fm3095 1.sp14 karma, Birth, & Personal Effort .z38

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Sep 13, 2019, 9:00:49 PM9/13/19
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fm3095 1.sp14 karma, Birth, & Personal Effort .z38

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Vasishtha said—

3.95.1

अभिन्नौ कर्म-कर्तारौ समम् एव परात् पदात्

abhinnau karma-kartArau samam eva parAt padAt |

स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ रोर् इव ॥३|९५|१॥

svayam prakaTatAm yAtau puSpa.Amodau taro:_iva ||3|95|1||

.

abhinnau karma-kartArau = samam eva parAt padAt = svayam prakaTatAm yAtau = puSpa.Amodau taro:_iva

.

an Action

&

its Actor

are without division

—just the same (seen from the higher point.of-view)—

for they become self-evident,

like the fragrance within a flower

.

*vlm. There is no difference of acts, from the agent, as they have sprung together from the same source of their creator: they are the simultaneous growth of nature like flowers and their odour.

*sv.1 Action and the doer of the action arose spontaneously in the supreme being at the same time, even as flower and its fragrance arise simultaneously.

 

02

सर्व.संकल्पना-मुक्ते जीवा* ब्रह्मणि निर्मले

sarva.saMkalpanA-mukte jIvA: brahmaNi nirmale |

स्फुरन्ति वितते व्योम्नि नीलिमा_इव_अज्ञ-चक्षुष: ॥३|९५|०२॥

sphuranti vitate vyomni nIlimA_iva_ajJa-cakSuSa: ||3|95|02||

.

when free of all conceptions,

the Living.jiva.s in the immaculate brahman

seem to vibrate in that vastness,

as (to ignorant eyes) the clear sky

seems blue

.

*jd.2 - sarva.saMkalpana.Amukte - When free of all conceptions - jIvA: nirmale brahmaNi - the Jivas in immaculate brahman - sphuranti vitate–vibrate in vastness - iva vyomni nIlimA iva ajJa-cakSuSa: - like the blue of the spacious sky to ignorant eyes -

*vlm.2. When human souls are freed from their desires, they are united with the supreme soul of brahma, as the blueness of the sky which appears distinct to the eyes of the ignorant, is found to be joined with the clear firmament. (The human soul is a shadow of the supreme, as blueness is a shade of vacuity).

*sv.2 However, it is only in the eyes of the ignorant that the creation of the jivas appears to be real, even as only the ignorant see blueness in the sky!

 

03

अप्रबुद्ध-जन.आचारो यत्र राघव दृश्यते

aprabuddha-jana.AcAra:_yatra, rAghava, dRzyate |

तत्र ब्रह्मण* उत्पन्ना* जीवा* त्य्_उक्तय: स्थिता: ॥३|९५|०३॥

tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|03||

.

Raghava,

it is only when teaching the unawakened

that we speak of

"beings risen out.of the brahman.Immensity."

.

aprabuddha-jana.AcAra:_yatra, rAghava, dRzyate = tatra brahmaNa* utpannA* jIvA* iti_uktaya: sthitA:

.

*vwv.1470/3. *rAma! Where the conduct of unenlightened persons is observed, there, statements of the nature, "individual souls are born from brahman" exist.

*vlm.3. Know, O *rAma! that it is for the understanding of the ignorant, that the living souls are said to have sprung from brahma: when they are in reality but shadows of the same.

*sv.3 To the enlightened the expressions "Jivas are born of brahman" and "Jivas are not born of brahman" are both meaningless. Only for the sake of instruction is the dualism provisionally accepted; otherwise instruction is impossible.

x

x

01 02 03

 

04

सम्प्रबुद्ध-जन.आचारे वक्तुम् एतन् शोभनम्

samprabuddha-jana.AcAre vaktum etat_na zobhanam |

यत्_ब्रह्मण* इदम् जातम् जातम् चेति, राघव ॥३|९५|०४॥

yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|04||

.

samprabuddha-jana.AcAre = vaktum etat_na zobhanam = yat_brahmaNa* idam jAtam = na jAtam ca_iti, rAghava

sam-.xx+prabuddha.xx+jana.xx+AcAra.xx+e - in fully-awakened-people-conduct - vaktum.xx+ etat.xx+ na.xx+ zobhana.xx+m yat.xx+ - to say this is not correct, what - "brahmaNa:.xx+ idam.this.one- jAta.xx+m na.xx+ jAta.xx+m ca.xx+ iti.xx+ - "of brahman this is born and not born" - rAghava.xx+ - o Scion of Raghu

.

for the fully.awakened

this is not correct,

rAghava, seed of raghu the Swift!

but

"brahmically this is born and not born".

*vlm.4. Wherefore it is not right on the part of the enlightened to say that such and such things are produced from brahma, when there is nothing that exists apart or separate from him: (on account of the unity of all existences and identity of the actor and the act).

*sv.6 4-6 After having posited that jivas are born of brahman, it is pointed out by the teacher that since the effect is non-different from the cause, jIva-s are non-different from brahman. All these appear to be born of brahman, even as fragrance is born of flower. And they re-enter into brahman, even as one season 'enters' into another!

 

05

काचिद् वा कलना यावन् नीता, राघव, प्रथाम्

kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |

उपदेश्य_उपदेश-श्रीस् तावल् लोके शोभते ॥३|९५|०५॥

upadezya_upadeza-zrI:_tAvat_loke na zobhate ||3|95|05||

.

kAcit.xx+ vA.xx+ kalana.xx+A yAvat.xx+ = na.no/not- nIta.xx+A, Raghava, prathAm.xx+ = upadezya.xx+ upadeza.xx+zrI.xx+: tAvat.xx+ in/when the loka.world+e na.no/not- zobhat.xx+e

.

however well it may be put,

rAghava,

until it comes to fame,

the glory of the teaching to be taught

does not illumine the people

.

*vwv.1468/5. *rAma! As long as some understanding (of a word) is not brought to fame (by usage), so long, the dignity of teachings and things fit to be taught, does not shine in the world.

*AS. O Rama, as long as (yAvat) the idea of creation is not established, teaching and its intended targets are not appropriate. * In other words, unless there is someone ignorant of the true nature of things, there is no advice worth giving(:-)) Reminds me of the old description of an ideal teacher: guros tu maunam vyAkhyAnam ziSyA vicchinna-samzayA: ||3|95|

*vlm.5. It is a mere fiction of speech to speak of the world as creation or production, because it is difficult to explain the subject and object of the lecture, without the use of such fictitious language; (as the actor and act, the creator and the created &c).

 

06

तो भेद-दृशा दीनाम् अङ्गी.कृत्य_उपदिश्यते

ata:_bheda-dRzA dInAm aGgI.kRtya_upadizyate |

ब्रह्मा_इदम् एते जीवा* वै वा_इति वाचामयम् क्रम: ॥३|९५|०६॥

brahmA_idam ete jIvA* vai vA_iti vAcAmayam krama: ||3|95|06||

.

or else

in a case of misery come from the perception of difference

"this is brahmA and these too are Living*jIva.s"

is another way to put it

.

ata:.xx+ bheda.xx+dRz.xx+A dIna.xx+Am = aGgIkRtya.having.given.assent+ upadizya.xx+te = Brahmaa idam.this.one- ete.these.ones- jIvaa.lives+A* vai.xx+ = vA.or/else+ iti vAcA.voice/words/=vAG+maya.made/composed.of-.m krama.order/process-:

.

*vlm.6. Hence the language of dualists and pluralists is adopted in monotheistic doctrines, as the expressions, this one is brahma, or divine soul, and these others are the living souls, as they are in use in the popular language.

*vwv. Therefore, accepting the poor words, "this is brahman and these indeed are the individual souls", by the perception of difference, this method (of instruction) is prescribed.

*AS. So by one who perceives differences (bhedadRzA) , are made statements (vAcAm ayam kramaH) like "This is brahma, right? These are life forms, right?

.

#vai - a. particle emphasizing the preceding word or merely expletive + *vai.indeed/! +

x

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07

इति दृष्टो निरासङ्गाद् ब्रह्मणो जायते जगत् ।

iti dRSTa:_nir.AsaGgAt_brahmaNa:_jAyate jagat |

तज्जम् तद् एव तद्*धेतु.गतम् दुर्.अवबोधत: ॥३।९५।०७॥

tajjam tat_eva tat*hetu.gatam dur.avabodhata: ||3|95|07||

.

iti.so/thus - dRSTa.seen/perceived +:_nir-without+A‑.unto/@+saGga.connection+At =

@ brahmaNa:.xx+ jAyate.is.born the jagat.world- = tajjam tat_eva tat.*hetu.gatam dur.avabodhata:

.

such as it's seen without hindrance

the world is born

brahmically

That.born,

That only,

That

misunderstood to be a cause

.

*AS. The world is born from the unattached brahma. Even though it is brahma only (tadeva), by misunderstanding (duravabodhataH) it is described as "formed from it " (tad-hetukam).

*vlm.7. It has been seen (explained), that the concrete world has sprung from the discrete brahma; because the production of something is the same with its material cause, though it seems different from it to common understandings.

*sv. With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

*VA - as seen from associationless (having no second) brahman world is born, (world) being born from that (brahman) only, it is only cause (associationless brahman, i.e. world is brahman only) goes (explanation) for non-awakened. *AS. iti dRSTaH, I think belongs to the previous verse - thus is seen the basis of the ideas of duality. • Now, the resolution is offered. The world is born from the unattached brahma. Even though it is brahma only (tadeva), by misunderstanding (duravabodhataH) it is described as "formed from it " (tad-hetukam).

.

A-.unto/@+saGga.connection+

 

08

मेरु-मन्दर-संकाशा* बहवो जीव-राशय:

meru-mandara-saMkAzA* bahava:_jIva-rAzaya: |

उत्पत्त्य_उत्पत्त्य संलीना:_तस्मिन्न् एव परे पदे ॥३|९५|०८॥

utpattya_utpattya saMlInA:_tasmin*_eva pare pade ||3|95|08||

.

meru-mandara-saMkAzA* = bahava:_jIva-rAzaya: = utpattya_utpattya saMlInA: = tasmin* eva pare pade

.

like Mount `meru or `mandara

the many jIva-rays

fall.out

and fall.out

till

they are again subsumed in That very high state

.

*vlm.8. multitudes of living beings rising like the rocks of `meru and `mandara mountains, are joined with the main range from which they jut out. (All are but parts of one undivided whole. Pope.)

*sv.8 7-13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

09

अथ_अनन्ता: स्फुरन्त्य्_एते जायमाना: सहस्रश:

atha_anantA: sphuranti_ete jAyamAnA: sahasraza: |

नाना-ककुब्.निकुञ्जेषु पादपेष्व्_इव पल्लवा: ॥३|९५|०९॥

nAnA-kakup.nikuJjeSu pAdapeSu_iva pallavA: ||3|95|09||

.

atha_anantA: sphuranti_ete jAyamAnA: sahasraza: | nAnA-kakup.nikuJjeSu pAdapeSu_iva pallavA:

.

and so they project boundlessly

born by the thousands

as shoots sprung at the foot of trees.

will fill the woodland sky

...

*vlm.9. Thousands and thousands of living beings, are incessantly produced from their common source, like the innumerable sprigs of forest trees, filling the woodland sky with their variegated foliage. (So are all creatures but off shoots of the parent tree the Supreme Soul).

*sv.9 7-13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

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10

जीव.ओघाश् च_उद्भविष्यन्ति मधाव्_इव नव.अङ्कुरा: ।

jIva.oghA:_ca_udbhaviSyanti madhau_iva nava.aGkurA: |

तत्र_एव लयम् एष्यन्ति ग्रीष्मे मधु-रसा* इव ॥३।९५।१०॥

tatra_eva layam eSyanti grISme madhu-rasA: iva ||3|95|10||

.

jIva.oghA:_ca_udbhaviSyanti = madhau_iva nava.aGkurA: = tatra_eva layam eSyanti =

grISme madhu-rasA* iva

.

&

multitudes of jIvas will spring-up,

as in the springtime new shoots appear;

& then

they decline,

like blossoms in the summertime

.

*vwv.393/10. Multitudes of living beings will spring up like fresh sprouts in the spring season and will go to destruction there itself, like sugar-canes in summer.

*sv.10 7-13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

11

तिष्ठन्त्य्_अजस्रम् कालेषु * एव_अन्ये भूरिश:

tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |

जायन्ते प्रलीयन्ते परस्मिञ् जीव-राशय: ॥३|९५|११॥

jAyante ca pralIyante parasmin_jIva-rAzaya: ||3|95|11||

.

tiSThanti.theyremain/stand+ ajasram.ever/forever+ kAla.xx+eSu = te.they/you - eva.indeed/only/so - anye.xx+ ca.and/also bhUriza.xx+: = jAyan.xx+te ca.and/also pra-.xx+lIyan.xx+te = parasmin.xx+ jIva.xx+rAzi.xx+aya:

.

these jIva-rays are constantly appearing

in their proper times

as these and others,

many times

.

&

so it is

they take their birth,

&

so subside

in the Supreme

.

*vwv. Those very multitudes of living beings and others are repeatedly born, constantly stay in periods of time and are absorbed in the Supreme Spirit.

*vwv.394/11. Those very multitudes of living beings and others are repeatedly born, constantly stay in periods of time and are absorbed in the Supreme Spirit.

