fm6088 2.nv25 The WISHING STONE .z27

[jivadas]

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fm6088 2.nv25 The WISHING STONE .z27

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Oॐm

 

 

 

 

THE WISHING-STONE

 

 

 

 

 

chUdAlA.Topknot said—

 

01|o/

अस्ति कश्चित्_पुमान् श्रीमान् स्थानम् नित्य-विरुद्धयो: ।

asti kazcit pumAn_zrImAn_sthAnam nitya-viruddhayo: |

गुण-लक्ष्म्योर् अशेषेण यथा_अब्धिर् वादव-अम्बुनो: ॥६।८८।१॥

guNa-lakSmyor azeSeNa yathA_abdhir vAdava_ambuno: ||6|88|1||

.

there is some rich man

whose values are ever-shifting between virtue and wealth

as the sea has both water and the vADava.fire that eats it

.

~sv. There was a man in whom there was the almost impossible combination of wealth and wisdom.

~vlm. ... with opposite qualities (of charity and penury) in his character ...

 

02|o/

कलावान् अस्त्र-कुशलो व्यवहार-विचक्षण: ।

सर्व-संकल्प-सीमान्तो न तु जानाति तत्-पदम् ॥६।८८।२॥

kalAvAn_astra-kuzalo vyavahAra-vicakSaNa: |

sarva-saMkalpa-sImAnto na tu jAnAti tat-padam ||2||

.

he is skilled in the arts and weaponry

far-seeing in business

has almost everything he could wish.for

but he does not know That-State

.

~vlm. ... his great ambition in all his pursuits, kept him from the knowledge of the most high.

~sv. He was endowed with all excellences, he was clever in his dealings, he achieved all his ambitions, but he was unaware of the self.

\

अनन्त-यत्न-संसाध्ये स चिन्तामणि-साधने ।

ananta-yatna-saMsAdhye sa* cintAmaNi-sAdhane |

प्रवृत्तो वादवो वह्निन् अब्धि-संशोषणे यथा ॥६।८८।३॥

pravRtto_ vAdavo_ vahnin abdhi-saMzoSaNe yathA ||3||

.

his every endlessly.succesive effort

was involved in his quest for the chintA.maNi-Care.Stone

:

it ate him up

as the wADawa.Fire eats.up the sea

.

* the image of the vADava Fire is a favorite of our Poet, who sees the wADawa as fire that eats water.

oceanographers speak.of two sorts of luminescence in seawater:

algae that blink their light (thought to be a means of frightening predators)

&

gathered bacteria that glow constantly, for many days

:

phenomena of the latter sort are widely.reported in the Indian Ocean near Somalia.

perhaps they are the source of this metaphor,

which originates in the Churning of the ocean, and appears frequently in yv.FM.

~sv. ... in austerities with the desire of acquiring the celestial jewel known as cintamani (the philosopher's stone which is supposed to be capable of fulfilling all the desires of its possessor).

~vlm. ... as the submarine fire wants to devour the waters, and dries up the bed of the sea.

 

04|o/

तस्य यत्नेन महता कालेन_अध्यवसायिन: । सिद्धश्_चिन्तामणि: किम् वा न सिद्ध्यत्य् उद्यत-आत्मनाम् ॥४॥

tasya yatnena mahatA kAlena_adhyavasAyina: | siddha:_cintAmaNi: kim vA na siddhyati_udyata-AtmanAm ||4||

.

by his great effort

his long.time resolute work

the Wishing-Stone is got

:

for what is not attained by a persevering soul

?

#so #avaso #ahyavaso —> #adhyavasAyin resolute.

#yam #udyam —>#udyata held up; held out; begun; undertaking; ready/eager for; intent on; exercised, disciplined; persevering (with tasmai, tasmin or inf. or without any object) y3002.015 #udyata u.-gada with uplifted mace. #u.-kArmuka with raised bow. udyati f. raising, elevation.

~sv.4 His effort was intense. So, within a very short period of time, this jewel appeared before him.

~vlm.4. His great avidity and persevering patience, succeeded after a lapse of a long time to obtain the precious gem at last; because their is nothing which may not be effected by the ardent zeal of man. (Omnia vincit labor).

*jd.4 – tasya yatnena mahatA – by the great effort = kAlena adhyavasAyina: - of the (long)time resolute = siddha:_cintAmaNi: - the Wishing-Stone is attained = kiM vA – for what = na siddhyati – is not attained = udyata-AtmanAm – by the persevering soul?

 

05|Ø

प्रवृत्तिम् उद्यमम् प्रज्ञाम् प्रयुङ्क्ते चेद् अखेदवान् ।

pravRttim udyamam prajJAm prayuGkte cet_ akhedavAn |

अकिंचनो ऽपि शक्तत्वम् समवाप्नोत्य् अविघ्न-त: ॥६।८८।५॥

akiMcano_api zaktatvam sam.avApnoti_ avighna-ta: ||5||

.

pravRttim udyamam prajJAm  - x =  

prayuGkte ced  - x =  

akhedavAn - untroubledly

a-kiMcana: api zaktatvam  - x = 

samavApnoti avighnata: - x.

~sv.5 Indeed, what is impossible for one who strives his utmost! One who applies himself to the task he has undertaken, unmindful of the effort and the difficulties, reaches the desired end even if he is poor.

~vlm.5. He succeeded in his attempts by his unwearied labour, joined with his firm resolution and well directed plan; as the meanest man is favoured with a fortune, by his employment of these means. (Fortune crowns all strenuous efforts with success).

 

06|o/

मणिम् अग्रे स्थित-प्रायम् हस्त-प्राप्यम् ददर्श स: ।

मेराव्_उदय-शृङ्ग.स्थ: मुनिः_इन्दुम् इव_उदितम् ॥६।८८।६॥

maNim agre sthita-prAyam hasta-prApyam dadarza sa: |

merau_udaya-zRGga.stha: muni:_indum_iva_uditam ||06||

.

the Stone

right there in front of him

within the reach of his hand

he saw it

:

on Mount.meru

the muni on the mountaintop

like a risen moon.

~sv.6 This man saw the jewel in front of him, within his easy reach. But he was unable to reach any certainty concerning it.

~vlm.6. He saw the stone as lying before him, and ready to be grasped in his band; as a hermit sitting on the peak of a mountain, thinks the rising moon as easy to be grasped by his hand. (Too ardent desire presents the shadow of the object to one's view).

*jd.6 - maNim agre sthita-prAyam - the stone in front of him = hasta-prApyam - ready for his hand = dadarza sa: - he saw = merau - on Mount.meru = udaya-zRGga.stha: muni: - the muni on the mountaintop = indum_iva_uditam = like a risen moon.

 

07|o/

बभूव मणि-राजेन्द्रो_ न.तु निश्चयवान् असौ ।

राज्ये द्राग्_इति संप्राप्ते सुदीन_ इव पामर: ॥६।८८।७॥

babhUva maNi-rAjendra:_ na.tu nizcayavAn asau |

rAjye drAk_iti samprApte sudIna_ iva pAmara: ||07||

.

it was a Royal Jewel

maybe

he was not sure

he was a beggar suddenly discovered to be royalty

!

~vlm.7. He saw the brilliant gem before him, but became mistrustful of his sight and the reality of the object before it; as a poor man hearing of his sudden elevation to royalty, mistrusts the report and doubts its being meant for him.

\

इदम् संचिन्तयाम्.आस मनसा स्मय-शालिना ।

idam saMcintayAm.Asa manasA smaya-zAlinA |

सम्प्राप्त.उपेक्षया दीर्घ-दु:ख-सम्भ्रम-शालिना ॥६।८८।८॥

samprApta_upekSayA dIrgha-du:kha-sambhrama-zAlinA ||8||

.

he studied it most carefully

with a Mind rapt in amazement

with disregard of what he got from its longingly miserable confusion

.

~vlm.8. He was then immerged in himself to think with amazement for a long time, he overlooked and neglected to lay hold on his great gain, and kept dubitating in his mind in the following manner.

~sv.7-9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

09|Ø

अयम् मणिर् मणिर् न_अयम् मणिश्_चेत्_तद् भवेन् न स: ।

ayam maNi:_maNi:_na_ayam maNi:_cet tat_bhavet_na sa: |

स्पृशामि न स्पृशाम्य्_एनम् कदाचित् स्पर्शतो_ व्रजेत् ॥६।८८।९॥

spRzAmi na spRzAmi_enam kadAcit sparza.ta:_ vrajet ||09||

.

ayam maNir

this is a Stone,

maNi: na_ayam

this not a Stone.

maNi:_cet tad

If that's a stone

bhavet na sa:

it is not this (one).

spRzAmi

I touch (it),

na spRzAmi

I don't touch (it),

enam kadAcit sparzato vrajet

whenever touching it, it disappears.

~vlm.9. Whether this stone is gem or not, and if so, whether it be the philosopher's stone or any other; shall I touch it or not, for I fear lest it fly away from my touch or be soiled by it.

~sv.7-9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

10|Ø

न.एतावता.एव कालेन मणीन्द्र: किल सिद्ध्यति ।

na_etAvatA_eva kAlena maNIndra: kila siddhyati |

यत्नेन जीवित.अन्तेन सिद्ध्यति .इत्य् आगम-क्रम: ॥६।८८।१०॥

yatnena jIvita_antena siddhyati _iti_ Agama-krama: ||10||

.

na_etAvatA_eva kAlena

"Not in this.much time

maNIndra: kila siddhyati

is the Indra.Stone gotten.

yatnena jIvita_antena siddhyati

With effort, after a lifetime, it is got."

iti_ Agama-krama:

so according.to the Agama.Advent (scriptures. These are the shaiva scriptures, usually in dialogue between shiva and pArvatI).

 

कृपण: कूणितेन_अक्ष्णा लोल-आलात-लता-उपमम् । रत्न-आलोकम् प्रपश्यामि द्वि.चन्द्रत्वम् इव भ्रमात् ॥६।८८।११॥

kRpaNa: kUNitena_akSNA lola-AlAta-latA-upamam | ratna-Alokam prapazyAmi dvi.candratvam iva bhramAt ||11||

.

kRpaNa:

kUNitena_akSNA

lola-AlAta-latA-upamam

ratna-Alokam prapazyAmi

dvi.candratvam iva bhramAt

~sv.11 Surely, because I am a poverty-stricken, greedy man, I am merely hallucinating the existence of this jewel before me.

~vlm.11. It is no doubt that my miserliness only, that makes me view aslant this brilliant gem before me with my eyes; as a purblind man sees a flashing fire-brand and deep-laid moon in the sky.

 

कुत एतावती स्फीता भाग्य-संपन् मम_आगता । अधुना_एव यदा_आप्नोमि मणीन्द्रम् सर्व-सिद्ध.दम् ॥६।८८।१२॥

kuta etAvatI sphItA bhAgya-sampan_mama_AgatA | adhunA_eva yadA_Apnomi maNIndram sarva-siddha.dam ||12||

.

kuta: etAvatI sphItA - how to such growth has = bhAgya-sampan_mama_AgatA - my share of good fortune come? = adhunA_eva yadA_Apnomi - just now is when I get = maNi-indram sarva-siddha.dam - this Stone of Indra that bestows all powers.

#sphAy to fatten —> #sphIta -adj.- swollen, enlarged • thriving, full of (instr. or comp) • heavy/thick (with rain, as a cloud) • dense (as smoke) •-• Comp. • sphita#nitambA -नितम्बा having full buttocks. •• #sphItatA bulkiness, enlargement • prosperity, flourishing condition. •-•> #sphItam—widespread • excessively numerous SB.

~AB. bhAgyam puNyam tat sampat ||

~sv.12 How could I be so lucky as to get it so soon?

~vlm.12. How could the tide of my fortune run so high at once, that I should succeed so soon to obtain the precious stone, that is the pink and acme of perfection and productive of all treasure.

*jd.12 - kuta: etAvatI sphItA - how to such growth has = bhAgya-sampan_mama_AgatA - my share of good fortune come? = adhunA_eva yadA_Apnomi - just now is when I get = maNi-indram sarva-siddha.dam - this Stone of Indra that bestows all powers.

 

13|o/

केचिद् एव महान्तस् ते महाभाग्या भवन्ति हि ।

येषाम् अल्पेन कालेन भवन्त्य् अभिमुखा: श्रिय: ॥६।८८।१३॥

ke.cit_ eva mahAnta:_ te mahAbhAgyA bhavanti hi |

yeSAm alpena kAlena bhavanti_ abhimukhA: zriya: ||13||

.

ke.cit_ eva  - x = 

mahAnta:_ te mahAbhAgyA

bhavanti hi

yeSAm

alpena kAlena  - in little time = 

bhavanti_abhimukhA: zriya: - they become face.to.face with prosperity.

~sv.13-14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

~vlm.13. There must be few and very few indeed of those fortunate men, who can expect their good fortune to court and wait on them; at a little pains in a short time.

\

अहम् अल्प-तपा: साधु-वराको मानुष: किल ।

aham alpa-tapA: sAdhu-varAko_ mAnuSa: kila |

सिद्धय: कथम् आयान्ति माम् अभाग्य.एक-भाजनम् ॥६।८८।१४॥

siddhaya: katham AyAnti mAm abhAgya_eka-bhAjanam ||14||

.

I'm little-tested by tapas Heat that gets the gold

I'm just a lowly sAdhu

all too human

!

how can the siddhi.Powers come to me

without the luck to enjoy even one

?

#vR to hinder -> #varAka, #varAkI -adj.- wretched, low, miserable, pitiable (mostly said of persons); vile, impure (as money).

~vlm.14. I am but a poor and honest man, and one possest of very little qualification nor of any worth and account among mankind; and it is impossible that so miserable a wretch, could ever be blessed with these master piece of perfection.

~sv.13-14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

*jd.14 - aham alpa-tapA: - I'm little-tested (by Tapas Heat, as gold is tested) = sAdhu-varAka: - a poor sAdhu = mAnuSa: kila - all too human! = siddhaya: katham AyAnti mAm - how do siddhi.Powers come to me = a-bhAgya=eka-bhAjanam - not lucky enough to share/enjoy even one?

 

15|o/

एवम् विकल्प-संकल्पैश्_चिरम् अज्ञ: परामृशन् ।

न मणि-ग्रहणे यत्नम् अकार्षीन् मौर्ख्य-मोहित: ॥६।८८।१५॥

evam vikalpa-saMkalpai:_ciram ajJa: parAmRzan |

na maNi-grahaNe yatnam akArSIn_maurkhya-mohita: ||15||

.

evam vikalpa-saMkalpai:  - x =  

ciram ajJa: parAmRzan  - x = 

na maNi-grahaNe yatnam  - x = 

akArSIn_maurkhya-mohita: - x.

~sv.15 Thus confused in his mind, he did not make any effort to take the jewel.

~vlm.15. The incredulous man hang for a long time in ft state of of suspense, between his certainty and uncertainty; and was infatuated by his mental blindness, that he did not even stretchout his Land to lay hold on the jewel lying open before him.

 

16|o/

न यदा येन लब्धव्यम् न तत्_प्राप्नोत्य् असौ तदा ।

चिन्तामणिर् अवाप्तो_अपि दुर्धिया हेलया_उज्झित: ॥६।८८।१६॥

na yadA yena labdhavyam na tat prApnoti_asau tadA |

cintAmaNi:_avApta:_api dur.dhiyA helayA_ujjhita: ||16||

.

na yadA yena labdhavyam  - x = 

na tat prApnoti_ asau tadA  - x = 

cintAmaNi:_avApta: api  - x =  

durdhiyA helayA_ujjhita: - x.

~sv.16 He was not destined to get it. One gets only what he deserves, when he deserves it. Even if the celestial jewel stands in front of him, the fool ignores it! The jewel, thus ignored, disappeared.

~vlm.16. Hence whatever is obtainable by anyone at any time, is often missed and lost sight of by either his ignorance or negligence of it; as the precious gem in the parable, which was preferred and lay palpable in full view:

 

17|o/

इति तस्मिन् स्थिते यातो_ मणिर् उड्डीय सिद्धय: ।

त्यजन्ति ह्य् अवमन्तरम् शरो_ गुणम् इव_उज्झित: ॥६।८८।१७॥

iti tasmin sthite yAta:_ maNi:_uDDIya siddhaya: |

tyajanti hi_avamantaram zara:_ guNam iva_ujjhita: ||17||

.

iti tasmin_sthite - so in that state =

yAta: maNi: uDDIya siddhaya:

tyajanti

hi avamantaram

zaro guNam iva_ujjhita: - x.

~sv.17-18 Psychic attainments (siddhis) bestow everything on one whom they seek: after having destroyed his wisdom they go away. And the man engaged himself further in austerities for the attainment of the cintamani.

~vlm.17. As the undetermined man hang in the balance of his suspicion, the precious gem flew away and vanished from his sight; as the merited man avoids his slighter, and us the shaft files from its string or the stone from its sling. (Fly from the fool as the arrow flies from the bow-string).

#man > #avaman -> #avamantR‑ - despising, disrespectful towards (gen. [MBh.  i, 1705] or acc. [Bālar. ] or in comp. [BhP. ]) +

 

18|o/

हत्वा प्राज्ञ-पदम् पुंस: संयान्ति किल सिद्धय: ।

आगता: सम्प्रयच्छन्ति सर्वम् यात्य् असहत्य् अलम् ॥६।८८।१८॥

hatvA prAjJa-padam puMsa: saMyAnti kila siddhaya: |

AgatA: samprayacchanti sarvam yAti_asahati_alam ||18||

.

hatvA prAjJa-padam puMsa:  - x =  

saMyAnti kila siddhaya:  - x =  

AgatA: sam.prayacchanti  - x =  

sarvam yAti_asahati alam - x.

