FM.2.9 ON KARMA AND PAURUSHA 1.MR05-06
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FM2009 ON KARMA AND PAURUSHA 1.MR05-06 .z43
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FM.2.9 ON KARMA AND PAURUSHA 1.MR05-06
sarga २.९
Canto 2.9
सर्ग २.९
राम उवाच ।
rAma* uvAca |
भगवन् सर्व.धर्म.ज्ञ प्रतिष्ठाम् अलम् आगतम् ।
bhagavan sarva.dharma-jJa pratiSThAm alam Agatam |
यल् लोके तद् वद ब्रह्मन् दैवम् नाम किम् उच्यते ॥२।९।१॥
yat_loke tat_vada brahman daivam nAma kim ucyate ||2|9|1||
पौरुषम् सर्व.कार्याणाम् कर्तृ राघव नेतरत् ।
pauruSam sarva.kAryANAm kartR rAghava na_itarat |
फल.भोक्तृ च सर्वत्र न दैवम् तत्र कारणम् ॥२।९।२॥
phala-bhoktR ca sarvatra na daivam tatra kAraNam ||2|9|02||
दैवम् न किम्चित् कुरुते न भुङ्क्ते न च विद्यते ।
daivam na kim.cit kurute na bhuGkte na ca vidyate |
न दृश्यते नाद्रियते केवलम् कल्पनेदृशी ॥२।९।३॥
na dRzyate na_A.driyate kevalam kalpanA_IdRzI ||2|9|3||
सिद्धस्य पौरुषेणेह फलस्य फल.शालिना ।
siddhasya pauruSeNa_iha phalasya phala-zAlinA |
शुभाशुभार्थ.सम्पत्तिर् दैवशब्देन कथ्यते ॥२।९।४॥
zubha.azubha~artha-sampatti:_"daiva"-zabdena kathyate ||2|9|04||
पौरुषोपनता नित्यम् इष्ट.अनिष्टस्य वस्तुनः ।
pauruSa~upanatA nityam iSTa.an.iSTasya vastuna: |
प्राप्तिर् इष्ता_अप्य् अनिष्टा वा दैवशब्देन कथ्यते ॥२।९।५॥
prApti:_iStA_api_an.iSTA vA "daiva"-zabdena kathyate ||2|9|05||
भावी स्व.वश्यम् एव_अर्थः पुरुषार्थ.एकसाधनः ।
bhAvI sva.vazyam eva_artha: puruSa.artha-eka.sAdhana: |
यः सो ऽस्मिंल् लोक.संघाते दैवशब्देन कथ्यते ॥२।९।६॥
ya: sa:_asmin_loka.saMghAte daiva-zabdena kathyate ||2|9|06||
ननु राघव लोकस्य कस्यचित् किम्चिद् एव हि ।
nanu rAghava lokasya kasya.cit kim.cit_eva hi |
दैवम् आकाश.रूपम् हि करोति न करोति च ॥२।९।७॥
daivam AkAza-rUpam hi karoti na karoti ca ||2|9|07||
पुरुषार्थस्य सिद्धस्य शुभाशुभ.फलोदये ।
puruSa~arthasya siddhasya zubha~a.zubha-phala~udaye |
इदम् इत्थम् स्थितम् इति या_उक्तिस् तद् दैवम् उच्यते ॥२।९।८॥
idam ittham sthitam iti yA_ukti:_tat_daivam ucyate ||2|9|08||
इत्थम् मम_अभवद् बुद्धिर् इत्थम् मे निश्चयो ह्य् आभूत् ।
ittham mama_abhavat_buddhi:_ittham me nizcaya: hi_AbhUt |
इति कर्म.फल.प्राप्तौ योक्तिस् तद् दैवम् उच्यते ॥२।९।९॥
iti karma-phala-prAptau yA_ukti:_tat_daivam ucyate ||2|9|09||
इष्टानिष्ट.फल.प्राप्ताव् इदम् इत्य् अस्य वाचकम् ।
iSTa~aniSTa-phala-prAptau_idam iti_asya vAcakam |
आश्वासना.मात्र.वचो दैवम् इत्य् एव कथ्यते ॥२।९।१०॥
AzvAsanA.mAtra-vaca:_daivam iti_eva kathyate ||2|9|10||
राम* उवाच ।
भगवन् सर्व.धर्म.ज्ञ यत् प्राक्कर्म.उपसम्चितम् ।
bhagavan sarva.dharma-jJa yat prAk-karma~upa.samcitam |
तद् दैवम् दैवम् इत्य् उक्तम् अपमृष्टम् कथम् त्वया ॥२।९।११॥
tat_daivam daivam iti_uktam apa.mRSTam katham tvayA ||2|9|11||
साधु राघव जानासि शृणु वक्ष्यामि ते_ऽखिलम् ।
sAdhu rAghava jAnAsi zRNu vakSyAmi te_akhilam |
दैवम् नास्ति_इति ते येन स्थिरा बुद्धिर् भविष्यति ॥२।९।१२॥
daivam na_asti_iti te yena sthirA buddhi:_bhaviSyati ||2|9|12||
या मनो.वासना पूर्वम् बभूव किल भूरिशः ।
yA mana:vAsanA pUrvam babhUva kila bhUri.za: |
सा_एव_इयम् कर्म.भावेन नृणाम् परिणतिम् गता ॥२।९।१३॥
sA_eva_iyam karma-bhAvena nRNAm pariNatim gatA ||2|9|13||
जन्तुर् यद् वासनो राम तत् कर्ता भवति क्षणात् ।
jantu:_yat_vAsana:_rAma tat kartA bhavati kSaNAt |
अन्य.कर्मान्य्_अभावश् चेत्य् एतन् न_एव_उपपद्यते ॥२।९।१४॥
anya-karmAni_abhAva:_ceti_etat_na_eva_upa.padyate ||2|9|14||
ग्राम.गो ग्रामम् आप्नोति पत्तनार्थी च पत्तनम् ।
grAma.ga:_grAmam Apnoti pattana~arthI ca pattanam |
यो यो यद् वासनस् तत्र स स प्रयतते सदा ॥२।९।१५॥
ya:_ya:_yat_vAsana:_tatra sa* sa* pra.yatate sadA ||2|9|15||
यद् एव तीव्र.संम्वेगाद् दृढम् कर्म कृतम् पुरा ।
yat_eva tIvra~samvegAt_dRDham karma kRtam purA |
तद् एव दैवशब्देन पर्यायेणेह कथ्यते ॥२।९।१६॥
tat_eva daiva-zabdena paryAyeNa_iha kathyate ||2|9|16||
एवम् कर्मस्थ.कर्माणि कर्म.प्रौढा स्व.वासना ।
evam karma.stha-karmANi karma-prauDhA sva.vAsanA |
वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥२।९।१७॥
vAsanA manasa:_na_anyA mana:_hi puruSa: smRta: ||2|9|17||
यद् दैवम् यानि कर्माणि कर्म साधो मनो हि तत् ।
yat_daivam yAni karmANi karma sAdho mana:_hi tat |
मनो हि पुरुषस् तस्माद् दैवम् नास्ति_इति निश्चयः ॥२।९।१८॥
mana:_hi puruSa:_tasmAt_daivam na_asti_iti nizcaya: ||2|9|18||
एष एव मनो-जन्तुर् यद् यत् प्रयतते हितम् ।
eSa* eva mana:-jantu:_yat_yat prayatate hitam |
कृतम् तत् तद् अवाप्नोति स्वत एव हि दैवतः ॥२।९।१९॥
kRtam tat tat_avApnoti svata:_eva hi daiva.ta: ||2|9|19||
मनश् चित्तम् वासना च कर्म दैवम् च निश्चयः ।
mana:_cittam vAsanA ca karma daivam ca nizcaya: |
राम दुर्.निश्चयस्य_एताः संज्ञाः सन्हिर् उदाहृताः ॥२।९।२०॥
rAma dur.nizcayasya_etA: saMjJA: sadbhi:_ud.AhRtA: ||2|9|20||
एवम् नामा हि पुरुषो दृढ.भावनया यथा ।
evam.nAmA hi puruSa:_dRDha-bhAvanayA yathA |
नित्यम् प्रयतते राम फलम् आप्नोत्य् अलम् यथा ॥२।९।२१॥
nityam prayatate rAma phalam Apnoti_alam yathA ||2|9|21||
एवम् पुरुष.कारेण सर्वम् एव रघूद्वह ।
evam puruSa-kAreNa sarvam eva raghu.udvaha |
प्राप्यते नेतरेन_इह तस्मात् स शुभदो ऽस्तु ते ॥२।९।२२॥
prApyate na_itarena_iha tasmAt sa* zubha.da:_astu te ||2|9|22||
राम* उवाच ।
प्राक्तनम् वासना.जालम् नियोजयति माम् यथा ।
prAktanam vAsanA-jAlam ni.yojayati mAm yathA |
मुने तथैव तिष्ठामि कृपण: किम् करोम्य् अहम् ॥२।९।२३॥
mune tatha_eva tiSThAmi kRpaNa: kim karomi_aham ||2|9|23||
वसिष्ठ* उवाच ।
अत एव हि राम त्वम् श्रेय: प्राप्नोति शाश्वतम् ।
ata:_eva hi rAma tvam zreya: pra.Apnoti zAzvatam |
स्व.प्रयत्न.उपनीतेन पौरुषेन_एव नान्यथा ॥२।९।२४॥
sva.prayatna~upanItena pauruSena_eva na_anyathA ||2|9|24||
द्विविधो वासना.व्यूहः शुभश् चैव_अशुभश् च ते ।
dvi.vidha:_vAsanA-vyUha: zubha:_ca_eva_a.zubha:_ca te |
प्राक्तनो विद्यते रामो द्वयोर् एकतरो ऽथवा ॥२।९।२५॥
prAktana:_vidyate rAma: dvayo:_ekatara:_athavA ||2|9|25||
वासनौघेन शुद्धेन तत्र चेद् अद्य नीयसे ।
vAsana.oghena zuddhena tatra cet_adya nIyase |
तत्.क्रमेण शुभेन_एव पदम् प्राप्स्यसि शाश्वतम् ॥२।९।२६॥
tat.krameNa zubhena_eva padam prApsyasi zAzvatam ||2|9|26||
अथ चेद् अशुभो भावस् त्वाम् योजयति सम्कटे ।
atha cet_a-zubha:_bhAva:_tvAm yojayati samkaTe |
प्राक्तनस् तद् असौ यत्नाज् जेतव्यो भवता बलात् ॥२।९।२७॥
prAktana:_tat_asau yatnAt_jetavya: bhavatA balAt ||2|9|27||
प्राज्ञश् चेतन.मात्रस् त्वम् न देहस् त्वम् जड-आत्मकः ।
prAjJa:_cetana-mAtra:_tvam na deha:_tvam jaDa-Atmaka: |
अन्येन चेतसा तत् ते चेत्यत्वम् क्व_इव विद्यते ॥२।९।२८॥
anyena cetasA tat te cetyatvam kva_iva vidyate ||2|9|28||
अन्यस् त्वाम् चेतयति चेत् तम् चेतयति को ऽपरः ।
anya:_tvAm cetayati cet tam cetayati ka:_apara: |
क इमम् चेतयत् तस्माद् अन्.अवस्था न वास्तवी ॥२।९।२९॥
ka:_imam cetayat tasmAt_anavasthA na vAstavI ||2|9|29||
शुभाशुभाभ्याम् मार्गाभ्याम् वहन्ती वासना.सरित् ।
zubha~azubhAbhyAm mArgAbhyAm vahantI vAsanA.sarit |
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥२।९।३०॥
pauruSeNa prayatnena yojanIyA zubhe pathi ||2|9|30||
अशुभेषु समाविष्टम् शुभेष्व् एव_अवतारय ।
a-zubheSu samAviSTam zubheSu_eva_avatAraya |
स्वम् मनः पुरुषार्थेन बलेन बलिनाम् वर ॥२।९।३१॥
svam mana: puruSArthena balena balinAm vara ||2|9|31||
अशुभाच् चालितम् याति शुभम् तस्माद् अपि_इतरत् ।
a.zubhAt_cAlitam yAti zubham tasmAt_api_itarat |
जन्तोश् चित्तम् तु शिशुवत् तस्मात् तच् चालयेद् बलात् ॥२।९।३२॥
janto:_cittam tu zizu.vat tasmAt tat_cAlayet_balAt ||2|9|32||
समता सान्त्वनेनाशु न द्राग् इति शनै: शनै: ।
samatA sAMtvanena_Azu na drAk.iti zanai: zanai: |
पौरुषेण_एव यत्नेन पालयेच् चित्त.बालकम् ॥२।९।३३॥
pauruSeNa_eva yatnena pAlayet_citta-bAlakam ||2|9|33||
वासना.ओघस् त्वया पूर्वम् अभ्यासेन घनीकृतः ।
vAsanA.ogha:_tvayA pUrvam abhyAsena ghanI.kRta: |
शुभो वा_अप्य् अशुभो वा_अपि शुभम् अद्य घनी.कुरु ॥२।९।३४॥
zubha:_vA_api_a.zubha:_vA_api zubham adya ghanI.kuru ||2|9|34||
प्राग्.अभ्यास.वशाद् याता यदा ते वासना.उदयम् ।
prAk.abhyAsa-vazAt_yAtA yadA te vAsanA-udayam |
तदा_अभ्यासस्य साफल्यम् विद्धि त्वम् अरि.मर्दन ॥२।९।३५॥
tadA_abhyAsasya sAphalyam viddhi tvam ari.mardana ||2|9|35||
इदानीम् अपि ते याति घनताम् वासना_अनघ ।
idAnIm api te yAti ghanatAm vAsanA_anagha |
अभ्यास.वशतस् तस्माच् छुभाभ्यासम् उपाहर ॥२।९।३६॥
abhyAsa-vazata:_tasmAt_zubha~abhyAsam upAhara ||2|9|36||
पूर्वे चेद् घनताम् याता नाभ्यासात् तव वासना ।
pUrve cet_ghanatAm yAtA na_abhyAsAt tava vAsanA |
वर्धिष्यते तु नेदानीम् अपि तात सुखी.भव ॥२।९।३७॥
vardhiSyate tu na_idAnIm api tAta sukhI.bhava ||2|9|37||
संदिग्धायाम् अपि भृशम् शुभाम् एव समाहर ।
saMdigdhAyAm api bhRzam zubhAm eva sam.Ahara |
अस्याम् तु वासना.वृद्धौ शुभाद् दोषो न कश्चन ॥२।९।३८॥
asyAm tu vAsanA-vRddhau zubhAt_doSa:_na ka:cana ||2|9|38||
यद्.यद् अभ्यस्यते लोके तन्मयेन_एवम् भूयते ।
yat.yat_abhyasyate loke tat.mayena_evam bhUyate |
इत्य् आ-कुमारम् प्राज्ञेषु दृष्टम् saMdeह.वर्जितम् ॥२।९।३९॥
iti_A-kumAram prAjJeSu dRSTam saMdeha-varjitam ||2|9|39||
शुभ.वासनया युक्तस् तद् अत्र भव भूतये ।
zubha-vAsanayA yukta:_tat_atra bhava bhUtaye |
परम् पौरुषम् आश्रित्य विजित्य_इन्द्रिय.पञ्चकम् ॥२।९।४०॥
param pauruSam Azritya vijitya_indriya-paJcakam ||2|9|40||
अव्युत्पन्न-मना यावद् भवान् अज्ञात-तत्.पदः ।
a.vyutpanna-manA yAvat_bhavAn_a.jJAta-tat.pada: |
गुरु.शास्त्र.प्रमाणैस् तु निर्णीतम् तावद् आचर ॥२।९।४१॥
guru-zAstra-pramANai:_tu nirNItam tAvat_Acara ||2|9|41||
ततः पक्व.कषायेण नूनम् विज्ञात.वस्तुना ।
tata: pakva-kaSAyeNa nUnam vijJAta-vastunA |
शुभो ऽप्य् असौ त्वया त्याज्यो वासना.ओघो निराधिना ॥२।९।४२॥
zubha:_api_asau tvayA tyAjya:_vAsanA.ogha:_nir.AdhinA ||2|9|42||
यद् अति.सुभगम् आर्य-सेवितम् तच्
yat_ati.subhagam Arya.sevitam tat*
छुभम् अनुसृत्य मनो.ज्ञ.भाव.बुद्धया ।
zubham anusRtya mana:jJa-bhAva-buddhayA |
अधिगमय पदम् सदा विशोकम्
adhigamaya padam sadA vizokam
तद् अनु तद् अप्य् अवमुच्य साधु तिष्ठ ॥२।९।४३॥
tat_anu tat_api_avamucya sAdhu tiSTha ||2|9|43||
॥
कर्म
karma
|
v
•
^
|
pauruSa
पौरुष
.
oॐm
FM.2.9
ON KARMA AND PERSONAL EFFORT
RÂMA said—
भगवन् सर्व.धर्म.ज्ञ प्रतिष्ठाम् अलम् आगतम् ।
bhagavan sarva.dharma-jJa pratiSThAm alam Agatam |
यल् लोके तद् वद ब्रह्मन् दैवम् नाम किम् उच्यते ॥२।९।१॥
yat_loke tat_vada brahman daivam nAma kim ucyate ||2|9|1||
.
pratiSThAm alam Agatam
having come to full tranquility
yat loke which in this world tad vada brahman tell me that, o brAhmaNa daivam nAma kim ucyate which they call daiva.
