y3062.dbx.DR1.0327 Canto 3.62: The Tale of Lîlâ: ON THE MEANING OF Daiva "FATE"
jivadas
y3062.DR1.0327 Canto 3.62: The Tale of Lîlâ: ON THE MEANING OF Daiva "FATE"
v.13::JL27- st 1200h – 65p - +17p - •-• +24 C°/+14 C° = +2 C°/+1 C°over av. cold wave coming?
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oॐm
sv3062
**sv.1-.-.-.-5 RÂMA asked:
**sv.6 It is evident that Brahman alone exists, O Holy sage!
**sv.7 But, then why do even these sages and men of wisdom exist in this world, as if so ordained by god — and what is god?
**sv.8 VASISTHA replied: There does exist, O Râma, the power or energy of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events, for it penetrates all the epochs in time.
**sv.9 It is by that power that the nature of every object in the universe is ordained.
**sv.10 That power (cit sakti) is also known as mahAsattA (the great existence), mahAciti (the great intelligence), mahAzakti (the great power), mahAdRSTi (the great vision),
**sv.11 mahAkriyA (the great doer or doing), mahodbhava (the great becoming). mahAspanda (the great vibration).
**sv.12 It is this power that endows every thing with its characteristic quality.
**sv.13 But this power is not different from or independent of the absolute Brahman: it is as real as a pie in the sky.
**sv.14 Sages make a verbal distinction between Brahman and the power and declare that creation is the work of that power.
**sv.15 The distinction is verbal, even as one speaks of the body (as a whole) and its parts.
**sv.16 The infinite consciousness becomes aware of its inherent power, ..
**sv.17 .. even as one becomes aware of the limbs of his body: ..
**sv.18 .. such awareness is known as niyati (the power of the absolute that determines nature).
**sv.19-.-.-.-22 It is also known as daiva or divine dispensation.
**sv.23 That you should ask me these questions is ordained by niyati; and that you should act upon my teaching is also ordained by niyati.
**sv.24 If one says, 'The divine will feed me' ..
**sv.25 .. and remains idle, that also is the work of niyati.
**sv.26 This niyati cannot be set aside even by gods like Rudra.
**sv.27 But, wise men should not give up self-effort because of this, for niyati functions only as and through self-effort.
**sv.28 This niyati has two aspects, human and superhuman: the former is seen where self-effort bears fruit and the latter where it does not.
**sv.29 If one remains idle, depending upon niyati to do everything for him, he soon discovers that his life departs — for life is action.
**sv.30 He can, by entering into the highest superconscious state, stop the breath and attain liberation: ..
**sv.31 .. but then that is indeed the greatest self-effort!
**sv.32 The infinite consciousness alone appears as one thing in one place and another in another place.
**sv.33 There is no division between that consciousness and its power, as there is no division between wave and water, limbs and the body. Such division is experienced only by the ignorant.
oॐm
Canto 3.62: The Tale of Lîlâ: ON THE MEANING OF Daiva "FATE"
[In which Vasishtha speaks-of Paurusha—Personal Effort, or HumanPower—in its relation to Daiva Fate and Niyati Destiny.]
VASISHTHA:
The Primal-Atom=instants are numbered in thousands of world-ages and they all appear to be just-as-if they were truly So.
-1-
It
is within them, and yet has its own within;
for, in one flash of the Supreme Atom, all this
Bhrânti
Delusion is bound-less,
and This
thus
shines-forth.
These successive realities rise up,
and crash again,
again,
like the clamor of the waters that surge as waves that splash and spume.
-2-3-
It is unreal by nature,
yet
this Wonder of Creation is here in Samsâra Desert,
it's a waving shower of flowers shaken loose by a browse of bees,
falling from trees on a sea-shore.
-4-
The Ground of our perceptions shines like Rainbow City,
seen in dream,
on a cloud mountain—it is just a mere conception that's not So.
-5-
So, after careful Enquiry,
the oneness of the one Self leads to the Formless Nirvikalpa Self;
—and so, foremost of the wise:—
What use is this having bodies for Thatness-Knowers,
if they also get overpowered by Daiva Fate?
Just how does Fate happen here?
-6-7-
VASISHTHA:
There is Niyati Destiny in the Brahman,
—called Chit-Shakti Consciousness-Power—
that takes the form of Vibrant Energy.
It is Necessary Being.
It fills the one Suchness eternally.
-8-
From the beginning,
through this many-splendoured changeless Destiny,
everything always becomes thus:—and so, thus, everything follows.
-9-
It's called the Great Sattâ Suchness;
it's recalled as the Great Chiti Conception;
it has been described as the Great Shakti Power;
it is the Great Drshti Perception;
it's discussed as the Great Kriyâ Agency,
remembered as the Great Becoming,
and fulfilled as Great Vibration:—
Great-Self-Unity!
-10-11-
As for the worlds, they're drifting straw;
and so too are the Daitya Demons;
so are the Sura Brightlings;
and the Nâga Serpents.
Such is their state to the end of the Age.
-12-
Whenever your false reasoning presumes to see,
in the Suchness of the Brahman,
an image
in the field of Space,
then that
—and not something-else—
is your Destiny.
-13-
Ever since Virinchi Brahmâ,
the wise have stated,
for the sake of those who have not realized the Self,
that Destiny is just the Self of the Brahman Immensity,
now known as Creation.
-14-
The unmoving is seen as if moving,
an outpouring of That Brahman Immensity;–
without beginning, middle, or end,
the Sarga Creation is like a tree in a vast horizon.
-15-
Sometimes a stone, when polished, shows a picture: thus the adage*.
When the Brahman is seen, it becomes Destiny.
Unseen, it is Space.
-16-
**jd: More than an adage. Geology Shoppes often have a stone that presents a mountain landscape, a natural inlay in polished agate, often with a Japanese flavor. If you are lucky you may see a thunderstone, which has a rough exterior, but, when cut in half, reveals a cave of great beauty.
As in the body
all its limbs and organs
come through the self-becoming of Chit,
so Niyati Destiny
is the embodiment
of the LotusBorn Brahmâ. -17-
Then
called "Daiva Fate"
it pervades Time,
overwhelming everything,
established in Chit Consciousness.
-18-
In the sense that
what's about-to-vibrate
—or about-to-become—
when the state of the participant, one way or the other, is necessarily so,
then that is considered as Daiva Fate.
-19-
This is in fact the Spanda Vibration
of a person;
and also of grasses and groves galore,—
and of all beings of all sorts,
and of the world,
and all its works,
and Time.
-20-
It is by Personal Effort that there is Sattâ Suchness—
and in the Suchness
by that Power
is what is signified by "world"—
so in both things is the one Self.
-21-
It is by human exertion,
both in Action and in Suchness-Embodiment,
and only by such means,
that there is Destiny.
And this is the Niyati-Paurusha Personal Destiny.
-22-
That I am to-be-questioned by you,
on the relation of Fate and Human Works:—
and also that the Paurusha that's taught by me, is to be exercised by you:—
that, Râma, is our Destiny.
-23-
"I shall be feasted with my fate",
says the devoted Fatalist,
remaining actionless and still.
He surely gets his Destiny.
-24-
It needs no Buddhi Intellect, nor karmic action, nor the flux of Prakrti,
and takes no embodiment—
entirely Thus,
throughout the ages,
it abides as immanence,
what is to be.
-25-
This impulsive futurity, in other words,
becomes a state that cannot be avoided—
not by the Intellect of Rudra the Roarer, or the other gods.
-26-
Personal Effort is not for
the renouncing,
for the wise have this recourse:
in the form of Personal Power,
Niyati Destiny indeed becomes the Destiner. -27-
Niyati Destiny's without Paurusha HumanPower;
but only Paurusha can produce a Sarga Creation,
for the unPaurusha Form's fruitless;
but Paurusha Nature is fruitful. -28-
Under Niyati Destiny,—
in silent inactivity
in Paurusha,—
when the Vibration of the Prâna airs comes to rest,
where is there any going? -29-
Suppose that there is restraint of the Prânic activity,
that gives him rest,
the Sâdhu resting so,
could he be called a Freeman? -30-
The practice of the Paurusha of one-Selfness is excellent;
and, in Moksha Freedom, total unDoerness;—and, of these two,
the stronger way is the painless Paurusha of the Great Mahâtmas. -31-
Niyati Destiny
is the Suchness-manifestation of the Brahman;—
if one surrenders to That,
there is indeed what is called the Supreme Purity—
for That-gotten is the Supreme Way. -32-
Destiny and its playthings are the Brahman
that bursts-forth as omnipresent self;—much as,
for grass and vines and trees and shrubs, the suchness
of water is their interior support. -33-
oॐm
hk3062
dviSaSTitamaH sargaH |
lIlopAkhyAne daivazabdArthanirUpanam ||3|62||
zrIvasiSTha uvAca |
paramANunimeSANAM lakSAMzakalanAsvapi |
jagatkalpasahasrANi satyAnIva vibhAntyalam ||1||
teSvapyantastathaivAntaH paramANukaNaM prati |
bhrAntirevamanantAho iyamityavabhAsate ||2||
vahantImAH parAH sattAH zAntAH sargaparamparAH |
saliladravatevAntaH sphuTAvartavivartikA ||3||
mithyAtmikaiva sargashrIrbhavatIha mahAmarau .
tIradrumalatonmuktapuSpAlIva tara~NgiNi .4.
svapnendrajAlapuravatsaMkathehApurAdrivat .
saMkalpavadasatyaiva bhAti sargAnubhUtibhUH .5.
shrIrAma uvAca .
ekAtmaikatayaivaM hi jAte samyagvicAraNAt .
nirvikalpAtmavij~nAne pare j~nAnavatAM vara .6.
kimarthamiha tiSThanti dehAstattvavidAmapi .
daivenaiva samAkrAntA daivamatra ca kiM bhavet .7.
shrIvasiSTha uvAca .
astIha niyatirbrAhmI ciccaktiH spandarUpiNI .
avazyabhavitavyaikasattA sakalakalpagA .8.
Adisarge hi niyatirbhAvavaicitryamakzayaM .
anenetthaM sadA bhAvyaMiti saMpadyate paraM .9.
mahAsatteti kathitA mahAcitiriti smRRitA .
mahAshaktiriti khyAtA mahAdRRiSTiriti sthitA .10.
mahAkriyeti gaditA mahodbhava iti smRRitA .
mahAspanda iti prauDhA mahAtmaikatayoditA .11.
tRRiNAnIva jagantyevamiti daityaH surA iti .
iti nAgA iti nagA ityAkalpaM kRRitAsthitiH .12.
kadAcidbrahmasattAyA vyabhicAro.anumIyate .
citramAkAshakoshe ca nAnyathA niyateH sthitiH .13.
viri~ncyAdyAtmabhirbuddhairbodhAyAviditAtmanAm .
brahmAtmaiva sA niyatiH sargo.ayamiti kathyate .14.
acalaM calavaddRRiSTaM brahmApUrya vyavasthitaH .
anAdimadhyaparyantaM sargo vRRikSa ivAmbare .15.
paSANodaralekhaughanyAyenAtmani tiSThatA .
braHmaNA niyatiH sargo buddho.abodhavateva khaM .16.
dehe yathA~Ngino.a~NgAdi dRRishyate citsvabhAvataH .
brahmaNA padmajatvena niyatyAdya~NgkaM tathA .17.
eSA daivamiti proktA sarvaM sakalakAlagam .
padArthamalamAkramya shuddhA ciditi saMsthitA .18.
spanditavyaM padArthena bhAvyaM vA bhoktRRitApadam .
anenetthamanenetthamavashyamiti daivadhIH .19.
eSaiva puruSaspandastRRiNagulmAdi cAkhilam .
eSaiva sarvabhUtAdi jagatkAlakriyAdi ca .20.
anayA pauruSI sattA sattAsyAH pauruSeNa ca .
lakSyate bhuvanaM yAvaddve ekAtmatayaiva hi .21.
nareNa pauruSeNaiva kArye sattAtmake ubhe .
IdRRishyetena niyatirevaM niyati pauruSe .22.
praSTavyo.ahaM tvayA rAma daivapauruSanirNayaH .
maduktaM pauruSampAlyaM tvayeti niyatiH sthitA .23.
bhojayiSyati mAM daivamiti daivaparAyaNaH .
yattiSThatyakriyo maunaM niyatereSa nishcayaH .24.
na syAdbuddhirna karmaNi na vikArAdi nAkRRitiH.
kevalaM tvitthamAkalpaM sthitvA bhAvyamiti sthitAH .25.
avashyaMbhavitavyaiSA tvidamitthamiti sthitiH .
na shakyate la~Nghayitumapi rudrAdibuddhibhiH .26.
pauruSaM na parityAjyametAmAshritya dhImatA .
pauruSeNeva rUpeNa niyatirhi niyAmikA .27.
apauruShaM hi niyatiH pauruShaM saiva sargagA .
niShphalA.apauruShAkArA saphalA pauruShAtmikA .28.
niyatyA mUkatAmetya niSpaurusatayA.akriyaM .
yastiSThati prANamarutspandastasya kva gacchati .29.
atha prANakriyArodhamapi kRRitvA virAmadam .
yadi tiSThati tatsAdhurmukta eva kimucyate .30.
pauruSaikAtmatA shreyo mokSe.atyantamakartRRitA .
AbhyAM tu sabalaH pakSo nirdukhaiva mahAtmanAM .31.
niyatirbrahmasattAbhA tasyAM cet pariNamyate .
nUnaM paramashuddhAkhyaM tatprAptaiva parAgatiH .32.
etairniyatyAdimahAvilAsai-
rbrahmaiva visphUrjati sarvagAtmA .
tRNAdivallItarugulmajAlaiH
satteva toyasya dharAntarasthA .33.
oॐm
dn3062
dviSaSTitamaH sargaH |
lIlopAkhyAne daivazabdArthanirUpanam ||3|62||
श्रीवसिष्ठ उवाच ।
परमाणुनिमेषाणां लक्षांशकलनास्वपि ।
जगत्कल्पसहस्राणि सत्यानीव विभान्त्यलम् ॥१॥
teSvapyantastathaivAntaH paramANukaNaM prati |
bhrAntirevamanantAho iyamityavabhAsate ||2||
vahantImAH parAH sattAH zAntAH sargaparamparAH |
saliladravatevAntaH sphuTAvartavivartikA ||3||
mithyAtmikaiva sargashrIrbhavatIha mahAmarau .
tIradrumalatonmuktapuSpAlIva tara~NgiNi .4.
svapnendrajAlapuravatsaMkathehApurAdrivat .
saMkalpavadasatyaiva bhAti sargAnubhUtibhUH .5.
shrIrAma uvAca .
ekAtmaikatayaivaM hi jAte samyagvicAraNAt .
nirvikalpAtmavij~nAne pare j~nAnavatAM vara .6.
kimarthamiha tiSThanti dehAstattvavidAmapi .
daivenaiva samAkrAntA daivamatra ca kiM bhavet .7.
shrIvasiSTha uvAca .
astIha niyatirbrAhmI ciccaktiH spandarUpiNI .
avazyabhavitavyaikasattA sakalakalpagA .8.
Adisarge hi niyatirbhAvavaicitryamakzayaM .
anenetthaM sadA bhAvyaMiti saMpadyate paraM .9.
mahAsatteti kathitA mahAcitiriti smRRitA .
mahAshaktiriti khyAtA mahAdRRiSTiriti sthitA .10.
mahAkriyeti gaditA mahodbhava iti smRRitA .
mahAspanda iti prauDhA mahAtmaikatayoditA .11.
tRRiNAnIva jagantyevamiti daityaH surA iti .
iti nAgA iti nagA ityAkalpaM kRRitAsthitiH .12.
kadAcidbrahmasattAyA vyabhicAro.anumIyate .
citramAkAshakoshe ca nAnyathA niyateH sthitiH .13.
viri~ncyAdyAtmabhirbuddhairbodhAyAviditAtmanAm .
brahmAtmaiva sA niyatiH sargo.ayamiti kathyate .14.
acalaM calavaddRRiSTaM brahmApUrya vyavasthitaH .
anAdimadhyaparyantaM sargo vRRikSa ivAmbare .15.
paSANodaralekhaughanyAyenAtmani tiSThatA .
braHmaNA niyatiH sargo buddho.abodhavateva khaM .16.
dehe yathA~Ngino.a~NgAdi dRRishyate citsvabhAvataH .
brahmaNA padmajatvena niyatyAdya~NgkaM tathA .17.
eSA daivamiti proktA sarvaM sakalakAlagam .
padArthamalamAkramya shuddhA ciditi saMsthitA .18.
spanditavyaM padArthena bhAvyaM vA bhoktRRitApadam .
anenetthamanenetthamavashyamiti daivadhIH .19.
eSaiva puruSaspandastRRiNagulmAdi cAkhilam .
eSaiva sarvabhUtAdi jagatkAlakriyAdi ca .20.
anayA pauruSI sattA sattAsyAH pauruSeNa ca .
lakSyate bhuvanaM yAvaddve ekAtmatayaiva hi .21.
nareNa pauruSeNaiva kArye sattAtmake ubhe .
