fm3095 1.sp14 karma, Birth, & Personal Effort .z38
jivadas
fm3095 1.sp14 karma, Birth, & Personal Effort .z38
oॐm
Vasishtha said—
3.95.1
अभिन्नौ कर्म-कर्तारौ समम् एव परात् पदात् ।
abhinnau karma-kartArau samam eva parAt padAt |
स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् 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* इत्य्_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 न शोभनम् ।
samprabuddha-jana.AcAre vaktum etat_na zobhanam |
यत्_ब्रह्मण* इदम् जातम् न 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 न नीता, राघव, प्रथाम् ।
kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |
उपदेश्य_उपदेश-श्रीस् तावल् लोके न 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
अतो 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
x
04 05 06
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.
x
x
07 08 09
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 त* एव_अन्ये च भूरिश: ।
tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |
जायन्ते च 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 च 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 +
x
x
10 11 12
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 यद्_यत् प्रामाणिक-दृष्टिभि: ।
a-vi.saMvAdinA_arthe yat_yat prAmANika-dRSTibhi: |
वीतरागैर् विनिर्णीतम् तच्*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 - ***
x
x
13 14 15
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_न_अनुवर्तते ।
sAdhu-saMvyavahAra.artham zAstram ya:_na_anuvartate |
बहि:कुर्वन्ति तम् सर्वे स* च 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 च वेदे च श्रुतिर्_इत्थम् सदा प्रभो ।
iha loke ca vede ca zruti:_ittham sadA prabho |
यथा कर्म च कर्ता च 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.वन् न्यायो_लोक-वेद.उक्त* एव स: ॥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 जन्तुर् 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 जन्तुर् न्तु:_नीयते भव-पञ्जरे ।
yayA vAsanayA jantu:_nIyate bhava-paJjare |
तद् 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 च ।
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:
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 ऽस्मि 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 ऽयम् 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
यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मण: पदात् ।
yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |
तदैव 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 न यथा भिन्नयोर् इह ।
kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |
तथा_एव कर्म-मनसोर् भेदोर् न_अस्त्य्_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 कर्मेति कथितो बुधै: ।
kriyA-spando jagati_asmin "karma"_iti kathita:_budhai: |
पूर्वम् तस्य मनोर् 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
न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |
अस्ति यत्र फलम् न_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 यद् रचितम् स्फुरत् ।
aihikam prAktanam vA_api karma yat_racitam sphurat |
पौरुषो ऽसौ परो यत्नो त्न:_न 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 मनो नाशो मनो:.नाशो ह्य्_अकर्मता ।
karma-nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |
मुक्तस्य_एष* भवत्य्_एव न_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
oॐm
+++
सर्ग ३.९५
वसिष्ठ उवाच ।
vasiSTha* uvAca |
अभिन्नौ कर्म-कर्तारौ समम् एव परात् पदात् ।
abhinnau karma-kartArau samam eva parAt padAt |
स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् 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* इत्य्_उक्तय: स्थिता: ॥३|९५|०३॥
tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|03||
सम्प्रबुद्ध-जन.आचारे वक्तुम् एतन् न शोभनम् ।
samprabuddha-jana.AcAre vaktum etat_na zobhanam |
यत्_ब्रह्मण* इदम् जातम् न जातम् चेति, राघव ॥३|९५|०४॥
yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|04||
काचिद् वा कलना यावन् न नीता, राघव, प्रथाम् ।
kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |
उपदेश्य_उपदेश-श्रीस् तावल् लोके न शोभते ॥३|९५|०५॥
upadezya_upadeza-zrI:_tAvat_loke na zobhate ||3|95|05||
अतो 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 त* एव_अन्ये च भूरिश: ।
tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |
जायन्ते च प्रलीयन्ते परस्मिञ् जीव-राशय: ॥३|९५|११॥
jAyante ca pralIyante parasmin_jIva-rAzaya: ||3|95|11||
पुष्प.आमोदाव्_इव_अभिन्न: पुमान् कर्म च 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 यद्_यत् प्रामाणिक-दृष्टिभि: ।
a-vi.saMvAdinA_arthe yat_yat prAmANika-dRSTibhi: |
राम* उवाच ।
rAma* uvAca |
वीतरागैर् विनिर्णीतम् तच्*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_न_अनुवर्तते ।
sAdhu-saMvyavahAra.artham zAstram ya:_na_anuvartate |
बहि:कुर्वन्ति तम् सर्वे स* च दुःखे निमज्जति ॥३|९५|१८॥
bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||
इह लोके च वेदे च श्रुतिर्_इत्थम् सदा प्रभो ।
iha loke ca vede ca zruti:_ittham sadA prabho |
यथा कर्म च कर्ता च 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.वन् न्यायो_लोक-वेद.उक्त* एव स: ॥३|९५|२०॥
bIja.aGkura.Adi.vat_nyAya:_loka-veda.ukta* eva sa: ||3|95|20||
कर्मणो जायते जन्तुर् 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 जन्तुर् न्तु:_नीयते भव-पञ्जरे ।
yayA vAsanayA jantu:_nIyate bhava-paJjare |
तद् 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 च ।
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 ऽस्मि 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 ऽयम् 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||
यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मण: पदात् ।
yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |
तदैव कर्म जन्तूनाम् जीवो देहतया स्थित: ॥३|९५|३०॥
tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||
कुसुम.आशययोर् भेदोर् न यथा भिन्नयोर् इह ।
kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |
तथा_एव कर्म-मनसोर् भेदोर् न_अस्त्य्_अविभिन्नयो: ॥३|९५|३१॥
tathA_eva karma-manaso:_bhedo na_asti_a-vibhinnayo: ||3|95|31||
क्रिया-स्पन्दो जगत्य्_अस्मिन् कर्मेति कथितो बुधै: ।
kriyA-spando jagati_asmin "karma"_iti kathita:_budhai: |
पूर्वम् तस्य मनोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥
pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||
न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |
अस्ति यत्र फलम् न_अस्ति कृतानाम् आत्म-कर्मणाम् ॥३|९५|३३॥
asti yatra phalam na_asti kRtAnAm Atma-karmaNAm ||3|95|33||
ऐहिकम् प्राक्तनम् वा_अपि कर्म यद् रचितम् स्फुरत् ।
aihikam prAktanam vA_api karma yat_racitam sphurat |
पौरुषो ऽसौ परो यत्नो त्न:_न 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 मनो नाशो मनो:.नाशो ह्य्_अकर्मता ।
karma-nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |
मुक्तस्य_एष* भवत्य्_एव न_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
+++
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|
Jiva Das
FM3095 KARMA, BIRTH, & PERSONAL EFFORT 1.SP14 .z38
FM.3.50-FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
सर्ग ३.९५
वसिष्ठ उवाच ।
vasiSTha* uvAca |
अभिन्नौ कर्म.कर्तारौ समम् एव परात् पदात् ।
abhinnau karma.kartArau samam eva parAt padAt |
स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् 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.चक्षुषः ॥३|९५|२॥
sphuranti vitate vyomni nIlimA_iva_ajJa.cakSuSa: ||3|95|2||
अप्रबुद्ध.जन.आचारो यत्र राघव दृश्यते ।
aprabuddha.jana.AcAra:_yatra, rAghava, dRzyate |
तत्र ब्रह्मण उत्पन्ना जीवा इत्य् उक्तयः स्थिताः ॥३|९५|३॥
tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|3||
सम्प्रबुद्ध.जन.आचारे वक्तुम् एतन् न शोभनम् ।
samprabuddha.jana.AcAre vaktum etat_na zobhanam |
यद् ब्रह्मण इदम् जातम् न जातम् चेति, राघव ॥३|९५|४॥
yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|4||
काचिद् वा कलना यावन् न नीता, राघव, प्रथाम् ।
kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |
उपदेश्य_उपदेश.श्रीस् तावल् लोके न शोभते ॥३|९५|५॥
upadezya_upadeza.zrI:_tAvat_loke na zobhate ||3|95|5||
अतो 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.मन्दर.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.ककुब्.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 त* एव_अन्ये च भूरिश: ।
tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |
जायन्ते च प्रलीयन्ते परस्मिञ् जीव.राशयः ॥३|९५|११॥
jAyante ca pralIyante parasmin_jIva.rAzaya: ||3|95|11||
पुष्प.आमोदाव् इव_अभिन्नः पुमान् कर्म च राघव ।
puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |
परमेशात् संआयाते तत्र_एव विशतः शनैः ॥३|९५|१२॥
paramezAt samAyAte tatra_eva vizata: zanai: ||3|95|12||
दृष्टम् एते जगत्य् अस्मिन् दैत्य.उरग.नर.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 यद्_यत् प्रामाणिक.दृष्टिभिः ।
