fm6090 2.nv27 Explanations .z27
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fm6090 2.nv27 Explanations .z27
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Oॐm
The Stories Explained
shikhi.dhvaja Fire.crest said—
01|o/
मणि-साधक-विन्ध्येभ-बन्धनाद्य्-अमरात्मज ।
सूचितम् यत् कथा-जालम् पुनर् मे प्रकटी.कुरु ॥६।९०।१॥
maNi-sAdhaka-vindhya.ibha-bandhana.Adi-amara.Atmaja |
sUcitam yat kathA-jAlam puna:_ me prakaTI.kuru ||6|90|01||
.
maNi-sAdhaka-vindhya~ibha-bandhan-&c-amara-Atmaja -
o maNi-sAdhaka-vindhya.Elephant-bandhana-&c-Immortal-selfborn/son =
sUcitam yat kathA-jAlam - x =
puna:_ me prakaTI.kuru - x.
#saMpratipatti
~sv. Holy one, explain the significance of these stories!
~vlm. Please explain unto me, O Divine boy; the purport of the parables of the true and false gems; and the unfettered and paint up elephant, which you have spoken before to me.
The BOY said—
02|o/
cUDAlA uvAca |
वाक्यार्थ-दृष्टेर् निष्पत्त्या हृद्-गृहे चित्त-भित्तिषु ।
शृणु स्वयम् कथाम् चित्राम् चित्रम् उनुनीलयामि ते ॥४।२३।२॥
vAkyArtha-dRSTe:_ niSpattyA hRd-gRhe citta-bhittiSu |
zRNu svayam kathAm citrAm citram unmIlayAmi te ||02||
.
vAkya_artha-dRSTe: niSpattyA - x =
hRd-gRhe citta-bhittiSu - x =
zRNu svayam kathAm citrAm - x =
citram ununIlayAmi te - x.
~vlm.2. Chudála replied—Hear me now expound to you the meaning of my stories, and the purport of the words and their senses; which I have stored in your heart and mind, for the enlightenment of your understanding.
03|Ø
यो ऽसौ शास्त्र~अर्थ-कुशलस् तत्त्व-ज्ञानेन त्व् अपाण्डित: ।
yo_ asau zAstra~artha-kuzala:_ tattva-jJAnena tu_ apANDita: |
रत्न-संसाधक: प्रोक्त: स त्वम् एव महीपते ॥६।९०।३॥
ratna-saMsAdhaka: prokta: sa* tvAm eva mahIpate ||03||
.
ya: asau zAstra~artha- is this shAstra.meaning: - someone who properly understands the shAstra =
tattva-jJAnena tu apANDita: - but in Thatness-Wisdom is not astute =
ratna-saMsAdhaka: prokta: - is declared a Stone-Wisher =
sa tvAm eva mahIpate - he is you, Great.Protector!
~vlm.3. {?} That searcher after the philosopher's stone, was undoubtedly acquainted with science, but had no knowledge of the truth (tatwajnana); he searched the gem but knew not what it was, and the same man is thyself.
~sv.2-4 THE BRAHMANA (CÛDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
#kuzala
04|Ø
तज्.ज्ञो भवसि शास्त्रेषु रविर् मेरु-तटेष्व्.इव ।
taj.jJo bhavasi zAstreSu ravi:_ meru-taTeSu_iva |
तत्त्व-ज्ञाने तु विश्रान्तो न त्वम् दृषद् इव .अम्भसि ॥६।९०।४॥
tattva-jJAne tu vizrAnto na tvam dRSat_ iva_ambhasi ||04||
.
tajjJa: bhavasi zAstreSu -
a That.Knower you become among the shAstras
ravi:_ meru-taTeSu iva -
like the Sun on the slopes of Mount.meru =
tattva-jJAne tu vizrAnta: - but in Thatness-Wisdom reposed =
na tvam dRSat_ iva ambhasi - no you / you are not like a millstone in the water.
* na tvam – there is no you / you do not (become, bhavasi in line 1a).
~vlm.4. You are versed in the sciences as he, and shinest above others as the shining sun on the mountain tops; but you have not that rest and quiet, which is derived from the knowledge of truth; and are immerged in your errors, as a block of stone in the water.
~sv.2-4 THE BRAHMANA (CÛDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
* tajjJa: bhavati zAstreSu - a That.Knower becomes among the shAstras = ravi:_ meru-taTeSu iva - like Sun on the slopes of Mount.meru = tattva-jJAne tu vizrAnta: - but in Thatness-Wisdom reposed = na tvam dRSat_ iva ambhasi - no you like a millstone in the water.
05|o/
विद्धि चिन्तामणिम् साधो सर्व.त्यागम् अकृत्रिमम् ।
तम् अन्तम् सर्व.दु:खानाम् त्वम् साधयसि शुद्ध-धी: ॥६।९०।५॥
viddhi cintAmaNim sAdho sarva.tyAgam akRtrimam |
tam antam sarva.du:khAnAm tvam sAdhayasi zuddha-dhI: ||05||
.
viddhi cintAmaNim - know the WishingStone =
sAdho
sarva.tyAgam akRtrimam – to be the unaffected abandonment of all -
tam antam sarva.du:khAnAm - that is the end of all sorrows =
tvam sAdhayasi zuddha-dhI: - your pure thot will attain.
~vwv.2068/5. Virtuous One! Know the spontaneous renunciation of everything as the wish-fulfilling gem. You, having a pure mind, secure that which is the end of all pains.
~sv.5 Cintamani is the total renunciation of everything, which puts an end to all sorrow. By pure total renunciation everything is gained. What is the celestial jewel in comparison?
~vlm.5. Know O holy man! that it is relinquishing of errors, which is said to be the philosopher's stone; (because they are the only men that have set themselves above the reach of error). Try to get that O holy man! in your possession, and set yourself thereby above the reach of misery.
06|o/
सर्व.त्यागेन शुद्धेन सर्वम् आसाद्यते ऽनघ ।
सर्व.त्यागो हि साम्राज्यम् किम् चिन्तामणि.तो भवेत् ॥६।९०।६॥
सर्व.त्यागेन शुद्धेन सर्वम् आसाद्यते ऽनघ ।
sarva.tyAgena zuddhena sarvam AsAdyate_ anagha |
सर्व.त्यागो हि साम्राज्यम् किम् चिन्तामणि.तो भवेत् ॥६।९०।६॥
sarva.tyAgo_ hi sAmrAjyam kim cintAmaNi.to bhavet ||06||
.
sarva.tyAgena zuddhena – with pure all-abandoning =
sarvam AsAdyate_anagha – all is attained, dear boy, =
sarva.tyAgo hi sAmrAjyam – for all-abandonment is sovereignty =
kim cintAmaNi.tas bhavet – which comes to be thru the WishingStone.
~vwv.2069/6. Sinless One! Everything is obtained by pure and complete renunciation. Renunciation of everything is indeed complete sovereignty. What can arise from the wish-fulfilling gem?
~vlm.6. It is the relinquishment of gross objects, that produce:_ the pure joy of holiness; it is the abandonment of the world, gives one the sovereignty over his soul, and which is reckoned as the true philosopher's stone.
~sv.6-8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
07|o/
सिद्ध: सर्व.परित्याग: साधो संसाध्य.तस् तव ।
खर्वी.कृत-जगद्-भूतिर् विद्या-स्व.आत्म-उदयस् तथा ॥६।९०।७॥
siddha: sarva.parityAga: sAdho saMsAdhya.ta:_ tava |
kharvI.kRta-jagad-bhUti:_ vidyA-sva.Atma-udaya:_ tathA ||07||
.
siddha: sarva.parityAga: - an Adept who has forsaken all, =
sAdhu, -
saMsAdhya-ta:_ tava - x =
kharvI.kRta-jagad-bhUti: - x =
vidyA-svAtmodaya:_ tathA - x.
~vlm.7. Abandonment of all is the highest perfection, which you must practice betimes; because it is contemning of worldly grandeur, that show:_ the greatest magnanimity of the soul.
~sv.6-8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
*AB. kharvI.kRtA tucchI.kRtA ….
saMsAdhya
08|o/
संत्यक्तम् भवता राज्यम् सदारधन-बान्धवम् ।
ब्रह्मणा.इव जगत्-सर्ग-व्यापार: स्व-निशागमे ॥६।९०।८॥
saMtyaktam bhavatA rAjyam sadAradhana-bAndhavam |
brahmaNA_iva jagat-sarga-vyApAra: sva-nizAgame ||08||
.
saMtyaktam bhavatA rAjyam - x =
sadAradhanabAndhavam - x =
brahmaNA iva - x =
jagat-sarga-vyApAra: - x =
sva-nizAgame - x.
~vlm.8. You have O prince! forsaken your princedom together with your princess, riches, relatives and friends, and have restet_ in your resignation; as brahmA the lord of creatures, rested at the night of cessation of the act of his creation.
~sv.6-8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
09|o/
स्व.देशस्य .अति-दूरस्थम् आगतो ऽसि मम_आश्रमम् ।
भुवो ऽन्तम् इव विश्रान्त्यै वैनतेय: स-कच्छप: ॥६।९०।९॥
sva.dezasya_ ati-dUra.stham agato_ asi mama_ Azramam |
bhuvo_ antAm iva vizrAntyai vainateya: sa-kacchapa: ||09||
.
svadezasya atidUra-stham - x =
Agato_asi mamAzramam - x =
bhuvo_antAm iva vizrAntyai - x =
vainateya: sa-kacchapa: - x.
~vlm.9. You have come out too far from your country, to this distant hermitage of mine; as the bird of heaven the great Garuda lighted with his prey of the tortoise, on the farthest mount of the earth. (The legend of (Gaja-kachchhapa borne by garuDa, is narrated at length in the purana)·
~sv.9-11 After renouncing everything, you have come to this hermitage. However, one thing still remains to be renounced — your egosense.
10|Ø
केवलम् सर्व.संत्यागे शेषित.अहम्.मतिस् त्वया ।
kevalam sarva.saMtyAge zeSita_aham.mati:_ tvayA |
मृष्ट.अखिल-कलङ्केन स्व.सत्ता.इव .अनिलेन खे ॥६।९०।१०॥
mRSTa_akhila-kalaGkena sva.sattA_iva_anilena khe ||10||
.
kevalam sarva.saMtyAge - x =
zeSita_ahaM-mati: tvayA - x =
mRSTa_akhila-kalaGkena - w washing.away every stain =
sva-sattA iva - like Ur.own state of being =
anilena khe - by the air* in the kha.sky.
* wind in sky = Air in the personal kha.sky, Ur field of perceptive awareness.
~vlm.10. You have relinquished your egotism, with your abandonment of all worldly goods; and you purged your nature from_every stain, as autumnal winds desperse the clouds from the sky.
~sv.9-11 After renouncing everything, you have come to this hermitage. However, one thing still remain:_ to be renounced — your egosense.
11|o/
मनो-मात्रे हृदस् त्यक्ते जगद् आयाति पूर्णताम् ।
त्याग-अ.त्याग-विकल्पैस् त्वम् खम् अम्भोदैर्.इव_आवृत: ॥६।९०।११॥
mano-mAtre hRda:_ tyakte jagat_ AyAti pUrNatAm |
tyAga_a.tyAga-vikalpai:_ tvam kham ambhodai:_ iva_AvRta: ||11||
.
mano-mAtre hRda: tyakte - x =
jagat_ AyAti pUrNatAm - the world comes to a state of Fullness =
tyAga_atyAga-vikalpai: - x =
tvam kham ambhodai: iva AvRta: - like your sky overcast with clouds
~vlm.11. Know that it is only by driving away the egoism of the mind as well as all desires from the heart, that one gets his perfection and has the fulness of the world or perfect bliss in himself. But you have been labouring under the ignorance of what is to be abandoned and what is to be retained, as the sky labours under the clouds. (It is not the abandonment of the world, but the greedy desires of the mind, that is attended with true felicity).
~sv.9-11 After renouncing everything, you have come to this hermitage. However, one thing still remain:_ to be renounced — your egosense.
#vikalpa
12|Ø
न.अयम् स परमानन्द: सर्व.त्यागो महोदय: ।
na_ayam sa* paramAnanda: sarva.tyAgo_ mahodaya: |
को ऽप्य् उच्चैर् अन्य एव .असौ चिर-साध्यो महान् इति ॥६।९०।१२॥
ko_ api_ uccai:_ anya eva_asau cira-sAdhyo_ mahAn iti ||12||
.
na ayam sa* paramAnanda: - not this is the absolute Happiness =
sarva.tyAgo mahodaya: - all-abandonment, good.fortune =
ka: _api uccai:_ anya_ eva asau - x =
cira-sAdhyo mahAn iti - x.
~vlm.12. It is not your abandonment of the world, which can give you that highest felicity the summum bonum that you seek; it is something else that must be yet sought after by you. (True happiness is a thing of heavenly growth, and is to be obtained by the grace of God only).
~sv.12-13 If the heart abandon:_ the mind (the movement of thought), there is realisation of the absolute: but you are overcome by the thought of the renunciation which your renunciation has createt_ in you. Hence, this is not the blis:_ that arises from total renunciation.
*Ott.char. #vasiSTha -> #mahodAya m. - One of the sons of vasiSTha, once cursed by vizvAmitra, when trisaGku, King of ayodhyA, conducted a yaga with vizvAmitra as Rtvik and for that yaga vizvAmitra invited vasiSTha and his son mahodaya also. But mahodaya refused to respond to the invitation and sent a message picturing both vizvAmitra and trisaGku as caNDAlas. Enraged at this insulting message vizvAmitra cursed mahodaya to become a Sudra. (Verses 20-2 l,Bala Kanda, Chapter 59, vAlmIki rAmAyaNa) .
13|o/
चिन्तया_इति गते वृद्धिम् संकल्प-ग्रहणे शनै: ।
वात्ययेव वन-स्पन्दे त्याग: प्रोड्डीय ते गत: ॥६।९०।१३॥
cintayA iti gate vRddhim saMkalpa-grahaNe zanai: |
vAtyayeva vana-spande tyAga: proDDIya te gata: ||13||
.
cintayA iti gate vRddhim - by care so when gone to growth =
saMkalpa-grahaNe zanai: - in grasping Concepts gradually/constantly =
vAtyayA iva - x =
vana-spande - in the vibrant wind =
tyAga: proDDIya te gata: - x.