IdRRishyetena niyatirevaM niyati pauruSe .22.
praSTavyo.ahaM tvayA rAma daivapauruSanirNayaH .
maduktaM pauruSampAlyaM tvayeti niyatiH sthitA .23.
bhojayiSyati mAM daivamiti daivaparAyaNaH .
yattiSThatyakriyo maunaM niyatereSa nishcayaH .24.
na syAdbuddhirna karmaNi na vikArAdi nAkRRitiH.
kevalaM tvitthamAkalpaM sthitvA bhAvyamiti sthitAH .25.
avashyaMbhavitavyaiSA tvidamitthamiti sthitiH .
na shakyate la~Nghayitumapi rudrAdibuddhibhiH .26.
pauruSaM na parityAjyametAmAshritya dhImatA .
pauruSeNeva rUpeNa niyatirhi niyAmikA .27.
apauruShaM hi niyatiH pauruShaM saiva sargagA .
niShphalA.apauruShAkArA saphalA pauruShAtmikA .28.
niyatyA mUkatAmetya niSpaurusatayA.akriyaM .
yastiSThati prANamarutspandastasya kva gacchati .29.
atha prANakriyArodhamapi kRRitvA virAmadam .
yadi tiSThati tatsAdhurmukta eva kimucyate .30.
pauruSaikAtmatA shreyo mokSe.atyantamakartRRitA .
AbhyAM tu sabalaH pakSo nirdukhaiva mahAtmanAM .31.
niyatirbrahmasattAbhA tasyAM cet pariNamyate .
nUnaM paramashuddhAkhyaM tatprAptaiva parAgatiH .32.
etairniyatyAdimahAvilAsai-
rbrahmaiva visphUrjati sarvagAtmA .
tRNAdivallItarugulmajAlaiH
satteva toyasya dharAntarasthA .33.
oॐm
wn3062
द्विषष्टितमः सर्गः।
लीलोपाख्याने दैवशब्दार्थनिरूपनम्॥३।६२॥
dviSaSTitamaH sargaH |
lIlA^upAkhyAne daiva-zabdArtha-nirUpanam .3.62.
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To find this Canto/sarga in YVFiles go to —> y3 —> y3xxx. Open Office copies are available in the Open Office subfolder.
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Tags:
oॐm
y3062.001
श्रीवसिष्ठ उवाच ।
परमाणुनिमेषाणां लक्षांशकलनास्वपि ।
जगत्कल्पसहस्राणि सत्यानीव विभान्त्यलम् ॥१॥
zrI-vasiSTha uvAca |
paramANu-nimeSANAM lakSa-aMza-kalanAsv api |
jagat-kalpa~sahasrANi satyAni iva vibhAnty alam ||1||
parama-aNu=nimeSANAM – Of Primal-Atom~instants –
lakSa=aMza~kalanAsu api - bits counted by-the-lakh –
jagat-kalpa=sahasrANi – are the thousands of world-eons —
satyAni iva vibhAnti alam – shine-forth just-as-if they were so.
vwv.371. Even in grasping (or imagining) the hundred-thousandth part of an atom or a moment, thousands of worlds and aeons appear completely, as if (they are) real.
**vlm.1 VASISHTHA continued:--These myriads of worlds and the millenniums of kalpa ages, are no more real in themselves than our false computation of the millionth part of an atom or the twinkling of an eye.
The Primal-Atom=instants, though
counted in multitudes, as worlds and ages by the thousand, all
shine-forth just-as-if they were So. -1-
+++
y3062.002
teSvapyantastathaivAntaH paramANukaNaM prati |
bhrAntirevamanantAho iyamityavabhAsate ||2||
teSv apy antas tathaiva antaH parama-aNu=kaNaM prati |
bhrAntir evam anantA aho iyam ity avabhAsate ||2||
teSu api antas – Even/although within those (worlds) —
tathA eva antaH – thus too within —
parama-aNu=kaNaM prati - down-to a spark of the Supreme Atom —
bhrAntir evam anantA aho – so the Bhrânti Delusion, bound-less/within-less, —
iyam ity avabhAsate - as This thus shines-forth. —
vwv.372. Even within those (infinitesimal parts of space or time) and likewise, within each small atom thereof, it appears thus: ''Ah! this delusion is endless in this manner.''
Avinash-> Even in their interior (teSu api antaH ) there is a similar inner structure (tathA eva antaH), thus to the tiniest unit (paramANukaNam prati)
**vlm.2. It is our error that represents them as true to us, though they are as false as our calculation of those infinitesimals.
It is within them, and yet has
its own within; for, in one spark
of the Supreme Atom, all this
Bhrânti Delusion is bound-less,
within-less.
And This thus shines-forth.
These successive realities rise up, and fall again, again,
like the tumult of the waters that surge as waves that splash the beach. -2-3-
+++
#y3062.003
vahantImAH parAH sattAH zAntAH sargaparamparAH |
saliladravatevAntaH sphuTAvartavivartikA ||3||
vahanti imAH parAH sattAH zAntAH sarga-paramparAH |
salila-dravatA iva antaH sphuTa-Avarta-vivartikA ||3||
vahanti imAH parAH sattAH – These successive Such/realities proceed, —
zAntAH sarga-paramparAH – rising and falling again and again, —
salila-dravatA iva antaH – like the tumult within the waters, —
sphuTa-Avarta-vivartikA – rising as waves that splash and spume.
ABComm. .. sattA vahanti dhArayanti pravahanti ca ||
**sv.3 1-5 RÂMA asked:
**vlm.3. These creations whether past or future, follow one another in endless succession, like the overflowing currents of water, with all the waves, eddies and whirlpools in them.
vahantImAH parAH sattAH zAntAH sargaparamparAH |
saliladravatevAntaH sphuTAvartavivartikA ||3||
These successive realities rise up, and fall again, again,
like the tumult of the waters that surge as waves that splash and spume. -2-3-
~~~$
###y3062.004 <a1387>
zrI-rAma uvAca |
mithyA-AtmikA eva sarga-zrIr bhavati iha mahAmarau |
tIra-druma-latA-unmukta-puSpAlI iva taraGgiNI ||4||
< tIra-drumair latAbhiz cônmuktA abhivRSTA puSpAlir yasyAM tathA kalpitA taraGgiNI mRga-tRSNikA nadÎva ||> Comm
mithyA AtmikA eva sarga-zrIH – Unreal by nature, the Wonder of Creation —
bhavati – becomes, —
iha mahAmarau –here in the Great Desert, —
iva taraGgiNI – like waves —
tIra-druma-latA-unmukta-puSpa-Ali –
shore-tree~vine-browsing~flower-bee — that carry flower-showers loosed, by the browsing bees, from the trees on shore.
**sv.4 1-5 RÂMA asked:
**vlm.4. The prospect of these created worlds is as false, as the delusive mirage, which presents a stream of water, flowing with strings of flowers, fallen from the plants on the shore.
sam.4 The wealth of creation is only of a false nature here. It is like a mirage-river in a sandy desert having rows of flowers dropped from the creepers and the trees on the banks.
Unreal by nature,
the Wonder of Creation becomes,
here in the Great Desert,
like waves that carry
flower-showers
unloosed by a browse of bees,
from the trees on shore. -4-
The Ground of our perceptions shines like Rainbow City, seen in dream,
on a cloud mountain—it is just a mere conception that's not so. -5-
~~~$
###y3062.005 <a1388>
svapna^ indrajAla-puravat~saMkathA ^iha ^apura^adrivat |
saMkalpa-vad-asatyA ^eva bhAti sarga^ anubhUti-bhUH [5]
svapna~indrajAla-puravat+saMkathA – Dream~Rainbow-CityLike+Stories —
iha apura-adrivat – but here there is no mountain-village~likeness: —
saMkalpa-vad – as Samkalpa Concepts —
asatyA eva bhAti – so the unSuchness appears —
sarga anubhUti~bhUH – as the Creation-Experience~Ground. —
< .. > Comm [CGl: # saMkathA ]
**sv.5 1-5 RÂMA asked:
sam.5 The ground of experience of the creation shines like a fancy, or like a city seen in a dream or magic, or like a city and mountain appearing in a conversation or a wish, and is only unreal.
The Ground of our perceptions shines like Rainbow City, seen in dream,
on a cloud mountain—it is just a mere conception that's not so. -5-
~~~$
###y3062.006
zrI-rAma uvAca |
ekAtmA^ ekatayA ^evaM hi jAte samyag-vicAraNAt |
nirvikalpa^ Atma-vijJAne pare jJAnavatAM vara ||6||
zrI-rAma uvAca - RÂMA:
eka-AtmA~ekatayA evaM hi –
w/ one-self~oneness so indeed —
jAte samyag-vicAraNAt -
when arisen after intense Enquiry —
nirvikalpa Atma-vijJAne pare –
into the highest self-awareness, without Vikalpa Distinctions, —
jJAnavatAM vara – o best of the Wise, —
< .. > Comm [CGl: samyag, vicAra ]
**vlm.6. Ráma said:--Sir, the drift of your reasoning, leads to the establishment of the identity of the conceptional creation with the creator; and that this unity of both is the belief of the
learned and wise. (So says Hegel: "creation is the reality of God; it is God passing into activity" Lewe's Hist. Ph. II p. 626).
**sv.6 It is evident that Brahman alone exists, O Holy sage!
So, after careful Enquiry,
the oneness of the one Self leads
to the Formless Nirvikalpa
Self;—and so, foremost of the wise:— -6-
what use is this having bodies for Thatness-Knowers,
if they also are overpowered by Daiva Fate?
Just how does Fate happen here? -7-
~~~$
###y3062.007
kim-artham idaM tiSThanti dehAs tattva-vidAm api |
devenaiva samAkrAntA daivam atra ca kiM bhavet ||7||
kim-artham idaM tiSThanti – What use is this having —
dehAs tattva-vidAm api - bodies for the Thatness-Knowers —
daivena eva samAkrAntA – if they are oppressed by Daiva Fate —
daivam atra ca kiM bhavet - how does Fate happen here?
? Why do these bodies of knowers of the truth remain, and—by the power of the divine—become subject to Daiva Fate? for what reason do those who know the truth remain in their bodies, which are subject to the divine, the instruments of Daiva Fate?
**vlm.7. New tell me, what you have to say with regard to the material bodies, which these existents bear on earth; and what is the cause that the body is subject to the casualties unknown
to the inward spirits. (i. e. The body is subject to material laws, but not so the immaterial spirit which has no change).
avinash {Why (kimartham) do the bodies of the Knowers (dehAH tattvavidAm api) stay here (iha tiSThanti), as if overcome by Fate (daivena* iva samAkrAntA); and what is the Fate in this context (atra daivam kim bhavet)?} —¶jd – [*All three eds. have daivenaiva. Whether eva or iva does not much affect the sense.]
**sv.7 But, then why do even these sages and men of wisdom exist in this world, as if so ordained by god — and what is god?
What use is this having bodies
for Thatness-Knowers, if they also
are overpowered by Daiva
Fate—and how does Fate happen here? -7-
~~~$
###y3062.008
zrI-vasiSTha uvAca |
asta ^iha niyatir brAhmI cic-caktiH spanda-rUpiNI |
avazya-bhavitavya^eka-sattA sakala-kalpagA ||8||
Here the Niyati Destiny is Brahmic —
There is Niyati Destiny in the Brahman, —
cit-zaktiH spanda-rUpiNI –
called Chit-Shakti Consciousness-Power, that takes the form of Spanda Energy; — it is —
avazya-bhavitavyA –
necessary becoming, —
eka-sattA sakala-kalpa-gA –
that pervades the one Suchness throughout all the ages.
**vlm.8. Vasishtha replied:--There is a supernatural and active energy of the Divine Intellect, called the predominant Decree, Fate or Destiny, which must come to pass, and bear its command
over all our actions and desires. (Destiny is irresistible, being the decree of Providence, governing all events and our free wills also. Fate is the personification of the female agency of god. Here Vasishtha is a fatalist also; but his fate is the Divine decree).
**sv.8 VASISTHA replied: There does exist, O Râma, the power or energy of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events, for it penetrates all the epochs in time.
VASISHTHA:
There is Niyati Destiny in the Brahman, — called Chit-Shakti
Consciousness-Power, that takes the form of Spanda Energy:—it is
Necessary Being, —it fills the one Suchness eternally. -8-
From the beginning, through this many-splendoured changeless Destiny,
everything always becomes thus:—and so, thus, everything follows. -9-
+++
###y3062.009
Adisarge hi niyatir bhAva-vaicitryam akSayam |
anena ^itthaM sadA bhAvyam iti saMpadyate param ||9||
Adi-sarge hi niyatiH –
Yes, in/from the Beginning Creation, Destiny, —
bhAva-vaicitryam –
many-splendoured, —
akSayam –
immutable, —
anena itthaM sadA "bhAvyam" iti –
hence thus always as "what-is-to-be" —
saMpadyate param –
thus the Supreme befalls. —
vwv.438. In the primal creation, the imperishable variety of becomings is indeed the destiny (or the determinative law of nature). By this, it turns out that it is destined to happen in this manner always thereafter.
**vlm.- She is invested from the beginning with irresistible and multifarious powers; and destines the manner in which every thing is to take place and continue for ever. (The philosophical
destiny is the sum of the laws of universe, of matter and mind).
**sv.9 It is by that power that the nature of every object in the universe is ordained.
From the beginning, by this many-splendoured changeless Destiny,
everything always becomes thus:—and so, thus, everything follows. -9-
+++
###y3062.010
"mahA-sattA" iti kathitA "mahA-citir" iti smRtA |
"mahA-zaktir" iti khyAtA "mahA-dRSTir" iti sthitA ||10||
mahAsattA iti kathitA – It is called the Great Sattâ Suchness; —
mahAcitiH iti smRtA – it is remembered as the Great Chiti Conception; —
mahAzaktiH iti khyAtA – it is described as the Great Shakti Power; —
mahAdRSTiH iti sthitA – it is situate as the Great Drshti Perception. —
< .. > Comm [CGl: sattA, citi, zakti, dRSTi ]
**vlm.10. She is the essential cause of all essence, and the chief mover of the intellect; she is styled as the great power of powers, and remains as the great viewer of all things.
**sv.10 That power (cit sakti) is also known as mahAsattA (the great existence), mahAciti (the great intelligence), mahAzakti (the great power), mahAdRSTi (the great vision),
It's called the Great Sattâ Suchness;
it's recalled as the Great Chiti Conception;
it has been described as the Great Shakti Power;
it is the Great Drshti Perception,
discussed as the Great Kriyâ Agency,
remembered as the Great Becoming,
and fulfilled as Great Vibration:—Great-Self-Unity! -10-11-
~~~$
###y3062.011
mahÂkriyA ^iti gaditA mahA^udbhava iti smRtA |
mahA-spanda iti prauDhA mahA^AtmA^ekatayA ^uditA ||11||
mahAkriyA iti gaditA – it is spoken of as the Great Kriyâ Duty/Agency; —
mahA-udbhavaH iti smRtA – it is remembered/known as the Great Becoming; —
mahAspanda iti prauDhA – it is fulfilled it as Great Energy/Vibration; —
mahA-Atma~ekatayA uditA – it is arisen as the Great One-Self. —
**vlm.11. She is called the great agency and the great producer of all events; She is known as the chief mover of occurrences, and she is the soul and source of all accidents. (The mythological
Destiny is superior to gods and men, and rules over the great Jove himself).
**sv.11 mahAkriyA (the great doer or doing), mahodbhava (the great becoming). mahAspanda (the great vibration).
< .. > Comm [CGl: # kriyA, # gadita, # udbhava]
.. discussed as the Great Kriyâ Agency, remembered as the Great
Becoming, and fulfilled as Great Vibration:—Great-Self-Unity! -11-
~~~$
###y3062.012
तृणानीव जगन्त्येवमिति दैत्यः सुरा इति।
इति नागा इति नगा इत्याकल्पं कृतास्थितिः॥१२॥
tRNAni ^iva jaganty evam iti daityAH surA iti |
iti nAgA iti nagA ity AkalpaM kRta^AsthitiH ||12||
tRNAni iva jaganti –
The worlds are like straw –
evam iti daityAH –
so too are the Daitya Demons —
surAH iti –
so the Sura Brightlings —
iti nAgAH –
so the Nâga Serpents —
iti AkalpaM –
so to the end of the Age —
kRta-AsthitiH –
their state is made. —
**vlm.12. She whirls the worlds as straws, and bears her sway over the deities and demons; she commands the Nága dragons and the mountain monsters to the end of time.
**sv.12 It is this power that endows every thing with its characteristic quality.
The worlds are drifting straw;
and so too are the Daitya Demons;
and so are the Sura Brightlings;
and the Nâga Serpents;
and such is their state to the end of the Age. -12-
Whenever a false reasoning
assumes, within the Suchness of
Brahman, to see an image in
the field of Space, then that—and not
otherwise--is your Destiny. -13-
~~~$
###y3062.013
कदाचिद्ब्रह्मसत्ताया व्यभिचारोऽनुमीयते।
चित्रमाकाशकोशे च नान्यथा नियतेः स्थितिः॥१३॥
kadAcid brahma-sattAyA vyabhicAro 'numIyate |
citram AkAza-koze ca nAnyathA niyateH sthitiH ||13||
¶
kadAcid brahma-sattAyAH –
Whenever in the Suchness of Brahman —
vyabhicAraH –
false reasoning —
anumIyate –
infers —
citram AkAza-koze ca –
an image in the field of Space —
na anyathA niyateH sthitiH –
not otherwise is the state of Destiny. —
< .. > Comm
13 When, in the Suchness of Brahman, false reasoning figures things out, the picture it creates in Space is nothing but this Destiny.
**vlm.13 She is sometimes thought to be an attribute of Divine essence, and to remain pictured in her ever varying colours in the hollow vacuity of the Divine Mind. (The theological destiny
is the Almighty Will of God and his foreknowledge also; before which the fates float about, as if they are drawn up in variegated pictures).