a.vi.saMvAdinA_arthe yat_yat prAmANika.dRSTibhi: |
राम उवाच ।
rAma* uvAca |
वीतरागैर् विनिर्णीतम् तच्*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.कल.उपेताः साधवस् त उदाहृताः ॥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 न_अनुवर्तते ।
sAdhu.saMvyavahAra.artham zAstram ya:_na_anuvartate |
बहि:कुर्वन्ति तम् सर्वे स* च दुःखे निमज्जति ॥३|९५|१८॥
bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||
इह लोके च वेदे च श्रुतिर् इत्थम् सदा प्रभो ।
iha loke ca vede ca zruti:_ittham sadA prabho |
यथा कर्म च कर्ता च 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.वन् न्यायो लोक.वेद.उक्त* एव स: ॥३|९५|२०॥
bIja.aGkura.Adi.vat_nyAya:_loka.veda.ukta* eva sa: ||3|95|20||
कर्मणो जायते जन्तुर् 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 |
तद् 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.कर्मणोः ।
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 च ।
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 ऽस्मि 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 ऽयम् सम्.उन्मेषः कलाकलन.रूपतः ।
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||
यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मणः पदात् ।
yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |
तदैव 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.मनसोर् भेदो न_अस्त्य् अविभिन्नयोः ॥३|९५|३१॥
tathA_eva karma.manaso:_bhedo na_asti_a.vibhinnayo: ||3|95|31||
क्रिया.स्पन्दो जगत्य् अस्मिन् कर्मेति कथितो बुधैः ।
kriyA.spando jagati_asmin "karma"_iti kathita:_budhai: |
पूर्वम् तस्य मनोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥
pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||
न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |
अस्ति यत्र फलम् न_अस्ति कृतानाम् आत्म.कर्मणाम् ॥३|९५|३३॥
asti yatra phalam na_asti kRtAnAm Atma.karmaNAm ||3|95|33||
ऐहिकम् प्राक्तनम् वा_अपि कर्म यद् रचितम् स्फुरत् ।
aihikam prAktanam vA_api karma yat_racitam sphurat |
पौरुषो ऽसौ परो यत्नो न 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 मनः ॥३|९५|३५॥
spandAtma.karma.vigame tadvat prakSIyate mana: ||3|95|35||
कर्म.नाशे मनो नाशो मनो:.नाशो ह्य् अकर्मता ।
karma.nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |
मुक्तस्य एष* भवत्य् एव न_अमुक्तस्य कदाचन ॥३|९५|३६॥
muktasya_eSa: bhavati_eva na_amuktasya kadAcana ||3|95|36||
वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त.कर्मणोः ।
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||
॥
oॐm
VASISHTHA THE PLENTIFUL said—
अभिन्नौ कर्म.कर्तारौ समम् एव परात् पदात् ।
abhinnau karma.kartArau samam eva parAt padAt |
स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् 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.चक्षुषः ॥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.जन.आचारो यत्र राघव दृश्यते ।
aprabuddha.jana.AcAra:_yatra, rAghava, dRzyate |
तत्र ब्रह्मण उत्पन्ना जीवा इत्य् 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.जन.आचारे वक्तुम् एतन् न शोभनम् ।
samprabuddha.jana.AcAre vaktum etat_na zobhanam |
यद् ब्रह्मण इदम् जातम् न 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 न नीता, राघव, प्रथाम् ।
kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |
उपदेश्य_उपदेश.श्रीस् तावल् लोके न 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).
अतो 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.मन्दर.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.ककुब्.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 त* एव_अन्ये च भूरिश: ।
tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |
जायन्ते च 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 च राघव ।
puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |
परमेशात् संआयाते तत्र_एव विशतः शनैः ॥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.नर.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 यद्_यत् प्रामाणिक.दृष्टिभिः ।
a.vi.saMvAdinA_arthe yat_yat prAmANika.dRSTibhi: |
वीतरागैर् विनिर्णीतम् तच्*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.कल.उपेताः साधवस् त उदाहृताः ॥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 न_अनुवर्तते ।
sAdhu.saMvyavahAra.artham zAstram ya:_na_anuvartate |
बहि:कुर्वन्ति तम् सर्वे स* च 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 च वेदे च श्रुतिर् इत्थम् सदा प्रभो ।
iha loke ca vede ca zruti:_ittham sadA prabho |
यथा कर्म च कर्ता च 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.वन् न्यायो लोक.वेद.उक्त* एव स: ॥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 जन्तुर् 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 |
तद् 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.कर्मणोः ।
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 च ।
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||
.
in the causeless brahman,brAhmaNa,
brahmA and what follows being the fruits
to say "It is the fruit of karmas"
erases the duality
.
brahmaNi_akAraNe * in the causeless Immensity, Sir.brAhmaNa, =
brahma.AdiSu phaleSu ca
karmaNAm phalam asti
iti dvayam loke pramArjitam
.
*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 – .
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
.
*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:
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
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||
.
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.
VASISHTHA THE PLENTIFUL said—
साधु, राघव, पृष्टो ऽस्मि 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.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.
मानसो ऽयम् सम्.उन्मेषः कलाकलन.रूपतः ।
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).
यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मणः पदात् ।
yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |
तदैव कर्म जन्तूनाम् जीवो देहतया स्थितः ॥३|९५|३०॥
tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||
.
just as
this Mind is a Thatness
risen from the brAhmic state
so
your karma is the jIva
seated in its embodiment
.
yadaiva.whenever + hi.for/indeed * manas.Manas.Mind*: * to
tattva.m = utthita.arisen+m +
brahmaNa.: padAt. =
tadaiva.then/there.ever + karma of the jantU.persons+nAm = Living.jiiva = by/with dehatA.state of embodiment\Body.State +ayA sthita:
.
*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.
कुसुम.आशययोर् भेदो न यथा भिन्नयोर् इह ।
kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |
तथा_एव कर्म.मनसोर् भेदो न_अस्त्य् अविभिन्नयोः ॥३|९५|३१॥
tathA_eva karma.manaso:_bhedo na_asti_a.vibhinnayo: ||3|95|31||
.
just as
there is no distinction
between the blossom and its scent,
likewise
karma and Mind
are without any distinction
.
kusuma.Azayayo:_bhedo = na yathA bhinnayo:_iha = tathA_eva karma.manaso: = bhedo na_asti_a.vibhinnayo:
.
*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.
क्रिया.स्पन्दो जगत्य् अस्मिन् कर्मेति कथितो बुधैः ।
kriyA.spando jagati_asmin "karma"_iti kathita:_budhai: |
पूर्वम् तस्य मनोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥
pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||
.
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
.
kriyA.spando jagati_asmin = "karma"_iti kathita:_budhai: = pUrvam tasya mana:_deham = karma_ata:_cittam eva hi
.
*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'.
न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |
अस्ति यत्र फलम् न_अस्ति कृतानाम् आत्म.कर्मणाम् ॥३|९५|३३॥
asti yatra phalam na_asti kRtAnAm Atma.karmaNAm ||3|95|33||
.
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
.
na sa* zaila:_x
na tat_vyoma
na sa:_abdhi:_ca
na viSTapam asti
yatra phalam na_asti * where there is no fruit =
kRtAnAm Atma.karmaNAm
.
*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(:*))
ऐहिकम् प्राक्तनम् वा_अपि कर्म यद् रचितम् स्फुरत् ।
aihikam prAktanam vA_api karma yat_racitam sphurat |
पौरुषो ऽसौ परो यत्नो न कदाचन निष्फलः ॥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.
कृष्णता.संक्षये यद्वत् क्षीयते कज्जलम् स्वयम् ।
kRSNatA.saMkSaye yadvat kSIyate kajjalam svayam |
स्पन्दात्म.कर्म.विगमे तद्वत् प्रक्षीयते मनः ॥३|९५|३५॥
spandAtma.karma.vigame tadvat prakSIyate mana: ||3|95|35||
.
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
.
kRSNatA.saMkSaye yadvat = kSIyate kajjalam svayam = spandAtma.karma.vigame = tadvat prakSIyate mana:
.
*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).
कर्म.नाशे मनो नाशो मनो:.नाशो ह्य् अकर्मता ।
karma.nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |
मुक्तस्य एष* भवत्य् एव न_अमुक्तस्य कदाचन ॥३|९५|३६॥
muktasya_eSa: bhavati_eva na_amuktasya kadAcana ||3|95|36||
.