~vlm.18. When prosperity appears to one, she confers on him her blessings of wisdom and prudence &c.; but as she forsakes her foolish votary, she deprives him of all his discretion. (Such is the case with this once wise and afterwards foolish devotee of prosperity).

~sv.17-18 Psychic attainments (siddhis) bestow everything on one whom they seek: after having destroyed his wisdom they go away. And the man engaged himself further in austerities for the attainment of the cintamani.

हत्वा प्राज्ञ-पदं पुंसः संयान्ति किल सिद्धयः ।

आगताः संप्रयच्छन्ति सर्वं यान्ति-असहति-अलम् ।। १८

~VA - overtaking the mind of a person, the siddhis (super-abilities)

come, give everything desired and go leaving (the mind) incapacitated.

~AS: The last phrase should be:
(and) they totally (अलम्) go away (यान्ति) when (the person) does not tolerate/respect (असहति) them.
The word असहति is the famous सति सप्तमी again!

 

19|o/

पुमान् भूय: क्रिया-यत्नम् चक्रे रत्नेन्द्र-साधने ।

न_उद्विजन्ते स्वकार्येषु जना अध्यवसायिन: ॥६।८८।१९॥

pumAn bhUya: kriyA-yatnam cakre ratnendra-sAdhane |

na_udvijante svakAryeSu janA adhyavasAyina: ||19||

.

pumAn bhUya: kriyA-yatnam  - x =  

cakre ratnendra-sAdhane  - x = 

na_udvijante svakAryeSu  - x =  

janA adhyavasAyina: - x.

~sv.19 The industrious do not abandon their undertaking.

~vlm.19. The man tried again to invoke and recall the precious gem to his presence, because the persevering spirit is never tired to try again and again for his expected success.

 

ददर्श_अथ कचद्-रूपम् काच-खण्डम् अखण्डितम् । हसद्भिर् वञ्चकै: सिद्धै: पुरस्कृतम् अलक्षितै: ॥६।८८।२०॥

dadarza_atha kacat-rUpam kAca-khaNDam akhaNDitam | hasadbhi:_vaJcakai: siddhai: puraskRtam alakSitai: ||20||

.

dadarza_atha

he saw next a shining form

kacad-rUpam

kAca-khaNDam akhaNDitam

hasadbhi:_vaJcakai: siddhai:

puraskRtam alakSitai: - x.

~vlm.20. He came to behold before him a brittle piece of glass, shining with its false glare as the former gem; and this was placed in his presence by the invisible hands of the siddha that had come to tempt him and deride his folly.

~sv.20-21 After some time, he saw a glass-piece thrown playfully in front of him by the celestials. He thought it was the cintamani.

\

अयम् चिन्तामणिर् इति मूढस् तस्मिन् स.वस्तुताम् ।

ayam cintAmaNi:_ iti mUDha:_ tasmin sa.vastutAm |

बुबुधे मोहितो ह्य् अज्ञो मृदम् हेम इति पश्यति ॥६।८८।२१॥

bubudhe mohito_ hi_ ajJo_ mRdam hema_ iti pazyati ||21||

.

"This is a Wishing-Stone"

:

so the fool understood it to be the Real.Thing

(for ignorant delusion can look at a lump of mud and see a golden nugget)

.

~vlm.21. The fool thought this brittle thing to be the real gem now lying before him, as the ignorant sot believes the sparkling sands to be the dusts of the purest gold.

*jd.21 - ayam cintAmaNi: - "This is a Wishing-Stone" = iti mUDha: tasmin sa.vastutAm bubudhe - so the fool understood substantiality in it = mohita: hi ajJa: mRdam hema_iti pazyati - as somebody deluded and ignorant sees gold in clay.

#mRd to press, crush. —>#mRdita pressed, squeezed, crushed, broken, trampled down, laid waste AV. &c; rubbed off, wiped away, removed, destroyed. ChUp. 

#mRd to press, crush. —>#mRd, #mRdA –F.- soil, clay; perhaps iron pyrite (Fool's Gold) in `y6088.021, «bubudhe mohita: hi_ajJa: mRdam hema».

 

22|o/

अष्टौ षष्ठम् द्विषम् मित्रम् रज्जुम् सर्पम् स्थलम् जलम् ।

चन्द्रौ द्वौ कुरुते चित्त-गतो मोहो ऽमृतम् विषम् ॥६।८८।२२॥

aSTau SaSTham dviSam mitram rajjum_sarpam sthalam jalam |

candrau dvau kurute citta-gato moho_a.mRtam viSam ||22||

.

aSTau SaSTham dviSam mitram rajjum_sarpam sthalam jalam

candrau dvau kurute citta-gato moho_a.mRtam viSam – x.

~sv.22 Thus deluded he greedily picked it up.

~vlm.22. Such is the case with the deluded mind, that it mistakes the eight for six and a foe for a friend; it sees the serpent in the rope and views the desert land as the watery expance, it drinks the poison for the nectar and spies another moon in the sky in the reflexion of the true one.

AS: First note that the word SaSTha does not mean the number six, but the ordinal "sixth".
Now imagine 8 people standing around and someone decides to tell the person opposite himself that there are only six people here. He starts counting them one by one and only gets a count of six, since he does not count himself or the person he is talking to. The the one who would be numbered 8 gets the count 6! There is a standard dRSTAnta in vedAnta which is entitled "dazama: tvamasi". In that version, someone is deeply disturbed that there were 10 friends that went to swim, but now he sees only 9 come out alive. Eventually someone explains "you are the tenth!". 
Moral: Know thyself!
In our current version, both the self and the second person are both forgotten.

 

23|Ø

तम् दग्ध-मणिम् आदाय प्राक्तनीम् च श्रियम् जहौ ।

सर्वम् चिन्तामनेर् अस्मात्_प्राप्यते किम् धनैर् इह ॥६।८८।२३॥

tam dagdha-maNim AdAya prAktanIm ca zriyam jahau |

sarvam cintAmaner asmAt prApyate kim dhanair iha ||23||

.

tam dagdha-maNim AdAya

prAktanIm ca zriyam jahau

sarvam cintAmane:  - everything from the WishingStone =  

asmAt prApyate  - hence getting =  

kim dhanair iha - x.

~vlm.23. He took up that sham trumpery for a real gem, and thought it as the philosopher's stone that would confer on him whatever he desired; with this belief he gave up in charity all he had, as they were no more of any use to him.

 

24|o/

देशो_sयम् अ.सुखो_ रूक्षो_ जनै: पापिभिर् आवृत: ।

किम् तद् गेहम् गत-प्रायम् किम् नाम मम बन्धव: ॥६।८८।२४॥

dezo_ayam a.sukha:_ rUkSa:_ janai: pApibhi:_AvRta: |

kim tat_geham gata-prAyam kim nAma mama bandhava: ||24||

.

deza: ayam a.sukha: rUkSa:  - x =  

janai: pApibhir AvRta:  - x =  

kim tat_geham gata-prAyam  - x =  

kim nAma mama bandhava: - and what about the relatives?  

~vlm.24. He thought his country to be devoid of all, that was delight some to him and its people as debasing to his society; be thought his lost house was no use of him, and his relatives and friends to be averse to his happiness.

 

25|Ø

\

दूरम् गत्वा यथाकामम् सुखम् तिष्ठामि सम्पदा ।

dUram gatvA yathAkAmam sukham tiSThAmi sampadA |

इत्य् आदाय मणिम् मूढ: शून्य-काननम् आययौ ॥६।८८।२५॥

iti_ AdAya maNim mUDha: zUnya-kAnanam Ayayau ||25||

.

once he had gone as far.away as he could wish

he stayed there happily and fortunate.

so it was that the fool with his WishingStone

entered the emptiness of the forest

.

~vlm.25. Thus thinking in his mind, he determined to remove himself to a distant country and enjoy his rest there; and then taking his false gem with him, he went out and entered an uninhabited forest.

*jd.25 - dUram gatvA - having gone far = yathAkAmam - at will = sukham tiSThAmi - he rested happily = sampadA - and fortunate = iti AdAya maNim mUDha: - so the fool took his maNi stone = zUnya-kAnanam Ayayau - and went into an empty forest.

 

26|o/

तत्र काच-कणेन .असौ तेन ताम् आपदम् ययौ ।

कज्जल-अद्रेर् इव निभा मौर्ख्यस्य.एव .अङ्ग या समा ॥६।८८।२६॥

tatra kAca-kaNena_asau tena tAm Apadam yayau |

kajjala_adre:_ iva nibhA maurkhyasya.eva_aGga yA samA ||26||

.

there

= kAca-kaNena –

w/ a crystal-flash

he w that to that calamity came

kajjala_adre: iva –

as of Black Mountain = nibhA –

the reflection = maurkhyasya eva aGga –

of folly, alas = yA samA –

what is similar.

~vlm.26. There his deceptive gem proving of no use to him loaded him all imaginable calamities, likening to the gloomy shadow of the black mountain and the horrid gloom of deep ignorance.

~sv. Confident that he could get whatever he sought with its help, he gave up all his wealth, family, etc., and went away to a forest. On account of his foolishness he suffered there.

*jd.26 - tatra - there = kAca-kaNena - w/ a crystal-flash = asau - he = tena tAm Apadam yayau - and thus he came to grief = kajjala_adre: iva - as of Black Mountain = nibhA - the reflection = maurkhyasya eva aGga - of folly, alas = yA samA - what is similar.

 

27|o/

दु:खानि मौर्ख्य-विभवेन भवन्ति यानि

du:khAni maurkhya-vibhavena bhavanti yAni

न.एव .आपदो_ न च जरा-मरणेन तानि ।

na_eva_Apada:_ na ca jarA-maraNena tAni |

सर्व.आपदाम् शिरसि तिष्ठति मौर्ख्यम् एकम्

sarva.ApadAm zirasi tiSThati maurkhyam ekam

कृष्णम् जनस्य वपुषाम् इव केश-जालम् ॥६।८८।२७॥

kRSNam janasya vapuSAm iva keza-jAlam ||27||

.

sorrows, the effect of folly, come.to.be

sorrows which

not even disaster

nor senility and death,

those sorrows

superdisaster in the head staying

which bring only disaster

not only old age and death

they bring all troubles

It's folly alone that brings

grey hair to a dark head. ???

du:khAni - sorrows = maurkhya-vibhavena - as a result of folly = bhavanti yAni - arise, which = na eva Apada: - not only to disaster = na ca jarA-maraNena - or age and death = tAni - they = sarvApadAm - of all troubles = zirasi tiSThati - there is at the head = maurkhyam ekam - one folly = kRSNam janasya - black for people = vapuSAm iva keza-jAlam - like a net of hair for the body.

~vwv.127/27c./y6006.033. It is stupidity alone that stands on the top of all calamities. This course of worldly existence flows (or is carried on) by the inattention (or mistake) of the ignorant. To an ignorant person, there are intense sorrows as well as great delights.

~sv.27 Great calamities, old age and death are nothing in comparison to the suffering caused by foolishness. In fact, foolishness adorns the head of all sufferings and calamities!

*jd.27 - du:khAni - sorrows = maurkhya-vibhavena - as a result of folly = bhavanti yAni - arise, which = na eva Apada: - not only to disaster = na ca jarA-maraNena - or age and death = tAni - they = sarvApadAm - of all troubles = zirasi tiSThati - there is at the head = maurkhyam ekam - one folly = kRSNam janasya - black for people = vapuSAm iva keza-jAlam - like a net of hair for the body.

 

 

 

oॐm

 

 

+++

 

 

DAILY READINGS sn 26 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

fm6089 2.nv26 Story of an Elephant .z31

https://www.dropbox.com/s/2mh8i5olzw56zv0/fm6089%202.nv26%20The%20ELEPHANT%20.z31.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:

संक​ल्पात्स 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]

 

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

 