Lord,
you're the knower of all things,
perfect in your tranquility
:
what in the world exactly
is
this thing that people call daiva.Fate
?
bhagavan sarva.dharma-jJa pratiSThAm alam Agatam | yat_loke tat_vada brahman
daivam nAma kim ucyate
.
*AS. If it is so unreal, what exactly is it?
*sv. ...what do people really call god, fate or daivam?
*m. ... why is the well known fruit / consequence (of action) known as daivam'?
*vlm.1. ... kindly explain the true sense of destiny in popular use."
*jd.1 - pratiSThAm alam Agatam having come to full tranquility yat loke which in this world tad vada brahman tell me that, o brAhmaNa daivam nAma kim ucyate which they call daiva.
VASISHTHA said—
पौरुषम् सर्व.कार्याणाम् कर्तृ राघव नेतरत् ।
pauruSam sarva.kAryANAm kartR rAghava na_itarat |
फल.भोक्तृ च सर्वत्र न दैवम् तत्र कारणम् ॥२।९।२॥
phala-bhoktR ca sarvatra na daivam tatra kAraNam ||2|9|02||
.
pauruSam sarva.kAryANAm kartR rAghava na_itarat | phala-bhoktR ca sarvatra na daivam tatra kAraNam - x
.
rAma,
it's पौरुष.pauruSha alone that is
the doer of action,
and the enjoyer of its fruit.
Fate's
not
the cause of it.
*AS. daiva is nothing but an imaginative name given to the effects generated by past pauruṣa...
m. ... human effort ... *vlm. ... a man's activity ...
दैवम् न किम्चित् कुरुते न भुङ्क्ते न च विद्यते ।
daivam na kim.cit kurute na bhuGkte na ca vidyate |
न दृश्यते नाद्रियते केवलम् कल्पनेदृशी ॥२।९।३॥
na dRzyate na_A.driyate kevalam kalpanA_IdRzI ||2|9|3||
.
this
Fate
does nothing
:
it does not enjoy or know;
it's not attended.to
nor even seen
.
it's nothing but imagining
.
daivam na kimcit kurute
Fate does nothing at all
na bhuGkte it does not enjoy na ca vidyate nor does it know na dRzyate it is not experienced/seen (without darzana) na Adriyate it is not paid attention to/reverenced kevalam kalpanA IdRzI It is a sort of imagination.
*vwv.172. Fate does nothing. Only imagination is such.
*vlm. ... daivam' (providence) ... a mere imaginary thing ... neither seen nor regarded ...
*jd.3 - daivam na kimcit kurute Fate does nothing at all na bhuGkte it does not enjoy na ca vidyate nor does it know na dRzyate it is not experienced/seen (without darzana) na Adriyate it is not paid attention to/reverenced kevalam kalpanA IdRzI It is a sort of imagination.
सिद्धस्य पौरुषेणेह फलस्य फल.शालिना ।
siddhasya pauruSeNa_iha phalasya phala-zAlinA |
शुभाशुभार्थ.सम्पत्तिर् दैवशब्देन कथ्यते ॥२।९।४॥
zubha.azubha~artha-sampatti:_"daiva"-zabdena kathyate ||2|9|04||
.
siddhasya - for the Siddha.Adept pauruSeNa_iha – by personal effort in.this.world phalasya phala-zAlinA – of fruit by the fruitbearer
zubha.azubha~artha-sampatti.$umfall – auspicious/inauspicious fortune -
"daiva"-zabdena kathyate – by the word "Fate" is called.
*sv. The fruition of self-effort by which one experiences the good and evil results of past action....
*vlm. The good and bad consequences of the efforts of great achievers are known by the word daivam'.
*vwv.176/4. The attainment of fortunate or unfortunate things of a result accomplished by fruitful human effort here (in this world), is described by the word "fate".
* siddhasya - for the Siddha.Adept pauruSeNa_iha – by personal effort in.this.world phalasya phala-zAlinA – of fruit by the fruitbearer zubha.azubha~artha-sampatti.$umfall – auspicious/inauspicious fortune -
"daiva"-zabdena kathyate – by the word "Fate" is called.
पौरुषोपनता नित्यम् इष्ट.अनिष्टस्य वस्तुनः ।
pauruSa~upanatA nityam iSTa~aniSTasya vastuna: |
प्राप्तिर् इष्ता_अप्य् अनिष्टा वा दैवशब्देन कथ्यते ॥२।९।५॥
prApti:_iStA_api_an.iSTA vA "daiva"-zabdena kathyate ||2|9|05||
.
"The substantial realitiy of things wished or unwished
is ever dependent on Personsl.Effort
–
so too is getting.them, whether wished or unwished"—
such is a description of Fate
.
*vwv. The attainment, whether desired or not, of objects wished or not, constantly happening thru human effort, is described by the word "fate".
*jd. Both Mitra and Swami.V cannot resist Morality. There is no "good" or "evil" in this verse.*sv. People also regard that as fate or daivam which characterises the good and evil nature of such results. *vlm.5. The wished for and unwished for consequences resulting from the good and bad deeds of human activity, are termed the effects of destiny by people.
* pauruSa~upanata.brot.about-A nityam.Ur.own/constantly- of the iSTa.wished/desired-an.un-iSTa.wished/desired-sya vastuna: - substantiality - prApti: - the getting - iStA_api_an.iSTA vA – whether wished or unwished - "daiva"-zabdena kathyate – by the word "Fate " is called.
भावी स्व.वश्यम् एव_अर्थः पुरुषार्थ.एकसाधनः ।
bhAvI sva.vazyam eva_artha: puruSa.artha-eka.sAdhana: |
यः सो ऽस्मिंल् लोक.संघाते दैवशब्देन कथ्यते ॥२।९।६॥
ya: sa:_asmin_loka.saMghAte daiva-zabdena kathyate ||2|9|06||
.
"What is about to be,
by your ownself controlled,
the goal of intense personal effort,
this
that is here in people's company*"
is
a description of daiva.Fate.
bhAvI sva.vazyam eva_artha: puruSa.artha-eka.sAdhana: | ya: sa:_asmin_loka.saMghAte daiva-zabdena kathyate
.
भावी स्व.वश्यम् एव_अर्थ:
The self.controlled thing that will surely happen,
पुरुषार्थ.एकसाधन: accomplished as one of the puruSa~artha Personal Goals य: स: अस्मिन् लोक.सम्घाते that which in this struggling world दैवशब्देन कथ्यते the word "daiva" is denoted.
* "company" - saMghAta indicates congregating or merging.together, all too often in war.
*vwv.178 – The attainment, whether desired or not, of objects wished for or not, constantly happening thru human effort, is described by the word "fate" among this multitude of men.
*AS. The things (artha:) that would happen (bhAvI) under one’s own control (svavazyam) and which can be only accomplished by intense effort (puruSArthaika.sAdhanaH) that in this world of people (asmin loka.samghAte) is described by the word Fate (daiva-zabdena kathyate )... Thus, samghAta is not always war!
*jd.6 - भावी स्व.वश्यम् एव_अर्थ: The self.controlled thing that will surely happen, पुरुषार्थ.एकसाधन: accomplished as one of the puruSa~artha Personal Goals य: स: अस्मिन् लोक.सम्घाते that which in this struggling world दैवशब्देन कथ्यते the word "daiva" is denoted.
ननु राघव लोकस्य कस्यचित् किम्चिद् एव हि ।
nanu rAghava lokasya kasya.cit kim.cit_eva hi |
दैवम् आकाश.रूपम् हि करोति न करोति च ॥२।९।७॥
daivam AkAza-rUpam hi karoti na karoti ca ||2|9|07||
.
now, Râghava, child of the raghu clan, - lokasya kasyacit - of whatever world - kimcid eva hi when/for whatever it may be - daivam AkAza-rUpam hi when/for Fate is a form of Space karoti na karoti ca it does and yet it doesn't do
.
*vlm.7 Truly, O Raghava, destiny, though empty as a void, appears to be real to somebody who thinks it to be an active agent, while others know it to be inactive.
*m. O rAghava, daivam' is formless space. There is nothing it can do or cannot do in this world.
*jd. nanu rAghava Now, rAghava lokasya kasyacit kimcid eva hi when there is nothing resembling reality daivam AkAza-rUpam hi when daiva is Space-form karoti na karoti ca it does and does not do neither does nor doesn't.
पुरुषार्थस्य सिद्धस्य शुभाशुभ.फलोदये ।
puruSa~arthasya siddhasya zubha~a.zubha-phala~udaye |
इदम् इत्थम् स्थितम् इति या_उक्तिस् तद् दैवम् उच्यते ॥२।९।८॥
idam ittham sthitam iti yA_ukti:_tat_daivam ucyate ||2|9|08||
.
puruSa~arthasya siddhasya - of a personal goal attained - zubha~azubha-phala~udaye - in yielding good or bad fruit - idam ittham sthitam iti - "this is thus established" - yA ukti: tat_daivam ucyate - such words define daiva.
when a personal goal is accomplished
and it yields fruit
good or bad
it is so
.
and they call it Fate
.
*vwv.180 – On the rising of the good or bad results of accomplished human effort, the statement that "this was established (or decreed) thus" is said to be fate.
*sv. When you see that 'this plant grows out of this seed'....
*vlm. ... a mere saying uttered by men upon the result of some good or bad effect of their actual exertion, that "it is this which has produced the other."
*jd.8 - puruSa~arthasya siddhasya - of a personal goal attained - zubha~azubha-phala~udaye - in yielding good or bad fruit - idam ittham sthitam iti - "this is thus established" - yA ukti: tat_daivam ucyate - such words define daiva.
इत्थम् मम_अभवद् बुद्धिर् इत्थम् मे निश्चयो ह्य् आभूत् ।
ittham mama_abhavat_buddhi:_ittham me nizcaya: hi_AbhUt |
इति कर्म.फल.प्राप्तौ योक्तिस् तद् दैवम् उच्यते ॥२।९।९॥
iti karma-phala-prAptau yA_ukti:_tat_daivam ucyate ||2|9|09||
.
when people get their karma-fruit
they say
–
"That's what I had in mind, I knew that that would happen."
they do not speak of daiva.Fate
.
nanu rAghava lokasya kasya.cit kim.cit_eva hi | daivam AkAza-rUpam hi karoti na karoti ca
.
*AS. Upon getting the fruit of one’s action (karma-phala-prAptau) when one starts saying (yoktis) "this popped into my mind (ittham mamAbhavad buddhir), thus I became resolute (ittham me nizcaya: hy AbhUt)", such talk is called Fate. Thus, here the talk of "mysterious actions or reactions" is also bundled under the title of Fate, even though the word Fate may not be used! Note that subject of both the sayings is not the person, but some abstract entity!
*vlm.9. It is my belief and I have known it for certain that, destiny is no more than the word uttered by people upon their attainment of the object of their exertions.
*m.9. When the fruits of action are obtained, people say I feel like this; I have decided like this'. This they call as daivam'.
इष्टानिष्ट.फल.प्राप्ताव् इदम् इत्य् अस्य वाचकम् ।
iSTa~aniSTa.phala-prAptau_idam iti_asya vAcakam |
आश्वासना.मात्र.वचो दैवम् इत्य् एव कथ्यते ॥२।९।१०॥
AzvAsanA.mAtra-vaca:_daivam iti_eva kathyate ||2|9|10||
.
wished or unwished,
whatever fruit they get,
people say
"This is my Fate!"
(as.if that were any consolation)
—
such is "daiva"
.
iSTa~aniSTa-phala-prAptau idam iti "wished-unwished-fruit-getting is this"
asya vAcakam so they say about it
AzvAsanA-mAtra-vacas merely a consoling word
daivam ity eva kathyate such is this daiva.
*m. When agreeable and disagreeable fruits occur people say I did not know. This is unexpected'. Such consoling words are called daivam'.
*vlm. Destiny is that word of consolation which is uttered by men, as significant of the good or evil which they meet with and which they call to be the effect of the other.
*jd.10 - iSTa~aniSTa-phala-prAptau idam iti "wished-unwished-fruit-getting is this" asya vAcakam so they say about it AzvAsanA-mAtra-vacas merely a consoling word daivam ity eva kathyate such is this daiva.
RÂMA remarked—
भगवन् सर्व.धर्म.ज्ञ यत् प्राक्कर्म.उपसम्चितम् ।
bhagavan sarva.dharma-jJa yat prAk-karma~upa.samcitam |
तद् दैवम् दैवम् इत्य् उक्तम् अपमृष्टम् कथम् त्वया ॥२।९।११॥
tat_daivam daivam iti_uktam apa.mRSTam katham tvayA ||2|9|11||
.
Lord, you know everything about the dharmic Way
and
you have said about Fate,
'Fate is prior stored karma'
:
don't you now contradict yourself
?
bhagavan sarva.dharma-jJa yat prAk-karma~upa.samcitam | tat_daivam daivam iti_uktam apa.mRSTam katham tvayA
.
*AS. On one hand, daiva is the result of prior actions, yet you say it does not exist! How so?
*m. ... you repeatedly said that 'daivam' is the accumulation of all past actions and their consequences... *vlm. ... your own assertion that destiny is the result of the stock of our former acts (of past life)?
*jd.11 – bhagavan Lord Bhagavan sarva.dharma-jJa who know the entire dharma Way yat 'What is prAk.karma~upasamcitam following from the accumulation of prior karma tat_daivam that is Fate' daivam iti uktam so you spoke of Fate katham how apamRSTam removed, contradicted— (there is a double sense here: removal of karma.s and contradiction of what vasiSTha has said) tvayA by you.
VASISHTHA said—
साधु राघव जानासि शृणु वक्ष्यामि ते_ऽखिलम् ।
sAdhu rAghava jAnAsi zRNu vakSyAmi te_akhilam |
दैवम् नास्ति_इति ते येन स्थिरा बुद्धिर् भविष्यति ॥२।९।१२॥
daivam na_asti_iti te yena sthirA buddhi:_bhaviSyati ||2|9|12||
.
