fm7044 3.mr 20-21 The samAdhi Tree .z50

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Mar 21, 2018, 8:58:19 PM3/21/18

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fm7044 3.mr 20-21 The samAdhi Tree .z50

https://www.dropbox.com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.docx?dl=0

oॐm

#samAdhi - coming-together-with thought • Sameness of thought, the Same-attitude, sama-bhAva. sama-Adhi • consider here *Adhi as Affection and *vyAdhi as Infection •-• -Comp. #nirvikalpa samAdhi - formless samAdhi in which there is no longer any sense of individual identity and no thought • the ultimate Self realization - #samAdhi -> #nirvikalpasamAddhi – nirvikalpa-samAdhi – nir-vikalpa=sama-Adhi – nir-vi.kalpa=sama-A.dhi – without-dif.ference=Same-over.thought +

The samAdhi Tree

rAma said—

क्रमात् समाधान-तरोर्_आ=जीव-फल-शालिनीम् ।

kramAt samAdhAna-taro:_A=jIva-phala-zAlinIm |

स=लता-कुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम् मुने ॥७।४४।१॥

sa=latA-kusumAm brUhi sattAm vi.zrAnti.dAm mune ||7|44|1||

tell me all.about the Tree of Contemplation*

loaded with life.sustaining fruit

and wrapped in flowering vines

tell me of the state of being.So

which gives Repose, silent muni

Øtt.sam #samAdhA, -> #samAdhAtum sam- together -> sam.A – united - #samA.dhA – putting -> #samAdhAnam – putting things together • "I gather" CE20.BrEngl as in "I gather you are reading this" • the affix <-na> shows a thing that is gathered / or sama.A>dhA brought.together, as sam.AdhA com.posing •• giving attention (*samAdhAna.kR, "to attend") •• profound absorption or samAdhAna.Contemplation •• justification of a statement, proof (cf. s.#rUpaka) • (in dram. it has a very special sense) fixing the germ or leading incident (which gives rise to the whole plot) +

~vlm.1 Relate to me at length, O holy sage, the form of the arbour of samádhi, together with all its creepers, flowers and fruits, which supply holy men with good and refreshment, all along their lives.

vasiShTha said—

आ=जीवम् उद्यद्~उत्सेधम् विवेकि-जन=कानने ।

A=jIvam udyat-utsedham viveki-jana=kAnane |

पत्र-पुष्प-फल~उपेतम् समाधान-तरुम् शृणु ॥२॥

patra-puSpa-phala~upetam samAdhAna-tarum zRNu ||02||

there is

a tree

that is life.sustaining

it rises

high

in the Woods of the Discerner.Folk

full

with

leaf & flower & fruit

it is

the Tree of samAdhAna.Contemplation

listen

~vlm.2. Hear me relate to you about the tree of samádhi, which always grows in the forest of holy people, and is ever fraught with its luxuriant foliage and flowers and its luscious fruits.

#utsedha: - height, altitude • thickness, bigness MBh.&c. • excelling • the body R. vii , 116 , 19 [Comm.] Ka1s3. on Pa1n2. 5-2 , 21 ; (%{am}) n. killing , slaughter L. ; N. of several Sa1mans.

*jd.2 - AjIvam - it is life.sustaining = udyat-utsedham - rising high = viveki.jana=kAnane - in the Woods of the Discerner Folk = patra-puSpa-phala+upetam - leaf-flower-fruit=full = samAdhAna-tarum - the Tree of samAdhAna.Contemplation: = zRNu - listen.

03|o/

यथा-कथम्.चिद्~उदितम् दु:खेन स्वयम् एव च ।

yathA-katham.cit-uditam du:khena svayam eva ca |

संसार-वन=निर्वेदम् बीजम् अस्य विदुर्_बुधा: ॥३॥

saMsAra-vana=nirvedam bIjam asya vidu:_budhA: ||03||

yathA-kathaMcid-uditam

somehow.or.other, it is said

du:khena svayam eva ca

with sorrow, even of itself

saMsAra.Forest is nirvedam

bIjam asya

the seed of this

vidu:_budhA:

the wise know

~sv.3 Its seed is a turning away from 'the world', whether this is caused naturally or otherwise by the experience of sorrow.

~vlm.3. The learned say, that it is some how or other, either by culture or its own spontaniety, that there grows a dissatisfaction with the wilderness of this world, in the heart of the reasonable man.

#vid -> #nirvid - #nirveda: - indifference, disgust • a religious Infidel + nirveda (निर्वेद, “despondency”) is caused by determinants (vibhAva) such as, being reduced to poverty, getting insulted, abusive language, anger, beating, loss of beloved persons, and the knowledge of the ultimate (lit. essential) truth and the like. It is to be represented on the stage by determinants such as weeping, sighing, deep breathing, deliberation and the like, on the part of women, and of persons of the inferior type.

x04|o/

शुभ-जाल-हलाकृष्टम् रसासिक्तम् अहर्.निशम् ।

प्रवहच्_छ्वसनाकुल्यम् क्षेत्रम् अस्य विदुर्_बुधा: ॥४॥

zubha-jAla-hala~AkRSTam rasAsiktam ahar.nizam |

pravahac_chvasanAkulyam kSetram asya vidu:_budhA: ||04||

zubha-jAla-hala~AkRSTam

m zubha-jAla-plow-AkRSTa

rasAsiktam

ahar.nizam

day and night

pravahat zvasanAkulyam

kSetram asya vidu:_budhA:

the field of this the wise know

~sv.4 Mind is a field. It is ploughed by right action, it is watered day and night by right feeling, it is nourished by the practice of prANayama.

~vlm.4. Its field is the heart of the wise man, furrowed by the plough of prosperity (i.e. which has had better fortune); which is watered with delight by day and night, and whose conduit is now flowing with sighs.

x05|o/

समाधि-बीजम् संसार-निर्वेद: पतति स्वयम् ।

चित्त.भूमौ विविक्तायाम् विवेकि-जन=कानने ॥५॥

samAdhi-bIjam saMsAra-nirveda: patati svayam |

citta.bhUmau viviktAyAm viveki-jana=kAnane ||05||

samAdhi-bIjam

as the seed of samAdhi

saMsAra-nirveda: patati svayam

the distaste for the saMsAra falls

citta-bhUmau

on the ground of chitta.Affection

viviktAyAm

viveki.jana=kAnane

in the Woods of the Discerner Folk

vivekijanakAnane

~sv.5 On this field known as the mind the seed known as samAdhi (turning away from the world) falls of its own accord when one is alone in the forest known as wisdom.

~vlm.5. It is the heart's regret at the world, which is the seed of samádhi or self-resignation; and it grows of itself in the ground of the contrite heart of the wise, in the forest land of reasonable men.

x06|o/

स्व.चित्त-भूमौ पतितम् ध्यान-बीजम् महाधिया ।

सेकैर्_अमीभिर्_यत्नेन संसेक्तव्यम् अखेदिन: ॥६॥

sva.citta-bhUmau patitam dhyAna-bIjam mahAdhiyA |

sekai:_ amIbhi:_ yatnena saMsektavyam akhedina: ||06||

sva.citta=bhUmau

onto the ground of own-Affection self-esteem

patitam dhyAna-bIjam mahAdhiyA

a seed has fallen. It is dhyAna Meditation, deep thought

sekai:_amIbhi:_yatnena

by watering these with-effort regularly

saMsektavyam

the seed is to be soaked

akhedina:

untiringly

~vlm.6. When the seed of contrite reflection, falls in the minds of magnanimous men; it must be watered with diligence and iadefatigueableness with the following articles, viz:—

~sv.6 The wise man should endeavour constantly to keep this seed of meditation watered and nourished by intelligent methods.

x07|o/

शुद्धै: स्निग्दै: पवित्रैश्_च मधुरैर्_आत्मना_उहितै: ।

सत्.संगमनवक्षीरैर्_ऐन्दवैर्_अमृतैर्_इव ॥७॥

zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_ uhitai: |

sat.saMgamana-vakSi-Irai:_ aindavai:_ amRtai:_iva ||07||

zuddhai: snigdai: pavitrai:_ca

madhurai:_AtmanA_uhitai:

sat.saMgamana-vakSi-Irai:

w good.companionship-flame-winds

aindavai:_amRtai:_iva

~vlm.7. The society of pure, holy and complacent men, who speak sweetly and kindly for the good of other's; and whose speech serves as the sprinkling of fresh water or milk or dewdrops on the seeding grounds.

~sv.7 One should seek the company of the wise who are one's own real well-wishers and who are pure and friendly.

x08|o/

अन्त:-शून्य-प्रदै: पूर्णै: स्वच्छैर्_अमृत-शीतलै: ।

विसृतैर्_अमृताकुल्या-शास्त्रार्थ-वर-वारिभि: ॥८॥

anta:-zUnya-pradai: pUrNai: svacchai:_ amRta-zItalai: |

visRtai:_amRtAkulyA-zAstrArtha-vara-vAribhi: ||08||

anta:-zUnya-pradai:

w inwardly begotten emptiness

pUrNai:

w fullness

svacchai:_amRta-zItalai:

visRtai:

amRtAkulyA-zAstrArtha-vara-vAribhi:

w amRtAkulyA-zAstrArtha-vara-vAris

~sv.8 Then one should water the seed of samAdhi or meditation by means of hearing, reflecting on and contemplating the scriptures which bring about total inner emptiness and which are full of wisdom, pure and cool like nectar.

~vlm.8. And by shedding the sacred waters of the sayings of the holy sástras, all about the aqueduct, which may serve to grow the seed, by their cool and ambrosial moisture.

09|o/

स्व.चित्त-भूमौ पतितम् परिज्ञाय महाधिया ।

sva.citta-bhUmau patitam parijJAya mahAdhiyA |

बीजम् संसार-निर्वेद: रक्ष्यम् ध्यानस्य यत्नत: ॥९॥

bIjam saMsAra-nirveda:_ rakSyam dhyAnasya yatnata: ||09||

sva.citta-bhUmau patitam

what has fallen to the ground of Ur.own Affection

parijJAya mahAdhiyA

w deep thought having understood +

bIjam saMsAra-nirveda:

rakSyam dhyAnasya yatnata:

~sv. Being aware of the precious seed of meditation or samAdhi that has fallen in the field of one's mind, the wise man should carefully cherish and nourish it by means of austerities, charity, etc.

~vlm.9. When the magnanimous soul, perceives the seed of contrite reflection fallen in the mind; he must try to preserve and foster the same with all diligence.

x10|o/

तप:प्रकार-दानेन पदार्थ-घटन-ईशितै: ।

तीर्थ-आयतन-विश्रान्ति-वृति-विस्तार-कल्पनै: ॥१०॥

tapa:prakAra-dAnena padArtha-ghaTana-Izitai: |

tIrtha~Ayatana-vizrAnti-vRti-vistAra-kalpanai: ||10||

tapas-prakAra-dAnena

w tapas -prakAra-dAna

padArtha-ghaTana-Izitai:

w padArtha-ghaTana-Izitas +

tIrtha~Ayatana-vizrAnti-vRti-vistAra-kalpanai:

w shrines-Ayatana-repose-fence/choice-vistAra-kalpanas

~sv. Being aware of the precious seed of meditation or samAdhi that has fallen in the field of one's mind, the wise man should carefully cherish and nourish it by means of austerities, charity, etc.

~vlm.10. This seed is to be grown by the manure of austerities, and by the power of using other means; by resorting to and resting in places pilgrimage and holy shrines, and by stretching his perseverance as his defence (or a fence about the seed-ground).

x11|o/

कर्तव्य:_अङ्कुरितस्य_अस्य रक्षिता शिक्षित-आशय: ।

संतोष-नामा प्रियया नित्यम् मुदितया_अन्वित: ॥११॥

kartavya:_aGkuritasya_ asya rakSitA zikSita~Azaya: |

saMtoSa-nAmA:_ priyayA nityam muditayA_ anvita: ||11||

kartavya:

what is to.be-done

aGkuritasya asya

for (its) sprout

rakSitA

protected

zikSita~Azaya:

saMtoSa-nAmA

xy called saMtoSha.Contentment

priyayA nityam muditayA

anvita:

~sv.11 When this seed begins to sprout, it should be further protected by peace and contentment.

~vlm.11. It is the duty of the well taught man, after the sprouting forth of the seed, to preserve it always with the assistance of his two consorts—contentment and cheerfulness.

x12|o/

पश्चात् स्थित-आशा-विहगान् पर-प्रणय-पक्षिण: ।

अस्माद्_आपत् तत: काम-गर्व-गृध्रान्_निवारयेत् ॥१२॥

pazcAt sthita~AzA-vihagAn para-praNaya-pakSiNa: |

asmAt_ Apat tata: kAma-garva-gRdhrAn_ nivArayet ||12||

pazcAt_sthita~AzA-vihagAn

para-praNaya-pakSiNa:

x para-praNaya-birds +

asmAt_Apat tata:

kAma-garva-gRdhrAn

them desire-pride-vultures

nivArayet

~vlm.12. He should then keep off the aerial birds of his expectations and the fowls of his affection for others, and the vultures of his desire and cupidity, from darting upon and picking up the seed.

~sv.12. At the same time, one should guard it against the birds of desire, attachment to family, pride, greed, etc., with the help of contentment.

x13|o/

मृदुभि: सत्.क्रिया-कुन्तैर्_विवेक~अर्क-तपैर्_अपि ।

अचिन्त्य-आलोक.दैर्_अस्मान्_मार्जितव्यम् रजस्-तम: ॥१३॥

mRdubhi: sat.kriyA-kuntai:_ viveka~arka-tapai:_api |

acintya~Aloka.dai:_ asmAt_ mArjitavyam raja:-tama: ||13||

mRdubhi:

(mRd is mud or clay, and mRdu is a person who is gently malleable, like potter's clay—or so, at least, we think s/he is.)

sat.kriyA-kuntai:

viveka~arka-tapai:

by the tapas.Heat of the Sun of Discernment by heated Enquiry

api

acintya~Alokadai:

inconceivable light.giving

asmAn - thus =

mArjitavyam rajas-tama:

~sv.13 With the broom of right and loving action the dirt of rajasic restlessness must be swept away, whereas the darkness of tamasic ignorance must be driven away by the light of right understanding.

~vlm.13. Then the rajas or dust of vanity, is to be swept away (from this field), by gentle acts of piety, serving as sweepers of vice and unrighteousness; and then the tamas or shades of ignorance are to be dispelled from this ground, by the ineffable light of the sun of reason—viveka.

x14|o/

संपद: प्रमदाश्_च_एव तरङ्गा* भोग-भङ्गुरा: ।

sampada: pramadA:_ ca_eva taraGgA* bhoga-bhaGgurA: |

पतन्ति_अशनयस्_ तस्मिन्_दुष्कृत~अभ्र-समीरिता: ॥१४॥

patanti azanaya:_ tasmin_ duSkRta~abhra-samIritA: ||14||

sampada: pramadA:_ca_eva

taraGgA: bhoga-bhaGgurA:

patanti_azanaya:_tasmin

duSkRta~abhra-samIritA:

#samIrita

~sv.14 The lightning known as pride of wealth and the thunderstorm known as pursuit of pleasure strike the field and devastate it.

~vlm.14. Wealth and women, and all sorts of frail and fleeting enjoyments; overtake this rising germ (of godliness), as darts of lightning issuing from the cloud of unrighteousness.

x15|o/

धैर्य~उदार्य-दया-मन्त्रै:_जप-स्नान-तpo~दमै: ।

विनिवारयित-व्यास्ता: प्रणव~अर्थ-त्रिशूलिना ॥१५॥

dhairya~udArya-dayA-mantrai:_ japa-snAna-tapa:~damai: |

vi.nivArayita-vyAstA: praNava~artha-trizUlinA ||15||

dhairya~udArya-dayA-mantrai:

chanting-bath-austerity-damai:

x +

vinivArayita-vyAstA:

by the trident implied in

ॐ

#vinivArayita

#vyAsta

~vlm.15. It is by the iron rod of patience and gratvity, by the muttering of mantras, and by holy ablutions and austerities, as also by the trident of the triliteral Om, that these thunderbolts are averted.

~sv.15 These should be prevented with the trident of magnanimity, compassion, japa, austerity, self-control and contemplation of the significance of the prANava (OM) +

*Ott.yoga #praNava yoga - the controller of life force (prANa, vital breath) is the sound Om (sometimes spelled Aum), with its own *saMskRta letter oॐm the most sacred word in yoga. Meditation on the sound of Om is praNava yoga. • the Method of uddAlaka the Honey(tongued) is found in y5054 +

x16|o/

इति संरक्षिताद्_अस्माद्_ध्यान-बीजात् प्रवर्तते ।

आभिजात्य~उन्नत: श्रीमान्-विवेक-आख्य: नव~अङ्कुर: ॥१६॥

iti saMrakSitAt_ asmAt_ dhyAna-bIjAt pravartate |

AbhijAtya~unnata: zrImAn-viveka~Akhya: nava~aGkura: ||16||

iti

saMrakSitAt_asmAt dhyAna-bIjAt

f this protected meditation.seed

pravartate

AbhijAtya~unnata:

x AbhijAtya~unnata:

zrImAn-viveka~Akhya:

x zrImAn-viveka.Discernment-called

nava~aGkura:

a fresh shoot

~sv.16 If it is thus protected, this seed grows into wisdom.

~vlm.16. In this manner the seed of meditation also, being carefully preserved from neglect, sprouts forth in the germ of discrimination (viveka) with its handsome and thriving appearance.

x17|o/

तेन सा चित्त-भू:_भाति स.प्रकाशा विकासिनी ।

भवत्या_आलोक-रम्या च खम् यथा.अभिनव-इन्दुना ॥१७॥

tena sA citta-bhU:_bhAti sa.prakAzA vikAsinI |

bhavatyA_ Aloka-ramyA ca kham yathA.abhinava~indunA ||17||

tena

sA citta-bhU:_bhAti

that ground of Affection shines/appears

sa.prakAzA vikAsinI

w blssoming illumination

bhavatyA_Aloka-ramyA ca

kham yathA.abhinava~indunA

~sv.17 With it the entire field of the mind shines beautifully.

~vlm.17. The ground of the mind shines brightly, with this brilliant germ; and it gladdens the hearts of men in veneration to it, as the smiling moon-beams illume the sky.

x18|o/

तस्माद्_अङ्कुर.त: पत्रे उभौ विकस-त: स्वयम् ।

एकम् शास्त्र~अभिगमनम् द्वितीयम् साधु-संगम: ॥१८॥

tasmAt_aGkura.ta: patre ubhau vikasa-ta: svayam |

ekam zAstra~abhigamanam dvitIyam sAdhu-saMgama: ||18||

tasmAt_aGkura.tas patre

ubhau vikasa-tas svayam

ekam zAstra~abhigamanam

dvitIyam sAdhu-saMgama:

~sv.18-19 The sprout grows two leaves. One is known as study of scriptures and the other is satsanga (company of the men of wisdom).

~vlm.18. This germ shoots forth in a couple of leaves, which grow out of themselves upon it; one of them is the knowledge of sástras, and the other is the society of the good and wise.

x19|o/

स्तम्भम् एष* निबध्नाति स्थैर्यम् नाम समुन्नतिम् ।

stambham eSa* nibadhnAti sthairyam nAma samunnatim |

संतोष-त्वग्-विवलितम् वैराग्य-रस-रञ्जितम् ॥१९॥

saMtoSa-tvak-vivalitam vairAgya-rasa-raJjitam ||19||

stambham eSa nibadhnAti

this trunk supports

sthairyam nAma

samunnatim

x lifting/raising.unto +

saMtoSa-tvag-vivalitam

m Contentment-bark-covered

vairAgya-rasa-raJjitam

dispassion-flavor-affected

~vlm.19. Let your fixedness support the stem and height of this tree, and make your patience its covering bark; and cause your unconcernedness with the world, supply it with the moisture of indifference.

~sv.18-19 The sprout grows two leaves. One is known as study of scriptures and the other is satsanga (company of the men of wisdom).

x20|o/

वैराग्य-रस-पुष्ट-आत्मा शास्त्रार्थ-प्रावृष~अन्वित: ।

स्वल्पेन_एव स्व.कालेन पराम् एति समुन्नितम् ॥२०॥

vairAgya-rasa-puSTa~AtmA zAstra.artha-prAvRSa~anvita: |

svalpena_eva sva.kAlena parAm eti sam.unnitam ||20||

vairAgya-rasa-puSTa~AtmA

x Dispassion-flavor-nourished~self

zAstrArtha-prAvRSa~anvita:

x zAstrArtha-prAvRSa~anvita +

svalpena_eva sva.kAlena

even with a little.bit of time

parAm eti

going further

samunnitam

upward

~vlm.20. The tree of godliness being nourished with the moisture of unworldliness, and watered by the rain water of sástras, attains its full height in course of a short time.

~sv. Soon it will grow the bark known as contentment with the sap known as dispassion or uncolouredness of mind. Fed by the rain of scriptural wisdom, it will soon grow into a tree. Then it is not easily swayed even if it is shaken by the monkeys known as raga-dvesa (attraction and aversion).

#samunnita - mfn. - raised up, elevated, increased MBh.

x21|o/

शास्त्र~अर्थ-साधु.संपर्क-वैराग्य-रस-पीवर: ।

राग-द्वेष-कपि-क्षोभैर्_न मनाग्_अपि कम्पते ॥२१॥

zAstra~artha-sAdhu.samparka-vairAgya-rasa-pIvara: |

rAga-dveSa-kapi-kSobhai:_ na manAk_api kampate ||21||

zAstra.artha-sAdhu.samparka-vairAgya-rasa-pIvara:

x zAstra.artha-sAdhu.samparka-Dispassion-rasa-pIvara +

rAga-dveSa-kapi-kSobhai:

w passion-hate-kapi-kSobhas

na manAk_api kampate

#samparka

#pIvara

#kapi-kSobha

#kamp - 8kampate

~vlm.21. Being thickened by the pith of divine knowledge, and marrow of good society, and the moisture of indifference, this tree attains a fixity, which is not to be shaken by the apes of passions and affections.

x22|o/

अथ तस्मात् प्रजायन्ते विज्ञान~अलंकृत-आकृते: ।

लता* रस-विलासिन्या* इमा: वितत-देश=गा: ॥२२॥

atha tasmAt prajAyante vijJAna~alaMkRta~AkRte: |

latA* rasa-vilAsinyA* imA* vitata-deza=gA: ||22||

atha tasmAt_prajAyante

vijJAna~alaMkRta~AkRte:

latA: rasa-vilAsinyA:

imA: vitata-deza=gA:

~sv.22. Then there arise in it the branches known as pure knowledge which reach out far and wide.

~vlm.22. And then this tree shoots forth in luxuriant branches of wisdom, which stretches far and wide with their fresh verdure and virescent leaves, distilling their juicy sweets all around.

x23|o/

स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।

समता शान्तता मैत्री करुणा कीर्तिर्_ आर्यता ॥२३॥

sphuTatA satyatA sattA dhIratA nirvikalpatA |

samatA zAntatA maitrI karuNA kIrti:_ AryatA ||23||

sphuTatA

Clarity

Reality

the state of Being.So

dhIratA

nirvikalpatA

samatA

zAntatA maitrI

karuNA kIrti:_AryatA

~sv.23 Clarity of vision, truthfulness, courage, unclouded understanding, equanimity, peace, friendliness, compassion, fame, etc., are its other branches that arise when one is fully established in dhyAna or meditation.

~vlm.23. These are the branches of frankness and truth, of constancy and firmness, of equanimity and unchangeableness, of calmness and amicableness, and of kindness, self-respect and renown.

x24|o/

लताभिर्_गुण-पत्त्राभि: स* ध्यान-तरुर्_ऊर्जित: ।

यश: पुष्प~अभिरेताभि: पारिजात-आयते यते: ॥२४॥

latAbhi:_guNa-pattrAbhi: sa* dhyAna-taru:_Urjita: |

yaza: puSpa~abhiretAbhi: pArijAta~Ayate yate: ||24||

latAbhi:_guNa-pattrAbhi:

sa: dhyAna-taru:

the Meditation.Tree

Urjita:

yaza:

puSpa~abhiretAbhi:

pArijAta~Ayate yate:

~sv.24. The tree of meditation casts a cool shade in which all desires and cravings come to an end and all the burning distress ceases.

~vlm.24. These branches are again adorned with the leaves of peace and tranquility, and studded with flowers of good repute and fame; wherewith this tree of godliness becomes the párijata (or the arbour of paradise or Parassus) to the hermits of the forests.

x25|o/

इत्य्_असौ ज्ञान-विटपी लता-पल्लव-पुष्पवान् ।

iti_asau jJAna-viTapI latA-pallava-puSpavAn |

भविष्यज्_ज्ञान.फल-दो दिन~अनुदिनम् उत्तम: ॥२५॥

bhaviSyat_ jJAna.phala-da:_ dina~anudinam uttama: ||25||

iti_asau jJAna-viTapI

so this Wisdom.sapling

latA-pallava-puSpavAn

with its branches sprouting flowers

bhaviSyat jJAna-phala=da:

will become a Wisdom.fruit-bearer

dina~anudinam uttama: ...

day.by.day grown high

~vlm.25. In this manner the tree of divine knowledge, being fraught with its branches, leaves and flowers; brings for the best and richest fruits of knowledge, day by day (during the life time of its possessor).

x26|o/

यश:-कुसुम-गुच्छ-आढ्य: गुण-पल्लव-लासवान् ।

वैराग्य-रस-विस्तारी प्रज्ञा-मञ्जरित-आकृत्ति: ॥२६॥

yaza:-kusuma-guccha~ADhya: guNa-pallava-lAsavAn |

vairAgya-rasa-vistArI prajJA-maJjarita~AkRtti: ||26||

...

yaza:kusuma-guccha~ADhya:

guNa-pallava-lAsavAn

quality-buds-loosing

vairAgya-rasa-vistArI

dispassion-taste-imbued

prajJA-maJjarita~AkRtti:

~vlm.26. It blossoms in clusters of the flowers of fame, and is covered with leaves of bright qualities all over; it is profluent with the sweets of dispassionateness; and its filaments are full of the dust of intelligence.

x27|o/

सर्वा: शीतलयति_आशा: प्रावृषि_इव पयस्-धर: ।

सर्ग-आतपम् शमयति सूर्य-तापम् इव_उडुप: ॥२७॥

sarvA: zItalayati_ AzA: prAvRSi_iva payyo~dhara: |

sarga~Atapam zamayati sUrya-tApam iva_ uDupa: ||27||

sarvA: zItalayati_AzA:

all sides being made cool

prAvRSi_iva

as in the Rains

payas-dhara:

a cloud +

sarga~Atapam zamayati

calms the heat of creation

sUrya-tApam iva_uDupa:

as Moon the heat of Sun

~vlm.27. It cools all sides like clouds in the rainy weather, and always the heat of worldly anxieties, as the moon-beams assuage the warmth of sun-shine.

~sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

x28|o/

प्रतनोति शम~च्.छायाम् छायाम् इव घन-आगम: ।

निरोधम् आस्फुरायति शमो_ऽनिल* इव_अम्बुदम् ॥२८॥

pratanoti zama~chAyAm chAyAm iva ghana~Agama: |

nirodham AsphurAyati zama:_anila* iva_ ambudam ||28||

pratanoti zama-chAyAm

spreading the shadow of shama.Peace

chAyAm iva ghana~Agama:

like the shade come from a cloud +

nirodham AsphurAyati zama:

anila: iva_ ambudam

as the air does a cloud

~vlm.28. It spreads the awning shade of harmony, as the clouds cast a cooling shadow below; it stretches a quiet composure over the mind (chitta-vritti nirodha), as an extensive cloud overspreads a still calm in the air.

~sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

x29|o/

निबध्नात्य्_आत्मना पीठम् कुल~अचल* इव स्थितम् ।

फलस्य रचयत्य्_ऊर्ध्वम् घटिकाम् मङ्गल.आदिताम् ॥२९॥

nibadhnAti_ AtmanA pITham kula~acala* iva sthitam |

phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm ||29||

nibadhnAti_AtmanA pITham

kula~acala iva sthitam

as.if standing in a mountain.range +

phalasya racayati_Urdhvam

ghaTikAm maGgala.AditAm

~vlm.29. It builds a sound and sure basis for itself, as the rocks stand on their solid bases; it lays the foundation of future rewards on high, and causes all blessings to attend upon it.

~sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

x30|o/

विवेक-कल्प.वृक्षे तु वर्धमाने दिने दिने ।

छाया-वितान-वलिते पुंसो हृदय-कानने ॥३०॥

viveka-kalpa.vRkSe tu vardhamAne dine dine |

chAyA-vitAna-valite puMsa:_ hRdaya-kAnane ||30||

viveka-kalpa.vRkSe tu

but when the viveka.kalpa.Tree

vardhamAne dine dine

growing day by day +

chAyA-vitAna-valite

extends its shade to a person in Heart.Forest

~vlm.30. As the arbour of discrimination, grows higher and higher day by day; so it stretches a continuity of cooling shade, over the forest of the hearts of men.

~sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

x31|o/

प्रवर्तते शीतलता तल-ताa~aपहारिणी ।

अभ्युल्लसन्_ मति-लता तुषार~उदर-सुन्दरी ॥३१॥

pravartate zItalatA tala-tApa~apahAriNI |

abhyullasan_ mati-latA tuSAra~udara-sundarI ||31||

pravartate

there spreads.out

zItalatA

a state of coolness

tala-tApa~apahAriNI

‑f.‑ tala-tApa-thief/plunderer

abhyullasan

gleaming

mati-latA

the mind's a vine

tuSAra~udara-sundarI

beautiful above the snow

jd#kas -> #ullas ut>las = S. C. cause to gleam etc.; cause, produce. • abhyullas

~vlm.31. It diffuses a coldness, that pacifies the heat below; and makes the plant of the understanding to shoot forth (develop), as a tender creeper juts out of the snows.

x32|o/

यस्याम् अवान्तर-श्राnto विश्राम्यति मno~मृग: ।

yasyAm avAntara-zrAnta:_ vizrAmyati mana:~mRga: |

आ=जन्म-जीर्ण-पथिक: पथि कोलाहल-आकुल: ॥३२॥

A=janma-jIrNa-pathika: pathi kolAhala~Akula: ||32||

yasyAm

avAntara-zrAnta:

vizrAmyati

takes refuge

manas-mRga:

manas Mind the deer

A=janma-jIrNa-pathika:

pathi

kolAhala~Akula:

...

zgl#part. #avAntara -adj.- intermediate; respectively different [as the four winds], respective (generally said with regard to two things only) • #avAntaram -ind.- differently from (abl.) • #avAntarAm -ind.- between.

zgl#onomat. #kolAhala -m/n.- a loud and confused sound, uproar, great and indistinct noise (of men, animals, &c).

~vlm.32. The deer like mind being tired with its wanderings, about the desserts of this world; takes its rest and refuge under this cool shade; as a weary traveller, worried out from his very birth, in his journey among men, comes to take his rest at last.

~sv.32 This deer is not easily satisfied with what it gets.

x33|o/

सत्ता-मात्र-आत्म-शारीर-चर्म~अर्थम् प्रेक्षितो_ऽरिभि: ।

नानाता~असार-स.आकार-गोपयञ्-जर्जर~उन्मुख: ॥३३॥

sattA-mAtra~Atma-zArIra-carma~artham prekSita:_aribhi: |

nAnAtA-asAra-sa.AkAra-gopayan-jarjara~unmukha: ||33||

...

sattA.mAtra~Atma=zArIra-carma~artham

m sattA.mAtra-self=body-skin/husk-artha

prekSita:

aribhi:

by enemies +

nAnA.tA-a.sAra-sa.AkAra-gopayan-jarjara~unmukha:

x variety-non.essence-with.formation-harboring

~vlm.33. This deer of the mind, that is galled in its mouth by browsing the thorny brambles of the forest for food, is again hunted by its enemies of the passions, which lay waiting like huntsmen, to kill the soul, as these slay the body of the stag for its skin.

~sv. It is haunted and hunted by innumerable ailments. It is also trapped by the different sense-experiences. It is bewildered by its alternate rise to the heavenly regions and its fall into the hell.

AB. ... ya: zarIra: puruSa: ... carmaNo 'pahArArthe prekSita: ... ||

x34|o/

संसार~अरण्य-विसरद्-वासना-पवन-ईरित: ।

अhamtA-ताप-सरिता सर्वदा विप्रदारदी ॥३४॥

saMsAra~araNya-visarat-vAsanA-pavana-Irita: |

ahamtA-tApa-saritA sarvadA vipra-dAradI ||34||

saMsAra~araNya-visarad-vAsanA-pavana-Irita:

saMsAra.Forest-wandering-vAsanA-pavana-Irita +

ahamtA-tApa-saritA

w egoity-heated-river

sarvadA

always

vipra-dAradI

x poisonous for Seers

~vlm.34. The deer like mind being ever impelled by its vain desires, wanders all about the desert lands of this world, and pursues after the poisonous water of mirage of its egoism.

#dArada, #dAradI - coming from the country of the darads or daradas • -m.- a kind of poison L. +

ईर् #Ir - to stIR, move -> #Irita ईरित- - sent, despatched • said, uttered. +

x35|o/

दीर्घ-आदरी-दूरचित-सार-संचार-जर्जर: ।

पुत्र-पौत्र-परामर्श-प्रतापात् पतित:_अवटे ॥३५॥

dIrgha~AdarI-dUracita-sAra-saMcAra-jarjara: |

putra-pautra-parAmarza-pratApAt patita:_avaTe ||35||

dIrgha~AdarI-dUracita-sAra-saMcAra-jarjara:

x long-AdarI-dUracita-sAra-saMcAra-jarjara

putra-pautra-parAmarza-pratApAt

fr putra-pautra-parAmarza-pratApa

patita:_avaTe

fallen into a hole

~vlm.35. It sees the extended and verdant valley at distance, and is battered and shattered in its body with running after its verdure; and being harassed in search of the food and forage for its offspring, it falls headlong into the pit for its destruction.

#AdarI

#parAmarza-pratApa

x36|o/

लक्ष्मी-लता-विलुठनात् संकटै: कुण्ठित~अङ्गक: ।

तृष्णा-श्री-सरितम् गृह्णन् कल्लोलैर्_दूरम् आहत: ॥३६॥

lakSmI-latA-viluThanAt_ saMkaTai: kuNThita~aGgaka: |

tRSNA-zrI-saritam gRhNan kallolai:_ dUram Ahata: ||36||

lakSmI-latA-viluThanAt

f lakSmI-latA-rolling

saMkaTai:

w crowded/narrows

kuNThita~aGgaka:

x +

tRSNA-zrI-saritam gRhNan

kallolai:_dUram Ahata:

by the billowing waves carried.

