
>
> yathA sAdhu.samAgama: ||6|87|3||
>
> .
>
>
> *: *
>
> *not from Kingship *
>
> *nor the conquest of Kings*
>
> *: *
>
> *so cool is the company of you sAdhus*
>
> *! *
>
> na kecana tathA
>
> *and* not anywhen thus *
> bhAvA: *ceta: zItalayanti me I read *ca ita: rather than cetas ??? my
> feelings are cooled in this way
>
> rAjya.lAbha.Adaya: api ete
>
>
> yathA sAdhu.samAgama:
>
> *such is the company of a sAdhu. *
>
> na kecana tathA bhAvA: ceta: zItalayanti me | rAjya.lAbha.Adaya*: a*p*i e*
>
> .
>
> *vlm.3. Never did a more sensible speech, touch and cool my soul to such a
> degree as your's ere this; wherefore I deem your holy presence as more
> precious to me, than the gaining of a kingdom.
>
> *sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
> done in many past incarnations that I have obtained your company today and
> am able to drink the nectar of your wisdom! Nothing in the world gives that
> peace which the company of the holy ones bestows on man.
>
> sAdhu.samAgama: *such is the company of a sAdhu. *
>
>
> निरर्गल.रसो यत्र सामान्येन विजृम्भते ।
>
> nirargala.rasa: yatra sAmAnyena vijRmbhate |
>
> मुक्तरागादिमननम् तत्कल्पनसुखावहम् ॥६|८७|४॥
>
> mukta.rAgA.Adi.mananam tat.kalpana.sukhau aham ||6|87|4||
>
> .
>
> nirargala.rasa: yatra /
>
> sAmAnyena vijRmbhate
>
> mukta.rAgA.Adi.mananam \
>
> tat.kalpana.sukhau aham
>
> .
>
>
> yatra *where *
>
> sAmAnyena vijRmbhate *thru generality expands *
>
> mukta.rAga.Adi.mananam *as mentation free from its passions *
>
> tat.kalpana.sukhau *in that imagined pleasure *
>
> aham *am I. *
> *jd. he is babbling...
>
> *vlm.4. The unrestrained delight which is felt in general (from the words
> delightful once in imagination only: (and not in its actual possession).
>
> *sv.1.4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
> done in many past incarnations that I have obtained your company today and
> am able to drink the nectar of your wisdom! Nothing in the world gives that
> peace which the company of the holy ones bestows on man.
>
> *VA. meeting with sadhus is free flow of nectar expands the thinking
>
> free from raga.dvesha etc,
>
> as (in case of wordly gain) with common people flow of imaginary joy
> expands?
>
> *AS: I see the following meaning: No other feelings pacify my mind, not
> even acquisition of a Kingdom and other pleasures, as much as being in the
> company of good people, since usually (सामान्येन) there flows unfettered
> nectar of thoughts of freedom from राग.द्वेष etc. (and) it is
> pleasurable. This is different from AB, but I don't quite see the details
> of AB commentary.
>
> check, impediment •• a wave • m. or n. N. of a *hell* .> #Argala m.
> unimpeded, *free*, irresistible • nirargalam .ind.. freely • n..*vAc*
> adj. of *unrestrained language* y2018.029
>
>
>
> *VASISHTHA** said—*
>
>
> एवंवादिनि सैवास्य वाक्यमाक्षिप्य भूपतेः ।
>
> evam.vAdini sA eva asya vAkyam.AkSipya bhUpate: |
>
> भूयः प्रोवाच चूडाला मुनिदारकरूपिणि ॥६|८७|५॥
>
> bhUya: provAca cUDAlA muni.dAraka.rUpiNi ||6|87|5||
>
> .
>
> evam.vAdini sA eva asya /
>
> vAkyam.AkSipya bhUpate:
>
> bhUya: provAca cUDAlA \
>
> muni.dAraka.rUpiNi
>
> .
>
>
> *she had a problem with the EarthLord's words*
>
> *so Topknot soon replied*
>
> *(in the form of the muni.boy)*
>
> *:*
> *vlm.5. Vasishtha said:..As the prince was uttering these encomiums, the
> brahman boy Kumbha passed over them in silence; and enterrupted him by
> saying:..
>
>
>
>
> *THE BOY said—*
>
>
> आस्तामेषा कथा तावत्सर्वम् ते वर्णितम् मया ।
>
> AstAm eSA kathA tAvat sarvam te varNitam mayA |
>
> त्वम् मे कथय हे साधो कस्त्वमद्रौ करोषि किम् ॥६|८७|६॥
>
> tvam me kathaya he sAdho ka: tvam adrau karoSi kim ||6|87|6||
>
> .
>
> AstAm eSA kathA tAvat /
>
> sarvam te varNitam mayA
>
> tvam me kathaya he sAdho \
>
> ka: tvam adrau karoSi kim
>
> .
>
> enough of this, put it to rest.
>
> tell me instead, sAdhu, what brings you to this mountain
>
> .
>
> * AstAm eSA kathA tAvat sarvam te varNitam mayA tvam me kathaya he sAdho
> a*re you doing on this mountain?
>
> *vlm.6. Chudálá said:..Please pu*t a* stop, sir, to these words of yours,
> who you are, and what you do in this lonely mountain.
>
> *sv.5.7. THE BRAHMANA (CUDALA) said: I have told you my life.story. Pray,
> now tell me who you are and what you are doing here.
>
>
>
> कियत्पर्यवसानेयम् भवतो वनवासिता ।
>
> kiyat pari.avasAneyam bhavata: vana.vAsitA |
>
> सत्यम् कार्यम् च नो सत्यम् वक्तुम् जानन्ति तापसा: ॥६|८७|७॥
>
> satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|7||
>
> .
>
> kiyat pari.avasAneyam /
>
> bhavata: vana.vAsitA
>
> satyam kAryam ca na.u satyam \
>
> vaktum jAnanti tApasA:
>
> .
>
>
> bhavato vana.vAsitA *w Your Grace's forest.dwelling *
>
> satyam kAryam ca no satyam *what's good about it and what's not.so.good *
>
> vaktum jAnanti tApasA: *as Ascetics speak.about it*
>
> *. *
> *vlm.7. How long is it that you have passed in this forester's life of
> yours, and what is your main object in view. Tell me the bare truth,
> because it is beyond the probity of an ascetic, to utter anything but the
> plain troth. (The ascetics are names of satyabrata or vowed to truth).
>
> *sv.5.7. THE BRAHMANA (CUDALA) said: I have told you my life.story. Pray,
> now tell me who you are and what you are doing here. How long have you been
> here? Tell me everything truthfully, for recluses do not speak anything but
> the truth.
>
>
>
>
>
> देवपुत्रो ऽसि जानासि सर्वमेव यथास्थितम् ।
>
> devaputra: asi jAnAsi sarvam eva yathAsthitam |
>
> लोक.वृत्तान्त=तज्ज्ञो ऽसि किमन्यत्कथयाम्यहम् ॥६|८७|८॥
>
> loka.vRttAnta=tajjJa: asi kim anyat kathayAmi aham ||6|87|8||
>
> .
>
> devaputra: asi jAnAsi /
>
> sarvam eva yathAsthitam
>
> loka.vRttAnta=tajjJa: asi \
>
> kim anyat kathayAmi aham
>
> .
>
>
> *you must be the son of a god *
>
> jAnAsi sarvam eva yathA.sthitam
>
> *you know.about everything as.it.is <http://as.it.is> *
>
> loka.vRttAnta=tajjJa: asi *you're a That.Knower existing in this world *
>
> kim anyat kathayAmi aham – *what else is there to say? *
> *sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it
> is. What else shall I tell you?
>
> *vlm.8. Sikhidhwaja replied..Lord as you are the offspring of a God,
> everything must be well known to you; and as the Gods are full well
> acquainted with the secrets and circumstances of all people, I have very
> little to relate to you about me.
>
> yathA.sthitam – *you know.about everything as.it.is <http://as.it.is> *loka.vRttAnta=tajjJa:
> asi *you're a That.Knower existing in this world *kim anyat kathayAmi
> aham – *what else is there to say? *
>
>
> संसारभयभीतत्वान् निवसामि वनान्तरे ।
>
> saMsAra.bhaya=bhItatvAt nivasAmi vana*antare |
>
> जानतो ऽपि हि मामार्यम् कथयाम्येव ते मनाक् ॥६|८७|९॥
>
> jAnata: api hi mAm Aryam kathayAmi eva te manAk ||6|87|9||
>
> .
>
> saMsAra.bhaya=bhItatvAt /
>
> nivasAmi vana*antare
>
> jAnata: api hi mAm Aryam \
>
> kathayAmi eva te manAk
>
> .
>
>
> *so *
>
> *I live here in the forest*
>
> *.*
>
> *tho you may know of my nobility*
>
> *I'll tell you something more*
>
> *.*
>
> saMsAra.bhaya=bhItatvAt nivasAmi vana*antare | jAnata*: a*pi hi mAm Aryam
>
> kathayAm*i e*va te manAk
> .
>
> *sv.9 I dwell in this forest on account of my fear of this samsara
> (world.cycle or the cycle of birth and death). Though you know all this, I
> shall briefly relate my story to you.
>
> *vlm.9. It is from my fear of the world (and its temptations), that I have
>
>
>
> शिखिध्वञो ऽहम् भूपालस्त्यक्त्वा राज्यमिहास्थितः ।
>
> zikhidhvaja: aham bhUpAla: tyaktvA rAjyam iha Asthita: |
>
> भृशम् भीतो ऽस्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६|८७|१०॥
>
> bhRzam bhIta: asmi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
>
> .
>
> zikhidhvaja: aham bhUpAla: /
>
> tyaktvA rAjyam iha Asthita:
>
> bhRzam bhIta: asmi, tattva.jJa, \
>
> saMsRtau janmata: puna:
>
> .
>
>
> *am shikhi.dhvaja.Fire.crest,*
>
> *Protector of the Earth*
>
> *.*
>
> *having abandoned my kingdom*
>
> *I settled here, That.Knower, full of fear for another birth in saMsAra*
>
> *. *
>
> zikhidhvaja*: a*ham bhUpAla*: t*yaktvA rAjyam iha Asthita: | bhRzam bhIta*:
> a*smi, tattva.jJa, saMsRtau janmata: puna:
> .
>
> *sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this
> samsara in which one repeatedly and alternately experiences pleasure and
> pain, birth and death.
>
> *vlm.10. I am sikhidbwaja the ruler of a country, which I have long
> relinquished for a seat in the forest; and know O knower of all truths,
> that it is my fear of the trap.doors of the world and future transmigration
> in it, that has driven me to this retired wilderness.
>
>
>
> सुखम् पुनः पुनर्दुःखम् पुनर्मरणजन्मनी ।
>
> sukham puna: puna: du:kham punar.maraNa.janmanI |
>
> भवतस् तेन तप्ये ऽहम्, तत्त्वज्ञ, वनवीथिषु ॥६|८७|११॥
>
> bhavata: tena tapye aham, tattva.jJa, vana.vIthiSu ||6|87|11||
>
> .
>
> sukham puna: puna: du:kham /
>
> punar.maraNa.janmanI
>
> bhavata: tena tapye aham, \
>
> tattva.jJa, vana.vIthiSu
>
> .
>
>
> punar.maraNa.janmanI *again death and birth*
>
> bhavata*: t*ena tapye aham
>
> tattva.jJa vana.vIthiSu *, Thatness.Knower, in these forest.groves. – *
> * "grove" #vIthi is a road or lane.
>
> this might imply a place in chaNDAla country.
>
> *vlm.11. It is no more than the reiteration of pain and pleasure, and of
> life and death in this accursed world; and it is to evade all these, that I
> have betaken myself to my austerities in these solitary woods.
>
> *sv.11.12 However, though I have wandered everywhere and though I perform
> at r*est.
>
>
> भ्रमनपि दिगन्तेषु चरन् अपि परम्तपः ।
>
> bhraman api diganteSu caran api param.tapa: |
>
> नासादयामि विश्रान्तिम् एकाम् निधिमिवाधनः ॥६|८७|१२॥
>
> na AsAdayAmi vizrAntim ekAm nidhim iva Adhana: ||6|87|12||
>
> .
>
> bhraman api diganteSu /
>
> caran api param.tapa:
>
> na AsAdayAmi vizrAntim \
>
> ekAm nidhim iva Adhana:
>
> .
>
>
> caran api param.tapa: *while practicing perfect tapas *
>
> na AsAdayAmi vizrAntim *I have not attained Repose *
>
> ekAm
>
> nidhim iva AAdhana: *. *
> *vlm.12. I wander about on all sides, and perform my rigorous austerities
>
>
>
> अय त्नो ऽप्यफलो ऽप्येको ह्यपूर्णो ऽप्यस्तसंगतिः ।
>
> ayatna: api aphala: api eka: hi apUrNa: api asta.saMgati: |
>
> शुष्याम्यत्र वने साधो घुण.क्षुण्णा इव द्रुमः ॥६|८७|१३॥
>
> zuSyAmi atra vane sAdho ghuNa.kSuNNA* iva druma: ||6|87|13||
>
> .
>
> ayatna: api aphala: api eka: /
>
> hi apUrNa: api asta.saMgati:
>
> zuSyAmi atra vane sAdho \
>
> ghuNa.kSuNNA* iva druma:
>
> .
>
> hi *One only *apUrNa*: a*pi *without any Fulness *asta.saMgati: *come to
> setting *zuSyAmi *I wither *atra vane sAdho *here in the forest, sAdhu *ghuNa.kSuNNA
> *woodlouse.eaten *iva druma: *like a tree. *
>
> *without any effort*
>
> *without any fruit*
>
> *One only*
>
> *without any Fulness*
>
> *come to setting*
>
> *I wither here in the forest, sAdhu, like a woodlouse.eaten tree*
>
> *.*
>
> **sv.13 I do not indulge in activities nor do I seek to gain anything, I
> fulfilment. *
>
> therefore friendless also, and know me Divine personage! to be pining in
> this forest like a withered tree perforated by worms.*
>
> fruit *eko hi *One only *apUrNa*: a*pi *without any Fulness *asta.saMgati:
> *come to setting *zuSyAmi *I wither *atra vane sAdho *here in the forest,
> sAdhu *ghuNa.kSuNNA *woodlouse.eaten *iva druma: *like a tree. *
>
>
> इमामखण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
>
> imAm a.khaNDitAm samyak kriyAm sampAdayan api |
>
> दुःखाद्गच्छामि दुःखौघम् अमृतम् मे विषम् स्थितम् ॥६|८७|१४॥
>
> du:khAt gacchAmi du:kha*ogham amRtam me viSam sthitam ||6|87|14||
>
> .
>
> imAm a.khaNDitAm samyak /
>
> kriyAm sampAdayan api
>
> du:khAt gacchAmi du:kha*ogham \
>
> amRtam me viSam sthitam
>
> .
>
> api *undertaking so *du:khA*t g*acchAmi du:kh*a*o*gham *from sorrow I
> go.to <http://go.to> Sorrow Ocean *amRtam me viSam sthitam *Nectar to.me
> <http://to.me> is situate in poison*. *then all this constant Action
> undertaking so *
>
> *from Sorrow.River to Sorrow.Sea *
>
> *I *
>
> *go*
>
> *. *
>
> *poison is deathless Nectar to me*
>
> *. *
> *vlm. ... all my sacred rites ... even the ambrosial draught is unpleasant
> to me.
>
> *sv.14 I have practised all the kriyas (yogic methods) uninterruptedly.
> But I only progress from sorrow to greater sorrow; and even nectar turns
> into poison for me.
>
> Activity *sampAdayan api *undertaking so *du:khA*t g*acchAmi du:kh*a*o*gham
> *from sorrow I go.to <http://go.to> Sorrow Ocean *amRtam me viSam sthitam *Nectar
> to.me <http://to.me> is situate in poison*.
>
>
>
> *THE BOY said—*
>
>
> पितामहमहम् पूर्वम् कदाचित्पृष्टवान् इदम् ।
>
> pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
>
> यत्क्रियाज्ञानयोरेकम् श्रेयस्तद्ब्रूहि मे प्रभो ॥६|८७|१५॥
>
> yat kriyA.jJAna.yo: ekam zreya: tat brUhi me prabho ||6|87|15||
>
> .
>
> pitAmaham aham pUrvam /
>
> kadA.cit pRSTavAn idam
>
> yat kriyA.jJAna.yo: ekam \
>
> zreya: tat brUhi me prabho
>
> .
>
>
> *sometime*
>
> *long ago*
>
> *about kriyA.Action and jJAna.Wisdom*
>
> *:*
>
> *"which is the better one? tell me that, Lord"*
>
> *.*
> *jd. we are back at the seminal question,
>
> *vlm.15. Chudálá said:..It was once on a time that I had my great
> proginitor (Brahma) to tell me which of the two, the observance of duties
> or their non.observance for the sake of knowledge (i.e. whether practice or
> theoretical knowledge); is the more useful to and preferable by mankind.
>
> *sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which is
> superior, kriya (action, the practice of a technique) or jnana
> (self.knowledge)?" And, he said to me:
>
> *jd.15 aham pRSTavAn pitAmaham idam I asked my grandfather/Grandfather
> this pUrvam kadA.cit sometime long ago kriyA.jJAnayor of kriyA.Action and
> jJAna.Wisdom yat ekam zreyas which is the better one? tad brUhi me prabho
> Tell me that, Lord.
>
>
>
>
>
> ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वेत्त्यलम् ।
>
> jJAnam hi paramam zreya: kaivalyam tena vetti alam |
>
> कालातिवाहनायैव विनोदायोदिता क्रिया ॥६|८७|१६॥
>
> kAla*ati.vAhanAya eva vinodAya uditA kriyA ||6|87|16||
>
> .
>
> jJAnam hi paramam zreya: /
>
> kaivalyam tena vetti alam
>
> kAla*ati.vAhanAya eva \
>
> vinodAya uditA kriyA
>
> .
>
>
> kaivalyam tena vetti alam* Sole.Fullness w that one gets to know *
>
> kAla ati.vAhanAya eva
>
> vinodAya *for pleasure *
>
> uditA kriyA* arisen Action *
> *vlm.16. brahmá replied:..Knowledge is no doubt the supreme Good, as it
> leads to ones acquaintance with the unity of the Deity and the oneness of
>
> *sv.16 "Indeed, jnana is supreme for through jnana one realises the one
> which alone is. On the other hand, kriya has been described in colourful
> terms, as a pastime.
>
>
>
> अलब्धज्ञानदृष्टीनाम् क्रिया, पुत्र, परायणम् ।
>
> a.labdha.jJAna.dRSTInAm kriyA, putra, parAyaNam |
>
> यस्य नास्त्यम्बरम् पट्टम् कम्बलम् किम् त्यजाम्यहम् ॥६|८७|१७॥
>
> yasya na asti ambaram paTTam kambalam kim tyajAmi aham ||6|87|17||
>
> .
>
> a.labdha.jJAna.dRSTInAm /
>
> kriyA, putra, parAyaNam
>
> yasya na asti ambaram paTTam \
>
> kambalam kim tyajAmi aham
>
> .
>
>
> kriyA putra parAyaNam *– Action, my boy, is a last resort *
>
> yasya na asti ambaram *for one for whom there is no clothing *
> paTTam kambalam kim tyajAmi aham
>
> has no silk garment, give up his blanket?
>
> *sv.17 If one does not have jnana then one clings to kriya: if one does
> not have good clothes to wear, he clings to the sack.
>
> n*aked and not wrap himself with a blanket or coarse cloth.
>
> ~paTTa.*strip*
>
>
> वासनामात्रसारत्वादज्ञस्य सफलाः क्रियाः ।
>
> vAsanA.mAtra.sAratvAt ajJasya sa.phalA: kriyA: |
>
> सर्वा एवाफला ज्ञस्य वासनामात्रसंक्षयात् ॥६|८७|१८॥
>
> sarvA* eva a.phalA* jJasya vAsanA.mAtra.saMkSayAt ||6|87|18||
>
> .
>
> vAsanA.mAtra.sAratvAt /
>
> ajJasya sa.phalA: kriyA:
>
> sarvA* eva a.phalA* jJasya \
>
> vAsanA.mAtra.saMkSayAt
>
> .
>
>
> ajJasya *for the unKnowing *
>
> saphalA: kriyA: *fruitful Actions *
>
> sarvA*: e*va a.phalA: *all even fruitless *
>
> jJasya *for the Knower *
>
> vAsanA.mAtra.saMkSayAt *– from withered conditioned matrixes. *
> *vwv.2183/18. Actions are fruitful to an ignorant person on account of
> their essential nature consisting only of desires. All (actions) are quite
> fruitless to the wise one due to the destruction of desires alone.
>
> *sv.18 The ignorant are trapped by the fruits of their actions on account
> of their conditioning (vasana). When the latter is given up, action becomes
> no.action, whether it is conventionally regarded as good or evil.
>
> *vlm.18. The ignorant that are actuated by their desires and live upon
> their hopes, meet with their objects as the reward of their action; but the
> knowing and speculative theorist, having neither any desire in his mind nor
> action of his body, meets with no reward of either.
>
>
>
> सर्वा हि वासनाभावे प्रयान्त्यफलताम् क्रियाः ।
>
> sarvA* hi vAsanA.abhAve prayAnti a.phalatAm kriyA: |
>
> अशुभाः फलवन्त्यो ऽपि सेकाभावे लताः इव ॥६|८७|१९॥
>
> a.zubhA: phalavantya: api sekAbhAve latA: iva ||6|87|19||
>
> .
>
> sarvA* hi vAsanA.abhAve /
>
> prayAnti a.phalatAm kriyA:
>
> a.zubhA: phalavantya: api \
>
> sekAbhAve latA: iva
>
> .
>
> vAsanA.s *prayAnti aphalatAm *proceed to fruitlessness *azubhA:
> phalavantya: api *impure ones even when fruitful *seka abhAve latA iva *are
> like a vine in the absence of watering*.
>
> *all of Ur actions*
>
> *when without conditioning*
>
> *proceed without fruitfulness*
>
> *:*
>
> *even impure actions which had come to bear fruit*
>
> *have become like dry vines in times of drought*
>
> *.*
> *vwv.2184, 2189/19. All actions, even those which are impure and
> fruit.bearing, indeed become fruitless in the absense of desires, like
> creepers in the absence of watering.
>
> *sv.19.21 In the absence of self.limitation or volition, actions do not
>
> >bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to
> be, become] Nonexistence, nonentity, negation; applied to the material
> universe, noumenal substance, or subjectivity. In Kanada's system of
> negation of individual beings or objects, abhava is classed as seventh in
> his categories. In Vedanta philosophy, first of the six pramanas (means of
> obtaining knowledge), and as such corresponds to the fifth pramana,
> abhAva.pratyakSa, nonperception when applied to the physical, but more
> accurately apprehension of subjective or spiritual being. …
>
> of vAsanA.s *prayAnti aphalatAm *proceed to fruitlessness *azubhA:
> phalavantya: api *impure ones even when fruitful *seka abhAve latA iva *are
> like a vine in the absence of watering*.
>
>
> ऋत्वन्तरे यथा याति विलयम् पूर्वमार्तवम् ।
>
> Rtu antare yathA yAti vilayam pUrvam Artavam |
>
> तथैव वासनानाशे नाशमेति क्रियाफलम् ॥६|८७|२०॥
>
> tathA eva vAsanA.nAze nAzam eti kriyA.phalam ||6|87|20||
>
> .
>
> Rtu antare yathA yAti /
>
> vilayam pUrvam Artavam
>
> tathA eva vAsanA.nAze \
>
> nAzam eti kriyA.phalam
>
> .
>
> another season to destruction *tathA eva vAsanA.nAze *thus too with the
> destruction of vAsanA.s *nAzam eti kriyA.phalam *the fruit of action
> comes to destruction. *
>
> *as fruit in its season comes to disappear as the season ends*
>
> *so too when Conditioning ends there also ends the fruit it grows*
> .
>
> *vlm.20. As the effect of a certain season on plants &c., is displaced by
> that of the succeeding one; so the fruit of an action, is frustated by its
> want of its desire (of the object).
>
> *vwv.2185/20 As a thing conforming to the previous season goes to
> destruction in another season, so also, the fruit of an action attains to
> destruction on the destruction of desires.
>
> Artavam *in another season to destruction *tathA eva vAsanA.nAze *thus
> too with the destruction of vAsanA.s *nAzam eti kriyA.phalam *the fruit
> of action comes to destruction. *
>
>
> न स्वभावेन फलति यथा शरलता फलम् ।
>
> na svabhAvena phalati yathA zaralatA phalam |
>
> क्रिया निर्वासना पुत्र फलम् फलति नो तथा ॥६|८७|२१॥
>
> kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
>
> .
>
> na svabhAvena phalati /
>
> yathA zaralatA phalam
>
> kriyA nirvAsanA putra \
>
> phalam phalati na.u tathA
>
> .
>
> yathA zaralatA phalam ???
>
> sarala – saralatA (honesty!)
>
>
> putra *son *
>
> phalam phalati na.u tathA *never produces fruit: thus.... *
> *vlm.21. As it is the nature of kusa.grass never to fructify, though they
> bear the flowers in time; so my son, no action can produce any fruit
> without the desire of the main object (as its final cause). (Here chudálá
> addresses her husband as her son).
>
> *vwv.2186/21 Son! As a creeper of white grass does not produce fruit by
>
> *sv.19.21 In the absence of self.limitation or volition, actions do not
>
> #nirvAsana – in the religious sense of "wicked" wish/desire, without
> vAsanA attachment (but YV extends the sense philosophically to include
> desiring even socially desirable things). •• nirvAsana.Atmakam jJasya sa
> bhave*t n*irvAsana*: t*athA ||6|87| y6085.037. •• <kriyA nirvAsanA putra
>
> Pinus Longifolia.
