fm1026 1.fb10-11 The Trouble with Fate .z43
jivadas
DAILY READINGS tu 12 February, 2019
fm5010 2.fb12 The SunKing Rises .z30
https://www.dropbox.com/s/dh7sl6wi78ix3z7/fm5010%202.fb10%20The%20SunKing%20Rises%20.z30.docx?dl=0
fm7020 3.fb12 virAT the Person .z18
https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
fm1027 1fb12-13 Obstructions to Freedom .z41
fm1026 1.fb10-11 The Trouble with Fate .z43
oॐm
jd:
The yoga.vAsiSTha speaks of two sorts of karmic influence.
I read the first, दैव daiva, as "Fate".
the word originates in the root √द्यु >#dyu, which refers to the Day/Sky.
then द्यु >dyu (di~u) grows, from di~u to de-va.
A deva is historically, an Aryan invader; mythically, a सुर sura.Brightling,
at war with the असुर asura.Darkling demons.
when dyu is Heaven,
or when it is the mental Sky,
its residents are divine beings.
they are not "God"s in the monotheistic sense
but mere Divinities.
whether God or god
दे-व de-va god becomes दै-व dai-va Fate
when divinity exerts its power.
some call that force Kismet, some call it Fate.
you might say "divinization".
Fate is a सम्कल्प samkalpa.Concept distinct from another view:
नियति niyati.Destiny.
but right now rAma's complaint is—
oॐm
The Trouble with Fate
Râma said—
x01
वृत्ते_अस्मिन् एवम् एतेषाम् काल.आदीनाम् महामुने ।
संसार-नाम्नि का_एव_आस्था मादृशानाम् वदतु_इह ॥१।२६।१॥
vRtte_asmin evam eteSAm kAla.AdInAm mahAmune |
saMsAra-nAmni kA_eva_AsthA mAdRzAnAm vadatu_iha ||1|26|1||
.
vRtte_asmin evam eteSAm kAla.AdInAm mahAmune |
saMsAra-nAmni kA_eva_AsthA mAdRzAnAm vadatu_iha - x
.
things being as they are, great muni, here in the saMsAra
faced.with Time and his companions
tell me what foothold is there for the likes of me
?
vRtte_asmin.n_evam eteSAm x
kAla.AdInAm mahAmune of Time and the rest, Great.muni,
saMsAra-nAmni kA_eva_AsthA x
mAdRzAnAm vadatu_iha for those like me, tell me, here in the world?
~vlm.p.1. rAma said:—Such being the all destructive conduct of time and others, what confidence, O great sage, can men like me have in them?
x02
विक्रीता* इव तिष्ठाम* एतै:_दैव.आदिभि:_वयम् ।
मुने प्रपञ्च-रचनै:_मुग्धा* वन-मृगा* इव ॥१।२६।२॥
vikrItA* iva tiSThAma* etai:_daiva.Adibhi:_vayam |
mune prapaJca-racanai:_mugdhA* vana-mRgA* iva ||1|26|2||
.
vikrItA* iva tiSThAma* - like submitting.to -
etai: - these - daiva.Adibhi: - Fatalities - vayam.we, Muni, - prapaJca-racanai: - by these material constructions -
mugdhA* vana-mRgA* iva – are bewildered like a fawn lost in the woods
.
~vlm.p.2 We all remain here, as slaves sold to Fate and Destiny, and we are deceived by their allurements as beasts of the forest.
* vikrItA: iva tiSThAma: like slaves we are etai:_daiva.Adibhi: with these bonds like Fate vayam mune we, muni, prapaJca-racanai: w material constructions mugdhA: vana-mRgA: iva like foolish forest-beasts.
x
xx1.12.1 02 03
z03
एष:* अन्-आर्य-समाम्नाय: काल: कवलन.उन्मुख: ।
जगति_अविरतम् लोकम् पातयति_आपत्.अर्णवे ॥१।२६।३॥
eSa:* an-Arya-samAmnAya: kAla: kavalana.unmukha: |
jagati_aviratam lokam pAtayati_Apat.arNave ||1|26|3||
.
eSa:* an-Arya-samAmnAya: kAla: kavalana.unmukha: |
jagati_aviratam lokam pAtayati_Apat.arNave - x
.
Lord Time
has no proper worldly manners
—
with his gaping gulping gullet
.
he
likes to throw
people into the Sea of Woe
.
~vlm.p.3 This Fate whose conduct is so very inhuman is ever eager to devour all beings. He is constantly throwing men into the sea of troubles.
* consider the chain R < nR / anR < nara < nAra <> ara > ari > Arya das....@gmail.com
y04
दहति_अन्तर्.दुर्.आशाभि:_देव:_दारुण-चेष्टया ।
लोकम् उष्ण-प्रकाशाभि:_ज्वालाभि:_दहन:_यथा ॥१।२६।४॥
dahati_antar.dur.AzAbhi:_deva:_dAruNa-ceSTayA |
lokam uSNa-prakAzAbhi:_jvAlAbhi:_dahana:_yathA ||1|26|4||
.
dahati_antar.dur.AzAbhi: x
deva: dAruNa-ceSTayA |
lokam uSNa-prakAzAbhi: x
jvAlAbhi:_dahana: yathA - x
.
he burns us
up
with interior despair
this misbehaving deity
and at the last he burns us
out
in
the radiant flames of Doomsday
.
~vlm. He is led by his malicious attempts to inflame the mind with inordinary desires, as the fire raises its flames to burn down a habitation.
~vlm.p.4 He is moved by his malicious attempts to inflame minds with excessive desires, as the fire raises its flames to burn down a house.
y05
धृतिम् विधुरयति_एषा मर्यादा-रूप-वल्लभा ।
स्त्रीत्वात् स्वभाव-चपला नियति:_नियत~उन्मुखी ॥१।२६।५॥
dhRtim vidhurayati_eSA maryAdA-rUpa-vallabhA |
strItvAt svabhAva-capalA niyati:_niyata~unmukhI ||1|26|5||
.
dhRtim vidhurayati x
eSA maryAdA-rUpa-vallabhA |
strItvAt svabhAva-capalA x
niyati: x
niyata~unmukhI - x
.
his fickle Lady
Destiny
does not respect propriety
so fickle is her nature
.
she is known, therefore, as womanly
.
*jd. Sorry about that, ladies. What do you expect from a boy raised in a sexist society?
~vlm. Destiny the faithful and obedient wife of Fate, is naturally fickle on account of her being a female, and is always bent on mischief and desturbing {sic} the patience (even of the wisest of men).
~vlm.p.5 Destiny, the faithful and obedient wife of Fate, is naturally fickle on account of her being a female. She is always bent on mischief and disturbing patience.
x
xx04 05 06
z06
ग्रसते_अविरतम् भूत-जालम् सर्प* इव_अनिलम् ।
कृतान्त: कर्कश.आचार: जराम् नीत्वा_अजरम् वपु: ॥१।२६।६॥
grasate_aviratam bhUta-jAlam sarpa* iva_anilam |
kRtAnta: karkaza.AcAra: jarAm nItvA_ajaram vapu: ||1|26|6||
.
grasate_aviratam - x -
bhUta-jAlam x
sarpa* iva_anilam |
kRtAnta: karkaza.AcAra: x
jarAm nItvA_ajaram vapu: - x
.