~vlm. Being robbed of his fortune, and put to bodily troubles, and led by thirst of gain to the ever running stream of desires, the man is at last swallowed up and carried away by the current waves.

x37|o/

व्याधि-दुर्व्याध-वैधुर्य-पलायन-परायण: ।

अशङ्कित-विधिर्_व्याध-पाताद्_इव कृताकृति: ॥३७॥

vyAdhi-dur.vyAdha-vaidhurya-palAyana-parAyaNa: |

azaGkita-vidhi:_vyAdha-pAtAt_iva kRtAkRti: ||37||

vyAdhi-durvyAdha-vaidhurya-palAyana-parAyaNa:

x infection-durvyAdha-vaidhurya-palAyana-parAyaNa

azaGkita-vidhi:

vyAdha-pAtAt_iva kRtAkRti:

~vlm.37. The man flies afar for fear of being overtaken by a disease, as the stag does for fear of a huntsman, but he is not afraid of the hunter of fate, that falls upon him unawares at every place.

#vyAdha

x38|o/

ज्ञेय~अस्पन्द-समायात-दु:ख-सायक-शङ्कित: ।

jJeya~aspanda-samAyAta-du:kha-sAyaka-zaGkita: |

वैरि-विद्रवण-व्यग्रो दृषद्_आहरण~अङ्कित: ॥३८॥

vairi-vidravaNa-vyagra:_ dRSat_AharaNa~aGkita: ||38||

jJeya~aspanda-samAyAta-du:kha-sAyaka-zaGkita:

x +

vairi-vidravaNa-vyagra:

dRSat_AharaNa~aGkita:

~vlm.38. The timid mind is afraid of the shafts of adverse fortune, flying from every known quarter; and of being pelt by stones flung from the hands of its enemies on every side.

~sv. It is crushed and wounded by the stones and rocks known as mental modifications and evil qualities. To remedy all these, it conjures up by its own intellect various codes of conduct, which prove ineffectual. It has no knowledge of the self or the infinite consciousness.

x39|o/

उन्नतानत-सम्पात-निपादेन_अति.घूर्णित: ।

विकार~उपल-निर्घातै: पारम्पर्येण चूर्णित: ॥३९॥

unnata~anata-sampAta-nipAdena_ ati.ghUrNita: |

vikAra~upala-nirghAtai: pAramparyeNa cUrNita: ||39||

unnata~anata-sampAta-nipAdena

ati.ghUrNita:

vikAra~upala-nirghAtai:

pAramparyeNa cUrNita:

~vlm.39. The mind is ever hurled up and down, with the ups and down of fortune; and is continually crushed under the millstone of his rising and setting passions (of anger and hatred &c).

x40|o/

तृष्णा-चारु-लता-जाल-प्रवेश-वश-विक्षत: ।

स्व.प्रज्ञा-रचित-आचार: परमायास्वशिक्षित: ॥४०॥

tRSNA-cAru-latA-jAla-praveza-vaza-vikSata: |

sva.prajJA-racita~AcAra: paramAyAsv_azikSita: ||40||

tRSNA-cAru-latA-jAla-praveza-vaza-vikSata:

x +

sva.prajJA-racita~AcAra:

para.mAyA-sva.zikSita:

perfect.Illusion-self.taught

parama-AyAsv_a.zikSita:

i absoute efforts un.taught

param_AyAsu_a-zikSita:

next in efforts un.taught

~vlm.40. One who follows after thirst, without putting reliance on the laws inculcated by the great, falls headlong into the delusion of the world; as one suffers a scratch as well as wound over his body, by penetrating within the beautiful thorny creepers.

x41|o/

इन्द्रिय-ग्रामम् आगत्य प्रपलायन-तत्पर: ।

सु.दुर्ग्रह-गजेन्द्र~उग्र-विस्फूर्जन-विमर्दित: ॥४१॥

indriya-grAmam Agatya prapalAyana-tatpara: |

su.durgraha-gajendra~ugra-visphUrjana-vimardita: ||41||

indriyagrAmam Agatya

having come to Sensetown

prapalAyana-tatpara:

su.durgraha-gajendra~ugra-visphUrjana-vimardita:

~vlm.41. Having entered in the organic body of man, the mind is eager to fly away from it; but there is the ungovernable elephant of earthy desire, that stuns it with its loud shrieks (on its way).

x42|o/

विषय-आ.जगर~उदार-विष-फूत्कार-मूर्च्छित: ।

कामुक: कामिनी.भूमौ रसात् प्राyo विपोथित: ॥४२॥

viSaya~A.jagara~udAra-viSa-"phUt"kAra-mUrcchita: |

kAmuka: kAminI.bhUmau rasAt prAya:_ vipothita: ||42||

viSaya~Ajagara~udAra-viSa-phUtkAra-mUrcchita:

x viSaya~Ajagara~udAra-poison-phUtkAra-mUrcchita +

kAmuka:

kAminI.bhUmau

rasAt_prAya: vipothita:

#phUtkAra sound of striking snake, viSaya~Ajagara~udAra-viSa-phUtkAra-mUrcchita: || y7044.042||

jd#>puth to hurt —>#pothita —>#vipothita -adj.- crushed, shattered, MBh.&c.

~sv.42 This deer known as the mind is made insensible by the poisonous exhalation of the snake known as worldly pleasure and craving for such pleasure.

~vlm.42. There is again the huge snake of worldly affairs, which benumbs it with its poisonous breath; and so do the fairies on the face of the earth, serve to enslave the mind in love to them.

jd#>aj to drive —>#aja —> #Ajagara, #AjagarI aja-gara of a boa-constrictor.

x43|o/

कोप-दाव~अनल-प्लुष्ट-पृष्ठ-विस्फोट-दाहवान् ।

सदा गतागतानेक-दीर्घ-दु:ख-प्रदाहवान् ॥४३॥

kopa-dAva~anala-pluSTa-pRSTha-visphoTa-dAhavAn |

sadA gatÂgatÂneka-dIrgha-du:kha-pradAhavAn ||43||

kopa-dAva~anala-pluSTa-pRSTha-visphoTa-dAhavAn

x anger.fire-flame.scorched-pRSTha-visphoTa-burningly +

always/ever

gata~agata- / gata~Agata-

coming&going many

-aneka

-long-painful-pradAhavAn

#pluSTa -adj.- burned, scorched, suSr.; frozen, vcar.

#visphoTa

~vlm.43. There is also the wild fire of anger, which boils like a smart bile with its burning flame in the human breast; and inflames the mind with endless pain, by its repeated recurrence in the bosom.

~sv. It is burnt by the fire of anger. It is dried up by worries and anxieties. It is pursued by the tiger known as poverty. It falls into the pit of attachment. Its heart is broken by the frustration of its own pride.

x44|o/

स्व.आत्म-लग्न~अभिलाष-अंश-दंश-दोषैर्_उपद्रुत: ।

भोग-लोभ-लसन्-मोद-शृगाल-चिर-विद्रुत: ॥४४॥

sva.Atma-lagna~abhilASa~aMza-daMza-doSai:_ upadruta: |

bhoga-lobha-lasan-moda-zRgAla-cira-vidruta: ||44||

sva.Atma-lagna~abhilASa~aMza-daMza-doSai:

w own.Self-lagna~abhilASa~aMza-daMza-doSas

upadruta:

x +

bhoga-lobha-lasan-moda-zRgAla-cira-vidruta:

x bhoga-lobha-lasan-moda-zRgAla-long-vidruta

#upadruta

#vidruta

~vlm.44. The desires clinging to the mind, are as gnats and fleas, biting and stinging it constantly; and its carnal enjoyments, appetites and revelries, are as shakals shrieking loudly about it.

x45|o/

स्व.कर्म-कर्तृता~उद्भ्रान्त-दारिद्र्य-द्वीपि~अनुद्रुत: ।

व्यामोह-मिहिक~अन्धत्व-कूट~अवट-लुठत्-तनु: ॥४५॥

sva.karma-kartRtA-udbhrAnta-dAridrya-dvIpi-anudruta: |

vyAmoha-mihika~andhatva-kUTa~avaTa-luThat-tanu: ||45||

sva.karma-kartRtA-udbhrAnta-dAridrya-dvIpi-anudruta:

x +

vyAmoha-mihika~andhatva-kUTa~avaTa-luThat-tanu:

~vlm.45. It is led by virtue of its actions, to wander all about without any rest or profit to its self, and driven from place to place by the tiger like poverty, staring grimly at its face, again it is blinded amidst the mist of its affections to children and others, and lost at last in the hidden pitfall of death.

x46|o/

मान-सिंह-समुल्लास-हृदय~उत्कम्पन~अतुर: ।

मरणेन रणे येन वृक्ष-पुष्पम् इव_ईक्षित: ॥४६॥

mAna-siMha-samullAsa-hRdaya~utkampana~atura: |

maraNena raNe yena vRkSa-puSpam iva_IkSita: ||46||

mAna-siMha-samullAsa-hRdaya~utkampana~atura:

x mAna-lion-samullAsa-Heart-utkampana~atura +

maraNena raNe yena

w which death/dying in battle

vRkSa-puSpam iva_IkSita:

~vlm.46. Again it trembles with the sense of and fear for its honor, which like a lion strikes tremor in its heart; while it is struck with terror at the glaring of the wolf of death at its face.

x47|o/

गर्वेण गिरणाय_आशु दूरto जन-सेवित: ।

कामै: समन्तत: दन्त-वितानित-यव~अङ्कुर: ॥४७॥

garveNa giraNAya_Azu dUra.ta:_ jana-sevita: |

kAmai: samantata: danta-vitAnita-yava~aGkura: ||47||

garveNa

w pride

giraNAya~Azu

dUra.tas-jana-sevita:

kAmai:

w desires

samantata:

danta-vitAnita-yava~aGkura:

x tooth-vitAnita-yava-shoot

~vlm.47. It is afraid of pride, as a forester in dread of dragons coming to devour him; and it fears the appetites, which with their open mouths and bloody teeth, threaten to engulf it in ruin.

x48|o/

तारुण्य.नारी-सुःर्दा क्षणम् आलिङ्ग्य वर्जित: ।

दु:संचारेषु पवनै: कुपितैर्_इव वर्जित: ॥४८॥

tAruNya.nArI-suhRdA kSaNam AliGgya varjita: |

du:saMcAreSu pavanai: kupitai:_ iva varjita: ||48||

the brief embrace of a girl.friend

and then

it's down this sorry road

blown here and there by bitter winds

~vlm.48. It is no less in fear of its female companions in youth, whose amorous embraces like gusts of wind threaten to hurl it headlong to repeated hell-pits.

x49|o/

कदाचिद्_निर्वृतिम् याति स* शमम् च तरौ क्वचित् ।

मनो~हरिणको राजन्_न्Âजीवम् इव भास्वति ॥४९॥

kadAcit_ nirvRtim yAti sa* zamam ca tarau kvacit |

mana:~hariNako_ rAjan, nAjIvam iva bhAsvati ||49||

kadAcit

whenever to

nirvRtim

yAti

coming

sa:_ zamam ca tarau kvacit

Mind-hariNako

, Your Majesty,

na a-jIvam – not un.living / na AjIvam – no livelihood

iva bhAsvati

~vlm.49. It seldom happens, O prince! that the deerlike mind finds its rests in the arbour of godliness; as the living beings do, when they come from darkness to day light. (It ought to be, when they come from day light to repose at night).

~sv.49 At some stage, this deer turns away from all this and seeks the refuge of some tree already described (the tree of meditation) and there it shines brightly.

x50|o/

तालीत-माल-बकुल-आदिक-वृक्ष-गुल्म-

विश्रान्तिषु प्रचुर-पुष्प-विलास-हासै: ।

नाम_अपि यस्य न विदन्ति सुखस्य मूढा:

प्राप्नोति तc_chaम-तरो: स्व.मनस्-मृग: व: ॥५०॥

tAlIta-mAla-bakula~Adika-vRkSa-gulma-

vizrAntiSu pracura-puSpa-vilAsa-hAsai: |

nAma_ api yasya na vidanti sukhasya mUDhA:

prApnoti tat_zama-taro: sva.manas-mRga: va: ||50||

tAlIta-mAla-bakula~Adika-vRkSa-gulma-vizrAntiSu

pracura-puSpa-vilAsa-hAsai:

x +

nAma_ api yasya na vidanti sukhasya mUDhA:

prApnoti tat_zama-taro:

sva.manas-mRga: va:

~sv.50 Supreme peace or bliss is not attained in any other condition but the unconditioned state of consciousness, and this is attained only in the shade of the tree known as samAdhi or meditation.

~vlm.50. O ye hearers, let your deerlike minds find that delight in the arbour of peace, whose name even is not known to the ignorant, who are deluded by their fickle and smiling fortunes, resembling the oscillating smiles of flowers.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

Comments and suggestions

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Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

DAILY READINGS wd 21 March

fm5035 2.mr21-23 prahrAda's soliloquy .z88

https://www.dropbox.com/s/0onxa96vs7z9mh3/fm5035%202.mr21-23%20prahrAda%27s%20soliloquy%20.z88.docx?dl=0

fm7044 3.mr 20-21 The samAdhi Tree .z50

https://www.dropbox.com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.docx?dl=0

fm2018 1.mr20..22 Concerning Examples .z70

https://www.dropbox.com/s/rkotayv5glh8up6/fm2018%201.mr20..22%20Concerning%20Examples%20.z70.docx?dl=0

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात् स* मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ७.४४

राम उवाच ।

क्रमात् समाधान-तरोर्_आ=जीव-फल-शालिनीम् ।

स=लता-कुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम् मुने ॥७।४४।१॥

वसिष्ठ उवाच ।

आ=जीवम् उद्यद्~उत्सेधम् विवेकि-जन=कानने ।

पत्र-पुष्प-फल~उपेतम् समाधान-तरुम् शृणु ॥२॥

यथा-कथम्.चिद्~उदितम् दुःखेन स्वयम् एव च ।

संसार-वन=निर्वेदम् बीजम् अस्य विदुर्_बुधाः ॥३॥

शुभ-जाल-हलाकृष्टम् रसासिक्तम् अहर्.निशम् ।

प्रवहच्_छ्वसनाकुल्यम् क्षेत्रम् अस्य विदुर्_बुधाः ॥४॥

समाधि-बीजम् संसार-निर्वेदः पतति स्वयम् ।

चित्त.भूमौ विविक्तायाम् विवेकि-जन=कानने ॥५॥

स्व.चित्त-भूमौ पतितम् ध्यान-बीजम् महाधिया ।

सेकैर्_अमीभिर्_यत्नेन संसेक्तव्यम् अखेदिनः ॥६॥

शुद्धैः स्निग्दैः पवित्रैश्_च मधुरैर्_आत्मना_उहितैः ।

सत्.संगमनवक्षीरैर्_ऐन्दवैर्_अमृतैर्_इव ॥७॥

अन्तः-शून्य-प्रदैः पूर्णैः स्वच्छैर्_अमृत-शीतलैः ।

विसृतैर्_अमृताकुल्या-शास्त्रार्थ-वर-वारिभिः ॥८॥

स्व.चित्त-भूमौ पतितम् परिज्ञाय महाधिया ।

बीजम् संसार-निर्वेदः रक्ष्यम् ध्यानस्य यत्नतः ॥९॥

तपःप्रकार-दानेन पदार्थ-घटन-ईशितैः ।

तीर्थ-आयतन-विश्रान्ति-वृति-विस्तार-कल्पनैः ॥१०॥

कर्तव्यः_अङ्कुरितस्य_अस्य रक्षिता शिक्षित-आशयः ।

संतोष-नामा प्रियया नित्यम् मुदितया_अन्वितः ॥११॥

पश्चात् स्थित-आशा-विहगान् पर-प्रणय-पक्षिणः ।

अस्माद्_आपत् ततः काम-गर्व-गृध्रान्_निवारयेत् ॥१२॥

मृदुभिः सत्.क्रिया-कुन्तैर्_विवेक~अर्क-तपैर्_अपि ।

अचिन्त्य-आलोक.दैर्_अस्मान्_मार्जितव्यम् रजस्-तमः ॥१३॥

संपदः प्रमदाश्_च_एव तरङ्गा* भोग-भङ्गुराः ।

पतन्ति_अशनयस्_ तस्मिन्_दुष्कृत~अभ्र-समीरिताः ॥१४॥

धैर्य~उदार्य-दया-मन्त्रैः_जप-स्नान-तपो~दमैः ।

विनिवारयित-व्यास्ताः प्रणव~अर्थ-त्रिशूलिना ॥१५॥

इति संरक्षिताद्_अस्माद्_ध्यान-बीजात् प्रवर्तते ।

आभिजात्य~उन्नतः श्रीमान्-विवेक-आख्यः नव~अङ्कुरः ॥१६॥

तेन सा चित्त-भूः_भाति स.प्रकाशा विकासिनी ।

भवत्या_आलोक-रम्या च खम् यथा.अभिनव-इन्दुना ॥१७॥

तस्माद्_अङ्कुर.तः पत्रे उभौ विकस-तः स्वयम् ।

एकम् शास्त्र~अभिगमनम् द्वितीयम् साधु-संगमः ॥१८॥

स्तम्भम् एष* निबध्नाति स्थैर्यम् नाम समुन्नतिम् ।

संतोष-त्वग्-विवलितम् वैराग्य-रस-रञ्जितम् ॥१९॥

वैराग्य-रस-पुष्ट-आत्मा शास्त्रार्थ-प्रावृष~अन्वितः ।

स्वल्पेन_एव स्व.कालेन पराम् एति समुन्नितम् ॥२०॥

शास्त्र~अर्थ-साधु.संपर्क-वैराग्य-रस-पीवरः ।

राग-द्वेष-कपि-क्षोभैर्_न मनाग्_अपि कम्पते ॥२१॥

अथ तस्मात् प्रजायन्ते विज्ञान~अलंकृत-आकृतेः ।

लता* रस-विलासिन्या* इमाः वितत-देश=गाः ॥२२॥

स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।

समता शान्तता मैत्री करुणा कीर्तिर्_ आर्यता ॥२३॥

लताभिर्_गुण-पत्त्राभिः स* ध्यान-तरुर्_ऊर्जितः ।

यशः पुष्प~अभिरेताभिः पारिजात-आयते यतेः ॥२४॥

इत्य्_असौ ज्ञान-विटपी लता-पल्लव-पुष्पवान् ।

भविष्यज्_ज्ञान.फल-दो दिन~अनुदिनम् उत्तमः ॥२५॥

यशः-कुसुम-गुच्छ-आढ्यः गुण-पल्लव-लासवान् ।

वैराग्य-रस-विस्तारी प्रज्ञा-मञ्जरित-आकृत्तिः ॥२६॥

सर्वाः शीतलयति_आशाः प्रावृषि_इव पयस्-धरः ।

सर्ग-आतपम् शमयति सूर्य-तापम् इव_उडुपः ॥२७॥

प्रतनोति शम~च्.छायाम् छायाम् इव घन-आगमः ।

निरोधम् आस्फुरायति शमो_ऽनिल* इव_अम्बुदम् ॥२८॥

निबध्नात्य्_आत्मना पीठम् कुल~अचल* इव स्थितम् ।

फलस्य रचयत्य्_ऊर्ध्वम् घटिकाम् मङ्गल.आदिताम् ॥२९॥

विवेक-कल्प.वृक्षे तु वर्धमाने दिने दिने ।

छाया-वितान-वलिते पुंसो हृदय-कानने ॥३०॥

प्रवर्तते शीतलता तल-ताअ~अपहारिणी ।

अभ्युल्लसन्_ मति-लता तुषार~उदर-सुन्दरी ॥३१॥

यस्याम् अवान्तर-श्रान्तो विश्राम्यति मनो~मृगः ।

आ=जन्म-जीर्ण-पथिकः पथि कोलाहल-आकुलः ॥३२॥

सत्ता-मात्र-आत्म-शारीर-चर्म~अर्थम् प्रेक्षितो_ऽरिभिः ।

नानाता~असार-स.आकार-गोपयञ्-जर्जर~उन्मुखः ॥३३॥

संसार~अरण्य-विसरद्-वासना-पवन-ईरितः ।

अहंता-ताप-सरिता सर्वदा विप्रदारदी ॥३४॥

दीर्घ-आदरी-दूरचित-सार-संचार-जर्जरः ।

पुत्र-पौत्र-परामर्श-प्रतापात् पतितः_अवटे ॥३५॥

लक्ष्मी-लता-विलुठनात् संकटैः कुण्ठित~अङ्गकः ।

तृष्णा-श्री-सरितम् गृह्णन् कल्लोलैर्_दूरम् आहतः ॥३६॥

व्याधि-दुर्व्याध-वैधुर्य-पलायन-परायणः ।

अशङ्कित-विधिर्_व्याध-पाताद्_इव कृताकृतिः ॥३७॥

ज्ञेय~अस्पन्द-समायात-दुःख-सायक-शङ्कितः ।

वैरि-विद्रवण-व्यग्रो दृषद्_आहरण~अङ्कितः ॥३८॥

उन्नतानत-सम्पात-निपादेन_अति.घूर्णितः ।

विकार~उपल-निर्घातैः पारम्पर्येण चूर्णितः ॥३९॥

तृष्णा-चारु-लता-जाल-प्रवेश-वश-विक्षतः ।

स्व.प्रज्ञा-रचित-आचारः परमायास्वशिक्षितः ॥४०॥

इन्द्रिय-ग्रामम् आगत्य प्रपलायन-तत्परः ।

सु.दुर्ग्रह-गजेन्द्र~उग्र-विस्फूर्जन-विमर्दितः ॥४१॥

विषय-आ.जगर~उदार-विष-फूत्कार-मूर्च्छितः ।

कामुकः कामिनी.भूमौ रसात् प्रायो विपोथितः ॥४२॥

कोप-दाव~अनल-प्लुष्ट-पृष्ठ-विस्फोट-दाहवान् ।

सदा गतागतानेक-दीर्घ-दुःख-प्रदाहवान् ॥४३॥

स्व.आत्म-लग्न~अभिलाष-अंश-दंश-दोषैर्_उपद्रुतः ।

भोग-लोभ-लसन्-मोद-शृगाल-चिर-विद्रुतः ॥४४॥

स्व.कर्म-कर्तृता~उद्भ्रान्त-दारिद्र्य-द्वीपि~अनुद्रुतः ।

व्यामोह-मिहिक~अन्धत्व-कूट~अवट-लुठत्-तनुः ॥४५॥

मान-सिंह-समुल्लास-हृदय~उत्कम्पन~अतुरः ।

मरणेन रणे येन वृक्ष-पुष्पम् इव_ईक्षितः ॥४६॥

गर्वेण गिरणाय_आशु दूरतो जन-सेवितः ।

कामैः समन्ततः दन्त-वितानित-यव~अङ्कुरः ॥४७॥

तारुण्य.नारी-सुःर्दा क्षणम् आलिङ्ग्य वर्जितः ।

दुःसंचारेषु पवनैः कुपितैर्_इव वर्जितः ॥४८॥

कदाचिद्_निर्वृतिम् याति स* शमम् च तरौ क्वचित् ।

मनो~हरिणको राजन्_न्Âजीवम् इव भास्वति ॥४९॥

तालीत-माल-बकुल-आदिक-वृक्ष-गुल्म-

विश्रान्तिषु प्रचुर-पुष्प-विलास-हासैः ।

नाम_अपि यस्य न विदन्ति सुखस्य मूढाः

प्राप्नोति तच्_छम-तरोः स्व.मनस्-मृगः वः ॥५०॥

॥

FM.Canto 7.44

rAma said—

7.44.1

tell me all.about the Tree of Contemplation*

loaded with life.sustaining fruit

and wrapped in flowering vines

tell me, silent muni, of the state of being.So

which gives Repose

vasiShTha said—

there is

a tree

that is life.sustaining

it rises

high

in the Woods of the Discerner.Folk

full

with

leaf & flower & fruit

it is

the Tree of samAdhAna.Contemplation

listen

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 39 40 41 42 43 44 45 46 47 48 49

fm7044 3.mr20-21 The samAdhi Tree .z50.docx

Jiva Das

unread,

Mar 19, 2021, 8:30:50 AM3/19/21

to yoga vasishtha

FM7044 THE SAMÂDHI TREE 3.mr 20-21 .z50

https://www.dropbox.com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.docx?dl=0

FM.7.25.FM.7.49

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FM7044 THE SAMÂDHI TREE

सर्ग ७.४४

sarga 7.44

राम* उवाच ।

rAma* uvAca |

क्रमात् समाधान.तरोर् आ=जीव.फल.शालिनीम् ।

kramAt samAdhAna.taro:_A=jIva.phala.zAlinIm |

स=लता.कुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम् मुने ॥७।४४।१॥

sa=latA.kusumAm brUhi sattAm vi.zrAnti.dAm mune ||7|44|1||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