Wise child of the clan of Raghu.Swift, you understand:
but listen and I'll tell you fully how there is no divine Fate,
whereby you'll become settled in your Feeling mind
.
*vlm.p.12.Vasishtha answered saying:— Well said, O Râma. You know everything. But hear me tell you the whole of it, whereby you will have a firm belief in the nonexistence of destiny.
*sAdhu rAghava Wise child of Raghu the Swift, jAnAsi.(you)knowing zRNu vakSyAmi te_akhilam listen and I'll tell you everything, | daivam na_asti_iti how there is no divine Fate, te yena you by such means sthirA buddhi:_bhaviSyati will become settled in your Intellect
या मनो.वासना पूर्वम् बभूव किल भूरिशः ।
yA mana:vAsanA pUrvam babhUva kila bhUri.za: |
सा_एव_इयम् कर्म.भावेन नृणाम् परिणतिम् गता ॥२।९।१३॥
sA_eva_iyam karma-bhAvena nRNAm pariNatim gatA ||2|9|13||
.
what was the Vâsanâ of Mind
previously
existed
kila bhUri.zas - in so many forms
it is just this
becoming thru the process of karma
having come to change/transformation
nRNAm of/for human beings.
*m. Whichever mental vAsanAs have arisen earlier (in earlier births) they will develop into the sense of fate or destiny in the present. • *vlm.13. All the various desires which men may have entertained in their minds before, even those come to be accounted as his deeds (or mental actions) at last.
*AB.jd. yad hi manasA dhyAyati tad vAcA vadati tat karmaNa karoti> 'What thinks with mind also speaks with Voice and acts with karma' iti zrute: ||2|9|
*jd.13 – yA manas-vAsanA What vAsanA Habit of manas mind pUrvam babhUva previously existed kila bhUri.zas in so many forms sA eva iyam just exactly that, karma-bhAvena by karma-becoming thru the process of karma, gatA pariNatim comes-to maturity/consequence nRNAm of/for human beings.
जन्तुर् यद् वासनो राम तत् कर्ता भवति क्षणात् ।
jantu:_yat_vAsana:_rAma tat kartA bhavati kSaNAt |
अन्य.कर्मान्य्_अभावश् चेत्य् एतन् न_एव_उपपद्यते ॥२।९।१४॥
anya-karmAni_abhAva:_ceti_etat_na_eva_upa.padyate ||2|9|14||
.
a person with this vAsanA conditioning,
rAma,
becomes a Doer because.of it;
but without prior karmas,
it is not so
.
jantu:_yat_vAsana:_rAma tat kartA bhavati kSaNAt | anya-karmAni_abhAva: ceti etat_na_eva_upa.padyate
.
A person with a vAsanA, rAma, तत् भवति कर्ता क्षणात् he becomes a Doer at once चेति अभावः अन्य.कर्मानि but in the absence of different karma.s एतत् न एव उपपद्यते this not at all arises, happens.
*AS. Whatever is the desire of a person O rAma, immediately he acts upon it. If (on the other hand), he is occupied with another action (anyakarmA) or is in a different frame of mind (anyabhAvazaca), this does not arise (etan naivopapadyate). The last phrase can also be translated as "this is not applicable". In other words, one way to stay away from uncontrolled lust is to occupy yourself with other deeds or thoughts!
*jd. This is reading वासना vAsanA as "desire"; but desire is only one sort of vAsanA; aversion is another sort.
*m.14. O rAma, man becomes the agent of vAsanA at a given point of time. When another action is absent, there is no other justification.
*vlm.14. All animals are seen also to act according to their desires, and to do nothing to which an inclination was wanting in their natures.
*AS. Note that yadvAsana is an adjective of jantu! Thus first line says "Whatever is the desire of a person (janyur [???] yadvAsana: ), O rAma, immediately he acts upon it." The second line says: "If (on the other hand), he is occupied with another action (anyakarmA) or is in a different frame of mind (anyabhAvazaca), this does not arise (etan naivopapadyate). The last phrase can also be translated as "this is not applicable". In other words, one way to stay away from uncontrolled lust is to occupy yourself with other deeds or thoughts!
*jd.14 - जन्तु: यत् वासन: राम A person with a vAsanA, rAma, तत् भवति कर्ता क्षणात् he becomes a Doer at once चेति अभावः अन्य.कर्मानि but in the absence of different karma.s एतत् न एव उपपद्यते this not at all arises, happens.
ग्राम.गो ग्रामम् आप्नोति पत्तनार्थी च पत्तनम् ।
grAma.ga:_grAmam Apnoti pattana~arthI ca pattanam |
यो यो यद् वासनस् तत्र स स प्रयतते सदा ॥२।९।१५॥
ya:_ya:_yat_vAsana:_tatra sa* sa* pra.yatate sadA ||2|9|15||
.
headed for town, you get to town;
seeking the city, you get there
:
whatever sort of vAsanA it is,
that's what it strives to be
.
grAma.ga:_grAmam Apnoti pattana~arthI ca pattanam | ya:_ya:_yat_vAsana:_tatra sa* sa* pra.yatate sadA
.
Headed for town, you get to town पत्तनार्थी च पत्तनम् seeking the city you get there यः यः यत् वासनः तत्र whatever sort of vAsanA is there, सः सः प्रयतते सदा that's what it strives to be.
*m. ... Whatever vAsanA' one has, he will be constrained by that always.
*vlm.p.15 As a villager goes to his village and a townsman goes to town, so it is the nature of desire to lead men to their particular acts.
*jd.15 – ग्राम-गः ग्रामम् आप्नोति Headed for town, you get to town पत्तनार्थी च पत्तनम् seeking the city you get there यः यः यत् वासनः तत्र whatever sort of vAsanA is there, सः सः प्रयतते सदा that's what it strives to be.
यद् एव तीव्र.संम्वेगाद् दृढम् कर्म कृतम् पुरा ।
yat_eva tIvra~samvegAt_dRDham karma kRtam purA |
तद् एव दैवशब्देन पर्यायेणेह कथ्यते ॥२।९।१६॥
tat_eva daiva-zabdena paryAyeNa_iha kathyate ||2|9|16||
.
whatever springs from karma.s firmly established long ago
that alone is what is to be understood by the word 'daiva'
.
yat_eva tIvra~samvegAt dRDham karma kRtam purA | tat_eva daiva-zabdena
paryAyeNa_iha kathyate
.
*vwv. Whichever firm action was performed formerly with intense force .... *m. Whatever action had been done with great anxiety and agitation in a determined manner in earlier times (including earlier births) .... *vlm.16. The keen and firm resolution with which an act was done in the former state of life ....
*jd.16 - yat eva whatever tIvra.samvegAt (arises) from the pervasive power of dRDham karma kRtam purA firm karma done previously tad eva daiva-zabdena that only by the word 'daiva' paryAyeNa iha kathyate accordingly here is meant.
एवम् कर्मस्थ.कर्माणि कर्म.प्रौढा स्व.वासना ।
evam karma.stha-karmANi karma-prauDhA sva.vAsanA |
वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥२।९।१७॥
vAsanA manasa:_na_anyA mana:_hi puruSa: smRta: ||2|9|17||
.
thus the karmas,
following the law of karma,
become ripe karma of a particular vAsanA.Latency
.
the vAsanA.s are not other than Mind,
and Mind is seen to be the Person
.
evam karma.stha-karmANi karma-prauDhA sva.vAsanA | vAsanA manasa:_na_anyA mana:_hi puruSa: smRta:
.
*sv.9.17 Such is the course of action: action is non-different from the most potent among latent tendencies, and these tendencies are non-different from the mind and the man is non-different from the mind!
*m.17. Thus all actions are being done. Action is the full expression of one's vAsanA. vAsanA is mind nothing else. And mind is regarded as purusha' (being, person).
यद् दैवम् यानि कर्माणि कर्म साधो मनो हि तत् ।
yat_daivam yAni karmANi karma sAdho mana:_hi tat |
मनो हि पुरुषस् तस्माद् दैवम् नास्ति_इति निश्चयः ॥२।९।१८॥
mana:_hi puruSa:_tasmAt_daivam na_asti_iti nizcaya: ||2|9|18||
.
what is called "Fate" is these karmas
.
but karma,
sAdhu,
is just that Mind
and Mind is the Person
.
other than that,
certainly there is no such thing as Fate
.
yat_daivam yAni karmANi karma sAdho mana:_hi tat | mana:_hi puruSa:_tasmAt daivam na_asti_iti nizcaya:
.
*m.18. What is called daivam' is action (karma). Action is mind. This mind is purusha'. And so it is established that there is nothing like daivam'.
*vlm.18. The mind is the soul and cause of all acts which they call the doings of destiny, certainly there is no other thing as destiny beside the mind.
*jd.18 - yat daivam yAni karmANi What is called "daiva" is these karma.s karma sAdho manas hi tat but karma, o sAdhu, is just that mind manas hi puruSa: tasmAt and mind is the Person, thus daivam na asti iti nizcaya: certainly there is no such thing as Fate.
एष एव मनो-जन्तुर् यद् यत् प्रयतते हितम् ।
eSa* eva mana:-jantu:_yat_yat prayatate hitam |
कृतम् तत् तद् अवाप्नोति स्वत एव हि दैवतः ॥२।९।१९॥
kRtam tat tat_avApnoti svata:_eva hi daiva.ta: ||2|9|19||
.
it's only the Mind-person that strives
for its own benefit
.
whatever it has done,
it gets fruit from
its own.self,
and that's its
"Fate"
.
eSa* eva mana:-jantu:_yat_yat prayatate hitam | kRtam tat tat_avApnoti svata:_eva hi daiva.ta:
.
m. ... by one's own godliness.
*vlm.19. This mind is verily the living soul, which acts as it desires, and enjoys accordingly the fruits thereof, and is same with destiny.
*jd.19 – eSa eva mano jantur This very manas mind is the person yad yAt prayatate hitam whatever good purpose it strives for kRtam tat tad avApnoti doing thatever it gets sva-tas eva hi daivata: so you are your own Fate
मनश् चित्तम् वासना च कर्म दैवम् च निश्चयः ।
mana:_cittam vAsanA ca karma daivam ca nizcaya: |
राम दुर्.निश्चयस्य_एताः संज्ञाः सन्हिर् उदाहृताः ॥२।९।२०॥
rAma dur.nizcayasya_etA: saMjJA: sadbhi:_ud.AhRtA: ||2|9|20||
.
manas.Mind
–
when
citta.Affection, and vAsanA.Trace
are thought to be
karma, and daiva.Fate,
rAma,
–
is said
by the wise
to be misunderstood
.
mana:_cittam vAsanA ca karma daivam ca nizcaya: | , Râma, dur.nizcayasya_etA: saMjJA: sadbhi:_ud.AhRtA:
.
*AS. manas cittam vAsanA ca (mind (described) as vAsanA and citta) (and) karma daivam ca nizcaya: (karma (described ) as Fate and resolution ), O rAma, these are all terms from mistaken assertions (dur-nizcayasya); so say the wise. • Thus, I am proposing that there are two groups of words here. Thus the actions of the mind are misconstrued and the concept of karma is misinterpreted.
*sv.9.20 One cannot definitely determine whether categories like mind, latent tendencies, action and fate (daivam) are real or unreal: hence, the men of wisdom have alluded to them symbolically.
*m.20. O rAma, mind, the sense mind, vAsanA, fate, daivam' are synonyms, accepted by an unregenerate person, according to our understanding.
*vlm.20. Know rAma that the mind, the heart, desire, action and destiny are.synonymous terms, and applied by the virtuous to the unascertainable soul {evolved in these forms).
*jd.20 – mana:_cittam vAsanA ca Mind, Affection, vAsanA karma daivam ca nizcaya: karma, and daiva, the beliefs rAma o rAma dur-nizcayasya of the misguided etA: samjJA: sadbhir udAhRtA: these definitions are declared by the wise
एवम् नामा हि पुरुषो दृढ.भावनया यथा ।
evam.nAmA hi puruSa:_dRDha-bhAvanayA yathA |
नित्यम् प्रयतते राम फलम् आप्नोत्य् अलम् यथा ॥२।९।२१॥
nityam prayatate rAma phalam Apnoti_alam yathA ||2|9|21||
.
this is how it happens,
rAma
:
wherever you fix your thoughts,
whatever you strive for,
that is the fruit which you finally get
.
evam.nAmA hi puruSa:_dRDha-bhAvanayA yathA | nityam prayatate rAma phalam Apnoti_alam yathA
.
*m.21. O rAma, such a person will obtain the fruits the way he pursues with determination.
*vlm. Now whatever the so named soul undertakes to do continually and with a firm resolution, it obtains the fruit thereof accordingly.
*jd.21 - evam‑nAmA: hi puruSa: For being such a person dRDha-bhAvanayA yathA as thru settled contemplationnityam prayatate rAma he ever strives for, o rAma phalam Apnoty alam yathA thus fruit enough he gets.
एवम् पुरुष.कारेण सर्वम् एव रघूद्वह ।
evam puruSa-kAreNa sarvam eva raghu.udvaha |
प्राप्यते नेतरेन_इह तस्मात् स शुभदो ऽस्तु ते ॥२।९।२२॥
prApyate na_itarena_iha tasmAt sa* zubha.da:_astu te ||2|9|22||
.
so only from personal work,
best of the raghus,
does good come to you;
there is no other way
.
may your good efforts prosper you
!
evam puruSa-kAreNa sarvam eva raghu.udvaha | prApyate na_itarena_iha tasmAt sa* zubha.da:_astu te
.
Thus by personal work सर्वम् एव all only रघूद्वह o best of raghus प्राप्यते is got न इतरेन इह not by other means in this world तस्मात् स शुभ.दो_अस्तु ते therefore let it fortune-giver be to you.
*vlm.p.22 O support of Raghu’s race, it is by means of the activity or effort of the soul, and by no other means, that the soul obtains everything. May it lead you to your good only.
*m.22. ... only by human effort ....
*jd.22 - एवम् पुरुष.कारेण Thus by personal work सर्वम् एव all only रघूद्वह o best of raghus प्राप्यते is got न इतरेन इह not by other means in this world तस्मात् स शुभ.दो_अस्तु ते therefore let it fortune-giver be to you.
RÂMA said—
प्राक्तनम् वासना.जालम् नियोजयति माम् यथा ।
prAktanam vAsanA-jAlam ni.yojayati mAm yathA |
मुने तथैव तिष्ठामि कृपण: किम् करोम्य् अहम् ॥२।९।२३॥
mune tatha_eva tiSThAmi kRpaNa: kim karomi_aham ||2|9|23||
.
the net of prior vAsanA has got me in its hold, muni
.
I come to you a beggar
:
tell me what I'm supposed to do
!
prAktanam vAsanA-jAlam ni.yojayati mAm yathA | mune tatha_eva tiSThAmi kRpaNa: kim karomi_aham
.
*vlm.p.23 Râma said, "Being caught in the net of my pre-existent desire, I remain a captive to them and do as they lead me to. Say then, O sage, what else I can do?"
*AS. So, the former desire complex controls me! What can I do but follow them? SV. ... impel me to act in the present, where is freedom of action?
VASISHTHA said—
अत एव हि राम त्वम् श्रेय: प्राप्नोति शाश्वतम् ।
ata* eva hi rAma tvam zreya: pra.Apnoti zAzvatam |
स्व.प्रयत्न.उपनीतेन पौरुषेन_एव नान्यथा ॥२।९।२४॥
sva.prayatna~upanItena pauruSena_eva na_anyathA ||2|9|24||
.
just so it is,
even for you, rAma,
your own prosperity comes from your own effort, from your pauruSha,
and not otherwise
.
ata:_eva hi rAma tvam zreya: pra.Apnoti zAzvatam | sva.prayatna~upanItena pauruSena_eva na_anyathA
.