*vlm.11. There is no counting of the living creatures that exist at any time, and what numbers of them, are being born and dying away at any moment: (and like waves of water are rising and falling at each instant).

*sv.11 7-13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

12

पुष्प.आमोदाव्_इव_अभिन्न: पुमान् कर्म राघव

puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |

परमेशात् संआयाते तत्र_एव विशत: शनै: ॥३|९५|१२॥

paramezAt samAyAte tatra_eva vizata: zanai: ||3|95|12||

.

puSpa.flower+Amoda.fragrance+u iva.like/as.if+ a-.not/without+bhinna.broken/split+: = pumAn.man/human+ karma ca.and/also, Raghava = parameza.xx+At samAyAte.xx+ = tatra.there/then+ eva.indeed/only/so - vizata:.@entering/undertaking+ zanai:

.

as flowers and fragrance cannot be separate,

so are a person and his karma, rAghava,

for from the Supreme Lord he issues forth, and there again returns in time

.

*vlm.12. Men with their duties proceed from the same divine source, like flowers growing with their fragrance from the same stem; and all these subside in the same receptacle whence they had their rise.

*sv.12 7-13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

*VA. tatraiva vizata: zanai: is not clear. like flower and its smell are not distinct, so is man and his action, rama, it appears from the Highest at the same time, exists and disappears??

*AS. This pair is coming out of the parameza - the brahma, yet they have not really "come out", they continuously stay (zanai: vizataH) there only(tatraiva) !

#zanais - ind. (originally instrumental case plural of #zana -  see #uccais, #nīcais) - quietly, softly, gently, gradually, alternately +

 

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13

दृष्टम् एते जगत्य्_अस्मिन् दैत्य.उरग-नर.अमरा:

dRSTam ete jagati_asmin daitya.uraga-nara.amarA: |

उद्भवन्त्य्_अभवा* भावै: प्रस्फुरन्ति पुन: पुन: ॥३|९५|१३॥

udbhavanti_abhavA: bhAvai: prasphuranti puna: puna: ||3|95|13||

.

dRSTam ete jagati_asmin - seen are these in this world = daitya.xx+uraga.xx+nara.xx+amara.xx+A: = udbhavan.xx+ti abhava.xx+A* bhAva.xx+i: = prasphuran.xx+ti puna.again+: puna.again+:

.

so it is

:

in this world all these nonexistent demons, crawlers, men, Gods

they all spring-up with their becomings

&

they all rise again and arise again

.

*vlm.13. We see the different tribes of demons and brutes, and of men and gods in this world, coming into existence from non-existence, and this is repeated without end.

*VA - they non-existent in their existence and shine while existing again and again??

*AS. dRSTam belongs to the previous verse - thus it is seen. The rest of the verse is: These demons, serpents, men, gods, all arise (udbhavanti) even though they have no real birth (abhavAH) , from their vibrating desires (bhAvaiH) again and again (puna: punaH). . The point is that their worldly interactions follows the cycles of their desires, even though it is all based on a false image. I might offer the following more modern analogy. When we see a movie, there is nothing really happening on the "screen". the story develops in our own mind, inspired by the artificial images. The story that we catch depends on our own background and knowledge. After all, cultural and linguistic differences can cloud the understanding.

*jd: I read 'dRSTam" ("seen") as a detached observation like the grammarian's "sphuTam" ("clear, obvious, without need for commentary"). It can be applied to the text that follows, avoiding the need to break the stanzaic form.

 

14

हेतुर् विहरणे तेषाम् आत्म-विस्मरणाद् ऋते ।

hetu:_viharaNe teSAm Atma-vismaraNAt_Rte |

न कश्चिल् लक्ष्यते, साधो, जन्म.अन्तर-फल-प्रद: ॥३।९५।१४॥

na ka:cit_lakSyate, sAdho, janma.antara-phala-prada: ||3|95|14||

.

hetu.xx+:_viharaNa.xx+e teSAm.of.those.ones+ = Atma.self/Self+ -vismaraNa.xx+At Rte.except/without+ = na.no/not- ka:cit.who/what.ever+_lakSyate.is described/appears to.be-, Saadhu, janma.birth+.antara.xx+-phala.fruit/result-prada.offer/bestowing+:

.

the cause of this involvement is not other than forgetfulness of Self,

for nothing else makes sense in giving the fruit of rebirth

.

*vlm.14. We see no other cause of their continuous revolution in this manner, except the forgetfulness of their reminiscence, which makes them oblivious of their original state, and conform with every mode of their metempsychosis into new forms. (Otherwise the retention of the knowledge of its original state and former impressions, would keep it alive in the same state of primeval purity, and exempt it from all transmigrations).

*vwv.1608/14 Virtuous One! Nothing whatever is seen as the cause producing the fruit of another birth in the rambling (or transmigration) of persons, except self-forgetfulness.

*sv.14 It is only their ignorance of their own essential nature or self which leads to such behaviour or action as to cause reaction in a later birth.

*VA - for them, cause giving fruit of future birth is nothing else, o wise, besides ignorance and forgetting own self. ¶ *AS. The cause for their wanderings (viharaNe hetuH) which leads to repeated births (janma.antara-phala-pradaH) can be seen (lakSyate) nothing other than their forgetting their true nature (Atma-vismaraNAt_Rte na ka:cid). The AB commentary has a long discussion proving why this is the only logical choice left(:-))

 

Raama said—

15

अविसंवादिना_अर्थे द्_यत् प्रामाणिक-दृष्टिभि:

a-vi.saMvAdinA_arthe yat_yat prAmANika-dRSTibhi: |

वीतरागैर् विनिर्णीतम् च्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥

vItarAgai:_vi.nirNItam tat*zAstram iti kathyate ||3|95|15||

.

a-.not/without+ vi-.xx=saMvAdi.nA artha.meaning/thig/purpose+e yat.what/which +  yat.what/which + / yadyat.what/which.ever+ pramANika.evident/authoritative + by/with dRSTi.xx+bhi: = vIta.xx+rAga.xx‑i: vi-.xx-nirNIta.xx-m

tat**zAstram iti kathyate

.

what is without dispute about meaning,

what has been ascertained thru logical insight by the dispassionate

that's called "shAstra"

.

*vlm.15. Ráma said:—For want of such reminiscence, I think that, obedience to the dictates of the infallible Sástras, which have been promulgated by the sages, and based on the authority of the Vedas, is the surest way for the salvation of mankind.

*sv.15 RAMA said: Holy sir, truly the declarations of sages whose minds are un-coloured constitute scripture.

*VA - what which is agreable with insights of authoritative (thinkers), what is ascertained by dispassionate ones, that is called shastras.

*AS. I would suggest the following: Shastra is that which is ascertained (vinirNItam) with consistent interpretations (avisaMvAdinArthe) by dispassionate ones (vItarAgaiH) with logical insights (prAmANika-dRSTibhiH).

#pramANa - #pramANika - forming or being a measure Hcat. founded on evidence or authority , admitting of proof , authentic , credible Da1yabh. ; one who accepts proof or rests his arguments on authority Sarvad. •‑• #pramANikatva - authoritativeness , cogency +  *pramANika.evident/authoritative +

#dRSTi - ***

#vIta - ***

#rAga - ***

 

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16

महासत्त्व-गुण.उपेता* ये धीरा: समदृष्टय:

mahAsattva-guNa.upetA: ye dhIrA: samadRSTaya: |

अनिर्देश्य-कल.उपेता: साधवस् त* उदाहृता: ॥३|९५|१६॥

anirdezya-kala.upetA: sAdhava: te udAhRtA: ||3|95|16||

.

the greatly sattvic

who are firmly-established in equal vision

`sAdhus beyond comparison they are called

.

mahAsattva.xx=guNa.xx=-upeta.xx=A* = ye.xx= dhIra.xx=A: samadRSTi.xx=aya: = anirdezya.xx=kala.xx=upeta.xx=A: = sAdhu.xx=ava:_te.xx= udAhRta.xx=A:

.

*vlm.16. And I reckon those men as holy and perfect, who are possest of the virtues of the great, and have magnanimity and equanimity of their souls, and have received the light of the unknowable brahma in them. (Such men are exempt from the pain of transmigration).

*sv.16 And, they who are pure at heart and in whose vision there is no division are regarded as sages.

 

17

द्वयम् हि दृष्टिर् ष्टि:_बालानाम् सिद्धये सर्व.कर्मणाम्

dvayam hi dRSTi:_bAlAnAm siddhaye sarva.karmaNAm |

साधु-वृत्तम् तथा शास्त्रम् सर्वदा_एव_अनुवर्तते ॥३|९५|१७॥

sAdhu-vRttam tathA zAstram sarvadA_eva_anuvartate ||3|95|17||

.

the vision of ignorant boys like you is twofold

:

for the well-done accomplishment of all karmas

for always following the shAstra

...

dvaya.xx=m hi.for/indeed- dRSTi.xx=: of/for bAla.boy/children=AnAm = unto the siddhi.power=aye of sarva.xx=karma.xx=NAm = sAdhu.xx=vRtta.xx+m tathA.xx+ zAstra.xx+m = sarvadA.xx+ eva.indeed/only/so - anuvartate.xx+

.

*vlm.17. I reckon two things as the two eyes of the ignorant, for their discernment of the path of salvation. The one is their good conduct, and the other their knowledge of the Sástras, which follows the former.

*sv.17-19 The immature person can hope to see the light of truth only with the aid of a scripture and of the knowledge of the nature of an enlightened person.

*VA - seeing of unwise is two-fold??? - accomplishing of all karmas and following at all chances sadhu’s knowledge, or shastras. . AS: To help with success in all undertakings, for the unenlightened (bAlAnAm sarvakarmaNAm siddhaye ), the pair - actions of good people (sAdhuvRttam) and scriptures (zAstram), is always followed like insight (dRSTi: sarvadA eva anuvartate) .

 

18

साधु-संव्यवहार.अर्थम् शास्त्रम्यो__अनुवर्तते

sAdhu-saMvyavahAra.artham zAstram ya:_na_anuvartate |

बहि:कुर्वन्ति तम् सर्वे * दुःखे निमज्जति ॥३|९५|१८॥

bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||

.

sAdhu-saMvyavahAra.artham = zAstram ya:_na_anuvartate = bahi:kurvanti tam sarve = sa* ca du:khe nimajjati

.

those who do not follow the good conduct of the shAstra

setting it aside

all drown in sorrow

.

*vlm.18. Because one who is righteous in his conduct only, without joining his righteousness with his knowledge also, is never taken into account; and is slighted by all to be plunged into insignificance and misery. (The unlearned virtuous, is as despicable as the learned vicious).

*sv.17 18-19 The immature person can hope to see the light of truth only with the aid of a scripture and of the knowledge of the nature of an enlightened person.

*VA - one who does not follow shastras for dealing with wise, all expel him and he sinks in sorrow.

*AS. I agree, except I like to translate sAdhu as just good people and not always as "wise".

x

x

16 17 18

 

19

इह लोके वेदे श्रुतिर्_इत्थम् सदा प्रभो

iha loke ca vede ca zruti:_ittham sadA prabho |

यथा कर्म कर्ता पर्यायेण_इह संगतौ ॥३|९५|१९॥

yathA karma ca kartA ca paryAyeNa_iha saMgatau ||3|95|19||

.

in the world, in the vedas, and in `shruti it is always so,

as doing and doer alike are interactive in their course

.

iha.here + in the loka.world+.e ca.and/also/too + in the Veda ca.and/also/too+ = zruti.Shruti.Scripture +:

ittham.xx+ sadA.every.when/where + prabho., sir, + = yathA.as/when - karma.Works/Action/Karma+ ca.and/also/too+ kartA.the Doer+ ca.and/also/too+ =

by/with paryAya.xx+eNa + iha.here\in.this.world +

saMgata.xx+u

.

*vlm.19. Again Sir;—it is the joint assent of men and the Veda, that acts and their actors come one after the other; and not as you said of their rising simultaneously from their divine origin. (That is to say; that the morals established by the wise, and the virtues inculcated by the holy scriptures, are the guides of good acts and their observers, which are not the spontaneous growth of our nature or intention).

*sv.17-19 The immature person can hope to see the light of truth only with the aid of a scripture and of the knowledge of the nature of an enlightened person.

 

20

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते

karmaNA kriyate kartA kartrA karma praNIyate |

बीज.अङ्कुर.आदि.न् न्यायो_लोक-वेद.उक्त* एव : ॥३|९५|२०॥

bIja.aGkura.Adi.vat_nyAya:_loka-veda.ukta* eva sa: ||3|95|20||

.

by/with karma.Works/Action/Karma+NA kriyate.does/works + kartA.the Doer+ = by/with kartA.the Doer+.xx+A karma.Works/Action/Karma+ praNIya.xx+te = bIja.seed+aGkura.shoot/sprout+Adi.&c -.vat.like+

nyAya.xx+: = loka-veda.ukta* eva sa:

.

the doer does the doings of his karma

:

by the doer, then, the doing is brought.forth,

just like the maxim of the seed and shoot,

known in the Vedas and the world

.

karmaNA kriyate kartA - by karmic work the worker works =

kartrA karma praNIyate - by the worker the work is accomplished =

bIja.aGkura.Adi.van - it's like seed & shoot =

nyAyo loka-veda.ukta* eva sa: x

*vlm.20. It is the act which makes the actor, and the actor who does the work. Thus they follow one another on the analogy of the seed and the tree which produce one another. This mutuality of both is seen in the practice of men and ordinanances of the Veda.