> http://www.scientific.conference.net/plantimages/ImageData.asp?IDN=01.054h&IS=700
> •.•> #*saralatA* *.f..* uprightness, honestly, simplicity • saralatva
> *.n..* straightness #*zaralatA. *
>
>
> सयक्षवासनो बालः पक्षम् पश्यति नान्यथा ।
>
> sa.yakSa.vAsana: bAla: pakSam pazyati na anyathA |
>
> सदुःखवासनो मूढो दुःखम् पश्यति नान्यथा ॥६|८७|२२॥
>
> sa.du:kha.vAsana: mUDha: du:kham pazyati na anyathA ||6|87|22||
>
> .
>
> sa.yakSa.vAsana: bAla: /
>
> pakSam pazyati na anyathA
>
> sa.du:kha.vAsana: mUDha: \
>
> du:kham pazyati na anyathA
>
> .
>
>
> *sees nothing but a ghost.*
>
> *the fool with the Imprint of sorrow*
>
> *sees nothing else but sorrow.*
>
> ** A child with the engram of a ghost *pakSam pazyati na anyathA *sees
> nothing else a ghost *sa.du:kha.vAsana: mUDha: *The fool with the engram
> of sorrow *du:kham pazyati na anyathA *sees nothing else but sorrow *
> *vlm.22. As the boy possest the idea of a ghost in his mind, sees the
> apparition of a devil before him; and as a sick man having hypochondria of
> his malady, is soon attacked by it: (so everyone meets with what he has in
> his mind).
>
>
>
>
> आकारभासुराप्युच्चैर् न ददाति फलम् क्रिया ।
>
> AkAra.bhAsurA api uccai: na dadAti phalam kriyA |
>
> शुभाशुभा वा तज्ज्ञस्य फुल्ला शरलता यथा ॥६|८७|२३॥
>
> zubha*azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
>
> .
>
> AkAra.bhAsurA api uccai: /
>
> na dadAti phalam kriyA
>
> zubha*azubhA vA tat.jJasya \
>
> phullA zaralatA yathA
>
> .
>
>
> na dadAti phalam kriyA *not giving fruit, Action *
>
> zubha a.zubhA vA *lucky or unlucky *
>
> t*at.*jJasya *for a That.Knower *
> phullA zaralatA yathA
>
> *vlm.23. As the kusa grass presents the fair flowers to view, without ever
> bearing their fruits; so does the speculative theorist mediate of the
> beauty of his theory, without producing ito by its practice.
>
> *sv. 23.26 Neither the vasana (self.limitation or conditioning) nor the
> egosense is a real entity! They arise because of foolishness. When this
>
> Pinus Longifolia.
> http://www.scientific.conference.net/plantimages/ImageData.asp?IDN=01.054h&IS=700
> •.•> #*saralatA* *.f..* uprightness, honestly, simplicity • saralatva
> *.n..* straightness #*zaralatA. *
>
>
> वासना चेह नास्त्येव साहम्कारादिरूपिणी ।
>
> vAsanA ca iha na asti eva sA ahamkAra.Adi=rUpiNI |
>
> असत्यैवोदिता मौर्ख्यान्मरुभूमाविवाम्बुधिः ॥६|८७|२४॥
>
> a.satyA eva uditA maurkhyAt maru.bhUmau iva ambudhi: ||6|87|24||
>
> .
>
> vAsanA ca iha na asti eva /
>
> sA ahamkAra.Adi=rUpiNI
>
> a.satyA eva uditA maurkhyAt \
>
> maru.bhUmau iva ambudhi:
>
> .
>
>
> *is quite unreal*
>
> *arisen from folly*
>
> *like the sight of water on a desert plain*
>
> *.*
>
> *vlm.24. Sikhidhwaja said...But it is said tha*t a*ll human desire is
> creatures of our ignorance, like our error of a sea in the burning sands of
> a desert.
>
>
>
> यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्मेति भावनात् ।
>
> yasya maurkhyam kSayam yAtam sarvam brahma iti bhAvanAt |
>
> नोदेति वासना तस्य प्राज्ञस्येवाम्बुधिर्मरौ ॥६|८७|२५॥
>
> na udeti vAsanA tasya prAjJasya iva ambudhi: marau ||6|87|25||
>
> .
>
> yasya maurkhyam kSayam yAtam /
>
> sarvam brahma iti bhAvanAt
>
> na udeti vAsanA tasya \
>
> prAjJasya iva ambudhi: marau
>
> .
>
>
> "sarvam brahma" iti bhAvanAt *from the feeling "All is the brahman" *
>
> na udeti vAsanA *vAsanA does not arise *
>
> tasya prAjJasya *for that wise person *
>
> iva ambudhir marau – *like an ocean in the desert. *
>
> *vwv.1995[1936] offers a good example of varian*t r*eadings by the same
> translator*: v*wv.1995 For him [for that wise man] whose stupidity has
> lake [a receptacle of water] (does no*t a*ppear) in a sandy desert for an
> intelligent person. 1936/25. *Desire does not rise* *for that wise man
>
> *vlm.25. So it is to the gnostic theist, whose ignorance is altogether
> removed by his knowledge of all things as the Divine spirit; such a man of
> course has no desire rising in his mind, as there is no appearance of the
> sea in the sands before the eyes of the wise.
>
> vAsanA.Affection *• *one of the 24 qualities of the vaizeSikas, "the
> causation the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA –
> contemplation (of the brahman.Immensity), direct perception
> *y6087.025,vwv.1995/1936.
>
> brahma" iti bhAvanAt *from the feeling "All is the brahman" *na udeti
> vAsanA *vAsanA does not arise *tasya prAjJasya *for that wise person *iva
> ambudhir marau – *like an ocean in the desert. *
>
>
> वासनामात्र=संत्यागाj जरा.मरण=वर्जितम् ।
>
> vAsanA.mAtra=saMtyAgAj jarA.maraNa=varjitam |
>
> पदम् भवति जीवो ऽन्तर् भूयो जन्मविवर्जितम् ॥६|८७|२६॥
>
> pada.m bhavati jIva: antar bhUya: janma.vivarjitam ||6|87|26||
>
> .
>
> vAsanA.mAtra=saMtyAgAt /
>
> jarA.maraNa=varjitam
>
> pada.m bhavati jIva: antar \
>
> bhUya: janma.vivarjitam
>
> .
>
>
> bhavati jIva: antar *the Living.jIva becomes within *
>
> jarA.maraNa.varjitam pada.m *a state without decay and death *
>
> bhUyas janma.vivarjitam *and duly without birth. *
>
> *vlm.26. It is by abandoning his desires, tha*t a* person is freed from
> perfection of the Deity, is exempted from future birth.
>
> jIva: antar *the Living.jIva becomes within *jarA.maraNa.varjitam pada.m *a
> state without decay and death *bhUyas janma.vivarjitam *and duly without
> birth. *
>
>
> स.वासनम् मनो ज्ञेयम् ज्ञानम् निर्वासनम् मनः ।
>
> sa.vAsanam mana: jJeyam jJAnam nirvAsanam mana: |
>
> ज्ञानेन ज्ञेयमभ्येत्य पुनर्जीवो न जायते ॥६|८७|२७॥
>
> jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
>
> .
>
> sa.vAsanam mana: jJeyam /
>
> jJAnam nirvAsanam mana:
>
> jJAnena jJeyam abhyetya \
>
> puna: jIva: na jAyate
>
> .
>
> vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
> jJeyam abhyetya *removes what's to.be.known *punar jI*va: n*a jAyate *the
> Living.jIva is not born again. *
>
> *Mind should be known as Conditioning*
>
> *Wisdom should be known as unconditioned Mind.*
>
> *with Wisdom*
>
> *having approached what should be known*
>
> *the Living.jIva is not born again*
>
> *.*
> *vlm.27. But know the human mind to be fraught with desires, from which
> the learned.few are only exempt; it is by their transcendental knowledge of
> the knowable one, that the Divinely wise alone are exempted from their
> regeneration in this mortal world.
>
> *sv.27 When there is vasana, there is mind; when the vasana ceases in the
> mind, there is self.knowledge. One who has attained self.knowledge is not
> born. "
>
> vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
> jJeyam abhyetya *removes what's to.be.known *punar jI*va: n*a jAyate *the
> Living.jIva is not born again. *
>
>
>
> *THE BOY said—*
>
>
> ज्ञानमेव परम् श्रेय इति ब्रह्मादयो ऽपि ते ।
>
> jJAnam eva param zreya* iti brahma.Adaya: api te |
>
> प्राहुर्महान्तो राजर्षे त्वम् किमज्ञानवान् स्थितः ॥६|८७|२८॥
>
> prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
>
> .
>
> jJAnam eva param zreya* /
>
> iti brahma.Adaya: api te
>
> prAhu: mahAnto rAjarSe \
>
> tvam kim ajJAnavAn sthita:
>
> .
>
> jJAnam eva param zreya*
>
>
> iti brahma.Adaya*: a*pi te prAhur *so even the gods tell you, rAjA.Sage– *
>
> mahAnta: rAjarSe
>
> tvam kim ajJAnavAn sthita: *why do you remain unWise? *
> *sv.28 Thus, even the gods, brahma and others, have declared that
> self.knowledge alone is supreme. Why then do you remain ignorant?
>
> *vlm.28. Chudála replied..It is true, O princely sage! that knowledge is
> said to be the chief good (summum bonum), by the Gods brahma and others and
> also by all sapient sages; and notwithstanding thy knowing of this, why is
> it that thou remainest in this state of thy gross ignorance?
>
> brahma.Adaya*: a*pi te prAhur *so even the gods tell you, rAjA.Sage– *mahAnta:
> rAjarSe tvam kim ajJAnavAn sthita: *why do you remain unWise? *
>
>
> इतः कमण्डलुरितो दण्डकाष्ठमितो बृसी ।
>
> ita: kamaNDalu: ita: daNDa.kASThamita: bRsI |
>
> इत्यनर्थविलासे ऽस्मिन् नमसे किम् महीपते ॥६|८७|२९॥
>
> iti an.artha.vilAse asmin namase kim mahIpate ||6|87|29||
>
> .
>
> ita: kamaNDalu: ita: /
>
> daNDa.kASThamita: bRsI
>
> iti an.artha.vilAse asmin \
>
> namase kim mahIpate
>
> .
>
> .
>
> *sv.29 Why do you think, "This is the kamandalu" and "This is a stick" and
> remain immersed in ignorance?
>
> *vlm.29. What mean these pots and staffs, these wooden stools and those
> seats of kusa grass; and why is it, O royal prince! that you delight in
> these false playings of fools?
>
> http://en.wikipedia.org/wiki/Kamandalu
>
> #bRsI .f.. (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a roll of
> twisted grass, pad, cushion, (esp.) the seat of a religious student or of
> an ascetic
>
>
>
> को ऽहम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
>
> ka: aham katham idam jAtam katham zAmyati ceti bho: |
>
> राजन् नावेक्षसे कस्मात् किमज्ञ इव तिष्ठसि ॥६|८७|३०॥
>
> rAjan na avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
>
> .
>
>
> katham idam jAtam *how is this born/arisen? *
>
> katham zAmyati ceti bho: *how is it ended if so, Sir? *
>
> rAjan na avekSase kasmAt *– rAjA, you don't consider why *
>
> kim ajJa iva tiSThasi *are you some sort of ignorant? *
> .
>
> *sv.30 Why do you not enquire "Who am I?", "How has this world arisen?"
> and "How does all this cease?"?
>
> *vlm.30. Why is it that you do not employ your mind to inquire into the
> questions as to what thou art, and how has this world came to existence,
> and how and when will cease to exist (in your consciousness of reality).
> Instead of making inquiries in these solemn truths, you are passing your
> time like the ignorant in your fooleries only?
>
>
>
> कथम् बन्धः कथम् मोक्ष इति प्रश्नान् उदाहरन् ।
>
> katham bandha: katham mokSa* iti praznAn udAharan |
>
> पारावारविदाम् पादान् कस्माद्राजन्न सेवसे ॥६|८७|३१॥
>
> pArAvAra.vidAm pAdAn kasmAt rAjan na sevase ||6|87|31||
>
> .
>
> katham bandha: katham mokSa* /
>
> iti praznAn udAharan
>
> pArAvAra.vidAm pAdAn \
>
> kasmAt rAjan na sevase
>
> .
>
>
> katham mokSa *how is there Freedom? *
>
> iti praznAn udAharan *asking such questions *
>
> pArAvAra.vidAm pAdAn *the feet of those of higher learning *
>
> kasmA*t r*Ajan na sevase *– why, rAjA, don't you touch? *
>
> *sv.31 Why do you no*t r*each the state of the enlightened by enquiring
>
> *vlm.31. Why dont you discuss about the natures of bondage and liberation
> in the company of the learned, and pay your homage at their venerable feet?
>
>
>
> दुःस्पन्दसंविदा शैलकोटरे क्रिययानया ।
>
> du:spanda.saMvidA zaila.koTare kriyayA anayA |
>
> जीवितम् क्षिपयन् किम् त्वम् शिलाकीटवदास्थितः ॥६|८७|३२॥
>
> jIvitam kSipayan kim tvam zilA.kITavat Asthita: ||6|87|32||
>
> .
>
> du:spanda.saMvidA zaila./koTare kriyayA anayA
>
> jIvitam kSipayan kim tvam \
>
> zilA.kITavat Asthita:
>
> .
>
> du:spanda.saMvidA
>
> zaila.koTare
>
>
> jIvitam kSipayan kim tvam
>
> zilA.kITava*t A*sthita:
> *vlm.32. Do you want, O prince to pass your life in the discharge of your
> painful austerities, as some insects finish their days in perforating the
> stones in which they live?
>
> *sv.32.35 Why are you wasting your life in these futile austerities and
> other kriyas? It is by resorting to the company of holy ones, by serving
> them and enquiring of them, that you will attain self.knowledge.
>
>
>
> साधूनाम् समदृष्टीनाम् परिप्रश्नेन सेवया ।
>
> sAdhUnAm sama.dRSTInAm paripraznena sevayA |
>
> संगमेन च सा युक्तिर्लभ्यते मुच्यते यया ॥६|८७|३३॥
>
> saMgamena ca sA yukti: labhyate mucyate yayA ||6|87|33||
>
> .
>
> sAdhUnAm sama.dRSTInAm /
>
> paripraznena sevayA
>
> saMgamena ca sA yukti: \
>
> labhyate mucyate yayA
>
> .
>
> abhyate
>
> mucyate yayA *whereby he is freed. *
> *vlm.33. You can easily obtain the delight you seek, if you will but
> betake yourself to the service of holy man; and keep company with the
> *sv.32.35 Why are you wasting your life in these futile austerities and
> other kriyas? It is by resorting to the company of holy ones, by serving
> them and enquiring of them, that you will attain self.knowledge.
>
>
>
> साधूनैव समम् ग्रासम् भुञ्जानो वनकोटरे ।
>
> sAdhUnA eva samam grAsam bhuJjAna: vana.koTare |
>
> तिष्ठावष्टब्धदुःचेष्टो धराविवरकीटवत् ॥६|८७|३४॥
>
> tiSTha avaSTabdha.du:ceSTa: dharA.vivara.kITavat ||6|87|34||
>
> .
>
> sAdhUnA eva samam grAsam /
>
> bhuJjAna: vana.koTare
>
> tiSTha avaSTabdha.du:ceSTa: \
>
> dharA.vivara.kITavat
>
> .
>
>
> grAsam bhuJjAna*: v*ana.koTare *enjoying your food in a forest cave *
>
> tiSTha avaSTabdha.duz.ceSTa: *remain avoiding bad activity *
>
> dharA.vivara.kITavat *like a bug in its earth.hole. *
>
> *just like a sAdhu*
>
> *enjoying your food in a forest cave*
>
> *remain*
>
> *avoiding bad activity*
>
> *like a bug in its earth.hole.*
> *vlm.34. Or yon may continue to remain in your grotto, in this forest
> living on the simple food of holy men; and by abandoning the evil
> propensities of your mind, abide here as an insect in a hole under the
> ground.
>
> *sv.32.35 Why are you wasting your life in these futile austerities and
> other kriyas? It is by resorting to the company of holy ones, by serving
> them and enquiring of them, that you will attain self.knowledge.
>
> *VA you only resemble sadhu, staying in this cave in forest, seised
>
> by delusion (wrong actions), like a worm in a hole.
>
> *AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest, like
> a worm in a hole in the ground having suppressed all bad (inappropriate)
> actions (अवष्टब्ध.दुश्चेष्टः)
>
>
>
>
>
> कान्तया देवरूपिण्या तथैवम् प्रतिबोधितः ।
>
> kAntayA deva.rUpiNyA tathA evam pratibodhita: |
>
> अश्रुपूर्णमुखो वाक्यम् शिखिध्वज उवाच ह ॥६|८७|३५॥
>
> azru.pUrNa=mukha: vAkyam zikhidhvaja uvAca ha ||6|87|35||
>
> .
>
> kAntayA deva.rUpiNyA /
>
> tathA evam pratibodhita:
>
> azru.pUrNa=mukha: vAkyam \
>
> zikhidhvaja uvAca ha
>
> .
>
> *vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the
> Divine boy—sikhidhwaja, melted into tears; and with his face bathed in
> water, spoke to the lad as follows:..
>
> *sv.32.35 Why are you wasting your life in these futile austerities and
> other kriyas? It is by resorting to the company of holy ones, by serving
> them and enquiring of them, that you will attain self.knowledge.
>
>
>
>
>
> अहो नु बोधितो ऽस्म्यद्य चिरात्सुरसुत त्वया ।
>
> aho nu bodhita: asmi adya cirAt sura.suta tvayA |
>
> मौर्ख्यादार्यसमासङ्गम् मुक्त्वाहमवसम् वने ॥६|८७|३६॥
>
> maurkhyAt Arya.samAsaGgam muktvA aham avasam vane ||6|87|36||
>
> .
>
> aho nu bodhita: asmi adya /
>
> cirAt sura.suta tvayA
>
> maurkhyAt Arya.samAsaGgam \
>
> muktvA aham avasam vane
>
> .
>
>
> *I am awakened now from my folly*
>
> *–after so long–*
>
> *by you, the son of a god*
>
> *!*
>
> *I forsook my courtly company, and came to dwell here in the forest*
>
> *. *
>
> aho nu bodhita*: a*sm*i a*dya cirAt sura.suta tvayA | maurkhyA*t A*
> rya.samAsaGgam
> *sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>
> *jd.38 gurus tvam me *you are my guru *pitA tvam me *you are my father *mitram
> tvam me *you are my friend *varAnana *o beauitful one *ziSya: namaskAromi
> aham pAdau *your student, I bow at your feet* tava kRpAm kuru *Show me
> your mercy! *
>
>
> यदुदारतमम् वेत्सि यस्मिञ्ज्ञाते न शोच्यते ।
>
> yat udAratamam vetsi yasmin jJAte na zocyate |
>
> भवामि निर्वृतो येन तद्ब्रह्मोपदिशाशु मे ॥६|८७|३९॥
>
> bhavAmi nirvRta: yena tat brahma upadiza Azu me ||6|87|39||
>
> .
>
> yat udAratamam vetsi /
>
> yasmin jJAte na zocyate
>
> bhavAmi nirvRta: yena \
>
> tat brahma upadiza Azu me ||6|87|39||
>
> .
>
> *vlm.39. Please admonish me now on the subject of Divine knowledge, as you
>
> *sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>
>
> घटज्ञा नादयो ज्ञाने विभागाः सन्त्यनेकशः ।
>
> ghaTa.jJAna.Adaya: jJAne vibhAgA: santi an.ekaza: |
>
> ज्ञानानाम् परमम् ज्ञानम् कतरत्तारकम् भवेत् ॥६|८७|४०॥
>
> jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
>
> .
>
> ghaTa.jJAna.Adaya: jJAne /
>
> vibhAgA: santi an.ekaza:
>
> jJAnAnAm paramam jJAnam \
>
> katarat tArakam bhavet
>
> .
>
>
> katarat tArakam bhavet *which is the tAraka.Star*
>
> *. *
> *vlm.40. You said at first, that knowledge is the supreme bliss or summum
> bonum of mankind; now tell me, which is that knowledge which saves us from
> misery; whether it is the knowledge of particulars which lead us to the
> acquaintance of specials, or that of the general which brings as to the
> trancendental. (The former is the inductive knowledge of ascenting from
> particulars to the universal, and the latter is deductive knowledge of
> deducing everything from the primitive one).
>
> *sv.36.40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
> instruct me in what you know, knowing which one does not grieve.
>
>
>
>
>
> यद्युपादेयवाक्यो ऽहम् राजर्षे तद्वदामि ते ।
>
> yadi upAdeya.vAkya: aham rAjarSe tat vadAmi te |
>
> यथाज्ञानम् इदम् किम्चित् न वक्ष्ये स्थाणु.काकवत् ॥६|८७|४१॥
>
> yathAjJAnam idam kim.cit na vakSye sthANu.kAkavat ||6|87|41||
>
> .
>
> yadi upAdeya.vAkya: aham /
>
> rAjarSe tat vadAmi te
>
> yathAjJAnam idam kimcit \
>
> na vakSye sthANu.kAkavat ||6|87|41||
>
> .
>
>
> aham rAjarSe ta*t v*adAmi te *That tell you *
>
> yathAjJAnam idam kim.cin *according.with jnAna.Wisdom this whatever *
>
> na vakSye sthANu.kAkavat *nor will I croak like a crow on a stump. *
> *sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you
> if you are in a receptive mood and cherish my words.
>
> *vlm.41. Chudála replied:..I will tell thee prince as far as I know about
> words in vain, like crowing ravens abou*t a* headless trunk.
>
>
> अनुपादेयवाक्यस्य वक्तुः पृष्टस्य लीलया ।
>
> an.upAdeya.vAkyasya vaktu: pRSTasya lIlayA |
>
> व्रजन्त्यकलताम् वाचस्तमसीवाक्षसंविदः ॥६|८७|४२॥
>
> vrajanti akalatAm vAca: tamasi iva akSa.saMvida: ||6|87|42||
>
> .
>
> an.upAdeya.vAkyasya /
>
> vaktu: pRSTasya lIlayA
>
> vrajanti akalatAm vAca: \
>
> tamasi iva akSa.saMvida:
>
> .
>
>
> vaktu: *to speak *them in answer to
>
> pRSTasya *a question *
>
> lIlayA *playfully *
>
> vrajanti
>
> a.kalatAm vAcas
>
> tamasi iva *– as in the Dark *
>
> akSa.saMvida: *the eyes to saMvit.Awareness. *
>
> **sv.42 If one *playfully* instructs another merely in answer *to a query*,
> teaching, it becomes fruitless. *
>
>
> ##vraj .> ##*vraj* cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te • pf.
> or tena of the road tam of the distance, and tam (rarely tasmin or tasmai)
> " • with *upAnad*bhyAm id. lit. "with shoes " • with *dhury*ai:, "to
> travel by means of beasts of burden" • with *paramAMgatim*, "to attain
> supreme bliss " • with *zaraNa*m + tam, "to take refuge him" • with
> mUrdhnA pAdau and tasya, "to *prostrate* one's self a*t a*nyone's feet "
> • with *antam* + tasya, "to come to the end of " • with anyena, #anyatra.
> or #anyatas, "to go *another* way or elsewhere " • with *adhas*, either
> return to life") • to go in order to, be going to (tasmai inf. or an adj.
> ending in #aka. [e.g. #bhojako vrajati. "he is going to eat "]) pAN.2.3.15
> go against, attack (*an enemy* • also with #vidviSam, #dviSato
> condition, obtain, attain to, become (esp. with tam of an abstrac*t n*oun
> e.g. with vinAzam, "to go to *destruction*, become destroyed " • with
> well" • with jIvan, "to escape alive"): Caus. or cl.10. Par. (dhAtup.32.74)
> vrAjayati, to send, drive, aitAr • to prepare, decorate dhAtup.: Desid.
> vivrajiSati: Intens. vAvrajate, #vAvrakti, to go crookedly pAN.3.1, 23
>
>
>
>
>
> यद्वाक्षि तदुपादेयम् मया विधिरिव श्रुतेः ।
>
> yat vAkSi tat upAdeyam mayA vidhi: iva zrute: |
>
> अविचारित मे वा शु सत्यमेतद्वचो मम ॥६|८७|४३॥
>
> a.vicAritam eva Azu satyam etat vaca: mama ||6|87|43||
>
> .
>
> yat vAkSi tat upAdeyam /
>
> mayA vidhi: iva zrute:
>
> a.vicAritam eva Azu \
>
> satyam etat vaca: mama
>
> .
>
> iva zrute: *like a rule of scripture *a.vicAritam evA Azu *uninvestigated
> tho they be *satyam etad vaco mama *true is this word of mine. *
>
> *whatever you say, that should be followed by me like a rule of scripture*
>
> *even without further investigation *
>
> *for your word is my truth*
>
> *.*
> *vlm.43. Sikhidhwaja said:..Sir, your words are as acceptable to me as the
> ordinaces of veda (gospel truth); and though you utter them without
> previous meditation (extempore), yet I have full faith in them.
>
> iva zrute: *like a rule of scripture *a.vicAritam evA Azu *uninvestigated
> tho they be *satyam etad vaco mama *true is this word of mine. *
>
>
>
> *TOPKNOT said—*
>
>
> यथा बालः पितुर्वाक्यम् मुक्तहेतूपपादनम् ।
>
> yathA bAla: pitu: vAkyam mukta.hetu*upapAdanam |
>
> आदत्ते हि तथैव त्वम् गृहानैतद्वचो मम ॥६|८७|४४॥
>
> Adatte hi tathA eva tvam gRhANa etat vaca: mama ||6|87|44||
>
> .
>
> yathA bAla: pitu: vAkyam /
>
> mukta.hetu*upapAdanam =
>
> Adatte hi tathA eva tvam \
>
> gRhANa etat vaca: mama
>
> .
