DAILY READINGS 26 January
jivadas
DAILY READINGS 26 January
fm4061 2.ja26 How to Enquire .z25 https://www.dropbox.com/s/rwtajcza2qoc6ry/fm4061%202.ja26%20How%20to%20Enquire%20.z25.docx?dl=0
fm7006 3.ja25..27 The vidyAdhara's DISPASSION .z60
fm1018 1.ja26-27 The Body.House .z62
https://www.dropbox.com/s/3ol83plhxz3potq/fm1018%201.ja26-27%20The%20Body.House%20.z62.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Jiva Das
FM7006 THE VIDYADHARA'S DISPASSION 3.JA25.27 .z60
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
7.Nirvâna 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
FM.7.6 THE VIDYADHARA'S DISPASSION 3.JA25.27
सर्ग ७.६
sarga 7.6
विद्याधर उवाच ।
vidyAdhara* uvAca |
यत्_उदारम् अनायासम् क्षय.अतिशय.वर्जितम् ।
yat_udAram anAyAsam kSaya.atizaya.varjitam |
पदम् पावनम् आद्यन्त.रहितम् तत्_वद_आशु मे ॥७।६।०१॥
padam pAvanam Adyanta.rahitam tat_vada_Azu me ||7|6|01||
एतावन्तम् अहम् कालम् सुप्त* आसम् जड.आत्मकः ।
etAvantam aham kAlam supta* Asam jaDa.Atmaka: |
इदानीम् सम्प्रबुद्धः_अस्मि प्रसादात् आत्मनः_मुने ॥७।६।२॥
idAnIm samprabuddha:_asmi prasAdAt Atmana:_mune ||7|6|2||
मनः_महामय.उत्तप्तम् क्षुब्धम् अज्ञान.वृत्तिषु ।
mana:_mahAmaya.uttaptam kSubdham ajJAna.vRttiSu |
माम् उद्धार.दुरन्ते_अहम् मोहात् अहम् इति स्थितात् ॥७।६।०३॥
mAm uddhAra.durante_aham mohAt aham iti sthitAt ||7|6|03||
श्रीमति_अपि पतन्ति_आशु शातनः कातर.आदयः ।
zrImati_api patanti_Azu zAtana: kAtara.Adaya: |
गुणवति_उग्र.पत्रे_अपि तुहिनानि_इव पङ्कजे ॥७।६।०४॥
guNavati_ugra.patre_api tuhinAni_iva paGkaje ||7|6|04||
जायन्ते च म्रियन्ते च केवलम् जीर्ण.जन्तवः ।
jAyante ca mriyante ca kevalam jIrNa.jantava: |
न धर्माय न भोक्षाय मशका* इव पङ्कजे ॥७।६।०५॥
na dharmAya na bhokSAya mazakA* iva paGkaje ||7|6|05||
भावैः_तैः_एव तैः_एव तुच्छ.आलम्भ.विडम्बनैः ।
bhAvai:_tai:_eva tai:_eva tuccha.Alambha.viDambanai: |
चिरेण परिखिन्नाः स्मः_वि.प्रलम्भाः पुनः पुनः ॥७।६।०६॥
cireNa parikhinnA: sma:_vi.pralambhA: puna: puna: ||7|6|06||
न_अन्तः_अस्ति_अस्य न च स्थैर्य.अवस्था_अविश्रान्त.मानसम् ।
na_anta:_asti_asya na ca sthairya.avasthA_avizrAnta.mAnasam |
भ्रमन्तः_भोग.भङ्गेषु मरु.भूमिषु_इव_अध्वनः ॥७।६।७॥
bhramanta:_bhoga.bhaGgeSu maru.bhUmiSu_iva_adhvana: ||7|6|7||
आपात.मधुर.आरम्भा* भङ्गुरा* भव.हेतवः ।
ApAta.madhura.ArambhA* bhaGgurA* bhava.hetava: |
अ.चिरेण विकारिण्यः भीषणा* भोग.भूमयः ॥७।६।०८॥
a.cireNa vikAriNya: bhISaNA* bhoga.bhUmaya: ||7|6|08||
मानव.मान.परया दुर्.अहंकार.कान्तया ।
mAnava.mAna.parayA dur.ahaMkAra.kAntayA |
न रमे वामया तात हत.विद्याधर.श्रिया ॥७।६।०९॥
na rame vAmayA tAta hata.vidyAdhara.zriyA ||7|6|09||
दृष्टाः_चैत्र.रथ.उद्यान.भुवः कुसुम.कोमलाः ।
dRSTA:_caitra.ratha.udyAna.bhuva: kusuma.komalA: |
कल्प.वृक्ष.लतादत्त.समस्त.विभव.श्रियः ॥७।६।१०॥
kalpa.vRkSa.latAdatta.samasta.vibhava.zriya: ||7|6|10||
विहृतम् मेरु.कुञ्जेषु विद्याधर.पुरेषु च ।
vihRtam meru.kuJjeSu vidyAdhara.pureSu ca |
विमान.वर.मालासु वात.स्कन्ध.स्थलीषु च ॥७।६।११॥
vimAna.vara.mAlAsu vAta.skandha.sthalISu ca ||7|6|11||
विश्रान्तम् सुर.सेनासु कान्ता.भूज.लतासु च ।
vizrAntam sura.senAsu kAntA.bhUja.latAsu ca |
हारि.हार.विलासासु लोकपाल.पुरीषु च ॥७।६।१२॥
hAri.hAra.vilAsAsu lokapAla.purISu ca ||7|6|12||
न किंचित् उचितम् साधु सर्वम् आधि.विष.उष्मणा ।
na kiMcit ucitam sAdhu sarvam Adhi.viSa.uSmaNA |
दग्धम् भस्मायते तात विज्ञातम् अधुना मया ॥७।६।१३॥
dagdham bhasmAyate tAta vijJAtam adhunA mayA ||7|6|13||
रूप.आलोकन.लोलेन वनित.आनन.गृध्नुना ।
rUpa.Alokana.lolena vanita.Anana.gRdhnunA |
स.अवभासेन दोषाय दुःखम् नीतः_अस्मि चक्षुषा ॥७।६।१४॥
sa.avabhAsena doSAya du:kham nIta:_asmi cakSuSA ||7|6|14||
इदम् गुणाउ_अहम् न_इदम् इति मुक्त्वा विकल्पनम् ।
idam guNAu_aham na_idam iti muktvA vikalpanam |
रूप.मात्र.अनुसारित्वात् अ.वस्तुनि_अपि धावति ॥७।६।१५॥
rUpa.mAtra.anusAritvAt a.vastuni_api dhAvati ||7|6|15||
तावत् आयाति विरतिम् न वशम् यावत् आपदाम् ।
tAvat AyAti viratim na vazam yAvat ApadAm |
नाना.बन्ध.परम् चेतः पर.अनर्थ.ईहित.उन्मुखम् ॥७।६।१६॥
nAnA.bandha.param ceta: para.anartha.Ihita.unmukham ||7|6|16||
घ्राणम् एतत् अनर्थाय धावत् च_एव_अभितः स्फुटम् ।
ghrANam etat anarthAya dhAvat ca_eva_abhita: sphuTam |
न निवारयितुम् तात शक्नोमि_इह हयम् यथा ॥७।६।१७॥
na nivArayitum tAta zaknomi_iha hayam yathA ||7|6|17||
गन्ध.उदक.प्रणालेन मुख.श्वास.अनुषातिना ।
gandha.udaka.praNAlena mukha.zvAsa.anuSAtinA |
वैरिणा_इव_अति.दोषेण घ्रणेन_अस्मि नि.योजितः ॥७।६।१८॥
vairiNA_iva_ati.doSeNa ghraNena_asmi ni.yojita: ||7|6|18||
चिरम् रसनया च_अहम् अनया नय.हीनया ।
ciram rasanayA ca_aham anayA naya.hInayA |
गज.गोमायु.गुप्तेषु दुःख.अद्रिषु_अलम् आहतः ॥७।६।१९॥
gaja.gomAyu.gupteSu du:kha.adriSu_alam Ahata: ||7|6|19||
निरोद्धुम् न च शक्नोमि स्पर्श.लम्पटताम् त्वचः ।
niroddhum na ca zaknomi sparza.lampaTatAm tvaca: |
ग्रीष्म.काल.समिद्धस्य तापम् अंशुम् अतः यथा ॥७।६।२०॥
grISma.kAla.samiddhasya tApam aMzum ata: yathA ||7|6|20||
शुभ.शब्द.रस.अर्थिन्यः मुनेः श्रवण.शक्तयः ।
zubha.zabda.rasa.arthinya: mune: zravaNa.zaktaya: |
माम् योजयन्ति विषमे तृण.इच्छा हरिणम् यथा ॥७।६।२१॥
mAm yojayanti viSame tRNa.icchA hariNam yathA ||7|6|21||
प्रणताः प्रिय.कारिण्यः प्रह्ण.भृत्य.समीरिताः ।
praNatA: priya.kAriNya: prahNa.bhRtya.samIritA: |
वाद्य.गेय.रव.उन्मिश्राः शुभ.शब्द.श्रियः श्रुताः ॥७।६।२२॥
vAdya.geya.rava.unmizrA: zubha.zabda.zriya: zrutA: ||7|6|22||
श्रियः स्त्रियः दिशः_च_एव तटाः_च_अम्भोधि.भूभृताम् ।
zriya: striya: diza:_ca_eva taTA:_ca_ambhodhi.bhUbhRtAm |
दृष्टा* विभव.हारिण्यः प्रक्वणन्.मणि.भूषिताः ॥७।६।२३॥
dRSTA* vibhava.hAriNya: prakvaNan.maNi.bhUSitA: ||7|6|23||
चिरम् आस्वादिताः स्वादु चमत्कार.मनोरमाः ।
ciram AsvAditA: svAdu camatkAra.manoramA: |
प्रह्व.कान्ताजन.आनीताः षड्.रसा* गुण.शालिनः ॥७।६।२४॥
prahva.kAntAjana.AnItA: SaD.rasA* guNa.zAlina: ||7|6|24||
कौशेय.कामि.नीहार.कुसुमाः_तरण.अनिलाः ।
kauzeya.kAmi.nIhAra.kusumA:_taraNa.anilA: |
निर्.विघ्नम् अभितः स्पृष्टा* भृशम् आभोग.भूमिषु ॥७।६।२५॥
nir.vighnam abhita: spRSTA* bhRzam Abhoga.bhUmiSu ||7|6|25||
वधू.मुख.ओषधी.पुष्प.समालम्भन.भूमयः ।
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: |
अनुभूता* मुने गन्धा* मन्द.अनिल.समीरिताः ॥७।६।२६॥
anubhUtA* mune gandhA* manda.anila.samIritA: ||7|6|26||
श्रुतम् स्पृष्टम् तथा दृष्टम् भुक्तम् घ्रातम् पुनः पुनः ।
zrutam spRSTam tathA dRSTam bhuktam ghrAtam puna: puna: |
संशुष्क.विरसम् भूयः किम् भजामि वद_आशु मे ॥७।६।२७॥
saMzuSka.virasam bhUya: kim bhajAmi vada_Azu me ||7|6|27||
भुक्त्वा वर्ष.सहस्राणि दुर्.भोग.पटलीम् इमाम् ।
bhuktvA varSa.sahasrANi dur.bhoga.paTalIm imAm |
आ=ब्रह्म.स्तम्ब.पर्यन्तम् न तृप्तिः_उपजायते ॥७।६।२८॥
A=brahma.stamba.paryantam na tRpti:_upajAyate ||7|6|28||
सांराज्यम् सुचिरम् कृत्वा तथा भुक्त्वा वधू.गणम् ।
sAMrAjyam suciram kRtvA tathA bhuktvA vadhU.gaNam |
भङ्त्वा परबलानि_उच्चैः किम् अपूर्वम् अवाप्यते ॥७।६।२९॥
bhaGtvA parabalAni_uccai: kim apUrvam avApyate ||7|6|29||
येषाम् विनाशनम् न_आसीत् यैः_भुक्तम् भुवन.त्रयम् ।
yeSAm vinAzanam na_AsIt yai:_bhuktam bhuvana.trayam |
ते_अपि ते_अपि_अ.चिरेण_एव समम् भस्म.पदम् गताः ॥७।६।३०॥
te_api te_api_a.cireNa_eva samam bhasma.padam gatA: ||7|6|30||
प्राप्तेन येन नो* भूयः प्राप्तव्यम् अवशिष्यते ।
prAptena yena no* bhUya: prAptavyam avaziSyate |
तत्_प्राप्तौ यत्नम् आतिष्ठेत् कष्टया_अपि हि चेष्टया ॥७।६।३१॥
tat_prAptau yatnam AtiSThet kaSTayA_api hi ceSTayA ||7|6|31||
येन कान्ताः_चिरम् भुक्ता* भोगाः_तस्य_इह जन्तुभिः ।
yena kAntA:_ciram bhuktA* bhogA:_tasya_iha jantubhi: |
दृष्टः_न कस्यचित् मूर्ध्नि तरुः व्योम.प्लवः_च वा ॥७।६।३२॥
dRSTa:_na kasyacit mUrdhni taru: vyoma.plava:_ca vA ||7|6|32||
चिरम् आशु दुरन्तासु विषय.अरण्य.राजिषु ।
ciram Azu durantAsu viSaya.araNya.rAjiSu |
इन्द्रियैः_वि.प्रलब्धो_अस्मि धूर्त.बालैः_इव_अर्भकः ॥७।६।३३॥
indriyai:_vi.pralabdho_asmi dhUrta.bAlai:_iva_arbhaka: ||7|6|33||
अद्य तु_एते परिज्ञाता* मया स्व.विषय.अरयः ।
adya tu_ete parijJAtA* mayA sva.viSaya.araya: |
कष्टा* इन्द्रिय.नामानः वञ्चयित्वा तु माम् पुनः ॥७।६।३४॥
kaSTA* indriya.nAmAna: vaJcayitvA tu mAm puna: ||7|6|34||
संसार.जङ्गले शून्ये दग्धम् नर.मृगम् शठाः ।
saMsAra.jaGgale zUnye dagdham nara.mRgam zaThA: |
आश्वास्य.अश्वास्य निघ्नन्ति विषय.इन्द्रिय.लुब्धकाः ॥७।६।३५॥
AzvAsya.azvAsya nighnanti viSaya.indriya.lubdhakA: ||7|6|35||
विषम्.आशी.विषैः_एभिः_विषय.इन्द्रिय.पन्नगैः ।
viSam.AzI.viSai:_ebhi:_viSaya.indriya.pannagai: |
येन दग्धा न दृष्टा* ते द्वित्रा* एव जगति_अपि ॥७।६।३६॥
yena dagdhA na dRSTA* te dvitrA* eva jagati_api ||7|6|36||
भोग.भीम.इभ.वलिताम् तृष्णा.तरल.वागुराम् ।
bhoga.bhIma.ibha.valitAm tRSNA.tarala.vAgurAm |
लोभ.उग्र.करवाल.आढ्याम् कोप.कुन्त.कुल.अङ्किताम् ॥७।६।३७॥
lobha.ugra.karavAla.ADhyAm kopa.kunta.kula.aGkitAm ||7|6|37||
द्वन्द्व.जाल.रथ.व्याप्ताम् अहंकार.अनुपालिताम् ।
dvandva.jAla.ratha.vyAptAm ahaMkAra.anupAlitAm |
चेष्टा.तुरंगम् आकीर्णाम् काम.कोलाहल.आकुलाम् ॥७।६।३८॥
ceSTA.turaMgam AkIrNAm kAma.kolAhala.AkulAm ||7|6|38||
शरीर.सीमान्त.गताम् दुर्.इन्द्रिय.पताकिनीम् ।
zarIra.sImAnta.gatAm dur.indriya.patAkinIm |
ये जेतुम् उत्थिताः_तात त* एव_इह हि सद्.भटाः ॥७।६।३९॥
ye jetum utthitA:_tAta ta* eva_iha hi sad.bhaTA: ||7|6|39||
सु.साध्यः करट.उद्भेदः मत्त.ऐरावण.दन्तिनः ।
su.sAdhya: karaTa.udbheda: matta.airAvaNa.dantina: |
न_उत्पथ.प्रतिपन्नानाम् स्व.इन्द्रियाणाम् वि.निग्रहः ॥७।६।४०॥
na_utpatha.pratipannAnAm sva.indriyANAm vi.nigraha: ||7|6|40||
पौरुषस्य महत्त्वस्य सत्यस्य महतः श्रियः ।
pauruSasya mahattvasya satyasya mahata: zriya: |
इन्द्रिय.आक्रमणम् साधो सीमान्तः_महताम् अपि ॥७।६।४१॥
indriya.AkramaNam sAdho sImAnta:_mahatAm api ||7|6|41||
तावत्_उत्तमताम् एति पुमान् अपि दिव.ओकसाम् ।
tAvat_uttamatAm eti pumAn api diva.okasAm |
कृपणैः_इन्द्रियैः_यावत् तृणवन्_न_अप.कृष्यते ॥७।६।४२॥
kRpaNai:_indriyai:_yAvat tRNavan_na_apa.kRSyate ||7|6|42||
जित.इन्द्रिया* महासत्त्वा* ये त* एव नराः_भुवि ।
jita.indriyA* mahAsattvA* ye ta* eva narA:_bhuvi |
शेषान् अहम् इमान् मन्ये मांस.यन्त्रमनान्_चलान् ॥७।६।४३॥
zeSAn aham imAn manye mAMsa.yantramanAn_calAn ||7|6|43||
मनःसेनापतेः सेनाम् इमाम् इन्द्रिय.पञ्चकम् ।
mana:senApate: senAm imAm indriya.paJcakam |
जेतुम् चेत् अस्ति मे यत्नः_जयामि तत् अलम् मुने ॥७।६।४४॥
jetum cet asti me yatna:_jayAmi tat alam mune ||7|6|44||
इन्द्रिय.उत्तम.रोगाणाम् भोग.आशा.वर्जनात् ऋते ।
indriya.uttama.rogANAm bhoga.AzA.varjanAt Rte |
न_ओषधानि न तीर्थानि न च मन्त्रः च शान्तये ॥७।६।४५॥
na_oSadhAni na tIrthAni na ca mantra: ca zAntaye ||7|6|45||
नीतः_अस्मि परमम् खेदम् अधि.धावद्भिः_इन्द्रियैः ।
nIta:_asmi paramam khedam adhi.dhAvadbhi:_indriyai: |
एक* एव महारण्ये तस्करैः पथिकः_यथा ॥७।६।४६॥
eka* eva mahAraNye taskarai: pathika:_yathA ||7|6|46||
पङ्कवन्ति_अ.प्रसन्नानि महा.दौर्.भाग्यवन्ति च ।
paGkavanti_a.prasannAni mahA.daur.bhAgyavanti ca |
गन्धि.शैवल.तुच्छानि पल्वलानि_इन्द्रियाणि च ॥७।६।४७॥
gandhi.zaivala.tucchAni palvalAni_indriyANi ca ||7|6|47||
दुर्.अतिक्रमणीयानि नीहार.गहनानि च ।
dur.atikramaNIyAni nIhAra.gahanAni ca |
जनिता.तङ्क.जालानि जङ्गलानि_इन्द्रियाणि च ॥७।६।४८॥
janitA.taGka.jAlAni jaGgalAni_indriyANi ca ||7|6|48||
पङ्क.जानि स.रन्ध्राणि सु.दुर्लक्ष्य.गुणानि च ।
paGka.jAni sa.randhrANi su.durlakSya.guNAni ca |
ग्रन्थिमन्ति जड.अङ्गानि मृणालानि_इन्द्रियाणि च ॥७।६।४९॥
granthimanti jaDa.aGgAni mRNAlAni_indriyANi ca ||7|6|49||
रूक्षाणि रत्न.लुब्धानि कल्लोल.वलितानि च ।
rUkSANi ratna.lubdhAni kallola.valitAni ca |
दुर्.ग्रह.ग्राह.घोराणि क्षार.अम्बूनि_इन्द्रियाणि च ॥७।६।५०॥
dur.graha.grAha.ghorANi kSAra.ambUni_indriyANi ca ||7|6|50||
बन्धव.उद्वेग.दायीनि देह.अन्तर.कराणि च ।
bandhava.udvega.dAyIni deha.antara.karANi ca |
करुणा.आक्रन्द.कारीणि मरणानि_इन्द्रियानि च ॥७।६।५१॥
karuNA.Akranda.kArINi maraNAni_indriyAni ca ||7|6|51||
अ.विवेकिषु_अ.मित्राणि मित्राणि च विवेकिषु ।
a.vivekiSu_a.mitrANi mitrANi ca vivekiSu |
गहन.अन्तर.शून्यानि काननानि_इन्द्रियाणि च ॥७।६।५२॥
gahana.antara.zUnyAni kAnanAni_indriyANi ca ||7|6|52||
घण.आस्फोटानि_असाराणि मलिनानि जडानि च ।
ghaNa.AsphoTAni_asArANi malinAni jaDAni ca |
विद्युत्.प्रकाशानि_एतानि भीम.अभ्राणि_इन्द्रियानि च ॥७।६।५३॥
vidyut.prakAzAni_etAni bhIma.abhrANi_indriyAni ca ||7|6|53||
क्षुद्र.प्राणि.गृहीतानि वर्जितानि कृत.आत्मभिः ।
kSudra.prANi.gRhItAni varjitAni kRta.Atmabhi: |
रजस्.तमः_अभिभूतानि स्व.इन्द्रियाणि_अवटानि च ॥७।६।५४॥
rajas.tama:_abhibhUtAni sva.indriyANi_avaTAni ca ||7|6|54||
पातन.एकान्त.दक्षाणि दोष.आशी.विषवन्ति च ।
pAtana.ekAnta.dakSANi doSa.AzI.viSavanti ca |
रूक्ष.कण्टक.लक्षाणि श्वभ्र.अग्राणि_इन्द्रियानि च ॥७।६।५५॥
rUkSa.kaNTaka.lakSANi zvabhra.agrANi_indriyAni ca ||7|6|55||
आत्मम्.भरीणि_अन्.आर्याणि साहस.एक.रतानि च ।
Atmam.bharINi_an.AryANi sAhasa.eka.ratAni ca |
अन्धकार.विहारीणि रक्षांसि स्व.इन्द्रियाणि च ॥७।६।५६॥
andhakAra.vihArINi rakSAMsi sva.indriyANi ca ||7|6|56||
अन्तः.शून्यानि अ.साराणि क्रमाणि ग्रन्थिमन्ति च ।
anta:.zUnyAni a.sArANi kramANi granthimanti ca |
दहन.एक.अर्थ.योग्यानि दुर्.दारुणि_इन्द्रियानि च ॥७।६।५७॥
dahana.eka.artha.yogyAni dur.dAruNi_indriyAni ca ||7|6|57||
घन.मोह.प्रबन्धीनि दुष्.कूप.गहनानि च ।
ghana.moha.prabandhIni duS.kUpa.gahanAni ca |
महा.अवकर.तुच्छानि कु.पुराणि_इन्द्रियाणि च ॥७।६।५८॥
mahA.avakara.tucchAni ku.purANi_indriyANi ca ||7|6|58||
अनन्तेषु पदार्थेषु कारणानि घट.आदिषु ।
ananteSu padArtheSu kAraNAni ghaTa.AdiSu |
सम्भ्रमाणि स.पङ्कानि चक्रकाणि_इन्द्रियाणि च ॥७।६।५९॥
sambhramANi sa.paGkAni cakrakANi_indriyANi ca ||7|6|59||
आपत्_निमग्नम् इमम् एवम् अ.किंचन त्वम्
Apat_nimagnam imam evam a.kiMcana tvam
माम् उद्धर.उद्धरण.शील* दया.उदयेन ।
mAm uddhara.uddharaNa.zIla* dayA.udayena |
ये नाम केचन जगत्सु जयन्ति सन्तः_
ye nAma kecana jagatsu jayanti santa:_
तत्_संगमम् परम.शोक=हरम् वदन्ति ॥७।६।६०॥
tat_saMgamam parama.zoka=haram vadanti ||7|6|60||
||
The Vidyâdhara.Sorcerer:
HIS DISPASSION
The SORCERER said—
यd उदारम् अनायासम् क्षय.अतिशय.वर्जितम् ।
yat_udAram anAyAsam kSaya.atizaya.varjitam |
पदम् पावनम् आद्यन्त.रहितम् तd वद_आशु मे ॥७।६।०१॥
padam pAvanam Adyanta.rahitam tat_vada_Azu me ||7|6|01||
.
something that's high,
and easy,
that's not too much bother,
something that's a holy state, endless, beginningless—
tell me all.about that
.
yat_udAram anAyAsam kSaya.atizaya.varjitam | padam pAvanam Adyanta.rahitam tat_vada_Azu me
.
udAra
anAyAsam kSaya.atizaya.varjita
padam pAvanam Adyanta.rahita
vada Azu me
.
*vlm.p.1. The vidyAdhara spirit continued:—Tell me now, what is the most noble state which is devoid of increase or decrease or any pain whatever, which is without beginning or end, and which is most sanctified and sanctifying?
*vlm. Tell me even now,
what is that most noble state (or highest category),
which is devoid of increase {?kSaya} or decrease {?atikSaya}
or any pain whatever;
which is without beginning and end, and which is most sanctified and sanctifying.
*jd. I read this quite differently than VLM, portraying the Sorcerer as a bit of diléttante.
एतावन्तम् अहम् कालम् सुप्त* आसम् जड.आत्मकः ।
etAvantam aham kAlam supta* Asam jaDa.Atmaka: |
इदानीम् सम्प्रबुद्धः_अस्मि प्रसादाd आत्मनः_मुने ॥७।६।२॥
idAnIm samprabuddha:_asmi prasAdAt Atmana:_mune ||7|6|2||
.
I've been asleep so long, such a numskull
but
now I have been awakened to the self by your grace, muni.
.
etAvat.this.much.tam aham."I" kAla.time/Time.m supta.asleep* aasam jaDa.inert/stiff.aatmaka: | idaanIm samprabuddha: asmi.I.am prasaada.At @t the AtmA.Âtmâ/self.na:, hey Muni.e
.
Asam
Atmaka
idAnIm samprabuddha
prasAda
.
*vlm.p.2 For so long I have been sleeping like an inert soul. Now I am awakened to sense by the grace of the Supreme Soul.
मनः_महामय.उत्तप्तम् क्षुब्धम् अज्ञान.वृत्तिषु ।
mana:_mahAmaya.uttaptam kSubdham ajJAna.vRttiSu |
माम् उद्धार.दुरन्ते_अहम् मोहाd अहम् इति स्थितात् ॥७।६।०३॥
mAm uddhAra.durante_aham mohAt aham iti sthitAt ||7|6|03||
.
my Mind
is
a mighty fever of troubling ignorant thots
:
raise me up
I'm at a dead.end
because.of the delusion of being "I"
.
Mind mahAmaya.uttaptam . great.illness.burnt.up kSubdha m ajJAna.vRttiSu troubled by ignorant thots mAm uddhAra . raise me up durante aham – I'm at a dead.end mohAt aham iti sthitAt . thru the delusion of being "I".
.
*vlm.3. My mind is heated with the fervour of the fever of my insatiate desire, and is full of regret at the state of my ignorance; now raise me from the depth of darkness in which I am grovelling under my delusion.
*vlm.p.3 My mind is heated with the feverish fervor of my unsatisfied desire. It is full of regret at my ignorance. Now raise me from the depth of darkness in which I grovel under my delusion.
*sv.2.3.4 For up to this time I have been asleep, as it were, and now by the grace of the self I have been awakened. Kindly save me from this terrible fire of delusion.
* Mind mahAmaya.uttaptam . great.illness.burnt.up kSubdha m ajJAna.vRttiSu troubled by ignorant thots mAm uddhAra . raise me up durante aham – I'm at a dead.end mohAt aham iti sthitAt . thru the delusion of being "I".
श्रीमति_अपि पतन्ति_आशु शातनः कातर.आदयः ।
zrImati_api patanti_Azu zAtana: kAtara.Adaya: |
गुणवति_उग्र.पत्रे 'पि तुहिनानि_इव पङ्कजे ॥७।६।०४॥
guNavati_ugra.patre_api tuhinAni_iva paGkaje ||7|6|04||
.
zrImati api – tho fortunate
patanti Azu – they quickly fall
zAtana: felling/destroying
kAtara.Adaya: . fainthearted/confused
guNavati tho when virtuous
ugra.patre api a bitten leaf
tuhinAni_iva paGkaje as by frost on a lotus.pond.
.
*vlm.4. Many a time doth misfortune overtake the fortunate, and bitter sorrows betide the wise and learned; just as the hoar.frost falls on the tender leaves of lotuses, and discolours them at the end.
*vlm.p.4 Many a time does misfortune overtake the fortunate, and bitter sorrows befall the wise and learned, just as in the end, hoarfrost falls on tender lotus leaves and discolors them.
*sv.2.3.4 For up to this time I have been asleep, as it were, and now by the grace of the self I have been awakened. Kindly save me from this terrible fire of delusion.
.VA . because of confusion, sorows fall upon
even good and wealthy,
like snow on lotus leaf
##tuh . to pain <
*tuhina: = frost, cold, mist, dew,
snow Ritus • moonlight k • camphor, npr.
जायन्ते च म्रियन्ते च केवलम् जीर्ण.जन्तवः ।
jAyante ca mriyante ca kevalam jIrNa.jantava: |
न धर्माय न भोक्षाय मशका इव पङ्कजे ॥७।६।०५॥
na dharmAya na bhokSAya mazakA* iva paGkaje ||7|6|05||
.
now they're born & now they die
all these aging people
neither virtuous nor Free
they're like mosquitoes in a lotus.pond
.
jAyante ca
now they are born mriyante ca . now they die kevalam jIrNa.jantava: . all these aging people na dharmAya na mokSAya neither virtuous nor Free mazakA iva paGkaje – they're like mosquitoes in a lotus.pond.
.
*vlm.5. We see the frail living beings springing to birth, and dying away at all times to no purposes, they are neither for virtuous acts nor their liberation, but are born to die only, as the gnats and ephemera of dirt. (The VidyAdhara like the cynic, finds fault with every earthly things).
*sv.5.6 Beings are born and they die after being worn out here: all this is neither for dharma nor for emancipation. There does not seem to be an end to this wandering in delusion.
* jAyante ca . now they are born mriyante ca . now they die kevalam jIrNa.jantava: . all these aging people na dharmAya na mokSAya neither virtuous nor Free mazakA iva paGkaje – they're like mosquitoes in a lotus.pond.
भावैः_तैः_एव तैः_एव तुच्छ.आलम्भ.विडम्बनैः ।
bhAvai:_tai:_eva tai:_eva tuccha.Alambha.viDambanai: |
चिरेण परिखिन्नाः स्मः_वि.प्रलम्भाः पुनः पुनः ॥७।६।०६॥
cireNa parikhinnA: sma:_vi.pralambhA: puna: puna: ||7|6|06||
.
by/with the bhAva.state/sense.s.i:_tai:_eva tai:_eva with those states and then with those
tuccha.aalambha.viDambana.i: paltry.touch/uprooting.disgraces
cireNa for long
parikhinnA: sma: am I afflicted.with
vipralambhA: puna: puna: disappointment/deceits again again.
.
bhAva
tuccha
Alambha
viDambana
~*cireNa.for.long
parikhinnA: sma: am I afflicted.with
vipralambhA: puna: puna: disappointment/deceits again again.
.
*vlm.6. How have I passed through different stages of life, how with one state of things and then with another, and deceived by the gain of paltry trifles. We are always discontent with the present state, and cheated reapeatedly by the succeeding one.
*sv.5.6 Beings are born and they die after being worn out here: all this is neither for dharma nor for emancipation. There does not seem to be an end to this wandering in delusion.
*jd.6 . bhAvai:_tai:_eva . with these states and then tai:_eva . with those tuccha.Alambha.viDambanai: . paltry.touch/uprooting.disgraces cireNa . for long parikhinnA: sma: . am I afflicted.with vipralambhA: puna: puna: . disappointment/deceits again again.
न_अnto 'स्ति_अस्य न च स्थैर्य.अवस्था_अविश्रान्त.मानसम् ।
na_anta:_asti_asya na ca sthairya.avasthA_avizrAnta.mAnasam |
भ्रमन्तः_भोग.भङ्गेषु मरु.भूमिषु_इव_अध्वनः ॥७।६।७॥
bhramanta:_bhoga.bhaGgeSu maru.bhUmiSu_iva_adhvana: ||7|6|7||
.
there's no end to it,
there's no stablility
:
to be without mental Repose, provoked by pleasures, deluded by them,
is to follow trails in the desert sand
.
na.not anta.end: asti.is/exists asya.of.this.one na.not ca.also/and sthairya.avasthaa a.non.vizraanta.maanasa.m | bhraman.ta: whin thz bhoga.bhaGga.eSu maru.desart
.bhUmi.Su iva.like/as.if adhva.na:
.
sthairya
avasthA
vizrAnta
mAnasa
bhraman
bhoga
bhaGga
maru
bhUmi
adhva
.
*vlm.p.7 There is no end to the rambling of the restless, unwary mind, ever running after its frail pleasures and floating as it were upon the breakers of its enjoyments. The mind has no rest after its struggles but wanders onward in the desert paths of this dreary world.
आपात.मधुर.आरम्भा भङ्गुरा भव.हेतवः ।
ApAta.madhura.ArambhA* bhaGgurA* bhava.hetava: |
अचिरेण विकारिण्यः भीषणा भोग.भूमयः ॥७।६।०८॥
a.cireNa vikAriNya: bhISaNA* bhoga.bhUmaya: ||7|6|08||
.
aapaata.madhura.pleasant/sweet.aarambha.a: .
bhaGgura.a: bhava.hetu.s.ava: transitory causes of being +
a.non.cireNa.for.long
vikaariNya: bhISaNaa: changeful terrors
bhoga.bhUmaya: places to enjoy our fruits
.
ApAta
Arambha
bhaGgura
bhava
hetu
a.cireNa.for.long – not for long
vikAriNya: bhISaNA: changeful terrors
bhoga.bhUmaya: places to enjoy our fruits
.
*vlm.8. The objects of enjoyment, that are the causes of our bondage in this world, and appear as very charming and sweet at first; are all frail and ever changeful in their natures, and prove to be our bane at last.
*sv.7.9 The pleasure.centres in this world only intensify this delusion and are ever changing. I do not delight in them.
मानव.मान.परया दुर्.अहंकार.कान्तया ।
mAnava.mAna.parayA dur.ahaMkAra.kAntayA |
न रमे वामया तात हत.विद्याधर.श्रिया ॥७।६।०९॥
na rame vAmayA tAta hata.vidyAdhara.zriyA ||7|6|09||
.
mAnava.mAna.parayA –
.f.. w Human.manner.para
dur.ahaMkAra.kAntayA –
w dur."I"dentity.kAnta
na rame vAmayA tAta . no delight in vomit, uncle
hata.vidyAdhara.zriyA . my *vidyAdhara pleasures gone.
.
*vlm.9. Actuated by our consorting egoism, and led by the sense of honour to live in dishonour, I am degraded from the dignity my high birth as a vidyAdhara, and am not pleased with myself.
*sv.7.8.9 The pleasure.centres in this world only intensify this delusion and are ever changing. I do not delight in them.
*VA . high birth as vidhyadhara is wasted by
bad lady ego, prone to
pride and self.contempt, न
रमे वामया, o dear
father.
दृष्टाः_चैत्र.रथ.उद्यान.भुवः कुसुम.कोमलाः ।
dRSTA:_caitra.ratha.udyAna.bhuva: kusuma.komalA: |
कल्प.वृक्ष.लतादत्त.समस्त.विभव.श्रियः ॥७।६।१०॥
kalpa.vRkSa.latAdatta.samasta.vibhava.zriya: ||7|6|10||
.
dRSTa.seen.a: caitra.rathA.wagon/chariot.udyAna.garden.bhuva: kusuma.flower/bud.komala.a: | kalpa.Doomsday.Age.vRkSa.tree (esp.with.flowers/fruits).latA.vine/creeper.datta.samasta.vibhava.zri.iya: .
.
caitra
bhuvas
komala
datta
samasta
vibhava
zri
.
*vlm.p.10 I have seen the pleasure garden of #citra.radha (chief of gandharvas) and all the sweet and soft flowery beds on earth. I have slept under the branches of wish.fulfilling kalpa trees in paradise and have given away all my wealth and property in charity.
I've seen
the garden.lands of chitraratha.Bright.Chariot, the *gandharva King
whose riches are like tender blossoms of the vine.wrapped kalpa.tree
.
विहृतम् मेरु.कुञ्जेषु विद्याधर.पुरेषु च ।
vihRtam meru.kuJjeSu vidyAdhara.pureSu ca |
विमान.वर.मालासु वात.स्कन्ध.स्थलीषु च ॥७।६।११॥
vimAna.vara.mAlAsu vAta.skandha.sthalISu ca ||7|6|11||
.
I've been diverted.by
the groves of Mount.meru
and all our magical vidyAdhara.Cities
seen from a convoy of aircars borne on the shoulders of the wind
.
vihRta.m whin the meru.kuJja.s.eSu vidyaadhara.pura.city.eSu ca.also/and | vimaana.vara.maala.asu vAta.wind/Wind/air/Air\blown.skandha.sthali.iSu ca .
.
vihRtam meru.kuJja
vidyAdhara
vimAna.vara.mAla
skandha.sthali
.
#varamAlA – the Bridegroom's garland in Tamil.
vAta.skandha.sthalISu ca
#vimA . #vimAna #vimAnI . measuring out, traversing • . m./n. . a car or chariot of the gods, any mythical self.moving aerial car (sometimes serving as a seat {jd. a flying carpet in Arabic; in yv.FM a vimAna.Aircar, vimanasA mind.controlled by the Charioteer} • other descriptions make the vimAna more like a house or palace, and one kind is said to be 7 stories high • that of {the ravenous kidnapper of rAma's Bride sItA the Cool #rAvaNa.Shrieker} was called <puSpaka> q.v • the <nau.vimAna> [ragh. vi, 68] is thought to resemble a ship) • the palace of an emperor or supreme monarch (esp. one with 7 stories)
विश्रान्तम् सुर.सेनासु कान्ता.भूज.लतासु च ।
vizrAntam sura.senAsu kAntA.bhUja.latAsu ca |
हारि.हार.विलासासु लोकपाल.पुरीषु च ॥७।६।१२॥
hAri.hAra.vilAsAsu lokapAla.purISu ca ||7|6|12||
.
I've rested in the battlefield of gods
with girls like clinging vines
playing at hari.hara in the capitals of emperors
.
vizrAntam I have reposed sura.senAsu among divine Forces kAntA.bhUja.latAsu ca and in girl.arm.vines hArihAra.vilAsAsu playing at Hari.Hara lokapAla.purISu ca in World.Protector cities.
*vlm.12. I have halted amidst the heavenly forces, and reposed on the arms of my consorts; I have joined the bands of Haris in their jocund frolic and music, and have promenaded through the cities of the rulers of mankind.
न किंचिd उचितम् साधु सर्वम् आधि.विष.उष्मणा ।
na kiMcit ucitam sAdhu sarvam Adhi.viSa.uSmaNA |
दग्धम् भस्मायते तात विज्ञातम् अधुना मया ॥७।६।१३॥
dagdham bhasmAyate tAta vijJAtam adhunA mayA ||7|6|13||
.
na.not kimcit.some/whatever ucita.proper\customary.m, hey Sâdhu
sarva.all/every.m aadhi.viSa.poison.uSma.NA |
dagdha.burned.m bhasmaay.ate taata
vijJaata.m adhunaa mayA.by/with.me .
.
Adhi
uSma
bhasmAy
tAta
vijJAta
adhunA
.
not anything of worth, sAdhu, all useless!
burned to ash by the heat of feverish affection!
that, Sir, is how I understand it now
.
*vlm.13. I saw nothing of any worth among them, except the bitter sorrow of my heart in all; and I come now to find by my best reason, that every thing is burnt down to ashes before me.
रूप.आलोकन.लोलेन वनित.आनन.गृध्नुना ।
rUpa.Alokana.lolena vanita.Anana.gRdhnunA |
स.अवभासेन दोषाय दुःखम् नीto 'स्मि चक्षुषा ॥७।६।१४॥
sa.avabhAsena doSAya du:kham nIta:_asmi cakSuSA ||7|6|14||
.
my eyes are longing for
a pretty form
a pretty face
&
thru their beauty
I'm brought to trouble by my eyes
!
rUpa.form/shape/color.Alokana.looking, viewing\Alokanam.horizon.lola.ena
vanita.aanana.gRdhnu.nA sa.with.avabhaasa.ena doSa.vice/sin.Aya
du:kha.pain/sorrow/bad.space.m niita: asmi.I.am cakSu.SA
.
lola
vanita.Anana.gRdhnu
avabhAsa
nIta
cakSu
.
*vlm. My eye.sight runs indiscriminately after all beautiful objects,
without its power of considering whether this or that is for our good or bad.
इदम् गुणाAvअहम् न_इदम् इति मुक्त्वा विकल्पनम् ।
idam guNAu_aham na_idam iti muktvA vikalpanam |
रूप.मात्र.अनुसारित्वाd अवस्तुन्य् अपि धावति ॥७।६।१५॥
rUpa.mAtra.anusAritvAt a.vastuni_api dhAvati ||7|6|15||
.
"this is a guNa.Quality
I am not this"
iti muktvA vikalpanam –
thus having.unloosed
free of such assumptions
rUpa.mAtra.anusAritvAt
from following.after the measure of its form
by following the form it has been made
avastuni_api dhAvati –
it passes.through the unreal.
it flows in unreality
#guNa.Affective quality
*vlm.p.15 My eyesight runs indiscriminately after all beautiful objects without its power of considering whether this or that is for our good or bad.
तावd आयाति विरतिम् न वशम् यावd आपदाम् ।
tAvat AyAti viratim na vazam yAvat ApadAm |
नाना.बन्ध.परम् चेतः पर.अनर्थ.ईहित.उन्मुखम् ॥७।६।१६॥
nAnA.bandha.param ceta: para.anartha.Ihita.unmukham ||7|6|16||
.
taavat AyAti.coming.to virati.m na.not vaza.force.m yAvat Apada.am +
naanaa.bandha.para.higher.m cetas.Affectivity para.higher.anartha.iihita.unmukha.m
.
tAvat
virati
yAvat
Apada
nAnA
bandha
anartha
Ihita
unmukha
.