Krtânta.Terminator
swallows us
like a snake that feeds on air
.
Waving a sword,
he drives
this not-yet~agèd human form
into
senile decrepitude
.
~vlm.p.6 As the heinous serpent feeds upon the air, so does cruel Death ever swallow the living. He ripens the body with old age to create his zest, and then devours all animals warm with life.
y07
यम:_निर्घृण-राजेन्द्र:_न_आर्तम् नाम_अनुकम्पते ।
सर्व-भूत-दया~उदार:_जन:_दुर्.लभताम् गत: ॥१।२६।७॥
yama:_nirghRNa-rAjendra:_na_Artam nAma_anukampate |
sarva-bhUta-dayA~udAra:_jana:_dur.labhatAm gata: ||1|26|7||
.
yama:_nirghRNa-rAjendra: x
na_Artam nAma_anukampate |
sarva-bhUta-dayA~udAra:_jana:_dur.labhatAm gata: ||1|26|7||
The Emperor of Cruelty
Yama Lord Death
knows no mercy
.
someone with pity for all beings
is
somebody that's hard to find
.
yama: yama the DeathLord
nirghRNa-rAjendra: a pitiless monarch
na_Artam nAma_anukampate without any compassion for suffering
sarva-bhUta-dayA~udAra:_ jana:_dur.labhatAm gata: x.
~vlm.7. Death is called a relentless tyrant, having no pity even for the sick and weak; nor any regard for any one in any state of life.
y08
सर्वा* एव मुने फल्गु-विभवा* भूत-जातय: ।
दु:खाय_एव दुरन्ताय दारुणा* भोग-भूमय: ॥१।२६।८॥
sarvA* eva mune phalgu-vibhavA* bhUta-jAtaya: |
du:khAya_eva durantAya dAruNA* bhoga-bhUmaya: ||1|26|8||
.
sarvA* eva, - Muni, - phalgu-vibhavA* bhUta-jAtaya: |
du:khAya_eva durantAya x
dAruNA* bhoga-bhUmaya: - x
.
O
muni,
we
who're supposed.to.be "enjoyers of perfection"
enjoy
—powerlessly—
suffering, endless sorrow, and sheer misery
.
sarvA:_ eva mune x
phalgu-vibhavA: x
bhUta-jAtaya: |
du:khAya_eva durantAya x
dAruNA bhoga-bhUmaya: xx
~vlm. Every one in this world is fond of affluence and pleasures, not knowing that these are only calculated to lead him to his ruin.
~vlm.p.8 Every one in this world is fond of affluence and pleasures, not knowing that these are only calculated to lead him to his ruin.
x
xx07 08 09
z09
आयु:_अत्यन्त-चपलम् मृत्यु:_एकान्त-निष्ठुर: ।
तारुण्यम् च_अति.तरलम् बाल्यम् जडतया हृतम् ॥१।२६।९॥
Ayu:_atyanta-capalam mRtyu:_ekAnta-niSThura: |
tAruNyam ca_ati.taralam bAlyam jaDatayA hRtam ||1|26|9||
.
Ayu:_atyanta-capalam x
mRtyu:_ekAnta-niSThura: |
tAruNyam ca_ati.taralam x
bAlyam jaDatayA hRtam - x
.
this life
is endless change
.
death
is a solitary place
.
youth
is a whirling tornado
.
boyhood
is rapt in stupidity
.
vwv. ... death is absolutely cruel ... ~vlm. ... very cruel.
~vlm.p.9 Life is very unsteady. Death is very cruel. Youth is very frail and fickle, and boyhood is full of dullness and unconsciousness.
x10
कला-कलङ्कित:लोक: बन्धव:भव-बन्धनम् ।
भोगा* भव-महारोगा:_तृष्णा:_च मृग-तृष्णिका: ॥१।२६।१०॥
kalA-kalaGkita:loka: bandhava:bhava-bandhanam |
bhogA* bhava-mahArogA:_tRSNA:_ca mRga-tRSNikA: ||1|26|10||
.
kalA-kalaGkita:loka: bandhava:bhava-bandhanam |
bhogA* bhava-mahArogA: x
tRSNA:_ca x
mRga-tRSNikA: - x
.
this world
is a corruption of moments
.
kinsmen
are bondsmen of being
&
pleasure
is the plague of being—craving a mirage
!
~vlm.p.10 Man is defiled by his worldliness, his friends are ties to the world, his enjoyments are the greatest of his diseases in life, and his greed and ambition are his ever alluring the mirage.
y11
शत्रव:_च_इन्द्रियाणि_एव सत्यम् यातम् अ-सत्यताम् ।
प्रहरति_आत्मना_एव_आत्मा मनसा_एव मन:_रिपु: ॥१।२६।११॥
zatrava:_ca_indriyANi_eva satyam yAtam a-satyatAm |
praharati_AtmanA_eva_AtmA manasA_eva mana:_ripu: ||1|26|11||
.
zatrava:_ca_indriyANi_eva satyam yAtam a-satyatAm |
praharati_AtmanA_eva_AtmA manasA_eva mana:_ripu: - x
.
our senses are our enemies
:
what is real reaches unreality
:
yourself
struggles against
yourSelf
:
Manas.Mind is his own enemy
.
~vlm.p.11 Our very senses are our enemies, before which even truth appears as falsehood. The mind is the enemy of the mind and self is the enemy of self.
x
xx10 11 12
z12
अहंकार: कलङ्काय बुद्धय: परिपेलवा: ।
क्रिया दुष्फल-दायिन्य:_लीला: स्त्री-निष्ठताम् गता: ॥१।२६।१२॥
ahaMkAra: kalaGkAya buddhaya: paripelavA: |
kriyA duSphala-dAyinya:_lIlA: strI-niSThatAm gatA: ||1|26|12||
.
ahaMkAra: kalaGkAya x
buddhaya: paripelavA: |
kriyA duSphala-dAyinya: x
lIlA: strI-niSThatAm gatA: - x
.
it's
aham.kAra "I"dentity
that is at fault
:
it leads
buddhi.Intellect
to Action
.
pretty.soon our sole pleasure becomes
addiction to women
.
~vlm.12. Self-esteem is stained (with the name of selfishness), intelligence is blamed for its fallaciousness, our actions are attended with bad results, and our pleasures tend only to effeminacy.