~vlm.13. When the mind is overflown by its thoughts, and the heart is corroded by the canker of its desire; all its resignation flies from it, as the stillness of a forest flies before the tempest.
~sv.12-13 If the heart abandon:_ the mind (the movement of thought), there is realisation of the absolute: but you are overcome by the thought of the renunciation which your renunciation has createt_ in you. Hence, this is not the blis:_ that arises from total renunciation.
14|Ø
त्यागिता स्यात् कुतस् तस्य चिन्ताम् अप्य् आवृणोति य: ।
tyAgitA syAt_kuta:_ tasya cintAm api_ AvRNoti ya: |
पवन-स्पन्द-युक्तस्य नि:स्पन्दत्वम् कुतस् तरो: ॥१४॥
pavana-spanda-yuktasya ni:spandatvam kuta:_ taro: ||14||
.
tyAgitA syAt_kuta:_ tasya cintAm api_ AvRNoti ya:
pavana-spanda-yuktasya ni:spandatvam kuta:_ taro: - x =
~sv.14 One who has abandoned everything is not agitated by worry: if wind can sway the branches of a tree, it cannot be callet_ immovable.
~vlm.14. Of what avail is the abandonment of the world to one, whose mind is eve:_ infested by hi:_ troublesome thoughts; it is impossible for a tree to be at rest, that is exposed to the tempests of the sky. (Inward passions disturb the breast, as tempests rend the sky).
15|Ø
चिन्ता .एव चित्तम् इत्य् आहु: संकल्प~इतर-नामकम् ।
cintA_eva cittAm iti_ Ahu: saMkalpa~itara-nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥१५॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||15||
.
cintA_eva - Worry is only =
cittAm iti_Ahu: - "affected" as they say =
saMkalpa~itara-nAmakam - "conception" is another name =
tasyAm eva sphurantyAm tu - but in that alone projecting =
cittam tyaktam katham bhavet - affection abandoned how does it become?
~vlm.15. The thoughts constitute the mind, which is but another name for will or desire; and so long as these are found to be raging in one, it is in vain to talk of the subjection of the mind.
~sv.15-17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
चित्ते चिन्तागृहीते तु त्रिजगज्-जालके क्षणात् । कथम् आसाद्यते साधो सर्व.त्यागो निरञ्जन: ॥१६॥
citte cintAgRhIte tu trijagaj-jAlake kSaNAt | katham asAdyate sAdho sarva.tyAgo niraJjana: ||16||
.
citte cintAgRhIte tu trijagaj-jAlake kSaNAt
katham asAdyate sAdho sarva.tyAgo niraJjana:
~vlm.16. The mind being occupied by its busy thoughts, find:_ the three world:_ to present themselves before it in an instant; of what avail therefore is the abandonment of this world to one, when the infinite worlds of the universe are present before his mind.
~sv.15-17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
17|o/
चिन्ता.एव चित्तम् इत्य् आहु: संकल्प-इतर-नामकम् ।
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥१7॥
cintA_eva cittAm iti_Ahu: saMkalpa~itara-nAmakam |
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||17||
.
cintA_eva cittAm iti_Ahu: - x =
saMkalpa~itara-nAmakam - x =
tasyAm eva sphurantyAm tu - x =
cittam tyaktam katham bhavet - x.
~vlm.17. Resignation flies on its swift penions, soon as it sees a desire to be entertainet_ in it; as a bird puts on its wings, no sooner it hears a noise below.
~sv.15-17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
18|Ø
निश्चिन्तत्वम् परम् सर्वम् त्याग आदाय ते गत: ।
nizcintatvAm parAm sarvAm tyAga* AdAya te gata: |
आमन्त्र्यापूजितो जन्तु: स दु:खम् न करोति किम् ॥६।९०।१८॥
AmantryApUjito_ jantu: sa* du:khAm na karoti kim ||18||
.
nizcintatvAm parAm sarvAm - x =
tyAga AdAya te gata: - x =
AmantryApUjito jantu: - x =
sa* du:khAm na karoti kim - x.
~sv.18 Hence, when such thoughts arise in your heart, your renunciation leaves your heart (like the cintamani leaving the man). Because you did not recognise the spirit of renunciation and cherish it, it left you — taking with it freedom from thoughts and worries.
~vlm.18. It is insouciance and want of care, which is the main object of the abandonment of the world; but when you allow a care to rankle in your breast, you bid a fair adieu to your resignation; as one bid farewell to his honoured ant_ invited guest.
19|Ø
सर्व.त्याग-गणाव् एवम् गते कमल-लोचन ।
sarva.tyAga-gaNAu_evam gate kamala-locana |
तप:काच.मणिर् दृष्टस् त्वया संकल्प-चक्षुषा ॥६।९०।१९॥
tapa:kAca.maNi:_ dRSTa:_ tvayA saMkalpa-cakSuSA ||19||
.
sarva.tyAga-gaNau_ evam gate kamala-locana - x =
tapa:kAca.maNi:_ dRSTa:_ tvayA saMkalpa-cakSuSA - x.
~vlm.19. After you have let slip the precious gem of resignation from your hand, you have chosen the false glossy gewgaw of austerity for some fond wish in your view. (All outward observances of rites and austerities proceed from some favourite object fostered in the mind, while the pure bliss of holiness is obtained from the purity of the heart only, and without any need of outward acts).
~sv.19-21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass-piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
त्वया तस्मिंस् तपस्य.इव दु:खे दृष्टि-भ्रम-उदिते । ग्राह्य-एक-भावना बद्धा जल-इन्दौ शशिनो यथा ॥२०॥
tvayA tasmin_tapasya~iva du:khe dRSTi-bhrama-udite | grAhya-eka-bhAvanA baddhA jala~indau zazino yathA ||20||
tvayA tasmin_tapasya~iva du:khe dRSTi-bhrama-udite - x =
grAhya-eka-bhAvanA baddhA jala~indau zazino yathA - x.
~vlm.20. I see thy mind is fixet_ in wilful pains of thy austerities, as the sight of a deluded man is settled on the reflextion of the moon in the waters; (from his error of its being the true moon).
~sv.19-21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass-piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
अ-वासनमनासक्त्या कृत-अनन्ता स-वासना । आद्यन्त-मध्य-विषमा दु:खया.एव तप:क्रिया ॥२१॥
a-vAsanamanAsaktyA kRta_anantA sa-vAsanA | Adyanta-madhya-viSamA du:khayA_eva tapa:kriyA ||21||
.
a-vAsanamanAsaktyA kRta_anantA sa-vAsanA - x =
Adyanta-madhya-viSamA du:khayA_eva tapa:kriyA - x.
~vlm.21. Forsaking the indifference of your mind, you have become a follower of the prurience of your heat; and chosen for yourself the mortification of an anchorite, which is full of from its first to last.
~sv.19-21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass-piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
अवासनम्-अनासक्त्या कृत-अनन्ता सवासना ।
आद्य्-अन्त-मध्य-विषमा दुःखाय-एव तपःक्रिया ।। २१
VA- by non-adhering to no-vasana state, you made endless state into
ascetic practice, with vasanas, difficult in the beginning, end and
middle, good for sorrow only.
AS:
The word अवासनम् seems to have different
possible meanings.
I would
suggest:
The action of tapas (तपःक्रिया) (even when done) without
attachment (अनासक्त्या) or a place to stay at (अवासनम्) and practiced for a very long time (कृतानन्ता) with specific desires (सवासना), only leads to misery (दुःखायैव) , being difficult in the
beginning, during and at the end!
अमित-आनन्दम् उत्सृज्य सुसाध्यम् य: प्रवर्तते । मिते वस्तुनि दु:साध्ये स्व.आत्म-हा स शठ: स्मृत: ॥२२॥
amita-AnandAm utsRjya susAdhyam ya: pravartate | mite vastuni du:sAdhye sva.Atma-hA sa* zaTha: smRta: ||22||
.
amita-AnandAm utsRjya susAdhyam ya: pravartate
mite vastuni du:sAdhye sva.Atma-hA sa* zaTha: smRta: - x =
~sv.22 You have replaced the unconditioned and unattachet_ infinite consciousness with the futile performance of austerities which has a beginning and an end, alas, for your own sorrow.
~vlm.22. He who forsake:_ the easy task of his devotion to god, which is fraught with infinite bliss; and betakes himself to the difficult duties of painful austerity, is said to make a suicide of his own soul. (The sruti call:_ them self-suicides (atmaghanojánah); who neglect the felicity of their souls).
23|Ø
सर्व.त्यागम् समारbhya न च एष साधितस् त्वया ।
sarva.tyAgam samArabhya na ca_eSa sAdhita:_ tvayA |
तथा दु:ख-एकताज्ञान-बद्धेन वन-सद्मनि ॥२३॥
tathA du:kha-ekatÂjJAna-baddhena vana-sadmani ||23||
.
sarva.tyAgam – All-Abandon
samArasya - to be undertaken =
na ca_eSa sAdhita:_ tvayA - and not this accomplished by you =
tathA - thus =
du:kha-ekatÂjJAna-baddhena - bound by sorrow, not wise to Oneness =
vana-sadmani - in your forest cabin.
~vlm.23. You betook yourself to the vow of self-resignation, by your relinquishment of all earthly possessions; but instead of observing the forbearance of resignation, you are bound to the painful austerities of your asceticism_in this dreary wilderness.
* sarva.tyAgam – All-Abandon samArasya - to be undertaken = na ca_eSa sAdhita:_ tvayA - and not this accomplished by you = tathA - thus = du:kha-ekatÂjJAna-baddhena - bound by sorrow, not wise to Oneness = vana-sadmani - in your forest cabin.
24|Ø
राज्य-बन्धाद् विनिष्क्रम्य प्रसरद् दु:ख-पूरितात् ।
rAjya-bandhAt_ vi.niSkramya prasarat_ du:kha-pUritAt |
वन.वास.अभिधै: साधो बद्धो ऽसि दृष्ट-बन्धनै: ॥६।९०।२४॥
vana.vAsa_abhidhai: sAdho baddho_asi dRSTa-bandhanai: ||24||
.
rAjya-bandhAt_ viniSkramya
having escaped the bondage of your kingdom
prasarat_ du:kha-pUritAt
coming from its fulness of sorrow,
vana.vAsa_abhidhai:
by the constraints of forest living
sAdhu
baddho_asi dRSTa-bandhanai:
you are bound by imagined bonds.
#kram —> #niSkram —> #viniSkram – vi-nis.kram go out, come forth from (abl).
~vlm.24. You broke the bonds of your princedom, and decamped from the bounds of your realm thinking them as too painful to you; but say are you not constrained here to the faste:_ and fa:_ more irksome toils of your asceticism, and the unbearable chains of its rigit_ incarceration.
~sv.24 You fell into the trap of this forest-life and did not strive to sustain the spirit of total renunciation. You abandoned the bondage to kingdom and all the rest of it, but you have become bound again by what is known as the ascetic life.
#dRz —>#dRSTa -mfn. seen , looked at , beheld , perceived , noticed Mn. MBh. Ka1v. &c. • seen in the mind , devised , imagined MBh. R.
25|o/
द्वि.गुणा एव ते चिन्ता: शीत.वात-आतप=आदय: ।
बन्धनाद् अधिकम् मन्ये वन.वासम् अजानताम् ॥२५॥
dvi.guNA eva te cintA: zIta.vAta-Atapa=Adaya: |
bandhanAt_ adhikAm manye vana.vAsam ajAnatAm ||25||
.
dvi.guNA: eva te cintA: - for twofold are your worries – you have twice the cares =
zIta.vAta-Atapa=Adaya: - like a cool breeze in the heat =
bandhanAt_ adhikAm manye vana.vAsam ajAnatAm - x.
~sv.25 Now you are even more worried than before by cold, heat, wind, etc., and hence more firmly bound.
~vlm.25. I think you are involvet_ in much more care to defend yourself from heat and colt_ in the defenceless forest, and have come to find yourself to be more fast bound to your rigours than you had any idea of this before.
26|o/
चिन्तामणिर् मया प्राप्त इत्य् अलम् बुद्धवान् असि ।
न लब्धवान् भवान् साधो स्फटिकस्य_अपि खण्डिकाम् ॥२६॥
cintAmaNi:_ mayA prApta iti_alam buddhavAn_asi |
na labdhavAn_bhavAn_sAdho sphaTikasya_api khaNDikAm ||26||
.
cintAmaNi:_ mayA prApta - x =
iti_alam buddhavAn_asi - x =
na labdhavAn_bhavAn_sAdho - x =
sphaTikasya_api khaNDikAm - x.
~sv.26 Foolishly thinking, "I have obtained the cintamani", you have really gained not even a piece of crystal!
~vlm.26. You thought in vain to have obtained the philosopher's stone before, but must have come to find atlast; that your gain is not worth even a grain of glassy bauble.
27|Ø
इत्य् एतद् अङ्ग मणि-यत्न-कथासमानम्
iti_ etat_ aGga maNi-yatna-kathAsamAnam
सम्यङ् मया प्रकथितम् तव पद्म-नेत्र ।
samyak_ mayA prakathitAm tava padma-netra |
तद् बोध्यम् एवम् अमलम् स्वयम् एव बुद्ध्वा
tat_ bodhyAm evam amalAm svayAm eva buddhvA
यद् वेत्सि तत् परिणतिम् नय चित्त-कोशे ॥६।९०।२७॥
yat_ vetsi tat pariNatIm naya citta-koze ||27||
.
iti_ etat_ aGga maNi-yatna-kathA-samAnam - x =
samyak_ x
mayA prakathitAm tava - by me narrated for you, =
padmanetra - Lotus.eyes, =
tat_ bodhyAm evam amalAm svayAm eva buddhvA - x =
yat_ vetsi - x =
tat_pariNatIm naya citta-koze - x.
~sv.27 This is the meaning of the first parable.
~vlm.27. Now sir, I have given you a full interpretation of the avidity of a man to pocket the invaluable gem; you have no doubt comprehended its right meaning in your mind, and now store its purport in the casket of your breast.
oॐm
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
+++
++
+
Comments and suggestions
are welcome at
Please begin the Subject line with the relevant _sarga/canto Number, e.g. "re: y5084".
+
The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in thei:_ most recent update,
can be downloaded at:
All YVFiles:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
jd. Cantos like this are not to the taste of the modern reader. I'm put in mind of someone explaining a joke after he tells it; or, worse, of medieval commentators on the Song of Songs, that extremely erotic dialog in the Old Testament. It was interpreted as symbolic of Christ's love for the Church. (I won't trouble to argue the interpretation).