>
>
> pitur vAkyam *his father's word is *
>
> mukta.hetu upapAdanam free.cause.argument *uttered without need of
> explanation *
>
> Adatte hi *being given *
>
> tathA eva tvam *thus too to you. *
>
> gRhANa *– take hold of *
>
> etad vaco mama *this word of mine. *
> *vlm.44. Chudála replied..As a boys obeys the words of his father, knowing
> it to be pronounced for his certain good; so must you receive my words,
> (knowing them to tend to your best welfare).
>
> establishing by argument Sarvad. ; explaining , examining L.
>
>
>
> श्रवणानन्तरम् बुद्ध्या शुभमित्येव भावयन् ।
>
> zravaNa*anantaram buddhyA zubham iti eva bhAvayan |
>
> शृणु गीतमिव त्यक्त्वा हेत्वर्थित्वम् वचो मम ॥६|८७|४५॥
>
> zRNu gItam iva tyaktvA hetu*arthitvam vaca: mama ||6|87|45||
>
> .
>
> zravaNa*anantaram buddhyA /
>
> zubham iti eva bhAvayan =
>
> zRNu gItam iva tyaktvA \
>
> hetu*arthitvam vaca: mama
>
> .
>
>
> zubham *is auspicious *
>
> iti eva bhAvayan *so thus feeling *
>
> zRNu gItam iva *hear like a gItA.song *
>
> tyaktvA hetu.arthitvam *having abandoned the need for a reason *
>
> vac*a: *mama *my words. *
> *vlm.45. Think my advices to be all good for you, after you hear them with
> proper attention; and hear unto my words, as you hear music without
> inquiring into their reason or rhyme.
>
>
>
>
> स्वचरितसदृशम् यथोदयन्त्यः
>
> sva.carita.sadRzam yathA udayantya:
>
> चिरसमयेन विबोधनम् च बुद्धेः ।
>
> cira.samayena vibodhanam ca buddhe: |
>
> भवभयसुतरम् महामतीनाम्
>
> bhava.bhaya.sutaram mahAmatInAm
>
> शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६|८७|४६॥
>
> zRNu kathayAmi kathAkramam manojJam ||6|87|46||
>
> .
>
> sva.carita.sadRzam yathA udayantya: /
>
> cira.samayena vibodhanam ca buddhe: |
>
> bhava.bhaya.sutaram mahAmatInAm \
>
> zRNu kathayAmi kathAkramam manojJam
>
> .
>
> sva.carita.sadRzam –
>
>
> yathA udayantya:
>
> cira.samayena *for a long time *
>
> vibodhanam ca buddhe:
>
> bhava.bhaya.sutaram *the state of fear easily crossed *
>
> mahAmatInAm *of great thinkers *
>
> zRNu
>
> kathayAmi *I tell a tale about the course of Mind. *
> kathAkramam manojJam
>
> *vlm.46. Hear me now relate to you an interesting story of a certain
> tale to dispel the worldly cares and fears of the intelligent.
>
>
>
> @@@
>
>
>
> DN6087 FIRECREST & THE BOY 2.NV23.24
>
> सर्ग ६.८७
>
> sarga 6.87
>
> शिखि.ध्वज उवाच ।
>
> zikhi.dhvaja* uvAca |
>
>
> sarge sphuradb*hi: m*at.puNya*i: m*anye sampreSit*a: b*havAn |
>
> अलक्ष्यैः सम्भृ*तैः* *अ*द्रौ बृहत्.वा*तैः* *इ*व अम्बुदः ॥६।८७।०१॥
>
> alakSyai: sambhRta*i: a*drau bRhat.vAta*i: i*va ambuda: ||6|87|1||
>
> अद्य तिष्ठा*my **अ*हम् साधो धन्यानाम् धुरि धर्मतः ।
>
> adya tiSThAm*i a*ham sAdho dhanyAnAm dhuri dharmata: |
> अमृत.स्यन्दि.वचसा यत् त्वया अस्मि समागतः ॥६।८७।०२॥
>
> amRta.syandi.vacasA yat tvayA asmi samAgata: ||6|87|2||
>
>
> na kecana tathA bhAvA*: c*eta: zItalayanti me |
>
> राज्य.लाभ.आद*yo '*पि एते यथा साधु.समागमः ॥६।८७।०३॥
>
> rAjya.lAbha.Adaya*: a*p*i e*te yathA sAdhu.samAgama: ||6|87|3||
>
> निरर्ग*ल.*र*सः* *य*त्र सामान्येन विजृम्भते ।
>
> nirargala.ras*a: y*atra sAmAnyena vijRmbhate |
> मुक्त.रागा.आदि.मननम् तत्.कल्पन.सुखौ अहम् ॥६।८७।०४॥
>
> वसिष्ठ* उवाच ।
>
> vasiSTha* uvAca |
>
> एवम्.वादिनि सा एव अस्य वाक्यम् आक्षिप्य भूपतेः ।
>
> evam.vAdini sA eva asya vAkyam.AkSipya bhUpate: |
>
> भूयः प्रोवाच चूडाला मुनि.दारक.रूपिणि ॥६।८७।५॥
>
> bhUya: provAca cUDAlA muni.dAraka.rUpiNi ||6|87|5||
>
> बाल* उवाच ।
>
> bAla* uvAca |
>
> आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
>
> AstAm eSA kathA tAvat sarvam te varNitam mayA |
>
>
> tvam me kathaya he sAdho ka*: t*vam adrau karoSi kim ||6|87|6||
> कियत् परि.अवसानेयम् भवतः वन.वासिता ।
>
>
> सत्यम् कार्यम् च *no* सत्यम् वक्तुम् जानन्ति तापसाः ॥६।८७।०७॥
> satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|7||
>
> शिखिध्वज* उवाच ।
>
> zikhidhvaja* uvAca |
>
> देवपुत्रः असि जानासि सर्वम् एव यथास्थितम् ।
>
>
> लोक.वृत्तान्त=तज्ज्ञः असि किम् अन्यत् कथया*my **अ*हम् ॥६।८७।०८॥
>
> loka.vRttAnta=tajjJa*: a*si kim anyat kathayAm*i a*ham ||6|87|8||
>
> संसार.भय=भीतत्वा*त्* *नि*वसामि वन*.**अ*न्तरे ।
>
> saMsAra.bhaya=bhItatvA*t n*ivasAmi vana*antare |
>
> जान*to '*पि हि माम् आर्यम् कथयामि एव ते मनाक् ॥६।८७।०९॥
>
> jAnata*: a*pi hi mAm Aryam kathayAm*i e*va te manAk ||6|87|9||
>
> शिखिध्व*jo '*हम् भूपालः त्यक्त्वा राज्यम् इह आस्थितः ।
>
> zikhidhvaja*: a*ham bhUpAla*: t*yaktvA rAjyam iha Asthita: |
>
> भृशम् भी*to '*स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६।८७।१०॥
>
> bhRzam bhIta*: a*smi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
>
> सुखम् पुनः पु*nar **दुः*खम् पुनर्.मरण.जन्मनी ।
>
> sukham puna: puna*: d*u:kham punar.maraNa.janmanI |
>
> भव*तः* *ते*न तप्ये अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६।८७।११॥
>
> bhavata*: t*ena tapye aham, tattva.jJa, vana.vIthiSu ||6|87|11||
> भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
>
> bhraman api diganteSu caran api param.tapa: |
>
>
> ayatna*: a*p*i a*phala*: a*p*i e*ka: h*i a*pUrNa*: a*p*i a*sta.saMgati: |
> न आसादयामि विश्रान्तिम् एकाम् निधिम् इव आधनः ॥६।८७।१२॥
>
> na AsAdayAmi vizrAntim ekAm nidhim iva Adhana: ||6|87|12||
>
>
> zuSyAm*i a*tra vane sAdho ghuNa.kSuNNA* iva druma: ||6|87|13||
> इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
>
> imAm a.khaNDitAm samyak kriyAm sampAdayan api |
>
> दुःखात् गच्छामि दुःख*ओघम् अमृतम् मे विषम् स्थितम् ॥६।८७।१४॥
>
> बाल* उवाच ।
>
> bAla* uvAca |
>
> पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
>
> pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
>
>
> yat kriyA.jJAna.yo*: e*kam zreya*: t*at brUhi me prabho ||6|87|15||
> ब्रह्मा उवाच ।
>
> brahmA uvAca |
>
>
> jJAnam hi paramam zreya: kaivalyam tena vett*i a*lam |
>
> काल*.**अ*ति.वाहनाय एव विन उदाय उदिता क्रिया ॥६।८७।१६॥
> kAla*ati.vAhanAya eva vina udAya uditA kriyA ||6|87|16||
>
> अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
>
> a.labdha.jJAna.dRSTInAm kriyA, putra, parAyaNam |
>
>
> yasya na ast*i a*mbaram paTTam kambalam kim tyajAm*i a*ham ||6|87|17||
>
> वासना.मात्र.सारत्वा*त्* *अ*ज्ञस्य स.फलाः क्रियाः ।
>
> vAsanA.mAtra.sAratvA*t a*jJasya sa.phalA: kriyA: |
>
> सर्वा* ए*व अ.फला ज्ञस्य वासना.मात्र.संक्षयात् ॥६।८७।१८॥
> sarvA* eva a.phalA jJasya vAsanA.mAtra.saMkSayAt ||6|87|18||
>
>
> sarv*A* h*i vAsanA.abhAve prayAnt*i a*.phalatAm kriyA: |
>
> अ.शुभाः फलव*ntyo '*पि सेकाभावे लताः इव ॥६।८७।१९॥
>
> a.zubhA: phalavantya*: a*pi sekAbhAve latA: iva ||6|87|19||
>
> ऋ*tv **अ*न्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
>
> Rt*u a*ntare yathA yAti vilayam pUrvam Artavam |
> तथा एव वासना.नाशे नाशम् एति क्रिया.फलम् ॥६।८७।२०॥
>
> tathA eva vAsanA.nAze nAzam eti kriyA.phalam ||6|87|20||
>
> न स्वभावेन फलति यथा शरलता फलम् ।
>
> na svabhAvena phalati yathA zaralatA phalam |
>
> kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
>
>
> sa.yakSa.vAsan*a: b*Ala: pakSam pazyati na anyathA |
> स.दुःख.वासनः मूढः दुःखम् पश्यति न अन्यथा ॥६।८७।२२॥
>
>
> आकार.भासुरा अ*py **उ*च्चैः न ददाति फलम् क्रिया ।
>
> AkAra.bhAsurA ap*i u*ccai: na dadAti phalam kriyA |
>
> शुभ*.**अ*शुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६।८७।२३॥
> zubha*azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
>
>
> vAsanA ca iha na ast*i e*va sA ahamkAra.Adi=rUpiNI |
> अ.सत्या एव उदिता मौर्ख्यात् मरु.भूमौ इव अम्बुधिः ॥६।८७।२४॥
>
> a.satyA eva uditA maurkhyAt maru.bhUmau iva ambudhi: ||6|87|24||
>
> यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म इति भावनात् ।
>
> yasya maurkhyam kSayam yAtam sarvam brahma iti bhAvanAt |
>
>
> na udeti vAsanA tasya prAjJasya iva ambudhi*: m*arau ||6|87|25||
>
> वासना.मात्र=संत्यागा*j **ज*रा.मरण=वर्जितम् ।
>
> vAsanA.mAtra=saMtyAgA*j j*arA.maraNa=varjitam |
>
> पदम् भवति जी*vo '*न्तर् भूयः जन्म.विवर्जितम् ॥६।८७।२६॥
>
> pada.m bhavati jIva*: a*ntar bhUya: janma.vivarjitam ||6|87|26||
>
> स.वासनम् म*no **ज्ञे*यम् ज्ञानम् निर्वासनम् मनः ।
>
> sa.vAsanam mana*: j*Jeyam jJAnam nirvAsanam mana: |
> ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६।८७।२७॥
>
> jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
>
> बाल* उवाच ।
>
> bAla* uvAca |
>
>
> jJAnam eva param zreya* iti brahma.Adaya*: a*pi te |
> प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६।८७।२८॥
>
> prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
>
>
> ita: kamaNDalu*: i*ta*: d*aNDa.kASThamit*a: b*RsI |
> इति अन्.अर्थ.विलासे अस्मिन् नमसे किम् महीपते ॥६।८७।२९॥
>
>
> *ko '*हम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
>
> ka*: a*ham katham idam jAtam katham zAmyati ceti bho: |
> राजन् न अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६।८७।३०॥
>
> rAjan na avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
>
> katham bandha: katham mokSa* iti praznAn udAharan |
>
> pArAvAra.vidAm pAdAn kasmAt, rAjan, na sevase ||6|87|31||
>
> du:spanda.saMvidA zaila.koTare kriyayA anayA |
>
>
> jIvitam kSipayan kim tvam zilA.kITava*t A*sthita: ||6|87|32||
>
> साधूनाम् स*म.*दृष्टीनाम् परिप्रश्नेन सेवया ।
>
> sAdhUnAm sama.dRSTInAm paripraznena sevayA |
>
> संगमेन च सा यु*ktir **ल*भ्यते मुच्यते यया ॥६।८७।३३॥
>
> saMgamena ca sA yukti*: l*abhyate mucyate yayA ||6|87|33||
>
> साधूना एव समम् ग्रासम् भुञ्जा*नः* *व*न.कोटरे ।
>
> sAdhUnA eva samam grAsam bhuJjAna*: v*ana.koTare |
> तिष्ठ अवष्टब्ध.दुःचेष्टः धरा.विवर.कीटवत् ॥६।८७।३४॥
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> कान्तया देव.रूपिण्या तथा एवम् प्रतिबोधितः ।
>
> kAntayA deva.rUpiNyA tathA evam pratibodhita: |
>
>
> azru.pUrNa=mukha*: v*Akyam zikhidhvaja uvAca ha ||6|87|35||
>
> अहो नु बोधि*to 'smy **अ*द्य चिरात् सुर.सुत त्वया ।
>
> aho nu bodhita*: a*sm*i a*dya cirAt sura.suta tvayA |
>
> मौर्ख्या*d **आ*र्य.समासङ्गम् मुक्त्वा अहम् अवसम् वने ॥६।८७।३६॥
>
> maurkhyA*t A*rya.samAsaGgam muktvA aham avasam vane ||6|87|36||
> अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
>
> aho na me kSayam yAtam manye pApam azeSata: |
>
> यत् त्वम् एव समागत्य सम्प्रबोधयसि इह माम् ॥६।८७।३७॥
>
> yat tvam eva samAgatya samprabodhayasi iha mAm ||6|87|37||
>
>
> guru*: t*vam me pitA tvam me mitram tvam me varAnana |
>
> शिष्यः नमस्कारो*my **अ*हम् पादौ तव कृपाम् कुरु ॥६।८७।३८॥
>
> ziSya: namaskArom*i a*ham pAdau tava kRpAm kuru ||6|87|38||
>
> य*त्* *उ*दारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
>
> ya*t u*dAratamam vetsi yasmin jJAte na zocyate |
> भवामि निर्वृतः येन तत् ब्रह्म उपदिश आशु मे ॥६।८७।३९॥
>
>
> घट.ज्ञान.आदयः ज्ञाने विभागाः स*nty **अ*न्.एकशः ।
>
> ghaTa.jJAna.Adaya: jJAne vibhAgA: sant*i a*n.ekaza: |
> ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६।८७।४०॥
>
> jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
>
> बाल* उवाच ।
>
> bAla* uvAca |
>
>
> yad*i u*pAdeya.vAkya*: a*ham rAjarSe tat vadAmi te |
>
> यथाज्ञानम् इदम् कि*म्चित्* *न* वक्ष्ये स्थाणु.काकवत् ॥६।८७।४१॥
>
> yathAjJAnam idam kim.ci*t n*a vakSye sthANu.kAkavat ||6|87|41||
> अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
>
> an.upAdeya.vAkyasya vaktu: pRSTasya lIlayA |
>
>
> vrajant*i a*kalatAm vAca*: t*amasi iva akSa.saMvida: ||6|87|42||
> शिखिध्वज* उवाच ।
>
> zikhidhvaja* uvAca |
>
>
> yat vAkSi ta*t u*pAdeyam mayA vidh*i: i*va zrute: |
>
> अ.विचारितम् एव आशु सत्यम् एत*त्* *व*चः मम ॥६।८७।४३॥
> a.vicAritam eva Azu satyam etat vaca: mama ||6|87|43||
>
> चूदाला उवाच ।
>
> cUdAlA uvAca |
>
> यथा बालः पितुः वाक्यम् मुक्त.हेतु*उपपादनम् ।
>
>
> आदत्ते हि तथा एव त्वम् गृहाण एत*त्* *व*चः मम ॥६।८७।४४॥
> Adatte hi tathA eva tvam gRhANa etat vaca: mama ||6|87|44||
>
> zravaNa*anantaram buddhyA zubham iti eva bhAvayan |
>
> zRNu gItam iva tyaktvA hetu*arthitvam vaca: mama ||6|87|45||
>
> स्व.चरित.सदृशम् यथा उदयन्त्यः
>
> sva.carita.sadRzam yathA udayantya:
>
> चिर.समयेन विबोधनम् च बुद्धेः ।
>
> cira.samayena vibodhanam ca buddhe: |
>
> भव.भय.सुतरम् महामतीनाम्
>
> bhava.bhaya.sutaram mahAmatInAm
>
> शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६।८७।४६॥
>
> zRNu kathayAmi kathAkramam manojJam ||6|87|46||
>
> ॥
>
>
>
>
> *o*ॐ*m*
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> माया.इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM6088 THE WISHING STONE 2.NV25 .z27
>
>
> https://www.dropbox.com/s/65zdncwn7qf895w/fm6088%202.nv25%20The%20WISHING%20STONE%20.z27.docx?dl=0
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
>
>
>
> +++
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Tue, Nov 24, 2020 at 3:38 PM Jiva Das <das....@gmail.com> wrote:
>
>>
>>
>> FM6087 FIRECREST & THE BOY 2.NV23-24 .z46
>>
>>
>> https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23-24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0
>>
>> FM.6.50-FM.6.99
>>
>> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
>>
>>
>>
>> FM.6.87 FIRECREST & THE BOY 2.NV23-24
>>
>> सर्ग ६.८७
>>
>> sarga 6.87
>>
>> शिखि.ध्वज उवाच ।
>>
>> zikhi.dhvaja* uvAca |
>>
>>
>> sarge sphuradb*hi:_m*at.puNya*i: m*anye sampreSit*a:_b*havAn |
>>
>> अलक्ष्यैः सम्भृ*तैः**_**अ*द्रौ बृहत्.वा*तैः**_**इ*व_अम्बुदः ॥६।८७।०१॥
>>
>> alakSyai: sambhRta*i:_a*drau bRhat.vAta*i:_i*va_ambuda: ||6|87|01||
>>
>> अद्य तिष्ठा*my **अ*हम् साधो धन्यानाम् धुरि धर्मतः ।
>>
>> adya tiSThAm*i_a*ham sAdho dhanyAnAm dhuri dharmata: |
>> अमृत-स्यन्दि-वचसा यत् त्वया_अस्मि समागतः ॥६।८७।०२॥
>>
>> amRta-syandi-vacasA yat tvayA_asmi samAgata: ||6|87|02||
>>
>>
>> na kecana tathA bhAvA*:_c*eta: zItalayanti me |
>>
>> राज्य.लाभ.आद*yo '*पि_एते यथा साधु.समागमः ॥६।८७।०३॥
>>
>> rAjya-lAbha.Adaya*:_a*p*i_e*te yathA sAdhu-samAgama: ||6|87|03||
>>
>> निरर्ग*ल.*र*सः**_**य*त्र सामान्येन विजृम्भते ।
>>
>> nirargala-ras*a:_y*atra sAmAnyena vijRmbhate |
>> मुक्त-रागा.आदि-मननम् तत्-कल्पन.सुखौ_अहम् ॥६।८७।०४॥
>>
>> वसिष्ठ* उवाच ।
>>
>> vasiSTha* uvAca |
>>
>> एवम्.वादिनि सा_एव_अस्य वाक्यम् आक्षिप्य भूपतेः ।
>>
>> evam.vAdini sA_eva_asya vAkyam-AkSipya bhUpate: |
>>
>> भूयः प्रोवाच चूडाला मुनि-दारक.रूपिणि ॥६।८७।५॥
>>
>> bhUya: provAca cUDAlA muni-dAraka-rUpiNi ||6|87|5||
>>
>> बाल* उवाच ।
>>
>> bAla* uvAca |
>>
>> आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
>>
>> AstAm eSA kathA tAvat sarvam te varNitam mayA |
>>
>>
>> tvam me kathaya he sAdho ka*:_t*vam adrau karoSi kim ||6|87|6||
>> कियत् परि.अवसानेयम् भवतः वन.वासिता ।
>>
>>
>> सत्यम् कार्यम् च *no* सत्यम् वक्तुम् जानन्ति तापसाः ॥६।८७।०७॥
>> satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|07||
>>
>> शिखिध्वज* उवाच ।
>>
>> zikhidhvaja* uvAca |
>>
>> देवपुत्रः_असि जानासि सर्वम् एव यथास्थितम् ।
>>
>>
>> लोक-वृत्तान्त=तज्ज्ञः_असि किम् अन्यत् कथया*my **अ*हम् ॥६।८७।०८॥
>>
>> loka-vRttAnta=tajjJa*:_a*si kim anyat kathayAm*i_a*ham ||6|87|08||
>>
>> संसार.भय=भीतत्वा*त्**_**नि*वसामि वन*.**अ*न्तरे ।
>>
>> saMsAra-bhaya=bhItatvA*t_n*ivasAmi vana~antare |
>>
>> जान*to '*पि हि माम् आर्यम् कथयामि_एव ते मनाक् ॥६।८७।०९॥
>>
>> jAnata*:_a*pi hi mAm Aryam kathayAm*i_e*va te manAk ||6|87|09||
>>
>> शिखिध्व*jo '*हम् भूपालः त्यक्त्वा राज्यम् इह_आस्थितः ।
>>
>> zikhidhvaja*:_a*ham bhUpAla*:_t*yaktvA rAjyam iha_Asthita: |
>>
>> भृशम् भी*to '*स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६।८७।१०॥
>>
>> bhRzam bhIta*:_a*smi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
>>
>> सुखम् पुनः पु*nar **दुः*खम् पुनर्-मरण.जन्मनी ।
>>
>> sukham puna: puna*:_d*u:kham punar-maraNa.janmanI |
>>
>> भव*तः**_**ते*न तप्ये_अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६।८७।११॥
>>
>> bhavata*:_t*ena tapye_aham, tattva.jJa, vana-vIthiSu ||6|87|11||
>> भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
>>
>> bhraman api diganteSu caran api param.tapa: |
>>
>>
>> ayatna*:_a*p*i_a*phala*:_a*p*i_e*ka: h*i_a*pUrNa*:_a*p*i_a*sta-saMgati: |
>> न_आसादयामि विश्रान्तिम् एकाम् निधिम् इव_आधनः ॥६।८७।१२॥
>>
>> na_AsAdayAmi vizrAntim ekAm nidhim iva_Adhana: ||6|87|12||
>>
>>
>> zuSyAm*i_a*tra vane sAdho ghuNa-kSuNNA* iva druma: ||6|87|13||
>> इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
>>
>> imAm a-khaNDitAm samyak kriyAm sampAdayan api |
>>
>> दुःखात् गच्छामि दुःख~ओघम् अमृतम् मे विषम् स्थितम् ॥६।८७।१४॥
>>
>> बाल* उवाच ।
>>
>> bAla* uvAca |
>>
>> पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
>>
>> pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
>>
>>
>> yat kriyA-jJAna-yo*:_e*kam zreya*:_t*at brUhi me prabho ||6|87|15||
>> ब्रह्मा_उवाच ।
>>
>> brahmA_uvAca |
>>
>>
>> jJAnam hi paramam zreya: kaivalyam tena vett*i_a*lam |
>>
>> काल*.**अ*ति.वाहनाय_एव विन_उदाय_उदिता क्रिया ॥६।८७।१६॥
>> kAla~ati.vAhanAya_eva vina_udAya_uditA kriyA ||6|87|16||
>>
>> अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
>>
>> a.labdha-jJAna.dRSTInAm kriyA, putra, parAyaNam |
>>
>>
>> yasya na_ast*i_a*mbaram paTTam kambalam kim tyajAm*i_a*ham ||6|87|17||
>>
>> वासना.मात्र-सारत्वा*त्**_**अ*ज्ञस्य स.फलाः क्रियाः ।
>>
>> vAsanA.mAtra-sAratvA*t_a*jJasya sa.phalA: kriyA: |
>>
>> सर्वा* ए*व_अ.फला ज्ञस्य वासना.मात्र-संक्षयात् ॥६।८७।१८॥
>> sarvA* eva_a.phalA jJasya vAsanA.mAtra-saMkSayAt ||6|87|18||
>>
>>
>> sarv*A* h*i vAsanA.abhAve prayAnt*i_a*-phalatAm kriyA: |
>>
>> अ.शुभाः फलव*ntyo '*पि सेकाभावे लताः इव ॥६।८७।१९॥
>>
>> a-zubhA: phalavantya*:_a*pi sekAbhAve latA: iva ||6|87|19||
>>
>> ऋ*tv **अ*न्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
>>
>> Rt*u_a*ntare yathA yAti vilayam pUrvam Artavam |
>> तथा_एव वासना-नाशे नाशम् एति क्रिया.फलम् ॥६।८७।२०॥
>>
>> tathA_eva vAsanA-nAze nAzam eti kriyA-phalam ||6|87|20||
>>
>> न स्वभावेन फलति यथा शरलता फलम् ।
>>
>> na svabhAvena phalati yathA zaralatA phalam |
>>
>> kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
>>
>>
>> sa-yakSa.vAsan*a:_b*Ala: pakSam pazyati na_anyathA |
>> स-दुःख.वासनः मूढः दुःखम् पश्यति न_अन्यथा ॥६।८७।२२॥
>>
>>
>> आकार.भासुरा_अ*py **उ*च्चैः न ददाति फलम् क्रिया ।
>>
>> AkAra-bhAsurA_ap*i_u*ccai: na dadAti phalam kriyA |
>>
>> शुभ*.**अ*शुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६।८७।२३॥
>> zubha~azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
>>
>>
>> vAsanA ca_iha na_ast*i_e*va sA_ahamkAra.Adi=rUpiNI |
>> अ.सत्या_एव_उदिता मौर्ख्यात् मरु-भूमौ_इव_अम्बुधिः ॥६।८७।२४॥
>>
>> a.satyA_eva_uditA maurkhyAt maru-bhUmau_iva_ambudhi: ||6|87|24||
>>
>> यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म_इति भावनात् ।
>>
>> yasya maurkhyam kSayam yAtam sarvam brahma_iti bhAvanAt |
>>
>>