**sv.13 But this power is not different from or independent of the absolute Brahman: it is as real as a pie in the sky.
Whenever a false reasoning
infers, within the Suchness of
Brahman, and sees an image in
the field of Space, then that—and not
otherwise is your Destiny. -13-
~~~$
###y3062.014
विरिञ्च्याद्यात्मभिर्बुद्धैर्बोधायाविदितात्मनाम्।
ब्रह्मात्मैव सा नियतिः सर्गोऽयमिति कथ्यते॥१४॥
viriJcy-Ady-Atmabhir buddhair bodhAya ^avidita^AtmanAm |
brahmAtma ^eva sA niyatiH sargo.ayam iti kathyate ||14||
¶
viriJci-Adi-AtmabhiH buddhaiH –
By the wise, beginning with Virinchi —
bodhAya a-vidita-AtmanAm –
for those who do not know the Self —
brahma-AtmA eva sA niyatiH –
Destiny is just the Brahman-Self —
sargaH ayam iti kathyate –
which is called the Sarga Creation. —
< .. | buddhais tattva-jJaiH ||> Comm
m- From the first Brahmana, Virinchi,—for the sake of the unwise,— this Destiny has been explained as this universe in Brahman.
**vlm.- The learned have explained Brahmá the Demiurge, tobe identic with the Spirit of Brahma, for the understanding of those that are ignorant in spiritual knowledge; and by destiny they mean his creation. (i.e. Creation is destination of the preordaining and irrevocable will of God).
**sv.14 Sages make a verbal distinction between Brahman and the power and declare that creation is the work of that power.
The wise, since Virinchi Brahmâ, have stated, for the sake of those
who have not realized the Self, that Destiny is just the Self
of the Brahman Immensity, now known as Sarga Creation. -14-
The unmoving is seen as if moving,
an outpouring of That Brahman Immensity;–
without beginning, middle, or end,
the Sarga Creation is like
a tree within vast horizons. -14-15-
~~~$
###y3062.015
अचलं चलवद्दृष्टं ब्रह्मापूर्य व्यवस्थितः।
अनादिमध्यपर्यन्तं सर्गो वृक्ष इवाम्बरे॥१५॥
acalaM calavad dRSTaM brahma^ApUrya vyavasthitaH |
an-Adi-madhya-paryantaM sargo vRkSa iva ^ambare ||15||
¶
acalaM calavad dRSTaM –
The unmoving is seen as if moving —
brahma^ApUrya vyavasthitaH -
in a condition filled with the Brahman –
an-Adi-madhya-paryantaM –
without beginning, middle, or ending —
sargo vRkSa iva ^ambare -
the Sarga Creation is like a tree in a vast horizon. —
< .. > Comm
**vlm.15. The immovable spirit of Brahmá, appears to be full of moving creatures and the infinity of Divine existence, seems to teem with the finite creation in the midst of it, like a grove of trees growing under the concavity of the hollow sky.
**sv.15 The distinction is verbal, even as one speaks of the body (as a whole) and its parts.
The unmoving is seen as if
moving, an outpouring of That
Brahman Immensity;–without
beginning, middle, or end,
the Sarga Creation is like
a tree within vast horizons.
~~~$
###y3062.016
पषाणोदरलेखौघन्यायेनात्मनि तिष्ठता।
ब्रःमणा नियतिः सर्गो बुद्धोऽबोधवतेव खं॥१६॥
pASANa^udara-lekhaûgha-nyAyena ^Atmani tiSThatA |
brahmaNA niyatiH sargo buddho 'bodhavatA ^iva kham ||16||
pASANa-udara~lekha-ogha~nyAyena – By the stone-within~streak/picture-cloud-maxim — As in the maxim of a picture seen in a stone —
Atmani tiSThatA brahmaNA niyatiH – Destiny is seen in the Self of Brahman —
sargaH buddhaH – an intellected creation, -
a-bodhavatA iva kham — when not thus known, is as-if/just Space.
vwv.441. The fixed law of nature that is creation was perceived, like the sky by one unaware (of the world in sleep), by Brahmâ (the Creator-god) abiding in the Self, in the manner of the multitude of writings in the interior of a stone.
**vlm.16. The unwaking spirit of God reflected various images in itself (as in a dream), likening to the reflection of a dense forest in the lens of a crystal stone: and these were understood by the demiurgus Brahmá as the prototype of the destined creation, in the hollow sphere of the Divine mind.
**sv.16 The infinite consciousness becomes aware of its inherent power, ..
Sometimes a stone, when polished, shows a picture: thus the adage*. When
the Brahman is seen, it becomes Destiny. Unseen, it is Space. -16-
* jd [More than an adage. Geology Shoppes often have a stone that presents a mountain landscape, a natural inlay in the stone, often with a Japanese flavor. What are they called???] — {Avinash-> Are you probably thinking of geodes?} — jd [Excellent suggestion. I think you mean the "Thunder Eggs" featured in many mythologies. I had not even thought of them. Do they feature prominently in any Sanskrit myth? ¶ What I was thinking of was no such glorious vision of Hrdayam, but rather a flat stone that has been polished to reveal a glimpse of mountains and sky. I think it might be a special variety of agate. And I forgot to ask: ??? what is the Nyâya?]
Sometimes a stone, when polished, shows a picture: thus the adage*. When
the Brahman is seen, it becomes Destiny. Unseen, it is Space. -16-
* [More than an adage. Geology Shoppes often have a stone that presents a mountain landscape, a natural inlay in the stone, often with a Japanese flavor. What are they called???]
~~~$
###y3062.017
देहे यथाङ्गिनोऽङ्गादि दृश्यते चित्स्वभावतः।
ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्ग्कं तथा॥१७॥
dehe yathA ^aGgino 'Gga^Adi dRzyate cits-vabhAvataH |
brahmaNA padmajatvena niyaty-Ady-aGgakaM yathA ||17||
¶
dehe yathA – As in the body —
aGginaH – o/with its limbs —
aGga^Adi dRzyate – the limbs &c are seen —
cit-svabhAvataH – through the self-becoming of Chit —
brahmaNA padmajatvena – w/ the LotusBorn Brahmâ —
niyaty-Ady-aGgakaM yathA – so is the Destiny-&c-embodiment. —
< .. tathA niyaty-Adi-sarga-jAtam aGgakaM .. ||> Comm
**vlm.17. The Intellect naturally exhibits a variety of forms in itself, as the body of an embodied person, shows its various members to view; and these were taken by the lotus-born Brahmá,
as the several parts in the great body of the cosmos. (The Intellect is the phantasmagoria of the world, and the Demiurge is the formal framer of it).
**sv.17 .. even as one becomes aware of the limbs of his body: ..
As in the body
all its limbs and organs
come through the self-becoming of Chit,
so Niyati Destiny
is the embodiment
of the LotusBorn Brahmâ. -17-
~~~$
###y3062.018
एषा दैवमिति प्रोक्ता सर्वं सकलकालगम्।
पदार्थमलमाक्रम्य शुद्धा चिदिति संस्थिता॥१८॥
eSA daivam iti proktA sarvaM sakala-kAlagam |
padArtham alam Akramya zuddhA cid iti saMsthitA ||18||
¶
eSA daivam iti proktA – This is called "Daiva Fate" —
sakala-kAlagam - going throughout time —
sarvaM padArtham alam Akramya – all things enough overwhelming —
zuddhA cid iti saMsthitA - established as pure Chit Consciousness.
< .. > Comm
**vlm.18. This foreknowledge of events imprinted in the Intellect of God, is called Destiny, which extends over all things at all times. (This is Fatum christianum, that every thing is regulated
by foreknowledge and Providence).
**sv.18 .. such awareness is known as niyati (the power of the absolute that determines nature).
Then called "Daiva Fate", it pervades
Time, overwhelming everything,
established in Chit Consciousness. -18-
~~~$
###y3062.019
स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम्।
अनेनेत्थमनेनेत्थमवश्यमिति दैवधीः॥१९॥
spanditavyaM padArthena bhAvyaM vA bhoktRtA-padam |
anena ^ittham anenettham avazyam iti daiva-dhIH ||19||
¶
spanditavyaM padArthena – In the sense of the about-to-vibrate —
bhAvyaM vA – or about-to-be —
bhoktRtA-padam - the state of the enjoyer —
anena ittham anena ittham – thereby so .. — is in one way or the other —
avazyam iti – necessarily so —
daiva-dhIH - is Daiva-Fate~thought.
< .. > Comm
= spanditavyaM padArthena bhAvyaM vA bhoktRtApadam anenetthamanenettham avazyamiti daivadhIH =
**vlm.19. The meaning of Destiny, comprises the knowledge of the causes, which move, support and sustain all things in their proper order, and that such and such causes, must produce such and such effects for ever. (This is the Stoic Fate of Jewish Essences; or a concatenation of causes whence all things necessarily result).
**sv.19 19-22 It is also known as daiva or divine dispensation.
In the sense that what's about-to-vibrate—or about-to-become—
when the state of the participant, one way or the other, is
necessarily so,—then that is considered as Daiva Fate. -19-
This is indeed the Spanda Vibration of a person;
and also of grasses and groves galore,—
and of all beings of all sorts,
and of the world,
and all its works,
and Time. -20-
~~~$
###y3062.020
एषैव पुरुषस्पन्दस्तृणगुल्मादि चाखिलम्।
एषैव सर्वभूतादि जगत्कालक्रियादि च॥२०॥
eSA ^eva puruSa-spandas tRNa-gulma^Adi ca ^akhilam |
eSaiva sarvabhUta^Adi jagat-kAla-kriyA^Adi ca ||20||
¶
eSA eva puruSa-spandas –
This is just the Person-Vibration,—
tRNa-gulma^Adi ca ^akhilam -
and grasses and groves galore,—
eSaiva sarva-bhUta-Adi –
This is indeed all beings – ghosts and gods and us and and other creatures —
jagat-kAla-kriyA^Adi ca -
and World, Time, Works, and the like.
<xxx> Comm
**vlm.20. This destiny is the force or mobile power, that moves all men and animals, and vegetable and inanimate creations; it is the beginning (or primary source) of the time and motion of all beings. (It is fatum from fari--the word or decree of Providence, that was the beginning of all existence.)
**sv.20 19-22 It is also known as daiva or divine dispensation.
This is indeed the Spanda Vibration
of the Person; and also of
grasses and groves galore,—and of
all beings of all sorts, and of
the world, and all its works, and Time. -20-
~~~$
###y3062.021
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च।
लक्ष्यते भुवनं यावद्द्वे एकात्मतयैव हि॥२१॥
anayA pauruSI sattA sattAsyAH pauruSeNa ca |
lakSyate bhuvanaM yAvaddve ekAtmatayaiva hi ||21||
anayA pauruSI sattA –
By this the Paurusha Power is Sattâ Suchness —
sattAsyAH pauruSeNa ca –
and in the Suchness by that Power —
lakSyate bhuvanaM yAvad –
to the extent that it signifies the world —
dve ekAtmatayA eva hi -
so in two things is the one Self.
< .. > Comm
**vlm.21. It is combined with Divine power, as the power divine is combined with it; and this combination of them into one, is the cause of the production and existence of the world.
**sv.21 19-22 It is also known as daiva or divine dispensation.
It is by Paurusha Power that there is Sattâ Suchness—
and in the Suchness
by that Power
is what is signified by "world"—
so in both things is the one Self. -21-
It is by human exertion,
both in Action and in Suchness-Embodiment,
and only by such means,
that there is Destiny.
And this is the Niyati-Paurusha Power of Destiny. -22-
~~~$
###y3062.022
नरेण पौरुषेणैव कार्ये सत्तात्मके उभे।
ईदृश्येतेन नियतिरेवं नियति पौरुषे॥२२॥
nareNa pauruSeNaiva kArye sattAtmake ubhe |
IdRzy etena niyatir evaM niyati-pauruSe ||22||
¶
nareNa pauruSeNa eva –
Only by human exertion —
kArye sattA^Atmake ubhe - ???
in both action and Suchness-Embodiment —
IdRzy etena niyatiH –
only by such means, Destiny —
evaM niyati-pauruSe -
thus is Niyati-Paurusha. the Power of Destiny.
< .. > Comm
**vlm.22. It is the union or conformity of human exertion, with the course of destiny or decree of, God, that is productive of certain ends, which are respectively called their destiny and destined effects. (Here Destiny is defined as the combination of human and superhuman powers; and that the co-operation of natural and supernatural agencies, are necessary to the production of effects).
**sv.22 19-22 It is also known as daiva or divine dispensation.
Avinash-> {Thus (evam) by a man (nareNa) with personal effort only (pauruSeNa eva) , are both the fate and action(ubhe niyatipauruSe) to be realized (sattAtmake kArye); thus the fate is derived from him (IdRzI etena niyatiH). — The last two words should be a samAsa, hence joined.}
It is by human exertion,
both in Action and in Suchness-Embodiment,
and only by such means,
that there is Destiny.
And this is the Niyati-Paurusha Power of Destiny. -22-
~~~$
###y3062.023
प्रष्टव्योऽहं त्वया राम दैवपौरुषनिर्णयः।
मदुक्तं पौरुषम्पाल्यं त्वयेति नियतिः स्थिता॥२३॥
praSTavyo 'haM tvayA rAma daiva-pauruSa-nirNayaH |
mad-uktaM pauruSaM pAtnyaM tvayA ^iti niyatiH sthitA ||23||
¶
ahaM praSTavya-H tvayA rAma –
I am to-be-questioned by you, Râma, —
daiva-pauruSa-nirNayaH -
about the relation of Divine Fate and Human Effort:—
mad-uktaM pauruSaM –
the Paurusha taught by me, —
pAlyaM tvayA
to be exercised by you: —
iti niyatiH sthitA -
that is your Destiny.
< .. > Comm [CGl: # nirNaya ]
**vlm.23. What more have you to ask me, Ráma! with regard to destiny and self-exertion; when I tell you that it is destined to all beings to betake themselves to their proper actions, in the destined or prescribed manner, in order to bring about the desired result? (There destiny is equal to Vidhi or fixed laws, which were combined in Brahmá).
**sv.23 That you should ask me these questions is ordained by niyati; and that you should act upon my teaching is also ordained by niyati.
avinash -> {Why (kimartham) do the bodies of the Knowers (dehAH tattvavidAm api) stay here (iha tiSThanti), as if overcome by Fate (daivena iva samAkrAntA); and what is the Fate in this context (atra daivam kim bhavet)?}
That I am to-be-questioned by you, on the relation of Fate
and Human Works:—and also that the Paurusha that's taught by me,
is to be exercised by you: — that, Râma, is our Destiny. -23-
"I shall be feasted with my fate",
says the devoted Fatalist,
remaining actionless and still.
He surely gets his Destiny. -24-
~~~$
###y3062.024
भोजयिष्यति मां दैवमिति दैवपरायणः।
यत्तिष्ठत्यक्रियो मौनं नियतेरेष निश्चयः॥२४॥
bhojayiSyati mAm daivam iti daiva-parAyaNaH |
yat tiSThaty akriyo maunaM niyater eSa nizcayaH ||24||
¶
bhojayiSyati mAm daivam –
"I shall be feasted with my fate" —
iti daiva-parAyaNaH -
such a devoted Fatalist —
yat tiSThaty akriyo maunaM –
who remains actionless and still —
niyater eSa nizcayaH -
certainly gets his Destiny.
< .. > Comm [CGl: # parAyaNa ]
**vlm.24. When a predestinarian sits idle and quiet, under the belief of being fed by his fixed lot; he is then said to depend on his destiny alone: (as a fatalist).
**sv.24 If one says, 'The divine will feed me' ..
"I shall be feasted with my fate",
says the devoted Fatalist,
remaining actionless and still.
He surely gets his Destiny. -24-
+++
###y3062.025
न स्याद्बुद्धिर्न कर्मणि न विकारादि नाकृतिः।
केवलं त्वित्थमाकल्पं स्थित्वा भाव्यमिति स्थिताः॥२५॥
na syAd buddhir na karmANi na vikAra^Adi na ^AkRtiH |
kevalaM tv ittham AkalpaM sthityA bhAvyam iti sthitAH ||25||
na syAd buddhir – There is no Buddhi Intellect —
na karmANi – nor actions —
na vikAra-Adi – nor the changing elements of Prakrti —
na AkRtiH - nor form/embodiment —
kevalaM tu ittham AkalpaM – but entirely thus, through the ages, —
sthityA bhAvyam – by its state, as what is about-to-be/immanent —
iti sthitAH - so it is situate. —
**vlm.?? "By sitting idle in the manner of a waiter on Providence, for the whole of his lifetime, he gains nothing; but comes to lose his good sense and energy in a short time, and finally dies away in famine by his sole reliance on destiny. (Hence fate=fat and faut (in Arabic), is synonymous with death)." [This is not even a paraphrase!]
**sv.25 .. and remains idle, that also is the work of niyati.
It needs no Buddhi Intellect,
nor karmic action, nor the flux
of Prakrti, and takes no
embodiment—entirely Thus,
throughout the ages, it abides
as immanence, what is to be. -25-
This is impulsive futurity;—
put otherwise, a state that's impossible to avoid—
even by the Intellects of Rudra the Roarer,
or the other gods. -26-
+++
###y3062.026
अवश्यंभवितव्यैषा त्विदमित्थमिति स्थितिः।
न शक्यते लङ्घयितुमपि रुद्रादिबुद्धिभिः॥२६॥
avazyaM-bhavitavyA ^eSA tv idam ittham iti sthitiH |
na zakyate laGghayitum api rudra^Adi-buddhibhiH ||26||
avazyaM-bhavitavyA eSA –
This is impulsive futurity —
tv idam ittham iti sthitiH -
but the other in-its-way is thus a state —
na zakyate laGghayitum –
it is not possible to avoid —
api rudra-Adi-buddhibhiH -
even by the Buddhi Intellects of Rudra the Roarer, or the other gods. —
vwv.440. This position, viz., ''This is in this manner,'' which is destined to happen surely, cannot be violated even by the intellects of God Rudra and others.