आ=जीवम् उद्यद्.उत्सेधम् विवेकि.जन=कानने ।

A=jIvam udyat.utsedham viveki.jana=kAnane |

पत्र.पुष्प.फल.उपेतम् समाधान.तरुम् शृणु ॥७।४४।२॥

patra.puSpa.phala.upetam samAdhAna.tarum zRNu ||7|44|2||

यथा.कथम्.चिद्.उदितम् दुःखेन स्वयम् एव च ।

yathA.katham.cit.uditam du:khena svayam eva ca |

संसार.वन=निर्वेदम् बीजम् अस्य विदुर् बुधाः ॥७।४४।३॥

saMsAra.vana=nirvedam bIjam asya vidu:_budhA: ||7|44|3||

शुभ.जाल.हलाकृष्टम् रसासिक्तम् अहर्.निशम् ।

zubha.jAla.hala.AkRSTam rasAsiktam ahar.nizam |

प्रवहच् छ्वसनाकुल्यम् क्षेत्रम् अस्य विदुर् बुधाः ॥७।४४।४॥

pravahat_zvasanAkulyam kSetram asya vidu:_budhA: ||7|44|4||

समाधि.बीजम् संसार.निर्वेदः पतति स्वयम् ।

samAdhi.bIjam saMsAra.nirveda: patati svayam |

चित्त.भूमौ विविक्तायाम् विवेकि.जन=कानने ॥७।४४।५॥

citta.bhUmau viviktAyAm viveki.jana=kAnane ||7|44|5||

स्व.चित्त.भूमौ पतितम् ध्यान.बीजम् महाधिया ।

sva.citta.bhUmau patitam dhyAna.bIjam mahAdhiyA |

सेकैर् अमीभिर् यत्नेन संसेक्तव्यम् अखेदिनः ॥७।४४।६॥

sekai:_amIbhi:_yatnena saMsektavyam akhedina: ||7|44|6||

शुद्धैः स्निग्दैः पवित्रैश् च मधुरैर् आत्मना_उहितैः ।

zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_uhitai: |

सत्.संगमनवक्षीरैर् ऐन्दवैर् अमृतैर् इव ॥७।४४।७॥

sat.saMgamana.vakSi.Irai:_aindavai:_amRtai:_iva ||7|44|7||

अन्तः.शून्य.प्रदैः पूर्णैः स्वच्छैर् अमृत.शीतलैः ।

anta:.zUnya.pradai: pUrNai: svacchai:_amRta.zItalai: |

विसृतैर् अमृताकुल्या.शास्त्रार्थ.वर.वारिभिः ॥७।४४।८॥

visRtai:_amRtAkulyA.zAstrArtha.vara.vAribhi: ||7|44|8||

स्व.चित्त.भूमौ पतितम् परिज्ञाय महाधिया ।

sva.citta.bhUmau patitam parijJAya mahAdhiyA |

बीजम् संसार.निर्वेदः रक्ष्यम् ध्यानस्य यत्नतः ॥७।४४।९॥

bIjam saMsAra.nirveda:_rakSyam dhyAnasya yatnata: ||7|44|9||

तपःप्रकार.दानेन पदार्थ.घटन.ईशितैः ।

tapa:prakAra.dAnena padArtha.ghaTana.Izitai: |

तीर्थ.आयतन.विश्रान्ति.वृति.विस्तार.कल्पनैः ॥७।४४।१०॥

tIrtha.Ayatana.vizrAnti.vRti.vistAra.kalpanai: ||7|44|10||

कर्तव्यः_अङ्कुरितस्य_अस्य रक्षिता शिक्षित.आशयः ।

kartavya:_aGkuritasya_asya rakSitA zikSita.Azaya: |

संतोष.नामा प्रियया नित्यम् मुदितया_अन्वितः ॥७।४४।११॥

saMtoSa.nAmA:_priyayA nityam muditayA_anvita: ||7|44|11||

पश्चात् स्थित.आशा.विहगान् पर.प्रणय.पक्षिणः ।

pazcAt sthita.AzA.vihagAn para.praNaya.pakSiNa: |

अस्माद् आपत् ततः काम.गर्व.गृध्रान् निवारयेत् ॥७।४४।१२॥

asmAt_Apat tata: kAma.garva.gRdhrAn_nivArayet ||7|44|12||

मृदुभिः सत्.क्रिया.कुन्तैर् विवेक.अर्क.तपैर् अपि ।

mRdubhi: sat.kriyA.kuntai:_viveka.arka.tapai:_api |

अचिन्त्य.आलोक.दैर् अस्मान् मार्जितव्यम् रजस्.तमः ॥७।४४।१३॥

acintya.Aloka.dai:_asmAt_mArjitavyam raja:.tama: ||7|44|13||

संपदः प्रमदाश् च_एव तरङ्गा* भोग.भङ्गुराः ।

sampada: pramadA:_ca_eva taraGgA: bhoga.bhaGgurA: |

पतन्ति_अशनयस् तस्मिन् दुष्कृत.अभ्र.समीरिताः ॥७।४४।१४॥

patanti azanaya:_tasmin_duSkRta.abhra.samIritA: ||7|44|14||

धैर्य.उदार्य.दया.मन्त्रैः_जप.स्नान.तपो.दमैः ।

dhairya.udArya.dayA.mantrai:_japa.snAna.tapa:.damai: |

विनिवारयित.व्यास्ताः प्रणव.अर्थ.त्रिशूलिना ॥७।४४।१५॥

vi.nivArayita.vyAstA: praNava.artha.trizUlinA ||7|44|15||

इति संरक्षिताद् अस्माद् ध्यान.बीजात् प्रवर्तते ।

iti saMrakSitAt_asmAt_dhyAna.bIjAt pravartate |

आभिजात्य.उन्नतः श्रीमान्.विवेक.आख्यः नव.अङ्कुरः ॥७।४४।१६॥

AbhijAtya.unnata: zrImAn.viveka.Akhya: nava.aGkura: ||7|44|16||

तेन सा चित्त.भूः_भाति स.प्रकाशा विकासिनी ।

tena sA citta.bhU:_bhAti sa.prakAzA vikAsinI |

भवत्या_आलोक.रम्या च खम् यथा.अभिनव.इन्दुना ॥७।४४।१७॥

bhavatyA_Aloka.ramyA ca kham yathA.abhinava.indunA ||7|44|17||

तस्माद् अङ्कुरतः पत्रे उभौ विकसतः स्वयम् ।

tasmAt_aGkura.ta: patre ubhau vikasa.ta: svayam |

एकम् शास्त्र.अभिगमनम् द्वितीयम् साधु.संगमः ॥७।४४।१८॥

ekam zAstra.abhigamanam dvitIyam sAdhu.saMgama: ||7|44|18||

स्तम्भम् एष* निबध्नाति स्थैर्यम् नाम समुन्नतिम् ।

stambham eSa* nibadhnAti sthairyam nAma samunnatim |

संतोष.त्वग्.विवलितम् वैराग्य.रस.रञ्जितम् ॥७।४४।१९॥

saMtoSa.tvak.vivalitam vairAgya.rasa.raJjitam ||7|44|19||

वैराग्य.रस.पुष्ट.आत्मा शास्त्रार्थ.प्रावृष.अन्वितः ।

vairAgya.rasa.puSTa.AtmA zAstra.artha.prAvRSa.anvita: |

स्वल्पेन_एव स्वकालेन पराम् एति समुन्नितम् ॥७।४४।२०॥

svalpena_eva sva.kAlena parAm eti sam.unnitam ||7|44|20||

शास्त्र.अर्थ.साधु.संपर्क.वैराग्य.रस.पीवरः ।

zAstra.artha.sAdhu.samparka.vairAgya.rasa.pIvara: |

राग.द्वेष.कपि.क्षोभैर् न मनाग्_अपि कम्पते ॥७।४४।२१॥

rAga.dveSa.kapi.kSobhai:_na manAk_api kampate ||7|44|21||

अथ तस्मात् प्रजायन्ते विज्ञान.अलंकृत.आकृतेः ।

atha tasmAt prajAyante vijJAna.alaMkRta.AkRte: |

लता* रस.विलासिन्या* इमाः वितत.देश=गाः ॥७।४४।२२॥

latA* rasa.vilAsinyA* imA* vitata.deza=gA: ||7|44|22||

स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।

sphuTatA satyatA sattA dhIratA nirvikalpatA |

समता शान्तता मैत्री करुणा कीर्तिर् आर्यता ॥७।४४।२३॥

samatA zAntatA maitrI karuNA kIrti:_AryatA ||7|44|23||

लताभिर् गुण.पत्त्राभिः स* ध्यान.तरुर् ऊर्जितः ।

latAbhi:_guNa.pattrAbhi: sa* dhyAna.taru:_Urjita: |

यशः पुष्प.अभिरेताभिः पारिजात.आयते यतेः ॥७।४४।२४॥

yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate: ||7|44|24||

इत्य् असौ ज्ञान.विटपी लता.पल्लव.पुष्पवान् ।

iti_asau jJAna.viTapI latA.pallava.puSpavAn |

भविष्यज्_ज्ञान.फल.दो दिन.अनुदिनम् उत्तमः ॥७।४४।२५॥

bhaviSyat_jJAna.phala.da:_dina.anudinam uttama: ||7|44|25||

यशः.कुसुम.गुच्छ.आढ्यः गुण.पल्लव.लासवान् ।

yaza:.kusuma.guccha.ADhya: guNa.pallava.lAsavAn |

वैराग्य.रस.विस्तारी प्रज्ञा.मञ्जरित.आकृत्तिः ॥७।४४।२६॥

vairAgya.rasa.vistArI prajJA.maJjarita.AkRtti: ||7|44|26||

सर्वाः शीतलयति_आशाः प्रावृषि_इव पयस्.धरः ।

sarvA: zItalayati_AzA: prAvRSi_iva payyo.dhara: |

सर्ग.आतपम् शमयति सूर्य.तापम् इव_उडुपः ॥७।४४।२७॥

sarga.Atapam zamayati sUrya.tApam iva_uDupa: ||7|44|27||

प्रतनोति शम.च्छायाम् छायाम् इव घन.आगमः ।

pratanoti zama.chAyAm chAyAm iva ghana.Agama: |

निरोधम् आस्फुरायति शमो ऽनिल* इव_अम्बुदम् ॥७।४४।२८॥

nirodham AsphurAyati zama:_anila* iva_ambudam ||7|44|28||

निबध्नात्य् आत्मना पीठम् कुल.अचल* इव स्थितम् ।

nibadhnAti_AtmanA pITham kula.acala* iva sthitam |

फलस्य रचयत्य् ऊर्ध्वम् घटिकाम् मङ्गल.आदिताम् ॥७।४४।२९॥

phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm ||7|44|29||

विवेक.कल्प.वृक्षे तु वर्धमाने दिने दिने ।

viveka.kalpa.vRkSe tu vardhamAne dine dine |

छाया.वितान.वलिते पुंसो हृदय.कानने ॥७।४४।३०॥

chAyA.vitAna.valite puMsa:_hRdaya.kAnane ||7|44|30||

प्रवर्तते शीतलता तल.ताप.अपहारिणी ।

pravartate zItalatA tala.tApa.apahAriNI |

अभ्युल्लसन् मति.लता तुषार.उदर.सुन्दरी ॥७।४४।३१॥

abhyullasan mati.latA tuSAra.udara.sundarI ||7|44|31||

यस्याम् अवान्तर.श्रान्तो विश्राम्यति मनो.मृगः ।

yasyAm avAntara.zrAnta:_vizrAmyati mana:.mRga: |

आ=जन्म.जीर्ण.पथिकः पथि कोलाहल.आकुलः ॥७।४४।३२॥

A=janma.jIrNa.pathika: pathi kolAhala.Akula: ||7|44|32||

सत्ता.मात्र.आत्म.शारीर.चर्म.अर्थम् प्रेक्षितो ऽरिभिः ।

sattA.mAtra.Atma.zArIra.carma.artham prekSita:_aribhi: |

नानाता.असार.स.आकार.गोपयञ्.जर्जर.उन्मुखः ॥७।४४।३३॥

nAnAtA.asAra.sa.AkAra.gopayan.jarjara.unmukha: ||7|44|33||

संसार.अरण्य.विसरद्.वासना.पवन.ईरितः ।

saMsAra.araNya.visarat.vAsanA.pavana.Irita: |

अहम्ता.ताप.सरिता सर्वदा विप्रदारदी ॥७।४४।३४॥

ahamtA.tApa.saritA sarvadA vipra.dAradI ||7|44|34||

दीर्घ.आदरी.दूरचित.सार.संचार.जर्जरः ।

dIrgha.AdarI.dUracita.sAra.saMcAra.jarjara: |

पुत्र.पौत्र.परामर्श.प्रतापात् पतितो ऽवटे ॥७।४४।३५॥

putra.pautra.parAmarza.pratApAt patita:_avaTe ||7|44|35||

लक्ष्मी.लता.विलुठनात् संकटैः कुण्ठित.अङ्गकः ।

lakSmI.latA.viluThanAt_saMkaTai: kuNThita.aGgaka: |

तृष्णा.श्री.सरितम् गृह्णन् कल्लोलैर् दूरम् आहतः ॥७।४४।३६॥

tRSNA.zrI.saritam gRhNan kallolai:_dUram Ahata: ||7|44|36||

व्याधि.दुर्व्याध.वैधुर्य.पलायन.परायणः ।

vyAdhi.dur.vyAdha.vaidhurya.palAyana.parAyaNa: |

अशङ्कित.विधिर् व्याध.पाताद् इव कृताकृतिः ॥७।४४।३७॥

azaGkita.vidhi:_vyAdha.pAtAt_iva kRtAkRti: ||7|44|37||

ज्ञेय.अस्पन्द.समायात.दुःख.सायक.शङ्कितः ।

jJeya.aspanda.samAyAta.du:kha.sAyaka.zaGkita: |

वैरि.विद्रवण.व्यग्रो दृषद् आहरण.अङ्कितः ॥७।४४।३८॥

vairi.vidravaNa.vyagra:_dRSat_AharaNa.aGkita: ||7|44|38||

उन्नतानत.सम्पात.निपादेन_अति.घूर्णितः ।

unnata.anata.sampAta.nipAdena_ati.ghUrNita: |

विकार.उपल.निर्घातैः पारम्पर्येण चूर्णितः ॥७।४४।३९॥

vikAra.upala.nirghAtai: pAramparyeNa cUrNita: ||7|44|39||

तृष्णा.चारु.लता.जाल.प्रवेश.वश.विक्षतः ।

tRSNA.cAru.latA.jAla.praveza.vaza.vikSata: |

स्व.प्रज्ञा.रचित.आचारः परमायास्व्_अशिक्षितः ॥७।४४।४०॥

sva.prajJA.racita.AcAra: paramAyAsv_azikSita: ||7|44|40||

इन्द्रिय.ग्रामम् आगत्य प्रपलायन.तत्परः ।

indriya.grAmam Agatya prapalAyana.tatpara: |

सु.दुर्ग्रह.गजेन्द्र.उग्र.विस्फूर्जन.विमर्दितः ॥७।४४।४१॥

su.durgraha.gajendra.ugra.visphUrjana.vimardita: ||7|44|41||

विषय.आजगर.उदार.विष.फूत्कार.मूर्च्छितः ।

viSaya.A.jagara.udAra.viSa."phUt"kAra.mUrcchita: |

कामुकः कामिनी.भूमौ रसात् प्रायो विपोथितः ॥७।४४।४२॥

kAmuka: kAminI.bhUmau rasAt prAya:_vipothita: ||7|44|42||

कोप.दाव.अनल.प्लुष्ट.पृष्ठ.विस्फोट.दाहवान् ।

kopa.dAva.anala.pluSTa.pRSTha.visphoTa.dAhavAn |

सदा गतागतानेक.दीर्घ.दुःख.प्रदाहवान् ॥७।४४।४३॥

sadA gatÂgatÂneka.dIrgha.du:kha.pradAhavAn ||7|44|43||

स्व.आत्म.लग्न.अभिलाष.अंश.दंश.दोषैर् उपद्रुतः ।

sva.Atma.lagna.abhilASa.aMza.daMza.doSai:_upadruta: |

भोग.लोभ.लसन्.मोद.शृगाल.चिर.विद्रुतः ॥७।४४।४४॥

bhoga.lobha.lasan.moda.zRgAla.cira.vidruta: ||7|44|44||

स्व.कर्म.कर्तृता.उद्भ्रान्त.दारिद्र्य.द्वीपि.अनुद्रुतः ।

sva.karma.kartRtA.udbhrAnta.dAridrya.dvIpi.anudruta: |

व्यामोह.मिहिक.अन्धत्व.कूट.अवट.लुठत्.तनुः ॥७।४४।४५॥

vyAmoha.mihika.andhatva.kUTa.avaTa.luThat.tanu: ||7|44|45||

मान.सिंह.समुल्लास.हृदय.उत्कम्पन.अतुरः ।

mAna.siMha.samullAsa.hRdaya.utkampana.atura: |

मरणेन रणे येन वृक्ष.पुष्पम् इव_ईक्षितः ॥७।४४।४६॥

maraNena raNe yena vRkSa.puSpam iva_IkSita: ||7|44|46||

गर्वेण गिरणाय_आशु दूरतो जन.सेवितः ।

garveNa giraNAya_Azu dUra.ta:_jana.sevita: |

कामैः समन्ततः दन्त.वितानित.यव.अङ्कुरः ॥७।४४।४७॥

kAmai: samantata: danta.vitAnita.yava.aGkura: ||7|44|47||

तारुण्य.नारी.सुःर्दा क्षणम् आलिङ्ग्य वर्जितः ।

tAruNya.nArI.suhRdA kSaNam AliGgya varjita: |

दुःसंचारेषु पवनैः कुपितैर् इव वर्जितः ॥७।४४।४८॥

du:saMcAreSu pavanai: kupitai:_iva varjita: ||7|44|48||

कदाचिद् निर्वृतिम् याति स* शमम् च तरौ क्वचित् ।

kadAcit_nirvRtim yAti sa* zamam ca tarau kvacit |

मनो.हरिणको राजन् नाजीवम् इव भास्वति ॥७।४४।४९॥

mana:.hariNaka:_rAjan, nAjIvam iva bhAsvati ||7|44|49||

तालीत.माल.बकुल.आदिक.वृक्ष.गुल्म=

tAlIta.mAla.bakula.Adika.vRkSa.gulma.

विश्रान्तिषु प्रचुर.पुष्प.विलास.हासैः ।

vizrAntiSu pracura.puSpa.vilAsa.hAsai: |

नाम_अपि यस्य न विदन्ति सुखस्य मूढाः

nAma_api yasya na vidanti sukhasya mUDhA:

प्राप्नोति तच् छम.तरोः स्व.मनस्.मृगः वः ॥७।४४।५०॥

prApnoti tat_zama.taro: sva.manas.mRga: va: ||7|44|50||

oॐm

FM.7.44

THE SAMÂDHI TREE

RÂMA said—

क्रमात् समाधान.तरोर् आ=जीव.फल.शालिनीम् ।

kramAt samAdhAna.taro:_A=jIva.phala.zAlinIm |

स=लता.कुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम् मुने ॥७।४४।१॥

sa=latA.kusumAm brUhi sattAm vi.zrAnti.dAm mune ||7|44|1||

tell me all.about the Tree of Contemplation*

loaded with life.sustaining fruit

and wrapped in flowering vines

tell me of the state of being.So

which gives Repose, silent muni

kramAt samAdhAna.taro:_A=jIva.phala.zAlinIm | sa=latA.kusumAm brUhi sattAm vi.zrAnti.dAm mune

*vlm.1 Relate to me at length, O holy sage, the form of the arbour of samádhi, together with all its creepers, flowers and fruits, which supply holy men with good and refreshment, all along their lives.

Øtt.sam #samAdhA, .> #samAdhAtum sam. together .> sam.A – united . #samA.dhA – putting .> #samAdhAnam – putting things together • "I gather" CE20.BrEngl as in "I gather you are reading this" • the affix <.na> shows a thing that is gathered / or sama.A>dhA brought.together, as sam.AdhA com.posing •• giving attention (*samAdhAna.kR, "to attend") •• profound absorption or samAdhAna.Contemplation •• justification of a statement, proof (cf. s.#rUpaka) • (in dram. it has a very special sense) fixing the germ or leading incident (which gives rise to the whole plot) +

VASISHTHA THE PLENTIFUL said—

आ=जीवम् उद्यद्.उत्सेधम् विवेकि.जन=कानने ।

A=jIvam udyat.utsedham viveki.jana=kAnane |

पत्र.पुष्प.फल.उपेतम् समाधान.तरुम् शृणु ॥७।४४।२॥

patra.puSpa.phala.upetam samAdhAna.tarum zRNu ||7|44|2||

there is a tree that is life.sustaining

it rises high in the Woods of the Discerner.Folk;

it is full with leaf & flower & fruit,

the Tree of samAdhAna.Contemplation

listen

...

AjIvam . it is life.sustaining = udyat.utsedham . rising high = viveki.jana=kAnane . in the Woods of the Discerner Folk = patra.puSpa.phala+upetam . leaf.flower.fruit=full = samAdhAna.tarum . the Tree of samAdhAna.Contemplation: = zRNu . listen.

आजीवमुद्यदुत्सेधं ००० ।। २
.

*VA – What this would mean?
*vlm.2. Hear me relate to you about the tree of samádhi, which always grows in the forest of holy people, and is ever fraught with its luxuriant foliage and flowers and its luscious fruits.

#utsedha: . height, altitude • thickness, bigness MBh.&c. • excelling • the body R. vii , 116 , 19 [Comm.] Ka1s3. on Pa1n2. 5.2 , 21 ; (%{am}) n. killing , slaughter L. ; N. of several Sa1mans.

यथा.कथम्.चिद्.उदितम् दुःखेन स्वयम् एव च ।

yathA.katham.cit.uditam du:khena svayam eva ca |

संसार.वन=निर्वेदम् बीजम् अस्य विदुर् बुधाः ॥७।४४।३॥

saMsAra.vana=nirvedam bIjam asya vidu:_budhA: ||7|44|3||

yathA.kathaMcid.uditam somehow.or.other, it is said du:khena svayam eva ca

with sorrow, even of itself saMsAra.Forest is nirvedam bIjam asya the seed of this vidu:_budhA: the wise know

*sv.3 Its seed is a turning away from 'the world', whether this is caused naturally or otherwise by the experience of sorrow.

*vlm.3. The learned say, that it is some how or other, either by culture or its own spontaniety, that there grows a dissatisfaction with the wilderness of this world, in the heart of the reasonable man.

#vid .> #nirvid . #nirveda: . indifference, disgust • a religious Infidel + nirveda (निर्वेद, “despondency”) is caused by determinants (vibhAva) such as, being reduced to poverty, getting insulted, abusive language, anger, beating, loss of beloved persons, and the knowledge of the ultimate (lit. essential) truth and the like. It is to be represented on the stage by determinants such as weeping, sighing, deep breathing, deliberation and the like, on the part of women, and of persons of the inferior type.

शुभ.जाल.हलाकृष्टम् रसासिक्तम् अहर्.निशम् ।

zubha.jAla.hala.AkRSTam rasAsiktam ahar.nizam |

प्रवहच् छ्वसनाकुल्यम् क्षेत्रम् अस्य विदुर् बुधा: ॥७।४४।४॥

pravahat_zvasanAkulyam kSetram asya vidu:_budhA: ||7|44|4||

zubha.jAla.hala.AkRSTam m zubha.jAla.plow.AkRSTarasAsiktam ahar.nizam day and night

pravahat zvasanAkulyam kSetram asya vidu:_budhA: the field of this the wise know

*sv.4 Mind is a field. It is ploughed by right action, it is watered day and night by right feeling, it is nourished by the practice of prANayama.

*vlm.4. Its field is the heart of the wise man, furrowed by the plough of prosperity (i.e. which has had better fortune); which is watered with delight by day and night, and whose conduit is now flowing with sighs.

समाधि.बीजम् संसार.निर्वेद: पतति स्वयम् ।

samAdhi.bIjam saMsAra.nirveda: patati svayam |

चित्त.भूमौ विविक्तायाम् विवेकि.जन=कानने ॥७।४४।५॥

citta.bhUmau viviktAyAm viveki.jana=kAnane ||7|44|5||

samAdhi.bIjam as the seed of samAdhi saMsAra.nirveda: patati svayam

the distaste for the saMsAra falls citta.bhUmau on the ground of chitta.Affection

viviktAyAm viveki.jana=kAnane in the Woods of the Discerner Folk vivekijanakAnane

*sv.5 On this field known as the mind the seed known as samAdhi (turning away from the world) falls of its own accord when one is alone in the forest known as wisdom.

*vlm.5. It is the heart's regret at the world, which is the seed of samádhi or self.resignation; and it grows of itself in the ground of the contrite heart of the wise, in the forest land of reasonable men.

स्व.चित्त.भूमौ पतितम् ध्यान.बीजम् महाधिया ।

sva.citta.bhUmau patitam dhyAna.bIjam mahAdhiyA |

सेकैर् अमीभिर् यत्नेन संसेक्तव्यम् अखेदिन: ॥७।४४।६॥

sekai:_amIbhi:_yatnena saMsektavyam akhedina: ||7|44|6||

sva.citta=bhUmau

onto the ground of own.Affection self.esteem

patitam dhyAna.bIjam mahAdhiyA

a seed has fallen. It is dhyAna Meditation, deep thought

sekai:_amIbhi:_yatnena

by watering these with.effort regularly

saMsektavyam

the seed is to be soaked

akhedina:

untiringly

*vlm.6. When the seed of contrite reflection, falls in the minds of magnanimous men; it must be watered with diligence and iadefatigueableness with the following articles, viz:—

*sv.6 The wise man should endeavour constantly to keep this seed of meditation watered and nourished by intelligent methods.

शुद्धैः स्निग्दैः पवित्रैश्_च मधुरैर् आत्मना_उहितैः ।

zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_uhitai: |

सत्.संगमनवक्षीरैर् ऐन्दवैर् अमृतैर् इव ॥७।४४।७॥

sat.saMgamana.vakSi.Irai:_aindavai:_amRtai:_iva ||7|44|7||

zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_uhitai: sat.saMgamana.vakSi.Irai:

w good.companionship.flame.winds aindavai:_amRtai:_iva

*vlm.7. The society of pure, holy and complacent men, who speak sweetly and kindly for the good of other's; and whose speech serves as the sprinkling of fresh water or milk or dewdrops on the seeding grounds.

*sv.7 One should seek the company of the wise who are one's own real well.wishers and who are pure and friendly.

अन्तः.शून्य.प्रदैः पूर्णैः स्वच्छैर् अमृत.शीतलैः ।

anta:.zUnya.pradai: pUrNai: svacchai:_amRta.zItalai: |

विसृतैर् अमृताकुल्या.शास्त्रार्थ.वर.वारिभिः ॥७।४४।८॥

visRtai:_amRtAkulyA.zAstrArtha.vara.vAribhi: ||7|44|8||

anta:.zUnya.pradai: w inwardly begotten emptiness pUrNai: w fullness svacchai:_amRta.zItalai: visRtai: amRtAkulyA.zAstrArtha.vara.vAribhi:

*sv.8 Then one should water the seed of samAdhi or meditation by means of hearing, reflecting on and contemplating the scriptures which bring about total inner emptiness and which are full of wisdom, pure and cool like nectar.

*vlm.8. And by shedding the sacred waters of the sayings of the holy sástras, all about the aqueduct, which may serve to grow the seed, by their cool and ambrosial moisture.

स्व.चित्त.भूमौ पतितम् परिज्ञाय महाधिया ।

sva.citta.bhUmau patitam parijJAya mahAdhiyA |

बीजम् संसार.निर्वेदः रक्ष्यम् ध्यानस्य यत्नतः ॥७।४४।९॥

bIjam saMsAra.nirveda:_rakSyam dhyAnasya yatnata: ||7|44|9||

sva.citta.bhUmau patitam

what has fallen to the ground of Ur.own Affection

parijJAya mahAdhiyA

w deep thought having understood +

bIjam saMsAra.nirveda: rakSyam dhyAnasya yatnata:

*sv. Being aware of the precious seed of meditation or samAdhi that has fallen in the field of one's mind, the wise man should carefully cherish and nourish it by means of austerities, charity, etc.

*vlm.9. When the magnanimous soul, perceives the seed of contrite reflection fallen in the mind; he must try to preserve and foster the same with all diligence.

तप:प्रकार.दानेन पदार्थ.घटन.ईशितै: ।

tapa:prakAra.dAnena padArtha.ghaTana.Izitai: |

तीर्थ.आयतन.विश्रान्ति.वृति.विस्तार.कल्पनै: ॥७।४४।१०॥

tIrtha.Ayatana.vizrAnti.vRti.vistAra.kalpanai: ||7|44|10||

by.with the tapas .prakAra.dAnena padArtha.ghaTana.Izitai: tIrtha.Ayatana.vizrAnti.vRti.vistAra.kalpanai:

*sv. Being aware of the precious seed of meditation or samAdhi that has fallen in the field of one's mind, the wise man should carefully cherish and nourish it by means of austerities, charity, etc.

*vlm.10. This seed is to be grown by the manure of austerities, and by the power of using other means; by resorting to and resting in places pilgrimage and holy shrines, and by stretching his perseverance as his defence (or a fence about the seed.ground).

कर्तव्य:_अङ्कुरितस्य_अस्य रक्षिता शिक्षित.आशय: ।

kartavya:_aGkuritasya_asya rakSitA zikSita.Azaya: |

संतोष.नामा प्रियया नित्यम् मुदितया_अन्वित: ॥७।४४।११॥

saMtoSa.nAmA:_priyayA nityam muditayA_anvita: ||7|44|11||

kartavya: what is to.be.done aGkuritasya asya for (its) sprout rakSitA protected

zikSita.Azaya: saMtoSa.nAmA called saMtoSha.Contentment priyayA nityam muditayA

anvita:

*sv.11 When this seed begins to sprout, it should be further protected by peace and contentment.

*vlm.11. It is the duty of the well taught man, after the sprouting forth of the seed, to preserve it always with the assistance of his two consorts—contentment and cheerfulness.

पश्चात् स्थित.आशा.विहगान् पर.प्रणय.पक्षिण: ।

pazcAt sthita.AzA.vihagAn para.praNaya.pakSiNa: |

अस्माद्_आपत् तत: काम.गर्व.गृध्रान्_निवारयेत् ॥७।४४।१२॥

asmAt_Apat tata: kAma.garva.gRdhrAn_nivArayet ||7|44|12||

pazcAt_sthita.AzA.vihagAn para.praNaya.pakSiNa: asmAt_Apat tata: kAma.garva.gRdhrAn

them desire.pride.vultures nivArayet

*vlm.12. He should then keep off the aerial birds of his expectations and the fowls of his affection for others, and the vultures of his desire and cupidity, from darting upon and picking up the seed.

*sv.12. At the same time, one should guard it against the birds of desire, attachment to family, pride, greed, etc., with the help of contentment.

मृदुभिः सत्.क्रिया.कुन्तैर् विवेक.अर्क.तपैर् अपि ।

mRdubhi: sat.kriyA.kuntai:_viveka.arka.tapai:_api |

अचिन्त्य.आलोक.दैर् अस्मान्_मार्जितव्यम् रजस्.तमH ॥७।४४।१३॥

acintya.Aloka.dai:_asmAt_mArjitavyam raja:.tama: ||7|44|13||

mRdubhi:

(mRd is mud or clay, and mRdu is a person who is gently malleable, like potter's clay—or so, at least, we think s/he is.)

sat.kriyA.kuntai: viveka.arka.tapai:

by the tapas.Heat of the Sun of Discernment by heated Enquiry

api acintya.Alokadai:

inconceivable light.giving

asmAn . thus mArjitavyam rajas.tama:

*sv.13 With the broom of right and loving action the dirt of rajasic restlessness must be swept away, whereas the darkness of tamasic ignorance must be driven away by the light of right understanding.

*vlm.13. Then the rajas or dust of vanity, is to be swept away (from this field), by gentle acts of piety, serving as sweepers of vice and unrighteousness; and then the tamas or shades of ignorance are to be dispelled from this ground, by the ineffable light of the sun of reason—viveka.

संपदः प्रमदाश्_च_एव तरङ्गा* भोग.भङ्गुराः ।

sampada: pramadA:_ca_eva taraGgA: bhoga.bhaGgurA: |

पतन्ति_अशनयस्_तस्मिन्_दुष्कृत.अभ्र.समीरिताः ॥७।४४।१४॥

patanti azanaya:_tasmin_duSkRta.abhra.samIritA: ||7|44|14||

sampada: pramadA:_ca_eva taraGgA: bhoga.bhaGgurA: patanti_azanaya:_tasmin

duSkRta.abhra.samIritA:

*sv.14 The lightning known as pride of wealth and the thunderstorm known as pursuit of pleasure strike the field and devastate it.

*vlm.14. Wealth and women, and all sorts of frail and fleeting enjoyments; overtake this rising germ (of godliness), as darts of lightning issuing from the cloud of unrighteousness.

धैर्य.उदार्य.दया.मन्त्रैः_जप.स्नान.तपो.दमैः ।

dhairya.udArya.dayA.mantrai:_japa.snAna.tapa:.damai: |

विनिवारयित.व्यास्ताः प्रणव.अर्थ.त्रिशूलिना ॥७।४४।१५॥

vi.nivArayita.vyAstA: praNava.artha.trizUlinA ||7|44|15||

dhairya.udArya.dayA.mantrai: chanting.bath.austerity.damai: + vinivArayita.vyAstA: praNava.artha.trizUlinA by the trident implied in ॐ

*vlm.15. It is by the iron rod of patience and gratvity, by the muttering of mantras, and by holy ablutions and austerities, as also by the trident of the triliteral Om, that these thunderbolts are averted.

*sv.15 These should be prevented with the trident of magnanimity, compassion, japa, austerity, self.control and contemplation of the significance of the prANava (OM) +

*Ott.yoga #praNava yoga . the controller of life force (prANa, vital breath) is the sound Om (sometimes spelled Aum), with its own *saMskRta letter oॐm the most sacred word in yoga. Meditation on the sound of Om is praNava yoga. • the Method of uddAlaka the Honey(tongued) is found in y5054 +

इति संरक्षिताद्_अस्माद्_ध्यान.बीजात् प्रवर्तते ।

iti saMrakSitAt_asmAt_dhyAna.bIjAt pravartate |

आभिजात्य.उन्नतः श्रीमान्.विवेक.आख्यः नव.अङ्कुरः ॥७।४४।१६॥

AbhijAtya.unnata: zrImAn.viveka.Akhya: nava.aGkura: ||7|44|16||

iti so saMrakSitAt_asmAt dhyAna.bIjAt pravartate AbhijAtya.unnata: zrImAn.viveka.Akhya:

nava.aGkura: a fresh shoot

*sv.16 If it is thus protected, this seed grows into wisdom.

*vlm.16. In this manner the seed of meditation also, being carefully preserved from neglect, sprouts forth in the germ of discrimination (viveka) with its handsome and thriving appearance.

तेन सा चित्त.भू:_भाति स.प्रकाशा विकासिनी ।

tena sA citta.bhU:_bhAti sa.prakAzA vikAsinI |

भवत्या_आलोक.रम्या च खम् यथा.अभिनव.इन्दुना ॥७।४४।१७॥

bhavatyA_Aloka.ramyA ca kham yathA.abhinava.indunA ||7|44|17||

tena sA citta.bhU:_bhAti that ground of Affection shines/appears sa.prakAzA vikAsinI

bhavatyA_Aloka.ramyA ca kham yathA.abhinava.indunA

*sv.17 With it the entire field of the mind shines beautifully.

*vlm.17. The ground of the mind shines brightly, with this brilliant germ; and it gladdens the hearts of men in veneration to it, as the smiling moon.beams illume the sky.

तस्माद्_अङ्कुरतः पत्रे उभौ विकसतः स्वयम् ।

tasmAt_aGkura.ta: patre ubhau vikasa.ta: svayam |

एकम् शास्त्र.अभिगमनम् द्वितीयम् साधु.संगमः ॥७।४४।१८॥

ekam zAstra.abhigamanam dvitIyam sAdhu.saMgama: ||7|44|18||

tasmAt_aGkura.tas patre ubhau vikasa.tas svayam ekam zAstra.abhigamanam

dvitIyam sAdhu.saMgama:

*sv.18.19 The sprout grows two leaves. One is known as study of scriptures and the other is satsanga (company of the men of wisdom).

*vlm.18. This germ shoots forth in a couple of leaves, which grow out of themselves upon it; one of them is the knowledge of sástras, and the other is the society of the good and wise.

स्तम्भम् एष* निबध्नाति स्थैर्यम् नाम समुन्नतिम् ।

stambham eSa* nibadhnAti sthairyam nAma samunnatim |

संतोष.त्वग्.विवलितम् वैराग्य.रस.रञ्जितम् ॥७।४४।१९॥

saMtoSa.tvak.vivalitam vairAgya.rasa.raJjitam ||7|44|19||

stambham eSa nibadhnAti this trunk supports sthairyam nAma samunnatim lifting/raising.unto + saMtoSa.tvag.vivalitam m Contentment.bark.covered

vairAgya.rasa.raJjitam dispassion.flavor.affected

*vlm.19. Let your fixedness support the stem and height of this tree, and make your patience its covering bark; and cause your unconcernedness with the world, supply it with the moisture of indifference.

*sv.18.19 The sprout grows two leaves. One is known as study of scriptures and the other is satsanga (company of the men of wisdom).

वैराग्य.रस.पुष्ट.आत्मा शास्त्रार्थ.प्रावृष.अन्वितः ।

vairAgya.rasa.puSTa.AtmA zAstra.artha.prAvRSa.anvita: |

स्वल्पेन_एव स्वकालेन पराम् एति समुन्नितम् ॥७।४४।२०॥

svalpena_eva sva.kAlena parAm eti sam.unnitam ||7|44|20||

vairAgya.rasa.puSTa.AtmA Dispassion.flavor.nourished.self zAstrArtha.prAvRSa.anvita:

svalpena_eva sva.kAlena even with a little.bit of time parAm eti going further

samunnitam upward

*vlm.20. The tree of godliness being nourished with the moisture of unworldliness, and watered by the rain water of sástras, attains its full height in course of a short time.

*sv. Soon it will grow the bark known as contentment with the sap known as dispassion or uncolouredness of mind. Fed by the rain of scriptural wisdom, it will soon grow into a tree. Then it is not easily swayed even if it is shaken by the monkeys known as raga.dvesa (attraction and aversion).

#samunnita . mfn. . raised up, elevated, increased MBh.

शास्त्र.अर्थ.साधु.संपर्क.वैराग्य.रस.पीवरः ।

zAstra.artha.sAdhu.samparka.vairAgya.rasa.pIvara: |

राग.द्वेष.कपि.क्षोभैर् न मनाग्_अपि कम्पते ॥७।४४।२१॥

rAga.dveSa.kapi.kSobhai:_na manAk_api kampate ||7|44|21||

zAstra.artha.sAdhu.samparka.vairAgya.rasa.pIvara: rAga.dveSa.kapi.kSobhai:

na manAk_api kampate

*vlm.21. Being thickened by the pith of divine knowledge, and marrow of good society, and the moisture of indifference, this tree attains a fixity, which is not to be shaken by the apes of passions and affections.

अथ तस्मात् प्रजायन्ते विज्ञान.अलंकृत.आकृतेः ।

atha tasmAt prajAyante vijJAna.alaMkRta.AkRte: |

लता* रस.विलासिन्या* इमाः वितत.देश=गाः ॥७।४४।२२॥

latA* rasa.vilAsinyA* imA* vitata.deza=gA: ||7|44|22||

atha tasmAt_prajAyante vijJAna.alaMkRta.AkRte: latA: rasa.vilAsinyA: imA: vitata.deza=gA:

*sv.22. Then there arise in it the branches known as pure knowledge which reach out far and wide.

*vlm.22. And then this tree shoots forth in luxuriant branches of wisdom, which stretches far and wide with their fresh verdure and virescent leaves, distilling their juicy sweets all around.

स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।

sphuTatA satyatA sattA dhIratA nirvikalpatA |

समता शान्तता मैत्री करुणा कीर्तिर् आर्यता ॥७।४४।२३॥

samatA zAntatA maitrI karuNA kIrti:_AryatA ||7|44|23||

sphuTatA satyatA sattA the state of Being.So dhIratA nirvikalpatA samatA

zAntatA maitrI karuNA kIrti:_AryatA

*sv.23 Clarity of vision, truthfulness, courage, unclouded understanding, equanimity, peace, friendliness, compassion, fame, etc., are its other branches that arise when one is fully established in dhyAna or meditation.

*vlm.23. These are the branches of frankness and truth, of constancy and firmness, of equanimity and unchangeableness, of calmness and amicableness, and of kindness, self.respect and renown.

लताभिर् गुण.पत्त्राभिः स* ध्यान.तरुर् ऊर्जितः ।

latAbhi:_guNa.pattrAbhi: sa* dhyAna.taru:_Urjita: |

यशः पुष्प.अभिरेताभिः पारिजात.आयते यतेः ॥७।४४।२४॥

yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate: ||7|44|24||

latAbhi:_guNa.pattrAbhi: sa: dhyAna.taru: the Meditation.Tree Urjita:

yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate:

*sv.24. The tree of meditation casts a cool shade in which all desires and cravings come to an end and all the burning distress ceases.

*vlm.24. These branches are again adorned with the leaves of peace and tranquility, and studded with flowers of good repute and fame; wherewith this tree of godliness becomes the párijata (or the arbour of paradise or Parassus) to the hermits of the forests.

इत्य्_असौ ज्ञान.विटपी लता.पल्लव.पुष्पवान् ।

iti_asau jJAna.viTapI latA.pallava.puSpavAn |

भविष्यज्_ज्ञान.फल.दो दिन.अनुदिनम् उत्तम: ॥७।४४।२५॥

bhaviSyat_jJAna.phala.da:_dina.anudinam uttama: ||7|44|25||

iti_asau jJAna.viTapI so this Wisdom.sapling latA.pallava.puSpavAn with its branches sprouting flowers bhaviSyat jJAna.phala=da: will become a Wisdom.fruit.bearer

dina.anudinam uttama: ... day.by.day grown high

*vlm.25. In this manner the tree of divine knowledge, being fraught with its branches, leaves and flowers; brings for the best and richest fruits of knowledge, day by day (during the life time of its possessor).

यश:.कुसुम.गुच्छ.आढ्य: गुण.पल्लव.लासवान् ।

yaza:.kusuma.guccha.ADhya: guNa.pallava.lAsavAn |

वैराग्य.रस.विस्तारी प्रज्ञा.मञ्जरित.आकृत्ति: ॥७।४४।२६॥

vairAgya.rasa.vistArI prajJA.maJjarita.AkRtti: ||7|44|26||

...

yaza:kusuma.guccha.ADhya: guNa.pallava.lAsavAn vairAgya.rasa.vistArI prajJA.maJjarita.AkRtti:

*vlm.26. It blossoms in clusters of the flowers of fame, and is covered with leaves of bright qualities all over; it is profluent with the sweets of dispassionateness; and its filaments are full of the dust of intelligence.

सर्वा: शीतलयति_आशा: प्रावृषि_इव पयस्.धर: ।

sarvA: zItalayati_AzA: prAvRSi_iva payyo.dhara: |

सर्ग.आतपम् शमयति सूर्य.तापम् इव_उडुप: ॥७।४४।२७॥

sarga.Atapam zamayati sUrya.tApam iva_uDupa: ||7|44|27||

sarvA: zItalayati_AzA: all sides being made cool prAvRSi_iva as in the Rains

payas.dhara: a cloud + sarga.Atapam zamayati calms the heat of creation

sUrya.tApam iva_uDupa: as Moon the heat of Sun

*vlm.27. It cools all sides like clouds in the rainy weather, and always the heat of worldly anxieties, as the moon.beams assuage the warmth of sun.shine.

*sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

प्रतनोति शम.च्.छायाम् छायाम् इव घन.आगम: ।

pratanoti zama.chAyAm chAyAm iva ghana.Agama: |

निरोधम् आस्फुरायति शमो_ऽनिल* इव_अम्बुदम् ॥७।४४।२८॥

nirodham AsphurAyati zama:_anila* iva_ambudam ||7|44|28||

pratanoti zama.chAyAm spreading the shadow of shama.Peace

chAyAm iva ghana.Agama: like the shade come from a cloud +

nirodham AsphurAyati zama: anila: iva_ambudam as the air does a cloud

*sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

निबध्नात्य्_आत्मना पीठम् कुल.अचल* इव स्थितम् ।

nibadhnAti_AtmanA pITham kula.acala* iva sthitam |

फलस्य रचयत्य्_ऊर्ध्वम् घटिकाम् मङ्गल.आदिताम् ॥७।४४।२९॥

phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm ||7|44|29||

nibadhnAti_AtmanA pITham kula.acala iva sthitam as.if standing in a mountain.range +

phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm

*vlm.29. It builds a sound and sure basis for itself, as the rocks stand on their solid bases; it lays the foundation of future rewards on high, and causes all blessings to attend upon it.

*sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

विवेक.कल्प.वृक्षे तु वर्धमाने दिने दिने ।

viveka.kalpa.vRkSe tu vardhamAne dine dine |

छाया.वितान.वलिते पुंसो हृदय.कानने ॥७।४४।३०॥

chAyA.vitAna.valite puMsa:_hRdaya.kAnane ||7|44|30||

viveka.kalpa.vRkSe tu

but when the viveka.kalpa.Tree

vardhamAne dine dine

growing day by day +

chAyA.vitAna.valite

extends its shade to a person in Heart.Forest

puMsa:_hRdaya.kAnane

*vlm.30. As the arbour of discrimination, grows higher and higher day by day; so it stretches a continuity of cooling shade, over the forest of the hearts of men.

*sv. … A deer known as the mind, which had been wandering in the wilderness of countless concepts, notions and prejudices and which somehow finds the right path, takes shelter under this tree. ...