>> na_udeti vAsanA tasya prAjJasya_iva_ambudhi*:_m*arau ||6|87|25||
>>
>> वासना-मात्र=संत्यागा*j **ज*रा-मरण=वर्जितम् ।
>>
>> vAsanA-mAtra=saMtyAgA*j_j*arA-maraNa=varjitam |
>>
>> पदम् भवति जी*vo '*न्तर् भूयः जन्म-विवर्जितम् ॥६।८७।२६॥
>>
>> padam bhavati jIva*:_a*ntar bhUya: janma-vivarjitam ||6|87|26||
>>
>> स-वासनम् म*no **ज्ञे*यम् ज्ञानम् निर्वासनम् मनः ।
>>
>> sa-vAsanam mana*:_j*Jeyam jJAnam nirvAsanam mana: |
>> ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६।८७।२७॥
>>
>> jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
>>
>> बाल* उवाच ।
>>
>> bAla* uvAca |
>>
>>
>> jJAnam eva param zreya* iti brahma.Adaya*:_a*pi te |
>> प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६।८७।२८॥
>>
>> prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
>>
>>
>> ita: kamaNDalu*:_i*ta*:_d*aNDa-kASThamit*a:_b*RsI |
>> इति_अन्.अर्थ-विलासे_अस्मिन् नमसे किम् महीपते ॥६।८७।२९॥
>>
>>
>> *ko '*हम् कथम् इदम् जातम् कथम् शाम्यति चेति भोः ।
>>
>> ka*:_a*ham katham idam jAtam katham zAmyati ceti bho: |
>> राजन् न_अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६।८७।३०॥
>>
>> rAjan na_avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
>>
>> katham bandha: katham mokSa* iti praznAn udAharan |
>>
>> pArAvAra.vidAm pAdAn kasmAt, rAjan, na sevase ||6|87|31||
>>
>>
>> du:spanda-saMvidA zaila-koTare kriyayA_anayA |
>>
>> जीवितम् क्षिपयन् किम् त्वम् शि*ला.*कीटव*d **आ*स्थितः ॥६।८७।३२॥
>>
>> jIvitam kSipayan kim tvam zilA-kITava*t_A*sthita: ||6|87|32||
>>
>> साधूनाम् स*म.*दृष्टीनाम् परिप्रश्नेन सेवया ।
>>
>> sAdhUnAm sama-dRSTInAm paripraznena sevayA |
>>
>> संगमेन च सा यु*ktir **ल*भ्यते मुच्यते यया ॥६।८७।३३॥
>>
>> saMgamena ca sA yukti*:_l*abhyate mucyate yayA ||6|87|33||
>>
>> साधूना_एव समम् ग्रासम् भुञ्जा*नः**_**व*न.कोटरे ।
>>
>> sAdhUnA_eva samam grAsam bhuJjAna*:_v*ana-koTare |
>> तिष्ठ_अवष्टब्ध-दुःचेष्टः धरा-विवर.कीटवत् ॥६।८७।३४॥
>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha uvAca |
>>
>> कान्तया देव.रूपिण्या तथा_एवम् प्रतिबोधितः ।
>>
>> kAntayA deva-rUpiNyA tathA_evam pratibodhita: |
>>
>>
>> azru-pUrNa=mukha*:_v*Akyam zikhidhvaja uvAca ha ||6|87|35||
>>
>> अहो नु बोधि*to 'smy **अ*द्य चिरात् सुर.सुत त्वया ।
>>
>> aho nu bodhita*:_a*sm*i_a*dya cirAt sura-suta tvayA |
>>
>> मौर्ख्या*d **आ*र्य.समासङ्गम् मुक्त्वा_ अहम् अवसम् वने ॥६।८७।३६॥
>>
>> maurkhyA*t_A*rya-samAsaGgam muktvA_ aham avasam vane ||6|87|36||
>> अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
>>
>> aho na me kSayam yAtam manye pApam azeSata: |
>>
>> यत् त्वम् एव समागत्य सम्प्रबोधयसि_इह माम् ॥६।८७।३७॥
>>
>> yat tvam eva samAgatya samprabodhayasi_iha mAm ||6|87|37||
>>
>>
>> guru*:_t*vam me pitA tvam me mitram tvam me varAnana |
>>
>> शिष्यः नमस्कारो*my **अ*हम् पादौ तव कृपाम् कुरु ॥६।८७।३८॥
>>
>> ziSya: namaskArom*i_a*ham pAdau tava kRpAm kuru ||6|87|38||
>>
>> य*त्**_**उ*दारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
>>
>> ya*t_u*dAratamam vetsi yasmin jJAte na zocyate |
>> भवामि निर्वृतः येन तत् ब्रह्म_उपदिश_आशु मे ॥६।८७।३९॥
>>
>>
>> घट.ज्ञान.आदयः ज्ञाने विभागाः स*nty **अ*न्.एकशः ।
>>
>> ghaTa-jJAna-Adaya: jJAne vibhAgA: sant*i_a*n.ekaza: |
>> ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६।८७।४०॥
>>
>> jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
>>
>> बाल* उवाच ।
>>
>> bAla* uvAca |
>>
>>
>> yad*i_u*pAdeya-vAkya*:_a*ham rAjarSe tat vadAmi te |
>>
>> यथाज्ञानम् इदम् कि*म्चित्**_**न* वक्ष्ये स्थाणु.काकवत् ॥६।८७।४१॥
>>
>> yathAjJAnam idam kim.ci*t_n*a vakSye sthANu-kAkavat ||6|87|41||
>> अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
>>
>> an.upAdeya-vAkyasya vaktu: pRSTasya lIlayA |
>>
>>
>> vrajant*i_a*kalatAm vAca*:_t*amasi_iva_akSa-saMvida: ||6|87|42||
>> शिखिध्वज* उवाच ।
>>
>> zikhidhvaja* uvAca |
>>
>>
>> yat vAkSi ta*t_u*pAdeyam mayA vidh*i:_i*va zrute: |
>>
>> अ.विचारितम् एव_आशु सत्यम् एत*त्**_**व*चः मम ॥६।८७।४३॥
>> a-vicAritam eva_Azu satyam etat vaca: mama ||6|87|43||
>>
>> चूदाला_उवाच ।
>>
>> cUdAlA_uvAca |
>>
>> यथा बालः पितुः वाक्यम् मुक्त-हेतु~उपपादनम् ।
>>
>>
>> आदत्ते हि तथा_एव त्वम् गृहाण_एत*त्**_**व*चः मम ॥६।८७।४४॥
>> Adatte hi tathA_eva tvam gRhANa_etat vaca: mama ||6|87|44||
>>
>> zravaNa~anantaram buddhyA zubham iti_ eva bhAvayan |
>>
>> zRNu gItam iva tyaktvA hetu~arthitvam vaca: mama ||6|87|45||
>>
>> स्व.चरित.सदृशम् यथा_उदयन्त्यः
>>
>> sva.carita-sadRzam yathA_udayantya:
>>
>> चिर.समयेन विबोधनम् च बुद्धेः ।
>>
>> cira-samayena vibodhanam ca buddhe: |
>>
>> भव-भय.सुतरम् महामतीनाम्
>>
>> bhava-bhaya-sutaram mahAmatInAm
>>
>> शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६।८७।४६॥
>>
>> zRNu kathayAmi kathAkramam manojJam ||6|87|46||
>>
>> ॥
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.6.87
>>
>>
>>
>> *FIRECREST & The BOY*
>>
>>
>>
>> *FIRECREST said—*
>>
>>
>>
>> सर्गे स्फुर*द्भिः**_**म*त्.पु*ण्यैः**_**म*न्ये सम्प्रेषि*तः**_**भ*वान् ।
>>
>> sarge sphuradbhi*:_m*at.puNya*i: m*anye sampreSit*a:_b*havAn |
>>
>> अलक्ष्यैः सम्भृ*तैः**_**अ*द्रौ बृहत्.वा*तैः**_**इ*व_अम्बुदः ॥६|८७|०१॥
>>
>> alakSyai: sambhRta*i:_a*drau bRhat.vAta*i:_i*va_ambuda: ||6|87|01||
>>
>> .
>>
>> *it is the flowering of my past_good works that brings you here, good Sir*
>>
>> *:*
>>
>> *you're like the gathered winds upon a mountain-top,*
>>
>> *that_rise and bring refreshment to the sea*
>>
>> *.*
>>
>> sarge sphuradbhi*:_m*at.puNyai: manye sampreSit*a:_b*havAn | alakSyai:
>> sambhRtai*:_a*drau bRhat.vAtai*:_i*va_ambuda:
>> .
>>
>> *vlm. ... as an unforeseen hurricane drives the waters of the sea on the
>> dry mountain tops.
>>
>>
>>
>>
>> adya tiSThAm*i_a*ham sAdho dhanyAnAm dhuri dharmata: |
>> अमृत-स्यन्दि-वचसा यत् त्वया_अस्मि समागतः ॥६|८७|०२॥
>>
>> amRta-syandi-vacasA yat tvayA_asmi samAgata: ||6|87|02||
>>
>> .
>>
>> now I sit here, sAdhu, and in
>>
>> the presence of your wealth of wise
>>
>> dharma that pours from you, in your
>>
>> deathless nectarine-flowing-speech!
>>
>> adya tiSThAmi aham sAdho
>>
>>
>> dhanyAnAm dhuri dharmata:
>>
>> *in the presence of your wealth of dharma *
>>
>> amRta-syandi-vacasA
>>
>> *with nectar-flowing-speech *
>>
>> yat tvayA asmi samAgata:
>>
>> *which by you I am brought-together-with. *
>> *sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
>> done in many past incarnations that I have obtained your company today and
>> am able to drink the nectar of your wisdom! Nothing in the world gives that
>> peace which the company of the holy ones bestows on man.
>>
>> ambrosial dews from your lips.
>>
>> #syandin - mfn. flowing, running VarBr2S. Kuval.; emitting liquid,
>> oozing, trickling, dropping (comp.) MBh. Ka1v. &c
>>
>> #dhur top, summit, front, place of honour (loc. at the head, in front, in
>> presence of) MBh. Ka1v. &c
>>
>>
>>
>>
>> न केचन तथा भा*वाः**_**चे*तः शीतलयन्ति मे ।
>>
>> राज्य.लाभ.आद*yo '*पि_एते यथा साधु.समागमः ॥६|८७|०३॥
>>
>> rAjya-lAbha.Adaya*:_a*p*i_e*te yathA sAdhu-samAgama: ||6|87|03||
>>
>> .
>>
>> *never before have my feelings been as cool* as this*
>>
>> *: *
>>
>> *not from Kingship *
>>
>> *nor the conquest of Kings*
>>
>> *: *
>>
>> *so cool is the company of you sAdhus*
>>
>> *! *
>>
>> na kecana tathA
>>
>> *and* not_anywhen thus *
>> bhAvA: *ceta: zItalayanti me - I read *ca ita: rather than cetas - ??? -
>> my feelings are cooled in this way -
>>
>> rAjya-lAbha-Adaya: api ete
>>
>>
>> yathA sAdhu-samAgama:
>>
>> *such is the company of a sAdhu. *
>>
>> na kecana tathA bhAvA: ceta: zItalayanti me | rAjya-lAbha.Adaya*:_a*p
>> *i_e*te yathA sAdhu-samAgama:
>> .
>>
>> *vlm.3. Never did a more sensible speech, touch and cool my soul to such
>> a degree as your's ere this; wherefore I deem your holy presence as more
>> precious to me, than the gaining of a kingdom.
>>
>> *sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
>> done in many past incarnations that I have obtained your company today and
>> am able to drink the nectar of your wisdom! Nothing in the world gives that
>> peace which the company of the holy ones bestows on man.
>>
>> sAdhu-samAgama: *such is the company of a sAdhu. *
>>
>>
>>
>> nirargala-ras*a:_y*atra sAmAnyena vijRmbhate |
>>
>> निरर्ग*ल.*र*सः**_**य*त्र सामान्येन विजृम्भते ।
>> मुक्त-रागा.आदि-मननम् तत्-कल्पन.सुखौ_अहम् ॥६|८७|०४॥
>>
>>
>> .
>>
>> nirargala-rasa: *- unrestrained delight = *
>>
>> yatra *- where = *
>>
>> sAmAnyena vijRmbhate *- thru generality expands = *
>>
>> mukta-rAga-Adi-mananam *- as mentation free from its passions = *
>>
>> tat-kalpana-sukhau *- in that imagined pleasure = *
>>
>> aham *- am I. = *
>> *jd. he is babbling...
>>
>> *vlm.4. The unrestrained delight which is felt in general (from the words
>> delightful once in imagination only: (and not in its actual possession).
>>
>> *sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
>> done in many past incarnations that I have obtained your company today and
>> am able to drink the nectar of your wisdom! Nothing in the world gives that
>> peace which the company of the holy ones bestows on man.
>>
>> ~VA- meeting with sadhus is free flow of nectar expands the thinking
>>
>> free from raga-dvesha etc,
>>
>> as (in case of wordly gain) with common people flow of imaginary joy
>> expands?
>>
>> ~AS: I see the following meaning: No other feelings pacify my mind, not
>> even acquisition of a Kingdom and other pleasures, as much as being in the
>> company of good people, since usually (सामान्येन) there flows unfettered
>> nectar of thoughts of freedom from राग-द्वेष etc. (and) it is
>> pleasurable. This is different from AB, but I don't quite see the details
>> of AB commentary.
>>
>> *bar*, check, impediment •• a wave • m. or n. N. of a *hell* -> #Argala
>> unbarred, unimpeded, *free*, irresistible • - nirargalam -ind.- freely •
>> - n.-*vAc* adj. of *unrestrained language* - y2018.029
>>
>>
>>
>> *VASISHTHA** said—*
>>
>>
>> एवम्.वादिनि सा_एव_अस्य वाक्यम् आक्षिप्य भूपतेः ।
>>
>> evam.vAdini sA_eva_asya vAkyam-AkSipya bhUpate: |
>>
>> भूयः प्रोवाच चूडाला मुनि-दारक.रूपिणि ॥६|८७|५॥
>>
>> bhUya: provAca cUDAlA muni-dAraka-rUpiNi ||6|87|5||
>>
>> .
>>
>>
>> *she had a problem with the EarthLord's words*
>>
>> *so Topknot soon replied*
>>
>> *(in the form of the muni.boy)*
>>
>> *:*
>> evam.vAdini sA_eva_asya vAkyam-AkSipya bhUpate: | bhUya: provAca cUDAlA
>>
>> muni-dAraka-rUpiNi
>>
>>
>>
>> *vlm.5. Vasishtha said:--As the prince was uttering these encomiums, the
>> brahman boy Kumbha passed over them in silence; and enterrupted him by
>> saying:--
>>
>>
>>
>>
>> *The BOY said—*
>>
>>
>> आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
>>
>> AstAm eSA kathA tAvat sarvam te varNitam mayA |
>>
>>
>> tvam me kathaya he sAdho ka*:_t*vam adrau karoSi kim ||6|87|6||
>> .
>>
>> enough of this, put it to rest.
>>
>> tell me instead, sAdhu, what brings you to this mountain
>>
>> .
>>
>> AstAm eSA kathA tAvat sarvam te varNitam mayA | tvam me kathaya he sAdho
>>
>> .
>>
>> * AstAm eSA kathA tAvat sarvam te varNitam mayA tvam me kathaya he sAdho
>> me = त्वं मे Who are you? कथय हे साधो tell me = o sAdhu = कस् त्वम् अद्रौ
>>
>> *vlm.6. Chudálá said:--Please pu*t_a* stop, sir, to these words of
>> tell me who you are, and what you do in this lonely mountain.
>>
>> *sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story. Pray,
>> now tell me who you are and what you are doing here.
>>
>>
>>
>> कियत् परि.अवसानेयम् भवत: वन.वासिता ।
>>
>>
>> सत्यम् कार्यम् च *no* सत्यम् वक्तुम् जानन्ति तापसा: ॥६|८७|०७॥
>> satyam kAryam ca na.u satyam vaktum jAnanti tApasA: ||6|87|07||
>>
>> .
>>
>>
>> bhavato vana-vAsitA *- w Your Grace's forest-dwelling = *
>>
>> satyam kAryam ca no satyam *- what's good about it_and what's
>> not.so.good = *
>>
>> vaktum jAnanti tApasA: *- as Ascetics speak.about it. *
>> *vlm.7. How long is it that you have passed in this forester's life of
>> yours, and what is your main object in view. Tell me the bare truth,
>> because it is beyond the probity of an ascetic, to utter anything but the
>> plain troth. (The ascetics are names of satyabrata or vowed to truth).
>>
>> *sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story. Pray,
>> now tell me who you are and what you are doing here. How long have you been
>> here? Tell me everything truthfully, for recluses do not speak anything but
>> the truth.
>>
>>
>>
>>
>>
>>
>> देवपु*tro **अ*सि जानासि सर्वम् एव यथास्थितम् ।
>>
>> devaputra*:_a*si jAnAsi sarvam eva yathAsthitam |
>>
>> लोक-वृत्तान्त=तज्ज्ञ:_असि किम् अन्यत् कथया*my **अ*हम् ॥६|८७|०८॥
>>
>> loka-vRttAnta=tajjJa*:_a*si kim anyat kathayAm*i_a*ham ||6|87|08||
>>
>> .
>>
>> deva-putra*:_a*si
>>
>> *you must be the son of a god *
>>
>> jAnAsi sarvam eva yathA-sthitam
>>
>> *you know-about everything as-it-is *
>>
>> loka-vRttAnta=tajjJa: asi *- you're a That.Knower existing in this world
>> = *
>>
>> kim anyat kathayAmi aham – *what else is there to say? *
>> *sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it
>> is. What else shall I tell you?
>>
>> *vlm.8. Sikhidhwaja replied--Lord as you are the offspring of a God,
>> everything must be well known to you; and as the Gods are full well
>> acquainted with the secrets and circumstances of all people, I have very
>> little to relate to you about me.
>>
>> yathA-sthitam – *you know-about everything as-it-is - *loka-vRttAnta=tajjJa:
>> asi *- you're a That.Knower existing in this world = *kim anyat
>> kathayAmi aham – *what else is there to say? *
>>
>>
>>
>> saMsAra-bhaya=bhItatvA*t_n*ivasAmi vana~antare |
>>
>> संसार.भय=भीतत्वा*त्**_**नि*वसामि वन*.**अ*न्तरे ।
>> जानत:_अपि हि माम् आर्यम् कथयामि_एव ते मनाक् ॥६|८७|०९॥
>>
>>
>> .
>>
>> *I am afraid of this frightful saMsAra.Convolution *
>>
>> *so *
>>
>> *I live here in the forest*
>>
>> *.*
>>
>> *tho you may know of my nobility*
>>
>> *I'll tell you something more*
>>
>> *.*
>>
>> saMsAra-bhaya=bhItatvAt nivasAmi vana~antare | jAnata*:_a*pi hi mAm Aryam
>>
>> kathayAm*i_e*va te manAk
>> .
>>
>> *sv.9 I dwell in this forest on account of my fear of this samsara
>> (world-cycle or the cycle of birth and death). Though you know all this, I
>> shall briefly relate my story to you.
>>
>> *vlm.9. It is from my fear of the world (and its temptations), that I
>>
>>
>>
>>
>> zikhidhvaja*:_a*ham bhUpAla*:_t*yaktvA rAjyam iha_Asthita: |
>>
>> भृशम् भी*to '*स्मि, तत्त्व.ज्ञ, संसृतौ जन्मतः पुनः ॥६|८७|१०॥
>>
>> bhRzam bhIta*:_a*smi, tattva.jJa, saMsRtau janmata: puna: ||6|87|10||
>>
>> .
>>
>> *I *
>>
>> *am shikhi.dhvaja-Fire.crest,*
>>
>> *Protector of the Earth*
>>
>> *.*
>>
>> *having abandoned my kingdom*
>>
>> *I settled here, That.Knower, full of fear for another birth in saMsAra*
>>
>> *. *
>>
>> zikhidhvaja*:_a*ham bhUpAla*:_t*yaktvA rAjyam iha_Asthita: | bhRzam bhIta
>> *:_a*smi, tattva.jJa, saMsRtau janmata: puna:
>> .
>>
>> *sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this
>> samsara in which one repeatedly and alternately experiences pleasure and
>> pain, birth and death.
>>
>> *vlm.10. I am sikhidbwaja the ruler of a country, which I have long
>> relinquished for a seat in the forest; and know O knower of all truths,
>> that it is my fear of the trap-doors of the world and future transmigration
>> in it, that has driven me to this retired wilderness.
>>
>>
>>
>>
>> sukham puna: puna*:_d*u:kham punar-maraNa.janmanI |
>>
>> भव*तः_ते*न तप्ये_अहम्, तत्त्व.ज्ञ, वन.वीथिषु ॥६|८७|११॥
>>
>> bhavata*:_t*ena tapye_aham, tattva.jJa, vana-vIthiSu ||6|87|11||
>>
>> .
>>
>> sukham puna: puna:_du:kham - *pleasure again, again sorrow* =
>>
>> punar.maraNa-janmanI - *again death and birth* =
>>
>> bhavata*:_t*ena tapye aham
>>
>> tattva.jJa vana-vIthiSu *- , Thatness.Knower, in these forest.groves. – *
>> * "grove" - #vIthi is a road or lane.
>>
>> this might imply a place in chaNDAla country.
>>
>> *vlm.11. It is no more than the reiteration of pain and pleasure, and of
>> life and death in this accursed world; and it is to evade all these, that I
>> have betaken myself to my austerities in these solitary woods.
>>
>> *sv.11-12 However, though I have wandered everywhere and though I perform
>> intense austerities, I have not found peace and tranquillity. My mind is no
>>
>>
>> भ्रमन् अपि दिगन्तेषु चरन् अपि परम्.तपः ।
>>
>> bhraman api diganteSu caran api param.tapa: |
>>
>> न_आसादयामि विश्रान्तिम् एकाम् निधिम् इव_आधनः ॥६|८७|१२॥
>>
>> na_AsAdayAmi vizrAntim ekAm nidhim iva_Adhana: ||6|87|12||
>>
>> .
>>
>>
>> caran api param.tapa: *- while practicing perfect tapas = *
>>
>> na AsAdayAmi vizrAntim *- I have not_attained Repose = *
>>
>> ekAm
>>
>> nidhim iva Âdhana: *- . *
>> *vlm.12. I wander about on all sides, and perform my rigorous austerities
>>
>>
>>
>>
>> ayatna*:_a*p*i_a*phala*:_a*p*i_e*ka: h*i_a*pUrNa*:_a*p*i_a*sta-saMgati: |
>>
>> शुष्या*my **अ*त्र वने साधो घुण-क्षुण्णा* इ*व द्रुमः ॥६|८७|१३॥
>>
>> zuSyAm*i_a*tra vane sAdho ghuNa-kSuNNA* iva druma: ||6|87|13||
>>
>> .
>>
>> ayatna*:_a*pi - *without_any effort = *aphala*:_a*pi - *without_any
>> fruit = *eko hi - *One only = *apUrNa*:_a*pi - *without_any Fulness = *asta-saMgati:
>> - *come to setting = *zuSyAmi - *I wither = *atra vane sAdho - *here in
>> the forest, sAdhu = *ghuNa-kSuNNA - *woodlouse-eaten = *iva druma: - *like
>> a tree. *
>>
>> *without_any effort*
>>
>> *without_any fruit*
>>
>> *One only*
>>
>> *without_any Fulness*
>>
>> *come to setting*
>>
>> *I wither here in the forest, sAdhu, like a woodlouse-eaten tree*
>>
>> *.*
>>
>> **sv.13 I do not indulge in activities nor do I seek to gain anything, I
>> fulfilment. *
>>
>> and therefore friendless also, and know me Divine personage! to be pining
>> in this forest like a withered tree perforated by worms.*
>>
>> fruit = *eko hi - *One only = *apUrNa*:_a*pi - *without_any Fulness = *asta-saMgati:
>> - *come to setting = *zuSyAmi - *I wither = *atra vane sAdho - *here in
>> the forest, sAdhu = *ghuNa-kSuNNA - *woodlouse-eaten = *iva druma: - *like
>> a tree. *
>>
>>
>> इमाम् अ.खण्डिताम् सम्यक् क्रियाम् सम्पादयन् अपि ।
>>
>> imAm a-khaNDitAm samyak kriyAm sampAdayan api |
>>
>>
>> du:khA*t_g*acchAmi du:kha~ogham amRtam me viSam sthitam ||6|87|14||
>>
>> .