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.
karma.nAze mana:_nAza: = mana:.nAza:_hi_akarmatA = muktasya_eSa* bhavati_eva = na_amuktasya kadAcana
वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त.कर्मणोः ।
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||
.
chitta.Affection and karma come together
like fire and heat
.
without two singlenesses,
a pair is made to disappear
.
vahni.auSNayo:_iva sadA zliSTayo:_citta.karmaNo: dvayo:_ekatara.abhAve dvayam eva vilIyate
.
*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.
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
.
cittam sadA spanda.vilAsam etya spanda.eka.rUpam nanu karma.vit*hi karma atha cittam kila dharma.karma=padam gate rAma paraspareNa
.
*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.
oॐm
FM.3.50-FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
FM3096 SOME TECHNICAL TERMS 1.SP15-17 .Z73
FM.3.96 SOME TECHNICAL TERMS 1.SP15-17
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
https://www.dropbox.com/s/6mxtwkpj9jhd8cl/fm3095%201.sp14%20karma%2C%20Birth%2C%20%26%20Personal%20Effort%20.z38.docx?dl=0
FM.3.50-FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
*VASISHTHA THE PLENTIFUL said—*
अभिन्नौ कर्म.कर्तारौ समम् एव परात् पदात् ।
abhinnau karma.kartArau samam eva parAt padAt |
स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् इव ॥३|९५|१॥
.
abhinna.*unbroken/uninterrupted/undivided\the.same.as <http://the.same.as>*.u
*Karma*.kartR*.doer*.Arau sama.*same/like*.m eva.*even/only/indeed* para.
*higher/next*.At pada.*condition/happening*.At = svayam.*oneself/Urself\own*
prakaTa*.manifest/apparent*.tas.*from/thru*.Am yAta*.having.come.to
<http://having.come.to>*.u puSpa.*flower/blossom*.Amoda.*aroma*.u *of* taru
*.tree*.o: iva.*like/as.if*
*. *
*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.
सर्व.संकल्पना.मुक्ते जीवा* ब्रह्मणि निर्मले ।
sarva.saMkalpanA.mukte jIvA: brahmaNi nirmale |
sphuranti vitate vyomni nIlimA iva ajJa.cakSuSa: ||3|95|2||
.
*in/when the* sarva.saMkalpana.*conceiving/wishing/desiring*.muktA
*.pearl.loosed/Free*.e *Living.jIva *.A: *in/when the* brahmaNi nirmala.
*spotless*.e sphuran.*projecting*.ti vitata*.spread.out/extended/diffused*.e
vyomni.*in.spacious.sky* nIlima*.A iva.*like/as.if* a*.non*.jJa.
*wise/knower*.cakSu.*eyes*.Sa:
.
*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!
अप्रबुद्ध.जन.आचारो यत्र राघव दृश्यते ।
तत्र ब्रह्मण उत्पन्ना जीवा इत्य् उक्तयः स्थिताः ॥३|९५|३॥
.
*Râghava*,
*it is only when teaching the unawakened*
*that we speak of*
*"beings risen out.of the brahman.Immensity."*
*. *
a*.non*.prabuddha*.jana.*person/people*.AcAra*: yatra*.where*, *Râghava*,
dRzy<.*2.see/know.ing.*ate.e = tatra*.there/then* brahmaNa* utpanna.
*come.from*.A* *Living.jIva *.A* iti.*so/"thus"* ukti.
*saying/speech/word\term*.a: sthita.*situate*.A:
.
*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.जन.आचारे वक्तुम् एतन् न शोभनम् ।
यद् ब्रह्मण इदम् जातम् न जातम् चेति, राघव ॥३|९५|४॥
.
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*
*. *
*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!
काचिद् वा कलना यावन् न नीता, राघव, प्रथाम् ।
उपदेश्य उपदेश.श्रीस् तावल् लोके न शोभते ॥३|९५|५॥
upadezya upadeza.zrI: tAvat loke na zobhate ||3|95|5||
.
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
*. *
*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).
अतो भेद.दृशा दीनाम् अङ्गी.कृत्य उपदिश्यते ।
ब्रह्मा इदम् एते जीवा* वै वा इति वाचामयम् क्रमः ॥३|९५|६॥
brahmA idam ete jIvA* vai vA iti vAcAmayam krama: ||3|95|6||
.
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**:
*. *
*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*
*.*
*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.*indeed/! + *
इति दृष्टो निरासङ्गाद् ब्रह्मणो जायते जगत् ।
तज्जम् तद् एव तद्*धेतु.गतम् दुर्.अवबोधतः ॥३।९५।०७॥
.
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:
*. *
*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
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).
.
मेरु.मन्दर.संकाशा* बहवो जीव*राशयः ।
उत्पत्त्य उत्पत्त्य संलीनास् तस्मिन्न् एव परे पदे ॥३|९५|८॥
utpattya utpattya saMlInA: tasmin* eva pare pade ||3|95|8||
.
meru.mandara.saMkAza.A* bahu.a: jIva.rAzi.a: | utpattya utpattya saMlIna.A:
tasmin* eva para.e pada.e
.
*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.
atha anantA: sphuranti ete jAyamAnA: sahasraza: |
नाना.ककुब्.निकुञ्जेषु पादपेष्व् इव पल्लवाः ॥३|९५|९॥
.
atha.*next/then/&.so* ananta*.boundless/endless*.A: sphuran.*projecting*.ti
ete.*these.ones* jAyamAna*.A: sahasra.*thousand*.zas.*ly/fold* | nAnA.
*various*.
kakup*.
nikuJja*.eSu pAdapa.*(thirsty)tree/foot.drinking*.eSu iva.*like/as.if*
pallava*.sprout/shoot/twig*.A:
.
*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.
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||
.
*Living.jIva *.ogha.*flood/plenty*.A: ca*.and/also* udbhaviSyan*.ti madhu.
*honey*.au iva.*like/as.if* nava.*new/fresh/young*.aGkura.*shoot*/*sprout*.A:
= tatra*.there/then* eva.*even/only/indeed* laya*.m eSyan*.ti grISma*.e
madhu.*honey*.rasa.*sap/essence/flavor*.A* iva.*like/as.if*
*. *
*&*
*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.
tiSThanti ajasram kAleSu te eva anye ca bhUriza: |
जायन्ते च प्रलीयन्ते परस्मिञ् जीव*राशयः ॥३|९५|११॥
.
tiSThanti*.theyremain/stand+* ajasram*.ever/forever+* kAla*.*eSu = te.
*they/you* eva.*indeed/only/so *anye* ca*.and/also* bhUrizas.
*manifoldly/variously* = jAyan.*being.born.*te ca*.and/also* pralIyan**.*te
= parasmin** Living.jIva .*rAzi**.*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.
puSpa.Amodau iva a.bhinna: pumAn karma ca rAghava |
परमेशात् संआयाते तत्र एव विशतः शनैः ॥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) !
<https://www.sanskritdictionary.com/?q=%C5%9Bana&iencoding=hk&lang=sans> *
see #uccais
<https://www.sanskritdictionary.com/?q=uccais&iencoding=hk&lang=sans>, #
nīcais
<https://www.sanskritdictionary.com/?q=n%C4%ABcais&iencoding=hk&lang=sans>)
दृष्टम् एते जगत्य् अस्मिन् दैत्य.उरग.नर.अमराः ।
उद्भवन्त्य् अभवा* भावैः प्रस्फुरन्ति पुनः पुनः ॥३|९५|१३॥
.
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+*:
.
*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.
हेतुर् विहरणे तेषाम् आत्म.विस्मरणाद् ऋते ।
न कश्चिल् लक्ष्यते, साधो, जन्म.अन्तर*फल.प्रद: ॥३।९५।१४॥
.
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 <http://to.be>*, Saadhu,* janma.*birth+*.antara*.*
*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
*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
अविसंवादिना अर्थे यद् यत् प्रामाणिक.दृष्टिभिः ।
a.vi.saMvAdinA arthe yat yat prAmANika.dRSTibhi: |
वीतरागैर् विनिर्णीतम् तच्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥
.
*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: vinirNIta
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
(prAmANika.dRSTibhiH).
; one who accepts proof or rests his arguments on authority Sarvad. •*• #
*pramANika.*evident/authoritative
+ *
महासत्त्व.गुण.उपेता ये धीराः समदृष्टयः ।
mahAsattva.guNa.upetA: ye dhIrA: samadRSTaya: |
अनिर्देश्य.कल.उपेताः साधवस् त उदाहृताः ॥३|९५|१६॥
anirdezya.kala.upetA: sAdhava: te udAhRtA: ||3|95|16||
.
anirdezya*.*kala*.*upeta*.*A: = sAdhu*.*ava: te*.* udAhRta*.*A:
*. *
*the greatly sattvic*
*who are firmly*established in equal vision*
*—*
*`sAdhus beyond comparison they are called*
*.*
*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 ।
साधु.वृत्तम् तथा शास्त्रम् सर्वदा एव अनुवर्तते ॥३|९५|१७॥
sAdhu.vRttam tathA zAstram sarvadA eva anuvartate ||3|95|17||
.