Here the interpretation is not far.fetched, and for that very reason might well have been left to the reader.
+++
DAILY READINGS tu 28 November
fm4023 1.nv27-28 Kingdom of the Wise .z61
fm6091 2.nv28 About the Elephant .z22
https://www.dropbox.com/s/qj91mza94ex6var/fm6091%202.nv28%20About%20the%20Elephant%20.z22.docx?dl=0
fm7192 3.nv28 On Misconception .z22
https://www.dropbox.com/s/asrkehjd99dg2ta/fm7192%203.nv28%20On%20Misconception%20.z22.docx?dl=0
Group Page
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Complete YVFiles
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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
Oॐm
+++
Jiva Das
FM6090 EXPLANATIONS 2.NV27 .z27
https://www.dropbox.com/s/gprxi0se3o8dk7l/fm6090%202.nv27%20Explanations%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.6.90 EXPLANATIONS 2.NV27
सर्ग ६.९०
sarga 6.90
शिखिध्वज उवाच ।
zikhidhvaja* uvAca |
मणि.साधक.विन्ध्य.इभ.बन्धन.आदि_अमर.आत्मज ।
maNi-sAdhaka-vindhya~ibha-bandhana.Adi_amara~Atmaja |
सूचितम् यत् कथा.जालम् पुनर् मे प्रकटी.कुरु ॥६।९०।१॥
sUcitam yat kathA-jAlam punar me prakaTI.kuru ||6|90|1||
चूडाला_उवाच ।
cUDAlA_uvAca |
वाक्यार्थ-दृष्टेः निष्पत्त्या हृद्-गृहे चित्त-भित्तिषु ।
vAkyArtha-dRSTe: niSpattyA hRd-gRhe citta-bhittiSu |
शृणु स्वयम् कथाम् चित्राम् चित्रम् उन्मीलयामि ते ॥६।९०।२॥
zRNu svayam kathAm citrAm citram unmIlayAmi te ||6|90|2||
यः_असौ शास्त्र~अर्थ-कुशलः तत्त्व-ज्ञानेन तु_अपाण्डितः ।
ya:_asau zAstra~artha-kuzala: tattva-jJAnena tu_apANDita: |
रत्न-संसाधकः प्रोक्तः स त्वम् एव महीपते ॥६।९०।३॥
ratna-saMsAdhaka: prokta: sa* tvam eva mahIpate ||6|90|3||
तत्.ज्ञः भवसि शास्त्रेषु रविः मेरु-तटेषु_इव ।
tat.jJa: bhavasi zAstreSu ravi: meru-taTeSu_iva |
तत्त्व-ज्ञाने तु विश्रान्तः न त्वम् दृषत् इव_अम्भसि ॥६।९०।४॥
tattva-jJAne tu vizrAnta: na tvam dRSat iva_ambhasi ||6|90|4||
विद्धि चिन्तामणिम् साधो सर्व.त्यागम् अकृत्रिमम् ।
viddhi cintAmaNim sAdho sarva.tyAgam akRtrimam |
तम् अन्तम् सर्व.दुःखानाम् त्वम् साधयसि शुद्ध-धीः ॥६।९०।५॥
tam antam sarva.du:khAnAm tvam sAdhayasi zuddha-dhI: ||6|90|5||
सर्व.त्यागेन शुद्धेन सर्वम् आसाद्यते_अनघ ।
sarva.tyAgena zuddhena sarvam AsAdyate_anagha |
सर्व.त्यागः हि साम्राज्यम् किम् चिन्तामणि.तः भवेत् ॥६।९०।६॥
sarva.tyAga: hi sAmrAjyam kim cintAmaNi.ta: bhavet ||6|90|6||
सिद्धः सर्व.परित्यागः साधो संसाध्य.तः तव ।
siddha: sarva.parityAga: sAdho saMsAdhya.ta: tava |
खर्वी.कृत-जगत्-भूतिः विद्या-स्व.आत्म~उदयः तथा ॥६।९०।७॥
kharvI.kRta-jagat-bhUti: vidyA-sva.Atma~udaya: tathA ||6|90|7||
संत्यक्तम् भवता राज्यम् सदा_आरधन-बान्धवम् ।
saMtyaktam bhavatA rAjyam sadA_Aradhana-bAndhavam |
ब्रह्मणा_इव जगत्-सर्ग-व्यापारः स्व-निशागमे ॥६।९०।८॥
brahmaNA_iva jagat-sarga-vyApAra: sva-nizAgame ||6|90|8||
स्व.देशस्य_अति-दूर.स्थम् अगतः_असि मम_आश्रमम् ।
sva.dezasya_ati-dUra.stham agata:_asi mama_Azramam |
भुवः_अन्तम् इव विश्रान्त्यै वैनतेयः स-कच्छपः ॥६।९०।९॥
bhuva:_antam iva vizrAntyai vainateya: sa-kacchapa: ||6|90|9||
केवलम् सर्व.संत्यागे शेषित~अहम्.मतिः त्वया ।
kevalam sarva.saMtyAge zeSita~aham.mati: tvayA |
मृष्ट~अखिल-कलङ्केन स्व.सत्ता_इव_अनिलेन खे ॥६।९०।१०॥
mRSTa~akhila-kalaGkena sva.sattA_iva_anilena khe ||6|90|10||
मनःमात्रे हृदः त्यक्ते जगत् आयाति पूर्णताम् ।
mana:mAtre hRda: tyakte jagat AyAti pUrNatAm |
त्याग~अत्याग.विकल्पैः त्वम् खम् अम्भोदैः इव_आवृतः ॥६।९०।११॥
tyAga~atyAga-vikalpai: tvam kham ambhodai: iva_AvRta: ||6|90|11||
न_अयम् स परमानन्दः सर्व.त्यागः महोदयः ।
na_ayam sa* paramAnanda: sarva.tyAga: mahodaya: |
कः_अपि_उच्चैः अन्य एव_असौ चिर.साध्यः महान् इति ॥६।९०।१२॥
ka:_api_uccai: anya* eva_asau cira-sAdhya: mahAn iti ||6|90|12||
चिन्तया_इति गते वृद्धिम् संकल्प-ग्रहणे शनैः ।
cintayA_iti gate vRddhim saMkalpa-grahaNe zanai: |
वात्यया_इव वन-स्पन्दे त्यागः प्रोड्डीय ते गतः ॥६।९०।१३॥
vAtyayA_iva vana-spande tyAga: proDDIya te gata: ||6|90|13||
त्यागिता स्यात् कुतः तस्य चिन्ताम् अपि_आवृणोति यः ।
tyAgitA syAt kuta: tasya cintAm api_AvRNoti ya: |
पवन-स्पन्द-युक्तस्य निःस्पन्दत्वम् कुतः तरोः ॥६।९०।१४॥
pavana-spanda-yuktasya ni:spandatvam kuta: taro: ||6|90|14||
चिन्ता_एव चित्तम् इति_आहुः संकल्प.इतर-नामकम् ।
cintA_eva cittam iti_Ahu: saMkalpa~itara-nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१५॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|15||
चित्ते चिन्ता-गृहीते तु त्रिजगत्.जालके क्षणात् ।
citte cintA-gRhIte tu trijagat-jAlake kSaNAt |
कथम् असाद्यते साधो सर्व.त्यागः निरञ्जनः ॥६।९०।१६॥
katham asAdyate sAdho sarva.tyAga: niraJjana: ||6|90|16||
चिन्ता_एव चित्ताम् इति_आहुः संकल्प.इतर-नामकम् ।
cintA_eva cittAm iti_Ahu: saMkalpa~itara-nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१७॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|17||
निश्चिन्तत्वम् परम् सर्वम् त्याग आदाय ते गतः ।
nizcintatvam param sarvam tyAga* AdAya te gata: |
आमन्त्र्यापूजितः_जन्तुः स दुःखाम् न करोति किम् ॥६।९०।१८॥
AmantryApUjita:_jantu: sa* du:khAm na karoti kim ||6|90|18||
सर्व.त्याग-गणाउ_एवम् गते कमल-लोचन ।
sarva.tyAga-gaNAu_evam gate kamala-locana |
तपःकाच.मणिः दृष्टः त्वया संकल्प-चक्षुषा ॥६।९०।१९॥
tapa:kAca.maNi: dRSTa: tvayA saMkalpa-cakSuSA ||6|90|19||
त्वया तस्मिन् तपस्य_इव दुःखे दृष्टि-भ्रम~उदिते ।
tvayA tasmin tapasya_iva du:khe dRSTi-bhrama~udite |
ग्राह्य~एक-भावना बद्धा जल.इन्दौ शशिनः यथा ॥६।९०।२०॥
grAhya~eka-bhAvanA baddhA jala~indau zazina: yathA ||6|90|20||
अ-वासनम् अनासक्त्या कृत~अनन्ता स-वासना ।
a-vAsanam anAsaktyA kRta~anantA sa-vAsanA |
आद्यन्त-मध्य.विषमा दुःखया_एव तपःक्रिया ॥६।९०।२१॥
Adyanta-madhya-viSamA du:khayA_eva tapa:kriyA ||6|90|21||
अमित.आनन्दाम् उत्सृज्य सुसाध्यम् यः प्रवर्तते ।
amita~AnandAm utsRjya susAdhyam ya: pravartate |
मिते वस्तुनि दुःसाध्ये स्व.आत्म-हा स शठः स्मृतः ॥६।९०।२२॥
mite vastuni du:sAdhye sva.Atma-hA sa* zaTha: smRta: ||6|90|22||
सर्व.त्यागम् समारभ्य न च_एष साधितः त्वया ।
sarva.tyAgam samArabhya na ca_eSa* sAdhita: tvayA |
तथा दुःख~एकताज्ञान.बद्धेन वन-सद्मनि ॥६।९०।२३॥
tathA du:kha~ekatAjJAna-baddhena vana-sadmani ||6|90|23||
राज्य.बन्धात् वि.निष्क्रम्य प्रसरत् दुःख-पूरितात् ।
rAjya-bandhAt vi.niSkramya prasarat du:kha-pUritAt |
वन.वास~अभिधैः साधो बद्धः_असि दृष्ट.बन्धनैः ॥६।९०।२४॥
vana.vAsa~abhidhai: sAdho baddha:_asi dRSTa-bandhanai: ||6|90|24||
द्वि.गुणा एव ते चिन्ताः शीत.वात.आतप.आदयः ।
dvi.guNA* eva te cintA: zIta.vAta~Atapa~Adaya: |
बन्धनात् अधिकाम् मन्ये वन.वासम् अजानताम् ॥६।९०।२५॥
bandhanAt adhikAm manye vana.vAsam ajAnatAm ||6|90|25||
चिन्तामणिः मया प्राप्त इति_अलम् बुद्धवान् असि ।
cintAmaNi: mayA prApta* iti_alam buddhavAn asi |
न लब्धवान् भवान् साधो स्फटिकस्य_अपि खण्डिकाम् ॥६।९०।२६॥
na labdhavAn bhavAn sAdho sphaTikasya_api khaNDikAm ||6|90|26||
इति_एतत् अङ्ग मणि-यत्न-कथासमानम्
iti_etat aGga maNi-yatna-kathAsamAnam
सम्यक् मया प्रकथिताम् तव पद्म-नेत्र ।
samyak mayA prakathitAm tava padma-netra |
तत् बोध्याम् एवम् अमलाम् स्वयाम् एव बुद्ध्वा
tat bodhyAm evam amalAm svayAm eva buddhvA
यत् वेत्सि तत् परिणतीम् नय चित्त-कोशे ॥६।९०।२७॥
yat vetsi tat pariNatIm naya citta-koze ||6|90|27||
॥
Oॐm
FM.6.90
THE STORIES EXPLAINED
SHIKHI.DHVAJA FIRE.CREST said—
मणि.साधक.विन्ध्य.इभ.बन्धन.आदि_अमर.आत्मज ।
maNi-sAdhaka-vindhya~ibha-bandhana.Adi_amara~Atmaja |
सूचितम् यत् कथा.जालम् पुनर् मे प्रकटी.कुरु ॥६।९०।१॥
sUcitam yat kathA-jAlam punar me prakaTI.kuru ||6|90|1||
.
maNi-sAdhaka-vindhya~ibha-bandhan-&c-amara~Atmaja -
o maNi-sAdhaka-vindhya.Elephant-bandhana-&c-Immortal-selfborn/son
sUcitam yat kathA-jAlam punar me prakaTI.kuru - .
#saMpratipatti
*sv. Holy one, explain the significance of these stories!
*vlm. Please explain unto me, O Divine boy; the purport of the parables of the true and false gems; and the unfettered and paint up elephant, which you have spoken before to me.
CHÛDÂLÂ (the Boy) said—
वाक्यार्थ-दृष्टेः निष्पत्त्या हृद्-गृहे चित्त-भित्तिषु ।
vAkyArtha-dRSTe: niSpattyA hRd-gRhe citta-bhittiSu |
शृणु स्वयम् कथाम् चित्राम् चित्रम् उन्मीलयामि ते ॥६।९०।२॥
zRNu svayam kathAm citrAm citram unmIlayAmi te ||6|90|2||
.
vAkya_artha-dRSTe: niSpattyA hRd-gRhe citta-bhittiSu zRNu svayam kathAm citrAm
citram ununIlayAmi te
.
*vlm.2. Chudála replied—Hear me now expound to you the meaning of my stories, and the purport of the words and their senses; which I have stored in your heart and mind, for the enlightenment of your understanding.
यः_असौ शास्त्र~अर्थ-कुशलः तत्त्व-ज्ञानेन तु_अपाण्डितः ।
ya:_asau zAstra~artha-kuzala: tattva-jJAnena tu_apANDita: |
रत्न-संसाधकः प्रोक्तः स त्वम् एव महीपते ॥६।९०।३॥
ratna-saMsAdhaka: prokta: sa* tvam eva mahIpate ||6|90|3||
.
ya: asau zAstra~artha- is this shAstra.meaning: - someone who properly understands the shAstra
tattva-jJAnena tu apANDita: - but in Thatness-Wisdom is not astute
ratna-saMsAdhaka: prokta: - is declared a Stone-Wisher
sa tvam eva mahIpate - he is you, Great.Protector!