>>
>> imAm akhaNDitAm - *this unbroken = *samyak kriyAm - *entire kriya
>> Activity = *sampAdayan api - *undertaking so = *du:khA*t_g*acchAmi du:kh
>> *a~o*gham - *from sorrow I go-to Sorrow Ocean = *amRtam me viSam sthitam
>> - *Nectar to-me is situate in poison*. *then all this constant_Action
>> undertaking so *
>>
>> *from Sorrow.River to Sorrow.Sea *
>>
>> *I *
>>
>> *go*
>>
>> *. *
>>
>> *poison is deathless Nectar to me*
>>
>> *. *
>> *vlm. ... all my sacred rites ... even the ambrosial draught is
>> unpleasant to me.
>>
>> *sv.14 I have practised all the kriyas (yogic methods) uninterruptedly.
>> But I only progress from sorrow to greater sorrow; and even nectar turns
>> into poison for me.
>>
>> kriya Activity = *sampAdayan api - *undertaking so = *du:khA*t_g*acchAmi
>> du:kh*a~o*gham - *from sorrow I go-to Sorrow Ocean = *amRtam me viSam
>> sthitam - *Nectar to-me is situate in poison*.
>>
>>
>>
>> *The BOY said—*
>>
>>
>> पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
>>
>> pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
>>
>>
>> yat kriyA-jJAna-yo*:_e*kam zreya*:_t*at brUhi me prabho ||6|87|15||
>>
>> .
>>
>> *I asked my grandfather this question*
>>
>> *sometime*
>>
>> *long ago*
>>
>> *about kriyA.Action and jJAna.Wisdom*
>>
>> *:*
>>
>> *"which is the better one? tell me that, Lord"*
>>
>> *.*
>> *jd. we are back at the seminal question,
>>
>> *vlm.15. Chudálá said:--It was once on a time that I had my great
>> proginitor (Brahma) to tell me which of the two, the observance of duties
>> or their non-observance for the sake of knowledge (i.e. whether practice or
>> theoretical knowledge); is the more useful to and preferable by mankind.
>>
>> *sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which is
>> superior, kriya (action, the practice of a technique) or jnana
>> (self-knowledge)?" And, he said to me:
>>
>> grandfather/Grandfather this = *pUrvam kadA.cit - *sometime long ago = *kriyA-jJAnayor
>> - of *kriyA.Action* and *jJAna.Wisdom* *= *yat ekam zreyas - *which is
>> the better one? = *tad brUhi me prabho - *Tell me that, Lord. *
>>
>>
>>
>> *BRAHMÂ THE IMMENSE declared—*
>>
>>
>>
>> ज्ञानम् हि परमम् श्रेयः कैवल्यम् तेन वे*tty अ*लम् ।
>>
>> jJAnam hi paramam zreya: kaivalyam tena vett*i_a*lam |
>> काल.अति.वाहनाय_एव विन_उदाय_उदिता क्रिया ॥६|८७|१६॥
>>
>> kAla~ati.vAhanAya_eva vina_udAya_uditA kriyA ||6|87|16||
>>
>> .
>>
>>
>> kaivalyam tena vetti alam - *Sole.Fullness w that one gets to know *
>>
>> kAla_ati.vAhanAya_eva
>>
>> vinodAya *- for pleasure = *
>>
>> uditA kriyA* - arisen Action = *
>> *vlm.16. brahmá replied:--Knowledge is no doubt the supreme Good, as it
>> leads to ones acquaintance with the unity of the Deity and the oneness of
>>
>> *sv.16 "Indeed, jnana is supreme for through jnana one realises the one
>> which alone is. On the other hand, kriya has been described in colourful
>> terms, as a pastime.
>>
>>
>>
>> अ.लब्ध.ज्ञान.दृष्टीनाम् क्रिया, पुत्र, परायणम् ।
>>
>> a.labdha-jJAna.dRSTInAm kriyA, putra, parAyaNam |
>>
>>
>> yasya na_ast*i_a*mbaram paTTam kambalam kim tyajAm*i_a*ham ||6|87|17||
>>
>> .
>>
>> alabdha=jJAna-dRSTInAm *– for those tho have not_got the Wisdom.View = *
>>
>> kriyA putra parAyaNam *– Action, my boy, is a last_resort = *
>>
>> yasya na asti ambaram *- for one for whom there is no clothing = *
>> paTTam kambalam kim tyajAmi aham
>>
>> who has no silk garment, give up his blanket?
>>
>> *sv.17 If one does not have jnana then one clings to kriya: if one does
>> not have good clothes to wear, he clings to the sack.
>>
>> fellow creatures; for who that is devoid of a silken robe, will go abou
>>
>> #*paTTa - *strip
>>
>> #*kambala* – blanket
>>
>>
>>
>> वासना.मात्र-सारत्वा*त्_अ*ज्ञस्य स.फलाः क्रियाः ।
>>
>> vAsanA.mAtra-sAratvA*t_a*jJasya sa.phalA: kriyA: |
>>
>> सर्वा* ए*व_अ.फला ज्ञस्य वासना.मात्र-संक्षयात् ॥६|८७|१८॥
>> sarvA* eva_a.phalA* jJasya vAsanA.mAtra-saMkSayAt ||6|87|18||
>>
>> .
>>
>>
>> ajJasya *- for the unKnowing = *
>>
>> saphalA: kriyA: *- fruitful Actions = *
>>
>> sarvA*:_e*va_a-phalA: *- all even fruitless = *
>>
>> jJasya *- for the Knower = *
>>
>> vAsanA.mAtra-saMkSayAt *– from withered conditioned matrixes. *
>> ~vwv.2183/18. Actions are fruitful to an ignorant person on account of
>> their essential nature consisting only of desires. All (actions) are quite
>> fruitless to the wise one due to the destruction of desires alone.
>>
>> *sv.18 The ignorant_are trapped by the fruits of their actions on account
>> of their conditioning (vasana). When the latter is given up, action becomes
>> no-action, whether it is conventionally regarded as good or evil.
>>
>> *vlm.18. The ignorant that_are actuated by their desires and live upon
>> their hopes, meet with their objects as the reward of their action; but the
>> knowing and speculative theorist, having neither any desire in his mind nor
>> action of his body, meets with no reward of either.
>>
>>
>>
>>
>> sarv*A* h*i vAsanA.abhAve prayAnt*i_a*-phalatAm kriyA: |
>>
>> अ.शुभाः फलव*ntyo '*पि सेकाभावे लताः इव ॥६|८७|१९॥
>>
>> a-zubhA: phalavantya*:_a*pi sekAbhAve latA: iva ||6|87|19||
>>
>> .
>>
>> sarvA: kriy*A* h*i vAsanA.abhAve - *all actions then in the absence of
>> vAsanA.s = *prayAnti aphalatAm - *proceed to fruitlessness = *azubhA:
>> phalavantya: api - *impure ones even when fruitful = *seka_abhAve latA
>> iva - *are like a vine in the absence of watering*.
>>
>> *all of Ur actions*
>>
>> *when without conditioning*
>>
>> *proceed without fruitfulness*
>>
>> *:*
>>
>> *even impure actions which had come to bear fruit*
>>
>> *have become like dry vines in times of drought*
>>
>> *.*
>> ~vwv.2184, 2189/19. All actions, even those which are impure and
>> fruit-bearing, indeed become fruitless in the absense of desires, like
>> creepers in the absence of watering.
>>
>> *sv.19-21 In the absence of self-limitation or volition, actions do not
>>
>> >bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to
>> be, become] Nonexistence, nonentity, negation; applied to the material
>> universe, noumenal substance, or subjectivity. In Kanada's system of
>> negation of individual beings or objects, abhava is classed as seventh in
>> his categories. In Vedanta philosophy, first of the six pramanas (means of
>> obtaining knowledge), and as such corresponds to the fifth pramana,
>> abhAva-pratyakSa, nonperception when applied to the physical, but more
>> accurately apprehension of subjective or spiritual being. …
>>
>> absence of vAsanA.s = *prayAnti aphalatAm - *proceed to fruitlessness = *azubhA:
>> phalavantya: api - *impure ones even when fruitful = *seka_abhAve latA
>> iva - *are like a vine in the absence of watering*.
>>
>>
>>
>> Rt*u_a*ntare yathA yAti vilayam pUrvam Artavam |
>>
>> ऋ*tv अ*न्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
>> तथा_एव वासना-नाशे नाशम् एति क्रिया.फलम् ॥६|८७|२०॥
>>
>> tathA_eva vAsanA-nAze nAzam eti kriyA-phalam ||6|87|20||
>>
>> .
>>
>> pUrvam Artavam - *in another season to destruction = *tathA eva
>> vAsanA-nAze - *thus too with the destruction of vAsanA.s = *nAzam eti
>> kriyA-phalam - *the fruit of action comes to destruction. *
>>
>> *as fruit in its season comes to disappear as the season ends*
>>
>> *so too when Conditioning ends there also ends the fruit it_grows*
>> .
>>
>> *vlm.20. As the effect of a certain season on plants &c., is displaced by
>> that of the succeeding one; so the fruit of an action, is frustated by its
>> want of its desire (of the object).
>>
>> ~vwv.2185/20 As a thing conforming to the previous season goes to
>> destruction in another season, so also, the fruit of an action attains to
>> destruction on the destruction of desires.
>>
>> pUrvam Artavam - *in another season to destruction = *tathA eva
>> vAsanA-nAze - *thus too with the destruction of vAsanA.s = *nAzam eti
>> kriyA-phalam - *the fruit of action comes to destruction. *
>>
>>
>> न स्वभावेन फलति यथा शरलता फलम् ।
>>
>> na svabhAvena phalati yathA zaralatA phalam |
>>
>> kriyA nirvAsanA putra phalam phalati na.u tathA ||6|87|21||
>>
>> .
>>
>> yathA zaralatA phalam ???
>>
>> sarala – saralatA (honesty!)
>>
>>
>> putra *- son = *
>>
>> phalam phalati na-u tathA *- never produces fruit:_thus.... *
>> *vlm.21. As it is the nature of kusa-grass never to fructify, though they
>> bear the flowers in time; so my son, no action can produce any fruit
>> without the desire of the main object (as its final cause). (Here chudálá
>> addresses her husband as her son).
>>
>> ~vwv.2186/21 Son! As a creeper of white grass does not produce fruit by
>>
>> *sv.19-21 In the absence of self-limitation or volition, actions do not
>>
>> #nirvAsana – in the religious sense of "wicked" wish/desire, without
>> vAsanA attachment (but YV extends the sense philosophically to include
>> desiring even socially desirable things). •• nirvAsana-Atmakam jJasya sa
>> bhave*t_n*irvAsana*:_t*athA ||6|87| y6085.037. •• <kriyA nirvAsanA putra
>>
>> Pinus Longifolia.
>> http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700
>> *-n.-* straightness = #*zaralatA. *
>>
>>
>>
>> स-यक्ष.वास*नः_बा*लः पक्षम् पश्यति न_अन्यथा ।
>>
>> sa-yakSa.vAsan*a:_b*Ala: pakSam pazyati na_anyathA |
>> स-दुःख.वासनः मूढः दुःखम् पश्यति न_अन्यथा ॥६|८७|२२॥
>>
>>
>> .
>>
>> *a child with the conditioned Imprint of a ghost*
>>
>> *sees nothing but_a ghost.*
>>
>> *the fool with the Imprint of sorrow*
>>
>> *sees nothing else but sorrow.*
>>
>> ** A child with the engram of a ghost *pakSam pazyati na_anyathA *sees
>> nothing else a ghost *sa-du:kha.vAsana: mUDha: *The fool with the engram
>> of sorrow *du:kham pazyati na_anyathA *sees nothing else but sorrow *
>> *vlm.22. As the boy possest the idea of a ghost in his mind, sees the
>> apparition of a devil before him; and as a sick man having hypochondria of
>> his malady, is soon attacked by it: (so everyone meets with what he has in
>> his mind).
>>
>>
>>
>>
>>
>> AkAra-bhAsurA_ap*i_u*ccai: na dadAti phalam kriyA |
>>
>> शुभ*.**अ*शुभा वा तत्.ज्ञस्य फुल्ला शरलता यथा ॥६|८७|२३॥
>> zubha~azubhA vA tat.jJasya phullA zaralatA yathA ||6|87|23||
>>
>> .
>>
>>
>> na dadAti phalam kriyA *- not_giving fruit, Action = *
>>
>> zubha_a.zubhA vA *- lucky or unlucky = *
>>
>> t*at.*jJasya *- for a That.Knower = *
>> phullA zaralatA yathA
>>
>> *vlm.23. As the kusa grass presents the fair flowers to view, without
>> ever bearing their fruits; so does the speculative theorist mediate of the
>> beauty of his theory, without producing ito by its practice.
>>
>> *sv. 23-26 Neither the vasana (self-limitation or conditioning) nor the
>> egosense is a real entity! They arise because of foolishness. When this
>>
>> Pinus Longifolia.
>> http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700
>> *-n.-* straightness = #*zaralatA. *
>>
>>
>>
>> वासना च_इह न_अ*sty ए*व सा_अहम्कार.आदि=रूपिणी ।
>>
>> vAsanA ca_iha na_ast*i_e*va sA_ahamkAra.Adi=rUpiNI |
>> अ.सत्या_एव_उदिता मौर्ख्यात् मरु-भूमौ_इव_अम्बुधिः ॥६|८७|२४॥
>>
>> a.satyA_eva_uditA maurkhyAt maru-bhUmau_iva_ambudhi: ||6|87|24||
>>
>> .
>>
>>
>> *is quite unreal*
>>
>> *arisen from folly*
>>
>> *like the sight of water on a desert plain*
>>
>> *.*
>> vAsanA ca_iha na_asti_eva sA_ahamkAra.Adi=rUpiNI | a.satyA_eva_uditA
>> maurkhyAt
>>
>> maru-bhUmau_iva_ambudhi:
>>
>> .
>>
>> creatures of our ignorance, like our error of a sea in the burning sands of
>> a desert.
>>
>>
>>
>> यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्म_इति भावनात् ।
>>
>> yasya maurkhyam kSayam yAtam sarvam brahma_iti bhAvanAt |
>>
>>
>> na_udeti vAsanA tasya prAjJasya_iva_ambudhi*:_m*arau ||6|87|25||
>>
>> .
>>
>> yasya maurkhyam kSayam yAtam *- whose folly has come to an end = *
>>
>> "sarvam brahma" iti bhAvanAt - *from the feeling "All is the brahman" = *
>>
>> na udeti vAsanA - *vAsanA does not_arise = *
>>
>> tasya prAjJasya - *for that wise person = *
>>
>> iva ambudhir marau – *like an ocean in the desert. *
>>
>> ~vwv.1995[1936] offers a good example of varian*t_r*eadings by the same
>> translator*:_v*wv.1995 For him [for that wise man] whose stupidity has
>> lake [a receptacle of water] (does no*t_a*ppear) in a sandy desert for
>> an intelligent person. - 1936/25. *Desire does not_rise* *for that wise
>>
>> *vlm.25. So it is to the gnostic theist, whose ignorance is altogether
>> removed by his knowledge of all things as the Divine spirit; such a man of
>> course has no desire rising in his mind, as there is no appearance of the
>> sea in the sands before the eyes of the wise.
>>
>> vAsanA.Affection *• *one of the 24 qualities of the vaizeSikas, "the
>> causation - the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA –
>> contemplation (of the brahman.Immensity), direct perception
>> *y6087.025,vwv.1995/1936.
>>
>> brahma" iti bhAvanAt - *from the feeling "All is the brahman" = *na
>> udeti vAsanA - *vAsanA does not_arise = *tasya prAjJasya - *for that
>> wise person = *iva ambudhir marau – *like an ocean in the desert. *
>>
>>
>>
>> वासना-मात्र=संत्यागा*j ज*रा-मरण=वर्जितम् ।
>>
>> vAsanA-mAtra=saMtyAgA*j_j*arA-maraNa=varjitam |
>>
>> पदम् भवति जी*vo '*न्तर् भूयः जन्म-विवर्जितम् ॥६|८७|२६॥
>>
>> padam bhavati jIva*:_a*ntar bhUya: janma-vivarjitam ||6|87|26||
>>
>> .
>>
>> vAsanAmAtra-saMtyAgAt - *after abandoning the vAsanA complex = *
>>
>> bhavati jIva: antar - *the Living.jIva becomes within = *
>>
>> jarA-maraNa-varjitam padam - *a state without decay and death = *
>>
>> bhUyas janma-vivarjitam - *and duly without birth. *
>>
>> *vlm.26. It is by abandoning his desires, tha*t_a* person is freed from
>> perfection of the Deity, is exempted from future birth.
>>
>> jIva: antar - *the Living.jIva becomes within = *jarA-maraNa-varjitam
>> padam - *a state without decay and death = *bhUyas janma-vivarjitam - *and
>> duly without birth. *
>>
>>
>>
>> स-वासनम् म*no ज्ञे*यम् ज्ञानम् निर्वासनम् मनः ।
>>
>> sa-vAsanam mana*:_j*Jeyam jJAnam nirvAsanam mana: |
>> ज्ञानेन ज्ञेयम् अभ्येत्य पुनः जीवः न जायते ॥६|८७|२७॥
>>
>> jJAnena jJeyam abhyetya puna: jIva: na jAyate ||6|87|27||
>>
>> .
>>
>> vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
>> jJeyam abhyetya *removes what's to.be.known *punar jI*va: n*a jAyate *the
>> Living.jIva is not born again. *
>>
>> *Mind should be known as Conditioning*
>>
>> *Wisdom should be known as unconditioned Mind.*
>>
>> *with Wisdom*
>>
>> *having approached what should be known*
>>
>> *the Living.jIva is not born again*
>>
>> *.*
>> *vlm.27. But know the human mind to be fraught with desires, from which
>> the learned-few are only exempt; it is by their transcendental knowledge of
>> the knowable one, that the Divinely wise alone are exempted from their
>> regeneration in this mortal world.
>>
>> *sv.27 When there is vasana, there is mind; when the vasana ceases in the
>> mind, there is self-knowledge. One who has attained self-knowledge is not
>> born. "
>>
>> vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
>> jJeyam abhyetya *removes what's to.be.known *punar jI*va: n*a jAyate *the
>> Living.jIva is not born again. *
>>
>>
>>
>> *The BOY said—*
>>
>>
>>
>> ज्ञानम् एव परम् श्रेय इति ब्रह्म.आद*yo '*पि ते ।
>>
>> jJAnam eva param zreya* iti brahma.Adaya*:_a*pi te |
>> प्राहुः महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थितः ॥६|८७|२८॥
>>
>> prAhu: mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||6|87|28||
>>
>> .
>>
>> jJAnam eva param zreya*
>>
>>
>> iti brahma.Adaya*:_a*pi te prAhur *- so even the gods tell you,
>> rAjA.Sage– = *
>>
>> mahAnta: rAjarSe
>>
>> tvam kim ajJAnavAn sthita: *- why do you remain unWise? = *
>> *sv.28 Thus, even the gods, brahma and others, have declared that
>> self-knowledge alone is supreme. Why then do you remain ignorant?
>>
>> *vlm.28. Chudála replied--It is true, O princely sage! that knowledge is
>> said to be the chief good (summum bonum), by the Gods brahma and others and
>> also by all sapient sages; and notwithstanding thy knowing of this, why is
>> it that thou remainest in this state of thy gross ignorance?
>>
>> brahma.Adaya*:_a*pi te prAhur *- so even the gods tell you, rAjA.Sage– *mahAnta:
>> rAjarSe tvam kim ajJAnavAn sthita: *- why do you remain unWise? *
>>
>>
>>
>> इतः कमण्ड*lur इ*तः दण्ड.काष्ठमितः बृसी ।
>>
>> ita: kamaNDalu*:_i*ta*:_d*aNDa-kASThamit*a:_b*RsI |
>> इति_अन्.अर्थ-विलासे_अस्मिन् नमसे किम् महीपते ॥६|८७|२९॥
>>
>>
>> .
>>
>> ita: kamaNDalu:
>>
>> ita*:_d*aNDa-kASTham
>>
>> it*a:_b*RsI
>>
>> iti an.artha-vilAse asmin *- these useless toys = *
>>
>> namase kim mahIpate *- . *
>> *sv.29 Why do you think, "This is the kamandalu" and "This is a stick"
>> and remain immersed in ignorance?
>>
>> *vlm.29. What mean these pots and staffs, these wooden stools and those
>> seats of kusa grass; and why is it, O royal prince! that you delight in
>> these false playings of fools?
>>
>> http://en.wikipedia.org/wiki/Kamandalu
>>
>> #bRsI -f.- (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a roll
>> of twisted grass, pad, cushion, (esp.) the seat of a religious student or
>> of an ascetic
>>
>>
>>
>>
>> ka*:_a*ham katham idam jAtam katham zAmyati ceti bho: |
>> राजन् न_अवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥६|८७|३०॥
>>
>> rAjan na_avekSase kasmAt kim ajJa iva tiSThasi ||6|87|30||
>>
>> .
>>
>>
>> katham idam jAtam *- how is this born/arisen? = *
>>
>> katham zAmyati ceti bho: *- how is it ended if so, Sir? = *
>>
>> rAjan_na_avekSase kasmAt *– rAjA, you don't consider why = *
>>
>> kim ajJa iva tiSThasi *- are you some sort of ignorant? *
>> *sv.30 Why do you not enquire "Who am I?", "How has this world arisen?"
>> and "How does all this cease?"?
>>
>> *vlm.30. Why is it that you do not employ your mind to inquire into the
>> questions as to what thou art, and how has this world came to existence,
>> and how and when will cease to exist (in your consciousness of reality).
>> Instead of making inquiries in these solemn truths, you are passing your
>> time like the ignorant in your fooleries only?
>>
>>
>>
>> katham bandha: katham mokSa* iti praznAn udAharan |
>>
>>
>> pArAvAra.vidAm pAdAn kasmA*t_r*Ajan na sevase ||6|87|31||
>>
>> .
>>
>> katham bandha: *- how is there Bondage? = *
>>
>> katham mokSa *- how is there Freedom? = *
>>
>> iti praznAn udAharan *- asking such questions = *
>>
>> pArAvAra.vidAm pAdAn *- the feet of those of higher learning = *
>>
>> kasmA*t_r*Ajan_na sevase *– why, rAjA, don't you touch? *
>>
>> *sv.31 Why do you no*t_r*each the state of the enlightened by enquiring
>>
>> *vlm.31. Why dont you discuss about the natures of bondage and liberation
>> in the company of the learned, and pay your homage at their venerable feet?
>>
>>
>>
>> दुःस्पन्द-संविदा शैल.कोटरे क्रियया_अनया ।
>>
>> du:spanda-saMvidA zaila-koTare kriyayA_anayA |
>>
>>
>> jIvitam kSipayan kim tvam zilA-kITava*t_A*sthita: ||6|87|32||
>>
>> .
>>
>> du:spanda-saMvidA
>>
>> zaila-koTare
>>
>> kriyayA anayA *- by this kriyA.activity = *
>>
>> jIvitam kSipayan_kim tvam
>>
>> zilA-kITava*t_A*sthita:
>> *vlm.32. Do you want, O prince to pass your life in the discharge of your
>> painful austerities, as some insects finish their days in perforating the
>> stones in which they live?
>>
>> *sv.32-35 Why are you wasting your life in these futile austerities and
>> other kriyas? It is by resorting to the company of holy ones, by serving
>> them and enquiring of them, that you will attain self-knowledge.
>>
>>
>>
>> साधूनाम् सम.दृष्टीनाम् परिप्रश्नेन सेवया ।
>>
>> sAdhUnAm sama-dRSTInAm paripraznena sevayA |
>>
>>
>> saMgamena ca sA yukti*:_l*abhyate mucyate yayA ||6|87|33||
>>
>> .
>>
>> sAdhUnAm sama-dRSTInAm paripraznena sevayA saMgamena ca sA yukti*:_l*
>> abhyate
>>
>> mucyate yayA *- whereby he is freed. *
>> *vlm.33. You can easily obtain the delight you seek, if you will but
>> betake yourself to the service of holy man; and keep company with the
>> *sv.32-35 Why are you wasting your life in these futile austerities and
>> other kriyas? It is by resorting to the company of holy ones, by serving
>> them and enquiring of them, that you will attain self-knowledge.
>>
>>
>>
>>
>> sAdhUnA_eva samam grAsam bhuJjAna*:_v*ana-koTare |
>> तिष्ठ_अवष्टब्ध-दुःचेष्टः धरा-विवर.कीटवत् ॥६|८७|३४॥
>>
>>
>> .
>>
>> sAdhUnA_eva samam - *just like a sAdhu *
>>
>> grAsam bhuJjAna*:_v*ana-koTare - *enjoying your food in a forest cave *
>>
>> tiSTha_avaSTabdha-duz.ceSTa: - *remain avoiding bad activity *
>>
>> dharA-vivara-kITavat - *like a bug in its earth-hole. *
>>
>> *just like a sAdhu*
>>
>> *enjoying your food in a forest cave*
>>
>> *remain*
>>
>> *avoiding bad activity*
>>
>> *like a bug in its earth-hole.*
>> *vlm.34. Or yon may continue to remain in your grotto, in this forest
>> living on the simple food of holy men; and by abandoning the evil
>> propensities of your mind, abide here as an insect in a hole under the
>> ground.
>>
>> *sv.32-35 Why are you wasting your life in these futile austerities and
>> other kriyas? It is by resorting to the company of holy ones, by serving
>> them and enquiring of them, that you will attain self-knowledge.
>>
>> ~VA - you only resemble sadhu, staying in this cave in forest, seised
>>
>> by delusion (wrong actions), like a worm in a hole.
>>
>> ~AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest, like
>> a worm in a hole in the ground having suppressed all bad (inappropriate)
>> actions (अवष्टब्ध-दुश्चेष्टः)
>>
>>
>>
>>
>>
>> कान्तया देव.रूपिण्या तथा_एवम् प्रतिबोधितः ।
>>
>> kAntayA deva-rUpiNyA tathA_evam pratibodhita: |
>>
>>
>> azru-pUrNa=mukha*:_v*Akyam zikhidhvaja uvAca ha ||6|87|35||
>>
>> .