*vlm. ... you will be able to reach to your lasting good,
if you will but exert your activity for it,
without which there is no other way to it.
*m. ... you will get permanent happiness by your effort ... by no other way.
*jd.24 – अतः एव हि राम त्वम् Hence even for you, rAma, श्रेयः प्राप्नोति शाश्वतम् prosperity gets eternally स्व.प्रयत्न.उपनीतेन led to it by your own effort पौरुषेन इव न अन्यथा by pauruSa not otherwise.
द्विविधो वासना.व्यूहः शुभश् चैव_अशुभश् च ते ।
dvi.vidha:_vAsanA-vyUha: zubha:_ca_eva_a.zubha:_ca te |
प्राक्तनो विद्यते रामो द्वयोर् एकतरो ऽथवा ॥२।९।२५॥
prAktana:_vidyate rAma: dvayo:_ekatara:_athavA ||2|9|25||
.
there are two sorts of vAsanA
:
good and bad
.
the prior of the two is seen to be so,
or else the other
.
dvi.vidha:_vAsanA-vyUha: zubha:_ca_eva_a.zubha:_ca te | prAktana: vidyate rAma: dvayo:_ekatara:_athavA
.
*AS. One or both can be from the former life, following the auspicious one leads to the desirable stable state. If the former inauspicious one causes you to face problems, then by force, you have to win over it.
*vlm.25. These desires are of two kinds, some leading to good and others to evil. Hence the desire of one's prior state must have been of one kind or other.
*AS. ... auspicious ones and inauspicious ones.
*jd.25 – dvi-vidha: vAsanA-vyUha: Twofold are the sorts of vAsanA zubha: ca eva azubha: ca te and these are the good sort and the bad sort prAktana: vidyate rAmo dvayor ekataro athavA or again prior vAsanA is part of a pair (with present).
वासनौघेन शुद्धेन तत्र चेद् अद्य नीयसे ।
vAsana.oghena zuddhena tatra cet_adya nIyase |
तत्.क्रमेण शुभेन_एव पदम् प्राप्स्यसि शाश्वतम् ॥२।९।२६॥
tat.krameNa zubhena_eva padam prApsyasi zAzvatam ||2|9|26||
.
if you surrender
to the flow of the flood of good vAsanAs,
and follow it,
rAma,
you are led
to
the eternal state
.
vAsana.oghena zuddhena tatra cet_adya nIyase | tat.krameNa zubhena_eva padam prApsyasi zAzvatam
.
*vlm.p.26 If pure desires guide you now, gradually you will be led by means of your good acts to attain the state of your lasting welfare.
*m. ... permanent good state.
*AS. One or both can be from the former life, following the auspicious one leads to the desirable stable state. If the former inauspicious one causes you to face problems, then by force, you have to win over it.
*jd.26 – krameNa zubhena eva in due course by such good tat padam prApsyasi zAzvatam that state you will attain eternally.
अथ चेद् अशुभो भावस् त्वाम् योजयति सम्कटे ।
atha cet_a-zubha:_bhAva:_tvAm yojayati samkaTe |
प्राक्तनस् तद् असौ यत्नाज् जेतव्यो भवता बलात् ॥२।९।२७॥
prAktana:_tat_asau yatnAt_jetavya: bhavatA balAt ||2|9|27||
.
but, then, if
your bad inclinations
lead you into parlous straits,
such prior effort must, by your hard work, be subdued by Your Grace
.
atha cet a.zubha: bhAva: Then if your feeling is bad
tvAm yojayati samkaTe it gets you into narrow straits
prAktana: tad asau balAt yatnAt the prior is, after strong effort,
jetavya: bhavatA is to be overcome by your Excellency
.
*vlm.p.27 But if wrong inclinations tend to lead you to difficulties, of necessity you must try your best to overcome such propensities.
*m. ... you should conquer those (vAsanAs) by strong effort.
*jd.27 - atha cet a.zubha: bhAva: Then if your feeling is bad tvAm yojayati samkaTe it gets you into narrow straits prAktana: tad asau balAt yatnAt the prior is, after strong effort, jetavya: bhavatA is to be overcome by your Excellency.
प्राज्ञश् चेतन.मात्रस् त्वम् न देहस् त्वम् जड-आत्मकः ।
prAjJa:_cetana-mAtra:_tvam na deha:_tvam jaDa-Atmaka: |
अन्येन चेतसा तत् ते चेत्यत्वम् क्व_इव विद्यते ॥२।९।२८॥
anyena cetasA tat te cetyatvam kva_iva vidyate ||2|9|28||
.
prAjJa:_cetana-mAtra:_tvam – wisdom is your mode of Affectivity -
na deha:_tvam jaDa-Atmaka: - not your body, an inert selfling -
anyena cetasA – by another's Affection -
tat te cetyatvam – that as your Affectivity -
kva_iva vidyate – wherever would be known.to.be
?
prAjJa: cetana-mAtras tvam You're just conscient intelligence,
na dehas tvam jaDAtmaka: not the inconscient body
anyena chetasA by another chetas Conscience
tat te cetyatvam kvA iva vidyate how is there anything to be conceived
?
*jd. the technical term (tt.) chetas refers to the affective process of citta.Affection, the work of cit.Consciousness.
*sv. You are indeed consciousness itself, not inert physical matter.
You are not impelled to action by anything other than yourself.
*m. Why then should you be mentally subordinate to another's?
*vlm.p.28 Râma, you are wise, perfectly intelligent, and composed of more than just a dull body. Now if you need another’s guidance to waken your intellect, then when is your own intelligence?
*jd.28 - prAjJa: cetana-mAtras tvam You're just conscient intelligence, na dehas tvam jaDAtmaka: not the inconscient body anyena chetasA by another chetas Conscience tat te cetyatvam kvA iva vidyate how is there anything to be conceived?
अन्यस् त्वाम् चेतयति चेत् तम् चेतयति को ऽपरः ।
anya:_tvAm cetayati cet tam cetayati ka:_apara: |
क इमम् चेतयत् तस्माद् अन्.अवस्था न वास्तवी ॥२।९।२९॥
ka* imam cetayat tasmAt_anavasthA na vAstavI ||2|9|29||
.
will someone else do your practice
?
who
will do the same for him
?
and who will do his work
?
there is nothing substantial here
.
anyas tvAm cetayati cet If another instructs you
tam cetayati ko apara: what other teaches him?
ka imam cetayat tasmAt and who teaches this one then
anavasthA na vAstavI fleeting not substantial
.
*vlm.29 If you would have someone else enlighten your understanding, then who was the other who illuminated him, and who is the other to illuminate that person also? Therefore, because no one is wholly devoid of understanding, let him improve it himself.
*AS. You are an intelligent active entity, not the material body only! Why would you be subject to control by another intelligence? Indeed, if there were such an entity then who would control it and who would control it and so on! It leads to an infinite regression.
*jd.29 – anyas tvAm cetayati cet If another instructs you tam cetayati ko apara: what other teaches him? ka imam cetayat tasmAt and who teaches this one then anavasthA na vAstavI fleeting not substantial.
शुभाशुभाभ्याम् मार्गाभ्याम् वहन्ती वासना.सरित् ।
zubha~azubhAbhyAm mArgAbhyAm vahantI vAsanA.sarit |
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥२।९।३०॥
pauruSeNa prayatnena yojanIyA zubhe pathi ||2|9|30||
.
zubha~azubhAbhyAm mArgAbhyAm by auspicious o&r inauspicious courses
vahantI vAsanA.sarit - flows the stream of Vâsanâ +
pauruSeNa prayatnena – by personal effort -
yojanIyA zubhe pathi – it is to.be.brot to the auspicious way
.
शुभाशुभाभ्याम् मार्गाभ्याम् In two different courses, good and bad, वहन्ती वासना.सरित् flows vAsanA River; पौरुषेण प्रयत्नेन by personal effort योजनीया शुभे पथि accordingly (it flows) in the good path.
*vlm.30 The currents of our desires flow between two channels of good and evil. It requires the exertion of our actions to turn them to the right course.
*jd.30 - शुभाशुभाभ्याम् मार्गाभ्याम् In two different courses, good and bad, वहन्ती वासना.सरित् flows vAsanA River; पौरुषेण प्रयत्नेन by personal effort योजनीया शुभे पथि accordingly (it flows) in the good path.
अशुभेषु समाविष्टम् शुभेष्व् एव_अवतारय ।
a-zubheSu samAviSTam zubheSu_eva_avatAraya |
स्वम् मनः पुरुषार्थेन बलेन बलिनाम् वर ॥२।९।३१॥
svam mana: puruSArthena balena balinAm vara ||2|9|31||
.
when taken by bad purposes, overtake them with better ones
.
use your own Mind for your goals,
by your own might,
best of the mighty
.
a-zubheSu samAviSTam zubheSu_eva_avatAraya | svam mana: puruSArthena balena balinAm vara
.
अ-शुभेषु समाविष्टम् When involved in bad purposes, शुभेषु एव_अवतारय overcome with good ones स्वम् मनः पुरुषार्थेन your own mind with your goal बलेन बलिनाम् वर forcefully, o best of the forceful.
*sv. strengthen the pure latent tendencies in preference to the impure ones.
*m.31. O best of mighty people, if your mind is running along bad course, turn it into the good course by strong personal striving.
*vlm.31. You who are the mightiest of the mighty, must exert the force of your activity to turn your mind to a profitable course from its direction to the profitless.
#viz -> #Aviz -> #samAviz -> #samAviSTa -adj.- entered together or at once, seized, occupied, possessed by or filled with (tena or comp.) • provided or endowed or furnished with (comp.) • taught or instructed in (tena) or by (tena).
*jd.31 - अ-शुभेषु समाविष्टम् When involved in bad purposes, शुभेषु एव_अवतारय overcome with good ones स्वम् मनः पुरुषार्थेन your own mind with your goal बलेन बलिनाम् वर forcefully, o best of the forceful.
अशुभाच् चालितम् याति शुभम् तस्माद् अपि_इतरत् ।
a.zubhAt_cAlitam yAti zubham tasmAt_api_itarat |
जन्तोश् चित्तम् तु शिशुवत् तस्मात् तच् चालयेद् बलात् ॥२।९।३२॥
janto:_cittam tu zizu.vat tasmAt tat_cAlayet_balAt ||2|9|32||
.
azubhAc cAlitam from the bad deterred
yAti zubham it comes to good
tasmAd api itarat and vice versa (from that to the other) janto: cittam tu zizuvat the Affection of a person, just like a child tasmAt tat cAlayed balAt is deterred by the use of force.
a person's citta.Affection
is
like a child,
that must be directed forcefully
from the bad to the good,
and not the opposite
.
*m. ... by forceful effort. And so if one guides it from bad to good, it will remain in the same direction.
*vlm. By directing the mind to the right way from the wrong, it will take the right course and so the vice versa. But as human mind is as (tender as) a child, it must not be employed by force (but gentle measures).
*AS. When pushed it moves from the inauspicious to the auspicious, and similarly in reverse; indeed, the mind of a living being is like a child. So, it must be forced to move (in the right direction). The idea is that you don’t "reason" with a child, just tell him what to do. I personally disagree with this philosophy (:-))
*sv. The impure ones have to be abandoned gradually and the mind turned away from them little by little, lest there should be violent reaction.
*AS. cAlita is more like "moved, pushed" in this context. The literal meaning is "made to move (cal)".
*AB. ... cAlitam nivAritam ... ||2|9|
#vArita - adj. - (fr. Caus.) warded off, prevented, hindered, impeded, restrained • forbidden.—adj. (fr. Caus.) concealed, hidden, covered, surrounded, obstructed mbh. KAv. &c. • prevented, prohibited, forbidden *KSS •• #vinivArita‑ -adj.- kept off, prevented, hindered, opposed • screened, covered.
*jd.32 – azubhAc cAlitam from the bat_deterred yAti zubham it comes to good tasmAd api itarat and vice versa (from that to the other) janto: cittam tu zizuvat the Affection of a person, just like a child tasmAt tat cAlayed balAt is deterred by the use of force.
समता सान्त्वनेनाशु न द्राग् इति शनै: शनै: ।
samatA sAMtvanena_Azu na drAk.iti zanai: zanai: |
पौरुषेण_एव यत्नेन पालयेच् चित्त.बालकम् ॥२।९।३३॥
pauruSeNa_eva yatnena pAlayet_citta-bAlakam ||2|9|33||
.
samatA sAntvanena Azu
Equanimity with comforting also
na drAg-iti zanai: zanai:
not suddenly but gradually
pauruSeNa eva yatnena only by personal effort pAlayet citta-bAlakam the citta-child is reared.
samatA Sameness
with comforting also
not suddenly but gradually
is the personal effort by which the citta-child is to be reared
.
* समता samatA Sameness, commonly translated "Equanimity", is the nearest to an ethical system to be found in YV.FM. like all the Technical Terms we are encountering, much more will be said of वासना vAsanA in Cantos to come.
*m.33. The child of mind should be consoled and comforted gradually by human effort.
*vlm.33. The training of the child like that of the mind, is effected slowly by gentleness an indulgence, and not by force and hurry.
*AB. samatA drAk zanais ||
*jd.33 – samatA sAntvanena Azu Equanimity with comforting also na drAg-iti zanai: zanai: not suddenly but gradually pauruSeNa eva yatnena only by personal effort pAlayet citta-bAlakam the citta-child is reared.
वासना.ओघस् त्वया पूर्वम् अभ्यासेन घनीकृतः ।
vAsanA.ogha:_tvayA pUrvam abhyAsena ghanI.kRta: |
शुभो वा_अप्य् अशुभो वा_अपि शुभम् अद्य घनी.कुरु ॥२।९।३४॥
zubha:_vA_api_a.zubha:_vA_api zubham adya ghanI.kuru ||2|9|34||
.
Vâsanâ.x-ogha.flood-:
tvayA.by.you pUrvam.firstly/formerly
abhyAsa.Practice-ena ghana.thick/cloud-I.kRta.done/made-: |
zubha.auspicious/lucky.x-:_or.else.x-_api.altho/even-.x-_a-non-zubha.auspicious/lucky.x-:_or.else_api.altho/even-
zubha.auspicious/lucky.x-m adya.now ghana.thick/cloud-I.kuru.U.shd.make/do .
vAsanA.oghas tvayA pUrvam
the flood of former vAsanA
abhyAsena ghanI-kRta: - by Practice has been concretized - zubha: vA api azubha: vA api - both the good ones and the bad ones - zubham adya ghanI-kuru - now consolidate the good ones.
thru your past practice the flood of vAsanA.s has solidified
—
both the good ones and the bad ones
.
now
you must concretize* the good
.
*jd. to make something घन ghana is to make it thick, in the way cold makes humidity a mist, a cloud, rain, frost, and ice. as a derivative of >han, to beat, it evokes milk thickened into cream, and beaten into butter. ghana stands between zUnya (void) and jaDa (solid, inert). a vAsanA is thickened by repetition of its source. it may be called a Habit or a Trace or an Engram in FM, but often will be left untranslated. its meaning will be clear from the context.
*m.34. You have frozen into solidity both good and bad vAsanAs thru constant practice. Now solidify good vAsanAs.
*vlm.34. You have already by your constant practice, got a mastery over all your good and bat_desires: you have hence forward to direct your tendencies to good only.
*jd.34 - vAsanA.oghas tvayA pUrvam - the flood of former vAsanA - abhyAsena ghanI-kRta: - by Practice has been concretized - zubha: vA api azubha: vA api - both the good ones and the bad ones - zubham adya ghanI-kuru - now consolidate the good ones.