 

21

कर्मणो जायते न्तुर् बीजाद् इव नव.अङ्कुर:

karmaNa:_jAyate jantu:_bIjAt_iva nava.aGkura: |

जन्तो: प्रजायते कर्म पुनर् बीजम् इव_अङ्कुरात् ॥३|९५|२१॥

janto: prajAyate karma punar bIjam iva_aGkurAt ||3|95|21||

.

@ karma.Works/Action/Karma+Na: jAyate.is.born a jantU.person+:_x

from/thru a bIja.seed+.At iva.like/as.if+ nava.new/fresh+aGkura.shoot/sprout +

janto: prajAyate karma x

puna:_bIjam iva_aGkurAt

.

out.of karma a person comes like a fresh shoot out.of the seed;

out.of a person karma grows, like a seed grown out.of a shoot

.

*vlm.21. Acts are the causes of animal births, as the seed gives birth to the sprouts of plants; and again works proceed from living beings as the sprouts produce the seeds. (Thus both are causes and effects of one another by turns, and never grown together).

*sv.20 21-22 Holy sir, we see in this world that the seed is born of a tree, and the tree grows from the seed.

x

x

19 20 21

 

22

यया वासनया न्तुर् न्तु:_नीयते भव-पञ्जरे

yayA vAsanayA jantu:_nIyate bhava-paJjare |

द् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥

tat_vAsanA.anurUpeNa phalam sam.anubhUyate ||3|95|22||

.

yayA vAsanayA - as by conditioning =

jantu: nIyate - a person is led =

bhava-paJjare - into a cage of becoming =

tat_vAsanA.anurUpeNa - that with a form according.with conditioning =

phalam samanubhUyate - as fruit comes to be realized.

*vlm.22. The desire that prompts a person to his particular pursuit in his prison house of this world, the same yields him the like fruits and no other. (Men get what they have in their hearts and nothing besides).

*sv.20 22-22 Holy sir, we see in this world that the seed is born of a tree, and the tree grows from the seed.

 

23

एवम् स्थिते कथम् नाम जन्म-बीजेन कर्मणा

evam sthite katham nAma janma-bIjena karmaNA |

विना_उत्पत्तिस् त्वया प्रोक्ता* भूतानाम् ब्रह्मण: पदात् ॥३|९५|२३॥

vinA_utpatti:_tvayA proktA* bhUtAnAm brahmaNa: padAt ||3|95|23||

.

such being so, just how, without karmic seed of birth, is there

the Outfalling you have described from the brahman.Immensity

?

evam sthite katham nAma janma-bIjena karmaNA |

vinA_utpatti:_tvayA proktA:_bhUtAnAm brahmaNa: padAt

*vlm.23. Such being the case,how was it sir, that you said of the production of animals from the seed of brahma, without the causality of their prior acts, which you say to be simultaneous with the birth of animal beings.

*sv.23-27 Is it then appropriate to say that without the seed of previous karma, diverse beings were born of the absolute brahman?

 

24

पक्षेण_अनेन, भगवन्, भवता जन्म-कर्मणो:

pakSeNa_anena, bhagavan, bhavatA janma-karmaNo: |

तिर:.कृता जगज्-जाता सा_अविनाभाविता_एतयो: ॥३|९५|२४॥

tira:.kRtA jagaj-jAtA sA_avinAbhAvitA_etayo: ||3|95|24||

.

pakSeNa_anena - from this point of view, = Lord.bhagavan, =

bhavatA janma-karmaNo: x

tiras.kRtA jagaj-jAtA sA_avinAbhAvitA etayo:   

by your taking this view, Lord.bhagavan, of Birth and Karma

utpatti.Outfall, the birth of this World, is hidden

but Outfall is "sine quA non",

the necessary connexion between those two

.

*AS. By taking this view (pakSeNa anena ) Sir, you have belittled (tiraskRtA) the mutual dependence of karma and birth (etayo: janma-karmayo: sA avinAbhAvitA) that has arisen in this world (jagajjAtA).

*VA - on one hand, sir, of karma birth is produced on another, without existing causative karma, world is being born.

*sv.23-27 Is it then appropriate to say that without the seed of previous karma, diverse beings were born of the absolute brahman?

x

x

22 23 24

 

25

ब्रह्मण्य्_अकारणे, ब्रह्मन्, ब्रह्म.आदिषु फलेषु

brahmaNi_akAraNe, brahman, brahma.AdiSu phaleSu ca |

कर्मणाम् फलम् अस्ति_इति द्वयम् लोके प्रमार्जितम् ॥३|९५|२५॥

karmaNAm phalam asti_iti dvayam loke pramArjitam ||3|95|25||

.

brahmaNi_akAraNe - in the causeless Immensity, Sir.brAhmaNa, =

brahma.AdiSu phaleSu ca x

karmaNAm phalam asti x

iti dvayam loke pramArjitam   

in the causeless brahman,brAhmaNa,

brahmA and what follows being the fruits

to say "It is the fruit of karmas"

erases the duality

.

*vlm.25. And again to say, that brahma is not the origin of actions, and that brahmá and other living beings are subjected to their several actions, are self contradictory propositions and opposed to common sense. (For the acts do not originate from brahma, they cannot be binding on others; and if the actions do not proceed from that source, whence do they come to take place). This question upsets the doctrine of Free Will.

*VA - here is duality (conflict of ideas) to clarify - (on one hand) brahaman being causeless, (on another) brahma etc are results of action. *AS. Sir (brahman) the two ideas - brahman being causeless (brahmaNi akAraNe) and karma having effects on brahmA and other parts of creation are considered mutually contradictory (loke pramArjitam).

*sv.23-27 Is it then appropriate to say that without the seed of previous karma, diverse beings were born of the absolute brahman?

*jd.25 - brahmaNi a.kAraNe - In the causeless brahman - brahman - o BrAhmana,

brahmA.AdiSu phaleSu ca - brahmA and what follows being the fruits = karmaNAm phalam asti - "It is the fruit of karmas" = iti dvayam loke pramArjitam – x.

 

26

संजाते संकरे लोके कर्मस्व्_अफल-दायिषु

saMjAte saMkare loke karmasu_a-phala-dAyiSu |

मात्स्य-न्याये विलसति नाश* एव_अवशिष्यते ॥३|९५|२६॥

mAtsya-nyAye vilasati nAza* eva_avaziSyate ||3|95|26||

.

saMjAte saMkare loke - born together working together in the world =

karmasu a.phala-dAyiSu - when actions are not fruitful =

mAtsya-nyAye vilasati   

nAza* eva avaziSyate – x.

*vlm.26. And also to say that living beings are born together with their actions (by predestination), and are bound to them to no purpose, would be to apply to them the analogy of fishes which are caught by the baits they cannot devour, but cause their death.

*AS. On the other hand, if karmas are piled up without yielding fruit (karmasu aphaladAyiSu saMkare saMjAte), with the "fish principle in action" only destruction will result. The mAtsya-nyAya seems to be different from VLM's notion. It is the principle of big fish gobbling up small fish without penalty. (The dog-eat-dog world).

*jd. both notions are seen in this one example:

 

 

Green River fossil fish

 

This fossil fish was not found in a mass mortality

(beds that contain hundreds of fish on one surface)

suggesting it did not die in a catastrophe.

It most likely died from starvation or suffocation because

it could not spit.out the Knightia (the fish it is trying to eat).

National Park Service photo.

https://geology.com/articles/green-river-fossils/fossil-fish-2-lg.jpg

 

27

किम् तत्.कृतम् भवत्य्_एव, भगवन्, ब्रूहि तत्त्वत:

kim tat.kRtam bhavati_eva, bhagavan, brUhi tattvata: |

एनम् मे संशयम् स्फारम् छिन्धे वेद्य.विदाम् वर ॥३|९५|२७॥

enam me saMzayam sphAram chindhe vedya.vidAm vara ||3|95|27||

.

kim tat kRtam bhavati_eva - But how does That become something-done? -

bhagavan_brUhi tattva.tas - Lord, tell me truly - according to Thatness -

enam me saMzayam sphAram chindhe - Demolish this vast doubt of mine, -

vedyavidAMvara - for you know what is best to know.

*vlm.27. Therefore please to tell me sir, about the nature of acts, for you are best acquainted with the secrets of things, and can well remove my doubts on the subject.

*sv.23-27 Is it then appropriate to say that without the seed of previous karma, diverse beings were born of the absolute brahman?

*VA - what is created (by acts) then, bhagavan, tell the truth, clear this great doubt of mine, o best of knowers of the truth! chindhi is not recognised. *AS. chindhi is imp. form of Chid to tear or break.He is asking his big doubt to be torn down.

*jd.27 - kim tat kRtam bhavati_eva - But how does That become something-done? - bhagavan_brUhi tattva.tas - Lord, tell me truly - according to Thatness - enam me saMzayam sphAram chindhe - Demolish this vast doubt of mine, - vedyavidAMvara - for you know what is best to know.

x

x

25 26 27

 

Vasishtha said—

28

साधु, राघव, पृष्टो स्मि त्वया प्रश्नम् इमम् शुभम्

sAdhu, rAghava, pRSTa:_asmi tvayA praznam imam zubham |

शृणु वक्ष्यामि ते येन भृशम् ज्ञान.उदयो भवेत् ॥३|९५|२८॥

zRNu vakSyAmi te yena bhRzam jJAna.udaya:_bhavet ||3|95|28||

.

well-done, young *rAghava

!

you've asked an interesting question

.

now pay attention and I'll tell you

that

by which Wisdom appears at.once

.

sAdhu.excellent/well.done\Saadhu+ Raghava, = pRSTa.asked/questioned+: asmi.I.am+ tvayA.by.you+ = prazna.question+m imam.this +

zubha.xx+m =

zRNu.listen/hear+ vakSy.will.speak.of+Ami te.they/you - yena.with.which/whereby+ = bhRzam.quickly/soon + jJAna.intuitive.Wisdom/Knowledge+udaya.rising+:_bhavet.becomes+

.

*vlm.28. Vasishtha replied:—You have well asked, my good Ráma! about this intricate subject, which I will now explain to you in a manner that will enlighten your understanding.

* sAdhu rAghava - Well-done, *rAghava! - pRSTo asmi tvayA - I've been asked by you - praznam imam zubham - this clever question - zRNu vakSyAmi te - listen and I will tell you - yena bhRzam - that by which quickly - jJAnodayo bhavet– Wisdom-arising becomes.

#zubha - ***

*zubha.xx+

 

29

मानसो यम् सम्.उन्मेष: कलाकलन-रूपत:

mAnasa:_ayam sam.unmeSa: kalAkalana-rUpata: |

एतत् तत् कर्मनाम् बीजम् फलम् अस्य_एव विद्यते ॥३|९५|२९॥

etat tat karmanAm bIjam phalam asya_eva vidyate ||3|95|29||

.

mAnasa:_ayam samunmeSa: = kalAkalana-rUpata: = etat tat karmanAm bIjam =  phalam asya eva vidyate

.

*vlm.29. It is the activity of the mind which forms its thoughts and intentions, which are the roots or seed of actions; and it is its passivity, which is the recepient of their results. (So says the Sruti:—whatever is thought in the mind, the same is expressed in words and done in action).

*sv.29 If you observe carefully, O *rAma, you will see that it is only when the mind is involved in the action that there is the extension of the action into its own fruition. Hence, mind is the seed of action.

*vwv.2161/29 On account of its nature of understanding the skill (of performance), this expansion (into activity) pertains to the kind. This is the seed of these actions. The fruit (or result) occurs only to this (mind).

 

30

दै हि नो तत्त्वम् उत्थितम् ब्रह्मण: पदात्

yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |

दै कर्म जन्तूनाम् जीवो देहतया स्थित: ॥३|९५|३०॥

tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||

.

yadaiva.whenever + hi.for/indeed - manas.Manas.Mind-: - to

tattva.xx+m = utthita.arisen+m +

brahmaNa.xx+: padAt.xx+ =

tadaiva.then/there.ever + karma of the jantU.persons+nAm = Living.jiiva = by/with  dehatA.state of embodiment\Body.State +ayA sthita:

.

just as

this Mind is a Thatness

risen from the brAhmic state

so

your karma is the jIva

seated in its embodiment

.

*vlm.30. Therefore no sooner did the principle of the mind spring from the essence of brahmá, than it was accompanied by its thoughts and actions in the bodies, which the living beings assumed, according to their prior deserts and in-born desires.

*sv.30 Even so, when the cosmic mind manifested itself in the absolute brahman, at that very instant the natural tendencies of diverse beings and their behaviour were born, and the embodied beings came to be regarded as jIvas.

x

x

28 29 30

 

31

कुसुम.आशययोर् भेदोर् यथा भिन्नयोर् इह

kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |

तथा_एव कर्म-मनसोर् भेदोर् _स्त्य्_अविभिन्नयो: ॥३|९५|३१॥

tathA_eva karma-manaso:_bhedo na_asti_a-vibhinnayo: ||3|95|31||

.

kusuma.Azayayo:_bhedo = na yathA bhinnayo:_iha = tathA_eva karma-manaso: = bhedo na_asti_a-vibhinnayo:

.

just as

there is no distinction

between the blossom and its scent,

likewise

karma and Mind

are without any distinction

.