FM.6.88 THE WISHING STONE 2.NV25

सर्ग ६.८८

sarga 6.88

चुडाला_उवाच ।

cuDAlA_uvAca |

अस्ति कःचित् पुमान् श्रीमान् स्थानम् नित्य.विरुद्धयोः ।

asti kazcit pumAn zrImAn sthAnam nitya-viruddhayo: |

गुण.लक्ष्म्योः_अशेषेण यथा_अब्धिः_वादव.अम्बुनोः ॥६।८८।१॥

guNa-lakSmyo:_azeSeNa yathA_abdhi:_vAdava~ambuno: ||6|88|1||

कलावान् अस्त्र.कुशलः_व्यवहार.विचक्षणः ।

kalAvAn astra-kuzala:_vyavahAra-vicakSaNa: |

सर्व.संकल्प.सीमान्तः_न तु जानाति तत्.पदम् ॥६।८८।२॥

sarva-saMkalpa-sImAnta:_na tu jAnAti tat-padam ||6|88|2||

अनन्त.यत्न.संसाध्ये स चिन्तामणि.साधने ।

ananta-yatna-saMsAdhye sa* cintAmaNi-sAdhane |

प्रवृत्तः_वादवः वह्निन् अब्धि.संशोषणे यथा ॥६।८८।३॥

pravRtta:_vAdava:_vahnin abdhi-saMzoSaNe yathA ||6|88|3||

तस्य यत्नेन महता कालेन_अध्यवसायिनः ।

tasya yatnena mahatA kAlena_adhyavasAyina: |

सिद्धः_चिन्तामणिः किम् वा न सिद्ध्यty उद्यत.आत्मनाम् ॥६।८८।४॥

siddha:_cintAmaNi: kim vA na siddhyati_udyata~AtmanAm ||6|88|4||

प्रवृत्तिम् उद्यमम् प्रज्ञाम् प्रयुङ्क्ते चेत्_अखेदवान् ।

pravRttim udyamam prajJAm prayuGkte cet akhedavAn |

अ-किंचno अपि शक्तत्वम् सम्.अवाप्नोत्य् अविघ्न.तः ॥६।८८।५॥

a-kiMcana:_api zaktatvam sam.avApnoti_avighna-ta: ||6|88|5||

मणिम् अग्रे स्थित.प्रायम् हस्त.प्राप्यम् ददर्श सः ।

maNim agre sthita-prAyam hasta-prApyam dadarza sa: |

मेrAv.उदय.शृङ्ग.स्थः मुnir इन्दुम् इव_उदितम् ॥६।८८।६॥

merau_udaya-zRGga.stha:_muni:_indum iva_uditam ||6|88|6||

बभूव मणि.राज.इन्द्रः_न.तु निश्चयवान् असौ ।

babhUva maNi-rAja.indra:_na.tu nizcayavAn asau |

राज्ये द्राक्_इति सम्प्राप्ते सुदीन इव पामरः ॥६।८८।७॥

rAjye drAk iti samprApte sudIna* iva pAmara: ||6|88|7||

इदम् संचिन्तयाम्.आस मनसा स्मय.शालिना ।

idam saMcintayAm.Asa manasA smaya-zAlinA |

सम्प्राप्त.उपेक्षया दीर्घ.दुःख.सम्भ्रम.शालिना ॥६।८८।८॥

samprApta~upekSayA dIrgha-du:kha-sambhrama-zAlinA ||6|88|8||

अयम् मणिः_मणिः न_अयम् मणिः_चेत् तत्_भवेत्_न सः ।

ayam maNi:_maNi: na_ayam maNi:_cet tat bhavet_na sa: |

स्पृशामि न स्पृशाmy एनम् कदाचित् स्पर्श.तः_व्रजेत् ॥६।८८।९॥

spRzAmi na spRzAmi_enam kadAcit sparza.ta:_vrajet ||6|88|9||

न_एतावता_एव कालेन मणि.इन्द्रः किल सिद्ध्यति ।

na_etAvatA_eva kAlena maNi.indra: kila siddhyati |

यत्नेन जीवित.अन्तेन सिद्ध्यति_इति_आगम.क्रमः ॥६।८८।१०॥

yatnena jIvita~antena siddhyati_iti_Agama-krama: ||6|88|10||

कृपणः कूणितेन_अक्ष्णा लोल.आलात.लता.उपमम् ।

kRpaNa: kUNitena_akSNA lola~AlAta-latA~upamam |

रत्न.आलोकम् प्रपश्यामि द्वि.चन्द्रत्वम् इव भ्रमात् ॥६।८८।११॥

ratna~Alokam prapazyAmi dvi.candratvam iva bhramAt ||6|88|11||

कुत एतावती स्फीता भाग्य.सम्पn मम_आगता ।

kuta* etAvatI sphItA bhAgya-sampat_mama_AgatA |

अधुना_एव यदा_आप्नोमि मणि.इन्द्रम् सर्व.सिद्ध.दम् ॥६।८८।१२॥

adhunA_eva yadA_Apnomi maNi.indram sarva-siddha.dam ||6|88|12||

के.चित्_एव महान्तः_ते महाभाग्या भवन्ति हि ।

ke.cit_eva mahAnta:_te mahAbhAgyA* bhavanti hi |

येषाम् अल्पेन कालेन भवnत्य् अभिमुखाः श्रियः ॥६।८८।१३॥

yeSAm alpena kAlena bhavanti_abhimukhA: zriya: ||6|88|13||

अहम् अल्प.तपाः साधु.वराकः_मानुषः किल ।

aham alpa-tapA: sAdhu-varAka:_mAnuSa: kila |

सिद्धयः कथम् आयान्ति माम् अ-भाग्य.एक.भाजनम् ॥६।८८।१४॥

siddhaya: katham AyAnti mAm a-bhAgya~eka-bhAjanam ||6|88|14||

एवम् विकल्प.संकल्पैः_चिरम् अज्ञः परामृशन् ।

evam vikalpa-saMkalpai:_ciram ajJa: parAmRzan |

न मणि.ग्रहणे यत्नम् अकार्षीन् मौर्ख्य-मोहितः ॥६।८८।१५॥

na maNi-grahaNe yatnam akArSIn maurkhya-mohita: ||6|88|15||

न यदा येन लब्धव्यम् न तत् प्राप्नोत्य् असौ तदा ।

na yadA yena labdhavyam na tat prApnoti_asau tadA |

चिन्तामणिः_अवाpto 'पि दुर्.धिया हेलया_उज्झितः ॥६।८८।१६॥

cintAmaNi:_avApta:_api dur.dhiyA helayA_ujjhita: ||6|88|16||

इति तस्मिन् स्थिते यातः_मणिः_उड्डीय सिद्धयः ।

iti tasmin sthite yAta:_maNi:_uDDIya siddhaya: |

त्यजन्ति हि_अवमन्तरम् शरः गुणम् इव_उज्झितः ॥६।८८।१७॥

tyajanti hi_avamantaram zara: guNam iva_ujjhita: ||6|88|17||

हत्वा प्राज्ञ.पदम् पुंसः संयान्ति किल सिद्धयः ।

hatvA prAjJa-padam puMsa: saMyAnti kila siddhaya: |

आगताः सम्प्रयच्छन्ति सर्वम् यात्य् असहत्य् अलम् ॥६।८८।१८॥

AgatA: samprayacchanti sarvam yAti_asahati_alam ||6|88|18||

पुमान् भूयः क्रिया.यत्नम् चक्रे रत्न.इन्द्र.साधने ।

pumAn bhUya: kriyA-yatnam cakre ratna.indra-sAdhane |

न_उद्विजन्ते स्व.कार्येषु जना अधि.अवसायिनः ॥६।८८।१९॥

na_udvijante sva.kAryeSu janA* adhi.avasAyina: ||6|88|19||

ददर्श_अथ कचd.रूपम् काच.खण्डम् अखण्डितम् ।

dadarza_atha kacat-rUpam kAca-khaNDam akhaNDitam |

हसद्भिः_वञ्चकैः सिद्धैः पुरस्कृतम् अलक्षितैः ॥६।८८।२०॥

hasadbhi:_vaJcakai: siddhai: puraskRtam alakSitai: ||6|88|20||

अयम् चिन्तामणिः_इति मूढः_तस्मिन् स.वस्तुताम् ।

ayam cintAmaNi:_iti mUDha:_tasmin sa.vastutAm |

बुबुधे मोहितः_हि_अज्ञः_मृदम् हेम_इति पश्यति ॥६।८८।२१॥

bubudhe mohita:_hi_ajJa:_mRdam hema_iti pazyati ||6|88|21||

अष्टौ षष्ठम् द्विषम् मित्रम् रज्जुम् सर्पम् स्थलम् जलम् ।

aSTau SaSTham dviSam mitram rajjum sarpam sthalam jalam |

चन्द्रौ द्वौ कुरुते चित्त.गतः_मोहः_अ.मृतम् विषम् ॥६।८८।२२॥

candrau dvau kurute citta-gata:_moha:_a.mRtam viSam ||6|88|22||

तम् दग्ध-मणिम् आदाय प्राक्तनीम् च श्रियम् जहौ ।

tam dagdha-maNim AdAya prAktanIm ca zriyam jahau |

सर्वम् चिन्तामनेः_अस्मात् प्राप्यते किम् धनैः_इह ॥६।८८।२३॥

sarvam cintAmane:_asmAt prApyate kim dhanai:_iha ||6|88|23||

देशः_अयम् अ.सुkho रूक्षः_जनैः पापिbhir आवृतः ।

deza:_ayam a.sukha:_rUkSa:_janai: pApibhi:_AvRta: |

किम् तत्_गेहम् गत.प्रायम् किम् नाम मम बन्धवः ॥६।८८।२४॥

kim tat_geham gata-prAyam kim nAma mama bandhava: ||6|88|24||

दूरम् गत्वा यथाकामम् सुखम् तिष्ठामि सम्पदा ।

dUram gatvA yathAkAmam sukham tiSThAmi sampadA |

इति_आदाय मणिम् मूढः शून्य-काननम् आययौ ॥६।८८।२५॥

iti_AdAya maNim mUDha: zUnya-kAnanam Ayayau ||6|88|25||

तत्र काच.कणेन_असौ तेन ताम् आपदम् ययौ ।

tatra kAca-kaNena_asau tena tAm Apadam yayau |

कज्जल.अद्रेः_इव निभा मौर्ख्यस्य_एव_अङ्ग या समा ॥६।८८।२६॥

kajjala.adre:_iva nibhA maurkhyasya_eva_aGga yA samA ||6|88|26||

दुःखानि मौर्ख्य.विभवेन भवन्ति यानि

du:khAni maurkhya-vibhavena bhavanti yAni

न_एव_आपदः_न च जरा-मरणेन तानि ।

na_eva_Apada:_na ca jarA-maraNena tAni |

सर्व.आपदाम् शिरसि तिष्ठति मौर्ख्यम् एकम्

sarva.ApadAm zirasi tiSThati maurkhyam ekam

कृष्णम् जनस्य वपुषाम् इव केश-जालम् ॥६।८८।२७॥

kRSNam janasya vapuSAm iva keza-jAlam ||6|88|27||

 

 

 

 

 

oॐm

 

 

 

 

 

 

FM.6.88

 

THE WISHING-STONE

 

CHÛDÂLÂ.Topknot said—

 

अस्ति कःचित् पुमान् श्रीमान् स्थानम् नित्य.विरुद्धयोः ।

asti kazcit pumAn zrImAn sthAnam nitya-viruddhayo: |

गुण.लक्ष्म्योः_अशेषेण यथा_अब्धिः_वादव.अम्बुनोः ॥६।८८।१॥

guNa-lakSmyo:_azeSeNa yathA_abdhi:_vAdava~ambuno: ||6|88|1||

.

there is some rich man

whose values are ever-shifting between virtue and wealth

as the sea has both water and the vADava.fire that_eats it

.

asti kazcit pumAn zrImAn sthAnam nitya-viruddhayo: | guNa-lakSmyo:_azeSeNa

yathA_abdhi:_vAdava~ambuno:

.

*sv. There was a man in whom there was the almost impossible combination of wealth and wisdom.

*vlm. ... with opposite qualities (of charity and penury) in his character ...

*vlm.p.1. #cUDAlA (as Kumbha) related:— Once there lived a rich man who combined the opposite qualities of charity and poverty in his character, just as the sea contains water and undersea fires in its depth.

 

कलावान् अस्त्र.कुशलः_व्यवहार.विचक्षणः ।

kalAvAn astra-kuzala:_vyavahAra-vicakSaNa: |

सर्व.संकल्प.सीमान्तः_न तु जानाति तत्.पदम् ॥६।८८।२॥

sarva-saMkalpa-sImAnta:_na tu jAnAti tat-padam ||6|88|2||

.

he is skilled in the arts and weaponry

far-seeing in business

has almost_everything he could wish.for

but he does not know That-State

.

kalAvAn astra-kuzala: vyavahAra-vicakSaNa: | sarva-saMkalpa-sImAnta: na tu jAnAti tat-padam

.

*vlm. ... his great ambition in all his pursuits, kept him from the knowledge of the most high.

*vlm.p.2 He was skilled in arts as he was practiced in arms. He was restrained in all dealings as he was expert in business. But his great worldly ambition to which he devoted all his pursuits kept him from the spiritual knowledge of the most high.

*sv. He was endowed with all excellences, he was clever in his dealings, he achieved all his ambitions, but he was unaware of the self.

 

अनन्त.यत्न.संसाध्ये स चिन्तामणि.साधने ।

ananta-yatna-saMsAdhye sa* cintAmaNi-sAdhane |

प्रवृत्तः_वादवः वह्निन् अब्धि.संशोषणे यथा ॥६।८८।३॥

pravRtta:_vAdava:_vahnin abdhi-saMzoSaNe yathA ||6|88|3||

.

his every endlessly.succesive effort

was involved in his quest for the chintA.maNi-Care.Stone

:

it ate him up

as the wADawa.Fire eats.up the sea

.

ananta-yatna-saMsAdhye sa* cintAmaNi-sAdhane | pravRtta:_vAdava:_vahnin

abdhi-saMzoSaNe yathA

.

* the image of the vADava Fire is a favorite of our Poet, who sees the wADawa as fire that_eats water.

oceanographers speak.of two sorts of luminescence in seawater:

algae that blink their light (thought to be a means of frightening predators)

&

gathered bacteria that_glow constantly, for many days

:

phenomena of the latter sort are widely.reported in the Indian Ocean near Somalia.

perhaps they are the source of this metaphor,

which originates in the Churning of the ocean, and appears frequently in yv.FM.

*sv. ... in austerities with the desire of acquiring the celestial jewel known as cintamani (the philosopher's stone which is supposed to be capable of fulfilling all the desires of its possessor).

*vlm.p.3 He employed all his endeavors to obtain the imaginary gem of the philosopher’s stone (#cintAmani), just as the undersea fire wants to devour the waters and dry up the sea bed.

*vlm. ... as the submarine fire wants to devour the waters, and dries up the bed of the sea.

 

तस्य यत्नेन महता कालेन_अध्यवसायिनः ।

tasya yatnena mahatA kAlena_adhyavasAyina: |

सिद्धः_चिन्तामणिः किम् वा न सिद्ध्यty उद्यत.आत्मनाम् ॥६।८८।४॥

siddha:_cintAmaNi: kim vA na siddhyati_udyata~AtmanAm ||6|88|4||

.

by his great_effort

his long.time resolute work

the Wishing-Stone is got

:

for what is not attained by a persevering soul

?

tasya yatnena mahatA kAlena_adhyavasAyina: | siddha:_cintAmaNi: kim vA

na siddhyati_udyata~AtmanAm -

.

#so #avaso #ahyavaso —> #adhyavasAyin resolute.

#yam #udyam —>#udyata held up; held out; begun; undertaking; ready/eager for; intent on; exercised, disciplined; persevering (with tasmai, tasmin or inf. or without any object) y3002.015 #udyata u.-gada with uplifted mace. #u.-kArmuka with raised bow. udyati f. raising, elevation.

*sv.4 His effort was intense. So, within a very short period of time, this jewel appeared before him.

*vlm.4. His great avidity and persevering patience, succeeded after a lapse of a long time to obtain the precious gem at last; because their is nothing which may not be effected by the ardent zeal of man. (Omnia vincit labor).

*jd.4 – tasya yatnena mahatA – by the great_effort = kAlena adhyavasAyina: - of the (long)time resolute = siddha:_cintAmaNi: - the Wishing-Stone is attained = kiM vA – for what = na siddhyati – is not attained = udyata~AtmanAm – by the persevering soul?

 

प्रवृत्तिम् उद्यमम् प्रज्ञाम् प्रयुङ्क्ते चेत्_अखेदवान् ।

pravRttim udyamam prajJAm prayuGkte cet akhedavAn |

अ-किंचno अपि शक्तत्वम् सम्.अवाप्नोत्य् अविघ्न.तः ॥६।८८।५॥

a-kiMcana:_api zaktatvam sam.avApnoti_avighna-ta: ||6|88|5||

.

pravRttim udyamam prajJAm  prayuGkte ced  

akhedavAn - untroubledly

a-kiMcana: api zaktatvam  samavApnoti avighnata:

.

*sv.5 Indeed, what is impossible for one who strives his utmost! One who applies himself to the task he has undertaken, unmindful of the effort and the difficulties, reaches the desired end even if he is poor.

*vlm.5. He succeeded in his attempts by his unwearied labour, joined with his firm resolution and well directed plan; as the meanest man is favoured with a fortune, by his employment of these means. (Fortune crowns all strenuous efforts with success).

 

मणिम् अग्रे स्थित.प्रायम् हस्त.प्राप्यम् ददर्श सः ।

maNim agre sthita-prAyam hasta-prApyam dadarza sa: |

मेrAv.उदय.शृङ्ग.स्थः मुnir इन्दुम् इव_उदितम् ॥६।८८।६॥

merau_udaya-zRGga.stha:_muni:_indum iva_uditam ||6|88|6||

.

the Stone

right there in front of him

within the reach of his hand

he saw it

:

on Mount.meru

the muni on the mountaintop

like a risen moon

.

maNim agre sthita-prAyam - the stone in front of him = hasta-prApyam - ready for his hand = dadarza sa: - he saw = merau - on Mount.meru = udaya-zRGga.stha:_muni: - the muni on the mountaintop like a risen moon

.

maNim agre sthita-prAyam hasta-prApyam dadarza sa: | merau_udaya-zRGga.stha:

muni:_indum iva_uditam

.

*sv.6 This man saw the jewel in front of him, within his easy reach. But he was unable to reach any certainty concerning it.

*vlm.6. He saw the stone as lying before him, and ready to be grasped in his band; as a hermit sitting on the peak of a mountain, thinks the rising moon as easy to be grasped by his hand. (Too ardent desire presents the shadow of the object to one's view).

*jd.6 - maNim agre sthita-prAyam - the stone in front of him = hasta-prApyam - ready for his hand = dadarza sa: - he saw = merau - on Mount.meru = udaya-zRGga.stha:_muni: - the muni on the mountaintop = indum iva_uditam = like a risen moon.

 

बभूव मणि.राज.इन्द्रः_न.तु निश्चयवान् असौ ।

babhUva maNi-rAja.indra:_na.tu nizcayavAn asau |

राज्ये द्राक्_इति सम्प्राप्ते सुदीन इव पामरः ॥६।८८।७॥

rAjye drAk iti samprApte sudIna* iva pAmara: ||6|88|7||

.

it was a Royal Jewel

maybe

he was not sure

he was a beggar suddenly discovered to be royalty

!

babhUva maNi-rAja.indra: na.tu nizcayavAn asau | rAjye drAk iti samprApte

sudIna iva pAmara: - like a beggar on a lucky day

.

*vlm.7. He saw the brilliant_gem before him, but became mistrustful of his sight and the reality of the object before it; as a poor man hearing of his sudden elevation to royalty, mistrusts the report and doubts its being meant for him.

 

इदम् संचिन्तयाम्.आस मनसा स्मय.शालिना ।

idam saMcintayAm.Asa manasA smaya-zAlinA |

सम्प्राप्त.उपेक्षया दीर्घ.दुःख.सम्भ्रम.शालिना ॥६।८८।८॥

samprApta~upekSayA dIrgha-du:kha-sambhrama-zAlinA ||6|88|8||

.

he studied it most carefully

with a Mind rapt in amazement

with disregard of what he got from its longingly miserable confusion

.

idam saMcintayAm.Asa manasA smaya-zAlinA | samprApta_upekSayA

dIrgha-du:kha-sambhrama-zAlinA

.

*vlm.8. He was then immerged in himself to think with amazement for a long time, he overlooked and neglected to lay hold on his great_gain, and kept dubitating in his mind in the following manner.

*sv.7-9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it_not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

अयम् मणिः_मणिः न_अयम् मणिः_चेत् तत्_भवेत्_न सः ।

ayam maNi:_maNi: na_ayam maNi:_cet tat_bhavet_na sa: |

स्पृशामि न स्पृशाmy एनम् कदाचित् स्पर्श.तः_व्रजेत् ॥६।८८।९॥

spRzAmi na spRzAmi_enam kadAcit sparza.ta:_vrajet ||6|88|9||

.

ayam maNir this is a Stone, maNi: na_ayam this not a Stone.

maNi:_cet tad If that's a stone bhavet_na sa:_it is not this (one).

spRzAmi I touch (it), na spRzAmi I don't touch (it),

enam kadAcit sparzato vrajet whenever touching it, it disappears

.

*vlm.9. Whether this stone is gem or not, and if so, whether it be the philosopher's stone or any other; shall I touch it or not, for I fear lest it fly away from my touch or be soiled by it.

*sv.7-9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it_not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

न_एतावता_एव कालेन मणि.इन्द्रः किल सिद्ध्यति ।

na_etAvatA_eva kAlena maNi.indra: kila siddhyati |

यत्नेन जीवित.अन्तेन सिद्ध्यति_इति_आगम.क्रमः ॥६।८८।१०॥

yatnena jIvita~antena siddhyati_iti_Agama-krama: ||6|88|10||

.

na_etAvatA_eva kAlena maNi.indra: kila siddhyati | yatnena jIvita~antena siddhyati_iti_Agama-krama:

.

na_etAvatA_eva kAlena "Not in this.much time

maNIndra: kila siddhyati is the Indra.Stone gotten.

yatnena jIvita_antena siddhyati With effort, after a lifetime, it is got."

iti_ Agama-krama: so according.to the Agama.Advent (scriptures. These are the shaiva scriptures, usually in dialogue between shiva and pArvatI)

.

*vlm.p.10 Until this time, no one has obtained the long sought philosopher’s stone. If ever anyone obtained it, the Shastra scriptures say it would be in his next life.

*na_etAvatA_eva kAlena "Not in this.much time maNIndra: kila siddhyati is the Indra.Stone gotten.

yatnena jIvita_antena siddhyati With effort, after a lifetime, it is got." iti_ Agama-krama: so according.to the Agama.Advent (scriptures. These are the shaiva scriptures, usually in dialogue between shiva and pArvatI)

.

 

कृपणः कूणितेन_अक्ष्णा लोल.आलात.लता.उपमम् ।

kRpaNa: kUNitena_akSNA lola~AlAta-latA~upamam |

रत्न.आलोकम् प्रपश्यामि द्वि.चन्द्रत्वम् इव भ्रमात् ॥६।८८।११॥

ratna~Alokam prapazyAmi dvi.candratvam iva bhramAt ||6|88|11||

.

kRpaNa: kUNitena_akSNA lola~AlAta-latA~upamam ratna~Alokam prapazyAmi

dvi.candratvam iva bhramAt

.

*sv.11 Surely, because I am a poverty-stricken, greedy man, I am merely hallucinating the existence of this jewel before me.