**vlm.26. It is quite certain that whatever is destined, must surely come to pass of its own accord; and that it is impossible to prevent it by the foresight of gods and men.
**sv.26 This niyati cannot be set aside even by gods like Rudra.
< .. > Comm
This is impulsive futurity;—
but otherwise is a state impossible to avoid—
even for the Intellects of Rudra the Roarer,
or the other gods. -26-
y3062.027
pauruSaM na parityAjyametAmAzritya dhImatA |
pauruSeNaiva rUpeNa niyatirhi niyAmikA ||27||
pauruSaM na parityAjyam etAmAzritya dhImatA |
pauruSeNaiva rUpeNa niyatir hi niyAmikA ||27||
pauruSaM na parityAjyam –
Paurusha Power is not to be renounced —
etAm Azritya dhImatA -
The wise have recourse to this:
pauruSeNa eva rUpeNa –
taking the formof Paurusha Power, —
niyatir hi niyAmikA -
Niyati Destiny is indeed the Destiner. —
< .. > Comm
>etAM nizcitam iti zeSaH ||< Comm
**vwv.446/62.27. Human effort ought not to be abandoned by a wise person resorting to this (conception of a fixed law of Nature). The fixed law of Nature is indeed the controller, only in the form of human effort.
**vlm.27. Yet the intelligent ought not cease to exert their activity, by relying in their fates only; for they must know that it is our exertion that brings destiny into action. (Because it is, destined, that destiny requires to be enforced by human exertion, in order to bring on its effect. It is operation which enforces the law, which is otherwise dormant and a dead letter).
**sv.27 But, wise men should not give up self-effort because of this, for niyati functions only as and through self-effort.
pauruSaM na parityAjyametAmAzritya dhImatA |
pauruSeNaiva rUpeNa niyatirhi niyAmikA ||27||
Paurusha Power is not for the renouncing,
for the wise have this recourse:
in the form of Personal Power,
Niyati Destiny indeed becomes the Destiner. -27-
~~~$
###y3062.028
अपौरुषं हि नियतिः पौरुषं सैव सर्गगा।
निष्फलाऽपौरुषाकारा सफला पौरुषात्मिका॥२८॥
apauruSaM hi niyatiH pauruSaM saiva sargagA |
niSphalA ^'apauruSa^AkArA saphalA pauruSa^AtmikA ||28||
¶
a-pauruSaM hi niyatiH –
Niyati Destiny is without Paurusha Human Effort —
pauruSaM saiva sargagA -
only Paurusha produces the Creation —
niSphalA ^'apauruSa^AkArA –
fruitless is the unPaurusha Form —
saphalA pauruSa^AtmikA -
fruitful is the Paurusha Nature —
<..> Comm
**vlm.28. Destiny is inactive and abortive, without an active power to enforce it to action; it is human activity, that is productive of any effect or production in nature by the help of destiny.
**sv.28 This niyati has two aspects, human and superhuman: the former is seen where self-effort bears fruit and the latter where it does not.
Niyati Destiny's without Paurusha HumanPower;
but only Paurusha can produce a Sarga Creation,
for the unPaurusha Form's fruitless;
but Paurusha Nature is fruitful. -28-
~~~$
###y3062.029
नियत्या मूकतामेत्य निष्पौरुसतयाऽक्रियं।
यस्तिष्ठति प्राणमरुत्स्पन्दस्तस्य क्व गच्चति॥२९॥
niyatyA mUkatAm etya niSpauruSatayA 'kriyam |
yas tiSThati prANa-marut~spandas tasya kva gacchati .29.
¶
niyatyA mUkatAm etya –
By Niyati Destiny gone to Silence —
niSpauruSatayA akriyam -
without Paurusha to inactivity —
yas tiSThati prANa-marut~spandas –
who rests the Vibration of the Prâna airs —
tasya kva gacchati -
of him where is the going? —
< .. > Comm
**vlm.29. Depend on destiny, and remain both deaf and dumb as a doll; be inactive, and become dull and torpid as a block. Say, what is the good of this vital breath, unless it has its vitality and
activity? (Destiny has destined man to exertion in order to produce the destined end; and has so ordained all animated nature, in order to be productive).
**sv.29 If one remains idle, depending upon niyati to do everything for him, he soon discovers that his life departs — for life is action.
Under Niyati Destiny,—
in silent inactivity
in Paurusha,—
when the Vibration of the Prâna airs comes to rest,
where is there any going? -29-
~~~$
###y3062.030
अथ प्राणक्रियारोधमपि कृत्वा विरामदम्।
यदि तिष्ठति तत्साधुर्मुक्त एव किमुच्यते॥३०॥
atha prANa-kriyA-rodham api kRtvA virAmadam |
yadi tiSThati tat sAdhur mukta eva kim ucyate ||30||
¶
atha prANa-kriyA-rodham –
Suppose there is restraint of the Prânic activity —
api kRtvA virAma-dam -
and it promotes rest —
yadi tiSThati tat sAdhur –
if such a Sâdhu rested so, —
mukta eva kim ucyate -
how could he be called a Freeman?
< .. > Comm
**vlm.30. It is good to sit quiet; by restraining even the vital breath in Yoga meditation; whereby one can obtain his liberation: otherwise the inactive man is not to be called a Yogi, but an
idler and a lazzarone.
**sv.30 He can, by entering into the highest superconscious state, stop the breath and attain liberation: ..
Suppose that there is restraint of the Prânic activity,
that gives him rest,
the Sâdhu resting so,
could he be called a Freeman? -30-
~~~$
###y3062.031
पौरुषैकात्मता श्रेयो मोक्षेऽत्यन्तमकर्तृता।
आभ्यां तु सबलः पक्षो निर्दुखैव महात्मनां॥३१॥
pauruSa^ekAtmatA zreyo mokSe 'tyantam akartRtA |
AbhyAM tu sabalaH pakSo nirduHkhA ^eva mahAtmanAm ||31||
¶
pauruSa~eka-AtmatA zreyas –
Paurusha~oneSelfness is excellent —
mokSe atyantam akartRtA -
in Moksha Freedom; total unDoerness; —
AbhyAM tu sabalaH pakSo –
of both of these, the stronger way —
nirduHkhA eva mahAtmanAm -
is the painless one of the Great Mahâtmas.
< .. atyanta-karmatA~lakSaNo .. AbhyAM sAdhya-sAdhana~zreyobhyAM .. > Comm [CGl: atyanta, sabala, pakSa, nirduHkha]
Avinash-> I suggest: The Paurusha and total inactivity, from both of these (AbhyAm) the desirable liberation results, but (tu) the great minded have the strong (active) method and it is certainly painless (for them).
**vlm.31. Both activity and inactivity are good for our liberation from pain; but the high minded esteem that as better, which saves them from the greater pain of regeneration: (i.e. the hibernation of Yoga meditation).
**sv.31 .. but then that is indeed the greatest self-effort!
The practice of the Paurusha of one-Selfness is excellent;
and, in Moksha Freedom, total unDoerness;—and, of these two,
the stronger way is the painless Paurusha of the Great Mahâtmas. -31-
~~~$
###y3062.032
नियतिर्ब्रह्मसत्ताभा तस्यां चेत् परिणम्यते।
नूनं परमशुद्धाख्यं तत्प्राप्तैव परागतिः॥३२॥
niyatir brahma-sattAbhA tasyAM cet pariNamyate |
nUnaM parama-zuddha^ AkhyaM tat-prAptA ^ eva parAgatiH ||32||
¶
niyatir –
Niyati Destiny —
brahma-sattAbhA – is the Suchness-manifestation of the Brahman —
tasyAM cet pariNamyate – VLM: "whoso leans to it by laying aside his busy course" — if one is-transformed-by/surrenders-to that —
nUnaM parama-zuddha AkhyaM – it is indeed by/ to what is called the Supreme Purity —
tat-prAptA eva parAgatiH - That-gotten indeed is the Supreme Way. —
<..> Comm
**vlm.32. This inactive destiny is a type of the latent Brahmá; and whoso leans to it by laying aside his busy course, is verily installed in the supremely holy state of highest felicity: (as in
ecstasis and hypnotism).
**sv.32 The infinite consciousness alone appears as one thing in one place and another in another place.
avinash {If the fate which is illuminated by the true existence Brahman results into that painless state (nirduHkhA sthitiH of the previous verse), then indeed it is the final stage known “as absolute pure” (nUnam tat paramazuddhAkhyam), the final goal is certainly reached (prAptA eva parA gatiH).}
Niyati Destiny
is the Suchness-manifestation of the Brahman;—
if one surrenders to That,
there is indeed what is called the Supreme Purity—
for That-gotten is the Supreme Way. -32-
~~~$
###y3062.033
एतैर्नियत्यादिमहाविलासै-
र्ब्रह्मैव विस्फूर्जति सर्वगात्मा।
त्ऱ्णादिवल्लीतरुगुल्मजालैः
सत्तेव तोयस्य धरान्तरस्था॥३३॥
etair niyaty-Adi-mahA-vilAsair
brahmaiva visphurjati sarvaga^ AtmA |
tRNa^ Adi-vallI-taru-gulma-jAlaiH
sattA ^ iva toyasya dhara^ antarasthA ||33||
¶
etair niyati-Adi-mahA-vilAsaiH –
w/ these Destiny-&c-great-playings —
brahmaiva visphurjati sarvaga^ AtmA –
It is the Brahman Immensity that bursts-forth as the omnipresent Self —
tRNa-Adi-vallI-taru-gulma-jAlaiH -
w/ grass-&c-vines-trees-shrubs-network —
sattA iva – like the Suchness —
toyasya dhara-antarasthA – of water the interior support. —
< .. > Comm
**vlm.33. The inert destiny resides every where in the manner of Brahmá--the latent soul in all bodies, and evolves itself in various shapes, by means of activity in all its productions. *Activity is attended with the pleasure of enjoyment with the pain of bondage; and inactivity with the pleasure of freedom, and the pain of poverty. The insensible are fond of fruition at the expense of their freedom; but the wise prefer their liberty with poverty, as it is said in the Upanishad.
**sv.33 There is no division between that consciousness and its power, as there is no division between wave and water, limbs and the body. Such division is experienced only by the ignorant.
Destiny and its playthings are the Brahman
that bursts-forth as omnipresent self;—much as,
for grass and vines and trees and shrubs, the suchness
of water is their interior support. -33-
इत्यार्षे श्रीवासिष्ठमहारामायणे वाल्मीकिये मोक्षोपाये उत्पत्तिप्रकरणे लीलोपाख्याने दैवशब्दार्थनिरूपणम् नाम द्विषष्टितमः सर्गः॥३।६२॥
ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye utpatti-prakaraNe lIlopAkhyAne daiva-zabdArtha-nirUpanaM nAma dviSaSTitamaH sargaH ||3.62||
+++
CG3062
*** The Concordant Glossary file will be cumulative hereafter, arranged in Roman alphabetization. (So when the next Sarga is posted, it will be CG3062-CG3063.
Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is mad to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:
Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari.
Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶c - .
http://webapps.uni-koeln.de/tamil/
Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use "s" for both <z> and <S>, and "n" for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in " aH" terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by "ahankar", checking the "Words beginning with" box—but this is anywise a good method to follow in a search that is not restricted to whole words.
Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶a -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -
But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.
http://dsal.uchicago.edu/dictionaries/apte/index.html
jd#>* —> #* —> # aho aho3 अहो अहो३ —¶mw - ind. interj. - a particle (implying joyful or painful surprise) Ah! (of enjoyment or satisfaction) Oh! (of fatigue, discontent, compassion, sorrow, regret) Alas! Ah! (of praise) Bravo! (of reproach) Fie! (of calling) Ho! Halo! (of contempt); (of asking and of doubt) "Is that so..?". Pshaw! Often combined with other particles of similar signification, as <aho dhik> or <dhig aho>, <aho bata vata>. — y1032.026 — # AhopuruSikA - "war-whoop" **vlm.; boasting of one's manliness or military prowess; vaunting of one's power Bhatt. — # Ahosvit — Aho-svit ind. an interrogative particle (often after kim e.g <kim IzvarÂnapekSikam Aho svid IzvarÂpekSam>, "is it independent of God or dependent on God?" <aho3>, with pluta length, is much used in Ashtavakra, in a variety of senses. —
jd#>* —> #* —> # Akalpa A>kalpa m. = kalpana, q.v. # ornament, decoration. —¶jd - [throughout the Kalpa Ages].
