y2014.1mr17-18 Canto 2.14: Concerning _vicAra_ Enquiry
jivadas
y2014.1mr17-18 Canto 2.14: Concerning _vicAra_ Enquiry
fm1017 (trans. only): https://www.dropbox.com/s/qt3f9cvan5wg8mi/fm2014.1mr17-18%20Canto%202.14%20Concerning%20_vicAra_%20Enquiry.docx
Word (complete with Working Notes): https://www.dropbox.com/s/sp5snn2perueqhf/y2014.1mr17-18%20Canto%202.14%20Concerning%20_vicAra_%20Enquiry.docx
All YVFiles: http://bit.ly/NjbdVI
Audio: pending
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
Enquiry (the second gate-keeper to liberation) should be undertaken by an intelligence that has been purified by a close study of the scripture, and this enquiry should be unbroken.
**sv.53 Knowledge of truth arises from such enquiry; from such knowledge there follows tranquillity in oneself; and then there arises the supreme peace that passeth understanding and the ending of all sorrow. (Vicara or enquiry is not reasoning nor analysis: it is directly looking into oneself. S.V.)
Concerning vicAra Enquiry
jd: The term <vicara> has the the general sense of vi>cara, going-thru, the analysis of ideas. Students of ramaNa have come to use it particularly in the sense of Self-Enquiry. In FM, I use "Enquiry" to indicate Atma-vicAra, and "Inquiry" for the more general sense. Occasionally I use an ambiguous "I/Enquiry".
The term <viveka> is commonly called "Discrimination"; but that word has been supplanted in modern times with the sense of racial prejudice. Here I translate "Discernment", as the distinction between what is So (_sat_) and not.So (_a.sat_).
So vicAra is reasoning analysis of what is So, and viveka is the practical application of that analysis through firm realization.
vasishtha said:
शास्त्रावबोधामलया धिया परम-पूतया ।
कर्तव्य: करण-ज्ञेन विचारो_अनिशम् आत्मन: ॥२।१४।१॥
विचारात्_तीक्ष्णताम्_एत्य धी: पश्यति परम् पदम् ।
दीर्घ-संसार-रोगस्य विचारो हि महौषधम् ॥२।१४।२॥
By the pure understanding of this zAstra,
with thought perfectly clear,
what ought to be done is constant Enquiry into the self.
Through such Enquiry, thought becomes sharp:
and it beholds the Perfect State.
For the disease of saMsAra, Enquiry's the best medicine.
-2-
आपद्-वनम्_अनन्त.ईहा-परिपल्लवित-आकृति ।
विचार-क्रकच-छिन्नम्_न_एव भूय: प्ररोहति ॥२।१४।३॥
In Disaster Grove grow the trees of unending desire.
Attacked by the axe of Enquiry, not very soon do the trees grow back.
-3-
मोहेन बन्धु-नाशेषु संकटेषु *भ्रमेषु च ।
सर्वम् व्याप्तम् महाप्राज्ञ विचारो हि सताम् गति: ॥२।१४।४॥
Where there is delusion,
or death in the family,
or dire straits, confusions everywhere, _rAma,
Enquiry is the wise one's way.
-4-
न विचारम् विना कश्चित् उपायः_अस्ति विपश्चिताम् ।
विचारात् अशुभम् त्यक्त्वा शुभम्_आयाति धी: सताम् ॥२।१४।५॥
The wise and learned understand that there's no path but Enquiry:
by Enquiry what's miserable becomes the wonder of the wise.
-5-
बलम् बुद्धि: च तेज: च प्रतिपत्ति: क्रिया-फलम् ।
फलन्ति एतानि सर्वाणि विचारेण_एव धीमताम् ॥२।१४।६॥
Strength, Intellect, Vigor—these are all the fruit of action;
and they come by the Enquiry of the wise.
-6-
युक्त-अ.युक्त-महा-दीपम्_अभिवाञ्छित-साधकम् ।
स्फारम् विचारम्_आश्रित्य संसार-जलधिम् तरेत् ॥२।१४।७॥
It is the seeker's light, that shows what is fit or unfit for him;
it is the lighthouse whereby he safely sails the saMsAra sea.
-7-
आलून-हृदय-अम्भोजान्_महा-मोह-मतङ्ग.जान् ।
विदारयति शुद्ध.आत्मा विचारो नाम केसरी ॥२।१४।८॥
The Heart-lotus=ravaging elephants of this delusion
are scattered by the Self-purifying vicAra, the prowling lion.
-8-
मूढा: काल-वशेन_इह यत्_गता: परमम् पदम् ।
तत्_विचार-प्रदीपस्य विजृम्भितम्_अनुत्तमम् ॥२।१४।९॥
Even fools in the course of time can gain the perfect state
by means of the unrivalled expansion of the clear light of Enquiry.
-9-
राज्यानि सम्पद: स्फारा भोगो मोक्षश् च शाश्वत: ।
विचार-कल्प-वृक्षस्य फलान्य् एतानि _राघव ॥२।१४।१०॥
Kingdoms, fortunes, great abundance, pleasure,
and eternal Freedom:—
son of the house of raghu the Swift,
the Age-ending Eon Tree called Enquiry, bears us these sweet fruits!
-10-
या विवेक-विकासिन्यो मतयो महताम् इह ।
न ता विपदि मज्जन्ति तुम्बकानीव वारिणि ॥२।१४।११॥
Blossom-bursting with _viveka,
the minds of the great, here and now,
do not drown in misfortune.
They're a gourd pot floating on a wave.
-11-
विचारोदय-कारिण्या धिया व्यवहारन्ति ये ।
फलानाम् अत्य्-उदारानाम् भाजनम् हि भवन्ति ते ॥२।१४।१२॥
When Enquiry arises in their thoughts,
no matter what they do,
people become entitled to super-splendiferous sweet fruits.
-12-
मूर्ख-हृत्-कानन-स्थानाम् आशा-प्रथम-रोधिनाम् ।
अविचार-करञ्जानाम् मञ्जर्यो दुःख-रीतय: ॥२।१४।१३॥
A poisonous _karaJja vine destroying hope,
there in the Heart-grove, blossoming with misery:
that's the weed called non-Enquiry.
-13-
कज्जल-क्षोद-मलिना मदिरामद-धर्मिणी ।
अविचारमयी निद्रा यातु ते _राघव क्षयम् ॥२।१४।१४॥
The sleep of non-Enquiry is dirty as charcoal on the hands,
or whisky muddying the mind.
rAma, that way lies destruction!
-14-
महापद्-अति.दीर्घेषु सद्-विचार-पर: नर: ।
न निमज्जति मोहेषु तेजस्-राशि: तमःस्व्_इव ॥२।१४।१५॥
मानसे सरसि स्वच्छे विचार-कमल-उत्कर: ।
नूनम् विकसित: यस्य हिमवान्_इव भाति स: ॥२।१४।१६॥
Enduring great calamities,
enquiring into what is So,
he does not drown in delusions, he's radiant in tamasic dark:
in crystalline Mind Lake,
his lotus of Enquiry comes to bloom--
such an enquiring person bursts into blossom,
shines like Snow Mountain.
-15-16-
विचार-विकला यस्य मति: मान्द्यम्_उपेयुष: ।
तस्य_उदेत्य्_अशनिश्_चन्द्रान्_मुधा यक्ष: शिशोर्_इव ॥२।१४।१७॥
One wanting in vicAra, with a mind slow to study,
sees lightning flashing from the moon.
He's a baby who sees yakSa Monsters.
-17-
दु:ख-खण्डकम्_अस्थूलम् विपन्न-वलता-मधु: ।
राम दूरे परित्याज्यो निर्.विवेको नर-अधम: ॥२।१४।१८॥
Those people are like sorrow-weeds growing thin within a dark cave:
rAma, keep far away from such undiscerning inferiors.
-18-
ये केचन दुर्.आरम्भा दुर्.आचारा: दुर्-आधय: ।
अ-विचारेण ते भान्ति वेतालास्_तमसा यथा ॥२।१४।१९॥
When people are in difficult straits,
hard-going, hard-suffering,
without vicAra Enquiry they are like Zombies in the dark.
-19-
अ.विचारिणम्_एकान्त-वन-द्रुम-स.धर्मकम् ।
अ.क्षमम् _साधु-कार्येषु दूरे कुरु रघूद्वह ॥२।१४।२०॥
A person who does not enquire is like a rotten tree,
without any good use.
Keep far-away from him, best of the _raghu clan.
-20-
विविक्तम् हि मनो जन्तोर् आशा-वैवश्य-वर्जितम् ।
पराम् निवृतिम्_अभ्येति पूर्ण-चन्द्र इव_आत्मनि ॥२।१४।२१॥
Someone's discerning mind,
free from great expectations, self-controlled,
attains its rest,
like the full moon, setting within the Supreme Self.
-21-
विवेकतोदिता देहे सर्वम् शितलयत्य् अलम् ।
अलंकरोति चात्यन्तम् ज्योत्स्नेव भुवनम् यथा ॥२।१४।२२॥
When Discernment arises in a body,
everything is cool and beautiful and unbounded,
like moonlight silvering the earth.
-22-
परमार्थ-पताकाया: धिय: धवल-चामरम् ।
विचार: राजते जन्तो: रजन्याम्_इव चन्द्रमा: ॥२।१४।२३॥
Under the banner of Highest Meaning,
fanned by a fine white fan,
a person is cooled by Enquiry as the night is by the moon.
-23-
विचार-चारवो जीवा भासयन्तो दिशो दश ।
भान्ति भास्करवन् नूनम् भूयो भव-भयापहा: ॥२।१४।२४॥
The clever people who enquire
shine in the ten directions, like the world-illuminating sun,
subduing all the fears of life.
-24-
बालस्य स्व-मनो-मोह-कल्पित: प्राण-हारक: ।
रात्रौ मनसि वेतालो विचारेण विलीयते ॥२।१४।२५॥
When a boy raises in his mind,
at night,
the vision of a life-sucking vetAla Zombie,
it will disappear with Enquiry.
-25-
**jd. The vetAla वेताल will become a familiar figure, along with the pizAca पिशाच Monster. The pizAca is a monster familiar in purANIic literature. The vetAla is best-known in Sir Richard Burton's translation "Vikram and the Vampire"; but vetAlas are not mere bloodsuckers. They correspond more closely with the Zombie figure familiar to all, the Undead.
सर्वे एव जगद्-भावा: अ-विचारेण चारव: ।
अविद्यमान-सद्भावा: विचार-विशर-आरव: ॥२।१४।२६॥
These world-appearances seem dear without vicAra Enquiry.
Unthinking Such-appearances shatter after such Enquiry.
-26-
पुंस: निज-मनस्-मोह-कल्पितः_अनल्प-दुःख.द: ।
संसार-चिर-वेताल: विचारेण विलीयते ॥२।१४।२७॥
For human beings with obsessive conceptions and some sad woes,
the agèd Zombie Sam-sara must be subdued by Vi-cara.
-27-
**vlm.... Only reason can drive away this deeply rooted apparition from the mind.
समम् सुखम् निर्-आबाधम् अन्-अन्तम् अन्-अपाश्रयम् ।
विद्धीमम् केवली-भावम् विचारोच्चतरो: फलम् ॥२।१४।२८॥
Equable, sweet, untroubled, endless, independent,
rAma,
know this Absolute Experience as fruit of the Enquiry Tree.
-28-
अचल-स्थितिता-उदारा प्रकट-आभोग-तेजसा ।
तेन निष्कामता_उदेति शीतता_इव_इन्दुना_उदिता ॥२।१४।२९॥
Noble,
stable as a mountain,
with clear delightful energy,
when desirelessness arises, it's like the coolness of the moon.
-29-
स्व.विचार-महा.ओषध्या _साधुश्_चित्त-निषण्णया ।
तया_उत्तमत्व-प्रदया ना_अभिवाञ्छति न_उज्झति ॥२।१४।३०॥
When the sAdhu takes
Enquiry,
the great medicine which bestows ultimate comfort,
he does not desire nor refuse anything.
-30-
**vlm. When a saint ... *jd. As a religionist, VLM uses this meaningless term to translate both sAdhu and zAnta. I leave sAdhu untranslated, as the name for an aspirant on this path (_sAdhana_); and zAnta I call a person or (regrettably sexist) "man" of peace.
तत्-पद-आलम्बनम् चेत: स्फारम् आभासम् आगतम् ।
नास्तम् एति न चोदेति खम् इवातिततान्तरम् ॥२।१४।३१॥
cetas Awareness, having got that state,
immense, splendid, here, does not set nor does it rise,
like the sky in the great expanse within.
-31-
न ददाति न चादत्ते न चोन्नमति शाम्यति ।
केवलम् साक्षिवत् पश्यञ् जगद्-आभोगि तिष्ठति ॥२।१४।३२॥
He does not give, does not receive;
is not exalted nor subdued.
He is a witness seeing the wholeness:
so the world-enjoyer rests.
-32-
न च शाम्यति ना_अप्य्_अन्तर्_ना_अपि बोधो_अवतिष्ठति ।
न च नैष्कर्म्यम्_आदत्ते न च कर्माणि मज्जति ॥२।१४।३३॥
He does not rest in peace within, not even waking he abides.
karmaless, he does not outgive; nor is he tangled in karmas.
-33-
उपेक्षते गतम् वस्तु संप्राप्तम् अनुवर्तते ।
न क्षुब्धो न च वाक्षुब्धो भाति पूर्ण_इवार्णव: ॥२।१४।३४॥
He does not care about past things; does not go after anything.
Not troubled and not untroubled he seems as full as the ocean.
-34-
एवम् पूर्णेन मनसा महात्मानो महाशया: ।
जिवन्मुक्ता जगत्य् अस्मिन् विहरन्तीह योगिन: ॥२।१४।३५॥
And so
with a full Mind
these Great.Souls, the _mahA.Atmas,
these oceans,
as Living Freemen travel here:
and so the yogins pass their time.
-35-
उषित्वा सुचिरम् कालम् धीरास्_ते यावद्.ईप्सितम् ।
ते तमन्ते परित्यज्य यान्ति केवलताम् तताम् ॥२।१४।३६॥
They dwell here for a long long time,
those clever folk, just as they please;
and at last cast the body off and reach the outspread Absolute.
-36-
को_अहम् कस्य च संसार_इत्य् आपद्य् अपि धीमता ।
चिन्तनीयम् प्रयत्नेन सप्रतीकारम् आत्मना ॥२।१४।३७॥
"Who am I?
Where does saMsAra come from?"
Faced with misfortune, wise thinkers should consider such things,
and the Self as a remedy.
-37-
कार्य-संकट-संदेहम् राजा जानाति _राघव ।
निष्फलम् स-फलम् वापि विचारेणैव नान्यथा ॥२।१४।३८॥
In the complex matters of state,
Scion of _raghu,
a king knows what will be fruitful,
and what not,
only by means of Enquiry.
-38-
वेद-वेदान्त-सिद्धान्त-स्थितय: स्थिति-कारणम् ।
निर्णीयन्ते विचारेण दीपेन च भुव: निशि ॥२।१४।३९॥
From establishment in the teachings of the vedAnta,
this state is realized by Enquiry, as the moon lights the earth at night.
-39-
अ-नष्टम्_अन्धकारेषु बहु-तेज: स्व.जिह्मितम् ।
पश्यत्य्_अपि व्यवहितम् विचारश्_चारु-लोचनम् ॥२।१४।४०॥
It is not blinded by darkness,
nor dazzled by its own brilliance,
but sees all with discernment.
This Enquiry is a helpful eye.
-40-
विवेक-अन्ध: हि जाति-अन्ध: शोच्य: सर्वस्य दुर्-मति: ।
दिव्य-चक्षु: विवेक-आत्मा जयति_अखिल-वस्तुषु ॥२।१४।४१॥
To be blind to Discernment is worse than to be blind from birth:
bad from every point of view.
But the viveka-self wins all it sees.
-41-
परमात्म-मयी मान्या महानन्द-एक-साधिनी ।
क्षणम्_एकम् परित्याज्या न विचार-चमत्कृति: ॥२।१४।४२॥
This wonder of vicAra is the honored joyful unitive nature of the Self,
and should not be forsaken for a moment.
-42-
विचार-चारु-पुरुषो महताम् अपि रोचते ।
परिपक्व-चमत्कारम् सहकार-फलम् यथा ॥२।१४।४३॥
The clever person who enquires is glorious among the great:
he is ripe with delight, just like a delectable mango fruit.
-43-
विचार-कान्त-मतय: नानेकेषु पुन: पुन: ।
लुठन्ति दुःख-श्वभ्रेषु ज्ञात-अध्व-गतय: नरा: ॥२।१४।४४॥
Those for whom Enquiry is dear
do not always continually wallow in swamps of sorrow:
those folks have walked the ways of Wisdom.
-44-
न च रौति तथा रोगी ना_अनर्थ-शत-जर्जर: ।
अ-विचार-विनष्ट.आत्मा यथा_आज्ञ: परिरोदिति ॥२।१४।४५॥
A sick man does not moan his woes so loudly,
—not an old man with a hundred frailties,—
as a non-Enquirer ignorantly wails.
-45-
वरम् कर्दमम्_एकत्वम् मल-कीटकता वरम् ।
परम्_अन्ध-गुहाहित्वम् न नरस्या_अविचारिता ॥२।१४।४६॥
Better live in a slimy slough,
better to be a worm in shit,
better a snake in a black hole,
than someone who does not enquire.
-46-
**sv.46 ... a frog in the mud, a worm in dung... **vlm. ... a worm in the dirt.... **jd. It is incomprehensible to me how the word "shit" got on the Naughty List of the righteous. Is it the name of one of their Gods? Until the invention of chemical fertilizers, we were totally dependent on shit to grow our food!
सर्व-अनर्थ-निज-आवासम् सर्व.साधु-तिरस्कृतम् ।
सर्व-दौ:स्थित्य-सीमान्तम्_अ-विचारम् परित्यजेत् ॥२।१४।४७॥
It is the home of frustration,
the terminus of unsuccess,
the dread bane of all the sAdhus.
Therefore avoid nonEnquiry.
-47-
नित्यम् विचार-युक्तेन भवितव्यम् महात्मना ।
तथा_अन्ध-कूपे पतताम् विचारो ह्य्_अवलम्बनम् ॥२।१४।४८॥
The great mahAtmas constantly practise Enquiry.