~vlm.p.12 Self-esteem is stained, intelligence is blamed for its deception, our actions are attended with bad results, and our pleasures tend only to effeminacy.
x13
वाञ्छा-विषय-शालिन्या सत्-चमत्.कृतय: क्षता: ।
नार्य:_दोष-पताकिन्य: रसा* नीरसताम् गता: ॥१।२६।१३॥
vAJchA-viSaya-zAlinyA sat-camat.kRtaya: kSatA: |
nArya:_doSa-patAkinya: rasA* nIrasatAm gatA: ||1|26|13||
.
vAJchA-viSaya-zAlinyA* sat-camat.kRtaya: kSatA: |
nArya:_doSa-patAkinya: rasA* nIrasatAm gatA: - x
.
looking for sensual pleasure
we lose sight of the marvelous
Sat.Reality
when women catch our eye
.
our nectar gets denectarized
!
vAJchA-viSaya-zAlinyA x
sat-camat.kRtaya: kSatA: |
nArya: doSa-patAkinya: x
rasA* nIrasatAm gatA: xx
~vlm. ... our women are the ensigns of vice, and all that were once so sweet, have become tasteless and vapid.
~vlm.p.13. All our desires are directed to enjoyments. Our love of truth is lost, our women are the symbols of vice, and all that was once so sweet has become tasteless and vapid.
x14
वस्तु~अवस्तुतया ज्ञातम् दत्तम् चित्तम् अहंकृतौ ।
अ-भाव-वेधिता भावा भावान्त:_न_अधिगम्यते ॥१।२६।१४॥
vastu~avastutayA jJAtam dattam cittam ahaMkRtau |
a-bhAva-vedhitA bhAvA bhAvAnta:_na_adhigamyate ||1|26|14||
.
vastu~avastutayA jJAtam x
dattam cittam ahaMkRtau |
a-bhAva-vedhitA bhAvA bhAvAnta:_na_adhigamyate - x
.
because of this
"Aham"kâra-"I"dentity
what has no substance
seems
to be substantial
:
shot.thru with unBeing
Being and Becoming do not appear to be
.
vastu~avastutayA with a substantial or insubstantial state
jJAtam known
dattam given
cittam ahaMkRtau affected in "I"dentity
a-bhAva-vedhitA bhAvA x
bhAvAnta: x
na_adhigamyate xx
~vwv. A real thing is understood as unreality. The mind is given to egotism. All beings are pierced by want (or death). The limit of exstence is not reached.
~vlm.p.14 Things that are not real are believed as real. They have become the cause of our pride by hardening us in untruth and keeping us from the light of truth.
x
xx13 14 15
z15
तप्यते केवलम् साधो मति:_आकुलित~अन्तरा ।
राग.रोग:_विलसति विराग:_न_पगच्छति ॥१।२६।१५॥
tapyate kevalam sAdho mati:_Akulita~antarA |
rAga.roga:_vilasati virAga:_na_pagacchati ||1|26|15||
.
tapyate kevalam - , Sâdhu, -
mati:_Akulita~antarA |
rAga.roga:_vilasati x
virAga:_na_pagacchati - x
.
they burn me thru and thru, sAdhu, these thoughts
–a dancing disease of passionate attachment–
where is Dispassion to be found
?
~vlm.p.15 My mind is at a loss to think what to do. It regrets its increased appetite for pleasure, and for its lack of self-denial.
x16
रज:गुण-हता दृष्टि:_तम: सम्.परिवर्धते ।
न च_अधिगम्यते सत्त्वम् तत्त्वम् अत्यन्त-दूरत: ॥१।२६।१६॥
raja:guNa-hatA dRSTi:_tama: sam.parivardhate |
na ca_adhigamyate sattvam tattvam atyanta-dUrata: ||1|26|16||
.
raja:guNa-hatA dRSTi: x
tama: sam.parivardhate |
na ca_adhigamyate sattvam x
tattvam atyanta-dUrata: - x
.
the red rajasic force
has fallen
.
black tamasic perception
rules
everywhere
and what is So
does not approach
that That
.
they're infinitely far apart
.
raja:guNa-hatA dRSTi: x
tama: sam.parivardhate |
na ca_adhigamyate sattvam x
tattvam atyanta-dUrata: xx
*jd. #tattva = Thatness, the state of ब्रह्मन् brahman.Immensity, the Absolute. The state (-tva) of That (tat, as in OM tat sat, or tattvamasi). #sattva = Suchness, the apparent reality, the state of being-So, the Relative.
~vlm.16. My sight is dimmed by the dust of sensuality: the darkness of self-esteem prevails upon me: the purity of mind is never reached to, and truth is far off from me.
~vlm.p.16 My sight is dimmed by the dust of sensuality. The darkness of self-esteem prevails over me. I am never able to reach purity of mind, and truth is far away from me.
y17
स्थिति:_अस्थिरताम् याता मृति:_आगमन.उन्मुखी ।
धृति:_वैधुर्यम् आयाता रति:_नित्यम् अ-वस्तुनि ॥१।२६।१७॥
sthiti:_asthiratAm yAtA mRti:_Agamana.unmukhI |
dhRti:_vaidhuryam AyAtA rati:_nityam a-vastuni ||1|26|17||
.
sthiti:_asthiratAm yAtA mRti:_Agamana.unmukhI |
dhRti:_vaidhuryam AyAtA rati:_nityam a-vastuni - x
.
nothing lasts
.
the fixed becomes unfixed
what was solid
gels & liquefies
and
Death
draws closer
while we devote our passions to the insubstantial
.
~vlm.17. Life is become uncertain and death is always advancing nigh; my patience is disturbed, and there is an increased appetite for whatever is false.
~vlm.p.17 Life has become uncertain and death is always advancing near. My patience is disturbed, and there is an increased appetite for whatever is false.
x
z18
xx16 17 18
z18
मति:_मान्द्येन मलिना पात~एक-परमम् वपु: ।
ज्वलति_इव जरा देहे प्रति.स्फुरति दुष्कृतम् ॥१।२६।१८॥
mati:_mAndyena malinA pAta~eka-paramam vapu: |
jvalati_iva jarA dehe prati.sphurati duSkRtam - x
.
our thoughts
are
the mind's mess of slothfulness
our spirits
have
fallen from the One
:
senescence
blazes in the flesh so it shoots sparks of wickedness
.
mati:_mAndyena malinA x
pAta~eka-paramam vapu: |
jvalati_iva jarA dehe x
prati.sphurati duSkRtam xx
~vlm.18. The mind is soiled by dullness, and the body is cloyed with surfeit and ready to fall; old age exults over the body, and sins are conspicuous at every step.
~vlm.p.18 The mind is soiled by dullness, and the body is filled with overindulgence in eating and is ready to fall. Old age exults over the body, and sins are conspicuous at every step.
x19
यत्नेन याति युवता दूरे सज्जन-सङ्गति: ।
गति:_न विद्यते काचित् क्वचित्_न_उदेति सत्यता ॥१।२६।१९॥
yatnena yAti yuvatA dUre sajjana-saGgati: |
gati:_na vidyate kAcit kvacit_na_udeti satyatA ||1|26|19||
.
yatnena yAti yuvatA x
dUre sajjana-saGgati: |
gati:_na vidyate kAcit x
kvacit_na_udeti satyatA - x
.
youth
is a trouble to endure
:
Good Company
is hard to find
:
the Way
is not known anyhow
&
nothing's what it seems to be
.