>>
>> kAntayA deva-rUpiNyA tathA evam pratibodhita: azru-pUrNa=mukha*:_v*Akyam
>> zikhidhvaja: uvAca ha
>>
>> .
>>
>> *vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the
>> Divine boy—sikhidhwaja, melted into tears; and with his face bathed in
>> water, spoke to the lad as follows:--
>>
>> *sv.32-35 Why are you wasting your life in these futile austerities and
>> other kriyas? It is by resorting to the company of holy ones, by serving
>> them and enquiring of them, that you will attain self-knowledge.
>>
>>
>>
>>
>>
>>
>> अहो नु बोधि*to 'smy अ*द्य चिरात् सुर.सुत त्वया ।
>>
>> aho nu bodhita*:_a*sm*i_a*dya cirAt sura-suta tvayA |
>>
>> मौर्ख्या*d आ*र्य.समासङ्गम् मुक्त्वा_ अहम् अवसम् वने ॥६|८७|३६॥
>>
>> maurkhyA*t_A*rya-samAsaGgam muktvA_ aham avasam vane ||6|87|36||
>>
>> .
>>
>> *yes,*
>>
>> *I am awakened now from my folly*
>>
>> *–after so long–*
>>
>> *by you, the son of a god*
>>
>> *!*
>>
>> *I forsook my courtly company, and came to dwell here in the forest*
>>
>> *. *
>>
>> aho nu bodhita*:_a*sm*i_a*dya cirAt sura-suta tvayA | maurkhyA*t_A*
>> rya-samAsaGgam
>> muktvA_ aham avasam vane
>>
>> .
>>
>> *vlm. ... and I perceive now that it was my weak-headedness, which drove
>> me from the society of respectable to this lonely forest.
>>
>>
>>
>> अहो न मे क्षयम् यातम् मन्ये पापम् अशेषतः ।
>>
>> aho na me kSayam yAtam manye pApam azeSata: |
>>
>> यत् त्वम् एव समागत्य सम्प्रबोधयसि_इह माम् ॥६|८७|३७॥
>>
>> yat tvam eva samAgatya samprabodhayasi_iha mAm ||6|87|37||
>>
>> .
>>
>> aho na me kSayam yAtam manye pApam azeSata: yat tvam eva samAgatya
>>
>> samprabodhayasi iha mAm
>>
>> .
>>
>> *vlm.37. Ah! I find now that my mind is purged to-day of its endless
>> sins, which has brought thee to my presence here, and remonstrate with me
>> on my past misconduct.
>>
>> *sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>> instruct me in what you know, knowing which one does not grieve.
>>
>>
>>
>>
>> guru*:_t*vam me pitA tvam me mitram tvam me varAnana |
>>
>> शिष्यः नमस्कारो*my **अ*हम् पादौ तव कृपाम् कुरु ॥६|८७|३८॥
>>
>> ziSya: namaskArom*i_a*ham pAdau tava kRpAm kuru ||6|87|38||
>> .
>>
>> you are my guru; and you are
>>
>> my father; and you are my friend,
>>
>> beautiful boy! And as for me,
>>
>> I am your student, and I bow
>>
>> at your feet. Show me your mercy!
>>
>> *vlm.38. O beautious boy! I deem thee henceforward as my monitor and
>> father and my best friend forever, and acknowledge myself as thy pupil;
>> *sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>>
>> *jd.38 - gurus tvam me - *you are my guru = *pitA tvam me - *you are my
>> father = *mitram tvam me - *you are my friend = *varAnana - *o beauitful
>> one = *ziSya: namaskAromi aham pAdau - *your student, I bow at your feet*
>> = tava kRpAm kuru - *Show me your mercy! *
>>
>>
>>
>> य*त्_उ*दारतमम् वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
>>
>> ya*t_u*dAratamam vetsi yasmin jJAte na zocyate |
>> भवामि निर्वृतः येन तत् ब्रह्म_उपदिश_आशु मे ॥६|८७|३९॥
>>
>>
>> .
>>
>> yad udAratamam vetsi
>>
>> yasmin jJAte *- when which is known = *
>>
>> na zocyate
>>
>> bhavAmi nirvRt*a:_y*ena
>>
>> tad-brahma upadiza Azu me *- . *
>> *vlm.39. Please admonish me now on the subject of Divine knowledge, as
>>
>> *sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>>
>>
>>
>> घट.ज्ञान.आदयः ज्ञाने विभागाः स*nty अ*न्.एकशः ।
>>
>> ghaTa-jJAna-Adaya: jJAne vibhAgA: sant*i_a*n.ekaza: |
>> ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥६|८७|४०॥
>>
>> jJAnAnAm paramam jJAnam katarat tArakam bhavet ||6|87|40||
>>
>> .
>>
>> ghaTa-jJAna-Adaya:
>>
>> jJAne
>>
>> vibhAgA: santi anekaza:
>>
>>
>> katarat tArakam bhavet - *which is the tAraka.Star. *
>> *vlm.40. You said at first, that knowledge is the supreme bliss or summum
>> bonum of mankind; now tell me, which is that knowledge which saves us from
>> misery; whether it is the knowledge of particulars which lead us to the
>> acquaintance of specials, or that of the general which brings as to the
>> trancendental. (The former is the inductive knowledge of ascenting from
>> particulars to the universal, and the latter is deductive knowledge of
>> deducing everything from the primitive one).
>>
>> *sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>> instruct me in what you know, knowing which one does not_grieve.
>>
>>
>>
>>
>>
>>
>> य*dy उ*पादेय.वा*kyo '*हम् राजर्षे त*त्_व*दामि ते ।
>>
>> yad*i_u*pAdeya-vAkya*:_a*ham rAjarSe tat vadAmi te |
>>
>> यथाज्ञानम् इदम् कि*म्चित्_न* वक्ष्ये स्थाणु.काकवत् ॥६|८७|४१॥
>>
>> yathAjJAnam idam kim.ci*t_n*a vakSye sthANu-kAkavat ||6|87|41||
>>
>> .
>>
>> yad*i_u*pAdeya-vAkya: *- if I can find the right words, I (Royal.Sage) =
>> *
>>
>> aham rAjarSe ta*t v*adAmi te *- That tell you = *
>>
>> yathAjJAnam idam kim.cin *- according.with jnAna.Wisdom this whatever = *
>>
>> na vakSye sthANu-kAkavat *- nor will I croak like a crow on a stump. *
>> *sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you
>> if you are in a receptive mood and cherish my words.
>>
>> *vlm.41. Chudála replied:--I will tell thee prince as far as I know about
>> words in vain, like crowing ravens abou*t_a* headless trunk.
>>
>>
>> अन्.उपादेय.वाक्यस्य वक्तुः पृष्टस्य लीलया ।
>>
>> an.upAdeya-vAkyasya vaktu: pRSTasya lIlayA |
>>
>>
>> vrajant*i_a*kalatAm vAca*:_t*amasi_iva_akSa-saMvida: ||6|87|42||
>>
>> .
>>
>> an.upAdeya-vAkyasya *- of the wrong words = *
>>
>> vaktu: *- to speak *them in answer to *= *
>>
>> pRSTasya *- a question = *
>>
>> lIlayA *- playfully = *
>>
>> vrajanti
>>
>> a-kalatAm vAcas
>>
>> tamasi iva *– as in the Dark = *
>>
>> akSa-saMvida: *- the eyes to saMvit.Awareness. *
>>
>> **sv.42 If one *playfully* instructs another merely in answer *to a query*,
>> teaching, it becomes fruitless. *
>>
>>
>> ##vraj -> ##*vraj* cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te • pf.
>> with tam or tena of the road tam of the distance, and tam (rarely tasmin or
>> go on foot " • with *upAnad*bhyAm id. lit. "with shoes " • with *dhury*ai:,
>> "to travel by means of beasts of burden" • with *paramAMgatim*, "to
>> attain supreme bliss " • with *zaraNa*m + tam, "to take refuge him" •
>> with mUrdhnA pAdau and tasya, "to *prostrate* one's self a*t_a*nyone's
>> feet " • with *antam* + tasya, "to come to the end of " • with anyena,
>> #anyatra. or #anyatas, "to go *another* way or elsewhere " • with *adhas*,
>> "to return to life") • to go in order to, be going to (tasmai inf. or an
>> adj. ending in #aka. [e.g. #bhojako vrajati. "he is going to eat "])
>> (acc) mn. • to go against, attack (*an enemy* • also with #vidviSam,
>> feel well" • with jIvan, "to escape alive"): Caus. or cl.10. Par.
>> (dhAtup.32.74) vrAjayati, to send, drive, aitAr • to prepare, decorate
>> dhAtup.: Desid. vivrajiSati: Intens. vAvrajate, #vAvrakti, to go crookedly
>> pAN.3-1, 23
>>
>>
>>
>>
>>
>>
>> यत् वाक्षि त*त्_उ*पादेयम् मया विधिः इव श्रुतेः ।
>>
>> yat vAkSi ta*t_u*pAdeyam mayA vidh*i:_i*va zrute: |
>>
>> अ.विचारितम् एव_आशु सत्यम् एत*त्_व*चः मम ॥६|८७|४३॥
>> a-vicAritam eva_Azu satyam etat vaca: mama ||6|87|43||
>>
>> .
>>
>> by me = *vidhir iva zrute: *- like a rule of scripture = *a-vicAritam
>> evA Azu *- uninvestigated tho they be = *satyam etad vaco mama *- true
>> is this word of mine. *
>>
>> *whatever you say, that should be followed by me like a rule of scripture*
>>
>> *even without further investigation *
>>
>> *for your word is my truth*
>>
>> *.*
>> *vlm.43. Sikhidhwaja said:--Sir, your words are as acceptable to me as
>> the ordinaces of veda (gospel truth); and though you utter them without
>> previous meditation (extempore), yet I have full faith in them.
>>
>> by me = *vidhir iva zrute: *- like a rule of scripture = *a-vicAritam
>> evA Azu *- uninvestigated tho they be = *satyam etad vaco mama *- true
>> is this word of mine. *
>>
>>
>>
>> *Topknot said—*
>>
>>
>> यथा बालः पितुः वाक्यम् मुक्त-हेतु~उपपादनम् ।
>>
>>
>> आदत्ते हि तथा_एव त्वम् गृहाण_एत*त्_व*चः मम ॥६|८७|४४॥
>> Adatte hi tathA_eva tvam gRhANa_etat vaca: mama ||6|87|44||
>>
>> .
>>
>>
>> pitur vAkyam *- his father's word is = *
>>
>> mukta-hetu_upapAdanam *- *free-cause-argument -* uttered without_need of
>> explanation *
>>
>> Adatte hi *- being given = *
>>
>> tathA eva tvam *- thus too to you. *
>>
>> gRhANa *– take hold of = *
>>
>> etad vaco mama *- this word of mine. *
>> *vlm.44. Chudála replied--As a boys obeys the words of his father,
>> knowing it to be pronounced for his certain good; so must you receive my
>> words, (knowing them to tend to your best welfare).
>>
>> establishing by argument Sarvad. ; explaining , examining L.
>>
>>
>>
>> zravaNa~anantaram buddhyA zubham iti_ eva bhAvayan |
>>
>> zRNu gItam iva tyaktvA hetu~arthitvam vaca: mama ||6|87|45||
>>
>> .
>>
>> = *
>>
>> zubham *- is auspicious = *
>>
>> iti_ eva bhAvayan *- so thus feeling = *
>>
>> zRNu gItam iva *- hear like a gItA.song = *
>>
>> tyaktvA hetu-arthitvam *- having abandoned the need for a reason = *
>>
>> vac*a:_* mama *- my words. *
>> *vlm.45. Think my advices to be all good for you, after you hear them
>> with proper attention; and hear unto my words, as you hear music without
>> inquiring into their reason or rhyme.
>>
>>
>>
>>
>> स्व.चरित.सदृशम् यथा_उदयन्त्यः
>>
>> sva.carita-sadRzam yathA_udayantya:
>>
>> चिर.समयेन विबोधनम् च बुद्धेः ।
>>
>> cira-samayena vibodhanam ca buddhe: |
>>
>> भव-भय.सुतरम् महामतीनाम्
>>
>> bhava-bhaya-sutaram mahAmatInAm
>>
>> शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥६|८७|४६॥
>>
>> zRNu kathayAmi kathAkramam manojJam ||6|87|46||
>>
>> .
>>
>> sva.carita-sadRzam –
>>
>>
>> yathA udayantya:
>>
>> cira-samayena *- for a long time = *
>>
>> vibodhanam ca buddhe:
>>
>> bhava-bhaya-sutaram *- the state of fear easily crossed = *
>>
>> mahAmatInAm *- of great thinkers = *
>>
>> zRNu
>>
>> kathayAmi *- I tell a tale about the course of Mind. *
>> kathAkramam manojJam
>>
>> *vlm.46. Hear me now relate to you an interesting story of a certain
>> tale to dispel the worldly cares and fears of the intelligent.
>>
>>
>>
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> माया.इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM6088 THE WISHING STONE 2.NV25 .z27
>>
>>
>> https://www.dropbox.com/s/65zdncwn7qf895w/fm6088%202.nv25%20The%20WISHING%20STONE%20.z27.docx?dl=0
>>
>> FM.6.50-FM.6.99
>>
>> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
>>
>>
>>
>> +++
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>> On Fri, Nov 24, 2017 at 8:56 PM jivadas <das....@gmail.com> wrote:
>>
>>> work in progress .v17
>>>
>>> work in progress .v15,16
>>>
>>> latest update:
>>>
>>> fm6087 2.nv23-24 FIRECREST & The BOY .z46
>>>
>>>
>>> https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23-24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *FIRECREST & The BOY*
>>>
>>>
>>>
>>>
>>>
>>> *shikhidhvaja.FIRECREST said—*
>>>
>>> \
>>> सर्गे स्फुरद्भिर् मत्.पुण्यैर् मन्ये संप्रेषितो भवान् ।
>>>
>>> sarge sphuradbhi:_ mat.puNyai:_ manye sampreSita:_ bhavAn |
>>>
>>> अलक्ष्यै: सम्भृतैर् अद्रौ बृहद्वातैर् इव.अम्बुद: ॥१॥
>>>
>>> alakSyai: sambhRtai:_ adrau bRhadvAtai: _iva_ ambuda: ||01||
>>>
>>> .
>>>
>>> Sir*
>>>
>>> *:*
>>>
>>> *you're like the gathered winds upon a mountain-top,*
>>>
>>> *that rise and bring refreshment to the sea*
>>>
>>> *.*
>>> ~vlm. ... as an unforeseen hurricane drives the waters of the sea on the
>>> dry mountain tops.
>>>
>>>
>>>
>>> अद्य तिष्ठाम्य् sहम् साधो धन्यानाम् धुरि धर्मत: ।
>>>
>>> अमृत-स्यन्दि-वचसा यत् त्वया .अस्मि समागत: ॥२॥
>>>
>>> adya tiSThAmi_ aham sAdho dhanyAnAm dhuri dharmata: |
>>>
>>> amRta-syandi-vacasA yat tvayA_asmi samAgata: ||02||
>>>
>>> .
>>>
>>> now I sit here, sAdhu, and in
>>>
>>> the presence of your wealth of wise
>>>
>>> dharma that pours from you, in your
>>>
>>> deathless nectarine-flowing-speech!
>>>
>>> adya tiSThAmi aham sAdho
>>>
>>>
>>> dhanyAnAm dhuri dharmata:
>>>
>>> *in the presence of your wealth of dharma *
>>>
>>> amRta-syandi-vacasA
>>>
>>> *with nectar-flowing-speech *
>>>
>>> yat tvayA asmi samAgata:
>>>
>>> *which by you I am brought-together-with. *
>>> #syandin - mfn. flowing, running VarBr2S. Kuval.; emitting liquid,
>>> oozing, trickling, dropping (comp.) MBh. Ka1v. &c
>>>
>>> #dhur top, summit, front, place of honour (loc. at the head, in front,
>>> in presence of) MBh. Ka1v. &c
>>>
>>> ~sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
>>> done in many past incarnations that I have obtained your company today and
>>> am able to drink the nectar of your wisdom! Nothing in the world gives that
>>> peace which the company of the holy ones bestows on man.
>>>
>>> ~vlm.2. I reckon myself as highly blest among the blessed today to be
>>> thus favoured by your presence, and cooled by your speech distilling as
>>> ambrosial dews from your lips.
>>>
>>>
>>>
>>> न केचन तथा भावाश् चेत: शीतलयन्ति मे ।
>>>
>>> na kecana tathA bhAvA:_ ceta: zItalayanti me |
>>>
>>> राज्य-लाभ-आदयो sप्य् एते यथा साधु-समागम: ॥३॥
>>>
>>> rAjya-lAbha-Adaya:_api_ete yathA sAdhu-samAgama: ||03||
>>>
>>> .
>>>
>>>
>>> *: *
>>>
>>> *not from Kingship *
>>>
>>> *nor the conquest of Kings*
>>>
>>> *: *
>>>
>>> *so cool is the company of you sAdhus*
>>>
>>> *! *
>>>
>>> na kecana tathA
>>>
>>> *and* not anywhen thus *
>>> bhAvA: *ceta: zItalayanti me - I read *ca ita: rather than cetas - ??? -
>>> my feelings are cooled in this way -
>>>
>>> rAjya-lAbha-Adaya: api ete
>>>
>>>
>>> yathA sAdhu-samAgama:
>>>
>>> *such is the company of a sAdhu. *
>>> ~vlm.3. Never did a more sensible speech, touch and cool my soul to such
>>> a degree as your's ere this; wherefore I deem your holy presence as more
>>> precious to me, than the gaining of a kingdom.
>>>
>>> ~sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
>>> done in many past incarnations that I have obtained your company today and
>>> am able to drink the nectar of your wisdom! Nothing in the world gives that
>>> peace which the company of the holy ones bestows on man.
>>>
>>> *yathA sAdhu-samAgama: *such is the company of a sAdhu. *
>>>
>>>
>>>
>>> *04*|*Ø*
>>> निरर्गल-रसो यत्र सामान्येन विजृम्भते ।
>>>
>>> nirargala-raso_ yatra sAmAnyena vijRmbhate |
>>>
>>> मुक्त-रागा.आदि-मननम् तत्-कल्पन-सुखाव् sहम् ॥४॥
>>>
>>> mukta-rAgA.Adi-mananam tat-kalpana-sukhau_ aham ||04||
>>>
>>> .
>>>
>>>
>>> yatra * - where = *
>>>
>>> sAmAnyena vijRmbhate * - thru generality expands = *
>>>
>>> mukta-rAga-Adi-mananam * - as mentation free from its passions = *
>>>
>>> tat-kalpana-sukhau * - in that imagined pleasure = *
>>>
>>> aham * - am I. = *
>>> *jd. he is babbling...
>>>
>>> ~vlm.4. The unrestrained delight which is felt in general (from the
>>> words of the wise), which are free from self-interest and selfish motives;
>>> is far superior to the self-restricted pleasure of sovereignty, which is
>>> delightful once in imagination only: (and not in its actual possession).
>>>
>>> ~sv.1-4. SIKHIDHVAJA said: It is truly by the fruition of the good deeds
>>> done in many past incarnations that I have obtained your company today and
>>> am able to drink the nectar of your wisdom! Nothing in the world gives that
>>> peace which the company of the holy ones bestows on man.
>>>
>>> ~VA- meeting with sadhus is free flow of nectar expands the thinking
>>>
>>> free from raga-dvesha etc,
>>>
>>> as (in case of wordly gain) with common people flow of imaginary joy
>>> expands?
>>>
>>> ~AS: I see the following meaning: No other feelings pacify my mind, not
>>> even acquisition of a Kingdom and other pleasures, as much as being in the
>>> company of good people, since usually (सामान्येन) there flows
>>> unfettered nectar of thoughts of freedom from राग-द्वेष etc. (and) it
>>> is pleasurable. This is different from AB, but I don't quite see the
>>> details of AB commentary.
>>>
>>> *bar*, check, impediment •• a wave • m. or n. N. of a *hell* -> #Argala
>>> unbarred, unimpeded, *free*, irresistible • - nirargalam -ind.- freely
>>> • - n.-*vAc* adj. of *unrestrained language* - y2018.029
>>>
>>>
>>>
>>> *vasiShTha said—*
>>>
>>> \
>>> एवं-वादिनि सा.एव .अस्य वाक्यम्-आक्षिप्य भूपते: ।
>>>
>>> evaM-vAdini sA_eva_asya vAkyam-AkSipya bhUpate: |
>>>
>>> भूय: प्रोवाच चूडाला मुनि-दारक-रूपिणि ॥५॥
>>>
>>> bhUya: provAca cUDAlA muni-dAraka-rUpiNi ||5||
>>>
>>> .
>>>
>>>
>>> *she had a problem with the EarthLord's words*
>>>
>>> *so Topknot soon replied*
>>>
>>> *(in the form of the muni.boy)*
>>>
>>> *:*
>>> ~vlm.5. Vasishtha said:--As the prince was uttering these encomiums, the
>>> brahman boy Kumbha passed over them in silence; and enterrupted him by
>>> saying:--
>>>
>>>
>>>
>>>
>>> *The BOY said—*
>>>
>>> \
>>> आस्ताम् एषा कथा तावत् सर्वम् ते वर्णितम् मया ।
>>>
>>> AstAm eSA kathA tAvat sarvam te varNitam mayA |
>>>
>>> त्वम् मे कथय हे साधो कस् त्वम् अद्रौ करोषि किम् ॥६॥
>>>
>>> tvam me kathaya he sAdho ka:_tvam adrau karoSi kim ||6||
>>>
>>> .
>>>
>>>
>>> *tell me instead, sAdhu, what brings you to this mountain*
>>>
>>> *.*
>>> ~vlm.6. Chudálá said:--Please put a stop, sir, to these words of yours,
>>> and give me an account of yourself as I have given mine to you; and tell me
>>> who you are, and what you do in this lonely mountain.
>>>
>>> ~sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story.
>>> Pray, now tell me who you are and what you are doing here.
>>>
>>> * AstAm eSA kathA tAvat sarvam te varNitam mayA x tvam me kathaya he
>>> sAdho ka:_tvam adrau karoSi kim x आस्ताम् एषा कथा तावत् that would be
>>> enough of this story. = सर्वं ते वर्णितं मया It has - all been told to
>>> you by me = त्वं मे Who are you? कथय हे साधो tell me = o sAdhu = कस्
>>> त्वम् अद्रौ करोषि किम् what are you doing on this mountain?
>>>
>>>
>>>
>>> कियत् पर्यवसानेयम् भवतो वन-वासिता ।
>>>
>>> kiyat pary.avasAneyam bhavata:_ vana-vAsitA |
>>>
>>> सत्यम् कार्यम् च नो सत्यम् वक्तुम् जानन्ति तापसा: ॥७॥
>>>
>>> satyam kAryam ca na.u_ satyam vaktum jAnanti tApasA: ||07||
>>>
>>> .
>>>
>>>
>>> bhavato vana-vAsitA * - w Your Grace's forest-dwelling = *
>>>
>>> satyam kAryam ca no satyam * - what's good about it and what's
>>> not.so.good = *
>>>
>>> vaktum jAnanti tApasA: * - as Ascetics speak.about it. *
>>> ~vlm.7. How long is it that you have passed in this forester's life of
>>> yours, and what is your main object in view. Tell me the bare truth,
>>> because it is beyond the probity of an ascetic, to utter anything but the
>>> plain troth. (The ascetics are names of satyabrata or vowed to truth).
>>>
>>> ~sv.5-7. THE BRAHMANA (CUDALA) said: I have told you my life-story.
>>> Pray, now tell me who you are and what you are doing here. How long have
>>> you been here? Tell me everything truthfully, for recluses do not speak
>>> anything but the truth.
>>>
>>>
>>>
>>>
>>>
>>>
>>> *08*|*Ø*
>>> देवपुत्रो sसि जानासि सर्वम् एव यथास्थितम् ।
>>>
>>> लोक-वृत्तान्त=तज्ज्ञो sसि किम् अन्यत् कथयाम्य् sहम् ॥८॥
>>>
>>> devaputra:_asi jAnAsi sarvam eva yathAsthitam |
>>>
>>> loka-vRttAnta=tajjJa:_asi kim anyat kathayAmi_aham ||08||
>>>
>>> .
>>>
>>> deva-putra:_asi
>>>
>>>
>>> jAnAsi sarvam eva yathA-sthitam
>>>
>>> *you know-about everything as-it-is *
>>>
>>> loka-vRttAnta=tajjJa: asi * - you're a That.Knower existing in this
>>> world = *
>>>
>>> kim anyat kathayAmi aham – *what else is there to say? *
>>> ~sv.8 SIKHIDHVAJA replied: O son of the gods, you know everything as it
>>> is. What else shall I tell you?
>>>
>>> ~vlm.8. Sikhidhwaja replied--Lord as you are the offspring of a God,
>>> everything must be well known to you; and as the Gods are full well
>>> acquainted with the secrets and circumstances of all people, I have very
>>> little to relate to you about me.
>>>
>>> yathA-sthitam – *you know-about everything as-it-is - *loka-vRttAnta=tajjJa:
>>> asi * - you're a That.Knower existing in this world = * kim anyat
>>> kathayAmi aham – *what else is there to say? *
>>>
>>>
>>>
>>> *09*|o/
>>> संसार-भय=भीतत्वान् निवसामि वन-अन्तरे ।
>>>
>>> जानतो sपि हि माम् आर्यम् कथयाम्य्.एव ते मनाक् ॥९॥
>>>
>>> saMsAra-bhaya=bhItatvAn_nivasAmi vana_antare |
>>>
>>> jAnata:_api hi mAm Aryam kathayAmi_eva te manAk ||09||
>>>
>>> .