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*.*
*. *
*the vision of ignorant boys like you is twofold*
*:*
*for the well*done accomplishment of all karmas*
*for always following the shAstra*
*...*
*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)
.
sAdhu.saMvyavahAra.artham zAstram ya: na anuvartate |
बहि:कुर्वन्ति तम् सर्वे स* च 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*
*.*
*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 च वेदे च श्रुतिर् इत्थम् सदा प्रभो ।
यथा कर्म च कर्ता च पर्यायेण इह संगतौ ॥३|९५|१९॥
yathA karma ca kartA ca paryAyeNa iha saMgatau ||3|95|19||
.
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
*. *
*in the world, in the vedas, and in `shruti it is always so,*
*as doing and doer alike are interactive in their course*
*.*
*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.वन् न्यायो लोक.वेद.उक्त* एव स: ॥३|९५|२०॥
.
*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.ved*a.u*kta* eva sa:
*. *
karmaNA kriyate kartA ** by karmic work the worker works = *
kartrA karma praNIyate ** by the worker the work is accomplished = *
bIj*a.a*Gkura.Adi.van ** it's like seed & shoot = *
nyAyo loka.ved*a.u*kta* 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 जन्तुर् बीजाद् इव नव.अङ्कुरः ।
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 ।
तद् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥
.
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* sama*nubhUyate ** as fruit comes to be realized*
*. *
*vlm.22. The desire that prompts a person to his particular pursuit in his
*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 |
vinA utpatti: tvayA proktA* bhUtAnAm brahmaNa: padAt ||3|95|23||
.
evam sthite katham nAma janma.bIjena karmaNA vinA utpatti: tvayA proktA:
bhUtAnAm brahmaNa: padAt
.
*such being so, just how, without karmic seed of birth, is there*
*the Outfalling you have described from the brahman.Immensity*
*? *
*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?
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?
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||
.
*in the causeless brahman,brAhmaNa,*
*brahmA and what follows being the fruits*
*to say "It is the fruit of karmas"*
*erases the duality*
*.*
brahmaNi akAraNe ** in the causeless Immensity, Sir.brAhmaNa, = *
brahma.AdiSu phaleSu ca
karmaNAm phalam asti
iti dvayam loke pramArjitam
.
*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 – .
संजाते संकरे लोके कर्मस्व् अफल.दायिषु ।
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
.
*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:
[image: 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
किम् तत्.कृतम् भवत्य् एव, भगवन्, ब्रूहि तत्त्वतः ।
एनम् मे संशयम् स्फारम् छिन्धे वेद्य.विदाम् वर ॥३|९५|२७॥
enam me saMzayam sphAram chindhe vedya.vidAm vara ||3|95|27||
.
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.
something*done? * bhagavan brUhi tattva.tas * Lord, tell me truly *
vast doubt of mine, * vedyavidAMvara * for you know what is best to know.
साधु, राघव, पृष्टो ऽस्मि त्वया प्रश्नम् इमम् शुभम् ।
शृणु वक्ष्यामि ते येन भृशम् ज्ञान.उदयो भवेत् ॥३|९५|२८॥
.
sAdhu*.excellent/well.done\Saadhu+* *Raghava*, = pRSTa*.asked/questioned+*:
asmi*.I.am+* tvayA*.by.you+* = prazna*.question+*m imam.*this +*
zubha*.*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+*
*. *
*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*
*.*
*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.
मानसो ऽयम् सम्.उन्मेषः कलाकलन.रूपतः ।
एतत् तत् कर्मनाम् बीजम् फलम् अस्य एव विद्यते ॥३|९५|२९॥
.
mAnasa: ayam samunmeSa: = kalAkalana.rUpata: = etat tat karmanAm bIjam =
.
*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
*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).
यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मणः पदात् ।
तदैव कर्म जन्तूनाम् जीवो देहतया स्थितः ॥३|९५|३०॥
.
*just as*
*this Mind is a Thatness*
*risen from the brAhmic state*
*so*
*your karma is the jIva*
*seated in its embodiment*
*.*
yadaiva.*whenever +* hi.*for/indeed ** manas.*Manas.Mind**: ** to *
tattva*.*m = utthita*.arisen+*m +
brahmaNa*.*: padAt*.* =
tadaiva*.then/there.ever +* *karma of the* jantU*.persons+*nAm = *Living.jiiva
= by/with *dehatA*.state of embodiment\Body.State +*ayA sthita:
*. *
*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.
कुसुम.आशययोर् भेदो न यथा भिन्नयोर् इह ।
तथा एव कर्म.मनसोर् भेदो न अस्त्य् अविभिन्नयोः ॥३|९५|३१॥
tathA eva karma.manaso: bhedo na asti a.vibhinnayo: ||3|95|31||
.
*just as*
*there is no distinction*
*between the blossom and its scent,*
*likewise*
*karma and Mind*
*are without any distinction*
.
kusuma.Azayayo: bhedo = na yathA bhinnayo: iha = tathA eva karma.manaso: =
bhedo na asti a.vibhinnayo:
*. *
*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.
क्रिया.स्पन्दो जगत्य् अस्मिन् कर्मेति कथितो बुधैः ।
पूर्वम् तस्य मनोर् देहम् कर्म अतश् चित्तम् एव हि ॥३|९५|३२॥
pUrvam tasya mana: deham karma ata: cittam eva hi ||3|95|32||
.
*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*
*.*
kriyA.spando jagati asmin = "karma" iti kathita: budhai: = pUrvam tasya
mana: deham = karma ata: cittam eva hi
*. *
*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'.
न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
अस्ति यत्र फलम् न अस्ति कृतानाम् आत्म.कर्मणाम् ॥३|९५|३३॥
asti yatra phalam na asti kRtAnAm Atma.karmaNAm ||3|95|33||
.
*no/t* sas.*he/it* *stone *
*no/t* tad*.that.one* vyoma.*spacious.sky*
*no/t* sas.*he/it* abdhi.*watery.sea*:
*and/also* na*.no/t* viSTapa*.m asti.*existing/being *yatra*.where* phala.
*fruit\result.of*.m na*.no/t* asti.*existing/being* * where there is no
fruit* = *of/for the* kRta.*made/done*.*s*.AnAm Atma.*Self*.*Karma*s.NAm
*. *
*this is no mountain,—that's no sky,– nor is this an ocean,—nor is that
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(:*))
vyoma.*spacious.sky* na*.no/t* sas.*he/it* abdhi.*watery.sea*: ca*.and/also*
na*.no/t* viSTapa*.m asti.*existing/being *yatra*.where* phala.
*fruit\result.of*.m na*.no/t* asti.*existing/being* * where there is no
fruit* = *of/for the* kRta.*made/done*.*s*.AnAm Atma.*Self*.*Karma*s.NAm
ऐहिकम् प्राक्तनम् वा अपि कर्म यद् रचितम् स्फुरत् ।
aihikam prAktanam vA api karma yat racitam sphurat |
पौरुषो ऽसौ परो यत्नो न कदाचन निष्फलः ॥३|९५|३४॥
.
aihika.m prAktana.*former/previous/ancient*.m vA.*or* api*.even/tho* *Karma*
yat.*which/what* racita.*constructed*.m sphurat.
*flashing/appearing/throbbing*
| pauruSa*.personal(effort)\huManity/personality*: asau*.that.yonder* para.
*higher/next*: yatna*.endeavor.effort*: na*.no/t* kadAcana.*when/wherever*
niSphala*:
*. *
*present or prior*
*karma which is manifest*
*appearing.as <http://appearing.as> personal effort*
*is*
*the best effort & never unfruitful*
*.*
aihikam prAktanam vA api * whether it is present or prior, * karma yad
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.
कृष्णता.संक्षये यद्वत् क्षीयते कज्जलम् स्वयम् ।
kRSNatA.saMkSaye yadvat kSIyate kajjalam svayam |
स्पन्दात्म.कर्म.विगमे तद्वत् प्रक्षीयते मनः ॥३|९५|३५॥
spandAtma.karma.vigame tadvat prakSIyate mana: ||3|95|35||
.
svayam.*oneself/Urself\own* | spanda.*Vibration/Energy*.Atma.*Self*.*Karma*
.vigama.*disappearance/absence/cessation*.e tadvat.*like.that/**thatwise*
prakSIyat*.e manas*.Manas.Mind*
*. *
*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).
saMkSaya
kSIyat
kajjala
prakSIyat
कर्म.नाशे मनो नाशो मनो:.नाशो ह्य् अकर्मता ।
मुक्तस्य एष* भवत्य् एव न अमुक्तस्य कदाचन ॥३|९५|३६॥
muktasya eSa: bhavati eva na amuktasya kadAcana ||3|95|36||
.