*vlm.3. {?} That searcher after the philosopher's stone, was undoubtedly acquainted with science, but had no knowledge of the truth (tatwajnana); he searched the gem but knew not what it was, and the same man is thyself.
*sv.2-4 THE BRAHMANA (CÛDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
तत्.ज्ञः भवसि शास्त्रेषु रविः मेरु-तटेषु_इव ।
tat.jJa: bhavasi zAstreSu ravi: meru-taTeSu_iva |
तत्त्व-ज्ञाने तु विश्रान्तः न त्वम् दृषत् इव_अम्भसि ॥६।९०।४॥
tattva-jJAne tu vizrAnta: na tvam dRSat iva_ambhasi ||6|90|4||
.
tajjJa: bhavasi zAstreSu -
a That.Knower you become among the shAstras
ravi: meru-taTeSu iva -
like the Sun on the slopes of Mount.meru
tattva-jJAne tu vizrAnta: - but in Thatness-Wisdom reposed
na tvam dRSat iva ambhasi - no you / you are not like a millstone in the water.
* na tvam – there is no you / you do not (become, bhavasi in line 1a).
*vlm.4. You are versed in the sciences as he, and shinest above others as the shining sun on the mountain tops; but you have not that rest and quiet, which is derived from the knowledge of truth; and are immerged in your errors, as a block of stone in the water.
*sv.2-4 THE BRAHMANA (CÛDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
* tajjJa: bhavati zAstreSu - a That.Knower becomes among the shAstras ravi: meru-taTeSu iva - like Sun on the slopes of Mount.meru tattva-jJAne tu vizrAnta: - but in Thatness-Wisdom reposed na tvam dRSat iva ambhasi - no you like a millstone in the water.
विद्धि चिन्तामणिम् साधो सर्व.त्यागम् अकृत्रिमम् ।
viddhi cintAmaNim sAdho sarva.tyAgam akRtrimam |
तम् अन्तम् सर्व.दुःखानाम् त्वम् साधयसि शुद्ध-धीः ॥६।९०।५॥
tam antam sarva.du:khAnAm tvam sAdhayasi zuddha-dhI: ||6|90|5||
.
viddhi cintAmaNim - know the WishingStone
sAdho
sarva.tyAgam akRtrimam – to be the unaffected abandonment of all -
tam antam sarva.du:khAnAm - that is the end of all sorrows
tvam sAdhayasi zuddha-dhI: - your pure thot will attain.
*vwv.2068/5. Virtuous One! Know the spontaneous renunciation of everything as the wish-fulfilling gem. You, having a pure mind, secure that which is the end of all pains.
*sv.5 Cintamani is the total renunciation of everything, which puts an end to all sorrow. By pure total renunciation everything is gained. What is the celestial jewel in comparison?
*vlm.5. Know O holy man! that it is relinquishing of errors, which is said to be the philosopher's stone; (because they are the only men that have set themselves above the reach of error). Try to get that O holy man! in your possession, and set yourself thereby above the reach of misery.
सर्व.त्यागेन शुद्धेन सर्वम् आसाद्यते_अनघ ।
sarva.tyAgena zuddhena sarvam AsAdyate_anagha |
सर्व.त्यागः हि साम्राज्यम् किम् चिन्तामणि.तः भवेत् ॥६।९०।६॥
sarva.tyAga: hi sAmrAjyam kim cintAmaNi.ta: bhavet ||6|90|6||
.
sarva.tyAgena zuddhena – with pure all-abandoning
sarvam AsAdyate_anagha – all is attained, dear boy,
sarva.tyAgo hi sAmrAjyam – for all-abandonment is sovereignty
kim cintAmaNi.tas bhavet – which comes to be thru the WishingStone.
*vwv.2069/6. Sinless One! Everything is obtained by pure and complete renunciation. Renunciation of everything is indeed complete sovereignty. What can arise from the wish-fulfilling gem?
*vlm.6. It is the relinquishment of gross objects, that produce: the pure joy of holiness; it is the abandonment of the world, gives one the sovereignty over his soul, and which is reckoned as the true philosopher's stone.
*sv.6-8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
सिद्धः सर्व.परित्यागः साधो संसाध्य.तः तव ।
siddha: sarva.parityAga: sAdho saMsAdhya.ta: tava |
खर्वी.कृत-जगत्-भूतिः विद्या-स्व.आत्म~उदयः तथा ॥६।९०।७॥
kharvI.kRta-jagat-bhUti: vidyA-sva.Atma~udaya: tathA ||6|90|7||
.
siddha: sarva.parityAga: - an Adept who has forsaken all,
sAdhu, -
saMsAdhya-ta: tava
kharvI.kRta-jagat-bhUti:
vidyA-svAtmodaya: tathA - .
*vlm.7. Abandonment of all is the highest perfection, which you must practice betimes; because it is contemning of worldly grandeur, that show: the greatest magnanimity of the soul.
*sv.6-8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
*AB. kharvI.kRtA tucchI.kRtA ….
saMsAdhya
संत्यक्तम् भवता राज्यम् सदा_आरधन-बान्धवम् ।
saMtyaktam bhavatA rAjyam sadA_Aradhana-bAndhavam |
ब्रह्मणा_इव जगत्-सर्ग-व्यापारः स्व-निशागमे ॥६।९०।८॥
brahmaNA_iva jagat-sarga-vyApAra: sva-nizAgame ||6|90|8||
.
saMtyaktam bhavatA rAjyam sadA Aradhana-bAndhavam brahmaNA iva jagat-sarga-vyApAra: sva-nizAgame
.
*vlm.8. You have O prince! forsaken your princedom together with your princess, riches, relatives and friends, and have restet in your resignation; as brahmA the lord of creatures, rested at the night of cessation of the act of his creation.
*sv.6-8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
स्व.देशस्य_अति-दूर.स्थम् अगतः_असि मम_आश्रमम् ।
sva.dezasya_ati-dUra.stham agata:_asi mama_Azramam |
भुवः_अन्तम् इव विश्रान्त्यै वैनतेयः स-कच्छपः ॥६।९०।९॥
bhuva:_antam iva vizrAntyai vainateya: sa-kacchapa: ||6|90|9||
.
svadezasya atidUra-stham Agata:_asi mamAzramam bhuva:_antAm iva vizrAntyai vainateya: sa-kacchapa:
.
*vlm.9. You have come out too far from your country, to this distant hermitage of mine; as the bird of heaven the great Garuda lighted with his prey of the tortoise, on the farthest mount of the earth. (The legend of (Gaja-kachchhapa borne by garuDa, is narrated at length in the purana)·
*sv.9-11 After renouncing everything, you have come to this hermitage. However, one thing still remains to be renounced — your egosense.
केवलम् सर्व.संत्यागे शेषित~अहम्.मतिः त्वया ।
kevalam sarva.saMtyAge zeSita~aham.mati: tvayA |
मृष्ट~अखिल-कलङ्केन स्व.सत्ता_इव_अनिलेन खे ॥६।९०।१०॥
mRSTa~akhila-kalaGkena sva.sattA_iva_anilena khe ||6|90|10||
.
kevalam sarva.saMtyAge zeSita_ahaM-mati: tvayA
mRSTa_akhila-kalaGkena - w washing.away every stain
sva-sattA iva - like Ur.own state of being
anilena khe - by the air* in the kha.sky.
* wind in sky Air in the personal kha.sky, Ur field of perceptive awareness.
*vlm.10. You have relinquished your egotism, with your abandonment of all worldly goods; and you purged your nature from_every stain, as autumnal winds desperse the clouds from the sky.
*sv.9-11 After renouncing everything, you have come to this hermitage. However, one thing still remain: to be renounced — your egosense.
मनःमात्रे हृदः त्यक्ते जगत् आयाति पूर्णताम् ।
mana:mAtre hRda: tyakte jagat AyAti pUrNatAm |
त्याग~अत्याग.विकल्पैः त्वम् खम् अम्भोदैः इव_आवृतः ॥६।९०।११॥
tyAga~atyAga-vikalpai: tvam kham ambhodai: iva_AvRta: ||6|90|11||
.
mano-mAtre hRda: tyakte
jagat AyAti pUrNatAm - the world comes to a state of Fullness
tyAga_atyAga-vikalpai:
tvam kham ambhodai: iva AvRta: - like your sky overcast with clouds
*vlm.11. Know that it is only by driving away the egoism of the mind as well as all desires from the heart, that one gets his perfection and has the fulness of the world or perfect bliss in himself. But you have been labouring under the ignorance of what is to be abandoned and what is to be retained, as the sky labours under the clouds. (It is not the abandonment of the world, but the greedy desires of the mind, that is attended with true felicity).
*sv.9-11 After renouncing everything, you have come to this hermitage. However, one thing still remain: to be renounced — your egosense.
न_अयम् स परमानन्दः सर्व.त्यागः महोदयः ।
na_ayam sa* paramAnanda: sarva.tyAga: mahodaya: |
कः_अपि_उच्चैः अन्य एव_असौ चिर.साध्यः महान् इति ॥६।९०।१२॥
ka:_api_uccai: anya* eva_asau cira-sAdhya: mahAn iti ||6|90|12||
.
na ayam sa* paramAnanda: - not this is the absolute Happiness
sarva.tyAgo mahodaya: - all-abandonment, good.fortune
ka:_api uccai:_anya_eva asau cira-sAdhyo mahAn iti
.
*vlm.12. It is not your abandonment of the world, which can give you that highest felicity the summum bonum that you seek; it is something else that must be yet sought after by you. (True happiness is a thing of heavenly growth, and is to be obtained by the grace of God only).
*sv.12-13 If the heart abandon: the mind (the movement of thought), there is realisation of the absolute: but you are overcome by the thought of the renunciation which your renunciation has createt in you. Hence, this is not the blis: that arises from total renunciation.
*Ott.char. #vasiSTha -> #mahodAya m. - One of the sons of vasiSTha, once cursed by vizvAmitra, when trisaGku, King of ayodhyA, conducted a yaga with vizvAmitra as Rtvik and for that yaga vizvAmitra invited vasiSTha and his son mahodaya also. But mahodaya refused to respond to the invitation and sent a message picturing both vizvAmitra and trisaGku as caNDAlas. Enraged at this insulting message vizvAmitra cursed mahodaya to become a Sudra. (Verses 20-2 l,Bala Kanda, Chapter 59, vAlmIki rAmAyaNa) .
चिन्तया_इति गते वृद्धिम् संकल्प-ग्रहणे शनैः ।
cintayA_iti gate vRddhim saMkalpa-grahaNe zanai: |
वात्यया_इव वन-स्पन्दे त्यागः प्रोड्डीय ते गतः ॥६।९०।१३॥
vAtyayA_iva vana-spande tyAga: proDDIya te gata: ||6|90|13||
.
cintayA iti gate vRddhim - by care so when gone to growth
saMkalpa-grahaNe zanai: - in grasping Concepts gradually/constantly
vAtyayA iva
vana-spande - in the vibrant wind
tyAga: proDDIya te gata: - .
*vlm.13. When the mind is overflown by its thoughts, and the heart is corroded by the canker of its desire; all its resignation flies from it, as the stillness of a forest flies before the tempest.
*sv.12-13 If the heart abandon: the mind (the movement of thought), there is realisation of the absolute: but you are overcome by the thought of the renunciation which your renunciation has createt in you. Hence, this is not the blis: that arises from total renunciation.
त्यागिता स्यात् कुतः तस्य चिन्ताम् अपि_आवृणोति यः ।
tyAgitA syAt kuta: tasya cintAm api_AvRNoti ya: |
पवन-स्पन्द-युक्तस्य निःस्पन्दत्वम् कुतः तरोः ॥६।९०।१४॥
pavana-spanda-yuktasya ni:spandatvam kuta: taro: ||6|90|14||
.
tyAgitA syAt kuta: tasya cintAm api_AvRNoti ya: pavana-spanda-yuktasya ni:spandatvam kuta: taro:
.
*sv.14 One who has abandoned everything is not agitated by worry: if wind can sway the branches of a tree, it cannot be callet immovable.
*vlm.14. Of what avail is the abandonment of the world to one, whose mind is eve:_infested by hi: troublesome thoughts; it is impossible for a tree to be at rest, that is exposed to the tempests of the sky. (Inward passions disturb the breast, as tempests rend the sky).
चिन्ता_एव चित्तम् इति_आहुः संकल्प.इतर-नामकम् ।
cintA_eva cittam iti_Ahu: saMkalpa~itara-nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१५॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|15||
.
cintA_eva - Worry is only
cittAm iti_Ahu: - "affected" as they say
saMkalpa~itara-nAmakam - "conception" is another name
tasyAm eva sphurantyAm tu - but in that alone projecting
cittam tyaktam katham bhavet - affection abandoned how does it become?
*vlm.15. The thoughts constitute the mind, which is but another name for will or desire; and so long as these are found to be raging in one, it is in vain to talk of the subjection of the mind.
*sv.15-17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
चित्ते चिन्ता-गृहीते तु त्रिजगत्.जालके क्षणात् ।
citte cintA-gRhIte tu trijagat-jAlake kSaNAt |
कथम् असाद्यते साधो सर्व.त्यागः निरञ्जनः ॥६।९०।१६॥
katham asAdyate sAdho sarva.tyAga: niraJjana: ||6|90|16||
.
citte cintA-gRhIte tu trijagat-jAlake kSaNAt | katham asAdyate sAdho sarva.tyAga: niraJjana:
.
*vlm.16. The mind being occupied by its busy thoughts, find: the three world: to present themselves before it in an instant; of what avail therefore is the abandonment of this world to one, when the infinite worlds of the universe are present before his mind.
*sv.15-17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
चिन्ता_एव चित्ताम् इति_आहुः संकल्प.इतर-नामकम् ।
cintA_eva cittAm iti_Ahu: saMkalpa~itara-nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१७॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|17||
.
cintA_eva cittAm iti_Ahu: saMkalpa~itara-nAmakam tasyAm eva sphurantyAm tu
cittam tyaktam katham bhavet
.
*vlm.17. Resignation flies on its swift penions, soon as it sees a desire to be entertainet in it; as a bird puts on its wings, no sooner it hears a noise below.
*sv.15-17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
निश्चिन्तत्वम् परम् सर्वम् त्याग आदाय ते गतः ।
nizcintatvam param sarvam tyAga* AdAya te gata: |
आमन्त्र्यापूजितः_जन्तुः स दुःखाम् न करोति किम् ॥६।९०।१८॥
AmantryApUjita:_jantu: sa* du:khAm na karoti kim ||6|90|18||
.
nizcintatvam param sarvam tyAga* AdAya te gata: | AmantryApUjita:_jantu: sa* du:khAm na karoti kim
.