*vlm.16. My mind also, which is ever prompt to meet all hazards, and to expose itself to all kinds of restraints, never finds its rest until it is overwhelmed under some danger, and brought under the peril of death.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
घ्राणम् एतद् अनर्थाय धावत् च_एव_अभितः स्फुटम् ।
ghrANam etat anarthAya dhAvat ca_eva_abhita: sphuTam |
न निवारयितुम् तात शक्नोमि_इह हयम् यथा ॥७।६।१७॥
na nivArayitum tAta zaknomi_iha hayam yathA ||7|6|17||
.
ghrANam etad anarthAya
dhAvac caiva_abhita: sphuTam
na nivArayitum
not to control
tAta "uncle"/sir
zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here like a horse
.
ghrANam etad anarthAya
dhAvac caiva_abhita: sphuTam
na nivArayitum
not to control
tAta "uncle"/sir
zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here like a horse
.
*vlm.17. My scent likewise is ever alert in seeking after fragrant and delicious things to its own peril, and it is difficult for me to repress it, as it is hard for one to restrain an unruly horse.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
गन्ध.उदक.प्रणालेन मुख.श्वास.अनुषातिना ।
gandha.udaka.praNAlena mukha.zvAsa.anuSAtinA |
वैरिणा_इव_अति.दोषेण घ्रणेन_अस्मि नि.योजितः ॥७।६।१८॥
vairiNA_iva_ati.doSeNa ghraNena_asmi ni.yojita: ||7|6|18||
.
gandha.udaka.praNAlena
mukha.zvAsa.anupAtinA
vairiNA_iva_ati.doSeNa
ghraNena_asmi niyojita: .
.
##pat . #anupat – to fly by • run.after, pursue + #anupAtin .adj.. following as a consequence or result +
*vlm.18. I am restrained by the sense of my smelling to the two canals of my nostrils, bearing the putrid breath and cough and cold of the body; and am constrained like a prisoner or captive of war to the dungeon by my jailer or captor.
*var.KG & VLM – anuSAtinA; TPD . anupAtinA
चिरम् रसनया च_अहम् अनया नय.हीनया ।
ciram rasanayA ca_aham anayA naya.hInayA |
गज.गोमायु.गुप्तेषु दुःख.अद्रिSv अलम् आहतः ॥७।६।१९॥
gaja.gomAyu.gupteSu du:kha.adriSu_alam Ahata: ||7|6|19||
.
ciram for long
rasanayA ca aham for rasa too I
anayA naya.hInayA by this naya.hInA
gaja.gomAyu.gupteSu
du:kha.adriSu in the Pleasure.Mountains
alam Ahata:
.
*vlm.19. It is on account of this lickerish tongue of mine, that I am forced to seek for my food in these rugged and dreary rocks, which are the haunt of wild elephants, and where the wolves are prying for their forage. (From this it appears that, the vidyAdharas were a tribe of mountaineers in the north of the Himalayas).
निरोद्धुम् न च शक्नोमि स्पर्श.लम्पटताम् त्वचः ।
niroddhum na ca zaknomi sparza.lampaTatAm tvaca: |
ग्रीष्म.काल.समिद्धस्य तापम् अंशुम् अतः यथा ॥७।६।२०॥
grISma.kAla.samiddhasya tApam aMzum ata: yathA ||7|6|20||
.
niroddhum na ca zaknomi nor can I restrain
sparza.lampaTatAm tvaca: of the skin
grISma.kAla.samiddhasya
tApam aMzumata: yathA – like heat in the form of rays.
#lampaTa
#samiddha
*vlm.20. I am to restrain the sensitiveness of my body, and to make my skin (the twak indreya or the organ of feeling), to endure the heat of the hot weather of the kindled fire and of the burning sun: (all which it is necessary to be undergone in the austere devotion known as Panchatapa).
शुभ.शब्द.रस.अर्थिnyo मुनेः श्रवण.शक्तयः ।
zubha.zabda.rasa.arthinya: mune: zravaNa.zaktaya: |
माम् योजयन्ति विषमे तृण.इच्छा हरिणम् यथा ॥७।६।२१॥
mAm yojayanti viSame tRNa.icchA hariNam yathA ||7|6|21||
.
zubha.zabda.rasa.arthi.s.nya: of the Muni.e: zravaNa.zakti.aya: mAm yojayan.ti whin the viSama.e tRNa.icchA hari.Nam yathA
.
zubha.zabda.rasa.arthi
zravaNa.zakti
mAm yojayan
viSama
tRNa.icchA hari
.
*vlm.21. My ears, sir, which ought to take a delight in the hearing of good lectures, are always inclined to listen to talks that are no way profitable to me; but mislead me to wrong; as the grassy turf covering a well, tempts the silly stag to his ruin.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
प्रणताः प्रिय.कारिण्यः प्रह्ण.भृत्य.समीरिताः ।
praNatA: priya.kAriNya: prahNa.bhRtya.samIritA: |
वाद्य.गेय.रव.उन्मिश्राः शुभ.शब्द.श्रियः श्रुताः ॥७।६।२२॥
vAdya.geya.rava.unmizrA: zubha.zabda.zriya: zrutA: ||7|6|22||
.
praNatA: . theyre bowed
priya.kAriNya: . endearing
prahNa.bhRtya.samIritA: .
morning.servant.uttered
vAdya.geya.rava.unmizrA: .
music.song.sound.mixed
zubha.zabda.zriya: .
zubha.zabda.zrIs
good.sound.riches
zrutA: . heard.
*vlm.22. I have listened to the endearing speeches of my friends and servants, and attended to the music of songs and instruments, to no lasting good being derived therefrom. (Sensuous pleasures are transient, and are not attended with any permanent good).
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
#ahar . #prahNa the forenoon; #prahNam .ind.. in the morning.
#Ir . #Irita . #samIrita . stirred, moved, tossed, thrown; sent forth, uttered (as a sound) VR.
#kAriNI a female elephant.
श्रियः स्त्रियः दिzaz च_एव तTAz च_अम्भोधि.भूभृताम् ।
zriya: striya: diza:_ca_eva taTA:_ca_ambhodhi.bhUbhRtAm |
दृष्टा विभव.हारिण्यः प्रक्वणन्.मणि.भूषिताः ॥७।६।२३॥
dRSTA* vibhava.hAriNya: prakvaNan.maNi.bhUSitA: ||7|6|23||
.
zriya: striya: diza:_ca_eva
taTA: ca ambhodhi.bhUbhRtAm
dRSTA: vibhava.hAriNya:
prakvaNan.maNi.bhUSitA: resounding tinkling jewelry.
क्वण् #kvaN . #prakvaN *prakvaNati . to sound +
#maNi.bhUSita
*vlm.23. I have beheld the beauty of beauties, and the natural beauty of objects on all sides; I have seen the sublimity of mountains and seas, and the grandeur of their sides and borders; I have witnessed the prosperity of princes and the brilliency of gem and jewels.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
चिरम् आस्वादिताः स्वादु चमत्कार.मनोरमाः ।
ciram AsvAditA: svAdu camatkAra.manoramA: |
प्रह्व.कान्ताजन.आनीताः षड्.रसा गुण.शालिनः ॥७।६।२४॥
prahva.kAntAjana.AnItA: SaD.rasA* guNa.zAlina: ||7|6|24||
.
I've tasted what is amazing, what delights the mind
brought by sweet bowing.servant.girls
:
six flavors
with their different qualities
.
*vlm.p.24 I have long tasted the sweets of the most delicious dishes. I have relished food of the six different tastes served to me by gorgeous ladies.
cira
AsvAdita
svAdu
camatkAra.manorama
prahva.kAntAjana.AnIta
SaD.rasa
guNa.zAlin
कौशेय.कामि.नीहार.कुसुमाः_तरण.अनिलाः ।
kauzeya.kAmi.nIhAra.kusumA:_taraNa.anilA: |
निर्.विघ्नम् अभितः स्पृष्टा* भृशम् आभोग.भूमिषु ॥७।६।२५॥
nir.vighnam abhita: spRSTA* bhRzam Abhoga.bhUmiSu ||7|6|25||
.
kauzeya.kAmi.nIhAra.kusumA: .
lovers in silk and flowers
*taraNa.ânilA: .
raft/crossing.windy
nirvighnam – unhindered/freely
abhita: . around
spRSTA:
bhRzam Abhoga.bhUmiSu .
*vlm.25. I have associated with the lovely damsels clad in their silken robes, and wearing their necklaces of pearls, reclined on beds of flowers and fanned by soft breezes; I have had all these pleasures of touch, and enjoyed them unrestrained in my pleasure gardens.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
हन् #han . #vighan . #vighna . #nirvighna. . uninterrupted, unhindered • *nirvighnam, #nirvighnena .ind.. . unobstructedly, freely. •• #avighnena ind. . for the relief, rescue • unreservedly • #avighnatas ind. without obstacle. . avighnita a. . undisturbed R.1.62.12.
वधू.मुख.ओषधी.पुष्प.समालम्भन.भूमयः ।
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: |
अनुभूता* मुने गन्धा* मन्द.अनिल.समीरिताः ॥७।६।२६॥
anubhUtA* mune gandhA* manda.anila.samIritA: ||7|6|26||
.
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: .
vadhU.mukha.herb.flower.samAlambhana.bhUmi.s
anubhUtA: . experienced o muni
gandhA mandAnila.samIritA: .
#Alambhana . #samAlambhana – holding • sacrificing .
#samIrita
*vlm.26. I have smelt the odours on the faces of fairy damsels, and have had the smell of fragrant balms, perfumeries and flowers; and I have inhaled the fragrance, borne to me by the breath of the soft, gentle and odoriferous breezes.
श्रुतम् स्पृष्टम् तथा दृष्टम् भुक्तम् घ्रातम् पुनः पुनः ।
zrutam spRSTam tathA dRSTam bhuktam ghrAtam puna: puna: |
संशुष्क.विरसम् भूयः किम् भजामि वद_आशु मे ॥७।६।२७॥
saMzuSka.virasam bhUya: kim bhajAmi vada_Azu me ||7|6|27||
.
zrutam spRSTam tathA dRSTam
bhuktam ghrAtam puna: puna:
saMzuSka.virasam bhUya:
kim bhajAmi vada_Azu me
thus have I seen and touched,
seen, tasted, smelled
again and again
what soon becomes withered and dry.
What's to enjoy,
tell me that.
*vlm.27. Thus have I seen and heard, felt and smelt, and repeatedly tasted whatever sweets this earth could afford. They have now become dry, distasteful, stale and unpleasurable to me; say what other sweet is there left for me yet to enjoy.
भुक्त्वा वर्ष.सहस्राणि दुर्.भोग.पटलीम् इमाम् ।
bhuktvA varSa.sahasrANi dur.bhoga.paTalIm imAm |
आ=ब्रह्म.स्तम्ब.पर्यन्तम् न तृप्तिः_उपजायते ॥७।६।२८॥
A=brahma.stamba.paryantam na tRpti:_upajAyate ||7|6|28||
.
bhuktvA varSa.sahasrANi
having enjoyed for a thousand years
durbhoga.paTalIm imAm this multitude of bad.pleasures
A=brahma.stamba.paryantam
na tRpti:_upajAyate .
.
*vlm.28. I have enjoyed all these enjoyments of my senses for a full thousand years, and still I find nothing either in this earth or in heaven, which is able to yield full satisfaction to my mind.
*sv. What shall I do with these repetitive enjoyments? Even after a thousand years of their enjoyment, no one is really satisfied.
आब्रह्मस्तम्बपर्यन्तं न
तृप्तिरुपजायते ।।
२८
VA . no one from Brahma to a pole do not get
satisfaction (from these
multiple stupid objects, having enjoyed them for
thousands years)?
paTalI
सांराज्यम् सुचिरम् कृत्वा तथा भुक्त्वा वधू.गणम् ।
sAMrAjyam suciram kRtvA tathA bhuktvA vadhU.gaNam |
भङ्त्वा परबलानि_उच्चैः किम् अपूर्वम् अवाप्यते ॥७।६।२९॥
bhaGtvA parabalAni_uccai: kim apUrvam avApyate ||7|6|29||
.
Ive governed for a very long time
Ive had my hordes of women
Ive beaten great armies totally
what have I not got already
?
sAMrAjyam suciram kRtvA tathA bhuktvA vadhU.gaNam | bhaGtvA parabalAni_uccai: kim apUrvam avApyate .
.
sAMrAjyam suciram kRtvA
tathA bhuktvA vadhU.gaNam |
bhaGtvA parabalAni_uccai:
kim apUrvam avApyate .
.
*vlm.p.29 I have reigned for a long time over a realm and enjoyed the company of courtesans in my court. I have vanquished the forces of my enemies in battle, but I know of no great profit that I have gained thereby.
*vlm. ... I know no great gain I have gained thereby.
येषाम् विनाशनम् न_आसीत् यैः_भुक्तम् भुवन.त्रयम् ।
yeSAm vinAzanam na_AsIt yai:_bhuktam bhuvana.trayam |
ते_अपि ते_अपि_अचिरेण_एव समम् भस्म.पदम् गताः ॥७।६।३०॥
te_api te_api_a.cireNa_eva samam bhasma.padam gatA: ||7|6|30||
.
yeSAm vinAzanam . those for whom destruction
na AsIt . there was not
yair bhuktam bhuvana.trayam . by whom the 3 worlds have been enjoyed
te 'pi te 'py acireNa eva
samam bhasma.padam gatA: .
*vlm.30. Those (demons) that were invulnerable in warfare, and usurped to the dominion of the three worlds, even those invincible giants, have been reduced to ashes in a short time.
प्राप्तेन येन नो* भूयः प्राप्तव्यम् अवशिष्यते ।
prAptena yena no* bhUya: prAptavyam avaziSyate |
तत्_प्राप्तौ यत्नम् आतिष्ठेत् कष्टया_अपि हि चेष्टया ॥७।६।३१॥
tat_prAptau yatnam AtiSThet kaSTayA_api hi ceSTayA ||7|6|31||
.
prAptena yena . by whom got
no bhUya:
prAptavyam avaziSyate – remaining to be got
tat prAptau yatnam AtiSThet
kaSTayA api hi ceSTayA .
*vlm.31. I think that to be the best gain, which being once gained by us, their remains nothing else to be desired or gained herein; I must now therefore, remain in quest of that precious gain, however it may be attended with pain.
*sv. What shall I do with these repetitive enjoyments? Even after a thousand years of their enjoyment, no one is really satisfied.
येन कान्ताः_चिरम् भुक्ता* भोगाः_तस्य_इह जन्तुभिः ।
yena kAntA:_ciram bhuktA* bhogA:_tasya_iha jantubhi: |
दृष्टः_न कस्यचित् मूर्ध्नि तरुः व्योम.प्लवः_च वा ॥७।६।३२॥
dRSTa:_na kasyacit mUrdhni taru: vyoma.plava:_ca vA ||7|6|32||
.
yena – by whom
kAntA: . delightful
ciram bhuktA: bhogA: . his long enjoyed pleasures
tasya iha . here
jantubhi: . by people
dRSTa: na kasyacit mUrdhni – seen not on anybody's head
taru: . tree/battle (rv)
vyoma.plava: ca vA – or else floating in the spacious sky.
*vlm.32. What difference is there between those, who have enjoyed the most delightful pleasures, and others that have never enjoyed them at all; nobody has ever seen the heads of the former kind crowned with kalpa lawrels, nor the latter with diminished heads.
*sv.32.33 Even if one enjoys the sovereignty of the world with all the pleasures that come with it, what is so extraordinary about it? For all these are subject to destruction and death. Pray, tell me, what there is to gain from which I shall attain eternal satisfaction.
.VA . these people who enjoyed women and other
enjoyments for long
they are not seen such as wishfulfilling tree
grows on thir head, or
(not seen) floating in air.
(i.e. these people do not become totally
satisfied nor achieve
anything extraordinary)
* yena – w which
kAntA: . delightful ciram
bhuktA: bhogA: . long enjoyed pleasures tasya
iha . of.him here jantubhi:
. by people dRSTa: na kasyacit
mUrdhni – seen not on anybody's head taru:
. tree/battle (rv) vyoma.plava: ca vA – or else
floating in the spacious sky.
चिरम् आशु दुरन्तासु विषय.अरण्य.राजिषु ।
ciram Azu durantAsu viSaya.araNya.rAjiSu |
इन्द्रियैः_वि.प्रलब्धो_अस्मि धूर्त.बालैः_इव_अर्भकः ॥७।६।३३॥
indriyai:_vi.pralabdho_asmi dhUrta.bAlai:_iva_arbhaka: ||7|6|33||
.
ciram Azu . for very long
durantAsu . in endless troubles
viSaya.araNya.rAjiSu
indriyai: . w the senses
vi.pralabdha: asmi
dhUrta.bAlai: iva
arbhaka: .
.
*vlm.33. I have been long led by my organs of sense, to the enjoyment of beautiful objects in the wilderness of the world, and have been quite deceived by them like a child by cheat. (All enticements are deceitful at the end).
*sv.32.33 Even if one enjoys the sovereignty of the world with all the pleasures that come with it, what is so extraordinary about it? For all these are subject to destruction and death. Pray, tell me, what there is to gain from which I shall attain eternal satisfaction.
अद्य तु_एते परिज्ञाता* मया स्व.विषय.अरयः ।
adya tu_ete parijJAtA* mayA sva.viSaya.araya: |
कष्टा इन्द्रिय.नामानः वञ्चयित्वा तु माम् पुनः ॥७।६।३४॥
kaSTA* indriya.nAmAna: vaJcayitvA tu mAm puna: ||7|6|34||
.
adya tu ete parijJAtA mayA . but now these have been understood by me
sva.viSaya.araya: . my own.sense.object=enemies =
kaSTA indriya.nAmAna: those cursed things.called organs
vaJcayitvA tu mAm puna: . tho have deceived me once.again.
*vlm.34. I have come to late and to.day only to know, that the objects of my senses are my greatest enemies; and this I have known after being repeatedly deceived by my organs of sense.
*sv.34.35.36 I have now clearly understood the poisonous nature of these sense.experiences which only intensify my suffering here.
संसार.जङ्गले शून्ये दग्धम् नर.मृगम् शठाः ।
saMsAra.jaGgale zUnye dagdham nara.mRgam zaThA: |
आश्वास्य.अश्वास्य निघ्नन्ति विषय.इन्द्रिय.लुब्धकाः ॥७।६।३५॥
AzvAsya.azvAsya nighnanti viSaya.indriya.lubdhakA: ||7|6|35||
.
saMsAra.jaGgale zUnye . in the empty saMsAra jungle
dagdham nara.mRgam
zaThA:
AzvAsya.AzvAsya
nighnanti
viSaya.indriya.lubdhakA: . the sense.organ.hunter/libertines.
*vlm.35, I see the deceitful organs of sense like so many sly huntsmen, have laid their snares about the wild forest of this world, only to entrap all unwary people in them, as they do the silly stags or beasts of prey by enticements.
#dah . #dagdha mfn. . burnt, scorched, consumed by fire • tormented, pained, consumed by grief or hunger, distressed • dry, insipid • inauspicious • miserable, execrable •• .n.. cauterisation (cf. agni.d.) • #dagdhA .f.. the quarter where the sun remains overhead +
शठ् #zath . ##zaTh . to hurt • to laze • . zaTha deceitful, malignant, wicked • #zaTha m. . *shaTha the Cheat (as chitta) in fm5080 • cheater, a false lover, who hits one way and looks another • one of the four classes into which husbands are divided • a, fool, blockhead. y2013.027
श्वस् #zvas . #Azvas . #Azvasya . ind. p. taking heart or confidence MBh. . #AzvAsya . to be acquiesced in +
#nihan . #nighnanti
#lubh . #lubdha .adj.. bewildered, confused • (lubdham .ind..) • greedy, covetous, avaricious, desirous of or longing for (loc. or comp) • lubdham .n.. a hunter • a libertine. •• #lubdhaka .m.. a hunter_mbh.&c.
विषम्.आशी.विषैः_एभिः_विषय.इन्द्रिय.पन्नगैः ।
viSam.AzI.viSai:_ebhi:_viSaya.indriya.pannagai: |
येन दग्धा न दृष्टा* ते द्वित्रा एव जगति_अपि ॥७।६।३६॥
yena dagdhA na dRSTA* te dvitrA* eva jagati_api ||7|6|36||
.
viSama
AzI.viSai:
ebhi:
viSaya.indriya.pannagai: +
yena dagdhA
na dRSTAs te
dvi.trA: eva jagati api .
not even two or three of them are to be seen in this world.
.
*vlm.36. There are but very few men in this world, who are not found to be envenomed by the deadly poison of their serpent.like organs of sense.
*sv.34.35.36 I have now clearly understood the poisonous nature of these sense.experiences which only intensify my suffering here.
सम् #sam . #viSama . uneven, unequal, odd (number); different, changing; difficult, hard, adverse, cross, inimical; bad, mean, dishonest, false, wrong •• .n.. unevenness, bad road, pit, precipice; difficulty, pain, distress, adversity; unequality, incongruency, incompatibility +
शास् #zAs . #AzAs . #Azis, #AzI, pl. AziSa: .m.. hope, prayer • #nirAzis .adj.. without a hope or prayer + #AzIrvAda m. . benediction, mbh.&c. +
भोग.भीम.इभ.वलिताम् तृष्णा.तरल.वागुराम् ।
bhoga.bhIma.ibha.valitAm tRSNA.tarala.vAgurAm |
लोभ.उग्र.करवाल.आढ्याम् कोप.कुन्त.कुल.अङ्किताम् ॥७।६।३७॥
lobha.ugra.karavAla.ADhyAm kopa.kunta.kula.aGkitAm ||7|6|37||
.
there's Pleasure, riding.on a fearsome elephant
and Craving, with fluttering gallows.noose
and Greed, the scimitar of plenty
and Anger, with a whole spearman corps
.
bhoga.bhIma.ibha.valitAm
tRSNA.tarala.vAgurAm
lobha.ugra.karavAla.ADhyAm
kopa.kunta.kula.aGkitAm
*vlm.37. The forest of the world is full with the furious elephants of enjoyments, and surrounded by the snare of our desire, wherein our greediness is roving rampant with sword in hand, and our passions are stirring like keen spearmen, and rending our hearts and souls every moments.
द्वन्द्व.जाल.रथ.व्याप्ताम् अहंकार.अनुपालिताम् ।
dvandva.jAla.ratha.vyAptAm ahaMkAra.anupAlitAm |
चेष्टा.तुरंगम् आकीर्णाम् काम.कोलाहल.आकुलाम् ॥७।६।३८॥
ceSTA.turaMgam AkIrNAm kAma.kolAhala.AkulAm ||7|6|38||
.
dvandva.jAla.ratha.vyAptAm
ahamkAra."I"dentity.anupAlitAm
ceSTA.turaMgam AkIrNAm
kAma.kolAhala.AkulAm
a noisy hubbub of desire
*vlm.38. Our bodies are become as a field of battle, where the commanding charioteer of our egoism hath spread the net of duplicity, by employing our efforts as horsemen, and setting our desires as boisterous rioters.
*sv. He alone is the real hero in this world who is determined to give battle to this formidable army known as one's senses. This army is commanded by the egosense. It is endowed with horses known as sense.experiences. It has completely encircled the city known as this body.
#kolAhala: .am (onomat.) a loud and confused sound, uproar, great and indistinct noise (of men, animals, &c.), VR. •.• kAma.kolAhala.AkulAm a noisy hubbub of desire, y7006.038.
शरीर.सीमान्त.गताम् दुर्.इन्द्रिय.पताकिनीम् ।
zarIra.sImAnta.gatAm dur.indriya.patAkinIm |
ये जेतुम् उत्थिtAs तात त एव_इह हि सद्.भटाः ॥७।६।३९॥
ye jetum utthitA:_tAta ta* eva_iha hi sad.bhaTA: ||7|6|39||
.
they have invaded Body
bearing the banners of sensuality
raised in conquest, Sir, for they alone
are the real mercenary troops
.
zarIra.sImAnta.gatAm
dur.indriya.patAkinIm
ye jetum utthitA:
tAta
te eva_iha hi sad.bhaTA:
सु.साध्यः करट.उद्भेdo मत्त.ऐरावण.दन्तिनः ।
su.sAdhya: karaTa.udbheda: matta.airAvaNa.dantina: |
न_उत्पथ.प्रतिपन्नानाम् स्व.इन्द्रियाणाम् विनिग्रहः ॥७।६।४०॥
na_utpatha.pratipannAnAm sva.indriyANAm vi.nigraha: ||7|6|40||
.
su.sAdhya:
karaTa.udbheda: . temple.bone/unbeliever.breakout.
matta.airAvaNa.dantina: . mad elephant of indra
na utpatha.pratipannAnAm – not of yz astray.undertaken
sva.indriyANAm . own senses
vinigraha: . restraint.
*vlm.40. It may be possible for us, to pierce the frontal bone even of the furious Airavata elephant of indra in war; but it is too hard for any body, to repress the aberrant senses within their proper bounds.
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
पौरुषस्य महत्त्वस्य सत्यस्य महतः श्रियः ।
pauruSasya mahattvasya satyasya mahata: zriya: |
इन्द्रिय.आक्रमणम् साधो सीमाnto महताम् अपि ॥७।६।४१॥
indriya.AkramaNam sAdho sImAnta:_mahatAm api ||7|6|41||
.
thru the greatness of a person's effort
satyasya mahata: zriya: .
the blessing of the truly great
indriya.AkramaNam –
subduing the senses
o sAdhu
sImAnta: mahatAm api –
is the frontier even for the great.
*vlm.41. It is reckoned as the greatest victory, that may be won by the valour, magnanimity, and fortitude of great men, if they can but conquer the unconquerable organs of sense, which makes the utmost glory of the great: (or which redounds with the greatest to the great).
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
pauruSasya . of/thru personal effort mahattvasya . of greatness satyasya mahata: zriya: . the blessing of the truly great indriya.AkramaNam . subduing the senses o sAdhu sImAnta: mahatAm api – is the frontier even for the great.
तावd उत्तमताम् एति पुमान् अपि दिव.ओकसाम् ।
tAvat_uttamatAm eti pumAn api diva.okasAm |
कृपNair इन्द्रियैः_यावत् तृणवन्_न_अप.कृष्यते ॥७।६।४२॥
kRpaNai:_indriyai:_yAvat tRNavan_na_apa.kRSyate ||7|6|42||
.
tAvad –
to the extent that
uttamatAm eti pumAn_api divaukasAm –
even a Human gets to the heights of heaven
kRpaNai:_indriyai: .
by the piteous senses
yAvat –
to such extent as
tRNavan_na apakRSyate –
he does.not.wither / is.not.blown.about like grass.
*vlm.42. So long as a man is not flung and carried about as a light and trifling straw, by the irresistible force of his sensual Appetites,he is said to have attained to the perfection and excellence of the deities of heaven.
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
* tAvad . to the extent that uttamatAm eti pumAn_api divaukasAm . even a Human gets to the heights of heaven kRpaNai:_indriyai: . with the piteous senses yAvat . to such extent as tRNavan_na apakRSyate . he does.not.wither / is.not.blown.about like grass.
जित.इन्द्रिया महासत्त्वा ये त एव नराः_भुवि ।
jita.indriyA* mahAsattvA* ye ta* eva narA* bhuvi |
शेषान् अहम् इमान् मन्ये मांस.यन्त्रमनान्_चलान् ॥७।६।४३॥
zeSAn aham imAn manye mAMsa.yantramanAn_calAn ||7|6|43||
.
jitendriyA: mahAsattvA: ye –
those who have conquered the senses are Great.sAttvics
te eva narA: bhuvi –
they only are humans on this Earth
zeSAn aham imAt_manye –
the rest of them I think are
mAMsa.yantramanAn calAn .
merely moving meat.machines.
*vlm.43. I account men of well governed senses and those of great fortitude, to be truly men in their sense, or else all other men of ungoverned minds, are mere moving machines of the flesh and bones that compose their bodies.
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
*jd.43 . jitendriyA: mahAsattvA: ye – those who have conquered the senses are Great.sAttvics te eva narA: bhuvi – they only are humans on this Earth zeSAn aham imAt_manye – the rest of them I think are mAMsa.yantramanAn calAn . merely moving meat.machines.
मनःसेनापतेः सेनाम् इमाम् इन्द्रिय.पञ्चकम् ।
mana:senApate: senAm imAm indriya.paJcakam |
जेतुम् चेd अस्ति मे यत्नः_जयामि तd अलम् मुने ॥७।६।४४॥
jetum cet asti me yatna:_jayAmi tat alam mune ||7|6|44||
.
* mana:senApate: senAm of General Mind the army with these five senses imAm indriya.paJcakam jetum cet_asti me yatno to conquer if it is my effort jayAmi tat_alam mune . I conquer it soon enuf, muni.
General Mind
deploys his special force
:
the Senses Group
.
if I make an effort at it, muni, I think I'll beat them soon enuf
.
*vlm.44. O Sage! I think I can overcome all things, if I can but reduce the force of the five external organs of sense, which form the battalion under the command of the mind, (and is led against the province of the soul).
*jd.44 . mana:.senApate: . of General Mind senAm imAm . this army.force indriya.paJcakam . the Senses Group jetum cet_asti me yatna: . if my effort is to conquer it jayAmi tat_alam mune . I'll beat it soon enough, muni.
इन्द्रिय.उत्तम.रोगाणाम् भोग.आशा.वर्जनात् ऋते ।
indriya.uttama.rogANAm bhoga.AzA.varjanAt Rte |
न_ओषधानि न तीर्थानि न च मन्त्रः च शान्तये ॥७।६।४५॥
na_oSadhAni na tIrthAni na ca mantra: ca zAntaye ||7|6|45||
.
indriya.uttama.rogANAm
bhoga.AzA.varjanAt Rte |
na_oSadhAni na tIrthAni
na ca mantra: ca zAntaye .
.
the cure for the worst diseases of the senses
is only to avoid the hope of pleasure
not herbs
not pilgrimage
and not mantras either
lead to peace
.
*vlm.p.45 By the prescriptions of reason you may be able to heal the sensual appetites which form the great sickness of the mind. Otherwise you cannot get rid of them with any medicine or mantra, or by holy pilgrimage or any other remedy.
नीto 'स्मि परमम् खेदम् अधि.धावद्भिः_इन्द्रियैः ।
nIta:_asmi paramam khedam adhi.dhAvadbhi:_indriyai: |
एक एव महारण्ये तस्करैः पथिकः_यथा ॥७।६।४६॥
eka* eva mahAraNye taskarai: pathika:_yathA ||7|6|46||
.
I am led into great distress
alone and ambushed
overwhelmed by my senses
like a traveler in a great forest attacked by thieves
.
*vlm.p.46 I am led to great distress by the joint force of my senses, just as a lonely traveler is robbed by a gang of thieves.
पङ्कवन्ति_अप्रसन्नानि महा.दौर्.भाग्यवन्ति च ।
paGkavanti_a.prasannAni mahA.daur.bhAgyavanti ca |
गन्धि.शैवल.तुच्छानि पल्वलानि_इन्द्रियाणि च ॥७।६।४७॥
gandhi.zaivala.tucchAni palvalAni_indriyANi ca ||7|6|47||
.
paGkavanti
as.if muddy
aprasannAni
turbid unclear
mahA.daur.bhAgyavanti ca
and greatly toubled
gandhi.zaivala=tucchAni
bits of smelly scum
palvalAni indriyANi ca
the senses are ponds.
*vlm.47. The organs of sense are as dirty canals of the body, with their stagnate and foul watery matter, they are filled with noxious and hairy moss, and emit a malarious stink.
*vlm.p.47 The organs of sense are like dirty canals of the body with their stagnate and foul watery matter. They are filled with harmful and hairy moss and emit a stink of malaria.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
Thick, muddy.watered, perilous,
with all their floating bits of stinking scum..the senses are such ponds.
paGkavanti As.if muddy aprasannAni turbid unclear mahA.daur.bhAgyavanti ca and greatly toubled gandhi.zaivala=tucchAni bits of smelly scum palvalAni indriyANi ca the senses are ponds.
दुर्.अतिक्रमणीयानि नीहार.गहनानि च ।
dur.atikramaNIyAni nIhAra.gahanAni ca |
जनिता.तङ्क.जालानि जङ्गलानि_इन्द्रियाणि च ॥७।६।४८॥
janitA.taGka.jAlAni jaGgalAni_indriyANi ca ||7|6|48||
.
dur.atikramaNIyAni – harshly impassable nIhAra.gahanAni ca – and snowy depths
janitaa.taGka.jAla.net.work.ani jaGgala.ani_indriya.sense.organ.aNi ca
.
dur.atikramaNIya
nIhAra.gahana
janitA.taGka.jAla
jaGgala
.
*vlm.48. The senses seem to me as so many deep and dark forests, covered with impervious snows, and full of terrors that render them impassable to travellers.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
janitA
तङ्क् ##taGk . #taGka – grief thru separation • loneliness +
पङ्क.जानि स.रन्ध्राणि सु.दुर्लक्ष्य.गुणानि च ।
paGka.jAni sa.randhrANi su.durlakSya.guNAni ca |
ग्रन्थिमन्ति जड.अङ्गानि मृणालानि_इन्द्रियाणि च ॥७।६।४९॥
granthimanti jaDa.aGgAni mRNAlAni_indriyANi ca ||7|6|49||
.
paGka.jAni – the mudborn lotuses
sa.randhrANi with holes in the root
su.durlakSya.guNAni ca
granthimanti . knotty
jaDa.aGgAni
mRNAlAni
indrayANi ca .
*vlm.49. The organs of the outward senses resemble the stalks of lotuses, growing upon the dirt of the body with holes in them, but without any visible thread therein. They are knotty on the outside, and without any sensibility of their own; (except what is supplied to them by the soul).
मृण् #mRN . #mRNAla: . मृणालः लम् [मृण.कालन्] The fibrous root of a lotus, a lotus.fibre
रूक्षाणि रत्न.लुब्धानि कल्लोल.वलितानि च ।
rUkSANi ratna.lubdhAni kallola.valitAni ca |
दुर्.ग्रह.ग्राह.घोराणि क्षार.अम्बूनि_इन्द्रियाणि च ॥७।६।५०॥
dur.graha.grAha.ghorANi kSAra.ambUni_indriyANi ca ||7|6|50||
.
rUkSANi
ratna.lubdhAni
kallola.valitAni ca – & billows.having
dur.graha.grAha.ghorANi
kSAra.ambUni indriyANi ca .
*vlm.50. Our sensualities are as so many seas with their briny waters, and huge billows dashing on every side; they abound with various gems and pearls, but are full of horrible whales and sharks at the same time.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
रूष् #rUS . #rUkSa . rough, arid, dreary, zbr. &c • thin, suzr • rough to the taste, mbh • not greasy or oily (as food or medicine) KSS • harsh, cruel (as a person or speech) mbh. &c.
बन्धव.उद्वेग.दायीनि देह.अन्तर.कराणि च ।
bandhava.udvega.dAyIni deha.antara.karANi ca |
करुणा.आक्रन्द.कारीणि मरणानि_इन्द्रियानि च ॥७।६।५१॥
karuNA.Akranda.kArINi maraNAni_indriyAni ca ||7|6|51||
.
bandhava.udvega=dAyIni –
family.distress=giving ...
vexing to the family
deha.antara=karANi ca –
the causes of our embodiment
karuNA.Akranda=kArINi –
bring.about pitiful lamentation
maraNAni indrayAni ca –
and the senses are full of death.
*vlm.51 Sensual pleasure brings on the untimely death of the sensualist, and causes the grief and sadness of his friends therein; it makes others to take pity on his state, and mourn at his fate, which canducts him to repeated transmigrations only.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
*jd.51 . bandhava.udvega=dAyIni . family.distress=giving ... vexing to the family deha.antara=karANi ca . the causes of our embodiment karuNA.Akranda=kArINi . bring.about pitiful lamentation maraNAni indrayAni ca . and the senses are full of death.
अविवेकिSv अमित्राणि मित्राणि च विवेकिषु ।
a.vivekiSu_a.mitrANi mitrANi ca vivekiSu |
गहन.अन्तर.शून्यानि काननानि_इन्द्रियाणि च ॥७।६।५२॥
gahana.antara.zUnyAni kAnanAni_indriyANi ca ||7|6|52||
.
among the undiscerning they are foes
& friends, among the discerning
gahana=antara.zUnyAni – like hollow caves
kAnanAni indriyANi ca . and empty forests are the senses
.
*vlm.52 The senses are a vast and unlimited wilderness to men, friendly to the wise and hostile to the unwise.
*sv.52.54 They are the enemies of the men of wisdom and the friends of the foolish. They are resorted to by the fallen ones and they are shunned by the noble men.
घण.आस्फोटान्य् असाराणि मलिनानि जडानि च ।
ghaNa.AsphoTAni_asArANi malinAni jaDAni ca |
विद्युत्.प्रकाशाny एतानि भीम.अभ्राणि_इन्द्रियानि च ॥७।६।५३॥
vidyut.prakAzAni_etAni bhIma.abhrANi_indriyAni ca ||7|6|53||
.
ghaNa.AsphoTAni
asArANi
malinAni jaDAni ca . and thick with dirt
vidyut.prakAzAni_etAni . they are lightning.stroked
bhIma.abhrANi indriyAni ca . fearsome clouds are the senses.
*vlm.53. The sphere of the senses is as dark as that of the clouded sky, where the black clouds of distress are continually growling, and the lightnings of joy are incessantly flashing with their transient glare.
*sv. They are the enemies of the men of wisdom and the friends of the foolish. They are resorted to by the fallen ones and they are shunned by the noble men.
क्षुद्र.प्राणि.गृहीतानि वर्जितानि कृत.आत्मभिः ।
kSudra.prANi.gRhItAni varjitAni kRta.Atmabhi: |
रजस्.तmo 'भिभूतानि स्व.इन्द्रियाny अवटानि च ॥७।६।५४॥
rajas.tama:_abhibhUtAni sva.indriyANi_avaTAni ca ||7|6|54||
.
kSudra.prANi.gRhItAni – short.life.grasped .
varjitAni kRta.Atmabhi: .avoided by the Self.made / disciplined
rajas.tamas.abhibhUtAni – overcome by rajas and tamas
sva.indriyANi_avaTAni ca – and their.own senses are such holes
.
*vlm.54. The organs of sense are as subterranean cells or mounds of mud upon earth; these are resorted to by inferior animals, but slimmed by superior and intelligent beings.
*sv. They are the enemies of the men of wisdom and the friends of the foolish. They are resorted to by the fallen ones and they are shunned by the noble men.
*jd.54 . kSudra.prANi.gRhItAni – they are grasped by the life.hungry varjitAni kRta.Atmabhi: . avoided by the Self.made / disciplined rajas.tamas.abhibhUtAni – overcome by rajas and tamas sva.indriyANi_avaTAni ca – the senses are such holes.
*VA . second line is unclear.
Indriyas . are holes, to which lowly worms cling
and high.spirited despise.
रजस्तमोभिभूतानि . they are beings of rajas
and tamas?
पातन.एकान्त.दक्षाणि दोष.आशी.विषवन्ति च ।
pAtana.ekAnta.dakSANi doSa.AzI.viSavanti ca |
रूक्ष.कण्टक.लक्षाणि श्वभ्र.अग्राणि_इन्द्रियानि च ॥७।६।५५॥
rUkSa.kaNTaka.lakSANi zvabhra.agrANi_indriyAni ca ||7|6|55||
.
they're solitary wells where clever folks fall.in
wells walled with the swords of sin with thousands of rough.pricking stabs
:
the senses are prickly pitfalls
.
paatana.ekaanta.dakSa.aNi doSa.vice/sin.AzI.viSavan.ti ca | ruukSa.kaNTaka.lakSANi.hundred.thousands.aNi zvabhra.pit/hole.agra.aNi_indriya.sense.organ.s.ani ca.also/and
.
pAtana.ekAnta.dakSa
AzI
agra
rUkSa.kaNTaka
.
*vlm.p.55 They are like hidden pits covered with thorns and brambles and inbred with venomous snakes in which the unwary fall to be struck and bitten to death.
आत्मम्.भरीny अन्.आर्याणि साहस.एक.रतानि च ।
Atmam.bharINi_an.AryANi sAhasa.eka.ratAni ca |
अन्धकार.विहारीणि रक्षांसि स्व.इन्द्रियाणि च ॥७।६।५६॥
andhakAra.vihArINi rakSAMsi sva.indriyANi ca ||7|6|56||
.
Atmam.bharINi_an.AryANi sAhasa.eka.ratAni ca | andhakAra.vihArINi rakSAMsi sva.indriyANi ca
.
Atmam.bharINi
an.AryANi
sAhasa.eka.ratAni ca
andhakAra.vihArINi
rakSAMsi
sva.indriyANi ca .
*vlm.56. All sensualities are as savage RAkshases or cannibals, that rove and revel about in their venturous excursions in the darkness of night; and glut themselves with human victims:
*sv. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless and like dry bamboo, fit only to be burnt.
अन्तः.शून्यानि असाराणि क्रमाणि ग्रन्थिमन्ति च ।
anta:.zUnyAni a.sArANi kramANi granthimanti ca |
दहन.एक.अर्थ.योग्यानि दुर्.दारुणि_इन्द्रियानि च ॥७।६।५७॥
dahana.eka.artha.yogyAni dur.dAruNi_indriyAni ca ||7|6|57||
.
anta:zUnyAni inwardly empty
asArANi essenceless
kramANi granthimanti ca
dahana=eka.artha.yogyAni burning=only.purpose.fitting
dur.dAruNi indriyAni ca and most terrible are the senses
.
*vlm.57. Our organs of sense are as dry sticks, all hollow and pithless in the inside; they are crooked and full of joints all along, and fit only as fuel for fire.
*sv. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless and like dry bamboo, fit only to be burnt.
* अन्तः.शून्यानि Inwardly empty असाराणि essenceless क्रमाणि ग्रन्थिमन्ति च * दहन=एक.अर्थ.योग्यानि burning=only.purpose.fitting दुर्.दारुणि इन्द्रियानि च and most terrible are the senses.
घन.मोह.प्रबन्धीनि दुष्.कूप.गहनानि च ।
ghana.moha.prabandhIni duS.kUpa.gahanAni ca |
महा.अवकर.तुच्छानि कु.पुराणि_इन्द्रियाणि च ॥७।६।५८॥
mahA.avakara.tucchAni ku.purANi_indriyANi ca ||7|6|58||
.
ghana.moha=prabandhIni
cloud.delusion=connection
they bring.on a thick.cloud of delusion
duS.kUpa.gahanAni ca
and dry.well.pits
mahA.avakara.tucchAni
heaps of useless garbage
ku.purANi indriyANi ca and worn.out are the senses.
*vlm.58. The bodily organs are the instruments of vice, and are as pits and thickets on our way; they are fitted with dirt within, like the notes of canes and reeds that are full of useless stuff.
*sv. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless and like dry bamboo, fit only to be burnt.