*in Karma*.*destruction/ruin*.e manas*.Manas.Mind* nAza.*destruction/ruin*:
*for/since Mind* nAza.*destruction* *non*.*Karma*.tA.*ness/state* | *of *
mukta*.loosed/Free*.sya eSas*.this.one* bhavati.*becoming/es* eva.
*even/only/indeed* na*.no/t* a*.non*.muktA*.pearl.loosed/Free*.sya kadAcana.
*when/wherever*
*. *
*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
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.
*destruction/ruin*: manonAza*: hi*.for/since* a*.non*.*Karma*.tA.
*ness/state* = muktA*.pearl.loosed/Free*.sya eSas*.this.one* bhavati.
*becoming/es* eva.*even/only/indeed* na*.no/t* a*.non*.muktA
*.pearl.loosed/Free*.sya kadAcana.*when/wherever*
वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त.कर्मणोः ।
द्वयोर् एकतर.अभावे द्वयम् एव विलीयते ॥३|९५|३७॥
.
vahni.*fire/flame*.auSNa*.yo: iva.*like/as.if* sadA.*always/ever*
zliSTa*.yo: citta.*Affective.mind*.*Karma*.No: dvaya.*pair*.o:
ekatara*.abhAva.*unbecoming*.e dvaya.*pair*.m eva.*even/only/indeed*
vilIyat.*clinging.to/hiding/disappearing\dissolving\melting
<http://clinging.to/hiding/disappearing\dissolving\melting>*.e
*. *
auSNa*.yo:
zliSTa
ekatara
.
*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.
चित्तम् सदा स्पन्द.विलासम् एत्य
cittam sadA spanda.vilAsam etya
स्पन्द.एक.रूपम् ननु कर्म.विद्*धि ।
spanda.eka.rUpam nanu karma.vit*hi |
karma atha cittam kila dharma.karma=
पदम् गते राम परस्परेण ॥३|९५|३८॥
padam gate rAma paraspareNa ||3|95|38||
.
spanda.*Vibration/Energy*.vilAsa.*appearance\play *
hi*.for/since *spanda.*Vibration/Energy*.eka.*one*.*form/shape/color*.m nanu
*.never* *Karma*.vid.*knower/scholar*
*Karma* atha.*next/then/&.so* citta.*Affective.mind*.m
kila.*indeed/of.course/for.sure.this.is
<http://for.sure.this.is>* *Dharma*.*Karma*=pada.*condition/happening*.m
gata.*gone*.e, *Râma,* paraspara.*mutual/each.other*.eNa
.
*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.
.vilAsa.*appearance\play/making.love/teasing*.m etya* spanda.
*Vibration/Energy*.eka.*one*.rUpa*.form/shape/color*.m nanu*.never* *Karma*
.vid.*knower/scholar* hi*.for/since* *Karma* atha.*next/then/&.so* citta.
*Affective.mind*.m kila.*indeed/of.course/for.sure.this.is
<http://for.sure.this.is>* *Dharma*.*Karma*=pada.*condition/happening*.m
gata.*gone*.e, *Râma,* paraspara.*mutual/each.other*.eNa
*o**ॐm*
FM.3.50-FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
FM3096 SOME TECHNICAL TERMS 1.SP15-17 .Z73
https://www.dropbox.com/s/mlvqxg34gnwfcze/fm3096%201.sp15..17%20some%20Technical%20Terms%20.z73.docx?dl=0
FM.3.96 SOME TECHNICAL TERMS 1.SP15-17
सर्ग ३.९५
वसिष्ठ उवाच ।
vasiSTha* uvAca |
अभिन्नौ कर्म.कर्तारौ समम् एव परात् पदात् ।
abhinnau karma.kartArau samam eva parAt padAt |
स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् इव ॥३|९५|१॥
सर्व.संकल्पना.मुक्ते जीवा* ब्रह्मणि निर्मले ।
sarva.saMkalpanA.mukte jIvA: brahmaNi nirmale |
sphuranti vitate vyomni nIlimA iva ajJa.cakSuSa: ||3|95|2||
अप्रबुद्ध.जन.आचारो यत्र राघव दृश्यते ।
तत्र ब्रह्मण उत्पन्ना जीवा इत्य् उक्तयः स्थिताः ॥३|९५|३॥
सम्प्रबुद्ध.जन.आचारे वक्तुम् एतन् न शोभनम् ।
यद् ब्रह्मण इदम् जातम् न जातम् चेति, राघव ॥३|९५|४॥
काचिद् वा कलना यावन् न नीता, राघव, प्रथाम् ।
उपदेश्य उपदेश.श्रीस् तावल् लोके न शोभते ॥३|९५|५॥
upadezya upadeza.zrI: tAvat loke na zobhate ||3|95|5||
अतो भेद.दृशा दीनाम् अङ्गी.कृत्य उपदिश्यते ।
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 ।
तज्जम् तद् एव तद्*धेतु.गतम् दुर्.अवबोधतः ॥३।९५।०७॥
मेरु.मन्दर.संकाशा* बहवो जीव.राशयः ।
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.ककुब्.निकुञ्जेषु पादपेष्व् इव पल्लवाः ॥३|९५|९॥
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 त* एव अन्ये च भूरिश: ।
tiSThanti ajasram kAleSu te eva anye ca bhUriza: |
जायन्ते च प्रलीयन्ते परस्मिञ् जीव.राशयः ॥३|९५|११॥
पुष्प.आमोदाव् इव अभिन्नः पुमान् कर्म च राघव ।
puSpa.Amodau iva a.bhinna: pumAn karma ca rAghava |
परमेशात् संआयाते तत्र एव विशतः शनैः ॥३|९५|१२॥
paramezAt samAyAte tatra eva vizata: zanai: ||3|95|12||
दृष्टम् एते जगत्य् अस्मिन् दैत्य.उरग.नर.अमराः ।
उद्भवन्त्य् अभवा* भावैः प्रस्फुरन्ति पुनः पुनः ॥३|९५|१३॥
हेतुर् विहरणे तेषाम् आत्म.विस्मरणाद् ऋते ।
न कश्चिल् लक्ष्यते, साधो, जन्म.अन्तर.फल.प्रद: ॥३।९५।१४॥
अविसंवादिना अर्थे यद् यत् प्रामाणिक.दृष्टिभिः ।
a.vi.saMvAdinA arthe yat yat prAmANika.dRSTibhi: |
राम उवाच ।
rAma* uvAca |
वीतरागैर् विनिर्णीतम् तच्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥
महासत्त्व.गुण.उपेता ये धीराः समदृष्टयः ।
mahAsattva.guNa.upetA: ye dhIrA: samadRSTaya: |
अनिर्देश्य.कल.उपेताः साधवस् त उदाहृताः ॥३|९५|१६॥
anirdezya.kala.upetA: sAdhava: te udAhRtA: ||3|95|16||
द्वयम् हि दृष्टिर् बालानाम् सिद्धये सर्व.कर्मणाम् ।
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 न अनुवर्तते ।
sAdhu.saMvyavahAra.artham zAstram ya: na anuvartate |
बहि:कुर्वन्ति तम् सर्वे स* च दुःखे निमज्जति ॥३|९५|१८॥
bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||
इह लोके च वेदे च श्रुतिर् इत्थम् सदा प्रभो ।
यथा कर्म च कर्ता च 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.वन् न्यायो लोक.वेद.उक्त* एव स: ॥३|९५|२०॥
कर्मणो जायते जन्तुर् बीजाद् इव नव.अङ्कुरः ।
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 ।
तद् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥
एवम् स्थिते कथम् नाम जन्म.बीजेन कर्मणा ।
evam sthite katham nAma janma.bIjena karmaNA |
vinA utpatti: tvayA proktA* bhUtAnAm brahmaNa: padAt ||3|95|23||
पक्षेण अनेन, भगवन्, भवता जन्म.कर्मणोः ।
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 च ।
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 ।
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 ।
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 ऽस्मि त्वया प्रश्नम् इमम् शुभम् ।
शृणु वक्ष्यामि ते येन भृशम् ज्ञान.उदयो भवेत् ॥३|९५|२८॥
मानसो ऽयम् सम्.उन्मेषः कलाकलन.रूपतः ।
एतत् तत् कर्मनाम् बीजम् फलम् अस्य एव विद्यते ॥३|९५|२९॥
यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मणः पदात् ।
तदैव कर्म जन्तूनाम् जीवो देहतया स्थितः ॥३|९५|३०॥
कुसुम.आशययोर् भेदो न यथा भिन्नयोर् इह ।
तथा एव कर्म.मनसोर् भेदो न अस्त्य् अविभिन्नयोः ॥३|९५|३१॥
tathA eva karma.manaso: bhedo na asti a.vibhinnayo: ||3|95|31||
क्रिया.स्पन्दो जगत्य् अस्मिन् कर्मेति कथितो बुधैः ।
पूर्वम् तस्य मनोर् देहम् कर्म अतश् चित्तम् एव हि ॥३|९५|३२॥
pUrvam tasya mana: deham karma ata: cittam eva hi ||3|95|32||
न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
अस्ति यत्र फलम् न अस्ति कृतानाम् आत्म.कर्मणाम् ॥३|९५|३३॥
asti yatra phalam na asti kRtAnAm Atma.karmaNAm ||3|95|33||
ऐहिकम् प्राक्तनम् वा अपि कर्म यद् रचितम् स्फुरत् ।
aihikam prAktanam vA api karma yat racitam sphurat |
पौरुषो ऽसौ परो यत्नो न कदाचन निष्फलः ॥३|९५|३४॥
कृष्णता.संक्षये यद्वत् क्षीयते कज्जलम् स्वयम् ।
kRSNatA.saMkSaye yadvat kSIyate kajjalam svayam |
स्पन्दात्म.कर्म.विगमे तद्वत् प्रक्षीयते मनः ॥३|९५|३५॥
spandAtma.karma.vigame tadvat prakSIyate mana: ||3|95|35||
कर्म.नाशे मनो नाशो मनो:.नाशो ह्य् अकर्मता ।
मुक्तस्य एष* भवत्य् एव न अमुक्तस्य कदाचन ॥३|९५|३६॥
muktasya eSa: bhavati eva na amuktasya kadAcana ||3|95|36||
वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त.कर्मणोः ।
द्वयोर् एकतर.अभावे द्वयम् एव विलीयते ॥३|९५|३७॥
चित्तम् सदा स्पन्द.विलासम् एत्य
cittam sadA spanda.vilAsam etya
स्पन्द.एक.रूपम् ननु कर्म.विद्*धि ।
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||
॥
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
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>
>
> अभिन्नौ कर्म.कर्तारौ समम् एव परात् पदात् ।
>
> abhinnau karma.kartArau samam eva parAt padAt |
>
> स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् इव ॥३|९५|१॥
>
> svayam prakaTatAm yAtau puSpa.Amodau taro:_iva ||3|95|1||
>
> .