*vlm.11. It is no doubt that my miserliness only, that makes me view aslant this brilliant_gem before me with my eyes; as a purblind man sees a flashing fire-brand and deep-laid moon in the sky.

 

कुत एतावती स्फीता भाग्य.सम्पn मम_आगता ।

kuta* etAvatI sphItA bhAgya-sampat_mama_AgatA |

अधुना_एव यदा_आप्नोमि मणि.इन्द्रम् सर्व.सिद्ध.दम् ॥६।८८।१२॥

adhunA_eva yadA_Apnomi maNi.indram sarva-siddha.dam ||6|88|12||

.

kuta: etAvatI sphItA - how to such growth has = bhAgya-sampan_mama_AgatA - my share of good fortune come? = adhunA_eva yadA_Apnomi - just_now is when I get = maNi-indram sarva-siddha.dam - this Stone of Indra that bestows all powers.

~AB. bhAgyam puNyam tat sampat ||

*sv.12 How could I be so lucky as to get it so soon?

*vlm.12. How could the tide of my fortune run so high at once, that I should succeed so soon to obtain the precious stone, that is the pink and acme of perfection and productive of all treasure.

#sphAy to fatten —> #sphIta -adj.- swollen, enlarged • thriving, full of (instr. or comp) • heavy/thick (with rain, as a cloud) • dense (as smoke) •-• Comp. • sphita#nitambA -नितम्बा having full buttocks. •• #sphItatA bulkiness, enlargement • prosperity, flourishing condition. •-•> #sphItam—widespread • excessively numerous SB.

*jd.12 - kuta: etAvatI sphItA - how to such growth has = bhAgya-sampan_mama_AgatA - my share of good fortune come? = adhunA_eva yadA_Apnomi - just_now is when I get = maNi-indram sarva-siddha.dam - this Stone of Indra that bestows all powers.

 

के.चित्_एव महान्तः_ते महाभाग्या भवन्ति हि ।

ke.cit_eva mahAnta:_te mahAbhAgyA* bhavanti hi |

येषाम् अल्पेन कालेन भवnत्य् अभिमुखाः श्रियः ॥६।८८।१३॥

yeSAm alpena kAlena bhavanti_abhimukhA: zriya: ||6|88|13||

.

there are some too = mahAnta:_ - the great ones = te.those - mahAbhAgyA* - powerful ones - bhavanti hi – since they become - yeSAm – for whom - alpena kAlena - in little time = bhavanti_abhimukhA: zriya: - they become face.to.face with prosperity.

*sv.13-14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

*vlm.13. There must be few and very few indeed of those fortunate men, who can expect their good fortune to court and wait on them; at a little pains in a short time.

* ke.cit_eva – there are some too = mahAnta:_ - the great ones = te.those - mahAbhAgyA* - powerful ones - bhavanti hi – since they become - yeSAm – for whom - alpena kAlena - in little time = bhavanti_abhimukhA: zriya: - they become face.to.face with prosperity.

 

अहम् अल्प.तपाः साधु.वराकः_मानुषः किल ।

aham alpa-tapA: sAdhu-varAka:_mAnuSa: kila |

सिद्धयः कथम् आयान्ति माम् अ-भाग्य.एक.भाजनम् ॥६।८८।१४॥

siddhaya: katham AyAnti mAm a-bhAgya~eka-bhAjanam ||6|88|14||

.

I'm little-tested by tapas Heat that_gets the gold

I'm just a lowly sAdhu

all too human

!

how can the siddhi.Powers come to me

without the luck to enjoy even one

?

aham alpa-tapA: sAdhu-varAka:_mAnuSa: kila | siddhaya: katham AyAnti

mAm abhAgya~eka-bhAjanam

.

*vlm.14. I am but a poor and honest man, and one possest of very little qualification nor of any worth and account among mankind; and it is impossible that so miserable a wretch, could ever be blessed with these master piece of perfection.

*sv.13-14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

#vR to hinder - #varAka, #varAkI -adj.- wretched, low, miserable, pitiable (mostly said of persons); vile, impure (as money).

*jd.14 - aham alpa-tapA: - I'm little-tested (by Tapas Heat, as gold is tested) = sAdhu-varAka: - a poor sAdhu = mAnuSa: kila - all too human! = siddhaya: katham AyAnti mAm - how do siddhi.Powers come to me = a-bhAgya=eka-bhAjanam - not lucky enough to share/enjoy even one?

 

एवम् विकल्प.संकल्पैः_चिरम् अज्ञः परामृशन् ।

evam vikalpa-saMkalpai:_ciram ajJa: parAmRzan |

न मणि.ग्रहणे यत्नम् अकार्षीन् मौर्ख्य-मोहितः ॥६।८८।१५॥

na maNi-grahaNe yatnam akArSIn maurkhya-mohita: ||6|88|15||

.

evam vikalpa-saMkalpai:  ciram ajJa: parAmRzan  na maNi-grahaNe yatnam  akArSIn_maurkhya-mohita:

.

*sv.15 Thus confused in his mind, he did not make any effort to take the jewel.

*vlm.15. The incredulous man hang for a long time in ft state of of suspense, between his certainty and uncertainty; and was infatuated by his mental blindness, that he did not even stretchout his Land to lay hold on the jewel lying open before him.

 

न यदा येन लब्धव्यम् न तत् प्राप्नोत्य् असौ तदा ।

na yadA yena labdhavyam na tat prApnoti_asau tadA |

चिन्तामणिः_अवाpto 'पि दुर्.धिया हेलया_उज्झितः ॥६।८८।१६॥

cintAmaNi:_avApta:_api dur.dhiyA helayA_ujjhita: ||6|88|16||

.

na yadA yena labdhavyam  na tat prApnoti_ asau tadA  cintAmaNi:_avApta: api  durdhiyA helayA_ujjhita:

.

*sv.16 He was not destined to get it. One gets only what he deserves, when he deserves it. Even if the celestial jewel stands in front of him, the fool ignores it! The jewel, thus ignored, disappeared.

*vlm.16. Hence whatever is obtainable by anyone at any time, is often missed and lost sight of by either his ignorance or negligence of it; as the precious gem in the parable, which was preferred and lay palpable in full view:

 

इति तस्मिन् स्थिते यातः_मणिः_उड्डीय सिद्धयः ।

iti tasmin sthite yAta:_maNi:_uDDIya siddhaya: |

त्यजन्ति हि_अवमन्तरम् शरः गुणम् इव_उज्झितः ॥६।८८।१७॥

tyajanti hi_avamantaram zara: guNam iva_ujjhita: ||6|88|17||

.

iti tasmin_sthite - so in that state = yAta:_maNi:_uDDIya siddhaya:_tyajanti

hi avamantaram zaro guNam iva_ujjhita:

.

*sv.17-18 Psychic attainments (siddhis) bestow everything on one whom they seek: after having destroyed his wisdom they go away. And the man engaged himself further in austerities for the attainment of the cintamani.

*vlm.17. As the undetermined man hang in the balance of his suspicion, the precious gem flew away and vanished from his sight; as the merited man avoids his slighter, and us the shaft files from its string or the stone from its sling. (Fly from the fool as the arrow flies from the bow-string).

##man - #avaman - *avamantR‑ - despising, disrespectful towards (gen. [MBh. i, 1705] or acc. [Bālar. ] or in comp. [BhP. ]) +

 

हत्वा प्राज्ञ.पदम् पुंसः संयान्ति किल सिद्धयः ।

hatvA prAjJa-padam puMsa: saMyAnti kila siddhaya: |

आगताः सम्प्रयच्छन्ति सर्वम् यात्य् असहत्य् अलम् ॥६।८८।१८॥

AgatA: samprayacchanti sarvam yAti_asahati_alam ||6|88|18||

.

hatvA prajJa.knowing/wise.pada.condition.m

puMsa:  saMyAnti kila.indeed, of course

siddhi.s.aya:  Agata.having.come.s.A:

sam.prayacchanti  sarvam.entire/wholly yAti.coming.to

asahati alam.enuff/assez

.

*vlm.18. When prosperity appears to one, she confers on him her blessings of wisdom and prudence &c.; but as she forsakes her foolish votary, she deprives him of all his discretion. (Such is the case with this once wise and afterwards foolish devotee of prosperity).

*sv.17-18 Psychic attainments (siddhis) bestow everything on one whom they seek: after having destroyed his wisdom they go away. And the man engaged himself further in austerities for the attainment of the cintamani.

*VA - overtaking the mind of a person, the siddhis (super-abilities)

come, give everything desired and go leaving (the mind) incapacitated.

*AS: The last phrase should be:
(and) they totally (अलम्) go away (यान्ति) when (the person) does not tolerate/respect (असहति) them.The word असहति is the famous सति सप्तमी again!

 

पुमान् भूयः क्रिया.यत्नम् चक्रे रत्न.इन्द्र.साधने ।

pumAn bhUya: kriyA-yatnam cakre ratna.indra-sAdhane |

न_उद्विजन्ते स्व.कार्येषु जना अधि.अवसायिनः ॥६।८८।१९॥

na_udvijante sva.kAryeSu janA* adhi.avasAyina: ||6|88|19||

.

pumAn.human bhUyas.more/again kriyA.Action/activity.yatna.effort.m whin  cakre.xx ratna.jewel.indra.lord\Indra.the.Crafty.sAdhana.xx.e  na.not udvijante.xx svakArya.xx.eSu  jana.person.A* adhyavasAyi.xx.na:

.

*sv.19 The industrious do not abandon their undertaking.

*vlm.19. The man tried again to invoke and recall the precious gem to his presence, because the persevering spirit is never tired to try again and again for his expected success.

 

ददर्श_अथ कचd.रूपम् काच.खण्डम् अखण्डितम् ।

dadarza_atha kacat-rUpam kAca-khaNDam akhaNDitam |

हसद्भिः_वञ्चकैः सिद्धैः पुरस्कृतम् अलक्षितैः ॥६।८८।२०॥

hasadbhi:_vaJcakai: siddhai: puraskRtam alakSitai: ||6|88|20||

.

dadarza_atha

he saw next a shining form

kacad-rUpam kAca-khaNDam akhaNDitam hasadbhi:_vaJcakai: siddhai: puraskRtam alakSitai:

.

*vlm.20. He came to behold before him a brittle piece of glass, shining with its false glare as the former gem; and this was placed in his presence by the invisible hands of the siddha that had come to tempt him and deride his folly.

*sv.20-21 After some time, he saw a glass-piece thrown playfully in front of him by the celestials. He thought it was the cintamani.

 

अयम् चिन्तामणिः_इति मूढः_तस्मिन् स.वस्तुताम् ।

ayam cintAmaNi:_iti mUDha:_tasmin sa.vastutAm |

बुबुधे मोहितः_हि_अज्ञः_मृदम् हेम_इति पश्यति ॥६।८८।२१॥

bubudhe mohita:_hi_ajJa:_mRdam hema_iti pazyati ||6|88|21||

.

ayam cintAmaNi:_iti mUDha:_tasmin sa.vastutAm | bubudhe mohita:_hi_ajJa:

mRdam hema_iti pazyati

.

"This is a Wishing-Stone"

:

so the fool understood it to be the Real.Thing

(for ignorant delusion can look at a lump of mud and see a golden nugget)

.

*vlm.21. The fool thought this brittle thing to be the real gem now lying before him, as the ignorant sot believes the sparkling sands to be the dusts of the purest_gold.

#mRd to press, crush. —>#mRdita pressed, squeezed, crushed, broken, trampled down, laid waste AV. &c; rubbed off, wiped away, removed, destroyed. ChUp. 

#mRd to press, crush. —>#mRd, #mRdA –F.- soil, clay; perhaps iron pyrite (Fool's Gold) in `y6088.021, «bubudhe mohita:_hi_ajJa:_mRdam hema».

*jd.21 - ayam cintAmaNi: - "This is a Wishing-Stone" = iti mUDha:_tasmin sa.vastutAm bubudhe - so the fool understood substantiality in it = mohita:_hi ajJa:_mRdam hema_iti pazyati - as somebody deluded and ignorant sees gold in clay.

 

अष्टौ षष्ठम् द्विषम् मित्रम् रज्जुम् सर्पम् स्थलम् जलम् ।

aSTau SaSTham dviSam mitram rajjum sarpam sthalam jalam |

चन्द्रौ द्वौ कुरुते चित्त.गतः_मोहः_अ.मृतम् विषम् ॥६।८८।२२॥

candrau dvau kurute citta-gata:_moha:_a.mRtam viSam ||6|88|22||

.

aSTau SaSTham dviSam mitram rajjum sarpam sthalam jalam candrau dvau kurute citta-gata:_moha:_a.mRtam viSam

.

*sv.22 Thus deluded he greedily picked it up.

*vlm.22. Such is the case with the deluded mind, that it mistakes the eight for six and a foe for a friend; it sees the serpent in the rope and views the desert land as the watery expance, it drinks the poison for the nectar and spies another moon in the sky in the reflexion of the true one.

*AS: First_note that the word SaSTha does not mean the number six, but the ordinal "sixth".
Now imagine 8 people standing around and someone decides to tell the person opposite himself that there are only six people here. He starts counting them one by one and only gets a count of six, since he does not count himself or the person he is talking to. The the one who would be numbered 8 gets the count 6! There is a standard dRSTAnta in vedAnta which is entitled "dazama:_tvamasi". In that version, someone is deeply disturbed that there were 10 friends that went to swim, but_now he sees only 9 come out alive. Eventually someone explains "you are the tenth!". 

Moral: Know thyself!
In our current version, both the self and the second person are both forgotten.

 

तम् दग्ध-मणिम् आदाय प्राक्तनीम् च श्रियम् जहौ ।

tam dagdha-maNim AdAya prAktanIm ca zriyam jahau |

सर्वम् चिन्तामनेः_अस्मात् प्राप्यते किम् धनैः_इह ॥६।८८।२३॥

sarvam cintAmane:_asmAt prApyate kim dhanai:_iha ||6|88|23||

.

tam dagdha-maNim AdAya prAktanIm ca zriyam jahau sarvam cintAmane: - everything from the WishingStone = asmAt prApyate - hence getting =

kim dhanair iha

.

*vlm.23. He took up that sham trumpery for a real gem, and thought it as the philosopher's stone that would confer on him whatever he desired; with this belief he gave up in charity all he had, as they were no more of any use to him.

 

देशः_अयम् अ.सुkho रूक्षः_जनैः पापिbhir आवृतः ।

deza:_ayam a.sukha:_rUkSa:_janai: pApibhi:_AvRta: |

किम् तत्_गेहम् गत.प्रायम् किम् नाम मम बन्धवः ॥६।८८।२४॥

kim tat_geham gata-prAyam kim nAma mama bandhava: ||6|88|24||

.

deza: ayam a.sukha: rUkSa:  janai: pApibhir AvRta:  kim tat_geham gata-prAyam  kim nAma mama bandhava: - and what about the relatives

?

*vlm.24. He thought his country to be devoid of all, that was delight some to him and its people as debasing to his society; be thought his lost house was no use of him, and his relatives and friends to be averse to his happiness.

 

दूरम् गत्वा यथाकामम् सुखम् तिष्ठामि सम्पदा ।

dUram gatvA yathAkAmam sukham tiSThAmi sampadA |

इति_आदाय मणिम् मूढः शून्य-काननम् आययौ ॥६।८८।२५॥

iti_AdAya maNim mUDha: zUnya-kAnanam Ayayau ||6|88|25||

.

once he had gone as far.away as he could wish

he stayed there happily and fortunate.

so it was that the fool with his WishingStone

entered the emptiness of the forest

.

dUram gatvA yathAkAmam sukham tiSThAmi sampadA | iti_AdAya maNim mUDha:

zUnya-kAnanam Ayayau

.

*vlm.25. Thus thinking in his mind, he determined to remove himself to a distant country and enjoy his rest there; and then taking his false gem with him, he went out and entered an uninhabited forest.

*jd.25 - dUram gatvA - having gone far = yathAkAmam - at will = sukham tiSThAmi - he rested happily = sampadA - and fortunate = iti AdAya maNim mUDha: - so the fool took his maNi stone = zUnya-kAnanam Ayayau - and went into an empty forest.

 

तत्र काच.कणेन_असौ तेन ताम् आपदम् ययौ ।

tatra kAca-kaNena_asau tena tAm Apadam yayau |

कज्जल.अद्रेः_इव निभा मौर्ख्यस्य_एव_अङ्ग या समा ॥६।८८।२६॥

kajjala.adre:_iva nibhA maurkhyasya_eva_aGga yA samA ||6|88|26||

.

there = kAca-kaNena – w/ a crystal-flash he w that to that calamity came

kajjala_adre:_iva – as of Black Mountain = nibhA – the reflection = maurkhyasya eva aGga – of folly, alas = yA samA – what is similar

.

*vlm.26. There his deceptive gem proving of no use to him loaded him all imaginable calamities, likening to the gloomy shadow of the black mountain and the horrid gloom of deep ignorance.

*sv. Confident that he could get whatever he sought with its help, he gave up all his wealth, family, etc., and went away to a forest. On account of his foolishness he suffered there.

*jd.26 - tatra - there = kAca-kaNena - w/ a crystal-flash = asau - he = tena tAm Apadam yayau - and thus he came to grief = kajjala_adre:_iva - as of Black Mountain = nibhA - the reflection = maurkhyasya eva aGga - of folly, alas = yA samA - what is similar.