~vlm.p.19 Youth flies fast away despite all our care to preserve it. The company of the good is at a distance. The light of truth shines from nowhere, and I can have recourse to nothing in this world.
y20
मन:_विमुह्यति_इव_अन्तर् मुदिता दूरताम् गता ।
न_उज्ज्वला करुणा_उदेति दूरात्_आयाति नीचता ॥१।२६।२०॥
mana:_vimuhyati_iva_antar muditA dUratAm gatA |
na_ujjvalA karuNA_udeti dUrAt_AyAti nIcatA ||1|26|20||
.
mana:_vimuhyati_iva_antar x
muditA dUratAm gatA |
na_ujjvalA karuNA_udeti x
dUrAt_AyAti nIcatA - x
.
Mind
gets confused within
.
sympathy flies far away
.
the warmth of compassion does not arise
.
we
have become lowest of the low
.
~vlm.p.20 The mind is stupefied within itself, and its contentment has fled. There is no rise of enlightened sentiments in it, and meanness makes the mind’s advance to enlightened sentiments only more distant.
mana:_ vimuhyati_iva_antar x
muditA dUratAm gatA |
na_ujjvalA karuNA_udeti x
dUrAt_AyAti nIcatA xx
x
xx19 20 21
z21
धीरता_अधीरताम् एति पात.उत्पात-पर:_जन: ।
सु.लभ:_दुर्.जन~अश्लेष:_दुर्.लभ: सत्.समागम: ॥१।२६।२१॥
dhIratA_adhIratAm eti pAta.utpAta-para:_jana: |
su.labha:_dur.jana~azleSa:_dur.labha: sat.samAgama: ||1|26|21||
.
dhIratA_adhIratAm eti x
pAta.utpAta-para:_jana: |
su.labha:_dur.jana~azleSa: x
dur.labha: sat.samAgama: - x
.
Wisdom
turns to
indiscretion
a stumble brings an awful fall
.
it's easy to find the wicked
but good company is hard to get
.
~vlm.p.21 Patience is converted into impatience. Man is subject to the states of birth and death. Good company is rare, but bad company is always within everyone’s reach.
x22
आगम~अपायिन:_भावा भावना भव-बन्धनी ।
नीयते केवलम् क्व_अपि नित्यम् भूत-परम्परा ॥१।२६।२२॥
Agama~apAyina:_bhAvA bhAvanA bhava-bandhanI |
nIyate kevalam kva_api nityam bhUta-paramparA ||1|26|22||
.
Agama~apAyina:_bhAvA bhAvanA bhava-bandhanI |
nIyate kevalam kva_api nityam bhUta-paramparA - x
.
they come and go, our states of being, our imaginings
:
we're bound by being
&
we're led somewhere or other, creatures in a parade
.
Agama~apAyina:_ bhAvA x
bhAvanA bhava-bandhanI |
nIyate kevalam kva_api x
nityam bhUta-paramparA xx
~vlm.p.22 All individual existences are liable to appear and disappear. All desires are chains to the world, and all worldly beings are constantly seen to be led away to where, necessarily, no one can tell.
y23
दिश:_अपि हि न दृश्यन्ते देश:_अपि_अन्य~अपदेश-भाक् ।
शैला* अपि वि.शीर्यन्ते का_एव_आस्था मादृश:_जने ॥१।२६।२३॥
diza:_api hi na dRzyante deza:_api_anya~apadeza-bhAk |
zailA* api vi.zIryante kA_eva_AsthA mAdRza:_jane ||1|26|23||
.
diza:_api hi na dRzyante x
deza:_api_anya~apadeza-bhAk |
zailA* api vi.zIryante x
kA_eva_AsthA mAdRza:_jane - x
.
the four winds
change
countries
flourish and disappear
.
when great mountains crumble.away to dust what anchor can there be
for the likes of me
?
diza:_api hi na dRzyante x
deza:_api_anya~apadeza-bhAk |
zailA: _api vi.zIryante x
kA_eva_AsthA mAdRza:_jane xx
~vlm.p.23 What reliance can there be on human life when the points of the compass become indistinct and indiscernible, when countries and places change their positions and names, and when even mountains are liable to be dilapidated?
x
xx22 23 24
x24
अद्यते सत्तया_अपि द्यौ:_भुवनम् च_अपि भुज्यते ।
धरा_अपि याति वैधुर्यम् का_एव_आस्था मादृश:_ जने ॥१।२६।२४॥
adyate sattayA_api dyau:_bhuvanam ca_api bhujyate |
dharA_api yAti vaidhuryam kA_eva_AsthA mAdRza:_ jane ||1|26|24||
.
adyate sattayA_api dyau: x
bhuvanam ca_api bhujyate |
dharA_api yAti vaidhuryam x
kA_eva_AsthA mAdRza:_ jane - x
.
when
sattA Suchness eats up the heavens and gobbles our lives
when
Earth itself is doomed
what anchor can there be for the likes of me
?
adyate sattayA_api dyau: x
bhuvanam ca_api bhujyate |
dharA_api yAti vaidhuryam x
kA_eva_AsthA mAdRza:_ jane xx
~vlm.24. What reliance can there be on man, when the heavens are swallowed in infinity, when this world is absorbed in nothingness, and the very earth loses her stability?
~vlm.p.24 What reliance can there be on man when the heavens are swallowed in infinity, when this world is absorbed in nothingness, and the very earth loses her stability?
x25
शुष्यन्ति_अपि समुद्रा:_च शीर्यन्ते तारका* अपि ।
सिद्धा* अपि विनश्यन्ति का_एव_आस्था मादृश:_जने ॥१।२६।२५॥
zuSyanti_api samudrA:_ca zIryante tArakA* api |
siddhA* api vinazyanti kA_eva_AsthA mAdRza:_jane ||1|26|25||
.
zuSyanti_api samudrA:_ca - and tho the oceans dry -
zIryante tArakA* api - and tho their waves grow still -
siddhA* api vinazyanti - and tho the Siddha.Adepts die -
kA_eva_AsthA mAdRza:_jane - x
.
the oceans
all
at last dry.out
:
their waves grow still
.
even siddha.Adepts meet their destruction
.
what anchor can there be for the likes of me
?