*AB. ... prabandhana.zIlAni ... ||
अनन्तेषु पदार्थेषु कारणानि घट.आदिषु ।
ananteSu padArtheSu kAraNAni ghaTa.AdiSu |
सम्भ्रमाणि स.पङ्कानि चक्रकाणि_इन्द्रियाणि च ॥७।६।५९॥
sambhramANi sa.paGkAni cakrakANi_indriyANi ca ||7|6|59||
.
among the countless things..the pots
and cups et cetera, the causes are the whirling.together,
and mud; the wheel, and the senses.
sambhramANi whirling.together
sa.paGkAni with mud
cakrakANi indriyANi ca and the impetus/working.out of the potter's wheel
.
ananteSu padArtheSu kAraNAni ghaTa.AdiSu | sambhramANi sa.paGkAni
cakrakANi_indriyANi ca .
.
ananteSu padArtheSu
kAraNAni ghaTa.AdiSu |
sambhramANi sa.paGkAni
cakrakANi_indriyANi ca .
.
*ABC. cakrakANi # kulAla.cakrANi ||
*vlm.59, The organic limbs and members are the implements of action, and the apparatus for producing an infinite variety of works. They are like the potter's wheels, turning and whirling with their mud, inorder to produce the fragile pottery of clay.
आपn निमग्नम् इमम् एवम् अकिंचन त्वम्
Apat_nimagnam imam evam a.kiMcana tvam
माम् उद्धर.उद्धरण.शील* दया.उदयेन ।
mAm uddhara.uddharaNa.zIla* dayA.udayena |
ये नाम केचन जगत्सु जयन्ति सन्तः_
ye nAma kecana jagatsu jayanti santa:_
तत्_संगमम् परम.शोक=हरम् वदन्ति ॥७।६।६०॥
tat_saMgamam parama.zoka=haram vadanti ||7|6|60||
.
Apat-nimagnam imam
this drowning in misfortune
evam a.kiMcana
is thus not~anything if you
tvam mAm uddhara
rescue me
uddharaNa-zIla
o Rescuer
dayA udayena
raising me mercifully
ye nAma kecana jagatsu
what are namely anything in the world
jayanti santa:
good people conquer
tat saMgamam
that sort of congress
parama-zoka=haram vadanti
they call the sure destroyer of grief.
*sv.60 Lord, you are the sole refuge of the supplicant. You are his redeemer. Pray, save me from this terrible ocean of saMsAra by your enlightening admonitions. Devotion to sages like you in this world is the surest destroyer of sorrow.
*vlm.60. Thus Sir, I am plunged in the dangerous sea of my sensual appetites, and you alone are able to raise me out of it by your kindness to me; because they say, that holy saints only are victorious over their senses in this world, and it is their society only that removes the griefs of mankind, and saves them from the perilous sea of sensuality.
This drowning in misfortune is not anything~at.all,
if you come to my rescue. Rescuer, in your mercy
raising me mercifully,--they may be anyone here
in the world, the good people who conquer, and it is our
congress with them that they call the sure destroyer of grief.
.
oॐm
.
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next Canto:
fm7007 3.ja28 THE WORLD-TREE AND ITS SEED .z20
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
fm7006
THE VIDYAADHARA.SORCERER:
HIS DISPASSION
The SORCERER said—
यदुदारमनायासम् क्षयातिशयवर्जितम् । पदम् पावनमाद्यन्तरहितम् तद्वदाशु मे ॥७।६।१॥
yat udAra.m anAyAsam kSaya.atizaya.varjita.m | pada.m pAvana.m Adyanta.rahita.m tat vada Azu me ||
.
something that's high,
and easy,
that's not too much bother,
something that's a holy state, endless, beginningless—
tell me all.about that
.
yat.what/which udAra.womb\interior/noble.m anAyAsa.pain.free/easy.m kSaya.decay/destruction/fall.atizaya.eminence/excess.varjita.devoid.of.m | pada.comdition/state.m pavana.wind/purification/purifying.air.m Adyanta.beginning&end.rahita.deserted/abandoned.m tat.that/he *vada.tell!say Azu.quickly me
.
*vlm. Tell me even now,
what is that most noble state (or highest category),
which is devoid of increase {?kSaya} or decrease {?atikSaya}
or any pain whatever;
which is without beginning and end, and which is most sanctified and sanctifying.
*jd. I read this quite differently than VLM, portraying the Sorcerer as a bit of diléttante.
डृ डे डै डो डौ डः
d2 d2a d2aa d2i d2ii d2u d2uu d2-r d2e d2ai d2o d2au d2aH
एतावन्त max हम् कालम् सुप्त आसम् ज d2aax त्मकः ।
etAvantam aham kAlam supta* Asam jaDa.Atmaka: |
इदानीम् सम्प्रबुद्धः अस्मि प्रसादाd आत्मनः मुने ॥७।६।२॥
idAnIm samprabuddha: asmi prasAdAt Atmana: mune ||7|6|2||
.
I've been asleep so long, such a numskull
but
now I have been awakened to the self by your grace, muni.
.
etAvat.this.much.tam aham."I" kAla.time/Time.m supta.asleep* aasam jaDa.inert/stiff.aatmaka: | idaanIm samprabuddha: asmi.I.am prasaada.At @t the AtmA.Âtmaa/self.na:, hey Muni.e
.
Asam
Atmaka
idAnIm samprabuddha
prasAda
.
*vlm.p.2 For so long I have been sleeping like an inert soul. Now I am awakened to sense by the grace of the Supreme Soul.
मनः महामय.उत्तप्तम् क्षुब्ध max ज्ञान.वृत्तिषु ।
mana: mahAmaya.uttaptam kSubdham ajJAna.vRttiSu |
मा mux द्धार.दुरन्ते अहम् मोहाd अह mix ति स्थितात् ॥७।६।३॥
mAm uddhAra.durante aham mohAt aham iti sthitAt ||7|6|3||
.
my Mind
is
a mighty fever of troubling ignorant thots
:
raise me up
I'm at a dead.end
because.of the delusion of being "I"
.
Mind mahAmaya.uttaptam . great.illness.burnt.up kSubdha m ajJAna.vRttiSu troubled by ignorant thots mAm uddhAra . raise me up durante aham – I'm at a dead.end mohAt aham iti sthitAt . thru the delusion of being "I".
.
*vlm.3. My mind is heated with the fervour of the fever of my insatiate desire, and is full of regret at the state of my ignorance; now raise me from the depth of darkness in which I am grovelling under my delusion.
*vlm.p.3 My mind is heated with the feverish fervor of my unsatisfied desire. It is full of regret at my ignorance. Now raise me from the depth of darkness in which I grovel under my delusion.
*sv.2.3.4 For up to this time I have been asleep, as it were, and now by the grace of the self I have been awakened. Kindly save me from this terrible fire of delusion.
* Mind mahAmaya.uttaptam . great.illness.burnt.up kSubdha m ajJAna.vRttiSu troubled by ignorant thots mAm uddhAra . raise me up durante aham – I'm at a dead.end mohAt aham iti sthitAt . thru the delusion of being "I".
श्रीमति अपि पतन्ति आशु शातनः कातर.आदयः ।
zrImati api patanti Azu zAtana: kAtara.Adaya: |
गुणवति उग्र.पत्रे 'पि तुहिनानि इव पङ्कजे ॥७।६।४॥
guNavati ugra.patre api tuhinAni iva paGkaje ||7|6|4||
.
zrImati api – tho fortunate
patanti Azu – they quickly fall
zAtana: felling/destroying
kAtara.Adaya: . fainthearted/confused
guNavati tho when virtuous
ugra.patre api a bitten leaf
tuhinAni iva paGkaje as by frost on a lotus.pond.
.
*vlm.4. Many a time doth misfortune overtake the fortunate, and bitter sorrows betide the wise and learned; just as the hoar.frost falls on the tender leaves of lotuses, and discolours them at the end.
*vlm.p.4 Many a time does misfortune overtake the fortunate, and bitter sorrows befall the wise and learned, just as in the end, hoarfrost falls on tender lotus leaves and discolors them.
*sv.2.3.4 For up to this time I have been asleep, as it were, and now by the grace of the self I have been awakened. Kindly save me from this terrible fire of delusion.
.VA . because
of confusion, sorows fall upon even good and wealthy,
like snow on lotus leaf
##tuh . to pain < *tuhina: =
frost, cold, mist, dew, snow Ritus • moonlight k • camphor, npr.
जायन्ते च म्रियन्ते च केवलम् जीर्ण.जन्तवः ।
jAyante ca mriyante ca kevalam jIrNa.jantava: |
न धर्माय न भोक्षाय मशका इव पङ्कजे ॥७।६।५॥
na dharmAya na bhokSAya mazakA* iva paGkaje ||7|6|5||
.
now they're born & now they die
all these aging people
neither virtuous nor Free
they're like mosquitoes in a lotus.pond
.
jAyante ca
now they are born mriyante ca . now they die kevalam jIrNa.jantava: . all these aging people na dharmAya na mokSAya neither virtuous nor Free mazakA iva paGkaje – they're like mosquitoes in a lotus.pond.
.
*vlm.5. We see the frail living beings springing to birth, and dying away at all times to no purposes, they are neither for virtuous acts nor their liberation, but are born to die only, as the gnats and ephemera of dirt. (The VidyAdhara like the cynic, finds fault with every earthly things).
*sv.5.6 Beings are born and they die after being worn out here: all this is neither for dharma nor for emancipation. There does not seem to be an end to this wandering in delusion.
* jAyante ca . now they are born mriyante ca . now they die kevalam jIrNa.jantava: . all these aging people na dharmAya na mokSAya neither virtuous nor Free mazakA iva paGkaje – they're like mosquitoes in a lotus.pond.
भावैः तैः एव तैः एव तुच्छ.आलम्भ.विडम्बनैः ।
bhAvai: tai: eva tai: eva tuccha.Alambha.viDambanai: |
चिरेण परिखिन्नाः स्मः वि.प्रलम्भाः पुनः पुनः ॥७।६।६॥
cireNa parikhinnA: sma: vi.pralambhA: puna: puna: ||7|6|6||
.
by/with the bhAva.state/sense.s.i: tai: eva tai: eva with those states and then with those
tuccha.aalambha.viDambana.i: paltry.touch/uprooting.disgraces
cireNa for long
parikhinnA: sma: am I afflicted.with
vipralambhA: puna: puna: disappointment/deceits again again.
.
bhAva
tuccha
Alambha
viDambana
~*cireNa.for.long
parikhinnA: sma: am I afflicted.with
vipralambhA: puna: puna: disappointment/deceits again again.
.
*vlm.6. How have I passed through different stages of life, how with one state of things and then with another, and deceived by the gain of paltry trifles. We are always discontent with the present state, and cheated reapeatedly by the succeeding one.
*sv.5.6 Beings are born and they die after being worn out here: all this is neither for dharma nor for emancipation. There does not seem to be an end to this wandering in delusion.
*jd.6 . bhAvai: tai: eva . with these states and then tai: eva . with those tuccha.Alambha.viDambanai: . paltry.touch/uprooting.disgraces cireNa . for long parikhinnA: sma: . am I afflicted.with vipralambhA: puna: puna: . disappointment/deceits again again.
न अnto 'स्ति अस्य न च स्थैर्य.अवस्था अविश्रान्त.मानसम् ।
na anta: asti asya na ca sthairya.avasthA avizrAnta.mAnasam |
भ्रमन्तः भोग.भङ्गेषु मरु.भूमिषु इव अध्वनः ॥७।६।७॥
bhramanta: bhoga.bhaGgeSu maru.bhUmiSu iva adhvana: ||7|6|7||
.
there's no end to it,
there's no stablility
:
to be without mental Repose, provoked by pleasures, deluded by them,
is to follow trails in the desert sand
.
na.not anta.end: asti.is/exists asya.of.this.one na.not ca.also/and sthairya.avasthaa a.non.vizraanta.maanasa.m | bhraman.ta: whin thz bhoga.bhaGga.eSu maru.desart
.bhUmi.Su iva.like/as.if adhva.na:
.
sthairya
avasthA
vizrAnta
mAnasa
bhraman
bhoga
bhaGga
maru
bhUmi
adhva
.
*vlm.p.7 There is no end to the rambling of the restless, unwary mind, ever running after its frail pleasures and floating as it were upon the breakers of its enjoyments. The mind has no rest after its struggles but wanders onward in the desert paths of this dreary world.
आपात.मधुर.आरम्भा भङ्गुरा भव.हेतवः ।
ApAta.madhura.ArambhA* bhaGgurA* bhava.hetava: |
अचिरेण विकारिण्यः भीषणा भोग.भूमयः ॥७।६।८॥
a.cireNa vikAriNya: bhISaNA* bhoga.bhUmaya: ||7|6|8||
.
aapaata.madhura.pleasant/sweet.aarambha.a: .
bhaGgura.a: bhava.hetu.s.ava: transitory causes of being +
a.non.cireNa.for.long
vikaariNya: bhISaNaa: changeful terrors
bhoga.bhUmaya: places to enjoy our fruits
.
ApAta
Arambha
bhaGgura
bhava
hetu
a.cireNa.for.long – not for long
vikAriNya: bhISaNA: changeful terrors
bhoga.bhUmaya: places to enjoy our fruits
.
*vlm.8. The objects of enjoyment, that are the causes of our bondage in this world, and appear as very charming and sweet at first; are all frail and ever changeful in their natures, and prove to be our bane at last.
*sv.7.9 The pleasure.centres in this world only intensify this delusion and are ever changing. I do not delight in them.
मानव.मान.परया दुर्.अहंकार.कान्तया ।
mAnava.mAna.parayA dur.ahaMkAra.kAntayA |
न रमे वामया तात हत.विद्याधर.श्रिया ॥७।६।९॥
na rame vAmayA tAta hata.vidyAdhara.zriyA ||7|6|9||
.
mAnava.mAna.parayA –
.f.. w Human.manner.para
dur.ahaMkAra.kAntayA –
w dur."I"dentity.kAnta
na rame vAmayA tAta . no delight in vomit, uncle
hata.vidyAdhara.zriyA . my *vidyAdhara pleasures gone.
.
*vlm.9. Actuated by our consorting egoism, and led by the sense of honour to live in dishonour, I am degraded from the dignity my high birth as a vidyAdhara, and am not pleased with myself.
*sv.7.8.9 The pleasure.centres in this world only intensify this delusion and are ever changing. I do not delight in them.
*VA . high
birth as vidhyadhara is wasted by bad lady ego, prone to
pride and self.contempt, न रमे वामया, o
dear father.
दृष्टाः चैत्र.रथ.उद्यान.भुवः कुसुम.कोमलाः ।
dRSTA: caitra.ratha.udyAna.bhuva: kusuma.komalA: |
विश्रान्तम् सुरसेनासु कान्ताभूजलतासु च । हारिहारविलासासु लोकपालपुरीषु च ॥७।६।१२॥
vizrAntam sura.senAsu kAntA.bhUja.latAsu ca | hAri.hAra.vilAsAsu lokapAla.purISu ca ||
.
I've rested in the battlefield of gods
with girls like clinging vines
playing at hari.hara in the capitals of emperors
.
vizrAntam I have reposed sura.senAsu among divine Forces kAntA.bhUja.latAsu ca and in girl.arm.vines hArihAra.vilAsAsu playing at Hari.Hara lokapAla.purISu ca in World.Protector cities.
*vlm.12. I have halted amidst the heavenly forces, and reposed on the arms of my consorts; I have joined the bands of Haris in their jocund frolic and music, and have promenaded through the cities of the rulers of mankind.
न किंचिd उचितम् साधु सर्व maax धि.विष.उष्मणा ।
na kiMcit ucita.m sAdhu sarvam Adhi.viSa.uSmaNA |
दग्धम् भस्मायते तात विज्ञात max धुना मया ॥७।६।१३॥
dagdham bhasmAyate tAta vijJAtam adhunA mayA ||7|6|13||
.
na.not kimcit.some/whatever ucita.proper\customary.m, hey Saadhu
sarva.all/every.m aadhi.viSa.poison.uSma.NA |
dagdha.burned.m bhasmaay.ate taata
vijJaata.m adhunaa mayA.by/with.me .
.
Adhi
uSma
bhasmAy
tAta
vijJAta
adhunA
.
not anything of worth, sAdhu, all useless!
burned to ash by the heat of feverish affection!
that, Sir, is how I understand it now
.
*vlm.13. I saw nothing of any worth among them, except the bitter sorrow of my heart in all; and I come now to find by my best reason, that every thing is burnt down to ashes before me.
रूप.आलोकन.लोलेन वनित.आनन.गृध्नुना ।
rUpa.Alokana.lolena vanita.Anana.gRdhnunA |
स.अवभासेन दोषाय दुःखम् नीto 'स्मि चक्षुषा ॥७।६।१४॥
sa.avabhAsena doSAya du:kham nIta: asmi cakSuSA ||7|6|14||
.
my eyes are longing for
a pretty form
a pretty face
&
thru their beauty
I'm brought to trouble by my eyes
!
rUpa.form/shape/color.Alokana.looking, viewing\Alokanam.horizon.lola.ena
vanita.aanana.gRdhnu.nA sa.with.avabhaasa.ena doSa.vice/sin.Aya
du:kha.pain/sorrow/bad.space.m niita: asmi.I.am cakSu.SA
.
lola
vanita.Anana.gRdhnu
avabhAsa
nIta
cakSu
.
*vlm. My eye.sight runs indiscriminately after all beautiful objects,
without its power of considering whether this or that is for our good or bad.
इदम् गुणाAvअहम् न इद mix ति मुक्त्वा विकल्पनम् ।
ida.m guNAu aham na ida.m iti muktvA vikalpana.m |
रूप.मात्र.अनुसारित्वाd अवस्तुन्य् अपि धावति ॥७।६।१५॥
rUpa.mAtra.anusAritvAt a.vastuni api dhAvati ||7|6|15||
.
"this is a guNa.Quality
I am not this"
iti muktvA vikalpana.m –
thus having.unloosed
free of such assumptions
rUpa.mAtra.anusAritvAt
from following.after the measure of its form
by following the form it has been made
avastuni api dhAvati –
it passes.through the unreal.
it flows in unreality
#guNa.Affective quality
*vlm.p.15 My eyesight runs indiscriminately after all beautiful objects without its power of considering whether this or that is for our good or bad.
तावd आयाति विरतिम् न वशम् यावd आपदाम् ।
tAvat AyAti viratim na vazam yAvat ApadAm |
नाना.बन्ध.परम् चेतः पर.अनर्थ.ईहित.उन्मुखम् ॥७।६।१६॥
nAnA.bandha.para.m ceta: para.anartha.Ihita.unmukham ||7|6|16||
.
taavat AyAti.coming.to virati.m na.not vaza.force.m yAvat Apada.am +
naanaa.bandha.para.higher.m cetas.Affectivity para.higher.anartha.iihita.unmukha.m
.
tAvat
virati
yAvat
Apada
nAnA
bandha
anartha
Ihita
unmukha
.
*vlm.16. My mind also, which is ever prompt to meet all hazards, and to expose itself to all kinds of restraints, never finds its rest until it is overwhelmed under some danger, and brought under the peril of death.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
घ्राण vex तद् अनर्थाय धावत् च एव अभितः स्फुटम् ।
ghrANam etat anarthAya dhAvat ca eva abhita: sphuTam |
न निवारयितुम् तात शक्नोमि इह हयम् यथा ॥७।६।१७॥
na nivArayitum tAta zaknomi iha hayam yathA ||7|6|17||
.
ghrANam etad anarthAya
dhAvac caiva abhita: sphuTam
na nivArayitum
not to control
tAta "uncle"/sir
zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here like a horse
.
ghrANam etad anarthAya
dhAvac caiva abhita: sphuTam
na nivArayitum
not to control
tAta "uncle"/sir
zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here like a horse
.
*vlm.17. My scent likewise is ever alert in seeking after fragrant and delicious things to its own peril, and it is difficult for me to repress it, as it is hard for one to restrain an unruly horse.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
गन्ध.उदक.प्रणालेन मुख.श्वास.अनुषातिना ।
gandha.udaka.praNAlena mukha.zvAsa.anuSAtinA |
वैरिणा इव अति.दोषेण घ्रणेन अस्मि नि.योजितः ॥७।६।१८॥
vairiNA iva ati.doSeNa ghraNena asmi ni.yojita: ||7|6|18||
.
gandha.udaka.praNAlena
mukha.zvAsa.anupAtinA
vairiNA iva ati.doSeNa
ghraNena asmi niyojita: .
.
##pat . #anupat – to fly by • run.after, pursue + #anupAtin .adj.. following as a consequence or result +
*vlm.18. I am restrained by the sense of my smelling to the two canals of my nostrils, bearing the putrid breath and cough and cold of the body; and am constrained like a prisoner or captive of war to the dungeon by my jailer or captor.
*var.KG & VLM – anuSAtinA; TPD . anupAtinA
चिरम् रसनया च अह max नया नय.हीनया ।
cira.m rasanayA ca aham anayA naya.hInayA |
गज.गोमायु.गुप्तेषु दुःख.अद्रिSv अल maax हतः ॥७।६।१९॥
gaja.gomAyu.gupteSu du:kha.adriSu alam Ahata: ||7|6|19||
.
cira.m for long
rasanayA ca aham for rasa too I
anayA naya.hInayA by this naya.hInA
gaja.gomAyu.gupteSu
du:kha.adriSu in the Pleasure.Mountains
alam Ahata:
.
*vlm.19. It is on account of this lickerish tongue of mine, that I am forced to seek for my food in these rugged and dreary rocks, which are the haunt of wild elephants, and where the wolves are prying for their forage. (From this it appears that, the vidyAdharas were a tribe of mountaineers in the north of the Himalayas).
निरोद्धुम् न च शक्नोमि स्पर्श.लम्पटताम् त्वचः ।
niroddhum na ca zaknomi sparza.lampaTatAm tvaca: |
ग्रीष्म.काल.समिद्धस्य तापम् अंशु max तः यथा ॥७।६।२०॥
श्रियः स्त्रियः दिzaz च एव तTAz च अम्भोधि.भूभृताम् ।
zriya: striya: diza: ca eva taTA: ca ambhodhi.bhUbhRtAm |
दृष्टा विभव.हारिण्यः प्रक्वणन्.मणि.भूषिताः ॥७।६।२३॥
dRSTA* vibhava.hAriNya: prakvaNan.maNi.bhUSitA: ||7|6|23||
.
zriya: striya: diza: ca eva
taTA: ca ambhodhi.bhUbhRtAm
dRSTA: vibhava.hAriNya:
prakvaNan.maNi.bhUSitA: resounding tinkling jewelry.
क्वण् #kvaN . #prakvaN *prakvaNati . to sound +
#maNi.bhUSita
*vlm.23. I have beheld the beauty of beauties, and the natural beauty of objects on all sides; I have seen the sublimity of mountains and seas, and the grandeur of their sides and borders; I have witnessed the prosperity of princes and the brilliency of gem and jewels.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
चिरमास्वादिताः स्वादु चमत्कारमनोरमाः । प्रह्वकान्ताजनानीताः षड्रसा गुणशालिनः ॥७।६।२४॥
cira.m AsvAditA: svAdu camatkAra.manoramA: | prahva.kAntAjana.AnItA: SaD.rasA* guNa.zAlina: ||
.
I've tasted what is amazing, what delights the mind
brought by sweet bowing.servant.girls
:
six flavors
with their different qualities
.
*vlm.p.24 I have long tasted the sweets of the most delicious dishes. I have relished food of the six different tastes served to me by gorgeous ladies.
cira
AsvAdita
svAdu
camatkAra.manorama
prahva.kAntAjana.AnIta
SaD.rasa
guNa.zAlin
कौशेय.कामि.नीहार.कुसुमाः तरण.अनिलाः ।
kauzeya.kAmi.nIhAra.kusumA: taraNa.anilA: |
निर्.विघ्न max भितः स्पृष्टा* भृश maax भोग.भूमिषु ॥७।६।२५॥
nir.vighna.m abhita: spRSTA* bhRzam Abhoga.bhUmiSu ||7|6|25||
.
kauzeya.kAmi.nIhAra.kusumA: .
lovers in silk and flowers
*taraNa.aanilA: .
raft/crossing.windy
nirvighna.m – unhindered/freely
abhita: . around
spRSTA:
bhRzam Abhoga.bhUmiSu .
*vlm.25. I have associated with the lovely damsels clad in their silken robes, and wearing their necklaces of pearls, reclined on beds of flowers and fanned by soft breezes; I have had all these pleasures of touch, and enjoyed them unrestrained in my pleasure gardens.
*sv. I clearly understand the havoc caused by the senses of sight, hearing, smelling, tasting and touch.
हन् #han . #vighan . #vighna . #nirvighna. . uninterrupted, unhindered • *nirvighnam, #nirvighnena .ind.. . unobstructedly, freely. •• #avighnena ind. . for the relief, rescue • unreservedly • #avighnatas ind. without obstacle. . avighnita a. . undisturbed R.1.62.12.
वधू.मुख.ओषधी.पुष्प.समालम्भन.भूमयः ।
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: |
अनुभूता* मुने गन्धा* मन्द.अनिल.समीरिताः ॥७।६।२६॥
anubhUtA* mune gandhA* manda.anila.samIritA: ||7|6|26||
.
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: .
vadhU.mukha.herb.flower.samAlambhana.bhUmi.s
anubhUtA: . experienced o muni
gandhA mandAnila.samIritA: .
#Alambhana . #samAlambhana – holding • sacrificing .
#samIrita
*vlm.26. I have smelt the odours on the faces of fairy damsels, and have had the smell of fragrant balms, perfumeries and flowers; and I have inhaled the fragrance, borne to me by the breath of the soft, gentle and odoriferous breezes.
श्रुतम् स्पृष्टम् तथा दृष्टम् भुक्तम् घ्रातम् पुनः पुनः ।
zrutam spRSTam tathA dRSTam bhuktam ghrAtam puna: puna: |
संशुष्क.विरसम् भूयः किम् भजामि वद आशु मे ॥७।६।२७॥
saMzuSka.virasam bhUya: kim bhajAmi vada Azu me ||7|6|27||
.
zrutam spRSTam tathA dRSTam
bhuktam ghrAtam puna: puna:
saMzuSka.virasam bhUya:
kim bhajAmi vada Azu me
thus have I seen and touched,
seen, tasted, smelled
again and again
what soon becomes withered and dry.
What's to enjoy,
tell me that.
*vlm.27. Thus have I seen and heard, felt and smelt, and repeatedly tasted whatever sweets this earth could afford. They have now become dry, distasteful, stale and unpleasurable to me; say what other sweet is there left for me yet to enjoy.
भुक्त्वा वर्ष.सहस्राणि दुर्.भोग.पटली mix माम् ।
bhuktvA varSa.sahasrANi dur.bhoga.paTalIm imAm |
आ=ब्रह्म.स्तम्ब.पर्यन्तम् न तृप्तिः उपजायते ॥७।६।२८॥
A=brahma.stamba.paryantam na tRpti: upajAyate ||7|6|28||
.
bhuktvA varSa.sahasrANi
having enjoyed for a thousand years
durbhoga.paTalIm imAm this multitude of bad.pleasures
A=brahma.stamba.paryantam
na tRpti: upajAyate .
.
*vlm.28. I have enjoyed all these enjoyments of my senses for a full thousand years, and still I find nothing either in this earth or in heaven, which is able to yield full satisfaction to my mind.
*sv. What shall I do with these repetitive enjoyments? Even after a thousand years of their enjoyment, no one is really satisfied.
आब्रह्मस्तम्बपर्यन्तं न तृप्तिरुपजायते ।। २८
VA . no one from Brahma to a pole do not get
satisfaction (from these
multiple stupid objects, having enjoyed them for
thousands years)?
paTalI
सांराज्यम् सुचिरम् कृत्वा तथा भुक्त्वा वधू.गणम् ।
sAMrAjyam sucira.m kRtvA tathA bhuktvA vadhU.gaNam |
भङ्त्वा परबलानि उच्चैः कि max पूर्व max वाप्यते ॥७।६।२९॥
bhaGtvA parabalAni uccai: kim apUrvam avApyate ||7|6|29||
.
Ive governed for a very long time
Ive had my hordes of women
Ive beaten great armies totally
what have I not got already
?
sAMrAjyam sucira.m kRtvA tathA bhuktvA vadhU.gaNam | bhaGtvA parabalAni uccai: kim apUrvam avApyate .
.
sAMrAjyam sucira.m kRtvA
tathA bhuktvA vadhU.gaNam |
bhaGtvA parabalAni uccai:
kim apUrvam avApyate .
.
*vlm.p.29 I have reigned for a long time over a realm and enjoyed the company of courtesans in my court. I have vanquished the forces of my enemies in battle, but I know of no great profit that I have gained thereby.
*vlm. ... I know no great gain I have gained thereby.
येषाम् विनाशनम् न आसीत् यैः भुक्तम् भुवन.त्रयम् ।
yeSAm vinAzana.m na AsIt yai: bhuktam bhuvana.trayam |
ते अपि ते अपि अचिरेण एव समम् भस्म.पदम् गताः ॥७।६।३०॥
te api te api a.cireNa eva samam bhasma.pada.m gatA: ||7|6|30||
.
yeSAm vinAzana.m . those for whom destruction
na AsIt . there was not
yair bhuktam bhuvana.trayam . by whom the 3 worlds have been enjoyed
te 'pi te 'py acireNa eva
samam bhasma.pada.m gatA: .
*vlm.30. Those (demons) that were invulnerable in warfare, and usurped to the dominion of the three worlds, even those invincible giants, have been reduced to ashes in a short time.
प्राप्तेन येन नो* भूयः प्राप्तव्य max वशिष्यते ।
prAptena yena no* bhUya: prAptavyam avaziSyate |
तत् प्राप्तौ यत्न maax तिष्ठेत् कष्टया अपि हि चेष्टया ॥७।६।३१॥
tat prAptau yatna.m AtiSThet kaSTayA api hi ceSTayA ||7|6|31||
.
prAptena yena . by whom got
no bhUya:
prAptavyam avaziSyate – remaining to be got
tat prAptau yatna.m AtiSThet
kaSTayA api hi ceSTayA .
*vlm.31. I think that to be the best gain, which being once gained by us, their remains nothing else to be desired or gained herein; I must now therefore, remain in quest of that precious gain, however it may be attended with pain.
*sv. What shall I do with these repetitive enjoyments? Even after a thousand years of their enjoyment, no one is really satisfied.
येन कान्ताः चिरम् भुक्ता* भोगाः तस्य इह जन्तुभिः ।
yena kAntA: cira.m bhuktA* bhogA: tasya iha jantubhi: |
दृष्टः न कस्यचित् मूर्ध्नि तरुः व्योम.प्लवः च वा ॥७।६।३२॥
dRSTa: na kasyacit mUrdhni taru: vyoma.plava: ca vA ||7|6|32||
.
yena – by whom
kAntA: . delightful
cira.m bhuktA: bhogA: . his long enjoyed pleasures
tasya iha . here
jantubhi: . by people
dRSTa: na kasyacit mUrdhni – seen not on anybody's head
taru: . tree/battle (rv)
vyoma.plava: ca vA – or else floating in the spacious sky.
*vlm.32. What difference is there between those, who have enjoyed the most delightful pleasures, and others that have never enjoyed them at all; nobody has ever seen the heads of the former kind crowned with kalpa lawrels, nor the latter with diminished heads.
*sv.32.33 Even if one enjoys the sovereignty of the world with all the pleasures that come with it, what is so extraordinary about it? For all these are subject to destruction and death. Pray, tell me, what there is to gain from which I shall attain eternal satisfaction.
.VA . these
people who enjoyed women and other enjoyments for long
they are not seen such as wishfulfilling tree
grows on thir head, or
(not seen) floating in air.
(i.e. these people do not become totally
satisfied nor achieve
anything extraordinary)
* yena – w which kAntA: . delightful cira.m bhuktA: bhogA: . long enjoyed pleasures tasya iha . of.him here jantubhi: . by people dRSTa: na kasyacit mUrdhni – seen not on anybody's head taru: . tree/battle (rv) vyoma.plava: ca vA – or else floating in the spacious sky.
चिर maax शु दुरन्तासु विषय.अरण्य.राजिषु ।
cira.m Azu durantAsu viSaya.araNya.rAjiSu |
इन्द्रियैः वि.प्रलब्धो अस्मि धूर्त.बालैः इव अर्भकः ॥७।६।३३॥
indriyai: vi.pralabdho asmi dhUrta.bAlai: iva arbhaka: ||7|6|33||
.
cira.m Azu . for very long
durantAsu . in endless troubles
viSaya.araNya.rAjiSu
indriyai: . w the senses
vi.pralabdha: asmi
dhUrta.bAlai: iva
arbhaka: .
.
*vlm.33. I have been long led by my organs of sense, to the enjoyment of beautiful objects in the wilderness of the world, and have been quite deceived by them like a child by cheat. (All enticements are deceitful at the end).
*sv.32.33 Even if one enjoys the sovereignty of the world with all the pleasures that come with it, what is so extraordinary about it? For all these are subject to destruction and death. Pray, tell me, what there is to gain from which I shall attain eternal satisfaction.
अद्य तु एते परिज्ञाता* मया स्व.विषय.अरयः ।
adya tu ete parijJAtA* mayA sva.viSaya.araya: |
#lubh . #lubdha .adj.. bewildered, confused • (lubdham .ind..) • greedy, covetous, avaricious, desirous of or longing for (loc. or comp) • lubdham .n.. a hunter • a libertine. •• #lubdhaka .m.. a hunter mbh.&c.
विषम्.आशी.विषैः एभिः विषय.इन्द्रिय.पन्नगैः ।
viSam.AzI.viSai: ebhi: viSaya.indriya.pannagai: |
येन दग्धा न दृष्टा* ते द्वित्रा एव जगति अपि ॥७।६।३६॥
yena dagdhA na dRSTA* te dvitrA* eva jagati api ||7|6|36||
द्वन्द्व.जाल.रथ.व्याप्ता max हंकार.अनुपालिताम् ।
dvandva.jAla.ratha.vyAptAm ahaMkAra.anupAlitAm |
चेष्टा.तुरंग maax कीर्णाम् काम.कोलाहल.आकुलाम् ॥७।६।३८॥
ceSTA.turaMgam AkIrNAm kAma.kolAhala.AkulAm ||7|6|38||
.
dvandva.jAla.ratha.vyAptAm
ahamkAra."I"dentity.anupAlitAm
ceSTA.turaMgam AkIrNAm
kAma.kolAhala.AkulAm
a noisy hubbub of desire
*vlm.38. Our bodies are become as a field of battle, where the commanding charioteer of our egoism hath spread the net of duplicity, by employing our efforts as horsemen, and setting our desires as boisterous rioters.
*sv. He alone is the real hero in this world who is determined to give battle to this formidable army known as one's senses. This army is commanded by the egosense. It is endowed with horses known as sense.experiences. It has completely encircled the city known as this body.
#kolAhala: .am (onomat.) a loud and confused sound, uproar, great and indistinct noise (of men, animals, &c.), VR. •.• kAma.kolAhala.AkulAm a noisy hubbub of desire, y7006.038.
शरीरसीमान्तगताम् दुरिन्द्रियपताकिनीम् । ये जेतुमुत्थितास्तात त एवेह हि सद्भटाः ॥७।६।३९॥
zarIra.sImAnta.gatAm dur.indriya.patAkinIm | ye jetum utthitA: tAta ta* eva iha hi sad.bhaTA: ||
.
they have invaded Body
bearing the banners of sensuality
raised in conquest, Sir, for they alone
are the real mercenary troops
.
zarIra.sImAnta.gatAm
dur.indriya.patAkinIm
ye jetum utthitA:
tAta
te eva iha hi sad.bhaTA:
सु.साध्यः करट.उद्भेdo मत्त.ऐरावण.दन्तिनः ।
su.sAdhya: karaTa.udbheda: matta.airAvaNa.dantina: |
न उत्पथ.प्रतिपन्नानाम् स्व.इन्द्रियाणाम् विनिग्रहः ॥७।६।४०॥
na utpatha.pratipannAnAm sva.indriyANAm vi.nigraha: ||7|6|40||
.
su.sAdhya:
karaTa.udbheda: . temple.bone/unbeliever.breakout.
matta.airAvaNa.dantina: . mad elephant of indra
na utpatha.pratipannAnAm – not of yz astray.undertaken
sva.indriyANAm . own senses
vinigraha: . restraint.
*vlm.40. It may be possible for us, to pierce the frontal bone even of the furious Airavata elephant of indra in war; but it is too hard for any body, to repress the aberrant senses within their proper bounds.
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
पौरुषस्य महत्त्वस्य सत्यस्य महतः श्रियः ।
pauruSasya mahattvasya satyasya mahata: zriya: |
इन्द्रिय.आक्रमणम् साधो सीमाnto महता max पि ॥७।६।४१॥
indriya.AkramaNam sAdho sImAnta: mahatAm api ||7|6|41||
.
thru the greatness of a person's effort
satyasya mahata: zriya: .
the blessing of the truly great
indriya.AkramaNam –
subduing the senses
o sAdhu
sImAnta: mahatAm api –
is the frontier even for the great.
*vlm.41. It is reckoned as the greatest victory, that may be won by the valour, magnanimity, and fortitude of great men, if they can but conquer the unconquerable organs of sense, which makes the utmost glory of the great: (or which redounds with the greatest to the great).
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
pauruSasya . of/thru personal effort mahattvasya . of greatness satyasya mahata: zriya: . the blessing of the truly great indriya.AkramaNam . subduing the senses o sAdhu sImAnta: mahatAm api – is the frontier even for the great.
तावd उत्तमता vex ति पुमान् अपि दिव.ओकसाम् ।
tAvat uttamatAm eti pumAn api diva.okasAm |
कृपNair इन्द्रियैः यावत् तृणवन् न अप.कृष्यते ॥७।६।४२॥
kRpaNai: indriyai: yAvat tRNavan na apa.kRSyate ||7|6|42||
.
tAvad –
to the extent that
uttamatAm eti pumAn api divaukasAm –
even a Human gets to the heights of heaven
kRpaNai: indriyai: .
by the piteous senses
yAvat –
to such extent as
tRNavan na apakRSyate –
he does.not.wither / is.not.blown.about like grass.
*vlm.42. So long as a man is not flung and carried about as a light and trifling straw, by the irresistible force of his sensual Appetites,he is said to have attained to the perfection and excellence of the deities of heaven.
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
* tAvad . to the extent that uttamatAm eti pumAn api divaukasAm . even a Human gets to the heights of heaven kRpaNai: indriyai: . with the piteous senses yAvat . to such extent as tRNavan na apakRSyate . he does.not.wither / is.not.blown.about like grass.
जित.इन्द्रिया महासत्त्वा ये त एव नराः भुवि ।
jita.indriyA* mahAsattvA* ye ta* eva narA* bhuvi |
शेषान् अह mix मान् मन्ये मांस.यन्त्रमनान् चलान् ॥७।६।४३॥
zeSAn aham imAn manye mAMsa.yantramanAn calAn ||7|6|43||
.
jitendriyA: mahAsattvA: ye –
those who have conquered the senses are Great.sAttvics
te eva narA: bhuvi –
they only are humans on this Earth
zeSAn aham imAt manye –
the rest of them I think are
mAMsa.yantramanAn calAn .
merely moving meat.machines.
*vlm.43. I account men of well governed senses and those of great fortitude, to be truly men in their sense, or else all other men of ungoverned minds, are mere moving machines of the flesh and bones that compose their bodies.
*sv.40.44 Even the holy ones have to battle with these senses. Only they who come out victorious in this are truly great; the others are fleshy automatons (machines).
*jd.43 . jitendriyA: mahAsattvA: ye – those who have conquered the senses are Great.sAttvics te eva narA: bhuvi – they only are humans on this Earth zeSAn aham imAt manye – the rest of them I think are mAMsa.yantramanAn calAn . merely moving meat.machines.
मनःसेनापतेः सेना mix मा mix न्द्रिय.पञ्चकम् ।
mana:senApate: senAm imAm indriya.paJcakam |
जेतुम् चेd अस्ति मे यत्नः जयामि तd अलम् मुने ॥७।६।४४॥
jetum cet asti me yatna: jayAmi tat alam mune ||7|6|44||
.
* mana:senApate: senAm of General Mind the army with these five senses imAm indriya.paJcakam jetum cet asti me yatno to conquer if it is my effort jayAmi tat alam mune . I conquer it soon enuf, muni.
General Mind
deploys his special force
:
the Senses Group
.
if I make an effort at it, muni, I think I'll beat them soon enuf
.
*vlm.44. O Sage! I think I can overcome all things, if I can but reduce the force of the five external organs of sense, which form the battalion under the command of the mind, (and is led against the province of the soul).
*jd.44 . mana:.senApate: . of General Mind senAm imAm . this army.force indriya.paJcakam . the Senses Group jetum cet asti me yatna: . if my effort is to conquer it jayAmi tat alam mune . I'll beat it soon enough, muni.
इन्द्रिय.उत्तम.रोगाणाम् भोग.आशा.वर्जनात् ऋते ।
indriya.uttama.rogANAm bhoga.AzA.varjanAt Rte |
न ओषधानि न तीर्थानि न च मन्त्रः च शान्तये ॥७।६।४५॥
na oSadhAni na tIrthAni na ca mantra: ca zAntaye ||7|6|45||
.
indriya.uttama.rogANAm
bhoga.AzA.varjanAt Rte |
na oSadhAni na tIrthAni
na ca mantra: ca zAntaye .
.
the cure for the worst diseases of the senses
is only to avoid the hope of pleasure
not herbs
not pilgrimage
and not mantras either
lead to peace
.
*vlm.p.45 By the prescriptions of reason you may be able to heal the sensual appetites which form the great sickness of the mind. Otherwise you cannot get rid of them with any medicine or mantra, or by holy pilgrimage or any other remedy.
नीto 'स्मि परमम् खेद max धि.धावद्भिः इन्द्रियैः ।
nIta: asmi paramam kheda.m adhi.dhAvadbhi: indriyai: |
एक एव महारण्ये तस्करैः पथिकः यथा ॥७।६।४६॥
eka* eva mahAraNye taskarai: pathika: yathA ||7|6|46||
.
I am led into great distress
alone and ambushed
overwhelmed by my senses
like a traveler in a great forest attacked by thieves
.
*vlm.p.46 I am led to great distress by the joint force of my senses, just as a lonely traveler is robbed by a gang of thieves.