 

दुःखानि मौर्ख्य.विभवेन भवन्ति यानि

du:khAni maurkhya-vibhavena bhavanti yAni

न_एव_आपदः_न च जरा-मरणेन तानि ।

na_eva_Apada:_na ca jarA-maraNena tAni |

सर्व.आपदाम् शिरसि तिष्ठति मौर्ख्यम् एकम्

sarva.ApadAm zirasi tiSThati maurkhyam ekam

कृष्णम् जनस्य वपुषाम् इव केश-जालम् ॥६।८८।२७॥

kRSNam janasya vapuSAm iva keza-jAlam ||6|88|27||

.

sorrows, the effect of folly, come.to.be

sorrows which

not even disaster

nor senility and death,

those sorrows

superdisaster in the head staying

which bring only disaster

not only old age and death

they bring all troubles

It's folly alone that brings

grey hair to a dark head

. ???

du:khAni - sorrows = maurkhya-vibhavena - as a result of folly = bhavanti yAni - arise, which = na eva Apada: - not only to disaster = na ca jarA-maraNena - or age and death = tAni - they = sarvApadAm - of all troubles = zirasi tiSThati - there is at the head = maurkhyam ekam - one folly = kRSNam janasya - black for people = vapuSAm iva keza-jAlam - like a net of hair for the body

.

du:khAni maurkhya-vibhavena bhavanti yAni na_eva_Apada: na ca jarA-maraNena tAni - + sarva.ApadAm zirasi tiSThati maurkhyam ekam kRSNam janasya vapuSAm iva keza-jAlam

.

*vwv.127/27c./y6006.033. It is stupidity alone that stands on the top of all calamities. This course of worldly existence flows (or is carried on) by the inattention (or mistake) of the ignorant. To an ignorant person, there are intense sorrows as well as great delights.

*sv.27 Great calamities, old age and death are nothing in comparison to the suffering caused by foolishness. In fact, foolishness adorns the head of all sufferings and calamities!

*jd.27 - du:khAni - sorrows = maurkhya-vibhavena - as a result of folly = bhavanti yAni - arise, which = na eva Apada: - not only to disaster = na ca jarA-maraNena - or age and death = tAni - they = sarvApadAm - of all troubles = zirasi tiSThati - there is at the head = maurkhyam ekam - one folly = kRSNam janasya - black for people = vapuSAm iva keza-jAlam - like a net of hair for the body.

 

.

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:

FM6089 STORY OF AN ELEPHANT 2.NV26 .z31

https://www.dropbox.com/s/2mh8i5olzw56zv0/fm6089%202.nv26%20The%20ELEPHANT%20.z31.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 

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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

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oॐm

 

 

 

FM.6.88

 

THE WISHING.STONE

 

CHUUDAALAA.Topknot said—

 

अस्ति कश्चित् पुमान् श्रीमान् स्थानम् नित्य.विरुद्धयोः ।

asti kazcit pumAn zrImAn sthAnam nitya.viruddhayo: |

गुण.लक्ष्म्योः अशेषेण यथा अब्धिः वादव.अम्बुनोः ॥६।८८।१॥

guNa.lakSmyo: azeSeNa yathA abdhi: vAdava*ambuno: ||6|88|1||

.

asti kazcit pumAn zrImAn /

sthAnam nitya.viruddhayo: =

guNa.lakSmyo: azeSeNa \

yathA abdhi: vAdava*ambuno:

.

there is some wealthy man

whose values are ever.shifting between Charity and Profit

as the sea has both water and the vADava.fire that eats it

.

*sv. There was a man in whom there was the almost impossible combination of wealth and wisdom.

*vlm. ... with opposite qualities (of charity and penury) in his character ...

*vlm.p.1. #cUDAlA (as Kumbha) related:— Once there lived a rich man who combined the opposite qualities of charity and poverty in his character, just as the sea contains water and undersea fires in its depth.

 

कलावान् अस्त्र.कुशलः व्यवहार.विचक्षणः ।

kalAvAn astra.kuzala: vyavahAra.vicakSaNa: |

सर्व.संकल्प.सीमान्तः न तु जानाति तत्.पदम् ॥६।८८।२॥

sarva.saMkalpa.sImAnta: na tu jAnAti tat.padam ||6|88|2||

.

kalAvAn astra.kuzala: /

vyavahAra.vicakSaNa: =

sarva.saMkalpa.sImAnta: /

na tu jAnAti tat.padam

.

he is skilled in the arts and weaponry

far.seeing in business

has almost everything he could wish.for

but he does not know That.State

.

*vlm. ... his great ambition in all his pursuits, kept him from the knowledge of the most high.

*vlm.p.2 He was skilled in arts as he was practiced in arms. He was restrained in all dealings as he was expert in business. But his great worldly ambition to which he devoted all his pursuits kept him from the spiritual knowledge of the most high.

*sv. He was endowed with all excellences, he was clever in his dealings, he achieved all his ambitions, but he was unaware of the self.

 

अनन्त.यत्न.संसाध्ये स चिन्तामणि.साधने ।

ananta.yatna.saMsAdhye sa* cintAmaNi.sAdhane |

प्रवृत्तः वादवः वह्निन् अब्धि.संशोषणे यथा ॥६।८८।३॥

pravRtta: vAdava: vahnin abdhi.saMzoSaNe yathA ||6|88|3||

.

ananta.yatna.saMsAdhye /

sa* cintAmaNi.sAdhana.e =

pravRtta: vAdava: vahnin \

abdhi.saMzoSaNa.e yathA

.

his every endlessly.succesive effort

was involved in his quest for the chintA.maNi.Care.Stone

:

it ate him up

as the wADawa.Fire eats.up the sea

.

* the image of the vADava Fire is a favorite of our Poet, who sees the wADawa as fire that eats water.

oceanographers speak.of two sorts of luminescence in seawater:

algae that blink their light (thought to be a means of frightening predators)

&

gathered bacteria that glow constantly, for many days

:

phenomena of the latter sort are widely.reported in the Indian Ocean near Somalia.

perhaps they are the source of this metaphor,

which originates in the Churning of the ocean, and appears frequently in yv.FM.

*sv. ... in austerities with the desire of acquiring the celestial jewel known as cintamani (the philosopher's stone which is supposed to be capable of fulfilling all the desires of its possessor).

*vlm.p.3 He employed all his endeavors to obtain the imaginary gem of the philosopher’s stone (#cintAmani), just as the undersea fire wants to devour the waters and dry up the sea bed.

*vlm. ... as the submarine fire wants to devour the waters, and dries up the bed of the sea.

 

तस्य यत्नेन महता कालेन अध्यवसायिनः ।

tasya yatnena mahatA kAlena adhyavasAyina: |

सिद्धः चिन्तामणिः किम् वा न सिद्ध्यty उद्यत.आत्मनाम् ॥६।८८।४॥

siddha: cintAmaNi: kim vA na siddhyati udyata*AtmanAm ||6|88|4||

.

tasya yatnena mahatA /

kAlena adhyavasAyina: =

siddha: cintAmaNi: kim vA \

na siddhyati udyata*AtmanAm

.

by his great effort

his long.time resolute work

the Wishing.Stone is got

:

for what is not attained by a persevering soul

?

#so #avaso #ahyavaso —> #adhyavasAyin resolute.

#yam #udyam —>#udyata held up; held out; begun; undertaking; ready/eager for; intent on; exercised, disciplined; persevering (with tasmai, tasmin or inf. or without any object) y3002.015 #udyata u..gada with uplifted mace. #u..kArmuka with raised bow. udyati f. raising, elevation.

*sv.4 His effort was intense. So, within a very short period of time, this jewel appeared before him.

*vlm.4. His great avidity and persevering patience, succeeded after a lapse of a long time to obtain the precious gem at last; because their is nothing which may not be effected by the ardent zeal of man. (Omnia vincit labor).

*jd.4 – tasya yatnena mahatA – by the great effort = kAlena adhyavasAyina: . of the (long)time resolute = siddha: cintAmaNi: . the Wishing.Stone is attained = kiM vA – for what = na siddhyati – is not attained = udyata*AtmanAm – by the persevering soul?

 

प्रवृत्तिम् उद्यमम् प्रज्ञाम् प्रयुङ्क्ते चेत् अखेदवान् ।

pravRttim udyamam prajJAm prayuGkte cet akhedavAn |

अ.किंचनो ऽपि शक्तत्वम् समवाप्नोत्य् अविघ्नतः ॥६।८८।५॥

a.kiMcana: api zaktatvam sam.avApnoti avighna.ta: ||6|88|5||

.

pravRttim udyamam prajJAm /

prayuGkte cet akhedavAn =

a.kiMcana: api zaktatvam \

sam.avApnoti avighna.ta:

.

akhedavAn . untroubledly

.

*sv.5 Indeed, what is impossible for one who strives his utmost! One who applies himself to the task he has undertaken, unmindful of the effort and the difficulties, reaches the desired end even if he is poor.

*vlm.5. He succeeded in his attempts by his unwearied labour, joined with his firm resolution and well directed plan; as the meanest man is favoured with a fortune, by his employment of these means. (Fortune crowns all strenuous efforts with success).

 

मणिम् अग्रे स्थित.प्रायम् हस्त.प्राप्यम् ददर्श सः ।

maNim agre sthita.prAyam hasta.prApyam dadarza sa: |

मेराव्  उदय.शृङ्ग.स्‍थो मुनिर् इन्दुम् इवोदितम् ॥६।८८।६॥

merau udaya.zRGga.stha: muni: indum iva uditam ||6|88|6||

.

maNim agre sthita.prAyam /

hasta.prApyam dadarza sa: =

merau udaya.zRGga.stha:\

 muni: indum iva uditam

.

the Stone

right there in front of him

within the reach of his hand

he saw it

:

on Mount.meru

the muni on the mountaintop

like a risen moon

.

maNim agre sthita.prAyam . the stone in front of him = hasta.prApyam . ready for his hand = dadarza sa: . he saw = merau . on Mount.meru = udaya.zRGga.stha: muni: . the muni on the mountaintop like a risen moon

.

maNim agre sthita.prAyam hasta.prApyam dadarza sa: | merau udaya.zRGga.stha:

muni: indum iva uditam

.

*sv.6 This man saw the jewel in front of him, within his easy reach. But he was unable to reach any certainty concerning it.

*vlm.6. He saw the stone as lying before him, and ready to be grasped in his band; as a hermit sitting on the peak of a mountain, thinks the rising moon as easy to be grasped by his hand. (Too ardent desire presents the shadow of the object to one's view).

*jd.6 . maNim agre sthita.prAyam . the stone in front of him = hasta.prApyam . ready for his hand = dadarza sa: . he saw = merau . on Mount.meru = udaya.zRGga.stha: muni: . the muni on the mountaintop = indum iva uditam = like a risen moon.

 

बभूव मणि.राज.इन्द्रः न.तु निश्चयवान् असौ ।

babhUva maNi.rAja.indra: na.tu nizcayavAn asau |

राज्ये द्राक् इति सम्प्राप्ते सुदीन इव पामरः ॥६।८८।७॥

rAjye drAk iti samprApte sudIna* iva pAmara: ||6|88|7||

.

babhUva maNi.rAja.indra: /

na.tu nizcayavAn asau =

rAjye drAk iti samprApte \

sudIna* iva pAmara:

.

it was a Royal Jewel

maybe

he was not sure

he was a beggar suddenly discovered to be royalty

!

babhUva maNi.rAja.indra: na.tu nizcayavAn asau | rAjye drAk iti samprApte

sudIna iva pAmara: . like a beggar on a lucky day

.

*vlm.7. He saw the brilliant gem before him, but became mistrustful of his sight and the reality of the object before it; as a poor man hearing of his sudden elevation to royalty, mistrusts the report and doubts its being meant for him.

 

इदम् संचिन्तयाम्.आस मनसा स्मय.शालिना ।

idam saMcintayAm.Asa manasA smaya.zAlinA |

सम्प्राप्त.उपेक्षया दीर्घ.दुःख.सम्भ्रम.शालिना ॥६।८८।८॥

samprApta*upekSayA dIrgha.du:kha.sambhrama.zAlinA ||6|88|8||

.

idam saMcintayAm.Asa /

manasA smaya.zAlinA =

samprApta*upekSayA dIrgha.\du:kha.sambhrama.zAlinA

.

he studied it most carefully

with a Mind rapt in amazement

with disregard of what he got from its longingly miserable confusion

.

idam saMcintayAm.Asa manasA smaya.zAlinA | samprApta upekSayA

dIrgha.du:kha.sambhrama.zAlinA

.

*vlm.8. He was then immerged in himself to think with amazement for a long time, he overlooked and neglected to lay hold on his great gain, and kept dubitating in his mind in the following manner.

*sv.7.9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

अयम् मणिर् मणिर् नायम् मणिश् चेत् त त्द् भवेन् न सः ।

ayam maNi: maNi: na ayam maNi: cet tat bhavet na sa: |

स्पृशामि न स्पृशाम्य् एनम् कदाचित् स्पर्शतो व्रजेत् ॥६।८८।९॥

spRzAmi na spRzAmi enam kadAcit sparza.ta: vrajet ||6|88|9||

.

ayam maNi: maNi: na ayam /

maNi: cet tat bhavet na sa: =

spRzAmi na spRzAmi enam \

kadAcit sparza.ta: vrajet

.

ayam maNir this is a Stone, maNi: na ayam this not a Stone.

maNi: cet tad If that's a stone bhavet na sa: it is not this (one).

spRzAmi I touch (it), na spRzAmi I don't touch (it),

enam kadAcit sparzato vrajet whenever touching it, it disappears

.

*vlm.9. Whether this stone is gem or not, and if so, whether it be the philosopher's stone or any other; shall I touch it or not, for I fear lest it fly away from my touch or be soiled by it.

*sv.7.9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

नैतावतैव कालेन मनीन्द्रः किल सिद्ध्यति ।

na etAvatA eva kAlena maNi.indra: kila siddhyati |

यत्नेन जीवित.अन्तेन सिद्ध्यतीत्य् आगम.क्रमः ॥६।८८।१०॥

yatnena jIvita*antena siddhyati iti Agama.krama: ||6|88|10||

.

na etAvatA eva kAlena "Not in this.much time

maNIndra: kila siddhyati is the Indra.Stone gotten.

yatnena jIvita antena siddhyati With effort, after a lifetime, it is got."

iti Agama.krama: so according.to the Agama.Advent (scriptures. These are the shaiva scriptures, usually in dialogue between shiva and pArvatI)

.

*vlm.p.10 Until this time, no one has obtained the long sought philosopher’s stone. If ever anyone obtained it, the Shastra scriptures say it would be in his next life.

*na etAvatA eva kAlena "Not in this.much time maNIndra: kila siddhyati is the Indra.Stone gotten.

yatnena jIvita antena siddhyati With effort, after a lifetime, it is got." iti Agama.krama: so according.to the Agama.Advent (scriptures. These are the shaiva scriptures, usually in dialogue between shiva and pArvatI)

 

कृपणः कूणितेन अक्ष्णा लोल.आलात.लता.उपमम् ।

kRpaNa: kUNitena akSNA lola*AlAta.latA*upamam |

रत्न.आलोकम् प्रपश्यामि द्वि.चन्द्रत्वम् इव भ्रमात् ॥६।८८।११॥

ratna*Alokam prapazyAmi dvi.candratvam iva bhramAt ||6|88|11||

.

kRpaNa: kUNitena akSNA /

lola*AlAta.latA*upamam =

ratna*Alokam prapazyAmi \

dvi.candratvam iva bhramAt

.

*sv.11 Surely, because I am a poverty.stricken, greedy man, I am merely hallucinating the existence of this jewel before me.

*vlm.11. It is no doubt that my miserliness only, that makes me view aslant this brilliant gem before me with my eyes; as a purblind man sees a flashing fire.brand and deep.laid moon in the sky.

 

कुत एतावती स्फीता भाग्य.सम्पn मम आगता ।

kuta* etAvatI sphItA bhAgya.sampat mama AgatA |

अधुना एव यदा आप्नोमि मणि.इन्द्रम् सर्व.सिद्ध.दम् ॥६।८८।१२॥

adhunA eva yadA Apnomi maNi.indram sarva.siddha.dam ||6|88|12||

.

kuta* etAvatI sphItA /

bhAgya.sampat mama AgatA =

adhunA eva yadA Apnomi \

maNi.indram sarva.siddha.dam

.

kuta: etAvatI sphItA . how to such growth has = bhAgya.sampan mama AgatA . my share of good fortune come? = adhunA eva yadA Apnomi . just now is when I get = maNi.indram sarva.siddha.dam . this Stone of Indra that bestows all powers.

*AB. bhAgyam puNyam tat sampat ||

*sv.12 How could I be so lucky as to get it so soon?

*vlm.12. How could the tide of my fortune run so high at once, that I should succeed so soon to obtain the precious stone, that is the pink and acme of perfection and productive of all treasure.

#sphAy to fatten —> #sphIta .adj.. swollen, enlarged • thriving, full of (instr. or comp) • heavy/thick (with rain, as a cloud) • dense (as smoke) •.• Comp. • sphita#nitambA .नितम्बा having full buttocks. •• #sphItatA bulkiness, enlargement • prosperity, flourishing condition. •.•> #sphItam—widespread • excessively numerous SB.

*jd.12 . kuta: etAvatI sphItA . how to such growth has = bhAgya.sampan mama AgatA . my share of good fortune come? = adhunA eva yadA Apnomi . just now is when I get = maNi.indram sarva.siddha.dam . this Stone of Indra that bestows all powers.

 

केचिद् एव महा न्तस्‍ते महाभाग्या भवन्ति हि ।

ke.cit eva mahAnta: te mahAbhAgyA* bhavanti hi |

येषाम् अल्पेन कालेन भवnत्य् अभिमुखाः श्रियः ॥६।८८।१३॥

yeSAm alpena kAlena bhavanti abhimukhA: zriya: ||6|88|13||

.

there are some too = mahAnta: . the great ones = te.those . mahAbhAgyA* . powerful ones . bhavanti hi – since they become . yeSAm – for whom . alpena kAlena . in little time = bhavanti abhimukhA: zriya: . they become face.to.face with prosperity

.