jd#>* —> #* —> # AkRti f. —¶mw - a constituent part (cf. dvAdazAkRti) form, figure, shape, appearance, aspect # ŚvetUp. # the esoteric number <22> — AkRtI - A-kRtI - (metrically for AkRti) form, shape. #— AkRtimat adj. (= AkAra-vat, q.v.) having a shape, embodied #—
jd#>* —> #* —> # anta H —¶mw — end, limit, boundary; end of life, destruction (in these latter senses some times neut.); border, outskirt (e.g. grAmAnte, in the outskirts of the village); nearness, proximity, presence; inner part, inside; condition, nature; ante - in the end, at last; in the inside; antam - ind. as far as (end-comp. e.g. udakAntam, as far as the water) [cf. Goth. andeis, Theme andja; Germ. Ende; Eng. end: with anta are also compared the Gk.; Lat. ante; the Goth. anda,; and the Germ. ent e.g. in entsagen]. —
jd#>* —> #* —> # antar - ind. - within, between, amongst, in the middle or interior. (As a prep. with loc.) in the middle, in, between, into; (with acc.) between; (with gen.) in, in the middle. (end-comp.) in, into, in the middle of, between, out of the midst of; antar is sometimes compounded with a following word like an adjective, meaning interior, internal, intermediate. – antar, antas, antaH, antaz – inside, within. —
jd#>* —> #* —> # anumA —¶a - anu>mA – अनुमा 3 A., 2 P. — To infer, (as from some signs, premises &c.); अलिङ्गं प्रकृतिं त्वाहुलिंङ्गैरनुमिमीमहे Mb.; conclude, guess, conjecture; धूमादग्निमनुमाय T. S.41; पर्याकुलत्वान्मरुतां वेगभङ्गे$नुमीयते Ku.2.25; अन्वमीयत शुद्धेति शान्तेन वपुषैव सा R.15.77,17.11; तेजोविशेषानुमितां दधानः 2.7,68;5.12; इह मदस्नपितैरनुमीयते सुरगणस्य गतं हरिचन्दनैः Ki.5.47. To reconcile, equal. - Caus. (-मापयति anumApayati) To lead one to infer or guess, bespeak, indicate; आकृतिरेवानुमापयत्यमानुषताम् K.132,22. —
jd#>* —> #* —> # Asthiti —¶a – आस्थितिः Condition. —
jd#>* —> #* —> # avazya, avashya – a-vazya —¶ap – अवश्य adj. - Untameable, ungovernable, unruly. Inevitable; अथ मरणमवश्यमेव जन्तोः Ve.3.6. Indispensable, necessary. - Comp. -पुत्रः a son whom it is impossible to govern or teach. Avazyaka —¶ap – आवश्यक adj. (-की f.) [अवश्य वुञ्] Inevitable, necesary; ऐतष्वावश्यकस्त्वसौ Bhāṣā. P.22,2. - Avazyakam कम् - Necessity, inevitable act or duty. ˚कृ to do what nature compels one to do; उत्थायावश्यकं कृत्वा Ms.4.93; Bhāg.9.4.37. An inevitable conclusion. — Avazya-m —¶ap – आवश्यम् [अवश्य-अण्] Necessity, inevitable act or conclusion. — Avazya- in comp. with a fut. p.p. (and with some other words) for <avazyam> pAN.6-1.144; — Avazyam — ind. necessarily, inevitably, certainly, at all events, by all means, <avazyam eva>, most surely (cf. Avazyaka>.) — y2004xxx, y2012.012, y2018.005 —¶ Avazyaka — adj. (fr. <avazya>), necessary, inevitable; — Avazyam — necessity, inevitable act or conclusion..; a call of nature [nitya-karma] mn. — AvazyakatA — necessity, inevitability — avazyakarman — a. karman — n. any necessary action or performance — # a. kArya — adj. to be necessarily done R.2.96.8.. —avazyambhAvin — avazyaM bhAvin — adj. necessarily being mbh.1.6144 — avazyatvam, avazyam-bhAvitA —the being necessarily. —¶ avazyA - (>zyai) - hoar-frost, dew. — avazyAya H - hoar frost, dew mbh. 12.5334; pride — y3004.025 —
jd#>* —> #* —> # bhavitavya —jd>mw/ap - भवितव्य pot. p. About to take place, about to happen, likely to be, often used like भाव्य bhAvya impersonally, i.e. in the neuter gender and singular number, with the instrumental of the subject and the predicative word; त्वया मम सहायेन भवितव्यम् tvayA mama sahAyena bhavitavyam Ś.2; गुरुणा कारणेन भवितव्यम् guruNA kAraNena bhavitavyam Ś.6. bhavitavyam व्यम् What is destined to happen; भवितव्यं भवत्येव यद्विधेर्मनसि स्थितम् bhavitavyaM bhavaty eva yad vidher manasi sthitam Subhāṣ. — adj.= bhavanIya; n. = bhavyatA; impers. also with two instr. e.g. mayA tava ^anucareNa bhavitavyam - "I must become your companion". bhavitavyatA - the being about to be, inevitable consequence, necessity, fate, destiny. —
jd#>* —> #* —> # bhAvya —¶mw - adj. future, about to be or what ought to be or become (in later language often used as fut. tense of <bhU>; cf. <bhAvin>); to be effected or accomplished; to be apprehended or perceived; to be (or being) imagined or conceived (cf. <dur-bhAvya>); to be argued or demonstrated or admitted; — bhAvyam (impers.) it is to be by (instr,); it should be understood. — bhAvyatA, bhAvyatvam - the state of being about to happen, futurity. — y1030015; y2019007; y6066020 —¶a – भाव्य adj. [भू-ण्यत्] - About to be or happen; मनुस्त्रयोदशो भाव्यः Bhāg.8.13.3; oft. used impersonally like भवितव्यम् bhavitavya-m q.v.; किं तैर्भाव्यं मम सुदिवसैः Bh.3.41. Future. To be performed or accomplished. To be conceived or imagined. To be proved or demonstrated. To be determined or investigated. To be convicted; त्र्यवरैः साक्षिभिर्भाव्यो नृपब्राह्मणसंनिधौ Ms.8.6. – bhavitavya m व्यम् - What is destined or sure to happen in the future; it is to be; सदा प्रहृष्टया भाव्यं गृहकार्येषु दक्षया Ms.5.15. —
jd#>* —> #* —> # bhAvya —¶mw - adj. future, about to be or what ought to be or become (in later language often used as fut. tense of <bhU>; cf. <bhAvin>); to be (or being) imagined or conceived (cf. <dur-bhAvya>); to be argued or demonstrated or admitted; — bhAvyam (impers.) it is to be by (instr,); it should be understood. — bhAvyatA, bhAvyatvam - the state of being about to happen, futurity. — y1030.015; y2019.007; y6066020 —¶a – भाव्य adj. [भू-ण्यत्] - About to be or happen; मनुस्त्रयोदशो भाव्यः Bhāg.8.13.3; oft. used impersonally like भवितव्यम् bhavitavya-m q.v.; किं तैर्भाव्यं मम सुदिवसैः Bh.3.41. Future. To be performed or accomplished, conceived or imagined, proved or demonstrated, determined or investigated. To be convicted; त्र्यवरैः साक्षिभिर्भाव्यो नृपब्राह्मणसंनिधौ Ms.8.6. – bhavitavya m व्यम् - What is destined or sure to happen in the future; it is to be; सदा प्रहृष्टया भाव्यं गृहकार्येषु दक्षया Ms.5.15. —
jd#>* —> #* —> # bhoktR, bhoktA, bhoktrI —¶mw - one who enjoys or eats, enjoyer, eater, experiencer, feeler, sufferer (also as fut. of 3. <bhuj>); a possessor, ruler of a land, king, prince; a husband, lover. — y1023.044 —
jd#>* —> #* —> # daiva , daivI —¶mw - (fr. deva) belonging to or coming from the gods, divine, celestial ## sacred to the gods; (-tIrtham - the tips of the fingers daivIdik f. the north) depending on fate, fatal daivaH — the medical use of charms, prayers daivam a deity (cf. kula-) (scil. karman, kArya) a religious offering or rite divine power or will, destiny = niyati, [Daiva Fate], chance (daivavAt – ind. by chance, accidentally) — y1025.001; y2009.008 —¶jd – "The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as daiva or divine dispensation." SV). —
jd#>* —> #* —> # dhara —¶mw - (>dhR) bearing, supporting (scil. the world, said of Krshna and Shiva) # end-comp. holding, bearing, assuming [a body by a god], having, keeping (also in memory), preserving, observing (cf. aMzudhara, akSadhara, kulaMdhara) dharaH a mountain #(cf. kSitidhara, bhUdhara) a frivolous or dissolute man (= viTa)# dharA - 'bearer, supporter', the earth # the uterus or womb # a vein or tubular vessel of the body # n. of one of the wives of Kashyapa (mother of the land and water-birds, prob. = the Earth) dharam poison — y1023.045; y2010.029 —
jd#>* —> #* —> # dhI H —¶ap – धीः धीः [ध्यै भावे क्विप् संप्रसारणं च] — (a) Intellect, understanding; धियः समग्रैः स गुणैरुदारधीः R.3.3; cf. कुधी, सुधी &c. धियो यो नः प्रचोदयात् Gāyatrimantra; तत्राज्ञानं धिया नश्येदाभासात्तु घटः स्फुरेत् Vedāntasāra. (b) Mind; दुष्टधी wicked-minded; स्थितधीः किं प्रभाषेत Bg.2.54; R.3.3. Idea, imagination, fancy, conception; न धियां पथि वर्तसे Ku.6.22; ध्यायन्ति चान्यं धिया Pt.136. A thought, intention, purpose, propensity; इमामहं वेद न तावकीं धियम् Ki.1.37. -Comp. -इन्द्रियम् an organ of perception (= ज्ञानेन्द्रिय q.v.; मनः कर्णस्तथा नेत्रं रसना च त्वचा सह । नासिका चेति षट् तानि धीन्द्रियाणि प्रचक्षते ॥ -गुणाः (pl.) intellectual qualities: they are:-- शुश्रूषा श्रवणं चैव ग्रहणं धारणं तथा । ऊहापोहो$र्थविज्ञानं तत्त्वज्ञानं च धीगुणाः ॥ Kāmandaka. (sing.) (नमो) अखिलधीगुणाय Bhāg.8.3.28. -पतिः (धियांपतिः) Bṛihaspati, the preceptor of the gods. -मन्त्रिन् m., -सचिवः - a minister for counsel (opp. कर्मसचिव 'a minister for action or execution'); a wise or prudent adviser. -विभ्रमः hallucination. -शक्तिः f. intellectual quality or faculty. -सखः a counsellor, adviser, minister. —
jd#>* —> #* —> # gadita —¶ap,mw - गदितः p. p. [गद्-क्त] Spoken; spoken to Katha1s. lx , 63 ; said, related MBh. &c.; गदितस्तेन सिंहेन स ययौ यमुनातटम् Ks.6.63; named , called ; gaditam - speaking , speech S3ak. iv , 6 (v.l.) —
jd#>* —> #* —> # kriyA —¶ap,mw – क्रिया [कृ भावे करणादौ वा श cf. P.III] — Doing, execution, performance, accomplishment; उपचार˚, धर्म˚; प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैव Me.116. An action, undertaking; प्रणयिक्रिया V.4.15; Ms.2.4. Teaching, instruction; क्रिया हि वस्तूपहिता प्रसीदति R.3.29. क्रिया हि द्रव्यं विनयति नाद्रव्यम् Kau. A.1.5. Possession of knowledge of some act (as of singing, dancing &c.); शिष्टा क्रिया कस्यचिदात्मसंस्था M.1.16. Practice (opp. zAstra शास्त्र theory). A literary work, composition; शृणुत मनोभिरवहितैः क्रियामिमां कालिदासस्य V.1.2; कालिदासस्य क्रियायां कथं परिषदो बहुमानः M.1. A purificatory rite, a religious rite or ceremony; Ms.1.43. An expiatory rite, expiation. - The ceremony of offering oblations to the deceased ancestors (zrAddha श्राद्ध); Worship; त्रैतादिषु हरेरर्चा क्रियायै कविभिः 'कृता Bhāg.7.14.39. (In gram.) Action, the general idea expressed by a verb. Burden of proof; क्रिया स्याद्वादिनोर्द्वयोः, द्वयोरपि वादिनोः क्रिया प्राप्नोति V. May. A construction; कूपप्रपापुष्करिणीवनानां चक्रुः क्रियास्तत्र च धर्मकामाः Bu. Ch.2.12. Spirit (adhyAtma अध्यात्म) ?; द्रव्यक्रियाकारकाख्यं धूत्वा यान्त्यपुनर्भवम् Bhāg.12.6.38. Comp. – kr.^ anvita अन्वित - practising ritual observances. apavarga H अपवर्गः - completion or termination of an affair, execution of a task; क्रियापवर्गेष्वनुजीविसात् कृताः Ki.1.14; abhyupagama H अभ्युपगमः a special agreement; क्रियाभ्युपगमात्त्वेतत् बीजार्थं यत्प्रदीयते Ms.9.53; कलापः - the whole body of ceremonies enjoined in the Hindu religious law. -2 all the particulars or points of any business. कारः - an agent, worker; a beginner, tyro, a fresh student; an agreement. द्वैतम् efficient cause. -निर्देशः evidence. paTu पटु - adj. - dexterous. पदम् a verb. kriyApara -पर - diligent in the performance of one's duty. यज्ञः religious rites (such as गर्भाधानसंस्कार); Mb.1.18.5. kriyA yoga H योगः - connection with the verb; the employment of expedients or means; तदा तत्प्रतिकाराच्च सततं वा विचिन्तनात् । आधिव्याधिप्रशमनं क्रियायोगद्वये न तु ॥ Mb. 3.2.23; the practical form of Yoga philosophy i. e. active devotion. vaza H वशः necessary influence of acts done. vAcaka , vAcin वाचक, वाचिन् - adj. - expressing any action, as a verbal noun. vidhi H विधिः a rule of action, manner of any rite; अयमुक्तो विभागो वः पुत्राणां च क्रियाविधिः Ms.9.22. vizeSaNa m विशेषणम्, - an adverb; a predicative adjective. शक्तिः f. the power of god (in creating this world). saMkrAnti H संक्रान्तिः f. imparting (to others) one's knowledge; teaching; विवादे दर्शयिष्यन्तं क्रिया-संक्रान्तिमात्मनः M.1.19. samabhihAra H समभिहारः [cf. P.III.1.22] the repetition of any act; क्रिया-समभिहारेण विराध्यन्तं क्षमेत कः Śi.2.43. —¶mw - doing, performing, occupation with (in comp.), business, action, activity, work, labour.; bodily action, exercise of the limbs; (in Gr.) action (as the general idea expressed by any verb), verb (according to later grammarians a verb is of two kinds, sa-karma-kriyA, "active", and a-karma-kriyA, "intransitive"); a noun of action; a religious rite or ceremony, sacrificial act mbh.4.8346.96.10; religious action, worship; Religious Action (personified as a daughter of Daksha and wife of Dharma). — y2007.027, y2007.031 —
jd#>* —> #* —> # laGgh < —¶jd>mw/ap - लङ्घ् — U. (laGghayati, laGghayate लङ्घति-ते, laGghita लङ्घित; desid. (लिलङ्घिषति-ते lilaGghiSati, -te) — To spring, leap; To mount upon, ascend; अन्ये चालङ्घिषुः शैलान् Bk.15.32. To go beyond, transgress; लङ्घते स्म मुनिरेष विमानान् N.5.4. To dry, dry up (P.). -6 To diminish, lessen. Caus. or 1 U. (लङ्घयति-ते laGghayati, te) 1 To leap or spring over, go beyond; सागरः प्लवगेन्द्रेण क्रमेणैकेन लङ्घितः Mb.; Ms.4.38. To traverse (as distance); अपि लङ्घितमध्वानं बुबुधे न बुधोपमः R.1.47. To ascend, [leap-up]; नितम्बमिव मेदिन्याः स्रस्तांशुकमलङ्घयत् R.4.52. To [overleap bounds,] violate, transgress; स हि निदेशमलङ्घयतामभूत् सुहृदयोहृदयः प्रतिगर्जताम् R.9.9; Y.2.187. - To insult, disrespect, disregard; हस्त इव भूतिमलिनो यथा यथा लङ्घयति खलः सुजनम् । दर्पणमिव तं कुरुते तथा तथा निर्मलच्छायम् ॥ Vās. To stop, avoid, avert; भाग्यं न लङ्घयति को$पि विधिप्रणीतम् Subhāṣ; Mk.6.2. To attack, seize upon, hurt; एषा खलु केसरिणी त्वां लङ्घयति Ś.7; नास्ति खलु विधेरलङ्घनीयम् V.4; R.11.92. To excel, surpass, eclipse; (यशः) जगत्प्रकाशं तदशेषमिज्यया भवद्गुरुर्लङ्घयितुं ममोद्यतः R.3.48. To cause to fast; To speak. —¶mw - cl.1. P.Â. - laGghati, <-te> (Gr. also <lalaGgha>, <-ghe>; aor. <alaGghIt>, <-ghiSTa>; fut. <laGghitA>; <-ghiSyati>, <-te>; inf. <laGghitum>), to leap over, go beyond (Atm.); to ascend, mount upon (P.); to dry up, waste, consume: Caus. or cl.10. P. laGghayati (m. c. also adj. <-te>; Pass. <laGghyate>) - to traverse, ascend; to transgress, violate, neglect; to shun, escape from; to frustrate, avert; to disregard, insult; to excel, surpass, obscure, eclipse; to remove, transport; to cause to fast. : Desid. of Caus. lilaGghayiSati, to intend to step over. —
jd#>* —> #* —> # maru m. —¶mw - a wilderness, sandy waste, desert (often pl.); a mountain, rock; "the desertlike penance" i.e. abstinence from drinking mbh.; [a place of romance! http://www.exoticindia.com/product/MG59/ ] — y1020032, y1028008 — Cf. Lat. <mare> (?); Angl. Sax. <môr>; Germ. and Eng. <moor>. — mahAmaru - great desert [fig. the Samsâra: <mithyA^Atmikaiva sarga-zrIr bhavati ^ iha mahAmarau> ###y3062.004]; Sahara, Gobi. —
jd#>* —> #* —> # mUka —¶a – मूकं - [मू-कक्] — Dumb, silent, mute, speechless; मूकं करोति वाचालम्; मूकाण्डजम् (काननम्) Ku.3.42; सखीमियं वीक्ष्य विषादमूकाम् Gīt.7; मूकीभूतघण्टास्वरास्वन्तःपुरदोलासु K.9; मूकीभूतवीणा K.132. Poor, miserable, wretched. - mUkaH कः 1 A mute; मौनान्मूकः H.2.26. v. l.; Ms.7.149. A poor or miserable man.. Comp. — -अण्डज adj. (a forest) whose birds are silent; Ku. .. – m. bhAva-H भावः silence, muteness, dumbness (also मूकता mUkatA, -त्वम् mUkatva-m in this sense). —¶mw - adj. "tied or bound" (scil. tongue-tied), dumb, speechless, mute, silent; wretched, poor; — mUkaH m. the offspring of a mule and mare, [a Jack-ass or Burro]; — mUkA — f. a crucible. — mUkatA f. mUkatva n. dumbness, muteness, silence. — y1018.046, y1019.002; y2008.007, y2012.016 — mUkI-kRta – made dumb or foolish — y3005012 —¶ kalamUka kala-mUka adj. deaf and dumb (cf. <kallamUka>) —