पङ्कवन्ति अप्रसन्नानि महा.दौर्.भाग्यवन्ति च ।
paGkavanti a.prasannAni mahA.daur.bhAgyavanti ca |
गन्धि.शैवल.तुच्छानि पल्वलानि इन्द्रियाणि च ॥७।६।४७॥
gandhi.zaivala.tucchAni palvalAni indriyANi ca ||7|6|47||
.
paGkavanti
as.if muddy
aprasannAni
turbid unclear
mahA.daur.bhAgyavanti ca
and greatly toubled
gandhi.zaivala=tucchAni
bits of smelly scum
palvalAni indriyANi ca
the senses are ponds.
*vlm.47. The organs of sense are as dirty canals of the body, with their stagnate and foul watery matter, they are filled with noxious and hairy moss, and emit a malarious stink.
*vlm.p.47 The organs of sense are like dirty canals of the body with their stagnate and foul watery matter. They are filled with harmful and hairy moss and emit a stink of malaria.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
Thick, muddy.watered, perilous,
with all their floating bits of stinking scum..the senses are such ponds.
paGkavanti As.if muddy aprasannAni turbid unclear mahA.daur.bhAgyavanti ca and greatly toubled gandhi.zaivala=tucchAni bits of smelly scum palvalAni indriyANi ca the senses are ponds.
दुर्.अतिक्रमणीयानि नीहार.गहनानि च ।
dur.atikramaNIyAni nIhAra.gahanAni ca |
जनिता.तङ्क.जालानि जङ्गलानि इन्द्रियाणि च ॥७।६।४८॥
janitA.taGka.jAlAni jaGgalAni indriyANi ca ||7|6|48||
.
dur.atikramaNIyAni – harshly impassable nIhAra.gahanAni ca – and snowy depths
janitaa.taGka.jAla.net.work.ani jaGgala.ani indriya.sense.organ.aNi ca
.
dur.atikramaNIya
nIhAra.gahana
janitA.taGka.jAla
jaGgala
.
*vlm.48. The senses seem to me as so many deep and dark forests, covered with impervious snows, and full of terrors that render them impassable to travellers.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
janitA
तङ्क् ##taGk . #taGka – grief thru separation • loneliness +
पङ्क.जानि स.रन्ध्राणि सु.दुर्लक्ष्य.गुणानि च ।
paGka.jAni sa.randhrANi su.durlakSya.guNAni ca |
ग्रन्थिमन्ति जड.अङ्गानि मृणालानि इन्द्रियाणि च ॥७।६।४९॥
granthimanti jaDa.aGgAni mRNAlAni indriyANi ca ||7|6|49||
.
paGka.jAni – the mudborn lotuses
sa.randhrANi with holes in the root
su.durlakSya.guNAni ca
granthimanti . knotty
jaDa.aGgAni
mRNAlAni
indrayANi ca .
*vlm.49. The organs of the outward senses resemble the stalks of lotuses, growing upon the dirt of the body with holes in them, but without any visible thread therein. They are knotty on the outside, and without any sensibility of their own; (except what is supplied to them by the soul).
मृण् #mRN . #mRNAla: . मृणालः लम् [मृण.कालन्] The fibrous root of a lotus, a lotus.fibre
रूक्षाणि रत्न.लुब्धानि कल्लोल.वलितानि च ।
rUkSANi ratna.lubdhAni kallola.valitAni ca |
दुर्.ग्रह.ग्राह.घोराणि क्षार.अम्बूनि इन्द्रियाणि च ॥७।६।५०॥
dur.graha.grAha.ghorANi kSAra.ambUni indriyANi ca ||7|6|50||
.
rUkSANi
ratna.lubdhAni
kallola.valitAni ca – & billows.having
dur.graha.grAha.ghorANi
kSAra.ambUni indriyANi ca .
*vlm.50. Our sensualities are as so many seas with their briny waters, and huge billows dashing on every side; they abound with various gems and pearls, but are full of horrible whales and sharks at the same time.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
रूष् #rUS . #rUkSa . rough, arid, dreary, zbr. &c • thin, suzr • rough to the taste, mbh • not greasy or oily (as food or medicine) KSS • harsh, cruel (as a person or speech) mbh. &c.
बन्धव.उद्वेग.दायीनि देह.अन्तर.कराणि च ।
bandhava.udvega.dAyIni deha.antara.karANi ca |
करुणा.आक्रन्द.कारीणि मरणानि इन्द्रियानि च ॥७।६।५१॥
karuNA.Akranda.kArINi maraNAni indriyAni ca ||7|6|51||
.
bandhava.udvega=dAyIni –
family.distress=giving ...
vexing to the family
deha.antara=karANi ca –
the causes of our embodiment
karuNA.Akranda=kArINi –
bring.about pitiful lamentation
maraNAni indrayAni ca –
and the senses are full of death.
*vlm.51 Sensual pleasure brings on the untimely death of the sensualist, and causes the grief and sadness of his friends therein; it makes others to take pity on his state, and mourn at his fate, which canducts him to repeated transmigrations only.
*sv. These senses are filthy and they lead to great misfortune. They generate greed. They are difficult to overcome. They bring about rebirth.
*jd.51 . bandhava.udvega=dAyIni . family.distress=giving ... vexing to the family deha.antara=karANi ca . the causes of our embodiment karuNA.Akranda=kArINi . bring.about pitiful lamentation maraNAni indrayAni ca . and the senses are full of death.
अविवेकिSv अमित्राणि मित्राणि च विवेकिषु ।
a.vivekiSu a.mitrANi mitrANi ca vivekiSu |
गहन.अन्तर.शून्यानि काननानि इन्द्रियाणि च ॥७।६।५२॥
gahana.antara.zUnyAni kAnanAni indriyANi ca ||7|6|52||
.
among the undiscerning they are foes
& friends, among the discerning
gahana=antara.zUnyAni – like hollow caves
kAnanAni indriyANi ca . and empty forests are the senses
.
*vlm.52 The senses are a vast and unlimited wilderness to men, friendly to the wise and hostile to the unwise.
*sv.52.54 They are the enemies of the men of wisdom and the friends of the foolish. They are resorted to by the fallen ones and they are shunned by the noble men.
घणास्फोटान्य् असाराणि मलिनानि जडानि च ।
ghaNa.AsphoTAni asArANi malinAni jaDAni ca |
विद्युत्.प्रकाशाny एतानि भीम.अभ्राणि इन्द्रियानि च ॥७।६।५३॥
vidyut.prakAzAni etAni bhIma.abhrANi indriyAni ca ||7|6|53||
.
ghaNa.AsphoTAni
asArANi
malinAni jaDAni ca . and thick with dirt
vidyut.prakAzAni etAni . they are lightning.stroked
bhIma.abhrANi indriyAni ca . fearsome clouds are the senses.
*vlm.53. The sphere of the senses is as dark as that of the clouded sky, where the black clouds of distress are continually growling, and the lightnings of joy are incessantly flashing with their transient glare.
*sv. They are the enemies of the men of wisdom and the friends of the foolish. They are resorted to by the fallen ones and they are shunned by the noble men.
क्षुद्र.प्राणि.गृहीतानि वर्जितानि कृत.आत्मभिः ।
kSudra.prANi.gRhItAni varjitAni kRta.Atmabhi: |
रजस्.तmo 'भिभूतानि स्व.इन्द्रियाny अवटानि च ॥७।६।५४॥
rajas.tama: abhibhUtAni sva.indriyANi avaTAni ca ||7|6|54||
.
kSudra.prANi.gRhItAni – short.life.grasped .
varjitAni kRta.Atmabhi: .avoided by the Self.made / disciplined
rajas.tamas.abhibhUtAni – overcome by rajas and tamas
sva.indriyANi avaTAni ca – and their.own senses are such holes
.
*vlm.54. The organs of sense are as subterranean cells or mounds of mud upon earth; these are resorted to by inferior animals, but slimmed by superior and intelligent beings.
*sv. They are the enemies of the men of wisdom and the friends of the foolish. They are resorted to by the fallen ones and they are shunned by the noble men.
*jd.54 . kSudra.prANi.gRhItAni – they are grasped by the life.hungry varjitAni kRta.Atmabhi: . avoided by the Self.made / disciplined rajas.tamas.abhibhUtAni – overcome by rajas and tamas sva.indriyANi avaTAni ca – the senses are such holes.
*VA . second
line is unclear.
Indriyas . are holes, to which lowly worms cling
and high.spirited despise.
रजस्तमोभिभूतानि . they are beings of rajas and tamas?
पातन.एकान्त.दक्षाणि दोष.आशी.विषवन्ति च ।
pAtana.ekAnta.dakSANi doSa.AzI.viSavanti ca |
रूक्ष.कण्टक.लक्षाणि श्वभ्र.अग्राणि इन्द्रियानि च ॥७।६।५५॥
rUkSa.kaNTaka.lakSANi zvabhra.agrANi indriyAni ca ||7|6|55||
.
they're solitary wells where clever folks fall.in
wells walled with the swords of sin with thousands of rough.pricking stabs
:
the senses are prickly pitfalls
.
paatana.ekaanta.dakSa.aNi doSa.vice/sin.AzI.viSavan.ti ca | ruukSa.kaNTaka.lakSANi.hundred.thousands.aNi zvabhra.pit/hole.agra.aNi indriya.sense.organ.s.ani ca.also/and
.
pAtana.ekAnta.dakSa
AzI
agra
rUkSa.kaNTaka
.
*vlm.p.55 They are like hidden pits covered with thorns and brambles and inbred with venomous snakes in which the unwary fall to be struck and bitten to death.
आत्मम्.भरीny अन्.आर्याणि साहस.एक.रतानि च ।
Atmam.bharINi an.AryANi sAhasa.eka.ratAni ca |
अन्धकार.विहारीणि रक्षांसि स्व.इन्द्रियाणि च ॥७।६।५६॥
andhakAra.vihArINi rakSAMsi sva.indriyANi ca ||7|6|56||
.
Atmam.bharINi an.AryANi sAhasa.eka.ratAni ca | andhakAra.vihArINi rakSAMsi sva.indriyANi ca
.
Atmam.bharINi
an.AryANi
sAhasa.eka.ratAni ca
andhakAra.vihArINi
rakSAMsi
sva.indriyANi ca .
*vlm.56. All sensualities are as savage RAkshases or cannibals, that rove and revel about in their venturous excursions in the darkness of night; and glut themselves with human victims:
*sv. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless and like dry bamboo, fit only to be burnt.
अन्तः.शून्यानि असाराणि क्रमाणि ग्रन्थिमन्ति च ।
anta:.zUnyAni a.sArANi kramANi granthimanti ca |
दहन.एक.अर्थ.योग्यानि दुर्.दारुणि इन्द्रियानि च ॥७।६।५७॥
dahana.eka.artha.yogyAni dur.dAruNi indriyAni ca ||7|6|57||
.
anta:zUnyAni inwardly empty
asArANi essenceless
kramANi granthimanti ca
dahana=eka.artha.yogyAni burning=only.purpose.fitting
dur.dAruNi indriyAni ca and most terrible are the senses
.
*vlm.57. Our organs of sense are as dry sticks, all hollow and pithless in the inside; they are crooked and full of joints all along, and fit only as fuel for fire.
*sv. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless and like dry bamboo, fit only to be burnt.
* अन्तः.शून्यानि Inwardly empty असाराणि essenceless क्रमाणि ग्रन्थिमन्ति च * दहन=एक.अर्थ.योग्यानि burning=only.purpose.fitting दुर्.दारुणि इन्द्रियानि च and most terrible are the senses.
घन.मोह.प्रबन्धीनि दुष्.कूप.गहनानि च ।
ghana.moha.prabandhIni duS.kUpa.gahanAni ca |
महा.अवकर.तुच्छानि कु.पुराणि इन्द्रियाणि च ॥७।६।५८॥
mahA.avakara.tucchAni ku.purANi indriyANi ca ||7|6|58||
.
ghana.moha=prabandhIni
cloud.delusion=connection
they bring.on a thick.cloud of delusion
duS.kUpa.gahanAni ca
and dry.well.pits
mahA.avakara.tucchAni
heaps of useless garbage
ku.purANi indriyANi ca and worn.out are the senses.
*vlm.58. The bodily organs are the instruments of vice, and are as pits and thickets on our way; they are fitted with dirt within, like the notes of canes and reeds that are full of useless stuff.
*sv. They roam about freely in the darkness of ignorance like goblins. They are empty and valueless and like dry bamboo, fit only to be burnt.
*AB. ... prabandhana.zIlAni ... ||
अनन्तेषु पदार्थेषु कारणानि घट.आदिषु ।
ananteSu padArtheSu kAraNAni ghaTa.AdiSu |
सम्भ्रमाणि स.पङ्कानि चक्रकाणि इन्द्रियाणि च ॥७।६।५९॥
sambhramANi sa.paGkAni cakrakANi indriyANi ca ||7|6|59||
.
among the countless things..the pots
and cups et cetera, the causes are the whirling.together,
and mud; the wheel, and the senses.
sambhramANi whirling.together
sa.paGkAni with mud
cakrakANi indriyANi ca and the impetus/working.out of the potter's wheel
.
ananteSu padArtheSu kAraNAni ghaTa.AdiSu | sambhramANi sa.paGkAni
cakrakANi indriyANi ca .
.
ananteSu padArtheSu
kAraNAni ghaTa.AdiSu |
sambhramANi sa.paGkAni
cakrakANi indriyANi ca .
.
*ABC. cakrakANi # kulAla.cakrANi ||
*vlm.59, The organic limbs and members are the implements of action, and the apparatus for producing an infinite variety of works. They are like the potter's wheels, turning and whirling with their mud, inorder to produce the fragile pottery of clay.
आपन्निमग्नमिमवेवमकिंचन त्वम् मामुद्धरोद्धरणशील दयोदयेन ।
Apat nimagna.m imam evam a.kiMcana tvam mAm uddhara.uddharaNa.zIla* dayA.udayena |
ये नाम केचन जगत्सु जयन्ति सन्तः तत्संगमम् परमशोकहरम् वदन्ति ॥७।६।६०॥
ye nAma kecana jagatsu jayanti santa: tat saMgamam parama.zoka=hara.m vadanti ||
.
Apat-nimagna.m imam
this drowning in misfortune
evam a.kiMcana
is thus not~anything if you
tvam mAm uddhara
rescue me
uddharaNa-zIla
o Rescuer
dayA udayena
raising me mercifully
ye nAma kecana jagatsu
what are namely anything in the world
jayanti santa:
good people conquer
tat saMgamam
that sort of congress
parama-zoka=hara.m vadanti
they call the sure destroyer of grief.
*sv.60 Lord, you are the sole refuge of the supplicant. You are his redeemer. Pray, save me from this terrible ocean of saMsAra by your enlightening admonitions. Devotion to sages like you in this world is the surest destroyer of sorrow.
*vlm.60. Thus Sir, I am plunged in the dangerous sea of my sensual appetites, and you alone are able to raise me out of it by your kindness to me; because they say, that holy saints only are victorious over their senses in this world, and it is their society only that removes the griefs of mankind, and saves them from the perilous sea of sensuality.
This drowning in misfortune is not anything~at.all,
if you come to my rescue. Rescuer, in your mercy
raising me mercifully,--they may be anyone here
in the world, the good people who conquer, and it is our
congress with them that they call the sure destroyer of grief.
.
oॐm
.
+++
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
*THE VIDYAADHARA.SORCERER: *
*HIS DISPASSION*
*The SORCERER said—*
यदुदारमनायासम् क्षयातिशयवर्जितम् । पदम् पावनमाद्यन्तरहितम् तद्वदाशु मे ॥७।६।
१॥
yat udAra.m anAyAsam kSaya.atizaya.varjita.m | pada.m pAvana.m
Adyanta.rahita.m tat vada Azu me ||
.
*and easy,*
*that's not too much bother,*
*something that's a holy state, endless, beginningless—*
*tell me all.about that*
*.*
yat.*what/which* udAra.*womb\interior/noble*.m anAyAsa.*pain.free/easy*.m
kSaya.*decay/destruction/fall*.atizaya*.eminence/excess*.varjita.*devoid.of*.m
| pada.*comdition/state*.m pavana.*wind/purification/purifying.air*.m
Adyanta.*beginning&end*.rahita*.deserted/abandoned*.m tat.*that/he* *vada.
*tell!say* Azu.*quickly* *me*
.
*vlm. Tell me even now,
what is that most noble state (or highest category),
or any pain whatever;
which is without beginning and end, and which is most sanctified and
sanctifying.
*jd. I read this quite differently than VLM, portraying the Sorcerer as a
bit of diléttante.
डृ डे डै डो डौ डः
*एतावन्त max **हम् **कालम् **सुप्त **आसम् **ज d2aax **त्मकः **।*
etAvantam aham kAlam supta* Asam jaDa.Atmaka: |
idAnIm samprabuddha: asmi prasAdAt Atmana: mune ||7|6|2||
.
*but*
*now I have been awakened to the self by your grace, muni.*
.
etAvat.*this.much*.tam aham.*"I"* kAla*.time/Time*.m supta.*asleep** aasam
jaDa*.inert/stiff*.aatmaka: | idaanIm samprabuddha: asmi*.I.am* prasaada.A*t
@t the *AtmA.*Âtmaa/self*.na:, *hey Muni*.e
.
Asam
Atmaka
idAnIm samprabuddha
prasAda
.
*vlm.p.2 For so long I have been sleeping like an inert soul. Now I am
awakened to sense by the grace of the Supreme Soul.
mana: mahAmaya.uttaptam kSubdham ajJAna.vRttiSu |
मा* mux *द्धार.दुरन्ते अहम् मोहा*d **अ*ह* mix *ति स्थितात् ॥७।६।३॥
mAm uddhAra.durante aham mohAt aham iti sthitAt ||7|6|3||
.
*is *
*a mighty fever of troubling ignorant thots*
*:*
*raise me up*
*I'm at a dead.end*
*because.of the delusion of being "I"*
*.*
*Mind* mahAmaya.uttaptam *. great.illness.burnt.up *kSubdha m
ajJAna.vRttiSu *troubled by ignorant thots *mAm uddhAra .* raise me up *durante
aham – *I'm at a dead.end mo*hAt aham iti sthitAt . *thru the delusion of
being "I". *
.
*vlm.3. My mind is heated with the fervour of the fever of my insatiate
desire, and is full of regret at the state of my ignorance; now raise me
from the depth of darkness in which I am grovelling under my delusion.
*vlm.p.3 My mind is heated with the feverish fervor of my unsatisfied
desire. It is full of regret at my ignorance. Now raise me from the depth
of darkness in which I grovel under my delusion.
*sv.2.3.4 For up to this time I have been asleep, as it were, and now by
the grace of the self I have been awakened. Kindly save me from this
terrible fire of delusion.
ajJAna.vRttiSu *troubled by ignorant thots *mAm uddhAra .* raise me up *durante
aham – *I'm at a dead.end mo*hAt aham iti sthitAt . *thru the delusion of
being "I". *
श्रीमति अपि पतन्ति आशु शातनः कातर.आदयः ।
zrImati api patanti Azu zAtana: kAtara.Adaya: |
guNavati ugra.patre api tuhinAni iva paGkaje ||7|6|4||
.
patanti Azu *– they quickly fall *
zAtana: * felling/destroying*
kAtara.Adaya: *. fainthearted/confused *
guNavati tho *when virtuous *
ugra.patre api *a bitten leaf *
tuhinAni iva paGkaje *as by frost on a lotus.pond. *
.
*vlm.4. Many a time doth misfortune overtake the fortunate, and bitter
sorrows betide the wise and learned; just as the hoar.frost falls on the
tender leaves of lotuses, and discolours them at the end.
*vlm.p.4 Many a time does misfortune overtake the fortunate, and bitter
sorrows befall the wise and learned, just as in the end, hoarfrost falls on
tender lotus leaves and discolors them.
*sv.2.3.4 For up to this time I have been asleep, as it were, and now by
the grace of the self I have been awakened. Kindly save me from this
terrible fire of delusion.
.VA . because of confusion, sorows fall upon even good and wealthy,
like snow on lotus leaf
जायन्ते च म्रियन्ते च केवलम् जीर्ण.जन्तवः ।
jAyante ca mriyante ca kevalam jIrNa.jantava: |
न धर्माय न भोक्षाय मशका इव पङ्कजे ॥७।६।५॥
na dharmAya na bhokSAya mazakA* iva paGkaje ||7|6|5||
.
*all these aging people*
*neither virtuous nor Free*
*they're like mosquitoes in a lotus.pond*
*.*
jAyante ca
*now they are born *mriyante ca . *now they die *kevalam jIrNa.jantava: . *all
these aging people *na dharmAya na mokSAya *neither virtuous nor Free *mazakA
iva paGkaje – *they're like mosquitoes in a lotus.pond. *
.
*vlm.5. We see the frail living beings springing to birth, and dying away
at all times to no purposes, they are neither for virtuous acts nor their
liberation, but are born to die only, as the gnats and ephemera of dirt.
(The VidyAdhara like the cynic, finds fault with every earthly things).
*sv.5.6 Beings are born and they die after being worn out here: all this is
neither for dharma nor for emancipation. There does not seem to be an end
to this wandering in delusion.
jIrNa.jantava: . *all these aging people *na dharmAya na mokSAya *neither
virtuous nor Free *mazakA iva paGkaje – *they're like mosquitoes in a
lotus.pond. *
भावैः तैः एव तैः एव तुच्छ.आलम्भ.विडम्बनैः ।
bhAvai: tai: eva tai: eva tuccha.Alambha.viDambanai: |
चिरेण परिखिन्नाः स्मः वि.प्रलम्भाः पुनः पुनः ॥७।६।६॥
cireNa parikhinnA: sma: vi.pralambhA: puna: puna: ||7|6|6||
.
and then with those *
tuccha.aalambha.viDambana.i: *paltry.touch/uprooting.disgraces *
cireNa *for long *
parikhinnA: sma: *am I afflicted.with *
vipralambhA: puna: puna: *disappointment/deceits again again. *
.
bhAva
tuccha
Alambha
viDambana
parikhinnA: sma: *am I afflicted.with *
vipralambhA: puna: puna: *disappointment/deceits again again. *
.
*vlm.6. How have I passed through different stages of life, how with one
state of things and then with another, and deceived by the gain of paltry
trifles. We are always discontent with the present state, and cheated
reapeatedly by the succeeding one.
*sv.5.6 Beings are born and they die after being worn out here: all this is
neither for dharma nor for emancipation. There does not seem to be an end
to this wandering in delusion.
those *tuccha.Alambha.viDambanai: . *paltry.touch/uprooting.disgraces *cireNa
. *for long *parikhinnA: sma: . *am I afflicted.with *vipralambhA: puna:
puna: . *disappointment/deceits again again. *
न अ*nto '**स्ति *अस्य न च स्थैर्य.अवस्था अविश्रान्त.मानसम् ।
na anta: asti asya na ca sthairya.avasthA avizrAnta.mAnasam |
भ्रमन्तः भोग.भङ्गेषु मरु.भूमिषु इव अध्वनः ॥७।६।७॥
bhramanta: bhoga.bhaGgeSu maru.bhUmiSu iva adhvana: ||7|6|7||
.
*there's no stablility*
*:*
*to be without mental Repose, provoked by pleasures, deluded by them,*
*is to follow trails in the desert sand*
*. *
na.*not* anta*.end*: asti.*is/exists* asya.*of.this.one* na.*not* ca.
*also/and* sthairya.avasthaa a*.non*.vizraanta.maanasa.m | bhraman.ta: *whin
thz* bhoga.bhaGga.eSu maru*.desart*
.bhUmi.Su iva.*like/as.if* adhva.na:
*. *
sthairya
avasthA
vizrAnta
mAnasa
bhraman
bhoga
bhaGga
maru
bhUmi
adhva
*vlm.p.7 There is no end to the rambling of the restless, unwary mind, ever
running after its frail pleasures and floating as it were upon the breakers
of its enjoyments. The mind has no rest after its struggles but wanders
onward in the desert paths of this dreary world.
आपात.मधुर.आरम्भा भङ्गुरा भव.हेतवः ।
ApAta.madhura.ArambhA* bhaGgurA* bhava.hetava: |
a.cireNa vikAriNya: bhISaNA* bhoga.bhUmaya: ||7|6|8||
.
bhaGgura.a: bhava.hetu*.s.*ava: *transitory causes of being + *
a*.non*.cireNa.*for.long*
vikaariNya: bhISaNaa: *changeful terrors *
bhoga.bhUmaya: *places to enjoy our fruits*
*. *
ApAta
Arambha
bhaGgura
bhava
hetu
vikAriNya: bhISaNA: *changeful terrors *
bhoga.bhUmaya: *places to enjoy our fruits*
*. *
*vlm.8. The objects of enjoyment, that are the causes of our bondage in
this world, and appear as very charming and sweet at first; are all frail
and ever changeful in their natures, and prove to be our bane at last.
*sv.7.9 The pleasure.centres in this world only intensify this delusion and
are ever changing. I do not delight in them.
मानव.मान.परया दुर्.अहंकार.कान्तया ।
mAnava.mAna.parayA dur.ahaMkAra.kAntayA |
न रमे वामया तात हत.विद्याधर.श्रिया ॥७।६।९॥
na rame vAmayA tAta hata.vidyAdhara.zriyA ||7|6|9||
.
*.f.. w Human*.*manner*.para
dur.ahaMkAra.kAntayA *– *
*w *dur.*"I"dentity*.kAnta
na rame vAmayA tAta . *no delight in vomit, uncle *
hata.vidyAdhara.zriyA . *my *vidyAdhara pleasures gone.*
.
*vlm.9. Actuated by our consorting egoism, and led by the sense of honour
to live in dishonour, I am degraded from the dignity my high birth as a
vidyAdhara, and am not pleased with myself.
*sv.7.8.9 The pleasure.centres in this world only intensify this delusion
and are ever changing. I do not delight in them.
*VA . high birth as vidhyadhara is wasted by bad lady ego, prone to
pride and self.contempt, न रमे वामया, o dear father.
दृष्टाः चैत्र.रथ.उद्यान.भुवः कुसुम.कोमलाः ।
dRSTA: caitra.ratha.udyAna.bhuva: kusuma.komalA: |
कल्प.वृक्ष.लतादत्त.समस्त.विभव.श्रियः ॥७।६।१०॥
kalpa.vRkSa.latAdatta.samasta.vibhava.zriya: ||7|6|10||
.
*.flower/bud*.komala.a: | kalpa.*Doomsday.Age*.vRkSa.t*ree *
(esp.with.flowers/fruits).latA*.vine/creeper*.datta.samasta.vibhava.zri.iya:
*.*
*. *
caitra
bhuvas
komala
datta
samasta
vibhava
zri
.
*vlm.p.10 I have seen the pleasure garden of #citra.radha (chief of
gandharvas) and all the sweet and soft flowery beds on earth. I have slept
under the branches of wish.fulfilling kalpa trees in paradise and have
given away all my wealth and property in charity.
*the garden.lands of chitraratha.Bright.Chariot, the *gandharva King*
*whose riches are like tender blossoms of the vine.wrapped kalpa.tree*
*.*
विहृतम् मेरु.कुञ्जेषु विद्याधर.पुरेषु च ।
vihRtam meru.kuJjeSu vidyAdhara.pureSu ca |
विमान.वर.मालासु वात.स्कन्ध.स्थलीषु च ॥७।६।११॥
vimAna.vara.mAlAsu vAta.skandha.sthalISu ca ||7|6|11||
.
*the groves of Mount.meru*
*and all our magical vidyAdhara.Cities*
*seen from a convoy of aircars borne on the shoulders of the wind*
*.*
vihRta.m *whin the* meru.kuJja*.s.*eSu vidyaadhara.pura*.city*.eSu ca.
*also/and* | vimaana.vara.maala.asu
vAta*.wind/Wind/air/Air*\*blown*.skandha.sthali.iSu
ca *.*
*. *
vihRtam meru.kuJja
vidyAdhara
vimAna.vara.mAla
skandha.sthali
.
*vAta.skandha.sthalISu ca*
#vimA . #*vimAna* #vimAnI . measuring out, traversing • . m./n. . a car or
vimAna more like a house or palace, and one kind is said to be 7 stories
high • that of {the ravenous kidnapper of rAma's Bride sItA the Cool #
monarch (esp. one with 7 stories)
विश्रान्तम् सुरसेनासु कान्ताभूजलतासु च । हारिहारविलासासु लोकपालपुरीषु च
॥७।६।१२॥
vizrAntam sura.senAsu kAntA.bhUja.latAsu ca | hAri.hAra.vilAsAsu
lokapAla.purISu ca ||
.
*with girls like clinging vines*
*playing at hari.hara in the capitals of emperors*
*.*
vizrAntam I have reposed sura.senAsu among divine Forces kAntA.bhUja.latAsu
ca and in girl.arm.vines hArihAra.vilAsAsu playing at Hari.Hara
lokapAla.purISu ca in World.Protector cities.
*vlm.12. I have halted amidst the heavenly forces, and reposed on the arms
of my consorts; I have joined the bands of Haris in their jocund frolic and
music, and have promenaded through the cities of the rulers of mankind.
na kiMcit ucita.m sAdhu sarvam Adhi.viSa.uSmaNA |
dagdham bhasmAyate tAta vijJAtam adhunA mayA ||7|6|13||
.
sarva*.all/every*.m aadhi.viSa.*poison*.uSma.NA |
dagdha*.burned*.m bhasmaay.ate taata
vijJaata.m adhunaa mayA*.by/with.me <http://with.me>* .
.
Adhi
uSma
bhasmAy
tAta
vijJAta
adhunA
.
*burned to ash by the heat of feverish affection!*
*that, Sir, is how I understand it now*
*.*
*vlm.13. I saw nothing of any worth among them, except the bitter sorrow of
my heart in all; and I come now to find by my best reason, that every thing
is burnt down to ashes before me.
रूप.आलोकन.लोलेन वनित.आनन.गृध्नुना ।
rUpa.Alokana.lolena vanita.Anana.gRdhnunA |
sa.avabhAsena doSAya du:kham nIta: asmi cakSuSA ||7|6|14||
.
*a pretty form*
*a pretty face*
*&*
*thru their beauty*
*I'm brought to trouble by my eyes*
*!*
rUpa*.form/shape/color*.Alokana.*looking, viewing*\Alokanam.*horizon*.lola.ena
vanita.aanana.gRdhnu.nA sa.*with*.avabhaasa.ena doSa.*vice/sin*.Aya
du:kha*.pain/sorrow/bad.space <http://bad.space>*.m niita: asmi*.I.am*
.
lola
vanita.Anana.gRdhnu
avabhAsa
nIta
cakSu
.
*vlm. My eye.sight runs indiscriminately after all beautiful objects,
without its power of considering whether this or that is for our good or
bad.
ida.m guNAu aham na ida.m iti muktvA vikalpana.m |
rUpa.mAtra.anusAritvAt a.vastuni api dhAvati ||7|6|15||
.
*I am not this" *
iti muktvA vikalpana.m –
thus having.unloosed
rUpa.mAtr*a.a*nusAritvAt
from following.after the measure of its form
avastuni api dhAvati –
*it passes.through the unreal. *
it flows in unreality
#guNa.Affective quality
*vlm.p.15 My eyesight runs indiscriminately after all beautiful objects
without its power of considering whether this or that is for our good or
bad.
tAvat AyAti viratim na vazam yAvat ApadAm |
नाना.बन्ध.परम् चेतः पर.अनर्थ.ईहित.उन्मुखम् ॥७।६।१६॥
nAnA.bandha.para.m ceta: para.anartha.Ihita.unmukham ||7|6|16||
.
yAvat Apada.am * + *
naanaa.bandha.para.*higher*.m cetas.*Affectivity *para.*higher*
.anartha.iihita.unmukha.m
.
tAvat
virati
yAvat
Apada
nAnA
bandha
anartha
Ihita
unmukha
.
*vlm.16. My mind also, which is ever prompt to meet all hazards, and to
expose itself to all kinds of restraints, never finds its rest until it is
overwhelmed under some danger, and brought under the peril of death.
*sv. I clearly understand the havoc caused by the senses of sight, hearing,
smelling, tasting and touch.
ghrANam etat anarthAya dhAvat ca eva abhita: sphuTam |
न निवारयितुम् तात शक्नोमि इह हयम् यथा ॥७।६।१७॥
na nivArayitum tAta zaknomi iha hayam yathA ||7|6|17||
.
ghrANam etad anarthAya
dhAvac caiva abhita: sphuTam
na nivArayitum
tAta "uncle"/sir
zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here
like a horse
.
ghrANam etad anarthAya
dhAvac caiva abhita: sphuTam
na nivArayitum
tAta "uncle"/sir
zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here
like a horse
.
*vlm.17. My scent likewise is ever alert in seeking after fragrant and
delicious things to its own peril, and it is difficult for me to repress
it, as it is hard for one to restrain an unruly horse.
*sv. I clearly understand the havoc caused by the senses of sight, hearing,
smelling, tasting and touch.
गन्ध.उदक.प्रणालेन मुख.श्वास.अनुषातिना ।
gandha.udaka.praNAlena mukha.zvAsa.anuSAtinA |
वैरिणा इव अति.दोषेण घ्रणेन अस्मि नि.योजितः ॥७।६।१८॥
vairiNA iva ati.doSeNa ghraNena asmi ni.yojita: ||7|6|18||
.
gandha.udaka.praNAlena
mukha.zvAsa.anupAtinA
vairiNA iva ati.doSeNa
ghraNena asmi niyojita: .
.
as a consequence or result +
*vlm.18. I am restrained by the sense of my smelling to the two canals of
my nostrils, bearing the putrid breath and cough and cold of the body; and
am constrained like a prisoner or captive of war to the dungeon by my
jailer or captor.
*var.KG & VLM – anuSAtinA; TPD . anupAtinA
cira.m rasanayA ca aham anayA naya.hInayA |
gaja.gomAyu.gupteSu du:kha.adriSu alam Ahata: ||7|6|19||
.
rasanayA ca aham *for *rasa *too I *
anayA naya.hInayA *by this *naya.hInA
gaja.gomAyu.gupteSu
du:kha.adriSu *in the Pleasure.Mountains *
alam Ahata:
*. *
*vlm.19. It is on account of this lickerish tongue of mine, that I am
forced to seek for my food in these rugged and dreary rocks, which are the
haunt of wild elephants, and where the wolves are prying for their forage.
(From this it appears that, the vidyAdharas were a tribe of mountaineers in
the north of the Himalayas).
निरोद्धुम् न च शक्नोमि स्पर्श.लम्पटताम् त्वचः ।
niroddhum na ca zaknomi sparza.lampaTatAm tvaca: |
grISma.kAla.samiddhasya tApam aMzum ata: yathA ||7|6|20||
.
sparza.lampaTatAm tvaca: *of the skin *
grISma.kAla.samiddhasya
tApam aMzumata: yathA – *like heat in the form of rays. *
#*lampaTa*
#*samiddha*
*vlm.20. I am to restrain the sensitiveness of my body, and to make my skin
(the twak indreya or the organ of feeling), to endure the heat of the hot
weather of the kindled fire and of the burning sun: (all which it is
necessary to be undergone in the austere devotion known as Panchatapa).
zubha.zabda.rasa.arthinya: mune: zravaNa.zaktaya: |
माम् योजयन्ति विषमे तृण.इच्छा हरिणम् यथा ॥७।६।२१॥
mAm yojayanti viSame tRNa.icchA hariNam yathA ||7|6|21||
.
yojayan.ti *whin the* viSama.e tRNa.icchA hari.Nam yathA
.
zubha.zabda.rasa.arthi
zravaNa.zakti
mAm yojayan
viSama
tRNa.icchA hari
.
*vlm.21. My ears, sir, which ought to take a delight in the hearing of good
lectures, are always inclined to listen to talks that are no way profitable
to me; but mislead me to wrong; as the grassy turf covering a well, tempts
the silly stag to his ruin.
*sv. I clearly understand the havoc caused by the senses of sight, hearing,
smelling, tasting and touch.
प्रणताः प्रिय.कारिण्यः प्रह्ण.भृत्य.समीरिताः ।
praNatA: priya.kAriNya: prahNa.bhRtya.samIritA: |
वाद्य.गेय.रव.उन्मिश्राः शुभ.शब्द.श्रियः श्रुताः ॥७।६।२२॥
vAdya.geya.rava.unmizrA: zubha.zabda.zriya: zrutA: ||7|6|22||
.
priya.kAriNya: *. endearing *
prahNa.bhRtya.samIritA: *. *
*morning*.*servant*.u*ttered *
vAdya.geya.rava.unmizrA: *. *
* music*.*song*.*sound*.*mixed *
zubha.zabda.zriya: *. *
zubha.zabda.zrI*s *
*good*.*sound*.*riches *
zrutA: . *heard*.
*vlm.22. I have listened to the endearing speeches of my friends and
servants, and attended to the music of songs and instruments, to no lasting
good being derived therefrom. (Sensuous pleasures are transient, and are
not attended with any permanent good).
*sv. I clearly understand the havoc caused by the senses of sight, hearing,
smelling, tasting and touch.
#ahar . #prahNa the forenoon; #prahNam .ind.. in the morning.
#Ir . #Irita . #samIrita . stirred, moved, tossed, thrown; sent forth,
uttered (as a sound) VR.
#kAriNI a female elephant.
zriya: striya: diza: ca eva taTA: ca ambhodhi.bhUbhRtAm |
dRSTA* vibhava.hAriNya: prakvaNan.maNi.bhUSitA: ||7|6|23||
.
zriya: striya: diza: ca eva
taTA: ca ambhodhi.bhUbhRtAm
dRSTA: vibhava.hAriNya:
क्वण् #kvaN . #*prakvaN* *prakvaNati . to sound +
#*maNi.bhUSita*
*vlm.23. I have beheld the beauty of beauties, and the natural beauty of
objects on all sides; I have seen the sublimity of mountains and seas, and
the grandeur of their sides and borders; I have witnessed the prosperity of
princes and the brilliency of gem and jewels.
*sv. I clearly understand the havoc caused by the senses of sight, hearing,
smelling, tasting and touch.
चिरमास्वादिताः स्वादु चमत्कारमनोरमाः । प्रह्वकान्ताजनानीताः षड्रसा
गुणशालिनः ॥७।६।२४॥
cira.m AsvAditA: svAdu camatkAra.manoramA: | prahva.kAntAjana.AnItA:
SaD.rasA* guNa.zAlina: ||
.
*brought by sweet bowing.servant.girls*
*:*
*six flavors*
*with their different qualities*
*.*
*vlm.p.24 I have long tasted the sweets of the most delicious dishes. I
have relished food of the six different tastes served to me by gorgeous
ladies.
cira
AsvAdita
svAdu
camatkAra.manorama
prahva.kAntAjana.AnIta
SaD.rasa
guNa.zAlin
कौशेय.कामि.नीहार.कुसुमाः तरण.अनिलाः ।
kauzeya.kAmi.nIhAra.kusumA: taraNa.anilA: |
nir.vighna.m abhita: spRSTA* bhRzam Abhoga.bhUmiSu ||7|6|25||
.
*lovers in silk and flowers *
*taraNa.aanilA: *. *
*raft/crossing.windy *
nirvighna.m *– unhindered/freely *
abhita: *. around *
spRSTA:
bhRzam Abhoga.bhUmiSu .
*vlm.25. I have associated with the lovely damsels clad in their silken
robes, and wearing their necklaces of pearls, reclined on beds of flowers
and fanned by soft breezes; I have had all these pleasures of touch, and
enjoyed them unrestrained in my pleasure gardens.
*sv. I clearly understand the havoc caused by the senses of sight, hearing,
smelling, tasting and touch.
*nirvighna*m*, #nirvighn*ena* .ind.. . unobstructedly, freely. •• #
*avighnena* ind. . for the relief, rescue • unreservedly • #avighnatas ind.
वधू.मुख.ओषधी.पुष्प.समालम्भन.भूमयः ।
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: |
अनुभूता* मुने गन्धा* मन्द.अनिल.समीरिताः ॥७।६।२६॥
.
vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: .
vadhU.mukha.*herb*.*flower*.samAlambhana.bhUmi*.s*
anubhUtA: *. experienced o muni *
gandhA mandAnila.samIritA: * . *
#Alambhana . #samAlambhana – holding • sacrificing .
#samIrita
*vlm.26. I have smelt the odours on the faces of fairy damsels, and have
had the smell of fragrant balms, perfumeries and flowers; and I have
inhaled the fragrance, borne to me by the breath of the soft, gentle and
odoriferous breezes.
श्रुतम् स्पृष्टम् तथा दृष्टम् भुक्तम् घ्रातम् पुनः पुनः ।
zrutam spRSTam tathA dRSTam bhuktam ghrAtam puna: puna: |
संशुष्क.विरसम् भूयः किम् भजामि वद आशु मे ॥७।६।२७॥
.
zrutam spRSTam tathA dRSTam
bhuktam ghrAtam puna: puna:
saMzuSka.virasam bhUya:
kim bhajAmi vada Azu me
thus have I seen and touched,
seen, tasted, smelled
again and again
what soon becomes withered and dry.
What's to enjoy,
tell me that.
*vlm.27. Thus have I seen and heard, felt and smelt, and repeatedly tasted
whatever sweets this earth could afford. They have now become dry,
distasteful, stale and unpleasurable to me; say what other sweet is there
left for me yet to enjoy.
bhuktvA varSa.sahasrANi dur.bhoga.paTalIm imAm |
आ=ब्रह्म.स्तम्ब.पर्यन्तम् न तृप्तिः उपजायते ॥७।६।२८॥
A=brahma.stamba.paryantam na tRpti: upajAyate ||7|6|28||
.
bhuktvA varSa.sahasrANi
durbhoga.paTalIm imAm *this multitude of bad.pleasures *
A=brahma.stamba.paryantam
na tRpti: upajAyate * . *
.
*vlm.28. I have enjoyed all these enjoyments of my senses for a full
thousand years, and still I find nothing either in this earth or in heaven,
which is able to yield full satisfaction to my mind.
*sv. What shall I do with these repetitive enjoyments? Even after a
thousand years of their enjoyment, no one is really satisfied.
आब्रह्मस्तम्बपर्यन्तं न तृप्तिरुपजायते ।। २८
VA . no one from Brahma to a pole do not get satisfaction (from these
multiple stupid objects, having enjoyed them for thousands years)?
paTalI
सांराज्यम् सुचिरम् कृत्वा तथा भुक्त्वा वधू.गणम् ।
sAMrAjyam sucira.m kRtvA tathA bhuktvA vadhU.gaNam |
bhaGtvA parabalAni uccai: kim apUrvam avApyate ||7|6|29||
.
*Ive had my hordes of women*
*Ive beaten great armies totally*
*what have I not got already*
*?*
sAMrAjyam sucira.m kRtvA tathA bhuktvA vadhU.gaNam | bhaGtvA
parabalAni uccai:
kim apUrvam avApyate .