*sv.13.14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

*vlm.13. There must be few and very few indeed of those fortunate men, who can expect their good fortune to court and wait on them; at a little pains in a short time.

* ke.cit eva – there are some too = mahAnta: . the great ones = te.those . mahAbhAgyA* . powerful ones . bhavanti hi – since they become . yeSAm – for whom . alpena kAlena . in little time = bhavanti abhimukhA: zriya: . they become face.to.face with prosperity.

 

अहम् अल्प.तपाः साधु.वराकः मानुषः किल ।

aham alpa.tapA: sAdhu.varAka: mAnuSa: kila |

सिद्धयः कथम् आयान्ति माम् अभाग्य.एक.भाजनम् ॥६।८८।१४॥

siddhaya: katham AyAnti mAm a.bhAgya*eka.bhAjanam ||6|88|14||

.

aham alpa.tapA: sAdhu./varAka: mAnuSa: kila =

siddhaya: katham AyAnti \

mAm a.bhAgya*eka.bhAjanam

.

I'm little.tested by tapas Heat that gets the gold

I'm just a lowly sAdhu

all too human

!

how can the siddhi.Powers come to me

without the luck to enjoy even one

?

aham alpa.tapA: sAdhu.varAka: mAnuSa: kila | siddhaya: katham AyAnti

mAm abhAgya*eka.bhAjanam

.

*vlm.14. I am but a poor and honest man, and one possest of very little qualification nor of any worth and account among mankind; and it is impossible that so miserable a wretch, could ever be blessed with these master piece of perfection.

*sv.13.14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

#vR to hinder . #varAka, #varAkI .adj.. wretched, low, miserable, pitiable (mostly said of persons); vile, impure (as money).

*jd.14 . aham alpa.tapA: . I'm little.tested (by Tapas Heat, as gold is tested) = sAdhu.varAka: . a poor sAdhu = mAnuSa: kila . all too human! = siddhaya: katham AyAnti mAm . how do siddhi.Powers come to me = a.bhAgya=eka.bhAjanam . not lucky enough to share/enjoy even one?

 

एवम् विकल्प.संकल्पैः चिरम् अज्ञः परामृशन् ।

evam vikalpa.saMkalpai: ciram ajJa: parAmRzan |

न मणि.ग्रहणे यत्नम् अकार्षीन् मौर्ख्य.मोहितः ॥६।८८।१५॥

na maNi.grahaNe yatnam akArSIn maurkhya.mohita: ||6|88|15||

.

evam vikalpa.saMkalpai: /

ciram ajJa: parAmRzan =

na maNi.grahaNe yatnam \

akArSIn maurkhya.mohita:

.

*sv.15 Thus confused in his mind, he did not make any effort to take the jewel.

*vlm.15. The incredulous man hang for a long time in ft state of of suspense, between his certainty and uncertainty; and was infatuated by his mental blindness, that he did not even stretchout his Land to lay hold on the jewel lying open before him.

 

न यदा येन लब्धव्यम् न तत् प्राप्नोत्य् असौ तदा ।

na yadA yena labdhavyam na tat prApnoti asau tadA |

चिन्तामणिः अवाpto 'पि दुर्.धिया हेलया उज्झितः ॥६।८८।१६॥

cintAmaNi: avApta: api dur.dhiyA helayA ujjhita: ||6|88|16||

.

na yadA yena labdhavyam /

na tat prApnoti asau tadA |

cintAmaNi: avApta: api \

dur.dhiyA helayA ujjhita:

.

*sv.16 He was not destined to get it. One gets only what he deserves, when he deserves it. Even if the celestial jewel stands in front of him, the fool ignores it! The jewel, thus ignored, disappeared.

*vlm.16. Hence whatever is obtainable by anyone at any time, is often missed and lost sight of by either his ignorance or negligence of it; as the precious gem in the parable, which was preferred and lay palpable in full view:

 

इति तस्मिन् स्थिते यातः मणिः उड्डीय सिद्धयः ।

iti tasmin sthite yAta: maNi: uDDIya siddhaya: |

त्यजन्ति हि अवमन्तरम् शरः गुणम् इव उज्झितः ॥६।८८।१७॥

tyajanti hi avamantaram zara: guNam iva ujjhita: ||6|88|17||

.

iti tasmin sthite yAta: /

maNi: uDDIya siddhaya: =

tyajanti hi avamantaram \

zara: guNam iva ujjhita:

.

*sv.17.18 Psychic attainments (siddhis) bestow everything on one whom they seek: after having destroyed his wisdom they go away. And the man engaged himself further in austerities for the attainment of the cintamani.

*vlm.17. As the undetermined man hang in the balance of his suspicion, the precious gem flew away and vanished from his sight; as the merited man avoids his slighter, and us the shaft files from its string or the stone from its sling. (Fly from the fool as the arrow flies from the bow.string).

##man . #avaman . *avamantR. . despising, disrespectful towards (gen. [MBh. i, 1705] or acc. [Bālar. ] or in comp. [BhP. ]) +

 

हत्वा प्राज्ञ.पदम् पुंसः संयान्ति किल सिद्धयः ।

hatvA prAjJa.padam puMsa: saMyAnti kila siddhaya: |

आगताः सम्प्रयच्छन्ति सर्वम् यात्य् असहत्य् अलम् ॥६।८८।१८॥

AgatA: samprayacchanti sarvam yAti asahati alam ||6|88|18||

.

hatvA prAjJa.padam puMsa: /

saMyAnti kila siddhaya: =

AgatA: samprayacchanti \

sarvam yAti asahati alam

.

hatvA prajJa.knowing/wise.pada.condition.m

puMsa: saMyAnti kila.indeed, of course

siddhi.s.aya: Agata.having.come.s.A:

sam.prayacchanti sarvam.entire/wholly yAti.coming.to

asahati alam.enuff/assez

.

*vlm.18. When prosperity appears to one, she confers on him her blessings of wisdom and prudence &c.; but as she forsakes her foolish votary, she deprives him of all his discretion. (Such is the case with this once wise and afterwards foolish devotee of prosperity).

*sv.17.18 Psychic attainments (siddhis) bestow everything on one whom they seek: after having destroyed his wisdom they go away. And the man engaged himself further in austerities for the attainment of the cintamani.

*VA . overtaking the mind of a person, the siddhis (super.abilities)

come, give everything desired and go leaving (the mind) incapacitated.

*AS: The last phrase should be:
(and) they totally (अलम्) go away (यान्ति) when (the person) does not tolerate/respect (असहति) them.The word असहति is the famous सति सप्तमी again!

 

पुमान् भूयः क्रिया.यत्नम् चक्रे रत्न.इन्द्र.साधने ।

pumAn bhUya: kriyA.yatnam cakre ratna.indra.sAdhane |

न उद्विजन्ते स्व.कार्येषु जना अधि.अवसायिनः ॥६।८८।१९॥

na udvijante sva.kAryeSu janA* adhi.avasAyina: ||6|88|19||

.

pumAn bhUya: kriyA.yatnam /

cakre ratna.indra.sAdhane =

na udvijante sva.kAryeSu \

janA* adhi.avasAyina:

.

pumAn.human bhUyas.more/again kriyA.Action/activity.yatna.effort.m whin cakre ratna.jewel.indra.lord\Indra.the.Crafty.sAdhana.e na.not udvijante svakArya.eSu jana.person.A* adhyavasAyi.na:

.

*sv.19 The industrious do not abandon their undertaking.

*vlm.19. The man tried again to invoke and recall the precious gem to his presence, because the persevering spirit is never tired to try again and again for his expected success.

 

ददर्श अथ कचd.रूपम् काच.खण्डम् अखण्डितम् ।

dadarza atha kacat.rUpam kAca.khaNDam akhaNDitam |

हसद्भिः वञ्चकैः सिद्धैः पुरस्कृतम् अलक्षितैः ॥६।८८।२०॥

hasadbhi: vaJcakai: siddhai: puraskRtam alakSitai: ||6|88|20||

.

dadarza atha kacat.rUpam /

kAca.khaNDam akhaNDitam |

hasadbhi: vaJcakai: siddhai: \

puraskRtam alakSitai:

.

dadarza atha

he saw next a shining form

kacad.rUpam kAca.khaNDam akhaNDitam hasadbhi: vaJcakai: siddhai: puraskRtam alakSitai:

.

*vlm.20. He came to behold before him a brittle piece of glass, shining with its false glare as the former gem; and this was placed in his presence by the invisible hands of the siddha that had come to tempt him and deride his folly.

*sv.20.21 After some time, he saw a glass.piece thrown playfully in front of him by the celestials. He thought it was the cintamani.

 

अयम् चिन्तामणिः इति मूढः तस्मिन् स.वस्तुताम् ।

ayam cintAmaNi: iti mUDha: tasmin sa.vastutAm |

बुबुधे मोहितः हि अज्ञः मृदम् हेम इति पश्यति ॥६।८८।२१॥

bubudhe mohita: hi ajJa: mRdam hema iti pazyati ||6|88|21||

.

ayam cintAmaNi: iti /

mUDha: tasmin sa.vastutAm =

bubudhe mohita: hi ajJa: \

mRdam hema iti pazyati

.

"This is a Wishing.Stone"

:

so the fool understood it to be the Real.Thing

(for ignorant delusion can look at a lump of mud and see a golden nugget)

.

*vlm.21. The fool thought this brittle thing to be the real gem now lying before him, as the ignorant sot believes the sparkling sands to be the dusts of the purest gold.

#mRd to press, crush. —>#mRdita pressed, squeezed, crushed, broken, trampled down, laid waste AV. &c; rubbed off, wiped away, removed, destroyed. ChUp. 

#mRd to press, crush. —>#mRd, #mRdA –F.. soil, clay; perhaps iron pyrite (Fool's Gold) in `y6088.021, «bubudhe mohita: hi ajJa: mRdam hema».

*jd.21 . ayam cintAmaNi: . "This is a Wishing.Stone" = iti mUDha: tasmin sa.vastutAm bubudhe . so the fool understood substantiality in it = mohita: hi ajJa: mRdam hema iti pazyati . as somebody deluded and ignorant sees gold in clay.

 

अष्टौ षष्ठम् द्विषम् मित्रम् रज्जुम् सर्पम् स्थलम् जलम् ।

aSTau SaSTham dviSam mitram rajjum sarpam sthalam jalam |

चन्द्रौ द्वौ कुरुते चित्त.गतः मोहः अ.मृतम् विषम् ॥६।८८।२२॥

candrau dvau kurute citta.gata: moha: a.mRtam viSam ||6|88|22||

.

aSTau SaSTham dviSam mitram /

rajjum sarpam sthalam jalam =

candrau dvau kurute citta.\gata: moha: a.mRtam viSam

.

*sv.22 Thus deluded he greedily picked it up.

*vlm.22. Such is the case with the deluded mind, that it mistakes the eight for six and a foe for a friend; it sees the serpent in the rope and views the desert land as the watery expance, it drinks the poison for the nectar and spies another moon in the sky in the reflexion of the true one.

*AS: First note that the word SaSTha does not mean the number six, but the ordinal "sixth".

Now imagine 8 people standing around and someone decides to tell the person opposite himself that there are only six people here. He starts counting them one by one and only gets a count of six, since he does not count himself or the person he is talking to. The the one who would be numbered 8 gets the count 6! There is a standard dRSTAnta in vedAnta which is entitled "dazama: tvamasi". In that version, someone is deeply disturbed that there were 10 friends that went to swim, but now he sees only 9 come out alive. Eventually someone explains "you are the tenth!". 
Moral: Know thyself!
In our current version, both the self and the second person are both forgotten.

 

तम् दग्ध.मणिम् आदाय प्राक्तनीम् च श्रियम् जहौ ।

tam dagdha.maNim AdAya prAktanIm ca zriyam jahau |

सर्वम् चिन्तामनेः अस्मात् प्राप्यते किम् धनैः इह ॥६।८८।२३॥

sarvam cintAmane: asmAt prApyate kim dhanai: iha ||6|88|23||

.

tam dagdha.maNim AdAya /

prAktanIm ca zriyam jahau =

sarvam cintAmane: asmAt \

prApyate kim dhanai: iha

.

tam dagdha.maNim AdAya prAktanIm ca zriyam jahau sarvam cintAmane: . everything from the WishingStone = asmAt prApyate . hence getting =

kim dhanair iha

.

*vlm.23. He took up that sham trumpery for a real gem, and thought it as the philosopher's stone that would confer on him whatever he desired; with this belief he gave up in charity all he had, as they were no more of any use to him.

 

देशः अयम् अ.सुkho रूक्षः जनैः पापिbhir आवृतः ।

deza: ayam a.sukha: rUkSa: janai: pApibhi: AvRta: |

किम् तत् गेहम् गत.प्रायम् किम् नाम मम बन्धवः ॥६।८८।२४॥

kim tat geham gata.prAyam kim nAma mama bandhava: ||6|88|24||

.

deza: ayam a.sukha: rUkSa: /

janai: pApibhi: AvRta: =

kim tat geham gata.prAyam \

kim nAma mama bandhava:

.

deza: ayam a.sukha: rUkSa: janai: pApibhir AvRta: kim tat geham gata.prAyam kim nAma mama bandhava: . and what about the relatives

?

*vlm.24. He thought his country to be devoid of all, that was delight some to him and its people as debasing to his society; be thought his lost house was no use of him, and his relatives and friends to be averse to his happiness.

 

दूरम् गत्वा यथाकामम् सुखम् तिष्ठामि सम्पदा ।

dUram gatvA yathAkAmam sukham tiSThAmi sampadA |

इति आदाय मणिम् मूढः शून्य.काननम् आययौ ॥६।८८।२५॥

iti AdAya maNim mUDha: zUnya.kAnanam Ayayau ||6|88|25||

.

dUram gatvA yathAkAmam /

sukham tiSThAmi sampadA =

iti AdAya maNim mUDha: \

zUnya.kAnanam Ayayau

.

once he had gone as far.away as he could wish

he stayed there happily and fortunate.

so it was that the fool with his WishingStone

entered the emptiness of the forest

.

*vlm.25. Thus thinking in his mind, he determined to remove himself to a distant country and enjoy his rest there; and then taking his false gem with him, he went out and entered an uninhabited forest.

*jd.25 . dUram gatvA . having gone far = yathAkAmam . at will = sukham tiSThAmi . he rested happily = sampadA . and fortunate = iti AdAya maNim mUDha: . so the fool took his maNi stone = zUnya.kAnanam Ayayau . and went into an empty forest.

 

तत्र काच.कणेन असौ तेन ताम् आपदम् ययौ ।

tatra kAca.kaNena asau tena tAm Apadam yayau |

कज्जल.अद्रेः इव निभा मौर्ख्यस्य एव अङ्ग या समा ॥६।८८।२६॥

kajjala.adre: iva nibhA maurkhyasya eva aGga yA samA ||6|88|26||

.

tatra kAca.kaNena asau /

tena tAm Apadam yayau =

kajjala.adre: iva nibhA \

maurkhyasya eva aGga yA samA

.

there = kAca.kaNena – w/ a crystal.flash he w that to that calamity came

kajjala adre: iva – as of Black Mountain = nibhA – the reflection = maurkhyasya eva aGga – of folly, alas = yA samA – what is similar

.

*vlm.26. There his deceptive gem proving of no use to him loaded him all imaginable calamities, likening to the gloomy shadow of the black mountain and the horrid gloom of deep ignorance.

*sv. Confident that he could get whatever he sought with its help, he gave up all his wealth, family, etc., and went away to a forest. On account of his foolishness he suffered there.

*jd.26 . tatra . there = kAca.kaNena . w/ a crystal.flash = asau . he = tena tAm Apadam yayau . and thus he came to grief = kajjala adre: iva . as of Black Mountain = nibhA . the reflection = maurkhyasya eva aGga . of folly, alas = yA samA . what is similar.

 

दुःखानि मौर्ख्य.विभवेन भवन्ति यानि

du:khAni maurkhya.vibhavena bhavanti yAni

न एव आपदः न च जरा.मरणेन तानि ।

na eva Apada: na ca jarA.maraNena tAni |

सर्व.आपदाम् शिरसि तिष्ठति मौर्ख्यम् एकम्

sarva.ApadAm zirasi tiSThati maurkhyam ekam

कृष्णम् जनस्य वपुषाम् इव केश.जालम् ॥६।८८।२७॥

kRSNam janasya vapuSAm iva keza.jAlam ||6|88|27||

.

du:khAni maurkhya.vibhavena bhavanti yAni /

na eva Apada: na ca jarA.maraNena tAni =

sarva.ApadAm zirasi tiSThati maurkhyam ekam \

kRSNam janasya vapuSAm iva keza.jAlam

.

sorrows, the effect of folly, come.to.be

sorrows which

not even disaster

nor senility and death,

those sorrows

superdisaster in the head staying

which bring only disaster

not only old age and death

they bring all troubles

It's folly alone that brings

grey hair to a dark head

. ???

du:khAni . sorrows = maurkhya.vibhavena . as a result of folly = bhavanti yAni . arise, which = na eva Apada: . not only to disaster = na ca jarA.maraNena . or age and death = tAni . they = sarvApadAm . of all troubles = zirasi tiSThati . there is at the head = maurkhyam ekam . one folly = kRSNam janasya . black for people = vapuSAm iva keza.jAlam . like a net of hair for the body

.

du:khAni maurkhya.vibhavena bhavanti yAni na eva Apada: na ca jarA.maraNena tAni . + sarva.ApadAm zirasi tiSThati maurkhyam ekam kRSNam janasya vapuSAm iva keza.jAlam

.