jd#>* —> #* —> # niyAmaka , niyAmikA —¶ap – नियामक a. ( मिका f.) - Restraining, checking; Subduing, overpowering; Limiting, restricting, defining more closely; Guiding, governing. - niyAmakaH कः - A master, ruler. A charioteer; A pilot. niyAmakatA नियामकता – Controlling; Exact definition. —
jd#>* —> #* —> # niyati f. the fixed order of things, necessity, destiny, = svabhAva, <svabhAvasya niyateH>, 'self-experience is destiny', y6021.024; fate, Destiny (sometimes personified as a goddess, Niyati and Ayati being regarded as daughters of Meru and wives of Dhâtr and Vidhâtr); restraint, restriction; religious duty or obligation; self-command, self-restraint. — y1025.006, .010; —¶jd – "The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as daiva or divine dispensation." - **SV. —
jd#>* —> #* —> # nizcita —¶ap – निश्चित p.p. — Ascertained, determined, decided, settled, concluded (used actively also); राक्षसानां सहस्राणि राक्षसाधिप-निश्चिताः Rām.6.8.13; अरावणमरामं वा जगदद्येति निश्चितः R.12.83. Sentenced, pronounced (as a sentence). – nizcitam तम् - Certainty, decision; Design. तम् ind. Decidedly, positively, certainly; यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् Bg.5.1. Comp. अर्थ adj. - One who has formed a certain opinion about; judging rightly. —
jd#>* —> #* —> # nUnam ind. —¶a - नूनम् Certainly, assuredly, surely, verily, indeed; अद्यापि नूनं adya ^api nUnam हरकोपवह्निस्त्वयि ज्वलत्यौर्व इवाम्बुराशौ Ś.3.3; Me.9,18,46; Bh.1.11; Ku.1.12;5.75; R.1.29. Most probably, in all probability; नूनं त्वया परिभवं च वनं च घोरम् –(अवाप्य) Un.4.23. Ved. Now, just now, just. In future. Now, then, therefore. -Comp. – n. bhAva H -भावः probability. bhAvAt -भावात् ind. probably; नूनभावात्तु nUnaM-bhAvAt tu पश्यामि pazyAmi प्रत्यादेशमिवात्मनः pratyAdeza m iva ^AtmanaH Mb.3. 2.12 (v.l.). —¶mw - ind. now, at once; for the future; now then, therefore; (esp. in later lang.) certainly, assuredly, indeed (also in questions e.g. <kadA nUnam>, when indeed? <kva nUnam, where indeed?). — y1027.041; y2009.042, y2014.016 —
jd#>* —> #* —> # pariNam – pari>nam —¶ap - परिणम् 1 U. — To stoop, bend down (as an elephant to strike with his tusks); विष्के नागः पर्यणंसीत् स्व एव Śi.18.27. To bend or bow down, be inclined; लज्जा-परिणतैः (वदन-कमलैः) Bh.1.4. To be changed or transformed into, assume the form of (with instr.); लता-भावेन परिणतमस्या रूपम् V.4;4.28; क्षीरं जलं वा स्वयमेव दधि-हिम-भावेन परिणमते Ś. B.; स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् Me.47. To result; happen; सर्वं विपरीतं परिणमति Mk.1. To be developed or matured, be ripe; छन्नोपान्तः परिणतफलद्योतिभिः काननाम्रैः Me.18; शाखाभृतां परि- णमन्ति न पल्लवानि Ki.5.37; M.3.8; परिणतदलशाखाः (वृक्षाः) Ṛs.1.26; Mv.1.12; see परिणत pariNata. To grow old, be aged, decay; परिणत-शरच्चन्द्रिकासु क्षपासु Me.112; so जरा-परिणत jarA pariNata &c. To set, decline in the west (as the sun); अनेन समयेन परिणतो दिवसः K.47. -8 To be digested; ग्रस्तं परिणमेच्च यत् Mb. To be cooked or roasted; निष्टापस्विद्यदस्थ्नः क्वथनपरिणमन्मेदसः प्रेतकायान् Māl.5.17. To elapse (as time). -Caus. — To make ripe, mature, develop, perfect; To pass (as the night); परिणाम्य निशां तत्र Rām. 3.8.1; तत्र काकसहस्राणि तां निशां पर्यणामयन् Mb.1.1.36. -3 To stoop, bend oneself down. —¶mw - parinam P. Â. pariNamati , -te (aor. paryaNaMsIt ind. p. pariNamya), to bend or turn aside AV.; to bend down , stoop Ka1v. to change or be transformed into (instr.) Vedântas. Madhus. ; to develop, to ripen or mature Ba1lar. ; to become old Kir. ; to be digested [!!!] MBh. Pan5c. ; to be fulfilled (as a word) Pan5c.: Caus. - pariNAmayati (ind. p. - pariNAmya ; Pass. pariNAmyate , p. pariNAmyamAna , or parinAmyat) , to make ripe , ripen , mature S3vetUp. ; to bring to an end , pass (as a night) R. ; to bend aside or down , stoop MBh. —¶jd – pariNamyate – is transformed by surrender: niyatir brahma-sattAbhA tasyAM cet pariNamyate | nUnaM parama-zuddha^ AkhyaM tat-prAptA ^ eva parAgatiH > ###y3062.032
jd#>* —> #* —> # pravah – pra>vah - प्रवह् 1 P. —¶ap,mw - To bear, carry, draw along; To waft, carry or bear along; प्रवहन्तं सदामोदम् Bk.8.52. To flow, stream forth; To blow. to carry off in flowing, wash away rv. r.; to lead or bring to (tam) mbh.; to exhibit, show, utter; Âtm. to drive onwards rv.: Caus. pravAhayati to cause to go away; to cause to swim away (Pass., to be washed away); to set in motion or on foot r. — pravah - trans. - carry onward or along, lead or bring to (tam); - intr. - be borne along, flow, blow. Caus. set in motion, send away, dismiss. —
jd#>* —> #* —> # samAkrAnta – sam-A-krAnta —¶a – समाक्रान्त p.p. — Trod upon; Attacked, assailed; Kept (as a promise); Rām.—¶mw - pressed or borne down r.; overrun, attacked, assailed, seized upon ragh. paJcat. kathAs. —¶jd – imposed (Daiva Fate) - <devenaiva samAkrAntA daivam atra> ###y3062.007 —
jd#>* —> #* —> # sampad – sam>pad —¶ap – संपद् 4 Ātm. - To turn out [fall out] well, succeed, prosper, be accomplished or fulfilled; संपत्स्यते वः कामो $यं कालः कश्चित् प्रतीक्ष्यताम् Ku.2.54; R,14.76; Ms.3.254;6.69. To be completed [fall together, to total (a sum)]; त्र्याहताः पञ्च पञ्चदश संपद्यन्ते. To turn out to be, become, [befall]; संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः Me.11.23; संपेदे श्रम-सलिलोद्गमो विभूषाम् Ki.7.5. -4 To arise, be born or produced, [happen, befall]. To fall or come together, unite. To be provided or furnished with, be possessed of, [fall into (a fortune); अशोक यदि सद्य एव कुसुमैर्न संपत्स्यसे M.3.16; see संपन्न saMpanna. To tend to, bring about, produce (with dat.); साधोः शिक्षा गुणाय संपद्यते नासाधोः Pt.1; Mu.3.32. To obtain, attain to, acquire, get. -9 To enter into, be absorbed in (with loc.). -Caus. - To cause to happen, bring about, produce, accomplish, fulfil, effect; इति स्वसुर्भोजकुलप्रदीपः संपाद्य पाणिग्रहणं स राजा R.7.29. -2 To procure, obtain, make ready, prepare. -3 To obtain, acquire, attain to. -4 To furnish, provide, endow with. -5 To change or transform into. -6 To make an agreement. —
jd#>* —> #* —> # samyag, samyak, samyaJc —¶mw - adj. (nom. samyan, samIcI, samyak) going along with or together, combined, united acc. with>dhA "to unite or provide with" [acc. or dat. of pers. and inst. or acc. of thing]), entire, all (<samyaJ ca sarve> "all together"); facing one another; forming one line (as foot steps); accurate [getting it together], proper, right; uniform, identical; pleasant, agreeable; - s. samIcI - praise, eulogy; samyak ind. in one or the same direction, in the same way, together (with >sthA, "to associate [stand] with"); in one line, straight (opp. to akSNayA "obliquely"); completely, by all means (with na "by no means, not at all"); fitly, in the right way (with >kR "to make good [a promise]") clearly. Comp. - samyag-darzana – Unitive Perception — y2004xxx, y2012.013 s. daNDanam - the act of punishing rightly or legally s. dRSTi -f.- right insight or belief (with Buddh.) lalit.; -adj.- possessed of right belief. orthodox (s.d. tvam) s. bodha H - right understanding [Realization] s. varNa-prayoga H - "right use of sounds", correct pronunciation zikS. s. vRtti f. regular or complete or right discharge of duties mbh. s. vyavasita - firmly resolved —
jd#>* —> #* —> # udbhava H —¶ap,mw - उद्भवः — Production, creation, birth, generation (lit. and fig.); इति हेतुस्तदुद्भवे K. P.1; Y.3.8; becoming visible; the place or object of origin; मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् Bg.1.34; oft. at the end of comp. in the sense of 'springing or arising from', 'produced from'; ऊरूद्भवा V.1.3; मणिराकरोद्भवः R.3.18. Source, origin; उद्भवो यशसः K.54. Comp. –udbhava kara कर - productive. u. kSetra m क्षेत्रम् birth-place. —
jd#>* —> #* —> # valli, vallI —¶mw - a creeper, creeping plant (often fig. applied to arms, eyebrows, lightning) — f. the earth (valli mostly in comp. for <vallI>). — y1023.015, y1027.036 —
jd#>* —> #* —> # vicAra H – vi-cAra —¶a - विचारः — Reflection, deliberation, thought, consideration; विचारमार्गप्रहितेन चक्षुषा Ku.5.42. Examination, discussion, investigation; [Enquiry, Inquiry] तत्त्वार्थविचार. Trial (of a case); विषसलिलतुलाग्निप्रार्थिते मे विचारे Mk.9.43. Judgment, discrimination, discernment, exercise of reason [= viveka]; विचारमूढः प्रतिभासि मे त्वम् R.2.47. Comp. - v. jJa ज्ञ -adj.- able to decide, a judge. v. bhUH -भूः f. 1 a tribunal, seat of justice; particularly, the judgment-seat of Yama. v. mUDha मूढ -adj.- Mistaken in judgment; Foolish. v. sthala m स्थलम् - a tribunal; logical discussion. vicAraka विचारक -adj.- Investigating, judging; परामृशन्तो लिङ्गानि व्यभिचारविचारकाः Udb. -कः - An investigator; a judge, an examiner. A leader, guide; A spy. vicAraNa m विचारणम् - Discussion, consideration, examination, deliberation, investigation; तच्छ्रण्वन् विपठन् विचारणपरो भक्त्या विमुच्येन्नरः Bhāg.12.13.18. Doubt, hesitation. —¶mw - mode of acting or proceeding, procedure (also = a single or particular case), [official Enquiry]; exploration; pondering, consideration, reflection, examination, investigation; doubt, hesitation; a probable conjecture; dispute, discussion; prudence; —¶jd - vicAraH – Enquiry [This word has two translations in this text. Most usual is "Enquiry", which is of the form "Who am I?"; sometimes it is "Inquiry", of the form "Who, what, when. where, why, and how is all this?". Enquiry alone was taught as best by Ramana Maharshi; but the Katha-upaya story-telling method of YV also employs extensive Inquiry.] vicAraNa a vicAraNa – without consideration, <vyarthI-kRtair anayatAM prahAram avicAraNaiH> y3048023 —
jd#>* —> #* —> # vikAra H —¶ap - विकारः — Change of form or nature, transformation, deviation from the natural state; cf. विकृति vikRti. A change, alteration, a modification; प्रमथमुखविकारैर्हासयामास गूढम् Ku.7.95; नेत्रवक्त्रविकारैश्च लक्ष्यते$न्तर्गतं मनः Pt.1.44; Ś.7. Sickness, disease, malady; विकारं खलु परमार्थतो$ज्ञात्वा$नारम्भः प्रतीकारस्य Ś.4; Ku.2.48. Change of mind or purpose; मूर्च्छन्त्यमी विकाराः प्रायेणैश्वर्य- मत्तेषु Ś.5.18. A feeling, an emotion; विकारश्चैतन्यं भ्रम- यति च संमीलयति च U.1.35;3.25,36; Māl.1.3. Agitation, excitement, perturbation; कुतः परस्मिन् पुरुषे विकारः Ki.17.23. Contortion, contraction (as of the features of the face); प्रमथमुखविकारैर्हासयामास गूढम् Ku.7.95. (phil.) That which is evolved from a previous source or Prakrti. Comp. — v. hetu हेतुः a temptation, seduction, cause of perturbation; विकार-हेतौ सति विक्रियन्ते येषां न चेतांसि त एव धीराः Ku.1.59. —¶mw - an apparition, spectre; (in Sânkhya) a production or derivative from Prakrti (there are 7 Vikâras, namely [Buddhi Intellect, and Ahamkâra "I" Nature] plus the 5 <tanmAtra-s> q.v.; these are also producers, inasmuch as from them come the 16 Vikâras which are only productions, namely the 5 <mahA-bhUtAni> q.v., and the 11 organs, namely the 5 <buddhIndriyANi> or organs of sense, the 5 <karmendriyANi> or organs of action, and <manas>, "the mind"); — vikAratas ind. from or through change; - v. maya, mayI - consisting of derivatives (from Prakrti); — v. vat adj. undergoing changes; — v. hetu m. "cause of perturbation", temptation, seduction. — y1027.033 —
jd#>* —> #* —> # vilAsa —¶ap,mw,cp – विलासः — Sport, play, pastime; Amorous pastime, diversion, pleasure; v. mekhalA as in विलास-मेखला R.8.64; so v. kAnana m विलास-काननम्,v. mandira m विलास-मन्दिरम् &c. Coquetry, dalliance, affectation, wantonness, graceful movement or play, any feminine gesture indicative of amorous sentiment; यातं यच्च नितम्बयोर्गुरुतया मन्दं विलासादिव Ś.2.2; कवि-कुल-गुरुः कालिदासो विलासः kavi-kula-guruH kAlidAso vilAsaH P. R.1.22; Śi.9.26. Grace, beauty, elegance, charm; सहज-विलास-निबन्धनं शरीरम् Māl.2.6. Flash, gleam. Liveliness, joviality (considered as a masculine virtue); शोभा विलासो माधुर्यं ... पौरुषा गुणाः Daśarupaka 2.1. Lust. Comp. -काननम् a pleasure-grove. -गृहम्, -मन्दिरम् a pleasure house. v. ceSTita m -चेष्टितम् amorous movement; लतासु तन्वीषु विलास-चेष्टितम् Ku.5.13. v. bhittiH भित्तिः a wall (only) in appearance. —¶mw - vilAsaH - shining forth; sport, play (esp. with women &c.; but also applied to any playful action or gesture) (vilAsAya, "for sport"); coquetry (a form of feminine gesture considered as indicative of amorous sentiments); liveliness, joviality (considered as a masculine virtue); - v. zayyA - a pleasure-couch; —¶c - vilAsaH - appearance (rising or semblance); joy, merriment, petulance; joke, sport, play, esp. amorous pastime, dalliance, coquetry; grace, beauty. v. vihAra H - a pleasure-walk, promenading. vilAsatI - a wanton or coquettish woman. —
jd#>* —> #* —> # viriJca, viraJca, viriJci, viriJcana —¶mw - Brahmâ; <virinco va idam virecayati vidadhati brahma vava virinca etasmad dhime rupa-namani> "the demigod Brahma is called virinca because he organizes (virec) the material universe. From him have come the names and forms of the material universe." ?zruti? — y1023.014, y1027.032; y3003.035 — viriJcitA – Divinity — <pratibhAsa-anusaMdhAna mAtreNa etya viriJcitAm> y4053.009 —¶a,mw – विरिञ्चिः [वौ रिञ्चेः इन् नुम् च Uṇ.4.313] 1 N. of Brahman; एवं समाकर्ण्य वचो विरिञ्चिः । .. चुलुके मुमोच .. विलोचनानि Vikr.1.46; N.3.44; Śi.9.9. -2 Of Viṣṇu. -3 Of Śiva. —
jd#>* —> #* —> # visphUrj – vi>sphUrj —¶mw* - (incorrectly -sphurj) P. - visphUrjati, to resound, thunder, roar BhP.; to snort MBh.; to break forth, appear Kâv.: Caus. - visphUrjayati, to cause to resound or twang (a bow) BhP. —
jd#>* —> #* —> # vyabhicAra H - going apart or astray, deviating, not falling or fitting together, being separated or isolated &c. (cf. <a-vya. >); trespass, transgression, crime, vice, sin (esp. infidelity of a wife); violation, disturbance, confusion; charge, mutation (in <a-vya. > a.); (in phil.) wandering from an argument, erroneous or fallacious reasoning, the presence of the <hetu> (q.v.) without the <sAdhya> (q.v.): avyabhicAri determinate NS1.1.4; (in gram.) deviation from or exception to a rule, irregularity, anomaly; — vyabhicAritas ind. in consequence of straying or erring; (in phil.) from the `vyabhicAra involved in the other supposition; -tA, -tvam – error —