~vlm.p.25 What reliance can there be on men like ourselves when the very seas are liable to be dried up, when the stars are doomed to fade away and disappear, and when the most perfect of beings are liable to dissolution?
y26
दानवा* अपि दीर्यन्ते ध्रुव:_अपि_अध्रुव-जीवित: ।
अमरा* अपि मार्यन्ते का_एव_आस्था मादृशे जने ॥१।२६।२६॥
dAnavA* api dIryante dhruva:_api_adhruva-jIvita: |
amarA* api mAryante kA_eva_AsthA mAdRze jane ||1|26|26||
.
when
the gods are destroyed in war
&
the pole-star shifts from its place
and
the immortals die
what anchor can there be for the likes of me
?
dAnavA api dIryante x
dhruva:_api_adhruva-jIvita: |
amarA api mAryante x
kA_eva_AsthA mAdRze jane xx
~vlm.p.26 What reliance can there be on men like us when even the demigods are liable to destruction, when the polar star is known to change its place, and when the immortal gods are doomed to mortality?
x
xx25 26 27
z27
शक्र:_अपि_आक्रम्यते वक्त्रै: यम:_अपि नियमयते ।
वायु:_अपि_एति_अवायुत्वम् का_एव_आस्था मादृशे जने ॥१।२६।२७॥
zakra:_api_Akramyate vaktrai: yama:_api niyamayate |
vAyu:_api_eti_avAyutvam kA_eva_AsthA mAdRze jane ||1|26|27||
.
zakra:_api_Akramyate vaktrai: yama:_api niyamayate |
vAyu:_api_eti_avAyutvam kA_eva_AsthA mAdRze jane - x
.
when
the GodKing is himself under attack
when
the Lord of Death is doomed
when
the windGod cannot breathe
:
what anchor can there be for the likes of me
?
~vlm.p.27 What reliance can there be on men like us when indra is doomed to be defeated by demons, when even Death is hindered from his aim, and when air currents cease to move?
x28
सोम:_अपि व्योमताम् याति मार्तण्ड:_अपि_एति खण्डताम् ।
मग्नताम् अग्नि;_अपि_एति का_एव_आस्था मादृशे जने ॥१।२६।२८॥
soma:_api vyomatAm yAti mArtaNDa:_api_eti khaNDatAm |
magnatAm agni;_api_eti kA_eva_AsthA mAdRze jane ||1|26|28||
.
the Moon shrinks to an emptiness
.
the DeathEgg Sun gets snuffed
.
Agni the God of Fire Fire gets swamped
.
what anchor can there be for the likes of me
?
soma:_api vyomatAm yAti x
mArtaNDa:_api_eti khaNDatAm |
magnatAm agnir_api_eti x
kA_eva_AsthA mAdRze jane xx
~vlm.p.28 What reliance can there be on men like us when the very moon is to vanish with the sky, when the very sun is to be split into pieces, and when fire itself is to become frigid and cold?
y29
परमेष्टि_अपि निष्ठावान् ह्रियते हरि:_अपि_अज: ।
भव:_अपि_अभावम् आयाति का_एव_आस्था मादृशे जने ॥१।२६।२९॥
parameSTi_api niSThAvAn hriyate hari:_api_aja: |
bhava:_api_abhAvam AyAti kA_eva_AsthA mAdRze jane ||1|26|29||
.
parameSTi_api niSThAvAn x
hriyate hari:_api_aja: |
bhava:_api_abhAvam AyAti x
kA_eva_AsthA mAdRze jane - x
.
the Supreme
itself
into its state
absorbs the unborn hari himself
:
existence itself becomes non-existent
.
what anchor can there be for the likes of me
?
~vlm.p.29 What reliance can there be on men like us when the very gods Hari and Brahma are to be absorbed into the Great One, and when Shiva himself is to be no more?
x
x28 29 30
z30
काल: संकाल्यते येन नियति:_च_अपि नीयते ।
खम् अपि_आलीयते_अनन्तम् का_एव_आस्था मादृशे जने ॥१।२६।३०॥
kAla: saMkAlyate yena niyati:_ca_api nIyate |
kham api_AlIyate_anantam kA_eva_AsthA mAdRze jane ||1|26|30||
.
kAla: saMkAlyate yena niyati:_ca_api nIyate |
kham api_AlIyate_anantam kA_eva_AsthA mAdRze jane - x
.
and yet
Time accumulates
and Destiny destines
and Space spreads infinitely outward
.
what anchor can there be for the likes of me
?
kAla: saMkAlyate Time accumulates
yena x
niyati:_ca_api nIyate |
kham api_AlIyate_anantam x
kA_eva_AsthA mAdRze jane xx
~vlm.p.30 What reliance can there be on men like us when the duration of time comes to be counted, when Destiny is destined to her final destiny, and when all emptiness loses itself in infinity?
x31
अ.श्राव्य~अ.वाच्य-दुर्.दर्श-तत्त्वेन_अज्ञात-मूर्तिना ।
भुवनानि वि.डम्ब्यन्ते केन.चित्_भ्रम-दायिना ॥१।२६।३१॥
a.zrAvya~a.vAcya-dur.darza-tattvena_ajJAta-mUrtinA |
bhuvanAni vi.Dambyante kena.cit_bhrama-dAyinA ||1|26|31||
.
azrAvya~avAcya-durdarza-tattvena x
ajJAta-mUrtinA |
bhuvanAni vi.Dambyante x
kena.cit_ bhrama-dAyinA - x
.
by the unheard, unspoken, hard-to-see
Thatness
unknowable in form
somehow
we beings are tricked into this great Delusion
.
~vlm.p.31 That which is inaudible, unspeakable, invisible, and unknowable in his real form, displays to us these wonderful worlds by some fallacy.
32
अहंकार-कलाम् एत्य सर्वत्र_अन्तर-वासिना ।
ahaMkAra-kalAm etya sarvatra_antara-vAsinA |
न स:_अस्ति त्रिषु लोकेषु य:_तेन_इह न बाध्यते ॥१।२६।३२॥
na sa:_asti triSu lokeSu ya:_tena_iha na bAdhyate ||1|26|32||
.
when
an instance of "I"dentity having gone.to
everywhere
:
within
so.clothed in everywhere
he
is not in the Three Worlds
so
is not troubled by it
.
* my translation is fully parsed below. can you parse this? ~vlm.p.32 No one conscious of himself can disown his subjection to that Being that dwells in the hearts of every one.
* Ahamkâra."I"dentity-kalA.instance-m-s - etya.gone - sarvatra.everywhere.x-antara.inner/within-vAsin.1.clothed/dwelling-A - na sa:_asti - he is not - triSu lokeSu - in the Three Worlds - ya: - who – tena-therewith - iha.here/in.this.world- na bAdhyate - is not troubled.
x
xx31 32 33
z33
शिल-शैलक-वप्रेषु स.आश्व-भूत:_दिवाकर: ।
वन-पाषाणवन् नित्यम् अवश: परिचोद्यते ॥१।२६।३३॥
zila-zailaka-vapreSu sa.Azva-bhUta:_divAkara: |
vana-pASANavan nityam avaza: paricodyate ||1|26|33||
.
zila-zailaka-vapreSu sa.Azva-bhUta:_divAkara: |
vana-pASANavan nityam avaza: paricodyate - x
.
we
are as lost as a rock tossed into the forest
or
the horse-drawn Daymaker Sun pulled willy-nilly
over the stony mountain-range ramparts
.
zila-zailaka-vapreSu x
sa.Azva-bhUto divAkara: |
vana-pASANavan nityam x
avaza: paricodyate xx
~vlm.p.33 This sun, the lord of worlds, is compelled to run over hills, rocks and fields, like an inert piece of stone, hurled down from a mountain and carried away by a current stream.
x34
धरा-गोलकम् अन्तस्थ-सुर~असुर-गण.आस्पदम् ।
वेष्ट्यते धिष्ण्य-चक्रेण पक्व~अक्षोटम् इव त्वचा ॥१।२६।३४॥
dharA-golakam antastha-sura~asura-gaNa.Aspadam |
veSTyate dhiSNya-cakreNa pakva~akSoTam iva tvacA ||1|26|34||
.
dharA-golakam x
antastha-sura~asura-gaNa.Aspadam |
veSTyate x
dhiSNya-cakreNa x
pakva~akSoTam iva tvacA - x
.
this Earth-globe, home of sura.Brightlings and asura.Darklings
spins
within its sparkling shell of stars
.