प्रवर्तते शीतलता तल.ताप.अपहारिणी ।

pravartate zItalatA tala.tApa.apahAriNI |

अभ्युल्लसन् मति.लता तुषार.उदर.सुन्दरी ॥७।४४।३१॥

abhyullasan mati.latA tuSAra.udara.sundarI ||7|44|31||

pravartate there spreads.out zItalatA a state of coolness tala.tApa.apahAriNI

abhyullasan gleaming mati.latA the mind's a vine tuSAra.udara.sundarI

beautiful above the snow

jd#kas .> #ullas ut>las = S. C. cause to gleam etc.; cause, produce. • abhyullas

*vlm.31. It diffuses a coldness, that pacifies the heat below; and makes the plant of the understanding to shoot forth (develop), as a tender creeper juts out of the snows.

यस्याम् अवान्तर.श्रान्तो विश्राम्यति मनो.मृगः ।

yasyAm avAntara.zrAnta:_vizrAmyati mana:.mRga: |

आ=जन्म.जीर्ण.पथिकः पथि कोलाहल.आकुलः ॥७।४४।३२॥

A=janma.jIrNa.pathika: pathi kolAhala.Akula: ||7|44|32||

yasyAm avAntara.zrAnta: vizrAmyati takes refuge manas.mRga: A=janma.jIrNa.pathika:

pathi kolAhala.Akula:

...

zgl#part. #avAntara .adj.. intermediate; respectively different [as the four winds], respective (generally said with regard to two things only) • #avAntaram .ind.. differently from (abl.) • #avAntarAm .ind.. between.

zgl#onomat. #kolAhala .m/n.. a loud and confused sound, uproar, great and indistinct noise (of men, animals, &c).

*vlm.32. The deer like mind being tired with its wanderings, about the desserts of this world; takes its rest and refuge under this cool shade; as a weary traveller, worried out from his very birth, in his journey among men, comes to take his rest at last.

*sv.32 This deer is not easily satisfied with what it gets.

सत्ता.मात्र.आत्म.शारीर.चर्म.अर्थम् प्रेक्षितो_ऽरिभिः ।

sattA.mAtra.Atma.zArIra.carma.artham prekSita:_aribhi: |

नानाता.असार.स.आकार.गोपयञ्.जर्जर.उन्मुखः ॥७।४४।३३॥

nAnAtA.asAra.sa.AkAra.gopayan.jarjara.unmukha: ||7|44|33||

...

sattA.mAtra.Atma=zArIra.carma.artham prekSita: aribhi: nAnA.tA.a.sAra.sa.AkAra.gopayan.jarjara.unmukha:

*vlm.33. This deer of the mind, that is galled in its mouth by browsing the thorny brambles of the forest for food, is again hunted by its enemies of the passions, which lay waiting like huntsmen, to kill the soul, as these slay the body of the stag for its skin.

*sv. It is haunted and hunted by innumerable ailments. It is also trapped by the different sense.experiences. It is bewildered by its alternate rise to the heavenly regions and its fall into the hell.

*AB. ... ya: zarIra: puruSa: ... carmaNo 'pahArArthe prekSita: ... ||7|44|

सत्तामात्रात्मशारीरचर्मार्थं प्रेक्षितोऽरिभिः ।
नानातासारसाकारगोपयज्जर्जरोन्मुखः ।। ३३
*VA – the deer is hunted by enemies for sake of his skin from own body,
which is considered real.
To protect himself, he hides in various sapless forms, with face hurt
by thorns of delusion.

संसार.अरण्य.विसरद्.वासना.पवन.ईरितः ।

saMsAra.araNya.visarat.vAsanA.pavana.Irita: |

अहम्ता.ताप.सरिता सर्वदा विप्रदारदी ॥७।४४।३४॥

ahamtA.tApa.saritA sarvadA vipra.dAradI ||7|44|34||

saMsAra.araNya.visarad.vAsanA.pavana.Irita: ahamtA.tApa.saritA w egoity.heated.river

sarvadA always vipra.dAradI

*vlm.34. The deer like mind being ever impelled by its vain desires, wanders all about the desert lands of this world, and pursues after the poisonous water of mirage of its egoism.

#dArada, #dAradI . coming from the country of the darads or daradas • .m.. a kind of poison L. +

ईर् #Ir . to stIR, move .> #Irita ईरित. . sent, despatched • said, uttered. +

दीर्घ.आदरी.दूरचित.सार.संचार.जर्जर: ।

dIrgha.AdarI.dUracita.sAra.saMcAra.jarjara: |

पुत्र.पौत्र.परामर्श.प्रतापात् पतितो_ऽवटे ॥७।४४।३५॥

putra.pautra.parAmarza.pratApAt patita:_avaTe ||7|44|35||

dIrgha.AdarI.dUracita.sAra.saMcAra.jarjara: putra.pautra.parAmarza.pratApAt

patita:_avaTe fallen into a hole

*vlm.35. It sees the extended and verdant valley at distance, and is battered and shattered in its body with running after its verdure; and being harassed in search of the food and forage for its offspring, it falls headlong into the pit for its destruction.

लक्ष्मी.लता.विलुठनात् संकटै: कुण्ठित.अङ्गक: ।

lakSmI.latA.viluThanAt_saMkaTai: kuNThita.aGgaka: |

तृष्णा.श्री.सरितम् गृह्णन् कल्लोलैर् दूरम् आहत: ॥७।४४।३६॥

tRSNA.zrI.saritam gRhNan kallolai:_dUram Ahata: ||7|44|36||

lakSmI.latA.viluThanAt saMkaTai: w crowded/narrows kuNThita.aGgaka: + tRSNA.zrI.saritam gRhNan kallolai:_dUram Ahata: by the billowing waves carried.

*vlm. Being robbed of his fortune, and put to bodily troubles, and led by thirst of gain to the ever running stream of desires, the man is at last swallowed up and carried away by the current waves.

व्याधि.दुर्व्याध.वैधुर्य.पलायन.परायणः ।

vyAdhi.dur.vyAdha.vaidhurya.palAyana.parAyaNa: |

अशङ्कित.विधिर् व्याध.पाताद्_इव कृताकृतिः ॥७।४४।३७॥

azaGkita.vidhi:_vyAdha.pAtAt_iva kRtAkRti: ||7|44|37||

vyAdhi.durvyAdha.vaidhurya.palAyana.parAyaNa: azaGkita.vidhi: vyAdha.pAtAt_iva kRtAkRti:

*vlm.37. The man flies afar for fear of being overtaken by a disease, as the stag does for fear of a huntsman, but he is not afraid of the hunter of fate, that falls upon him unawares at every place.

*VA – he, aparAyaNaH, fleets from sorrows of bad hunter of diseases,
but from falling unaware due to hunder of fate, he shrinks (?).

ज्ञेय.अस्पन्द.समायात.दुःख.सायक.शङ्कितः ।

jJeya.aspanda.samAyAta.du:kha.sAyaka.zaGkita: |

वैरि.विद्रवण.व्यग्रो दृषद्_आहरण.अङ्कितः ॥७।४४।३८॥

vairi.vidravaNa.vyagra:_dRSat_AharaNa.aGkita: ||7|44|38||

jJeya.aspanda.samAyAta.du:kha.sAyaka.zaGkita: + vairi.vidravaNa.vyagra: dRSat_AharaNa.aGkita:

*vlm.38. The timid mind is afraid of the shafts of adverse fortune, flying from every known quarter; and of being pelt by stones flung from the hands of its enemies on every side.

*sv. It is crushed and wounded by the stones and rocks known as mental modifications and evil qualities. To remedy all these, it conjures up by its own intellect various codes of conduct, which prove ineffectual. It has no knowledge of the self or the infinite consciousness.

उन्नतानत.सम्पात.निपादेन_अति.घूर्णितः ।

unnata.anata.sampAta.nipAdena_ati.ghUrNita: |

विकार.उपल.निर्घातैः पारम्पर्येण चूर्णितः ॥७।४४।३९॥

vikAra.upala.nirghAtai: pAramparyeNa cUrNita: ||7|44|39||

unnata.anata.sampAta.nipAdena ati.ghUrNita: vikAra.upala.nirghAtai: pAramparyeNa cUrNita:

*vlm.39. The mind is ever hurled up and down, with the ups and down of fortune; and is continually crushed under the millstone of his rising and setting passions (of anger and hatred &c).

तृष्णा.चारु.लता.जाल.प्रवेश.वश.विक्षतः ।

tRSNA.cAru.latA.jAla.praveza.vaza.vikSata: |

स्व.प्रज्ञा.रचित.आचारः परमायास्व्_अशिक्षितः ॥७।४४।४०॥

sva.prajJA.racita.AcAra: paramAyAsv_azikSita: ||7|44|40||

tRSNA.cAru.latA.jAla.praveza.vaza.vikSata: + sva.prajJA.racita.AcAra: para.mAyA.sva.zikSita:

perfect.Illusion.self.taught parama.AyAsv_a.zikSita: i absoute efforts un.taught

param_AyAsu_a.zikSita: next in efforts un.taught

*vlm.40. One who follows after thirst, without putting reliance on the laws inculcated by the great, falls headlong into the delusion of the world; as one suffers a scratch as well as wound over his body, by penetrating within the beautiful thorny creepers.

इन्द्रिय.ग्रामम् आगत्य प्रपलायन.तत्परः ।

indriya.grAmam Agatya prapalAyana.tatpara: |

सु.दुर्ग्रह.गजेन्द्र.उग्र.विस्फूर्जन.विमर्दितः ॥७।४४।४१॥

su.durgraha.gajendra.ugra.visphUrjana.vimardita: ||7|44|41||

indriyagrAmam Agatya having come to Sensetown prapalAyana.tatpara:

su.durgraha.gajendra.ugra.visphUrjana.vimardita:

*vlm.41. Having entered in the organic body of man, the mind is eager to fly away from it; but there is the ungovernable elephant of earthy desire, that stuns it with its loud shrieks (on its way).

विषय.आजगर.उदार.विष.फूत्कार.मूर्च्छितः ।

viSaya.A.jagara.udAra.viSa."phUt"kAra.mUrcchita: |

कामुकः कामिनी.भूमौ रसात् प्रायो विपोथित: ॥७।४४।४२॥

kAmuka: kAminI.bhUmau rasAt prAya:_vipothita: ||7|44|42||

viSaya.Ajagara.udAra.viSa.phUtkAra.mUrcchita: kAmuka: kAminI.bhUmau

rasAt_prAya: vipothita:

#phUtkAra sound of striking snake, viSaya.Ajagara.udAra.viSa.phUtkAra.mUrcchita: ||7|44| y7044.042||

jd#>puth to hurt —>#pothita —>#vipothita .adj.. crushed, shattered, MBh.&c.

*sv.42 This deer known as the mind is made insensible by the poisonous exhalation of the snake known as worldly pleasure and craving for such pleasure.

*vlm.42. There is again the huge snake of worldly affairs, which benumbs it with its poisonous breath; and so do the fairies on the face of the earth, serve to enslave the mind in love to them.

jd#>aj to drive —>#aja —> #Ajagara, #AjagarI aja.gara of a boa.constrictor.

००० रसात्प्रायो ००० ।। ४२
*VA – what is rasAt.prAyaH? kAminI.bhUmau – in field of enjoyments?

कोप.दाव.अनल.प्लुष्ट.पृष्ठ.विस्फोट.दाहवान् ।

kopa.dAva.anala.pluSTa.pRSTha.visphoTa.dAhavAn |

सदा गतागतानेक.दीर्घ.दु:ख.प्रदाहवान् ॥७।४४।४३॥

sadA gatÂgatÂneka.dIrgha.du:kha.pradAhavAn ||7|44|43||

kopa.dAva.anala.pluSTa.pRSTha.visphoTa.dAhavAn

sadA always/ever gata.agata. / gata.Agata

coming&going many

.aneka

.long.painful.pradAhavAn

#pluSTa .adj.. burned, scorched, suSr.; frozen, vcar.

#visphoTa

*vlm.43. There is also the wild fire of anger, which boils like a smart bile with its burning flame in the human breast; and inflames the mind with endless pain, by its repeated recurrence in the bosom.

*sv. It is burnt by the fire of anger. It is dried up by worries and anxieties. It is pursued by the tiger known as poverty. It falls into the pit of attachment. Its heart is broken by the frustration of its own pride.

स्व.आत्म.लग्न.अभिलाष.अंश.दंश.दोषैर् उपद्रुत: ।

sva.Atma.lagna.abhilASa.aMza.daMza.doSai:_upadruta: |

भोग.लोभ.लसन्.मोद.शृगाल.चिर.विद्रुत: ॥७।४४।४४॥

bhoga.lobha.lasan.moda.zRgAla.cira.vidruta: ||7|44|44||

sva.Atma.lagna.abhilASa.aMza.daMza.doSai:

w own.Self.lagna.abhilASa.aMza.daMza.doSas

upadruta:

x +

bhoga.lobha.lasan.moda.zRgAla.cira.vidruta:

x bhoga.lobha.lasan.moda.zRgAla.long.vidruta

#upadruta

#vidruta

*vlm.44. The desires clinging to the mind, are as gnats and fleas, biting and stinging it constantly; and its carnal enjoyments, appetites and revelries, are as shakals shrieking loudly about it.

स्व.कर्म.कर्तृता.उद्भ्रान्त.दारिद्र्य.द्वीपि.अनुद्रुत: ।

sva.karma.kartRtA.udbhrAnta.dAridrya.dvIpi.anudruta: |

व्यामोह.मिहिक.अन्धत्व.कूट.अवट.लुठत्.तनु: ॥७।४४।४५॥

vyAmoha.mihika.andhatva.kUTa.avaTa.luThat.tanu: ||7|44|45||

sva.karma.kartRtA.udbhrAnta.dAridrya.dvIpi.anudruta: +

vyAmoha.mihika.andhatva.kUTa.avaTa.luThat.tanu:

*vlm.45. It is led by virtue of its actions, to wander all about without any rest or profit to its self, and driven from place to place by the tiger like poverty, staring grimly at its face, again it is blinded amidst the mist of its affections to children and others, and lost at last in the hidden pitfall of death.

मान.सिंह.समुल्लास.हृदय.उत्कम्पन.अतुरः ।

mAna.siMha.samullAsa.hRdaya.utkampana.atura: |

मरणेन रणे येन वृक्ष.पुष्पम् इव_ईक्षितः ॥७।४४।४६॥

maraNena raNe yena vRkSa.puSpam iva_IkSita: ||7|44|46||

mAna.siMha.samullAsa.hRdaya.utkampana.atura:

x mAna.lion.samullAsa.Heart.utkampana.atura +

maraNena raNe yena

w which death/dying in battle

vRkSa.puSpam iva_IkSita:

*vlm.46. Again it trembles with the sense of and fear for its honor, which like a lion strikes tremor in its heart; while it is struck with terror at the glaring of the wolf of death at its face.

मरणेन रणे येन वृकपुष्पमिवेक्षितः ।। ४६
*VA – death in battle sees him like wolf.flower? o_O

गर्वेण गिरणाय_आशु दूरतो जन.सेवितः ।

garveNa giraNAya_Azu dUra.ta:_jana.sevita: |

कामैः समन्ततः दन्त.वितानित.यव.अङ्कुरः ॥७।४४।४७॥

kAmai: samantata: danta.vitAnita.yava.aGkura: ||7|44|47||

garveNa

w pride

giraNAya.Azu

dUra.tas.jana.sevita:

kAmai: w desires

samantata:

danta.vitAnita.yava.aGkura:

x tooth.vitAnita.yava.shoot

*vlm.47. It is afraid of pride, as a forester in dread of dragons coming to devour him; and it fears the appetites, which with their open mouths and bloody teeth, threaten to engulf it in ruin.

कामैः समन्ततो दन्तवितानितायवाङ्कुरः ।। ४७
*VA – what happens with his teeth when he is surrounded by desires?

तारुण्य.नारी.सुःर्दा क्षणम् आलिङ्ग्य वर्जितः ।

tAruNya.nArI.suhRdA kSaNam AliGgya varjita: |

दुःसंचारेषु पवनैः कुपितैर् इव वर्जितः ॥७।४४।४८॥

du:saMcAreSu pavanai: kupitai:_iva varjita: ||7|44|48||

tAruNya.nArI.suhRdA

kSaNam AliGgya varjita: |

du:saMcAreSu pavanai: kupitai:_iva varjita: .

the brief embrace of a girl.friend

and then

it's down this sorry road

blown here and there by bitter winds

*vlm.48. It is no less in fear of its female companions in youth, whose amorous embraces like gusts of wind threaten to hurl it headlong to repeated hell.pits.

कदाचिद्_निर्वृतिम् याति स* शमम् च तरौ क्वचित् ।

kadAcit_nirvRtim yAti sa* zamam ca tarau kvacit |

मनो.हरिणको राजन्_नाजीवम् इव भास्वति ॥७।४४।४९॥

mana:.hariNaka:_rAjan, nAjIvam iva bhAsvati ||7|44|49||

kadAcit

whenever to

nirvRtim

yAti

coming

sa:_zamam ca tarau kvacit

Mind.hariNako

, Your Majesty,

na a.jIvam – not un.living / na AjIvam – no livelihood

iva bhAsvati

*vlm.49. It seldom happens, O prince! that the deerlike mind finds its rests in the arbour of godliness; as the living beings do, when they come from darkness to day light. (It ought to be, when they come from day light to repose at night).

*sv.49 At some stage, this deer turns away from all this and seeks the refuge of some tree already described (the tree of meditation) and there it shines brightly.

तालीत.माल.बकुल.आदिक.वृक्ष.गुल्म=

tAlIta.mAla.bakula.Adika.vRkSa.gulma.

विश्रान्तिषु प्रचुर.पुष्प.विलास.हासैः ।

vizrAntiSu pracura.puSpa.vilAsa.hAsai: |

नाम_अपि यस्य न विदन्ति सुखस्य मूढाः

nAma_api yasya na vidanti sukhasya mUDhA:

प्राप्नोति तच् छम.तरोः स्व.मनस्.मृगः वः ॥७।४४।५०॥

prApnoti tat_zama.taro: sva.manas.mRga: va: ||7|44|50||

tAlIta.mAla.bakula.Adika.vRkSa.gulma.vizrAntiSu

pracura.puSpa.vilAsa.hAsai: +

nAma_api yasya na vidanti sukhasya mUDhA:

prApnoti tat_zama.taro:

sva.manas.mRga: va:

*sv.50 Supreme peace or bliss is not attained in any other condition but the unconditioned state of consciousness, and this is attained only in the shade of the tree known as samAdhi or meditation.

*vlm.50. O ye hearers, let your deerlike minds find that delight in the arbour of peace, whose name even is not known to the ignorant, who are deluded by their fickle and smiling fortunes, resembling the oscillating smiles of flowers.

oॐm

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FM7045 DEER IN FOREST 3.MR22-23 .Z64

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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.

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Jiva Das

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Feb 9, 2022, 10:13:34 AM2/9/22

to yoga vasishtha

FM7044 THE SAMAADHI TREE 3.mr 20-21 .z50

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FM.7.25.FM.7.49

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DN7044 THE SAMAADHI TREE

अस्माद् आपत् ततः काम.गर्व.गृध्रा*न् *निवारयेत् ॥७।४४।१२॥

asmAt_Apat tata: kAma.garva.gRdhrAn_nivArayet ||7|44|12||

मृदुभिः सत्.क्रिया.कुन्तैर् विवेक.अर्क.तपैर् अपि ।

mRdubhi: sat.kriyA.kuntai:_viveka.arka.tapai:_api |

अचिन्त्य.आलोक.दैर् अस्मा*न् *मार्जितव्यम् रजस्.तमः ॥७।४४।१३॥

acintya.Aloka.dai:_asmAt_mArjitavyam raja:.tama: ||7|44|13||

संपदः प्रमदाश् च_एव तरङ्गा* भोग.भङ्गुराः ।

sampada: pramadA:_ca_eva taraGgA: bhoga.bhaGgurA: |

पतन्ति_अशनयस् तस्मि*न् *दुष्कृत.अभ्र.समीरिताः ॥७।४४।१४॥

sadA gatAAgatAAneka.dIrgha.du:kha.pradAhavAn ||7|44|43||

स्व.आत्म.लग्न.अभिलाष.अंश.दंश.दोषैर् उपद्रुतः ।

sva.Atma.lagna.abhilASa.aMza.daMza.doSai:_upadruta: |

भोग.लोभ.लसन्.मोद.शृगाल.चिर.विद्रुतः ॥७।४४।४४॥

bhoga.lobha.lasan.moda.zRgAla.cira.vidruta: ||7|44|44||

स्व.कर्म.कर्तृता.उद्भ्रान्त.दारिद्र्य.द्वीपि.अनुद्रुतः ।

sva.karma.kartRtA.udbhrAnta.dAridrya.dvIpi.anudruta: |

व्यामोह.मिहिक.अन्धत्व.कूट.अवट.लुठत्.तनुः ॥७।४४।४५॥

vyAmoha.mihika.andhatva.kUTa.avaTa.luThat.tanu: ||7|44|45||

मान.सिंह.समुल्लास.हृदय.उत्कम्पन.अतुरः ।

mAna.siMha.samullAsa.hRdaya.utkampana.atura: |

मरणेन रणे येन वृक्ष.पुष्पम् इव_ईक्षितः ॥७।४४।४६॥

maraNena raNe yena vRkSa.puSpam iva_IkSita: ||7|44|46||

गर्वेण गिरणाय_आशु दूरतो जन.सेवितः ।

garveNa giraNAya_Azu dUra.ta:_jana.sevita: |

कामैः समन्ततः दन्त.वितानित.यव.अङ्कुरः ॥७।४४।४७॥

kAmai: samantata: danta.vitAnita.yava.aGkura: ||7|44|47||

तारुण्य.नारी.सुःर्दा क्षणम् आलिङ्ग्य वर्जितः ।

tAruNya.nArI.suhRdA kSaNam AliGgya varjita: |

दुःसंचारेषु पवनैः कुपितैर् इव वर्जितः ॥७।४४।४८॥

du:saMcAreSu pavanai: kupitai:_iva varjita: ||7|44|48||

कदाचिद् निर्वृतिम् याति स* शमम् च तरौ क्वचित् ।

kadAcit_nirvRtim yAti sa* zamam ca tarau kvacit |

मनो.हरिणको राज*न् *नाजीवम् इव भास्वति ॥७।४४।४९॥

mana:.hariNaka:_rAjan, nAjIvam iva bhAsvati ||7|44|49||

तालीत.माल.बकुल.आदिक.वृक्ष.गुल्म=

tAlIta.mAla.bakula.Adika.vRkSa.gulma.

विश्रान्तिषु प्रचुर.पुष्प.विलास.हासैः ।

vizrAntiSu pracura.puSpa.vilAsa.hAsai: |

नाम_अपि यस्य न विदन्ति सुखस्य मूढाः

nAma_api yasya na vidanti sukhasya mUDhA:

प्राप्नोति तच् छम.तरोः स्व.मनस्.मृगः वः ॥७।४४।५०॥

prApnoti tat_zama.taro: sva.manas.mRga: va: ||7|44|50||

||

#*samAdhi* - coming-together-with thought • Sameness of thought, the

Same-attitude, sama-bhAva. sama-Adhi • consider here *Adhi as Affection and

*vyAdhi as Infection •-• -Comp. #*nirvikalpa samAdhi* - formless samAdhi in

which there is no longer any sense of individual identity and no thought •
the ultimate Self realization - #samAdhi -> #nirvikalpasamAddhi –

*nirvikalpa-samAdhi* – nir-vikalpa=sama-Adhi – nir-vi.kalpa=sama-A.dhi –
without-dif.ference=Same-over.thought +

*o*ॐ*m*

FM.7.44

*THE SAMAADHI TREE*

#samAdhi - coming-together-with thought • Sameness of thought, the
Same-attitude, sama-bhAva. sama-Adhi • consider here *Adhi as Affection and
*vyAdhi as Infection •-• -Comp. #nirvikalpa samAdhi - formless samAdhi in
which there is no longer any sense of individual identity and no thought •
the ultimate Self realization - #samAdhi -> #nirvikalpasamAddhi –
nirvikalpa-samAdhi – nir-vikalpa=sama-Adhi – nir-vi.kalpa=sama-A.dhi –
without-dif.ference=Same-over.thought +

*RAAMA said—*

क्रमात्समाधानतरोराजीवफलशालिनीम् । सलताकुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम्

मुने ॥७।४४।१॥

kramAt samAdhAna.taro: A=jIva.phala.zAlinIm sa=latA.kusumAm brUhi sattAm
vi.zrAnti.dAm mune

.

tell me all.about the Tree of Contemplation*

loaded with life.sustaining fruit

and wrapped in flowering vines

:

tell me of the state of being.So

which gives Repose, silent muni

.

kramAt samAdhAna.taro: A=jIva.phala.zAlinIm | sa=latA.kusumAm brUhi sattAm

vi.zrAnti.dAm mune

.

*vlm.1 Relate to me at length, O holy sage, the form of the arbour of
samádhi, together with all its creepers, flowers and fruits, which supply
holy men with good and refreshment, all along their lives.

.

Øtt.sam #samAdhA, .> #samAdhAtum sam. together .> sam.A – united .
#samA.dhA – putting .> #samAdhAnam – putting things together • "I gather"
CE20.BrEngl as in "I gather you are reading this" • the affix <.na> shows a
thing that is gathered / or sama.A>dhA brought.together, as sam.AdhA
com.posing •• giving attention (*samAdhAna.kR, "to attend") •• profound
absorption or samAdhAna.Contemplation •• justification of a statement,
proof (cf. s.#rUpaka) • (in dram. it has a very special sense) fixing the
germ or leading incident (which gives rise to the whole plot) +

*VASISHTHA THE PLENTIFUL said—*

संसार.वन=निर्वेदम् बीज* max *स्य विदुर् बुधाः ॥७।४४।३॥

saMsAra.vana=nirvedam bIjam asya vidu: budhA: ||7|44|3||

.

yathA.kathaMcid.uditam somehow.or.other, it is said du:khena svayam eva ca

with sorrow, even of itself saMsAra.Forest is nirvedam bIjam asya the seed

of this vidu: budhA: the wise know

.

*sv.3 Its seed is a turning away from 'the world', whether this is caused
naturally or otherwise by the experience of sorrow.

*vlm.3. The learned say, that it is some how or other, either by culture or
its own spontaniety, that there grows a dissatisfaction with the wilderness
of this world, in the heart of the reasonable man.

#vid .> #nirvid . #nirveda: . indifference, disgust • a religious Infidel +
nirveda (निर्वेद, “despondency”) is caused by determinants (vibhAva) such
as, being reduced to poverty, getting insulted, abusive language, anger,
beating, loss of beloved persons, and the knowledge of the ultimate (lit.
essential) truth and the like. It is to be represented on the stage by
determinants such as weeping, sighing, deep breathing, deliberation and the
like, on the part of women, and of persons of the inferior type.

शुभ.जाल.हलाकृष्टम् रसासिक्त* max *हर्.निशम् ।

zubha.jAla.hala.AkRSTam rasAsiktam ahar.nizam |

प्रवहच् छ्वसनाकुल्यम् क्षेत्र* max *स्य विदुर् बुधा: ॥७।४४।४॥

pravahat zvasanAkulyam kSetram asya vidu: budhA: ||7|44|4||

.

zubha.jAla.hala.AkRSTam m zubha.jAla.plow.AkRSTarasAsiktam ahar.nizam day
and night

pravahat zvasanAkulyam kSetram asya vidu: budhA: the field of this the wise

know

.

*sv.4 Mind is a field. It is ploughed by right action, it is watered day
and night by right feeling, it is nourished by the practice of prANayama.

*vlm.4. Its field is the heart of the wise man, furrowed by the plough of
prosperity (i.e. which has had better fortune); which is watered with
delight by day and night, and whose conduit is now flowing with sighs.

समाधि.बीजम् संसार.निर्वेद: पतति स्वयम् ।

samAdhi.bIjam saMsAra.nirveda: patati svayam |

चित्त.भूमौ विविक्तायाम् विवेकि.जन=कानने ॥७।४४।५॥

citta.bhUmau viviktAyAm viveki.jana=kAnane ||7|44|5||

.

samAdhi.bIjam as the seed of samAdhi saMsAra.nirveda: patati svayam

the distaste for the saMsAra falls citta.bhUmau on the ground of
chitta.Affection

viviktAyAm viveki.jana=kAnane in the Woods of the Discerner Folk
vivekijanakAnane

.

*sv.5 On this field known as the mind the seed known as samAdhi (turning
away from the world) falls of its own accord when one is alone in the
forest known as wisdom.

*vlm.5. It is the heart's regret at the world, which is the seed of samádhi
or self.resignation; and it grows of itself in the ground of the contrite
heart of the wise, in the forest land of reasonable men.

स्वचित्तभूमौ पतितम् ध्यानबीजम् महाधिया । सेकैरमीभिर्यत्नेन संसेक्तव्यमखेदिन:
॥७।४४।६॥

sva.citta.bhUmau patitam dhyAna.bIjam mahAdhiyA sekai: amIbhi: yatnena
saMsektavyam akhedina:

.

sva.citta=bhUmau

onto the ground of own.Affection self.esteem

patitam dhyAna.bIjam mahAdhiyA

a seed has fallen. It is dhyAna Meditation, deep thought

sekai: amIbhi: yatnena

by watering these with.effort regularly

saMsektavyam

the seed is to be soaked

akhedina:

untiringly

.

*vlm.6. When the seed of contrite reflection, falls in the minds of
magnanimous men; it must be watered with diligence and iadefatigueableness
with the following articles, viz:—

*sv.6 The wise man should endeavour constantly to keep this seed of
meditation watered and nourished by intelligent methods.

शुद्धैः स्निग्दैः पवित्रैश् च मधुरै* raax *त्मना उहितैः ।

zuddhai: snigdai: pavitrai: ca madhurai: AtmanA uhitai: |

सत्.संगमनवक्षीरैर् ऐन्दवै* rax *मृतै* rix *व ॥७।४४।७॥

sat.saMgamana.vakSi.Irai: aindavai: amRtai: iva ||7|44|7||

.

zuddhai: snigdai: pavitrai: ca madhurai: AtmanA uhitai:
sat.saMgamana.vakSi.Irai:

w good.companionship.flame.winds aindavai: amRtai: iva

.

*vlm.7. The society of pure, holy and complacent men, who speak sweetly and
kindly for the good of other's; and whose speech serves as the sprinkling
of fresh water or milk or dewdrops on the seeding grounds.

*sv.7 One should seek the company of the wise who are one's own real
well.wishers and who are pure and friendly.

अन्तः.शून्य.प्रदैः पूर्णैः स्वच्छै* rax *मृत.शीतलैः ।

anta:.zUnya.pradai: pUrNai: svacchai: amRta.zItalai: |

विसृतै* rax *मृताकुल्या.शास्त्रार्थ.वर.वारिभिः ॥७।४४।८॥

visRtai: amRtAkulyA.zAstrArtha.vara.vAribhi: ||7|44|8||

.

anta:.zUnya.pradai: w inwardly begotten emptiness pUrNai: w fullness

svacchai: amRta.zItalai: visRtai: amRtAkulyA.zAstrArtha.vara.vAribhi:

.

*sv.8 Then one should water the seed of samAdhi or meditation by means of
hearing, reflecting on and contemplating the scriptures which bring about
total inner emptiness and which are full of wisdom, pure and cool like
nectar.

*vlm.8. And by shedding the sacred waters of the sayings of the holy
sástras, all about the aqueduct, which may serve to grow the seed, by their
cool and ambrosial moisture.

स्व.चित्त.भूमौ पतितम् परिज्ञाय महाधिया ।

sva.citta.bhUmau patitam parijJAya mahAdhiyA |

बीजम् संसार.निर्वेदः रक्ष्यम् ध्यानस्य यत्नतः ॥७।४४।९॥

bIjam saMsAra.nirveda: rakSyam dhyAnasya yatnata: ||7|44|9||

कर्तव्य: अङ्कुरितस्य अस्य रक्षिता शिक्षि* taax *शय: ।

kartavya: aGkuritasya asya rakSitA zikSita.Azaya: |

संतोष.नामा प्रियया नित्यम् मुदितया अन्वित: ॥७।४४।११॥

saMtoSa.nAmA: priyayA nityam muditayA anvita: ||7|44|11||

.

kartavya: what is to.be.done aGkuritasya asya for (its) sprout rakSitA
protected

zikSita.Azaya: saMtoSa.nAmA called saMtoSha.Contentment priyayA nityam
muditayA

anvita:

.

*sv.11 When this seed begins to sprout, it should be further protected by
peace and contentment.

*vlm.11. It is the duty of the well taught man, after the sprouting forth
of the seed, to preserve it always with the assistance of his two
consorts—contentment and cheerfulness.

पश्चात् स्थि* taax *शा.विहगान् पर.प्रणय.पक्षिण: ।

pazcAt sthita.AzA.vihagAn para.praNaya.pakSiNa: |

अस्माद् आपत् तत: काम.गर्व.गृध्रान् निवारयेत् ॥७।४४।१२॥

asmAt Apat tata: kAma.garva.gRdhrAn nivArayet ||7|44|12||

.

pazcAt sthita.AzA.vihagAn para.praNaya.pakSiNa: asmAt Apat tata:

kAma.garva.gRdhrAn

them desire.pride.vultures nivArayet

.

*vlm.12. He should then keep off the aerial birds of his expectations and
the fowls of his affection for others, and the vultures of his desire and
cupidity, from darting upon and picking up the seed.

*sv.12. At the same time, one should guard it against the birds of desire,
attachment to family, pride, greed, etc., with the help of contentment.

मृदुभिः सत्क्रियाकुन्तैर्विवेकार्कतपैरपि । अचिन्त्यालोक.दैर
स्मान्मार्जितव्यम् रजस्तमH ॥७।४४।१३॥

mRdubhi: sat.kriyA.kuntai: viveka.arka.tapai: api acintya.Aloka.dai: asmAt
mArjitavyam raja:.tama:

.

mRdubhi:

(mRd is mud or clay, and mRdu is a person who is gently malleable, like
potter's clay—or so, at least, we think s/he is.)

sat.kriyA.kuntai: viveka.arka.tapai:

by the tapas.Heat of the Sun of Discernment by heated Enquiry

api acintya.Alokadai:

inconceivable light.giving

asmAn . thus mArjitavyam rajas.tama:

.

*sv.13 With the broom of right and loving action the dirt of rajasic
restlessness must be swept away, whereas the darkness of tamasic ignorance
must be driven away by the light of right understanding.

*vlm.13. Then the rajas or dust of vanity, is to be swept away (from this
field), by gentle acts of piety, serving as sweepers of vice and
unrighteousness; and then the tamas or shades of ignorance are to be
dispelled from this ground, by the ineffable light of the sun of
reason—viveka.

संपदः प्रमदाश् च एव तरङ्गा* भोग.भङ्गुराः ।

sampada: pramadA: ca eva taraGgA: bhoga.bhaGgurA: |

पतन्ति अशनयस् तस्मिन् दुष्कृत.अभ्र.समीरिताः ॥७।४४।१४॥

patanti azanaya: tasmin duSkRta.abhra.samIritA: ||7|44|14||

.

sampada: pramadA: ca eva taraGgA: bhoga.bhaGgurA: patanti azanaya: tasmin

duSkRta.abhra.samIritA:

.