jd#>* —> #* —> # prati — प्रति ind. 1 As a prefix to verbs it means (a) towards, ..; (b) back, .., again; तष्ठेदानीं न मे जीवन् प्रतियास्यसि दुर्मते Rām.7.18.13; (c) in opposition to, ..; (d) upon, down upon; (see the several roots with this preposition). -2 As a prefix to nouns not directly derived from verbs it means (a) likeness, .., equality; (b) opposite, ..; प्रतिबल Ve.3.5. 'the opposing force'; so प्रतिद्विपाः Mu.2.13; (c) rivalry; as in प्रतिचन्द्रः 'a rival moon'; प्रतिपुरुषः &c. -3 As a separable preposition (with acc.) it means (a) towards, ..; तौ दम्पती स्वां प्रति राजधानीं प्रस्थापयामास वशी वसिष्ठः R.2.7;1. 75; प्रत्यनिलं विचेरु Ku.3.31; वृक्षं प्रति विद्योतते विद्युत् vRkSaM prati vidyet tato vidyut Sk.; (b) against.., opposite; तदा यायाद् रिपुं प्रति Ms.7.171; प्रदुदुवुस्तं प्रति राक्षसेन्द्रम् Rām.; ययावजः प्रत्यरिसैन्यमेव R.7.55; (c) in comparison with, on a par with, .., a match for; त्वं सहस्राणि प्रति Ṛv.2.1.8; (d) near, .., by, at, in, on; समासेदुस्ततो गङ्गां शृङ्गवेरपुरं प्रति Rām.; गङ्गां प्रति; (e) at the time, about, during; आदित्यस्योदयं प्रति Mb; फाल्गुनं वाथ चैत्रं वा मासौ प्रति Ms.7.182; (f) on the side of, [pro] ..; यदत्र मां प्रति स्यात् Sk.; हरं प्रति हलाहलं (अभवत्) Vop.; (g) in each, .., severally (used in a distributive sense); वर्षं प्रति, प्रतिवर्षम्; यज्ञं प्रति Y.1.11; वृक्षं वृक्षं प्रति सिञ्चति Sk.; (h) [re], with .. reference to, ..; न हि मे संशीतिरस्या दिव्यतां प्रति K.132; चन्द्रोपरागं प्रति तु केनापि विप्रलब्धासि Mu.1; धर्मं प्रति Ś.5.18; मन्दौत्सुक्यो$स्मि नगरगमनं प्रति Ś.1; Ku.6.27; 7.83; त्वयैकमीशं प्रति साधु भाषितम् 5.81; Y.1.218; R.6. 12;1.29;12.51; (i) according to [per], in conformity with; <mAM prati> मां प्रति in my opinion>; (j) before, in the presence of; (k) for, on account of. -4 As a separable preposition (with abl.) it means either (a) .., instead of; प्रद्युम्नः कृष्णात् प्रति Sk.; संग्रामे यो नारायणतः प्रति Bk.8.89; or (b) in exchange or return for; तिलेभ्यः प्रति यच्छति माषान् Sk.; भक्तेः प्रत्यमृतं शंभोः Vop. -5 As the first member of Avyayībhāva compound it usually means (a) in or at every; as प्रतिसंवत्सरम् 'every year', प्रतिक्षणम्, प्रत्यहम् &c.; (b) towards, in the direction of; प्रत्यग्नि शलभा डयन्ते. -6 प्रति is sometimes used as the last member of Avyayī. comp. in the sense of 'a little'; सूपप्रति, शाकप्रति. Note:— In the compounds given below all words the second members of which are words not immediately connected with verbs, are included; other words will be found in their proper places.] Comp. — pratyaMza M अंशम् ind. on the shoulders. — praty- akSara m अक्षरम् ind. in every syllable or letter; प्रत्यक्षरश्लेषमयप्रबन्ध Vās. .. — pr. aGga m अङ्गम् 1 a secondary or minor limb (of the body), as the nose. -2 a division, chapter, section. -3 every limb. -4 a weapon. (-ङ्गम्) ind. 1 on or at every limb of the body; as in प्रत्यङ्ग- मालिङ्गितः Gīt.1.. — pr. anantara अनन्तर adj. 1 being in immediate neighbourhood; दानमानादिसत्कारैः कुरुष्व प्रत्यनन्तरम् Rām.4.15.27. (com. प्रत्यनन्तरं स्वाधीनम्). -2 standing nearest (as an heir). -3 immediately following, closely connected with; जीवेत् क्षत्रियधर्मेण स ह्यस्य (ब्राह्मणस्य) प्रत्यनन्तरः; Ms.1. 82;8.185. (-रम्) ind. 1 immediately after. -2 next in succession. -रीभू to betake oneself close to; P. R. — pr. anila अनिलम् ind. towards or against the wind. — pr. anIka अनीक a 1 hostile, opposed, inimical. -2 resisting, opposing. -3 opposite. -4 equal, vying with. (-कः) an enemy. (-कम्) 1 hostility, enmity, hostile attitude or position; न शक्ताः प्रत्यनीकेषु स्थातुं मम सुरासुराः Rām. -2 a hostile army; यस्य शूरा महेष्वासाः प्रत्यनीकगता रणे Mb.; ये$वस्थिताः प्रत्यनीकेषु योधाः Bg.11.32. (प्र˚ may have here sense 1 also). -3 (in Rhet.) a figure of speech in which one tries to injure a person or thing connected with an enemy who himself cannot be injured; प्रतिपक्षमशक्तेन प्रतिकर्तुं तिरस्क्रिया । या तदीयस्य तत्स्तुत्यै प्रत्यनीकं तदुच्यते K. P.1. …. .. pratyanta अन्त adj. contiguous, lying close to, adjacent, bordering. (-न्तः) 1 a border, frontier; स गुप्तमूलप्रत्यन्तः R.4.26. -2 a bordering country; especially, a country occupied by barbarian or Mlechchhas. ˚देशः a bordering country. ˚पर्वतः an adjacent hill; पादाः प्रत्यन्तपर्वताः Ak. … — pratyarka अर्कः a mock sun; parhelion. –.. pr. avayava m अवयवम् ind. 1 in every limb, particular, detail. .. – pratyaha-m अहम् ind. every day, daily; day by day; गिरिशमुपचचार प्रत्यहं सा सुकेशी Ku.1.6. – pratyAkAra आकारः a scabbard, sheath. – pr. AghAta आघातः 1 a counter-stroke. .. – pr. AcAra आचारः suitable conduct or behaviour. – pratyAtma-m आत्मम् ind. singly, severally. -आत्मक adj. belonging to oneself. -आत्म्यम् similarity with oneself. -आत्मेन ind. after one's own image; स किंनरान् कुंपुरुषान् प्रत्यात्म्येना- सृजत् प्रभुः Bhāg.3.2.45. .. – pr. Arambha आरम्भः 1 recommencement, second beginning. -2 prohibition. pr. Ardra आर्द्र adj. fresh. –pratyAzA आशा 1 hope, expectation; न यत्र प्रत्याशामनुपतति नो वा रहयति Māl.9.8. -2 trust, confidence. – pr. AsaGga आसङ्गः Connection, contact; अथ प्रत्यासङ्गः कमपि महिमानं वितरति Mv.1.12. .. – pratyuttara उत्तरम् a reply, rejoinder. — p. ulUka उलूकः 1 a crow; मृत्युदूतः कपोतो$यमुलूकः कम्पयन्मनः । प्रत्युलूकश्च कुह्वानैरनिद्रौ शून्यमिच्छतः ॥ Bhāg.1.14.14. -2 a bird resembling an owl. .. – pratyeka-m एक adj. each, each one, every single one. (-कम्) ind. 1 one at a time, severally; singly, in every one, to every one; oft. with the force of an adjective; विवेश दण्डकारण्यं प्रत्येकं च सतां मनः R.12.9. 'entered the mind of every good man'; 12.3;7.34; Ku.2.31. .. pratikala-m कलम् ind. constantly, perpetually. .. – pratikaSTa कष्ट adj. comparatively bad. – pr. kAminI कामिनी a female rival; Śi. – pratikAya कायः 1 an effigy, image, picture, likeness. -2 an adversary; स वृषध्वजसायकावभिन्नं जयहेतुः प्रतिकाय- मेषणीयम् Ki.13.28. -3 a target, butt, mark. .. pratikUla कूल adj. 1 unfavourable, adverse, contrary, hostile, opposite, प्रतिकूलतामुपगते हि विधौ विफलत्वमेति बहुसाधनता Śi.9.6; Ku.3.24. -2 harsh, discordant. unpleasant, disagreeable; अप्यन्नपुष्टा प्रतिकूलशब्दा Ku.1. 45. -3 inauspicious. -4 contradictory. -5 reverse, inverted. -6 perverse, cross, peevish, stubborn. ˚आचारणम्, ˚आचरितम् any offensive or hostile action or conduct; प्रतिकूलाचरितं क्षमख मे R.8.81. ˚उक्तम्, -क्तिः f. a contradiction. ˚कारिन्, -कृत, -चारिन्, -वत्ति adj. opposing. ˚दर्शन adj. having an inauspicious or ungracious appearance. ˚प्रवर्तिन्, -वर्तिन् adj. acting adversely, taking an adverse course. ˚भाषिन् adj. opposing, contradicting. ˚वचनम् disagreeable or unpleasant speech. ˚वादः contradiction. (प्रतिकूलता, -त्वम् adverseness, opposition, hostility. प्रति- कूलयति 'to oppose'.). -कूल ind. 1 adversely, contrarily. -2 inversely, in inverted order. -कूलय Den. P. to resist, oppose. – pr. kUlika कूलिक adj. hostile, inimical. – pratikSaNa m क्षणम् ind. at every moment or instant, constantly; प्रतिक्षणं संभ्रमलोलदृष्टि- र्लीलारविन्देन निवारयन्ती Ku.3.56. – pratikSapa m क्षपम् ind. everynight. … pratigRha m, pratigeha m गृहम्, -गेहम् ind. in every house. .. — pr. cakra चक्रम् a hostile army. .. – pr. chAyA छाया, यिका 1 a reflected image, reflection, shadow; रूपं प्रतिच्छायिक- योपनीतम् N.6.45. -2 an image, picture. —p. jaGghA जङ्घा the forepart of the leg. — p. jihvA, jihvikA जिह्वा, जिह्विका the soft palate …. – pratidina m दिनम् ind. every day; राशीभूतः प्रतिदिनमिव त्र्यम्बकस्याट्टहासः Me.6. — pratidiza-m दिशम् ind. in every direction, all round, everywhere. .. -द्वन्द्वः 1 an antagonist, opponent, adversary, rival. -2 an enemy. (-द्वम्) opposition, hostility. -द्वन्द्विन् adj. 1 hostile, inimical. -2 adverse (प्रतिकूल); कृतान्तदुर्वृत्त इवापरेषां पुरः प्रतिद्वन्द्विनि पाण्डवास्त्रे Ki.16.29. -3 rivalling, vying with; किसलयोद्भेदप्रतिद्वन्दिभिः (करतलैः) Ś.4.5. (-m.) an opponent, adversary, rival; तुल्यप्रति- द्वन्द्वि बभूव युद्धम् R.7.37.;15.25. -द्वारम् ind. at every gate. -धुरः a horse harnessed by the side of another. -नप्तृ m. great-grandson, a son's grandson. -नव adj. 1 new, young, fresh. -2 newly blown budded; सान्ध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः Me.38. -नाडी a branch-vein. -नायकः the adversary of the hero of any poetic com- position; धीरोद्धतः पापकारी व्यसनी प्रतिनायकः S.D., as रावण in the Rāmāyaṇa, शिशुपाल in Māgha-Kāvya &c. -नारी, -पत्नी, -युवतिः a female rival; Śi.7.45. —p. ninAda निनादः = p. dhvani प्रतिध्वनिः q.v. -न्यायम् ind. in inverted order; पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव Bṛi. Up.4.3.15. -पक्ष adj. like, similar. (-क्षः) 1 the opposite side, party or faction, hostility; विमृश्य पक्षप्रतिपक्षाभ्यामवधारणं नियमः Gaut. S, -2 an adversary, enemy, foe, rival; प्रतिपक्षकामिनी, -लक्ष्मी 'a rival wife'; Bv.2.64; दासीकृतायाः प्रति- पक्षलक्ष्याः Vikr.1.73; प्रतिपक्षमशक्तेन प्रतिकर्तुम् K. P.1; Vikr.1.7; often used in comp. in the sense of 'equal' or 'similar'. -3 remedy, expiation; यादवस्य पापस्य प्रतिपक्षमुपदिशामि Nāg.5. -4 a defendant or respondent (in law). ˚ता 1 hostility, opposition. -2 obstacle. -पक्षित adj. 1 containing a contradiction. -2 nullified by a contradictory premise; (as a hetu in न्याय); cf. सत्प्रतिपक्ष. -पक्षिन् m. an opponent, adversary. —p. paNya पण्यम् merchandise in exchange; Buddh. -प्रथम् ind. along the road, towards the way; प्रतिपथगतिरासीद् वेगदीर्घीकृताङ्गः Ku.3.76. -पदम् ind. 1 at evry stop. -2 at every place, everywhere. 3 expressly. -4 in every word; प्रतिपदाख्याने तु गौरवं परिहरद्भिर्वृत्तिकारैः सर्वसामान्यः शब्दः प्रति- गृहीतः प्रकृतिवदिति ŚB. on MS.8.1.2. -पल्लवः an opposite or outstretched branch; R. -पाणः 1 a stake. -2 a counter-pledge. -3 a counter-stake; Mb.3. -पादम् ind. in each quarter. -पात्रम् ind. with regard to each part, of each character; प्रतिपात्रमाधीयतां यत्नः Ś.1 'let care be taken of each character'. -पादपम् ind. in every tree. -पाप adj. returning sin for sin, requiting evil for eviL. -पु(पू)रुषः 1 a like or similar man. -2 a substitute, deputy. -3 a companion. -4 the effigy of a man pushed by thieves into the interior of a house before entering it themselves (to ascertain if any body is awake). -5 an effigy in general. (-षम्) ind. man by man, for each man. -पुस्तकम् a copy of an original manuscript. -पूर्वाह्णम् ind. every forenoon. -प्रति adj. counter-balancing, equal to. -प्रभातम् ind. every morning. -प्रसवः 1 (As opposed to अनुप्रसव) tracing causes back to the origin as — a pot, a lump of mud, mud, clay, Pātañjala Yogadarśana. -2 Negation of (or exception to) a negation. The force of a प्रतिप्रसव is positive, limiting as it does the scope of a प्रतिषेध or negation. Hence it is just the opposite of परिसंख्या whose force is negative or exclusive since it limits the scope of a positive statement. प्रतिप्रसवो$यं न परिसंख्या ŚB. on MS.1.7.45. -प्रकारः an outer wall or rampart. —p. priya प्रियम् a kindness or service in return; प्रतिप्रियं चेद् भवतो न कुर्यां वृथा हि मे स्यात् स्वपदोपलब्धिः R.5.56. -बन्धुः an equal in rank or station; Mb.5.121.13. -बलः adj. 1 able, powerfuL. -2 equal in strength, equally matched or powerfuL. (-लम्) 1 a hostile army; अस्त्रज्वालावलीढप्रतिबलजलधेरन्तरौर्वायमाणे Ve.3.7. -2 strength. -बाहु 1 the forepart of the arm. -2 an opposite side (in a square or polygon). -बि (वि) म्बः, -म्बम् 1 a reflection, reflected image; ज्योतिषां प्रतिबिम्बानि प्राप्नु- वन्त्युपहारताम् Ku.6.42; Śi.9.18. -2 an image, a picture. -बीजम् a rotten seed. -भट adj. vying with, rivalling; घटप्रतिभटस्तनि N.13.5. (-टः) 1 a rival, an opponent; निवासः कन्दर्पप्रतिभटजटाजूटभवने G.L.21. -2 a warrior on the opposite side; समालोक्याजौ त्वां विदधति विकल्पान् प्रतिभटाः K. P.1. -भय adj. 1 fearful, formidable, terrible, frightfuL. -2 dangerous; स्वगृहोद्यानगते$पि स्निग्धैः पापं विशङ्क्यते मोहात् । किमु दृष्टबह्वपायप्रतिभयकान्तारमध्यस्थे ॥ Pt.2.171; Nāg.5.1.; Bhāg.1.6.14. (-यम्) a danger; सुनन्द, श्रुतं मया संनिहितगरुडप्रतिभयमुद्देशं जामाता जीमूतवाहनो गतः Nāg.5. -भैरव adj. dreadfuL. -मञ्चः a kind of measure (in music.) -मञ्चाः Platforms opposite to each other; दशभागिकौ द्वौ प्रतिमञ्चौ Kau. A.2.3.21. -मण्डलम् 1 a secondary disc (of the sun &c.). -2 an eccentric orbit. -मन्दिरम् ind. in every house. -मल्लः an antagonist, a rival; उपेयिवांसं प्रतिमल्लतां रयस्मये जितस्य प्रसभं गरुत्मतः N.1.63; पातालप्रतिमल्लगल्ल &c. Māl.5.22. -मानना worship (पूजा); स्पर्शमशुचिवपुरर्हति न प्रतिमाननां तु नितरां नृपोचिताम् Śi.15.35. -माया a counter-spell or charm; प्रतिमाया कृतं च तत् Mb.1.34.22. -मार्गः the way back; Mb.4. -मार्गम् ind. back, back- wards. -माला capping verses (Mar. भंडी). -मासम् ind. every month, monthly. -मित्रम् an enemy, adversary. -मुख adj. standing before the face, facing; प्रतिमुखागत Ms.8.291. -2 near, present. (-खम्) a secondary plot or incident in a drama which tends either to hasten or retard the catastrophe; see S.D.334 and 351-364. (-खम्) ind. 1 towards. -2 in front, before. -मुखरी a particular mode of drumming. -मुद्रा 1 a counter- seal. -2 the impression of a seal. -मुहूर्तम् ind. every moment. -मूर्तिः f. an image, a likeness. -मूषिका f. a musk-rat (Mar. चिचुंदरी). -यूथपः the leader of a hostile herd of elephants. -रथः an adversary in war (lit. in fighting in a war-chariot); दौष्यन्तिमप्रतिरथं तनयं निवेश्य Ś.4.2. -रथ्यम् in every road; अस्मिन् नगरे प्रतिरथ्यं भुजङ्गबद्धसंचारे Udb. -रवः, -ध्वनिः 1 an echo; प्रतिरवविततो वनानि चक्रे Ki.1.4. -2 quarrel; controversy. -3 (Ved.) life (प्राण). -रसितम् an echo; केनास्मत् सिंहनादप्रतिरसितसखो दुन्दुभिस्ताड्यते$यम् Ve.1.22. -राजः a hostile king. -रात्रम् ind. every night. -रूप adj. 1 corresponding, similar, having a counter-part in; अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव Kaṭh.2.2.9. -2 beautifuL. -3 suitable, proper; इदं न प्रतिरूपं ते स्त्रीष्वदाक्षिण्यमीदृशम् Bu. Ch.4.66; आत्मनः प्रतिरूपं सा बभाषे चारुहासिनी Rām.4. 19.17. -4 facing (अभिमुख); प्रतिरूपं जनं कुर्यान्न चेत् तद् वर्तते यथा Mb.12.97.16 (com. प्रतिरूपं युद्धाभिमुखम्). (-पम्) 1 a picture, an image, a likeness. -2 a mirror-like reflecting object; अदर्शनं स्वशिरसः प्रतिरूपे च सत्यपि Bhāg. 1.42.28. -4 an object of comparison (उपमान); भवान्मे खलु भक्तानां सर्वेषां प्रतिरूपधृक् Bhāg.7.1.21. -रूपक adj. resembling, similar (at the end of comp.); जहीमान् राक्षसान् पापानात्मनः प्रतिरूपकान् Mb.3.29.11; चेष्टाप्रतिरूपिका मनोवृत्तिः Ś.1. ( कम्) 1 a picture, an image; अग्निदैर्गर- दैश्चैव प्रतिरूपककारकैः Mb.12.59.49. -2 a forged edict; जर्जरं चास्य विषयं कुर्वन्ति प्रतिरूपकैः Mb.12.56.52. -3 a reflec- tion. -लक्षणम् a mark, sign, token. -लिपिः f. a tran- script, a written copy. -लेखः a writ of reply; प्रावृत्तिकश्च प्रतिलेख एव Kau. A.2.1.28. -लोम adj. 1 'against the hair or grain', contray to the natural order, inverted, reverse (opp. अनुलोम); नववर्षसहस्राक्षः प्रतिलोमो$भवद् गुरुः Bhāg.12.14.15. -2 contrary to caste (said of the issue of a woman who is of a higher caste than her husband). -3 hostile. -4 low, vile, base. -5 left (वाम). -6 obstinate, perverse; अपरिचितस्यापि ते$प्रतिलोमः संवृत्तः Ś.7. -7 disagreeable, unpleasant. (-मम्) any injurious or unpleasant act. (-मम्) ind. 