*vwv.127/27c./y6006.033. It is stupidity alone that stands on the top of all calamities. This course of worldly existence flows (or is carried on) by the inattention (or mistake) of the ignorant. To an ignorant person, there are intense sorrows as well as great delights.

*sv.27 Great calamities, old age and death are nothing in comparison to the suffering caused by foolishness. In fact, foolishness adorns the head of all sufferings and calamities!

*jd.27 . du:khAni . sorrows = maurkhya.vibhavena . as a result of folly = bhavanti yAni . arise, which = na eva Apada: . not only to disaster = na ca jarA.maraNena . or age and death = tAni . they = sarvApadAm . of all troubles = zirasi tiSThati . there is at the head = maurkhyam ekam . one folly = kRSNam janasya . black for people = vapuSAm iva keza.jAlam . like a net of hair for the body.

 

@@@

DN6088 THE WISHING STONE 2.NV25

सर्ग ६.८८

sarga 6.88

चुडाला उवाच ।

cuDAlA uvAca |

अस्ति कःचित् पुमान् श्रीमान् स्थानम् नित्य.विरुद्धयोः ।

asti kazcit pumAn zrImAn sthAnam nitya.viruddhayo: |

गुण.लक्ष्म्योः अशेषेण यथा अब्धिः वादव.अम्बुनोः ॥६।८८।१॥

guNa.lakSmyo: azeSeNa yathA abdhi: vAdava*ambuno: ||6|88|1||

कलावान् अस्त्र.कुशलः व्यवहार.विचक्षणः ।

kalAvAn astra.kuzala: vyavahAra.vicakSaNa: |

सर्व.संकल्प.सीमान्तः न तु जानाति तत्.पदम् ॥६।८८।२॥

sarva.saMkalpa.sImAnta: na tu jAnAti tat.padam ||6|88|2||

अनन्त.यत्न.संसाध्ये स चिन्तामणि.साधने ।

ananta.yatna.saMsAdhye sa* cintAmaNi.sAdhane |

प्रवृत्तः वादवः वह्निन् अब्धि.संशोषणे यथा ॥६।८८।३॥

pravRtta: vAdava: vahnin abdhi.saMzoSaNe yathA ||6|88|3||

तस्य यत्नेन महता कालेन अध्यवसायिनः ।

tasya yatnena mahatA kAlena adhyavasAyina: |

सिद्धः चिन्तामणिः किम् वा न सिद्ध्यty उद्यत.आत्मनाम् ॥६।८८।४॥

siddha: cintAmaNi: kim vA na siddhyati udyata*AtmanAm ||6|88|4||

प्रवृत्तिम् उद्यमम् प्रज्ञाम् प्रयुङ्क्ते चेत् अखेदवान् ।

pravRttim udyamam prajJAm prayuGkte cet akhedavAn |

अ.किंचno अपि शक्तत्वम् सम्.अवाप्नोत्य् अविघ्न.तः ॥६।८८।५॥

a.kiMcana: api zaktatvam sam.avApnoti avighna.ta: ||6|88|5||

मणिम् अग्रे स्थित.प्रायम् हस्त.प्राप्यम् ददर्श सः ।

maNim agre sthita.prAyam hasta.prApyam dadarza sa: |

मेrAv.उदय.शृङ्ग.स्थः मुnir इन्दुम् इव उदितम् ॥६।८८।६॥

merau udaya.zRGga.stha: muni: indum iva uditam ||6|88|6||

बभूव मणि.राज.इन्द्रः न.तु निश्चयवान् असौ ।

babhUva maNi.rAja.indra: na.tu nizcayavAn asau |

राज्ये द्राक् इति सम्प्राप्ते सुदीन इव पामरः ॥६।८८।७॥

rAjye drAk iti samprApte sudIna* iva pAmara: ||6|88|7||

इदम् संचिन्तयाम्.आस मनसा स्मय.शालिना ।

idam saMcintayAm.Asa manasA smaya.zAlinA |

सम्प्राप्त.उपेक्षया दीर्घ.दुःख.सम्भ्रम.शालिना ॥६।८८।८॥

samprApta*upekSayA dIrgha.du:kha.sambhrama.zAlinA ||6|88|8||

अयम् मणिः मणिः न अयम् मणिः चेत् तत् भवेत् न सः ।

ayam maNi: maNi: na ayam maNi: cet tat bhavet na sa: |

स्पृशामि न स्पृशाmy एनम् कदाचित् स्पर्श.तः व्रजेत् ॥६।८८।९॥

spRzAmi na spRzAmi enam kadAcit sparza.ta: vrajet ||6|88|9||

न एतावता एव कालेन मणि.इन्द्रः किल सिद्ध्यति ।

na etAvatA eva kAlena maNi.indra: kila siddhyati |

यत्नेन जीवित.अन्तेन सिद्ध्यति इति आगम.क्रमः ॥६।८८।१०॥

yatnena jIvita*antena siddhyati iti Agama.krama: ||6|88|10||

कृपणः कूणितेन अक्ष्णा लोल.आलात.लता.उपमम् ।

kRpaNa: kUNitena akSNA lola*AlAta.latA*upamam |

रत्न.आलोकम् प्रपश्यामि द्वि.चन्द्रत्वम् इव भ्रमात् ॥६।८८।११॥

ratna*Alokam prapazyAmi dvi.candratvam iva bhramAt ||6|88|11||

कुत एतावती स्फीता भाग्य.सम्पn मम आगता ।

kuta* etAvatI sphItA bhAgya.sampat mama AgatA |

अधुना एव यदा आप्नोमि मणि.इन्द्रम् सर्व.सिद्ध.दम् ॥६।८८।१२॥

adhunA eva yadA Apnomi maNi.indram sarva.siddha.dam ||6|88|12||

के.चित् एव महान्तः ते महाभाग्या भवन्ति हि ।

ke.cit eva mahAnta: te mahAbhAgyA* bhavanti hi |

येषाम् अल्पेन कालेन भवnत्य् अभिमुखाः श्रियः ॥६।८८।१३॥

yeSAm alpena kAlena bhavanti abhimukhA: zriya: ||6|88|13||

अहम् अल्प.तपाः साधु.वराकः मानुषः किल ।

aham alpa.tapA: sAdhu.varAka: mAnuSa: kila |

सिद्धयः कथम् आयान्ति माम् अ.भाग्य.एक.भाजनम् ॥६।८८।१४॥

siddhaya: katham AyAnti mAm a.bhAgya*eka.bhAjanam ||6|88|14||

एवम् विकल्प.संकल्पैः चिरम् अज्ञः परामृशन् ।

evam vikalpa.saMkalpai: ciram ajJa: parAmRzan |

न मणि.ग्रहणे यत्नम् अकार्षीन् मौर्ख्य.मोहितः ॥६।८८।१५॥

na maNi.grahaNe yatnam akArSIn maurkhya.mohita: ||6|88|15||

न यदा येन लब्धव्यम् न तत् प्राप्नोत्य् असौ तदा ।

na yadA yena labdhavyam na tat prApnoti asau tadA |

चिन्तामणिः अवाpto 'पि दुर्.धिया हेलया उज्झितः ॥६।८८।१६॥

cintAmaNi: avApta: api dur.dhiyA helayA ujjhita: ||6|88|16||

इति तस्मिन् स्थिते यातः मणिः उड्डीय सिद्धयः ।

iti tasmin sthite yAta: maNi: uDDIya siddhaya: |

त्यजन्ति हि अवमन्तरम् शरः गुणम् इव उज्झितः ॥६।८८।१७॥

tyajanti hi avamantaram zara: guNam iva ujjhita: ||6|88|17||

हत्वा प्राज्ञ.पदम् पुंसः संयान्ति किल सिद्धयः ।

hatvA prAjJa.padam puMsa: saMyAnti kila siddhaya: |

आगताः सम्प्रयच्छन्ति सर्वम् यात्य् असहत्य् अलम् ॥६।८८।१८॥

AgatA: samprayacchanti sarvam yAti asahati alam ||6|88|18||

पुमान् भूयः क्रिया.यत्नम् चक्रे रत्न.इन्द्र.साधने ।

pumAn bhUya: kriyA.yatnam cakre ratna.indra.sAdhane |

न उद्विजन्ते स्व.कार्येषु जना अधि.अवसायिनः ॥६।८८।१९॥

na udvijante sva.kAryeSu janA* adhi.avasAyina: ||6|88|19||

ददर्श अथ कचd.रूपम् काच.खण्डम् अखण्डितम् ।

dadarza atha kacat.rUpam kAca.khaNDam akhaNDitam |

हसद्भिः वञ्चकैः सिद्धैः पुरस्कृतम् अलक्षितैः ॥६।८८।२०॥

hasadbhi: vaJcakai: siddhai: puraskRtam alakSitai: ||6|88|20||

अयम् चिन्तामणिः इति मूढः तस्मिन् स.वस्तुताम् ।

ayam cintAmaNi: iti mUDha: tasmin sa.vastutAm |

बुबुधे मोहितः हि अज्ञः मृदम् हेम इति पश्यति ॥६।८८।२१॥

bubudhe mohita: hi ajJa: mRdam hema iti pazyati ||6|88|21||

अष्टौ षष्ठम् द्विषम् मित्रम् रज्जुम् सर्पम् स्थलम् जलम् ।

aSTau SaSTham dviSam mitram rajjum sarpam sthalam jalam |

चन्द्रौ द्वौ कुरुते चित्त.गतः मोहः अ.मृतम् विषम् ॥६।८८।२२॥

candrau dvau kurute citta.gata: moha: a.mRtam viSam ||6|88|22||

तम् दग्ध.मणिम् आदाय प्राक्तनीम् च श्रियम् जहौ ।

tam dagdha.maNim AdAya prAktanIm ca zriyam jahau |

सर्वम् चिन्तामनेः अस्मात् प्राप्यते किम् धनैः इह ॥६।८८।२३॥

sarvam cintAmane: asmAt prApyate kim dhanai: iha ||6|88|23||

देशः अयम् अ.सुkho रूक्षः जनैः पापिbhir आवृतः ।

deza: ayam a.sukha: rUkSa: janai: pApibhi: AvRta: |

किम् तत् गेहम् गत.प्रायम् किम् नाम मम बन्धवः ॥६।८८।२४॥

kim tat geham gata.prAyam kim nAma mama bandhava: ||6|88|24||

दूरम् गत्वा यथाकामम् सुखम् तिष्ठामि सम्पदा ।

dUram gatvA yathAkAmam sukham tiSThAmi sampadA |

इति आदाय मणिम् मूढः शून्य.काननम् आययौ ॥६।८८।२५॥

iti AdAya maNim mUDha: zUnya.kAnanam Ayayau ||6|88|25||

तत्र काच.कणेन असौ तेन ताम् आपदम् ययौ ।

tatra kAca.kaNena asau tena tAm Apadam yayau |

कज्जल.अद्रेः इव निभा मौर्ख्यस्य एव अङ्ग या समा ॥६।८८।२६॥

kajjala.adre: iva nibhA maurkhyasya eva aGga yA samA ||6|88|26||

दुःखानि मौर्ख्य.विभवेन भवन्ति यानि

du:khAni maurkhya.vibhavena bhavanti yAni

न एव आपदः न च जरा.मरणेन तानि ।

na eva Apada: na ca jarA.maraNena tAni |

सर्व.आपदाम् शिरसि तिष्ठति मौर्ख्यम् एकम्

sarva.ApadAm zirasi tiSThati maurkhyam ekam

कृष्णम् जनस्य वपुषाम् इव केश.जालम् ॥६।८८।२७॥

kRSNam janasya vapuSAm iva keza.jAlam ||6|88|27||

 

 

.

oॐm

.

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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

 

next Canto:

FM6089 STORY OF AN ELEPHANT 2.NV26 .z31

https://www.dropbox.com/s/2mh8i5olzw56zv0/fm6089%202.nv26%20The%20ELEPHANT%20.z31.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

http://goo.gl/k3hRBX  

[Jiva Das]

 

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

 

oॐm

 

 

 

FM.6.88

 

THE WISHING.STONE

 

CHUUDAALAA.Topknot said—

 

अस्ति कश्चित्पुमान्श्रीमान् स्थानम् नित्य.विरुद्धयोः ।

asti kazcit pumAn zrImAn sthAnam nitya.viruddhayo: |

गुणलकष्म्योर् क्ष्म्योः अशेषेण यथाब्‍धिर्वादवाम्बुनोः ॥६।८८।१॥

guNa.lakSmyo: azeSeNa yathA abdhi: vAdava*ambuno: ||6|88|1||

.

asti kazcit pumAn zrImAn /

sthAnam nitya.viruddhayo: =

guNa.lakSmyo: azeSeNa \

yathA abdhi: vAdava*ambuno:

.

there is some wealthy man

whose values are ever.shifting between Charity and Profit

as the sea has both water and the vADava.fire that eats it

.

*sv. There was a man in whom there was the almost impossible combination of wealth and wisdom.

*vlm. ... with opposite qualities (of charity and penury) in his character ...

*vlm.p.1. #cUDAlA (as Kumbha) related:— Once there lived a rich man who combined the opposite qualities of charity and poverty in his character, just as the sea contains water and undersea fires in its depth.

 

कलावानस्त्रकुशलो व्यवहारविचक्षणः ।

kalAvAn astra.kuzala: vyavahAra.vicakSaNa: |

सर्वसंकल्पसीमान्तो न तु जानाति तत्पदम् ॥६।८८।२॥

sarva.saMkalpa.sImAnta: na tu jAnAti tat.padam ||6|88|2||

.

kalAvAn astra.kuzala: /

vyavahAra.vicakSaNa: =

sarva.saMkalpa.sImAnta: /

na tu jAnAti tat.padam

.

he is skilled in the arts and weaponry

far.seeing in business

has almost everything he could wish.for

but he does not know That.State

.

*vlm. ... his great ambition in all his pursuits, kept him from the knowledge of the most high.

*vlm.p.2 He was skilled in arts as he was practiced in arms. He was restrained in all dealings as he was expert in business. But his great worldly ambition to which he devoted all his pursuits kept him from the spiritual knowledge of the most high.

*sv. He was endowed with all excellences, he was clever in his dealings, he achieved all his ambitions, but he was unaware of the self.

 

अनन्तयत्नसंसाध्ये स चिन्तामणिसाधने ।

ananta.yatna.saMsAdhye sa* cintAmaNi.sAdhane |

प्रवृतो वादवो वह्निन् अब्धिसंशोषणे यथा ॥६।८८।३॥

pravRtta: vAdava: vahnin abdhi.saMzoSaNe yathA ||6|88|3||

.

ananta.yatna.saMsAdhye /

with endlessly.succesive effort

he in his quest for the chintA.maNi.Wishing.Stone

sa* cintAmaNi.sAdhana.e =

pravRtta: vAdava: vahnin \

abdhi.saMzoSaNa.e yathA

.

:

it ate him up

as the wADawa.Fire eats.up the sea

.

* the image of the vADava Fire is a favorite of our Poet, who sees the wADawa as fire that eats water.

oceanographers speak.of two sorts of luminescence in seawater:

algae that blink their light (thought to be a means of frightening predators)

&

gathered bacteria that glow constantly, for many days

:

phenomena of the latter sort are widely.reported in the Indian Ocean near Somalia.

perhaps they are the source of this metaphor,

which originates in the Churning of the ocean, and appears frequently in yv.FM.

*sv. ... in austerities with the desire of acquiring the celestial jewel known as cintamani (the philosopher's stone which is supposed to be capable of fulfilling all the desires of its possessor).

*vlm.p.3 He employed all his endeavors to obtain the imaginary gem of the philosopher’s stone (#cintAmani), just as the undersea fire wants to devour the waters and dry up the sea bed.

*vlm. ... as the submarine fire wants to devour the waters, and dries up the bed of the sea.

 

तस्य यत्नेन महता कालेन अध्यवसायिनः ।

tasya yatnena mahatA kAlena adhyavasAyina: |

सिद्धः चिन्तामणिः किम् वा न सिद्ध्यty उद्यत.आत्मनाम् ॥६।८८।४॥

siddha: cintAmaNi: kim vA na siddhyati udyata*AtmanAm ||6|88|4||

.

tasya yatnena mahatA for him thru effort is greatness

kAlena thru time

adhyavasAyina:

siddha.adept/competent:

cintAmaNi: kim vA or maybe it's the Wishingstone

na siddhyati udyata*AtmanAm

.

by his great effort

his long.time resolute work

the Wishing.Stone is got

:

for what is not attained by a persevering soul

?

#so #avaso #ahyavaso —> #adhyavasAyin resolute.

#yam #udyam —>#udyata held up; held out; begun; undertaking; ready/eager for; intent on; exercised, disciplined; persevering (with tasmai, tasmin or inf. or without any object) y3002.015 #udyata u..gada with uplifted mace. #u..kArmuka with raised bow. udyati f. raising, elevation.

*sv.4 His effort was intense. So, within a very short period of time, this jewel appeared before him.

*vlm.4. His great avidity and persevering patience, succeeded after a lapse of a long time to obtain the precious gem at last; because their is nothing which may not be effected by the ardent zeal of man. (Omnia vincit labor).

*jd.4 – tasya yatnena mahatA – by the great effort = kAlena adhyavasAyina: . of the (long)time resolute = siddha: cintAmaNi: . the Wishing.Stone is attained = kiM vA – for what = na siddhyati – is not attained = udyata*AtmanAm – by the persevering soul?

 

प्रवृत्तिम् उद्यमम् प्रज्ञाम् प्रयुङ्क्ते चेत् अखेदवान् ।

pravRttim udyamam prajJAm prayuGkte cet akhedavAn |

अकिंचनो ऽपि शक्तत्वम् समवाप्नोत्य् अविघ्नतः ॥६।८८।५॥

*sv.6 This man saw the jewel in front of him, within his easy reach. But he was unable to reach any certainty concerning it.