It's a rope of rescue from the darkest pit.
-48-
स्वयम्_एव_आत्मना_आत्मानम्_अवष्टभ्य विचारत: ।
सम्सार-मोह-जलधेस्_तारयेत्_स्व.मनो-मृगम् ॥२।१४।४९॥
All by yourself alone the Self can be grasped:
for by vicAra Enquiry the great Ocean,
this saMsAra Universe,
is crossed,
when seen to be the Mind's mirage.
-49-
को_अहम् कथम्_अयम् दोष: संसार-आख्य_उपागत: ।
न्यायेन_इति परामर्शो विचार इति कथ्यते ॥२।१४।५०॥
"Who am I? and just how did this wicked Universe get started?"
With reason, you reach an answer:
that is vicAra Inquiry.
-50-
अन्ध-अन्ध-मोह-सु.घनम् चिरम् दुःखाय केवलम् ।
कृतम् शिलाया हृदयम् दुर्.मतेश् च_अ-विचारिण: ॥२।१४।५१॥
The blinding-the-blind cloud of delusion,
blowing to sorrow, all and always,
makes the heart of the thick-headed nonEnquirer stone.
-51-
भाव-अभाव-ग्रह-उत्सर्ग-दृशाम्_इह हि _राघव ।
न विचाराद्_ऋते तत्त्वम् ज्ञायते _साधु किम्.चन ॥२।१४।५२॥
For those taking the surge of non-being for being,
here now,
its Thatness is not to be known anyhow but from Enquiry.
-52-
विचाराज् ज्ञायते तत्त्वम् तत्त्वाद् विश्रान्तिर् आत्मनि ।
अतो मनसि शान्तत्वम् सर्व-दुःख-परिक्षय: ॥२।१४।५३॥
From Enquiry, Thatness is known; from Thatness is Repose in Self:
then there is Peacefulness of Mind, and every sorrow fades away.
-53-
**sv.53 Knowledge of truth arises from such enquiry; from such knowledge there follows tranquillity in oneself.... (_vicAra_ or enquiry is not reasoning nor analysis: it is directly looking into oneself. S.V.)
स-फलताम् फलते भुवि कर्मणाम्
प्रकटताम् किल गच्छति उत्तमाम् ।
स्फुट-विचार-दृशैव विचारिता
शमवते भवते च विरोचताम् ॥२।१४।५४॥
He is fruitful, and his karmas bear their fruit here,
now, in this present world. He finds, in the sudden
clarity of his vicAra perception, what,
thus, having enquired, at peace, leaves him radiant. -54-
oॐm
hk2014
**वसिष्ठ उवाच ।
शास्त्रावबोधामलया धिया परम-पूतया ।
कर्तव्य: करण-ज्ञेन विचारो_अनिशम् आत्मन: ॥२।१४।१॥
vicArAttIkSNatAmetya dhI: pazyati paraM padam |
dIrghasaMsArarogasya vicAro hi mahauSadham ||2|14|2||
ApadvanamanantehAparipallavitAkRti |
vicArakrakacachinnaM naiva bhUya: prarohati ||2|14|3||
mohena bandhunAzeSu saMkaTeSu bhrameSu ca |
sarvaM vyAptaM mahAprAjJa vicAro hi satAM gati: ||2|14|4||
na vicAraM vinA kazcidupAyo'sti vipazcitAm |
vicArAdazubhaM tyaktvA zubhamAyAti dhI: satAm ||2|14|5||
balaM buddhizca tejazca pratipatti: kriyAphalam |
phalantyetAni sarvANi vicAreNaiva dhImatAm ||2|14|6||
yuktAyuktamahAdIpamabhivAJchitasAdhakam |
sphAraM vicAramAzritya saMsArajaladhiM taret ||2|14|7||
AlUnahRdayAmbhojAnmahAmohamataGgajAn |
vidArayati zuddhAtmA vicAro nAma kesarI ||2|14|8||
मूढा: काल-वशेन_इह यत्_गता: परमम् पदम् ।
तत्_विचार-प्रदीपस्य विजृम्भितम्_अनुत्तमम् ॥२।१४।९॥
rAjyAni sampada: sphArA bhogo mokSazca zAzvata: |
vicArakalpavRkSasya phalAnyetAni _rAghava ||2|14|10||
yA vivekavikAsinyo matayo mahatAmiha |
na tA vipadi majjanti tumbakAnIva vAriNi ||2|14|11||
vicArodayakAriNyA dhiyA vyavahAranti ye |
phalAnAmatyudArAnAM bhAjanaM hi bhavanti te ||2|14|12||
mUrkhahRtkAnanasthAnAmAzAprathamarodhinAm |
avicArakaraJjAnAM maJjaryo duHkharItaya: ||2|14|13||
kajjalakSodamalinA madirAmadadharmiNI |
avicAramayI nidrA yAtu te _rAghava kSayam ||2|14|14||
mahApadatidIrgheSu sadvicAraparo nara: |
na nimajjati moheSu tejorAzistamaHsviva ||2|14|15||
mAnase sarasi svacche vicArakamalotkara: |
nUnaM vikasito yasya himavAniva bhAti sa: ||2|14|16||
vicAravikalA yasya matirmAndyamupeyuSa: |
tasyodetyazanizcandrAnmudhA yakSa: zizoriva ||2|14|17||
duHkhakhaNDakamasthUlaM vipannavalatAmadhu: |
rAma dUre parityAjyo nirviveko narAdhama: ||2|14|18||
ye kecana durArambhA durAcArA durAdhaya: |
avicAreNa te bhAnti vetAlAstamasA yathA ||2|14|19||
अ.विचारिणम्_एकान्त-वन-द्रुम-स.धर्मकम् ।
अ.क्षमम् साधु-कार्येषु दूरे कुरु रघूद्वह ॥२०॥
विविक्तम् हि मनस् जन्तो: आशा-वैवश्य-वर्जितम् ।
पराम् निवृतिम्_अभ्येति पूर्ण-चन्द्र: इव_आत्मनि ॥२।१४।२१॥
vivekatoditA dehe sarvaM zitalayaty alam |
alaMkaroti cAtyantaM jyotsneva bhuvanaM yathA ||2|14|22||
परमार्थ-पताकायाः धियः धवल-चामरम् ।
विचारः राजते जन्तोः रजन्याम्_इव चन्द्रमाः ॥२३॥
vicAracAravo jIvA bhAsayanto dizo daza |
bhAnti bhAskaravannUnaM bhUyo bhavabhayApahA: ||2|14|24||
bAlasya svamanomohakalpita: prANahAraka: |
rAtrau manasi vetAlo vicAreNa vilIyate ||2|14|25||
sarva eva jagadbhAvA avicAreNa cArava: |
avidyamAnasadbhAvA vicAravizarArava: ||2|14|26||
puMso nijamanomohakalpito'nalpaduHkhada: |
saMsAraciravetAlo vicAreNa vilIyate ||2|14|27||
samaM sukhaM nirAbAdhamanantamanapAzrayam |
viddhImaM kevalIbhAvaM vicAroccataro: phalam ||2|14|28||
acalasthititodArA prakaTAbhogatejasA |
tena niSkAmatodeti zItatevendunoditA ||2|14|29||
svavicAramahauSadhyA sAdhuzcittaniSaNNayA |
tayottamatvapradayA nAbhivAJchati nojjhati ||2|14|30||
tatpadAlambanaM ceta: sphAramAbhAsamAgatam |
nAstameti na codeti khamivAtitatAntaram ||2|14|31||
na dadAti na cAdatte na connamati zAmyati |
kevalaM sAkSivatpazyaJjagadAbhogi tiSThati ||2|14|32||
na ca zAmyati nApyantarnApi bodho'vatiSThati |
na ca naiSkarmyamAdatte na ca karmANi majjati ||2|14|33||
upekSate gataM vastu saMprAptamanuvartate |
na kSubdho na ca vAkSubdho bhAti pUrNevArNava: ||2|14|34||
evaM pUrNena manasA mahAtmAno mahAzayA: |
jivanmuktA jagatyasminviharantIha yogina: ||2|14|35||
uSitvA suciraM kAlaM dhIrAste yAvadIpsitam |
te tamante parityajya yAnti kevalatAM tatAm ||2|14|36||
ko'haM kasya ca saMsAra ityApadyapi dhImatA |
cintanIyaM prayatnena sapratIkAram AtmanA ||2|14|37||
kAryasaMkaTasaMdehaM rAjA jAnAti _rAghava |
niSphalaM saphalaM vApi vicAreNaiva nAnyathA ||2|14|38||
vedavedAntasiddhAntasthitaya: sthitikAraNam |
nirNIyante vicAreNa dIpena ca bhuvo nizi ||2|14|39||
anaSTamandhakAreSu bahuteja: svajihmitam |
pazyatyapi vyavahitaM vicArazcArulocanam ||2|14|40||
vivekAndho hi jAtyandha: zocya: sarvasya durmati: |
divyacakSurvivekAtmA jayatyakhilavastuSu ||2|14|41||
paramAtmamayI mAnyA mahAnandaikasAdhinI |
kSaNamekaM parityAjyA na vicAracamatkRti: ||2|14|42||
vicAracArupuruSo mahatAmapi rocate |
paripakvacamatkAraM sahakAraphalaM yathA ||2|14|43||
vicArakAntamatayo nAnekeSu puna: puna: |
luThanti duHkhazvabhreSu jJAtAdhvagatayo narA: ||2|14|44||
na ca rauti tathA rogI nAnarthazatajarjara: |
avicAravinaSTAtmA yathA'jJa: pariroditi ||2|14|45||
varaM kardamamekatvaM malakITakatA varam |
paramandhaguhAhitvaM na narasyAvicAritA ||2|14|46||
sarvAnarthanijAvAsaM sarvasAdhutiraskRtam |
sarvadauHsthityasImAntamavicAraM parityajet ||2|14|47||
nityaM vicArayuktena bhavitavyaM mahAtmanA |
tathAndhakUpe patatAM vicAro hyavalambanam ||2|14|48||
svayamevAtmanAtmAnamavaSTabhya vicArata: |
saMsAramohajaladhestArayetsvamanomRgam ||2|14|49||
ko'haM kathamayaM doSa: saMsArAkhya upAgata: |
nyAyeneti parAmarzo vicAra iti kathyate ||2|14|50||
andhAndhamohasughanaM ciraM duHkhAya kevalam |
kRtaM zilAyA hRdayaM durmatezcAvicAriNa: ||2|14|51||
bhAvAbhAvagrahotsargadRzAmiha hi _rAghava |
na vicArAdRte tattvaM jJAyate sAdhu kiMcana ||2|14|52||
vicArAjjJAyate tattvaM tattvAdvizrAntirAtmani |
ato manasi zAntatvaM sarvaduHkhaparikSaya: ||2|14|53||
saphalatAM phalate bhuvi karmaNAM
prakaTatAM kila gacchatyuttamAm |
sphuTavicAradRzaiva vicAritA
zamavate bhavate ca virocatAm ||2|14|54||
oॐm
dn2014
**वसिष्ठ उवाच ।
शास्त्रावबोधामलया धिया परम-पूतया ।
कर्तव्य: करण-ज्ञेन विचारो_अनिशम् आत्मन: ॥२।१४।१॥
विचारात्_तीक्ष्णताम्_एत्य धी: पश्यति परम् पदम् ।
दीर्घ-संसार-रोगस्य विचारो हि महौषधम् ॥२।१४।२॥
आपद्-वनम्_अनन्त.ईहा-परिपल्लवित-आकृति ।
विचार-क्रकच-छिन्नम्_न_एव भूय: प्ररोहति ॥२।१४।३॥
मोहेन बन्धु-नाशेषु संकटेषु *भ्रमेषु च ।
सर्वम् व्याप्तम् महाप्राज्ञ विचारो हि सताम् गति: ॥२।१४।४॥
न विचारम् विना कश्चित् उपायः_अस्ति विपश्चिताम् ।
विचारात् अशुभम् त्यक्त्वा शुभम्_आयाति धी: सताम् ॥२।१४।५॥
बलम् बुद्धि: च तेज: च प्रतिपत्ति: क्रिया-फलम् ।
फलन्ति एतानि सर्वाणि विचारेण_एव धीमताम् ॥२।१४।६॥
युक्त-अ.युक्त-महा-दीपम्_अभिवाञ्छित-साधकम् ।
स्फारम् विचारम्_आश्रित्य संसार-जलधिम् तरेत् ॥२।१४।७॥
आलून-हृदय-अम्भोजान्_महा-मोह-मतङ्ग.जान् ।
विदारयति शुद्ध.आत्मा विचारो नाम केसरी ॥२।१४।८॥
मूढा: काल-वशेन_इह यत्_गता: परमम् पदम् ।
तत्_विचार-प्रदीपस्य विजृम्भितम्_अनुत्तमम् ॥२।१४।९॥
राज्यानि सम्पद: स्फारा भोगो मोक्षश् च शाश्वत: ।
विचार-कल्प-वृक्षस्य फलान्य् एतानि _राघव ॥२।१४।१०॥
या विवेक-विकासिन्यो मतयो महताम् इह ।
न ता विपदि मज्जन्ति तुम्बकानीव वारिणि ॥२।१४।११॥
विचारोदय-कारिण्या धिया व्यवहारन्ति ये ।
फलानाम् अत्य्-उदारानाम् भाजनम् हि भवन्ति ते ॥२।१४।१२॥
मूर्ख-हृत्-कानन-स्थानाम् आशा-प्रथम-रोधिनाम् ।
अविचार-करञ्जानाम् मञ्जर्यो दुःख-रीतय: ॥२।१४।१३॥
कज्जल-क्षोद-मलिना मदिरामद-धर्मिणी ।
अविचारमयी निद्रा यातु ते _राघव क्षयम् ॥२।१४।१४॥
महापद्-अति.दीर्घेषु सद्-विचार-पर: नर: ।
न निमज्जति मोहेषु तेजस्-राशि: तमःस्व्_इव ॥२।१४।१५॥
मानसे सरसि स्वच्छे विचार-कमल-उत्कर: ।
नूनम् विकसित: यस्य हिमवान्_इव भाति स: ॥२।१४।१६॥
विचार-विकला यस्य मति: मान्द्यम्_उपेयुष: ।
तस्य_उदेत्य्_अशनिश्_चन्द्रान्_मुधा यक्ष: शिशोर्_इव ॥२।१४।१७॥
दु:ख-खण्डकम्_अस्थूलम् विपन्न-वलता-मधु: ।
राम दूरे परित्याज्यो निर्.विवेको नर-अधम: ॥२।१४।१८॥
ये केचन दुर्.आरम्भा दुर्.आचारा: दुर्-आधय: ।
अ-विचारेण ते भान्ति वेतालास्_तमसा यथा ॥२।१४।१९॥
अ.विचारिणम्_एकान्त-वन-द्रुम-स.धर्मकम् ।
अ.क्षमम् _साधु-कार्येषु दूरे कुरु रघूद्वह ॥२।१४।२०॥
विविक्तम् हि मनो जन्तोर् आशा-वैवश्य-वर्जितम् ।
पराम् निवृतिम्_अभ्येति पूर्ण-चन्द्र इव_आत्मनि ॥२।१४।२१॥
विवेकतोदिता देहे सर्वम् शितलयत्य् अलम् ।
अलंकरोति चात्यन्तम् ज्योत्स्नेव भुवनम् यथा ॥२।१४।२२॥
परमार्थ-पताकाया: धिय: धवल-चामरम् ।
विचार: राजते जन्तो: रजन्याम्_इव चन्द्रमा: ॥२।१४।२३॥
विचार-चारवो जीवा भासयन्तो दिशो दश ।
भान्ति भास्करवन् नूनम् भूयो भव-भयापहा: ॥२।१४।२४॥
बालस्य स्व-मनो-मोह-कल्पित: प्राण-हारक: ।
रात्रौ मनसि वेतालो विचारेण विलीयते ॥२।१४।२५॥
सर्वे एव जगद्-भावा: अ-विचारेण चारव: ।
अविद्यमान-सद्भावा: विचार-विशर-आरव: ॥२।१४।२६॥
पुंस: निज-मनस्-मोह-कल्पितः_अनल्प-दुःख.द: ।
संसार-चिर-वेताल: विचारेण विलीयते ॥२।१४।२७॥
समम् सुखम् निर्-आबाधम् अन्-अन्तम् अन्-अपाश्रयम् ।
विद्धीमम् केवली-भावम् विचारोच्चतरो: फलम् ॥२।१४।२८॥
अचल-स्थितिता-उदारा प्रकट-आभोग-तेजसा ।
तेन निष्कामता_उदेति शीतता_इव_इन्दुना_उदिता ॥२।१४।२९॥
स्व.विचार-महा.ओषध्या _साधुश्_चित्त-निषण्णया ।
तया_उत्तमत्व-प्रदया ना_अभिवाञ्छति न_उज्झति ॥२।१४।३०॥
तत्-पद-आलम्बनम् चेत: स्फारम् आभासम् आगतम् ।
नास्तम् एति न चोदेति खम् इवातिततान्तरम् ॥२।१४।३१॥
न ददाति न चादत्ते न चोन्नमति शाम्यति ।
केवलम् साक्षिवत् पश्यञ् जगद्-आभोगि तिष्ठति ॥२।१४।३२॥
न च शाम्यति ना_अप्य्_अन्तर्_ना_अपि बोधो_अवतिष्ठति ।
न च नैष्कर्म्यम्_आदत्ते न च कर्माणि मज्जति ॥२।१४।३३॥
उपेक्षते गतम् वस्तु संप्राप्तम् अनुवर्तते ।
न क्षुब्धो न च वाक्षुब्धो भाति पूर्ण_इवार्णव: ॥२।१४।३४॥
एवम् पूर्णेन मनसा महात्मानो महाशया: ।
जिवन्मुक्ता जगत्य् अस्मिन् विहरन्तीह योगिन: ॥२।१४।३५॥
उषित्वा सुचिरम् कालम् धीरास्_ते यावद्.ईप्सितम् ।
ते तमन्ते परित्यज्य यान्ति केवलताम् तताम् ॥२।१४।३६॥
को_अहम् कस्य च संसार_इत्य् आपद्य् अपि धीमता ।
चिन्तनीयम् प्रयत्नेन सप्रतीकारम् आत्मना ॥२।१४।३७॥
कार्य-संकट-संदेहम् राजा जानाति _राघव ।
निष्फलम् स-फलम् वापि विचारेणैव नान्यथा ॥२।१४।३८॥
वेद-वेदान्त-सिद्धान्त-स्थितय: स्थिति-कारणम् ।
निर्णीयन्ते विचारेण दीपेन च भुव: निशि ॥२।१४।३९॥
अ-नष्टम्_अन्धकारेषु बहु-तेज: स्व.जिह्मितम् ।
पश्यत्य्_अपि व्यवहितम् विचारश्_चारु-लोचनम् ॥२।१४।४०॥
विवेक-अन्ध: हि जाति-अन्ध: शोच्य: सर्वस्य दुर्-मति: ।
दिव्य-चक्षु: विवेक-आत्मा जयति_अखिल-वस्तुषु ॥२।१४।४१॥
परमात्म-मयी मान्या महानन्द-एक-साधिनी ।
क्षणम्_एकम् परित्याज्या न विचार-चमत्कृति: ॥२।१४।४२॥
विचार-चारु-पुरुषो महताम् अपि रोचते ।
परिपक्व-चमत्कारम् सहकार-फलम् यथा ॥२।१४।४३॥
विचार-कान्त-मतय: नानेकेषु पुन: पुन: ।
लुठन्ति दुःख-श्वभ्रेषु ज्ञात-अध्व-गतय: नरा: ॥२।१४।४४॥
न च रौति तथा रोगी ना_अनर्थ-शत-जर्जर: ।
अ-विचार-विनष्ट.आत्मा यथा_आज्ञ: परिरोदिति ॥२।१४।४५॥
वरम् कर्दमम्_एकत्वम् मल-कीटकता वरम् ।
परम्_अन्ध-गुहाहित्वम् न नरस्या_अविचारिता ॥२।१४।४६॥
सर्व-अनर्थ-निज-आवासम् सर्व.साधु-तिरस्कृतम् ।
सर्व-दौ:स्थित्य-सीमान्तम्_अ-विचारम् परित्यजेत् ॥२।१४।४७॥
नित्यम् विचार-युक्तेन भवितव्यम् महात्मना ।
तथा_अन्ध-कूपे पतताम् विचारो ह्य्_अवलम्बनम् ॥२।१४।४८॥
स्वयम्_एव_आत्मना_आत्मानम्_अवष्टभ्य विचारत: ।
सम्सार-मोह-जलधेस्_तारयेत्_स्व.मनो-मृगम् ॥२।१४।४९॥
को_अहम् कथम्_अयम् दोष: संसार-आख्य_उपागत: ।
न्यायेन_इति परामर्शो विचार इति कथ्यते ॥२।१४।५०॥
अन्ध-अन्ध-मोह-सु.घनम् चिरम् दुःखाय केवलम् ।
कृतम् शिलाया हृदयम् दुर्.मतेश् च_अ-विचारिण: ॥२।१४।५१॥
भाव-अभाव-ग्रह-उत्सर्ग-दृशाम्_इह हि _राघव ।
न विचाराद्_ऋते तत्त्वम् ज्ञायते _साधु किम्.चन ॥२।१४।५२॥
विचाराज् ज्ञायते तत्त्वम् तत्त्वाद् विश्रान्तिर् आत्मनि ।
अतो मनसि शान्तत्वम् सर्व-दुःख-परिक्षय: ॥२।१४।५३॥
स-फलताम् फलते भुवि कर्मणाम्
प्रकटताम् किल गच्छति उत्तमाम् ।
स्फुट-विचार-दृशैव विचारिता
शमवते भवते च विरोचताम् ॥२।१४।५४॥
oॐm
wn2014
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oॐm
y2014.001
वसिष्ठ उवाच ।
शास्त्रावबोधामलया धिया परमपूतया ।
कर्तव्य: करणज्ञेन विचारोऽनिशमात्मन: ॥२।१४।१॥
**वसिष्ठ उवाच ।
शास्त्रावबोधामलया धिया परम-पूतया ।
कर्तव्य: करण-ज्ञेन विचारो_अनिशम् आत्मन: ॥२।१४।१॥
**vasiSTha uvAca |
zAstrAvabodhAmalayA dhiyA parama-pUtayA |
kartavya: karaNa-jJena vicAro_anizam Atmana: ||2|14|1||
शास्त्र-अवबोध-अमलया by _zAstra-learning=untainted – by the pure understanding of the _zAstra धिया परम-पूतया by thought that is perfectly clear
कर्तव्य: करण-ज्ञेन (what is) to be done by the cause-knower
विचार: अनिशम् आत्मन: is Enquiry constantly into the self -1-
jd#pU > #pUta -mfn.- cleaned , purified , pure , clear , bright RV. &c. &c. ; m. (L.) a conch-shell ; white _kuza grass • #pUtau -du.- the buttocks (cf. #puta).