Hell
is a hot walnut in its shell
!
dharA-golakam x
antastha-sura~asura-gaNa.Aspadam |
veSTyate dhiSNya-cakreNa x
pakva~akSoTam iva tvacA xx
~vlm.p.34 This globe of earth, the seat of all the suras and asuras and surrounded by a luminous sphere like a walnut is covered by its hard shell, exists under the His command.
y35
दिवि देवा* भुवि नरा: पातालेषु च भोगिन: ।
कल्पिता: कल्प-मात्रेण नीयन्ते जर्जराम् दशाम् ॥१।२६।३५॥
divi devA* bhuvi narA: pAtAleSu ca bhogina: |
kalpitA: kalpa-mAtreNa nIyante jarjarAm dazAm ||1|26|35||
.
divi devA:_ bhuvi narA: x
pAtAleSu ca bhogina: |
kalpitA: kalpa-mAtreNa x
nIyante jarjarAm dazAm - x
.
the Gods in their sky
us people on our earth
the serpents hidden in their pits
—
we are imaginings that journey to decrepitude
.
~vlm.p.35 The gods in the heavens, the men on earth, and the serpents in the nether world are brought into existence and led to decay by His will only.
x
xx 34 35 36
z36
काम:_च जगत्_ईशान-रण-लब्ध-पराक्रम: ।
अक्रमेन_एव विक्रान्ते लोकम् आक्रम्य वल्गति ॥१।२६।३६॥
kAma:_ca jagat_IzAna-raNa-labdha-parAkrama: |
akramena_eva vikrAnte lokam Akramya valgati ||1|26|36||
.
kAma:_ca jagat x
IzAna-raNa-labdha-parAkrama: |
akramena_eva vikrAnte x
lokam Akramya valgati - x
.
kAma
Desire
the lord of lust
losing his battle with Lord shiva
made bold to fan this world with his wings
.
how he flutters here
!
kAma:_ ca jagat_IzAna-raNa-labdha-parAkrama: |
akramena_eva vikrAnte x
lokam Akramya valgati xx
~vlm.p.36 Kama Deva, who is arbitrarily powerful and has forcibly overpowered the entire living world, derives his unconquerable might from the Lord of worlds.
x37
वसन्त:_मत्त-मातङ्ग:_मदै: कुसुम-वर्षणै: ।
vasanta:_matta-mAtaGga: madai: kusuma-varSaNai: |
आमोदित-ककुप्-चक्र:_चेत: नयति चापलम् ॥१।२६।३७॥
Amodita-kakup-cakra:_ceta:_nayati cApalam ||1|26|37||
.
spring
:
the rutting.mad bull elephant
spurts his foreplay juices
a rain of flowers
a shower of lust
that perfumes the valley
ceta:.Affective.mind, Feeling - nayati.leading.to - cApala.fickle/mobility
.
in spring, a bull elephant goes mad
drunk on the juices he exudes
.
the skies are everywhere a rain of flowers
as Affectivity goes mad too
.
~vlm.p.37 As the heated elephant regales the air with his spirituous flowing, so does the spring perfume the air with his profusion of flowers, unsettling the minds of men.
#kakubh, #kakup, #kakub -f.- a peak, summit rv • space, region or quarter of the heavens • N. of a metre of three pAdas (consisting of 8, 12, and 8 syllables respectively • so called because the second pAda exceeds the others by four syllables •• cp. Jap. haiku's 5/7/5) • unornamented hair or pony-tail hair +
* vasanta.springtime-:_matta.rutting-mAtaGga.elephant - mada.lusting-i: kusuma.flower-varSaNa.raining.x-i: | Amodita.perfumed-kakubh.mountain.space-cakra.wheel: - ceta:.Affective.mind, Feeling - nayati.leading.to - cApala.fickle/mobility
y38
अनुरक्त~अङ्गनालोल-लोचना-लोकित.आकृति ।
anurakta~aGganAlola-locanA-lokita.AkRti |
स्वस्थी.कर्तुम् मन: शक्त:_न विवेक:_महान्_अपि ॥१।२६।३८॥
svasthI.kartum mana: zakta:_na viveka:_mahAn_api ||1|26|38||
.
not even a Great One
rich in viveka.Discernent
can quite resist
chasing after the roving eyes of a beautiful girl
.
anurakta.attached/loved-aGganA.girls-lola.restless/fickle.x-locana.eyes-Alokita.beheld-AkRti.form/shape- |
svasthI-kartum mana: zakta: - Mind is able to play itself -
na viveka:_mahAn_api - there's no discerning what are very great
.
~vlm.p.38 So are the loose glances of loving maidens directed to inflict deep wounds in the heart of man, which his best efforts are unable to heal.
#svasthIbhU svasthI.bhU Par. svastI-bhavati - to become one's self, return to one's natural condition, become well or sober. -
x
xx37 38 39
z39
पर.उपकार-कारिण्या पर.आर्ति-परि.तप्तया ।
बुद्ध* एव सुखी.मन्ये स्वात्म-शीतलया धिया ॥१।२६।३९॥
para.upakAra-kAriNyA para.Arti-pari.taptayA |
buddha* eva sukhI.manye svAtma-zItalayA dhiyA ||1|26|39||
.
by/with an para.others-upakAra.benefit-kAriN.doer-yA -
by/with para.others-Arti.pain/injury-paritapta.burnt/afflicted-yA |
buddha.awakened/realized- eva.indeed/only - sukhI.manye - I think good -
svAtma-zItalayA dhiyA - because.of their own cool thought
.
those with concern for others, with their suffering torments
—
they
are wise and happy because of the gentility of their inner thought
.
~vlm.p.39 One whose best endeavor is always to do good to others, and who feels for others’ sorrows, is really intelligent and happy under the influence of his cool judgment.
x40
उत्पन्न-ध्वंसिन: काल-वडव.अनल=पातिन: ।
utpanna-dhvaMsina: kAla-vaDava.anala=pAtina: |
संख्यातुम् केन शक्यन्ते कल्लोला* जीवित.अम्बुधौ ॥१।२६।४०॥
saMkhyAtum kena zakyante kallolA* jIvita.ambudhau ||1|26|40||
.
utpanna.x-dhvaMsin.x-a: x
kAla.x-vaDava.x-Anala.x-pAtin.x-a: |
saMkhyAtum –
kena zakyante x
kallola.x-A:_ jIvita.x-ambudhi.x-au - x
.
it
rises and it falls, stirred by the wind and submarine fire
.
who can count all the billows in this ocean of the life we've lived
?