*vwv.3.95.31. As there is no difference between the self-same flower and its fragrance; in the same manner there is no distinction of the mind, from its actions which are one and the same thing.

*sv.31 There is no division between mind and action.

 

32

क्रिया-स्पन्दो जगत्य्_अस्मिन् र्मेति कथितो बुधै:

kriyA-spando jagati_asmin "karma"_iti kathita:_budhai: |

पूर्वम् तस्य नोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥

pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||

.

kriyA-spando jagati_asmin = "karma"_iti kathita:_budhai: = pUrvam tasya mana:_deham = karma_ata:_cittam eva hi

.

the vibratory working of *kriyA Activity

here in this world

is said to be "karma" by the wise;

prior to it are Mind and Body

:

and hence *karma is just the chitta.Affection

.

*vlm.32. It is the exertion of bodily activity, which we call an action here; but it is well known to the wise to be preceded by a mental action, which is called its thought in the mind: (chitta of the chit or the thought of the thinking principle).

*sv.32 Before it is projected as action it arises in the mind, with the mind itself as its 'body'.

 

33

* शैलो द् व्योम सो ब्धिश् विष्टपम्

na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |

अस्ति यत्र फलम् _अस्ति कृतानाम् आत्म-कर्मणाम् ॥३|९५|३३॥

asti yatra phalam na_asti kRtAnAm Atma-karmaNAm ||3|95|33||

.

na sa* zaila:_x

na tat_vyoma x

na sa:_abdhi:_ca

na viSTapam asti x

yatra phalam na_asti  - where there is no fruit =

kRtAnAm Atma-karmaNAm

.

this is no mountain,—that's no sky,– nor is this an ocean,—nor isthat heaven, nor are they created by the karmas of the self

.

*vlm.33. It is possible to deny the existence of material objects, of the air and water, the hill and others; but it is impossible to deny the operations of our mental faculties, of which we have subjective evidence in ourselves.

*sv.33 33-35 Hence, action is nothing but the movement of energy in consciousness, and it inevitably bears its own fruit.

*vwv.2158/33 There is no mountain. no sky, no ocean and no heaven where there is no ftuit (or consequence) of one's actions that are performed.

*VA - here is no mountain, nor this space, nor ocean, nor world, where here is no fruit of actions, as all this is the nature of action??? AS: The last phrase means "deeds done by oneself ". So, there is no place in the world where the karma does not lead to consequence! Of course, the twist is the analysis of who or what gets affected(:-))

x

x

31 32 33

 

34

ऐहिकम् प्राक्तनम् वा_अपि कर्म द् चितम् स्फुरत्

aihikam prAktanam vA_api karma yat_racitam sphurat |

पौरुषो सौ रो त्नो त्न:_ कदाचन निष्फल: ॥३|९५|३४॥

pauruSa:_asau para:_yatna:_na kadAcana niSphala: ||3|95|34||

.

present or prior

karma which is manifest

appearing.as personal effort

is

the best effort & never unfruitful

.

aihikam prAktanam vA_api = karma yat_racitam sphurat = pauruSa:_asau para:_yatna: = na kadAcana niSphala:

.

aihikam prAktanam vA api - whether it is present or prior, - karma yad racitam sphurat - *karma which is manifest, appearing.as - pauruSa:_asau paro yatno - this personal effort, is the highest effort - na kadAcana niSphala: - nor anywhen unfruitful.

*vlm.34. No deliberate action of the present or past life goes for nothing; all human actions and efforts are attended with their just results, to which they are properly directed. (Sávadhánam anueshthitan).

*sv.34 33-35 Hence, action is nothing but the movement of energy in consciousness, and it inevitably bears its own fruit.

*vwv.2159/34 The shining (or eminent) action, of this world or even relating to a former life, which is effected, that supreme manly effort is not fruitless at any time.

 

35

कृष्णता-संक्षये यद्वत् क्षीयते कज्जलम् स्वयम्

kRSNatA-saMkSaye yadvat kSIyate kajjalam svayam |

स्पन्दात्म.कर्म-विगमे तद्वत् प्रक्षीयते मन: ॥३|९५|३५॥

spandAtma.karma-vigame tadvat prakSIyate mana: ||3|95|35||

.

kRSNatA-saMkSaye yadvat = kSIyate kajjalam svayam = spandAtma.karma-vigame = tadvat prakSIyate mana:

.

just as

when there is fading of its blackness, the ink itself is detroyed,

so too

when the karmic-self-vibrations have gone-away, Mind is exhausted

.

*sv.35 33-35 Hence, action is nothing but the movement of energy in consciousness, and it inevitably bears its own fruit.

*vlm.35. As the ink ceases to be ink, without its inkyblackness, so the mind ceases to exist, without the action of its mental operations.

*vwv.2061/35. As lamp-black is diminished (or lost) of its own accord on the loss of blackness, so the mind is destroyed on the disappearance of activity which is of the nature of movement (of consciousness).

 

36

कर्म-नाशे नो नाशो नो:.नाशो ह्य्_अकर्मता

karma-nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |

मुक्तस्य_एष* भवत्य्_एव _अमुक्तस्य कदाचन ॥३|९५|३६॥

muktasya_eSa: bhavati_eva na_amuktasya kadAcana ||3|95|36||

.

karma-nAze mana:_nAza: = mana:.nAza:_hi_akarmatA = muktasya_eSa* bhavati_eva = na_amuktasya kadAcana

.

when

*karma is destroyed

manas*Mind subsides also

and that subsided Mind is *karmaless

but this is only for the Free,

not anywhen for the unFree

.

*jd.36 - karma-nAze - When *karma is destroyed/subsides - mana:.nAzo - the Mind subsides - mana:.nAzo hi_akarmatA– and the subsided Mind is *karma-less - muktasya eSa* bhavaty eva - only for the Free does this become - na amuktasya kadAcana– not for the unFree anywhen.

*vlm.36. Cessation of mental operation, is attended with desinence of thought, and quiescence of the mind, is accompanied with discontinuance of actions. The liberated are free from both of these; but the unemancipate from neither. (i.e. The liberated are devoid of the thoughts and actions, which are concommitants with one another).

*sv.36 When such action comes to an end, mind comes to an end, too; and when the mind ceases to be, there is no action. This applies only to the liberated sage, not to others.

x

x

34 35 36

 

37

वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त-कर्मणो:

vahni.auSNayo:_iva sadA zliSTayo:_citta-karmaNo: |

द्वयोर् एकतर.अभावे द्वयम् एव विलीयते ॥३|९५|३७॥

dvayo:_ekatara.abhAve dvayam eva vilIyate ||3|95|37||

.

vahni.auSNayo:_iva x

sadA zliSTayo:_citta-karmaNo: |

dvayo:_ekatara.abhAve x

dvayam eva vilIyate

.

chitta.Affection and karma come together

like fire and heat

.

without two singlenesses,

a pair is made to disappear

.

*vwv. 2062/37. Between the two, mind and activity, which are ever united like fire and heat, on the absence (or annihilation) of either, both just vanish.

*vlm.37. The mind is ever united with its activity as the fire with its heat, and the want of either of these, is attended to worldlings with the extinction of both.

 

38

चित्तम् सदा स्पन्द-विलासम् एत्य

cittam sadA spanda-vilAsam etya

स्पन्द.एक-रूपम् ननु कर्म.विद्*धि  

spanda.eka-rUpam nanu karma.vit_hi |

कर्म_अथ चित्तम् किल धर्म-कर्म=

karma atha cittam kila dharma-karma=

पदम् गते राम परस्परेण ॥३|९५|३८॥

padam gate rAma paraspareNa ||3|95|38||

.

chitta.Affection always is the vibration of pleasure

the form of that single vibration is the knower of karma

what's known as karma then is only Affection indeed

&

dharma and karma are thus interactive

.

*VA - mind always appears vibrating, and its nature is vibration/restlessness only, and not known (usually) as action. surely, mind is action, and, in going to the state of virtuous action, they uplift each other, o Rama! *AS. Mind, by engaging in its vibrations (spanda-vilAsam etya) , becomes one with them (spandaika-rUpam) and know it really as karma (nanu karma viddhi). In turn karma becomes mind (when its results interact with the mind). Indeed, by each other's actions, they take on the terms of dharma and karma.

*vlm.38. The mind being ever-restless in itself, becomes identified with the actions proceeding from its activity. The actions also whether good or bad, become identified with the mind, which feels their just rewards and punishments. Hence you see Ráma! The inseparable connection of the mind and acts, in reciprocating their actions and reactions upon each other.

x

x

37 38

 

 

om

 

+++

 

 

सर्ग .९५

वसिष्ठ उवाच

vasiSTha* uvAca |

अभिन्नौ कर्म-कर्तारौ समम् एव परात् पदात्

abhinnau karma-kartArau samam eva parAt padAt |

स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ रोर् इव ॥३|९५|१॥

svayam prakaTatAm yAtau puSpa.Amodau taro:_iva ||3|95|1||

सर्व.संकल्पना-मुक्ते जीवा* ब्रह्मणि निर्मले

sarva.saMkalpanA-mukte jIvA: brahmaNi nirmale |

स्फुरन्ति वितते व्योम्नि नीलिमा_इव_अज्ञ-चक्षुष: ॥३|९५|०२॥

sphuranti vitate vyomni nIlimA_iva_ajJa-cakSuSa: ||3|95|02||

अप्रबुद्ध-जन.आचारो यत्र राघव दृश्यते

aprabuddha-jana.AcAra:_yatra, rAghava, dRzyate |

तत्र ब्रह्मण* उत्पन्ना* जीवा* त्य्_उक्तय: स्थिता: ॥३|९५|०३॥

tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|03||

सम्प्रबुद्ध-जन.आचारे वक्तुम् एतन् शोभनम्

samprabuddha-jana.AcAre vaktum etat_na zobhanam |

यत्_ब्रह्मण* इदम् जातम् जातम् चेति, राघव ॥३|९५|०४॥

yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|04||

काचिद् वा कलना यावन् नीता, राघव, प्रथाम्

kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |

उपदेश्य_उपदेश-श्रीस् तावल् लोके शोभते ॥३|९५|०५॥

upadezya_upadeza-zrI:_tAvat_loke na zobhate ||3|95|05||

तो भेद-दृशा दीनाम् अङ्गी.कृत्य_उपदिश्यते

ata:_bheda-dRzA dInAm aGgI.kRtya_upadizyate |

ब्रह्मा_इदम् एते जीवा* वै वा_इति वाचामयम् क्रम: ॥३|९५|०६॥

brahmA_idam ete jIvA* vai vA_iti vAcAmayam krama: ||3|95|06||

इति दृष्टो निरासङ्गाद् ब्रह्मणो जायते जगत् ।

iti dRSTa:_nir.AsaGgAt_brahmaNa:_jAyate jagat |

तज्जम् तद् एव तद्*धेतु.गतम् दुर्.अवबोधत: ॥३।९५।०७॥

tajjam tat_eva tat*hetu.gatam dur.avabodhata: ||3|95|07||

मेरु-मन्दर-संकाशा* बहवो जीव-राशय:

meru-mandara-saMkAzA* bahava:_jIva-rAzaya: |

उत्पत्त्य_उत्पत्त्य संलीना:_तस्मिन्न् एव परे पदे ॥३|९५|०८॥

utpattya_utpattya saMlInA:_tasmin*_eva pare pade ||3|95|08||

अथ_अनन्ता: स्फुरन्त्य्_एते जायमाना: सहस्रश:

atha_anantA: sphuranti_ete jAyamAnA: sahasraza: |

नाना-ककुब्.निकुञ्जेषु पादपेष्व्_इव पल्लवा: ॥३|९५|०९॥

nAnA-kakup.nikuJjeSu pAdapeSu_iva pallavA: ||3|95|09||

जीव.ओघाश् च_उद्भविष्यन्ति मधाव्_इव नव.अङ्कुरा: ।

jIva.oghA:_ca_udbhaviSyanti madhau_iva nava.aGkurA: |

तत्र_एव लयम् एष्यन्ति ग्रीष्मे मधु-रसा* इव ॥३।९५।१०॥

tatra_eva layam eSyanti grISme madhu-rasA: iva ||3|95|10||

तिष्ठन्त्य्_अजस्रम् कालेषु * एव_अन्ये भूरिश:

tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |

जायन्ते प्रलीयन्ते परस्मिञ् जीव-राशय: ॥३|९५|११॥

jAyante ca pralIyante parasmin_jIva-rAzaya: ||3|95|11||

पुष्प.आमोदाव्_इव_अभिन्न: पुमान् कर्म राघव

puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |

परमेशात् संआयाते तत्र_एव विशत: शनै: ॥३|९५|१२॥

paramezAt samAyAte tatra_eva vizata: zanai: ||3|95|12||

दृष्टम् एते जगत्य्_अस्मिन् दैत्य.उरग-नर.अमरा:

dRSTam ete jagati_asmin daitya.uraga-nara.amarA: |

उद्भवन्त्य्_अभवा* भावै: प्रस्फुरन्ति पुन: पुन: ॥३|९५|१३॥

udbhavanti_abhavA: bhAvai: prasphuranti puna: puna: ||3|95|13||

हेतुर् विहरणे तेषाम् आत्म-विस्मरणाद् ऋते ।

hetu:_viharaNe teSAm Atma-vismaraNAt_Rte |

न कश्चिल् लक्ष्यते, साधो, जन्म.अन्तर-फल-प्रद: ॥३।९५।१४॥

na ka:cit_lakSyate, sAdho, janma.antara-phala-prada: ||3|95|14||

अविसंवादिना_अर्थे द्_यत् प्रामाणिक-दृष्टिभि:

a-vi.saMvAdinA_arthe yat_yat prAmANika-dRSTibhi: |

राम* उवाच ।

rAma* uvAca |

वीतरागैर् विनिर्णीतम् च्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥

vItarAgai:_vi.nirNItam tat*zAstram iti kathyate ||3|95|15||

महासत्त्व-गुण.उपेता* ये धीरा: समदृष्टय:

mahAsattva-guNa.upetA: ye dhIrA: samadRSTaya: |

अनिर्देश्य-कल.उपेता: साधवस् त* उदाहृता: ॥३|९५|१६॥

anirdezya-kala.upetA: sAdhava: te udAhRtA: ||3|95|16||

द्वयम् हि दृष्टिर् ष्टि:_बालानाम् सिद्धये सर्व.कर्मणाम्

dvayam hi dRSTi:_bAlAnAm siddhaye sarva.karmaNAm |

साधु-वृत्तम् तथा शास्त्रम् सर्वदा_एव_अनुवर्तते ॥३|९५|१७॥

sAdhu-vRttam tathA zAstram sarvadA_eva_anuvartate ||3|95|17||

साधु-संव्यवहार.अर्थम् शास्त्रम्यो__अनुवर्तते

sAdhu-saMvyavahAra.artham zAstram ya:_na_anuvartate |

बहि:कुर्वन्ति तम् सर्वे * दुःखे निमज्जति ॥३|९५|१८॥

bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||

इह लोके वेदे श्रुतिर्_इत्थम् सदा प्रभो

iha loke ca vede ca zruti:_ittham sadA prabho |

यथा कर्म कर्ता पर्यायेण_इह संगतौ ॥३|९५|१९॥

yathA karma ca kartA ca paryAyeNa_iha saMgatau ||3|95|19||

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते

karmaNA kriyate kartA kartrA karma praNIyate |

बीज.अङ्कुर.आदि.न् न्यायो_लोक-वेद.उक्त* एव : ॥३|९५|२०॥

bIja.aGkura.Adi.vat_nyAya:_loka-veda.ukta* eva sa: ||3|95|20||

कर्मणो जायते न्तुर् बीजाद् इव नव.अङ्कुर:

karmaNa:_jAyate jantu:_bIjAt_iva nava.aGkura: |

जन्तो: प्रजायते कर्म पुनर् बीजम् इव_अङ्कुरात् ॥३|९५|२१॥

janto: prajAyate karma punar bIjam iva_aGkurAt ||3|95|21||

यया वासनया न्तुर् न्तु:_नीयते भव-पञ्जरे

yayA vAsanayA jantu:_nIyate bhava-paJjare |

द् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥

tat_vAsanA.anurUpeNa phalam sam.anubhUyate ||3|95|22||

एवम् स्थिते कथम् नाम जन्म-बीजेन कर्मणा

evam sthite katham nAma janma-bIjena karmaNA |

विना_उत्पत्तिस् त्वया प्रोक्ता* भूतानाम् ब्रह्मण: पदात् ॥३|९५|२३॥

vinA_utpatti:_tvayA proktA* bhUtAnAm brahmaNa: padAt ||3|95|23||

पक्षेण_अनेन, भगवन्, भवता जन्म-कर्मणो:

pakSeNa_anena, bhagavan, bhavatA janma-karmaNo: |

तिर:.कृता जगज्-जाता सा_अविनाभाविता_एतयो: ॥३|९५|२४॥

tira:.kRtA jagat-jAtA sA_avinAbhAvitA_etayo: ||3|95|24||

ब्रह्मण्य्_अकारणे, ब्रह्मन्, ब्रह्म.आदिषु फलेषु

brahmaNi_akAraNe, brahman, brahma.AdiSu phaleSu ca |

कर्मणाम् फलम् अस्ति_इति द्वयम् लोके प्रमार्जितम् ॥३|९५|२५॥

karmaNAm phalam asti_iti dvayam loke pramArjitam ||3|95|25||

संजाते संकरे लोके कर्मस्व्_अफल-दायिषु

saMjAte saMkare loke karmasu_a-phala-dAyiSu |

मात्स्य-न्याये विलसति नाश* एव_अवशिष्यते ॥३|९५|२६॥

mAtsya-nyAye vilasati nAza* eva_avaziSyate ||3|95|26||

किम् तत्.कृतम् भवत्य्_एव, भगवन्, ब्रूहि तत्त्वत:

kim tat.kRtam bhavati_eva, bhagavan, brUhi tattvata: |

एनम् मे संशयम् स्फारम् छिन्धे वेद्य.विदाम् वर ॥३|९५|२७॥

enam me saMzayam sphAram chindhe vedya.vidAm vara ||3|95|27||

साधु, राघव, पृष्टो स्मि त्वया प्रश्नम् इमम् शुभम्

sAdhu, rAghava, pRSTa:_asmi tvayA praznam imam zubham |

शृणु वक्ष्यामि ते येन भृशम् ज्ञान.उदयो भवेत् ॥३|९५|२८॥

zRNu vakSyAmi te yena bhRzam jJAna.udaya:_bhavet ||3|95|28||

मानसो यम् सम्.उन्मेष: कलाकलन-रूपत:

mAnasa:_ayam sam.unmeSa: kalAkalana-rUpata: |

एतत् तत् कर्मनाम् बीजम् फलम् अस्य_एव विद्यते ॥३|९५|२९॥

etat tat karmanAm bIjam phalam asya_eva vidyate ||3|95|29||

दै हि नो तत्त्वम् उत्थितम् ब्रह्मण: पदात्

yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |

दै कर्म जन्तूनाम् जीवो देहतया स्थित: ॥३|९५|३०॥

tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||

कुसुम.आशययोर् भेदोर् यथा भिन्नयोर् इह

kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |

तथा_एव कर्म-मनसोर् भेदोर् _स्त्य्_अविभिन्नयो: ॥३|९५|३१॥

tathA_eva karma-manaso:_bhedo na_asti_a-vibhinnayo: ||3|95|31||

क्रिया-स्पन्दो जगत्य्_अस्मिन् र्मेति कथितो बुधै:

kriyA-spando jagati_asmin "karma"_iti kathita:_budhai: |

पूर्वम् तस्य नोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥

pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||

* शैलो द् व्योम सो ब्धिश् विष्टपम्

na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |

अस्ति यत्र फलम् _अस्ति कृतानाम् आत्म-कर्मणाम् ॥३|९५|३३॥

asti yatra phalam na_asti kRtAnAm Atma-karmaNAm ||3|95|33||

ऐहिकम् प्राक्तनम् वा_अपि कर्म द् चितम् स्फुरत्

aihikam prAktanam vA_api karma yat_racitam sphurat |

पौरुषो सौ रो त्नो त्न:_ कदाचन निष्फल: ॥३|९५|३४॥

pauruSa:_asau para:_yatna:_na kadAcana niSphala: ||3|95|34||

कृष्णता-संक्षये यद्वत् क्षीयते कज्जलम् स्वयम्

kRSNatA-saMkSaye yadvat kSIyate kajjalam svayam |

स्पन्दात्म.कर्म-विगमे तद्वत् प्रक्षीयते मन: ॥३|९५|३५॥

spandAtma.karma-vigame tadvat prakSIyate mana: ||3|95|35||

कर्म-नाशे नो नाशो नो:.नाशो ह्य्_अकर्मता

karma-nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |

मुक्तस्य_एष* भवत्य्_एव _अमुक्तस्य कदाचन ॥३|९५|३६॥

muktasya_eSa: bhavati_eva na_amuktasya kadAcana ||3|95|36||

वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त-कर्मणो:

vahni.auSNayo:_iva sadA zliSTayo:_citta-karmaNo: |

द्वयोर् एकतर.अभावे द्वयम् एव विलीयते ॥३|९५|३७॥

dvayo:_ekatara.abhAve dvayam eva vilIyate ||3|95|37||

चित्तम् सदा स्पन्द-विलासम् एत्य

cittam sadA spanda-vilAsam etya

स्पन्द.एक-रूपम् ननु कर्म.विद्*धि  

spanda.eka-rUpam nanu karma.vit_hi |

कर्म_अथ चित्तम् किल धर्म-कर्म=

karma atha cittam kila dharma-karma=

पदम् गते राम परस्परेण ॥३|९५|३८॥

padam gate rAma paraspareNa ||3|95|38||

३०९६

fm3096 1.sp15..17 some Technical Terms .z73

https://www.dropbox.com/s/mlvqxg34gnwfcze/fm3096%201.sp15..17%20some%20Technical%20Terms%20.z73.docx?dl=0

 

 

+++

 

FM.Canto 3.95

Vasishtha said—

3.95.1 02 03 04 05 06  07 08 09 10 11 12 13 14

Râma said—

15 16 17 18 19 20 21 22 23 24 25 26 27

Vasishtha said—

28 29 30 31 32 33 34 35 36 37 38

||

 

+++

 

|32|06|33|28|34|12|35|37|01|16|02|03|05|31|08|09|18|10|11|12|23|13|14|15|28|06|29|16|17|36|19|19|20|21|04|22|24|06|31|25|26|27|24|30|32|33|34|35|12|36|18|37|16|01|02|03|19|07|04|05|07|23|08|09|10|11|13|29|14|24|15|17|18|20|21|22|23|36|25|26|27|06|28|04|29|30|3107|

 

 

 

 

 

 

fm3095 1.sp14 karma, Birth, & Personal Effort .z38.docx

Jiva Das

unread,
Feb 21, 2021, 7:43:12 PMFeb 21
to yoga vasishtha

सर्ग .९५

वसिष्ठ उवाच

vasiSTha* uvAca |

अभिन्नौ कर्म.र्तारौ समम् एव परात् पदात्

abhinnau karma.kartArau samam eva parAt padAt |

स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ रोर् इव ॥३|९५|१॥

svayam prakaTatAm yAtau puSpa.Amodau taro:_iva ||3|95|1||

सर्व.संकल्पना.मुक्ते जीवा* ब्रह्मणि निर्मले

sarva.saMkalpanA.mukte jIvA: brahmaNi nirmale |

स्फुरन्ति वितते व्योम्नि नीलिमा_इव_अज्ञ.क्षुषः ॥३|९५|२॥

sphuranti vitate vyomni nIlimA_iva_ajJa.cakSuSa: ||3|95|2||

अप्रबुद्ध..आचारो यत्र राघव दृश्यते

aprabuddha.jana.AcAra:_yatra, rAghava, dRzyate |

तत्र ब्रह्मणत्पन्ना जीवा इत्य् उक्तयः स्थिताः ॥३|९५|३॥

tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|3||

सम्प्रबुद्ध..आचारे वक्तुम् एतन् शोभनम्

samprabuddha.jana.AcAre vaktum etat_na zobhanam |

द् ब्रह्मणदम् जातम् जातम् चेति, राघव ॥३|९५|४॥

yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|4||

काचिद् वा कलना यावन् नीता, राघव, प्रथाम्

kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |

उपदेश्य_उपदेश.श्रीस् तावल् लोके शोभते ॥३|९५|५॥

upadezya_upadeza.zrI:_tAvat_loke na zobhate ||3|95|5||

तो भेद.दृशा दीनाम् अङ्गी.कृत्य उपदिश्यते

ata:_bheda.dRzA dInAm aGgI.kRtya_upadizyate |

ब्रह्मा_इदम् एते जीवा* वै वा_इति वाचामयम् क्रमः ॥३|९५|६॥

brahmA_idam ete jIvA* vai vA_iti vAcAmayam krama: ||3|95|6||

इति दृष्टो निरासङ्गाद् ब्रह्मणो जायते जगत् ।

iti dRSTa:_nir.AsaGgAt_brahmaNa:_jAyate jagat |

तज्जम् तद् एव तद्*धेतु.गतम् दुर्.अवबोधतः ॥३।९५।०७॥

tajjam tat_eva tat*hetu.gatam dur.avabodhata: ||3|95|7||

मेरु.न्दर.संकाशा* बहवो जीव.राशयः

meru.mandara.saMkAzA* bahava:_jIva.rAzaya: |

उत्पत्त्य_उत्पत्त्य संलीनास् तस्मिन्न् एव परे पदे ॥३|९५|८॥

utpattya_utpattya saMlInA:_tasmin*_eva pare pade ||3|95|8||

अथ_अनन्ताः स्फुरन्त्य् एते जायमानाः सहस्रश:

atha_anantA: sphuranti_ete jAyamAnA: sahasraza: |

नाना.कुब्.निकुञ्जेषु पादपेष्व् इव पल्लवाः ॥३|९५|९॥

nAnA.kakup.nikuJjeSu pAdapeSu_iva pallavA: ||3|95|9||

जीव.ओघाश् च_उद्भविष्यन्ति मधाव् इव नव.अङ्कुराः ।

jIva.oghA:_ca_udbhaviSyanti madhau_iva nava.aGkurA: |

तत्र_एव लयम् एष्यन्ति ग्रीष्मे मधु.रसा इव ॥३।९५।१०॥

tatra_eva layam eSyanti grISme madhu.rasA: iva ||3|95|10||

तिष्ठन्त्य् अजस्रम् कालेषु * एव_अन्ये भूरिश:

tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |

जायन्ते प्रलीयन्ते परस्मिञ् जीव.राशयः ॥३|९५|११॥

jAyante ca pralIyante parasmin_jIva.rAzaya: ||3|95|11||

पुष्प.आमोदाव् इव_अभिन्नः पुमान् कर्म राघव

puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |

परमेशात् संआयाते तत्र_एव विशतः नैः ॥३|९५|१२॥

paramezAt samAyAte tatra_eva vizata: zanai: ||3|95|12||

दृष्टम् एते जगत्य् अस्मिन् दैत्य.उरग..अमराः

dRSTam ete jagati_asmin daitya.uraga.nara.amarA: |

उद्भवन्त्य् अभवा* भावैः प्रस्फुरन्ति पुनः पुनः ॥३|९५|१३॥

udbhavanti_abhavA: bhAvai: prasphuranti puna: puna: ||3|95|13||

हेतुर् विहरणे तेषाम् आत्म.विस्मरणाद् ऋते ।

hetu:_viharaNe teSAm Atma.vismaraNAt_Rte |

न कश्चिल् लक्ष्यते, साधो, जन्म.अन्तर.फल.प्रद: ॥३।९५।१४॥

na kazcit_lakSyate, sAdho, janma.antara.phala.prada: ||3|95|14||

अविसंवादिना_अर्थे द्_यत् प्रामाणिक.दृष्टिभिः

a.vi.saMvAdinA_arthe yat_yat prAmANika.dRSTibhi: |

राम उवाच ।

rAma* uvAca |

वीतरागैर् विनिर्णीतम् च्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥

vItarAgai:_vi.nirNItam tat*zAstram iti kathyate ||3|95|15||

महासत्त्व.गुण.उपेता ये धीराः समदृष्टयः

mahAsattva.guNa.upetA: ye dhIrA: samadRSTaya: |

अनिर्देश्य..उपेताः साधवस् दाहृताः ॥३|९५|१६॥

anirdezya.kala.upetA: sAdhava: te udAhRtA: ||3|95|16||

द्वयम् हि दृष्टिर् बालानाम् सिद्धये सर्व.कर्मणाम्

dvayam hi dRSTi:_bAlAnAm siddhaye sarva.karmaNAm |

साधु.वृत्तम् तथा शास्त्रम् सर्वदा_एव_अनुवर्तते ॥३|९५|१७॥

sAdhu.vRttam tathA zAstram sarvadA_eva_anuvartate ||3|95|17||

साधु.संव्यवहार.अर्थम् शास्त्रम् यो _अनुवर्तते

sAdhu.saMvyavahAra.artham zAstram ya:_na_anuvartate |

बहि:कुर्वन्ति तम् सर्वे * दुःखे निमज्जति ॥३|९५|१८॥

bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||

इह लोके वेदे श्रुतिर् इत्थम् सदा प्रभो

iha loke ca vede ca zruti:_ittham sadA prabho |

यथा कर्म कर्ता पर्यायेण_इह संगतौ ॥३|९५|१९॥

yathA karma ca kartA ca paryAyeNa_iha saMgatau ||3|95|19||

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते

karmaNA kriyate kartA kartrA karma praNIyate |

बीज.अङ्कुर.आदि.न् न्यायो लोक.वेद.उक्त* एव : ॥३|९५|२०॥

bIja.aGkura.Adi.vat_nyAya:_loka.veda.ukta* eva sa: ||3|95|20||

कर्मणो जायते न्तुर् बीजाद् इव नव.अङ्कुरः

karmaNa:_jAyate jantu:_bIjAt_iva nava.aGkura: |

जन्तो: प्रजायते कर्म पुनर् बीजम् इव_अङ्कुरात् ॥३|९५|२१॥

janto: prajAyate karma punar bIjam iva_aGkurAt ||3|95|21||

यया वासनया जन्तुर् नीयते भव.पञ्जरे

yayA vAsanayA jantu:_nIyate bhava.paJjare |

द् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥

tat_vAsanA.anurUpeNa phalam sam.anubhUyate ||3|95|22||

एवम् स्थिते कथम् नाम जन्म.बीजेन कर्मणा

evam sthite katham nAma janma.bIjena karmaNA |

विना_उत्पत्तिस् त्वया प्रोक्ता* भूतानाम् ब्रह्मणः पदात् ॥३|९५|२३॥

vinA_utpatti:_tvayA proktA* bhUtAnAm brahmaNa: padAt ||3|95|23||

पक्षेण_अनेन, भगवन्, भवता जन्म.र्मणोः

pakSeNa_anena, bhagavan, bhavatA janma.karmaNo: |

तिरः.कृता जगज्.जाता सा_अविनाभाविता_एतयोः ॥३|९५|२४॥

tira:.kRtA jagat.jAtA sA_avinAbhAvitA_etayo: ||3|95|24||

ब्रह्मण्य्_अकारणे, ब्रह्मन्, ब्रह्म.आदिषु फलेषु

brahmaNi_akAraNe, brahman, brahma.AdiSu phaleSu ca |

कर्मणाम् फलम् अस्ति_इति द्वयम् लोके प्रमार्जितम् ॥३|९५|२५॥

karmaNAm phalam asti_iti dvayam loke pramArjitam ||3|95|25||

संजाते संकरे लोके कर्मस्व् अफल.दायिषु

saMjAte saMkare loke karmasu_a.phala.dAyiSu |

मात्स्य.न्याये विलसति नाश* एव_अवशिष्यते ॥३|९५|२६॥

mAtsya.nyAye vilasati nAza* eva_avaziSyate ||3|95|26||

किम् तत्.कृतम् भवत्य् एव, भगवन्, ब्रूहि तत्त्वतः

kim tat.kRtam bhavati_eva, bhagavan, brUhi tattvata: |

एनम् मे संशयम् स्फारम् छिन्धे वेद्य.विदाम् वर ॥३|९५|२७॥

enam me saMzayam sphAram chindhe vedya.vidAm vara ||3|95|27||

साधु, राघव, पृष्टो स्मि त्वया प्रश्नम् इमम् शुभम्

sAdhu, rAghava, pRSTa:_asmi tvayA praznam imam zubham |

शृणु वक्ष्यामि ते येन भृशम् ज्ञान.उदयो भवेत् ॥३|९५|२८॥

zRNu vakSyAmi te yena bhRzam jJAna.udaya:_bhavet ||3|95|28||

मानसो यम् सम्.उन्मेषः कलाकलन.रूतः

mAnasa:_ayam sam.unmeSa: kalAkalana.rUpata: |

एतत् तत् कर्मनाम् बीजम् फलम् स्य एव विद्यते ॥३|९५|२९॥

etat tat karmanAm bIjam phalam asya_eva vidyate ||3|95|29||

दै हि नो तत्त्वम् उत्थितम् ब्रह्मणः पदात्

yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |

दै कर्म जन्तूनाम् जीवो देहतया स्थितः ॥३|९५|३०॥

tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||

कुसुम.आशययोर् भेदो न यथा भिन्नयोर् इह

kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |

तथा_एव कर्म.सोर् भेदो न_स्त्य् अविभिन्नयोः ॥३|९५|३१॥

tathA_eva karma.manaso:_bhedo na_asti_a.vibhinnayo: ||3|95|31||

क्रिया.स्पन्दो जगत्य् अस्मिन् र्मेति कथितो बुधैः

kriyA.spando jagati_asmin "karma"_iti kathita:_budhai: |

पूर्वम् तस्य नोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥

pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||

* शैलो द् व्योम सो ऽब्धिश् विष्टपम्

na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |

अस्ति यत्र फलम् _अस्ति कृतानाम् आत्म.र्मणाम् ॥३|९५|३३॥

asti yatra phalam na_asti kRtAnAm Atma.karmaNAm ||3|95|33||

ऐहिकम् प्राक्तनम् वा_अपि कर्म द् चितम् स्फुरत्

aihikam prAktanam vA_api karma yat_racitam sphurat |

पौरुषो सौ रो यत्नो कदाचन निष्फलः ॥३|९५|३४॥

pauruSa:_asau para:_yatna:_na kadAcana niSphala: ||3|95|34||

कृष्णता.संक्षये यद्वत् क्षीयते कज्जलम् स्वयम्

kRSNatA.saMkSaye yadvat kSIyate kajjalam svayam |

स्पन्दात्म.कर्म.विगमे तद्वत् प्रक्षीयते नः ॥३|९५|३५॥

spandAtma.karma.vigame tadvat prakSIyate mana: ||3|95|35||

कर्म.नाशे नो नाशो नो:.नाशो ह्य् अकर्मता

karma.nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |

मुक्तस्य एष* भवत्य् एव _अमुक्तस्य कदाचन ॥३|९५|३६॥

muktasya_eSa: bhavati_eva na_amuktasya kadAcana ||3|95|36||

वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त.र्मणोः

vahni.auSNayo:_iva sadA zliSTayo:_citta.karmaNo: |

द्वयोर् एकतर.अभावे द्वयम् एव विलीयते ॥३|९५|३७॥

dvayo:_ekatara.abhAve dvayam eva vilIyate ||3|95|37||

चित्तम् सदा स्पन्द.विलासम् एत्य

cittam sadA spanda.vilAsam etya

स्पन्द.क.रूपम् ननु कर्म.विद्*धि 

spanda.eka.rUpam nanu karma.vit_hi |

कर्म_अथ चित्तम् किल धर्म.र्म=

karma atha cittam kila dharma.karma=

पदम् गते राम परस्परेण ॥३|९५|३८॥

padam gate rAma paraspareNa ||3|95|38||

 

om

 

http://srimadbhagavatam.org/images/caligraphy.gif

 

image not displayed

 

VASISHTHA THE PLENTIFUL said—

 

अभिन्नौ कर्म.र्तारौ समम् एव परात् पदात्

abhinnau karma.kartArau samam eva parAt padAt |

स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ रोर् इव ॥३|९५|१॥

svayam prakaTatAm yAtau puSpa.Amodau taro:_iva ||3|95|1||

.

an Action

&

its Actor

are without division

—just the same (seen from the higher point.of*view)—

for they become self*evident,

like the fragrance within a flower

.

abhinnau karma.kartArau = samam eva parAt padAt = svayam prakaTatAm yAtau = puSpa.Amodau taro:_iva

.

*vlm. There is no difference of acts, from the agent, as they have sprung together from the same source of their creator: they are the simultaneous growth of nature like flowers and their odour.

*sv.1 Action and the doer of the action arose spontaneously in the supreme being at the same time, even as flower and its fragrance arise simultaneously.

 

सर्व.संकल्पना.मुक्ते जीवा* ब्रह्मणि निर्मले

sarva.saMkalpanA.mukte jIvA: brahmaNi nirmale |

स्फुरन्ति वितते व्योम्नि नीलिमा_इव_अज्ञ.क्षुषः ॥३|९५|२॥

sphuranti vitate vyomni nIlimA_iva_ajJa.cakSuSa: ||3|95|2||

.

when free of all conceptions,

the Living.jiva.s in the immaculate brahman

seem to vibrate in that vastness,

as (to ignorant eyes) the clear sky

seems blue

.

sarva.saMkalpanA.mukte jIvA: brahmaNi nirmale sphuranti vitate vyomni nIlimA_iva_ajJa.cakSuSa:

.

*jd.2 * sarva.saMkalpana.Amukte * When free of all conceptions * jIvA: nirmale brahmaNi * the Jivas in immaculate brahman * sphuranti vitate–vibrate in vastness * iva vyomni nIlimA iva ajJa.cakSuSa: * like the blue of the spacious sky to ignorant eyes

*vlm.2. When human souls are freed from their desires, they are united with the supreme soul of brahma, as the blueness of the sky which appears distinct to the eyes of the ignorant, is found to be joined with the clear firmament. (The human soul is a shadow of the supreme, as blueness is a shade of vacuity).

*sv.2 However, it is only in the eyes of the ignorant that the creation of the jivas appears to be real, even as only the ignorant see blueness in the sky!

 

अप्रबुद्ध..आचारो यत्र राघव दृश्यते

aprabuddha.jana.AcAra:_yatra, rAghava, dRzyate |

तत्र ब्रह्मणत्पन्ना जीवात्य् उक्तयः स्थिताः ॥३|९५|३॥

tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|3||

.

Râghava,

it is only when teaching the unawakened

that we speak of

"beings risen out.of the brahman.Immensity."

.

aprabuddha.jana.AcAra:_yatra, rAghava, dRzyate = tatra brahmaNa* utpannA* jIvA* iti_uktaya: sthitA:

.

*vwv.1470/3. *rAma! Where the conduct of unenlightened persons is observed, there, statements of the nature, "individual souls are born from brahman" exist.

*vlm.3. Know, O *rAma! that it is for the understanding of the ignorant, that the living souls are said to have sprung from brahma: when they are in reality but shadows of the same.

*sv.3 To the enlightened the expressions "Jivas are born of brahman" and "Jivas are not born of brahman" are both meaningless. Only for the sake of instruction is the dualism provisionally accepted; otherwise instruction is impossible.