>>>
>>>
>>> *so *
>>>
>>> *I live here in the forest*
>>>
>>> *.*
>>>
>>> *tho you may know of my nobility*
>>>
>>> *I'll tell you something more*
>>>
>>> *.*
>>> ~sv.9 I dwell in this forest on account of my fear of this samsara
>>> (world-cycle or the cycle of birth and death). Though you know all this, I
>>> shall briefly relate my story to you.
>>>
>>> ~vlm.9. It is from my fear of the world (and its temptations), that I
>>> have abandoned it and taken my abode amidst this forest; and this though
>>> you well know, will I now briefly state unto you.
>>>
>>> \
>>>
>>> शिखिध्वजो sहम् भूपालस् त्यक्त्वा राज्यम् इह .आस्थित: ।
>>>
>>> zikhidhvaja:_aham bhUpAla:_tyaktvA rAjyam iha_Asthita: |
>>>
>>> भृशम् भीतो sस्मि तत्त्वज्ञ संसृतौ जन्मत: पुन: ॥१०॥
>>>
>>> bhRzam bhIta:_asmi tattvajJa saMsRtau janmata: puna: ||10||
>>>
>>> .
>>>
>>>
>>> *am shikhi.dhvaja-Fire.crest,*
>>>
>>> *Protector of the Earth*
>>>
>>> *.*
>>>
>>> *having abandoned my kingdom*
>>>
>>> *I settled here, That.Knower, full of fear for another birth in saMsAra*
>>>
>>> *. *
>>> ~sv.10 I am king Sikhidhvaja. I have abandoned my kingdom. I dread this
>>> samsara in which one repeatedly and alternately experiences pleasure and
>>> pain, birth and death.
>>>
>>> ~vlm.10. I am sikhidbwaja the ruler of a country, which I have long
>>> relinquished for a seat in the forest; and know O knower of all truths,
>>> that it is my fear of the trap-doors of the world and future transmigration
>>> in it, that has driven me to this retired wilderness.
>>>
>>>
>>>
>>> सुखम् पुन: पुनर् दु:खम् पुनर्=मरण-जन्मनी ।
>>>
>>> भवतस् तेन तप्ये sहम् तत्त्व.ज्ञ वन-वीथिषु ॥११॥
>>>
>>> sukham puna: puna:_du:kham punar=maraNa-janmanI |
>>>
>>> bhavata:_tena tapye_'ham tattva.jJa vana-vIthiSu ||11||
>>>
>>> .
>>>
>>>
>>> punar.maraNa-janmanI - *again death and birth* =
>>>
>>> bhavata: tena tapye aham * - x = *
>>>
>>> tattva.jJa vana-vIthiSu *- , Thatness.Knower, in these forest.groves. –
>>> *
>>>
>>>
>>> this might imply a place in chaNDAla country.
>>>
>>> ~vlm.11. It is no more than the reiteration of pain and pleasure, and of
>>> life and death in this accursed world; and it is to evade all these, that I
>>> have betaken myself to my austerities in these solitary woods.
>>>
>>> ~sv.11-12 However, though I have wandered everywhere and though I
>>> perform intense austerities, I have not found peace and tranquillity. My
>>> mind is not at rest.
>>>
>>>
>>>
>>> भ्रमन्.न् sपि दिगन्तेषु caरन्.न् sपि परम्.तप: ।
>>>
>>> न.आसादयामि विश्रान्तिम् एकाम् निधिम् इव_आधन: ॥१२॥
>>>
>>> bhraman_api diganteSu caran_api param.tapa: |
>>>
>>> na_AsAdayAmi vizrAntim ekAm nidhim iva_Adhana: ||12||
>>>
>>> .
>>>
>>>
>>> caran api param.tapa: *- while practicing perfect tapas = *
>>>
>>> na AsAdayAmi vizrAntim * - I have not attained Repose = *
>>>
>>> ekAm * - x = *
>>>
>>> nidhim iva Âdhana: *- x. *
>>> ~vlm.12. I wander about on all sides, and perform my rigorous
>>> austerities without any respite; and I give no rest to myself, but keep my
>>> vigils like a miser over his little stock.
>>>
>>> \
>>>
>>> अयत्नो sप्य् अफलो sप्य् एको ह्य् अपूर्णो sप्य् अस्त-संगति: ।
>>>
>>> ayatna:_ api_aphala:_api_eka:_ hi_ apUrNa:_api_asta-saMgati: |
>>>
>>> शुष्याम्य् अत्र वने साधो घुण-क्षुण्णा. इव द्रुम: ॥१३॥
>>>
>>> zuSyAmi_atra vane sAdho ghuNa-kSuNNA:_ iva druma: ||13||
>>>
>>> .
>>>
>>>
>>> *without any fruit*
>>>
>>> *One only*
>>>
>>> *without any Fulness*
>>>
>>> *come to setting*
>>>
>>> *I wither here in the forest, sAdhu, like a woodlouse-eaten tree*
>>>
>>> *.*
>>>
>>> *~sv.13 I do not indulge in activities nor do I seek to gain anything, I
>>> fulfilment. *
>>>
>>> therefore friendless also, and know me Divine personage! to be pining in
>>> this forest like a withered tree perforated by worms.*
>>>
>>> any fruit = *eko hi - *One only = *apUrNa:_api - *without any Fulness =
>>> *asta-saMgati: - *come to setting = *zuSyAmi - *I wither = *atra vane
>>> sAdho - *here in the forest, sAdhu = *ghuNa-kSuNNA - *woodlouse-eaten =
>>> *iva druma: - *like a tree. *
>>>
>>>
>>>
>>> *14*|o/
>>> इमाम् अखण्डिताम् सम्यक् क्रियाम् सम्पादयन्*न् अपि ।
>>>
>>> दु:खाद् गच्छामि दु:ख-ओघम् अमृतम् मे विषम् स्थितम् ॥१४॥
>>>
>>> imAm a-khaNDitAm samyak kriyAm sampAdayan_ api |
>>>
>>> du:khAt_ gacchAmi du:kha-ogham amRtam me viSam sthitam ||14||
>>>
>>> .
>>>
>>>
>>> *from Sorrow.River to Sorrow.Sea *
>>>
>>> *I *
>>>
>>> *go*
>>>
>>> *. *
>>>
>>> *poison is deathless Nectar to me*
>>>
>>> *. *
>>> *vlm. ... all my sacred rites ... even the ambrosial draught is
>>> unpleasant to me.
>>>
>>> ~sv.14 I have practised all the kriyas (yogic methods) uninterruptedly.
>>> But I only progress from sorrow to greater sorrow; and even nectar turns
>>> into poison for me.
>>>
>>> kriya Activity = *sampAdayan api - *undertaking so = *du:khAt_ gacchAmi
>>> du:kha-ogham - *from sorrow I go-to Sorrow Ocean = *amRtam me viSam
>>> sthitam - *Nectar to-me is situate in poison*.
>>>
>>>
>>>
>>> *The BOY said—*
>>>
>>> \
>>> पितामहम् अहम् पूर्वम् कदा.चित् पृष्टवान् इदम् ।
>>>
>>> pitAmaham aham pUrvam kadA.cit pRSTavAn idam |
>>>
>>> यत् क्रिया-ज्ञान-योर् एकम् श्रेयस् तद् ब्रूहि मे प्रभो ॥१५॥
>>>
>>> yat kriyA-jJAna-yo:_ekam zreya:_tat_brUhi me prabho ||15||
>>>
>>> .
>>>
>>>
>>> *sometime*
>>>
>>> *long ago*
>>>
>>> *about kriyA.Action and jJAna.Wisdom*
>>>
>>> *:*
>>>
>>> *"which is the better one? tell me that, Lord"*
>>>
>>> *.*
>>> *jd. we are back at the seminal question,
>>>
>>> first answered in the very first Canto as the two wings of a bird.
>>>
>>> ~vlm.15. Chudálá said:--It was once on a time that I had my great
>>> proginitor (Brahma) to tell me which of the two, the observance of duties
>>> or their non-observance for the sake of knowledge (i.e. whether practice or
>>> theoretical knowledge); is the more useful to and preferable by mankind.
>>>
>>> ~sv.15 THE BRAHMANA (CUDALA) said: I once asked my grandfather, "Which
>>> is superior, kriya (action, the practice of a technique) or jnana
>>> (self-knowledge)?" And, he said to me:
>>>
>>> grandfather/Grandfather this = *pUrvam kadA.cit - *sometime long ago = *kriyA-jJAnayor
>>> - of *kriyA.Action* and *jJAna.Wisdom* *= *yat ekam zreyas - *which is
>>> the better one? = *tad brUhi me prabho - *Tell me that, Lord. *
>>>
>>>
>>>
>>> *brahmA the Immense declared—*
>>>
>>>
>>>
>>> *16*|*Ø*
>>> ज्ञानम् हि परमम् श्रेय: कैवल्यम् तेन वेत्त्यलम् ।
>>>
>>> jJAnam hi paramam zreya: kaivalyam tena vetti_ alam |
>>>
>>> काल.अति.वाहनाअ. एव विनोदाय .उदिता क्रिया ॥१६॥
>>>
>>> kAla_ati.vAhanAya_eva vina_udAya_uditA kriyA ||16||
>>>
>>> .
>>>
>>>
>>> kaivalyam tena vetti alam - *Sole.Fullness w that one gets to know *
>>>
>>> kAla_ati.vAhanAya_eva x
>>>
>>> vinodAya * - for pleasure = *
>>>
>>> uditA kriyA* - arisen Action = *
>>> ~vlm.16. brahmá replied:--Knowledge is no doubt the supreme Good, as it
>>> leads to ones acquaintance with the unity of the Deity and the oneness of
>>> himself; but action is inculcated to man at the duty of his life, both for
>>> the pleasure and passing of his life time.
>>>
>>> ~sv.16 "Indeed, jnana is supreme for through jnana one realises the one
>>> which alone is. On the other hand, kriya has been described in colourful
>>> terms, as a pastime.
>>>
>>>
>>>
>>> अलब्ध-ज्ञान-दृष्टीनाम् क्रिया पुत्र परायणम् ।
>>>
>>> यस्य नास्त्य् sम्बरम् पट्टम् कम्बलम् किम् त्यजाम्य् sहम् ॥१७॥
>>>
>>> a.labdha-jJAna.dRSTInAm kriyA putra parAyaNam |
>>>
>>> yasya na_asti_ambaram paTTam kambalam kim tyajAmi_aham ||17||
>>>
>>> .
>>>
>>>
>>> kriyA putra parAyaNam *– Action, my boy, is a last resort = *
>>>
>>> yasya na asti ambaram * - for one for whom there is no clothing = *
>>>
>>> paTTam kambalam kim tyajAmi aham *x*
>>> ~vwv.2209. Son! Performance (of ordained duties) is the best resort for
>>> those who have not obtained the faculty of knowledge. Does that person who
>>> has no silk garment, give up his blanket?
>>>
>>> ~sv.17 If one does not have jnana then one clings to kriya: if one does
>>> not have good clothes to wear, he clings to the sack.
>>>
>>> ~vlm.17. Let them that have not acquired their intellectual light and
>>> the sight of the soul, be employed in their duties by their offsprings and
>>> fellow creatures; for who that is devoid of a silken robe, will go about
>>> naked and not wrap himself with a blanket or coarse cloth.
>>>
>>>
>>> #*kambala* – blanket
>>>
>>>
>>>
>>> *18*|o/
>>> वासना.मात्र-सारत्वाद् sज्ञस्य सफला: क्रिया: ।
>>>
>>> सर्वा एव s-फला ज्ञस्य वासना.मात्र-संक्षयात् ॥१८॥
>>>
>>> vAsanA.mAtra-sAratvAt_ ajJasya saphalA: kriyA: |
>>>
>>> sarvA eva_a-phalA jJasya vAsanA.mAtra-saMkSayAt ||18||
>>>
>>> .
>>>
>>>
>>> ajJasya * - for the unKnowing = *
>>>
>>> saphalA: kriyA: *- fruitful Actions = *
>>>
>>> sarvA: eva_a-phalA: * - all even fruitless = *
>>>
>>> jJasya * - for the Knower = *
>>>
>>> vAsanA.mAtra-saMkSayAt *– from withered conditioned matrixes. *
>>> ~vwv.2183/18. Actions are fruitful to an ignorant person on account of
>>> their essential nature consisting only of desires. All (actions) are quite
>>> fruitless to the wise one due to the destruction of desires alone.
>>>
>>> ~sv.18 The ignorant are trapped by the fruits of their actions on
>>> account of their conditioning (vasana). When the latter is given up, action
>>> becomes no-action, whether it is conventionally regarded as good or evil.
>>>
>>> ~vlm.18. The ignorant that are actuated by their desires and live upon
>>> their hopes, meet with their objects as the reward of their action; but the
>>> knowing and speculative theorist, having neither any desire in his mind nor
>>> action of his body, meets with no reward of either.
>>>
>>> \
>>>
>>> सर्वा हि वासनाभावे प्रयान्त्य् sफलताम् क्रिया: ।
>>>
>>> sarvA:_ hi vAsanA.abhAve prayAnti_ a-phalatAm kriyA: |
>>>
>>> अशुभा: फलवन्त्यो sपि सेकाभावे लता इव ॥१९॥
>>>
>>> a-zubhA: phalavantya:_ api sekAbhAve latA: iva ||19||
>>>
>>> .
>>>
>>>
>>> *when without conditioning*
>>>
>>> *proceed without fruitfulness*
>>>
>>> *:*
>>>
>>> *even impure actions which had come to bear fruit*
>>>
>>> *have become like dry vines in times of drought*
>>>
>>> *.*
>>> ~vwv.2184, 2189/19. All actions, even those which are impure and
>>> fruit-bearing, indeed become fruitless in the absense of desires, like
>>> creepers in the absence of watering.
>>>
>>> ~sv.19-21 In the absence of self-limitation or volition, actions do not
>>> bear fruit. Actions by themselves do not generate reaction or 'fruit'; it
>>> is the vasana or the volition that makes action bear fruit.
>>>
>>> >bhU bhAva abhAva [from a not + bhava being from the verbal root bhu to
>>> be, become] Nonexistence, nonentity, negation; applied to the material
>>> universe, noumenal substance, or subjectivity. In Kanada's system of
>>> negation of individual beings or objects, abhava is classed as seventh in
>>> his categories. In Vedanta philosophy, first of the six pramanas (means of
>>> obtaining knowledge), and as such corresponds to the fifth pramana,
>>> abhAva-pratyakSa, nonperception when applied to the physical, but more
>>> accurately apprehension of subjective or spiritual being. …
>>>
>>> absence of vAsanA.s = *prayAnti aphalatAm - *proceed to fruitlessness =
>>> *azubhA: phalavantya: api - *impure ones even when fruitful = *seka_abhAve
>>> latA iva - *are like a vine in the absence of watering*.
>>>
>>> \
>>> ऋत्व्-अन्तरे यथा याति विलयम् पूर्वम् आर्तवम् ।
>>>
>>> Rtu_antare yathA yAti vilayam pUrvam Artavam |
>>>
>>> तथैव वासना-नाशे नाशम् एति क्रिया-फलम् ॥२०॥
>>>
>>> tathA_eva vAsanA-nAze nAzam eti kriyA-phalam ||20||
>>>
>>> .
>>>
>>>
>>> *so too when Conditioning ends there also ends the fruit it grows*
>>> .
>>>
>>> ~vlm.20. As the effect of a certain season on plants &c., is displaced
>>> by that of the succeeding one; so the fruit of an action, is frustated by
>>> its want of its desire (of the object).
>>>
>>> ~vwv.2185/20 As a thing conforming to the previous season goes to
>>> destruction in another season, so also, the fruit of an action attains to
>>> destruction on the destruction of desires.
>>>
>>> pUrvam Artavam - *in another season to destruction = *tathA eva
>>> vAsanA-nAze - *thus too with the destruction of vAsanA.s = *nAzam eti
>>> kriyA-phalam - *the fruit of action comes to destruction. *
>>>
>>>
>>>
>>> *21*|o/
>>> न स्वभावेन फलति यथा शरलता फलम् ।
>>>
>>> क्रिया निर्वासना पुत्र फलम् फलति नो तथा ॥२१॥
>>>
>>> na svabhAvena phalati yathA zaralatA phalam |
>>>
>>> kriyA nirvAsanA putra phalam phalati no tathA ||21||
>>>
>>> .
>>>
>>>
>>> yathA zaralatA phalam ???
>>>
>>> sarala – saralatA (honesty!) *x *
>>>
>>> kriyA nir.vAsanA *- activity without vAsanA = *
>>>
>>> putra *- son = *
>>>
>>> phalam phalati na-u tathA *- never produces fruit: thus.... *
>>> ~vlm.21. As it is the nature of kusa-grass never to fructify, though
>>> they bear the flowers in time; so my son, no action can produce any fruit
>>> without the desire of the main object (as its final cause). (Here chudálá
>>> addresses her husband as her son).
>>>
>>> ~vwv.2186/21 Son! As a creeper of white grass does not produce fruit by
>>> virtue of its inherent nature, so also, desireless action does not produce
>>> fruit.
>>>
>>> ~sv.19-21 In the absence of self-limitation or volition, actions do not
>>> bear fruit. Actions by themselves do not generate reaction or 'fruit'; it
>>> is the vasana or the volition that makes action bear fruit.
>>>
>>> #nirvAsana – in the religious sense of "wicked" wish/desire, without
>>> vAsanA attachment (but YV extends the sense philosophically to include
>>> desiring even socially desirable things). •• nirvAsana-Atmakam jJasya sa
>>> jJAnI iti_ abhidhIyate || y7022.002. • tapasvI kRza-gAtra:_ ca
>>> bhaven_nirvAsana:_tathA|| y6085.037. •• <kriyA nirvAsanA putra phalam
>>> phalati no..> y6087.021b <~vwv.2186>
>>>
>>> Pinus Longifolia.
>>> http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700
>>> *-n.-* straightness = #*zaralatA. *
>>>
>>>
>>>
>>> *22*|*Ø*
>>> स-यक्ष.वासनो बालो पक्षम् पश्यति न.अन्यथा ।
>>>
>>> sa-yakSa.vAsano_ bAlo_ pakSam pazyati na_ anyathA |
>>>
>>> स-दु:ख.वासनो मूढो दु:खम् पश्यति न.अन्यथा ॥२२॥
>>>
>>> sa-du:kha.vAsano mUDho du:kham pazyati na_anyathA ||22||
>>>
>>> .
>>>
>>>
>>> *sees nothing but a ghost.*
>>>
>>> *the fool with the Imprint of sorrow*
>>>
>>> *sees nothing else but sorrow.*
>>>
>>> ** A child with the engram of a ghost *pakSam pazyati na_anyathA *sees
>>> nothing else a ghost *sa-du:kha.vAsana: mUDha: *The fool with the
>>> engram of sorrow *du:kham pazyati na_anyathA *sees nothing else but
>>> sorrow *
>>> ~vlm.22. As the boy possest the idea of a ghost in his mind, sees the
>>> apparition of a devil before him; and as a sick man having hypochondria of
>>> his malady, is soon attacked by it: (so everyone meets with what he has in
>>> his mind).
>>>
>>> ~sv.22 Just as the frightened boy thinks of a ghost and sees a ghost,
>>> the ignorant man entertains the notion of sorrow and suffers sorrow.
>>>
>>>
>>>
>>> आकार-भासुरा sप्य् उच्चैर् न ददाति फलम् क्रिया ।
>>>
>>> AkAra-bhAsurA_api_uccai:_na dadAti phalam kriyA |
>>>
>>> शुभ.अशुभा वा तज्.ज्ञस्य फुल्ला शरलता यथा ॥२३॥
>>>
>>> zubha_a.zubhA vA taj.jJasya phullA zaralatA yathA ||23||
>>>
>>> .
>>>
>>> AkAra-bhAsurA_api_uccai: x
>>>
>>>
>>> zubha_a.zubhA vA * - lucky or unlucky = *
>>>
>>> taj.jJasya * - for a That.Knower = *
>>>
>>> phullA zaralatA yathA *x*
>>> ~vlm.23. As the kusa grass presents the fair flowers to view, without
>>> ever bearing their fruits; so does the speculative theorist mediate of the
>>> beauty of his theory, without producing ito by its practice.
>>>
>>> ~sv. 23-26 Neither the vasana (self-limitation or conditioning) nor the
>>> egosense is a real entity! They arise because of foolishness. When this
>>> foolishness is abandoned, there is the realisation that all this is brahman
>>> and there is no self-limitation.
>>>
>>> Pinus Longifolia.
>>> http://www.scientific-conference.net/plantimages/ImageData.asp?IDN=01-054h&IS=700
>>> *-n.-* straightness = #*zaralatA. *
>>>
>>> \
>>> वासना च .इह न.अस्त्य् एव स.अहंकार.आदि=रूपिणी ।
>>>
>>> vAsanA ca_iha na_asti_eva sa_ahaMkAra.Adi=rUpiNI |
>>>
>>> असत्या.एव .उदिता मौर्ख्यान् मरु-भूमाव् इव .अम्बुधि: ॥२४॥
>>>
>>> a.satyA_eva_uditA maurkhyAn_maru-bhUmau_iva_ambudhi: ||24||
>>>
>>> .
>>>
>>>
>>> *is quite unreal*
>>>
>>> *arisen from folly*
>>>
>>> *like the sight of water on a desert plain*
>>>
>>> *.*
>>> ~vlm.24. Sikhidhwaja said.--But it is said that all human desire is
>>> vain, and its accompanying egoism is a fallacy; and that they are the
>>> creatures of our ignorance, like our error of a sea in the burning sands of
>>> a desert.
>>>
>>>
>>>
>>> यस्य मौर्ख्यम् क्षयम् यातम् सर्वम् ब्रह्मेति भावनात् ।
>>>
>>> yasya maurkhyam kSayam yAtam sarvam brahma _iti bhAvanAt |
>>>
>>> न.उदेति वासना तस्य प्राज्ञस्य.इव .अम्बुधिर् मरौ ॥२५॥
>>>
>>> na_udeti vAsanA tasya prAjJasya_iva_ambudhi:_marau ||25||
>>>
>>> .
>>>
>>>
>>> "sarvam brahma" iti bhAvanAt - *from the feeling "All is the brahman" =
>>> *
>>>
>>> na udeti vAsanA - *vAsanA does not arise = *
>>>
>>> tasya prAjJasya - *for that wise person = *
>>>
>>> iva ambudhir marau – *like an ocean in the desert. *
>>> ~vwv.1995[1936] offers a good example of variant readings by the same
>>> translator: vwv.1995 For him [for that wise man] whose stupidity has been
>>> destroyed [by the contemplation •/• on account of the direct perception]
>>> that everything is brahman, desire does not rise , as a lake [a receptacle
>>> of water] (does not appear) in a sandy desert for an intelligent person. -
>>>
>>> ~vlm.25. So it is to the gnostic theist, whose ignorance is altogether
>>> removed by his knowledge of all things as the Divine spirit; such a man of
>>> course has no desire rising in his mind, as there is no appearance of the
>>> sea in the sands before the eyes of the wise.
>>>
>>> vAsanA.Affection *• *one of the 24 qualities of the vaizeSikas, "the
>>> Buddhists) a mental creation (such as that of the world, seen by it as
>>> real, though actually unreal - the second link in the twelvefold chain of
>>> causation - the fourth of the 5 #skandhas) dharmas.22 •+• bhAvanA –
>>> contemplation (of the brahman.Immensity), direct perception
>>> *y6087.025,vwv.1995/1936.
>>>
>>> brahma" iti bhAvanAt - *from the feeling "All is the brahman" = *na
>>> udeti vAsanA - *vAsanA does not arise = *tasya prAjJasya - *for that
>>> wise person = *iva ambudhir marau – *like an ocean in the desert. *
>>>
>>>
>>>
>>> *26*|*Ø*
>>> वासना-मात्र=संत्यागाज् जरा-मरण=वर्जितम् ।
>>>
>>> vAsanA-mAtra=saMtyAgAt_ jarA-maraNa=varjitam |
>>>
>>> पदम् भवति जीवो sन्तर् भूयो जन्म-विवर्जितम् ॥२६॥
>>>
>>> padam bhavati jIva:_antar bhUyo janma-vivarjitam ||26||
>>>
>>> .
>>>
>>>
>>> bhavati jIva: antar - *the Living.jIva becomes within = *
>>>
>>> jarA-maraNa-varjitam padam - *a state without decay and death = *
>>>
>>> bhUyas janma-vivarjitam - *and duly without birth. *
>>> ~vlm.26. It is by abandoning his desires, that a person is freed from
>>> his bonds of his disease and death; and his internal soul arriving to the
>>> perfection of the Deity, is exempted from future birth.
>>>
>>> jIva: antar - *the Living.jIva becomes within = *jarA-maraNa-varjitam
>>> padam - *a state without decay and death = *bhUyas janma-vivarjitam - *and
>>> duly without birth. *
>>>
>>>
>>>
>>> *27*|*Ø*
>>> स-वासनम् मनो ज्ञेयम् ज्ञानम् निर्वासनम् मन: ।
>>>
>>> sa-vAsanam mano jJeyam jJAnam nirvAsanam mana: |
>>>
>>> ज्ञानेन ज्ञेयम् अभ्येत्य पुनर् जीवो न जायते ॥२७॥
>>>
>>> jJAnena jJeyam abhyetya puna:_jIvo na jAyate ||27||
>>>
>>> .
>>>
>>>
>>> *Wisdom should be known as unconditioned Mind.*
>>>
>>> *with Wisdom*
>>>
>>> *having approached what should be known*
>>>
>>> *the Living.jIva is not born again*
>>>
>>> *.*
>>> ~vlm.27. But know the human mind to be fraught with desires, from which
>>> the learned-few are only exempt; it is by their transcendental knowledge of
>>> the knowable one, that the Divinely wise alone are exempted from their
>>> regeneration in this mortal world.