.
sAMrAjyam sucira.m kRtvA
tathA bhuktvA vadhU.gaNam |
bhaGtvA parabalAni uccai:
kim apUrvam avApyate .
.
*vlm.p.29 I have reigned for a long time over a realm and enjoyed the
company of courtesans in my court. I have vanquished the forces of my
enemies in battle, but I know of no great profit that I have gained
thereby.
*vlm. ... I know no great gain I have gained thereby.
येषाम् विनाशनम् न आसीत् यैः भुक्तम् भुवन.त्रयम् ।
yeSAm vinAzana.m na AsIt yai: bhuktam bhuvana.trayam |
te api te api a.cireNa eva samam bhasma.pada.m gatA: ||7|6|30||
.
na AsIt . *there was not*
yair bhuktam bhuvana.trayam . *by whom the 3 worlds have been enjoyed*
te 'pi te 'py acireNa eva
samam bhasma.pada.m gatA: .
*vlm.30. Those (demons) that were invulnerable in warfare, and usurped to
the dominion of the three worlds, even those invincible giants, have been
reduced to ashes in a short time.
prAptena yena no* bhUya: prAptavyam avaziSyate |
tat prAptau yatna.m AtiSThet kaSTayA api hi ceSTayA* ||7|6|*31||
.
prAptena yena . *by whom got*
no bhUya:
prAptavyam avaziSyate *– remaining to be got *
tat prAptau yatna.m AtiSThet
kaSTayA api hi ceSTayA * . *
*vlm.31. I think that to be the best gain, which being once gained by us,
their remains nothing else to be desired or gained herein; I must now
therefore, remain in quest of that precious gain, however it may be
attended with pain.
*sv. What shall I do with these repetitive enjoyments? Even after a
thousand years of their enjoyment, no one is really satisfied.
येन कान्ताः चिरम् भुक्ता* भोगाः तस्य इह जन्तुभिः ।
yena kAntA: cira.m bhuktA* bhogA: tasya iha jantubhi: |
दृष्टः न कस्यचित् मूर्ध्नि तरुः व्योम.प्लवः च वा ॥७।६।३२॥
.
yena *– by whom *
kAntA: *. delightful *
cira.m bhuktA: bhogA: *. his long enjoyed pleasures *
tasya iha . *here*
jantubhi: *. by people *
dRSTa: na kasyacit mUrdhni *– seen not on anybody's head *
taru: . *tree/battle (rv)*
vyoma.plava: ca vA *– or else floating in the spacious sky. *
*vlm.32. What difference is there between those, who have enjoyed the most
delightful pleasures, and others that have never enjoyed them at all;
nobody has ever seen the heads of the former kind crowned with kalpa
lawrels, nor the latter with diminished heads.
*sv.32.33 Even if one enjoys the sovereignty of the world with all the
pleasures that come with it, what is so extraordinary about it? For all
these are subject to destruction and death. Pray, tell me, what there is to
gain from which I shall attain eternal satisfaction.
.VA . these people who enjoyed women and other enjoyments for long
they are not seen such as wishfulfilling tree grows on thir head, or
(not seen) floating in air.
(i.e. these people do not become totally satisfied nor achieve
anything extraordinary)
enjoyed pleasures *tasya iha . *of.him here* jantubhi: *. by people *dRSTa:
na kasyacit mUrdhni *– seen not on anybody's head *taru: . *tree/battle
(rv)* vyoma.plava: ca vA *– or else floating in the spacious sky. *
चिर* maax *शु दुरन्तासु विषय.अरण्य.राजिषु ।
cira.m Azu durantAsu viSaya.araNya.rAjiSu |
इन्द्रियैः वि.प्रलब्धो अस्मि धूर्त.बालैः इव अर्भकः ॥७।६।३३॥
indriyai: vi.pralabdho asmi dhUrta.bAlai: iva arbhaka: ||7|6|33||
.
durantAsu . *in endless troubles *
viSay*a.a*raNya.rAjiSu
indriyai: *. w the senses *
vi.pralabdha: asmi
dhUrta.bAlai: iva
arbhaka: * . *
.
*vlm.33. I have been long led by my organs of sense, to the enjoyment of
beautiful objects in the wilderness of the world, and have been quite
deceived by them like a child by cheat. (All enticements are deceitful at
the end).
*sv.32.33 Even if one enjoys the sovereignty of the world with all the
pleasures that come with it, what is so extraordinary about it? For all
these are subject to destruction and death. Pray, tell me, what there is to
gain from which I shall attain eternal satisfaction.
अद्य तु एते परिज्ञाता* मया स्व.विषय.अरयः ।
adya tu ete parijJAtA* mayA sva.viSaya.araya: |
kaSTA* indriya.nAmAna: vaJcayitvA tu mAm puna: ||7|6|34||
.
sva.viSay*a.a*raya: . *my own.sense.object=enemies *=
kaSTA indriya.nAmAna: those cursed things.called organs
*vlm.34. I have come to late and to.day only to know, that the objects of
my senses are my greatest enemies; and this I have known after being
repeatedly deceived by my organs of sense.
*sv.34.35.36 I have now clearly understood the poisonous nature of these
sense.experiences which only intensify my suffering here.
संसार.जङ्गले शून्ये दग्धम् नर.मृगम् शठाः ।
saMsAra.jaGgale zUnye dagdham nara.mRgam zaThA: |
आश्वास्य.अश्वास्य निघ्नन्ति विषय.इन्द्रिय.लुब्धकाः ॥७।६।३५॥
AzvAsya.azvAsya nighnanti viSaya.indriya.lubdhakA: ||7|6|35||
.
dagdham nara.mRgam
zaThA:
AzvAsya.AzvAsya
nighnanti
*vlm.35, I see the deceitful organs of sense like so many sly huntsmen,
have laid their snares about the wild forest of this world, only to entrap
all unwary people in them, as they do the silly stags or beasts of prey by
enticements.
pained, consumed by grief or hunger, distressed *•* dry, insipid *•*
inauspicious *•* miserable, execrable •• *.n..* cauterisation (cf. agni.d.)
*•* #*dagdhA *.f.. the quarter where the sun remains overhead +
शठ् #zath . ##*zaTh* . to hurt • to laze • . zaTha deceitful, malignant,
*wicked* • #*zaTha m. .* *shaTha the Cheat (as chitta) in fm5080 • *cheater*,
into which husbands are divided • a, fool, blockhead. y2013.027
. #*AzvAsya* . to be acquiesced in +
#*nihan . *#nighnanti
#lubh . #lubdha .adj.. bewildered, confused • (lubdham .ind..) • greedy,
covetous, avaricious, desirous of or longing for (loc. or comp) • lubdham
विषम्.आशी.विषैः एभिः विषय.इन्द्रिय.पन्नगैः ।
viSam.AzI.viSai: ebhi: viSaya.indriya.pannagai: |
येन दग्धा न दृष्टा* ते द्वित्रा एव जगति अपि ॥७।६।३६॥
yena dagdhA na dRSTA* te dvitrA* eva jagati api ||7|6|36||
.
viSama
AzI.viSai:
ebhi:
yena dagdhA
na dRSTAs te
*not even two or three of them are to be seen in this world. *
.
*vlm.36. There are but very few men in this world, who are not found to be
envenomed by the deadly poison of their serpent.like organs of sense.
*sv.34.35.36 I have now clearly understood the poisonous nature of these
sense.experiences which only intensify my suffering here.
*nirAzis* .adj.. without a hope or prayer + #*AzIrvAda m. .* benediction,
भोग.भीम.इभ.वलिताम् तृष्णा.तरल.वागुराम् ।
bhoga.bhIma.ibha.valitAm tRSNA.tarala.vAgurAm |
लोभ.उग्र.करवाल.आढ्याम् कोप.कुन्त.कुल.अङ्किताम् ॥७।६।३७॥
lobha.ugra.karavAla.ADhyAm kopa.kunta.kula.aGkitAm ||7|6|37||
.
*and Craving, with fluttering gallows.noose*
*and Greed, the scimitar of plenty*
*and Anger, with a whole spearman corps*
*. *
bhoga.bhIma.ibha.valitAm
tRSNA.tarala.vAgurAm
lobha.ugra.karavAla.ADhyAm
kopa.kunta.kul*a.a*GkitAm
*vlm.37. The forest of the world is full with the furious elephants of
enjoyments, and surrounded by the snare of our desire, wherein our
greediness is roving rampant with sword in hand, and our passions are
stirring like keen spearmen, and rending our hearts and souls every moments.
dvandva.jAla.ratha.vyAptAm ahaMkAra.anupAlitAm |
चेष्टा.तुरंग* maax *कीर्णाम् काम.कोलाहल.आकुलाम् ॥७।६।३८॥
ceSTA.turaMgam AkIrNAm kAma.kolAhala.AkulAm ||7|6|38||
.
dvandva.jAla.ratha.vyAptAm
ceSTA.turaMgam AkIrNAm
kAma.kolAhala.AkulAm
*a noisy hubbub of desire *
*vlm.38. Our bodies are become as a field of battle, where the commanding
charioteer of our egoism hath spread the net of duplicity, by employing our
efforts as horsemen, and setting our desires as boisterous rioters.
*sv. He alone is the real hero in this world who is determined to give
battle to this formidable army known as one's senses. This army is
commanded by the egosense. It is endowed with horses known as
sense.experiences. It has completely encircled the city known as this body.
noisy hubbub of desire, y7006.038.
शरीरसीमान्तगताम् दुरिन्द्रियपताकिनीम् । ये जेतुमुत्थितास्तात त एवेह हि
सद्भटाः ॥७।६।३९॥
zarIra.sImAnta.gatAm dur.indriya.patAkinIm | ye jetum utthitA: tAta ta* eva
iha hi sad.bhaTA: ||
.
*bearing the banners of sensuality*
*raised in conquest, Sir, for they alone*
*are the real mercenary troops*
*.*
zarIra.sImAnta.gatAm
dur.indriya.patAkinIm
ye jetum utthitA:
tAta
te eva iha hi sad.bhaTA:
su.sAdhya: karaTa.udbheda: matta.airAvaNa.dantina: |
न उत्पथ.प्रतिपन्नानाम् स्व.इन्द्रियाणाम् विनिग्रहः ॥७।६।४०॥
na utpatha.pratipannAnAm sva.indriyANAm vi.nigraha: ||7|6|40||
.
su.sAdhya:
matt*a.a*irAvaNa.dantina: *. mad elephant of indra *
na utpatha.pratipannAnAm *– not of yz astray.undertaken *
sva.indriyANAm . *own senses*
vinigraha: *. restraint. *
*vlm.40. It may be possible for us, to pierce the frontal bone even of the
furious Airavata elephant of indra in war; but it is too hard for any body,
to repress the aberrant senses within their proper bounds.
*sv.40.44 Even the holy ones have to battle with these senses. Only they
who come out victorious in this are truly great; the others are fleshy
automatons (machines).
पौरुषस्य महत्त्वस्य सत्यस्य महतः श्रियः ।
pauruSasya mahattvasya satyasya mahata: zriya: |
indriya.AkramaNam sAdho sImAnta: mahatAm api ||7|6|41||
.
satyasya mahata: zriya: .
*the blessing of the truly great *
indriya.AkramaNam –
*subduing the senses *
o *sAdhu *
sImAnta: mahatAm api –
*is the frontier even for the great. *
*vlm.41. It is reckoned as the greatest victory, that may be won by the
valour, magnanimity, and fortitude of great men, if they can but conquer
the unconquerable organs of sense, which makes the utmost glory of the
great: (or which redounds with the greatest to the great).
*sv.40.44 Even the holy ones have to battle with these senses. Only they
who come out victorious in this are truly great; the others are fleshy
automatons (machines).
mahata: zriya: . *the blessing of the truly great *indriya.AkramaNam .
*subduing
the senses *o *sAdhu *sImAnta: mahatAm api – *is the frontier even for the
great. *
ताव*d **उ*त्तमता* vex *ति पुमान् अपि दिव.ओकसाम् ।
tAvat uttamatAm eti pumAn api diva.okasAm |
kRpaNai: indriyai: yAvat tRNavan na apa.kRSyate ||7|6|42||
.
tAvad –
uttamatAm eti pumAn api divaukasAm –
kRpaNai: indriyai: .
*by the piteous senses *
yAvat –
*to such extent as *
tRNavan na apakRSyate –
*he does.not.wither / is.not.blown.about like grass. *
*vlm.42. So long as a man is not flung and carried about as a light and
trifling straw, by the irresistible force of his sensual Appetites,he is
said to have attained to the perfection and excellence of the deities of
heaven.
*sv.40.44 Even the holy ones have to battle with these senses. Only they
who come out victorious in this are truly great; the others are fleshy
automatons (machines).
Human gets to the heights of heaven *kRpaNai: indriyai: . *with the piteous
senses *yAvat . *to such extent as *tRNavan na apakRSyate . *he
jita.indriyA* mahAsattvA* ye ta* eva narA* bhuvi |
zeSAn aham imAn manye mAMsa.yantramanAn calAn ||7|6|43||
.
*those who have conquered the senses are Great.sAttvics *
te eva narA: bhuvi *– *
*they only are humans on this Earth *
zeSAn aham imAt manye *– *
*the rest of them I think are *
mAMsa.yantramanAn calAn *. *
*merely moving meat.machines. *
*vlm.43. I account men of well governed senses and those of great
fortitude, to be truly men in their sense, or else all other men of
ungoverned minds, are mere moving machines of the flesh and bones that
compose their bodies.
*sv.40.44 Even the holy ones have to battle with these senses. Only they
who come out victorious in this are truly great; the others are fleshy
automatons (machines).
are Great.sAttvics *te eva narA: bhuvi *– they only are humans on this
Earth *zeSAn aham imAt manye *– the rest of them I think are *mAMsa.yantramanAn
calAn *. merely moving meat.machines. *
मनःसेनापतेः सेना* mix *मा* mix *न्द्रिय.पञ्चकम् ।
mana:senApate: senAm imAm indriya.paJcakam |
jetum cet asti me yatna: jayAmi tat alam mune ||7|6|44||
.
indriya.paJcakam jetum cet asti me yatno *to conquer if it is my effort *jayAmi
tat alam mune *. I conquer it soon enuf, muni. *
*General Mind*
*deploys his special force*
*:*
*the Senses Group*
*.*
*if I make an effort at it, muni, I think I'll beat them soon enuf*
*.*
*vlm.44. O Sage! I think I can overcome all things, if I can but reduce the
force of the five external organs of sense, which form the battalion under
the command of the mind, (and is led against the province of the soul).
*jd.44 . mana:.senApate: . of General Mind senAm imAm . this army.force
indriya.paJcakam . the Senses Group jetum cet asti me yatna: . if my effort
is to conquer it jayAmi tat alam mune . I'll beat it soon enough, muni.
इन्द्रिय.उत्तम.रोगाणाम् भोग.आशा.वर्जनात् ऋते ।
indriya.uttama.rogANAm bhoga.AzA.varjanAt Rte |
न ओषधानि न तीर्थानि न च मन्त्रः च शान्तये ॥७।६।४५॥
na oSadhAni na tIrthAni na ca mantra: ca zAntaye ||7|6|45||
.
indriya.uttama.rogANAm
bhoga.AzA.varjanAt Rte |
na oSadhAni na tIrthAni
*. *
*the cure for the worst diseases of the senses*
*is only to avoid the hope of pleasure*
*not herbs*
*not pilgrimage*
*and not mantras either*
*lead to peace*
*.*
*vlm.p.45 By the prescriptions of reason you may be able to heal the
sensual appetites which form the great sickness of the mind. Otherwise you
cannot get rid of them with any medicine or mantra, or by holy pilgrimage
or any other remedy.
nIta: asmi paramam kheda.m adhi.dhAvadbhi: indriyai: |
एक एव महारण्ये तस्करैः पथिकः यथा ॥७।६।४६॥
eka* eva mahAraNye taskarai: pathika: yathA ||7|6|46||
.
*alone and ambushed*
*overwhelmed by my senses*
*like a traveler in a great forest attacked by thieves*
*.*
*vlm.p.46 I am led to great distress by the joint force of my senses, just
as a lonely traveler is robbed by a gang of thieves.
paGkavanti a.prasannAni mahA.daur.bhAgyavanti ca |
गन्धि.शैवल.तुच्छानि पल्वलानि इन्द्रियाणि च ॥७।६।४७॥
gandhi.zaivala.tucchAni palvalAni indriyANi ca ||7|6|47||
.
paGkavanti
aprasannAni
*turbid unclear *
mahA.daur.bhAgyavanti ca
*and greatly toubled *
gandhi.zaivala=tucchAni
*bits of smelly scum *
palvalAni indriyANi ca
*the senses are ponds. *
*vlm.47. The organs of sense are as dirty canals of the body, with their
stagnate and foul watery matter, they are filled with noxious and hairy
moss, and emit a malarious stink.
*vlm.p.47 The organs of sense are like dirty canals of the body with their
stagnate and foul watery matter. They are filled with harmful and hairy
moss and emit a stink of malaria.
*sv. These senses are filthy and they lead to great misfortune. They
generate greed. They are difficult to overcome. They bring about rebirth.
Thick, muddy.watered, perilous,
with all their floating bits of stinking scum..the senses are such ponds.
paGkavanti As.if muddy aprasannAni turbid unclear mahA.daur.bhAgyavanti ca
and greatly toubled gandhi.zaivala=tucchAni bits of smelly scum palvalAni
indriyANi ca the senses are ponds.
दुर्.अतिक्रमणीयानि नीहार.गहनानि च ।
dur.atikramaNIyAni nIhAra.gahanAni ca |
जनिता.तङ्क.जालानि जङ्गलानि इन्द्रियाणि च ॥७।६।४८॥
janitA.taGka.jAlAni jaGgalAni indriyANi ca ||7|6|48||
.
depths *
janitaa.taGka.jAla*.net.work <http://net.work>*.ani jaGgala.ani indriya
*.sense.organ*.aNi ca
*. *
dur.atikramaNIya
nIhAra.gahana
janitA.taGka.jAla
jaGgala
*. *
*vlm.48. The senses seem to me as so many deep and dark forests, covered
with impervious snows, and full of terrors that render them impassable to
travellers.
*sv. These senses are filthy and they lead to great misfortune. They
generate greed. They are difficult to overcome. They bring about rebirth.
तङ्क् ##taGk . #*taGka – *grief thru separation • loneliness +
पङ्क.जानि स.रन्ध्राणि सु.दुर्लक्ष्य.गुणानि च ।
paGka.jAni sa.randhrANi su.durlakSya.guNAni ca |
ग्रन्थिमन्ति जड.अङ्गानि मृणालानि इन्द्रियाणि च ॥७।६।४९॥
granthimanti jaDa.aGgAni mRNAlAni indriyANi ca ||7|6|49||
.
sa.randhrANi *with holes in the root *
su.durlakSya.guNAni ca
granthimanti *. knotty *
jaD*a.a*GgAni
mRNAlAni
indrayANi ca * . *
*vlm.49. The organs of the outward senses resemble the stalks of lotuses,
growing upon the dirt of the body with holes in them, but without any
visible thread therein. They are knotty on the outside, and without any
sensibility of their own; (except what is supplied to them by the soul).
रूक्षाणि रत्न.लुब्धानि कल्लोल.वलितानि च ।
rUkSANi ratna.lubdhAni kallola.valitAni ca |
दुर्.ग्रह.ग्राह.घोराणि क्षार.अम्बूनि इन्द्रियाणि च ॥७।६।५०॥
dur.graha.grAha.ghorANi kSAra.ambUni indriyANi ca ||7|6|50||
.
rUkSANi
ratna.lubdhAni
dur.graha.grAha.ghorANi
kSAr*a.a*mbUni indriyANi ca * . *
*vlm.50. Our sensualities are as so many seas with their briny waters, and
huge billows dashing on every side; they abound with various gems and
pearls, but are full of horrible whales and sharks at the same time.
*sv. These senses are filthy and they lead to great misfortune. They
generate greed. They are difficult to overcome. They bring about rebirth.
cruel (as a person or speech) mbh. &c.
बन्धव.उद्वेग.दायीनि देह.अन्तर.कराणि च ।
bandhava.udvega.dAyIni deha.antara.karANi ca |
करुणा.आक्रन्द.कारीणि मरणानि इन्द्रियानि च ॥७।६।५१॥
karuNA.Akranda.kArINi maraNAni indriyAni ca ||7|6|51||
.
bandhava.udvega=dAyIni –
family.distress=giving ...
deh*a.a*ntara=karANi ca –
*the causes of our embodiment *
karuNA.Akranda=kArINi –
*bring.about pitiful lamentation *
maraNAni indrayAni ca –
*and the senses are full of death. *
*vlm.51 Sensual pleasure brings on the untimely death of the sensualist,
and causes the grief and sadness of his friends therein; it makes others to
take pity on his state, and mourn at his fate, which canducts him to
repeated transmigrations only.
*sv. These senses are filthy and they lead to great misfortune. They
generate greed. They are difficult to overcome. They bring about rebirth.
*jd.51 . bandhava.udvega=dAyIni . family.distress=giving ... vexing to the
ca . and the senses are full of death.
a.vivekiSu a.mitrANi mitrANi ca vivekiSu |
गहन.अन्तर.शून्यानि काननानि इन्द्रियाणि च ॥७।६।५२॥
gahana.antara.zUnyAni kAnanAni indriyANi ca ||7|6|52||
.
*& friends, among the discerning *
gahana=antara.zUnyAni – *like hollow caves *
kAnanAni indriyANi ca *. and empty forests are the senses*
*. *
*vlm.52 The senses are a vast and unlimited wilderness to men, friendly to
the wise and hostile to the unwise.
*sv.52.54 They are the enemies of the men of wisdom and the friends of the
foolish. They are resorted to by the fallen ones and they are shunned by
the noble men.
ghaNa.AsphoTAni asArANi malinAni jaDAni ca |
vidyut.prakAzAni etAni bhIma.abhrANi indriyAni ca ||7|6|53||
.
ghaNa.AsphoTAni
asArANi
vidyut.prakAzAni etAni . *they are lightning.stroked *
bhIm*a.a*bhrANi indriyAni ca .* fearsome clouds are the senses.*
*vlm.53. The sphere of the senses is as dark as that of the clouded sky,
where the black clouds of distress are continually growling, and the
lightnings of joy are incessantly flashing with their transient glare.
*sv. They are the enemies of the men of wisdom and the friends of the
foolish. They are resorted to by the fallen ones and they are shunned by
the noble men.
क्षुद्र.प्राणि.गृहीतानि वर्जितानि कृत.आत्मभिः ।
kSudra.prANi.gRhItAni varjitAni kRta.Atmabhi: |
rajas.tama: abhibhUtAni sva.indriyANi avaTAni ca ||7|6|54||
.
varjitAni kRta.Atmabhi: .*avoided by the Self.made / disciplined *
rajas.tamas.abhibhUtAni – *overcome by rajas and tamas *
sva.indriyANi avaTAni ca – *and their.own senses are such holes*
*. *
*vlm.54. The organs of sense are as subterranean cells or mounds of mud
upon earth; these are resorted to by inferior animals, but slimmed by
superior and intelligent beings.
*sv. They are the enemies of the men of wisdom and the friends of the
foolish. They are resorted to by the fallen ones and they are shunned by
the noble men.
*varjitAni
kRta.Atmabhi: . *avoided by the Self.made / disciplined
*rajas.tamas.abhibhUtAni
– *overcome by rajas and tamas *sva.indriyANi avaTAni ca – *the senses are
such holes. *
*VA . second line is unclear.
Indriyas . are holes, to which lowly worms cling and high.spirited despise.
रजस्तमोभिभूतानि . they are beings of rajas and tamas?
पातन.एकान्त.दक्षाणि दोष.आशी.विषवन्ति च ।
pAtana.ekAnta.dakSANi doSa.AzI.viSavanti ca |
रूक्ष.कण्टक.लक्षाणि श्वभ्र.अग्राणि इन्द्रियानि च ॥७।६।५५॥
rUkSa.kaNTaka.lakSANi zvabhra.agrANi indriyAni ca ||7|6|55||
.
*wells walled with the swords of sin with thousands of rough.pricking stabs*
*:*
*the senses are prickly pitfalls*
*.*
paatana.ekaanta.dakSa.aNi doSa.*vice/sin*.AzI.viSavan.ti ca |
ruukSa.kaNTaka.lakSANi.*hundred.thousands*.aNi zvabhra.*pit/hole*.agra.aNi
indriya*.sense.organ.s.*ani ca.*also/and*
.
pAtana.ekAnta.dakSa
AzI
agra
rUkSa.kaNTaka
.
*vlm.p.55 They are like hidden pits covered with thorns and brambles and
inbred with venomous snakes in which the unwary fall to be struck and
bitten to death.
Atmam.bharINi an.AryANi sAhasa.eka.ratAni ca |
अन्धकार.विहारीणि रक्षांसि स्व.इन्द्रियाणि च ॥७।६।५६॥
andhakAra.vihArINi rakSAMsi sva.indriyANi ca ||7|6|56||
.
Atmam.bharINi an.AryANi sAhasa.eka.ratAni ca | andhakAra.vihArINi rakSAMsi
sva.indriyANi ca
.
Atmam.bharINi
an.AryANi
sAhasa.eka.ratAni ca
andhakAra.vihArINi
rakSAMsi
*vlm.56. All sensualities are as savage RAkshases or cannibals, that rove
and revel about in their venturous excursions in the darkness of night; and
glut themselves with human victims:
*sv. They roam about freely in the darkness of ignorance like goblins. They
are empty and valueless and like dry bamboo, fit only to be burnt.
anta:.zUnyAni a.sArANi kramANi granthimanti ca |
दहन.एक.अर्थ.योग्यानि दुर्.दारुणि इन्द्रियानि च ॥७।६।५७॥
dahana.eka.artha.yogyAni dur.dAruNi indriyAni ca ||7|6|57||
.
asArANi *essenceless *
kramANi granthimanti ca
dahana=eka.artha.yogyAni *burning=only.purpose.fitting *
dur.dAruNi indriyAni ca *and most terrible are the senses *
.
*vlm.57. Our organs of sense are as dry sticks, all hollow and pithless in
the inside; they are crooked and full of joints all along, and fit only as
fuel for fire.
*sv. They roam about freely in the darkness of ignorance like goblins. They
are empty and valueless and like dry bamboo, fit only to be burnt.
* अन्तः.शून्यानि Inwardly empty असाराणि essenceless क्रमाणि ग्रन्थिमन्ति च
* दहन=एक.अर्थ.योग्यानि burning=only.purpose.fitting दुर्.दारुणि इन्द्रियानि
च and most terrible are the senses.
घन.मोह.प्रबन्धीनि दुष्.कूप.गहनानि च ।
ghana.moha.prabandhIni duS.kUpa.gahanAni ca |
महा.अवकर.तुच्छानि कु.पुराणि इन्द्रियाणि च ॥७।६।५८॥
mahA.avakara.tucchAni ku.purANi indriyANi ca ||7|6|58||
.
ghana.moha=prabandhIni
cloud.delusion=connection
duS.kUpa.gahanAni ca
*and dry.well.pits *
mahA.avakara.tucchAni
*heaps of useless garbage *
ku.purANi indriyANi ca *and worn.out are the senses. *
*vlm.58. The bodily organs are the instruments of vice, and are as pits and
thickets on our way; they are fitted with dirt within, like the notes of
canes and reeds that are full of useless stuff.
*sv. They roam about freely in the darkness of ignorance like goblins. They
are empty and valueless and like dry bamboo, fit only to be burnt.
*AB. ... prabandhana.zIlAni ... ||
अनन्तेषु पदार्थेषु कारणानि घट.आदिषु ।
ananteSu padArtheSu kAraNAni ghaTa.AdiSu |
सम्भ्रमाणि स.पङ्कानि चक्रकाणि इन्द्रियाणि च ॥७।६।५९॥
sambhramANi sa.paGkAni cakrakANi indriyANi ca ||7|6|59||
.
among the countless things..the pots
and cups et cetera, the causes are the whirling.together,
and mud; the wheel, and the senses.
sambhramANi whirling.together
sa.paGkAni with mud
cakrakANi indriyANi ca and the impetus/working.out of the potter's wheel
.
ananteSu padArtheSu kAraNAni ghaTa.AdiSu | sambhramANi sa.paGkAni
*. *
ananteSu padArtheSu
kAraNAni ghaTa.AdiSu |
sambhramANi sa.paGkAni
*. *
*ABC. cakrakANi # kulAla.cakrANi* || *
*vlm.59, The organic limbs and members are the implements of action, and
the apparatus for producing an infinite variety of works. They are like the
potter's wheels, turning and whirling with their mud, inorder to produce
the fragile pottery of clay.
आपन्निमग्नमिमवेवमकिंचन त्वम् मामुद्धरोद्धरणशील दयोदयेन ।
Apat nimagna.m imam evam a.kiMcana tvam mAm uddhara.uddharaNa.zIla*
dayA.udayena |
ये नाम केचन जगत्सु जयन्ति सन्तः तत्संगमम् परमशोकहरम् वदन्ति ॥७।६।६०॥
ye nAma kecana jagatsu jayanti santa: tat saMgamam parama.zoka=hara.m
vadanti ||
.
Apat-nimagna.m imam
evam a.kiMcana
*is thus not~anything if you *
tvam mAm uddhara
*rescue me *
uddharaNa-zIla
*o Rescuer *
dayA udayena
*raising me mercifully *
ye nAma kecana jagatsu
*what are namely anything in the world *
jayanti santa:
*good people conquer *
tat saMgamam
*that sort of congress *
parama-zoka=hara.m vadanti
*they call the sure destroyer of grief. *
*sv.60 Lord, you are the sole refuge of the supplicant. You are his
redeemer. Pray, save me from this terrible ocean of saMsAra by your
enlightening admonitions. Devotion to sages like you in this world is the
surest destroyer of sorrow.
*vlm.60. Thus Sir, I am plunged in the dangerous sea of my sensual
appetites, and you alone are able to raise me out of it by your kindness to
me; because they say, that holy saints only are victorious over their
senses in this world, and it is their society only that removes the griefs
of mankind, and saves them from the perilous sea of sensuality.
*if you come to my rescue. Rescuer, in your mercy *
*raising me mercifully,--they may be anyone here *
*in the world, the good people who conquer, and it is our *
*congress with them that they call the sure destroyer of grief. *
.
*o**ॐm*
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Wed, Feb 2, 2022 at 10:45 PM Jiva Das <das....@gmail.com> wrote:
> fm7006
>
>
>
>
>
> *THE VIDYAADHARA.SORCERER: *
>
>
>
> *HIS DISPASSION*
>
>
>
> *The SORCERER said—*
>
>
> यदुदारमनायासम् क्षयातिशयवर्जितम् । पदम् पावनमाद्यन्तरहितम् तद्वदाशु मे
> ॥७।६।१॥
>
> yat udAra.m anAyAsam kSaya.atizaya.varjita.m | pada.m pAvana.m
> Adyanta.rahita.m tat vada Azu me ||
>
> .
>
>
> *and easy,*
>
> *that's not too much bother,*
>
> *something that's a holy state, endless, beginningless—*
>
> *tell me all.about that*
>
> *.*
>
> yat.*what/which* udAra.*womb\interior/noble*.m anAyAsa.*pain.free/easy*.m
> kSaya.*decay/destruction/fall*.atizaya*.eminence/excess*.varjita.
> *devoid.of*.m | pada.*comdition/state*.m pavana.
> *wind/purification/purifying.air*.m Adyanta.*beginning&end*.rahita
> *.deserted/abandoned*.m tat.*that/he* *vada.*tell!say* Azu.*quickly* *me*
> .
>
> *vlm. Tell me even now,
>
> what is that most noble state (or highest category),
>
> or any pain whatever;
>
> which is without beginning and end, and which is most sanctified and
> sanctifying.
>
> *jd. I read this quite differently than VLM, portraying the Sorcerer as a
> bit of diléttante.
>
>
>
> डृ डे डै डो डौ डः
>
>
>
>
> *एतावन्त max **हम् **कालम् **सुप्त **आसम् **ज d2aax **त्मकः **।*
> etAvantam aham kAlam supta* Asam jaDa.Atmaka: |
>
> idAnIm samprabuddha: asmi prasAdAt Atmana: mune ||7|6|2||
>
> .
>
>
> *but*
>
> *now I have been awakened to the self by your grace, muni.*
>
> .
>
> etAvat.*this.much*.tam aham.*"I"* kAla*.time/Time*.m supta.*asleep**
> aasam jaDa*.inert/stiff*.aatmaka: | idaanIm samprabuddha: asmi*.I.am*
> prasaada.A*t @t the *AtmA.*Âtmaa/self*.na:, *hey Muni*.e
> .
>
> Asam
>
> Atmaka
>
> idAnIm samprabuddha
>
> prasAda
>
> .
>
> *vlm.p.2 For so long I have been sleeping like an inert soul. Now I am
> awakened to sense by the grace of the Supreme Soul.
>
>
>
>
> mana: mahAmaya.uttaptam kSubdham ajJAna.vRttiSu |
>
> मा* mux *द्धार.दुरन्ते अहम् मोहा*d **अ*ह* mix *ति स्थितात् ॥७।६।३॥
> mAm uddhAra.durante aham mohAt aham iti sthitAt ||7|6|3||
>
> .
>
>
> *is *
>
> *a mighty fever of troubling ignorant thots*
>
> *:*
>
> *raise me up*
>
> *I'm at a dead.end*
>
> *because.of the delusion of being "I"*
>
> *.*
>
> *Mind* mahAmaya.uttaptam *. great.illness.burnt.up *kSubdha m
> ajJAna.vRttiSu *troubled by ignorant thots *mAm uddhAra .* raise me up *durante
> aham – *I'm at a dead.end mo*hAt aham iti sthitAt . *thru the delusion of
> being "I". *
> .
>
> *vlm.3. My mind is heated with the fervour of the fever of my insatiate
> desire, and is full of regret at the state of my ignorance; now raise me
> from the depth of darkness in which I am grovelling under my delusion.
>
> *vlm.p.3 My mind is heated with the feverish fervor of my unsatisfied
> desire. It is full of regret at my ignorance. Now raise me from the depth
> of darkness in which I grovel under my delusion.
>
> *sv.2.3.4 For up to this time I have been asleep, as it were, and now by
> the grace of the self I have been awakened. Kindly save me from this
> terrible fire of delusion.
>
> ajJAna.vRttiSu *troubled by ignorant thots *mAm uddhAra .* raise me up *durante
> aham – *I'm at a dead.end mo*hAt aham iti sthitAt . *thru the delusion of
> being "I". *
>
>
> श्रीमति अपि पतन्ति आशु शातनः कातर.आदयः ।
>
> zrImati api patanti Azu zAtana: kAtara.Adaya: |
>
> guNavati ugra.patre api tuhinAni iva paGkaje ||7|6|4||
>
> .
>
>
> patanti Azu *– they quickly fall *
>
> zAtana: * felling/destroying*
>
> kAtara.Adaya: *. fainthearted/confused *
>
> guNavati tho *when virtuous *
>
> ugra.patre api *a bitten leaf *
>
> tuhinAni iva paGkaje *as by frost on a lotus.pond. *
> .
>
> *vlm.4. Many a time doth misfortune overtake the fortunate, and bitter
> sorrows betide the wise and learned; just as the hoar.frost falls on the
> tender leaves of lotuses, and discolours them at the end.
>
> *vlm.p.4 Many a time does misfortune overtake the fortunate, and bitter
> sorrows befall the wise and learned, just as in the end, hoarfrost falls on
> tender lotus leaves and discolors them.
>
> *sv.2.3.4 For up to this time I have been asleep, as it were, and now by
> the grace of the self I have been awakened. Kindly save me from this
> terrible fire of delusion.
>
> .VA . because of confusion, sorows fall upon even good and wealthy,
> like snow on lotus leaf
>
>
>
> जायन्ते च म्रियन्ते च केवलम् जीर्ण.जन्तवः ।
>
> jAyante ca mriyante ca kevalam jIrNa.jantava: |
>
> न धर्माय न भोक्षाय मशका इव पङ्कजे ॥७।६।५॥
>
> na dharmAya na bhokSAya mazakA* iva paGkaje ||7|6|5||
>
> .
>
>
> *all these aging people*
>
> *neither virtuous nor Free*
>
> *they're like mosquitoes in a lotus.pond*
>
> *.*
>
> jAyante ca
>
> *now they are born *mriyante ca . *now they die *kevalam jIrNa.jantava: . *all
> these aging people *na dharmAya na mokSAya *neither virtuous nor Free *mazakA
> iva paGkaje – *they're like mosquitoes in a lotus.pond. *
> .
>
> *vlm.5. We see the frail living beings springing to birth, and dying away
> at all times to no purposes, they are neither for virtuous acts nor their
> liberation, but are born to die only, as the gnats and ephemera of dirt.
> (The VidyAdhara like the cynic, finds fault with every earthly things).
>
> *sv.5.6 Beings are born and they die after being worn out here: all this
> is neither for dharma nor for emancipation. There does not seem to be an
> end to this wandering in delusion.
>
> jIrNa.jantava: . *all these aging people *na dharmAya na mokSAya *neither
> virtuous nor Free *mazakA iva paGkaje – *they're like mosquitoes in a
> lotus.pond. *
>
>
> भावैः तैः एव तैः एव तुच्छ.आलम्भ.विडम्बनैः ।
>
> bhAvai: tai: eva tai: eva tuccha.Alambha.viDambanai: |
>
> चिरेण परिखिन्नाः स्मः वि.प्रलम्भाः पुनः पुनः ॥७।६।६॥
>
> cireNa parikhinnA: sma: vi.pralambhA: puna: puna: ||7|6|6||
>
> .
>
> states and then with those *
>
> tuccha.aalambha.viDambana.i: *paltry.touch/uprooting.disgraces *
>
> cireNa *for long *
>
> parikhinnA: sma: *am I afflicted.with *
>
> vipralambhA: puna: puna: *disappointment/deceits again again. *
> .
>
> bhAva
>
> tuccha
>
> Alambha
>
> viDambana
>
>
> parikhinnA: sma: *am I afflicted.with *
>
> vipralambhA: puna: puna: *disappointment/deceits again again. *
> .
>
> *vlm.6. How have I passed through different stages of life, how with one
> state of things and then with another, and deceived by the gain of paltry
> trifles. We are always discontent with the present state, and cheated
> reapeatedly by the succeeding one.
>
> *sv.5.6 Beings are born and they die after being worn out here: all this
> is neither for dharma nor for emancipation. There does not seem to be an
> end to this wandering in delusion.
>
> those *tuccha.Alambha.viDambanai: . *paltry.touch/uprooting.disgraces *cireNa
> . *for long *parikhinnA: sma: . *am I afflicted.with *vipralambhA: puna:
> puna: . *disappointment/deceits again again. *
>
>
>
> न अ*nto '**स्ति *अस्य न च स्थैर्य.अवस्था अविश्रान्त.मानसम् ।
> na anta: asti asya na ca sthairya.avasthA avizrAnta.mAnasam |
>
> भ्रमन्तः भोग.भङ्गेषु मरु.भूमिषु इव अध्वनः ॥७।६।७॥
>
> bhramanta: bhoga.bhaGgeSu maru.bhUmiSu iva adhvana: ||7|6|7||
>
> .
>
>
> *there's no stablility*
>
> *:*
>
> *to be without mental Repose, provoked by pleasures, deluded by them,*
>
> *is to follow trails in the desert sand*
>
> *. *
>
> na.*not* anta*.end*: asti.*is/exists* asya.*of.this.one* na.*not* ca.
> *also/and* sthairya.avasthaa a*.non*.vizraanta.maanasa.m | bhraman.ta: *whin
> thz* bhoga.bhaGga.eSu maru*.desart*
>
> .bhUmi.Su iva.*like/as.if* adhva.na:
>
> *. *
> sthairya
>
> avasthA
>
> vizrAnta
>
> mAnasa
>
> bhraman
>
> bhoga
>
> bhaGga
>
> maru
>
> bhUmi
>
> adhva
>
> *vlm.p.7 There is no end to the rambling of the restless, unwary mind,
> ever running after its frail pleasures and floating as it were upon the
> breakers of its enjoyments. The mind has no rest after its struggles but
> wanders onward in the desert paths of this dreary world.
>
>
>
> आपात.मधुर.आरम्भा भङ्गुरा भव.हेतवः ।
>
> ApAta.madhura.ArambhA* bhaGgurA* bhava.hetava: |
>
> a.cireNa vikAriNya: bhISaNA* bhoga.bhUmaya: ||7|6|8||
>
> .
>
>
> bhaGgura.a: bhava.hetu*.s.*ava: *transitory causes of being + *
>
> a*.non*.cireNa.*for.long*
>
> vikaariNya: bhISaNaa: *changeful terrors *
>
> bhoga.bhUmaya: *places to enjoy our fruits*
>
> *. *
> ApAta
>
> Arambha
>
> bhaGgura
>
> bhava
>
> hetu
>
>
> vikAriNya: bhISaNA: *changeful terrors *
>
> bhoga.bhUmaya: *places to enjoy our fruits*
>
> *. *
> *vlm.8. The objects of enjoyment, that are the causes of our bondage in
> this world, and appear as very charming and sweet at first; are all frail
> and ever changeful in their natures, and prove to be our bane at last.
>
> *sv.7.9 The pleasure.centres in this world only intensify this delusion
> and are ever changing. I do not delight in them.
>
>
>
> मानव.मान.परया दुर्.अहंकार.कान्तया ।
>
> mAnava.mAna.parayA dur.ahaMkAra.kAntayA |
>
> न रमे वामया तात हत.विद्याधर.श्रिया ॥७।६।९॥
>
> na rame vAmayA tAta hata.vidyAdhara.zriyA ||7|6|9||
>
> .
>
>
> *.f.. w Human*.*manner*.para
>
> dur.ahaMkAra.kAntayA *– *
>
> *w *dur.*"I"dentity*.kAnta
>
> na rame vAmayA tAta . *no delight in vomit, uncle *
>
> hata.vidyAdhara.zriyA . *my *vidyAdhara pleasures gone.*
> .
>
> *vlm.9. Actuated by our consorting egoism, and led by the sense of honour
> to live in dishonour, I am degraded from the dignity my high birth as a
> vidyAdhara, and am not pleased with myself.
>
> *sv.7.8.9 The pleasure.centres in this world only intensify this delusion
> and are ever changing. I do not delight in them.
>
> *VA . high birth as vidhyadhara is wasted by bad lady ego, prone to
> pride and self.contempt, न रमे वामया, o dear father.