*sv.14 The lightning known as pride of wealth and the thunderstorm known as
pursuit of pleasure strike the field and devastate it.

*vlm.14. Wealth and women, and all sorts of frail and fleeting enjoyments;
overtake this rising germ (of godliness), as darts of lightning issuing
from the cloud of unrighteousness.

धैर्य.उदार्य.दया.मन्त्रैः जप.स्नान.तपो.दमैः ।

dhairya.udArya.dayA.mantrai: japa.snAna.tapa:.damai: |

विनिवारयित.व्यास्ताः प्रण* vaax *र्थ.त्रिशूलिना ॥७।४४।१५॥

vi.nivArayita.vyAstA: praNava.artha.trizUlinA ||7|44|15||

.

dhairya.udArya.dayA.mantrai: chanting.bath.austerity.damai: +
vinivArayita.vyAstA: praNava.artha.trizUlinA by the trident implied in ॐ

.

*vlm.15. It is by the iron rod of patience and gratvity, by the muttering
of mantras, and by holy ablutions and austerities, as also by the trident
of the triliteral Om, that these thunderbolts are averted.

*sv.15 These should be prevented with the trident of magnanimity,
compassion, japa, austerity, self.control and contemplation of the
significance of the prANava (OM) +

*Ott.yoga #praNava yoga . the controller of life force (prANa, vital
breath) is the sound Om (sometimes spelled Aum), with its own *saMskRta
letter oॐm the most sacred word in yoga. Meditation on the sound of Om is
praNava yoga. • the Method of uddAlaka the Honey(tongued) is found in y5054
+

इति संरक्षिताद् अस्माद् ध्यान.बीजात् प्रवर्तते ।

iti saMrakSitAt asmAt dhyAna.bIjAt pravartate |

आभिजात्य.उन्नतः श्रीमान्.विवेक.आख्यः न* vaax *ङ्कुरः ॥७।४४।१६॥

AbhijAtya.unnata: zrImAn.viveka.Akhya: nava.aGkura: ||7|44|16||

.

iti so saMrakSitAt asmAt dhyAna.bIjAt pravartate AbhijAtya.unnata:

zrImAn.viveka.Akhya:

nava.aGkura: a fresh shoot

.

*sv.16 If it is thus protected, this seed grows into wisdom.

*vlm.16. In this manner the seed of meditation also, being carefully
preserved from neglect, sprouts forth in the germ of discrimination
(viveka) with its handsome and thriving appearance.

तेन सा चित्त.भू: भाति स.प्रकाशा विकासिनी ।

tena sA citta.bhU: bhAti sa.prakAzA vikAsinI |

भवत्या आलोक.रम्या च खम् यथा.अभिनव.इन्दुना ॥७।४४।१७॥

bhavatyA Aloka.ramyA ca kham yathA.abhinava.indunA ||7|44|17||

.

tena sA citta.bhU: bhAti that ground of Affection shines/appears sa.prakAzA
vikAsinI

bhavatyA Aloka.ramyA ca kham yathA.abhinava.indunA

.

*sv.17 With it the entire field of the mind shines beautifully.

*vlm.17. The ground of the mind shines brightly, with this brilliant germ;
and it gladdens the hearts of men in veneration to it, as the smiling
moon.beams illume the sky.

तस्माद् अङ्कुरतः पत्रे उभौ विकसतः स्वयम् ।

tasmAt aGkura.ta: patre ubhau vikasa.ta: svayam |

एकम् शा* straax *भिगमनम् द्वितीयम् साधु.संगमः ॥७।४४।१८॥

ekam zAstra.abhigamanam dvitIyam sAdhu.saMgama: ||7|44|18||

.

tasmAt aGkura.tas patre ubhau vikasa.tas svayam ekam zAstra.abhigamanam

dvitIyam sAdhu.saMgama:

.

*sv.18.19 The sprout grows two leaves. One is known as study of scriptures
and the other is satsanga (company of the men of wisdom).

*vlm.18. This germ shoots forth in a couple of leaves, which grow out of
themselves upon it; one of them is the knowledge of sástras, and the other
is the society of the good and wise.

स्तम्भम् एष* निबध्नाति स्थैर्यम् नाम समुन्नतिम् ।

stambham eSa* nibadhnAti sthairyam nAma samunnatim |

संतोष.त्वग्.विवलितम् वैराग्य.रस.रञ्जितम् ॥७।४४।१९॥

saMtoSa.tvak.vivalitam vairAgya.rasa.raJjitam ||7|44|19||

.

stambham eSa nibadhnAti this trunk supports sthairyam nAma samunnatim
lifting/raising.unto + saMtoSa.tvag.vivalitam m Contentment.bark.covered

vairAgya.rasa.raJjitam dispassion.flavor.affected

.

*vlm.19. Let your fixedness support the stem and height of this tree, and
make your patience its covering bark; and cause your unconcernedness with
the world, supply it with the moisture of indifference.

*sv.18.19 The sprout grows two leaves. One is known as study of scriptures
and the other is satsanga (company of the men of wisdom).

वैराग्य.रस.पुष्ट.आत्मा शास्त्रार्थ.प्रावृष.अन्वितः ।

vairAgya.rasa.puSTa.AtmA zAstra.artha.prAvRSa.anvita: |

स्वल्पेन एव स्वकालेन पराम् एति समुन्नितम् ॥७।४४।२०॥

svalpena eva sva.kAlena parAm eti sam.unnitam ||7|44|20||

.

vairAgya.rasa.puSTa.AtmA Dispassion.flavor.nourished.self
zAstrArtha.prAvRSa.anvita:

svalpena eva sva.kAlena even with a little.bit of time parAm eti going

further

samunnitam upward

.

*vlm.20. The tree of godliness being nourished with the moisture of
unworldliness, and watered by the rain water of sástras, attains its full
height in course of a short time.

*sv. Soon it will grow the bark known as contentment with the sap known as
dispassion or uncolouredness of mind. Fed by the rain of scriptural wisdom,
it will soon grow into a tree. Then it is not easily swayed even if it is
shaken by the monkeys known as raga.dvesa (attraction and aversion).

#samunnita . mfn. . raised up, elevated, increased MBh.

शास्त्रार्थसाधुसंपर्कवैराग्यरसपीवरः । रागद्वेषकपिक्षोभैर्न मनागपि कम्पते
॥७।४४।२१॥

zAstra.artha.sAdhu.samparka.vairAgya.rasa.pIvara: rAga.dveSa.kapi.kSobhai:
na manAk api kampate

.

zAstra.artha.sAdhu.samparka.vairAgya.rasa.pIvara: rAga.dveSa.kapi.kSobhai:

na manAk api kampate

.

*sv. Soon it will grow the bark known as contentment with the sap known as
dispassion or uncolouredness of mind. Fed by the rain of scriptural wisdom,
it will soon grow into a tree. Then it is not easily swayed even if it is
shaken by the monkeys known as raga.dvesa (attraction and aversion).

*vlm.21. Being thickened by the pith of divine knowledge, and marrow of
good society, and the moisture of indifference, this tree attains a fixity,
which is not to be shaken by the apes of passions and affections.

अथ तस्मात् प्रजायन्ते विज्ञान.अलंकृ* taax *कृतेः ।

atha tasmAt prajAyante vijJAna.alaMkRta.AkRte: |

लता* रस.विलासिन्या* इमाः वितत.देश=गाः ॥७।४४।२२॥

latA* rasa.vilAsinyA* imA* vitata.deza=gA: ||7|44|22||

.

atha tasmAt prajAyante vijJAna.alaMkRta.AkRte: latA: rasa.vilAsinyA: imA:

vitata.deza=gA:

.

*sv.22. Then there arise in it the branches known as pure knowledge which
reach out far and wide.

*vlm.22. And then this tree shoots forth in luxuriant branches of wisdom,
which stretches far and wide with their fresh verdure and virescent leaves,
distilling their juicy sweets all around.

स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।

sphuTatA satyatA sattA dhIratA nirvikalpatA |

समता शान्तता मैत्री करुणा कीर्ति* raax *र्यता ॥७।४४।२३॥

samatA zAntatA maitrI karuNA kIrti: AryatA ||7|44|23||

.

sphuTatA satyatA sattA the state of Being.So dhIratA nirvikalpatA samatA

zAntatA maitrI karuNA kIrti: AryatA

.

*sv.23 Clarity of vision, truthfulness, courage, unclouded understanding,
equanimity, peace, friendliness, compassion, fame, etc., are its other
branches that arise when one is fully established in dhyAna or meditation.

*vlm.23. These are the branches of frankness and truth, of constancy and
firmness, of equanimity and unchangeableness, of calmness and amicableness,
and of kindness, self.respect and renown.

लताभिर् गुण.पत्त्राभिः स* ध्यान.तरुर् ऊर्जितः ।

latAbhi: guNa.pattrAbhi: sa* dhyAna.taru: Urjita: |

यशः पुष्प.अभिरेताभिः पारिजा* taax *यते यतेः ॥७।४४।२४॥

yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate: ||7|44|24||

.

latAbhi: guNa.pattrAbhi: sa: dhyAna.taru: the Meditation.Tree Urjita:

yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate:

.

*sv.24. The tree of meditation casts a cool shade in which all desires and
cravings come to an end and all the burning distress ceases.

*vlm.24. These branches are again adorned with the leaves of peace and
tranquility, and studded with flowers of good repute and fame; wherewith
this tree of godliness becomes the párijata (or the arbour of paradise or
Parassus) to the hermits of the forests.

इत्य् असौ ज्ञान.विटपी लता.पल्लव.पुष्पवान् ।

iti asau jJAna.viTapI latA.pallava.puSpavAn |

भविष्यज् ज्ञान.फल.दो दिन.अनुदिनम् उत्तम: ॥७।४४।२५॥

bhaviSyat jJAna.phala.da: dina.anudinam uttama: ||7|44|25||

.

iti asau jJAna.viTapI so this Wisdom.sapling latA.pallava.puSpavAn with its

branches sprouting flowers bhaviSyat jJAna.phala=da: will become a
Wisdom.fruit.bearer

dina.anudinam uttama: ... day.by.day grown high

.

*vlm.25. In this manner the tree of divine knowledge, being fraught with
its branches, leaves and flowers; brings for the best and richest fruits of
knowledge, day by day (during the life time of its possessor).

यश:.कुसुम.गुच्छ.आढ्य: गुण.पल्लव.लासवान् ।

yaza:.kusuma.guccha.ADhya: guNa.pallava.lAsavAn |

वैराग्य.रस.विस्तारी प्रज्ञा.मञ्जरि* taax *कृत्ति: ॥७।४४।२६॥

vairAgya.rasa.vistArI prajJA.maJjarita.AkRtti: ||7|44|26||

.

...

yaza:kusuma.guccha.ADhya: guNa.pallava.lAsavAn vairAgya.rasa.vistArI
prajJA.maJjarita.AkRtti:

.

*vlm.26. It blossoms in clusters of the flowers of fame, and is covered
with leaves of bright qualities all over; it is profluent with the sweets
of dispassionateness; and its filaments are full of the dust of
intelligence.

सर्वा: शीतलयति आशा: प्रावृषि इव पयस्.धर: ।

sarvA: zItalayati AzA: prAvRSi iva payyo.dhara: |

सर्ग.आतपम् शमयति सूर्य.ताप* mix *व उडुप: ॥७।४४।२७॥

sarga.Atapam zamayati sUrya.tApam iva uDupa: ||7|44|27||

.

sarvA: zItalayati AzA: all sides being made cool prAvRSi iva as in the

Rains

payas.dhara: a cloud + sarga.Atapam zamayati calms the heat of creation

sUrya.tApam iva uDupa: as Moon the heat of Sun

.

*vlm.27. It cools all sides like clouds in the rainy weather, and always
the heat of worldly anxieties, as the moon.beams assuage the warmth of
sun.shine.

*sv. … A deer known as the mind, which had been wandering in the wilderness
of countless concepts, notions and prejudices and which somehow finds the
right path, takes shelter under this tree. ...

प्रतनोति शम.च्.छायाम् छाया* mix *व घन.आगम: ।

pratanoti zama.chAyAm chAyAm iva ghana.Agama: |

निरोध* maax *स्फुरायति शमो ऽनिल* इव अम्बुदम् ॥७।४४।२८॥

nirodham AsphurAyati zama: anila* iva ambudam ||7|44|28||

.

pratanoti zama.chAyAm spreading the shadow of shama.Peace

chAyAm iva ghana.Agama: like the shade come from a cloud +

nirodham AsphurAyati zama: anila: iva ambudam as the air does a cloud

.

*vlm.28. It spreads the awning shade of harmony, as the clouds cast a
cooling shadow below; it stretches a quiet composure over the mind
(chitta.vritti nirodha), as an extensive cloud overspreads a still calm in
the air.

*sv. … A deer known as the mind, which had been wandering in the wilderness
of countless concepts, notions and prejudices and which somehow finds the
right path, takes shelter under this tree. ...

निबध्नात्यात्मना पीठम् कुलाचल इव स्थितम् । फलस्य रचयत्यूर्ध्वम् घटिकाम् मङ्ग
लादिताम् ॥७।४४।२९॥

nibadhnAti AtmanA pITham kula.acala* iva sthitam phalasya racayati Urdhvam
ghaTikAm maGgala.AditAm

.

nibadhnAti AtmanA pITham kula.acala iva sthitam as.if standing in a
mountain.range +

phalasya racayati Urdhvam ghaTikAm maGgala.AditAm

.

*vlm.29. It builds a sound and sure basis for itself, as the rocks stand on
their solid bases; it lays the foundation of future rewards on high, and
causes all blessings to attend upon it.

*sv. … A deer known as the mind, which had been wandering in the wilderness
of countless concepts, notions and prejudices and which somehow finds the
right path, takes shelter under this tree. ...

विवेक.कल्प.वृक्षे तु वर्धमाने दिने दिने ।

viveka.kalpa.vRkSe tu vardhamAne dine dine |

छाया.वितान.वलिते पुंसो हृदय.कानने ॥७।४४।३०॥

chAyA.vitAna.valite puMsa: hRdaya.kAnane ||7|44|30||

.

viveka.kalpa.vRkSe tu

but when the viveka.kalpa.Tree

vardhamAne dine dine

growing day by day +

chAyA.vitAna.valite

extends its shade to a person in Heart.Forest

puMsa: hRdaya.kAnane

.

.

*vlm.30. As the arbour of discrimination, grows higher and higher day by
day; so it stretches a continuity of cooling shade, over the forest of the
hearts of men.

*sv. … A deer known as the mind, which had been wandering in the wilderness
of countless concepts, notions and prejudices and which somehow finds the
right path, takes shelter under this tree. ...

प्रवर्तते शीतलता तल.ताप.अपहारिणी ।

pravartate zItalatA tala.tApa.apahAriNI |

अभ्युल्लसन् मति.लता तुषा* rox *दर.सुन्दरी ॥७।४४।३१॥

abhyullasan mati.latA tuSAra.udara.sundarI ||7|44|31||

.

pravartate there spreads.out zItalatA a state of coolness
tala.tApa.apahAriNI

abhyullasan gleaming mati.latA the mind's a vine tuSAra.udara.sundarI

beautiful above the snow

.

jd#kas .> #ullas ut>las = S. C. cause to gleam etc.; cause, produce. •
abhyullas

*vlm.31. It diffuses a coldness, that pacifies the heat below; and makes
the plant of the understanding to shoot forth (develop), as a tender
creeper juts out of the snows.

यस्या* max *वान्तर.श्रान्तो विश्राम्यति मनो.मृगः ।

yasyAm avAntara.zrAnta: vizrAmyati mana:.mRga: |

आ=जन्म.जीर्ण.पथिकः पथि कोलाह* laax *कुलः ॥७।४४।३२॥

A=janma.jIrNa.pathika: pathi kolAhala.Akula: ||7|44|32||

.

yasyAm avAntara.zrAnta: vizrAmyati takes refuge manas.mRga:
A=janma.jIrNa.pathika:

pathi kolAhala.Akula:

...

zgl#part. #avAntara .adj.. intermediate; respectively different [as the
four winds], respective (generally said with regard to two things only) •
#avAntaram .ind.. differently from (abl.) • #avAntarAm .ind.. between.

zgl#onomat. #kolAhala .m/n.. a loud and confused sound, uproar, great and
indistinct noise (of men, animals, &c).

*vlm.32. The deer like mind being tired with its wanderings, about the
desserts of this world; takes its rest and refuge under this cool shade; as
a weary traveller, worried out from his very birth, in his journey among
men, comes to take his rest at last.

*sv.32 This deer is not easily satisfied with what it gets.

सत्तामात्रात्मशारीरचर्मार्थम् प्रेक्षितो ऽरिभिः । नानातासारसाकारगोपयञ्जर्जरो
न्मुखः ॥७।४४।३३॥

sattA.mAtra.Atma.zArIra.carma.artham prekSita: aribhi:
nAnAtA.asAra.sa.AkAra.gopayan.jarjara.unmukha:

पुत्र.पौत्र.परामर्श.प्रतापात् पतितो ऽवटे ॥७।४४।३५॥

putra.pautra.parAmarza.pratApAt patita: avaTe ||7|44|35||

.

dIrgha.AdarI.dUracita.sAra.saMcAra.jarjara: putra.pautra.parAmarza.pratApAt

patita: avaTe fallen into a hole

.

*vlm.35. It sees the extended and verdant valley at distance, and is
battered and shattered in its body with running after its verdure; and
being harassed in search of the food and forage for its offspring, it falls
headlong into the pit for its destruction.

*sv. It is haunted and hunted by innumerable ailments. It is also trapped
by the different sense.experiences. It is bewildered by its alternate rise
to the heavenly regions and its fall into the hell.

लक्ष्मी.लता.विलुठनात् संकटै: कुण्ठित.अङ्गक: ।

lakSmI.latA.viluThanAt saMkaTai: kuNThita.aGgaka: |

तृष्णा.श्री.सरितम् गृह्णन् कल्लोलैर् दूर* maax *हत: ॥७।४४।३६॥

tRSNA.zrI.saritam gRhNan kallolai: dUram Ahata: ||7|44|36||

.

lakSmI.latA.viluThanAt saMkaTai: w crowded/narrows kuNThita.aGgaka: +

tRSNA.zrI.saritam gRhNan kallolai: dUram Ahata: by the billowing waves

carried.

.

*vlm. Being robbed of his fortune, and put to bodily troubles, and led by
thirst of gain to the ever running stream of desires, the man is at last
swallowed up and carried away by the current waves.

*sv. It is haunted and hunted by innumerable ailments. It is also trapped
by the different sense.experiences. It is bewildered by its alternate rise
to the heavenly regions and its fall into the hell.

व्याधि.दुर्व्याध.वैधुर्य.पलायन.परायणः ।

vyAdhi.dur.vyAdha.vaidhurya.palAyana.parAyaNa: |

अशङ्कित.विधिर् व्याध.पाताद् इव कृताकृतिः ॥७।४४।३७॥

azaGkita.vidhi: vyAdha.pAtAt iva kRtAkRti: ||7|44|37||

.

vyAdhi.durvyAdha.vaidhurya.palAyana.parAyaNa: azaGkita.vidhi: vyAdha.pAtAt

iva kRtAkRti:

.

*vlm.37. The man flies afar for fear of being overtaken by a disease, as
the stag does for fear of a huntsman, but he is not afraid of the hunter of
fate, that falls upon him unawares at every place.

*sv. It is haunted and hunted by innumerable ailments. It is also trapped
by the different sense.experiences. It is bewildered by its alternate rise
to the heavenly regions and its fall into the hell.

*VA – he, aparAyaNaH, fleets from sorrows of bad hunter of diseases,
but from falling unaware due to hunder of fate, he shrinks (?).

ज्ञेय.अस्पन्द.समायात.दुःख.सायक.शङ्कितः ।

jJeya.aspanda.samAyAta.du:kha.sAyaka.zaGkita: |

वैरि.विद्रवण.व्यग्रो दृषद् आहरण.अङ्कितः ॥७।४४।३८॥

vairi.vidravaNa.vyagra: dRSat AharaNa.aGkita: ||7|44|38||

.

jJeya.aspanda.samAyAta.du:kha.sAyaka.zaGkita: + vairi.vidravaNa.vyagra:

dRSat AharaNa.aGkita:

.

*vlm.38. The timid mind is afraid of the shafts of adverse fortune, flying
from every known quarter; and of being pelt by stones flung from the hands
of its enemies on every side.

*sv. It is crushed and wounded by the stones and rocks known as mental
modifications and evil qualities. To remedy all these, it conjures up by
its own intellect various codes of conduct, which prove ineffectual. It has
no knowledge of the self or the infinite consciousness.

उन्नतानत.सम्पात.निपादेन अति.घूर्णितः ।

unnata.anata.sampAta.nipAdena ati.ghUrNita: |

विका* rox *पल.निर्घातैः पारम्पर्येण चूर्णितः ॥७।४४।३९॥

vikAra.upala.nirghAtai: pAramparyeNa cUrNita: ||7|44|39||

.

unnata.anata.sampAta.nipAdena ati.ghUrNita: vikAra.upala.nirghAtai:
pAramparyeNa cUrNita:

.

*vlm.39. The mind is ever hurled up and down, with the ups and down of
fortune; and is continually crushed under the millstone of his rising and
setting passions (of anger and hatred &c).

*sv. It is crushed and wounded by the stones and rocks known as mental
modifications and evil qualities. To remedy all these, it conjures up by
its own intellect various codes of conduct, which prove ineffectual. It has
no knowledge of the self or the infinite consciousness.

तृष्णाचारुलताजालप्रवेशवशविक्षतः । स्वप्रज्ञारचिताचारः परमायास्वशिक्षितः
॥७।४४।४०॥

tRSNA.cAru.latA.jAla.praveza.vaza.vikSata: | sva.prajJA.racita.AcAra:
paramAyAsv azikSita:

.

tRSNA.cAru.latA.jAla.praveza.vaza.vikSata: + sva.prajJA.racita.AcAra:
para.mAyA.sva.zikSita:

perfect.Illusion.self.taught parama.AyAsv a.zikSita: i absoute efforts
un.taught

param AyAsu a.zikSita: next in efforts un.taught

.

*vlm.40. One who follows after thirst, without putting reliance on the laws
inculcated by the great, falls headlong into the delusion of the world; as
one suffers a scratch as well as wound over his body, by penetrating within
the beautiful thorny creepers.

*sv. It is crushed and wounded by the stones and rocks known as mental
modifications and evil qualities. To remedy all these, it conjures up by
its own intellect various codes of conduct, which prove ineffectual. It has
no knowledge of the self or the infinite consciousness.

इन्द्रिय.ग्राम* maax *गत्य प्रपलायन.तत्परः ।

indriya.grAmam Agatya prapalAyana.tatpara: |

सु.दुर्ग्रह.गजेन्द्र.उग्र.विस्फूर्जन.विमर्दितः ॥७।४४।४१॥

su.durgraha.gajendra.ugra.visphUrjana.vimardita: ||7|44|41||

.

indriyagrAmam Agatya having come to Sensetown prapalAyana.tatpara:

su.durgraha.gajendra.ugra.visphUrjana.vimardita:

.

*vlm.41. Having entered in the organic body of man, the mind is eager to
fly away from it; but there is the ungovernable elephant of earthy desire,
that stuns it with its loud shrieks (on its way).

*sv. It is crushed and wounded by the stones and rocks known as mental
modifications and evil qualities. To remedy all these, it conjures up by
its own intellect various codes of conduct, which prove ineffectual. It has
no knowledge of the self or the infinite consciousness.

विषय.आजग* rox *दार.विष.फूत्कार.मूर्च्छितः ।

viSaya.A.jagara.udAra.viSa."phUt"kAra.mUrcchita: |

कामुकः कामिनी.भूमौ रसात् प्रायो विपोथित: ॥७।४४।४२॥

kAmuka: kAminI.bhUmau rasAt prAya: vipothita: ||7|44|42||

.

viSaya.Ajagara.udAra.viSa.phUtkAra.mUrcchita: kAmuka: kAminI.bhUmau

rasAt prAya: vipothita:

.

#phUtkAra sound of striking snake,
viSaya.Ajagara.udAra.viSa.phUtkAra.mUrcchita: ||7|44| y7044.042||

jd#>puth to hurt —>#pothita —>#vipothita .adj.. crushed, shattered, MBh.&c.

*sv.42 This deer known as the mind is made insensible by the poisonous
exhalation of the snake known as worldly pleasure and craving for such
pleasure.

*vlm.42. There is again the huge snake of worldly affairs, which benumbs it
with its poisonous breath; and so do the fairies on the face of the earth,
serve to enslave the mind in love to them.

jd#>aj to drive —>#aja —> #Ajagara, #AjagarI aja.gara of a boa.constrictor.

००० रसात्प्रायो ००० ।। ४२
*VA – what is rasAt.prAyaH? kAminI.bhUmau – in field of enjoyments?

कोप.दा* vaax *नल.प्लुष्ट.पृष्ठ.विस्फोट.दाहवान् ।

kopa.dAva.anala.pluSTa.pRSTha.visphoTa.dAhavAn |

सदा गतागतानेक.दीर्घ.दु:ख.प्रदाहवान् ॥७।४४।४३॥

sadA gatAAgatAAneka.dIrgha.du:kha.pradAhavAn ||7|44|43||

.

kopa.dAva.anala.pluSTa.pRSTha.visphoTa.dAhavAn

sadA always/ever gata.agata. / gata.Agata

coming&going many

.aneka

.long.painful.pradAhavAn

x

.

#pluSTa .adj.. burned, scorched, suSr.; frozen, vcar.

#visphoTa

*vlm.43. There is also the wild fire of anger, which boils like a smart
bile with its burning flame in the human breast; and inflames the mind with
endless pain, by its repeated recurrence in the bosom.

*sv. It is burnt by the fire of anger. It is dried up by worries and
anxieties. It is pursued by the tiger known as poverty. It falls into the
pit of attachment. Its heart is broken by the frustration of its own pride.

स्व.आत्म.लग्न.अभिलाष.अंश.दंश.दोषैर् उपद्रुत: ।

sva.Atma.lagna.abhilASa.aMza.daMza.doSai: upadruta: |

भोग.लोभ.लसन्.मोद.शृगाल.चिर.विद्रुत: ॥७।४४।४४॥

bhoga.lobha.lasan.moda.zRgAla.cira.vidruta: ||7|44|44||

.

sva.Atma.lagna.abhilASa.aMza.daMza.doSai:

w own.Self.lagna.abhilASa.aMza.daMza.doSas

upadruta:

x +

bhoga.lobha.lasan.moda.zRgAla.cira.vidruta:

x bhoga.lobha.lasan.moda.zRgAla.long.vidruta

.

#upadruta

#vidruta

*vlm.44. The desires clinging to the mind, are as gnats and fleas, biting
and stinging it constantly; and its carnal enjoyments, appetites and
revelries, are as shakals shrieking loudly about it.

*sv. It is burnt by the fire of anger. It is dried up by worries and
anxieties. It is pursued by the tiger known as poverty. It falls into the
pit of attachment. Its heart is broken by the frustration of its own pride.

स्व.कर्म.कर्तृता.उद्भ्रान्त.दारिद्र्य.द्वीपि.अनुद्रुत: ।

sva.karma.kartRtA.udbhrAnta.dAridrya.dvIpi.anudruta: |

व्यामोह.मिहि* kaax *न्धत्व.कूट.अवट.लुठत्.तनु: ॥७।४४।४५॥

vyAmoha.mihika.andhatva.kUTa.avaTa.luThat.tanu: ||7|44|45||

.

sva.karma.kartRtA.udbhrAnta.dAridrya.dvIpi.anudruta: +

vyAmoha.mihika.andhatva.kUTa.avaTa.luThat.tanu:

.

*vlm.45. It is led by virtue of its actions, to wander all about without
any rest or profit to its self, and driven from place to place by the tiger
like poverty, staring grimly at its face, again it is blinded amidst the
mist of its affections to children and others, and lost at last in the
hidden pitfall of death.

*sv. It is burnt by the fire of anger. It is dried up by worries and
anxieties. It is pursued by the tiger known as poverty. It falls into the
pit of attachment. Its heart is broken by the frustration of its own pride.

मान.सिंह.समुल्लास.हृदय.उत्कम्पन.अतुरः ।

mAna.siMha.samullAsa.hRdaya.utkampana.atura: |

मरणेन रणे येन वृक्ष.पुष्प* mix *व ईक्षितः ॥७।४४।४६॥

maraNena raNe yena vRkSa.puSpam iva IkSita: ||7|44|46||

.

mAna.siMha.samullAsa.hRdaya.utkampana.atura:

x mAna.lion.samullAsa.Heart.utkampana.atura +

maraNena raNe yena

w which death/dying in battle

vRkSa.puSpam iva IkSita:

.

*vlm.46. Again it trembles with the sense of and fear for its honor, which
like a lion strikes tremor in its heart; while it is struck with terror at
the glaring of the wolf of death at its face.

*sv. It is burnt by the fire of anger. It is dried up by worries and
anxieties. It is pursued by the tiger known as poverty. It falls into the
pit of attachment. Its heart is broken by the frustration of its own pride.

मरणेन रणे येन वृकपुष्पमिवेक्षितः ।। ४६

*VA – death in battle sees him like wolf.flower? o O

गर्वेण गिरणा*या*शु दूरतो जनसेवितः । कामैः समन्ततो दन्तवितानितयवाङ्कुरः
॥७।४४।४७॥

garveNa giraNAya Azu dUra.ta: jana.sevita: kAmai: samantata:
danta.vitAnita.yava.aGkura:

.

garveNa

w pride

giraNAya.Azu

dUra.tas.jana.sevita:

kAmai: w desires

samantata:

danta.vitAnita.yava.aGkura:

x tooth.vitAnita.yava.shoot

.

*vlm.47. It is afraid of pride, as a forester in dread of dragons coming to
devour him; and it fears the appetites, which with their open mouths and
bloody teeth, threaten to engulf it in ruin.

*sv. It is burnt by the fire of anger. It is dried up by worries and
anxieties. It is pursued by the tiger known as poverty. It falls into the
pit of attachment. Its heart is broken by the frustration of its own pride.

कामैः समन्ततो दन्तवितानितायवाङ्कुरः ।। ४७
*VA – what happens with his teeth when he is surrounded by desires?

तारुण्यनारीसुःर्दा क्षणमालिङ्ग्य वर्जितः । दुःसंचारेषु पवनैः कुपितैरिव

वर्जितः ॥७।४४।४८॥

tAruNya.nArI.suhRdA kSaNam AliGgya varjita: du:saMcAreSu pavanai: kupitai:

iva varjita:

.

tAruNya.nArI.suhRdA

kSaNam AliGgya varjita: |

du:saMcAreSu pavanai: kupitai: iva varjita: .

.

the brief embrace of a girl.friend

and then

it's down this sorry road

blown here and there by bitter winds

.

*vlm.48. It is no less in fear of its female companions in youth, whose
amorous embraces like gusts of wind threaten to hurl it headlong to
repeated hell.pits.

कदाचिन्निर्वृतिम् याति स शमम् च तरौ क्वचित् । मनोहरिणको राजन् नाजीवमिव

भास्वति ॥७।४४।४९॥

kadAcit nirvRtim yAti sa* zamam ca tarau kvacit | mana:.hariNaka: rAjan,

nAjIvam iva bhAsvati ||7|44|49||

.

kadAcit

whenever to

nirvRtim

yAti

coming

sa: zamam ca tarau kvacit

Mind.hariNako

, Your Majesty,

na a.jIvam – not un.living / na AjIvam – no livelihood

iva bhAsvati

.

*vlm.49. It seldom happens, O prince! that the deerlike mind finds its
rests in the arbour of godliness; as the living beings do, when they come
from darkness to day light. (It ought to be, when they come from day light
to repose at night).

*sv.49 At some stage, this deer turns away from all this and seeks the
refuge of some tree already described (the tree of meditation) and there it
shines brightly.

तालीतमालबकुलादिकवृक्षगुल्म=विश्रान्तिषु प्रचुरपुष्पविलासहासैः ।

tAlIta.mAla.bakula.Adika.vRkSa.gulma.vizrAntiSu pracura.puSpa.vilAsa.hAsai:
|

नामाप्यस्य न विदन्ति सुखस्य मूढाः प्राप्नोति तच्छमतरोः स्वमनोमृगः वः
॥७।४४।५०॥

nAma api yasya na vidanti sukhasya mUDhA: prApnoti tat zama.taro:
sva.manas.mRga: va:

.

tAlIta.mAla.bakula.Adika.vRkSa.gulma.vizrAntiSu

pracura.puSpa.vilAsa.hAsai: +

nAma api yasya na vidanti sukhasya mUDhA:

prApnoti tat zama.taro:

sva.manas.mRga: va:

.

*sv.50 Supreme peace or bliss is not attained in any other condition but
the unconditioned state of consciousness, and this is attained only in the
shade of the tree known as samAdhi or meditation.

*vlm.50. O ye hearers, let your deerlike minds find that delight in the
arbour of peace, whose name even is not known to the ignorant, who are
deluded by their fickle and smiling fortunes, resembling the oscillating
smiles of flowers.

.

*o**ॐm*

.