>
>
> *&*
>
> *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.चक्षुषः ॥३|९५|२॥
>
> sphuranti vitate vyomni nIlimA_iva_ajJa.cakSuSa: ||3|95|2||
>
> .
>
>
> *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.जन.आचारो यत्र राघव दृश्यते ।
>
> aprabuddha.jana.AcAra:_yatra, rAghava, dRzyate |
>
> तत्र ब्रह्मण उत्पन्ना जीवा इत्य् उक्तयः स्थिताः ॥३|९५|३॥
>
> tatra brahmaNa* utpannA: jIvA: iti_uktaya: sthitA: ||3|95|3||
>
> .
>
>
> *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.जन.आचारे वक्तुम् एतन् न शोभनम् ।
>
> samprabuddha.jana.AcAre vaktum etat_na zobhanam |
>
> यद् ब्रह्मण इदम् जातम् न जातम् चेति, राघव ॥३|९५|४॥
>
> yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|4||
>
> .
>
>
> *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
>
> *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 न नीता, राघव, प्रथाम् ।
>
> kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |
>
> उपदेश्य_उपदेश.श्रीस् तावल् लोके न शोभते ॥३|९५|५॥
>
> upadezya_upadeza.zrI:_tAvat_loke na zobhate ||3|95|5||
>
> .
>
>
> *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).
>
>
>
> अतो 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||
>
> .
>
>
> *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.*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||
>
> .
>
>
> *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
> same* with its material cause, though it seems different from it to
>
> *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).
>
> .
>
>
>
> मेरु.मन्दर.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||
>
> .
>
>
> *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.ककुब्.निकुञ्जेषु पादपेष्व् इव पल्लवाः ॥३|९५|९॥
>
> nAnA*kakup.nikuJjeSu pAdapeSu_iva pallavA: ||3|95|9||
>
> .
>
>
> *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 त* एव_अन्ये च भूरिश: ।
>
> tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |
>
> जायन्ते च प्रलीयन्ते परस्मिञ् जीव*राशयः ॥३|९५|११॥
>
> jAyante ca pralIyante parasmin_jIva.rAzaya: ||3|95|11||
>
> .
>
>
> *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 च राघव ।
>
> puSpa.Amodau_iva a.bhinna: pumAn karma ca rAghava |
>
> परमेशात् संआयाते तत्र_एव विशतः शनैः ॥३|९५|१२॥
>
> paramezAt samAyAte tatra_eva vizata: zanai: ||3|95|12||
>
> .
>
> 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) !
>
> <https://www.sanskritdictionary.com/?q=%C5%9Bana&iencoding=hk&lang=sans>
> * see #uccais
> <https://www.sanskritdictionary.com/?q=uccais&iencoding=hk&lang=sans>, #
> nīcais
> <https://www.sanskritdictionary.com/?q=n%C4%ABcais&iencoding=hk&lang=sans>)
>
>
>
> दृष्टम् एते जगत्य् अस्मिन् दैत्य.उरग.नर.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||
>
> .
>
>
> *:*
>
> *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+*:
>
> *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 <http://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
> 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
> nature (Atma.vismaraNAt_Rte na kazcid). The AB commentary has a long
> discussion proving why this is the only logical choice left(:*))
>
>
>
>
>
> अविसंवादिना_अर्थे यद्_यत् प्रामाणिक.दृष्टिभिः ।
>
> a.vi.saMvAdinA_arthe yat_yat prAmANika.dRSTibhi: |
>
> वीतरागैर् विनिर्णीतम् तच्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥
>
> vItarAgai:_vi.nirNItam tat*zAstram iti kathyate ||3|95|15||
>
> .
>
>
> *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
> (prAmANika.dRSTibhiH).
>
> ; one who accepts proof or rests his arguments on authority Sarvad. •*• #
> + *
>
>
> महासत्त्व.गुण.उपेता ये धीराः समदृष्टयः ।
>
> mahAsattva.guNa.upetA: ye dhIrA: samadRSTaya: |
>
> अनिर्देश्य.कल.उपेताः साधवस् त उदाहृताः ॥३|९५|१६॥
>
> anirdezya.kala.upetA: sAdhava: te udAhRtA: ||3|95|16||
>
> .
>
>
> *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||
>
> .
>
>
> *:*
>
> *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 न_अनुवर्तते ।
>
> sAdhu.saMvyavahAra.artham zAstram ya:_na_anuvartate |
>
> बहि:कुर्वन्ति तम् सर्वे स* च दुःखे निमज्जति ॥३|९५|१८॥
>
> bahi:kurvanti tam sarve sa: ca du:khe nimajjati ||3|95|18||
>
> .
>
>
> *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 च वेदे च श्रुतिर् इत्थम् सदा प्रभो ।
>
> iha loke ca vede ca zruti:_ittham sadA prabho |
>
> यथा कर्म च कर्ता च पर्यायेण_इह संगतौ ॥३|९५|१९॥
>
> yathA karma ca kartA ca paryAyeNa_iha saMgatau ||3|95|19||
>
> .
>
>
> *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.वन् न्यायो लोक.वेद.उक्त* एव स: ॥३|९५|२०॥
>
> bIja.aGkura.Adi.vat_nyAya:_loka.veda.ukta* eva sa: ||3|95|20||
>
> .
>
>
> *:*
>
> *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.ved*a.u*kta* eva sa:
>
> *. *
>
> karmaNA kriyate kartA ** by karmic work the worker works = *
>
> kartrA karma praNIyate ** by the worker the work is accomplished = *
>
> bIj*a.a*Gkura.Adi.van ** it's like seed & shoot = *
>
> nyAyo loka.ved*a.u*kta* 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 जन्तुर् 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 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 |
>
> तद् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥
>
> tat_vAsanA.anurUpeNa phalam sam.anubhUyate ||3|95|22||
>
> .
>
>
> jantu: nIyate ** a person is led = *
>
> bhava.paJjare ** into a cage of becoming = *
>
> tat_vAsanA.anurUpeNa ** that with a form according.with conditioning = *
>
> phalam* sama*nubhUyate ** as fruit comes to be realized*
>
> *. *
> *vlm.22. The desire that prompts a person to his particular pursuit in his
>
> *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||
>
> .