**vlm.2.14.1 It must be the duty of one, whose understanding is cleared and purified by a knowledge of the Sástras, to argue incessantly with a guide knowing how to reason aright.
**m.2.14.1 Sri Vasista. One should constantly enquire into oneself into the reasons for one's duties with a pure mind, cleansed and sanctified by knowledge of scriptures.
**sv.1 VASISTHA continued: Enquiry (the second gate-keeper to liberation) should be undertaken by an intelligence that has been purified by a close study of the scripture, and this enquiry should be unbroken.
**MoT. ...
/ ... // Mo_2,14.1 // kAraNajJena" kim | kena saMpadyate iti jAnatA
puruSeNa | "dhiyA Atmana: vicAra: anizam kartavyaH" ||2|14| MoT_2,14.1
||2|14|
**vasiSTha uvAca |
zAstrAvabodhAmalayA dhiyA paramapUtayA |
kartavya: karaNajJena vicAro'nizamAtmana: ||2|14|1||
**वसिष्ठ उवाच । शास्त्रावबोधामलया धिया परम-पूतया । कर्तव्य: करण-ज्ञेन विचारो_अनिशम् आत्मन: ॥२।१४।१॥
By the pure understanding of
this zAstra, with thought perfectly
clear, what should be done is the constant
Inquiry into the self ... -1-
````y2014.002
vicArAttIkSNatAmetya dhI: pazyati paraM padam |
dIrghasaMsArarogasya vicAro hi mahauSadham ||2|14|2||
vicArAt_tIkSNatAm_etya dhI: pazyati param padam |
dIrgha-saMsAra-rogasya vicAro hi mahauSadham ||2|14|2||
vicArAt tIkSNatAm etya ## x ## Through Enquiry reaching sharpness
dhI: pazyati param padam ## x ## thought sees the perfect state
dIrgha-saMsAra-rogasya ## x ## of the long-_saMsAra-disease
vicAra: hi mahA.oSadham ## x -2- ## Enquiry is the great medicine.
**MoT. vicArAt tIkSNatAm
etya dhI: pazyati param padam /
dIrghasaMsArarogasya vicAro hi
mahauSadham // Mo_2,14.2 //
"param padam" zuddhacinmAtrAkhyam mahAsthAnam ||2|14| MoT_2,14.2
||2|14|
**vlm.2.14.2. The understanding when sharpened by
reasoning, comes to view the transcendent state. It is reasoning which is the only
best medicine for the chronic disease of worldliness.
**m.2.14.2. By intellectual enquiry and reflection, mind and intellect become sharpened. Reflection or inquiry alone is the cure for chronic disease of samsara.
**sv.2 By such enquiry the intelligence becomes keen and is able to realise the supreme; hence enquiry alone is the best remedy for the long-lasting illness known as samsara.
vicArAttIkSNatAmetya dhI: pazyati paraM padam |
dIrghasaMsArarogasya vicAro hi mahauSadham ||2|14|2||
Through Enquiry, thought becomes sharp: and it beholds the Perfect State.
For the disease of _saMsAra, Enquiry's the best medicine. 2
````y2014.003
ApadvanamanantehAparipallavitAkRti |
vicArakrakacachinnaM naiva bhUya: prarohati ||2|14|3||
Apad-vanam_ananta.IhA-paripallavita-AkRti |
vicAra-krakaca-chinnam_na_eva bhUya: prarohati ||2|14|3||
Apad-vanam ## x ## Calamity Grove
ananta-IhA=paripallavita-AkRti ## x ## is an endless-desire-sprouting-form
vicAra-krakaca-chinnam ## x ## Enquiry-saw-chewed
na eva bhUya: prarohati ## x -3- ## not very-soon/again does it grow back.
**MoT: Apad ... / ...
prarohati // Mo_2,14.3 // "anantAH" yA: "IhAH" ceSTA: |
tAbhi: "paripallavitA" puSTIbhUtA | "AkRtiH" yasya tat
||2|14| MoT_2,14.3 ||2|14|
**AB: Apad eva duruttaratvAdvanam | anantAbhir IhAbhi: pravRttibhi:
parita: pallavit eva rAgAdibhir vivRhaddhAkRti: saMnivezo yasya | krakacam saw
kASTha-dAraNam ||2|14|
**vlm.2.14.3. The world is of the form of a wood of troubles, shooting in sprouts of endless desires which being once felled under the saw of reason, will germinate no more.
**m.2.14.3. The garden of calamities is infinite with widespread canopies of tender leaves. Once axed with the axe of reflection and inquiry, it will never rise again.
**VA: MW shows the meaning of vanam, in older language, as a single tree. And a single tree here is more ...mmm... optimistic, I say. So, can here vanam be translated as a single tree, which, cut once with the saw of vicara, will not grow again? –
**AS: I don't see much difference between the single tree and a grove. ¶ I do see problems with the JD translation though. It is not talking about something growing in disaster grove, but saying that the disaster grove has the form for multiple blooming desires! The desires are the disasters! ¶ Also, the second line says, once chopped with the shears of thought, it never ( na_eva)grows (prarohati) again (bhUyaH)!
In Disaster Grove grow the trees of unending desire. Attacked
by the axe of Enquiry, not very soon do the trees grow back. 3
````y2014.004
mohena bandhunAzeSu saMkaTeSu bhrameSu ca |
sarvaM vyAptaM mahAprAjJa vicAro hi satAM gati: ||2|14|4||
mohena bandhu-nAzeSu saMkaTeSu *bhrameSu ca |
sarvam vyAptam mahAprAjJa vicAro hi satAm gati: ||2|14|4||
mohena – with delusion –
bandhu-nAzeSu – death of family —
saMkaTeSu – dire straits –
bhrameSu ca – confusions - [the accepted reading <zameSu> does not fit here, except as dependent on <vyAptam>; this is the MoT. reading] —
sarvam vyAptam – pervading everything –
mahAprAjJa – o deep thinker —
vicAra: hi satAm gati: – _vicAra_is the way of the wise —
**MoT. moheSu*
bandhunAzeSu ... / sarveSv eva mahAprAjJa vicAro ... // Mo_2,14.4 //
"gatiH" zaraNam ||2|14| MoT_2,14.4 ||2|14|
**AB: bandhu-nAzAdiSu duhkha-sthAneSu yad ucitam kartavyam
yena copAyena duhkhottaraNam citta-samAdhAnam ca tat-sarvam mohena vaicityena
vyAptam na sphuratIti yAvat | tatra vicAra eva gatis tat-pratisaMdhAne hetur
ity artha: ||2|14| **var. saMkaTeSu zameSu ca
**vlm.2.14.4. O wise _rAma! our understandings are shrouded under unconsciousness at the loss of our friends, at times of danger, and even of quiet. It is reason that is our only companion (at these times).
**m.2.14.4. O great intellect , delusion is diffused in the all calamitous events (like) death of relatives.The only way to overcome this is reflection and inquiry (into Self).
**sv. omits 3-5
mohena bandhunAzeSu saMkaTeSu bhrameSu ca |
sarvaM vyAptaM mahAprAjJa vicAro hi satAM gati: ||2|14|4||
Where there is delusion, or death in the family, or dire straits,
confusions everywhere, _rAma, Enquiry is the wise one's way. 4
````y2014.005
na vicAraM vinA kazcidupAyo'sti vipazcitAm |
vicArAdazubhaM tyaktvA zubhamAyAti dhI: satAm ||2|14|5||
na vicAram vinA kazcit upAyaH_asti vipazcitAm |
vicArAt azubham tyaktvA zubham_AyAti dhI: satAm ||2|14|5||
na vicAram vinA kazcit upAyaH_asti vipazcitAm ## x ##
vicArAt azubham tyaktvA zubham_AyAti dhI: satAm -5- ## x ##
na vicAram vinA kazcid ## x ## not without Enquiry at all
upAya: asti vipazcitAm ## x ## is the method of the scholars
vicArAt azubham tyaktvA ## x ## after Enquiry giving up the unpleasant
zubham AyAti dhI: satAm ## x ## to the pleasant goes the thought of the wise.
**MoT. ... upAyo_asti vipacchame / ... //
Mo_2,14.5 // spaSTam ||2|14| MoT_2,14.5 ||2|14|
**vlm.2.14.5. There is no expedient for the learned and
wise except reason; it is by means of reason that the minds of good people can
avoid evil and secure their good.
**m.2.14.5. For scholars there is no other way. By reflection, the mind of good people discards bad and flows towards good.
**VA: Intellect of the wise ones becomes pure, giving up impure by inquiry (into its futility). Without vichara here is no way to the wisdom.
**AS: I agree with the first line by JD. I would say that the second says: By discarding impure parts by analysis, the intelligence of good people becomes pure.
na vicAraM vinA kazcidupAyo'sti vipazcitAm |
vicArAdazubhaM tyaktvA zubhamAyAti dhI: satAm ||2|14|5||
na vicAraM vinA kazcidupAyo'sti vipazcitAm |
vicArAdazubhaM tyaktvA zubhamAyAti dhI: satAm ||2|14|5||
na vicAram vinA kazcit upAyaH_asti vipazcitAm |
vicArAt azubham tyaktvA zubham_AyAti dhI: satAm ||2|14|5||
na vicAram vinA kazcit upAyaH_asti vipazcitAm | vicArAt azubham tyaktvA zubham_AyAti dhI: satAm ||2|14|5||
The wise and learned understand
that there's no path but Enquiry:
by Enquiry what's miserable
becomes the wonder of the wise. 5
````y2014.006
balaM buddhizca tejazca pratipatti: kriyAphalam |
phalantyetAni sarvANi vicAreNaiva dhImatAm ||2|14|6||
balam buddhi: ca teja: ca pratipatti: kriyA-phalam |
phalanti etAni sarvANi vicAreNa_eva dhImatAm ||2|14|6||
balam buddhi: ca teja: ca pratipatti: kriyA-phalam ## x ##
phalanti etAni sarvANi vicAreNa_eva dhImatAm ## x -6- ##
balam – Bala Strength — ca buddhi: – and Buddhi Intellect — ca tejas – and Tejas Heat [see gl.] – are ‑ pratipatti: – rewards — kriyA-phalam – Kriya Action-fruit — phalanti – they come to fruit – etAni sarvANi – all these – vicArena eva dhImatAm – by Enquiry only, for the wise.
**MoT. ... / ... vicAreNaiva
dhImata:
// Mo_2,14.6 // "pratipattiH" jJAnam | avivekena tu kRtAni
"etAni" anartham evotpAdayantIti bhAva: ||2|14| MoT_2,14.6
||2|14|
**vlm.2.14.6. All our strength and understanding, our
valour and renown, and the ends of our actions, result from our reasoning with
the intelligent.
**m.2.14.6. Power of mind, sharpness of mind, perceptions, fruits of work- all these come to fruition by intelligent reflection and inquiry.
**sv.6 The wise man regards strength, intellect, efficiency and timely action as the fruits of enquiry.
**VA: For the wise, strength, intellect, light and effective actions are all the results of vicchara.
**AS: First, another typo! vicAreNaiva > vicAreNaiva. [corrected, jd]. I agree with you except for the inadvertent typo "of vicchara" in place of "of vicAara".
**AB. teja: mAm arthyam | pratipattis tat tat kAlocitA sphUrti: | kriyA tad-anuSThAnam tat-phalam ca | phalanti niSpadyante sa-phalI-bhavanti vA ||2|14|
balaM buddhizca tejazca pratipatti: kriyAphalam |
phalantyetAni sarvANi vicAreNaiva dhImatAm ||2|14|6||
balaM buddhizca tejazca pratipatti: kriyAphalam |
phalantyetAni sarvANi vicAreNaiva dhImatAm ||2|14|6||
balam buddhi: ca teja: ca pratipatti: kriyA-phalam |
phalanti etAni sarvANi vicAreNa_eva dhImatAm ||2|14|6||
balam buddhi: ca teja: ca pratipatti: kriyA-phalam | phalanti etAni sarvANi vicAreNa_eva dhImatAm ||2|14|6||
Bala Strength, Buddhi Intellect, Tejas Vigor,—these are all the fruit of action; and they come by the Enquiry of the wise. 6
````y2014.007
yuktAyuktamahAdIpamabhivAJchitasAdhakam |
sphAraM vicAramAzritya saMsArajaladhiM taret ||2|14|7||
yukta-a.yukta-mahA-dIpam_abhivAJchita-sAdhakam |
sphAram vicAram_Azritya saMsAra-jaladhim taret ||2|14|7||
yukta-ayukta-mahA-dIpam_abhivAJchita-sAdhakam ## x ##
sphAram vicAram_Azritya saMsAra-jaladhim taret ## x -7- ##
yukta-ayukta mahA-dIpam – Fitness-unfitness great-light
abhivAJchita-sAdhakam – longed-for by the Sadhaka Student
sphAram vicAram Azritya – taking shelter in extensive Enquiry – see gl. for <sphAra>
saMsAra-jaladhim taret – he crosses _saMsAra Ocean
**MoT. ... / ... //
Mo_2,14.7 // "yuktAyuktamahAdIpaM" idam yuktam idam tv ayuktam iti
prakAzakam ity artha: | "sphAraM" vistIrNam ||2|14| MoT_2,14.7
||2|14|
**vlm.2.14.7. Reason is the lamp to show us the right
and wrong, and the instrument for accomplishment of our desires:—by reliance on
right reason, one crosses over easily the wide ocean of the world.
**m.2.14.7. One can cross the ocean of samsara by extensive reflection (on self). Reflection is a great light for understanding right and wrong, propriety or other wise. It aids in gaining what one wants.