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FM7045 DEER IN FOREST 3.MR22-23 .Z64

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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

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On Fri, Mar 19, 2021 at 8:30 AM Jiva Das <das....@gmail.com> wrote:

>
>
> FM7044 THE SAMÂDHI TREE 3.mr 20-21 .z50
>

> https://www.dropbo*x*
> .com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.doc
> *x*?dl=0

> <https://www.dropbox.com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.docx?dl=0>
>
> FM.7.25.FM.7.49
>
> https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25.fm.7.49.docx?dl=0

> <https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25-fm.7.49.docx?dl=0>

> अस्माद् आपत् ततः काम.गर्व.गृध्रा*न् *निवारयेत् ॥७।४४।१२॥

>
> asmAt_Apat tata: kAma.garva.gRdhrAn_nivArayet ||7|44|12||
>
> मृदुभिः सत्.क्रिया.कुन्तैर् विवेक.अर्क.तपैर् अपि ।
>
> mRdubhi: sat.kriyA.kuntai:_viveka.arka.tapai:_api |
>

> अचिन्त्य.आलोक.दैर् अस्मा*न् *मार्जितव्यम् रजस्.तमः ॥७।४४।१३॥

>
> acintya.Aloka.dai:_asmAt_mArjitavyam raja:.tama: ||7|44|13||
>
> संपदः प्रमदाश् च_एव तरङ्गा* भोग.भङ्गुराः ।
>
> sampada: pramadA:_ca_eva taraGgA: bhoga.bhaGgurA: |
>

> पतन्ति_अशनयस् तस्मि*न् *दुष्कृत.अभ्र.समीरिताः ॥७।४४।१४॥

> मनो.हरिणको राज*न् *नाजीवम् इव भास्वति ॥७।४४।४९॥

>
> mana:.hariNaka:_rAjan, nAjIvam iva bhAsvati ||7|44|49||
>
> तालीत.माल.बकुल.आदिक.वृक्ष.गुल्म=
>
> tAlIta.mAla.bakula.Adika.vRkSa.gulma.
>
> विश्रान्तिषु प्रचुर.पुष्प.विलास.हासैः ।
>
> vizrAntiSu pracura.puSpa.vilAsa.hAsai: |
>
> नाम_अपि यस्य न विदन्ति सुखस्य मूढाः
>
> nAma_api yasya na vidanti sukhasya mUDhA:
>
> प्राप्नोति तच् छम.तरोः स्व.मनस्.मृगः वः ॥७।४४।५०॥
>
> prApnoti tat_zama.taro: sva.manas.mRga: va: ||7|44|50||
>
> ||
>
>
>

> *o*ॐ*m*
>
>
>
> #*samAdhi* - coming-together-with thought • Sameness of thought, the

> Same-attitude, sama-bhAva. sama-Adhi • consider here *Adhi as Affection

> and *vyAdhi as Infection •-• -Comp. #*nirvikalpa samAdhi* - formless

> samAdhi in which there is no longer any sense of individual identity and no
> thought • the ultimate Self realization - #samAdhi -> #nirvikalpasamAddhi –

> *nirvikalpa-samAdhi* – nir-vikalpa=sama-Adhi – nir-vi.kalpa=sama-A.dhi –
> without-dif.ference=Same-over.thought +
>
>
>
>
>
> *o*ॐ*m*
>
>
>
> FM.7.44
>
>
>
> *THE SAMÂDHI TREE*
>
>
>
> #*samAdhi* - coming-together-with thought • Sameness of thought, the

> Same-attitude, sama-bhAva. sama-Adhi • consider here *Adhi as Affection

> and *vyAdhi as Infection •-• -Comp. #*nirvikalpa samAdhi* - formless

> samAdhi in which there is no longer any sense of individual identity and no
> thought • the ultimate Self realization - #samAdhi -> #nirvikalpasamAddhi –

> *nirvikalpa-samAdhi* – nir-vikalpa=sama-Adhi – nir-vi.kalpa=sama-A.dhi –
> without-dif.ference=Same-over.thought +
>
>
>
> *RÂMA said—*

>
>
>
> क्रमात् समाधान.तरोर् आ=जीव.फल.शालिनीम् ।
>
> kramAt samAdhAna.taro:_A=jIva.phala.zAlinIm |
>
> स=लता.कुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम् मुने ॥७।४४।१॥
>
> sa=latA.kusumAm brUhi sattAm vi.zrAnti.dAm mune ||7|44|1||
>
> .
>

> *tell me all.about the Tree of Contemplation**
>
> *loaded with life.sustaining fruit*
>
> *and wrapped in flowering vines*
>
> *: *
>
> *tell me of the state of being.So*
>
> *which gives Repose, silent muni*
>
> *. *

>
> kramAt samAdhAna.taro:_A=jIva.phala.zAlinIm | sa=latA.kusumAm brUhi sattAm
> vi.zrAnti.dAm mune
>
> .
>
> *vlm.1 Relate to me at length, O holy sage, the form of the arbour of
> samádhi, together with all its creepers, flowers and fruits, which supply
> holy men with good and refreshment, all along their lives.
>
> .
>
> Øtt.sam #samAdhA, .> #samAdhAtum sam. together .> sam.A – united .
> #samA.dhA – putting .> #samAdhAnam – putting things together • "I gather"
> CE20.BrEngl as in "I gather you are reading this" • the affix <.na> shows a
> thing that is gathered / or sama.A>dhA brought.together, as sam.AdhA
> com.posing •• giving attention (*samAdhAna.kR, "to attend") •• profound
> absorption or samAdhAna.Contemplation •• justification of a statement,
> proof (cf. s.#rUpaka) • (in dram. it has a very special sense) fixing the
> germ or leading incident (which gives rise to the whole plot) +
>
>
>

> *VASISHTHA THE PLENTIFUL said—*

>
>
>
> आ=जीवम् उद्यद्.उत्सेधम् विवेकि.जन=कानने ।
>
> A=jIvam udyat.utsedham viveki.jana=kAnane |
>
> पत्र.पुष्प.फल.उपेतम् समाधान.तरुम् शृणु ॥७।४४।२॥
>
> patra.puSpa.phala.upetam samAdhAna.tarum zRNu ||7|44|2||
>
> .
>

> *there is a tree that is life.sustaining*
>
> *& *
>
> *it rises high in the Woods of the Discerner.Folk; *
>
> *it is full with leaf & flower & fruit, *
>
> *the Tree of samAdhAna.Contemplation*
>
> *:*
>
> *listen*
>
> *...*

>
> AjIvam . it is life.sustaining = udyat.utsedham . rising high =
> viveki.jana=kAnane . in the Woods of the Discerner Folk =
> patra.puSpa.phala+upetam . leaf.flower.fruit=full = samAdhAna.tarum . the
> Tree of samAdhAna.Contemplation: = zRNu . listen.
>
> आजीवमुद्यदुत्सेधं ००० ।। २
> .
>
> *VA – What this would mean?
> *vlm.2. Hear me relate to you about the tree of samádhi, which always
> grows in the forest of holy people, and is ever fraught with its luxuriant
> foliage and flowers and its luscious fruits.
>
> #utsedha: . height, altitude • thickness, bigness MBh.&c. • excelling •
> the body R. vii , 116 , 19 [Comm.] Ka1s3. on Pa1n2. 5.2 , 21 ; (%{am}) n.
> killing , slaughter L. ; N. of several Sa1mans.
>
>
>
> यथा.कथम्.चिद्.उदितम् दुःखेन स्वयम् एव च ।
>
> yathA.katham.cit.uditam du:khena svayam eva ca |
>
> संसार.वन=निर्वेदम् बीजम् अस्य विदुर् बुधाः ॥७।४४।३॥
>
> saMsAra.vana=nirvedam bIjam asya vidu:_budhA: ||7|44|3||
>
> .
>

> yathA.kathaMcid.uditam *somehow.or.other, it is said *du:khena svayam eva
> ca
>
> *with sorrow, even of itself saMsAra.Forest is *nirvedam bIjam asya *the
> seed of this *vidu:_budhA: *the wise know*

>
> .
>
> *sv.3 Its seed is a turning away from 'the world', whether this is caused
> naturally or otherwise by the experience of sorrow.
>
> *vlm.3. The learned say, that it is some how or other, either by culture
> or its own spontaniety, that there grows a dissatisfaction with the
> wilderness of this world, in the heart of the reasonable man.
>
> #vid .> #nirvid . #nirveda: . indifference, disgust • a religious Infidel
> + nirveda (निर्वेद, “despondency”) is caused by determinants (vibhAva)
> such as, being reduced to poverty, getting insulted, abusive language,
> anger, beating, loss of beloved persons, and the knowledge of the ultimate
> (lit. essential) truth and the like. It is to be represented on the stage
> by determinants such as weeping, sighing, deep breathing, deliberation and
> the like, on the part of women, and of persons of the inferior type.
>
>
>
> शुभ.जाल.हलाकृष्टम् रसासिक्तम् अहर्.निशम् ।
>
> zubha.jAla.hala.AkRSTam rasAsiktam ahar.nizam |
>
> प्रवहच् छ्वसनाकुल्यम् क्षेत्रम् अस्य विदुर् बुधा: ॥७।४४।४॥
>
> pravahat_zvasanAkulyam kSetram asya vidu:_budhA: ||7|44|4||
>
> .
>

> zubha.jAla.hala.AkRSTam m zubha.jAla.plow.AkRSTarasAsiktam ahar.nizam *day
> and night*
>
> pravahat zvasanAkulyam kSetram asya vidu:_budhA: *the field of this the
> wise know*

>
> .
>
> *sv.4 Mind is a field. It is ploughed by right action, it is watered day
> and night by right feeling, it is nourished by the practice of prANayama.
>
> *vlm.4. Its field is the heart of the wise man, furrowed by the plough of
> prosperity (i.e. which has had better fortune); which is watered with
> delight by day and night, and whose conduit is now flowing with sighs.
>
>
>
> समाधि.बीजम् संसार.निर्वेद: पतति स्वयम् ।
>
> samAdhi.bIjam saMsAra.nirveda: patati svayam |
>
> चित्त.भूमौ विविक्तायाम् विवेकि.जन=कानने ॥७।४४।५॥
>
> citta.bhUmau viviktAyAm viveki.jana=kAnane ||7|44|5||
>
> .
>

> samAdhi.bIjam *as the seed of samAdhi *saMsAra.nirveda: patati svayam
>
> *the distaste for the saMsAra falls *citta.bhUmau *on the ground of
> chitta.Affection *
>
> viviktAyAm viveki.jana=kAnane *in the Woods of the Discerner Folk *vivekijanakAnane

>
>
> .
>
> *sv.5 On this field known as the mind the seed known as samAdhi (turning
> away from the world) falls of its own accord when one is alone in the
> forest known as wisdom.
>
> *vlm.5. It is the heart's regret at the world, which is the seed of
> samádhi or self.resignation; and it grows of itself in the ground of the
> contrite heart of the wise, in the forest land of reasonable men.
>
>
>
> स्व.चित्त.भूमौ पतितम् ध्यान.बीजम् महाधिया ।
>
> sva.citta.bhUmau patitam dhyAna.bIjam mahAdhiyA |
>
> सेकैर् अमीभिर् यत्नेन संसेक्तव्यम् अखेदिन: ॥७।४४।६॥
>
> sekai:_amIbhi:_yatnena saMsektavyam akhedina: ||7|44|6||
>
> .
>
> sva.citta=bhUmau
>

> *onto the ground of own.Affection self.esteem *
>
> patitam dhyAna.bIjam mahAdhiyA
>
> *a seed has fallen. It is dhyAna Meditation, deep thought *
>
> sekai:_amIbhi:_yatnena
>
> *by watering these with.effort regularly *
>
> saMsektavyam
>
> *the seed is to be soaked *
>
> akhedina:
>
> *untiringly*

>
> .
>
> *vlm.6. When the seed of contrite reflection, falls in the minds of
> magnanimous men; it must be watered with diligence and iadefatigueableness
> with the following articles, viz:—
>
> *sv.6 The wise man should endeavour constantly to keep this seed of
> meditation watered and nourished by intelligent methods.
>
>
>
> शुद्धैः स्निग्दैः पवित्रैश्_च मधुरैर् आत्मना_उहितैः ।
>
> zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_uhitai: |
>
> सत्.संगमनवक्षीरैर् ऐन्दवैर् अमृतैर् इव ॥७।४४।७॥
>
> sat.saMgamana.vakSi.Irai:_aindavai:_amRtai:_iva ||7|44|7||
>
> .
>
> zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_uhitai:
> sat.saMgamana.vakSi.Irai:
>

> *w good.companionship.flame.winds *aindavai:_amRtai:_iva

>
> .
>
> *vlm.7. The society of pure, holy and complacent men, who speak sweetly
> and kindly for the good of other's; and whose speech serves as the
> sprinkling of fresh water or milk or dewdrops on the seeding grounds.
>
> *sv.7 One should seek the company of the wise who are one's own real
> well.wishers and who are pure and friendly.
>
>
>
> अन्तः.शून्य.प्रदैः पूर्णैः स्वच्छैर् अमृत.शीतलैः ।
>
> anta:.zUnya.pradai: pUrNai: svacchai:_amRta.zItalai: |
>
> विसृतैर् अमृताकुल्या.शास्त्रार्थ.वर.वारिभिः ॥७।४४।८॥
>
> visRtai:_amRtAkulyA.zAstrArtha.vara.vAribhi: ||7|44|8||
>
> .
>

> anta:.zUnya.pradai: *w inwardly begotten emptiness *pUrNai: *w fullness *svacchai:_amRta.zItalai:

> visRtai: amRtAkulyA.zAstrArtha.vara.vAribhi:
>
> .
>
> *sv.8 Then one should water the seed of samAdhi or meditation by means of
> hearing, reflecting on and contemplating the scriptures which bring about
> total inner emptiness and which are full of wisdom, pure and cool like
> nectar.
>
> *vlm.8. And by shedding the sacred waters of the sayings of the holy
> sástras, all about the aqueduct, which may serve to grow the seed, by their
> cool and ambrosial moisture.
>
>
>
> स्व.चित्त.भूमौ पतितम् परिज्ञाय महाधिया ।
>
> sva.citta.bhUmau patitam parijJAya mahAdhiyA |
>
> बीजम् संसार.निर्वेदः रक्ष्यम् ध्यानस्य यत्नतः ॥७।४४।९॥
>
> bIjam saMsAra.nirveda:_rakSyam dhyAnasya yatnata: ||7|44|9||
>
> .
>
> sva.citta.bhUmau patitam
>

> *what has fallen to the ground of Ur.own Affection *
>
> parijJAya mahAdhiyA
>
> *w deep thought having understood + *

>
> bIjam saMsAra.nirveda: rakSyam dhyAnasya yatnata:
>
> .
>
> *sv. Being aware of the precious seed of meditation or samAdhi that has
> fallen in the field of one's mind, the wise man should carefully cherish
> and nourish it by means of austerities, charity, etc.
>
> *vlm.9. When the magnanimous soul, perceives the seed of contrite
> reflection fallen in the mind; he must try to preserve and foster the same
> with all diligence.
>
>
>
> तप:प्रकार.दानेन पदार्थ.घटन.ईशितै: ।
>
> tapa:prakAra.dAnena padArtha.ghaTana.Izitai: |
>
> तीर्थ.आयतन.विश्रान्ति.वृति.विस्तार.कल्पनै: ॥७।४४।१०॥
>
> tIrtha.Ayatana.vizrAnti.vRti.vistAra.kalpanai: ||7|44|10||
>
> .
>

> *by.with the* tapas .prakAra.dAnena padArtha.ghaTana.Izitai:

> tIrtha.Ayatana.vizrAnti.vRti.vistAra.kalpanai:
>
> .
>
> *sv. Being aware of the precious seed of meditation or samAdhi that has
> fallen in the field of one's mind, the wise man should carefully cherish
> and nourish it by means of austerities, charity, etc.
>
> *vlm.10. This seed is to be grown by the manure of austerities, and by the
> power of using other means; by resorting to and resting in places
> pilgrimage and holy shrines, and by stretching his perseverance as his
> defence (or a fence about the seed.ground).
>
>
>
> कर्तव्य:_अङ्कुरितस्य_अस्य रक्षिता शिक्षित.आशय: ।
>
> kartavya:_aGkuritasya_asya rakSitA zikSita.Azaya: |
>
> संतोष.नामा प्रियया नित्यम् मुदितया_अन्वित: ॥७।४४।११॥
>
> saMtoSa.nAmA:_priyayA nityam muditayA_anvita: ||7|44|11||
>
> .
>

> kartavya: *what is to.be.done *aGkuritasya asya *for (its) sprout *rakSitA
> *protected *
>
> zikSita.Azaya: saMtoSa.nAmA * called saMtoSha.Contentment* priyayA nityam

> muditayA
>
> anvita:
>
> .
>
> *sv.11 When this seed begins to sprout, it should be further protected by
> peace and contentment.
>
> *vlm.11. It is the duty of the well taught man, after the sprouting forth
> of the seed, to preserve it always with the assistance of his two
> consorts—contentment and cheerfulness.
>
>
>
> पश्चात् स्थित.आशा.विहगान् पर.प्रणय.पक्षिण: ।
>
> pazcAt sthita.AzA.vihagAn para.praNaya.pakSiNa: |
>
> अस्माद्_आपत् तत: काम.गर्व.गृध्रान्_निवारयेत् ॥७।४४।१२॥
>
> asmAt_Apat tata: kAma.garva.gRdhrAn_nivArayet ||7|44|12||
>
> .
>
> pazcAt_sthita.AzA.vihagAn para.praNaya.pakSiNa: asmAt_Apat tata:
> kAma.garva.gRdhrAn
>

> *them desire.pride.vultures *nivArayet

>
> .
>
> *vlm.12. He should then keep off the aerial birds of his expectations and
> the fowls of his affection for others, and the vultures of his desire and
> cupidity, from darting upon and picking up the seed.
>
> *sv.12. At the same time, one should guard it against the birds of desire,
> attachment to family, pride, greed, etc., with the help of contentment.
>
>
>
> मृदुभिः सत्.क्रिया.कुन्तैर् विवेक.अर्क.तपैर् अपि ।
>
> mRdubhi: sat.kriyA.kuntai:_viveka.arka.tapai:_api |
>
> अचिन्त्य.आलोक.दैर् अस्मान्_मार्जितव्यम् रजस्.तमH ॥७।४४।१३॥
>
> acintya.Aloka.dai:_asmAt_mArjitavyam raja:.tama: ||7|44|13||
>
> .
>
> mRdubhi:
>
> (mRd is mud or clay, and mRdu is a person who is gently malleable, like
> potter's clay—or so, at least, we think s/he is.)
>
> sat.kriyA.kuntai: viveka.arka.tapai:
>

> *by the tapas.Heat of the Sun of Discernment by heated Enquiry *
>
> api acintya.Alokadai:
>
> *inconceivable light.giving *
>
> asmAn . *thus *mArjitavyam rajas.tama:

> vinivArayita.vyAstA: praNava.artha.trizUlinA *by the trident implied in *
> *ॐ*

>
> .
>
> *vlm.15. It is by the iron rod of patience and gratvity, by the muttering
> of mantras, and by holy ablutions and austerities, as also by the trident
> of the triliteral Om, that these thunderbolts are averted.
>
> *sv.15 These should be prevented with the trident of magnanimity,
> compassion, japa, austerity, self.control and contemplation of the
> significance of the prANava (OM) +
>
> *Ott.yoga #praNava yoga . the controller of life force (prANa, vital
> breath) is the sound Om (sometimes spelled Aum), with its own *saMskRta
> letter oॐm the most sacred word in yoga. Meditation on the sound of Om is
> praNava yoga. • the Method of uddAlaka the Honey(tongued) is found in y5054
> +
>
>
>
> इति संरक्षिताद्_अस्माद्_ध्यान.बीजात् प्रवर्तते ।
>
> iti saMrakSitAt_asmAt_dhyAna.bIjAt pravartate |
>
> आभिजात्य.उन्नतः श्रीमान्.विवेक.आख्यः नव.अङ्कुरः ॥७।४४।१६॥
>
> AbhijAtya.unnata: zrImAn.viveka.Akhya: nava.aGkura: ||7|44|16||
>
> .
>

> iti *so *saMrakSitAt_asmAt dhyAna.bIjAt pravartate AbhijAtya.unnata:
> zrImAn.viveka.Akhya:
>
> nava.aGkura: *a fresh shoot*

>
> .
>
> *sv.16 If it is thus protected, this seed grows into wisdom.
>
> *vlm.16. In this manner the seed of meditation also, being carefully
> preserved from neglect, sprouts forth in the germ of discrimination
> (viveka) with its handsome and thriving appearance.
>
>
>
> तेन सा चित्त.भू:_भाति स.प्रकाशा विकासिनी ।
>
> tena sA citta.bhU:_bhAti sa.prakAzA vikAsinI |
>
> भवत्या_आलोक.रम्या च खम् यथा.अभिनव.इन्दुना ॥७।४४।१७॥
>
> bhavatyA_Aloka.ramyA ca kham yathA.abhinava.indunA ||7|44|17||
>
> .
>

> tena sA citta.bhU:_bhAti *that ground of Affection shines/appears *sa.prakAzA

> stambham eSa nibadhnAti *this trunk supports *sthairyam nAma samunnatim
> lifting/raising.unto + saMtoSa.tvag.vivalitam *m Contentment.bark.covered
> *
>
> vairAgya.rasa.raJjitam *dispassion.flavor.affected *

>
> .
>
> *vlm.19. Let your fixedness support the stem and height of this tree, and
> make your patience its covering bark; and cause your unconcernedness with
> the world, supply it with the moisture of indifference.
>
> *sv.18.19 The sprout grows two leaves. One is known as study of scriptures
> and the other is satsanga (company of the men of wisdom).
>
>
>
> वैराग्य.रस.पुष्ट.आत्मा शास्त्रार्थ.प्रावृष.अन्वितः ।
>
> vairAgya.rasa.puSTa.AtmA zAstra.artha.prAvRSa.anvita: |
>
> स्वल्पेन_एव स्वकालेन पराम् एति समुन्नितम् ॥७।४४।२०॥
>
> svalpena_eva sva.kAlena parAm eti sam.unnitam ||7|44|20||
>
> .
>

> vairAgya.rasa.puSTa.AtmA * Dispassion.flavor.nourished.self *zAstrArtha.prAvRSa.anvita:
>
>
> svalpena_eva sva.kAlena *even with a little.bit of time *parAm eti *going
> further *
>
> samunnitam *upward*

> sphuTatA satyatA sattA *the state of Being.So* dhIratA nirvikalpatA

> samatA
>
> zAntatA maitrI karuNA kIrti:_AryatA
>
> .
>
> *sv.23 Clarity of vision, truthfulness, courage, unclouded understanding,
> equanimity, peace, friendliness, compassion, fame, etc., are its other
> branches that arise when one is fully established in dhyAna or meditation.
>
> *vlm.23. These are the branches of frankness and truth, of constancy and
> firmness, of equanimity and unchangeableness, of calmness and amicableness,
> and of kindness, self.respect and renown.
>
>
>
> लताभिर् गुण.पत्त्राभिः स* ध्यान.तरुर् ऊर्जितः ।
>
> latAbhi:_guNa.pattrAbhi: sa* dhyAna.taru:_Urjita: |
>
> यशः पुष्प.अभिरेताभिः पारिजात.आयते यतेः ॥७।४४।२४॥
>
> yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate: ||7|44|24||
>
> .
>

> latAbhi:_guNa.pattrAbhi: sa: dhyAna.taru: *the Meditation.Tree *Urjita:

>
> yaza: puSpa.abhiretAbhi: pArijAta.Ayate yate:
>
> .
>
> *sv.24. The tree of meditation casts a cool shade in which all desires and
> cravings come to an end and all the burning distress ceases.
>
> *vlm.24. These branches are again adorned with the leaves of peace and
> tranquility, and studded with flowers of good repute and fame; wherewith
> this tree of godliness becomes the párijata (or the arbour of paradise or
> Parassus) to the hermits of the forests.
>
>
>
> इत्य्_असौ ज्ञान.विटपी लता.पल्लव.पुष्पवान् ।
>
> iti_asau jJAna.viTapI latA.pallava.puSpavAn |
>
> भविष्यज्_ज्ञान.फल.दो दिन.अनुदिनम् उत्तम: ॥७।४४।२५॥
>
> bhaviSyat_jJAna.phala.da:_dina.anudinam uttama: ||7|44|25||
>
> .
>

> iti_asau jJAna.viTapI *so this Wisdom.sapling *latA.pallava.puSpavAn *with
> its branches sprouting flowers *bhaviSyat jJAna.phala=da: *will become a
> Wisdom.fruit.bearer *
>
> dina.anudinam uttama: ... *day.by.day grown high*

>
> .
>
> *vlm.25. In this manner the tree of divine knowledge, being fraught with
> its branches, leaves and flowers; brings for the best and richest fruits of
> knowledge, day by day (during the life time of its possessor).
>
>
>
> यश:.कुसुम.गुच्छ.आढ्य: गुण.पल्लव.लासवान् ।
>
> yaza:.kusuma.guccha.ADhya: guNa.pallava.lAsavAn |
>
> वैराग्य.रस.विस्तारी प्रज्ञा.मञ्जरित.आकृत्ति: ॥७।४४।२६॥
>
> vairAgya.rasa.vistArI prajJA.maJjarita.AkRtti: ||7|44|26||
>
> .
>
> ...
>
> yaza:kusuma.guccha.ADhya: guNa.pallava.lAsavAn vairAgya.rasa.vistArI
> prajJA.maJjarita.AkRtti:
>
> .
>
> *vlm.26. It blossoms in clusters of the flowers of fame, and is covered
> with leaves of bright qualities all over; it is profluent with the sweets
> of dispassionateness; and its filaments are full of the dust of
> intelligence.
>
>
>
> सर्वा: शीतलयति_आशा: प्रावृषि_इव पयस्.धर: ।
>
> sarvA: zItalayati_AzA: prAvRSi_iva payyo.dhara: |
>
> सर्ग.आतपम् शमयति सूर्य.तापम् इव_उडुप: ॥७।४४।२७॥
>
> sarga.Atapam zamayati sUrya.tApam iva_uDupa: ||7|44|27||
>
> .
>

> sarvA: zItalayati_AzA: *all sides being made cool *prAvRSi_iva *as in the
> Rains *
>
> payas.dhara: *a cloud + *sarga.Atapam zamayati *calms the heat of
> creation *
>
> sUrya.tApam iva_uDupa: *as Moon the heat of Sun*

>
> .
>
> *vlm.27. It cools all sides like clouds in the rainy weather, and always
> the heat of worldly anxieties, as the moon.beams assuage the warmth of
> sun.shine.
>
> *sv. … A deer known as the mind, which had been wandering in the
> wilderness of countless concepts, notions and prejudices and which somehow
> finds the right path, takes shelter under this tree. ...
>
>
>
> प्रतनोति शम.च्.छायाम् छायाम् इव घन.आगम: ।
>
> pratanoti zama.chAyAm chAyAm iva ghana.Agama: |
>
> निरोधम् आस्फुरायति शमो_ऽनिल* इव_अम्बुदम् ॥७।४४।२८॥
>
> nirodham AsphurAyati zama:_anila* iva_ambudam ||7|44|28||
>
> .
>

> pratanoti zama.chAyAm *spreading the shadow of shama.Peace *
>
> chAyAm iva ghana.Agama: *like the shade come from a cloud + *
>
> nirodham AsphurAyati zama: anila: iva_ambudam *as the air does a cloud*

>
> .
>
> *vlm.28. It spreads the awning shade of harmony, as the clouds cast a
> cooling shadow below; it stretches a quiet composure over the mind
> (chitta.vritti nirodha), as an extensive cloud overspreads a still calm in
> the air.
>
> *sv. … A deer known as the mind, which had been wandering in the
> wilderness of countless concepts, notions and prejudices and which somehow
> finds the right path, takes shelter under this tree. ...
>
>
>
> निबध्नात्य्_आत्मना पीठम् कुल.अचल* इव स्थितम् ।
>
> nibadhnAti_AtmanA pITham kula.acala* iva sthitam |
>
> फलस्य रचयत्य्_ऊर्ध्वम् घटिकाम् मङ्गल.आदिताम् ॥७।४४।२९॥
>
> phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm ||7|44|29||
>
> .
>

> nibadhnAti_AtmanA pITham kula.acala iva sthitam *as.if standing in a
> mountain.range + *

>
> phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm
>
> .
>
> *vlm.29. It builds a sound and sure basis for itself, as the rocks stand
> on their solid bases; it lays the foundation of future rewards on high, and
> causes all blessings to attend upon it.
>
> *sv. … A deer known as the mind, which had been wandering in the
> wilderness of countless concepts, notions and prejudices and which somehow
> finds the right path, takes shelter under this tree. ...
>
>
>
> विवेक.कल्प.वृक्षे तु वर्धमाने दिने दिने ।
>
> viveka.kalpa.vRkSe tu vardhamAne dine dine |
>
> छाया.वितान.वलिते पुंसो हृदय.कानने ॥७।४४।३०॥
>
> chAyA.vitAna.valite puMsa:_hRdaya.kAnane ||7|44|30||
>
> .
>
> viveka.kalpa.vRkSe tu
>

> *but when the viveka.kalpa.Tree *
>
> vardhamAne dine dine
>
> *growing day by day + *
>
> chAyA.vitAna.valite
>
> *extends its shade to a person in Heart.Forest*

>
> puMsa:_hRdaya.kAnane
>
> .
>
> .
>
> *vlm.30. As the arbour of discrimination, grows higher and higher day by
> day; so it stretches a continuity of cooling shade, over the forest of the
> hearts of men.
>
> *sv. … A deer known as the mind, which had been wandering in the
> wilderness of countless concepts, notions and prejudices and which somehow
> finds the right path, takes shelter under this tree. ...
>
>
>
> प्रवर्तते शीतलता तल.ताप.अपहारिणी ।
>
> pravartate zItalatA tala.tApa.apahAriNI |
>
> अभ्युल्लसन् मति.लता तुषार.उदर.सुन्दरी ॥७।४४।३१॥
>
> abhyullasan mati.latA tuSAra.udara.sundarI ||7|44|31||
>
> .
>

> pravartate *there spreads.out *zItalatA *a state of coolness *tala.tApa.apahAriNI
>
>
> abhyullasan *gleaming *mati.latA *the mind's a vine *tuSAra.udara.sundarI
>
> *beautiful above the snow*

>
> .
>
> jd#kas .> #ullas ut>las = S. C. cause to gleam etc.; cause, produce. •
> abhyullas
>
> *vlm.31. It diffuses a coldness, that pacifies the heat below; and makes
> the plant of the understanding to shoot forth (develop), as a tender
> creeper juts out of the snows.
>
>
>
> यस्याम् अवान्तर.श्रान्तो विश्राम्यति मनो.मृगः ।
>
> yasyAm avAntara.zrAnta:_vizrAmyati mana:.mRga: |
>
> आ=जन्म.जीर्ण.पथिकः पथि कोलाहल.आकुलः ॥७।४४।३२॥
>
> A=janma.jIrNa.pathika: pathi kolAhala.Akula: ||7|44|32||
>
> .
>

> yasyAm avAntara.zrAnta: vizrAmyati *takes refuge *manas.mRga:

> saMsAra.araNya.visarad.vAsanA.pavana.Irita: ahamtA.tApa.saritA *w
> egoity.heated.river*
>
> sarvadA *always *vipra.dAradI

>
> .
>
> *vlm.34. The deer like mind being ever impelled by its vain desires,
> wanders all about the desert lands of this world, and pursues after the
> poisonous water of mirage of its egoism.
>
> *sv. It is haunted and hunted by innumerable ailments. It is also trapped
> by the different sense.experiences. It is bewildered by its alternate rise
> to the heavenly regions and its fall into the hell.
>
> #dArada, #dAradI . coming from the country of the darads or daradas • .m..
> a kind of poison L. +
>
> ईर् #Ir . to stIR, move .> #Irita ईरित. . sent, despatched • said,
> uttered. +
>
>
>
> दीर्घ.आदरी.दूरचित.सार.संचार.जर्जर: ।
>
> dIrgha.AdarI.dUracita.sAra.saMcAra.jarjara: |
>
> पुत्र.पौत्र.परामर्श.प्रतापात् पतितो_ऽवटे ॥७।४४।३५॥
>
> putra.pautra.parAmarza.pratApAt patita:_avaTe ||7|44|35||
>
> .
>
> dIrgha.AdarI.dUracita.sAra.saMcAra.jarjara:
> putra.pautra.parAmarza.pratApAt
>

> patita:_avaTe *fallen into a hole*

>
> .
>
> *vlm.35. It sees the extended and verdant valley at distance, and is
> battered and shattered in its body with running after its verdure; and
> being harassed in search of the food and forage for its offspring, it falls
> headlong into the pit for its destruction.
>
> *sv. It is haunted and hunted by innumerable ailments. It is also trapped
> by the different sense.experiences. It is bewildered by its alternate rise
> to the heavenly regions and its fall into the hell.
>
>
>
> लक्ष्मी.लता.विलुठनात् संकटै: कुण्ठित.अङ्गक: ।
>
> lakSmI.latA.viluThanAt_saMkaTai: kuNThita.aGgaka: |
>
> तृष्णा.श्री.सरितम् गृह्णन् कल्लोलैर् दूरम् आहत: ॥७।४४।३६॥
>
> tRSNA.zrI.saritam gRhNan kallolai:_dUram Ahata: ||7|44|36||
>
> .
>

> lakSmI.latA.viluThanAt saMkaTai: *w crowded/narrows *kuNThita.aGgaka: +
> tRSNA.zrI.saritam gRhNan kallolai:_dUram Ahata: *by the billowing waves
> carried. *

> *perfect.Illusion.self.taught *parama.AyAsv_a.zikSita: *i absoute efforts
> un.taught*
>
> param_AyAsu_a.zikSita: *next in efforts un.taught*

>
> .
>
> *vlm.40. One who follows after thirst, without putting reliance on the
> laws inculcated by the great, falls headlong into the delusion of the
> world; as one suffers a scratch as well as wound over his body, by
> penetrating within the beautiful thorny creepers.
>
> *sv. It is crushed and wounded by the stones and rocks known as mental
> modifications and evil qualities. To remedy all these, it conjures up by
> its own intellect various codes of conduct, which prove ineffectual. It has
> no knowledge of the self or the infinite consciousness.
>
>
>
> इन्द्रिय.ग्रामम् आगत्य प्रपलायन.तत्परः ।
>
> indriya.grAmam Agatya prapalAyana.tatpara: |
>
> सु.दुर्ग्रह.गजेन्द्र.उग्र.विस्फूर्जन.विमर्दितः ॥७।४४।४१॥
>
> su.durgraha.gajendra.ugra.visphUrjana.vimardita: ||7|44|41||
>
> .
>

> indriyagrAmam Agatya *having come to Sensetown *prapalAyana.tatpara:

> sadA *always/ever* gata.agata. / gata.Agata
>
> *coming&going many *

> *o**ॐm*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> next Canto:
>
> FM7045 DEER IN FOREST 3.MR22-23 .Z64
>

> https://www.dropbo*x*.com/s/yukrfzn3c16ft*x*
> s/fm7045%203.mr22-23.%20Deer%20in%20Forest%20.z64.doc*x*?dl=0

> <https://www.dropbox.com/s/yukrfzn3c16ftxs/fm7045%203.mr22-23.%20Deer%20in%20Forest%20.z64.docx?dl=0>
>
>
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Wed, Mar 21, 2018 at 8:58 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm7044 3.mr 20-21 The samAdhi Tree .z50
>>

>> https://www.dropbo*x*
>> .com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.doc
>> *x*?dl=0
>> <https://www.dropbox.com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.docx?dl=0>
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> #*samAdhi* - coming-together-with thought • Sameness of thought, the

>> Same-attitude, sama-bhAva. sama-Adhi • consider here *Adhi as Affection

>> and *vyAdhi as Infection •-• -Comp. #*nirvikalpa samAdhi* - formless

>> samAdhi in which there is no longer any sense of individual identity and no
>> thought • the ultimate Self realization - #samAdhi -> #nirvikalpasamAddhi –

>> *nirvikalpa-samAdhi* – nir-vikalpa=sama-Adhi – nir-vi.kalpa=sama-A.dhi –

>> without-dif.ference=Same-over.thought +
>>
>>
>>
>>
>> The samAdhi Tree
>>
>>
>>

>> *rAma said**—*
>>
>> \

>>
>> क्रमात् समाधान-तरोर्_आ=जीव-फल-शालिनीम् ।
>>
>> kramAt samAdhAna-taro:_A=jIva-phala-zAlinIm |
>>
>> स=लता-कुसुमाम् ब्रूहि सत्ताम् विश्रान्तिदाम् मुने ॥७।४४।१॥
>>
>> sa=latA-kusumAm brUhi sattAm vi.zrAnti.dAm mune ||7|44|1||
>>
>> .
>>

>> *tell me all.about the Tree of Contemplation**
>>
>> *loaded with life.sustaining fruit*
>>
>> *and wrapped in flowering vines*
>>
>> *: *
>>
>> *tell me of the state of being.So*
>>
>> *which gives Repose, silent muni*
>>
>> *. *
>>
>> Øtt.sam #samAdhA, -> #samAdhAtum sam- *together* -> sam.A – *united - *#samA.dhA
>> – *putting *-> #*samAdhAnam* *– *putting things together • "I gather"
>> CE20.BrEngl as in "I gather you are reading this" • the affi*x* <-na>
>> shows a thing that is gathered / or sama.A>dhA *brought.together, *as
>> sam.AdhA com.posing •• giving *attention* (*samAdhAna.kR, "to attend")
>> •• profound absorption or *samAdhAna.Contemplation* •• justification of

>> a statement, proof (cf. s.#rUpaka) • (in dram. it has a very special sense)

>> fi*x*ing the germ or leading incident (which gives rise to the whole

>> plot) +
>>
>> ~vlm.1 Relate to me at length, O holy sage, the form of the arbour of
>> samádhi, together with all its creepers, flowers and fruits, which supply
>> holy men with good and refreshment, all along their lives.
>>
>>
>>

>> *vasiShTha said—*
>>
>> \

>>
>> आ=जीवम् उद्यद्~उत्सेधम् विवेकि-जन=कानने ।
>>

>> A=jIvam udya*t*-utsedham viveki-jana=kAnane |

>>
>> पत्र-पुष्प-फल~उपेतम् समाधान-तरुम् शृणु ॥२॥
>>

>> patra-puSpa-phal*a~u*petam samAdhAna-tarum zRNu ||02||
>>
>> .
>>
>> *there is *
>>
>> *a tree*
>>
>> *that is life.sustaining*
>>
>> *&*
>>
>> *it rises*
>>
>> *high*
>>
>> *in the Woods of the Discerner.Folk*
>>
>> *full*
>>
>> *with*
>>
>> *leaf & flower & fruit*
>>
>> *it is*
>>
>> *the Tree of samAdhAna.Contemplation*
>>
>> *:*
>>
>> *listen*
>>
>> *.*

>>
>> ~vlm.2. Hear me relate to you about the tree of samádhi, which always

>> grows in the forest of holy people, and is ever fraught with its lu*x*uriant

>> foliage and flowers and its luscious fruits.
>>

>> #utsedha: - height, altitude • thickness, bigness MBh.&c. • e*x*celling •
>> the *body* R. vii , 116 , 19 [Comm.] Ka1s3. on Pa1n2. 5-2 , 21 ; (%{am})

>> n. killing , slaughter L. ; N. of several Sa1mans.
>>

>> *jd.2 - AjIvam *- it is life.sustaining = *udyat-utsedham *- rising high
>> = *viveki.jana=kAnane *- in the Woods of the Discerner Folk = *patra-puSpa-phala+upetam
>> - *leaf-flower-fruit=full = *samAdhAna-tarum *- the Tree of
>> samAdhAna.Contemplation: = *zRNu *- listen. *
>>
>>
>>
>> *03*|o/

>>
>> यथा-कथम्.चिद्~उदितम् दु:खेन स्वयम् एव च ।
>>

>> yathA-katham.ci*t*-uditam du:khena svayam eva ca |

>>
>> संसार-वन=निर्वेदम् बीजम् अस्य विदुर्_बुधा: ॥३॥
>>
>> saMsAra-vana=nirvedam bIjam asya vidu:_budhA: ||03||
>>
>> .
>>
>> yathA-kathaMcid-uditam
>>

>> *somehow.or.other, it is said *

>>
>> du:khena svayam eva ca
>>

>> *with sorrow, even of itself *
>>
>> saMsAra.Forest is nirvedam
>>
>> *x *
>>
>> bIjam asya
>>
>> *the seed of this *
>>
>> vidu:_budhA:
>>
>> *the wise know*
>>
>> *. *

>>
>> ~sv.3 Its seed is a turning away from 'the world', whether this is caused

>> naturally or otherwise by the e*x*perience of sorrow.