*vlm.6. He saw the stone as lying before him, and ready to be grasped in his band; as a hermit sitting on the peak of a mountain, thinks the rising moon as easy to be grasped by his hand. (Too ardent desire presents the shadow of the object to one's view).

*jd.6 . maNim agre sthita.prAyam . the stone in front of him = hasta.prApyam . ready for his hand = dadarza sa: . he saw = merau . on Mount.meru = udaya.zRGga.stha: muni: . the muni on the mountaintop = indum iva uditam = like a risen moon.

 

बभूव मणि.राज.इndro न.तु निश्चयवान् असौ ।

babhUva maNi.rAja.indra: na.tu nizcayavAn asau |

राज्ये द्राg इति सम्प्राप्ते सुदीन इव पामरः ॥६।८८।७॥

rAjye drAk iti samprApte sudIna* iva pAmara: ||6|88|7||

.

babhUva maNi.rAja.indra: /

na.tu nizcayavAn asau =

rAjye drAk iti samprApte \

sudIna* iva pAmara:

.

it was a Royal Jewel

maybe

he was not sure

he was a beggar suddenly discovered to be royalty

!

babhUva maNi.rAja.indra: na.tu nizcayavAn asau | rAjye drAk iti samprApte

sudIna iva pAmara: . like a beggar on a lucky day

.

*vlm.7. He saw the brilliant gem before him, but became mistrustful of his sight and the reality of the object before it; as a poor man hearing of his sudden elevation to royalty, mistrusts the report and doubts its being meant for him.

 

इदम् संचिन्तयाम्.आस मनसा स्मय.शालिना ।

idam saMcintayAm.Asa manasA smaya.zAlinA |

सम्प्राप्त.उपेक्षया दीर्घ.दुःख.सम्भ्रम.शालिना ॥६।८८।८॥

samprApta.upekSayA dIrgha.du:kha.sambhrama.zAlinA ||6|88|8||

.

idam saMcintayAm.Asa /

manasA smaya.zAlinA =

samprApta*upekSayA dIrgha.\du:kha.sambhrama.zAlinA

.

he studied it most carefully

with a Mind rapt in amazement

with disregard of what he got from its longingly miserable confusion

.

*vlm.8. He was then immerged in himself to think with amazement for a long time, he overlooked and neglected to lay hold on his great gain, and kept dubitating in his mind in the following manner.

*sv.7.9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

अयम् मणिर् मणिर् नायम् मणिश् चेत् त त्द् भवेन् न सः ।

ayam maNi: maNi: na ayam maNi: cet tat bhavet na sa: |

स्पृशामि न स्पृशाम्य् एनम् कदाचित् स्पर्शतो व्रजेत् ॥६।८८।९॥

spRzAmi na spRzAmi enam kadAcit sparza.ta: vrajet ||6|88|9||

.

ayam maNi: maNi: na ayam /

maNi: cet tat bhavet na sa: =

spRzAmi na spRzAmi enam \

kadAcit sparza.ta: vrajet

.

ayam maNir this is a Stone, maNi: na ayam this not a Stone.

maNi: cet tad If that's a stone bhavet na sa: it is not this (one).

spRzAmi I touch (it), na spRzAmi I don't touch (it),

enam kadAcit sparzato vrajet whenever touching it, it disappears

.

*vlm.9. Whether this stone is gem or not, and if so, whether it be the philosopher's stone or any other; shall I touch it or not, for I fear lest it fly away from my touch or be soiled by it.

*sv.7.9 He began to muse with a mind confused by prolonged striving and suffering: "Is this the cintamani? Or is it not? Shall I touch it or not? Perhaps, it will disappear if I touch it?

 

नैतावतैव कालेन मनीन्द्रः किल सिद्ध्यति ।

na etAvatA eva kAlena maNi.indra: kila siddhyati |

यत्नेन जीवित.अन्तेन सिद्ध्यतीत्य् आगम.क्रमः ॥६।८८।१०॥

yatnena jIvita*antena siddhyati iti Agama.krama: ||6|88|10||

.

"Not so easy is the Indrastone to get but in its time

with effort

after a lifetime

it is got:

so the Agama Scriptures say

.

*These are the Shaiva scriptures, usually in dialogue between Shiva and Paarvatii)

.

*vlm. Until this time, no one has obtained the long sought philosopher’s stone.

If ever anyone obtained it, the Shastra scriptures say it would be in his next life.

*na etAvatA eva kAlena "Not in this.much time maNIndra: kila siddhyati is the Indra.Stone gotten.

yatnena jIvita antena siddhyati With effort, after a lifetime, it is got." iti Agama.krama: so according.to the Agama.Advent (scriptures. These are the shaiva scriptures, usually in dialogue between shiva and pArvatI)

 

कृपणः कूणितेन अक्ष्णा लोल.आलात.लता.उपमम् ।

kRpaNa: kUNitena akSNA lola*AlAta.latA*upamam |

रत्न.आलोकम् प्रपश्यामि द्वि.चन्द्रत्वम् इव भ्रमात् ॥६।८८।११॥

ratna*Alokam prapazyAmi dvi.candratvam iva bhramAt ||6|88|11||

.

kRpaNa: kUNitena akSNA /

lola*AlAta.latA*upamam =

ratna*Alokam prapazyAmi \

dvi.candratvam iva bhramAt

.

*sv.11 Surely, because I am a poverty.stricken, greedy man, I am merely hallucinating the existence of this jewel before me.

*vlm.11. It is no doubt that my miserliness only, that makes me view aslant this brilliant gem before me with my eyes; as a purblind man sees a flashing fire.brand and deep.laid moon in the sky.

 

कुत एतावती स्फीता भाग्य.सम्पn मम आगता ।

kuta* etAvatI sphItA bhAgya.sampat mama AgatA |

अधुना एव यदा आप्नोमि मणि.इन्द्रम् सर्व.सिद्ध.दम् ॥६।८८।१२॥

adhunA eva yadA Apnomi maNi.indram sarva.siddha.dam ||6|88|12||

.

kuta.whence?how

etAvatI sphItA such projections?

bhAgya.sampat mama AgatA come to my share of good fortune

adhunA eva now indeed

yadA Apnomi

when I get the all.competence.giving Wishingstone

maNi.indram sarva.siddha.dam

.

kuta: etAvatI sphItA . how to such growth has = bhAgya.sampan mama AgatA . my share of good fortune come? = adhunA eva yadA Apnomi . just now is when I get = maNi.indram sarva.siddha.dam . this Stone of Indra that bestows all powers.

*AB. bhAgyam puNyam tat sampat ||

*sv.12 How could I be so lucky as to get it so soon?

*vlm.12. How could the tide of my fortune run so high at once, that I should succeed so soon to obtain the precious stone, that is the pink and acme of perfection and productive of all treasure.

#sphAy to fatten —> #sphIta .adj.. swollen, enlarged • thriving, full of (instr. or comp) • heavy/thick (with rain, as a cloud) • dense (as smoke) •.• Comp. • sphita#nitambA .नितम्बा having full buttocks. •• #sphItatA bulkiness, enlargement • prosperity, flourishing condition. •.•> #sphItam—widespread • excessively numerous SB.

*jd.12 . kuta: etAvatI sphItA . how to such growth has = bhAgya.sampan mama AgatA . my share of good fortune come? = adhunA eva yadA Apnomi . just now is when I get = maNi.indram sarva.siddha.dam . this Stone of Indra that bestows all powers.

 

केचिद् एव महान्तस्‍ते महाभाग्या भवन्ति हि ।

ke.cit eva mahAnta: te mahAbhAgyA* bhavanti hi |

येषाम् अल्पेन कालेन भवnत्य् अभिमुखाः श्रियः ॥६।८८।१३॥

yeSAm alpena kAlena bhavanti abhimukhA: zriya: ||6|88|13||

.

there are some too = mahAnta: . the great ones = te.those . mahAbhAgyA* . powerful ones . bhavanti hi – since they become . yeSAm – for whom . alpena kAlena . in little time = bhavanti abhimukhA: zriya: . they become face.to.face with prosperity

.

*sv.13.14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

*vlm.13. There must be few and very few indeed of those fortunate men, who can expect their good fortune to court and wait on them; at a little pains in a short time.

* ke.cit eva – there are some too = mahAnta: . the great ones = te.those . mahAbhAgyA* . powerful ones . bhavanti hi – since they become . yeSAm – for whom . alpena kAlena . in little time = bhavanti abhimukhA: zriya: . they become face.to.face with prosperity.

 

अहmaल्पतपाः साधुवराko मानुषः किल ।

aham alpa.tapA: sAdhu.varAka: mAnuSa: kila |

सिद्धयः कथmaaयान्ति माmaभाgyaiकभाजनम् ॥६।८८।१४॥

siddhaya: katham AyAnti mAm a.bhAgya*eka.bhAjanam ||6|88|14||

.

I'm little.tested by tapas Heat that gets the gold

I'm just a lowly sAdhu

all too human

!

how can the siddhi.Powers come to me

without the luck to enjoy even one

?

aham alpa.tapA: sAdhu.varAka: mAnuSa: kila | siddhaya: katham AyAnti

mAm abhAgya*eka.bhAjanam

.

*vlm.14. I am but a poor and honest man, and one possest of very little qualification nor of any worth and account among mankind; and it is impossible that so miserable a wretch, could ever be blessed with these master piece of perfection.

*sv.13.14 There may be some great ones who might obtain this jewel within a short time, but I am an ordinary person with just a little austerity to my credit. How is it possible for me to get this so soon?"

#vR to hinder . #varAka, #varAkI .adj.. wretched, low, miserable, pitiable (mostly said of persons); vile, impure (as money).

*jd.14 . aham alpa.tapA: . I'm little.tested (by Tapas Heat, as gold is tested) = sAdhu.varAka: . a poor sAdhu = mAnuSa: kila . all too human! = siddhaya: katham AyAnti mAm . how do siddhi.Powers come to me = a.bhAgya=eka.bhAjanam . not lucky enough to share/enjoy even one?

 

एवम् विकल्पसंकlpaiz चिरmaज्ञः परामृशन् ।

evam vikalpa.saMkalpai: ciram ajJa: parAmRzan |

न मणिग्रहणे यत्नmaकार्षीन्मौर्ख्यमोहितः ॥६।८८।१५॥

na maNi.grahaNe yatnam akArSIn maurkhya.mohita: ||6|88|15||

.

evam vikalpa.saMkalpai: /

ciram ajJa: parAmRzan =

na maNi.grahaNa.e yatna.m \

akArSIn maurkhya.mohita:

.

*sv.15 Thus confused in his mind, he did not make any effort to take the jewel.

*vlm.15. The incredulous man hang for a long time in ft state of of suspense, between his certainty and uncertainty; and was infatuated by his mental blindness, that he did not even stretchout his Land to lay hold on the jewel lying open before him.

 

न यदा येन लब्धव्यम् न तत् प्राप्नोत्य् असौ तदा ।

na yadA yena labdhavyam na tat prApnoti asau tadA |

चिन्तामNiraवाpto'पि दुर्धिया हेलyoज्झितः ॥६।८८।१६॥

cintAmaNi: avApta: api dur.dhiyA helayA ujjhita: ||6|88|16||

.

na yadA yena labdhavyam /

na tat prApnoti asau tadA |

cintAmaNi: avApta: api \

dur.dhiyA helayA ujjhita:

.

*sv.16 He was not destined to get it. One gets only what he deserves, when he deserves it. Even if the celestial jewel stands in front of him, the fool ignores it! The jewel, thus ignored, disappeared.

*vlm.16. Hence whatever is obtainable by anyone at any time, is often missed and lost sight of by either his ignorance or negligence of it; as the precious gem in the parable, which was preferred and lay palpable in full view:

 

इति तस्मिन् स्थिते यातः मणिः उड्डीय सिद्धयः ।

iti tasmin sthite yAta: maNi: uDDIya siddhaya: |

त्यजन्ति हि अवमन्तरम् शरः गुणम् इव उज्झितः ॥६।८८।१७॥

tyajanti hi avamantaram zara: guNam iva ujjhita: ||6|88|17||

.

iti tasmin sthite yAta:

so then having come  

पुमान्भूयः क्रियायत्नम् चक्रे रtneन्द्रसाधने ।

pumAn bhUya: kriyA.yatnam cakre ratna.indra.sAdhane |

noद्विजन्ते स्वकार्येषु जना अdhyaवसायिनः ॥६।८८।१९॥

na udvijante sva.kAryeSu janA* adhi.avasAyina: ||6|88|19||

.

pumAn bhUya: kriyA.yatnam /

cakre ratna.indra.sAdhane =

na udvijante sva.kAryeSu \

janA* adhi.avasAyina:

.

pumAn.human bhUyas.more/again kriyA.Action/activity.yatna.effort.m whin cakre ratna.jewel.indra.lord\Indra.the.Crafty.sAdhana.e na.not udvijante svakArya.eSu jana.person.A* adhyavasAyi.na:

.

*sv.19 The industrious do not abandon their undertaking.

*vlm.19. The man tried again to invoke and recall the precious gem to his presence, because the persevering spirit is never tired to try again and again for his expected success.

 

ददshaaथ कचdरूपम् काचखण्डmaखण्डितम् ।

dadarza atha kacat.rUpam kAca.khaNDam akhaNDitam |

हसdbhirवञ्चकैः सिद्धैः पुरस्कृतmaलक्षितैः ॥६।८८।२०॥

hasadbhi: vaJcakai: siddhai: puraskRtam alakSitai: ||6|88|20||

.

dadarza atha kacat.rUpam /

kAca.khaNDam akhaNDitam |

hasadbhi: vaJcakai: siddhai: \

puraskRtam alakSitai:

.

dadarza atha

he saw next a shining form

kacad.rUpam kAca.khaNDam akhaNDitam hasadbhi: vaJcakai: siddhai: puraskRtam alakSitai:

.

*vlm.20. He came to behold before him a brittle piece of glass, shining with its false glare as the former gem; and this was placed in his presence by the invisible hands of the siddha that had come to tempt him and deride his folly.

*sv.20.21 After some time, he saw a glass.piece thrown playfully in front of him by the celestials. He thought it was the cintamani.

 

अयम् चिन्तामNiriति मूDhasतस्मिन्सवस्तुताम् ।

ayam cintAmaNi: iti mUDha: tasmin sa.vastutAm |

बुबुधे मोहिto hyajo मृदम् हेम इति पश्यति ॥६।८८।२१॥

bubudhe mohita: hi ajJa: mRdam hema iti pazyati ||6|88|21||

.

ayam cintAmaNi: iti /

mUDha: tasmin sa.vastutAm =

bubudhe mohita: hi ajJa: \

mRdam hema iti pazyati

.

"This is a Wishing.Stone"

:

so the fool understood it to be the Real.Thing

(for ignorant delusion can look at a lump of mud and see a golden nugget)

.

*vlm.21. The fool thought this brittle thing to be the real gem now lying before him, as the ignorant sot believes the sparkling sands to be the dusts of the purest gold.

#mRd to press, crush. —>#mRdita pressed, squeezed, crushed, broken, trampled down, laid waste AV. &c; rubbed off, wiped away, removed, destroyed. ChUp. 

#mRd to press, crush. —>#mRd, #mRdA –F.. soil, clay; perhaps iron pyrite (Fool's Gold) in `y6088.021, «bubudhe mohita: hi ajJa: mRdam hema».

*jd.21 . ayam cintAmaNi: . "This is a Wishing.Stone" = iti mUDha: tasmin sa.vastutAm bubudhe . so the fool understood substantiality in it = mohita: hi ajJa: mRdam hema iti pazyati . as somebody deluded and ignorant sees gold in clay.

 

अष्टौ षष्ठम् द्विषम् मित्रम् रज्जुम् सर्पम् स्थलम् जलम् ।

aSTau SaSTham dviSam mitram rajjum sarpam sthalam jalam |

चन्द्रौ द्वौ कुरुते चित्तगto मोho'मृतम् विषम् ॥६।८८।२२॥

candrau dvau kurute citta.gata: moha: a.mRtam viSam ||6|88|22||

.

aSTau SaSTham dviSam mitram /

rajjum sarpam sthalam jalam =

candrau dvau kurute citta.\gata: moha: a.mRtam viSam

.

*sv.22 Thus deluded he greedily picked it up.

*vlm.22. Such is the case with the deluded mind, that it mistakes the eight for six and a foe for a friend; it sees the serpent in the rope and views the desert land as the watery expance, it drinks the poison for the nectar and spies another moon in the sky in the reflexion of the true one.

*AS: First note that the word SaSTha does not mean the number six, but the ordinal "sixth".
Now imagine 8 people standing around and someone decides to tell the person opposite himself that there are only six people here. He starts counting them one by one and only gets a count of six, since he does not count himself or the person he is talking to. The the one who would be numbered 8 gets the count 6! There is a standard dRSTAnta in vedAnta which is entitled "dazama: tvamasi". In that version, someone is deeply disturbed that there were 10 friends that went to swim, but now he sees only 9 come out alive. Eventually someone explains "you are the tenth!". 
Moral: Know thyself!
In our current version, both the self and the second person are both forgotten.

 

तम् दग्धमणिmaaदाय प्राक्तनीम् च श्रियम् जहौ ।

tam dagdha.maNim AdAya prAktanIm ca zriyam jahau |

सर्वम् चिन्तामneraस्मात्प्राप्यते किम् धnairiह ॥६।८८।२३॥

sarvam cintAmane: asmAt prApyate kim dhanai: iha ||6|88|23||

.

tam dagdha.maNim AdAya /

prAktanIm ca zriyam jahau =

sarvam cintAmane: asmAt everything from this Wishingstone  prApyate.is.got