*sv.18 Hence, when such thoughts arise in your heart, your renunciation leaves your heart (like the cintamani leaving the man). Because you did not recognise the spirit of renunciation and cherish it, it left you — taking with it freedom from thoughts and worries.
*vlm.18. It is insouciance and want of care, which is the main object of the abandonment of the world; but when you allow a care to rankle in your breast, you bid a fair adieu to your resignation; as one bid farewell to his honoured ant invited guest.
सर्व.त्याग-गणाउ_एवम् गते कमल-लोचन ।
sarva.tyAga-gaNAu_evam gate kamala-locana |
तपःकाच.मणिः दृष्टः त्वया संकल्प-चक्षुषा ॥६।९०।१९॥
tapa:kAca.maNi: dRSTa: tvayA saMkalpa-cakSuSA ||6|90|19||
.
sarva.tyAga-gaNau_evam gate kamala-locana tapa:kAca.maNi:_dRSTa: tvayA saMkalpa-cakSuSA
.
*vlm.19. After you have let slip the precious gem of resignation from your hand, you have chosen the false glossy gewgaw of austerity for some fond wish in your view. (All outward observances of rites and austerities proceed from some favourite object fostered in the mind, while the pure bliss of holiness is obtained from the purity of the heart only, and without any need of outward acts).
*sv.19-21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass-piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
त्वया तस्मिन् तपस्य_इव दुःखे दृष्टि-भ्रम~उदिते ।
tvayA tasmin tapasya_iva du:khe dRSTi-bhrama~udite |
ग्राह्य~एक-भावना बद्धा जल.इन्दौ शशिनः यथा ॥६।९०।२०॥
grAhya~eka-bhAvanA baddhA jala~indau zazina: yathA ||6|90|20||
.
tvayA tasmin tapasya_iva du:khe dRSTi-bhrama~udite grAhya~eka-bhAvanA baddhA
jala~indau zazino yathA
.
*vlm.20. I see thy mind is fixet in wilful pains of thy austerities, as the sight of a deluded man is settled on the reflextion of the moon in the waters; (from his error of its being the true moon).
*sv.19-21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass-piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
अ-वासनम् अनासक्त्या कृत~अनन्ता स-वासना ।
a-vAsanam anAsaktyA kRta~anantA sa-vAsanA |
आद्यन्त-मध्य.विषमा दुःखया_एव तपःक्रिया ॥६।९०।२१॥
Adyanta-madhya-viSamA du:khayA_eva tapa:kriyA ||6|90|21||
.
a-vAsanam anAsaktyA kRta_anantA sa-vAsanA Adyanta-madhya-viSamA du:khayA_eva tapa:kriyA
.
*vlm.21. Forsaking the indifference of your mind, you have become a follower of the prurience of your heat; and chosen for yourself the mortification of an anchorite, which is full of from its first to last.
*sv.19-21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass-piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
अवासनम्-अनासक्त्या कृत-अनन्ता सवासना ।
आद्य्-अन्त-मध्य.विषमा दुःखाय-एव तपःक्रिया ।। २१
VA- by non-adhering to no-vasana state, you made endless state into
ascetic practice, with vasanas, difficult in the beginning, end and
middle, good for sorrow only.
*AS: The word अवासनम् seems to have different possible meanings.
I would suggest:
The action of tapas (तपःक्रिया) (even when done) without attachment (अनासक्त्या) or a place to stay at (अवासनम्) and practiced for a very long time (कृतानन्ता) with specific desires (सवासना), only leads to misery (दुःखायैव) , being difficult in the beginning, during and at the end!
अमित.आनन्दाम् उत्सृज्य सुसाध्यम् यः प्रवर्तते ।
amita~AnandAm utsRjya susAdhyam ya: pravartate |
मिते वस्तुनि दुःसाध्ये स्व.आत्म-हा स शठः स्मृतः ॥६।९०।२२॥
mite vastuni du:sAdhye sva.Atma-hA sa* zaTha: smRta: ||6|90|22||
.
amita~AnandAm utsRjya susAdhyam ya: pravartate
mite vastuni du:sAdhye sva.Atma-hA sa* zaTha: smRta:
*sv.22 You have replaced the unconditioned and unattachet infinite consciousness with the futile performance of austerities which has a beginning and an end, alas, for your own sorrow.
*vlm.22. He who forsake: the easy task of his devotion to god, which is fraught with infinite bliss; and betakes himself to the difficult duties of painful austerity, is said to make a suicide of his own soul. (The sruti call: them self-suicides (atmaghanojánah); who neglect the felicity of their souls).
सर्व.त्यागम् समारभ्य न च_एष साधितः त्वया ।
sarva.tyAgam samArabhya na ca_eSa* sAdhita: tvayA |
तथा दुःख~एकताज्ञान.बद्धेन वन-सद्मनि ॥६।९०।२३॥
tathA du:kha~ekatAjJAna-baddhena vana-sadmani ||6|90|23||
.
sarva.tyAgam – All-Abandon
samArasya - to be undertaken
na ca_eSa sAdhita: tvayA - and not this accomplished by you
tathA - thus
du:kha~ekatÂjJAna-baddhena - bound by sorrow, not wise to Oneness
vana-sadmani - in your forest cabin.
*vlm.23. You betook yourself to the vow of self-resignation, by your relinquishment of all earthly possessions; but instead of observing the forbearance of resignation, you are bound to the painful austerities of your asceticism_in this dreary wilderness.
* sarva.tyAgam – All-Abandon samArasya - to be undertaken na ca_eSa sAdhita: tvayA - and not this accomplished by you tathA - thus du:kha~ekatÂjJAna-baddhena - bound by sorrow, not wise to Oneness vana-sadmani - in your forest cabin.
राज्य.बन्धात् वि.निष्क्रम्य प्रसरत् दुःख-पूरितात् ।
rAjya-bandhAt vi.niSkramya prasarat du:kha-pUritAt |
वन.वास~अभिधैः साधो बद्धः_असि दृष्ट.बन्धनैः ॥६।९०।२४॥
vana.vAsa~abhidhai: sAdho baddha:_asi dRSTa-bandhanai: ||6|90|24||
.
rAjya-bandhAt viniSkramya
having escaped the bondage of your kingdom
prasarat du:kha-pUritAt
coming from its fulness of sorrow,
vana.vAsa_abhidhai:
by the constraints of forest living
sAdhu
baddha:_asi dRSTa-bandhanai:
you are bound by imagined bonds.
#kram —> #niSkram —> #viniSkram – vi-nis.kram go out, come forth from (abl).
*vlm.24. You broke the bonds of your princedom, and decamped from the bounds of your realm thinking them as too painful to you; but say are you not constrained here to the faste:_and fa: more irksome toils of your asceticism, and the unbearable chains of its rigit incarceration.
*sv.24 You fell into the trap of this forest-life and did not strive to sustain the spirit of total renunciation. You abandoned the bondage to kingdom and all the rest of it, but you have become bound again by what is known as the ascetic life.
द्वि.गुणा एव ते चिन्ताः शीत.वात.आतप.आदयः ।
dvi.guNA* eva te cintA: zIta.vAta~Atapa~Adaya: |
बन्धनात् अधिकाम् मन्ये वन.वासम् अजानताम् ॥६।९०।२५॥
bandhanAt adhikAm manye vana.vAsam ajAnatAm ||6|90|25||
.
dvi.guNA: eva te cintA: - for twofold are your worries – you have twice the cares
zIta.vAta~Atapa~Adaya: - like a cool breeze in the heat
bandhanAt adhikAm manye vana.vAsam ajAnatAm
.
*sv.25 Now you are even more worried than before by cold, heat, wind, etc., and hence more firmly bound.
*vlm.25. I think you are involvet in much more care to defend yourself from heat and colt in the defenceless forest, and have come to find yourself to be more fast bound to your rigours than you had any idea of this before.
चिन्तामणिः मया प्राप्त इति_अलम् बुद्धवान् असि ।
cintAmaNi: mayA prApta* iti_alam buddhavAn asi |
न लब्धवान् भवान् साधो स्फटिकस्य_अपि खण्डिकाम् ॥६।९०।२६॥
na labdhavAn bhavAn sAdho sphaTikasya_api khaNDikAm ||6|90|26||
.
cintAmaNi: mayA prApta iti_alam buddhavAn_asi na labdhavAn_bhavAn_sAdho sphaTikasya_api khaNDikAm
.
*sv.26 Foolishly thinking, "I have obtained the cintamani", you have really gained not even a piece of crystal!
*vlm.26. You thought in vain to have obtained the philosopher's stone before, but must have come to find atlast; that your gain is not worth even a grain of glassy bauble.
इति_एतत् अङ्ग मणि-यत्न-कथासमानम्
iti_etat aGga maNi-yatna-kathAsamAnam
सम्यक् मया प्रकथिताम् तव पद्म-नेत्र ।
samyak mayA prakathitAm tava padma-netra |
तत् बोध्याम् एवम् अमलाम् स्वयाम् एव बुद्ध्वा
tat bodhyAm evam amalAm svayAm eva buddhvA
यत् वेत्सि तत् परिणतीम् नय चित्त-कोशे ॥६।९०।२७॥
yat vetsi tat pariNatIm naya citta-koze ||6|90|27||
.
iti_etat aGga maNi-yatna-kathA-samAnam
samyak_x
mayA prakathitAm tava - by me narrated for you,
padmanetra - Lotus.eyes,
tat bodhyAm evam amalAm svayAm eva buddhvA
yat vetsi
tat pariNatIm naya citta-koze - .
*sv.27 This is the meaning of the first parable.
*vlm.27. Now sir, I have given you a full interpretation of the avidity of a man to pocket the invaluable gem; you have no doubt comprehended its right meaning in your mind, and now store its purport in the casket of your breast.
+++
jd. Cantos like this are not to the taste of the modern reader. I'm put in mind of someone explaining a joke after he tells it; or, worse, of medieval commentators on the Song of Songs, that extremely erotic dialog in the Old Testament. It was interpreted as symbolic of Christ's love for the Church. (I won't trouble to argue the interpretation).
Here the interpretation is not far.fetched, and for that very reason might well have been left to the reader.
.
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:
FM6091 ABOUT THE ELEPHANT 2.NV28 .z22
https://www.dropbox.com/s/qj91mza94ex6var/fm6091%202.nv28%20About%20the%20Elephant%20.z22.docx?dl=0
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
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Jiva Das
FM6090 EXPLANATIONS 2.NV27 .z27
https://www.dropbox.com/s/gprxi0se3o8dk7l/fm6090%202.nv27%20Explanations%20.z27.docx?dl=0
Oॐm
FM.6.90
THE STORIES EXPLAINED
SHIKHI.DHVAJA FIRE.CREST said—
मणि.साधक.विन्ध्य.इभ.बन्धन.आदि अमर.आत्मज ।
maNi.sAdhaka.vindhya*ibha.bandhana.Adi amara*Atmaja |
सूचितम् यत् कथा.जालम् पुनर् मे प्रकटी.कुरु ॥६।९०।१॥
sUcitam yat kathA.jAlam punar me prakaTI.kuru ||6|90|1||
.
maNi.sAdhaka.vindhya*ibha.bandhan.&c.amara*Atmaja .
o maNi.sAdhaka.vindhya.Elephant.bandhana.&c.Immortal.selfborn/son
sUcitam yat kathA.jAlam punar me prakaTI.kuru . .
.
*sv. Holy one, explain the significance of these stories!
*vlm. Please explain unto me, O Divine boy; the purport of the parables of the true and false gems; and the unfettered and paint up elephant, which you have spoken before to me.
CHÛDÂLÂ (the Boy) said—
वाक्यार्थ.दृष्टेः निष्पत्त्या हृद्.गृहे चित्त.भित्तिषु ।
vAkyArtha.dRSTe: niSpattyA hRd.gRhe citta.bhittiSu |
शृणु स्वयम् कथाम् चित्राम् चित्रम् उन्मीलयामि ते ॥६।९०।२॥
zRNu svayam kathAm citrAm citram unmIlayAmi te ||6|90|2||
.
vAkya artha.dRSTe: niSpattyA hRd.gRhe citta.bhittiSu zRNu svayam kathAm citrAm
citram ununIlayAmi te
.
*vlm.2. Chudála replied—Hear me now expound to you the meaning of my stories, and the purport of the words and their senses; which I have stored in your heart and mind, for the enlightenment of your understanding.
यः असौ शास्त्र*अर्थ.कुशलः तत्त्व.ज्ञानेन तु अपाण्डितः ।
ya: asau zAstra*artha.kuzala: tattva.jJAnena tu apANDita: |
रत्न.संसाधकः प्रोक्तः स त्वम् एव महीपते ॥६।९०।३॥
ratna.saMsAdhaka: prokta: sa* tvam eva mahIpate ||6|90|3||
.
ya: asau zAstra*artha. is this shAstra.meaning: . someone who properly understands the shAstra
tattva.jJAnena tu apANDita: . but in Thatness.Wisdom is not astute
ratna.saMsAdhaka: prokta: . is declared a Stone.Wisher
sa tvam eva mahIpate . he is you, Great.Protector!
*vlm.3. {?} That searcher after the philosopher's stone, was undoubtedly acquainted with science, but had no knowledge of the truth (tatwajnana); he searched the gem but knew not what it was, and the same man is thyself.
*sv.2.4 THE BRAHMANA (CÛDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
तत्.ज्ञः भवसि शास्त्रेषु रविः मेरु.तटेषु इव ।
tat.jJa: bhavasi zAstreSu ravi: meru.taTeSu iva |
तत्त्व.ज्ञाने तु विश्रान्तः न त्वम् दृषत् इव अम्भसि ॥६।९०।४॥
tattva.jJAne tu vizrAnta: na tvam dRSat iva ambhasi ||6|90|4||
.
tajjJa: bhavasi zAstreSu .
a That.Knower you become among the shAstras
ravi: meru.taTeSu iva .
like the Sun on the slopes of Mount.meru
tattva.jJAne tu vizrAnta: . but in Thatness.Wisdom reposed
na tvam dRSat iva ambhasi . no you / you are not like a millstone in the water.
* na tvam – there is no you / you do not (become, bhavasi in line 1a).