>>
>> ~vlm.3. The learned say, that it is some how or other, either by culture
>> or its own spontaniety, that there grows a dissatisfaction with the
>> wilderness of this world, in the heart of the reasonable man.
>>

>> #vid -> #nirvid - #*nirveda*: - indifference, disgust • a religious

>> Infidel + nirveda (निर्वेद, “despondency”) is caused by determinants
>> (vibhAva) such as, being reduced to poverty, getting insulted, abusive
>> language, anger, beating, loss of beloved persons, and the knowledge of the
>> ultimate (lit. essential) truth and the like. It is to be represented on
>> the stage by determinants such as weeping, sighing, deep breathing,
>> deliberation and the like, on the part of women, and of persons of the
>> inferior type.
>>
>>
>>

>> *x04*|o/

>>
>> शुभ-जाल-हलाकृष्टम् रसासिक्तम् अहर्.निशम् ।
>>
>> प्रवहच्_छ्वसनाकुल्यम् क्षेत्रम् अस्य विदुर्_बुधा: ॥४॥
>>
>> zubha-jAla-hala~AkRSTam rasAsiktam ahar.nizam |
>>
>> pravahac_chvasanAkulyam kSetram asya vidu:_budhA: ||04||
>>
>> .
>>

>> zubha-jAla-hal*a~A*kRSTam
>>
>> *m *zubha-jAla-*plow*-AkRSTa
>>
>> rasAsiktam
>>
>> *x *
>>
>> ahar.nizam
>>
>> *day and night *
>>
>> pravahat zvasanAkulyam
>>
>> *x *
>>
>> kSetram asya vidu:_budhA:
>>
>> *the field of this the wise know*
>>
>> *. *

>>
>> ~sv.4 Mind is a field. It is ploughed by right action, it is watered day
>> and night by right feeling, it is nourished by the practice of prANayama.
>>
>> ~vlm.4. Its field is the heart of the wise man, furrowed by the plough of
>> prosperity (i.e. which has had better fortune); which is watered with
>> delight by day and night, and whose conduit is now flowing with sighs.
>>
>>
>>

>> *x05*|o/

>>
>> समाधि-बीजम् संसार-निर्वेद: पतति स्वयम् ।
>>
>> चित्त.भूमौ विविक्तायाम् विवेकि-जन=कानने ॥५॥
>>
>> samAdhi-bIjam saMsAra-nirveda: patati svayam |
>>
>> citta.bhUmau viviktAyAm viveki-jana=kAnane ||05||
>>
>> .
>>
>> samAdhi-bIjam
>>

>> *as the seed of samAdhi *
>>
>> saMsAra-nirveda: patati svayam
>>
>> *the distaste for the saMsAra falls *
>>
>> citta-bhUmau
>>
>> *on the ground of chitta.Affection *
>>
>> viviktAyAm
>>
>> *x *
>>
>> viveki.jana=kAnane
>>
>> *in the Woods of the Discerner Folk*
>>
>> vivekijanakAnane
>>
>> *x*
>>
>> *. *

>>
>> ~sv.5 On this field known as the mind the seed known as samAdhi (turning
>> away from the world) falls of its own accord when one is alone in the
>> forest known as wisdom.
>>
>> ~vlm.5. It is the heart's regret at the world, which is the seed of
>> samádhi or self-resignation; and it grows of itself in the ground of the
>> contrite heart of the wise, in the forest land of reasonable men.
>>
>>
>>

>> *x06*|o/

>>
>> स्व.चित्त-भूमौ पतितम् ध्यान-बीजम् महाधिया ।
>>
>> सेकैर्_अमीभिर्_यत्नेन संसेक्तव्यम् अखेदिन: ॥६॥
>>
>> sva.citta-bhUmau patitam dhyAna-bIjam mahAdhiyA |
>>
>> sekai:_ amIbhi:_ yatnena saMsektavyam akhedina: ||06||
>>
>> .
>>
>> sva.citta=bhUmau
>>

>> *onto the ground of own-Affection self-esteem *
>>
>> patitam dhyAna-bIjam mahAdhiyA
>>
>> *a seed has fallen. It is dhyAna Meditation, deep thought *
>>
>> sekai:_amIbhi:_yatnena
>>
>> *by watering these with-effort regularly *
>>
>> saMsektavyam
>>
>> *the seed is to be soaked *
>>
>> akhedina:
>>
>> *untiringly*
>>
>> *. *

>>
>> ~vlm.6. When the seed of contrite reflection, falls in the minds of
>> magnanimous men; it must be watered with diligence and iadefatigueableness
>> with the following articles, viz:—
>>
>> ~sv.6 The wise man should endeavour constantly to keep this seed of
>> meditation watered and nourished by intelligent methods.
>>
>>
>>

>> *x07*|o/

>>
>> शुद्धै: स्निग्दै: पवित्रैश्_च मधुरैर्_आत्मना_उहितै: ।
>>
>> सत्.संगमनवक्षीरैर्_ऐन्दवैर्_अमृतैर्_इव ॥७॥
>>
>> zuddhai: snigdai: pavitrai:_ca madhurai:_AtmanA_ uhitai: |
>>

>> sat.saMgamana-vakS*i-I*rai:_ aindavai:_ amRtai:_iva ||07||

>>
>> .
>>
>> zuddhai: snigdai: pavitrai:_ca
>>

>> *x*
>>
>> madhurai:_AtmanA_uhitai:
>>
>> *x*
>>
>> sat.saMgamana-vakS*i-I*rai:
>>
>> *w good.companionship-flame-winds*
>>
>> aindavai:_amRtai:_iva
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.7. The society of pure, holy and complacent men, who speak sweetly
>> and kindly for the good of other's; and whose speech serves as the
>> sprinkling of fresh water or milk or dewdrops on the seeding grounds.
>>
>> ~sv.7 One should seek the company of the wise who are one's own real
>> well-wishers and who are pure and friendly.
>>
>>
>>

>> *x08*|o/

>>
>> अन्त:-शून्य-प्रदै: पूर्णै: स्वच्छैर्_अमृत-शीतलै: ।
>>
>> विसृतैर्_अमृताकुल्या-शास्त्रार्थ-वर-वारिभि: ॥८॥
>>
>> anta:-zUnya-pradai: pUrNai: svacchai:_ amRta-zItalai: |
>>
>> visRtai:_amRtAkulyA-zAstrArtha-vara-vAribhi: ||08||
>>
>> .
>>
>> anta:-zUnya-pradai:
>>

>> *w inwardly begotten emptiness *
>>
>> pUrNai:
>>
>> *w fullness *
>>
>> svacchai:_amRta-zItalai:
>>
>> *x*
>>
>> visRtai:
>>
>> *x*
>>
>> amRtAkulyA-zAstrArtha-vara-vAribhi:
>>
>> * w *amRtAkulyA-zAstrArtha-vara-vAri*s*
>>
>> *. *

>>
>> ~sv.8 Then one should water the seed of samAdhi or meditation by means of
>> hearing, reflecting on and contemplating the scriptures which bring about
>> total inner emptiness and which are full of wisdom, pure and cool like
>> nectar.
>>
>> ~vlm.8. And by shedding the sacred waters of the sayings of the holy
>> sástras, all about the aqueduct, which may serve to grow the seed, by their
>> cool and ambrosial moisture.
>>
>>
>>

>> *09*|o/

>>
>> स्व.चित्त-भूमौ पतितम् परिज्ञाय महाधिया ।
>>
>> sva.citta-bhUmau patitam parijJAya mahAdhiyA |
>>
>> बीजम् संसार-निर्वेद: रक्ष्यम् ध्यानस्य यत्नत: ॥९॥
>>

>> bIjam saMsAra-nirved*a:_* rakSyam dhyAnasya yatnata: ||09||
>>
>> .
>>
>> sva.citta-bhUmau patitam
>>
>> *what has fallen to the ground of **Ur.own Affection *
>>
>> parijJAya mahAdhiyA
>>
>> *w deep thought having understood + *
>>
>> bIjam saMsAra-nirveda:
>>
>> *x *
>>
>> rakSyam dhyAnasya yatnata:
>>
>> *x*
>>
>> *. *

>>
>> ~sv. Being aware of the precious seed of meditation or samAdhi that has
>> fallen in the field of one's mind, the wise man should carefully cherish
>> and nourish it by means of austerities, charity, etc.
>>
>> ~vlm.9. When the magnanimous soul, perceives the seed of contrite
>> reflection fallen in the mind; he must try to preserve and foster the same
>> with all diligence.
>>
>>
>>

>> *x10*|o/

>>
>> तप:प्रकार-दानेन पदार्थ-घटन-ईशितै: ।
>>
>> तीर्थ-आयतन-विश्रान्ति-वृति-विस्तार-कल्पनै: ॥१०॥
>>

>> tapa:prakAra-dAnena padArtha-ghaTan*a-I*zitai: |
>>
>> tIrth*a~A*yatana-vizrAnti-vRti-vistAra-kalpanai: ||10||
>>
>> .
>>
>> tapas-prakAra-dAnena
>>
>> *w tapas* -prakAra-dAna
>>
>> padArtha-ghaTan*a-I*zitai:
>>
>> *w *padArtha-ghaTan*a-I*zita*s** + *
>>
>> tIrth*a~A*yatana-vizrAnti-vRti-vistAra-kalpanai:
>>
>> *w shrines*-Ayatana-*repose*-fence/choice-vistAra-kalpana*s*
>>
>> *. *

>>
>> ~sv. Being aware of the precious seed of meditation or samAdhi that has
>> fallen in the field of one's mind, the wise man should carefully cherish
>> and nourish it by means of austerities, charity, etc.
>>
>> ~vlm.10. This seed is to be grown by the manure of austerities, and by
>> the power of using other means; by resorting to and resting in places
>> pilgrimage and holy shrines, and by stretching his perseverance as his
>> defence (or a fence about the seed-ground).
>>
>>
>>

>> *x11*|o/

>>
>> कर्तव्य:_अङ्कुरितस्य_अस्य रक्षिता शिक्षित-आशय: ।
>>
>> संतोष-नामा प्रियया नित्यम् मुदितया_अन्वित: ॥११॥
>>

>> kartavy*a:_a*Gkuritasy*a_ a*sya rakSitA zikSit*a~A*zaya: |
>>
>> saMtoSa-nAmA:_ priyayA nityam muditay*A_ a*nvita: ||11||
>>
>> .
>>
>> kartavya:
>>
>> *what is to.be-done *
>>
>> aGkuritasya asya
>>
>> *for (its) sprout *
>>
>> rakSitA
>>
>> *protected *
>>
>> zikSit*a~A*zaya:
>>
>> *x *
>>
>> saMtoSa-nAmA
>>
>> *xy called saMtoSha.Contentment *
>>
>> priyayA nityam muditayA
>>
>> *x *
>>
>> anvita:
>>
>> *x*
>>
>> *. *

>>
>> ~sv.11 When this seed begins to sprout, it should be further protected by
>> peace and contentment.
>>
>> ~vlm.11. It is the duty of the well taught man, after the sprouting forth
>> of the seed, to preserve it always with the assistance of his two
>> consorts—contentment and cheerfulness.
>>
>>
>>

>> *x12*|o/

>>
>> पश्चात् स्थित-आशा-विहगान् पर-प्रणय-पक्षिण: ।
>>
>> अस्माद्_आपत् तत: काम-गर्व-गृध्रान्_निवारयेत् ॥१२॥
>>

>> pazcAt sthit*a~A*zA-vihagAn para-praNaya-pakSiNa: |
>>
>> asmA*t*_ Apat tata: kAma-garva-gRdhrAn_ nivArayet ||12||
>>
>> .
>>
>> pazcAt_sthit*a~A*zA-vihagAn
>>
>> *x *
>>
>> para-praNaya-pakSiNa:
>>
>> *x *para-praNaya-*birds** + *
>>
>> asmAt_Apat tata:
>>
>> *x *
>>
>> kAma-garva-gRdhrAn
>>
>> *them desire*-*pride*-*vultures*
>>
>> nivArayet
>>
>> *x*
>>
>> *. *
>>
>> ~vlm.12. He should then keep off the aerial birds of his e*x*pectations

>> and the fowls of his affection for others, and the vultures of his desire
>> and cupidity, from darting upon and picking up the seed.
>>
>> ~sv.12. At the same time, one should guard it against the birds of
>> desire, attachment to family, pride, greed, etc., with the help of
>> contentment.
>>
>>
>>

>> *x13*|o/

>>
>> मृदुभि: सत्.क्रिया-कुन्तैर्_विवेक~अर्क-तपैर्_अपि ।
>>
>> अचिन्त्य-आलोक.दैर्_अस्मान्_मार्जितव्यम् रजस्-तम: ॥१३॥
>>

>> mRdubhi: sat.kriyA-kuntai:_ vivek*a~a*rka-tapai:_api |
>>
>> acinty*a~A*loka.d*ai:_* asmA*t_* mArjitavyam raja:-tama: ||13||

>>
>> .
>>
>> mRdubhi:
>>
>> (mRd is mud or clay, and mRdu is a person who is gently malleable, like
>> potter's clay—or so, at least, we think s/he is.)
>>
>> sat.kriyA-kuntai:
>>

>> *x *
>>
>> vivek*a~a*rka-tapai:
>>
>> *by the tapas.Heat of the Sun of Discernment by heated Enquiry *
>>
>> api
>>
>> *x *
>>
>> acinty*a~A*lokadai:
>>
>> *inconceivable light.giving *
>>
>> asmAn - *thus = *
>>
>> mArjitavyam rajas-tama:
>>
>> *x*
>>
>> *. *

>>
>> ~sv.13 With the broom of right and loving action the dirt of rajasic
>> restlessness must be swept away, whereas the darkness of tamasic ignorance
>> must be driven away by the light of right understanding.
>>
>> ~vlm.13. Then the rajas or dust of vanity, is to be swept away (from this
>> field), by gentle acts of piety, serving as sweepers of vice and
>> unrighteousness; and then the tamas or shades of ignorance are to be
>> dispelled from this ground, by the ineffable light of the sun of
>> reason—viveka.
>>
>>
>>

>> *x14*|o/

>>
>> संपद: प्रमदाश्_च_एव तरङ्गा* भोग-भङ्गुरा: ।
>>

>> sampada: pramadA:_ c*a_e*va taraGgA* bhoga-bhaGgurA: |

>>
>> पतन्ति_अशनयस्_ तस्मिन्_दुष्कृत~अभ्र-समीरिता: ॥१४॥
>>

>> patanti azanay*a:_* tasmin_ duSkRt*a~a*bhra-samIritA: ||14||
>>
>> .
>>
>> sampada: pramadA:_c*a_e*va
>>
>> *x*
>>
>> taraGgA: bhoga-bhaGgurA:
>>
>> *x*
>>
>> patanti_azanaya:_tasmin
>>
>> *x*
>>
>> duSkRt*a~a*bhra-samIritA:
>>
>> *x*
>>
>> *. *

>>
>> #samIrita
>>
>> ~sv.14 The lightning known as pride of wealth and the thunderstorm known
>> as pursuit of pleasure strike the field and devastate it.
>>
>> ~vlm.14. Wealth and women, and all sorts of frail and fleeting
>> enjoyments; overtake this rising germ (of godliness), as darts of lightning
>> issuing from the cloud of unrighteousness.
>>
>>
>>

>> *x15*|o/

>>
>> धैर्य~उदार्य-दया-मन्त्रै:_जप-स्नान-तpo~दमै: ।
>>
>> विनिवारयित-व्यास्ता: प्रणव~अर्थ-त्रिशूलिना ॥१५॥
>>

>> dhairy*a~u*dArya-dayA-mantrai:_ japa-snAna-tap*a:~*damai: |
>>
>> vi.nivArayita-vyAstA: praNav*a~a*rtha-trizUlinA ||15||
>>
>> .
>>
>> dhairy*a~u*dArya-dayA-mantrai:
>>
>> *x *
>>
>> *chanting*-*bath*-*austerity*-damai:
>>
>> *x + *
>>
>> vinivArayita-vyAstA:
>>
>> *x*
>>
>> *by the trident implied in *
>>
>> ॐ
>>
>> *. *

>>
>> #vinivArayita
>>
>> #vyAsta
>>
>> ~vlm.15. It is by the iron rod of patience and gratvity, by the muttering
>> of mantras, and by holy ablutions and austerities, as also by the trident
>> of the triliteral Om, that these thunderbolts are averted.
>>
>> ~sv.15 These should be prevented with the trident of magnanimity,
>> compassion, japa, austerity, self-control and contemplation of the
>> significance of the prANava (OM) +
>>

>> *Ott.yoga #*praNava* yoga - the controller of life force (prANa, vital

>> breath) is the sound Om (sometimes spelled Aum), with its own *saMskRta
>> letter oॐm the most sacred word in yoga. Meditation on the sound of Om

>> is praNava yoga. • the *Method of uddAlaka* the Honey(tongued) is found
>> in y5054 +
>>
>>
>>
>> *x16*|o/

>>
>> इति संरक्षिताद्_अस्माद्_ध्यान-बीजात् प्रवर्तते ।
>>
>> आभिजात्य~उन्नत: श्रीमान्-विवेक-आख्य: नव~अङ्कुर: ॥१६॥
>>

>> iti saMrakSitA*t*_ asmA*t_* dhyAna-bIjAt pravartate |
>>
>> AbhijAty*a~u*nnata: zrImAn-vivek*a~A*khya: nav*a~a*Gkura: ||16||
>>
>> .
>>
>> iti
>>
>> *so *
>>
>> saMrakSitAt_asmAt dhyAna-bIjAt
>>
>> *f this protected meditation.seed *
>>
>> pravartate
>>
>> *x *
>>
>> AbhijAty*a~u*nnata:
>>
>> *x *AbhijAty*a~u*nnata:
>>
>> zrImAn-vivek*a~A*khya:
>>
>> *x *zrImAn-*viveka.Discernment*-*called*
>>
>> nav*a~a*Gkura:
>>
>> *a fresh shoot*
>>
>> *. *

>>
>> ~sv.16 If it is thus protected, this seed grows into wisdom.
>>
>> ~vlm.16. In this manner the seed of meditation also, being carefully
>> preserved from neglect, sprouts forth in the germ of discrimination
>> (viveka) with its handsome and thriving appearance.
>>
>>
>>

>> *x17*|o/

>>
>> तेन सा चित्त-भू:_भाति स.प्रकाशा विकासिनी ।
>>
>> भवत्या_आलोक-रम्या च खम् यथा.अभिनव-इन्दुना ॥१७॥
>>
>> tena sA citta-bhU:_bhAti sa.prakAzA vikAsinI |
>>

>> bhavatyA_ Aloka-ramyA ca kham yathA.abhinav*a~i*ndunA ||17||
>>
>> .
>>
>> tena
>>
>> *x*
>>
>> sA citta-bhU:_bhAti
>>
>> *that ground of Affection shines/appears *
>>
>> sa.prakAzA vikAsinI
>>
>> *w blssoming illumination *
>>
>> bhavatyA_Aloka-ramyA ca
>>
>> *x*
>>
>> kham yathA.abhinav*a~i*ndunA
>>
>> *x*
>>
>> *. *

>>
>> ~sv.17 With it the entire field of the mind shines beautifully.
>>
>> ~vlm.17. The ground of the mind shines brightly, with this brilliant
>> germ; and it gladdens the hearts of men in veneration to it, as the smiling
>> moon-beams illume the sky.
>>
>>
>>

>> *x18*|o/

>>
>> तस्माद्_अङ्कुर.त: पत्रे उभौ विकस-त: स्वयम् ।
>>
>> एकम् शास्त्र~अभिगमनम् द्वितीयम् साधु-संगम: ॥१८॥
>>

>> tasmA*t*_aGkura.ta: patre ubhau vikasa-ta: svayam |
>>
>> ekam zAstr*a~a*bhigamanam dvitIyam sAdhu-saMgama: ||18||
>>
>> .
>>
>> tasmAt_aGkura.tas patre
>>
>> *x*
>>
>> ubhau vikasa-tas svayam
>>
>> *x *
>>
>> ekam zAstr*a~a*bhigamanam
>>
>> *x*
>>
>> dvitIyam sAdhu-saMgama:
>>
>> *x*
>>
>> *. *

>>
>> ~sv.18-19 The sprout grows two leaves. One is known as study of
>> scriptures and the other is satsanga (company of the men of wisdom).
>>
>> ~vlm.18. This germ shoots forth in a couple of leaves, which grow out of
>> themselves upon it; one of them is the knowledge of sástras, and the other
>> is the society of the good and wise.
>>
>>
>>

>> *x19*|o/

>>
>> स्तम्भम् एष* निबध्नाति स्थैर्यम् नाम समुन्नतिम् ।
>>
>> stambham eSa* nibadhnAti sthairyam nAma samunnatim |
>>
>> संतोष-त्वग्-विवलितम् वैराग्य-रस-रञ्जितम् ॥१९॥
>>

>> saMtoSa-tva*k*-vivalitam vairAgya-rasa-raJjitam ||19||
>>
>> .
>>
>> stambham eSa nibadhnAti
>>
>> *this trunk supports *
>>
>> sthairyam nAma
>>
>> *x *
>>
>> samunnatim
>>
>> *x *lifting/raising.unto* + *
>>
>> saMtoSa-tvag-vivalitam
>>
>> *m Contentment*-*bark*-*covered *
>>
>> vairAgya-rasa-raJjitam
>>
>> *dispassion-flavor-affected *
>>
>> *. *
>>
>> ~vlm.19. Let your fi*x*edness support the stem and height of this tree,

>> and make your patience its covering bark; and cause your unconcernedness
>> with the world, supply it with the moisture of indifference.
>>
>> ~sv.18-19 The sprout grows two leaves. One is known as study of
>> scriptures and the other is satsanga (company of the men of wisdom).
>>
>>
>>

>> *x20*|o/

>>
>> वैराग्य-रस-पुष्ट-आत्मा शास्त्रार्थ-प्रावृष~अन्वित: ।
>>
>> स्वल्पेन_एव स्व.कालेन पराम् एति समुन्नितम् ॥२०॥
>>

>> vairAgya-rasa-puST*a~A*tmA zAstra.artha-prAvRS*a~a*nvita: |
>>
>> svalpen*a_e*va sva.kAlena parAm eti sam.unnitam ||20||
>>
>> .
>>
>> vairAgya-rasa-puST*a~A*tmA
>>
>> *x Dispassion*-*flavor*-*nourished~self *
>>
>> zAstrArtha-prAvRS*a~a*nvita:
>>
>> *x *zAstrArtha-prAvRS*a~a*nvita* + *
>>
>> svalpen*a_e*va sva.kAlena
>>
>> *even with a little.bit of time *
>>
>> parAm eti
>>
>> *going further *
>>
>> samunnitam
>>
>> *upward*
>>
>> *. *

>>
>> ~vlm.20. The tree of godliness being nourished with the moisture of
>> unworldliness, and watered by the rain water of sástras, attains its full
>> height in course of a short time.
>>
>> ~sv. Soon it will grow the bark known as contentment with the sap known
>> as dispassion or uncolouredness of mind. Fed by the rain of scriptural
>> wisdom, it will soon grow into a tree. Then it is not easily swayed even if
>> it is shaken by the monkeys known as raga-dvesa (attraction and aversion).
>>

>> #*samunnita* - mfn. - raised up, elevated, increased MBh.
>>
>>
>>
>> *x21*|o/

>>
>> शास्त्र~अर्थ-साधु.संपर्क-वैराग्य-रस-पीवर: ।
>>
>> राग-द्वेष-कपि-क्षोभैर्_न मनाग्_अपि कम्पते ॥२१॥
>>

>> zAstr*a~a*rtha-sAdhu.samparka-vairAgya-rasa-pIvara: |
>>
>> rAga-dveSa-kapi-kSobhai:_ na manA*k*_api kampate ||21||
>>
>> .
>>
>> zAstra.artha-sAdhu.sa*mp*arka-vairAgya-rasa-pIvara:
>>
>> *x *zAstra.artha-sAdhu.sa*mp*arka-*Dispassion*-rasa-pIvara *+ *
>>
>> rAga-dveSa-kapi-kSobhai:
>>
>> *w passion-hate*-kapi-kSobha*s *
>>
>> na manAk_api kampate
>>
>> *x*
>>
>> *. *
>>
>> #*samparka *
>>
>> #*pIvara *
>>
>> #*kapi-kSobha *
>>
>> #*kamp - *8*kampate *

>>
>> ~sv. Soon it will grow the bark known as contentment with the sap known
>> as dispassion or uncolouredness of mind. Fed by the rain of scriptural
>> wisdom, it will soon grow into a tree. Then it is not easily swayed even if
>> it is shaken by the monkeys known as raga-dvesa (attraction and aversion).
>>
>> ~vlm.21. Being thickened by the pith of divine knowledge, and marrow of

>> good society, and the moisture of indifference, this tree attains a fi*x*ity,

>> which is not to be shaken by the apes of passions and affections.
>>
>>
>>

>> *x22*|o/

>>
>> अथ तस्मात् प्रजायन्ते विज्ञान~अलंकृत-आकृते: ।
>>
>> लता* रस-विलासिन्या* इमा: वितत-देश=गा: ॥२२॥
>>

>> atha tasmAt prajAyante vijJAn*a~a*laMkRt*a~A*kRte: |

>>
>> latA* rasa-vilAsinyA* imA* vitata-deza=gA: ||22||
>>
>> .
>>
>> atha tasmAt_prajAyante
>>

>> *x*
>>
>> vijJAn*a~a*laMkRt*a~A*kRte:
>>
>> *x *
>>
>> latA: rasa-vilAsinyA:
>>
>> *x*
>>
>> imA: vitata-deza=gA:
>>
>> *x*
>>
>> *. *

>>
>> ~sv.22. Then there arise in it the branches known as pure knowledge which
>> reach out far and wide.
>>

>> ~vlm.22. And then this tree shoots forth in lu*x*uriant branches of

>> wisdom, which stretches far and wide with their fresh verdure and virescent
>> leaves, distilling their juicy sweets all around.
>>
>>
>>

>> *x23*|o/

>>
>> स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।
>>
>> समता शान्तता मैत्री करुणा कीर्तिर्_ आर्यता ॥२३॥
>>
>> sphuTatA satyatA sattA dhIratA nirvikalpatA |
>>
>> samatA zAntatA maitrI karuNA kIrti:_ AryatA ||23||
>>
>> .
>>
>> sphuTatA
>>

>> *Clarity *
>>
>> *Reality *
>>
>> *the state of Being.So *
>>
>> dhIratA
>>
>> *x*
>>
>> nirvikalpatA
>>
>> *x *
>>
>> samatA
>>
>> *x*
>>
>> zAntatA maitrI
>>
>> *x*
>>
>> karuNA kIrti:_AryatA
>>
>> *x*
>>
>> *. *

>>
>> ~sv.23 Clarity of vision, truthfulness, courage, unclouded understanding,
>> equanimity, peace, friendliness, compassion, fame, etc., are its other
>> branches that arise when one is fully established in dhyAna or meditation.
>>
>> ~vlm.23. These are the branches of frankness and truth, of constancy and
>> firmness, of equanimity and unchangeableness, of calmness and amicableness,
>> and of kindness, self-respect and renown.
>>
>>
>>

>> *x24*|o/

>>
>> लताभिर्_गुण-पत्त्राभि: स* ध्यान-तरुर्_ऊर्जित: ।
>>
>> यश: पुष्प~अभिरेताभि: पारिजात-आयते यते: ॥२४॥
>>
>> latAbhi:_guNa-pattrAbhi: sa* dhyAna-taru:_Urjita: |
>>

>> yaza: puSp*a~a*bhiretAbhi: pArijAt*a~A*yate yate: ||24||
>>
>> .
>>
>> latAbhi:_guNa-pattrAbhi:
>>
>> *x*
>>
>> sa: dhyAna-taru:
>>
>> *the Meditation.Tree *
>>
>> Urjita:
>>
>> *x *
>>
>> yaza:
>>
>> *x*
>>
>> puSp*a~a*bhiretAbhi:
>>
>> *x*
>>
>> pArijAt*a~A*yate yate:
>>
>> *x*
>>
>> *. *

>>
>> ~sv.24. The tree of meditation casts a cool shade in which all desires
>> and cravings come to an end and all the burning distress ceases.
>>
>> ~vlm.24. These branches are again adorned with the leaves of peace and
>> tranquility, and studded with flowers of good repute and fame; wherewith
>> this tree of godliness becomes the párijata (or the arbour of paradise or
>> Parassus) to the hermits of the forests.
>>
>>
>>

>> *x25*|o/

>>
>> इत्य्_असौ ज्ञान-विटपी लता-पल्लव-पुष्पवान् ।
>>

>> it*i*_asau jJAna-viTapI latA-pallava-puSpavAn |

>>
>> भविष्यज्_ज्ञान.फल-दो दिन~अनुदिनम् उत्तम: ॥२५॥
>>

>> bhaviSya*t_ *jJAna.phala-da:_ din*a~a*nudinam uttama: ||25||
>>
>> .
>>
>> iti_asau jJAna-viTapI
>>
>> *so this Wisdom.sapling *
>>
>> latA-pallava-puSpavAn
>>
>> *with its branches sprouting flowers *
>>
>> bhaviSyat jJAna-phala=da:
>>
>> *will become a Wisdom.fruit-bearer *
>>
>> din*a~a*nudinam uttama: ...
>>
>> *day.by.day grown high*
>>
>> *. *

>>
>> ~vlm.25. In this manner the tree of divine knowledge, being fraught with
>> its branches, leaves and flowers; brings for the best and richest fruits of
>> knowledge, day by day (during the life time of its possessor).
>>
>>
>>

>> *x26*|o/

>>
>> यश:-कुसुम-गुच्छ-आढ्य: गुण-पल्लव-लासवान् ।
>>
>> वैराग्य-रस-विस्तारी प्रज्ञा-मञ्जरित-आकृत्ति: ॥२६॥
>>

>> yaza:-kusuma-gucch*a~A*Dhya: guNa-pallava-lAsavAn |
>>
>> vairAgya-rasa-vistArI prajJA-maJjarit*a~A*kRtti: ||26||
>>
>> .
>>
>> ...
>>
>> yaza:kusuma-gucch*a~A*Dhya:
>>
>> *x *
>>
>> guNa-pallava-lAsavAn
>>
>> *quality-buds-loosing *
>>
>> vairAgya-rasa-vistArI
>>
>> *dispassion-taste-imbued *
>>
>> prajJA-maJjarit*a~A*kRtti:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.26. It blossoms in clusters of the flowers of fame, and is covered
>> with leaves of bright qualities all over; it is profluent with the sweets
>> of dispassionateness; and its filaments are full of the dust of
>> intelligence.
>>
>>
>>

>> *x27*|o/

>>
>> सर्वा: शीतलयति_आशा: प्रावृषि_इव पयस्-धर: ।
>>
>> सर्ग-आतपम् शमयति सूर्य-तापम् इव_उडुप: ॥२७॥
>>
>> sarvA: zItalayati_ AzA: prAvRSi_iva payyo~dhara: |
>>