**AB. yuktam ucitam upAdeyam [?] ayuktam anucitam heyam tayo: prakAzane mahA-dIpam | sphAram analpam ||2|14|
yuktAyuktamahAdIpamabhivAJchitasAdhakam |
sphAraM vicAramAzritya saMsArajaladhiM taret ||2|14|7||
yuktAyuktamahAdIpamabhivAJchitasAdhakam |
sphAraM vicAramAzritya saMsArajaladhiM taret ||2|14|7||
yukta-ayukta-mahA-dIpam_abhivAJchita-sAdhakam |
sphAram vicAram_Azritya saMsAra-jaladhim taret ||2|14|7||
yukta-ayukta-mahA-dIpam_abhivAJchita-sAdhakam | sphAram vicAram_Azritya saMsAra-jaladhim taret ||2|14|7||
It is the seeker's light, that shows what is fit or unfit for him; it is the lighthouse whereby he safely sails the _saMsAra sea. 7
```y2014.008
AlUnahRdayAmbhojAnmahAmohamataGgajAn |
vidArayati zuddhAtmA vicAro nAma kesarI ||2|14|8||
AlUna-hRdaya-ambhojAn_mahA-moha-mataGga.jAn |
vidArayati zuddha.AtmA vicAro nAma kesarI ||2|14|8||
AlUna-hRdaya.ambhojAn ## The ravaged-Heart.lotus ##
mahA.moha-mataGgajAn ## great-delusion-elephants ##
vidArayati zuddha.AtmA ## scatters the pureSelf ##
vicAro nAma kesarI ## the lion called _vicAra. -8- ##
**vlm.2.14.8. Pure reasoning like a strong lion, tears asunder the elephants
of great error, which ravage the lotus beds of the mind (or mental faculties).
**m.2.14.8. The lion, called pure self (inquiry into self) inquiry and reflection shatters the wild elephant, called great self delusion, which throws into confusion the heart lotus.
**MoT. AlUnahRdayAmbho-jaM
mahAmohamataGga-jam / ... vicArodArakesarI // Mo_2,14.8 // "vidArayati"
vinAzayati ||
AlUnahRdayAmbhojAnmahAmohamataGgajAn |
vidArayati zuddhAtmA vicAro nAma kesarI ||2|14|8||
The Heart-lotus=ravaging elephants of this Delusion are scattered
by the Self-purified V-chara, the prowling lion. 8
y2014.009
मूढा: कालवशेनेह यद्गता: परमं पदम् ।
तद्विचारप्रदीपस्य विजृम्भितमनुत्तमम् ॥२।१४।९॥
मूढा: काल-वशेन_इह यत्_गता: परमम् पदम् ।
तत्_विचार-प्रदीपस्य विजृम्भितम्_अनुत्तमम् ॥२।१४।९॥
mUDhA: kAla-vazena_iha yat_gatA: paramam padam |
tat_vicAra-pradIpasya vijRmbhitam_anuttamam ||2|14|9||
मूढा: काल-वशेन_इह Fools through the course of time here
यद् गता: परमम् पदम् having.got to the perfect state which is
तद्_विचार-प्रदीपस्य that of the _vicAra Light
विजृम्भितम् अनुत्तमम् blossoming, unbettered. -9-
**MoT. ... / ... //
Mo_2,14.9 // "kAlena" hi "mUDhA" api zuddhacinmAtrAkhyam "paramam
padaM" prApnuvanti | "vijRmbhitam" vilasitam |
"anuttamam" niratizayam ||2|14| MoT_2,14.9 ||2|14|
**vlm.2.14.9. If ignorant men have at any time attained
a better state in life, it was all owing to the light of the lamp of their reasoning.
**m.2.14.9. Foolish people miss the Supreme state being overwhelmed by 'time'. They can break into the Supreme state with the light of Self-reflection and inquiry into Self.
mUDhA: kAlavazeneha yadgatA: paramaM padam |
tadvicArapradIpasya vijRmbhitamanuttamam ||2|14|9||
मूढा: काल-वशेन_इह यत्_गता: परमम् पदम् । तत्_विचार-प्रदीपस्य विजृम्भितम्_अनुत्तमम् ॥२।१४।९॥
Even fools in the course of time can gain the perfect state
by means of the unrivalled expansion of the clear light of Enquiry.
-9-
`````y2014.010
rAjyAni sampada: sphArA bhogo mokSazca zAzvata: |
vicArakalpavRkSasya phalAnyetAni _rAghava ||2|14|10||
rAjyAni sampada: sphArA bhogo mokSaz ca zAzvata: |
vicAra-kalpa-vRkSasya phalAny etAni _rAghava ||2|14|10||
rAjyAni sampada: sphArA: – Kingdoms, fortune, abundance [but see gl.] — bhoga: mokSa: ca zAzvata: – pleasure and eternal Freedom — vicAra-kalpa-vRkSasya – of the _vicAra Kalpa-Tree ‑ phalAny etAni _rAghava – these are the fruits, o Scion of _raghu the Swift!
**MoT. rAjyAni
saMpada: sphAro bhogo ... / ... // Mo_2,14.10 // spaSTam ||2|14| MoT_2,14.10
||2|14|
**vlm.2.14.10. Know O Rágahava that, dominion and fair
prosperity, together with our enjoyments and eternal salvation, are all but fruits
of the celestial Kalpa plant of reasoning.
**m.2.14.10. O _rAghava, kingdoms, riches, pleasures and eternal liberation- all these are the fruits of 'kalpavriksha' of self inquiry.
**sv.10 Indeed kingdom, prosperity, enjoyment, as well as final liberation, are all the fruits of enquiry.
rAjyAni sampada: sphArA bhogo mokSazca zAzvata: |
vicArakalpavRkSasya phalAnyetAni _rAghava ||2|14|10||
Kingdoms, fortunes, great abundance, pleasure, and eternal Freedom:—oh Scion of _raghu the Swift, the Age-ending Eon Tree called Enquiry, bears us these sweet fruits! 10
`````y2014.011
yA vivekavikAsinyo matayo mahatAmiha |
na tA vipadi majjanti tumbakAnIva vAriNi ||2|14|11||
yA viveka-vikAsinyo matayo mahatAm iha |
na tA vipadi majjanti tumbakAnIva vAriNi ||2|14|11||
yA viveka-vikAsinyo – Those _viveka-bursting — matayah mahatAm iha –minds of the great, here — na tA: vipadi majjanti – they are not drowned in misfortune — tumbakAni iva vAriNi – like a Tumba gourd on the water.
**MoT. yA
viveka-vilAsinyo ... / ... // Mo_2,14.11 // vivekavilAsa: AsAm astIti
"vivekavilAsinyaH" ||2|14| MoT_2,14.11 ||2|14|
**vlm.2.14.11. The minds of great men, which are
expanded by reasoning
here, are never liable to be immerged under the currents of calamity (but float above them) like gourds upon water.
**m.2.14.11. Like the `tumboka' fruit which does not sink in water, the mind of a wise man which is enlightened by discrimination does not sink into calamities.
**VA: WOW!!!!!!! I just love this one!!!! Mind of the wise, swollen with viveka (and empty inside), does not sink in troubles, as an empty gourd floating on waters... :o))) If it is not Vasishtha's humor (sometime ago the question of his grave seriousness was brougth up), then... I don't know what that is!!
**AS: Possible typo. It needs tumbakAnIva. I don't see any humor, just a serious statement! The mind is expanded by viveka, like a gourd. The expansion does not add weight, just extra volume, hence it floats.
yA vivekavikAsinyo matayo mahatAmiha |
na tA vipadi majjanti tumbakAnIva vAriNi ||2|14|11||
Blossom-bursting with _viveka, the minds of the great, here and now,
do not drown in misfortune. They're a gourd pot floating on a wave. 11
`````y2014.012
vicArodayakAriNyA dhiyA vyavahAranti ye |
phalAnAmatyudArAnAM bhAjanaM hi bhavanti te ||2|14|12||
vicArodaya-kAriNyA dhiyA vyavahAranti ye |
phalAnAm aty-udArAnAm bhAjanam hi bhavanti te ||2|14|12||
vicAra-udaya-kAriNyA – On account of the arising of _vicAra Enquiry — dhiyA vyavahAranti ye – the thought with which they have to do — phalAnAm aty-udArAnAm – of super-magnificent fruits — bhAjanam hi bhavanti te – worthy so they become.
**MoT. ...
/ ... // Mo_2,14.12 // "vicArodayena hAriNyA" manoharayA ||2|14| MoT_2,14.12
||2|14|
**vlm.2.14.12. Those who conduct themselves with their intellects shining
forth with reason, become the recipients of its most liberal gifts.
**m.2.14.12. Those who act (in the world) prompted by a mind suffused with discrimination, will become worthy of very generous (good) results (fruits).
vicArodayakAriNyA dhiyA vyavahAranti ye |
phalAnAmatyudArAnAM bhAjanaM hi bhavanti te ||2|14|12||
When Enquiry arises in their thoughts, no matter what they do,
people become entitled to super-splendiferous sweet fruits. 12
`````y2014.013
mUrkhahRtkAnanasthAnAmAzAprathamarodhinAm |
avicArakaraJjAnAM maJjaryo duHkharItaya: ||2|14|13||
mUrkha-hRt-kAnana-sthAnAm AzA-prathama-rodhinAm |
avicAra-karaJjAnAm maJjaryo duHkha-rItaya: ||2|14|13||
mUrkha-hRt-kAnana-sthAnAm – ignorant-Heart-grove-place — AzA-prathama-rodhinAm – hope-first-obstructing — a-vicAra-karaJjAnAm – non-Enquiry _karaJja vine.
**MoT. maJjaryo duHkha-rItaya: – blossoms sorrow-going —
mUrkhahRtkAnanasthAnAm AzAprasararodhinAm /
avicArakaraJjAnAm maJjaryo {#5}
duHkharItaya: // Mo_2,14.13 //
"AzA" mokSAzA | tasyA: ya: "prasaraH" | tam rundhantIti
tAdRzAnAm dik"prasararodhinAM" ca | "karaJjAnAM"
kaNTakavRkSANAm | "duHkharItayaH" duHkharacanA: ||2|14| MoT_2,14.13
||2|14|
**vlm.2.14.13. Want of reason is like the thorny and
sour plant of Koranja sprouting forth with blossoms of woe, and growing in the
brakes of ignorant minds in order to shut out their hopes and prospects.
**m.2.14.13. Lack of self reflection is like a road strewn with `caranja' creepers (obtructing all movement on the road). The sorrowful ways of unregenate minds are like such obstructions in the wild forest of their hearts.
mUrkhahRtkAnanasthAnAmAzAprathamarodhinAm |
avicArakaraJjAnAM maJjaryo duHkharItaya: ||2|14|13||
A poisonous _karaJja vine destroying hope, there in the Heart-
grove, blossoming with misery: that's the weed called non-Enquiry. 13
````y2014.014
kajjalakSodamalinA madirAmadadharmiNI |
avicAramayI nidrA yAtu te _rAghava kSayam ||2|14|14||
kajjala-kSoda-malinA madirAmada-dharmiNI |
avicAramayI nidrA yAtu te _rAghava kSayam ||2|14|14||
kajjala-kSoda-malinA – dirty with powdered charcoal— madirA-mada-dharmiNI – drunken with whisky — a-vicAra-mayI nidrA – Enquiry-less-consisting sleep — yAtu te _rAghava kSayam – goes, _rAghava, to your destruction —
kajjalakSodamalinA madirAmodadhAriNI /
avicAramayI nidrA yAtu te _rAghava
kSayam // Mo_2,14.14 //
"kajjalakSodena" mantrasaMskRtena | "kajjalakSodena malinA"
ghanA
| kajjalakSodavat "malinA" cAtyantakAluSyAt | "madirA modam dhArayatI"ti
tAdRzI | madirAmodenApi "nidrA" ghanIbhavati |
"avicAramayI" avicArasvarUpA tAm eva "kSayaM" nayeti bhAva:
||2|14| MoT_2,14.14 ||2|14|
**vlm.2.14.14. Do you, O Rághava! shake off the
lethargy caused by
your neglect of reasoning. This torpor darkens your vision as it
were by the inky powder of colyrium, and maddens your mind
as it were, by the ebriety of wine.
**m.2.14.14. Nonreflection is like slumber induced by liquor. It is dark like the collyreum powder. May you O, _rAghavabe saved (from such slumber)!.
**AB. kSodaz cUrNam iva ... ||
kajjalakSodamalinA madirAmadadharmiNI |
avicAramayI nidrA yAtu te _rAghava kSayam ||2|14|14||
The sleep of non-Enquiry is dirty as charcoal on the hands,
or whisky muddying the mind. _rAma, that way lies destruction! 14
````y2014.015
mahApadatidIrgheSu sadvicAraparo nara: |
na nimajjati moheSu tejorAzistamaHsviva ||2|14|15||
mahApad-ati.dIrgheSu sad-vicAra-para: nara: |
na nimajjati moheSu tejas-rAzi: tamaHsv_iva ||2|14|15||
mahA.pat-ati.dIrgheSu ## In/by enduring great calamities ##
sad-vicAra-para: nara: ## a Suchness-Enquiry-following man ##
na nimajjati moheSu ## he is not immersed in Moha Delusion ##
tejas-rAzi: tamaHsv_iva ## like Tejas-rays in Tamasic darkness. -15- ##
**MoT. mahApady api dIrgheSu ...
/ ... tejorAzis tamassv iva // Mo_2,14.15 //
"moheSu" kim karomi_ity
evaMrUpeSu ||2|14| MoT_2,14.15 ||2|14|
**vlm.2.14.15. The man of right judgment is not liable
to fall into the long and dangerous maze of error (like others); but remains as
a blaze of light amidst the gloom (of ignorance).
**m.2.14.15. Like brilliant effulgence is never overwhelmed by darkness, a man engaged (constantly) in self inquiry will never be subdued by chronic calamities.
**sv.15 The spirit of enquiry protects one from the calamities that befall the unthinking fool.
**AB.
mahApadatidIrgheSu sadvicAraparo nara: |
na nimajjati moheSu tejorAzistamaHsviva ||2|14|15||
mahApadatidIrgheSu sadvicAraparo nara: |
na nimajjati moheSu tejorAzistamaHsviva ||2|14|15||
mahApad-atidIrgheSu sad-vicAra-para: nara: |
na nimajjati moheSu tejas-rAzi: tamaHsv_iva ||2|14|15||
mahApad-atidIrgheSu sad-vicAra-para: nara: | na nimajjati moheSu tejas-rAzi: tamaHsv_iva ||2|14|15||
Enduring great calamities, enquiring into the Suchness, he does not drown in delusions, radiant in the tamasic dark: 15
````y2014.016
mAnase sarasi svacche vicArakamalotkara: |
nUnaM vikasito yasya himavAniva bhAti sa: ||2|14|16||
mAnase sarasi svacche vicAra-kamala-utkara: |
nUnam vikasita: yasya himavAn_iva bhAti sa: ||2|14|16||
mAnase sarasi svacche ## In the crystalline Mind Lake ##
vicAra-kamala-utkara: ## Enquiry-lotus-bloom ##
nUnam vikasita: yasya ## now blossoming of whom ##
himavAn_iva bhAti sa: ## like Snow Mountain he shines -16- ##
**MoT.
... / ... // Mo_2,14.16 // "mAnase sarasi" hRdayAkhye sarasi mAnasa-Akhye sarasIti ca. MoT_2,14.16.
**vlm.2.14.16. The reasoning faculties shine, as a bed of lotuses in the limpid
lake of the mind: whoso has such a reasoning mind, exalts his head as high as the Himálayan height.
**m.2.14.16. The person, in whose mind - lake the lotuses of Self inquiry bloom, verily shines like Himavan (of snow covered Himalayas).
**sv.16 When the mind has been rendered dull by the absence of enquiry, even the cool rays of the moon turn into deadly weapons, in crystalline Mind Lake, his lotus of Enquiry comes to bloom.
**AB.
mAnase sarasi svacche vicArakamalotkara: |
nUnaM vikasito yasya himavAniva bhAti sa: ||2|14|16||
mAnase sarasi svacche vicArakamalotkara: |
nUnaM vikasito yasya himavAniva bhAti sa: ||2|14|16||
mAnase sarasi svacche vicAra-kamala-utkara: |
nUnam vikasita: yasya himavAn_iva bhAti sa: ||2|14|16||
mAnase sarasi svacche vicAra-kamala-utkara: | nUnam vikasita: yasya himavAn_iva bhAti sa: ||2|14|16||
Such an enquiring person bursts with blossom, shines like Snow Mountain. 16
````y2014.017
vicAravikalA yasya matirmAndyamupeyuSa: |
tasyodetyazanizcandrAnmudhA yakSa: zizoriva ||2|14|17||
vicAra-vikalA yasya mati: mAndyam_upeyuSa: |
tasya_udety_azaniz_candrAn_mudhA yakSa: zizor_iva ||2|14|17||
vicAra-vikalA: yasya ## For one who is wanting in _vicAra ##
matir mAndyam upeyuSa: ## the mind slow to study ##
tasya udeti azani: candrAt ## from the moon arises a lightning bolt ##
mudhA: yakSa: zizo: iva ## as foolish as a child's _yakSa monsters. -17- ##
**MoT. ... / ... //
Mo_2,14.17 // "vicAravikalA" vicArarahitA | "mAndyaM" jADyam
| "candrAt" citsUryapratibimbarUpatvena candratulyAt saMsArAt |
"azaniH" bhAvAbhAvakRtaharSAmarSarUpam vajram Azcaryam ca candrAd
azaner utpAda: ||2|14| MoT_2,14.17 ||2|14|
**vlm.2.14.17. The man having a dull mind and incapable
(of reason) as a flash of lightening, and like boys, sees false apparitions about
him.
**m.2.14.17. One who is wanting in Self inquiry or is confused by it, his mind reaches a state of dullness. For him even moon produces lightning and thunder like a demon conceived by a child.