>
>
> दृष्टाः चैत्र.रथ.उद्यान.भुवः कुसुम.कोमलाः ।
>
> dRSTA: caitra.ratha.udyAna.bhuva: kusuma.komalA: |
>
> कल्प.वृक्ष.लतादत्त.समस्त.विभव.श्रियः ॥७।६।१०॥
>
> kalpa.vRkSa.latAdatta.samasta.vibhava.zriya: ||7|6|10||
>
> .
>
> kusuma*.flower/bud*.komala.a: | kalpa.*Doomsday.Age*.vRkSa.t*ree *
> (esp.with.flowers/fruits).latA*.vine/creeper*.datta.samasta.vibhava.zri.iya:
> *.*
>
> *. *
> caitra
>
> bhuvas
>
> komala
>
> datta
>
> samasta
>
> vibhava
>
> zri
>
> .
>
> *vlm.p.10 I have seen the pleasure garden of #citra.radha (chief of
> gandharvas) and all the sweet and soft flowery beds on earth. I have slept
> under the branches of wish.fulfilling kalpa trees in paradise and have
> given away all my wealth and property in charity.
>
>
> *the garden.lands of chitraratha.Bright.Chariot, the *gandharva King*
>
> *whose riches are like tender blossoms of the vine.wrapped kalpa.tree*
>
> *.*
>
>
> विहृतम् मेरु.कुञ्जेषु विद्याधर.पुरेषु च ।
>
> vihRtam meru.kuJjeSu vidyAdhara.pureSu ca |
>
> विमान.वर.मालासु वात.स्कन्ध.स्थलीषु च ॥७।६।११॥
>
> vimAna.vara.mAlAsu vAta.skandha.sthalISu ca ||7|6|11||
>
> .
>
>
> *the groves of Mount.meru*
>
> *and all our magical vidyAdhara.Cities*
>
> *seen from a convoy of aircars borne on the shoulders of the wind*
>
> *.*
>
> vihRta.m *whin the* meru.kuJja*.s.*eSu vidyaadhara.pura*.city*.eSu ca.
> *also/and* | vimaana.vara.maala.asu vAta*.wind/Wind/air/Air*\*blown*.skandha.sthali.iSu
> ca *.*
>
> *. *
> vihRtam meru.kuJja
>
> vidyAdhara
>
> vimAna.vara.mAla
>
> skandha.sthali
>
> .
>
>
> *vAta.skandha.sthalISu ca*
>
> #vimA . #*vimAna* #vimAnI . measuring out, traversing • . m./n. . a car
> serving as a seat {jd. a flying carpet in Arabic; in yv.FM a
> said to be 7 stories high • that of {the ravenous kidnapper of rAma's Bride
> supreme monarch (esp. one with 7 stories)
>
>
>
> विश्रान्तम् सुरसेनासु कान्ताभूजलतासु च । हारिहारविलासासु लोकपालपुरीषु च
> ॥७।६।१२॥
>
> vizrAntam sura.senAsu kAntA.bhUja.latAsu ca | hAri.hAra.vilAsAsu
> lokapAla.purISu ca ||
>
> .
>
>
> *with girls like clinging vines*
>
> *playing at hari.hara in the capitals of emperors*
>
> *.*
> vizrAntam I have reposed sura.senAsu among divine Forces
> kAntA.bhUja.latAsu ca and in girl.arm.vines hArihAra.vilAsAsu playing at
> Hari.Hara lokapAla.purISu ca in World.Protector cities.
>
> *vlm.12. I have halted amidst the heavenly forces, and reposed on the arms
> of my consorts; I have joined the bands of Haris in their jocund frolic and
> music, and have promenaded through the cities of the rulers of mankind.
>
>
>
> na kiMcit ucita.m sAdhu sarvam Adhi.viSa.uSmaNA |
>
> dagdham bhasmAyate tAta vijJAtam adhunA mayA ||7|6|13||
>
> .
>
>
> sarva*.all/every*.m aadhi.viSa.*poison*.uSma.NA |
>
> dagdha*.burned*.m bhasmaay.ate taata
>
> vijJaata.m adhunaa mayA*.by/with.me <http://with.me>* .
> .
>
> Adhi
>
> uSma
>
> bhasmAy
>
> tAta
>
> vijJAta
>
> adhunA
>
> .
>
>
> *burned to ash by the heat of feverish affection!*
>
> *that, Sir, is how I understand it now*
>
> *.*
> *vlm.13. I saw nothing of any worth among them, except the bitter sorrow
> of my heart in all; and I come now to find by my best reason, that every
> thing is burnt down to ashes before me.
>
>
>
> रूप.आलोकन.लोलेन वनित.आनन.गृध्नुना ।
>
> rUpa.Alokana.lolena vanita.Anana.gRdhnunA |
>
> sa.avabhAsena doSAya du:kham nIta: asmi cakSuSA ||7|6|14||
>
> .
>
>
> *a pretty form*
>
> *a pretty face*
>
> *&*
>
> *thru their beauty*
>
> *I'm brought to trouble by my eyes*
>
> *!*
>
> rUpa*.form/shape/color*.Alokana.*looking, viewing*\Alokanam.*horizon*.lola.ena
>
>
> vanita.aanana.gRdhnu.nA sa.*with*.avabhaasa.ena doSa.*vice/sin*.Aya
>
> du:kha*.pain/sorrow/bad.space <http://bad.space>*.m niita: asmi*.I.am*
>
> .
>
> lola
>
> vanita.Anana.gRdhnu
>
> avabhAsa
>
> nIta
>
> cakSu
>
> .
>
> *vlm. My eye.sight runs indiscriminately after all beautiful objects,
>
> without its power of considering whether this or that is for our good or
> bad.
>
>
>
> ida.m guNAu aham na ida.m iti muktvA vikalpana.m |
>
> rUpa.mAtra.anusAritvAt a.vastuni api dhAvati ||7|6|15||
>
> .
>
>
> *I am not this" *
> iti muktvA vikalpana.m –
>
> thus having.unloosed
>
>
> rUpa.mAtr*a.a*nusAritvAt
> from following.after the measure of its form
>
>
> avastuni api dhAvati –
>
> *it passes.through the unreal. *
> it flows in unreality
>
> #guNa.Affective quality
>
> *vlm.p.15 My eyesight runs indiscriminately after all beautiful objects
> without its power of considering whether this or that is for our good or
> bad.
>
>
>
> tAvat AyAti viratim na vazam yAvat ApadAm |
>
> नाना.बन्ध.परम् चेतः पर.अनर्थ.ईहित.उन्मुखम् ॥७।६।१६॥
>
> nAnA.bandha.para.m ceta: para.anartha.Ihita.unmukham ||7|6|16||
>
> .
>
> yAvat Apada.am * + *
>
> naanaa.bandha.para.*higher*.m cetas.*Affectivity *para.*higher*
> .anartha.iihita.unmukha.m
> .
>
> tAvat
>
> virati
>
> yAvat
>
> Apada
>
> nAnA
>
> bandha
>
> anartha
>
> Ihita
>
> unmukha
>
> .
>
> *vlm.16. My mind also, which is ever prompt to meet all hazards, and to
> expose itself to all kinds of restraints, never finds its rest until it is
> overwhelmed under some danger, and brought under the peril of death.
>
> *sv. I clearly understand the havoc caused by the senses of sight,
> hearing, smelling, tasting and touch.
>
>
>
> ghrANam etat anarthAya dhAvat ca eva abhita: sphuTam |
>
> न निवारयितुम् तात शक्नोमि इह हयम् यथा ॥७।६।१७॥
>
> na nivArayitum tAta zaknomi iha hayam yathA ||7|6|17||
>
> .
>
> ghrANam etad anarthAya
>
> dhAvac caiva abhita: sphuTam
>
> na nivArayitum
>
> tAta "uncle"/sir
>
> zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here
> like a horse
>
> .
>
> ghrANam etad anarthAya
>
> dhAvac caiva abhita: sphuTam
>
> na nivArayitum
>
> tAta "uncle"/sir
>
> zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able here
> like a horse
>
> .
>
> *vlm.17. My scent likewise is ever alert in seeking after fragrant and
> delicious things to its own peril, and it is difficult for me to repress
> it, as it is hard for one to restrain an unruly horse.
>
> *sv. I clearly understand the havoc caused by the senses of sight,
> hearing, smelling, tasting and touch.
>
>
>
> गन्ध.उदक.प्रणालेन मुख.श्वास.अनुषातिना ।
>
> gandha.udaka.praNAlena mukha.zvAsa.anuSAtinA |
>
> वैरिणा इव अति.दोषेण घ्रणेन अस्मि नि.योजितः ॥७।६।१८॥
>
> vairiNA iva ati.doSeNa ghraNena asmi ni.yojita: ||7|6|18||
>
> .
>
> gandha.udaka.praNAlena
>
> mukha.zvAsa.anupAtinA
>
> vairiNA iva ati.doSeNa
>
> ghraNena asmi niyojita: .
>
> .
>
>
> *vlm.18. I am restrained by the sense of my smelling to the two canals of
> my nostrils, bearing the putrid breath and cough and cold of the body; and
> am constrained like a prisoner or captive of war to the dungeon by my
> jailer or captor.
>
> *var.KG & VLM – anuSAtinA; TPD . anupAtinA
>
>
>
> cira.m rasanayA ca aham anayA naya.hInayA |
>
> gaja.gomAyu.gupteSu du:kha.adriSu alam Ahata: ||7|6|19||
>
> .
>
>
> rasanayA ca aham *for *rasa *too I *
>
> anayA naya.hInayA *by this *naya.hInA
>
> gaja.gomAyu.gupteSu
>
> du:kha.adriSu *in the Pleasure.Mountains *
>
> alam Ahata:
>
> *. *
> *vlm.19. It is on account of this lickerish tongue of mine, that I am
> forced to seek for my food in these rugged and dreary rocks, which are the
> haunt of wild elephants, and where the wolves are prying for their forage.
> (From this it appears that, the vidyAdharas were a tribe of mountaineers in
> the north of the Himalayas).
>
>
>
> निरोद्धुम् न च शक्नोमि स्पर्श.लम्पटताम् त्वचः ।
>
> niroddhum na ca zaknomi sparza.lampaTatAm tvaca: |
>
> grISma.kAla.samiddhasya tApam aMzum ata: yathA ||7|6|20||
>
> .
>
>
> sparza.lampaTatAm tvaca: *of the skin *
>
> grISma.kAla.samiddhasya
>
> tApam aMzumata: yathA – *like heat in the form of rays. *
>
> #*lampaTa*
>
> #*samiddha*
> *vlm.20. I am to restrain the sensitiveness of my body, and to make my
> skin (the twak indreya or the organ of feeling), to endure the heat of the
> hot weather of the kindled fire and of the burning sun: (all which it is
> necessary to be undergone in the austere devotion known as Panchatapa).
>
>
>
> zubha.zabda.rasa.arthinya: mune: zravaNa.zaktaya: |
>
> माम् योजयन्ति विषमे तृण.इच्छा हरिणम् यथा ॥७।६।२१॥
>
> mAm yojayanti viSame tRNa.icchA hariNam yathA ||7|6|21||
>
> .
>
> yojayan.ti *whin the* viSama.e tRNa.icchA hari.Nam yathA
> .
>
> zubha.zabda.rasa.arthi
>
> zravaNa.zakti
>
> mAm yojayan
>
> viSama
>
> tRNa.icchA hari
>
> .
>
> *vlm.21. My ears, sir, which ought to take a delight in the hearing of
> good lectures, are always inclined to listen to talks that are no way
> profitable to me; but mislead me to wrong; as the grassy turf covering a
> well, tempts the silly stag to his ruin.
>
> *sv. I clearly understand the havoc caused by the senses of sight,
> hearing, smelling, tasting and touch.
>
>
>
> प्रणताः प्रिय.कारिण्यः प्रह्ण.भृत्य.समीरिताः ।
>
> praNatA: priya.kAriNya: prahNa.bhRtya.samIritA: |
>
> वाद्य.गेय.रव.उन्मिश्राः शुभ.शब्द.श्रियः श्रुताः ॥७।६।२२॥
>
> vAdya.geya.rava.unmizrA: zubha.zabda.zriya: zrutA: ||7|6|22||
>
> .
>
>
> priya.kAriNya: *. endearing *
>
> prahNa.bhRtya.samIritA: *. *
>
> *morning*.*servant*.u*ttered *
>
> vAdya.geya.rava.unmizrA: *. *
>
> * music*.*song*.*sound*.*mixed *
>
> zubha.zabda.zriya: *. *
>
> zubha.zabda.zrI*s *
>
> *good*.*sound*.*riches *
>
> zrutA: . *heard*.
> *vlm.22. I have listened to the endearing speeches of my friends and
> servants, and attended to the music of songs and instruments, to no lasting
> good being derived therefrom. (Sensuous pleasures are transient, and are
> not attended with any permanent good).
>
> *sv. I clearly understand the havoc caused by the senses of sight,
> hearing, smelling, tasting and touch.
>
> #ahar . #prahNa the forenoon; #prahNam .ind.. in the morning.
>
> #Ir . #Irita . #samIrita . stirred, moved, tossed, thrown; sent forth,
> uttered (as a sound) VR.
>
> #kAriNI a female elephant.
>
>
>
> zriya: striya: diza: ca eva taTA: ca ambhodhi.bhUbhRtAm |
>
> dRSTA* vibhava.hAriNya: prakvaNan.maNi.bhUSitA: ||7|6|23||
>
> .
>
> zriya: striya: diza: ca eva
>
> taTA: ca ambhodhi.bhUbhRtAm
>
> dRSTA: vibhava.hAriNya:
>
>
> क्वण् #kvaN . #*prakvaN* *prakvaNati . to sound +
>
> #*maNi.bhUSita*
> *vlm.23. I have beheld the beauty of beauties, and the natural beauty of
> objects on all sides; I have seen the sublimity of mountains and seas, and
> the grandeur of their sides and borders; I have witnessed the prosperity of
> princes and the brilliency of gem and jewels.
>
> *sv. I clearly understand the havoc caused by the senses of sight,
> hearing, smelling, tasting and touch.
>
>
>
> चिरमास्वादिताः स्वादु चमत्कारमनोरमाः । प्रह्वकान्ताजनानीताः षड्रसा
> गुणशालिनः ॥७।६।२४॥
>
> cira.m AsvAditA: svAdu camatkAra.manoramA: | prahva.kAntAjana.AnItA:
> SaD.rasA* guNa.zAlina: ||
>
> .
>
>
> *brought by sweet bowing.servant.girls*
>
> *:*
>
> *six flavors*
>
> *with their different qualities*
>
> *.*
> *vlm.p.24 I have long tasted the sweets of the most delicious dishes. I
> have relished food of the six different tastes served to me by gorgeous
> ladies.
>
> cira
>
> AsvAdita
>
> svAdu
>
> camatkAra.manorama
>
> prahva.kAntAjana.AnIta
>
> SaD.rasa
>
> guNa.zAlin
>
>
>
> कौशेय.कामि.नीहार.कुसुमाः तरण.अनिलाः ।
>
> kauzeya.kAmi.nIhAra.kusumA: taraNa.anilA: |
>
> nir.vighna.m abhita: spRSTA* bhRzam Abhoga.bhUmiSu ||7|6|25||
>
> .
>
>
> *lovers in silk and flowers *
>
> *taraNa.aanilA: *. *
>
> *raft/crossing.windy *
>
> nirvighna.m *– unhindered/freely *
>
> abhita: *. around *
> spRSTA:
>
> bhRzam Abhoga.bhUmiSu .
>
> *vlm.25. I have associated with the lovely damsels clad in their silken
> robes, and wearing their necklaces of pearls, reclined on beds of flowers
> and fanned by soft breezes; I have had all these pleasures of touch, and
> enjoyed them unrestrained in my pleasure gardens.
>
> *sv. I clearly understand the havoc caused by the senses of sight,
> hearing, smelling, tasting and touch.
>
> • *nirvighna*m*, #nirvighn*ena* .ind.. . unobstructedly, freely. •• #
> *avighnena* ind. . for the relief, rescue • unreservedly • #avighnatas
>
>
>
> वधू.मुख.ओषधी.पुष्प.समालम्भन.भूमयः ।
>
> vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: |
>
> अनुभूता* मुने गन्धा* मन्द.अनिल.समीरिताः ॥७।६।२६॥
>
>
> .
>
> vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: .
>
> vadhU.mukha.*herb*.*flower*.samAlambhana.bhUmi*.s*
>
> anubhUtA: *. experienced o muni *
>
> gandhA mandAnila.samIritA: * . *
> #Alambhana . #samAlambhana – holding • sacrificing .
>
> #samIrita
>
> *vlm.26. I have smelt the odours on the faces of fairy damsels, and have
> had the smell of fragrant balms, perfumeries and flowers; and I have
> inhaled the fragrance, borne to me by the breath of the soft, gentle and
> odoriferous breezes.
>
>
>
> श्रुतम् स्पृष्टम् तथा दृष्टम् भुक्तम् घ्रातम् पुनः पुनः ।
>
> zrutam spRSTam tathA dRSTam bhuktam ghrAtam puna: puna: |
>
> संशुष्क.विरसम् भूयः किम् भजामि वद आशु मे ॥७।६।२७॥
>
> .
>
> zrutam spRSTam tathA dRSTam
>
> bhuktam ghrAtam puna: puna:
>
> saMzuSka.virasam bhUya:
>
> kim bhajAmi vada Azu me
>
> thus have I seen and touched,
>
> seen, tasted, smelled
>
> again and again
>
> what soon becomes withered and dry.
>
> What's to enjoy,
>
> tell me that.
>
> *vlm.27. Thus have I seen and heard, felt and smelt, and repeatedly tasted
> whatever sweets this earth could afford. They have now become dry,
> distasteful, stale and unpleasurable to me; say what other sweet is there
> left for me yet to enjoy.
>
>
>
> bhuktvA varSa.sahasrANi dur.bhoga.paTalIm imAm |
>
> आ=ब्रह्म.स्तम्ब.पर्यन्तम् न तृप्तिः उपजायते ॥७।६।२८॥
>
> A=brahma.stamba.paryantam na tRpti: upajAyate ||7|6|28||
>
> .
>
> bhuktvA varSa.sahasrANi
>
>
> durbhoga.paTalIm imAm *this multitude of bad.pleasures *
>
> A=brahma.stamba.paryantam
>
> na tRpti: upajAyate * . *
> .
>
> *vlm.28. I have enjoyed all these enjoyments of my senses for a full
> thousand years, and still I find nothing either in this earth or in heaven,
> which is able to yield full satisfaction to my mind.
>
> *sv. What shall I do with these repetitive enjoyments? Even after a
> thousand years of their enjoyment, no one is really satisfied.
>
> आब्रह्मस्तम्बपर्यन्तं न तृप्तिरुपजायते ।। २८
> VA . no one from Brahma to a pole do not get satisfaction (from these
> multiple stupid objects, having enjoyed them for thousands years)?
> paTalI
>
>
>
> सांराज्यम् सुचिरम् कृत्वा तथा भुक्त्वा वधू.गणम् ।
>
> sAMrAjyam sucira.m kRtvA tathA bhuktvA vadhU.gaNam |
>
> bhaGtvA parabalAni uccai: kim apUrvam avApyate ||7|6|29||
>
> .
>
>
> *Ive had my hordes of women*
>
> *Ive beaten great armies totally*
>
> *what have I not got already*
>
> *?*
> sAMrAjyam sucira.m kRtvA tathA bhuktvA vadhU.gaNam | bhaGtvA parabalAni uccai:
> kim apUrvam avApyate .
>
> .
>
> sAMrAjyam sucira.m kRtvA
>
> tathA bhuktvA vadhU.gaNam |
>
> bhaGtvA parabalAni uccai:
>
> kim apUrvam avApyate .
>
> .
>
> *vlm.p.29 I have reigned for a long time over a realm and enjoyed the
> company of courtesans in my court. I have vanquished the forces of my
> enemies in battle, but I know of no great profit that I have gained
> thereby.
>
> *vlm. ... I know no great gain I have gained thereby.
>
>
>
> येषाम् विनाशनम् न आसीत् यैः भुक्तम् भुवन.त्रयम् ।
>
> yeSAm vinAzana.m na AsIt yai: bhuktam bhuvana.trayam |
>
> te api te api a.cireNa eva samam bhasma.pada.m gatA: ||7|6|30||
>
> .
>
>
> na AsIt . *there was not*
>
> yair bhuktam bhuvana.trayam . *by whom the 3 worlds have been enjoyed*
> te 'pi te 'py acireNa eva
>
> samam bhasma.pada.m gatA: .
>
> *vlm.30. Those (demons) that were invulnerable in warfare, and usurped to
> the dominion of the three worlds, even those invincible giants, have been
> reduced to ashes in a short time.
>
>
>
> prAptena yena no* bhUya: prAptavyam avaziSyate |
>
>
> tat prAptau yatna.m AtiSThet kaSTayA api hi ceSTayA* ||7|6|*31||
>
> .
>
> prAptena yena . *by whom got*
>
> no bhUya:
>
> prAptavyam avaziSyate *– remaining to be got *
>
> tat prAptau yatna.m AtiSThet
>
> kaSTayA api hi ceSTayA * . *
> *vlm.31. I think that to be the best gain, which being once gained by us,
> their remains nothing else to be desired or gained herein; I must now
> therefore, remain in quest of that precious gain, however it may be
> attended with pain.
>
> *sv. What shall I do with these repetitive enjoyments? Even after a
> thousand years of their enjoyment, no one is really satisfied.
>
>
>
> येन कान्ताः चिरम् भुक्ता* भोगाः तस्य इह जन्तुभिः ।
>
> yena kAntA: cira.m bhuktA* bhogA: tasya iha jantubhi: |
>
> दृष्टः न कस्यचित् मूर्ध्नि तरुः व्योम.प्लवः च वा ॥७।६।३२॥
>
>
> .
>
> yena *– by whom *
>
> kAntA: *. delightful *
>
> cira.m bhuktA: bhogA: *. his long enjoyed pleasures *
>
> tasya iha . *here*
>
> jantubhi: *. by people *
>
> dRSTa: na kasyacit mUrdhni *– seen not on anybody's head *
>
> taru: . *tree/battle (rv)*
>
> vyoma.plava: ca vA *– or else floating in the spacious sky. *
> *vlm.32. What difference is there between those, who have enjoyed the most
> delightful pleasures, and others that have never enjoyed them at all;
> nobody has ever seen the heads of the former kind crowned with kalpa
> lawrels, nor the latter with diminished heads.
>
> *sv.32.33 Even if one enjoys the sovereignty of the world with all the
> pleasures that come with it, what is so extraordinary about it? For all
> these are subject to destruction and death. Pray, tell me, what there is to
> gain from which I shall attain eternal satisfaction.
>
> .VA . these people who enjoyed women and other enjoyments for long
> they are not seen such as wishfulfilling tree grows on thir head, or
> (not seen) floating in air.
> (i.e. these people do not become totally satisfied nor achieve
> anything extraordinary)
> enjoyed pleasures *tasya iha . *of.him here* jantubhi: *. by people *dRSTa:
> na kasyacit mUrdhni *– seen not on anybody's head *taru: . *tree/battle
> (rv)* vyoma.plava: ca vA *– or else floating in the spacious sky. *
>
>
>
> चिर* maax *शु दुरन्तासु विषय.अरण्य.राजिषु ।
> cira.m Azu durantAsu viSaya.araNya.rAjiSu |
>
> इन्द्रियैः वि.प्रलब्धो अस्मि धूर्त.बालैः इव अर्भकः ॥७।६।३३॥
>
> indriyai: vi.pralabdho asmi dhUrta.bAlai: iva arbhaka: ||7|6|33||
>
> .
>
>
> durantAsu . *in endless troubles *
>
> viSay*a.a*raNya.rAjiSu
>
> indriyai: *. w the senses *
>
> vi.pralabdha: asmi
>
> dhUrta.bAlai: iva
>
> arbhaka: * . *
> .
>
> *vlm.33. I have been long led by my organs of sense, to the enjoyment of
> beautiful objects in the wilderness of the world, and have been quite
> deceived by them like a child by cheat. (All enticements are deceitful at
> the end).
>
> *sv.32.33 Even if one enjoys the sovereignty of the world with all the
> pleasures that come with it, what is so extraordinary about it? For all
> these are subject to destruction and death. Pray, tell me, what there is to
> gain from which I shall attain eternal satisfaction.
>
>
>
> अद्य तु एते परिज्ञाता* मया स्व.विषय.अरयः ।
>
> adya tu ete parijJAtA* mayA sva.viSaya.araya: |
>
> kaSTA* indriya.nAmAna: vaJcayitvA tu mAm puna: ||7|6|34||
>
> .
>
>
> sva.viSay*a.a*raya: . *my own.sense.object=enemies *=
> kaSTA indriya.nAmAna: those cursed things.called organs
>
> *vlm.34. I have come to late and to.day only to know, that the objects of
> my senses are my greatest enemies; and this I have known after being
> repeatedly deceived by my organs of sense.
>
> *sv.34.35.36 I have now clearly understood the poisonous nature of these
> sense.experiences which only intensify my suffering here.
>
>
>
> संसार.जङ्गले शून्ये दग्धम् नर.मृगम् शठाः ।
>
> saMsAra.jaGgale zUnye dagdham nara.mRgam zaThA: |
>
> आश्वास्य.अश्वास्य निघ्नन्ति विषय.इन्द्रिय.लुब्धकाः ॥७।६।३५॥
>
> AzvAsya.azvAsya nighnanti viSaya.indriya.lubdhakA: ||7|6|35||
>
> .
>
> dagdham nara.mRgam
>
> zaThA:
>
> AzvAsya.AzvAsya
>
> nighnanti
>
> *vlm.35, I see the deceitful organs of sense like so many sly huntsmen,
> have laid their snares about the wild forest of this world, only to entrap
> all unwary people in them, as they do the silly stags or beasts of prey by
> enticements.
>
> pained, consumed by grief or hunger, distressed *•* dry, insipid *•*
> inauspicious *•* miserable, execrable •• *.n..* cauterisation (cf.
> agni.d.) *•* #*dagdhA *.f.. the quarter where the sun remains overhead +
>
> शठ् #zath . ##*zaTh* . to hurt • to laze • . zaTha deceitful, malignant,
> *wicked* • #*zaTha m. .* *shaTha the Cheat (as chitta) in fm5080 •
> *cheater*, a false lover, who hits one way and looks another • one of the
> y2013.027
>
> MBh. . #*AzvAsya* . to be acquiesced in +
>
> #*nihan . *#nighnanti
> #lubh . #lubdha .adj.. bewildered, confused • (lubdham .ind..) • greedy,
> covetous, avaricious, desirous of or longing for (loc. or comp) • lubdham
>
>
> विषम्.आशी.विषैः एभिः विषय.इन्द्रिय.पन्नगैः ।
>
> viSam.AzI.viSai: ebhi: viSaya.indriya.pannagai: |
>
> येन दग्धा न दृष्टा* ते द्वित्रा एव जगति अपि ॥७।६।३६॥
>
> yena dagdhA na dRSTA* te dvitrA* eva jagati api ||7|6|36||
>
> .
>
> viSama
>
> AzI.viSai:
>
> ebhi:
>
> yena dagdhA
>
> na dRSTAs te
>
>
> *not even two or three of them are to be seen in this world. *
> .
>
> *vlm.36. There are but very few men in this world, who are not found to be
> envenomed by the deadly poison of their serpent.like organs of sense.
>
> *sv.34.35.36 I have now clearly understood the poisonous nature of these
> sense.experiences which only intensify my suffering here.
>
>
> *nirAzis* .adj.. without a hope or prayer + #*AzIrvAda m. .* benediction,
>
>
>
> भोग.भीम.इभ.वलिताम् तृष्णा.तरल.वागुराम् ।
>
> bhoga.bhIma.ibha.valitAm tRSNA.tarala.vAgurAm |
>
> लोभ.उग्र.करवाल.आढ्याम् कोप.कुन्त.कुल.अङ्किताम् ॥७।६।३७॥
>
> lobha.ugra.karavAla.ADhyAm kopa.kunta.kula.aGkitAm ||7|6|37||
>
> .
>
>
> *and Craving, with fluttering gallows.noose*
>
> *and Greed, the scimitar of plenty*
>
> *and Anger, with a whole spearman corps*
>
> *. *
>
> bhoga.bhIma.ibha.valitAm
>
> tRSNA.tarala.vAgurAm
>
> lobha.ugra.karavAla.ADhyAm
>
> kopa.kunta.kul*a.a*GkitAm
> *vlm.37. The forest of the world is full with the furious elephants of
> enjoyments, and surrounded by the snare of our desire, wherein our
> greediness is roving rampant with sword in hand, and our passions are
> stirring like keen spearmen, and rending our hearts and souls every moments.
>
>
>
>
> dvandva.jAla.ratha.vyAptAm ahaMkAra.anupAlitAm |
>
> चेष्टा.तुरंग* maax *कीर्णाम् काम.कोलाहल.आकुलाम् ॥७।६।३८॥
> ceSTA.turaMgam AkIrNAm kAma.kolAhala.AkulAm ||7|6|38||
>
> .
>
> dvandva.jAla.ratha.vyAptAm
>
>
> ceSTA.turaMgam AkIrNAm
>
> kAma.kolAhala.AkulAm
>
> *a noisy hubbub of desire *
> *vlm.38. Our bodies are become as a field of battle, where the commanding
> charioteer of our egoism hath spread the net of duplicity, by employing our
> efforts as horsemen, and setting our desires as boisterous rioters.
>
> *sv. He alone is the real hero in this world who is determined to give
> battle to this formidable army known as one's senses. This army is
> commanded by the egosense. It is endowed with horses known as
> sense.experiences. It has completely encircled the city known as this body.
>
> noisy hubbub of desire, y7006.038.
>
>
>
> शरीरसीमान्तगताम् दुरिन्द्रियपताकिनीम् । ये जेतुमुत्थितास्तात त एवेह हि
> सद्भटाः ॥७।६।३९॥
>
> zarIra.sImAnta.gatAm dur.indriya.patAkinIm | ye jetum utthitA: tAta ta*
> eva iha hi sad.bhaTA: ||
>
> .
>
>
> *bearing the banners of sensuality*
>
> *raised in conquest, Sir, for they alone*
>
> *are the real mercenary troops*
>
> *.*
> zarIra.sImAnta.gatAm
>
> dur.indriya.patAkinIm
>
> ye jetum utthitA:
>
> tAta
>
> te eva iha hi sad.bhaTA:
>
>
>
> su.sAdhya: karaTa.udbheda: matta.airAvaNa.dantina: |
>
> न उत्पथ.प्रतिपन्नानाम् स्व.इन्द्रियाणाम् विनिग्रहः ॥७।६।४०॥
>
> na utpatha.pratipannAnAm sva.indriyANAm vi.nigraha: ||7|6|40||
>
> .
>
> su.sAdhya:
>
>
> matt*a.a*irAvaNa.dantina: *. mad elephant of indra *
>
> na utpatha.pratipannAnAm *– not of yz astray.undertaken *
>
> sva.indriyANAm . *own senses*
>
> vinigraha: *. restraint. *
> *vlm.40. It may be possible for us, to pierce the frontal bone even of the
> furious Airavata elephant of indra in war; but it is too hard for any body,
> to repress the aberrant senses within their proper bounds.
>
> *sv.40.44 Even the holy ones have to battle with these senses. Only they
> who come out victorious in this are truly great; the others are fleshy
> automatons (machines).
>
>
>
> पौरुषस्य महत्त्वस्य सत्यस्य महतः श्रियः ।
>
> pauruSasya mahattvasya satyasya mahata: zriya: |
>
> indriya.AkramaNam sAdho sImAnta: mahatAm api ||7|6|41||
>
> .
>
>
> satyasya mahata: zriya: .
>
> *the blessing of the truly great *
>
> indriya.AkramaNam –
>
> *subduing the senses *
>
> o *sAdhu *
>
> sImAnta: mahatAm api –
>
> *is the frontier even for the great. *
> *vlm.41. It is reckoned as the greatest victory, that may be won by the
> valour, magnanimity, and fortitude of great men, if they can but conquer
> the unconquerable organs of sense, which makes the utmost glory of the
> great: (or which redounds with the greatest to the great).
>
> *sv.40.44 Even the holy ones have to battle with these senses. Only they
> who come out victorious in this are truly great; the others are fleshy
> automatons (machines).
>
> mahata: zriya: . *the blessing of the truly great *indriya.AkramaNam . *subduing
> the senses *o *sAdhu *sImAnta: mahatAm api – *is the frontier even for
> the great. *
>
>
>
> ताव*d **उ*त्तमता* vex *ति पुमान् अपि दिव.ओकसाम् ।
> tAvat uttamatAm eti pumAn api diva.okasAm |
>
> kRpaNai: indriyai: yAvat tRNavan na apa.kRSyate ||7|6|42||
>
> .
>
> tAvad –
>
> uttamatAm eti pumAn api divaukasAm –
>
>
> kRpaNai: indriyai: .
>
> *by the piteous senses *
>
> yAvat –
>
> *to such extent as *
>
> tRNavan na apakRSyate –
>
> *he does.not.wither / is.not.blown.about like grass. *
> *vlm.42. So long as a man is not flung and carried about as a light and
> trifling straw, by the irresistible force of his sensual Appetites,he is
> said to have attained to the perfection and excellence of the deities of
> heaven.
>
> *sv.40.44 Even the holy ones have to battle with these senses. Only they
> who come out victorious in this are truly great; the others are fleshy
> automatons (machines).
>
> a Human gets to the heights of heaven *kRpaNai: indriyai: . *with the
> piteous senses *yAvat . *to such extent as *tRNavan na apakRSyate . *he
>
>
>
>
> jita.indriyA* mahAsattvA* ye ta* eva narA* bhuvi |
>
> zeSAn aham imAn manye mAMsa.yantramanAn calAn ||7|6|43||
>
> .
>
>
> *those who have conquered the senses are Great.sAttvics *
>
> te eva narA: bhuvi *– *
>
> *they only are humans on this Earth *
>
> zeSAn aham imAt manye *– *
>
> *the rest of them I think are *
>
> mAMsa.yantramanAn calAn *. *
>
> *merely moving meat.machines. *
> *vlm.43. I account men of well governed senses and those of great
> fortitude, to be truly men in their sense, or else all other men of
> ungoverned minds, are mere moving machines of the flesh and bones that
> compose their bodies.
>
> *sv.40.44 Even the holy ones have to battle with these senses. Only they
> who come out victorious in this are truly great; the others are fleshy
> automatons (machines).
>
> senses are Great.sAttvics *te eva narA: bhuvi *– they only are humans on
> this Earth *zeSAn aham imAt manye *– the rest of them I think are *mAMsa.yantramanAn
> calAn *. merely moving meat.machines. *
>
>
>
> मनःसेनापतेः सेना* mix *मा* mix *न्द्रिय.पञ्चकम् ।
> mana:senApate: senAm imAm indriya.paJcakam |
>
> jetum cet asti me yatna: jayAmi tat alam mune ||7|6|44||
>
> .
>
> indriya.paJcakam jetum cet asti me yatno *to conquer if it is my effort *jayAmi
> tat alam mune *. I conquer it soon enuf, muni. *
>
> *General Mind*
>
> *deploys his special force*
>
> *:*
>
> *the Senses Group*
>
> *.*
>
> *if I make an effort at it, muni, I think I'll beat them soon enuf*
>
> *.*
> *vlm.44. O Sage! I think I can overcome all things, if I can but reduce
> the force of the five external organs of sense, which form the battalion
> under the command of the mind, (and is led against the province of the
> soul).
>
> *jd.44 . mana:.senApate: . of General Mind senAm imAm . this army.force
> indriya.paJcakam . the Senses Group jetum cet asti me yatna: . if my
> effort is to conquer it jayAmi tat alam mune . I'll beat it soon enough,
> muni.
>
>
>
> इन्द्रिय.उत्तम.रोगाणाम् भोग.आशा.वर्जनात् ऋते ।
>
> indriya.uttama.rogANAm bhoga.AzA.varjanAt Rte |
>
> न ओषधानि न तीर्थानि न च मन्त्रः च शान्तये ॥७।६।४५॥
>
> na oSadhAni na tIrthAni na ca mantra: ca zAntaye ||7|6|45||
>
> .
>
> indriya.uttama.rogANAm
>
> bhoga.AzA.varjanAt Rte |
>
> na oSadhAni na tIrthAni
>
>
> *. *
>
> *the cure for the worst diseases of the senses*
>
> *is only to avoid the hope of pleasure*
>
> *not herbs*
>
> *not pilgrimage*
>
> *and not mantras either*
>
> *lead to peace*
>
> *.*
> *vlm.p.45 By the prescriptions of reason you may be able to heal the
> sensual appetites which form the great sickness of the mind. Otherwise you
> cannot get rid of them with any medicine or mantra, or by holy pilgrimage
> or any other remedy.
>
>
>
> nIta: asmi paramam kheda.m adhi.dhAvadbhi: indriyai: |
>
> एक एव महारण्ये तस्करैः पथिकः यथा ॥७।६।४६॥
>
> eka* eva mahAraNye taskarai: pathika: yathA ||7|6|46||
>
> .
>
>
> *alone and ambushed*
>
> *overwhelmed by my senses*
>
> *like a traveler in a great forest attacked by thieves*
>
> *.*
> *vlm.p.46 I am led to great distress by the joint force of my senses, just
> as a lonely traveler is robbed by a gang of thieves.
>
>
>
> paGkavanti a.prasannAni mahA.daur.bhAgyavanti ca |
>
> गन्धि.शैवल.तुच्छानि पल्वलानि इन्द्रियाणि च ॥७।६।४७॥
>
> gandhi.zaivala.tucchAni palvalAni indriyANi ca ||7|6|47||
>
> .
>
> paGkavanti
>
>
> aprasannAni
>
> *turbid unclear *
>
> mahA.daur.bhAgyavanti ca
>
> *and greatly toubled *
>
> gandhi.zaivala=tucchAni
>
> *bits of smelly scum *
>
> palvalAni indriyANi ca
>
> *the senses are ponds. *
> *vlm.47. The organs of sense are as dirty canals of the body, with their
> stagnate and foul watery matter, they are filled with noxious and hairy
> moss, and emit a malarious stink.
>
> *vlm.p.47 The organs of sense are like dirty canals of the body with their
> stagnate and foul watery matter. They are filled with harmful and hairy
> moss and emit a stink of malaria.
>
> *sv. These senses are filthy and they lead to great misfortune. They
> generate greed. They are difficult to overcome. They bring about rebirth.
>
> Thick, muddy.watered, perilous,
>
> with all their floating bits of stinking scum..the senses are such ponds.
>
> paGkavanti As.if muddy aprasannAni turbid unclear mahA.daur.bhAgyavanti ca
> and greatly toubled gandhi.zaivala=tucchAni bits of smelly scum palvalAni
> indriyANi ca the senses are ponds.
>
>
>
> दुर्.अतिक्रमणीयानि नीहार.गहनानि च ।
>
> dur.atikramaNIyAni nIhAra.gahanAni ca |
>
> जनिता.तङ्क.जालानि जङ्गलानि इन्द्रियाणि च ॥७।६।४८॥
>
> janitA.taGka.jAlAni jaGgalAni indriyANi ca ||7|6|48||
>
> .
>
> depths *
>
> janitaa.taGka.jAla*.net.work <http://net.work>*.ani jaGgala.ani indriya
> *.sense.organ*.aNi ca
>
> *. *
>
> dur.atikramaNIya
>
> nIhAra.gahana
>
> janitA.taGka.jAla
>
> jaGgala
>
> *. *
> *vlm.48. The senses seem to me as so many deep and dark forests, covered
> with impervious snows, and full of terrors that render them impassable to
> travellers.
>
> *sv. These senses are filthy and they lead to great misfortune. They
> generate greed. They are difficult to overcome. They bring about rebirth.
>
>
> तङ्क् ##taGk . #*taGka – *grief thru separation • loneliness +
>
>
> पङ्क.जानि स.रन्ध्राणि सु.दुर्लक्ष्य.गुणानि च ।
>
> paGka.jAni sa.randhrANi su.durlakSya.guNAni ca |
>
> ग्रन्थिमन्ति जड.अङ्गानि मृणालानि इन्द्रियाणि च ॥७।६।४९॥
>
> granthimanti jaDa.aGgAni mRNAlAni indriyANi ca ||7|6|49||
>
> .
>
>
> sa.randhrANi *with holes in the root *
>
> su.durlakSya.guNAni ca
>
> granthimanti *. knotty *
>
> jaD*a.a*GgAni
>
> mRNAlAni
>
> indrayANi ca * . *
> *vlm.49. The organs of the outward senses resemble the stalks of lotuses,
> growing upon the dirt of the body with holes in them, but without any
> visible thread therein. They are knotty on the outside, and without any
> sensibility of their own; (except what is supplied to them by the soul).
>
>
>
>
> रूक्षाणि रत्न.लुब्धानि कल्लोल.वलितानि च ।
>
> rUkSANi ratna.lubdhAni kallola.valitAni ca |
>
> दुर्.ग्रह.ग्राह.घोराणि क्षार.अम्बूनि इन्द्रियाणि च ॥७।६।५०॥
>
> dur.graha.grAha.ghorANi kSAra.ambUni indriyANi ca ||7|6|50||
>
> .
>
> rUkSANi
>
> ratna.lubdhAni
>
>
> dur.graha.grAha.ghorANi
>
> kSAr*a.a*mbUni indriyANi ca * . *
> *vlm.50. Our sensualities are as so many seas with their briny waters, and
> huge billows dashing on every side; they abound with various gems and
> pearls, but are full of horrible whales and sharks at the same time.
>
> *sv. These senses are filthy and they lead to great misfortune. They
> generate greed. They are difficult to overcome. They bring about rebirth.
>
> harsh, cruel (as a person or speech) mbh. &c.
>
>
>
> बन्धव.उद्वेग.दायीनि देह.अन्तर.कराणि च ।
>
> bandhava.udvega.dAyIni deha.antara.karANi ca |
>
> करुणा.आक्रन्द.कारीणि मरणानि इन्द्रियानि च ॥७।६।५१॥
>
> karuNA.Akranda.kArINi maraNAni indriyAni ca ||7|6|51||
>
> .
>
> bandhava.udvega=dAyIni –
>
> family.distress=giving ...
>
>
> deh*a.a*ntara=karANi ca –
>
> *the causes of our embodiment *
>
> karuNA.Akranda=kArINi –
>
> *bring.about pitiful lamentation *
>
> maraNAni indrayAni ca –
>
> *and the senses are full of death. *
> *vlm.51 Sensual pleasure brings on the untimely death of the sensualist,
> and causes the grief and sadness of his friends therein; it makes others to
> take pity on his state, and mourn at his fate, which canducts him to
> repeated transmigrations only.