 

सम्प्रबुद्ध..आचारे वक्तुम् एतन् शोभनम्

samprabuddha.jana.AcAre vaktum etat_na zobhanam |

द् ब्रह्मणदम् जातम् जातम् चेति, राघव ॥३|९५|४॥

yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|4||

.

for the fully.awakened

this is not correct,

rAghava, seed of raghu the Swift!

but

"brahmically this is born and not born"

.

samprabuddha.jana.AcAre = vaktum etat_na zobhanam = yat_brahmaNa* idam jAtam = na jAtam ca_iti, rAghava

sam*.prabuddha.jana.AcAra.e * in fully*awakened*people*conduct * vaktum. etat. na. zobhana.m yat. * to say this is not correct, what * "brahmaNa:. idam.this.one* jAta.m na. jAta.m ca. iti. * "of brahman this is born and not born" * rAghava. * o Scion of Raghu

.

*vlm.4. Wherefore it is not right on the part of the enlightened to say that such and such things are produced from brahma, when there is nothing that exists apart or separate from him: (on account of the unity of all existences and identity of the actor and the act).

*sv.6 4*6 After having posited that jivas are born of brahman, it is pointed out by the teacher that since the effect is non*different from the cause, jIva.s are non*different from brahman. All these appear to be born of brahman, even as fragrance is born of flower. And they re*enter into brahman, even as one season 'enters' into another!

 

काचिद् वा कलना यावन् नीता, राघव, प्रथाम्

kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |

उपदेश्य_उपदेश.श्रीस् तावल् लोके शोभते ॥३|९५|५॥

upadezya_upadeza.zrI:_tAvat_loke na zobhate ||3|95|5||

.

however well it may be put,

rAghava,

until it comes to fame,

the glory of the teaching to be taught

does not illumine the people

.

kAcit. vA. kalana.A yAvat. = na.no/not* nIta.A, Raghava, prathAm. = upadezya. upadeza.zrI.: tAvat. in/when the loka.world+e na.no/not* zobhat.e

.

*vwv.1468/5. *rAma! As long as some understanding (of a word) is not brought to fame (by usage), so long, the dignity of teachings and things fit to be taught, does not shine in the world.

*AS. O Rama, as long as (yAvat) the idea of creation is not established, teaching and its intended targets are not appropriate. * In other words, unless there is someone ignorant of the true nature of things, there is no advice worth giving(:*)) Reminds me of the old description of an ideal teacher: guros tu maunam vyAkhyAnam ziSyA vicchinna.samzayA: ||3|95|

*vlm.5. It is a mere fiction of speech to speak of the world as creation or production, because it is difficult to explain the subject and object of the lecture, without the use of such fictitious language; (as the actor and act, the creator and the created &c).

 

तो भेद.दृशा दीनाम् अङ्गी.कृत्य उपदिश्यते

ata:_bheda.dRzA dInAm aGgI.kRtya_upadizyate |

ब्रह्मा_इदम् एते जीवा* वै वा_इति वाचामयम् क्रमः ॥३|९५|६॥

brahmA_idam ete jIvA* vai vA_iti vAcAmayam krama: ||3|95|6||

.

or else

in a case of misery come from the perception of difference

"this is brahmA and these too are Living*jIva.s"

is another way to put it

.

ata:. bheda.dRz.A dIna.Am = aGgIkRtya.having.given.assent+ upadizya.te = Brahmaa idam.this.one* ete.these.ones* jIvaa.lives+A* vai. = vA.or/else+ iti vAcA.voice/words/=vAG+maya.made/composed.of*.m krama.order/process*:

.

*vlm.6. Hence the language of dualists and pluralists is adopted in monotheistic doctrines, as the expressions, this one is brahma, or divine soul, and these others are the living souls, as they are in use in the popular language.

*vwv. Therefore, accepting the poor words, "this is brahman and these indeed are the individual souls", by the perception of difference, this method (of instruction) is prescribed.

*AS. So by one who perceives differences (bhedadRzA) , are made statements (vAcAm ayam kramaH) like "This is brahma, right? These are life forms, right?

.

#vai * a. particle emphasizing the preceding word or merely expletive + *vai.indeed/! +

 

इति दृष्टो निरासङ्गाद् ब्रह्मणो जायते जगत् ।

iti dRSTa:_nir.AsaGgAt_brahmaNa:_jAyate jagat |

तज्जम् तद् एव तद्*धेतु.गतम् दुर्.अवबोधतः ॥३।९५।०७॥

tajjam tat_eva tat*hetu.gatam dur.avabodhata: ||3|95|7||

.

such as it's seen without hindrance

the world is born

brahmically

That.born,

That only,

That

misunderstood to be a cause

.

iti.so/thus * dRSTa.seen/perceived +:_nir*without+A*.unto/@+saGga.connection+At =

@ brahmaNa:. jAyate.is.born the jagat.world* = tajjam tat_eva tat.*hetu.gatam dur.avabodhata:

.

*AS. The world is born from the unattached brahma. Even though it is brahma only (tadeva), by misunderstanding (duravabodhataH) it is described as "formed from it " (tad*hetukam).

*vlm.7. It has been seen (explained), that the concrete world has sprung from the discrete brahma; because the production of something is the same with its material cause, though it seems different from it to common understandings.

*sv. With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

*VA * as seen from associationless (having no second) brahman world is born, (world) being born from that (brahman) only, it is only cause (associationless brahman, i.e. world is brahman only) goes (explanation) for non*awakened. *AS. iti dRSTaH, I think belongs to the previous verse * thus is seen the basis of the ideas of duality. • Now, the resolution is offered. The world is born from the unattached brahma. Even though it is brahma only (tadeva), by misunderstanding (duravabodhataH) it is described as "formed from it " (tad*hetukam).

.

A*.unto/@+saGga.connection+

 

मेरु.न्दर.संकाशा* बहवो जीव*राशयः

meru.mandara.saMkAzA* bahava:_jIva.rAzaya: |

उत्पत्त्य_उत्पत्त्य संलीनास् तस्मिन्न् एव परे पदे ॥३|९५|८॥

utpattya_utpattya saMlInA:_tasmin*_eva pare pade ||3|95|8||

.

like Mount `meru or `mandara

the many jIva.rays

fall.out

and fall.out

till

they are again subsumed in That very high state

meru.mandara.saMkAzA* = bahava:_jIva.rAzaya: = utpattya_utpattya saMlInA: = tasmin* eva pare pade

.

*vlm.8. multitudes of living beings rising like the rocks of `meru and `mandara mountains, are joined with the main range from which they jut out. (All are but parts of one undivided whole. Pope.)

*sv.8 7*13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

अथ_अनन्ताः स्फुरन्त्य् एते जायमानाः सहस्रश:

atha_anantA: sphuranti_ete jAyamAnA: sahasraza: |

नाना.कुब्.निकुञ्जेषु पादपेष्व् इव पल्लवाः ॥३|९५|९॥

nAnA*kakup.nikuJjeSu pAdapeSu_iva pallavA: ||3|95|9||

.

and so they project boundlessly

born by the thousands

as shoots sprung at the foot of trees.

will fill the woodland sky

...

atha_anantA: sphuranti_ete jAyamAnA: sahasraza: | nAnA*kakup.nikuJjeSu pAdapeSu_iva pallavA:

.

*vlm.9. Thousands and thousands of living beings, are incessantly produced from their common source, like the innumerable sprigs of forest trees, filling the woodland sky with their variegated foliage. (So are all creatures but off shoots of the parent tree the Supreme Soul).

*sv.9 7*13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

जीव.ओघाश् च_उद्भविष्यन्ति मधाव् इव नव.अङ्कुराः ।

jIva.oghA:_ca_udbhaviSyanti madhau_iva nava.aGkurA: |

तत्र_एव लयम् एष्यन्ति ग्रीष्मे मधु*रसा इव ॥३।९५।१०॥

tatra_eva layam eSyanti grISme madhu.rasA: iva ||3|95|10||

.

&

multitudes of jIvas will spring*up,

as in the springtime new shoots appear;

& then

they decline,

like blossoms in the summertime

.

jIva.oghA:_ca_udbhaviSyanti = madhau_iva nava.aGkurA: = tatra_eva layam eSyanti =

grISme madhu.rasA* iva

.

*vwv.393/10. Multitudes of living beings will spring up like fresh sprouts in the spring season and will go to destruction there itself, like sugar*canes in summer.

*sv.10 7*13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

तिष्ठन्त्य् अजस्रम् कालेषु * एव_अन्ये भूरिश:

tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |

जायन्ते प्रलीयन्ते परस्मिञ् जीव*राशयः ॥३|९५|११॥

jAyante ca pralIyante parasmin_jIva.rAzaya: ||3|95|11||

.

these jIva.rays are constantly appearing

in their proper times

as these and others,

many times

.

&

so it is

they take their birth,

&

so subside

in the Supreme

.

tiSThanti.theyremain/stand+ ajasram.ever/forever+ kAla.eSu = te.they/you * eva.indeed/only/so * anye. ca.and/also bhUriza.: = jAyan.te ca.and/also pra..lIyan.te = parasmin. jIva.rAzi.aya:

.

*vwv. Those very multitudes of living beings and others are repeatedly born, constantly stay in periods of time and are absorbed in the Supreme Spirit.

*vwv.394/11. Those very multitudes of living beings and others are repeatedly born, constantly stay in periods of time and are absorbed in the Supreme Spirit.

*vlm.11. There is no counting of the living creatures that exist at any time, and what numbers of them, are being born and dying away at any moment: (and like waves of water are rising and falling at each instant).

*sv.11 7*13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

 

पुष्प.आमोदाव् इव_अभिन्नः पुमान् कर्म राघव

puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |

परमेशात् संआयाते तत्र_एव विशतः नैः ॥३|९५|१२॥

paramezAt samAyAte tatra_eva vizata: zanai: ||3|95|12||

.

puSpa.flower+Amoda.fragrance+u iva.like/as.if+ a..not/without+bhinna.broken/split+: = pumAn.man/human+ karma ca.and/also, Raghava = parameza.At samAyAte. = tatra.there/then+ eva.indeed/only/so * vizata:.@entering/undertaking+ zanai:

.

as flowers and fragrance cannot be separate,

so are a person and his karma, rAghava,

for from the Supreme Lord he issues forth, and there again returns in time

.

*vlm.12. Men with their duties proceed from the same divine source, like flowers growing with their fragrance from the same stem; and all these subside in the same receptacle whence they had their rise.

*sv.12 7*13 With every species of being that manifests itself in the universe is simultaneously born its natural behaviour.

*VA. tatraiva vizata: zanai: is not clear. like flower and its smell are not distinct, so is man and his action, rama, it appears from the Highest at the same time, exists and disappears??

*AS. This pair is coming out of the parameza * the brahma, yet they have not really "come out", they continuously stay (zanai: vizataH) there only(tatraiva) !

#zanais * ind. (originally instrumental case plural of #zana *  see #uccais, #nīcais) * quietly, softly, gently, gradually, alternately +

 

दृष्टम् एते जगत्य् अस्मिन् दैत्य.उरग..अमराः

dRSTam ete jagati_asmin daitya.uraga.nara.amarA: |

उद्भवन्त्य् अभवा* भावैः प्रस्फुरन्ति पुनः पुनः ॥३|९५|१३॥

udbhavanti_abhavA: bhAvai: prasphuranti puna: puna: ||3|95|13||

.

so it is

:

in this world all these nonexistent demons, crawlers, men, Gods

they all spring*up with their becomings

&

they all rise again and arise again

.

dRSTam ete jagati_asmin * seen are these in this world = daitya.uraga.nara.amara.A: = udbhavan.ti abhava.A* bhAva.i: = prasphuran.ti puna.again+: puna.again+:

.

*vlm.13. We see the different tribes of demons and brutes, and of men and gods in this world, coming into existence from non*existence, and this is repeated without end.

*VA * they non*existent in their existence and shine while existing again and again??

*AS. dRSTam belongs to the previous verse * thus it is seen. The rest of the verse is: These demons, serpents, men, gods, all arise (udbhavanti) even though they have no real birth (abhavAH) , from their vibrating desires (bhAvaiH) again and again (puna: punaH). . The point is that their worldly interactions follows the cycles of their desires, even though it is all based on a false image. I might offer the following more modern analogy. When we see a movie, there is nothing really happening on the "screen". the story develops in our own mind, inspired by the artificial images. The story that we catch depends on our own background and knowledge. After all, cultural and linguistic differences can cloud the understanding.

*jd: I read 'dRSTam" ("seen") as a detached observation like the grammarian's "sphuTam" ("clear, obvious, without need for commentary"). It can be applied to the text that follows, avoiding the need to break the stanzaic form.

 

हेतुर् विहरणे तेषाम् आत्म.विस्मरणाद् ऋते ।

hetu:_viharaNe teSAm Atma.vismaraNAt_Rte |

न कश्चिल् लक्ष्यते, साधो, जन्म.अन्तर*फल.प्रद: ॥३।९५।१४॥

na kazcit_lakSyate, sAdho, janma.antara.phala.prada: ||3|95|14||

.

the cause of this involvement is not other than forgetfulness of Self,

for nothing else makes sense in giving the fruit of rebirth

.

hetu.:_viharaNa.e teSAm.of.those.ones+ = Atma.self/Self+ *vismaraNa.At Rte.except/without+ = na.no/not* kazcit.who/what.ever+_lakSyate.is described/appears to.be*, Saadhu, janma.birth+.antara.*phala.fruit/result*prada.offer/bestowing+:

.