**sv.17 and the childish imagination throws up a goblin in every dark spot.
**AB.
vicAravikalA yasya matirmAndyamupeyuSa: |
tasyodetyazanizcandrAnmudhA yakSa: zizoriva ||2|14|17||
vicAravikalA yasya matirmAndyamupeyuSa: |
tasyodetyazanizcandrAnmudhA yakSa: zizoriva ||2|14|17||
vicAra-vikalA: yasya mati: mAndyam_upeyuSa: |
tasyodeti_azaniH_candrAn_mudhA yakSa: zizoH_iva ||2|14|17||
vicAra-vikalA: yasya mati: mAndyam_upeyuSa: | tasyodeti_azaniH_candrAn_mudhA yakSa: zizoH_iva ||2|14|17||
#
One who is wanting in _vicAra, with a mind slow to study,
sees lightning flashing from the moon. A baby sees _yakSa Monsters. 17
````y2014.018
duHkhakhaNDakamasthUlaM vipannavalatAmadhu: |
rAma dUre parityAjyo nirviveko narAdhama: ||2|14|18||
du:kha-khaNDakam_asthUlam vipanna-valatA-madhu: |
rAma dUre parityAjyo nir.viveko nara-adhama: ||2|14|18||
duHkha-khaNDakam asthUlam vipanna-valatA-madhu: ## x ##
rAma dUre parityAjyo nir-viveko narAdhama: ## x -18- ##
duHkha-khaNDakam ## x ## destroying sorrow — sorrow-weed?
a-sthUlam ## x ## not gross — subtle? — thin?
vipanna-valatA-madhu: ## x ## misfortune-cave-sweet — ??? —
rAma dUre parityAjya: ## x ## _rAma, keep far away from such
nir.viveka: nara-adhama: ## x -18- ## without-_viveka_inferior human.
**MoT. duHkha-SaNDaka-valmIkaM
... / ... // Mo_2,14.18 // "narAdhamaH" kim | "duHkha: SaNDakAnAm
valmIkam" | valmIke hi kaNTakaSaNDakAni bhavanti | puna: ka: |
"vipad" eva "navalatA" | tasyA: "madhuH" vasanta:
||2|14| MoT_2,14.18 ||2|14|
**vlm.2.14.18. Ráma, you must shun at a distance the
base unreasonable
man, who grows as plump as a Khanda cane to cause sorrow and resembles the spring season to grow fresh weeds of evil.
**m.2.14.18. An unintelligent lowly man is like a large multitude of creepers in spring, called grief-causing calamities. O_rAma, throw them away to a far distance.
**sv.18 Hence, the non-enquiring fool is really a storehouse of sorrow.
Those men who are like sorrow-weeds growing thin within a dark cave: _rAma, keep far away from such undiscerning inferiors. 18
khaNDaka - piece
vipanna - gone wrong, failed, afflicted, distressed, destroyed, decayed, dead
vala - cave, cavern, cloud, beam, pole
**VA: _rAma, keep away from lowest of men without viveka, who are like cloud (or cave?) of misfortune (full) with seeds of sorrow.
**AS: AB commentary gives a very different picture and I agree with it. It says,
Hey _rAma, a person without _viveka, basest among men is kept for away, for he is like a big (asthUla) chunk of misery (duHkhakhaNDaka) and like the Spring season (madhuH) for young vines of misfortune (vipad+navalatA) - meaning an unducement for misfortunes to grow! • Note the break vipad+navalatA. Also note asthUla = one which has nothing bigger than it. There are other such words in Sanskrit. For example, uttama and anuttama both mean the same; the latter means something which is not bested by another!
**AB.
duHkhakhaNDakamasthUlaM vipannavalatAmadhu: |
rAma dUre parityAjyo nirviveko narAdhama: ||2|14|18||
duHkha-khaNDakam asthUlam vipanna-valatA-madhu: |
rAma dUre parityAjyo nir-viveko narAdhama: ||2|14|18||
duHkha-khaNDakam asthUlam vipanna-valatA-madhu: | rAma dUre parityAjyo nir-viveko narAdhama: ||2|14|18||
````y2014.019
ye kecana durArambhA durAcArA durAdhaya: |
avicAreNa te bhAnti vetAlAstamasA yathA ||2|14|19||
ye kecana dur.ArambhA dur.AcArA: dur-Adhaya: |
a-vicAreNa te bhAnti vetAlAs_tamasA yathA ||2|14|19||
ye kecana dur-ArambhA: dur-AcArA: dur-Adhaya: ## x ##
avicAreNa te bhAnti vetAlAH_tamasA: yathA ## x -19- ##
ye kecana dura-ArambhA – who wherever are hard-undertaking
dur-AcArA dur-Adhaya: – hard-going, hard-suffering
a-vicAreNa te bhAnti – without Enquiry they appear/shine
vetAlA: tamasA yathA – like zombies in the dark ## x ##
**MoT.ye kecana durArambhA durAcArA
durAdhaya: /
avicAreNa te bhAnti vetAlAs tamasA yathA
// Mo_2,14.19 //
"durArambhAH" kutsitA: kAryArambhA: ||2|14| MoT_2,14.19 ||2|14|
**vlm.2.14.19. Whatever misdeeds, misconducts and
mischances present themselves to man, they are all the effects of his want of
the light of reason, and lay hold on him like ghosts appearing in the dark,
**m.2.14.19. Like a demon who shines in darkness, all bad, evil initiatives, vily actions and troublesome psychological afflictions shine (and get nourished) by lack of Self-inquiry.
**sv.19 It is the absence of enquiry that gives rise to actions that are harmful to oneself and to others, and to numerous psychosomatic illnesses.
ye kecana durArambhA durAcArA durAdhaya: |
avicAreNa te bhAnti vetAlAstamasA yathA ||2|14|19||
ye kecana durArambhA durAcArA durAdhaya: |
avicAreNa te bhAnti vetAlAstamasA yathA ||2|14|19||
ye kecana dur-ArambhA: dur-AcArA: dur-Adhaya: |
avicAreNa te bhAnti vetAlAH_tamasA: yathA ||2|14|19||
ye kecana dur-ArambhA: dur-AcArA: dur-Adhaya: | avicAreNa te bhAnti vetAlAH_tamasA: yathA ||2|14|19||
When people are in difficult
straits, hard-going, hard-suffering,
without _vicAra Enquiry
they are like Zombies in the dark. 19
y2014.020
अविचारिणमेकान्तवनद्रुमसधर्मकम् ।
अक्षमं साधुकार्येषु दूरे कुरु रघूद्वह ॥२०॥
अ.विचारिणम्_एकान्त-वन-द्रुम-स.धर्मकम् ।
अ.क्षमम् साधु-कार्येषु दूरे कुरु रघूद्वह ॥२०॥
a.vicAriNam_ekAnta-vana-druma-sa.dharmakam |
a.kSamam _sAdhu-kAryeSu dUre kuru raghUdvaha ||2|14|20||
अ.विचारिणम् ## The non-enquirer ##
एकान्त-वन-द्रुम-स.धर्मकम् ## like a solitary forest-tree ##
अ.क्षमम् साधु-कार्येषु ## incapable of good use ##
दूरे कुरु रघूद्वह ## keep him far-away, best of the _raghu-s. -20- ##
**vlm.2.14.20. O support of _raghu's race, do you shun at a distance the unreasonable man of the nature of a solitary wild tree, which comes to no good use (to mankind).
**m.2.14.20. O _raghudvaha, distance yourself from non Self inquiry. Involve yourself in sacred and virtuous actions. Non-inquiry is like a lone tree in a (big) forest.
**sv.20 Therefore, one should avoid the company of such unthinking people.
**VA: _rAma, keep away from the unthinking fool, who is like a single twisted tree, not usable for anything good.
**AS: Keep away from a rash person, for he is of no use in good deeds (alternatively, actions of good people), being of the nature of a lone tree in a forest; it cannot support much activity.
**MoT. ... ekAnta-jarad-drumasadharmakam / ... // Mo_2,14.20 // "ekAnte" janarahite deze | sthita: "jaraddrumaH" | tasya "sadharmakam" sadRzam | "_sAdhukAryeSu" cittanirodhAdiSu | phaladAnena paropakArarUpeSu ca zubhakAryeSu ||2|14| MoT_2,14.20 ||2|14| jd: <jarat> here looks more like a revision than the original text. A solitary tree is not necessarlly useless, where a withered one is.
A person who does not enquire is like a rotten tree,
without any good use.
Keep far-away from him, best of the raghu clan.
-20-
y2014.021
विविक्तं हि मनो जन्तोराशावैवश्यवर्जितम् ।
परां निवृतिमभ्येति पूर्णचन्द्र_इवात्मनि ॥२।१४।२१॥
विविक्तम् हि मनस् जन्तो: आशा-वैवश्य-वर्जितम् ।
पराम् निवृतिम्_अभ्येति पूर्ण-चन्द्र: इव_आत्मनि ॥२।१४।२१॥
viviktam hi mano jantor AzA-vaivazya-varjitam |
parAm nivRtim_abhyeti pUrNa-candra iva_Atmani ||2|14|21||
विविक्तम् हि मनस् जन्तो: A person's Mind, having discerned (through _viveka),
आशा-वैवश्य-वर्जितम् hope-uncontrolled-without – is without troubling expectations:
पराम् निवृतिम् अभ्येति it attains perfect rest,
पूर्ण-चन्द्रे इव आत्मनि like the full moon, in the self. -21-
# vaivazya
# AzA
**vlm.2.14.21. The mind that is fraught with reason and devoid of the
impatience attendant on worldly desires, feels the light of transcendent quietism shining in the soul with the full lustre of the moon.
**m.2.14.21. A mind, which is not excited by desire (which is insensitive to desire) is pure, wise and faultless. It will attain perfect happiness like the full moon.
**sv.21 They in whom the spirit of enquiry is ever awake illumine the world, enlighten all who come into contact with them, dispel the ghosts created by an ignorant mind, and realise the falsity of sense-pleasures and their objects.
**MoT. ... / ... abhyeti pUrNaz candra_ivAtmani // Mo_2,14.21 // "viviktam" viveka-yuktam | "AzA-vaivazya-varjitam" iti vizeSaNadvAreNa hetu: | AzA-vaivazyasya_eva nirvRti-rodhakatvAt ||2|14| MoT_2,14.21 ||2|14|
`````y2014.022
vivekatoditA dehe sarvaM zitalayaty alam |
alaMkaroti cAtyantaM jyotsneva bhuvanaM yathA ||2|14|22||
vivekatoditA dehe sarvam zitalayaty alam |
alaMkaroti cAtyantam jyotsneva bhuvanam yathA ||2|14|22||
vivekatA uditA dehe – When _viveka Discernment rises in the body — sarvam zitalayati alam – everything is made cool enough — alaMkaroti ca atyantam – and beautiful and unbounded — jyotsnA iva bhuvanam yathA – like moonlight on the earth.
**MoT. vivekitoditA
dehaM
sarvam zItalayaty alam / ... bhuvanam navA // Mo_2,14.22 // "navA"
zarat-kAlInA ||2|14| MoT_2,14.22 ||2|14|
**vlm.2.14.22. When the light of reason shines in any
person, it imparts
the coolness and good grace of moon-beams to all thingsaround him.
**m.2.14.22. When discrimination arises in a man, it will cool everything and adorns immensely everything (around) like moonlight which cools and illuminates the entire world.
**AB.
vivekatoditA dehe sarvaM zitalayaty alam |
alaMkaroti cAtyantaM jyotsneva bhuvanaM yathA ||2|14|22||
When Discernment arises in
a body, everything is cool
and beautiful and unbounded,
like moonlight silvering the earth. 22
`y2014.023
परमार्थपताकाया धियो धवलचामरम् ।
विचारो राजते जन्तो रजन्यामिव चन्द्रमाः ॥२३॥
परमार्थ-पताकायाः धियः धवल-चामरम् ।
विचारः राजते जन्तोः रजन्याम्_इव चन्द्रमाः ॥२३॥
paramArtha-patAkAyA: dhiya: dhavala-cAmaram |
vicAra: rAjate janto: rajanyAm_iva candramA: ||2|14|23||
परमार्थ-पताकायाः - Under the banner of highest truth =
धियः धवल-चामरम् - our thoughts are a fine white flywhisk =
विचारः राजते जन्तोः - By Enquiry a person is glorified =
रजन्याम्_इव चन्द्रमाः - as night is by the moon. -23-
**vlm.2.14.23. The reasoning power of man accompanied with the flag of divine knowledge and the silvery flapper of good understanding, shines as moon-light in the darkness of night.
**m.2.14.23. Self-inquiry is like a white fan, fanning the flag of the Supreme State in the mind. Men are illumined by Selfinquiry, the way night is illumined by moon.
**MoT. ... / ... // Mo_2,14.23 //
"paramArthasya" zuddha-cinmAtra-tattva-Akhya-paramArthasya | "patAkAyAH"
pradarzakatvasAmAnyena cihNa-bhUta-patAkA-rUpAyA: "dhiyaH"
"dhavalacAmaram" zobhAdAyakatvena dhavala-cAmara-rUpam ||2|14| MoT_2,14.23
||2|14|
Under the banner of Highest Meaning,
fanned by a fine white fan,
a person is cooled by Enquiry as the night is by the moon.
-23-
`````y2014.024
vicAracAravo jIvA bhAsayanto dizo daza |
bhAnti bhAskaravannUnaM bhUyo bhavabhayApahA: ||2|14|24||
vicAra-cAravo jIvA bhAsayanto dizo daza |
bhAnti bhAskaravan nUnam bhUyo bhava-bhayApahA: ||2|14|24||
vicAra-cArava: jIvA: – Those fine people who make Enquiry — bhAsayanta: diza: daza – illumine the ten directions — bhAnti bhAskaravan nUnam – they shine now like the sun — bhUyas bhava-bhaya-apahA: – removing the many fears of existence.
**MoT. vicAracAravo
bhAvA
bhAsayanto dizo daza / bhAnti bhAskaravad bhagna-bhUyo-bhava-bhaya-AmayA:
// Mo_2,14.24 // "bhAvAH" manuSyAdi-rUpA: padArthA: |
"bhAvAH" kathaMbhUtA: | "bhagnA: bhUyAMsi bhava-bhayAni"
ev"AmayAH" yai: te | "bhAskaro" 'pi "daza dizaH"
bhAsayati ||2|14| MoT_2,14.24 ||2|14|
**vlm.2.14.24. Men with the good grace of their reason,
throw a radiance like that of the sun on all sides about them, and dispel the gloom
of worldliness.
**m.2.14.24. Men who are embellished by Self- inquiry illumine all quarters of the world. These men who ward off all fears of samsara shine effulgently like sun.
vicAracAravo jIvA bhAsayanto dizo daza |
bhAnti bhAskaravannUnaM bhUyo bhavabhayApahA: ||2|14|24||
The clever people who enquire
shine in the ten directions, like
the world-illuminating sun,
subduing all the fears of life. 24
````y2014.025
bAlasya svamanomohakalpita: prANahAraka: |
rAtrau manasi vetAlo vicAreNa vilIyate ||2|14|25||
bAlasya sva-mano-moha-kalpita: prANa-hAraka: |
rAtrau manasi vetAlo vicAreNa vilIyate ||2|14|25||
bAlasya ## x ## Of a boy
sva-mano-moha-kalpita: ## x ## own-mind-delusion-imagined
prANa-hAraka: ## x ## life-sucking
rAtrau manasi ## x ## at night in the mind
vetAla: ## x -25- ## _vetAla Zombie — vicAreNa vilIyate – by Enquiry is subdued
**MoT.
... / rAtrau tamasi vetAlo vicAreNa vilIyate // Mo_2,14.25 //
spaSTam ||2|14| MoT_2,14.25 ||2|14|
**vlm.2.14.25. Reasoning serves to destroy the false apparitions of errors
which present themselves to the minds of boys like ghosts, in the sky at night.
**m.2.14.25. The demon conjectured by a child in his imaginative mind in the nightsky can be deadly. But by a simple understanding it can be averted and destroyed.
bAlasya svamanomohakalpita: prANahAraka: |
rAtrau manasi vetAlo vicAreNa vilIyate ||2|14|25||
When a boy raises in his mind, at night, the vision of a life-sucking _vetAla Zombie, it will disappear with Enquiry. 25
````y2014.026
sarva eva jagadbhAvA avicAreNa cArava: |
avidyamAnasadbhAvA vicAravizarArava: ||2|14|26||
sarve eva jagad-bhAvA: a-vicAreNa cArava: |
avidyamAna-sadbhAvA: vicAra-vizara-Arava: ||2|14|26||
sarve eva jagad-bhAvA: a-vicAreNa cArava: -
avidyamAna-sadbhAvA: vicAra-vizara-Arava: ## x -26- ##
sarve eva jagat-bhAvA: ## x ## All these world-appearances
a-vicAreNa cArava: ## x ## seem dear without Enquiry
avidyamAna-sad-bhAvA: ## x ## ignorant-Such-appearances
vicAra-vizara-Arava: ## x -26- ## Enquiry-rending-apart.
#Arava
#cAru
**MoT. ...
/ ... // Mo_2,14.26 // "sarva eva jagad-bhAvAH" jagat-padArthA: |
"avicAreNa" vicAra-rAhityena | "cAravaH" bhavanti | kathaM*bhUtA:
| "avidyamAna-sadbhAvAH" | ata eva ca "vicAra-vizarAravaz"
ca vicArAsahatvAt ||2|14| MoT_2,14.26 ||2|14|
**vlm.2.14.36. All things in the world appear as
charming (as if they were realities); but they are (in fact) but unrealities,
and liken the clods of earth that are broken (to pieces) by the hammering stone
of reason.
**m.2.14.26. All senses and feelings and dispositions about the world appear beautiful as long as one does not inquire into them. These ignorant feelings will disappear after (proper) inquiry into them.
vicAra-vizara-Arava: – Enquiry-rending-apart
**VA: how cArava: is translated correctly? I see - all these world-forms seem real without inquiry, but inguiry shatters their reality as non-existent.
**AS: Another serious typo: avidyamAna-> avidyamAna [corrected, jd]. My meaning: All these worldly appearances appear good (cAru) without analysis (avicArANe), (but) without any true substance, with analysis (vicAra) they break apart with a thud (vizar+Arava).
sarva eva jagadbhAvA avicAreNa cArava: |
avidyamAnasadbhAvA vicAravizarArava: ||2|14|26||
sarva eva jagadbhAvA avicAreNa cArava: |
avidyamAnasadbhAvA vicAravizarArava: ||2|14|26||
sarve eva jagad-bhAvA: a-vicAreNa cArava: |
avidyamAna-sadbhAvA: vicAra-vizara-Arava: ||2|14|26||
sarve eva jagad-bhAvA: a-vicAreNa cArava: | avidyamAna-sadbhAvA: vicAra-vizara-Arava: ||2|14|26||
These world-appearances seem dear,
without _vicAra Enquiry.