'against the hair or grain', inversely, invertedly. ˚ज adj. born in the inverse order of the castes; i. e. born of a mother who is of a higher caste than the father; cf. Ms.1.16,25. -लोमक adj. reverse, inverted; राजन्यविप्रयोः कस्माद् विवाहः प्रतिलोमकः Bhāg.9.18.5. कम् inverted order. -लोमतः ind. 1 in consequence of the inverted order or course; Ms.1.68. -2 in an unfriendly manner; यदा बहुविधां वृद्धिं मन्येत प्रतिलोमतः Mb.12.13.39. -वत्सरम् ind. every year. -वनम् ind. in every forest. -वर्णिक adj. similar, corresponding. -वर्धिन् adj. being a match for. -वर्षम् ind. every year. -वस्तु n. 1 an equivalent, a counter- part. -2 anything given in return. -3 a parallel. ˚उपमा a figure of speech thus defined by Mammaṭa:— प्रतिवस्तूपमा तु सा ॥ सामान्यस्य द्विरेकस्य यत्र वाक्यद्वये स्थितिः । K. P.1; e. g. तापेन भ्राजते सूर्यः शूरश्चापेन राजते Chandr.5. 48. -वातः a contrary wind; प्रतिवाते$नुवाते च नासीत गुरुणा सह Ms.2.23. (-तम्) ind. against the wind; चीनांशुक- मिव केतोः प्रतिवातं नीयमानस्य Ś.1.33. -वारणः a hostile elephant. -वासरम् ind. every day. -विटपम् ind. 1 on every branch. -2 branch by branch. -विषम् an anti- dote. (-षा) a birch tree. -विष्णुकः a Muchakunda tree. -वीरः an opponent, antagonist. -वीर्यम् being equal to or a match for. -वृषः a hostile bull. -वेलम् ind. at each time, on every occasion. -वेशः 1 a neighbouring house, neighbourhood. -2 a neighbour. —p.-vezin वेशिन् adj. a neighbour; दृष्ट्वा प्रभातसमये प्रतिवेशिवर्गः Mk.3.14. -वेश्मन् n. a neighbour's house. -वेश्यः a neighbour. -वैरम् requital of hostilities revenge. -शब्दः 1 echo, reverberation; वसुधाधरकन्दराभिसर्पी प्रतिशब्दो$पि हरेर्भिनत्ति नागान् V. 1.16; Ku.6.64; R.2.28. -2 a roar. -शशिन् m. a mock-moon. -शाखम् ind. for every branch or school (of the Veda). -शाखा a side-branch; महाभूतविशेषश्च विशेषप्रतिशाखवान् Mb.14.35.21. -संवत्सरम् ind. every year. -सङ्गक्षिका 1 a cloak to keep off the dust; Buddh. -संदेशः a reply to the message; दर्पसारस्य प्रति- संदेशमावेदयत् D. K.2.1. सम adj. equal to, a match for. -सव्य adj. in an inverted order. -सामन्तः an enemy. -सायम् ind. every evening. -सूर्यः, -सूर्यकः 1 a mock-sun. -2 a lizard, chameleon; 'कृकलासस्तु सरटः प्रतिसूर्यः शयानकः ।' Hemchandra; तृष्यद्भिः प्रतिसूर्यकैरजगरस्वेदद्रवः पीयते U.2.16. -सेना, सैन्यम् a hostile army; निहतां प्रतिसैन्येन वडवामिव पातिताम् Rām.2.114.17. -स्थानम् ind. in every place, everywhere. -स्मृतिः N. of parti- cular kind of magic; गृहाणेमां मया प्रोक्तां सिद्धिं मूर्तिमतीमिव । विद्यां प्रतिस्मृतिं नाम Mb.3.36.3. —p. srotas स्रोतस् ind. against the stream; सरस्वतीं प्रतिस्रोतं ययौ ब्राह्मणसंवृतः Bhāg.1.78. 18. -a. going against the stream; अथासाद्य तु कालिन्दी प्रतिस्रोतः समागताम् Rām.2.55.5. -हस्तः, -हस्तकः a deputy, an agent, substitute, proxy; आश्रितानां भृतौ स्वामिसेवायां धर्मसेवने । पुत्रस्योत्पादने चैव न सन्ति प्रतिहस्तकाः ॥ H.2.33. -हस्तीकृ to take; Pratijñā 3. -हस्तिन् the keeper of a brothel; Dk.2.2. — ind. as a prefix to roots and their derivative nouns and other nouns, sometimes pratI) towards, near to against, in opposition to back, again, in return down upon, upon, on before nouns it expresses also likeness or comparison (cf. prati-candra) or it forms `avyayibhAvas of different kinds (cf. pratikSaNam pratigraham, pratyagni rarely end-comp. e.g. sUpaprati a little broth) or as a prep. with usually preceding tam, in the sense of towards, against, to, upon, in the direction of (e.g. <zabdam prati> in the direction of the sound R agnim prati, against the fire also pratyagni ind. <ripum prati> against the enemy <AtmAnam prati> to one's self) opposite, before, in the presence of (e.g. <rodasI prati> before heaven and earth) in comparison, on a par with, in proportion to (e.g. indram prati in comparison with little <sahasrANi prati> on a par with i.e. equivalent to thousands also with tasmAt or -tas) in the vicinity of, near, beside, at, on (e.g. yUpam prati, near the sacrificial post <gaGgAm prati> at or on the Ganges R <etat prati> at this point <Ayodhanam prati> on the field of battle) at the time of, about, through, for (e.g. <phAlgunam prati> about the month phAlguna <ciram prati> for a long time <bhRzaM prati> often, repeatedly) or used distributively to express at every, in or on every, severally (e.g. <yajJam prati> at every sacrifice <yajJaM yajJaM> prati <varSaM prati> every year, anually in this sense often comp.) in favour of, for (e.g. <pANDavAn prati> in favour of the Pandavas) on account of, with regard to, concerning (e.g. <sImAM prati> concerning a boundary <gautamaM prati> with regard to Ganges R.) conformably or according to (e.g. <mAM prati> according to me, i.e. in my opinion cf. <mAM praty araNyavat pratibhAti> 'it seems to me like a forest' <na bubhukSitaM prati bhAti kiM cit> 'to a hungry man nothing is of any account') as, for (after a verb meaning, to regard or consider') or as prep. with tasmAt in return or as compensation for, instead or in the place of with tasmAt or tasya (?) to express, 'about', 'at the time of' (only <prati vastoH> 'at daybreak') as prep. with tasya = with reference to —
jd#>* —> #* —> # saMkalpa , sa~Nkalpa, saGkalpa – sam-kalpa, >kLp —¶a – samkalpaH - संकल्पः Will, volition, mental resolve; कामः संकल्पो विचिकित्सा .. Bṛi. Up.1.5.3; कः कामः संकल्पः Dk. Purpose, aim, intention, determination. Wish, desire; संकल्पमात्रोदितसिद्धयस्ते R.14.17. Thought, idea, reflection, fancy, imagination; तत्संकल्पोपहितजडिम स्तम्भमभ्येति गात्रम् Māl.1.35; वृथैव संकल्पशतैरजस्रमनङ्ग नीतो$सि मया विवृद्धिम् Ś.3.5. (v.l.); प्रियासंनिहितैवेयं संकल्पस्थापिता पुरः Nāg.2.9. The mind, heart; zAnta-saMkalpaH sumanA yathA syAt शान्त-संकल्पः सुमना यथा स्यात् Kaṭh. 1.1; संकल्प-निर्वृतिषु संस्तुत एष दासः Māl.7.2. Expectation of advantage from a holy voluntary act. A declaration made by a widow at the time of burning herself with her husband. Comp. - s.^Atmaka आत्मक - willing, resolving consisting of thought only, imaginary. – s. ja ज - produced from self-will, desire or idea of advantage; व्रतानि यमधर्माश्च सर्वे संकल्पजाः स्मृताः Ms.2.3. – s. rUpa -रूप – volitional; conformable to will. saMkalpaH —¶mw — (end-comp. f. -A) conception or idea or notion formed in the mind or heart, (esp.) will, volition, desire, purpose or determination or decision or wish for (with loc. dat., or ifc.), sentiment, conviction, persuasion; (beg.-comp. often = "intentionally", "purposely", "on purpose", "according to will", &c.; — saMkalpaM >kR, "to form a resolution, make up one's mind") AV. &c. &c.; a solemn vow or (e.g. a declaration by a widow of her intention to burn herself with her deceased husband) W.; the Will personified (as a son of Samkalpâ and Brahmâ) Hariv. MârkP.; — saMkalpA f. Samkalpâ, a daughter of Daksha (the wife of Dharma and mother of Samkalpa) Hariv. —¶c - samkalpaH - decision of the mind, persuasion; intention, purpose; wish, desire. —¶jd – Samkalpa Concept/Conceit, an Affective Formation of the Buddhi Intellect, the object of Attachment to the Chitta; the source of the Manas Mind. It may be a Concept like Buddhi, Chitta, or Ahamkâra, or it may be a Conceit, a cluster of Samkalpa Concepts. It is the means whereby the Living Jîva has Samvitti Cognition in the Chit-Consciousness. —<cit-saMvittyA ^ucyate jIvaH saMkalpAt sa mano bhavet | buddhiz cittam ahaMkAro mAyA ^ityAdy abhidhaM tataH> y3067021 —
jd#>* —> #* —> # pAlya , pAlyam —¶cp –to be protected, guarded, kept, maintained, observed. —¶ap – पाल्य – See pAlanIya पालनीय. -ल्यम् See pAlana m पालनम्; उर्ध्वं वर्षसहस्रान्ते प्रजापाल्यमनन्तरम्. —
jd#>* —> #* —> # saMkathA —¶mw - end-comp., f. A) talk or conversation with (instr. with or without saha) or about (comp.) MBh. R. &c. ; accordance , agreement Cat. —¶jd – A Faery Tale, svapna^indrajAla-puravat~saMkathA ###y3062.005
jd#>* —> #* —> # avabhA —¶mw – ava-bhA shine down or upon. —¶jd – shines-forth, appears; bhrAntir evam anantA ^aho iyam ity avabhAsate ###y3062.002 —
jd#>* —> #* —> # pArAyaNa m — going over, reading through, perusing, studying; (esp.) reading a `purANa or causing it to be read; the whole, totality; (esp.) complete text, causing collection of; — parAyaNI - action; meditation; light; N. of the goddess Sârasvatî; — parAyaNika - one who goes through or studies; m. a lecturer, reader of the `purANas; a pupil, scholar – y3002.016; y4053.035 parAyaNa – parÂ-ÂyaNa —¶a – -अयण (अयन) — attached or devoted to, adhering to; depending on, subject to; intent on, solely devoted to or absorbed in (at the end of comp.); प्रभुर्धनपरायणः Bh.2.56; so मोह˚; अथ मोह-परायणा सती विवशा काम-वधूर्विबोधिता Ku.4.1; अग्निहोत्र˚ &c. being a protector (त्राता); अबर्हाश्चरणैर्हीनाः पूर्वेषां वः परायणाः Mb.1.23.4. parAyaNam – para-Ayana णम्) - the principal or highest objest, chief aim, best or last resort; एतत् परायणम् Praśna Up.1.1; तपसश्च परायणम् Rām.1.21.1; Mb.12.179.12. essence, sum. Ved. going away, departure, exit. —¶mw - final end or aim, last resort or refuge, principal object, chief matter, essence, summary (parAyaNaM >kR, to do one's utmost); (end-comp.; f. -A) making anything one's chief object, wholly devoted or destined to, engaged in, intent upon, filled or occupied with, affected or possessed by; principal, being the chief object or final aim; dependent on gen.); leading or conducive to gen.) parAyaNam - para-Ayana - going away, departure or way of departure, final end, last resort. —nArI p. - devoted to women —
jd#>* —> #* —> # nirNaya H —¶a – निर्णयः — Removing, removal. Complete ascertainment, decision, affirmation, determination, settlement; संदेह-निर्णयो जातः Ś.1.27; Ms.8.31,49;9.25; Y.2.1; हृदयं निर्णयमेव धावति Ki.2.29. Deduction, inference, conclusion, demonstration (in logic). Discussion, investigation, consideration; Sentence, verdict, judgment; बाहुवीर्याश्रिते मार्गे वर्तसे दीप्तनिर्णये Mb. 3.292.2; सर्वज्ञस्याप्येकाकिनो निर्णयाभ्युपगमो दोषाय M.1. (In Rhet.) Narration of events. Comp. — n. upamA उपमा adj. comparison based upon an inference; Kāv.2.27. -पादः a sentence, decree, verdict (in law). —¶mw – nirNayana m - taking off, removing; complete ascertainment, decision, determination, settlement; (in logic) deduction, inference, conclusion, demonstration; application of a conclusive argument; (in law) sentence, verdict (cf -pAda below); (in rhet.) narration of events; discussion, consideration (= vicAra); nirNaya ^upamA - a comparison based upon an inference. nirNaya - (in phil.) the subject of an argument, category, general head (one of the 5 members of an `adhikaraNa [q.v], the other being `vizaya or `saMzaya ` pUrvapakSa, `uttarapakSa or `siddhAnta, & `saMgati or `nirNaya). — y1033.001 —anirNaya — m. uncertainty, want of decision. — y2011.048 — nirnAyaka n. - settling, conclusive. —
jd#>* —> #* —> # virAma H —¶ap – विरामः — (a) Cessation, discontinuance; सुधां विना न प्रययुर्विरामम् Bh.2.8; प्रवृत्तस्याविरामे भवन्ती शासितव्या Mbh. (b) Rest, repose. End, termination, conclusion; आरामः कल्पवृक्षाणां विरामः सकलापदाम् Rāma-rakṣa.16; रजनिरिदानीभियमपि याति विरामम् Gīt.5; U.3.16; Māl.9.34. -3 Pause, stop. The stop or pause of the voice; वर्णानामपि मूर्च्छनान्तरगतं तारं विरामे मृदुम् Mk.3.5. A small oblique stroke placed under a consonant, usually at the end of a sentence. —
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y3062.DR1.0327 Canto 3.62: The Tale of Lîlâ: ON THE MEANING OF Daiva "FATE"
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CORRESPONDENCE 110328
On 9/18/2010 9:06 PM, Divya Chaitanya wrote:
3062.013
VA - although it seen as different, it is always in reality of Brahman, like imaginary picture in space (is not different from space), so fate is not different from Brahman.
Avinash-> The AB commentary gives a very different and correct interpretation: One can perhaps deduce the falsity of existence of Brahma (brahmasattAyAH vyabhicAraH anumIyate), or also writing in the sky (AkAze citralekhanam), but not any other explanation of the state of fate. Thus, a point is established by exaggeration!
3062.014 VA - by knowers starting with Brahma for understanding of ignorants of
the Self, destiny, which is brahman itself, is called this creation.
Avinash-> I agree, except "starting with Brahma " should probably
be "Brahma et al" - i.e. all great knowledgeable souls like Brahma
and others.
3062.017 VA - like in body different organs are seen, by lotosborn Brahma niyati etc like organs (are seen), being the nature of Cit. Avinash-> The word padmjatvena is misinterpreted. As limbs are seen in the body of one who possesses the body, the Fate etc. are seen as limbs by Brahma=brahma) in the role as the padmaja=brahmA, bue to the nature of Chit.
3062.019 VA - by which one is about to move or become enjoyer, one way or another, propelled necessary (to do so) is thought to be daiva (fate) Avinash-> The concept of Fate (daivadhIH) is (the idea) that materials ought to vibrate, one should end up using things, this should happen this way, this other otherwise etc. -- I often think that Fate is like grammar. It lays down rules based on experience, until they get violated. then a new rule is formulated! The language, however, is guided by the will of the speaker, often tempered with awareness of the known rules, but not always following them.
3062.021 VA - this is what makes human human, and by human effort it becomes to be, signifies existence so in two is the one self. ??? (it signifies existence and both fate and effort are one and not separate) Avinash-> By Fate is the human existence caused, while by human is the Fate created. As long as the world exists, the two exists, but they are truly one (ekAtmataya eva hi).
3062.025 VA - here is no intellect, no actions, no changes etc, no forms, it is totally timeless presented as future. Avinash-> If someone stays awaiting rewards from Fate as described in verse 24, then this is the verdict of the Fate on him. (This is stated at the end of verse 24 and explained here.) There shall be no intelligence, no actions, no formations, he will just stay so till the end of the world.
3062.028 VA - without efforts, it is just destiny, with efforts it becomes creation, not bringing results without efforts, and being result-bearing efforts themselves Avinash-> Fate is the name of the active force without efforts (pauruSa), but when combined with efforts, it becomes creative (sargagA). Fate is fruitless without action (apauruSAkArA), but is productive with it.
3062.029 VA - by destiny becoming silent, by absence of efforts becoming not doing, staying so, where goes vibrations of winds of prana, vital energy, of such a person? Avinash-> I agree, except a small grammar point: where go vibrations..
3062.030 VA - by efforts bringing pranas and actions to stop, and staying so (also with efforts), can such sadhu be called a free? Avinash-> I don't agree! It is actually contrasting the idea in verse 29. Here the achievement is attained through personal efforts and such a sAdhu is called liberated, but not the one who stops breathing just by being lazy and depending on fate. Thus the last rhetorical question is, "why is he called free?"