>
>
> *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.कर्मणोः ।
>
> 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||
>
> .
>
>
> *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 च ।
>
> 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||
>
> .
>
>
> *brahmA and what follows being the fruits*
>
> *to say "It is the fruit of karmas"*
>
> *erases the duality*
>
> *.*
>
> brahmaNi_akAraNe ** in the causeless Immensity, Sir.brAhmaNa, = *
>
> karmasu a.phala.dAyiSu ** when actions are not fruitful = *
> mAtsya.nyAye vilasati nAza* eva avaziSyate
>
> .
>
> *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:
>
>
>
>
>
> [image: 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
>
>
> 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||
>
> .
>
> 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.
>
>
>
>
>
> साधु, राघव, पृष्टो ऽस्मि 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||
>
> .
>
>
> *!*
>
> *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*.*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.
>
>
>
> मानसो ऽयम् सम्.उन्मेषः कलाकलन.रूपतः ।
>
> 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
>
> *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).
>
>
>
> यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मणः पदात् ।
>
> yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |
>
> तदैव कर्म जन्तूनाम् जीवो देहतया स्थितः ॥३|९५|३०॥
>
> tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||
>
> .
>
>
> *this Mind is a Thatness*
>
> *risen from the brAhmic state*
>
> *so*
>
> *your karma is the jIva*
>
> *seated in its embodiment*
>
> *.*
>
> yadaiva.*whenever +* hi.*for/indeed ** manas.*Manas.Mind**: ** to *
>
> tattva*.*m = utthita*.arisen+*m +
>
> brahmaNa*.*: padAt*.* =
>
> tadaiva*.then/there.ever +* *karma of the* jantU*.persons+*nAm = *Living.jiiva
> = by/with *dehatA*.state of embodiment\Body.State +*ayA sthita:
>
> *. *
> *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.
>
>
>
> कुसुम.आशययोर् भेदो न यथा भिन्नयोर् इह ।
>
> kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |
>
> तथा_एव कर्म.मनसोर् भेदो न_अस्त्य् अविभिन्नयोः ॥३|९५|३१॥
>
> tathA_eva karma.manaso:_bhedo na_asti_a.vibhinnayo: ||3|95|31||
>
> .
>
>
> *there is no distinction*
>
> *between the blossom and its scent,*
>
> *likewise*
>
> *karma and Mind*
>
> *are without any distinction*
> .
>
> kusuma.Azayayo:_bhedo = na yathA bhinnayo:_iha = tathA_eva karma.manaso: =
> bhedo na_asti_a.vibhinnayo:
>
> *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.
>
>
>
> क्रिया.स्पन्दो जगत्य् अस्मिन् कर्मेति कथितो बुधैः ।
>
> kriyA.spando jagati_asmin "karma"_iti kathita:_budhai: |
>
> पूर्वम् तस्य मनोर् देहम् कर्म_अतश् चित्तम् एव हि ॥३|९५|३२॥
>
> pUrvam tasya mana:_deham karma_ata:_cittam eva hi ||3|95|32||
>
> .
>
>
> *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*
>
> *.*
> kriyA.spando jagati_asmin = "karma"_iti kathita:_budhai: = pUrvam tasya
> mana:_deham = karma_ata:_cittam eva hi
>
> *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'.
>
>
>
> न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
>
> na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |
>
> अस्ति यत्र फलम् न_अस्ति कृतानाम् आत्म.कर्मणाम् ॥३|९५|३३॥
>
> asti yatra phalam na_asti kRtAnAm Atma.karmaNAm ||3|95|33||
>
> .
>
> heaven, nor are they created by the karmas of the self*
>
> *.*
> na sa* zaila:_x
>
> na tat_vyoma
>
> na sa:_abdhi:_ca
>
> na viSTapam asti
>
>
> kRtAnAm Atma.karmaNAm
>
> *. *
> *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(:*))
>
>
>
> ऐहिकम् प्राक्तनम् वा_अपि कर्म यद् रचितम् स्फुरत् ।
>
> aihikam prAktanam vA_api karma yat_racitam sphurat |
>
> पौरुषो ऽसौ परो यत्नो न कदाचन निष्फलः ॥३|९५|३४॥
>
> pauruSa:_asau para:_yatna:_na kadAcana niSphala: ||3|95|34||
>
> .
>
>
> *karma which is manifest*
>
> *appearing.as <http://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
> 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.
>
>
>
> कृष्णता.संक्षये यद्वत् क्षीयते कज्जलम् स्वयम् ।
>
> kRSNatA.saMkSaye yadvat kSIyate kajjalam svayam |
>
> स्पन्दात्म.कर्म.विगमे तद्वत् प्रक्षीयते मनः ॥३|९५|३५॥
>
> spandAtma.karma.vigame tadvat prakSIyate mana: ||3|95|35||
>
> .
>
>
> *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*
>
> *.*
> kRSNatA.saMkSaye yadvat = kSIyate kajjalam svayam = spandAtma.karma.vigame
> = tadvat prakSIyate mana:
>
> *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).
>
>
>
> कर्म.नाशे मनो नाशो मनो:.नाशो ह्य् अकर्मता ।
>
> karma.nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |
>
> मुक्तस्य एष* भवत्य् एव न_अमुक्तस्य कदाचन ॥३|९५|३६॥
>
> muktasya_eSa: bhavati_eva na_amuktasya kadAcana ||3|95|36||
>
> .
>
>
> **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.
>
> karma.nAze mana:_nAza: = mana:.nAza:_hi_akarmatA = muktasya_eSa*
> bhavati_eva = na_amuktasya kadAcana
>
>
>
> वह्नि.औष्णयोर् इव सदा श्लिष्टयोश् चित्त.कर्मणोः ।
>
> 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||
>
> .
>
>
> *like fire and heat*
>
> *.*
>
> *without two singlenesses,*
>
> *a pair is made to disappear*
>
> *. *
> vahni.auSNayo:_iva sadA zliSTayo:_citta.karmaNo: dvayo:_ekatara.abhAve
> dvayam eva vilIyate
>
> *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.
>
>
>
> 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||
>
> .
>
>
> *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*
>
> *.*
> cittam sadA spanda.vilAsam etya spanda.eka.rUpam nanu karma.vit*hi karma
> atha cittam kila dharma.karma=padam gate rAma paraspareNa
>
> .
>
> *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.
>
>
>
>
>
>
>
>
>
> FM.3.50-FM.3.99
>
>
> https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
>
> FM3096 SOME TECHNICAL TERMS 1.SP15-17 .Z73
>
>
> https://www.dropbox.com/s/mlvqxg34gnwfcze/fm3096%201.sp15..17%20some%20Technical%20Terms%20.z73.docx?dl=0
>
> FM.3.96 SOME TECHNICAL TERMS 1.SP15-17
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Fri, Sep 13, 2019 at 9:00 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>>
>>
>>
>>
>> fm3095 1.sp14 karma, Birth, & Personal Effort .z38
>>
>>
>> https://www.dropbox.com/s/6mxtwkpj9jhd8cl/fm3095%201.sp14%20karma%2C%20Birth%2C%20%26%20Personal%20Effort%20.z38.docx?dl=0
>>
>>
>>
>>
>>
>> oॐm
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> [image: image not displayed]
>>
>>
>>
>>
>>
>> 3.95.1
>>
>> अभिन्नौ कर्म-कर्तारौ समम् एव परात् पदात् ।
>>
>> abhinnau karma-kartArau samam eva parAt padAt |
>>
>> स्वयम् प्रकटताम् यातौ पुष्प.आमोदौ तरोर् 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
>>
>> x
>>
>> 01 02 03
>>
>>
>>
>> 04
>>
>> सम्प्रबुद्ध-जन.आचारे वक्तुम् एतन् न शोभनम् ।
>>
>> samprabuddha-jana.AcAre vaktum etat_na zobhanam |
>>
>> यत्_ब्रह्मण* इदम् जातम् न जातम् चेति, राघव ॥३|९५|०४॥
>>
>> yat_brahmaNa* idam jAtam na jAtam ca_iti, rAghava ||3|95|04||
>>
>> .
>>
>>
>> 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 न नीता, राघव, प्रथाम् ।
>>
>> kAcit_vA kalanA yAvat_na nItA, rAghava, prathAm |
>>
>> उपदेश्य_उपदेश-श्रीस् तावल् लोके न शोभते ॥३|९५|०५॥
>>
>> upadezya_upadeza-zrI:_tAvat_loke na zobhate ||3|95|05||
>>
>> .