Unthinking Such-appearances
shatter after such Enquiry. 26
`````y2014.027
puMso nijamanomohakalpito'nalpaduHkhada: |
saMsAraciravetAlo vicAreNa vilIyate ||2|14|27||
puMsa: nija-manas-moha-kalpitaH_analpa-duHkha.da: |
saMsAra-cira-vetAla: vicAreNa vilIyate ||2|14|27||
puMsa: ## x ## For human beings
nija-manomoha-kalpita: ## x ## with constant delusive conceptions
analpa-duHkha-da: ## x ## unfew-sorrows-giving
saMsAra-cira-vetAla: ## x ## _saMsAra-longlived-Zombie
vicAreNa vilIyate ## by Inquiry is subdued. -27- ##
**vlm.2.14.27. Men are theirself tormenters by the false imagination of their own minds; it is reason alone that can drive away this inveterate spectre from the mind.
**m.2.14.27 The conceptions and conjectures by a deluded mind in the people cause immense grief. These longliving demons of the world will get dissolved and destroyed by (proper) inquiry and reflection.
puMso nijamanomohakalpito'nalpaduHkhada: |
saMsAraciravetAlo vicAreNa vilIyate ||2|14|27||
puMso nijamanomohakalpito'nalpaduHkhada: |
saMsAraciravetAlo vicAreNa vilIyate ||2|14|27||
puMsa: nija-manas-moha-kalpitaH_analpa-duHkha.da: |
saMsAra-cira-vetAla: vicAreNa vilIyate ||2|14|27||
puMsa: nija-manas-moha-kalpitaH_analpa-duHkha.da: | saMsAra-cira-vetAla: vicAreNa vilIyate ||2|14|27||
For human beings, with obsessive conceptions, and not a few
sad woes, the Zombie _saMsAra must be subdued by _vicAra. 27
`````y2014.028
samaM sukhaM nirAbAdhamanantamanapAzrayam |
viddhImaM kevalIbhAvaM vicAroccataro: phalam ||2|14|28||
samam sukham nir-AbAdham an-antam an-apAzrayam |
viddhImam kevalI-bhAvam vicAroccataro: phalam ||2|14|28||
samam sukham – Same, sweet, — nirAbAdham – untroubled — anantam – endless —
anapAzrayam – without dependency — viddhi imam kevalI-bhAvam – know this Absolute Experience — vicAra-uccataro: phalam – fruit of the lofty _vicAra Tree
**MoT. samasvacchaM nirAbAdham
anantam_ananAzrayam / ... vicAro 'gra-taro: phalam // Mo_2,14.28 //
samam ca tat svaccham "samasvacchaM" | "nirAbAdham" kenApi
pramANena bAdhayitum azakyam | "anantasyA" paricchinnasya
svAtmatattvasya | yat "mananam" parAmarza: | tasy"Azrayam"
lakSaNayA sAdhakam ||2|14| MoT_2,14.28 ||2|14|
**vlm.2.14.28. Know the fruit of the high arbor of
reason, to be the
even, unobstructed, interminable and independent happiness called Kaivalya.
**m.2.14.28. The Supreme gain (fruit) of the tree of reflection and inquiry is that Supreme oneness (kevalibhavam) which
is equal, joyful, without any affliction and which is by itself (without any outside support).
**sv.28 O _rAma, in the light of enquiry there is realisation of the eternal and unchanging reality; this is the supreme.
samaM sukhaM nirAbAdhamanantamanapAzrayam |
viddhImaM kevalIbhAvaM vicAroccataro: phalam ||2|14|28||
Equable, sweet, untroubled, endless, independent, _rAma, know this Absolute Experience as fruit of the Enquiry Tree. 28
````y2014.029
acalasthititodArA prakaTAbhogatejasA |
tena niSkAmatodeti zItatevendunoditA ||2|14|29||
acala-sthititA-udArA prakaTa-Abhoga-tejasA |
tena niSkAmatA_udeti zItatA_iva_indunA_uditA ||2|14|29||
acala-sthititA-udArA prakaTa-Abhoga-tejasA ## x ##
tena niSkAmatA_udeti zItatA_iva_indunA_uditA ## x -29- ##
acala-sthititA-udArA – mountain-stable-noble
prakaTa-Abhoga-tejasA – with clear-pleasurable Tejas
tena niSkAmatA udeti – thus arises desirelessness
zItatA iva – like coolness — indunA uditA – uttered by the moon ## x ##
**MoT. acala-sthitinodAra-prakaTAbhogatejasA
/ tena niSkAmatodeti zItatevoditendunA // Mo_2,14.29 // "udAraprakaTAbhogaM"
udbhaTa-prakaTa-vistAram | "tejaH" yasya | tAdRzena |
"niSkAmatA" kAmanArAhityam | "uditaz" cAsAv
"induH" | tena ||2|14| MoT_2,14.29 ||2|14|
**vlm.2.14.29. It is by means of reason and its evident
influence on the deprivation of (physical) gratifications, that there rises an
unshaken and exalted disinterestedness in the mind, like the cooling beams of
the moon.
**m.2.14.29. From this high and noble steady state of lovely visible condition of energy and light of enjoyment, 'niSkamata' freedom from desire arises, the way coolness emerges out of moon.
**AB.
acalasthititodArA prakaTAbhogatejasA |
tena niSkAmatodeti zItatevendunoditA ||2|14|29||
acalasthititA-udArA prakaTAbhogatejasA |
tena niSkAmatodeti zItatevendunoditA ||2|14|29||
acala-sthititA-udArA prakaTa-Abhoga-tejasA |
tena niSkAmatA_udeti zItatA_iva_indunA_uditA ||2|14|29||
acala-sthititA-udArA prakaTa-Abhoga-tejasA | tena niSkAmatA_udeti zItatA_iva_indunA_uditA ||2|14|29||
Noble, stable as a mountain, with clear delightful energy, when desirelessness arises,
it's like the coolness of the moon. 29
````y2014.030
svavicAramahauSadhyA sAdhuzcittaniSaNNayA |
tayottamatvapradayA nAbhivAJchati nojjhati ||2|14|30||
sva.vicAra-mahA.oSadhyA _sAdhuz_citta-niSaNNayA |
tayA_uttamatva-pradayA nA_abhivAJchati na_ujjhati ||2|14|30||
sva-vicAra-mahA-oSadhyA _sAdhu: citta-niSaNNayA ## x ##
tayA_uttamatva-pradayA nA_abhivAJchati na_ujjhati ## x -30- ##
sva.vicAra-mahauSadhyA – with self-Enquiry-great-medicine
_sAdhu: citta-niSaNNayA – the _sAdhu with a distressed Affection
tayA uttamatva-pradayA – with that ultimateness-bestowing
na abhivAJchati – he does not long for it
na ujjhati – he does not avoid it ## x ##
**MoT. cintAjvara-mahauSadhyA ...
/ ... // Mo_2,14.30 // "tayA" niSkAmatayA | "na abhivAJchati na
ujjhati" sarvatra upekSAm_eva bhajate iti
artha: ||2|14| MoT_2,14.30 ||2|14|
**vlm.2.14.30. When the saint has reached his
perfection by means of the elixir of judgment seated in his mind, he neither
desires for more nor leaves (what he has).
**m.2.14.30. By the great medicine of Self inquiry and reflection, one achieves steady mind and highest state. Such a one does neither desire anything nor does he reject anything.
**AB.
svavicAramahauSadhyA sAdhuzcittaniSaNNayA |
tayottamatvapradayA nAbhivAJchati nojjhati ||2|14|30||
svavicAramahauSadhyA sAdhuzcittaniSaNNayA |
tayottamatvapradayA nAbhivAJchati nojjhati ||2|14|30||
sva-vicAra-mahA-oSadhyA _sAdhu: citta-niSaNNayA |
tayA_uttamatva-pradayA nA_abhivAJchati na_ujjhati ||2|14|30||
sva-vicAra-mahA-oSadhyA _sAdhu: citta-niSaNNayA | tayA_uttamatva-pradayA nA_abhivAJchati na_ujjhati ||2|14|30||
When the _sAdhu takes Enquiry,
the great medicine which bestows
ultimate comfort, he does not
desire nor refuse anything. 30
````y2014.031
tatpadAlambanaM ceta: sphAramAbhAsamAgatam |
nAstameti na codeti khamivAtitatAntaram ||2|14|31||
tat-pada-Alambanam ceta: sphAram AbhAsam Agatam |
nAstam eti na codeti kham ivAtitatAntaram ||2|14|31||
tat-pada-Alambanam ceta: ## x ## that-stage-settled Chetas Awareness
sphAram AbhAsam Agatam ## x ## immense splendor come
na astam eti na ca udeti ## x ## it does not set, it does not rise
kham iva ati-tata-antaram ## x ##
ati-tata-antaram ## x -31- ## beautiful in Devanagari:— अतिततान्तरम् — spacious sky like the great-expanse-within.
**MoT. tatsadAlambanam ceta:
sphAram AbhAsam Agatam /
nAstam eti na codeti kham
ivAtitatAntaram // Mo_2,14.31 //
sA niSkAmatA "sadA Alambanam" Azrayo yasya | tat "tatsadAlambanam"
| tathA "sphAraM" sphuraNazIlam | "AbhAsam Agatam"
vivekayuktam jAtam ity artha: ||2|14| MoT_2,14.31 ||2|14|
**vlm.2.14.31. The mind relying on that state of
equanimity and perceiving
the clear light (of truth within itself), has neither its fall nor elevation, but enjoys its inward expansion as that of vacuum for ever.
**m.2.14.31. A mind abiding in the Supreme State does not feel the sense of setting or rising having arrived at the vast light, like the ever abiding sky.
tatpadAlambanaM ceta: sphAramAbhAsamAgatam |
nAstameti na codeti khamivAtitatAntaram ||2|14|31||
Chetas Awareness, settled in that state, immense, splendid, here, does not set nor does it rise, like the sky in the great expanse within. 31
`````y2014.032
na dadAti na cAdatte na connamati zAmyati |
kevalaM sAkSivatpazyaJjagadAbhogi tiSThati ||2|14|32||
na dadAti na cAdatte na connamati zAmyati |
kevalam sAkSivat pazyaJ jagad-Abhogi tiSThati ||2|14|32||
na dadAti na ca Adatte – He does not give and does not receive — na ca unnamati zAmyati – he is not exalted nor subdued — kevalam sAkSivat pazyan – as a witness seeing the Absolute — jagad-Abhogi tiSThati – the world-enjoyer sits —
**MoT.na jahAti na cAdatte
nottAmyati na zAmyati /
kevalam sAkSivat pazyaJ {#13} jagad
Atmani tiSThati // Mo_2,14.32 //
"nottAmyati" na kSubhyati ||2|14| MoT_2,14.32 ||2|14|
**vlm.2.14.32. One unconcerned with the world, neither
gives nor receives
any thing, nor feels himself elated or depressed at any event, but views every thing as an indifferent spectator.
**m.2.14.32. He looks at the world like a delighted witness with a peaceful mind without desiring or giving away anything.
na dadAti na cAdatte na connamati zAmyati |
kevalaM sAkSivatpazyaJjagadAbhogi tiSThati ||2|14|32||
He does not give, does not receive;
is not exalted nor subdued.
He is a witness seeing the
wholeness: the world-enjoyer rests. 32
````y2014.033
na ca zAmyati nApyantarnApi bodho'vatiSThati |
na ca naiSkarmyamAdatte na ca karmANi majjati ||2|14|33||
na ca zAmyati nA_apy_antar_nA_api bodho_avatiSThati |
na ca naiSkarmyam_Adatte na ca karmANi majjati ||2|14|33||
na ca zAmyati ## x ## And he does not repose
na api antar ## x ## not indeed within
na api bodha: ## x ## not indeed awake
avatiSThati ## x ## he abides
na ca naiSkarmyam Adatte ## x ## he does not, karmalessly, externalize
na ca karmANi majjati ## x -33- ## nor does he get mixed-up with karmas.
**MoT.na ca zAmyati nApy
antar nApi bAhye 'vatiSThati /
na ca naiSkarmyam Adatte na ca karmANi
majjati // Mo_2,14.33 //
sarvatropekSayaiva vartate iti bhAva: ||2|14| MoT_2,14.33 ||2|14|
**vlm.2.14.33. He is neither torpidly cold nor does he
dwell on anything
internally or externally. He is neither inactive nor merged in activity.
**m.2.14.33. He neither lives inside (himself) nor will he externalize himself. He neither exerts to be inactive without doing any work nor does he engross himself in work and action.
na ca zAmyati nApyantarnApi bodho'vatiSThati |
na ca naiSkarmyamAdatte na ca karmANi majjati ||2|14|33||
He does not rest in peace within, not even waking he abides. Karmaless, he does not outgive; nor is he tangled in karmas. 33
`````y2014.034
upekSate gataM vastu saMprAptamanuvartate |
na kSubdho na ca vAkSubdho bhAti pUrNevArNava: ||2|14|34||
upekSate gatam vastu saMprAptam anuvartate |
na kSubdho na ca vAkSubdho bhAti pUrNa_ivArNava: ||2|14|34||
upekSate gatam vastu – He does not care about past things — saMprAptam anuvartate – he does not go after anything — na kSubdha: na ca vA akSubdha: – not troubled and not untroubled — bhAti pUrNa: iva arNava: – he appears as full as the ocean.
**MoT. upekSate gatam vastu
saMprAptam anuvartate /
na kSubdho nAti cAkSubdho bhAti pUrNa_ivArNava:
// Mo_2,14.34 //
"anuvartate" niranusandhAnam pravartate | "ati" atizayena
||2|14| MoT_2,14.34 ||2|14|
**vlm.2.14.34. He slights the loss of anything, and
lives content with what he has; he is neither depressed nor elevated; but
remains as full as the (tideless) sea.
**m.2.14.34. He is indifferent to the past. He complies with and follow what comes to him. He is neither aqitated nor (unduly) happy. He will be unperturbed like a full ocean.
**sv.34 With it one does not long for any other gain nor does one spurn anything.
upekSate gataM vastu saMprAptamanuvartate |
na kSubdho na ca vAkSubdho bhAti pUrNevArNava: ||2|14|34||
He does not care about past things; does not go after anything. Not troubled and not untroubled he seems as full as the ocean. 34
`````y2014.035
evaM pUrNena manasA mahAtmAno mahAzayA: |
jivanmuktA jagatyasminviharantIha yogina: ||2|14|35||
evam pUrNena manasA mahAtmAno mahAzayA: |
jivanmuktA jagaty asmin viharantIha yogina: ||2|14|35||
evam pUrNena manasA – Thus with a Full Mind – mahAtmAna: – the Mahatma GreatSelfs — mahAzayA: – great oceans — jivanmuktA: jagaty asmin – as Living Freemen they travel here — viharanti iha yogina: – Thus the yogis pass their time —
**MoT.evaMrUpeNa manasA
mahAtmAno mahAzayA: /
jIvanmuktA jagaty asmin viharanti hi
yogina: // Mo_2,14.35 //
spaSTam ||2|14| MoT_2,14.35 ||2|14|
**vlm.2.14.35. It is in this manner that the
high-souled and high-aspiring
Yogis conduct themselves in this world, with their fullness
(of joy) and living as they are liberated in this life.
**m.2.14.35. Thus the noble and wise yogis, the men liberated while in life (Jivanmuktas) live and act in this world with a fulfilled and perfect mind.
**sv.35 He is free from delusion, attachment; he is not inactive nor does he get drowned in action;
evaM pUrNena manasA mahAtmAno mahAzayA: |
jivanmuktA jagatyasminviharantIha yogina: ||2|14|35||
And so with a Full Mind these GreatSelfs, the Mahatmas, these oceans, as Living Freemen travel here: and so the yogis pass their time. 35
````y2014.036
uSitvA suciraM kAlaM dhIrAste yAvadIpsitam |
te tamante parityajya yAnti kevalatAM tatAm ||2|14|36||
uSitvA suciram kAlam dhIrAs_te yAvad.Ipsitam |
te tamante parityajya yAnti kevalatAm tatAm ||2|14|36||
uSitvA su-ciram kAlam – having dwelt for a very long time
dhIrAs te yAvad-Ipsitam – those clever folk, as-they-like-it
te tam ante parityajya – they casting it [the body] away
yAnti kevalatAm tatAm – come to the outspread absolute.
**MoT. ... / tanum
ante parityajya ... // Mo_2,14.36 // "kevalatAm" videhamuktatAm
| "yAvadIpsitam" ity anena sarvam eva bhagavatkRtam teSAm Ipsitam
evAstIti sUcitam ||2|14| MoT_2,14.36 ||2|14|
**vlm.2.14.36. These saintly sages having lived as long
as they like (in this earth), abandon it at last, and gain their eternal unity
(after death).
**m.2.14.36. Such yogis live as long as they want and then throw away the support of body and attain the oneness with That (the Supreme).
**sv.36 he lives and functions in this world and at the end of a natural life-span he reaches the blissful state of total freedom.
**AB.
uSitvA suciraM kAlaM dhIrAste yAvadIpsitam |
te tamante parityajya yAnti kevalatAM tatAm ||2|14|36||
They dwell here for a long long time,
those clever folk, just as they please;
and at last cast the body off,
and reach the outspread Absolute. 36
`````y2014.037
ko'haM kasya ca saMsAra ityApadyapi dhImatA |
cintanIyaM prayatnena sapratIkAram AtmanA ||2|14|37||
ko_aham kasya ca saMsAra_ity Apady api dhImatA |
cintanIyam prayatnena sapratIkAram AtmanA ||2|14|37||
ko_aham – "Who am I? — kasya ca saMsAra: – and whence the _saMsAra?" — iti Apadi api dhImatA – so in any misfortune thinkers — cintanIyam prayatnena – considering with effort — sa-pratIkAram AtmanA – with the Self as remedy — should seek the answer in the Self —
**MoT. ko_aham kasya ca saMsAra_ity Apady api dhImatA /
cintanIyam prayatnena sapratIkAram
AtmanA // Mo_2,14.37 //
kim uta vaktavyam saMpadIty "api"zabdAbhiprAya: |
"sapratIkAram" pratIkArasahitam | na tu cintanamAtreNaiva | pratIkAraz
cAtra bhogatyAga eva jJeya: ||2|14| MoT_2,14.37 ||2|14|
**vlm.2.14.37. The sapient man should intently consider
within himself, who and whose he is, what is his family and by whom he is
surrounded, and think on the remedy (of his worldliness).