*vlm.4. You are versed in the sciences as he, and shinest above others as the shining sun on the mountain tops; but you have not that rest and quiet, which is derived from the knowledge of truth; and are immerged in your errors, as a block of stone in the water.
*sv.2.4 THE BRAHMANA (CÛDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
* tajjJa: bhavati zAstreSu . a That.Knower becomes among the shAstras ravi: meru.taTeSu iva . like Sun on the slopes of Mount.meru tattva.jJAne tu vizrAnta: . but in Thatness.Wisdom reposed na tvam dRSat iva ambhasi . no you like a millstone in the water.
विद्धि चिन्तामणिम् साधो सर्व.त्यागम् अकृत्रिमम् ।
viddhi cintAmaNim sAdho sarva.tyAgam akRtrimam |
तम् अन्तम् सर्व.दुःखानाम् त्वम् साधयसि शुद्ध.धीः ॥६।९०।५॥
tam antam sarva.du:khAnAm tvam sAdhayasi zuddha.dhI: ||6|90|5||
.
viddhi cintAmaNim . know the WishingStone
sAdho
sarva.tyAgam akRtrimam – to be the unaffected abandonment of all .
tam antam sarva.du:khAnAm . that is the end of all sorrows
tvam sAdhayasi zuddha.dhI: . your pure thot will attain.
*vwv.2068/5. Virtuous One! Know the spontaneous renunciation of everything as the wish.fulfilling gem. You, having a pure mind, secure that which is the end of all pains.
*sv.5 Cintamani is the total renunciation of everything, which puts an end to all sorrow. By pure total renunciation everything is gained. What is the celestial jewel in comparison?
*vlm.5. Know O holy man! that it is relinquishing of errors, which is said to be the philosopher's stone; (because they are the only men that have set themselves above the reach of error). Try to get that O holy man! in your possession, and set yourself thereby above the reach of misery.
सर्व.त्यागेन शुद्धेन सर्वम् आसाद्यते अनघ ।
sarva.tyAgena zuddhena sarvam AsAdyate anagha |
सर्व.त्यागः हि साम्राज्यम् किम् चिन्तामणि.तः भवेत् ॥६।९०।६॥
sarva.tyAga: hi sAmrAjyam kim cintAmaNi.ta: bhavet ||6|90|6||
.
sarva.tyAgena zuddhena – with pure all.abandoning
sarvam AsAdyate anagha – all is attained, dear boy,
sarva.tyAgo hi sAmrAjyam – for all.abandonment is sovereignty
kim cintAmaNi.tas bhavet – which comes to be thru the WishingStone.
*vwv.2069/6. Sinless One! Everything is obtained by pure and complete renunciation. Renunciation of everything is indeed complete sovereignty. What can arise from the wish.fulfilling gem?
*vlm.6. It is the relinquishment of gross objects, that produce: the pure joy of holiness; it is the abandonment of the world, gives one the sovereignty over his soul, and which is reckoned as the true philosopher's stone.
*sv.6.8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
सिद्धः सर्व.परित्यागः साधो संसाध्य.तः तव ।
siddha: sarva.parityAga: sAdho saMsAdhya.ta: tava |
खर्वी.कृत.जगत्.भूतिः विद्या.स्व.आत्म*उदयः तथा ॥६।९०।७॥
kharvI.kRta.jagat.bhUti: vidyA.sva.Atma*udaya: tathA ||6|90|7||
.
siddha: sarva.parityAga: . an Adept who has forsaken all,
sAdhu, .
saMsAdhya.ta: tava
kharvI.kRta.jagat.bhUti:
vidyA.svAtmodaya: tathA . .
*vlm.7. Abandonment of all is the highest perfection, which you must practice betimes; because it is contemning of worldly grandeur, that show: the greatest magnanimity of the soul.
*sv.6.8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
*AB. kharvI.kRtA tucchI.kRtA ….
saMsAdhya
संत्यक्तम् भवता राज्यम् सदा आरधन.बान्धवम् ।
saMtyaktam bhavatA rAjyam sadA Aradhana.bAndhavam |
ब्रह्मणा इव जगत्.सर्ग.व्यापारः स्व.निशागमे ॥६।९०।८॥
brahmaNA iva jagat.sarga.vyApAra: sva.nizAgame ||6|90|8||
.
saMtyaktam bhavatA rAjyam sadA Aradhana.bAndhavam brahmaNA iva jagat.sarga.vyApAra: sva.nizAgame
.
*vlm.8. You have O prince! forsaken your princedom together with your princess, riches, relatives and friends, and have restet in your resignation; as brahmA the lord of creatures, rested at the night of cessation of the act of his creation.
*sv.6.8 In as much as you were able to abandon the empire, etc., you have experienced such total renunciation.
स्व.देशस्य अति.दूर.स्थम् अगतः असि मम आश्रमम् ।
sva.dezasya ati.dUra.stham agata: asi mama Azramam |
भुवः अन्तम् इव विश्रान्त्यै वैनतेयः स.कच्छपः ॥६।९०।९॥
bhuva: antam iva vizrAntyai vainateya: sa.kacchapa: ||6|90|9||
.
svadezasya atidUra.stham Agata: asi mamAzramam bhuva: antAm iva vizrAntyai vainateya: sa.kacchapa:
.
*vlm.9. You have come out too far from your country, to this distant hermitage of mine; as the bird of heaven the great Garuda lighted with his prey of the tortoise, on the farthest mount of the earth. (The legend of (Gaja.kachchhapa borne by garuDa, is narrated at length in the purana)·
*sv.9.11 After renouncing everything, you have come to this hermitage. However, one thing still remains to be renounced — your egosense.
केवलम् सर्व.संत्यागे शेषित*अहम्.मतिः त्वया ।
kevalam sarva.saMtyAge zeSita*aham.mati: tvayA |
मृष्ट*अखिल.कलङ्केन स्व.सत्ता इव अनिलेन खे ॥६।९०।१०॥
mRSTa*akhila.kalaGkena sva.sattA iva anilena khe ||6|90|10||
.
kevalam sarva.saMtyAge zeSita ahaM.mati: tvayA
mRSTa akhila.kalaGkena . w washing.away every stain
sva.sattA iva . like Ur.own state of being
anilena khe . by the air* in the kha.sky.
* wind in sky Air in the personal kha.sky, Ur field of perceptive awareness.
*vlm.10. You have relinquished your egotism, with your abandonment of all worldly goods; and you purged your nature from every stain, as autumnal winds desperse the clouds from the sky.
*sv.9.11 After renouncing everything, you have come to this hermitage. However, one thing still remain: to be renounced — your egosense.
मनःमात्रे हृदः त्यक्ते जगत् आयाति पूर्णताम् ।
mana:mAtre hRda: tyakte jagat AyAti pUrNatAm |
त्याग*अत्याग.विकल्पैः त्वम् खम् अम्भोदैः इव आवृतः ॥६।९०।११॥
tyAga*atyAga.vikalpai: tvam kham ambhodai: iva AvRta: ||6|90|11||
.
mano.mAtre hRda: tyakte
jagat AyAti pUrNatAm . the world comes to a state of Fullness
tyAga atyAga.vikalpai:
tvam kham ambhodai: iva AvRta: . like your sky overcast with clouds
*vlm.11. Know that it is only by driving away the egoism of the mind as well as all desires from the heart, that one gets his perfection and has the fulness of the world or perfect bliss in himself. But you have been labouring under the ignorance of what is to be abandoned and what is to be retained, as the sky labours under the clouds. (It is not the abandonment of the world, but the greedy desires of the mind, that is attended with true felicity).
*sv.9.11 After renouncing everything, you have come to this hermitage. However, one thing still remain: to be renounced — your egosense.
न अयम् स परमानन्दः सर्व.त्यागः महोदयः ।
na ayam sa* paramAnanda: sarva.tyAga: mahodaya: |
कः अपि उच्चैः अन्य एव असौ चिर.साध्यः महान् इति ॥६।९०।१२॥
ka: api uccai: anya* eva asau cira.sAdhya: mahAn iti ||6|90|12||
.
na ayam sa* paramAnanda: . not this is the absolute Happiness
sarva.tyAgo mahodaya: . all.abandonment, good.fortune
ka: api uccai: anya eva asau cira.sAdhyo mahAn iti
.
*vlm.12. It is not your abandonment of the world, which can give you that highest felicity the summum bonum that you seek; it is something else that must be yet sought after by you. (True happiness is a thing of heavenly growth, and is to be obtained by the grace of God only).
*sv.12.13 If the heart abandon: the mind (the movement of thought), there is realisation of the absolute: but you are overcome by the thought of the renunciation which your renunciation has createt in you. Hence, this is not the blis: that arises from total renunciation.
*Ott.char. #vasiSTha .> #mahodAya m. . One of the sons of vasiSTha, once cursed by vizvAmitra, when trisaGku, King of ayodhyA, conducted a yaga with vizvAmitra as Rtvik and for that yaga vizvAmitra invited vasiSTha and his son mahodaya also. But mahodaya refused to respond to the invitation and sent a message picturing both vizvAmitra and trisaGku as caNDAlas. Enraged at this insulting message vizvAmitra cursed mahodaya to become a Sudra. (Verses 20.2 l,Bala Kanda, Chapter 59, vAlmIki rAmAyaNa) .
चिन्तया इति गते वृद्धिम् संकल्प.ग्रहणे शनैः ।
cintayA iti gate vRddhim saMkalpa.grahaNe zanai: |
वात्यया इव वन.स्पन्दे त्यागः प्रोड्डीय ते गतः ॥६।९०।१३॥
vAtyayA iva vana.spande tyAga: proDDIya te gata: ||6|90|13||
.
cintayA iti gate vRddhim . by care so when gone to growth
saMkalpa.grahaNe zanai: . in grasping Concepts gradually/constantly
vAtyayA iva
vana.spande . in the vibrant wind
tyAga: proDDIya te gata: . .
*vlm.13. When the mind is overflown by its thoughts, and the heart is corroded by the canker of its desire; all its resignation flies from it, as the stillness of a forest flies before the tempest.
*sv.12.13 If the heart abandon: the mind (the movement of thought), there is realisation of the absolute: but you are overcome by the thought of the renunciation which your renunciation has createt in you. Hence, this is not the blis: that arises from total renunciation.
त्यागिता स्यात् कुतः तस्य चिन्ताम् अपि आवृणोति यः ।
tyAgitA syAt kuta: tasya cintAm api AvRNoti ya: |
पवन.स्पन्द.युक्तस्य निःस्पन्दत्वम् कुतः तरोः ॥६।९०।१४॥
pavana.spanda.yuktasya ni:spandatvam kuta: taro: ||6|90|14||
.
tyAgitA syAt kuta: tasya cintAm api AvRNoti ya: pavana.spanda.yuktasya ni:spandatvam kuta: taro:
.
*sv.14 One who has abandoned everything is not agitated by worry: if wind can sway the branches of a tree, it cannot be callet immovable.
*vlm.14. Of what avail is the abandonment of the world to one, whose mind is eve: infested by hi: troublesome thoughts; it is impossible for a tree to be at rest, that is exposed to the tempests of the sky. (Inward passions disturb the breast, as tempests rend the sky).
चिन्ता एव चित्तम् इति आहुः संकल्प.इतर.नामकम् ।
cintA eva cittam iti Ahu: saMkalpa*itara.nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१५॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|15||
.
cintA eva . Worry is only
cittAm iti Ahu: . "affected" as they say
saMkalpa*itara.nAmakam . "conception" is another name
tasyAm eva sphurantyAm tu . but in that alone projecting
cittam tyaktam katham bhavet . affection abandoned how does it become?
*vlm.15. The thoughts constitute the mind, which is but another name for will or desire; and so long as these are found to be raging in one, it is in vain to talk of the subjection of the mind.
*sv.15.17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
चित्ते चिन्ता.गृहीते तु त्रिजगत्.जालके क्षणात् ।
citte cintA.gRhIte tu trijagat.jAlake kSaNAt |
कथम् असाद्यते साधो सर्व.त्यागः निरञ्जनः ॥६।९०।१६॥
katham asAdyate sAdho sarva.tyAga: niraJjana: ||6|90|16||
.
citte cintA.gRhIte tu trijagat.jAlake kSaNAt | katham asAdyate sAdho sarva.tyAga: niraJjana:
.
*vlm.16. The mind being occupied by its busy thoughts, find: the three world: to present themselves before it in an instant; of what avail therefore is the abandonment of this world to one, when the infinite worlds of the universe are present before his mind.
*sv.15.17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
चिन्ता एव चित्ताम् इति आहुः संकल्प.इतर.नामकम् ।
cintA eva cittAm iti Ahu: saMkalpa*itara.nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१७॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|17||
.
cintA eva cittAm iti Ahu: saMkalpa*itara.nAmakam tasyAm eva sphurantyAm tu
cittam tyaktam katham bhavet
.
*vlm.17. Resignation flies on its swift penions, soon as it sees a desire to be entertainet in it; as a bird puts on its wings, no sooner it hears a noise below.
*sv.15.17 Such worries (or movements of thought) alone are known as mind. Thought (notion, concept) is another name for the same thing. If thoughts still operate, how can the mind be considered to have been renounced? When the mind is agitated by thoughts (worries, etc.) the three worlds appear to it instantly. As long as thoughts are still there, how can there be pure and total renunciation?
निश्चिन्तत्वम् परम् सर्वम् त्याग आदाय ते गतः ।
nizcintatvam param sarvam tyAga* AdAya te gata: |
आमन्त्र्यापूजितः जन्तुः स दुःखाम् न करोति किम् ॥६।९०।१८॥
AmantryApUjita: jantu: sa* du:khAm na karoti kim ||6|90|18||
.
nizcintatvam param sarvam tyAga* AdAya te gata: | AmantryApUjita: jantu: sa* du:khAm na karoti kim
.
*sv.18 Hence, when such thoughts arise in your heart, your renunciation leaves your heart (like the cintamani leaving the man). Because you did not recognise the spirit of renunciation and cherish it, it left you — taking with it freedom from thoughts and worries.
*vlm.18. It is insouciance and want of care, which is the main object of the abandonment of the world; but when you allow a care to rankle in your breast, you bid a fair adieu to your resignation; as one bid farewell to his honoured ant invited guest.