>
> *sv. These senses are filthy and they lead to great misfortune. They
> generate greed. They are difficult to overcome. They bring about rebirth.
>
> *jd.51 . bandhava.udvega=dAyIni . family.distress=giving ... vexing to the
> ca . and the senses are full of death.
>
>
>
> a.vivekiSu a.mitrANi mitrANi ca vivekiSu |
>
> गहन.अन्तर.शून्यानि काननानि इन्द्रियाणि च ॥७।६।५२॥
>
> gahana.antara.zUnyAni kAnanAni indriyANi ca ||7|6|52||
>
> .
>
>
> *& friends, among the discerning *
>
> gahana=antara.zUnyAni – *like hollow caves *
>
> kAnanAni indriyANi ca *. and empty forests are the senses*
>
> *. *
> *vlm.52 The senses are a vast and unlimited wilderness to men, friendly to
> the wise and hostile to the unwise.
>
> *sv.52.54 They are the enemies of the men of wisdom and the friends of the
> foolish. They are resorted to by the fallen ones and they are shunned by
> the noble men.
>
>
>
> ghaNa.AsphoTAni asArANi malinAni jaDAni ca |
>
> vidyut.prakAzAni etAni bhIma.abhrANi indriyAni ca ||7|6|53||
>
> .
>
> ghaNa.AsphoTAni
>
> asArANi
>
>
> vidyut.prakAzAni etAni . *they are lightning.stroked *
>
> bhIm*a.a*bhrANi indriyAni ca .* fearsome clouds are the senses.*
> *vlm.53. The sphere of the senses is as dark as that of the clouded sky,
> where the black clouds of distress are continually growling, and the
> lightnings of joy are incessantly flashing with their transient glare.
>
> *sv. They are the enemies of the men of wisdom and the friends of the
> foolish. They are resorted to by the fallen ones and they are shunned by
> the noble men.
>
>
>
> क्षुद्र.प्राणि.गृहीतानि वर्जितानि कृत.आत्मभिः ।
>
> kSudra.prANi.gRhItAni varjitAni kRta.Atmabhi: |
>
> rajas.tama: abhibhUtAni sva.indriyANi avaTAni ca ||7|6|54||
>
> .
>
>
> varjitAni kRta.Atmabhi: .*avoided by the Self.made / disciplined *
>
> rajas.tamas.abhibhUtAni – *overcome by rajas and tamas *
>
> sva.indriyANi avaTAni ca – *and their.own senses are such holes*
>
> *. *
> *vlm.54. The organs of sense are as subterranean cells or mounds of mud
> upon earth; these are resorted to by inferior animals, but slimmed by
> superior and intelligent beings.
>
> *sv. They are the enemies of the men of wisdom and the friends of the
> foolish. They are resorted to by the fallen ones and they are shunned by
> the noble men.
>
> kRta.Atmabhi: . *avoided by the Self.made / disciplined *rajas.tamas.abhibhUtAni
> – *overcome by rajas and tamas *sva.indriyANi avaTAni ca – *the senses
> are such holes. *
> *VA . second line is unclear.
> Indriyas . are holes, to which lowly worms cling and high.spirited despise.
> रजस्तमोभिभूतानि . they are beings of rajas and tamas?
>
>
>
> पातन.एकान्त.दक्षाणि दोष.आशी.विषवन्ति च ।
>
> pAtana.ekAnta.dakSANi doSa.AzI.viSavanti ca |
>
> रूक्ष.कण्टक.लक्षाणि श्वभ्र.अग्राणि इन्द्रियानि च ॥७।६।५५॥
>
> rUkSa.kaNTaka.lakSANi zvabhra.agrANi indriyAni ca ||7|6|55||
>
> .
>
>
> *wells walled with the swords of sin with thousands of rough.pricking
> stabs*
>
> *:*
>
> *the senses are prickly pitfalls*
>
> *.*
>
> paatana.ekaanta.dakSa.aNi doSa.*vice/sin*.AzI.viSavan.ti ca |
> ruukSa.kaNTaka.lakSANi.*hundred.thousands*.aNi zvabhra.*pit/hole*
> .agra.aNi indriya*.sense.organ.s.*ani ca.*also/and*
> .
>
> pAtana.ekAnta.dakSa
>
> AzI
>
> agra
>
> rUkSa.kaNTaka
>
> .
>
> *vlm.p.55 They are like hidden pits covered with thorns and brambles and
> inbred with venomous snakes in which the unwary fall to be struck and
> bitten to death.
>
>
>
> Atmam.bharINi an.AryANi sAhasa.eka.ratAni ca |
>
> अन्धकार.विहारीणि रक्षांसि स्व.इन्द्रियाणि च ॥७।६।५६॥
>
> andhakAra.vihArINi rakSAMsi sva.indriyANi ca ||7|6|56||
>
> .
>
> Atmam.bharINi an.AryANi sAhasa.eka.ratAni ca | andhakAra.vihArINi
> rakSAMsi sva.indriyANi ca
>
> .
>
> Atmam.bharINi
>
> an.AryANi
>
> sAhasa.eka.ratAni ca
>
> andhakAra.vihArINi
>
> rakSAMsi
>
> *vlm.56. All sensualities are as savage RAkshases or cannibals, that rove
> and revel about in their venturous excursions in the darkness of night; and
> glut themselves with human victims:
>
> *sv. They roam about freely in the darkness of ignorance like goblins.
> They are empty and valueless and like dry bamboo, fit only to be burnt.
>
>
>
> anta:.zUnyAni a.sArANi kramANi granthimanti ca |
>
> दहन.एक.अर्थ.योग्यानि दुर्.दारुणि इन्द्रियानि च ॥७।६।५७॥
>
> dahana.eka.artha.yogyAni dur.dAruNi indriyAni ca ||7|6|57||
>
> .
>
>
> asArANi *essenceless *
>
> kramANi granthimanti ca
>
> dahana=eka.artha.yogyAni *burning=only.purpose.fitting *
>
> dur.dAruNi indriyAni ca *and most terrible are the senses *
> .
>
> *vlm.57. Our organs of sense are as dry sticks, all hollow and pithless in
> the inside; they are crooked and full of joints all along, and fit only as
> fuel for fire.
>
> *sv. They roam about freely in the darkness of ignorance like goblins.
> They are empty and valueless and like dry bamboo, fit only to be burnt.
>
> * अन्तः.शून्यानि Inwardly empty असाराणि essenceless क्रमाणि ग्रन्थिमन्ति च
> * दहन=एक.अर्थ.योग्यानि burning=only.purpose.fitting दुर्.दारुणि
> इन्द्रियानि च and most terrible are the senses.
>
>
>
> घन.मोह.प्रबन्धीनि दुष्.कूप.गहनानि च ।
>
> ghana.moha.prabandhIni duS.kUpa.gahanAni ca |
>
> महा.अवकर.तुच्छानि कु.पुराणि इन्द्रियाणि च ॥७।६।५८॥
>
> mahA.avakara.tucchAni ku.purANi indriyANi ca ||7|6|58||
>
> .
>
> ghana.moha=prabandhIni
>
> cloud.delusion=connection
>
>
> duS.kUpa.gahanAni ca
>
> *and dry.well.pits *
>
> mahA.avakara.tucchAni
>
> *heaps of useless garbage *
>
> ku.purANi indriyANi ca *and worn.out are the senses. *
> *vlm.58. The bodily organs are the instruments of vice, and are as pits
> and thickets on our way; they are fitted with dirt within, like the notes
> of canes and reeds that are full of useless stuff.
>
> *sv. They roam about freely in the darkness of ignorance like goblins.
> They are empty and valueless and like dry bamboo, fit only to be burnt.
>
> *AB. ... prabandhana.zIlAni ... ||
>
>
>
> अनन्तेषु पदार्थेषु कारणानि घट.आदिषु ।
>
> ananteSu padArtheSu kAraNAni ghaTa.AdiSu |
>
> सम्भ्रमाणि स.पङ्कानि चक्रकाणि इन्द्रियाणि च ॥७।६।५९॥
>
> sambhramANi sa.paGkAni cakrakANi indriyANi ca ||7|6|59||
>
> .
>
> among the countless things..the pots
>
> and cups et cetera, the causes are the whirling.together,
>
> and mud; the wheel, and the senses.
>
> sambhramANi whirling.together
>
> sa.paGkAni with mud
>
> cakrakANi indriyANi ca and the impetus/working.out of the potter's wheel
>
> .
>
> ananteSu padArtheSu kAraNAni ghaTa.AdiSu | sambhramANi sa.paGkAni
>
>
> *. *
> ananteSu padArtheSu
>
> kAraNAni ghaTa.AdiSu |
>
> sambhramANi sa.paGkAni
>
>
> *. *
>
> *ABC. cakrakANi # kulAla.cakrANi* || *
> *vlm.59, The organic limbs and members are the implements of action, and
> the apparatus for producing an infinite variety of works. They are like the
> potter's wheels, turning and whirling with their mud, inorder to produce
> the fragile pottery of clay.
>
>
>
> आपन्निमग्नमिमवेवमकिंचन त्वम् मामुद्धरोद्धरणशील दयोदयेन ।
>
> Apat nimagna.m imam evam a.kiMcana tvam mAm uddhara.uddharaNa.zIla*
> dayA.udayena |
>
> ये नाम केचन जगत्सु जयन्ति सन्तः तत्संगमम् परमशोकहरम् वदन्ति ॥७।६।६०॥
>
> ye nAma kecana jagatsu jayanti santa: tat saMgamam parama.zoka=hara.m
> vadanti ||
>
> .
>
> Apat-nimagna.m imam
>
>
> evam a.kiMcana
>
> *is thus not~anything if you *
>
> tvam mAm uddhara
>
> *rescue me *
>
> uddharaNa-zIla
>
> *o Rescuer *
>
> dayA udayena
>
> *raising me mercifully *
>
> ye nAma kecana jagatsu
>
> *what are namely anything in the world *
>
> jayanti santa:
>
> *good people conquer *
>
> tat saMgamam
>
> *that sort of congress *
>
> parama-zoka=hara.m vadanti
>
> *they call the sure destroyer of grief. *
> *sv.60 Lord, you are the sole refuge of the supplicant. You are his
> redeemer. Pray, save me from this terrible ocean of saMsAra by your
> enlightening admonitions. Devotion to sages like you in this world is the
> surest destroyer of sorrow.
>
> *vlm.60. Thus Sir, I am plunged in the dangerous sea of my sensual
> appetites, and you alone are able to raise me out of it by your kindness to
> me; because they say, that holy saints only are victorious over their
> senses in this world, and it is their society only that removes the griefs
> of mankind, and saves them from the perilous sea of sensuality.
>
>
> *if you come to my rescue. Rescuer, in your mercy *
>
> *raising me mercifully,--they may be anyone here *
>
> *in the world, the good people who conquer, and it is our *
>
> *congress with them that they call the sure destroyer of grief. *
>
>
>
> .
>
> *o**ॐm*
> .
>
>
>
> +++
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>>
>>
>>
>> *HIS DISPASSION*
>>
>>
>>
>> *The SORCERER said—*
>>
>>
>>
>> य*d **उ*दारम् अनायासम् क्षय.अतिशय.वर्जितम् ।
>>
>> yat_udAram anAyAsam kSaya.atizaya.varjitam |
>>
>> पदम् पावनम् आद्यन्त.रहितम् त*d **व*द_आशु मे ॥७।६।०१॥
>> padam pAvanam Adyanta.rahitam tat_vada_Azu me ||7|6|01||
>>
>> .
>>
>>
>> *and easy,*
>>
>> *that's not too much bother,*
>>
>> *something that's a holy state, endless, beginningless—*
>>
>> *tell me all.about that*
>>
>> *.*
>> yat_udAram anAyAsam kSaya.atizaya.varjitam | padam pAvanam
>> Adyanta.rahitam tat_vada_Azu me
>>
>> .
>>
>> udAra
>>
>> anAyAsam kSaya.atizaya.varjita
>>
>> padam pAvanam Adyanta.rahita
>>
>> vada Azu me
>>
>> .
>>
>> *vlm.p.1. The vidyAdhara spirit continued:—Tell me now, what is the most
>> noble state which is devoid of increase or decrease or any pain whatever,
>> which is without beginning or end, and which is most sanctified and
>> sanctifying?
>>
>> *vlm. Tell me even now,
>>
>> what is that most noble state (or highest category),
>>
>> or any pain whatever;
>>
>> which is without beginning and end, and which is most sanctified and
>> sanctifying.
>>
>> *jd. I read this quite differently than VLM, portraying the Sorcerer as a
>> bit of diléttante.
>>
>>
>>
>> एतावन्तम् अहम् कालम् सुप्त* आसम् जड.आत्मकः ।
>>
>> etAvantam aham kAlam supta* Asam jaDa.Atmaka: |
>>
>> idAnIm samprabuddha:_asmi prasAdAt Atmana:_mune ||7|6|2||
>>
>> .
>>
>>
>> *but*
>>
>> *now I have been awakened to the self by your grace, muni.*
>>
>> .
>>
>> etAvat.*this.much*.tam aham.*"I"* kAla*.time/Time*.m supta.*asleep**
>> aasam jaDa*.inert/stiff*.aatmaka: | idaanIm samprabuddha: asmi*.I.am*
>> prasaada.A*t @t the *AtmA.*Âtmâ/self*.na:, *hey Muni*.e
>> .
>>
>> Asam
>>
>> Atmaka
>>
>> idAnIm samprabuddha
>>
>> prasAda
>>
>> .
>>
>> *vlm.p.2 For so long I have been sleeping like an inert soul. Now I am
>> awakened to sense by the grace of the Supreme Soul.
>>
>>
>>
>> मनः_महामय.उत्तप्तम् क्षुब्धम् अज्ञान.वृत्तिषु ।
>>
>> mana:_mahAmaya.uttaptam kSubdham ajJAna.vRttiSu |
>>
>> mAm uddhAra.durante_aham mohAt aham iti sthitAt ||7|6|03||
>>
>> .
>>
>>
>> *is *
>>
>> *a mighty fever of troubling ignorant thots*
>>
>> *:*
>>
>> *raise me up*
>>
>> *I'm at a dead.end*
>>
>> *because.of the delusion of being "I"*
>>
>> *.*
>>
>> *Mind* mahAmaya.uttaptam *. great.illness.burnt.up *kSubdha m
>> ajJAna.vRttiSu *troubled by ignorant thots *mAm uddhAra .* raise me up *durante
>> aham – *I'm at a dead.end mo*hAt aham iti sthitAt . *thru the delusion
>> of being "I". *
>> .
>>
>> *vlm.3. My mind is heated with the fervour of the fever of my insatiate
>> desire, and is full of regret at the state of my ignorance; now raise me
>> from the depth of darkness in which I am grovelling under my delusion.
>>
>> *vlm.p.3 My mind is heated with the feverish fervor of my unsatisfied
>> desire. It is full of regret at my ignorance. Now raise me from the depth
>> of darkness in which I grovel under my delusion.
>>
>> *sv.2.3.4 For up to this time I have been asleep, as it were, and now by
>> the grace of the self I have been awakened. Kindly save me from this
>> terrible fire of delusion.
>>
>> ajJAna.vRttiSu *troubled by ignorant thots *mAm uddhAra .* raise me up *durante
>> aham – *I'm at a dead.end mo*hAt aham iti sthitAt . *thru the delusion
>> of being "I". *
>>
>>
>> श्रीमति_अपि पतन्ति_आशु शातनः कातर.आदयः ।
>>
>> zrImati_api patanti_Azu zAtana: kAtara.Adaya: |
>>
>> guNavati_ugra.patre_api tuhinAni_iva paGkaje ||7|6|04||
>>
>> .
>>
>>
>> patanti Azu *– they quickly fall *
>>
>> zAtana: * felling/destroying*
>>
>> kAtara.Adaya: *. fainthearted/confused *
>>
>> guNavati tho *when virtuous *
>>
>> ugra.patre api *a bitten leaf *
>>
>> tuhinAni_iva paGkaje *as by frost on a lotus.pond. *
>> .
>>
>> *vlm.4. Many a time doth misfortune overtake the fortunate, and bitter
>> sorrows betide the wise and learned; just as the hoar.frost falls on the
>> tender leaves of lotuses, and discolours them at the end.
>>
>> *vlm.p.4 Many a time does misfortune overtake the fortunate, and bitter
>> sorrows befall the wise and learned, just as in the end, hoarfrost falls on
>> tender lotus leaves and discolors them.
>>
>> *sv.2.3.4 For up to this time I have been asleep, as it were, and now by
>> the grace of the self I have been awakened. Kindly save me from this
>> terrible fire of delusion.
>>
>> .VA . because of confusion, sorows fall upon even good and wealthy,
>> like snow on lotus leaf
>>
>>
>>
>> जायन्ते च म्रियन्ते च केवलम् जीर्ण.जन्तवः ।
>>
>> jAyante ca mriyante ca kevalam jIrNa.jantava: |
>>
>> न धर्माय न भोक्षाय मशका इव पङ्कजे ॥७।६।०५॥
>>
>> na dharmAya na bhokSAya mazakA* iva paGkaje ||7|6|05||
>>
>> .
>>
>>
>> *all these aging people*
>>
>> *neither virtuous nor Free*
>>
>> *they're like mosquitoes in a lotus.pond*
>>
>> *.*
>>
>> jAyante ca
>>
>> *now they are born *mriyante ca . *now they die *kevalam jIrNa.jantava:
>> . *all these aging people *na dharmAya na mokSAya *neither virtuous nor
>> Free *mazakA iva paGkaje – *they're like mosquitoes in a lotus.pond. *
>> .
>>
>> *vlm.5. We see the frail living beings springing to birth, and dying away
>> at all times to no purposes, they are neither for virtuous acts nor their
>> liberation, but are born to die only, as the gnats and ephemera of dirt.
>> (The VidyAdhara like the cynic, finds fault with every earthly things).
>>
>> *sv.5.6 Beings are born and they die after being worn out here: all this
>> is neither for dharma nor for emancipation. There does not seem to be an
>> end to this wandering in delusion.
>>
>> jIrNa.jantava: . *all these aging people *na dharmAya na mokSAya *neither
>> virtuous nor Free *mazakA iva paGkaje – *they're like mosquitoes in a
>> lotus.pond. *
>>
>>
>> भावैः_तैः_एव तैः_एव तुच्छ.आलम्भ.विडम्बनैः ।
>>
>> bhAvai:_tai:_eva tai:_eva tuccha.Alambha.viDambanai: |
>>
>> चिरेण परिखिन्नाः स्मः_वि.प्रलम्भाः पुनः पुनः ॥७।६।०६॥
>>
>> cireNa parikhinnA: sma:_vi.pralambhA: puna: puna: ||7|6|06||
>>
>> .
>>
>> states and then with those *
>>
>> tuccha.aalambha.viDambana.i: *paltry.touch/uprooting.disgraces *
>>
>> cireNa *for long *
>>
>> parikhinnA: sma: *am I afflicted.with *
>>
>> vipralambhA: puna: puna: *disappointment/deceits again again. *
>> .
>>
>> bhAva
>>
>> tuccha
>>
>> Alambha
>>
>> viDambana
>>
>>
>> parikhinnA: sma: *am I afflicted.with *
>>
>> vipralambhA: puna: puna: *disappointment/deceits again again. *
>> .
>>
>> *vlm.6. How have I passed through different stages of life, how with one
>> state of things and then with another, and deceived by the gain of paltry
>> trifles. We are always discontent with the present state, and cheated
>> reapeatedly by the succeeding one.
>>
>> *sv.5.6 Beings are born and they die after being worn out here: all this
>> is neither for dharma nor for emancipation. There does not seem to be an
>> end to this wandering in delusion.
>>
>> those *tuccha.Alambha.viDambanai: . *paltry.touch/uprooting.disgraces *cireNa
>> . *for long *parikhinnA: sma: . *am I afflicted.with *vipralambhA: puna:
>> puna: . *disappointment/deceits again again. *
>>
>>
>>
>> न_अ*nto '**स्ति*_अस्य न च स्थैर्य.अवस्था_अविश्रान्त.मानसम् ।
>> na_anta:_asti_asya na ca sthairya.avasthA_avizrAnta.mAnasam |
>>
>> भ्रमन्तः_भोग.भङ्गेषु मरु.भूमिषु_इव_अध्वनः ॥७।६।७॥
>>
>> bhramanta:_bhoga.bhaGgeSu maru.bhUmiSu_iva_adhvana: ||7|6|7||
>>
>> .
>>
>>
>> *there's no stablility*
>>
>> *:*
>>
>> *to be without mental Repose, provoked by pleasures, deluded by them,*
>>
>> *is to follow trails in the desert sand*
>>
>> *. *
>>
>> na.*not* anta*.end*: asti.*is/exists* asya.*of.this.one* na.*not* ca.
>> *also/and* sthairya.avasthaa a*.non*.vizraanta.maanasa.m | bhraman.ta: *whin
>> thz* bhoga.bhaGga.eSu maru*.desart*
>>
>> .bhUmi.Su iva.*like/as.if* adhva.na:
>>
>> *. *
>> sthairya
>>
>> avasthA
>>
>> vizrAnta
>>
>> mAnasa
>>
>> bhraman
>>
>> bhoga
>>
>> bhaGga
>>
>> maru
>>
>> bhUmi
>>
>> adhva
>>
>> *vlm.p.7 There is no end to the rambling of the restless, unwary mind,
>> ever running after its frail pleasures and floating as it were upon the
>> breakers of its enjoyments. The mind has no rest after its struggles but
>> wanders onward in the desert paths of this dreary world.
>>
>>
>>
>> आपात.मधुर.आरम्भा भङ्गुरा भव.हेतवः ।
>>
>> ApAta.madhura.ArambhA* bhaGgurA* bhava.hetava: |
>>
>> a.cireNa vikAriNya: bhISaNA* bhoga.bhUmaya: ||7|6|08||
>>
>> .
>>
>>
>> bhaGgura.a: bhava.hetu*.s.*ava: *transitory causes of being + *
>>
>> a*.non*.cireNa.*for.long*
>>
>> vikaariNya: bhISaNaa: *changeful terrors *
>>
>> bhoga.bhUmaya: *places to enjoy our fruits*
>>
>> *. *
>> ApAta
>>
>> Arambha
>>
>> bhaGgura
>>
>> bhava
>>
>> hetu
>>
>>
>> vikAriNya: bhISaNA: *changeful terrors *
>>
>> bhoga.bhUmaya: *places to enjoy our fruits*
>>
>> *. *
>> *vlm.8. The objects of enjoyment, that are the causes of our bondage in
>> this world, and appear as very charming and sweet at first; are all frail
>> and ever changeful in their natures, and prove to be our bane at last.
>>
>> *sv.7.9 The pleasure.centres in this world only intensify this delusion
>> and are ever changing. I do not delight in them.
>>
>>
>>
>> मानव.मान.परया दुर्.अहंकार.कान्तया ।
>>
>> mAnava.mAna.parayA dur.ahaMkAra.kAntayA |
>>
>> न रमे वामया तात हत.विद्याधर.श्रिया ॥७।६।०९॥
>>
>> na rame vAmayA tAta hata.vidyAdhara.zriyA ||7|6|09||
>>
>> .
>>
>>
>> *.f.. w Human*.*manner*.para
>>
>> dur.ahaMkAra.kAntayA *– *
>>
>> *w *dur.*"I"dentity*.kAnta
>>
>> na rame vAmayA tAta . *no delight in vomit, uncle *
>>
>> hata.vidyAdhara.zriyA . *my *vidyAdhara pleasures gone.*
>> .
>>
>> *vlm.9. Actuated by our consorting egoism, and led by the sense of honour
>> to live in dishonour, I am degraded from the dignity my high birth as a
>> vidyAdhara, and am not pleased with myself.
>>
>> *sv.7.8.9 The pleasure.centres in this world only intensify this delusion
>> and are ever changing. I do not delight in them.
>>
>> *VA . high birth as vidhyadhara is wasted by bad lady ego, prone to
>> pride and self.contempt, न रमे वामया, o dear father.
>>
>>
>> दृष्टाः_चैत्र.रथ.उद्यान.भुवः कुसुम.कोमलाः ।
>>
>> dRSTA:_caitra.ratha.udyAna.bhuva: kusuma.komalA: |
>>
>> कल्प.वृक्ष.लतादत्त.समस्त.विभव.श्रियः ॥७।६।१०॥
>>
>> kalpa.vRkSa.latAdatta.samasta.vibhava.zriya: ||7|6|10||
>>
>> .
>>
>> kusuma*.flower/bud*.komala.a: | kalpa.*Doomsday.Age*.vRkSa.t*ree *
>> (esp.with.flowers/fruits).latA*.vine/creeper*.datta.samasta.vibhava.zri.iya:
>> *.*
>>
>> *. *
>> caitra
>>
>> bhuvas
>>
>> komala
>>
>> datta
>>
>> samasta
>>
>> vibhava
>>
>> zri
>>
>> .
>>
>> *vlm.p.10 I have seen the pleasure garden of #citra.radha (chief of
>> gandharvas) and all the sweet and soft flowery beds on earth. I have slept
>> under the branches of wish.fulfilling kalpa trees in paradise and have
>> given away all my wealth and property in charity.
>>
>>
>> *the garden.lands of chitraratha.Bright.Chariot, the *gandharva King*
>>
>> *whose riches are like tender blossoms of the vine.wrapped kalpa.tree*
>>
>> *.*
>>
>>
>> विहृतम् मेरु.कुञ्जेषु विद्याधर.पुरेषु च ।
>>
>> vihRtam meru.kuJjeSu vidyAdhara.pureSu ca |
>>
>> विमान.वर.मालासु वात.स्कन्ध.स्थलीषु च ॥७।६।११॥
>>
>> vimAna.vara.mAlAsu vAta.skandha.sthalISu ca ||7|6|11||
>>
>> .
>>
>>
>> *the groves of Mount.meru*
>>
>> *and all our magical vidyAdhara.Cities*
>>
>> *seen from a convoy of aircars borne on the shoulders of the wind*
>>
>> *.*
>>
>> vihRta.m *whin the* meru.kuJja*.s.*eSu vidyaadhara.pura*.city*.eSu ca.
>> *also/and* | vimaana.vara.maala.asu vAta*.wind/Wind/air/Air*\*blown*.skandha.sthali.iSu
>> ca *.*
>>
>> *. *
>> vihRtam meru.kuJja
>>
>> vidyAdhara
>>
>> vimAna.vara.mAla
>>
>> skandha.sthali
>>
>> .
>>
>>
>> *vAta.skandha.sthalISu ca*
>>
>> #vimA . #*vimAna* #vimAnI . measuring out, traversing • . m./n. . a car
>> serving as a seat {jd. a flying carpet in Arabic; in yv.FM a
>> said to be 7 stories high • that of {the ravenous kidnapper of rAma's Bride
>> supreme monarch (esp. one with 7 stories)
>>
>>
>>
>> विश्रान्तम् सुर.सेनासु कान्ता.भूज.लतासु च ।
>>
>> vizrAntam sura.senAsu kAntA.bhUja.latAsu ca |
>>
>> हारि.हार.विलासासु लोकपाल.पुरीषु च ॥७।६।१२॥
>>
>> hAri.hAra.vilAsAsu lokapAla.purISu ca ||7|6|12||
>>
>> .
>>
>>
>> *with girls like clinging vines*
>>
>> *playing at hari.hara in the capitals of emperors*
>>
>> *.*
>> vizrAntam I have reposed sura.senAsu among divine Forces
>> kAntA.bhUja.latAsu ca and in girl.arm.vines hArihAra.vilAsAsu playing at
>> Hari.Hara lokapAla.purISu ca in World.Protector cities.
>>
>> *vlm.12. I have halted amidst the heavenly forces, and reposed on the
>> arms of my consorts; I have joined the bands of Haris in their jocund
>> frolic and music, and have promenaded through the cities of the rulers of
>> mankind.
>>
>>
>>
>> na kiMcit ucitam sAdhu sarvam Adhi.viSa.uSmaNA |
>>
>> दग्धम् भस्मायते तात विज्ञातम् अधुना मया ॥७।६।१३॥
>>
>> dagdham bhasmAyate tAta vijJAtam adhunA mayA ||7|6|13||
>>
>> .
>>
>>
>> sarva*.all/every*.m aadhi.viSa.*poison*.uSma.NA |
>>
>> dagdha*.burned*.m bhasmaay.ate taata
>>
>> vijJaata.m adhunaa mayA*.by/with.me <http://with.me>* .
>> .
>>
>> Adhi
>>
>> uSma
>>
>> bhasmAy
>>
>> tAta
>>
>> vijJAta
>>
>> adhunA
>>
>> .
>>
>>
>> *burned to ash by the heat of feverish affection!*
>>
>> *that, Sir, is how I understand it now*
>>
>> *.*
>> *vlm.13. I saw nothing of any worth among them, except the bitter sorrow
>> of my heart in all; and I come now to find by my best reason, that every
>> thing is burnt down to ashes before me.
>>
>>
>>
>> रूप.आलोकन.लोलेन वनित.आनन.गृध्नुना ।
>>
>> rUpa.Alokana.lolena vanita.Anana.gRdhnunA |
>>
>> sa.avabhAsena doSAya du:kham nIta:_asmi cakSuSA ||7|6|14||
>>
>> .
>>
>>
>> *a pretty form*
>>
>> *a pretty face*
>>
>> *&*
>>
>> *thru their beauty*
>>
>> *I'm brought to trouble by my eyes*
>>
>> *!*
>>
>> rUpa*.form/shape/color*.Alokana.*looking, viewing*\Alokanam.*horizon*.lola.ena
>>
>>
>> vanita.aanana.gRdhnu.nA sa.*with*.avabhaasa.ena doSa.*vice/sin*.Aya
>>
>> du:kha*.pain/sorrow/bad.space <http://bad.space>*.m niita: asmi*.I.am*
>>
>> .
>>
>> lola
>>
>> vanita.Anana.gRdhnu
>>
>> avabhAsa
>>
>> nIta
>>
>> cakSu
>>
>> .
>>
>> *vlm. My eye.sight runs indiscriminately after all beautiful objects,
>>
>> without its power of considering whether this or that is for our good or
>> bad.
>>
>>
>>
>> idam guNAu_aham na_idam iti muktvA vikalpanam |
>>
>> rUpa.mAtra.anusAritvAt a.vastuni_api dhAvati ||7|6|15||
>>
>> .
>>
>>
>> *I am not this" *
>> iti muktvA vikalpanam –
>>
>> thus having.unloosed
>>
>>
>> rUpa.mAtr*a.a*nusAritvAt
>> from following.after the measure of its form
>>
>>
>> avastuni_api dhAvati –
>>
>> *it passes.through the unreal. *
>> it flows in unreality
>>
>> #guNa.Affective quality
>>
>> *vlm.p.15 My eyesight runs indiscriminately after all beautiful objects
>> without its power of considering whether this or that is for our good or
>> bad.
>>
>>
>>
>> tAvat AyAti viratim na vazam yAvat ApadAm |
>>
>> नाना.बन्ध.परम् चेतः पर.अनर्थ.ईहित.उन्मुखम् ॥७।६।१६॥
>>
>> nAnA.bandha.param ceta: para.anartha.Ihita.unmukham ||7|6|16||
>>
>> .
>>
>> *.force*.m yAvat Apada.am * + *
>>
>> naanaa.bandha.para.*higher*.m cetas.*Affectivity *para.*higher*
>> .anartha.iihita.unmukha.m
>> .
>>
>> tAvat
>>
>> virati
>>
>> yAvat
>>
>> Apada
>>
>> nAnA
>>
>> bandha
>>
>> anartha
>>
>> Ihita
>>
>> unmukha
>>
>> .
>>
>> *vlm.16. My mind also, which is ever prompt to meet all hazards, and to
>> expose itself to all kinds of restraints, never finds its rest until it is
>> overwhelmed under some danger, and brought under the peril of death.
>>
>> *sv. I clearly understand the havoc caused by the senses of sight,
>> hearing, smelling, tasting and touch.
>>
>>
>>
>> ghrANam etat anarthAya dhAvat ca_eva_abhita: sphuTam |
>>
>> न निवारयितुम् तात शक्नोमि_इह हयम् यथा ॥७।६।१७॥
>>
>> na nivArayitum tAta zaknomi_iha hayam yathA ||7|6|17||
>>
>> .
>>
>> ghrANam etad anarthAya
>>
>> dhAvac caiva_abhita: sphuTam
>>
>> na nivArayitum
>>
>> tAta "uncle"/sir
>>
>> zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able
>> here like a horse
>>
>> .
>>
>> ghrANam etad anarthAya
>>
>> dhAvac caiva_abhita: sphuTam
>>
>> na nivArayitum
>>
>> tAta "uncle"/sir
>>
>> zaknomi iha hayam yathA [one can hear the horse whinnying!] I am able
>> here like a horse
>>
>> .
>>
>> *vlm.17. My scent likewise is ever alert in seeking after fragrant and
>> delicious things to its own peril, and it is difficult for me to repress
>> it, as it is hard for one to restrain an unruly horse.
>>
>> *sv. I clearly understand the havoc caused by the senses of sight,
>> hearing, smelling, tasting and touch.
>>
>>
>>
>> गन्ध.उदक.प्रणालेन मुख.श्वास.अनुषातिना ।
>>
>> gandha.udaka.praNAlena mukha.zvAsa.anuSAtinA |
>>
>> वैरिणा_इव_अति.दोषेण घ्रणेन_अस्मि नि.योजितः ॥७।६।१८॥
>>
>> vairiNA_iva_ati.doSeNa ghraNena_asmi ni.yojita: ||7|6|18||
>>
>> .
>>
>> gandha.udaka.praNAlena
>>
>> mukha.zvAsa.anupAtinA
>>
>> vairiNA_iva_ati.doSeNa
>>
>> ghraNena_asmi niyojita: .
>>
>> .
>>
>>
>> *vlm.18. I am restrained by the sense of my smelling to the two canals of
>> my nostrils, bearing the putrid breath and cough and cold of the body; and
>> am constrained like a prisoner or captive of war to the dungeon by my
>> jailer or captor.
>>
>> *var.KG & VLM – anuSAtinA; TPD . anupAtinA
>>
>>
>>
>> चिरम् रसनया च_अहम् अनया नय.हीनया ।
>>
>> ciram rasanayA ca_aham anayA naya.hInayA |
>>
>> gaja.gomAyu.gupteSu du:kha.adriSu_alam Ahata: ||7|6|19||
>>
>> .
>>
>>
>> rasanayA ca aham *for *rasa *too I *
>>
>> anayA naya.hInayA *by this *naya.hInA
>>
>> gaja.gomAyu.gupteSu
>>
>> du:kha.adriSu *in the Pleasure.Mountains *
>>
>> alam Ahata:
>>
>> *. *
>> *vlm.19. It is on account of this lickerish tongue of mine, that I am
>> forced to seek for my food in these rugged and dreary rocks, which are the
>> haunt of wild elephants, and where the wolves are prying for their forage.
>> (From this it appears that, the vidyAdharas were a tribe of mountaineers in
>> the north of the Himalayas).
>>
>>
>>
>> निरोद्धुम् न च शक्नोमि स्पर्श.लम्पटताम् त्वचः ।
>>
>> niroddhum na ca zaknomi sparza.lampaTatAm tvaca: |
>>
>> ग्रीष्म.काल.समिद्धस्य तापम् अंशुम् अतः यथा ॥७।६।२०॥
>>
>> grISma.kAla.samiddhasya tApam aMzum ata: yathA ||7|6|20||
>>
>> .
>>
>>
>> sparza.lampaTatAm tvaca: *of the skin *
>>
>> grISma.kAla.samiddhasya
>>
>> tApam aMzumata: yathA – *like heat in the form of rays. *
>>
>> #*lampaTa*
>>
>> #*samiddha*
>> *vlm.20. I am to restrain the sensitiveness of my body, and to make my
>> skin (the twak indreya or the organ of feeling), to endure the heat of the
>> hot weather of the kindled fire and of the burning sun: (all which it is
>> necessary to be undergone in the austere devotion known as Panchatapa).
>>
>>
>>
>> zubha.zabda.rasa.arthinya: mune: zravaNa.zaktaya: |
>>
>> माम् योजयन्ति विषमे तृण.इच्छा हरिणम् यथा ॥७।६।२१॥
>>
>> mAm yojayanti viSame tRNa.icchA hariNam yathA ||7|6|21||
>>
>> .
>>
>> mAm yojayan.ti *whin the* viSama.e tRNa.icchA hari.Nam yathA
>> .
>>
>> zubha.zabda.rasa.arthi
>>
>> zravaNa.zakti
>>
>> mAm yojayan
>>
>> viSama
>>
>> tRNa.icchA hari
>>
>> .
>>
>> *vlm.21. My ears, sir, which ought to take a delight in the hearing of
>> good lectures, are always inclined to listen to talks that are no way
>> profitable to me; but mislead me to wrong; as the grassy turf covering a
>> well, tempts the silly stag to his ruin.
>>
>> *sv. I clearly understand the havoc caused by the senses of sight,
>> hearing, smelling, tasting and touch.
>>
>>
>>
>> प्रणताः प्रिय.कारिण्यः प्रह्ण.भृत्य.समीरिताः ।
>>
>> praNatA: priya.kAriNya: prahNa.bhRtya.samIritA: |
>>
>> वाद्य.गेय.रव.उन्मिश्राः शुभ.शब्द.श्रियः श्रुताः ॥७।६।२२॥
>>
>> vAdya.geya.rava.unmizrA: zubha.zabda.zriya: zrutA: ||7|6|22||
>>
>> .
>>
>>
>> priya.kAriNya: *. endearing *
>>
>> prahNa.bhRtya.samIritA: *. *
>>
>> *morning*.*servant*.u*ttered *
>>
>> vAdya.geya.rava.unmizrA: *. *
>>
>> * music*.*song*.*sound*.*mixed *
>>
>> zubha.zabda.zriya: *. *
>>
>> zubha.zabda.zrI*s *
>>
>> *good*.*sound*.*riches *
>>
>> zrutA: . *heard*.
>> *vlm.22. I have listened to the endearing speeches of my friends and
>> servants, and attended to the music of songs and instruments, to no lasting
>> good being derived therefrom. (Sensuous pleasures are transient, and are
>> not attended with any permanent good).
>>
>> *sv. I clearly understand the havoc caused by the senses of sight,
>> hearing, smelling, tasting and touch.
>>
>> #ahar . #prahNa the forenoon; #prahNam .ind.. in the morning.
>>
>> #Ir . #Irita . #samIrita . stirred, moved, tossed, thrown; sent forth,
>> uttered (as a sound) VR.
>>
>> #kAriNI a female elephant.
>>
>>
>>
>> zriya: striya: diza:_ca_eva taTA:_ca_ambhodhi.bhUbhRtAm |
>>
>> dRSTA* vibhava.hAriNya: prakvaNan.maNi.bhUSitA: ||7|6|23||
>>
>> .
>>
>> zriya: striya: diza:_ca_eva
>>
>> taTA: ca ambhodhi.bhUbhRtAm
>>
>> dRSTA: vibhava.hAriNya:
>>
>>
>> क्वण् #kvaN . #*prakvaN* *prakvaNati . to sound +
>>
>> #*maNi.bhUSita*
>> *vlm.23. I have beheld the beauty of beauties, and the natural beauty of
>> objects on all sides; I have seen the sublimity of mountains and seas, and
>> the grandeur of their sides and borders; I have witnessed the prosperity of
>> princes and the brilliency of gem and jewels.
>>
>> *sv. I clearly understand the havoc caused by the senses of sight,
>> hearing, smelling, tasting and touch.
>>
>>
>>
>> चिरम् आस्वादिताः स्वादु चमत्कार.मनोरमाः ।
>>
>> ciram AsvAditA: svAdu camatkAra.manoramA: |
>>
>> प्रह्व.कान्ताजन.आनीताः षड्.रसा गुण.शालिनः ॥७।६।२४॥
>>
>> prahva.kAntAjana.AnItA: SaD.rasA* guNa.zAlina: ||7|6|24||
>>
>> .
>>
>>
>> *brought by sweet bowing.servant.girls*
>>
>> *:*
>>
>> *six flavors*
>>
>> *with their different qualities*
>>
>> *.*
>> *vlm.p.24 I have long tasted the sweets of the most delicious dishes. I
>> have relished food of the six different tastes served to me by gorgeous
>> ladies.
>>
>> cira
>>
>> AsvAdita
>>
>> svAdu
>>
>> camatkAra.manorama
>>
>> prahva.kAntAjana.AnIta
>>
>> SaD.rasa
>>
>> guNa.zAlin
>>
>>
>>
>> कौशेय.कामि.नीहार.कुसुमाः_तरण.अनिलाः ।
>>
>> kauzeya.kAmi.nIhAra.kusumA:_taraNa.anilA: |
>>
>> निर्.विघ्नम् अभितः स्पृष्टा* भृशम् आभोग.भूमिषु ॥७।६।२५॥
>>
>> nir.vighnam abhita: spRSTA* bhRzam Abhoga.bhUmiSu ||7|6|25||
>>
>> .
>>
>>
>> *lovers in silk and flowers *
>>
>> *taraNa.ânilA: *. *
>>
>> *raft/crossing.windy *
>>
>> nirvighnam *– unhindered/freely *
>>
>> abhita: *. around *
>> spRSTA:
>>
>> bhRzam Abhoga.bhUmiSu .
>>
>> *vlm.25. I have associated with the lovely damsels clad in their silken
>> robes, and wearing their necklaces of pearls, reclined on beds of flowers
>> and fanned by soft breezes; I have had all these pleasures of touch, and
>> enjoyed them unrestrained in my pleasure gardens.
>>
>> *sv. I clearly understand the havoc caused by the senses of sight,
>> hearing, smelling, tasting and touch.
>>
>> • *nirvighna*m*, #nirvighn*ena* .ind.. . unobstructedly, freely. •• #
>> *avighnena* ind. . for the relief, rescue • unreservedly • #avighnatas
>>
>>
>>
>> वधू.मुख.ओषधी.पुष्प.समालम्भन.भूमयः ।
>>
>> vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: |
>>
>> अनुभूता* मुने गन्धा* मन्द.अनिल.समीरिताः ॥७।६।२६॥
>>
>>
>> .
>>
>> vadhU.mukha.oSadhI.puSpa.samAlambhana.bhUmaya: .
>>
>> vadhU.mukha.*herb*.*flower*.samAlambhana.bhUmi*.s*
>>
>> anubhUtA: *. experienced o muni *
>>
>> gandhA mandAnila.samIritA: * . *
>> #Alambhana . #samAlambhana – holding • sacrificing .