>> sarg*a~A*tapam zamayati sUrya-tApam iva_ uDupa: ||27||
>>
>> .
>>
>> sarvA: zItalayati_AzA:
>>
>> *all sides being made cool *
>>
>> prAvRSi_iva
>>
>> *as in the Rains *
>>
>> payas-dhara:
>>
>> *a cloud + *
>>
>> sarg*a~A*tapam zamayati
>>
>> *calms the heat of creation *
>>
>> sUrya-tApam iva_uDupa:
>>
>> *as Moon the heat of Sun*
>>
>> *. *

>>
>> ~vlm.27. It cools all sides like clouds in the rainy weather, and always

>> the heat of worldly an*x*ieties, as the moon-beams assuage the warmth of

>> sun-shine.
>>
>> ~sv. … A deer known as the mind, which had been wandering in the
>> wilderness of countless concepts, notions and prejudices and which somehow
>> finds the right path, takes shelter under this tree. ...
>>
>>
>>

>> *x28*|o/

>>
>> प्रतनोति शम~च्.छायाम् छायाम् इव घन-आगम: ।
>>
>> निरोधम् आस्फुरायति शमो_ऽनिल* इव_अम्बुदम् ॥२८॥
>>

>> pratanoti zama~chAyAm chAyAm iva ghan*a~A*gama: |
>>
>> nirodham AsphurAyati zam*a:_a*nila* iv*a_ a*mbudam ||28||
>>
>> .
>>
>> pratanoti zama-chAyAm
>>
>> *spreading the shadow of **shama.Peace *
>>
>> chAyAm iva ghan*a~A*gama:
>>
>> *like the shade come from a cloud + *
>>
>> nirodham AsphurAyati zama:
>>
>> *x*
>>
>> anila: iv*a_ a*mbudam
>>
>> *as the air does a cloud*
>>
>> *. *

>>
>> ~vlm.28. It spreads the awning shade of harmony, as the clouds cast a
>> cooling shadow below; it stretches a quiet composure over the mind

>> (chitta-vritti nirodha), as an e*x*tensive cloud overspreads a still

>> calm in the air.
>>
>> ~sv. … A deer known as the mind, which had been wandering in the
>> wilderness of countless concepts, notions and prejudices and which somehow
>> finds the right path, takes shelter under this tree. ...
>>
>>
>>

>> *x29*|o/

>>
>> निबध्नात्य्_आत्मना पीठम् कुल~अचल* इव स्थितम् ।
>>
>> फलस्य रचयत्य्_ऊर्ध्वम् घटिकाम् मङ्गल.आदिताम् ॥२९॥
>>

>> nibadhnAti_ AtmanA pITham kul*a~a*cala* iva sthitam |

>>
>> phalasya racayati_Urdhvam ghaTikAm maGgala.AditAm ||29||
>>
>> .
>>
>> nibadhnAti_AtmanA pITham
>>

>> *x *
>>
>> kul*a~a*cala iva sthitam
>>
>> *as.if standing in a mountain.range + *
>>
>> phalasya racayati_Urdhvam
>>
>> *x*
>>
>> ghaTikAm maGgala.AditAm
>>
>> *xx*

>>
>> ~vlm.29. It builds a sound and sure basis for itself, as the rocks stand
>> on their solid bases; it lays the foundation of future rewards on high, and
>> causes all blessings to attend upon it.
>>
>> ~sv. … A deer known as the mind, which had been wandering in the
>> wilderness of countless concepts, notions and prejudices and which somehow
>> finds the right path, takes shelter under this tree. ...
>>
>>
>>

>> *x30*|o/

>>
>> विवेक-कल्प.वृक्षे तु वर्धमाने दिने दिने ।
>>
>> छाया-वितान-वलिते पुंसो हृदय-कानने ॥३०॥
>>
>> viveka-kalpa.vRkSe tu vardhamAne dine dine |
>>
>> chAyA-vitAna-valite puMsa:_ hRdaya-kAnane ||30||
>>
>> .
>>
>> viveka-kalpa.vRkSe tu
>>

>> *but when the viveka.kalpa.Tree *
>>
>> vardhamAne dine dine
>>
>> *growing day by day + *
>>
>> chAyA-vitAna-valite
>>
>> *extends its shade to a person in Heart.Forest*
>>
>> *. *

>>
>> ~vlm.30. As the arbour of discrimination, grows higher and higher day by
>> day; so it stretches a continuity of cooling shade, over the forest of the
>> hearts of men.
>>
>> ~sv. … A deer known as the mind, which had been wandering in the
>> wilderness of countless concepts, notions and prejudices and which somehow
>> finds the right path, takes shelter under this tree. ...
>>
>>
>>

>> *x31*|o/

>>
>> प्रवर्तते शीतलता तल-ताa~aपहारिणी ।
>>
>> अभ्युल्लसन्_ मति-लता तुषार~उदर-सुन्दरी ॥३१॥
>>

>> pravartate zItalatA tala-tAp*a~a*pahAriNI |
>>
>> abhyullasan_ mati-latA tuSAr*a~u*dara-sundarI ||31||
>>
>> .
>>
>> pravartate
>>
>> *there spreads.out*
>>
>> zItalatA
>>
>> *a state of coolness*
>>
>> tala-tAp*a~a*pahAriNI
>>
>> *‑f.‑* tala-tApa-*thief/plunderer *
>>
>> abhyullasan
>>
>> *gleaming*
>>
>> mati-latA
>>
>> *the mind's a vine*
>>
>> tuSAr*a~u*dara-sundarI
>>
>> *beautiful above the snow*
>>
>> *. *

>>
>> jd#kas -> #ullas ut>las = S. C. cause to gleam etc.; cause, produce. •
>> abhyullas
>>
>> ~vlm.31. It diffuses a coldness, that pacifies the heat below; and makes
>> the plant of the understanding to shoot forth (develop), as a tender
>> creeper juts out of the snows.
>>
>>
>>

>> *x32*|o/

>>
>> यस्याम् अवान्तर-श्राnto विश्राम्यति मno~मृग: ।
>>

>> yasyAm avAntara-zrAnt*a:_* vizrAmyati mana:~mRga: |

>>
>> आ=जन्म-जीर्ण-पथिक: पथि कोलाहल-आकुल: ॥३२॥
>>

>> A=janma-jIrNa-pathika: pathi kolAhal*a~A*kula: ||32||
>>
>> .
>>
>> yasyAm
>>
>> *x*
>>
>> avAntara-zrAnta:
>>
>> *x*
>>
>> vizrAmyati
>>
>> *takes refuge *
>>
>> manas-mRga:
>>
>> *manas Mind the deer*
>>
>> A=janma-jIrNa-pathika:
>>
>> *x*
>>
>> pathi
>>
>> *x*
>>
>> kolAhal*a~A*kula:
>>
>> *x*
>>
>> ...
>>
>> zgl#part. #*avAntara* -adj.- intermediate; respectively different [as

>> the four winds], respective (generally said with regard to two things only)
>> • #avAntaram -ind.- differently from (abl.) • #avAntarAm -ind.- between.
>>

>> zgl#onomat. #*kolAhala* -m/n.- a loud and confused sound, uproar, great

>> and indistinct noise (of men, animals, &c).
>>
>> ~vlm.32. The deer like mind being tired with its wanderings, about the
>> desserts of this world; takes its rest and refuge under this cool shade; as
>> a weary traveller, worried out from his very birth, in his journey among
>> men, comes to take his rest at last.
>>
>> ~sv.32 This deer is not easily satisfied with what it gets.
>>
>>
>>

>> *x33*|o/

>>
>> सत्ता-मात्र-आत्म-शारीर-चर्म~अर्थम् प्रेक्षितो_ऽरिभि: ।
>>
>> नानाता~असार-स.आकार-गोपयञ्-जर्जर~उन्मुख: ॥३३॥
>>

>> sattA-mAtr*a~A*tma-zArIra-carm*a~a*rtham prekSit*a:_a*ribhi: |
>>
>> nAnAt*A-a*sAra-sa.AkAra-gopaya*n*-jarjar*a~u*nmukha: ||33||
>>
>> .
>>
>> ...
>>
>> sattA.mAtr*a~A*tma=zArIra-carm*a~a*rtham
>>
>> *m *sattA.mAtra-*self*=*body*-skin/husk-artha
>>
>> prekSita:
>>
>> *x*
>>
>> aribhi:
>>
>> *by enemies + *
>>
>> nAnA.t*A-a*.sAra-sa.AkAra-gopayan-jarjar*a~u*nmukha:
>>
>> *x variety-non.essence-with.formation-harboring*

>>
>> ~vlm.33. This deer of the mind, that is galled in its mouth by browsing
>> the thorny brambles of the forest for food, is again hunted by its enemies
>> of the passions, which lay waiting like huntsmen, to kill the soul, as
>> these slay the body of the stag for its skin.
>>
>> ~sv. It is haunted and hunted by innumerable ailments. It is also trapped

>> by the different sense-e*x*periences. It is bewildered by its alternate

>> rise to the heavenly regions and its fall into the hell.
>>
>> AB. ... ya: zarIra: puruSa: ... carmaNo 'pahArArthe prekSita: ... ||
>>
>>
>>

>> *x34*|o/

>>
>> संसार~अरण्य-विसरद्-वासना-पवन-ईरित: ।
>>
>> अhamtA-ताप-सरिता सर्वदा विप्रदारदी ॥३४॥
>>

>> saMsAr*a~a*raNya-visara*t*-vAsanA-pavan*a-I*rita: |

>>
>> ahamtA-tApa-saritA sarvadA vipra-dAradI ||34||
>>
>> .
>>

>> saMsAr*a~a*raNya-visarad-vAsanA-pavan*a-I*rita:
>>
>> *saMsAra.Forest*-*wandering*-*vAsanA*-pavan*a-I*rita* + *
>>
>> ahamtA-tApa-saritA
>>
>> *w egoity-heated-river*
>>
>> sarvadA
>>
>> *always *
>>
>> vipra-dAradI
>>
>> *x poisonous for Seers*
>>
>> *. *

>>
>> ~vlm.34. The deer like mind being ever impelled by its vain desires,
>> wanders all about the desert lands of this world, and pursues after the
>> poisonous water of mirage of its egoism.
>>
>> ~sv. It is haunted and hunted by innumerable ailments. It is also trapped
>> by the different sense-experiences. It is bewildered by its alternate rise
>> to the heavenly regions and its fall into the hell.
>>

>> #*dArada, #dArad*I - coming from the country of the darads or daradas *•
>> **-m.-* a kind of poison L. +
>>
>> ईर् #Ir - to stIR, move -> #*Irita *ईरित- - sent, despatched • said,
>> uttered. +
>>
>>
>>
>> *x35*|o/

>>
>> दीर्घ-आदरी-दूरचित-सार-संचार-जर्जर: ।
>>
>> पुत्र-पौत्र-परामर्श-प्रतापात् पतित:_अवटे ॥३५॥
>>

>> dIrgh*a~A*darI-dUracita-sAra-saMcAra-jarjara: |
>>
>> putra-pautra-parAmarza-pratApAt patit*a:_a*vaTe ||35||
>>
>> .
>>
>> dIrgh*a~A*darI-dUracita-sAra-saMcAra-jarjara:
>>
>> *x **long*-AdarI-dUracita-sAra-saMcAra-jarjara
>>
>> putra-pautra-parAmarza-pratApAt
>>
>> *fr *putra-pautra-parAmarza-pratApa
>>
>> patit*a:_a*vaTe
>>
>> *fallen into a hole*
>>
>> *. *
>>
>> ~vlm.35. It sees the e*x*tended and verdant valley at distance, and is

>> battered and shattered in its body with running after its verdure; and
>> being harassed in search of the food and forage for its offspring, it falls
>> headlong into the pit for its destruction.
>>
>> ~sv. It is haunted and hunted by innumerable ailments. It is also trapped

>> by the different sense-e*x*periences. It is bewildered by its alternate

>> rise to the heavenly regions and its fall into the hell.
>>

>> #*AdarI *
>>
>> #*parAmarza-pratApa*
>>
>>
>>
>> *x36*|o/

>>
>> लक्ष्मी-लता-विलुठनात् संकटै: कुण्ठित~अङ्गक: ।
>>
>> तृष्णा-श्री-सरितम् गृह्णन् कल्लोलैर्_दूरम् आहत: ॥३६॥
>>

>> lakSmI-latA-viluThanAt_ saMkaTai: kuNThit*a~a*Ggaka: |

>>
>> tRSNA-zrI-saritam gRhNan kallolai:_ dUram Ahata: ||36||
>>
>> .
>>
>> lakSmI-latA-viluThanAt
>>

>> *f *lakSmI-latA-*rolling *
>>
>> saMkaTai:
>>
>> *w *crowded/narrow*s*
>>
>> kuNThit*a~a*Ggaka:
>>
>> *x + *
>>
>> tRSNA-zrI-saritam gRhNan
>>
>> *x *
>>
>> kallolai:_dUram Ahata:
>>
>> *by the billowing waves carried. *

>>
>> ~vlm. Being robbed of his fortune, and put to bodily troubles, and led by
>> thirst of gain to the ever running stream of desires, the man is at last
>> swallowed up and carried away by the current waves.
>>
>> ~sv. It is haunted and hunted by innumerable ailments. It is also trapped
>> by the different sense-experiences. It is bewildered by its alternate rise
>> to the heavenly regions and its fall into the hell.
>>
>>
>>

>> *x37*|o/

>>
>> व्याधि-दुर्व्याध-वैधुर्य-पलायन-परायण: ।
>>
>> अशङ्कित-विधिर्_व्याध-पाताद्_इव कृताकृति: ॥३७॥
>>
>> vyAdhi-dur.vyAdha-vaidhurya-palAyana-parAyaNa: |
>>
>> azaGkita-vidhi:_vyAdha-pAtAt_iva kRtAkRti: ||37||
>>
>> .
>>
>> vyAdhi-durvyAdha-vaidhurya-palAyana-parAyaNa:
>>

>> *x infection*-durvyAdha-vaidhurya-palAyana-parAyaNa
>>
>> azaGkita-vidhi:
>>
>> *x*
>>
>> vyAdha-pAtAt_iva kRtAkRti:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.37. The man flies afar for fear of being overtaken by a disease, as
>> the stag does for fear of a huntsman, but he is not afraid of the hunter of
>> fate, that falls upon him unawares at every place.
>>
>> ~sv. It is haunted and hunted by innumerable ailments. It is also trapped

>> by the different sense-e*x*periences. It is bewildered by its alternate

>> rise to the heavenly regions and its fall into the hell.
>>

>> #*vyAdha *
>>
>>
>>
>> *x38*|o/

>>
>> ज्ञेय~अस्पन्द-समायात-दु:ख-सायक-शङ्कित: ।
>>

>> jJey*a~a*spanda-samAyAta-du:kha-sAyaka-zaGkita: |

>>
>> वैरि-विद्रवण-व्यग्रो दृषद्_आहरण~अङ्कित: ॥३८॥
>>

>> vairi-vidravaNa-vyagra:_ dRSa*t*_AharaN*a~a*Gkita: ||38||
>>
>> .
>>
>> jJey*a~a*spanda-samAyAta-du:kha-sAyaka-zaGkita:
>>
>> *x + *
>>
>> vairi-vidravaNa-vyagra:
>>
>> *x*
>>
>> dRSat_AharaN*a~a*Gkita:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.38. The timid mind is afraid of the shafts of adverse fortune,
>> flying from every known quarter; and of being pelt by stones flung from the
>> hands of its enemies on every side.
>>
>> ~sv. It is crushed and wounded by the stones and rocks known as mental
>> modifications and evil qualities. To remedy all these, it conjures up by
>> its own intellect various codes of conduct, which prove ineffectual. It has
>> no knowledge of the self or the infinite consciousness.
>>
>>
>>

>> *x39*|o/

>>
>> उन्नतानत-सम्पात-निपादेन_अति.घूर्णित: ।
>>
>> विकार~उपल-निर्घातै: पारम्पर्येण चूर्णित: ॥३९॥
>>
>> unnata~anata-sampAta-nipAdena_ ati.ghUrNita: |
>>

>> vikAr*a~u*pala-nirghAtai: pAramparyeNa cUrNita: ||39||
>>
>> .
>>
>> unnata~anata-sampAta-nipAdena
>>
>> *x*
>>
>> ati.ghUrNita:
>>
>> *x *
>>
>> vikAr*a~u*pala-nirghAtai:
>>
>> *x*
>>
>> pAramparyeNa cUrNita:
>>
>> *xx *

>>
>> ~vlm.39. The mind is ever hurled up and down, with the ups and down of
>> fortune; and is continually crushed under the millstone of his rising and
>> setting passions (of anger and hatred &c).
>>
>> ~sv. It is crushed and wounded by the stones and rocks known as mental
>> modifications and evil qualities. To remedy all these, it conjures up by
>> its own intellect various codes of conduct, which prove ineffectual. It has
>> no knowledge of the self or the infinite consciousness.
>>
>>
>>

>> *x40*|o/

>>
>> तृष्णा-चारु-लता-जाल-प्रवेश-वश-विक्षत: ।
>>
>> स्व.प्रज्ञा-रचित-आचार: परमायास्वशिक्षित: ॥४०॥
>>
>> tRSNA-cAru-latA-jAla-praveza-vaza-vikSata: |
>>

>> sva.prajJA-racit*a~A*cAra: paramAyAsv_azikSita: ||40||
>>
>> .
>>
>> tRSNA-cAru-latA-jAla-praveza-vaza-vikSata:
>>
>> *x + *
>>
>> sva.prajJA-racit*a~A*cAra:
>>
>> *x*
>>
>> para.mAyA-sva.zikSita:
>>
>> *perfect.Illusion*-*self.taught *
>>
>> parama-AyAsv_a.zikSita:
>>
>> *i absoute efforts un.taught*
>>
>> param_AyAsu_a-zikSita:
>>
>> *next in efforts un.taught*
>>
>> *. *

>>
>> ~vlm.40. One who follows after thirst, without putting reliance on the
>> laws inculcated by the great, falls headlong into the delusion of the
>> world; as one suffers a scratch as well as wound over his body, by
>> penetrating within the beautiful thorny creepers.
>>
>> ~sv. It is crushed and wounded by the stones and rocks known as mental
>> modifications and evil qualities. To remedy all these, it conjures up by
>> its own intellect various codes of conduct, which prove ineffectual. It has
>> no knowledge of the self or the infinite consciousness.
>>
>>
>>

>> *x41*|o/

>>
>> इन्द्रिय-ग्रामम् आगत्य प्रपलायन-तत्पर: ।
>>
>> सु.दुर्ग्रह-गजेन्द्र~उग्र-विस्फूर्जन-विमर्दित: ॥४१॥
>>
>> indriya-grAmam Agatya prapalAyana-tatpara: |
>>

>> su.durgraha-gajendr*a~u*gra-visphUrjana-vimardita: ||41||
>>
>> .
>>
>> indriyagrAmam Agatya
>>
>> *having come to Sensetown *
>>
>> prapalAyana-tatpara:
>>
>> *x *
>>
>> su.durgraha-gajendr*a~u*gra-visphUrjana-vimardita:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.41. Having entered in the organic body of man, the mind is eager to
>> fly away from it; but there is the ungovernable elephant of earthy desire,
>> that stuns it with its loud shrieks (on its way).
>>
>> ~sv. It is crushed and wounded by the stones and rocks known as mental
>> modifications and evil qualities. To remedy all these, it conjures up by
>> its own intellect various codes of conduct, which prove ineffectual. It has
>> no knowledge of the self or the infinite consciousness.
>>
>>
>>

>> *x42*|o/

>>
>> विषय-आ.जगर~उदार-विष-फूत्कार-मूर्च्छित: ।
>>
>> कामुक: कामिनी.भूमौ रसात् प्राyo विपोथित: ॥४२॥
>>

>> viSay*a~A.*jagar*a~u*dAra-viSa-"phUt"kAra-mUrcchita: |
>>
>> kAmuka: kAminI.bhUmau rasAt prAy*a:_* vipothita: ||42||
>>
>> .
>>
>> viSay*a~A*jagar*a~u*dAra-viSa-phUtkAra-mUrcchita:
>>
>> *x *viSay*a~A*jagar*a~u*dAra-*poison*-phUtkAra-mUrcchita* + *
>>
>> kAmuka:
>>
>> *x *
>>
>> kAminI.bhUmau
>>
>> *x *
>>
>> rasAt_prAya: vipothita:
>>
>> *x*
>>
>> *. *
>>
>> #*phUtkAra *sound of striking snake, viSay*a~A*jagar*a~u*dAra-viSa-phUtkAra-mUrcchita:
>> || y7044.042||
>>
>> jd#>puth to hurt —>#pothita —>#*vipothita **-adj.-* crushed, shattered,

>> MBh.&c.
>>
>> ~sv.42 This deer known as the mind is made insensible by the poisonous e

>> *x*halation of the snake known as worldly pleasure and craving for such

>> pleasure.
>>
>> ~vlm.42. There is again the huge snake of worldly affairs, which benumbs
>> it with its poisonous breath; and so do the fairies on the face of the
>> earth, serve to enslave the mind in love to them.
>>

>> jd#>aj to drive —>#aja —> #*Ajagara, *#*AjagarI *aja-gara of a
>> boa-constrictor.
>>
>>
>>
>> *x43*|o/

>>
>> कोप-दाव~अनल-प्लुष्ट-पृष्ठ-विस्फोट-दाहवान् ।
>>
>> सदा गतागतानेक-दीर्घ-दु:ख-प्रदाहवान् ॥४३॥
>>

>> kopa-dAv*a~a*nala-pluSTa-pRSTha-visphoTa-dAhavAn |

>>
>> sadA gatÂgatÂneka-dIrgha-du:kha-pradAhavAn ||43||
>>
>> .
>>

>> kopa-dAv*a~a*nala-pluSTa-pRSTha-visphoTa-dAhavAn
>>
>> *x **anger.fire*-*flame*.*scorched*-pRSTha-visphoTa-*burningly** + *
>>
>> *always/ever *
>>
>> gat*a~a*gata- / gat*a~A*gata-
>>
>> *coming&going many *
>>
>> -aneka
>>
>> -*long*-*pain*ful-pradAhavAn
>>
>> *x*
>>
>> *. *
>>
>> #*pluSTa* *-adj.-* burned, scorched, suSr.; frozen, vcar.
>>
>> #*visphoTa *

>>
>> ~vlm.43. There is also the wild fire of anger, which boils like a smart
>> bile with its burning flame in the human breast; and inflames the mind with
>> endless pain, by its repeated recurrence in the bosom.
>>
>> ~sv. It is burnt by the fire of anger. It is dried up by worries and an

>> *x*ieties. It is pursued by the tiger known as poverty. It falls into

>> the pit of attachment. Its heart is broken by the frustration of its own
>> pride.
>>
>>
>>

>> *x44*|o/

>>
>> स्व.आत्म-लग्न~अभिलाष-अंश-दंश-दोषैर्_उपद्रुत: ।
>>
>> भोग-लोभ-लसन्-मोद-शृगाल-चिर-विद्रुत: ॥४४॥
>>

>> sva.Atma-lagn*a~a*bhilAS*a~a*Mza-daMza-doSai:_ upadruta: |
>>
>> bhoga-lobha-lasa*n*-moda-zRgAla-cira-vidruta: ||44||
>>
>> .
>>
>> sva.Atma-lagn*a~a*bhilAS*a~a*Mza-daMza-doSai:
>>
>> *w own.Self*-lagn*a~a*bhilAS*a~a*Mza-daMza-doSa*s *
>>
>> upadruta:
>>
>> *x + *
>>
>> bhoga-lobha-lasan-moda-zRgAla-cira-vidruta:
>>
>> *x *bhoga-lobha-lasan-moda-zRgAla-*long*-vidruta
>>
>> *. *

>>
>> #upadruta
>>
>> #vidruta
>>
>> ~vlm.44. The desires clinging to the mind, are as gnats and fleas, biting
>> and stinging it constantly; and its carnal enjoyments, appetites and
>> revelries, are as shakals shrieking loudly about it.
>>
>> ~sv. It is burnt by the fire of anger. It is dried up by worries and an

>> *x*ieties. It is pursued by the tiger known as poverty. It falls into

>> the pit of attachment. Its heart is broken by the frustration of its own
>> pride.
>>
>>
>>

>> *x45*|o/

>>
>> स्व.कर्म-कर्तृता~उद्भ्रान्त-दारिद्र्य-द्वीपि~अनुद्रुत: ।
>>
>> व्यामोह-मिहिक~अन्धत्व-कूट~अवट-लुठत्-तनु: ॥४५॥
>>

>> sva.karma-kartRt*A-u*dbhrAnta-dAridrya-dvIp*i-a*nudruta: |
>>
>> vyAmoha-mihik*a~a*ndhatva-kUT*a~a*vaTa-luThat-tanu: ||45||
>>
>> .
>>
>> sva.karma-kartRt*A-u*dbhrAnta-dAridrya-dvIp*i-a*nudruta:
>>
>> *x + *
>>
>> vyAmoha-mihik*a~a*ndhatva-kUT*a~a*vaTa-luThat-tanu:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.45. It is led by virtue of its actions, to wander all about without
>> any rest or profit to its self, and driven from place to place by the tiger
>> like poverty, staring grimly at its face, again it is blinded amidst the
>> mist of its affections to children and others, and lost at last in the
>> hidden pitfall of death.
>>
>> ~sv. It is burnt by the fire of anger. It is dried up by worries and an

>> *x*ieties. It is pursued by the tiger known as poverty. It falls into

>> the pit of attachment. Its heart is broken by the frustration of its own
>> pride.
>>
>>
>>

>> *x46*|o/

>>
>> मान-सिंह-समुल्लास-हृदय~उत्कम्पन~अतुर: ।
>>
>> मरणेन रणे येन वृक्ष-पुष्पम् इव_ईक्षित: ॥४६॥
>>

>> mAna-siMha-samullAsa-hRday*a~u*tkampan*a~a*tura: |

>>
>> maraNena raNe yena vRkSa-puSpam iva_IkSita: ||46||
>>
>> .
>>

>> mAna-siMha-samullAsa-hRday*a~u*tkampan*a~a*tura:
>>
>> *x *mAna-*lion*-samullAsa-*Heart*-utkampan*a~a*tura* + *
>>
>> maraNena raNe yena
>>
>> *w which death/dying in battle *
>>
>> vRkSa-puSpam iva_IkSita:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.46. Again it trembles with the sense of and fear for its honor,
>> which like a lion strikes tremor in its heart; while it is struck with
>> terror at the glaring of the wolf of death at its face.
>>
>> ~sv. It is burnt by the fire of anger. It is dried up by worries and an

>> *x*ieties. It is pursued by the tiger known as poverty. It falls into

>> the pit of attachment. Its heart is broken by the frustration of its own
>> pride.
>>
>>
>>

>> *x47*|o/

>>
>> गर्वेण गिरणाय_आशु दूरto जन-सेवित: ।
>>
>> कामै: समन्तत: दन्त-वितानित-यव~अङ्कुर: ॥४७॥
>>
>> garveNa giraNAya_Azu dUra.ta:_ jana-sevita: |
>>

>> kAmai: samantata: danta-vitAnita-yav*a~a*Gkura: ||47||
>>
>> .
>>
>> garveNa
>>
>> *w pride *
>>
>> giraNAy*a~A*zu
>>
>> *x*
>>
>> dUra.tas-jana-sevita:
>>
>> *x *
>>
>> kAmai:
>>
>> *w desires *
>>
>> samantata:
>>
>> *x*
>>
>> danta-vitAnita-yav*a~a*Gkura:
>>
>> *x tooth*-vitAnita-yava-*shoot*
>>
>> *. *

>>
>> ~vlm.47. It is afraid of pride, as a forester in dread of dragons coming
>> to devour him; and it fears the appetites, which with their open mouths and
>> bloody teeth, threaten to engulf it in ruin.
>>
>> ~sv. It is burnt by the fire of anger. It is dried up by worries and an

>> *x*ieties. It is pursued by the tiger known as poverty. It falls into

>> the pit of attachment. Its heart is broken by the frustration of its own
>> pride.
>>
>>
>>

>> *x48*|o/

>>
>> तारुण्य.नारी-सुःर्दा क्षणम् आलिङ्ग्य वर्जित: ।
>>
>> दु:संचारेषु पवनै: कुपितैर्_इव वर्जित: ॥४८॥
>>
>> tAruNya.nArI-suhRdA kSaNam AliGgya varjita: |
>>
>> du:saMcAreSu pavanai: kupitai:_ iva varjita: ||48||
>>
>> .
>>

>> *the brief embrace of a girl.friend*
>>
>> *and then*
>>
>> *it's down this sorry road*
>>
>> *blown here and there by bitter winds*
>>
>> *.*

>>
>> ~vlm.48. It is no less in fear of its female companions in youth, whose
>> amorous embraces like gusts of wind threaten to hurl it headlong to
>> repeated hell-pits.
>>
>>
>>

>> *x49*|o/

>>
>> कदाचिद्_निर्वृतिम् याति स* शमम् च तरौ क्वचित् ।
>>
>> मनो~हरिणको राजन्_न्Âजीवम् इव भास्वति ॥४९॥
>>

>> kadAci*t*_ nirvRtim yAti sa* zamam ca tarau kvacit |

>>
>> mana:~hariNako_ rAjan, nAjIvam iva bhAsvati ||49||
>>
>> .
>>
>> kadAcit
>>

>> *whenever to *
>>
>> nirvRtim
>>
>> yAti
>>
>> *coming *

>>
>> sa:_ zamam ca tarau kvacit
>>

>> *x*
>>
>> *Mind*-hariNako
>>
>> *x*
>>
>> *, Your Majesty, *
>>
>> na a-jIvam – *not un.living / *na AjIvam – *no livelihood *
>>
>> *x*
>>
>> iva bhAsvati
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.49. It seldom happens, O prince! that the deerlike mind finds its
>> rests in the arbour of godliness; as the living beings do, when they come
>> from darkness to day light. (It ought to be, when they come from day light
>> to repose at night).
>>
>> ~sv.49 At some stage, this deer turns away from all this and seeks the
>> refuge of some tree already described (the tree of meditation) and there it
>> shines brightly.
>>
>>
>>

>> *x50*|o/

>>
>> तालीत-माल-बकुल-आदिक-वृक्ष-गुल्म-
>>
>> विश्रान्तिषु प्रचुर-पुष्प-विलास-हासै: ।
>>
>> नाम_अपि यस्य न विदन्ति सुखस्य मूढा:
>>
>> प्राप्नोति तc_chaम-तरो: स्व.मनस्-मृग: व: ॥५०॥
>>

>> tAlIta-mAla-bakul*a~A*dika-vRkSa-gulma-
>>
>> vizrAntiSu pracura-puSpa-vilAsa-hAsai: |
>>
>> nAm*a_ a*pi yasya na vidanti sukhasya mUDhA:
>>
>> prApnoti ta*t_z*ama-taro: sva.manas-mRga: va: ||50||
>>
>> .
>>
>> tAlIta-mAla-bakul*a~A*dika-vRkSa-gulma-vizrAntiSu
>>
>> *x*
>>
>> pracura-puSpa-vilAsa-hAsai:
>>
>> *x + *
>>
>> nAm*a_ a*pi yasya na vidanti sukhasya mUDhA:
>>
>> *x*
>>
>> prApnoti ta*t_z*ama-taro:
>>
>> *x*
>>
>> sva.manas-mRga: va:
>>
>> *x*
>>
>> *. *

>>
>> ~sv.50 Supreme peace or bliss is not attained in any other condition but
>> the unconditioned state of consciousness, and this is attained only in the
>> shade of the tree known as samAdhi or meditation.
>>
>> ~vlm.50. O ye hearers, let your deerlike minds find that delight in the
>> arbour of peace, whose name even is not known to the ignorant, who are
>> deluded by their fickle and smiling fortunes, resembling the oscillating
>> smiles of flowers.
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>

>> https://www.dropbo*x*.com/sh/jq*x*
>> 2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>>
>> Concordant Glossary (CGl1405)
>>

>> https://www.dropbo*x*.com/s/mats7olf4*x*fvsnm/CGl.1405.doc*x*?dl=0
>> <https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0>
>>
>>
>>
>>
>>
>> *o*ॐ*m*

>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>
>> http://www.youtube.com/watch?v=w814-Pj3bm8

>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS wd 21 March
>>
>>
>>
>> fm5035 2.mr21-23 prahrAda's soliloquy .z88
>>

>> https://www.dropbo*x*.com/s/0on*x*
>> a96vs7z9mh3/fm5035%202.mr21-23%20prahrAda%27s%20soliloquy%20.z88.doc*x*
>> ?dl=0

>> <https://www.dropbox.com/s/0onxa96vs7z9mh3/fm5035%202.mr21-23%20prahrAda%27s%20soliloquy%20.z88.docx?dl=0>
>>
>> fm7044 3.mr 20-21 The samAdhi Tree .z50
>>

>> https://www.dropbo*x*
>> .com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.doc
>> *x*?dl=0
>> <https://www.dropbox.com/s/nn777in7lk4svim/fm7044%203.mr20-21%20The%20samAdhi%20Tree%20.z50.docx?dl=0>
>>
>> fm2018 1.mr20..22 Concerning E*x*amples .z70
>>
>> https://www.dropbo*x*
>> .com/s/rkotayv5glh8up6/fm2018%201.mr20..22%20Concerning%20E*x*
>> amples%20.z70.doc*x*?dl=0

>> <https://www.dropbox.com/s/rkotayv5glh8up6/fm2018%201.mr20..22%20Concerning%20Examples%20.z70.docx?dl=0>
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga-vasishtha
>>
>> Complete YVFiles
>>

>> https://www.dropbo*x*.com/sh/jq*x*
>> 2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>>
>>
>>
>> चित् संवित्त्या_उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात् स* मनो_ भवेत् ।
>>

>> saMkalpAt sa man*a:_* bhavet |

>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m
>>
>>
>>
>>
>>
>> +++
>>
>>
>>
>>
>>
>> *सर्ग* *७**.**४४*
>>
>> *राम* *उवाच* *।*

>> *FM.Canto 7.44 *
>>
>> *rAma said—*
>>
>> 7.44.1
>>
>> *tell me all.about the Tree of Contemplation**
>>
>> *loaded with life.sustaining fruit*
>>
>> *and wrapped in flowering vines*
>>
>> *: *
>>
>> *tell me, silent muni, of the state of being.So*
>>
>> *which gives Repose*
>>
>> *. *
>>
>> *vasiShTha said—*
>>
>> 2
>>
>> *there is *
>>
>> *a tree*
>>
>> *that is life.sustaining*
>>
>> *&*
>>
>> *it rises*
>>
>> *high*
>>
>> *in the Woods of the Discerner.Folk*
>>
>> *full*
>>
>> *with*
>>
>> *leaf & flower & fruit*
>>
>> *it is*
>>
>> *the Tree of samAdhAna.Contemplation*
>>
>> *:*
>>
>> *listen*
>>
>> *.*

>>
>> 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 39 40 41 42 43 44 45 46 47 48 49
>>
>> 50
>>
>> ||
>>
>> --
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>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to yoga-vasishth...@googlegroups.com.
>> To post to this group, send email to yoga-va...@googlegroups.com.
>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/e19b2d60-bfdb-49f5-a425-128e0bc0e827%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/e19b2d60-bfdb-49f5-a425-128e0bc0e827%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

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