सर्व.त्याग.गणाउ एवम् गते कमल.लोचन ।
sarva.tyAga.gaNAu evam gate kamala.locana |
तपःकाच.मणिः दृष्टः त्वया संकल्प.चक्षुषा ॥६।९०।१९॥
tapa:kAca.maNi: dRSTa: tvayA saMkalpa.cakSuSA ||6|90|19||
.
sarva.tyAga.gaNau evam gate kamala.locana tapa:kAca.maNi: dRSTa: tvayA saMkalpa.cakSuSA
.
*vlm.19. After you have let slip the precious gem of resignation from your hand, you have chosen the false glossy gewgaw of austerity for some fond wish in your view. (All outward observances of rites and austerities proceed from some favourite object fostered in the mind, while the pure bliss of holiness is obtained from the purity of the heart only, and without any need of outward acts).
*sv.19.21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass.piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
त्वया तस्मिन् तपस्य इव दुःखे दृष्टि.भ्रम*उदिते ।
tvayA tasmin tapasya iva du:khe dRSTi.bhrama*udite |
ग्राह्य*एक.भावना बद्धा जल.इन्दौ शशिनः यथा ॥६।९०।२०॥
grAhya*eka.bhAvanA baddhA jala*indau zazina: yathA ||6|90|20||
.
tvayA tasmin tapasya iva du:khe dRSTi.bhrama*udite grAhya*eka.bhAvanA baddhA
jala*indau zazino yathA
.
*vlm.20. I see thy mind is fixet in wilful pains of thy austerities, as the sight of a deluded man is settled on the reflextion of the moon in the waters; (from his error of its being the true moon).
*sv.19.21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass.piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
अ.वासनम् अनासक्त्या कृत*अनन्ता स.वासना ।
a.vAsanam anAsaktyA kRta*anantA sa.vAsanA |
आद्यन्त.मध्य.विषमा दुःखया एव तपःक्रिया ॥६।९०।२१॥
Adyanta.madhya.viSamA du:khayA eva tapa:kriyA ||6|90|21||
.
a.vAsanam anAsaktyA kRta anantA sa.vAsanA Adyanta.madhya.viSamA du:khayA eva tapa:kriyA
.
*vlm.21. Forsaking the indifference of your mind, you have become a follower of the prurience of your heat; and chosen for yourself the mortification of an anchorite, which is full of from its first to last.
*sv.19.21 When thus you were abandoned by the jewel (spirit of total renunciation), you picked up the glass.piece (austerities and all the rest of it). You began to cherish it on account of your delusion.
अवासनम्.अनासक्त्या कृत.अनन्ता सवासना ।
आद्य्.अन्त.मध्य.विषमा दुःखाय.एव तपःक्रिया ।। २१
VA. by non.adhering to no.vasana state, you made endless state into
ascetic practice, with vasanas, difficult in the beginning, end and
middle, good for sorrow only.
*AS: The word अवासनम् seems to have different possible meanings.
I would
suggest:
The action of tapas (तपःक्रिया) (even when done) without
attachment (अनासक्त्या) or a place to stay at (अवासनम्) and practiced for a very long time (कृतानन्ता) with specific desires (सवासना), only leads to misery (दुःखायैव) , being difficult in the beginning, during
and at the end!
अमित.आनन्दाम् उत्सृज्य सुसाध्यम् यः प्रवर्तते ।
amita*AnandAm utsRjya susAdhyam ya: pravartate |
मिते वस्तुनि दुःसाध्ये स्व.आत्म.हा स शठः स्मृतः ॥६।९०।२२॥
mite vastuni du:sAdhye sva.Atma.hA sa* zaTha: smRta: ||6|90|22||
.
amita*AnandAm utsRjya susAdhyam ya: pravartate
mite vastuni du:sAdhye sva.Atma.hA sa* zaTha: smRta:
*sv.22 You have replaced the unconditioned and unattachet infinite consciousness with the futile performance of austerities which has a beginning and an end, alas, for your own sorrow.
*vlm.22. He who forsake: the easy task of his devotion to god, which is fraught with infinite bliss; and betakes himself to the difficult duties of painful austerity, is said to make a suicide of his own soul. (The sruti call: them self.suicides (atmaghanojánah); who neglect the felicity of their souls).
सर्व.त्यागम् समारभ्य न च एष साधितः त्वया ।
sarva.tyAgam samArabhya na ca eSa* sAdhita: tvayA |
तथा दुःख*एकताज्ञान.बद्धेन वन.सद्मनि ॥६।९०।२३॥
tathA du:kha*ekatAjJAna.baddhena vana.sadmani ||6|90|23||
.
sarva.tyAgam – All.Abandon
samArasya . to be undertaken
na ca eSa sAdhita: tvayA . and not this accomplished by you
tathA . thus
du:kha*ekatÂjJAna.baddhena . bound by sorrow, not wise to Oneness
vana.sadmani . in your forest cabin.
*vlm.23. You betook yourself to the vow of self.resignation, by your relinquishment of all earthly possessions; but instead of observing the forbearance of resignation, you are bound to the painful austerities of your asceticism in this dreary wilderness.
* sarva.tyAgam – All.Abandon samArasya . to be undertaken na ca eSa sAdhita: tvayA . and not this accomplished by you tathA . thus du:kha*ekatÂjJAna.baddhena . bound by sorrow, not wise to Oneness vana.sadmani . in your forest cabin.
राज्य.बन्धात् वि.निष्क्रम्य प्रसरत् दुःख.पूरितात् ।
rAjya.bandhAt vi.niSkramya prasarat du:kha.pUritAt |
वन.वास*अभिधैः साधो बद्धः असि दृष्ट.बन्धनैः ॥६।९०।२४॥
vana.vAsa*abhidhai: sAdho baddha: asi dRSTa.bandhanai: ||6|90|24||
.
rAjya.bandhAt vi.niSkramya /
prasarat du:kha.pUritAt |
vana.vAsa*abhidhai: sAdho \
baddha: asi dRSTa.bandhanai:
.
rAjya.bandhAt viniSkramya
having escaped the bondage of your kingdom
prasarat du:kha.pUritAt
coming from its fulness of sorrow,
vana.vAsa abhidhai:
by the constraints of forest living
sAdhu
baddha: asi dRSTa.bandhanai:
you are bound by imagined bonds.
#kram —> #niSkram —> #viniSkram – vi.nis.kram go out, come forth from (abl).
*vlm.24. You broke the bonds of your princedom, and decamped from the bounds of your realm thinking them as too painful to you; but say are you not constrained here to the faste: and fa: more irksome toils of your asceticism, and the unbearable chains of its rigit incarceration.
*sv.24 You fell into the trap of this forest.life and did not strive to sustain the spirit of total renunciation. You abandoned the bondage to kingdom and all the rest of it, but you have become bound again by what is known as the ascetic life.
#@dRz ->#dRSTa .mfn. seen , looked at , beheld , perceived , noticed Mn. MBh. Ka1v. &c. • seen in the mind , devised , imagined MBh. R.
द्वि.गुणा एव ते चिन्ताः शीत.वात.आतप.आदयः ।
dvi.guNA* eva te cintA: zIta.vAta*Atapa*Adaya: |
बन्धनात् अधिकाम् मन्ये वन.वासम् अजानताम् ॥६।९०।२५॥
bandhanAt adhikAm manye vana.vAsam ajAnatAm ||6|90|25||
.
dvi.guNA* eva te cintA: /
zIta.vAta*Atapa*Adaya: |
bandhanAt adhikAm manye \
vana.vAsam ajAnatAm
.
dvi.guNA: eva te cintA: . for twofold are your worries – you have twice the cares
zIta.vAta*Atapa*Adaya: . like a cool breeze in the heat
bandhanAt adhikAm manye vana.vAsam ajAnatAm
.
*sv.25 Now you are even more worried than before by cold, heat, wind, etc., and hence more firmly bound.
*vlm.25. I think you are involvet in much more care to defend yourself from heat and colt in the defenceless forest, and have come to find yourself to be more fast bound to your rigours than you had any idea of this before.
चिन्तामणिः मया प्राप्त इति अलम् बुद्धवान् असि ।
cintAmaNi: mayA prApta* iti alam buddhavAn asi |
न लब्धवान् भवान् साधो स्फटिकस्य अपि खण्डिकाम् ॥६।९०।२६॥
na labdhavAn bhavAn sAdho sphaTikasya api khaNDikAm ||6|90|26||
.
cintAmaNi: mayA prApta* /
iti alam buddhavAn asi |
na labdhavAn bhavAn sAdho \
sphaTikasya api khaNDikAm
.
*sv.26 Foolishly thinking, "I have obtained the cintamani", you have really gained not even a piece of crystal!
*vlm.26. You thought in vain to have obtained the philosopher's stone before, but must have come to find atlast; that your gain is not worth even a grain of glassy bauble.
इति एतत् अङ्ग मणि.यत्न.कथासमानम्
iti etat aGga maNi.yatna.kathAsamAnam
सम्यक् मया प्रकथिताम् तव पद्म.नेत्र ।
samyak mayA prakathitAm tava padma.netra |
तत् बोध्याम् एवम् अमलाम् स्वयाम् एव बुद्ध्वा
tat bodhyAm evam amalAm svayAm eva buddhvA
यत् वेत्सि तत् परिणतीम् नय चित्त.कोशे ॥६।९०।२७॥
yat vetsi tat pariNatIm naya citta.koze ||6|90|27||
.
iti etat aGga maNi.yatna.kathAsamAnam /
samyak mayA prakathitAm tava padma.netra |
tat bodhyAm evam amalAm svayAm eva buddhvA \
yat vetsi tat pariNatIm naya citta.koze
.
iti etat aGga maNi.yatna.kathA.samAnam
samyak x
mayA prakathitAm tava . by me narrated for you,
padmanetra . Lotus.eyes,
tat bodhyAm evam amalAm svayAm eva buddhvA
yat vetsi
tat pariNatIm naya citta.koze . .
*sv.27 This is the meaning of the first parable.
*vlm.27. Now sir, I have given you a full interpretation of the avidity of a man to pocket the invaluable gem; you have no doubt comprehended its right meaning in your mind, and now store its purport in the casket of your breast.
@@@
+++
jd. Cantos like this are not to the taste of the modern reader. I'm put in mind of someone explaining a joke after he tells it; or, worse, of medieval commentators on the Song of Songs, that extremely erotic dialog in the Old Testament. It was interpreted as symbolic of Christ's love for the Church. (I won't trouble to argue the interpretation).
Here the interpretation is not far.fetched, and for that very reason might well have been left to the reader.