>>
>> #samIrita
>>
>> *vlm.26. I have smelt the odours on the faces of fairy damsels, and have
>> had the smell of fragrant balms, perfumeries and flowers; and I have
>> inhaled the fragrance, borne to me by the breath of the soft, gentle and
>> odoriferous breezes.
>>
>>
>>
>> श्रुतम् स्पृष्टम् तथा दृष्टम् भुक्तम् घ्रातम् पुनः पुनः ।
>>
>> zrutam spRSTam tathA dRSTam bhuktam ghrAtam puna: puna: |
>>
>> संशुष्क.विरसम् भूयः किम् भजामि वद_आशु मे ॥७।६।२७॥
>>
>> .
>>
>> zrutam spRSTam tathA dRSTam
>>
>> bhuktam ghrAtam puna: puna:
>>
>> saMzuSka.virasam bhUya:
>>
>> kim bhajAmi vada_Azu me
>>
>> thus have I seen and touched,
>>
>> seen, tasted, smelled
>>
>> again and again
>>
>> what soon becomes withered and dry.
>>
>> What's to enjoy,
>>
>> tell me that.
>>
>> *vlm.27. Thus have I seen and heard, felt and smelt, and repeatedly
>> tasted whatever sweets this earth could afford. They have now become dry,
>> distasteful, stale and unpleasurable to me; say what other sweet is there
>> left for me yet to enjoy.
>>
>>
>>
>> भुक्त्वा वर्ष.सहस्राणि दुर्.भोग.पटलीम् इमाम् ।
>>
>> bhuktvA varSa.sahasrANi dur.bhoga.paTalIm imAm |
>>
>> आ=ब्रह्म.स्तम्ब.पर्यन्तम् न तृप्तिः_उपजायते ॥७।६।२८॥
>>
>> A=brahma.stamba.paryantam na tRpti:_upajAyate ||7|6|28||
>>
>> .
>>
>> bhuktvA varSa.sahasrANi
>>
>>
>> durbhoga.paTalIm imAm *this multitude of bad.pleasures *
>>
>> A=brahma.stamba.paryantam
>>
>> na tRpti:_upajAyate * . *
>> .
>>
>> *vlm.28. I have enjoyed all these enjoyments of my senses for a full
>> thousand years, and still I find nothing either in this earth or in heaven,
>> which is able to yield full satisfaction to my mind.
>>
>> *sv. What shall I do with these repetitive enjoyments? Even after a
>> thousand years of their enjoyment, no one is really satisfied.
>>
>> आब्रह्मस्तम्बपर्यन्तं न तृप्तिरुपजायते ।। २८
>> VA . no one from Brahma to a pole do not get satisfaction (from these
>> multiple stupid objects, having enjoyed them for thousands years)?
>> paTalI
>>
>>
>>
>> सांराज्यम् सुचिरम् कृत्वा तथा भुक्त्वा वधू.गणम् ।
>>
>> sAMrAjyam suciram kRtvA tathA bhuktvA vadhU.gaNam |
>>
>> भङ्त्वा परबलानि_उच्चैः किम् अपूर्वम् अवाप्यते ॥७।६।२९॥
>>
>> bhaGtvA parabalAni_uccai: kim apUrvam avApyate ||7|6|29||
>>
>> .
>>
>>
>> *Ive had my hordes of women*
>>
>> *Ive beaten great armies totally*
>>
>> *what have I not got already*
>>
>> *?*
>> sAMrAjyam suciram kRtvA tathA bhuktvA vadhU.gaNam | bhaGtvA
>> parabalAni_uccai: kim apUrvam avApyate .
>>
>> .
>>
>> sAMrAjyam suciram kRtvA
>>
>> tathA bhuktvA vadhU.gaNam |
>>
>> bhaGtvA parabalAni_uccai:
>>
>> kim apUrvam avApyate .
>>
>> .
>>
>> *vlm.p.29 I have reigned for a long time over a realm and enjoyed the
>> company of courtesans in my court. I have vanquished the forces of my
>> enemies in battle, but I know of no great profit that I have gained
>> thereby.
>>
>> *vlm. ... I know no great gain I have gained thereby.
>>
>>
>>
>> येषाम् विनाशनम् न_आसीत् यैः_भुक्तम् भुवन.त्रयम् ।
>>
>> yeSAm vinAzanam na_AsIt yai:_bhuktam bhuvana.trayam |
>>
>> te_api te_api_a.cireNa_eva samam bhasma.padam gatA: ||7|6|30||
>>
>> .
>>
>>
>> na AsIt . *there was not*
>>
>> yair bhuktam bhuvana.trayam . *by whom the 3 worlds have been enjoyed*
>> te 'pi te 'py acireNa eva
>>
>> samam bhasma.padam gatA: .
>>
>> *vlm.30. Those (demons) that were invulnerable in warfare, and usurped to
>> the dominion of the three worlds, even those invincible giants, have been
>> reduced to ashes in a short time.
>>
>>
>>
>> प्राप्तेन येन नो* भूयः प्राप्तव्यम् अवशिष्यते ।
>>
>> prAptena yena no* bhUya: prAptavyam avaziSyate |
>>
>> तत्_प्राप्तौ यत्नम् आतिष्ठेत् कष्टया_अपि हि चेष्टया ॥७।६।३१॥
>>
>>
>> .
>>
>> prAptena yena . *by whom got*
>>
>> no bhUya:
>>
>> prAptavyam avaziSyate *– remaining to be got *
>>
>> tat prAptau yatnam AtiSThet
>>
>> kaSTayA api hi ceSTayA * . *
>> *vlm.31. I think that to be the best gain, which being once gained by us,
>> their remains nothing else to be desired or gained herein; I must now
>> therefore, remain in quest of that precious gain, however it may be
>> attended with pain.
>>
>> *sv. What shall I do with these repetitive enjoyments? Even after a
>> thousand years of their enjoyment, no one is really satisfied.
>>
>>
>>
>> येन कान्ताः_चिरम् भुक्ता* भोगाः_तस्य_इह जन्तुभिः ।
>>
>> yena kAntA:_ciram bhuktA* bhogA:_tasya_iha jantubhi: |
>>
>> दृष्टः_न कस्यचित् मूर्ध्नि तरुः व्योम.प्लवः_च वा ॥७।६।३२॥
>>
>>
>> .
>>
>> yena *– by whom *
>>
>> kAntA: *. delightful *
>>
>> ciram bhuktA: bhogA: *. his long enjoyed pleasures *
>>
>> tasya iha . *here*
>>
>> jantubhi: *. by people *
>>
>> dRSTa: na kasyacit mUrdhni *– seen not on anybody's head *
>>
>> taru: . *tree/battle (rv)*
>>
>> vyoma.plava: ca vA *– or else floating in the spacious sky. *
>> *vlm.32. What difference is there between those, who have enjoyed the
>> most delightful pleasures, and others that have never enjoyed them at all;
>> nobody has ever seen the heads of the former kind crowned with kalpa
>> lawrels, nor the latter with diminished heads.
>>
>> *sv.32.33 Even if one enjoys the sovereignty of the world with all the
>> pleasures that come with it, what is so extraordinary about it? For all
>> these are subject to destruction and death. Pray, tell me, what there is to
>> gain from which I shall attain eternal satisfaction.
>>
>> .VA . these people who enjoyed women and other enjoyments for long
>> they are not seen such as wishfulfilling tree grows on thir head, or
>> (not seen) floating in air.
>> (i.e. these people do not become totally satisfied nor achieve
>> anything extraordinary)
>> enjoyed pleasures *tasya iha . *of.him here* jantubhi: *. by people *dRSTa:
>> na kasyacit mUrdhni *– seen not on anybody's head *taru: . *tree/battle
>> (rv)* vyoma.plava: ca vA *– or else floating in the spacious sky. *
>>
>>
>> चिरम् आशु दुरन्तासु विषय.अरण्य.राजिषु ।
>>
>> ciram Azu durantAsu viSaya.araNya.rAjiSu |
>>
>> इन्द्रियैः_वि.प्रलब्धो_अस्मि धूर्त.बालैः_इव_अर्भकः ॥७।६।३३॥
>>
>> indriyai:_vi.pralabdho_asmi dhUrta.bAlai:_iva_arbhaka: ||7|6|33||
>>
>> .
>>
>>
>> durantAsu . *in endless troubles *
>>
>> viSay*a.a*raNya.rAjiSu
>>
>> indriyai: *. w the senses *
>>
>> vi.pralabdha: asmi
>>
>> dhUrta.bAlai: iva
>>
>> arbhaka: * . *
>> .
>>
>> *vlm.33. I have been long led by my organs of sense, to the enjoyment of
>> beautiful objects in the wilderness of the world, and have been quite
>> deceived by them like a child by cheat. (All enticements are deceitful at
>> the end).
>>
>> *sv.32.33 Even if one enjoys the sovereignty of the world with all the
>> pleasures that come with it, what is so extraordinary about it? For all
>> these are subject to destruction and death. Pray, tell me, what there is to
>> gain from which I shall attain eternal satisfaction.
>>
>>
>>
>> अद्य तु_एते परिज्ञाता* मया स्व.विषय.अरयः ।
>>
>> adya tu_ete parijJAtA* mayA sva.viSaya.araya: |
>>
>> kaSTA* indriya.nAmAna: vaJcayitvA tu mAm puna: ||7|6|34||
>>
>> .
>>
>>
>> sva.viSay*a.a*raya: . *my own.sense.object=enemies *=
>> kaSTA indriya.nAmAna: those cursed things.called organs
>>
>> *vlm.34. I have come to late and to.day only to know, that the objects of
>> my senses are my greatest enemies; and this I have known after being
>> repeatedly deceived by my organs of sense.
>>
>> *sv.34.35.36 I have now clearly understood the poisonous nature of these
>> sense.experiences which only intensify my suffering here.
>>
>>
>>
>> संसार.जङ्गले शून्ये दग्धम् नर.मृगम् शठाः ।
>>
>> saMsAra.jaGgale zUnye dagdham nara.mRgam zaThA: |
>>
>> आश्वास्य.अश्वास्य निघ्नन्ति विषय.इन्द्रिय.लुब्धकाः ॥७।६।३५॥
>>
>> AzvAsya.azvAsya nighnanti viSaya.indriya.lubdhakA: ||7|6|35||
>>
>> .
>>
>> dagdham nara.mRgam
>>
>> zaThA:
>>
>> AzvAsya.AzvAsya
>>
>> nighnanti
>>
>> *vlm.35, I see the deceitful organs of sense like so many sly huntsmen,
>> have laid their snares about the wild forest of this world, only to entrap
>> all unwary people in them, as they do the silly stags or beasts of prey by
>> enticements.
>>
>> pained, consumed by grief or hunger, distressed *•* dry, insipid *•*
>> inauspicious *•* miserable, execrable •• *.n..* cauterisation (cf.
>> agni.d.) *•* #*dagdhA *.f.. the quarter where the sun remains overhead +
>>
>> शठ् #zath . ##*zaTh* . to hurt • to laze • . zaTha deceitful, malignant,
>> *wicked* • #*zaTha m. .* *shaTha the Cheat (as chitta) in fm5080 •
>> *cheater*, a false lover, who hits one way and looks another • one of
>> y2013.027
>>
>> MBh. . #*AzvAsya* . to be acquiesced in +
>>
>> #*nihan . *#nighnanti
>> #lubh . #lubdha .adj.. bewildered, confused • (lubdham .ind..) • greedy,
>> covetous, avaricious, desirous of or longing for (loc. or comp) • lubdham
>>
>>
>> विषम्.आशी.विषैः_एभिः_विषय.इन्द्रिय.पन्नगैः ।
>>
>> viSam.AzI.viSai:_ebhi:_viSaya.indriya.pannagai: |
>>
>> येन दग्धा न दृष्टा* ते द्वित्रा एव जगति_अपि ॥७।६।३६॥
>>
>> yena dagdhA na dRSTA* te dvitrA* eva jagati_api ||7|6|36||
>>
>> .
>>
>> viSama
>>
>> AzI.viSai:
>>
>> ebhi:
>>
>> yena dagdhA
>>
>> na dRSTAs te
>>
>>
>> *not even two or three of them are to be seen in this world. *
>> .
>>
>> *vlm.36. There are but very few men in this world, who are not found to
>> be envenomed by the deadly poison of their serpent.like organs of sense.
>>
>> *sv.34.35.36 I have now clearly understood the poisonous nature of these
>> sense.experiences which only intensify my suffering here.
>>
>>
>> *nirAzis* .adj.. without a hope or prayer + #*AzIrvAda m. .*
>>
>>
>>
>> भोग.भीम.इभ.वलिताम् तृष्णा.तरल.वागुराम् ।
>>
>> bhoga.bhIma.ibha.valitAm tRSNA.tarala.vAgurAm |
>>
>> लोभ.उग्र.करवाल.आढ्याम् कोप.कुन्त.कुल.अङ्किताम् ॥७।६।३७॥
>>
>> lobha.ugra.karavAla.ADhyAm kopa.kunta.kula.aGkitAm ||7|6|37||
>>
>> .
>>
>>
>> *and Craving, with fluttering gallows.noose*
>>
>> *and Greed, the scimitar of plenty*
>>
>> *and Anger, with a whole spearman corps*
>>
>> *. *
>>
>> bhoga.bhIma.ibha.valitAm
>>
>> tRSNA.tarala.vAgurAm
>>
>> lobha.ugra.karavAla.ADhyAm
>>
>> kopa.kunta.kul*a.a*GkitAm
>> *vlm.37. The forest of the world is full with the furious elephants of
>> enjoyments, and surrounded by the snare of our desire, wherein our
>> greediness is roving rampant with sword in hand, and our passions are
>> stirring like keen spearmen, and rending our hearts and souls every moments.
>>
>>
>>
>> द्वन्द्व.जाल.रथ.व्याप्ताम् अहंकार.अनुपालिताम् ।
>>
>> dvandva.jAla.ratha.vyAptAm ahaMkAra.anupAlitAm |
>>
>> चेष्टा.तुरंगम् आकीर्णाम् काम.कोलाहल.आकुलाम् ॥७।६।३८॥
>>
>> ceSTA.turaMgam AkIrNAm kAma.kolAhala.AkulAm ||7|6|38||
>>
>> .
>>
>> dvandva.jAla.ratha.vyAptAm
>>
>>
>> ceSTA.turaMgam AkIrNAm
>>
>> kAma.kolAhala.AkulAm
>>
>> *a noisy hubbub of desire *
>> *vlm.38. Our bodies are become as a field of battle, where the commanding
>> charioteer of our egoism hath spread the net of duplicity, by employing our
>> efforts as horsemen, and setting our desires as boisterous rioters.
>>
>> *sv. He alone is the real hero in this world who is determined to give
>> battle to this formidable army known as one's senses. This army is
>> commanded by the egosense. It is endowed with horses known as
>> sense.experiences. It has completely encircled the city known as this body.
>>
>> noisy hubbub of desire, y7006.038.
>>
>>
>>
>> शरीर.सीमान्त.गताम् दुर्.इन्द्रिय.पताकिनीम् ।
>>
>> zarIra.sImAnta.gatAm dur.indriya.patAkinIm |
>>
>> ye jetum utthitA:_tAta ta* eva_iha hi sad.bhaTA: ||7|6|39||
>>
>> .
>>
>>
>> *bearing the banners of sensuality*
>>
>> *raised in conquest, Sir, for they alone*
>>
>> *are the real mercenary troops*
>>
>> *.*
>> zarIra.sImAnta.gatAm
>>
>> dur.indriya.patAkinIm
>>
>> ye jetum utthitA:
>>
>> tAta
>>
>> te eva_iha hi sad.bhaTA:
>>
>>
>>
>> su.sAdhya: karaTa.udbheda: matta.airAvaNa.dantina: |
>>
>> न_उत्पथ.प्रतिपन्नानाम् स्व.इन्द्रियाणाम् विनिग्रहः ॥७।६।४०॥
>>
>> na_utpatha.pratipannAnAm sva.indriyANAm vi.nigraha: ||7|6|40||
>>
>> .
>>
>> su.sAdhya:
>>
>>
>> matt*a.a*irAvaNa.dantina: *. mad elephant of indra *
>>
>> na utpatha.pratipannAnAm *– not of yz astray.undertaken *
>>
>> sva.indriyANAm . *own senses*
>>
>> vinigraha: *. restraint. *
>> *vlm.40. It may be possible for us, to pierce the frontal bone even of
>> the furious Airavata elephant of indra in war; but it is too hard for any
>> body, to repress the aberrant senses within their proper bounds.
>>
>> *sv.40.44 Even the holy ones have to battle with these senses. Only they
>> who come out victorious in this are truly great; the others are fleshy
>> automatons (machines).
>>
>>
>>
>> पौरुषस्य महत्त्वस्य सत्यस्य महतः श्रियः ।
>>
>> pauruSasya mahattvasya satyasya mahata: zriya: |
>>
>> indriya.AkramaNam sAdho sImAnta:_mahatAm api ||7|6|41||
>>
>> .
>>
>>
>> satyasya mahata: zriya: .
>>
>> *the blessing of the truly great *
>>
>> indriya.AkramaNam –
>>
>> *subduing the senses *
>>
>> o *sAdhu *
>>
>> sImAnta: mahatAm api –
>>
>> *is the frontier even for the great. *
>> *vlm.41. It is reckoned as the greatest victory, that may be won by the
>> valour, magnanimity, and fortitude of great men, if they can but conquer
>> the unconquerable organs of sense, which makes the utmost glory of the
>> great: (or which redounds with the greatest to the great).
>>
>> *sv.40.44 Even the holy ones have to battle with these senses. Only they
>> who come out victorious in this are truly great; the others are fleshy
>> automatons (machines).
>>
>> mahata: zriya: . *the blessing of the truly great *indriya.AkramaNam . *subduing
>> the senses *o *sAdhu *sImAnta: mahatAm api – *is the frontier even for
>> the great. *
>>
>>
>>
>> ताव*d **उ*त्तमताम् एति पुमान् अपि दिव.ओकसाम् ।
>> tAvat_uttamatAm eti pumAn api diva.okasAm |
>>
>> kRpaNai:_indriyai:_yAvat tRNavan_na_apa.kRSyate ||7|6|42||
>>
>> .
>>
>> tAvad –
>>
>>
>> uttamatAm eti pumAn_api divaukasAm –
>>
>> *even a Human gets to the heights of heaven *
>>
>> kRpaNai:_indriyai: .
>>
>> *by the piteous senses *
>>
>> yAvat –
>>
>> *to such extent as *
>>
>> tRNavan_na apakRSyate –
>>
>> *he does.not.wither / is.not.blown.about like grass. *
>> *vlm.42. So long as a man is not flung and carried about as a light and
>> trifling straw, by the irresistible force of his sensual Appetites,he is
>> said to have attained to the perfection and excellence of the deities of
>> heaven.
>>
>> *sv.40.44 Even the holy ones have to battle with these senses. Only they
>> who come out victorious in this are truly great; the others are fleshy
>> automatons (machines).
>>
>> a Human gets to the heights of heaven *kRpaNai:_indriyai: . *with the
>> piteous senses *yAvat . *to such extent as *tRNavan_na apakRSyate . *he
>>
>>
>>
>>
>> jita.indriyA* mahAsattvA* ye ta* eva narA* bhuvi |
>>
>> शेषान् अहम् इमान् मन्ये मांस.यन्त्रमनान्_चलान् ॥७।६।४३॥
>>
>> zeSAn aham imAn manye mAMsa.yantramanAn_calAn ||7|6|43||
>>
>> .
>>
>>
>> *those who have conquered the senses are Great.sAttvics *
>>
>> te eva narA: bhuvi *– *
>>
>> *they only are humans on this Earth *
>>
>> zeSAn aham imAt_manye *– *
>>
>> *the rest of them I think are *
>>
>> mAMsa.yantramanAn calAn *. *
>>
>> *merely moving meat.machines. *
>> *vlm.43. I account men of well governed senses and those of great
>> fortitude, to be truly men in their sense, or else all other men of
>> ungoverned minds, are mere moving machines of the flesh and bones that
>> compose their bodies.
>>
>> *sv.40.44 Even the holy ones have to battle with these senses. Only they
>> who come out victorious in this are truly great; the others are fleshy
>> automatons (machines).
>>
>> senses are Great.sAttvics *te eva narA: bhuvi *– they only are humans on
>> this Earth *zeSAn aham imAt_manye *– the rest of them I think are *mAMsa.yantramanAn
>> calAn *. merely moving meat.machines. *
>>
>>
>> मनःसेनापतेः सेनाम् इमाम् इन्द्रिय.पञ्चकम् ।
>>
>> mana:senApate: senAm imAm indriya.paJcakam |
>>
>> jetum cet asti me yatna:_jayAmi tat alam mune ||7|6|44||
>>
>> .
>>
>> indriya.paJcakam jetum cet_asti me yatno *to conquer if it is my effort *jayAmi
>> tat_alam mune *. I conquer it soon enuf, muni. *
>>
>> *General Mind*
>>
>> *deploys his special force*
>>
>> *:*
>>
>> *the Senses Group*
>>
>> *.*
>>
>> *if I make an effort at it, muni, I think I'll beat them soon enuf*
>>
>> *.*
>> *vlm.44. O Sage! I think I can overcome all things, if I can but reduce
>> the force of the five external organs of sense, which form the battalion
>> under the command of the mind, (and is led against the province of the
>> soul).
>>
>> *jd.44 . mana:.senApate: . of General Mind senAm imAm . this army.force
>> indriya.paJcakam . the Senses Group jetum cet_asti me yatna: . if my effort
>> is to conquer it jayAmi tat_alam mune . I'll beat it soon enough, muni.
>>
>>
>>
>> इन्द्रिय.उत्तम.रोगाणाम् भोग.आशा.वर्जनात् ऋते ।
>>
>> indriya.uttama.rogANAm bhoga.AzA.varjanAt Rte |
>>
>> न_ओषधानि न तीर्थानि न च मन्त्रः च शान्तये ॥७।६।४५॥
>>
>> na_oSadhAni na tIrthAni na ca mantra: ca zAntaye ||7|6|45||
>>
>> .
>>
>> indriya.uttama.rogANAm
>>
>> bhoga.AzA.varjanAt Rte |
>>
>> na_oSadhAni na tIrthAni
>>
>>
>> *. *
>>
>> *the cure for the worst diseases of the senses*
>>
>> *is only to avoid the hope of pleasure*
>>
>> *not herbs*
>>
>> *not pilgrimage*
>>
>> *and not mantras either*
>>
>> *lead to peace*
>>
>> *.*
>> *vlm.p.45 By the prescriptions of reason you may be able to heal the
>> sensual appetites which form the great sickness of the mind. Otherwise you
>> cannot get rid of them with any medicine or mantra, or by holy pilgrimage
>> or any other remedy.
>>
>>
>>
>> nIta:_asmi paramam khedam adhi.dhAvadbhi:_indriyai: |
>>
>> एक एव महारण्ये तस्करैः पथिकः_यथा ॥७।६।४६॥
>>
>> eka* eva mahAraNye taskarai: pathika:_yathA ||7|6|46||
>>
>> .
>>
>>
>> *alone and ambushed*
>>
>> *overwhelmed by my senses*
>>
>> *like a traveler in a great forest attacked by thieves*
>>
>> *.*
>> *vlm.p.46 I am led to great distress by the joint force of my senses,
>> just as a lonely traveler is robbed by a gang of thieves.
>>
>>
>>
>> paGkavanti_a.prasannAni mahA.daur.bhAgyavanti ca |
>>
>> गन्धि.शैवल.तुच्छानि पल्वलानि_इन्द्रियाणि च ॥७।६।४७॥
>>
>> gandhi.zaivala.tucchAni palvalAni_indriyANi ca ||7|6|47||
>>
>> .
>>
>> paGkavanti
>>
>>
>> aprasannAni
>>
>> *turbid unclear *
>>
>> mahA.daur.bhAgyavanti ca
>>
>> *and greatly toubled *
>>
>> gandhi.zaivala=tucchAni
>>
>> *bits of smelly scum *
>>
>> palvalAni indriyANi ca
>>
>> *the senses are ponds. *
>> *vlm.47. The organs of sense are as dirty canals of the body, with their
>> stagnate and foul watery matter, they are filled with noxious and hairy
>> moss, and emit a malarious stink.
>>
>> *vlm.p.47 The organs of sense are like dirty canals of the body with
>> their stagnate and foul watery matter. They are filled with harmful and
>> hairy moss and emit a stink of malaria.
>>
>> *sv. These senses are filthy and they lead to great misfortune. They
>> generate greed. They are difficult to overcome. They bring about rebirth.
>>
>> Thick, muddy.watered, perilous,
>>
>> with all their floating bits of stinking scum..the senses are such ponds.
>>
>> paGkavanti As.if muddy aprasannAni turbid unclear mahA.daur.bhAgyavanti
>> ca and greatly toubled gandhi.zaivala=tucchAni bits of smelly scum
>> palvalAni indriyANi ca the senses are ponds.
>>
>>
>>
>> दुर्.अतिक्रमणीयानि नीहार.गहनानि च ।
>>
>> dur.atikramaNIyAni nIhAra.gahanAni ca |
>>
>> जनिता.तङ्क.जालानि जङ्गलानि_इन्द्रियाणि च ॥७।६।४८॥
>>
>> janitA.taGka.jAlAni jaGgalAni_indriyANi ca ||7|6|48||
>>
>> .
>>
>> snowy depths *
>>
>> janitaa.taGka.jAla*.net.work <http://net.work>*.ani jaGgala.ani_indriya
>> *.sense.organ*.aNi ca
>>
>> *. *
>>
>> dur.atikramaNIya
>>
>> nIhAra.gahana
>>
>> janitA.taGka.jAla
>>
>> jaGgala
>>
>> *. *
>> *vlm.48. The senses seem to me as so many deep and dark forests, covered
>> with impervious snows, and full of terrors that render them impassable to
>> travellers.
>>
>> *sv. These senses are filthy and they lead to great misfortune. They
>> generate greed. They are difficult to overcome. They bring about rebirth.
>>
>>
>> तङ्क् ##taGk . #*taGka – *grief thru separation • loneliness +
>>
>>
>> पङ्क.जानि स.रन्ध्राणि सु.दुर्लक्ष्य.गुणानि च ।
>>
>> paGka.jAni sa.randhrANi su.durlakSya.guNAni ca |
>>
>> ग्रन्थिमन्ति जड.अङ्गानि मृणालानि_इन्द्रियाणि च ॥७।६।४९॥
>>
>> granthimanti jaDa.aGgAni mRNAlAni_indriyANi ca ||7|6|49||
>>
>> .
>>
>>
>> sa.randhrANi *with holes in the root *
>>
>> su.durlakSya.guNAni ca
>>
>> granthimanti *. knotty *
>>
>> jaD*a.a*GgAni
>>
>> mRNAlAni
>>
>> indrayANi ca * . *
>> *vlm.49. The organs of the outward senses resemble the stalks of lotuses,
>> growing upon the dirt of the body with holes in them, but without any
>> visible thread therein. They are knotty on the outside, and without any
>> sensibility of their own; (except what is supplied to them by the soul).
>>
>>
>>
>>
>> रूक्षाणि रत्न.लुब्धानि कल्लोल.वलितानि च ।
>>
>> rUkSANi ratna.lubdhAni kallola.valitAni ca |
>>
>> दुर्.ग्रह.ग्राह.घोराणि क्षार.अम्बूनि_इन्द्रियाणि च ॥७।६।५०॥
>>
>> dur.graha.grAha.ghorANi kSAra.ambUni_indriyANi ca ||7|6|50||
>>
>> .
>>
>> rUkSANi
>>
>> ratna.lubdhAni
>>
>>
>> dur.graha.grAha.ghorANi
>>
>> kSAr*a.a*mbUni indriyANi ca * . *
>> *vlm.50. Our sensualities are as so many seas with their briny waters,
>> and huge billows dashing on every side; they abound with various gems and
>> pearls, but are full of horrible whales and sharks at the same time.
>>
>> *sv. These senses are filthy and they lead to great misfortune. They
>> generate greed. They are difficult to overcome. They bring about rebirth.
>>
>> harsh, cruel (as a person or speech) mbh. &c.
>>
>>
>>
>> बन्धव.उद्वेग.दायीनि देह.अन्तर.कराणि च ।
>>
>> bandhava.udvega.dAyIni deha.antara.karANi ca |
>>
>> करुणा.आक्रन्द.कारीणि मरणानि_इन्द्रियानि च ॥७।६।५१॥
>>
>> karuNA.Akranda.kArINi maraNAni_indriyAni ca ||7|6|51||
>>
>> .
>>
>> bandhava.udvega=dAyIni –
>>
>> family.distress=giving ...
>>
>>
>> deh*a.a*ntara=karANi ca –
>>
>> *the causes of our embodiment *
>>
>> karuNA.Akranda=kArINi –
>>
>> *bring.about pitiful lamentation *
>>
>> maraNAni indrayAni ca –
>>
>> *and the senses are full of death. *
>> *vlm.51 Sensual pleasure brings on the untimely death of the sensualist,
>> and causes the grief and sadness of his friends therein; it makes others to
>> take pity on his state, and mourn at his fate, which canducts him to
>> repeated transmigrations only.
>>
>> *sv. These senses are filthy and they lead to great misfortune. They
>> generate greed. They are difficult to overcome. They bring about rebirth.
>>
>> *jd.51 . bandhava.udvega=dAyIni . family.distress=giving ... vexing to
>> ca . and the senses are full of death.
>>
>>
>>
>> a.vivekiSu_a.mitrANi mitrANi ca vivekiSu |
>>
>> गहन.अन्तर.शून्यानि काननानि_इन्द्रियाणि च ॥७।६।५२॥
>>
>> gahana.antara.zUnyAni kAnanAni_indriyANi ca ||7|6|52||
>>
>> .
>>
>>
>> *& friends, among the discerning *
>>
>> gahana=antara.zUnyAni – *like hollow caves *
>>
>> kAnanAni indriyANi ca *. and empty forests are the senses*
>>
>> *. *
>> *vlm.52 The senses are a vast and unlimited wilderness to men, friendly
>> to the wise and hostile to the unwise.
>>
>> *sv.52.54 They are the enemies of the men of wisdom and the friends of
>> the foolish. They are resorted to by the fallen ones and they are shunned
>> by the noble men.
>>
>>
>>
>> घण.आस्फोटान्य् असाराणि मलिनानि जडानि च ।
>>
>> ghaNa.AsphoTAni_asArANi malinAni jaDAni ca |
>>
>> vidyut.prakAzAni_etAni bhIma.abhrANi_indriyAni ca ||7|6|53||
>>
>> .
>>
>> ghaNa.AsphoTAni
>>
>> asArANi
>>
>>
>> vidyut.prakAzAni_etAni . *they are lightning.stroked *
>>
>> bhIm*a.a*bhrANi indriyAni ca .* fearsome clouds are the senses.*
>> *vlm.53. The sphere of the senses is as dark as that of the clouded sky,
>> where the black clouds of distress are continually growling, and the
>> lightnings of joy are incessantly flashing with their transient glare.
>>
>> *sv. They are the enemies of the men of wisdom and the friends of the
>> foolish. They are resorted to by the fallen ones and they are shunned by
>> the noble men.
>>
>>
>>
>> क्षुद्र.प्राणि.गृहीतानि वर्जितानि कृत.आत्मभिः ।
>>
>> kSudra.prANi.gRhItAni varjitAni kRta.Atmabhi: |
>>
>> rajas.tama:_abhibhUtAni sva.indriyANi_avaTAni ca ||7|6|54||
>>
>> .
>>
>>
>> varjitAni kRta.Atmabhi: .*avoided by the Self.made / disciplined *
>>
>> rajas.tamas.abhibhUtAni – *overcome by rajas and tamas *
>>
>> sva.indriyANi_avaTAni ca – *and their.own senses are such holes*
>>
>> *. *
>> *vlm.54. The organs of sense are as subterranean cells or mounds of mud
>> upon earth; these are resorted to by inferior animals, but slimmed by
>> superior and intelligent beings.
>>
>> *sv. They are the enemies of the men of wisdom and the friends of the
>> foolish. They are resorted to by the fallen ones and they are shunned by
>> the noble men.
>>
>> kRta.Atmabhi: . *avoided by the Self.made / disciplined *rajas.tamas.abhibhUtAni
>> – *overcome by rajas and tamas *sva.indriyANi_avaTAni ca – *the senses
>> are such holes. *
>> *VA . second line is unclear.
>> Indriyas . are holes, to which lowly worms cling and high.spirited
>> despise.
>> रजस्तमोभिभूतानि . they are beings of rajas and tamas?
>>
>>
>>
>> पातन.एकान्त.दक्षाणि दोष.आशी.विषवन्ति च ।
>>
>> pAtana.ekAnta.dakSANi doSa.AzI.viSavanti ca |
>>
>> रूक्ष.कण्टक.लक्षाणि श्वभ्र.अग्राणि_इन्द्रियानि च ॥७।६।५५॥
>>
>> rUkSa.kaNTaka.lakSANi zvabhra.agrANi_indriyAni ca ||7|6|55||
>>
>> .
>>
>>
>> *wells walled with the swords of sin with thousands of rough.pricking
>> stabs*
>>
>> *:*
>>
>> *the senses are prickly pitfalls*
>>
>> *.*
>>
>> paatana.ekaanta.dakSa.aNi doSa.*vice/sin*.AzI.viSavan.ti ca |
>> ruukSa.kaNTaka.lakSANi.*hundred.thousands*.aNi zvabhra.*pit/hole*.agra
>> .aNi_indriya*.sense.organ.s.*ani ca.*also/and*
>> .
>>
>> pAtana.ekAnta.dakSa
>>
>> AzI
>>
>> agra
>>
>> rUkSa.kaNTaka
>>
>> .
>>
>> *vlm.p.55 They are like hidden pits covered with thorns and brambles and
>> inbred with venomous snakes in which the unwary fall to be struck and
>> bitten to death.
>>
>>
>>
>> Atmam.bharINi_an.AryANi sAhasa.eka.ratAni ca |
>>
>> अन्धकार.विहारीणि रक्षांसि स्व.इन्द्रियाणि च ॥७।६।५६॥
>>
>> andhakAra.vihArINi rakSAMsi sva.indriyANi ca ||7|6|56||
>>
>> .
>>
>> Atmam.bharINi_an.AryANi sAhasa.eka.ratAni ca | andhakAra.vihArINi
>> rakSAMsi sva.indriyANi ca
>>
>> .
>>
>> Atmam.bharINi
>>
>> an.AryANi
>>
>> sAhasa.eka.ratAni ca
>>
>> andhakAra.vihArINi
>>
>> rakSAMsi
>>
>> *vlm.56. All sensualities are as savage RAkshases or cannibals, that rove
>> and revel about in their venturous excursions in the darkness of night; and
>> glut themselves with human victims:
>>
>> *sv. They roam about freely in the darkness of ignorance like goblins.
>> They are empty and valueless and like dry bamboo, fit only to be burnt.
>>
>>
>>
>> anta:.zUnyAni a.sArANi kramANi granthimanti ca |
>>
>> दहन.एक.अर्थ.योग्यानि दुर्.दारुणि_इन्द्रियानि च ॥७।६।५७॥
>>
>> dahana.eka.artha.yogyAni dur.dAruNi_indriyAni ca ||7|6|57||
>>
>> .
>>
>>
>> asArANi *essenceless *
>>
>> kramANi granthimanti ca
>>
>> dahana=eka.artha.yogyAni *burning=only.purpose.fitting *
>>
>> dur.dAruNi indriyAni ca *and most terrible are the senses *
>> .
>>
>> *vlm.57. Our organs of sense are as dry sticks, all hollow and pithless
>> in the inside; they are crooked and full of joints all along, and fit only
>> as fuel for fire.
>>
>> *sv. They roam about freely in the darkness of ignorance like goblins.
>> They are empty and valueless and like dry bamboo, fit only to be burnt.
>>
>> * अन्तः.शून्यानि Inwardly empty असाराणि essenceless क्रमाणि ग्रन्थिमन्ति
>> च * दहन=एक.अर्थ.योग्यानि burning=only.purpose.fitting दुर्.दारुणि
>> इन्द्रियानि च and most terrible are the senses.
>>
>>
>>
>> घन.मोह.प्रबन्धीनि दुष्.कूप.गहनानि च ।
>>
>> ghana.moha.prabandhIni duS.kUpa.gahanAni ca |
>>
>> महा.अवकर.तुच्छानि कु.पुराणि_इन्द्रियाणि च ॥७।६।५८॥
>>
>> mahA.avakara.tucchAni ku.purANi_indriyANi ca ||7|6|58||
>>
>> .
>>
>> ghana.moha=prabandhIni
>>
>> cloud.delusion=connection
>>
>>
>> duS.kUpa.gahanAni ca
>>
>> *and dry.well.pits *
>>
>> mahA.avakara.tucchAni
>>
>> *heaps of useless garbage *
>>
>> ku.purANi indriyANi ca *and worn.out are the senses. *
>> *vlm.58. The bodily organs are the instruments of vice, and are as pits
>> and thickets on our way; they are fitted with dirt within, like the notes
>> of canes and reeds that are full of useless stuff.
>>
>> *sv. They roam about freely in the darkness of ignorance like goblins.
>> They are empty and valueless and like dry bamboo, fit only to be burnt.
>>
>> *AB. ... prabandhana.zIlAni ... ||
>>
>>
>>
>> अनन्तेषु पदार्थेषु कारणानि घट.आदिषु ।
>>
>> ananteSu padArtheSu kAraNAni ghaTa.AdiSu |
>>
>> सम्भ्रमाणि स.पङ्कानि चक्रकाणि_इन्द्रियाणि च ॥७।६।५९॥
>>
>> sambhramANi sa.paGkAni cakrakANi_indriyANi ca ||7|6|59||
>>
>> .
>>
>> among the countless things..the pots
>>
>> and cups et cetera, the causes are the whirling.together,
>>
>> and mud; the wheel, and the senses.
>>
>> sambhramANi whirling.together
>>
>> sa.paGkAni with mud
>>
>> cakrakANi indriyANi ca and the impetus/working.out of the potter's wheel
>>
>> .
>>
>> ananteSu padArtheSu kAraNAni ghaTa.AdiSu | sambhramANi sa.paGkAni
>>
>>
>> *. *
>> ananteSu padArtheSu
>>
>> kAraNAni ghaTa.AdiSu |
>>
>> sambhramANi sa.paGkAni
>>
>>
>> *. *
>>
>> *ABC. cakrakANi # kulAla.cakrANi* || *
>> *vlm.59, The organic limbs and members are the implements of action, and
>> the apparatus for producing an infinite variety of works. They are like the
>> potter's wheels, turning and whirling with their mud, inorder to produce
>> the fragile pottery of clay.
>>
>>
>>
>> Apat_nimagnam imam evam a.kiMcana tvam
>>
>> माम् उद्धर.उद्धरण.शील* दया.उदयेन ।
>>
>> mAm uddhara.uddharaNa.zIla* dayA.udayena |
>>
>> ये नाम केचन जगत्सु जयन्ति सन्तः_
>>
>> ye nAma kecana jagatsu jayanti santa:_
>>
>> तत्_संगमम् परम.शोक=हरम् वदन्ति ॥७।६।६०॥
>>
>> tat_saMgamam parama.zoka=haram vadanti ||7|6|60||
>>
>> .
>>
>> Apat-nimagnam imam
>>
>>
>> evam a.kiMcana
>>
>> *is thus not~anything if you *
>>
>> tvam mAm uddhara
>>
>> *rescue me *
>>
>> uddharaNa-zIla
>>
>> *o Rescuer *
>>
>> dayA udayena
>>
>> *raising me mercifully *
>>
>> ye nAma kecana jagatsu
>>
>> *what are namely anything in the world *
>>
>> jayanti santa:
>>
>> *good people conquer *
>>
>> tat saMgamam
>>
>> *that sort of congress *
>>
>> parama-zoka=haram vadanti
>>
>> *they call the sure destroyer of grief. *
>> *sv.60 Lord, you are the sole refuge of the supplicant. You are his
>> redeemer. Pray, save me from this terrible ocean of saMsAra by your
>> enlightening admonitions. Devotion to sages like you in this world is the
>> surest destroyer of sorrow.
>>
>> *vlm.60. Thus Sir, I am plunged in the dangerous sea of my sensual
>> appetites, and you alone are able to raise me out of it by your kindness to
>> me; because they say, that holy saints only are victorious over their
>> senses in this world, and it is their society only that removes the griefs
>> of mankind, and saves them from the perilous sea of sensuality.
>>
>>
>> *if you come to my rescue. Rescuer, in your mercy *
>>
>> *raising me mercifully,--they may be anyone here *
>>
>> *in the world, the good people who conquer, and it is our *
>>
>> *congress with them that they call the sure destroyer of grief. *
>>
>>
>>
>> .
>>
>> *o**ॐm*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>> next Canto:
>>
>> fm7007 3.ja28 THE WORLD-TREE AND ITS SEED .z20
>>
>>
>> https://www.dropbox.com/s/a86vedz8zrjlsl1/fm7007%203.ja28%20THE%20WORLD-TREE%20AND%20ITS%20SEED%20.z20.docx?dl=0
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>> On Wed, Jan 25, 2017 at 9:45 PM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> DAILY READINGS 26 January
>>>
>>>
>>>
>>> fm4061 2.ja26 How to Enquire .z25
>>> https://www.dropbox.com/s/rwtajcza2qoc6ry/fm4061%202.ja26%20How%20to%20Enquire%20.z25.docx?dl=0
>>>
>>> fm7006 3.ja25..27 The vidyAdhara's DISPASSION .z60
>>>
>>>
>>> https://www.dropbox.com/s/dt0ypa4tcycdaht/fm7006%203.ja25..27%20The%20vidyAdhara%27s%20DISPASSION%20.z60.docx?dl=0
>>>
>>> fm1018 1.ja26-27 The Body.House .z62
>>>
>>>
>>> https://www.dropbox.com/s/3ol83plhxz3potq/fm1018%201.ja26-27%20The%20Body.House%20.z62.docx?dl=0
>>>
>>>
>>>
>>> Group Page
>>>
>>> https://groups.google.com/forum/#!forum/yoga-vasishtha
>>>
>>> Complete YVFiles
>>>
>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>
>>>
>>>
>>> चित् संवित्त्या_उच्यते जीव:
>>>
>>> cit saMvittyA_ucyate jIva:
>>>
>>> संकल्पात् स मनो_ भवेत् ।
>>>
>>> बुद्धि: चित्तम् अहंकार:
>>>
>>> buddhi: cittam ahaMkAra:
>>>
>>> माया-इति.आदि_अभिधम् तत:॥
>>>
>>> mAyA-iti.Adi_abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
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>>> .