प्राग्.अभ्यास.वशाद् याता यदा ते वासना.उदयम् ।
prAk.abhyAsa-vazAt_yAtA yadA te vAsanA-udayam |
तदा_अभ्यासस्य साफल्यम् विद्धि त्वम् अरि.मर्दन ॥२।९।३५॥
tadA_abhyAsasya sAphalyam viddhi tvam ari.mardana ||2|9|35||
.
prAk.abhyAsa-vazAt_yAtA from prior practice has arisen
yadA te vAsana~udayam when your uprisen
vAsanA tadA abhyAsasya sAphalyam then from fruitfulness of practice
viddhi tvam arimardana know this, foeSlayer
.
know this, FoeSlayer
:
it is thru your prior practice
that today's good vAsanA has borne the fruit
.
from prior practice has arisen yadA te vAsana~udayam when your uprisen vAsanA tadA abhyAsasya sAphalyam then from fruitfulness of practice viddhi tvam arimardana know this, foeSlayer.
*vlm.35. O victorious rAma! When by your pristine habits you have an aptitude to do what is good, learn that it is the result of your good nature.
*AB. udaya sAphalya ||2|9| udayam udbhavam ghanI-bhAvam i.a. ||2|9|
*m.35. Due to persistent practice only the earlier vAsanAs have arisen. O slayer of foes know therefore that practice yields fruits.
*jd.35 - from prior practice has arisen yadA te vAsana~udayam when your uprisen vAsanA tadA abhyAsasya sAphalyam then from fruitfulness of practice viddhi tvam arimardana know this, foeSlayer.
इदानीम् अपि ते याति घनताम् वासना_अनघ ।
idAnIm api te yAti ghanatAm vAsanA_anagha |
अभ्यास.वशतस् तस्माच् छुभाभ्यासम् उपाहर ॥२।९।३६॥
abhyAsa-vazata:_tasmAt_zubha~abhyAsam upAhara ||2|9|36||
.
right now,
dear boy,
vAsanA Conditioning is strengthening thru your regular practice
.
therefore make your practice good
.
idAnIm api te yAti ghanatAm vAsanA_anagha | abhyAsa-vazata:_tasmAt zubha~abhyAsam upAhara
.
*m.36. O sinless one, even now your vAsanAs are getting strong because of constant practice. And so, please promote good practices.
*vlm.36. O sinless rAma, your desires are at present lying dormant in your mind, and require some practice to be employed only to the doing of good.
*AB. idAnIm abhyAsa upAhR ||2|9|
*jd.36 - idAnIm api te At this very moment for you yAti ghanatAm vAsanA the vAsanA Conditioning is consolidating anagha o sinless one abhyAsa-vazatas because of your habitual practice tasmAt therefore zubha~abhyAsam upAhara pursue good practice.
पूर्वे चेद् घनताम् याता नाभ्यासात् तव वासना ।
pUrve cet_ghanatAm yAtA na_abhyAsAt tava vAsanA |
वर्धिष्यते तु नेदानीम् अपि तात सुखी.भव ॥२।९।३७॥
vardhiSyate tu na_idAnIm api tAta sukhI.bhava ||2|9|37||
.
if formerly it has come to thickening -
thru lack of practice
even so
your Vâsanâ will not grow
:
dear boy, be happy
!
pUrve cet_ghanatAm yAtA na_abhyAsAt tava vAsanA | vardhiSyate tu na_idAnIm api tAta sukhI.bhava
.
*VA: Past (bad) habitual vAsanA, if not practiced, will not grow. So be happy, my son
*AS. If you have no accumulated strong desire-flow, then you may be happy that it won’t grow more now. Actually, I tend to agree with VA (:-))
*m.37. My child, be happy. Neither your old nor the present vAsanAs will increase (in strength) due to nonpractice.
*vlm.37. If you will not exert yourself at present to improve your dormant desires by constant practice, you can never expect to be happy.
*m.37. My child, be happy. Neither your old nor the present vAsanAs will increase (in strength) due to nonpractice.
संदिग्धायाम् अपि भृशम् शुभाम् एव समाहर ।
saMdigdhAyAm api bhRzam zubhAm eva sam.Ahara |
अस्याम् तु वासना.वृद्धौ शुभाद् दोषो न कश्चन ॥२।९।३८॥
asyAm tu vAsanA-vRddhau zubhAt_doSa:_na ka:cana ||2|9|38||
.
when in doubt
make your best effort to nourish the good vAsanA
.
where the good grows no error can ensue
.
samdigdhAyAm when in doubt
api bhRzam however fierce
zubhAm eva samAhara incline to the good
asyAm tu vAsanA-vRddhau in the growth of this
vAsanA zubhAd doSo na kazcana from the good no fault whatever
.
*m. If you are in any doubt, acquire good vAsanA.s and practice them.
*vlm. When it is doubtful (to know the nature of the innate propensity), do you incline to what is good, and as you thrive in this, you shall have no evil to fear.
*jd.38 - samdigdhAyAm when in doubt api bhRzam however fierce zubhAm eva samAhara incline to the good asyAm tu vAsanA-vRddhau in the growth of this vAsanA zubhAd doSo na kazcana from the good no fault whatever.
यद्.यद् अभ्यस्यते लोके तन्मयेन_एवम् भूयते ।
yat.yat_abhyasyate loke tat.mayena_evam bhUyate |
इत्य् आ-कुमारम् प्राज्ञेषु दृष्टम् saMdeह.वर्जितम् ॥२।९।३९॥
iti_A-kumAram prAjJeSu dRSTam saMdeha-varjitam ||2|9|39||
.
by whatever is repeatedly studied in.this.world
that mode is brot.about
:
so
from childhood
it has been seen among the wise
without a doubt
.
tan-mayena evam bhUyate in corresponding form appears
ity A-kumAram prAjJeSu so from childhood by the wise dRSTam samdeha-varjitam is seen, without a doubt.
*vlm. ... studying from childhood makes the learned free from error.
*sv. By encouraging the good tendencies to act repeatedly, strengthen them. The impure ones will weaken by disuse.
*jd.39 - tan-mayena evam bhUyate in corresponding form appears ity A-kumAram prAjJeSu so from childhood by the wise dRSTam samdeha-varjitam is seen, without a doubt.
शुभ.वासनया युक्तस् तद् अत्र भव भूतये ।
zubha-vAsanayA yukta:_tat_atra bhava bhUtaye |
परम् पौरुषम् आश्रित्य विजित्य_इन्द्रिय.पञ्चकम् ॥२।९।४०॥
param pauruSam Azritya vijitya_indriya-paJcakam ||2|9|40||
.
zubha-vAsanayA yukta: joined with auspicious Vâsanâ
tad atra bhava - that here you should be -
for bhUti.fortune/power-aye -
param pauruSam Azritya having recourse to perfect Paurusha
vijitya indriya-paJcakam conquering the five senses
.
*vlm.40. When you have the good will in you, you must accomplish your purpose, by means of your activity and subjection of the organs of your body.
*jd.40 - zubha-vAsanayA yukta: - joined with good vAsanA - tad atra bhava bhUtaye be for empowerment here - param pauruSam Azritya having recourse to perfect pauruSa - vijitya indriya-paJcakam - conquering the five senses.
अव्युत्पन्न-मना यावद् भवान् अज्ञात-तत्पदः ।
a.vyutpanna-manA yAvat_bhavAn_a.jJAta-tat.pada: |
गुरु.शास्त्र.प्रमाणैस् तु निर्णीतम् तावद् आचर ॥२।९।४१॥
guru-zAstra-pramANai:_tu nirNItam tAvat_Acara ||2|9|41||
.
a-non-vyutpanna.arisen/originated-mana:Mind -
yAvat.while -
So long as the mind is without experience
, Sir,
a-non-jJAta.Known-tat.that. pada
not knowing the state of That
but by the testimony of the Guru & the Shâstra
nirNIta.decided/confirmed-m
thus you should proceed.
.
*vlm. So long as your mind is imperfect and unacquainted with the state of divine truth, you must attend to your teacher, books and reasoning, and act according to their directions (in the paths of truth).
*jd.41 - a-vyutpanna-manA yAvad So long as the mind is without experience bhavAn your excellency a-jJAta-tat-pada: not knowing the state of That guru-zAstra-pramANai: tu then by the gurus and zAstra.s nirNItam tAvad Acara in the manner determined, journey
ततः पक्व.कषायेण नूनम् विज्ञात.वस्तुना ।
tata: pakva-kaSAyeNa nUnam vijJAta-vastunA |
शुभो ऽप्य् असौ त्वया त्याज्यो वासना.ओघो निराधिना ॥२।९।४२॥
zubha:_api_asau tvayA tyAjya:_vAsanA.ogha:_nir.AdhinA ||2|9|42||
.
tata:.therefore/after.that
pakva.cooked/ripe-kaSAya.x-eNa
nUnam.finally
by/with vijJAta.understood/known-vastu.substantiality.x-nA |
zubha.auspicious/lucky.x-:_api.altho/even-_asau.this.one tvayA.by.you tyAjya.abandoned-:
by/with Vâsanâ.ogha.flood-: nir.un-Adhi.anxiety-nA.x-
.
* derivs. of >pac (to cook) also refer to the maturing or ripening of concepts.
*vlm.42. Having first finished your acts and known the truth, you must abandon even your meritorious deeds, and all your desires with them.
*vlm.42. Having first finished your acts and known the truth, you must abandon even your meritorious deeds, and all your desires with them.
*jd.42 - pakva-kaSAyeNa thus by cooking the impurities nUnam vijJAta-vastunA then by understanding the reality zubha: api asau tvayA tyAjya: the good even by you are to be renounced vAsanA.ogha: nirAdhinA the flood of vAsanA, free from care.
यद् अति.सुभगम् आर्य-सेवितम् तच्
yat_ati.subhagam Arya.sevitam tat*
छुभम् अनुसृत्य मनो.ज्ञ.भाव.बुद्धया ।
zubham anusRtya mana:jJa-bhAva-buddhayA |
अधिगमय पदम् सदा विशोकम्
adhigamaya padam sadA vizokam
तद् अनु तद् अप्य् अवमुच्य साधु तिष्ठ ॥२।९।४३॥
tat_anu tat_api_avamucya sAdhu tiSTha ||2|9|43||
.
yat - what is -
ati.super/very-subhaga.beautiful/fortunate-m
.
Arya.sevitam tat – the service of noble people is that -
zubha.auspicious/lucky-m –
anusRtya
mana:jJa-bhAva-buddhayA |
adhigamaya
padam sadA vizokam
tat_anu
tat_api_avamucya
, Sâdhu, tiSTha.remain
.
it is super-auspicious to serve good people
.
That
is to be pursued
.
with buddhi.Intellect
approach
the ungrieving state
.
for one thing follows another, sAdhu
.
first forsake things,
then take your rest
.
*vlm. Having known by your good understanding, that the virtuous course led by honorable men is truly good, give particular attention to know the nature of God, then forsake even that (enquiry), and remain (silent) as a saint (muni).
*m.43. Thus attain that sorrowless state which is admired and worshipped by noble people with a pleasing and charming state of mind. Later give up even the good vAsanAs, abide in the supreme state.
*jd.43 - यद् अति-सुभगम् What is super-auspicious आर्य-सेवितम् तत् that is service of the best the Aryas, the Ur-Folk, the Urthlings शुभम् अनुसृत्य having pursued the good मनोज्ञ.भाव.बुद्धया with a knowledgable intellect अधिगमय approach पदम् सदा विशोकम् the ever griefless state तद् अनु तद् अपि the one follows the other अवमुच्य साधु तिष्ठ renouncing, o sAdhu, rest.
.
oॐm
.