**m.2.14.37. Intelligent people should think about such questions as `who am I, whose world is this', even in times of distress and danger and should strive to offer the right reaction (to the situation).
ko'haM kasya ca saMsAra ityApadyapi dhImatA |
cintanIyaM prayatnena sapratIkAram AtmanA ||2|14|37||
"Who am I? Where does _saMsAra
come from?" Faced with misfortune, wise
thinkers should consider such things,
and the Self as a remedy. 37
`````y2014.038
kAryasaMkaTasaMdehaM rAjA jAnAti _rAghava |
niSphalaM saphalaM vApi vicAreNaiva nAnyathA ||2|14|38||
kArya-saMkaTa-saMdeham rAjA jAnAti _rAghava |
niSphalam sa-phalam vApi vicAreNaiva nAnyathA ||2|14|38||
kArya-saMkaTa-saMdeham – In difficult uncertainty — rAjA jAnAti _rAghava – the King knows, scion of _raghu, — niSphala sa-phalam vA api – whether fruitful or unfruitful —
vicAreNa eva na anyathA – only by Enquiry, not otherwise —
**MoT. kAryasaMkaTa-sandeham
... / niSphalam saphalam vApi vicAreNaiva nAnyathA // Mo_2,14.38 //
bahir api vicArasyaiva sAmrAjyam iti bhAva: ||2|14| MoT_2,14.38 ||2|14|
**vlm.2.14.38. It is the king, O Ráma! who well knows
the difficult
and doubtful state of the business (before him); and his success or
failure depends solely on his right judgment and on nothing else.
**m.2.14.38. Even emperors will have to resolve their doubts and questions in times of distress whether the proposed
action will be fruit ful or not, by appropriate deliberation. There is no other way.
**sv. omits 37-41
**AB.
kAryasaMkaTasaMdehaM rAjA jAnAti _rAghava |
niSphalaM saphalaM vApi vicAreNaiva nAnyathA ||2|14|38||
In the complex matters of state, Scion of _raghu, a king knows what will be fruitful, and what not, only by means of Enquiry. 38
````y2014.039
vedavedAntasiddhAntasthitaya: sthitikAraNam |
nirNIyante vicAreNa dIpena ca bhuvo nizi ||2|14|39||
veda-vedAnta-siddhAnta-sthitaya: sthiti-kAraNam |
nirNIyante vicAreNa dIpena ca bhuva: nizi ||2|14|39||
veda-vedAnta-siddhAnta-sthitaya: sthiti-kAraNam ## x ##
nirNIyante vicAreNa dIpena ca bhuva: nizi ## x -39- ##
veda-vedAnta-siddhAnta-sthitaya: ## Establishment in the teachings of the _veda and _vedAnta ##
sthiti-kAraNam ## x ## is the cause of this state
nirNIyante vicAreNa ## x ## ascertained by Enquiry
dIpena ca bhuva: nizi ## x ## and by the light the earth at night
**MoT. ... / ... dIpeneva
bhuvo nizi // Mo_2,14.39 // vedavedAntarUpA: sthitaya: maryAdA: "vedavedAntasthitayaH"
"sthitikAraNam" saMsAra-maryAdAkAraNa-bhUtA: ||2|14| MoT_2,14.39
||2|14|
**vlm.2.14.39. It is the dicta and data established by
the _veda and Vedánta that form the grounds of our evidence, and these are to be
ascertained by our reason as by the help of a lamp in the gloom of night.
**m.2.14.39. The cause of existence (of the world) is decided and determined upon only by examining and deliberating upon the positions taken by _vedas and _vedAnta on the issue, like a torch being used to identify the land in the night.
**AB.
vedavedAntasiddhAntasthitaya: sthitikAraNam |
nirNIyante vicAreNa dIpena ca bhuvo nizi ||2|14|39||
vedavedAntasiddhAntasthitaya: sthitikAraNam |
nirNIyante vicAreNa dIpena ca bhuvo nizi ||2|14|39||
veda-vedAnta-siddhAnta-sthitaya: sthiti-kAraNam |
nirNIyante vicAreNa dIpena ca bhuva: nizi ||2|14|39||
veda-vedAnta-siddhAnta-sthitaya: sthiti-kAraNam | nirNIyante vicAreNa dIpena ca bhuva: nizi ||2|14|39||
From establishment in the teachings of the _vedAnta, this state is realized by Enquiry, as the moon lights the earth at night. 39
````y2014.040
anaSTamandhakAreSu bahuteja: svajihmitam |
pazyatyapi vyavahitaM vicArazcArulocanam ||2|14|40||
a-naSTam_andhakAreSu bahu-teja: sva.jihmitam |
pazyaty_api vyavahitam vicAraz_cAru-locanam ||2|14|40||
a-naSTam andhakAreSu bahu-teja: sva-jihmitam ## x ##
pazyati_api vyavahitam vicAraH_cAru-locanam ## x -40- ##
anaSTam andhakAreSu ## x ## unblinded by darkness
bahu-teja: sva-jihmitam ## x ## much-Tejas self-dazzling
pazyati api vyavahitam ## x ## it sees indeed separately
vicAra: cAru-locanam ## x -40- ## Enquiry, the helpful eye.
#jihmita
jd#>* —> # vyavahita – vi-avahita -adj.- vyavahita व्यवहित ‑p.p.‑ Placed apart or asunder; remote; Separated, not immediately connected; मृदु-व्यवहितं तेजो भोक्तुमर्थान् प्रकल्पते Śi.2.85; Interrupted, stopped, obstructed, impeded. • Hidden, concealed. • Passed over, omitted; shamed. • Hostile; opposed. •‑• ‑Comp. vyav.‑kalpanA ‑कल्पना A mode of construction in which words or phrases which are separated from one another by some other intervening words, pharses or sentences are constructed together as forming a sentence. This mode is as a general rule not admissible and is worse than even lakSaNA लक्षणा (see vyavadhAna व्यवधान); सत्रविश्वजित्सम्बन्धे व्यवहितकल्पना स्यात् ŚB. on MS.6.4.33;7.4.1.
**MoT. ... bahu-tejassv
ajihmitam / ... // Mo_2,14.40 // "ajihmitam" tejo_abhimukhe hi cakSuSi
pratIghAtena jihmitatvam parivartitatvam bhavati | tac cAtra nAstIty artha:
||2|14| MoT_2,14.40 ||2|14|
**vlm.2.14.40. The bright eye-sight of reason, is
neither blinded by the darkness (of night), nor dimmed by the full blaze (of
the day), even when it has to view things (situated) at a distance.
**m.2.14.40. The beautiful eye, called inquiry and reflection is extremely bright. It is not lost even in darkness (it can wade through unlighted topics). It is very powerful and brilliant though it appears to be self contradictory with uneven perceptions.
**VA: can a reading be tejasu-a-jihmitam - not blinded in light??? This eye of vichara wisdom distinguish (real from unreal) in darkness of the night and in the bright light (of the day).
**AS: JD's translation has the right sense, but some wrong phrases (by "its" own brilliance, e.g.). here is my meaning: Analysis (vicAra) properly sees (vyavasthitam pazyati), (indeed it is) a great sight (cAru locanam) which does not get lost(anaSTam) in darkness (andhakAreSu) and is not defeated (ajihmitam) even (api) in a flood of light (bahutejaHsu).
**AB. ... jihmitam pratihatam ...
anaSTamandhakAreSu bahuteja: svajihmitam |
pazyatyapi vyavahitaM vicArazcArulocanam ||2|14|40||
a-naSTam andhakAreSu bahu-teja: sva-jihmitam |
pazyati_api vyavahitam vicAraH_cAru-locanam ||2|14|40||
a-naSTam andhakAreSu bahu-teja: sva-jihmitam | pazyati_api vyavahitam vicAraH_cAru-locanam ||2|14|40||
It is not blinded by darkness, nor dazzled by its own brilliance, but sees all with discernment. This Enquiry is a helpful eye. 40
````y2014.041
vivekAndho hi jAtyandha: zocya: sarvasya durmati: |
divyacakSurvivekAtmA jayatyakhilavastuSu ||2|14|41||
viveka-andha: hi jAti-andha: zocya: sarvasya dur-mati: |
divya-cakSu: viveka-AtmA jayati_akhila-vastuSu ||2|14|41||
viveka-andha: hi jAti-andha: zocya: sarvasya dur-mati: ## x ##
divya-cakSu: viveka-AtmA jayati_akhila-vastuSu ## x -41- ##
viveka-andha: – _viveka-blind — hi jAti-andha: – like born-blind — zocya: sarvasya – deplorable everywise — dur-mati: – bad-mind — divya-cakSus viveka-AtmA – divine-eye _viveka-Self — jayati akhila-vastuSu –conquers in all his affairs —
**MoT. ... / ... //
Mo_2,14.41 // "sarvasya zocyaH" sarvai: zocanIya_ity artha: |
"viveka: AtmA" pradhAnam yasya sa: "vivekAtmA" vivekAnvita_ity
artha: | "jayati" sarvotkarSeNa vartate ity artha: ||2|14| MoT_2,14.41
||2|14|
**vlm.2.14.41. He who is blind to reason is as one born
blind, and a demented man is an object of universal pity; but the man with a reasoning
soul is said to be possessed of divine eye-sight, and becomes victorious in all
things (he undertakes).
**m.2.14.41. One who is blind to discrimination is really like one born blind. Being wicked and evil in all things, he comes to grief. The one with the divine eye of discrimination will be victorious in everything (he under takes).
**VA: can akhila-vastu be whole reality? This divine eye of discernment of Atma looks into total Reality. Pity on them fools, who don't have this eye of viveka.
**AS: I get: The fool (durmatiH) who is blind to _viveka (vivekAndhaH) is like one born blind (hi jAtyandhaH), and (hence) worthy of pity (zosya: sarvasya); (by contrast) one who has internalized is like one with divine vision; everywhere victorious! The last phrases can be given your intended meaning also: succeeds in seeing everything correctly!
**AB.
vivekAndho hi jAtyandha: zocya: sarvasya durmati: |
divyacakSurvivekAtmA jayatyakhilavastuSu ||2|14|41||
vivekAndho hi jAtyandha: zocya: sarvasya durmati: |
divyacakSurvivekAtmA jayatyakhilavastuSu ||2|14|41||
viveka-andha: hi jAti-andha: zocya: sarvasya dur-mati: |
divya-cakSu: viveka-AtmA jayati_akhila-vastuSu ||2|14|41||
viveka-andha: hi jAti-andha: zocya: sarvasya dur-mati: | divya-cakSu: viveka-AtmA jayati_akhila-vastuSu ||2|14|41||
#
To be blind to Discernment is
worse than to be blind from birth: bad
from every point of view. But the
_viveka-self wins all he sees. 41
````y2014.042
paramAtmamayI mAnyA mahAnandaikasAdhinI |
kSaNamekaM parityAjyA na vicAracamatkRti: ||2|14|42||
paramAtma-mayI mAnyA mahAnanda-eka-sAdhinI |
kSaNam_ekam parityAjyA na vicAra-camatkRti: ||2|14|42||
paramAtma-mayI – supreme-Self-consisting — mAnyA – honorable — mahAnandA – great Joy — eka-sAdhinI – unity-attaining — kSaNam ekam parityAjyA – forsaking unity for a moment is — na vicAra-camatkRti: – not the wonder of _vicAra —
**MoT. paramAtmamayI pAlyA
... / ... // Mo_2,14.42 // "pAlyA" rakSaNIyA ||2|14| MoT_2,14.42
||2|14|
**vlm.2.14.42. The miraculous power of reason is
acknowledged to be a
divine attribute and an instrument to highest felicity; wherefore it is not to be lost sight of for a moment.
**m.2.14.42. Skill in inquiry and reflection is worthy of veneration. It is divine. It gains (for a person) great delight.
**sv.42 The eye of spiritual enquiry does not lose its sight even in the midst of all activities; he who does not have this eye is indeed to be pitied.
**AB.
paramAtmamayI mAnyA mahAnandaikasAdhinI |
kSaNamekaM parityAjyA na vicAracamatkRti: ||2|14|42||
This wonder of _vicAra_is
the honored joyful unitive
nature of the Self, and should not
be forsaken for a moment. 42
`````y2014.043
vicAracArupuruSo mahatAmapi rocate |
paripakvacamatkAraM sahakAraphalaM yathA ||2|14|43||
vicAra-cAru-puruSo mahatAm api rocate |
paripakva-camatkAram sahakAra-phalam yathA ||2|14|43||
vicAra-cAru-puruSa: – The clever person who enquires — mahatAm api rocate – shines even among the great — paripakva-camatkAram – ripe with delights — sahakAra-phalam yathA – like a fruting mango tree.
**MoT.vicAracAru: puruSo
mahatAm api rocate /
paripakvam camatkAri sahakAraphalam yathA
// Mo_2,14.43 //
spaSTam ||2|14| MoT_2,14.43 ||2|14|
**vlm.2.14.43. The man graced by reason is loved even
by the great, as
the delicious and ripe mango fruit is delectable to all.
**m.2.14.43. People graced by skill in inquiry shine brighter than men of great wisdom. Sharp and ripened skill (in inquiry) is
like a sweet mango fruit.
vicAracArupuruSo mahatAmapi rocate |
paripakvacamatkAraM sahakAraphalaM yathA ||2|14|43||
The clever person who enquires
is glorious among the great:
he is ripe with delight, just like
a delectable mango fruit. 43
`````y2014.044
vicArakAntamatayo nAnekeSu puna: puna: |
luThanti duHkhazvabhreSu jJAtAdhvagatayo narA: ||2|14|44||
vicAra-kAnta-mataya: nAnekeSu puna: puna: |
luThanti duHkha-zvabhreSu jJAta-adhva-gataya: narA: ||2|14|44||
vicAra-kAnta-mataya: nAnekeSu puna: puna: ## x ##
luThanti duHkha-zvabhreSu jJAta-adhva-gataya: narA: ## x -44- ##
vicAra-kAnta-mataya: – enquiry-dear-minds – Those minds who hold enquiry dear —
na anekeSu puna: puna: – do not constantly, again and again, —
luThanti duHkha-zvabhreSu – wallow in sorrow-pits —
jJAta=adhva-gataya: narA: – Men who have walked the ways of Wisdom.
**MoT. ... / ... zvabhreSu jJAta-Urdhva-gatayo narA: // Mo_2,14.44 // "jJAtAH" adhigatA | "Urdhve" uttIrNe cinmAtre | "gatiH" yaite ||2|14| MoT_2,14.44 ||2|14|
**vlm.2.14.44. Men with their minds illumed[**illumined] by the light of reason, are like travellers acquainted with their way, and are not liable to pit falls of incessant danger and misery.
**m.2.14.44. Those people who are led by the lovely lady called inquiry and reflection on the paths of knowledge will not fall again and again into the drains of sorrow.
vicArakAntamatayo nAnekeSu puna: puna: |
luThanti duHkhazvabhreSu jJAtAdhvagatayo narA: ||2|14|44||
vicArakAntamatayo nAnekeSu puna: puna: |
luThanti duHkhazvabhreSu jJAtAdhvagatayo narA: ||2|14|44||
vicAra-kAnta-mataya: nAnekeSu puna: puna: |
luThanti duHkha-zvabhreSu jJAta-adhva-gataya: narA: ||2|14|44||
vicAra-kAnta-mataya: nAnekeSu puna: puna: | luThanti duHkha-zvabhreSu jJAta-adhva-gataya: narA: ||2|14|44||
Those to whom Enquiry is dear
do not always continually
wallow in swamps of sorrow: for
they have walked the ways of Wisdom. 44
````y2014.045
na ca rauti tathA rogI nAnarthazatajarjara: |
avicAravinaSTAtmA yathA'jJa: pariroditi ||2|14|45||
na ca rauti tathA rogI nA_anartha-zata-jarjara: |
a-vicAra-vinaSTa.AtmA yathA_AjJa: pariroditi ||2|14|45||
na ca rauti – and he does not rumble – wail his woes
tathA rogI – thus, a sick man
na anartha-zata-jarjara: – not an old man with a hundred frailties
yathA a-vicAra-vinaSTa-AtmA – as non-Enquiry=ruined-Self – a person who does not make Enquiry
ajJa: pariroditi – in ignorance trumpets ## x ##
**MoT. na virauti
tathA rogI ... / ... yathAjJa: pariroditi // Mo_2,14.45
//
"nAnarthazatajarjara" ity atra "ca"zabdo_adhyAhArya: | "avicAreNA"vivekena
"vinaSTaH" vismRta: | "AtmA" pAramArthikam svarUpam yasya |
tAdRza: ||2|14| MoT_2,14.45 ||2|14|
**vlm.2.14.45. Neither doth the sickman[**sick man?]
nor one beset by a hundred evils wails so bitterly, as the ignorant man whose
soul is deprived
of reason.
**m.2.14.45. The way an ignorant person - lost and corrupted by lack of inquiry and reflection,- grieves, even a person, worn out by hundreds of diseases and calamities will not grieve.
**AB.
na ca rauti tathA rogI nAnarthazatajarjara: |
avicAravinaSTAtmA yathA'jJa: pariroditi ||2|14|45||
A sick man does not moan his woes so loudly,—not an old man with a hundred frailties,—as a non-Enquirer ignorantly wails. 45
`````y2014.046
varaM kardamamekatvaM malakITakatA varam |
paramandhaguhAhitvaM na narasyAvicAritA ||2|14|46||
varam kardamam_ekatvam mala-kITakatA varam |
param_andha-guhAhitvam na narasyA_avicAritA ||2|14|46||
varam kardamam_ekatvam mala-kITakatA varam ## x ##
param_andha-guhAhitvam na narasyA_avicAritA ## x -47- ##
varam kardamam ekatvam – Better to be a pit of slime — mala-kITaka-tA varam – better to be a worm in shit — varam andha-guhAhitvam – better a snake in a black hole —
na narasya a-vicAritA – than someone without Enquiry.