*vlm.14. We see no other cause of their continuous revolution in this manner, except the forgetfulness of their reminiscence, which makes them oblivious of their original state, and conform with every mode of their metempsychosis into new forms. (Otherwise the retention of the knowledge of its original state and former impressions, would keep it alive in the same state of primeval purity, and exempt it from all transmigrations).

*vwv.1608/14 Virtuous One! Nothing whatever is seen as the cause producing the fruit of another birth in the rambling (or transmigration) of persons, except self*forgetfulness.

*sv.14 It is only their ignorance of their own essential nature or self which leads to such behaviour or action as to cause reaction in a later birth.

*VA * for them, cause giving fruit of future birth is nothing else, o wise, besides ignorance and forgetting own self. ¶ *AS. The cause for their wanderings (viharaNe hetuH) which leads to repeated births (janma.antara.phala.pradaH) can be seen (lakSyate) nothing other than their forgetting their true nature (Atma.vismaraNAt_Rte na kazcid). The AB commentary has a long discussion proving why this is the only logical choice left(:*))

 

RÂMA said—

 

अविसंवादिना_अर्थे द्_यत् प्रामाणिक.दृष्टिभिः

a.vi.saMvAdinA_arthe yat_yat prAmANika.dRSTibhi: |

वीतरागैर् विनिर्णीतम् च्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥

vItarAgai:_vi.nirNItam tat*zAstram iti kathyate ||3|95|15||

.

what is without dispute about meaning,

what has been ascertained thru logical insight by the dispassionate

that's called "shAstra"

.

a..not/without+ vi*.saMvAdi.nA artha.meaning/thig/purpose+e yat.what/which +  yat.what/which + / yadyat.what/which.ever+ pramANika.evident/authoritative + by/with dRSTi.bhi: = vIta.rAga.xx*i: vi*.xx*nirNIta.xx.m

tat**zAstram iti kathyate

.

*vlm.15. Ráma said:—For want of such reminiscence, I think that, obedience to the dictates of the infallible Sástras, which have been promulgated by the sages, and based on the authority of the Vedas, is the surest way for the salvation of mankind.

*sv.15 RAMA said: Holy sir, truly the declarations of sages whose minds are un*coloured constitute scripture.

*VA * what which is agreable with insights of authoritative (thinkers), what is ascertained by dispassionate ones, that is called shastras.

*AS. I would suggest the following: Shastra is that which is ascertained (vinirNItam) with consistent interpretations (avisaMvAdinArthe) by dispassionate ones (vItarAgaiH) with logical insights (prAmANika.dRSTibhiH).

#pramANa * #pramANika * forming or being a measure Hcat. founded on evidence or authority , admitting of proof , authentic , credible Da1yabh. ; one who accepts proof or rests his arguments on authority Sarvad. •*• #pramANikatva * authoritativeness , cogency +  *pramANika.evident/authoritative +

 

महासत्त्व.गुण.उपेता ये धीराः समदृष्टयः

mahAsattva.guNa.upetA: ye dhIrA: samadRSTaya: |

अनिर्देश्य..उपेताः साधवस् दाहृताः ॥३|९५|१६॥

anirdezya.kala.upetA: sAdhava: te udAhRtA: ||3|95|16||

.

the greatly sattvic

who are firmly*established in equal vision

`sAdhus beyond comparison they are called

.

mahAsattva.guNa.*upeta.A* = ye. dhIra.A: samadRSTi.aya: = anirdezya.kala.upeta.A: = sAdhu.ava:_te. udAhRta.A:

.

*vlm.16. And I reckon those men as holy and perfect, who are possest of the virtues of the great, and have magnanimity and equanimity of their souls, and have received the light of the unknowable brahma in them. (Such men are exempt from the pain of transmigration).

*sv.16 And, they who are pure at heart and in whose vision there is no division are regarded as sages.

 

 

द्वयम् हि दृष्टिर् बालानाम् सिद्धये सर्व.कर्मणाम्

dvayam hi dRSTi:_bAlAnAm siddhaye sarva.karmaNAm |

साधु.वृत्तम् तथा शास्त्रम् सर्वदा_एव_अनुवर्तते ॥३|९५|१७॥

sAdhu.vRttam tathA zAstram sarvadA_eva_anuvartate ||3|95|17||

.

the vision of ignorant boys like you is twofold

:

for the well*done accomplishment of all karmas

for always following the shAstra

...

dvaya.m hi.for/indeed* dRSTi.: of/for bAla.boy/children=AnAm = unto the siddhi.power=aye of sarva.karma.NAm = sAdhu.vRtta.m tathA. zAstra.m = sarvadA. eva.indeed/only/so * anuvartate.

.

*vlm.17. I reckon two things as the two eyes of the ignorant, for their discernment of the path of salvation. The one is their good conduct, and the other their knowledge of the Sástras, which follows the former.

*sv.17*19 The immature person can hope to see the light of truth only with the aid of a scripture and of the knowledge of the nature of an enlightened person.

*VA * seeing of unwise is two*fold??? * accomplishing of all karmas and following at all chances sadhu’s knowledge, or shastras. . AS: To help with success in all undertakings, for the unenlightened (bAlAnAm sarvakarmaNAm siddhaye ), the pair * actions of good people (sAdhuvRttam) and scriptures (zAstram), is always followed like insight (dRSTi: sarvadA eva anuvartate) .

 

साधु.संव्यवहार.अर्थम् शास्त्रम् यो _अनुवर्तते

sAdhu.saMvyavahAra.artham zAstram ya:_na_anuvartate |

बहि:कुर्वन्ति तम् सर्वे * दुःखे निमज्जति ॥३|९५|१८॥

bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||

.

those who do not follow the good conduct of the shAstra

setting it aside

all drown in sorrow

.

sAdhu.saMvyavahAra.artham = zAstram ya:_na_anuvartate = bahi:kurvanti tam sarve = sa* ca du:khe nimajjati

.

*vlm.18. Because one who is righteous in his conduct only, without joining his righteousness with his knowledge also, is never taken into account; and is slighted by all to be plunged into insignificance and misery. (The unlearned virtuous, is as despicable as the learned vicious).

*sv.17 18*19 The immature person can hope to see the light of truth only with the aid of a scripture and of the knowledge of the nature of an enlightened person.

*VA * one who does not follow shastras for dealing with wise, all expel him and he sinks in sorrow.

*AS. I agree, except I like to translate sAdhu as just good people and not always as "wise".

 

इह लोके वेदे श्रुतिर् इत्थम् सदा प्रभो

iha loke ca vede ca zruti:_ittham sadA prabho |

यथा कर्म कर्ता पर्यायेण_इह संगतौ ॥३|९५|१९॥

yathA karma ca kartA ca paryAyeNa_iha saMgatau ||3|95|19||

.

in the world, in the vedas, and in `shruti it is always so,

as doing and doer alike are interactive in their course

.

iha.here + in the loka.world+.e ca.and/also/too + in the Veda ca.and/also/too+ = zruti.Shruti.Scripture +:

ittham. sadA.every.when/where + prabho., sir, + = yathA.as/when * karma.Works/Action/Karma+ ca.and/also/too+ kartA.the Doer+ ca.and/also/too+ =

by/with paryAya.eNa + iha.here\in.this.world +

saMgata.u

.

*vlm.19. Again Sir;—it is the joint assent of men and the Veda, that acts and their actors come one after the other; and not as you said of their rising simultaneously from their divine origin. (That is to say; that the morals established by the wise, and the virtues inculcated by the holy scriptures, are the guides of good acts and their observers, which are not the spontaneous growth of our nature or intention).

*sv.17*19 The immature person can hope to see the light of truth only with the aid of a scripture and of the knowledge of the nature of an enlightened person.

 

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते

karmaNA kriyate kartA kartrA karma praNIyate |

बीज.अङ्कुर.आदि.न् न्यायो लोक.वेद.उक्त* एव : ॥३|९५|२०॥

bIja.aGkura.Adi.vat_nyAya:_loka.veda.ukta* eva sa: ||3|95|20||

.

the doer does the doings of his karma

:

by the doer, then, the doing is brought.forth,

just like the maxim of the seed and shoot,

known in the Vedas and the world

.

by/with karma.Works/Action/Karma+NA kriyate.does/works + kartA.the Doer+ = by/with kartA.the Doer+.A karma.Works/Action/Karma+ praNIya.te = bIja.seed+aGkura.shoot/sprout+Adi.&c *.vat.like+

nyAya.: = loka.veda.ukta* eva sa:

.

karmaNA kriyate kartA * by karmic work the worker works =

kartrA karma praNIyate * by the worker the work is accomplished =

bIja.aGkura.Adi.van * it's like seed & shoot =

nyAyo loka.veda.ukta* eva sa:  

.

*vlm.20. It is the act which makes the actor, and the actor who does the work. Thus they follow one another on the analogy of the seed and the tree which produce one another. This mutuality of both is seen in the practice of men and ordinanances of the Veda.

 

कर्मणो जायते न्तुर् बीजाद् इव नव.अङ्कुरः

karmaNa:_jAyate jantu:_bIjAt_iva nava.aGkura: |

जन्तो: प्रजायते कर्म पुनर् बीजम् इव_अङ्कुरात् ॥३|९५|२१॥

janto: prajAyate karma punar bIjam iva_aGkurAt ||3|95|21||

.

out.of karma a person comes like a fresh shoot out.of the seed;

out.of a person karma grows, like a seed grown out.of a shoot

.

janto: prajAyate karma puna:_bIjam iva_aGkurAt

.

@ karma.Works/Action/Karma+Na: jAyate.is.born a jantU.person+:_x

from/thru a bIja.seed+.At iva.like/as.if+ nava.new/fresh+aGkura.shoot/sprout +

*vlm.21. Acts are the causes of animal births, as the seed gives birth to the sprouts of plants; and again works proceed from living beings as the sprouts produce the seeds. (Thus both are causes and effects of one another by turns, and never grown together).

*sv.20 21*22 Holy sir, we see in this world that the seed is born of a tree, and the tree grows from the seed.

 

यया वासनया जन्तुर् नीयते भव*पञ्जरे

yayA vAsanayA jantu:_nIyate bhava.paJjare |

द् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥

tat_vAsanA.anurUpeNa phalam sam.anubhUyate ||3|95|22||

.

yayA vAsanayA * as by conditioning =

jantu: nIyate * a person is led =

bhava.paJjare * into a cage of becoming =

tat_vAsanA.anurUpeNa * that with a form according.with conditioning =

phalam samanubhUyate * as fruit comes to be realized

.

*vlm.22. The desire that prompts a person to his particular pursuit in his prison house of this world, the same yields him the like fruits and no other. (Men get what they have in their hearts and nothing besides).

*sv.20 22*22 Holy sir, we see in this world that the seed is born of a tree, and the tree grows from the seed.

 

एवम् स्थिते कथम् नाम जन्म*बीजेन कर्मणा

evam sthite katham nAma janma.bIjena karmaNA |

विना_उत्पत्तिस् त्वया प्रोक्ता* भूतानाम् ब्रह्मणः पदात् ॥३|९५|२३॥

vinA_utpatti:_tvayA proktA* bhUtAnAm brahmaNa: padAt ||3|95|23||

.

such being so, just how, without karmic seed of birth, is there

the Outfalling you have described from the brahman.Immensity

?

evam sthite katham nAma janma.bIjena karmaNA vinA_utpatti:_tvayA proktA:_bhUtAnAm brahmaNa: padAt

.

*vlm.23. Such being the case,how was it sir, that you said of the production of animals from the seed of brahma, without the causality of their prior acts, which you say to be simultaneous with the birth of animal beings.

*sv.23*27 Is it then appropriate to say that without the seed of previous karma, diverse beings were born of the absolute brahman?

 

पक्षेण_अनेन, भगवन्, भवता जन्म.र्मणोः

pakSeNa_anena, bhagavan, bhavatA janma.karmaNo: |

तिरः.कृता जगज्.जाता सा_अविनाभाविता_एतयोः ॥३|९५|२४॥

tira:.kRtA jagaj*jAtA sA_avinAbhAvitA_etayo: ||3|95|24||

.

by your taking this view, Lord.bhagavan, of Birth and Karma

utpatti.Outfall, the birth of this World, is hidden

but Outfall is "sine quA non",

the necessary connexion between those two

.

pakSeNa_anena * from this point of view, = Lord.bhagavan, =

bhavatA janma.karmaNo:  

tiras.kRtA jagaj*jAtA sA_avinAbhAvitA etayo:   

.

*AS. By taking this view (pakSeNa anena ) Sir, you have belittled (tiraskRtA) the mutual dependence of karma and birth (etayo: janma.karmayo: sA avinAbhAvitA) that has arisen in this world (jagajjAtA).

*VA * on one hand, sir, of karma birth is produced on another, without existing causative karma, world is being born.

*sv.23*27 Is it then appropriate to say that without the seed of previous karma, diverse beings were born of the absolute brahman?

 

ब्रह्मण्य्_अकारणे, ब्रह्मन्, ब्रह्म.आदिषु फलेषु

brahmaNi_akAraNe, brahman, brahma.AdiSu phaleSu ca |

कर्मणाम् फलम् अस्ति_इति द्वयम् लोके प्रमार्जितम्