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संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
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FM2009 ON KARMA AND PAURUSHA 1.MR05-06 .z43
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FM2009 ON KARMA AND PAURUSHA 1.MR05.06
सर्ग २.९
sarga २.९
राम उवाच ।
rAma* uvAca |
भगवन् सर्व.धर्म.ज्ञ प्रतिष्ठाम् अलम् आगतम् ।
bhagavan sarva.dharma.jJa pratiSThAm alam Agatam |
यल् लोके तद् वद ब्रह्मन् दैवम् नाम किम् उच्यते ॥२।९।१॥
yat_loke tat_vada brahman daivam nAma kim ucyate ||2|9|1||
पौरुषम् सर्व.कार्याणाम् कर्तृ राघव नेतरत् ।
pauruSam sarva.kAryANAm kartR rAghava na_itarat |
फल.भोक्तृ च सर्वत्र न दैवम् तत्र कारणम् ॥२।९।२॥
phala.bhoktR ca sarvatra na daivam tatra kAraNam ||2|9|02||
दैवम् न किम्चित् कुरुते न भुङ्क्ते न च विद्यते ।
daivam na kim.cit kurute na bhuGkte na ca vidyate |
न दृश्यते नाद्रियते केवलम् कल्पनेदृशी ॥२।९।३॥
na dRzyate na_A.driyate kevalam kalpanA_IdRzI ||2|9|3||
सिद्धस्य पौरुषेणेह फलस्य फल.शालिना ।
siddhasya pauruSeNa_iha phalasya phala.zAlinA |
शुभाशुभार्थ.सम्पत्तिर् दैवशब्देन कथ्यते ॥२।९।४॥
zubha.azubha.artha.sampatti:_"daiva".zabdena kathyate ||2|9|04||
पौरुषोपनता नित्यम् इष्ट.अनिष्टस्य वस्तुनः ।
pauruSa.upanatA nityam iSTa.an.iSTasya vastuna: |
प्राप्तिर् इष्ता_अप्य् अनिष्टा वा दैवशब्देन कथ्यते ॥२।९।५॥
prApti:_iStA_api_an.iSTA vA "daiva".zabdena kathyate ||2|9|05||
भावी स्व.वश्यम् एव_अर्थः पुरुषार्थ.एकसाधनः ।
bhAvI sva.vazyam eva_artha: puruSa.artha.eka.sAdhana: |
यः सो ऽस्मिंल् लोक.संघाते दैवशब्देन कथ्यते ॥२।९।६॥
ya: sa:_asmin_loka.saMghAte daiva.zabdena kathyate ||2|9|06||
ननु राघव लोकस्य कस्यचित् किम्चिद् एव हि ।
nanu rAghava lokasya kasya.cit kim.cit_eva hi |
दैवम् आकाश.रूपम् हि करोति न करोति च ॥२।९।७॥
daivam AkAza.rUpam hi karoti na karoti ca ||2|9|07||
पुरुषार्थस्य सिद्धस्य शुभाशुभ.फलोदये ।
puruSa.arthasya siddhasya zubha.a.zubha.phala.udaye |
इदम् इत्थम् स्थितम् इति या_उक्तिस् तद् दैवम् उच्यते ॥२।९।८॥
idam ittham sthitam iti yA_ukti:_tat_daivam ucyate ||2|9|08||
इत्थम् मम_अभवद् बुद्धिर् इत्थम् मे निश्चयो ह्य् आभूत् ।
ittham mama_abhavat_buddhi:_ittham me nizcaya: hi_AbhUt |
इति कर्म.फल.प्राप्तौ योक्तिस् तद् दैवम् उच्यते ॥२।९।९॥
iti karma.phala.prAptau yA_ukti:_tat_daivam ucyate ||2|9|09||
इष्टानिष्ट.फल.प्राप्ताव् इदम् इत्य् अस्य वाचकम् ।
iSTa.aniSTa.phala.prAptau_idam iti_asya vAcakam |
आश्वासना.मात्र.वचो दैवम् इत्य् एव कथ्यते ॥२।९।१०॥
AzvAsanA.mAtra.vaca:_daivam iti_eva kathyate ||2|9|10||
राम* उवाच ।
भगवन् सर्व.धर्म.ज्ञ यत् प्राक्कर्म.उपसम्चितम् ।
bhagavan sarva.dharma.jJa yat prAk.karma.upa.samcitam |
तद् दैवम् दैवम् इत्य् उक्तम् अपमृष्टम् कथम् त्वया ॥२।९।११॥
tat_daivam daivam iti_uktam apa.mRSTam katham tvayA ||2|9|11||
साधु राघव जानासि शृणु वक्ष्यामि ते_ऽखिलम् ।
sAdhu rAghava jAnAsi zRNu vakSyAmi te_akhilam |
दैवम् नास्ति_इति ते येन स्थिरा बुद्धिर् भविष्यति ॥२।९।१२॥
daivam na_asti_iti te yena sthirA buddhi:_bhaviSyati ||2|9|12||
या मनो.वासना पूर्वम् बभूव किल भूरिशः ।
yA mana:vAsanA pUrvam babhUva kila bhUri.za: |
सा_एव_इयम् कर्म.भावेन नृणाम् परिणतिम् गता ॥२।९।१३॥
sA_eva_iyam karma.bhAvena nRNAm pariNatim gatA ||2|9|13||
जन्तुर् यद् वासनो राम तत् कर्ता भवति क्षणात् ।
jantu:_yat_vAsana:_rAma tat kartA bhavati kSaNAt |
अन्य.कर्मान्य्_अभावश् चेत्य् एतन् न_एव_उपपद्यते ॥२।९।१४॥
anya.karmAni_abhAva:_ceti_etat_na_eva_upa.padyate ||2|9|14||
ग्राम.गो ग्रामम् आप्नोति पत्तनार्थी च पत्तनम् ।
grAma.ga:_grAmam Apnoti pattana.arthI ca pattanam |
यो यो यद् वासनस् तत्र स स प्रयतते सदा ॥२।९।१५॥
ya:_ya:_yat_vAsana:_tatra sa* sa* pra.yatate sadA ||2|9|15||
यद् एव तीव्र.संम्वेगाद् दृढम् कर्म कृतम् पुरा ।
yat_eva tIvra.samvegAt_dRDham karma kRtam purA |
तद् एव दैवशब्देन पर्यायेणेह कथ्यते ॥२।९।१६॥
tat_eva daiva.zabdena paryAyeNa_iha kathyate ||2|9|16||
एवम् कर्मस्थ.कर्माणि कर्म.प्रौढा स्व.वासना ।
evam karma.stha.karmANi karma.prauDhA sva.vAsanA |
वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥२।९।१७॥
vAsanA manasa:_na_anyA mana:_hi puruSa: smRta: ||2|9|17||
यद् दैवम् यानि कर्माणि कर्म साधो मनो हि तत् ।
yat_daivam yAni karmANi karma sAdho mana:_hi tat |
मनो हि पुरुषस् तस्माद् दैवम् नास्ति_इति निश्चयः ॥२।९।१८॥
mana:_hi puruSa:_tasmAt_daivam na_asti_iti nizcaya: ||2|9|18||
एष एव मनो.जन्तुर् यद् यत् प्रयतते हितम् ।
eSa* eva mana:.jantu:_yat_yat prayatate hitam |
कृतम् तत् तद् अवाप्नोति स्वत एव हि दैवतः ॥२।९।१९॥
kRtam tat tat_avApnoti svata:_eva hi daiva.ta: ||2|9|19||
मनश् चित्तम् वासना च कर्म दैवम् च निश्चयः ।
mana:_cittam vAsanA ca karma daivam ca nizcaya: |
राम दुर्.निश्चयस्य_एताः संज्ञाः सन्हिर् उदाहृताः ॥२।९।२०॥
rAma dur.nizcayasya_etA: saMjJA: sadbhi:_ud.AhRtA: ||2|9|20||
एवम् नामा हि पुरुषो दृढ.भावनया यथा ।
evam.nAmA hi puruSa:_dRDha.bhAvanayA yathA |
नित्यम् प्रयतते राम फलम् आप्नोत्य् अलम् यथा ॥२।९।२१॥
nityam prayatate rAma phalam Apnoti_alam yathA ||2|9|21||
एवम् पुरुष.कारेण सर्वम् एव रघूद्वह ।
evam puruSa.kAreNa sarvam eva raghu.udvaha |
प्राप्यते नेतरेन_इह तस्मात् स शुभदो ऽस्तु ते ॥२।९।२२॥
prApyate na_itarena_iha tasmAt sa* zubha.da:_astu te ||2|9|22||
राम* उवाच ।
प्राक्तनम् वासना.जालम् नियोजयति माम् यथा ।
prAktanam vAsanA.jAlam ni.yojayati mAm yathA |
मुने तथैव तिष्ठामि कृपण: किम् करोम्य् अहम् ॥२।९।२३॥
mune tatha_eva tiSThAmi kRpaNa: kim karomi_aham ||2|9|23||
वसिष्ठ* उवाच ।
अत एव हि राम त्वम् श्रेय: प्राप्नोति शाश्वतम् ।
ata:_eva hi rAma tvam zreya: pra.Apnoti zAzvatam |
स्व.प्रयत्न.उपनीतेन पौरुषेन_एव नान्यथा ॥२।९।२४॥
sva.prayatna.upanItena pauruSena_eva na_anyathA ||2|9|24||
द्विविधो वासना.व्यूहः शुभश् चैव_अशुभश् च ते ।
dvi.vidha:_vAsanA.vyUha: zubha:_ca_eva_a.zubha:_ca te |
प्राक्तनो विद्यते रामो द्वयोर् एकतरो ऽथवा ॥२।९।२५॥
prAktana:_vidyate rAma: dvayo:_ekatara:_athavA ||2|9|25||
वासनौघेन शुद्धेन तत्र चेद् अद्य नीयसे ।
vAsana.oghena zuddhena tatra cet_adya nIyase |
तत्.क्रमेण शुभेन_एव पदम् प्राप्स्यसि शाश्वतम् ॥२।९।२६॥
tat.krameNa zubhena_eva padam prApsyasi zAzvatam ||2|9|26||
अथ चेद् अशुभो भावस् त्वाम् योजयति सम्कटे ।
atha cet_a.zubha:_bhAva:_tvAm yojayati samkaTe |
प्राक्तनस् तद् असौ यत्नाज् जेतव्यो भवता बलात् ॥२।९।२७॥
prAktana:_tat_asau yatnAt_jetavya: bhavatA balAt ||2|9|27||
प्राज्ञश् चेतन.मात्रस् त्वम् न देहस् त्वम् जड.आत्मकः ।
prAjJa:_cetana.mAtra:_tvam na deha:_tvam jaDa.Atmaka: |
अन्येन चेतसा तत् ते चेत्यत्वम् क्व_इव विद्यते ॥२।९।२८॥
anyena cetasA tat te cetyatvam kva_iva vidyate ||2|9|28||
अन्यस् त्वाम् चेतयति चेत् तम् चेतयति को ऽपरः ।
anya:_tvAm cetayati cet tam cetayati ka:_apara: |
क इमम् चेतयत् तस्माद् अन्.अवस्था न वास्तवी ॥२।९।२९॥
ka:_imam cetayat tasmAt_anavasthA na vAstavI ||2|9|29||
शुभाशुभाभ्याम् मार्गाभ्याम् वहन्ती वासना.सरित् ।
zubha.azubhAbhyAm mArgAbhyAm vahantI vAsanA.sarit |
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥२।९।३०॥
pauruSeNa prayatnena yojanIyA zubhe pathi ||2|9|30||
अशुभेषु समाविष्टम् शुभेष्व् एव_अवतारय ।
a.zubheSu samAviSTam zubheSu_eva_avatAraya |
स्वम् मनः पुरुषार्थेन बलेन बलिनाम् वर ॥२।९।३१॥
svam mana: puruSArthena balena balinAm vara ||2|9|31||
अशुभाच् चालितम् याति शुभम् तस्माद् अपि_इतरत् ।
a.zubhAt_cAlitam yAti zubham tasmAt_api_itarat |
जन्तोश् चित्तम् तु शिशुवत् तस्मात् तच् चालयेद् बलात् ॥२।९।३२॥
janto:_cittam tu zizu.vat tasmAt tat_cAlayet_balAt ||2|9|32||
समता सान्त्वनेनाशु न द्राग् इति शनै: शनै: ।
samatA sAMtvanena_Azu na drAk.iti zanai: zanai: |
पौरुषेण_एव यत्नेन पालयेच् चित्त.बालकम् ॥२।९।३३॥
pauruSeNa_eva yatnena pAlayet_citta.bAlakam ||2|9|33||
वासना.ओघस् त्वया पूर्वम् अभ्यासेन घनीकृतः ।
vAsanA.ogha:_tvayA pUrvam abhyAsena ghanI.kRta: |
शुभो वा_अप्य् अशुभो वा_अपि शुभम् अद्य घनी.कुरु ॥२।९।३४॥
zubha:_vA_api_a.zubha:_vA_api zubham adya ghanI.kuru ||2|9|34||
प्राग्.अभ्यास.वशाद् याता यदा ते वासना.उदयम् ।
prAk.abhyAsa.vazAt_yAtA yadA te vAsanA.udayam |
तदा_अभ्यासस्य साफल्यम् विद्धि त्वम् अरि.मर्दन ॥२।९।३५॥
tadA_abhyAsasya sAphalyam viddhi tvam ari.mardana ||2|9|35||
इदानीम् अपि ते याति घनताम् वासना_अनघ ।
idAnIm api te yAti ghanatAm vAsanA_anagha |
अभ्यास.वशतस् तस्माच् छुभाभ्यासम् उपाहर ॥२।९।३६॥
abhyAsa.vazata:_tasmAt_zubha.abhyAsam upAhara ||2|9|36||
पूर्वे चेद् घनताम् याता नाभ्यासात् तव वासना ।
pUrve cet_ghanatAm yAtA na_abhyAsAt tava vAsanA |
वर्धिष्यते तु नेदानीम् अपि तात सुखी.भव ॥२।९।३७॥
vardhiSyate tu na_idAnIm api tAta sukhI.bhava ||2|9|37||
संदिग्धायाम् अपि भृशम् शुभाम् एव समाहर ।
saMdigdhAyAm api bhRzam zubhAm eva sam.Ahara |
अस्याम् तु वासना.वृद्धौ शुभाद् दोषो न कश्चन ॥२।९।३८॥
asyAm tu vAsanA.vRddhau zubhAt_doSa:_na ka:cana ||2|9|38||
यद्.यद् अभ्यस्यते लोके तन्मयेन_एवम् भूयते ।
yat.yat_abhyasyate loke tat.mayena_evam bhUyate |
इत्य् आ.कुमारम् प्राज्ञेषु दृष्टम् saMdeह.वर्जितम् ॥२।९।३९॥
iti_A.kumAram prAjJeSu dRSTam saMdeha.varjitam ||2|9|39||
शुभ.वासनया युक्तस् तद् अत्र भव भूतये ।
zubha.vAsanayA yukta:_tat_atra bhava bhUtaye |
परम् पौरुषम् आश्रित्य विजित्य_इन्द्रिय.पञ्चकम् ॥२।९।४०॥
param pauruSam Azritya vijitya_indriya.paJcakam ||2|9|40||
अव्युत्पन्न.मना यावद् भवान् अज्ञात.तत्.पदः ।
a.vyutpanna.manA yAvat_bhavAn_a.jJAta.tat.pada: |
गुरु.शास्त्र.प्रमाणैस् तु निर्णीतम् तावद् आचर ॥२।९।४१॥
guru.zAstra.pramANai:_tu nirNItam tAvat_Acara ||2|9|41||
ततः पक्व.कषायेण नूनम् विज्ञात.वस्तुना ।
tata: pakva.kaSAyeNa nUnam vijJAta.vastunA |
शुभो ऽप्य् असौ त्वया त्याज्यो वासना.ओघो निराधिना ॥२।९।४२॥
zubha:_api_asau tvayA tyAjya:_vAsanA.ogha:_nir.AdhinA ||2|9|42||
यद् अति.सुभगम् आर्य.सेवितम् तच्
yat_ati.subhagam Arya.sevitam tat*
छुभम् अनुसृत्य मनो.ज्ञ.भाव.बुद्धया ।
zubham anusRtya mana:jJa.bhAva.buddhayA |
अधिगमय पदम् सदा विशोकम्
adhigamaya padam sadA vizokam
तद् अनु तद् अप्य् अवमुच्य साधु तिष्ठ ॥२।९।४३॥
tat_anu tat_api_avamucya sAdhu tiSTha ||2|9|43||
॥
oॐm
FM.2.9
ON KARMA AND PERSONAL EFFORT
RÂMA said—
भगवन् सर्व.धर्म.ज्ञ प्रतिष्ठाम् अलम् आगतम् ।
bhagavan sarva.dharma.jJa pratiSThAm alam Agatam |
यल् लोके तद् वद ब्रह्मन् दैवम् नाम किम् उच्यते ॥२।९।१॥
yat_loke tat_vada brahman daivam nAma kim ucyate ||2|9|1||
.
pratiSThAm alam Agatam
having come to full tranquility
yat loke which in this world tad vada brahman tell me that, o brAhmaNa daivam nAma kim ucyate which they call daiva.
Lord,
you're the knower of all things,
perfect in your tranquility
:
what in the world exactly
is
this thing that people call daiva.Fate
?
bhagavan sarva.dharma.jJa pratiSThAm alam Agatam | yat_loke tat_vada brahman
daivam nAma kim ucyate
.
*AS. If it is so unreal, what exactly is it?
*sv. ...what do people really call god, fate or daivam?
*m. ... why is the well known fruit / consequence (of action) known as daivam'?
*vlm.1. ... kindly explain the true sense of destiny in popular use."
*jd.1 . pratiSThAm alam Agatam having come to full tranquility yat loke which in this world tad vada brahman tell me that, o brAhmaNa daivam nAma kim ucyate which they call daiva.
VASISHTHA said—
पौरुषम् सर्व.कार्याणाम् कर्तृ राघव नेतरत् ।
pauruSam sarva.kAryANAm kartR rAghava na_itarat |
फल.भोक्तृ च सर्वत्र न दैवम् तत्र कारणम् ॥२।९।२॥
phala.bhoktR ca sarvatra na daivam tatra kAraNam ||2|9|02||
.
rAma,
it's पौरुष.pauruSha alone that is
the doer of action,
and the enjoyer of its fruit.
Fate's
not
the cause of it.
.
pauruSam sarva.kAryANAm kartR rAghava na_itarat | phala.bhoktR ca sarvatra na daivam tatra kAraNam
.
*AS. daiva is nothing but an imaginative name given to the effects generated by past pauruṣa...
m. ... human effort ... *vlm. ... a man's activity ...
दैवम् न किम्चित् कुरुते न भुङ्क्ते न च विद्यते ।
daivam na kim.cit kurute na bhuGkte na ca vidyate |
न दृश्यते नाद्रियते केवलम् कल्पनेदृशी ॥२।९।३॥
na dRzyate na_A.driyate kevalam kalpanA_IdRzI ||2|9|3||
.
this
Fate
does nothing
:
it does not enjoy or know;
it's not attended.to
nor even seen
.
it's nothing but imagining
.
daivam na kimcit kurute Fate does nothing at all na bhuGkte it does not enjoy na ca vidyate nor is it known.to.be na dRzyate nor is it experienced/seen.to.be na Adriyate it is not attended.to/observed kevalam.entirely/alone kalpanA.creating/imagining IdRz.I It is a sort of imagination.
.
bhuGkte
vidyat
Adriyat
IdRz
.
*vwv.172. Fate does nothing. Only imagination is such.