~vlm.p.40 Who can count the number of beings resembling the waves of the ocean, and on whom death has been darting the undersea fire of destruction?
y41
सर्व* एव नरा* मोहात्_दुराशा-पाश-पाशिन: ।
दोष-गुल्मक-सारङ्गा* विशीर्णा* जन्म-जङ्गले ॥१।२६।४१॥
sarva* eva narA* mohAt_durAzA-pAza-pAzina: |
doSa-gulmaka-sAraGgA* vizIrNA* janma-jaGgale ||1|26|41||
.
sarva* eva narA* mohAt x
durAzA-pAza-pAzina: |
doSa-gulmaka-sAraGgA x
vizIrNA janma-jaGgale - x
.
all of us humans, bar none, are snared
in the snare of the trapper
moha.Delusion
.
we
are like a deer snagged in the underbrush
.
~vlm.p.41 All mankind is deluded to entrap themselves in the snare of greed and be afflicted with all evils in life, as the deer entangled in the thickets of a jungle.
x
xx40 41 42
z42
संक्षीयते जगति जन्म-परस्परासु
saMkSIyate jagati janma-parasparAsu
लोकस्य तै:_इह कु.कर्मभि:_आयु:_एतत् ।
lokasya tai:_iha ku.karmabhi:_Ayu:_etat |
आकाश-पादप-लता-कृत-पाश-कल्पम्
AkAza-pAdapa-latA-kRta-pAza-kalpam
येषाम् फलम् न.हि विचार-विद:_अपि विद्म: ॥१।२६।४२॥
yeSAm phalam na.hi vicAra-vida:_api vidma: ||1|26|42||
.
what a waste
is
this sequence of birth after birth
—
worlds won by our own wicked works
.
Life
is a tree grown in the sky
with Time's Noose hanging from its branches
:
its fruit
not even the experts know
.
~vlm.p.42 The duration of human life in this world is being decreased in each generation in proportion to the increase of wicked acts. The desire of pleasure is as vain as the expectation of reaping fruit from a vine growing in the sky. Yet I know not why men of reason would not understand this truth.
z43
adya_utsava:_ayam Rtu:_eSa tathA_iha yAtrA
te bandhava: sukham idam sa-vizeSa-bhogam |
ittham mudhA_eva kalayan_su.vikalpa-jAlam
Alola-pelava-mati:_galati_iha loka: ||1|26|43||
adya_utsava:_ayam Rtu:_eSa tathA_iha yAtrA
te bandhava: sukham idam sa-vizeSa-bhogam |
ittham mudhA_eva kalayan_su.vikalpa-jAlam
Alola-pelava-mati:_galati_iha loka: ||1|26|43||
.
adya_utsava:_ayam Rtu:_eSa tathA_iha yAtrA
te bandhava: sukham idam sa-vizeSa-bhogam |
ittham mudhA_eva kalayan_su.vikalpa-jAlam
Alola-pelava-mati:_galati_iha loka: - x
.
"Today's a Feast. It's the season for a Procession.
Here are all the relatives. What an opulent banquet!"
so
a fool looks at things
smiling in his dilemma as his unsteady little mind pours out
this whole world
before him
.
~vlm.p.43 "This is a day of festivity, a season of joy and a time of procession. Here are our friends. Here are the pleasures and here are a variety of our entertainments."Thus do men of vacant minds amuse themselves with weaving the web of their desires, until they become extinct.
oॐm
DAILY READINGS tu 12 February, 2019
fm5010 2.fb12 The SunKing Rises .z30
https://www.dropbox.com/s/dh7sl6wi78ix3z7/fm5010%202.fb10%20The%20SunKing%20Rises%20.z30.docx?dl=0
fm7020 3.fb12 virAT the Person .z18
https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
fm1027 1fb12-13 Obstructions to Freedom .z41
tail
+++
सर्ग १.२६
राम* उवाच ।
वृत्ते_अस्मिन् एवम् एतेषाम् काल.आदीनाम् महामुने ।
संसार-नाम्नि का_एव_आस्था मादृशानाम् वदतु_इह ॥१।२६।१॥
विक्रीता* इव तिष्ठाम* एतै:_दैव.आदिभि:_वयम् ।
मुने प्रपञ्च-रचनै:_मुग्धा* वन-मृगा* इव ॥१।२६।२॥
एष:* अन्-आर्य-समाम्नाय: काल: कवलन.उन्मुख: ।
जगति_अविरतम् लोकम् पातयति_आपत्.अर्णवे ॥१।२६।३॥
दहति_अन्तर्.दुर्.आशाभि:_देव:_दारुण-चेष्टया ।
लोकम् उष्ण-प्रकाशाभि:_ज्वालाभि:_दहन:_यथा ॥१।२६।४॥
धृतिम् विधुरयति_एषा मर्यादा-रूप-वल्लभा ।
स्त्रीत्वात् स्वभाव-चपला नियति:_नियत~उन्मुखी ॥१।२६।५॥
ग्रसते_अविरतम् भूत-जालम् सर्प* इव_अनिलम् ।
कृतान्त: कर्कश.आचार: जराम् नीत्वा_अजरम् वपु: ॥१।२६।६॥
यम:_निर्घृण-राजेन्द्र:_न_आर्तम् नाम_अनुकम्पते ।
सर्व-भूत-दया~उदार:_जन:_दुर्.लभताम् गत: ॥१।२६।७॥
सर्वा* एव मुने फल्गु-विभवा* भूत-जातय: ।
दु:खाय_एव दुरन्ताय दारुणा* भोग-भूमय: ॥१।२६।८॥
आयु:_अत्यन्त-चपलम् मृत्यु:_एकान्त-निष्ठुर: ।