**MoT. varam kardam_akITatvaM
zvabhra-kaNTakatA varam / varam ... // Mo_2,14.46 // spaSTam
||2|14| MoT_2,14.46 ||2|14|
**vlm.2.14.46. Rather leap as a frog in the mud, or
creep as a worm in the dirt, rather lie as a snake in a dark cell or crawl on
the ground, than walk as a man devoid of reason.
**m.2.14.46. It is better to be a frog in mud or an insect in excrete, or to be a serpent in a dark cave than being a man without ability for reflection.
**sv.46 It is better to be born as a frog in the mud, a worm in dung, a snake in a hole, but not to be without this eye.
**AB.
varaM kardamamekatvaM malakITakatA varam |
paramandhaguhAhitvaM na narasyAvicAritA ||2|14|46||
varaM kardamamekatvaM malakITakatA varam |
paramandhaguhAhitvaM na narasyAvicAritA ||2|14|46||
varam kardamam_ekatvam mala-kITakatA varam |
param_andha-guhAhitvam na narasyA_avicAritA ||2|14|46||
varam kardamam_ekatvam mala-kITakatA varam | param_andha-guhAhitvam na narasyA_avicAritA ||2|14|46||
#
Better live in a slimy slough,
better to be a worm in shit,
better a snake in a black hole,
than someone who does not enquire. 46
````y2014.047
sarvAnarthanijAvAsaM sarvasAdhutiraskRtam |
sarvadauHsthityasImAntamavicAraM parityajet ||2|14|47||
sarva-anartha-nija-AvAsam sarva.sAdhu-tiraskRtam |
sarva-dau:sthitya-sImAntam_a-vicAram parityajet ||2|14|47||
sarva-anartha-nija-AvAsam sarva.sAdhu-tiraskRtam ## x ##
sarva-dauHsthitya-sImAntam_avicAram parityajet ## x -47- ##
sarva-anartha-nijAvAsam ## x ## The home of constant frustration
sarva.sAdhu-tiraskRtam ## x ## despised by all the _sAdhus
sarva-dauHsthitya-sImAntam ## x ## the terminus of all bad conditions
avicAram parityajet ## x ## nonEnquiry is to be renounced. -47-
**MoT. ... / ... //
Mo_2,14.47 // "sarve" ye "anarthAH" | teSAm "nijaH"
svakIya: | "AvAsaH" sarvAnarthazrayam ity artha: ||2|14| MoT_2,14.47
||2|14|
**vlm.2.14.47. Therefore get rid of unreasonableness
which is the abode of all your dangers, is reprobated by the wise (as the bane
of mankind), and is the terminus of all your calamities.
**m.2.14.47. Incapacity or disinclination to reflect and inquire, which is despised by all saints and wise men and which is the harbinger of all misfortunes and calamities, should be discarded.
sarvAnarthanijAvAsaM sarvasAdhutiraskRtam |
sarvadauHsthityasImAntamavicAraM parityajet ||2|14|47||
sarvAnarthanijAvAsaM sarvasAdhutiraskRtam |
sarvadauHsthityasImAntamavicAraM parityajet ||2|14|47||
sarva-anartha-nija-AvAsam sarva.sAdhu-tiraskRtam |
sarva-dauHsthitya-sImAntam_avicAram parityajet ||2|14|47||
sarva-anartha-nija-AvAsam sarva.sAdhu-tiraskRtam | sarva-dauHsthitya-sImAntam_avicAram parityajet ||2|14|47||
#
It is the home of frustration, the terminus of unsuccess, the dread bane of all the _sAdhus. Therefore avoid nonEnquiry. 47
```y2014.048
nityaM vicArayuktena bhavitavyaM mahAtmanA |
tathAndhakUpe patatAM vicAro hyavalambanam ||2|14|48||
nityam vicAra-yuktena bhavitavyam mahAtmanA |
tathA_andha-kUpe patatAm vicAro hy_avalambanam ||2|14|48||
nityam vicAra-yuktena ## x ## Constantly by practice of Enquiry
bhavitavyam mahAtmanA ## x ## the honorable great-Selfs
tathA andha-kUpe patatAm ## x ## thus into a black pit fallen
vicAra: hi avalambanam ## x ## Enquiry is the support
**MoT. ... / bhava-andhakUpe patatAm ... //
Mo_2,14.48 // "hi" yasmAdarthe | "avalambanam" AdhAra:
||2|14| MoT_2,14.48 ||2|14|
**vlm.2.14.48. Great men must always be in full
possession of their reasoning, because those unsupported by their reason are
liable to fall into the pits of darkness.
**m.2.14.48. To be always oriented towards reflection and inquiry is proper for noble and wise people. Reflection is the lone support for those who are sunk in a dark well (of delusion).
**VA: Even they who fell in the dark pit (of ignorance), holding on vicara, constantly practicing logic and enquiry, become great souls.
**AS: Here is my translation: One aught to be (bhavitavyam) always (nityam)thoughtful (vicArayuktena) , ones who fall into the blinding well (andhakUpe patatAm) tathA (as usual - the usual well of confused thoughts) have only the vicAra to hang on (avalambanam).
**AB.
nityaM vicArayuktena bhavitavyaM mahAtmanA |
tathAndhakUpe patatAM vicAro hyavalambanam ||2|14|48||
The great Mahatmas constantly practise Enquiry. It's a rope of rescue from the darkest pit. 48
````y2014.049
svayamevAtmanAtmAnamavaSTabhya vicArata: |
saMsAramohajaladhestArayetsvamanomRgam ||2|14|49||
svayam_eva_AtmanA_AtmAnam_avaSTabhya vicArata: |
samsAra-moha-jaladhes_tArayet_sva.mano-mRgam ||2|14|49||
svayam eva – By yourself alone,
AtmanA AtmAnam – with the self the Self
avaSTabhya – to be grasped
vicAra-tas – after _vicAra Enquiry
jaladhe: – the ocean of
saMsAra-moha- the Moha Delusion of the _saMsAra Universe
tArayet – is crossed
sva-manas+mRgam – the mirage of your own Manas Mind ## x ##
**MoT. ... / ... //
Mo_2,14.49 // "AtmanA" manasA | "AtmAnaM" paramAtmAnam |
"avaSTabhya" bhAvanayA gRhItvA ||2|14| MoT_2,14.49 ||2|14|
**vlm.2.14.49. Let every one keep his soul under the
control (of his own reason), and by this means, deliver the fawn of his mind from
falling into the mirage of this world.
**m.2.14.49. Through the strength of reflection and inquiry one should establish oneself in one's Self and take the mind across the ocean of wordly delusion.
svayamevAtmanAtmAnamavaSTabhya vicArata: |
saMsAramohajaladhestArayetsvamanomRgam ||2|14|49||
All by yourself alone the Self
can be grasped: for by _vicAra
Enquiry, the great Ocean, this
_saMsAra Universe, is crossed,
when seen to be the mind's mirage. 49
````y2014.050
ko'haM kathamayaM doSa: saMsArAkhya upAgata: |
nyAyeneti parAmarzo vicAra iti kathyate ||2|14|50||
ko_aham katham_ayam doSa: saMsAra-Akhya_upAgata: |
nyAyena_iti parAmarzo vicAra iti kathyate ||2|14|50||
ka: aham – Who am I?
katham ayam – How is this?- How does this come about, and why? How has this
doSa: – wicked
saMsAra-Akhya: – so-called _saMsAra Universe
upAgata: – upa-A-gata: – gone-up-to, arisen?
nyAyena – By means of logic,
iti parAmarza: – in this way drawing a conclusion,
kathyate vicAra: iti – is known as "_vicAra Enquiry".
**vwv.219/14.50. "Who am I? How was this evil called worldly existence obtained?" Reflecting thus through logic is declared as investigation.
**MoT. ... / ... //
Mo_2,14.50 // "nyAyena" yuktyA | "parAmarzaH"
santatabhAvanam ||2|14| MoT_2,14.50 ||2|14|
**vlm.2.14.50. It is the province of reasoning to
consider logically in
one's self, whence the evil, known as worldliness, had its rise.
**m.2.14.50. `who am I? why did I get this blemish of samsara?- a logical inquiry into such questions according to the principles of `Nyaya' is called `Inquiry'.
**sv.50 What is enquiry? To enquire thus: "Who am I? How has this evil of samsara (repetitive history) come into being?" is true enquiry.
ko'haM kathamayaM doSa: saMsArAkhya upAgata: |
nyAyeneti parAmarzo vicAra iti kathyate ||2|14|50||
"Who am I? and just how did this wicked Universe get started?"
With reason, you reach an answer: that is _vicAra Inquiry. 50
````y2014.051
andhAndhamohasughanaM ciraM duHkhAya kevalam |
kRtaM zilAyA hRdayaM durmatezcAvicAriNa: ||2|14|51||
andha-andha-moha-su.ghanam ciram duHkhAya kevalam |
kRtam zilAyA hRdayam dur.matez ca_a-vicAriNa: ||2|14|51||
andha-andha-moha-su.ghanam ## ...
x ##
ciram duHkhAya kevalam ## long to sorrow totally x ##
kRtam zilAyA: hRdayam ## x ##
dur.matez ca_a-vicAriNa: ## x ##
andha-andha – what blinds the blind — +moha- Moha Delusion — sughanam – thick —
- hRdayam kRtam – the Heart made — zilAyA – stone — durmate: ca avicAriNa: – and of the hard-minded, thick-headed nonEnquirer —
**MoT.andhAndhamohamukharam ciram
duHkhAya kevalam /
kRtam zilAyA hRdayam durmatez cAvicAriNa:
// Mo_2,14.51 //
atiSayenAndham "andhAndham" {#15} | tAdRzam ca tat
"mohamukharaM" ca | jADyena viparyAsayuktam ity artha: |
"duHkhAya" svasya parasya ceti jJeyam ||2|14| MoT_2,14.51
||2|14|
**vlm.2.14.51. The thick mist of error is only for the
continued misery
of man, and it prevails on the stony minds of those that are demented
by the loss of reason.
**m.2.14.51. An inquiry by a wicked person merely consolidates delusion and turns the heart into a stone.
**AB.... andha: hi adRSTvA kUpe patati, manas tu dRSTvA api mohAn narakeSu api patati – the blind man, unperceiving, falls into a well; the mind, though perceiving, falls into delusion and hells. ... sughanam kaThoratvAt ... ||2|14|
andhAndhamohasughanaM ciraM duHkhAya kevalam |
kRtaM zilAyA hRdayaM durmatezcAvicAriNa: ||2|14|51||
The blinding-the-blind cloud of delusion, blowing to sorrow, all and always,—makes the heart of the thick-headed nonEnquirer stone. 51
````y2014.052
bhAvAbhAvagrahotsargadRzAmiha hi _rAghava |
na vicArAdRte tattvaM jJAyate sAdhu kiMcana ||2|14|52||
bhAva-abhAva-graha-utsarga-dRzAm_iha hi _rAghava |
na vicArAd_Rte tattvam jJAyate _sAdhu kim.cana ||2|14|52||
bhAva-abhAva=graha-utsarga-dRzAm – of the becoming-unbecoming=grasping=outsurge-seeing
iha hi _rAghava – here indeed, _rAghava
na vicArAd Rte – not without Enquiry
tattvam jJAyate _sAdhu kim.cana ## x ## Thatness is known, _sAdhu, at all
**vlm.2.14.52. The wise that hold fast on the truth and forsake all untruth
in this world, are yet unable to discern their true natures without the aid of reason.
**vwv.218/14.52b,53a. Without reflection (or investigation) the Truth is not properly understood even a little. The Truth is known by investigation. By (knowing) the Truth there is repose in the Self.
**m.2.14.52. O _rAghava, even those who are indifferent to receiving or giving up, who are indifferent to having or not having, do not acquire knowledge without inquiry and reflection.
**VA: O _rAghava! Seeing (real), holding fast to real, and rejecting unreal - (is the vichara)! Without vichara no _sAdhu reached the truth!
**AS: _sAdhu does not refer to a person, but is an adjective for tattvam. I see the AB commentary copied, but not understood! It is an intriguing double compound: (bhava+abhAva)+(gRaha+utsarga). Here is my translation: For the ones who are looking to latch on to the true existence (bhAva+grAha) and discarding the untrue existence (abhAva+utsarga) , their true understanding (_sAdhu tattvam) does not arise (na jAyate) without analysis (vicArAd+Rte)
at all(kim.cana).
bhAvAbhAvagrahotsargadRzAmiha hi _rAghava |
na vicArAdRte tattvaM jJAyate sAdhu kiMcana ||2|14|52||
For those taking the surge of
non-being for being, here now,
the Thatness is not to be known
anyhow but from Enquiry. 52
`````y2014.053
vicArAjjJAyate tattvaM tattvAdvizrAntirAtmani |
ato manasi zAntatvaM sarvaduHkhaparikSaya: ||2|14|53||
vicArAj jJAyate tattvam tattvAd vizrAntir Atmani |
ato manasi zAntatvam sarva-duHkha-parikSaya: ||2|14|53||
vicArAj jJAyate tattvam – From Enquiry is know Thatness – tattvAd vizrAntir Atmani – from Thatness is Repose in the Self — ata: manasi zAntatvam – and so Peacefulness in the Mind – sarva-duHkha-parikSaya: – which demolishes every sorrow.
**vwv.218/14.52b,53a. Without reflection (or investigation) the Truth is not properly understood even a little. The Truth is known by investigation. By (knowing) the Truth there is repose in the Self.
**MoT. ...
/ tato
manasi zAntatvam ... // Mo_2,14.53 // "tattvam" cinmAtrAkhyam paramam
tattvam | "Atmani" zuddhacinmAtrarUpe Atmani |
"zAntatvasya" svarUpam kathayati | "sarve"ti |
"sarvaduHkhakSayasyai"va zAntirUpatvAt ||2|14| MoT_2,14.53
||2|14|
**vlm.2.14.53. It is by means of reason that one comes
to the knowledge
of truth; and by means of truth that he gets the peace of his mind; and it is the tranquility of the mind that dispels the misery of men.
**m.2.14.53. Through inquiry and reflection knowledge of the Absolute is obtained. Because of that repore in the self is attained. Then from that the mind attains spiritual peace, all sorrows having vanished.
**sv.53 Knowledge of truth arises from such enquiry; from such knowledge there follows tranquillity in oneself; and then there arises the supreme peace that passeth understanding and the ending of all sorrow. (Vicara or enquiry is not reasoning nor analysis: it is directly looking into oneself. S.V.)
vicArAjjJAyate tattvaM tattvAdvizrAntirAtmani |
ato manasi zAntatvaM sarvaduHkhaparikSaya: ||2|14|53||
From Enquiry, Thatness is known; from Thatness is Repose in Self:
then there is Peacefulness of Mind, and every sorrow fades away. 53
````y2014.054
saphalatAM phalate bhuvi karmaNAM
prakaTatAM kila gacchatyuttamAm |
sphuTavicAradRzaiva vicAritA
zamavate bhavate ca virocatAm ||2|14|54||
sa-phalatAm phalate bhuvi karmaNAm
prakaTatAm kila gacchati uttamAm |
sphuTa-vicAra-dRzaiva vicAritA
zamavate bhavate ca virocatAm ||2|14|54||
sa-phalatAm – With fruitfulness
phalate bhuvi karmaNAm – there fruiting in the world from karmas
prakaTatAm kila gacchati uttamAm – he goes to the higher clarity
sphuTa-vicAra-dRzA eva – by spontaneous-_vicAra-perception
vicAritA – having enquired
zamavate bhavate ca – peacefully becomes
virocatAm – radiant
**MoT. saphalatA
phalate bhuvi karmaNAm , prakaTatAm kila gacchata uttamAt / ... , zamavate bhavate
'pi virocatAm // Mo_2,14.54 // "kila" nizcaye | "bhuvi
karmaNAm saphalatA phalate" | "sphuTavicAradRzaiva"
"sphuTA" yA "vicAradRk" | tayaiva | "uttamAt"
vizeSata: | "prakaTatAM" "gacchataH" vivekasyaiva
sarvaprakaTane zaktatvAt | ata: iyam "vicAritA" "zamavate
bhavate 'pi virocatAm" | iti zivam ||2|14| MoT_2,14.54 ||2|14|
**vlm.2.14.54. Now Ráma, do you take delight in such
acts as may be productive of utility to the world, and whereby you may arrive to
perfection. Weigh all things with the clear eye of reason, which will make you
blessed for ever.
**m.2.14.54. People fulfil their ambitions through clear inquiry and reflection and reach perfect states. Become peaceful through inquiry and reflection and shine brilliantly.
**VA: His actions bore their fruit on earth, and he comes to the highest clarity, seeing and discerning everything, by enquiry, he becomes peaceful and radiant.
**AS: First, there are typos: uttamam -> uttamAm [corrected, jd]. Translation does not match the grammar or the sense! Also, "He" is not fruitful, but his "thoughtfulness" is! Here is how I translate it: Only the Thoughfulness (vicAritA eva) ) with clear perception (sphuTavicAradRzA) results in (phalate) successful outcome (saphalatAm) of actions in earthly life (bhuvi karmaNAm ), and (ca) leads to (gacchati) great revelation (uttamAm prakaTatAm); (so) may it appeal (virocatAm) to you (bhavate) and to all who possess self control (zamavate)
The "may it appeal" can be replaced by "may enjoy" with proper rearrangement of the sentence.
**AB.
saphalatAM phalate bhuvi karmaNAM
prakaTatAM kila gacchatyuttamAm |
sphuTavicAradRzaiva vicAritA
zamavate bhavate ca virocatAm ||2|14|54||
He is fruitful, and his karmas bear their fruit here,
now, in this present world. He finds, in the sudden
clarity of his _vicAra perception, what,
thus, having enquired, at peace, leaves him radiant. 54
इत्यर्षे वासिष्ठमहारामायणे वाल्मीकीये मोक्षोपाये मुमुक्षुव्यवहारप्रकारणे विचारनिरूपणं नाम चतुर्दशः सर्गः ॥२।०१४॥
ity arSe vAsiSTha-mahArAmAyaNe vAlmIkIye mokSopAye mumukSu-vyavahAra-prakAraNe vicAra-nirUpaNam nAma caturdaza: sarga: ||2|14|2|014||
ÂUUMmmmm....
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