*vlm. ... daivam' (providence) ... a mere imaginary thing ... neither seen nor regarded
सिद्धस्य पौरुषेणेह फलस्य फल.शालिना ।
siddhasya pauruSeNa_iha phalasya phala.zAlinA |
शुभाशुभार्थ.सम्पत्तिर् दैवशब्देन कथ्यते ॥२।९।४॥
zubha.azubha.artha.sampatti:_"daiva".zabdena kathyate ||2|9|04||
.
siddhasya . for the Siddha.Adept pauruSeNa_iha – by personal effort in.this.world phalasya phala.zAlinA – of fruit by the fruitbearer
zubha.azubha.artha.sampatti.$umfall – auspicious/inauspicious fortune .
"daiva".zabdena kathyate – by the word "Fate" is called
.
siddha
zAli
zubha
sampatti
.
*sv. The fruition of self.effort by which one experiences the good and evil results of past action....
*vlm. The good and bad consequences of the efforts of great achievers are known by the word daivam'.
*vwv.176/4. The attainment of fortunate or unfortunate things of a result accomplished by fruitful human effort here (in this world), is described by the word "fate".
पौरुषोपनता नित्यम् इष्ट.अनिष्टस्य वस्तुनः ।
pauruSa.upanatA nityam iSTa.aniSTasya vastuna: |
प्राप्तिर् इष्ता_अप्य् अनिष्टा वा दैवशब्देन कथ्यते ॥२।९।५॥
prApti:_iStA_api_an.iSTA vA "daiva".zabdena kathyate ||2|9|05||
.
Always the outcome of your own personal effort
the getting of things wished o&r unwished
is described by the word "Fate"
.
*Samvid. The attainment, whether desired or not, of objects wished or not, constantly happening thru human effort, is described by the word "fate".
*jd. Both Mitra and Swami.V cannot resist Morality. There is no "good" or "evil" in this verse.*sv. People also regard that as fate or daivam which characterises the good and evil nature of such results. *vlm.5. The wished for and unwished for consequences resulting from the good and bad deeds of human activity, are termed the effects of destiny by people.
* pauruSa.upanata.brot.about.A nityam.Ur.own/constantly. of the iSTa.wished/desired.an.un.iSTa.wished/desired.sya vastuna: . substantiality . prApti: . the getting . iStA_api_an.iSTA vA – whether wished or unwished . "daiva".zabdena kathyate – by the word "Fate " is called.
भावी स्व.वश्यम् एव_अर्थः पुरुषार्थ.एकसाधनः ।
bhAvI sva.vazyam eva_artha: puruSa.artha.eka.sAdhana: |
यः सो ऽस्मिंल् लोक.संघाते दैवशब्देन कथ्यते ॥२।९।६॥
ya: sa:_asmin_loka.saMghAte daiva.zabdena kathyate ||2|9|06||
.
"What is about to be,
by your ownself controlled,
the goal of intense personal effort,
this
that is here in people's company*"
is
a description of daiva.Fate.
bhAvI sva.vazyam eva_artha: puruSa.artha.eka.sAdhana: | ya: sa:_asmin_loka.saMghAte daiva.zabdena kathyate
.
भावी स्व.वश्यम् एव_अर्थ:
The self.controlled thing that will surely happen,
पुरुषार्थ.एकसाधन: accomplished as one of the puruSa.artha Personal Goals य: स: अस्मिन् लोक.सम्घाते that which in this struggling world दैवशब्देन कथ्यते the word "daiva" is denoted.
* "company" . saMghAta indicates congregating or merging.together, all too often in war.
*vwv.178 – The attainment, whether desired or not, of objects wished for or not, constantly happening thru human effort, is described by the word "fate" among this multitude of men.
*AS. The things (artha:) that would happen (bhAvI) under one’s own control (svavazyam) and which can be only accomplished by intense effort (puruSArthaika.sAdhanaH) that in this world of people (asmin loka.samghAte) is described by the word Fate (daiva.zabdena kathyate )... Thus, samghAta is not always war!
*jd.6 . भावी स्व.वश्यम् एव_अर्थ: The self.controlled thing that will surely happen, पुरुषार्थ.एकसाधन: accomplished as one of the puruSa.artha Personal Goals य: स: अस्मिन् लोक.सम्घाते that which in this struggling world दैवशब्देन कथ्यते the word "daiva" is denoted.
ननु राघव लोकस्य कस्यचित् किम्चिद् एव हि ।
nanu rAghava lokasya kasya.cit kim.cit_eva hi |
दैवम् आकाश.रूपम् हि करोति न करोति च ॥२।९।७॥
daivam AkAza.rUpam hi karoti na karoti ca ||2|9|07||
.
now, Râghava, child of the raghu clan, . lokasya kasyacit . of whatever world . kimcid eva hi when/for whatever it may be . daivam AkAza.rUpam hi when/for Fate is a form of Space karoti na karoti ca it does and yet it doesn't do
.
*vlm.7 Truly, O Raghava, destiny, though empty as a void, appears to be real to somebody who thinks it to be an active agent, while others know it to be inactive.
*m. O rAghava, daivam' is formless space. There is nothing it can do or cannot do in this world.
*jd. nanu rAghava Now, rAghava lokasya kasyacit kimcid eva hi when there is nothing resembling reality daivam AkAza.rUpam hi when daiva is Space.form karoti na karoti ca it does and does not do neither does nor doesn't.
पुरुषार्थस्य सिद्धस्य शुभाशुभ.फलोदये ।
puruSa.arthasya siddhasya zubha.a.zubha.phala.udaye |
इदम् इत्थम् स्थितम् इति या_उक्तिस् तद् दैवम् उच्यते ॥२।९।८॥
idam ittham sthitam iti yA_ukti:_tat_daivam ucyate ||2|9|08||
.
puruSa.arthasya siddhasya . of a personal goal attained . zubha.azubha.phala.udaye . in yielding good or bad fruit . idam ittham sthitam iti . "this is thus established" . yA ukti: tat_daivam ucyate . such words define daiva. when a personal goal is accomplished
and it yields fruit
good or bad
it is so
.
and they call it Fate
.
*vwv.180 – On the rising of the good or bad results of accomplished human effort, the statement that "this was established (or decreed) thus" is said to be fate.
*sv. When you see that 'this plant grows out of this seed'....
*vlm. ... a mere saying uttered by men upon the result of some good or bad effect of their actual exertion, that "it is this which has produced the other."
*jd.8 . puruSa.arthasya siddhasya . of a personal goal attained . zubha.azubha.phala.udaye . in yielding good or bad fruit . idam ittham sthitam iti . "this is thus established" . yA ukti: tat_daivam ucyate . such words define daiva.
इत्थम् मम_अभवद् बुद्धिर् इत्थम् मे निश्चयो ह्य् आभूत् ।
ittham mama_abhavat_buddhi:_ittham me nizcaya: hi_AbhUt |
इति कर्म.फल.प्राप्तौ योक्तिस् तद् दैवम् उच्यते ॥२।९।९॥
iti karma.phala.prAptau yA_ukti:_tat_daivam ucyate ||2|9|09||
.
when people get their karma.fruit
they say
–
"That's what I had in mind, I knew that that would happen."
they do not speak of daiva.Fate
.
nanu rAghava lokasya kasya.cit kim.cit_eva hi | daivam AkAza.rUpam hi karoti na karoti ca
.
*AS. Upon getting the fruit of one’s action (karma.phala.prAptau) when one starts saying (yoktis) "this popped into my mind (ittham mamAbhavad buddhir), thus I became resolute (ittham me nizcaya: hy AbhUt)", such talk is called Fate. Thus, here the talk of "mysterious actions or reactions" is also bundled under the title of Fate, even though the word Fate may not be used! Note that subject of both the sayings is not the person, but some abstract entity!
*vlm.9. It is my belief and I have known it for certain that, destiny is no more than the word uttered by people upon their attainment of the object of their exertions.
*m.9. When the fruits of action are obtained, people say I feel like this; I have decided like this'. This they call as daivam'.
इष्टानिष्ट.फल.प्राप्ताव् इदम् इत्य् अस्य वाचकम् ।
iSTa.aniSTa.phala.prAptau_idam iti_asya vAcakam |
आश्वासना.मात्र.वचो दैवम् इत्य् एव कथ्यते ॥२।९।१०॥
AzvAsanA.mAtra.vaca:_daivam iti_eva kathyate ||2|9|10||
.
wished or unwished,
whatever fruit they get,
people say
"This is my Fate!"
(as.if that were any consolation)
—
such is "daiva"
.
iSTa.aniSTa.phala.prAptau idam iti "wished.unwished.fruit.getting is this"
asya vAcakam so they say about it
AzvAsanA.mAtra.vacas merely a consoling word
daivam ity eva kathyate such is this daiva.
*m. When agreeable and disagreeable fruits occur people say I did not know. This is unexpected'. Such consoling words are called daivam'.
*vlm. Destiny is that word of consolation which is uttered by men, as significant of the good or evil which they meet with and which they call to be the effect of the other.
*jd.10 . iSTa.aniSTa.phala.prAptau idam iti "wished.unwished.fruit.getting is this" asya vAcakam so they say about it AzvAsanA.mAtra.vacas merely a consoling word daivam ity eva kathyate such is this daiva.
RÂMA remarked—
भगवन् सर्व.धर्म.ज्ञ यत् प्राक्कर्म.उपसम्चितम् ।
bhagavan sarva.dharma.jJa yat prAk.karma.upa.samcitam |
तद् दैवम् दैवम् इत्य् उक्तम् अपमृष्टम् कथम् त्वया ॥२।९।११॥
tat_daivam daivam iti_uktam apa.mRSTam katham tvayA ||2|9|11||
.
Lord, you know everything about the dharmic Way
and
you have said about Fate,
'Fate is prior stored karma'
:
don't you now contradict yourself
?
bhagavan sarva.dharma.jJa yat prAk.karma.upa.samcitam | tat_daivam daivam iti_uktam apa.mRSTam katham tvayA
.
*AS. On one hand, daiva is the result of prior actions, yet you say it does not exist! How so?
*m. ... you repeatedly said that 'daivam' is the accumulation of all past actions and their consequences... *vlm. ... your own assertion that destiny is the result of the stock of our former acts (of past life)?
*jd.11 – bhagavan Lord Bhagavan sarva.dharma.jJa who know the entire dharma Way yat 'What is prAk.karma.upasamcitam following from the accumulation of prior karma tat_daivam that is Fate' daivam iti uktam so you spoke of Fate katham how apamRSTam removed, contradicted— (there is a double sense here: removal of karma.s and contradiction of what vasiSTha has said) tvayA by you.
VASISHTHA said—
साधु राघव जानासि शृणु वक्ष्यामि ते_ऽखिलम् ।
sAdhu rAghava jAnAsi zRNu vakSyAmi te_akhilam |
दैवम् नास्ति_इति ते येन स्थिरा बुद्धिर् भविष्यति ॥२।९।१२॥
daivam na_asti_iti te yena sthirA buddhi:_bhaviSyati ||2|9|12||
.
Wise child of the clan of Raghu.Swift, you understand:
but listen and I'll tell you fully how there is no divine Fate,
whereby you'll become settled in your Feeling mind
.
*vlm.p.12.Vasishtha answered saying:— Well said, O Râma. You know everything. But hear me tell you the whole of it, whereby you will have a firm belief in the nonexistence of destiny.
*sAdhu rAghava Wise child of Raghu the Swift, jAnAsi.(you)knowing zRNu vakSyAmi te_akhilam listen and I'll tell you everything, | daivam na_asti_iti how there is no divine Fate, te yena you by such means sthirA buddhi:_bhaviSyati will become settled in your Intellect
या मनो.वासना पूर्वम् बभूव किल भूरिशः ।
yA mana:vAsanA pUrvam babhUva kila bhUri.za: |
सा_एव_इयम् कर्म.भावेन नृणाम् परिणतिम् गता ॥२।९।१३॥
sA_eva_iyam karma.bhAvena nRNAm pariNatim gatA ||2|9|13||
.
what was the Vâsanâ of Mind
previously
existed
kila bhUri.zas . in so many forms
it is just this
becoming thru the process of karma
having come to change/transformation
nRNAm of/for human beings.
*m. Whichever mental vAsanAs have arisen earlier (in earlier births) they will develop into the sense of fate or destiny in the present. • *vlm.13. All the various desires which men may have entertained in their minds before, even those come to be accounted as his deeds (or mental actions) at last.
*AB.jd. yad hi manasA dhyAyati tad vAcA vadati tat karmaNa karoti> 'What thinks with mind also speaks with Voice and acts with karma' iti zrute: ||2|9|
*jd.13 – yA manas.vAsanA What vAsanA Habit of manas mind pUrvam babhUva previously existed kila bhUri.zas in so many forms sA eva iyam just exactly that, karma.bhAvena by karma.becoming thru the process of karma, gatA pariNatim comes.to maturity/consequence nRNAm of/for human beings.
जन्तुर् यद् वासनो राम तत् कर्ता भवति क्षणात् ।
jantu:_yat_vAsana:_rAma tat kartA bhavati kSaNAt |
अन्य.कर्मान्य्_अभावश् चेत्य् एतन् न_एव_उपपद्यते ॥२।९।१४॥
anya.karmAni_abhAva:_ceti_etat_na_eva_upa.padyate ||2|9|14||
.
a person with this vAsanA conditioning,
rAma,
becomes a Doer because.of it;
but without prior karmas,
it is not so
.
jantu:_yat_vAsana:_rAma tat kartA bhavati kSaNAt | anya.karmAni_abhAva: ceti etat_na_eva_upa.padyate
.
A person with a vAsanA, rAma, तत् भवति कर्ता क्षणात् he becomes a Doer at once चेति अभावः अन्य.कर्मानि but in the absence of different karma.s एतत् न एव उपपद्यते this not at all arises, happens.
*AS. Whatever is the desire of a person O rAma, immediately he acts upon it. If (on the other hand), he is occupied with another action (anyakarmA) or is in a different frame of mind (anyabhAvazaca), this does not arise (etan naivopapadyate). The last phrase can also be translated as "this is not applicable". In other words, one way to stay away from uncontrolled lust is to occupy yourself with other deeds or thoughts!
*jd. This is reading वासना vAsanA as "desire"; but desire is only one sort of vAsanA; aversion is another sort.
*m.14. O rAma, man becomes the agent of vAsanA at a given point of time. When another action is absent, there is no other justification.
*vlm.14. All animals are seen also to act according to their desires, and to do nothing to which an inclination was wanting in their natures.
*AS. Note that yadvAsana is an adjective of jantu! Thus first line says "Whatever is the desire of a person (janyur [???] yadvAsana: ), O rAma, immediately he acts upon it." The second line says: "If (on the other hand), he is occupied with another action (anyakarmA) or is in a different frame of mind (anyabhAvazaca), this does not arise (etan naivopapadyate). The last phrase can also be translated as "this is not applicable". In other words, one way to stay away from uncontrolled lust is to occupy yourself with other deeds or thoughts!
*jd.14 . जन्तु: यत् वासन: राम A person with a vAsanA, rAma, तत् भवति कर्ता क्षणात् he becomes a Doer at once चेति अभावः अन्य.कर्मानि but in the absence of different karma.s एतत् न एव उपपद्यते this not at all arises, happens.
ग्राम.गो ग्रामम् आप्नोति पत्तनार्थी च पत्तनम् ।
grAma.ga:_grAmam Apnoti pattana.arthI ca pattanam |
यो यो यद् वासनस् तत्र स स प्रयतते सदा ॥२।९।१५॥
ya:_ya:_yat_vAsana:_tatra sa* sa* pra.yatate sadA ||2|9|15||
.
headed for town, you get to town;
seeking the city, you get there
:
whatever sort of vAsanA it is,
that's what it strives to be
.
grAma.ga:_grAmam Apnoti pattana.arthI ca pattanam | ya:_ya:_yat_vAsana:_tatra sa* sa* pra.yatate sadA
.