>>>
>>> ~sv.27 When there is vasana, there is mind; when the vasana ceases in
>>> the mind, there is self-knowledge. One who has attained self-knowledge is
>>> not born. "
>>>
>>> vAsanA.Imprints *jJAnam nirvAsanam mana: *When jJAna.Knowledge *jJAnena
>>> jJeyam abhyetya *removes what's to.be.known *punar jIvo na jAyate *the
>>> Living.jIva is not born again. *
>>>
>>>
>>>
>>> *The BOY said—*
>>>
>>>
>>>
>>> *28*|o/
>>> ज्ञानम् एव परम् श्रेय इति ब्रह्म.आदयो sपि ते ।
>>>
>>> प्राहुर् महान्तो राजर्षे त्वम् किम् अज्ञानवान् स्थित: ॥२८॥
>>>
>>> jJAnam eva param zreya iti brahma.Adaya:_api te |
>>>
>>> prAhu:_mahAnto rAjarSe tvam kim ajJAnavAn sthita: ||28||
>>>
>>> .
>>>
>>>
>>> iti brahma.Adaya:_api te prAhur *- so even the gods tell you,
>>> rAjA.Sage– = *
>>>
>>> mahAnta: rAjarSe *- x = *
>>>
>>> tvam kim ajJAnavAn sthita: *- why do you remain unWise? = *
>>> ~sv.28 Thus, even the gods, brahma and others, have declared that
>>> self-knowledge alone is supreme. Why then do you remain ignorant?
>>>
>>> ~vlm.28. Chudála replied--It is true, O princely sage! that knowledge is
>>> said to be the chief good (summum bonum), by the Gods brahma and others and
>>> also by all sapient sages; and notwithstanding thy knowing of this, why is
>>> it that thou remainest in this state of thy gross ignorance?
>>>
>>> brahma.Adaya:_api te prAhur *- so even the gods tell you, rAjA.Sage– *mahAnta:
>>> rAjarSe *- x = *tvam kim ajJAnavAn sthita: *- why do you remain unWise?
>>> *
>>>
>>>
>>>
>>> *29*|o/
>>> इत: कमण्डलुर् इतो दण्डकाष्ठमितो वृसी ।
>>>
>>> इत्य् sन्.अर्थ-विलासे sस्मिन् नमसे किम् महीपते ॥२९॥
>>>
>>> ita: kamaNDalu:_ito daNDa-kASThamito bRsI |
>>>
>>> iti_an.artha-vilAse_'smin_namase kim mahIpate ||29||
>>>
>>> .
>>>
>>> ita: kamaNDalu: x
>>>
>>> ita: daNDa-kASTham x
>>>
>>>
>>> iti an.artha-vilAse asmin *- these useless toys = *
>>>
>>> namase kim mahIpate *- x. *
>>> ~sv.29 Why do you think, "This is the kamandalu" and "This is a stick"
>>> and remain immersed in ignorance?
>>>
>>> ~vlm.29. What mean these pots and staffs, these wooden stools and those
>>> seats of kusa grass; and why is it, O royal prince! that you delight in
>>> these false playings of fools?
>>>
>>> http://en.wikipedia.org/wiki/Kamandalu
>>>
>>> Ø #bRsI -f.- (also written *bRSI बृषी, *vRsI वृसी, or *vRSI वृषी) a
>>> roll of twisted grass, pad, cushion, (esp.) the seat of a religious student
>>> or of an ascetic
>>>
>>>
>>>
>>> को sहम् कथम् इदम् जातम् कथम् शाम्यति चेति भो: ।
>>>
>>> राजन् न sवेक्षसे कस्मात् किम् अज्ञ इव तिष्ठसि ॥३०॥
>>>
>>> ka:_aham katham idam jAtam katham zAmyati ceti bho: |
>>>
>>> rAjan_na_avekSase kasmAt kim ajJa iva tiSThasi ||30||
>>>
>>> .
>>>
>>>
>>> katham idam jAtam *- how is this born/arisen? = *
>>>
>>> katham zAmyati ceti bho: *- how is it ended if so, Sir? = *
>>>
>>> rAjan_na_avekSase kasmAt *– rAjA, you don't consider why = *
>>>
>>> kim ajJa iva tiSThasi * - are you some sort of ignorant? *
>>> ~sv.30 Why do you not enquire "Who am I?", "How has this world arisen?"
>>> and "How does all this cease?"?
>>>
>>> ~vlm.30. Why is it that you do not employ your mind to inquire into the
>>> questions as to what thou art, and how has this world came to existence,
>>> and how and when will cease to exist (in your consciousness of reality).
>>> Instead of making inquiries in these solemn truths, you are passing your
>>> time like the ignorant in your fooleries only?
>>>
>>>
>>>
>>> कथम् बन्ध: कथम् मोक्ष इति प्रश्नानुदाहरन् ।
>>>
>>> पारावार.विदाम् पादान् कस्माद् राजन् न सेवसे ॥३१॥
>>>
>>> katham bandha: katham mokSa iti praznAn_udAharan |
>>>
>>> pArAvAra.vidAm pAdAn_kasmAt_ rAjan_na sevase ||31||
>>>
>>> .
>>>
>>>
>>> katham mokSa *- how is there Freedom? = *
>>>
>>> iti praznAn udAharan *- asking such questions = *
>>>
>>> pArAvAra.vidAm pAdAn * - the feet of those of higher learning = *
>>>
>>> kasmAt_ rAjan_na sevase *– why, rAjA, don't you touch? *
>>> ~sv.31 Why do you not reach the state of the enlightened by enquiring
>>> into the nature of bondage and liberation?
>>>
>>> ~vlm.31. Why dont you discuss about the natures of bondage and
>>> liberation in the company of the learned, and pay your homage at their
>>> venerable feet?
>>>
>>>
>>>
>>> दु:स्पन्द-संविदा शैल-कोटरे क्रियया sनया ।
>>>
>>> जीवितम् क्षिपयन् किम् त्वम् शिला-कीटवद् आस्थित: ॥३२॥
>>>
>>> du:spanda-saMvidA zaila-koTare kriyayA_anayA |
>>>
>>> jIvitam kSipayan_kim tvam zilA-kITavat_ Asthita: ||32||
>>>
>>> .
>>>
>>>
>>> zaila-koTare *x *
>>>
>>> kriyayA anayA *- by this kriyA.activity = *
>>>
>>> jIvitam kSipayan_kim tvam *x *
>>>
>>> zilA-kITavat_ Asthita: *x *
>>> ~vlm.32. Do you want, O prince to pass your life in the discharge of
>>> your painful austerities, as some insects finish their days in perforating
>>> the stones in which they live?
>>>
>>> ~sv.32-35 Why are you wasting your life in these futile austerities and
>>> other kriyas? It is by resorting to the company of holy ones, by serving
>>> them and enquiring of them, that you will attain self-knowledge.
>>>
>>>
>>>
>>> साधूनाम् सम-दृष्टीनाम् परिप्रश्नेन सेवया ।
>>>
>>> sAdhUnAm sama-dRSTInAm paripraznena sevayA |
>>>
>>> संगमेन च सा युक्तिर् लभ्यते मुच्यते यया ॥३३॥
>>>
>>> saMgamena ca sA yukti:_ labhyate mucyate yayA ||33||
>>>
>>> .
>>>
>>>
>>> paripraznena sevayA * - x = *
>>>
>>> saMgamena ca * - x = *
>>>
>>> sA yukti: labhyate x
>>>
>>> mucyate yayA * - whereby he is freed. *
>>> ~vlm.33. You can easily obtain the delight you seek, if you will but
>>> betake yourself to the service of holy man; and keep company with the
>>> tolerant and wise souls, arguing with them on spiritual subjects.
>>>
>>> ~sv.32-35 Why are you wasting your life in these futile austerities and
>>> other kriyas? It is by resorting to the company of holy ones, by serving
>>> them and enquiring of them, that you will attain self-knowledge.
>>>
>>>
>>>
>>> साधूना.एव समम् ग्रासम् भुञ्जानो वन-कोटरे ।
>>>
>>> तिष्ठ sवष्टब्ध-दुश्.चेष्टो धरा-विवर-कीटवत् ॥३४॥
>>>
>>> sAdhUnA_eva samam grAsam bhuJjAno vana-koTare |
>>>
>>> tiSTha_avaSTabdha-duz.ceSTo dharA-vivara-kITavat ||34||
>>>
>>> .
>>>
>>>
>>> *enjoying your food in a forest cave*
>>>
>>> *remain*
>>>
>>> *avoiding bad activity*
>>>
>>> *like a bug in its earth-hole.*
>>>
>>> sAdhUnA_eva samam - *just like a sAdhu *
>>>
>>> grAsam bhuJjAna: vana-koTare - *enjoying your food in a forest cave *
>>>
>>> tiSTha_avaSTabdha-duz.ceSTa: - *remain avoiding bad activity *
>>>
>>> dharA-vivara-kITavat - *like a bug in its earth-hole. *
>>> ~vlm.34. Or yon may continue to remain in your grotto, in this forest
>>> living on the simple food of holy men; and by abandoning the evil
>>> propensities of your mind, abide here as an insect in a hole under the
>>> ground.
>>>
>>> ~sv.32-35 Why are you wasting your life in these futile austerities and
>>> other kriyas? It is by resorting to the company of holy ones, by serving
>>> them and enquiring of them, that you will attain self-knowledge.
>>>
>>> ~VA - you only resemble sadhu, staying in this cave in forest, seised
>>>
>>> by delusion (wrong actions), like a worm in a hole.
>>>
>>> ~AS: Stay (तिष्ठ) like a Sadhu, eating grass in a cave in a forest,
>>> like a worm in a hole in the ground having suppressed all bad
>>> (inappropriate) actions (अवष्टब्ध-दुश्चेष्टः)
>>>
>>>
>>>
>>>
>>>
>>>
>>> *35*|o/
>>> वसिष्ठ उवाच ।
>>>
>>> कान्तया देव-रूपिण्या तथा.एवम् प्रतिबोधित: ।
>>>
>>> अश्रु-पूर्ण=मुखो वाक्यम् शिखिध्वज उवाच ह ॥३५॥
>>>
>>> kAntayA deva-rUpiNyA tathA_evam pratibodhita: |
>>>
>>> azru-pUrNa=mukho vAkyam zikhidhvaja uvAca ha ||35||
>>>
>>> .
>>>
>>>
>>> tathA evam pratibodhita: * - x = *
>>>
>>> azru-pUrNa=mukha: vAkyam * - x = *
>>>
>>> zikhidhvaja: uvAca ha * - x. *
>>> ~vlm.35. Vasishtha related—Being thus awakened to sense by his wife—the
>>> Divine boy—sikhidhwaja, melted into tears; and with his face bathed in
>>> water, spoke to the lad as follows:--
>>>
>>> ~sv.32-35 Why are you wasting your life in these futile austerities and
>>> other kriyas? It is by resorting to the company of holy ones, by serving
>>> them and enquiring of them, that you will attain self-knowledge.
>>>
>>>
>>>
>>>
>>>
>>>
>>> *36*|*Ø*
>>> अहो नु बोधितो sस्म्य् sद्य चिरात् सुर-सुत त्वया ।
>>>
>>> aho nu bodhita:_asmi_adya cirAt sura-suta tvayA |
>>>
>>> मौर्ख्याद् आर्य-समासङ्गम् मुक्त्वा sहम् अवसम् वने ॥३६॥
>>>
>>> maurkhyAt_ Arya-samAsaGgam muktvA_ aham avasam vane ||36||
>>>
>>> .
>>>
>>>
>>> *I am awakened now from my folly*
>>>
>>> *–after so long–*
>>>
>>> *by you, the son of a god*
>>>
>>> *!*
>>>
>>> *I forsook my courtly company, and came to dwell here in the forest*
>>>
>>> *. *
>>> ~vlm. ... and I perceive now that it was my weak-headedness, which drove
>>> me from the society of respectable to this lonely forest.
>>>
>>>
>>>
>>> अहो न मे क्षयम् यातम् मन्ये पापम् अशेषत: ।
>>>
>>> यत् त्वम् एव समागत्य संप्रबोधयसीह माम् ॥३७॥
>>>
>>> aho na me kSayam yAtam manye pApam azeSata: |
>>>
>>> yat tvam eva samAgatya samprabodhayasIha mAm ||37||
>>>
>>> .
>>>
>>>
>>> manye pApam azeSata: * - x = *
>>>
>>> yat tvam eva samAgatya * - x = *
>>>
>>> samprabodhayasi iha mAm * - x. *
>>> ~vlm.37. Ah! I find now that my mind is purged to-day of its endless
>>> sins, which has brought thee to my presence here, and remonstrate with me
>>> on my past misconduct.
>>>
>>> ~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>>> instruct me in what you know, knowing which one does not grieve.
>>>
>>>
>>>
>>> गुरुस् त्वम् मे पिता त्वम् मे मित्रम् त्वम् मे वरानन ।
>>>
>>> शिष्यो नमस्कारोम्य् sहम् पादौ तव कृपाम् कुरु ॥३८॥
>>>
>>> gurus_tvam me pitA tvam me mitram tvam me varAnana |
>>>
>>> ziSyo namaskAromi_aham pAdau tava kRpAm kuru ||38||
>>>
>>> .
>>>
>>> you are my guru; and you are
>>>
>>> my father; and you are my friend,
>>>
>>> beautiful boy! And as for me,
>>>
>>> I am your student, and I bow
>>>
>>> at your feet. Show me your mercy!
>>>
>>> ~vlm.38. O beautious boy! I deem thee henceforward as my monitor and
>>> father and my best friend forever, and acknowledge myself as thy pupil;
>>> wherefore I bow down at thy feet and pray thee to take piety on me.
>>>
>>> ~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>>> instruct me in what you know, knowing which one does not grieve.
>>>
>>> father = *mitram tvam me - *you are my friend = *varAnana - *o
>>> beauitful one = *ziSya: namaskAromi aham pAdau - *your student, I bow
>>> at your feet* = tava kRpAm kuru - *Show me your mercy! *
>>>
>>>
>>>
>>> *39*|o/
>>> यद् उदारतमम् वेत्सि यस्मिञ्_ज्ञाते न शोच्यते ।
>>>
>>> भवामि निर्वृतो येन तद् ब्रह्म_उपदिश_आशु मे ॥३९॥
>>>
>>> yat_udAratamam vetsi yasmin_jJAte na zocyate |
>>>
>>> bhavAmi nirvRta:_ yena tat_brahma_upadiza_Azu me ||39||
>>>
>>> .
>>>
>>>
>>> yasmin jJAte *- when which is known = *
>>>
>>> na zocyate * - x = *
>>>
>>> bhavAmi nirvRta: yena * - x = *
>>>
>>> tad-brahma upadiza Azu me * - x. *
>>> ~vlm.39. Please admonish me now on the subject of Divine knowledge, as
>>> you are best acquainted with it; and whereby I may be freed from all my
>>> sorrows, and be settled with perfect peace and bliss of my mind.
>>>
>>> ~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>>> instruct me in what you know, knowing which one does not grieve.
>>>
>>>
>>>
>>> घट-ज्ञान-आदयो_ज्ञाने विभागा: सन्त्य् sन्.एकश: ।
>>>
>>> ज्ञानानाम् परमम् ज्ञानम् कतरत् तारकम् भवेत् ॥४०॥
>>>
>>> ghaTa-jJAna-Adaya:_jJAne vibhAgA: santi_an.ekaza: |
>>>
>>> jJAnAnAm paramam jJAnam katarat_tArakam bhavet ||40||
>>>
>>> .
>>>
>>>
>>> jJAne *- x = *
>>>
>>> vibhAgA: santi anekaza: *x*
>>>
>>> jJAnAnAm paramam jJAnam - *of wisdoms the Supreme Wisdom*
>>>
>>> katarat tArakam bhavet - *which is the tAraka.Star. *
>>> ~vlm.40. You said at first, that knowledge is the supreme bliss or
>>> summum bonum of mankind; now tell me, which is that knowledge which saves
>>> us from misery; whether it is the knowledge of particulars which lead us to
>>> the acquaintance of specials, or that of the general which brings as to the
>>> trancendental. (The former is the inductive knowledge of ascenting from
>>> particulars to the universal, and the latter is deductive knowledge of
>>> deducing everything from the primitive one).
>>>
>>> ~sv.36-40 SIKHIDHVAJA said: Aha, I have truly been awakened by you, O
>>> sage. I am freed of foolishness. You are my guru; I am your disciple. Pray
>>> instruct me in what you know, knowing which one does not grieve.
>>>
>>>
>>>
>>>
>>>
>>>
>>> *41*|*Ø*
>>> यद्य् .उपादेय-वाक्यो ऽहम् राजर्षे तद् वदामि ते ।
>>>
>>> yadi_ upAdeya-vAkya:_ aham rAjarSe tat_ vadAmi te |
>>>
>>> यथाज्ञानम् इदम् किम्.चिन् न वक्ष्ये स्थाणु-काकवत् ॥४१॥
>>>
>>> yathAjJAnam idam kim.cit_ na vakSye sthANu-kAkavat ||41||
>>>
>>> .
>>>
>>> *
>>>
>>> aham rAjarSe tat_ vadAmi te * - That tell you = *
>>>
>>> yathAjJAnam idam kim.cin * - according.with jnAna.Wisdom this whatever
>>> = *
>>>
>>> na vakSye sthANu-kAkavat * - nor will I croak like a crow on a stump. *
>>> ~sv.41 THE BRAHMANA (CUDALA) replied: O royal sage, I shall instruct you
>>> if you are in a receptive mood and cherish my words.
>>>
>>> ~vlm.41. Chudála replied:--I will tell thee prince as far as I know
>>> about it, and what may be best acceptable to thee; and not throw away my
>>> words in vain, like crowing ravens about a headless trunk.
>>>
>>>
>>>
>>> अन्.उपादेय-वाक्यस्य वक्तु: पृष्टस्य लीलया ।
>>>
>>> an.upAdeya-vAkyasya vaktu: pRSTasya lIlayA |
>>>
>>> व्रजन्त्य् sकलताम् वाचस् तमसि.इव sक्ष-संविद: ॥४२॥
>>>
>>> vrajanti_ akalatAm vAca:_ tamasi_iva_akSa-saMvida: ||42||
>>>
>>> .
>>>
>>>
>>> vaktu: *- to speak *them in answer to * = *
>>>
>>> pRSTasya * - a question = *
>>>
>>> lIlayA * - playfully = *
>>>
>>> vrajanti
>>>
>>> a-kalatAm vAcas * - x = *
>>>
>>> tamasi iva *– as in the Dark = *
>>>
>>> akSa-saMvida: *- the eyes to saMvit.Awareness. *
>>>
>>> *~sv.42 If one *playfully* instructs another merely in answer *to a
>>> query*, when the latter does not intend to receive, cherish and
>>>
>>>
>>> व्रज् #vraj -> ##*vraj* cl. i Par. (dhAtup.8.79) vrajati (m.c. also #te
>>> with tam or tena of the road tam of the distance, and tam (rarely tasmin or
>>> on foot " • with *upAnad*bhyAm id. lit. "with shoes " • with *dhury*ai:,
>>> "to travel by means of beasts of burden" • with *paramAMgatim*, "to
>>> attain supreme bliss " • with *zaraNa*m + tam, "to take refuge him" •
>>> with mUrdhnA pAdau and tasya, "to *prostrate* one's self at anyone's
>>> feet " • with *antam* + tasya, "to come to the end of " • with anyena,
>>> #anyatra. or #anyatas, "to go *another* way or elsewhere " • with
>>> *adhas*, either "to sink down [to hell]" or "to be digested [as food]"
>>> inf. or an adj. ending in #aka. [e.g. #bhojako vrajati. "he is going to eat
>>> intercourse (acc) mn. • to go against, attack (*an enemy* • also with
>>> grow happy "[cf. #gam, #yA. &c.] • with sukham, "to feel well" • with
>>> jIvan, "to escape alive"): Caus. or cl.10. Par. (dhAtup.32.74) vrAjayati,
>>> to send, drive, aitAr • to prepare, decorate dhAtup.: Desid. vivrajiSati:
>>> Intens. vAvrajate, #vAvrakti, to go crookedly pAN.3-1, 23
>>>
>>>
>>>
>>>
>>> \
>>> यद् वाक्षि तद् उपादेयम् मया विधिर् इव श्रुते: ।
>>>
>>> yat_ vAkSi tat_ upAdeyam mayA vidhi:_ iva zrute: |
>>>
>>> अविचारितम् एव .आशु सत्यम् एतद् वचो मम ॥४३॥
>>>
>>> avicAritam eva_Azu satyam etat_ vaco_ mama ||43||
>>>
>>> .
>>>
>>> scripture*
>>>
>>> *even without further investigation *
>>>
>>> *for your word is my truth*
>>>
>>> *.*
>>> ~vlm.43. Sikhidhwaja said:--Sir, your words are as acceptable to me as
>>> the ordinaces of veda (gospel truth); and though you utter them without
>>> previous meditation (extempore), yet I have full faith in them.
>>>
>>> by me = *vidhir iva zrute: *- like a rule of scripture = *a-vicAritam
>>> evA Azu *- uninvestigated tho they be = *satyam etad vaco mama *- true
>>> is this word of mine. *
>>>
>>>
>>>
>>> *Topknot said—*
>>>
>>>
>>>
>>> *44*|*Ø*
>>> यथा बाल: पितुर् वाक्यम् मुक्त-हेतु.उपपादनम् ।
>>>
>>> yathA bAla: pitu:_ vAkyam mukta-hetu_upapAdanam |
>>>
>>> आदत्ते हि तथा.एव त्वम् गृहाण .एतद् वचो मम ॥४४॥
>>>
>>> Adatte hi tathA_eva tvam gRhANa_etat_ vaco_ mama ||44||
>>>
>>> .
>>>
>>>
>>> pitur vAkyam *- his father's word is = *
>>>
>>> mukta-hetu_upapAdanam * - *free-cause-argument -* uttered without need
>>> of explanation *
>>>
>>> Adatte hi * - being given = *
>>>
>>> tathA eva tvam * - thus too to you. *
>>>
>>> gRhANa *– take hold of = *
>>>
>>> etad vaco mama *- this word of mine. *
>>> ~vlm.44. Chudála replied--As a boys obeys the words of his father,
>>> knowing it to be pronounced for his certain good; so must you receive my
>>> words, (knowing them to tend to your best welfare).
>>>
>>> establishing by argument Sarvad. ; explaining , examining L.
>>>
>>>
>>>
>>> श्रवण.अनन्तरम् बुद्ध्या शुभम् इत्य् एव भावयन् ।
>>>
>>> zravaNa_an.antaram buddhyA zubham iti_ eva bhAvayan |
>>>
>>> शृणु गीतम् इव त्यक्त्वा हेत्व्.अर्थित्वम् वचो मम ॥४५॥
>>>
>>> zRNu gItam iva tyaktvA hetu_arthitvam vaco_ mama ||45||
>>>
>>> .
>>>
>>> buddhi.Intellect = *
>>>
>>> zubham * - is auspicious = *
>>>
>>> iti_ eva bhAvayan * - so thus feeling = *
>>>
>>> zRNu gItam iva *- hear like a gItA.song = *
>>>
>>> tyaktvA hetu-arthitvam * - having abandoned the need for a reason = *
>>>
>>> vaco_ mama * - my words. *
>>> ~vlm.45. Think my advices to be all good for you, after you hear them
>>> with proper attention; and hear unto my words, as you hear music without
>>> inquiring into their reason or rhyme.
>>>
>>> request Malav. KSS.
>>>
>>>
>>>
>>> *46*|*Ø*
>>> स्व.चरित-सदृशम् यथा .उदयन्त्यश्
>>>
>>> sva.carita-sadRzam yathA _udayantyaz
>>>
>>> चिर-समयेन विबोधनम् च बुद्धे: ।
>>>
>>> cira-samayena vibodhanam ca buddhe: |
>>>
>>> भव-भय-सुतरम् महामतीनाम्
>>>
>>> bhava-bhaya-sutaram mahAmatInAm
>>>
>>> शृणु कथयामि कथाक्रमम् मनोज्ञम् ॥४६॥
>>>
>>> zRNu kathayAmi kathAkramam manojJam ||46||
>>>
>>> .
>>>
>>> sva.carita-sadRzam –
>>>
>>>
>>> yathA udayantya: * - x = *
>>>
>>> cira-samayena * - for a long time = *
>>>
>>> vibodhanam ca buddhe: * - x = *
>>>
>>> bhava-bhaya-sutaram * - the state of fear easily crossed = *
>>>
>>> mahAmatInAm * - of great thinkers = *
>>>
>>> zRNu * - x = *
>>>
>>> kathayAmi * - I tell a tale about the course of Mind. *
>>>
>>> kathAkramam manojJam * - x = *
>>> ~vlm.46. Hear me now relate to you an interesting story of a certain
>>> person, whose conduct and character resembled in every way to thine; and
>>> who was brought back to his sense after his long aberration. This is a tale
>>> to dispel the worldly cares and fears of the intelligent.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> DAILY READINGS st 25 November
>>>
>>>
>>>
>>> fm4022 1.nv25-26 Seeing who Sees .z42
>>>
>>>
>>> https://www.dropbox.com/s/8w371s7oqezgric/fm4022%201.nv25-26%20Seeing%20who%20Sees%20.z42.docx?dl=0
>>>
>>> fm6088 2.nv25 The WISHING STONE .z27
>>>
>>>
>>> https://www.dropbox.com/s/65zdncwn7qf895w/fm6088%202.nv25%20The%20WISHING%20STONE%20.z27.docx?dl=0
>>>
>>> fm7190 3.nv24..26 FAQ rAma's Repose .z89
>>>
>>>
>>> https://www.dropbox.com/s/dn87vn74pr31tf5/fm7190%203.nv24..26%20FAQ%20rAma%27s%20Repose%20.z89.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 ।
>>>
>>> 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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