>>
>> *Raghava*, prathAm*.xx+* = upadezya*.xx+* upadeza*.xx+*zrI*.xx+*: tAvat*.xx+
>> in/when the *loka.*world+*e na*.no/not-* zobhat*.xx+*e
>>
>> *. *
>> *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.*indeed/! + *
>>
>> *x*
>> x
>>
>> 04 05 06
>>
>>
>>
>> 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||
>>
>> .
>>
>> *.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
>> same* with its material cause, though it seems different from it to
>>
>> *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).
>>
>> .
>>
>>
>>
>> 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
>>
>> .
>>
>> (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.
>>
>> x
>>
>> 07 08 09
>>
>>
>>
>> 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 त* एव_अन्ये च भूरिश: ।
>>
>> tiSThanti_ajasram kAleSu te eva_anye ca bhUriza: |
>>
>> जायन्ते च प्रलीयन्ते परस्मिञ् जीव-राशय: ॥३|९५|११॥
>>
>> jAyante ca pralIyante parasmin_jIva-rAzaya: ||3|95|11||
>>
>> .
>>
>> *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:
>>
>> *. *
>> 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) !
>>
>> <https://www.sanskritdictionary.com/?q=%C5%9Bana&iencoding=hk&lang=sans>
>> - see #uccais
>> <https://www.sanskritdictionary.com/?q=uccais&iencoding=hk&lang=sans>, #
>> nīcais
>> <https://www.sanskritdictionary.com/?q=n%C4%ABcais&iencoding=hk&lang=sans>)
>>
>>
>>
>> x
>>
>> 10 11 12
>>
>>
>>
>> 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||
>>
>> .
>>
>> uraga*.xx+*nara*.xx+*amara*.xx+*A: = udbhavan*.xx+*ti abhava*.xx+*A*
>> bhAva*.xx+*i: = prasphuran*.xx+*ti puna*.again+*: puna*.again+*:
>> -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
>> 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
>> nature (Atma-vismaraNAt_Rte na ka:cid). The AB commentary has a long
>> discussion proving why this is the only logical choice left(:-))
>>
>>
>>
>> 15
>>
>> अविसंवादिना_अर्थे यद्_यत् प्रामाणिक-दृष्टिभि: ।
>>
>> a-vi.saMvAdinA_arthe yat_yat prAmANika-dRSTibhi: |
>>
>> वीतरागैर् विनिर्णीतम् तच्*छास्त्रम् इति कथ्यते ॥३|९५|१५॥
>>
>> vItarAgai:_vi.nirNItam tat*zAstram iti kathyate ||3|95|15||
>>
>> .
>>
>> +* 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
>> (prAmANika-dRSTibhiH).
>>
>> *pramANika**tva* - authoritativeness , cogency *+ * *pramANika.*evident/authoritative
>> + *
>>
>> #*dRSTi - ****
>>
>> #*vIta - ****
>>
>> #*rAga - ****
>>
>>
>>
>> *x*
>> x
>>
>> 13 14 15
>>
>>
>>
>> 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
>>
>> .
>>
>> 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
>>
>> ...
>>
>> = *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_न_अनुवर्तते ।
>>
>> sAdhu-saMvyavahAra.artham zAstram ya:_na_anuvartate |
>>
>> बहि:कुर्वन्ति तम् सर्वे स* च 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
>>
>> 16 17 18
>>
>>
>>
>> 19
>>
>> इह लोके च वेदे च श्रुतिर्_इत्थम् सदा प्रभो ।
>>
>> iha loke ca vede ca zruti:_ittham sadA prabho |
>>
>> यथा कर्म च कर्ता च 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
>>
>> .
>>
>> *.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.वन् न्यायो_लोक-वेद.उक्त* एव स: ॥३|९५|२०॥
>>
>> bIja.aGkura.Adi.vat_nyAya:_loka-veda.ukta* eva sa: ||3|95|20||
>>
>> .
>>
>> 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-ved*a.u*kta* 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
>>
>> .
>>
>>
>> kartrA karma praNIyate *- by the worker the work is accomplished = *
>>
>> bIj*a.a*Gkura.Adi.van *- it's like seed & shoot = *
>>
>> nyAyo loka-ved*a.u*kta* 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 जन्तुर् बीजाद् इव नव.अङ्कुर: ।
>>
>> जन्तो: प्रजायते कर्म पुनर् बीजम् इव_अङ्कुरात् ॥३|९५|२१॥
>>
>> janto: prajAyate karma punar bIjam iva_aGkurAt ||3|95|21||
>>
>> .
>>
>>
>> *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
>>
>> 19 20 21
>>
>>
>>
>> 22
>>
>> यया वासनया जन्तुर् न्तु:_नीयते भव-पञ्जरे ।
>>
>> yayA vAsanayA jantu:_nIyate bhava-paJjare |
>>
>> तद् वासना.अनुरूपेण फलम् सम्.अनुभूयते ॥३|९५|२२॥
>>
>> tat_vAsanA.anurUpeNa phalam sam.anubhUyate ||3|95|22||
>>
>> .
>>
>>
>> jantu: nIyate *- a person is led = *
>>
>> bhava-paJjare *- into a cage of becoming = *
>>
>> tat_vAsanA.anurUpeNa *- that with a form according.with conditioning = *
>>
>> phalam* sama*nubhUyate *- as fruit comes to be realized. *
>> *vlm.22. The desire that prompts a person to his particular pursuit in
>>
>> 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
>>
>> 22 23 24
>>
>>
>>
>> 25
>>
>> ब्रह्मण्य्_अकारणे, ब्रह्मन्, ब्रह्म.आदिषु फलेषु च ।
>>
>> 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||
>>
>> .
>>
>>
>> brahma.AdiSu phaleSu ca *x *
>>
>> karmasu a.phala-dAyiSu *- when actions are not fruitful = *
>>
>> x
>>
>> 25 26 27
>>
>>
>>
>> *Vasishtha said—*
>> 28
>>
>> साधु, राघव, पृष्टो ऽस्मि 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
>>
>> .
>>
>> *.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*.xx+*
>>
>>
>> 29
>>
>> मानसो ऽयम् 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
>>
>> *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
>>
>> यदैव हि मनो तत्त्वम् उत्थितम् ब्रह्मण: पदात् ।
>>
>> yadA_eva hi mana:_tattvam utthitam brahmaNa: padAt |
>>
>> तदैव कर्म जन्तूनाम् जीवो देहतया स्थित: ॥३|९५|३०॥
>>
>> tadA_eva karma jantUnAm jIva:_dehatayA sthita: ||3|95|30||
>>
>> .
>>
>>
>> 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
>>
>> 28 29 30
>>
>>
>>
>> 31
>>
>> कुसुम.आशययोर् भेदोर् न यथा भिन्नयोर् इह ।
>>
>> kusuma.Azayayo:_bheda: na yathA bhinnayo:_iha |
>>
>> तथा_एव कर्म-मनसोर् भेदोर् न_अस्त्य्_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 कर्मेति कथितो बुधै: ।
>>
>> kriyA-spando jagati_asmin "karma"_iti kathita:_budhai: |
>>
>> पूर्वम् तस्य मनोर् 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
>>
>> न स* शैलो न तद् व्योम न सो ऽब्धिश् च न विष्टपम् ।
>>
>> na sa: zaila:_na tat_vyoma na sa:_abdhi:_ca na viSTapam |
>>
>> अस्ति यत्र फलम् न_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
>>
>>
>> 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
>>
>> 31 32 33
>>
>>
>>
>> 34
>>
>> ऐहिकम् प्राक्तनम् वा_अपि कर्म यद् रचितम् स्फुरत् ।
>>
>> aihikam prAktanam vA_api karma yat_racitam sphurat |
>>
>> पौरुषो ऽसौ परो यत्नो त्न:_न 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
>> 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 मनो नाशो मनो:.नाशो ह्य्_अकर्मता ।
>>
>> karma-nAze mana:_nAza:_mana:.nAza:_hi_akarmatA |
>>
>> मुक्तस्य_एष* भवत्य्_एव न_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
>>
>> .
>>
>> the Mind subsides - ma*na:.*nAzo hi_akarmatA– and the subsided Mind is
>> *karma-less - muktasya *eSa* *bhavaty eva - only for the Free does this
>>
>> *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
>>
>> 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||
>>
>> .
>>
>>
>> *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
>>
>> 37 38
>>
>>
>>
>>
>>
>> *o**ॐm*
>>
>>
>> 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
>>
>> 15 16 17 18 19 20 21 22 23 24 25 26 27
>>
>> 28 29 30 31 32 33 34 35 36 37 38
>>
>> ||
>>
>>
>>
>> +++
>>
>>
>>
>> 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|*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> --
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>> .
>>
>