तारुण्यम् च_अति.तरलम् बाल्यम् जडतया हृतम् ॥१।२६।९॥
कला-कलङ्कित:लोक: बन्धव:भव-बन्धनम् ।
भोगा* भव-महारोगा:_तृष्णा:_च मृग-तृष्णिका: ॥१।२६।१०॥
शत्रव:_च_इन्द्रियाणि_एव सत्यम् यातम् अ-सत्यताम् ।
प्रहरति_आत्मना_एव_आत्मा मनसा_एव मन:_रिपु: ॥१।२६।११॥
अहंकार: कलङ्काय बुद्धय: परिपेलवा: ।
क्रिया दुष्फल-दायिन्य:_लीला: स्त्री-निष्ठताम् गता: ॥१।२६।१२॥
वाञ्छा-विषय-शालिन्या सत्-चमत्.कृतय: क्षता: ।
नार्य:_दोष-पताकिन्य: रसा* नीरसताम् गता: ॥१।२६।१३॥
वस्तु~अवस्तुतया ज्ञातम् दत्तम् चित्तम् अहंकृतौ ।
अ-भाव-वेधिता भावा भावान्त:_न_अधिगम्यते ॥१।२६।१४॥
तप्यते केवलम् साधो मति:_आकुलित~अन्तरा ।
राग.रोग:_विलसति विराग:_न_पगच्छति ॥१।२६।१५॥
रज:गुण-हता दृष्टि:_तम: सम्.परिवर्धते ।
न च_अधिगम्यते सत्त्वम् तत्त्वम् अत्यन्त-दूरत: ॥१।२६।१६॥
स्थिति:_अस्थिरताम् याता मृति:_आगमन.उन्मुखी ।
धृति:_वैधुर्यम् आयाता रति:_नित्यम् अ-वस्तुनि ॥१।२६।१७॥
मति:_मान्द्येन मलिना पात~एक-परमम् वपु: ।
ज्वलति_इव जरा देहे प्रति.स्फुरति दुष्कृतम् ॥१।२६।१८॥
यत्नेन याति युवता दूरे सज्जन-सङ्गति: ।
गति:_न विद्यते काचित् क्वचित्_न_उदेति सत्यता ॥१।२६।१९॥
मन:_विमुह्यति_इव_अन्तर् मुदिता दूरताम् गता ।
न_उज्ज्वला करुणा_उदेति दूरात्_आयाति नीचता ॥१।२६।२०॥
धीरता_अधीरताम् एति पात.उत्पात-पर:_जन: ।
सु.लभ:_दुर्.जन~अश्लेष:_दुर्.लभ: सत्.समागम: ॥१।२६।२१॥
आगम~अपायिन:_भावा भावना भव-बन्धनी ।
नीयते केवलम् क्व_अपि नित्यम् भूत-परम्परा ॥१।२६।२२॥
दिश:_अपि हि न दृश्यन्ते देश:_अपि_अन्य~अपदेश-भाक् ।
शैला* अपि वि.शीर्यन्ते का_एव_आस्था मादृश:_जने ॥१।२६।२३॥
अद्यते सत्तया_अपि द्यौ:_भुवनम् च_अपि भुज्यते ।
धरा_अपि याति वैधुर्यम् का_एव_आस्था मादृश:_ जने ॥१।२६।२४॥
शुष्यन्ति_अपि समुद्रा:_च शीर्यन्ते तारका* अपि ।
सिद्धा* अपि विनश्यन्ति का_एव_आस्था मादृश:_जने ॥१।२६।२५॥
दानवा* अपि दीर्यन्ते ध्रुव:_अपि_अध्रुव-जीवित: ।
अमरा* अपि मार्यन्ते का_एव_आस्था मादृशे जने ॥१।२६।२६॥
शक्र:_अपि_आक्रम्यते वक्त्रै: यम:_अपि नियमयते ।
वायु:_अपि_एति_अवायुत्वम् का_एव_आस्था मादृशे जने ॥१।२६।२७॥
सोम:_अपि व्योमताम् याति मार्तण्ड:_अपि_एति खण्डताम् ।
मग्नताम् अग्नि;_अपि_एति का_एव_आस्था मादृशे जने ॥१।२६।२८॥
परमेष्टि_अपि निष्ठावान् ह्रियते हरि:_अपि_अज: ।
भव:_अपि_अभावम् आयाति का_एव_आस्था मादृशे जने ॥१।२६।२९॥
काल: संकाल्यते येन नियति:_च_अपि नीयते ।
खम् अपि_आलीयते_अनन्तम् का_एव_आस्था मादृशे जने ॥१।२६।३०॥
अ.श्राव्य~अ.वाच्य-दुर्.दर्श-तत्त्वेन_अज्ञात-मूर्तिना ।
भुवनानि वि.डम्ब्यन्ते केन.चित्_भ्रम-दायिना ॥१।२६।३१॥
अहंकार-कलाम् एत्य सर्वत्र_अन्तर-वासिना ।
न स:_अस्ति त्रिषु लोकेषु य:_तेन_इह न बाध्यते ॥१।२६।३२॥
शिल-शैलक-वप्रेषु स.आश्व-भूत:_दिवाकर: ।
वन-पाषाणवन् नित्यम् अवश: परिचोद्यते ॥१।२६।३३॥
धरा-गोलकम् अन्तस्थ-सुर~असुर-गण.आस्पदम् ।
वेष्ट्यते धिष्ण्य-चक्रेण पक्व~अक्षोटम् इव त्वचा ॥१।२६।३४॥
दिवि देवा* भुवि नरा: पातालेषु च भोगिन: ।
कल्पिता: कल्प-मात्रेण नीयन्ते जर्जराम् दशाम् ॥१।२६।३५॥
काम:_च जगत्_ईशान-रण-लब्ध-पराक्रम: ।
अक्रमेन_एव विक्रान्ते लोकम् आक्रम्य वल्गति ॥१।२६।३६॥
वसन्त:_मत्त-मातङ्ग:_मदै: कुसुम-वर्षणै: ।
आमोदित-ककुप्-चक्र:_चेत: नयति चापलम् ॥१।२६।३७॥
अनुरक्त~अङ्गनालोल-लोचना-लोकित.आकृति ।
स्वस्थी.कर्तुम् मन: शक्त:_न विवेक:_महान्_अपि ॥१।२६।३८॥
पर.उपकार-कारिण्या पर.आर्ति-परि.तप्तया ।
बुद्ध* एव सुखी.मन्ये स्वात्म-शीतलया धिया ॥१।२६।३९॥
उत्पन्न-ध्वंसिन: काल-वडव.अनल=पातिन: ।
संख्यातुम् केन शक्यन्ते कल्लोला* जीवित.अम्बुधौ ॥१।२६।४०॥
सर्व* एव नरा* मोहात्_दुराशा-पाश-पाशिन: ।
दोष-गुल्मक-सारङ्गा* विशीर्णा* जन्म-जङ्गले ॥१।२६।४१॥
संक्षीयते जगति जन्म-परस्परासु
लोकस्य तै:_इह कु.कर्मभि:_आयु:_एतत् ।
आकाश-पादप-लता-कृत-पाश-कल्पम्
येषाम् फलम् न.हि विचार-विद:_अपि विद्म: ॥१।२६।४२॥
अद्य_उत्सव:_अयम् ऋतु:_एष तथा_इह यात्रा
ते बन्धव: सुखम् इदम् स-विशेष-भोगम् ।
इत्थम् मुधा_एव कलयन्_सु.विकल्प-जालम्
आलोल-पेलव-मति:_गलति_इह लोक: ॥१।२६।४३॥
॥
१०२७
fm1027 1fb12-13 Obstructions to Freedom .z41
+++
FM.Canto 1.26
Râma said—
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
32
when
an instance of "I"dentity
having gone.to
everywhere
:
within
so.clothed in everywhere
he
is not in the Three Worlds
so
is not troubled by it
.
33 34 35 36 37 38 39 40 41 42 43
||
+++
.z43
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