@@@
DN6090 EXPLANATIONS 2.NV27
सर्ग ६.९०
sarga 6.90
शिखिध्वज उवाच ।
zikhidhvaja* uvAca |
मणि.साधक.विन्ध्य.इभ.बन्धन.आदि अमर.आत्मज ।
maNi.sAdhaka.vindhya*ibha.bandhana.Adi amara*Atmaja |
सूचितम् यत् कथा.जालम् पुनर् मे प्रकटी.कुरु ॥६।९०।१॥
sUcitam yat kathA.jAlam punar me prakaTI.kuru ||6|90|1||
चूडाला उवाच ।
cUDAlA uvAca |
वाक्यार्थ.दृष्टेः निष्पत्त्या हृद्.गृहे चित्त.भित्तिषु ।
vAkyArtha.dRSTe: niSpattyA hRd.gRhe citta.bhittiSu |
शृणु स्वयम् कथाम् चित्राम् चित्रम् उन्मीलयामि ते ॥६।९०।२॥
zRNu svayam kathAm citrAm citram unmIlayAmi te ||6|90|2||
यः असौ शास्त्र*अर्थ.कुशलः तत्त्व.ज्ञानेन तु अपाण्डितः ।
ya: asau zAstra*artha.kuzala: tattva.jJAnena tu apANDita: |
रत्न.संसाधकः प्रोक्तः स त्वम् एव महीपते ॥६।९०।३॥
ratna.saMsAdhaka: prokta: sa* tvam eva mahIpate ||6|90|3||
तत्.ज्ञः भवसि शास्त्रेषु रविः मेरु.तटेषु इव ।
tat.jJa: bhavasi zAstreSu ravi: meru.taTeSu iva |
तत्त्व.ज्ञाने तु विश्रान्तः न त्वम् दृषत् इव अम्भसि ॥६।९०।४॥
tattva.jJAne tu vizrAnta: na tvam dRSat iva ambhasi ||6|90|4||
विद्धि चिन्तामणिम् साधो सर्व.त्यागम् अकृत्रिमम् ।
viddhi cintAmaNim sAdho sarva.tyAgam akRtrimam |
तम् अन्तम् सर्व.दुःखानाम् त्वम् साधयसि शुद्ध.धीः ॥६।९०।५॥
tam antam sarva.du:khAnAm tvam sAdhayasi zuddha.dhI: ||6|90|5||
सर्व.त्यागेन शुद्धेन सर्वम् आसाद्यते अनघ ।
sarva.tyAgena zuddhena sarvam AsAdyate anagha |
सर्व.त्यागः हि साम्राज्यम् किम् चिन्तामणि.तः भवेत् ॥६।९०।६॥
sarva.tyAga: hi sAmrAjyam kim cintAmaNi.ta: bhavet ||6|90|6||
सिद्धः सर्व.परित्यागः साधो संसाध्य.तः तव ।
siddha: sarva.parityAga: sAdho saMsAdhya.ta: tava |
खर्वी.कृत.जगत्.भूतिः विद्या.स्व.आत्म*उदयः तथा ॥६।९०।७॥
kharvI.kRta.jagat.bhUti: vidyA.sva.Atma*udaya: tathA ||6|90|7||
संत्यक्तम् भवता राज्यम् सदा आरधन.बान्धवम् ।
saMtyaktam bhavatA rAjyam sadA Aradhana.bAndhavam |
ब्रह्मणा इव जगत्.सर्ग.व्यापारः स्व.निशागमे ॥६।९०।८॥
brahmaNA iva jagat.sarga.vyApAra: sva.nizAgame ||6|90|8||
स्व.देशस्य अति.दूर.स्थम् अगतः असि मम आश्रमम् ।
sva.dezasya ati.dUra.stham agata: asi mama Azramam |
भुवः अन्तम् इव विश्रान्त्यै वैनतेयः स.कच्छपः ॥६।९०।९॥
bhuva: antam iva vizrAntyai vainateya: sa.kacchapa: ||6|90|9||
केवलम् सर्व.संत्यागे शेषित*अहम्.मतिः त्वया ।
kevalam sarva.saMtyAge zeSita*aham.mati: tvayA |
मृष्ट*अखिल.कलङ्केन स्व.सत्ता इव अनिलेन खे ॥६।९०।१०॥
mRSTa*akhila.kalaGkena sva.sattA iva anilena khe ||6|90|10||
मनःमात्रे हृदः त्यक्ते जगत् आयाति पूर्णताम् ।
mana:mAtre hRda: tyakte jagat AyAti pUrNatAm |
त्याग*अत्याग.विकल्पैः त्वम् खम् अम्भोदैः इव आवृतः ॥६।९०।११॥
tyAga*atyAga.vikalpai: tvam kham ambhodai: iva AvRta: ||6|90|11||
न अयम् स परमानन्दः सर्व.त्यागः महोदयः ।
na ayam sa* paramAnanda: sarva.tyAga: mahodaya: |
कः अपि उच्चैः अन्य एव असौ चिर.साध्यः महान् इति ॥६।९०।१२॥
ka: api uccai: anya* eva asau cira.sAdhya: mahAn iti ||6|90|12||
चिन्तया इति गते वृद्धिम् संकल्प.ग्रहणे शनैः ।
cintayA iti gate vRddhim saMkalpa.grahaNe zanai: |
वात्यया इव वन.स्पन्दे त्यागः प्रोड्डीय ते गतः ॥६।९०।१३॥
vAtyayA iva vana.spande tyAga: proDDIya te gata: ||6|90|13||
त्यागिता स्यात् कुतः तस्य चिन्ताम् अपि आवृणोति यः ।
tyAgitA syAt kuta: tasya cintAm api AvRNoti ya: |
पवन.स्पन्द.युक्तस्य निःस्पन्दत्वम् कुतः तरोः ॥६।९०।१४॥
pavana.spanda.yuktasya ni:spandatvam kuta: taro: ||6|90|14||
चिन्ता एव चित्तम् इति आहुः संकल्प.इतर.नामकम् ।
cintA eva cittam iti Ahu: saMkalpa*itara.nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१५॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|15||
चित्ते चिन्ता.गृहीते तु त्रिजगत्.जालके क्षणात् ।
citte cintA.gRhIte tu trijagat.jAlake kSaNAt |
कथम् असाद्यते साधो सर्व.त्यागः निरञ्जनः ॥६।९०।१६॥
katham asAdyate sAdho sarva.tyAga: niraJjana: ||6|90|16||
चिन्ता एव चित्ताम् इति आहुः संकल्प.इतर.नामकम् ।
cintA eva cittAm iti Ahu: saMkalpa*itara.nAmakam |
तस्याम् एव स्फुरन्त्याम् तु चित्तम् त्यक्तम् कथम् भवेत् ॥६।९०।१७॥
tasyAm eva sphurantyAm tu cittam tyaktam katham bhavet ||6|90|17||
निश्चिन्तत्वम् परम् सर्वम् त्याग आदाय ते गतः ।
nizcintatvam param sarvam tyAga* AdAya te gata: |
आमन्त्र्यापूजितः जन्तुः स दुःखाम् न करोति किम् ॥६।९०।१८॥
AmantryApUjita: jantu: sa* du:khAm na karoti kim ||6|90|18||
सर्व.त्याग.गणाउ एवम् गते कमल.लोचन ।
sarva.tyAga.gaNAu evam gate kamala.locana |
तपःकाच.मणिः दृष्टः त्वया संकल्प.चक्षुषा ॥६।९०।१९॥
tapa:kAca.maNi: dRSTa: tvayA saMkalpa.cakSuSA ||6|90|19||
त्वया तस्मिन् तपस्य इव दुःखे दृष्टि.भ्रम*उदिते ।
tvayA tasmin tapasya iva du:khe dRSTi.bhrama*udite |
ग्राह्य*एक.भावना बद्धा जल.इन्दौ शशिनः यथा ॥६।९०।२०॥
grAhya*eka.bhAvanA baddhA jala*indau zazina: yathA ||6|90|20||
अ.वासनम् अनासक्त्या कृत*अनन्ता स.वासना ।
a.vAsanam anAsaktyA kRta*anantA sa.vAsanA |
आद्यन्त.मध्य.विषमा दुःखया एव तपःक्रिया ॥६।९०।२१॥
Adyanta.madhya.viSamA du:khayA eva tapa:kriyA ||6|90|21||
अमित.आनन्दाम् उत्सृज्य सुसाध्यम् यः प्रवर्तते ।
amita*AnandAm utsRjya susAdhyam ya: pravartate |
मिते वस्तुनि दुःसाध्ये स्व.आत्म.हा स शठः स्मृतः ॥६।९०।२२॥
mite vastuni du:sAdhye sva.Atma.hA sa* zaTha: smRta: ||6|90|22||
सर्व.त्यागम् समारभ्य न च एष साधितः त्वया ।
sarva.tyAgam samArabhya na ca eSa* sAdhita: tvayA |
तथा दुःख*एकताज्ञान.बद्धेन वन.सद्मनि ॥६।९०।२३॥
tathA du:kha*ekatAjJAna.baddhena vana.sadmani ||6|90|23||
राज्य.बन्धात् वि.निष्क्रम्य प्रसरत् दुःख.पूरितात् ।
rAjya.bandhAt vi.niSkramya prasarat du:kha.pUritAt |
वन.वास*अभिधैः साधो बद्धः असि दृष्ट.बन्धनैः ॥६।९०।२४॥
vana.vAsa*abhidhai: sAdho baddha: asi dRSTa.bandhanai: ||6|90|24||
द्वि.गुणा एव ते चिन्ताः शीत.वात.आतप.आदयः ।
dvi.guNA* eva te cintA: zIta.vAta*Atapa*Adaya: |
बन्धनात् अधिकाम् मन्ये वन.वासम् अजानताम् ॥६।९०।२५॥
bandhanAt adhikAm manye vana.vAsam ajAnatAm ||6|90|25||
चिन्तामणिः मया प्राप्त इति अलम् बुद्धवान् असि ।
cintAmaNi: mayA prApta* iti alam buddhavAn asi |
न लब्धवान् भवान् साधो स्फटिकस्य अपि खण्डिकाम् ॥६।९०।२६॥
na labdhavAn bhavAn sAdho sphaTikasya api khaNDikAm ||6|90|26||
इति एतत् अङ्ग मणि.यत्न.कथासमानम्
iti etat aGga maNi.yatna.kathAsamAnam
सम्यक् मया प्रकथिताम् तव पद्म.नेत्र ।
samyak mayA prakathitAm tava padma.netra |
तत् बोध्याम् एवम् अमलाम् स्वयाम् एव बुद्ध्वा
tat bodhyAm evam amalAm svayAm eva buddhvA
यत् वेत्सि तत् परिणतीम् नय चित्त.कोशे ॥६।९०।२७॥
yat vetsi tat pariNatIm naya citta.koze ||6|90|27||
॥
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:
FM6091 ABOUT THE ELEPHANT 2.NV28 .z22
https://www.dropbox.com/s/qj91mza94ex6var/fm6091%202.nv28%20About%20the%20Elephant%20.z22.docx?dl=0
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
Jiva Das
FM6090 EXPLANATIONS 2.NV27 .z27
https://www.dropbox.com/s/gprxi0se3o8dk7l/fm6090%202.nv27%20Explanations%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.6.90
THE STORIES EXPLAINED
SHIKHI.DHVAJA FIRE.CREST said—
मणिसाधकविन्ध्येभबन्धनाद्यमरात्मज ।
maNi.sAdhaka.vindhya*ibha.bandhana.Adi amara*Atmaja |
सूचितम् यत्कथाजालम् पुनर्मे प्रकटीकुरु ॥६।९०।१॥
sUcitam yat kathA.jAlam punar me prakaTI.kuru ||6|90|1||
.
maNi.sAdhaka.vindhya.ibha.elephant./bandhana.Adi amara*Atmaja |
sUcitam yat kathA.jAla.net.m \
punar me prakaTI.kuru
.
*sv. Holy one, explain the significance of these stories!
*vlm. Please explain unto me, O Divine boy; the purport of the parables of the true and false gems; and the unfettered and paint up elephant, which you have spoken before to me.
CHUUDAALAA ("The Boy") said—
वाक्यार्थ.दृष्टेर्निष्पत्त्या हृद्गृहे चित्तभित्तिषु ।
vAkyArtha.dRSTe: niSpattyA hRd.gRhe citta.bhittiSu |
शृणु स्वयम् कथाम् चित्राम् चित्रमुन्मीलयामि ते ॥६।९०।२॥
zRNu svayam kathAm citrAm citram unmIlayAmi te ||6|90|2||
.
vAkyArtha.dRSTe: niSpattyA /
hRd.gRhe citta.bhittiSu |
zRNu svayam kathAm citrAm \
citram unmIlayAmi te
.
*vlm.2. Chudála replied—Hear me now expound to you the meaning of my stories, and the purport of the words and their senses; which I have stored in your heart and mind, for the enlightenment of your understanding.
यो ऽसौ शा स्त्रार्थकुशलस्त्त्त्वज्ञानेन तु.अपाण्डितः ।
ya: asau zAstra*artha.kuzala: tattva.jJAnena tu apANDita: |
रत्नसंसाधकः प्रोक्तः स त्वमेव महीपते ॥६।९०।३॥
ratna.saMsAdhaka: prokta: sa* tvam eva mahIpate ||6|90|3||
.
ya: asau zAstra*artha.kuzala: /
tattva.jJAnena tu apANDita: |
ratna.saMsAdhaka: prokta: \
sa* tvam eva mahIpate
.
ya: asau zAstra*artha. is this shAstra.meaning: . someone who properly understands the shAstra
tattva.jJAnena tu apANDita: . but in Thatness.Wisdom is not astute
ratna.saMsAdhaka: prokta: . is declared a Stone.Wisher
sa tvam eva mahIpate . he is you, Great.Protector!
*vlm.3. {?} That searcher after the philosopher's stone, was undoubtedly acquainted with science, but had no knowledge of the truth (tatwajnana); he searched the gem but knew not what it was, and the same man is thyself.
*sv.2.4 THE BRAHMANA (CUUDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
तज्ज्ञो भवसि शास्त्रेषु रविर्मेरुतटेषुविव ।
tat.jJa: bhavasi zAstreSu ravi: meru.taTeSu iva |
तत्त्वज्ञाने तु विश्रान्तो न त्वम् दृषदिवाम्भसि ॥६।९०।४॥
tattva.jJAne tu vizrAnta: na tvam dRSat iva ambhasi ||6|90|4||
.
tajjJa: bhavasi zAstreSu .
a That.Knower you become among the shAstras
ravi: meru.taTeSu iva .
like the Sun on the slopes of Mount.meru
tattva.jJAne tu vizrAnta: . but in Thatness.Wisdom reposed
na tvam dRSat iva ambhasi . no you / you are not like a millstone in the water.
* na tvam – there is no you / you do not (become, bhavasi in line 1a).
*vlm.4. You are versed in the sciences as he, and shinest above others as the shining sun on the mountain tops; but you have not that rest and quiet, which is derived from the knowledge of truth; and are immerged in your errors, as a block of stone in the water.
*sv.2.4 THE BRAHMANA (CUUDALA) said: The wealthy learned man who went in search of the celestial jewel is you, O king! You have knowledge of the scriptures, yet you are not at rest within yourself as a stone rests in water.
* tajjJa: bhavati zAstreSu . a That.Knower becomes among the shAstras ravi: meru.taTeSu iva . like Sun on the slopes of Mount.meru tattva.jJAne tu vizrAnta: . but in Thatness.Wisdom reposed na tvam dRSat iva ambhasi . no you like a millstone in the water.
विद्धि चिन्तामणिम् साधो सर्वत्यागमकृत्रिमम् ।
viddhi cintAmaNim sAdho sarva.tyAgam akRtrimam |
तमन्तम् सर्वदुःखानाम् त्वम् साधयसि शुद्धधीः ॥६।९०।५॥
tam antam sarva.du:khAnAm tvam sAdhayasi zuddha.dhI: ||6|90|5||
.
viddhi cintAmaNim sAdho /
know the WishingStone, Saadhu,
sarva.tyAgam akRtrimam |
to be the unaffected abandonment of all
tam antam sarva.du:khAnAm \
that end of all sorrows
tvam sAdhayasi zuddha.dhI:
your pure thot will attain
du:kha*ekatAAjJAna.baddhena . bound by sorrow, not wise to Oneness
vana.sadmani . in your forest cabin.
*vlm.23. You betook yourself to the vow of self.resignation, by your relinquishment of all earthly possessions; but instead of observing the forbearance of resignation, you are bound to the painful austerities of your asceticism in this dreary wilderness.
* sarva.tyAgam – All.Abandon samArasya . to be undertaken na ca eSa sAdhita: tvayA . and not this accomplished by you tathA . thus du:kha*ekatAAjJAna.baddhena . bound by sorrow, not wise to Oneness vana.sadmani . in your forest cabin.
मणि.साधक.वि ndhye xभ.बन्धन.आदि अमर.आत्मज ।
maNi.sAdhaka.vindhya*ibha.bandhana.Adi amara*Atmaja |
सूचितम् यत् कथा.जालम् पुनर् मे प्रकटी.कुरु ॥६।९०।१॥
sUcitam yat kathA.jAlam punar me prakaTI.kuru ||6|90|1||
चूडाला उवाच ।
cUDAlA uvAca |
वाक्यार्थ.दृ S2T2erni ष्पत्त्या हृद्.गृहे चित्त.भित्तिषु ।
vAkyArtha.dRSTe: niSpattyA hRd.gRhe citta.bhittiSu |
शृणु स्वयम् कथाम् चित्राम् चित्रम् उन्मीलयामि ते ॥६।९०।२॥
zRNu svayam kathAm citrAm citram unmIlayAmi te ||6|90|2||
यः असौ शास्त्र*अर्थ.कुशलः तत्त्व.ज्ञानेन तु अपाण्डितः ।
ya: asau zAstra*artha.kuzala: tattva.jJAnena tu apANDita: |
रत्न.संसाधकः प्रोक्तः स त्वम् एव महीपते ॥६।९०।३॥
ratna.saMsAdhaka: prokta: sa* tvam eva mahIpate ||6|90|3||
तjx jJ2ox भवसि शास्त्रेषु रविः मेरु.तटेषु इव ।