Headed for town, you get to town पत्तनार्थी च पत्तनम् seeking the city you get there यः यः यत् वासनः तत्र whatever sort of vAsanA is there, सः सः प्रयतते सदा that's what it strives to be.
*m. ... Whatever vAsanA' one has, he will be constrained by that always.
*vlm.p.15 As a villager goes to his village and a townsman goes to town, so it is the nature of desire to lead men to their particular acts.
*jd.15 – ग्राम.गः ग्रामम् आप्नोति Headed for town, you get to town पत्तनार्थी च पत्तनम् seeking the city you get there यः यः यत् वासनः तत्र whatever sort of vAsanA is there, सः सः प्रयतते सदा that's what it strives to be.
यद् एव तीव्र.संम्वेगाद् दृढम् कर्म कृतम् पुरा ।
yat_eva tIvra.samvegAt_dRDham karma kRtam purA |
तद् एव दैवशब्देन पर्यायेणेह कथ्यते ॥२।९।१६॥
tat_eva daiva.zabdena paryAyeNa_iha kathyate ||2|9|16||
.
whatever springs from karma.s firmly established long ago
that alone is what is to be understood by the word 'daiva'
.
yat_eva tIvra.samvegAt dRDham karma kRtam purA | tat_eva daiva.zabdena
paryAyeNa_iha kathyate
.
*vwv. Whichever firm action was performed formerly with intense force .... *m. Whatever action had been done with great anxiety and agitation in a determined manner in earlier times (including earlier births) .... *vlm.16. The keen and firm resolution with which an act was done in the former state of life ....
*jd.16 . yat eva whatever tIvra.samvegAt (arises) from the pervasive power of dRDham karma kRtam purA firm karma done previously tad eva daiva.zabdena that only by the word 'daiva' paryAyeNa iha kathyate accordingly here is meant.
एवम् कर्मस्थ.कर्माणि कर्म.प्रौढा स्व.वासना ।
evam karma.stha.karmANi karma.prauDhA sva.vAsanA |
वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥२।९।१७॥
vAsanA manasa:_na_anyA mana:_hi puruSa: smRta: ||2|9|17||
.
thus the karmas,
following the law of karma,
become ripe karma of a particular vAsanA.Latency
.
the vAsanA.s are not other than Mind,
and Mind is seen to be the Person
.
evam karma.stha.karmANi karma.prauDhA sva.vAsanA | vAsanA manasa:_na_anyA mana:_hi puruSa: smRta:
.
*sv.9.17 Such is the course of action: action is non.different from the most potent among latent tendencies, and these tendencies are non.different from the mind and the man is non.different from the mind!
*m.17. Thus all actions are being done. Action is the full expression of one's vAsanA. vAsanA is mind nothing else. And mind is regarded as purusha' (being, person).
यद् दैवम् यानि कर्माणि कर्म साधो मनो हि तत् ।
yat_daivam yAni karmANi karma sAdho mana:_hi tat |
मनो हि पुरुषस् तस्माद् दैवम् नास्ति_इति निश्चयः ॥२।९।१८॥
mana:_hi puruSa:_tasmAt_daivam na_asti_iti nizcaya: ||2|9|18||
.
what is called "Fate" is these karmas
.
but karma,
sAdhu,
is just that Mind
and Mind is the Person
.
other than that,
certainly there is no such thing as Fate
.
yat_daivam yAni karmANi karma sAdho mana:_hi tat | mana:_hi puruSa:_tasmAt daivam na_asti_iti nizcaya:
.
*m.18. What is called daivam' is action (karma). Action is mind. This mind is purusha'. And so it is established that there is nothing like daivam'.
*vlm.18. The mind is the soul and cause of all acts which they call the doings of destiny, certainly there is no other thing as destiny beside the mind.
*jd.18 . yat daivam yAni karmANi What is called "daiva" is these karma.s karma sAdho manas hi tat but karma, o sAdhu, is just that mind manas hi puruSa: tasmAt and mind is the Person, thus daivam na asti iti nizcaya: certainly there is no such thing as Fate.
एष एव मनो.जन्तुर् यद् यत् प्रयतते हितम् ।
eSa* eva mana:.jantu:_yat_yat prayatate hitam |
कृतम् तत् तद् अवाप्नोति स्वत एव हि दैवतः ॥२।९।१९॥
kRtam tat tat_avApnoti svata:_eva hi daiva.ta: ||2|9|19||
.
it's only the Mind.person that strives
for its own benefit
.
whatever it has done,
it gets fruit from
its own.self,
and that's its
"Fate"
.
eSa* eva mana:.jantu:_yat_yat prayatate hitam | kRtam tat tat_avApnoti svata:_eva hi daiva.ta:
.
m. ... by one's own godliness.
*vlm.19. This mind is verily the living soul, which acts as it desires, and enjoys accordingly the fruits thereof, and is same with destiny.
*jd.19 – eSa eva mano jantur This very manas mind is the person yad yAt prayatate hitam whatever good purpose it strives for kRtam tat tad avApnoti doing thatever it gets sva.tas eva hi daivata: so you are your own Fate
मनश् चित्तम् वासना च कर्म दैवम् च निश्चयः ।
mana:_cittam vAsanA ca karma daivam ca nizcaya: |
राम दुर्.निश्चयस्य_एताः संज्ञाः सन्हिर् उदाहृताः ॥२।९।२०॥
rAma dur.nizcayasya_etA: saMjJA: sadbhi:_ud.AhRtA: ||2|9|20||
.
manas.Mind
–
when
citta.Affection, and vAsanA.Trace
are thought to be
karma, and daiva.Fate,
rAma,
–
is said
by the wise
to be misunderstood
.
mana:_cittam vAsanA ca karma daivam ca nizcaya: | , Râma, dur.nizcayasya_etA: saMjJA: sadbhi:_ud.AhRtA:
.
*AS. manas cittam vAsanA ca (mind (described) as vAsanA and citta) (and) karma daivam ca nizcaya: (karma (described ) as Fate and resolution ), O rAma, these are all terms from mistaken assertions (dur.nizcayasya); so say the wise. • Thus, I am proposing that there are two groups of words here. Thus the actions of the mind are misconstrued and the concept of karma is misinterpreted.
*sv.9.20 One cannot definitely determine whether categories like mind, latent tendencies, action and fate (daivam) are real or unreal: hence, the men of wisdom have alluded to them symbolically.
*m.20. O rAma, mind, the sense mind, vAsanA, fate, daivam' are synonyms, accepted by an unregenerate person, according to our understanding.
*vlm.20. Know rAma that the mind, the heart, desire, action and destiny are.synonymous terms, and applied by the virtuous to the unascertainable soul {evolved in these forms).
*jd.20 – mana:_cittam vAsanA ca Mind, Affection, vAsanA karma daivam ca nizcaya: karma, and daiva, the beliefs rAma o rAma dur.nizcayasya of the misguided etA: samjJA: sadbhir udAhRtA: these definitions are declared by the wise
एवम् नामा हि पुरुषो दृढ.भावनया यथा ।
evam.nAmA hi puruSa:_dRDha.bhAvanayA yathA |
नित्यम् प्रयतते राम फलम् आप्नोत्य् अलम् यथा ॥२।९।२१॥
nityam prayatate rAma phalam Apnoti_alam yathA ||2|9|21||
.
this is how it happens,
rAma
:
wherever you fix your thoughts,
whatever you strive for,
that is the fruit which you finally get
.
evam.nAmA hi puruSa:_dRDha.bhAvanayA yathA | nityam prayatate rAma phalam Apnoti_alam yathA
.
*m.21. O rAma, such a person will obtain the fruits the way he pursues with determination.
*vlm. Now whatever the so named soul undertakes to do continually and with a firm resolution, it obtains the fruit thereof accordingly.
*jd.21 . evam.nAmA: hi puruSa: For being such a person dRDha.bhAvanayA yathA as thru settled contemplationnityam prayatate rAma he ever strives for, o rAma phalam Apnoty alam yathA thus fruit enough he gets.
एवम् पुरुष.कारेण सर्वम् एव रघूद्वह ।
evam puruSa.kAreNa sarvam eva raghu.udvaha |
प्राप्यते नेतरेन_इह तस्मात् स शुभदो ऽस्तु ते ॥२।९।२२॥
prApyate na_itarena_iha tasmAt sa* zubha.da:_astu te ||2|9|22||
.
so only from personal work,
best of the raghus,
does good come to you;
there is no other way
.
may your good efforts prosper you
!
evam puruSa.kAreNa sarvam eva raghu.udvaha | prApyate na_itarena_iha tasmAt sa* zubha.da:_astu te
.
Thus by personal work सर्वम् एव all only रघूद्वह o best of raghus प्राप्यते is got न इतरेन इह not by other means in this world तस्मात् स शुभ.दो_अस्तु ते therefore let it fortune.giver be to you.
*vlm.p.22 O support of Raghu’s race, it is by means of the activity or effort of the soul, and by no other means, that the soul obtains everything. May it lead you to your good only.
*m.22. ... only by human effort ....
*jd.22 . एवम् पुरुष.कारेण Thus by personal work सर्वम् एव all only रघूद्वह o best of raghus प्राप्यते is got न इतरेन इह not by other means in this world तस्मात् स शुभ.दो_अस्तु ते therefore let it fortune.giver be to you.
RÂMA said—
प्राक्तनम् वासना.जालम् नियोजयति माम् यथा ।
prAktanam vAsanA.jAlam ni.yojayati mAm yathA |
मुने तथैव तिष्ठामि कृपण: किम् करोम्य् अहम् ॥२।९।२३॥
mune tatha_eva tiSThAmi kRpaNa: kim karomi_aham ||2|9|23||
.
the net of prior vAsanA has got me in its hold, muni
.
I come to you a beggar
:
tell me what I'm supposed to do
!
prAktanam vAsanA.jAlam ni.yojayati mAm yathA | mune tatha_eva tiSThAmi kRpaNa: kim karomi_aham
.
*vlm.p.23 Râma said, "Being caught in the net of my pre.existent desire, I remain a captive to them and do as they lead me to. Say then, O sage, what else I can do?"
*AS. So, the former desire complex controls me! What can I do but follow them? SV. ... impel me to act in the present, where is freedom of action?
VASISHTHA said—
अत एव हि राम त्वम् श्रेय: प्राप्नोति शाश्वतम् ।
ata* eva hi rAma tvam zreya: pra.Apnoti zAzvatam |
स्व.प्रयत्न.उपनीतेन पौरुषेन_एव नान्यथा ॥२।९।२४॥
sva.prayatna.upanItena pauruSena_eva na_anyathA ||2|9|24||
.
just so it is,
even for you, rAma,
your own prosperity comes from your own effort, from your pauruSha,
and not otherwise
.
ata:_eva hi rAma tvam zreya: pra.Apnoti zAzvatam | sva.prayatna.upanItena pauruSena_eva na_anyathA
.
*vlm. ... you will be able to reach to your lasting good,
if you will but exert your activity for it,
without which there is no other way to it.
*m. ... you will get permanent happiness by your effort ... by no other way.
*jd.24 – अतः एव हि राम त्वम् Hence even for you, rAma, श्रेयः प्राप्नोति शाश्वतम् prosperity gets eternally स्व.प्रयत्न.उपनीतेन led to it by your own effort पौरुषेन इव न अन्यथा by pauruSa not otherwise.
द्विविधो वासना.व्यूहः शुभश् चैव_अशुभश् च ते ।
dvi.vidha:_vAsanA.vyUha: zubha:_ca_eva_a.zubha:_ca te |
प्राक्तनो विद्यते रामो द्वयोर् एकतरो ऽथवा ॥२।९।२५॥
prAktana:_vidyate rAma: dvayo:_ekatara:_athavA ||2|9|25||
.
there are two sorts of vAsanA
:
good and bad
.
the prior of the two is seen to be so,
or else the other
.
dvi.vidha:_vAsanA.vyUha: zubha:_ca_eva_a.zubha:_ca te | prAktana: vidyate rAma: dvayo:_ekatara:_athavA
.
*AS. One or both can be from the former life, following the auspicious one leads to the desirable stable state. If the former inauspicious one causes you to face problems, then by force, you have to win over it.
*vlm.25. These desires are of two kinds, some leading to good and others to evil. Hence the desire of one's prior state must have been of one kind or other.
*AS. ... auspicious ones and inauspicious ones.
*jd.25 – dvi.vidha: vAsanA.vyUha: Twofold are the sorts of vAsanA zubha: ca eva azubha: ca te and these are the good sort and the bad sort prAktana: vidyate rAmo dvayor ekataro athavA or again prior vAsanA is part of a pair (with present).
वासनौघेन शुद्धेन तत्र चेद् अद्य नीयसे ।
vAsana.oghena zuddhena tatra cet_adya nIyase |
तत्.क्रमेण शुभेन_एव पदम् प्राप्स्यसि शाश्वतम् ॥२।९।२६॥
tat.krameNa zubhena_eva padam prApsyasi zAzvatam ||2|9|26||
.
if you surrender
to the flow of the flood of good vAsanAs,
and follow it,
rAma,
you are led
to
the eternal state
.
vAsana.oghena zuddhena tatra cet_adya nIyase | tat.krameNa zubhena_eva padam prApsyasi zAzvatam
.
*vlm.p.26 If pure desires guide you now, gradually you will be led by means of your good acts to attain the state of your lasting welfare.
*m. ... permanent good state.
*AS. One or both can be from the former life, following the auspicious one leads to the desirable stable state. If the former inauspicious one causes you to face problems, then by force, you have to win over it.
*jd.26 – krameNa zubhena eva in due course by such good tat padam prApsyasi zAzvatam that state you will attain eternally.
अथ चेद् अशुभो भावस् त्वाम् योजयति सम्कटे ।
atha cet_a.zubha:_bhAva:_tvAm yojayati samkaTe |
प्राक्तनस् तद् असौ यत्नाज् जेतव्यो भवता बलात् ॥२।९।२७॥
prAktana:_tat_asau yatnAt_jetavya: bhavatA balAt ||2|9|27||
.
but, then, if
your bad inclinations
lead you into parlous straits,
such prior effort must, by your hard work, be subdued by Your Grace
.
atha cet a.zubha: bhAva: Then if your feeling is bad
tvAm yojayati samkaTe it gets you into narrow straits
prAktana: tad asau balAt yatnAt the prior is, after strong effort,
jetavya: bhavatA is to be overcome by your Excellency
.
cet
tvAm
yojayat
samkaTa
prAktana
balAt
jetavya:
bhavatA
.
*vlm.p.27 But if wrong inclinations tend to lead you to difficulties, of necessity you must try your best to overcome such propensities.
*m. ... you should conquer those (vAsanAs) by strong effort.
*jd.27 . atha cet a.zubha: bhAva: Then if your feeling is bad tvAm yojayati samkaTe it gets you into narrow straits prAktana: tad asau balAt yatnAt the prior is, after strong effort, jetavya: bhavatA is to be overcome by your Excellency.
प्राज्ञश् चेतन.मात्रस् त्वम् न देहस् त्वम् जड.आत्मकः ।
prAjJa:_cetana.mAtra:_tvam na deha:_tvam jaDa.Atmaka: |
अन्येन चेतसा तत् ते चेत्यत्वम् क्व_इव विद्यते ॥२।९।२८॥
anyena cetasA tat te cetyatvam kva_iva vidyate ||2|9|28||
.
prAjJa:_cetana.mAtra:_tvam – wisdom is your mode of Affectivity .
na deha:_tvam jaDa.Atmaka: . not your body, an inert selfling .
anyena cetasA – by another's Affection .
tat te cetyatvam – that as your Affectivity .
cetana
Atmaka
anyena
vidyat
?
*jd. the technical term (tt.) cetas refers to the affective process of citta.Affection, the work of cit.Consciousness.
*sv. You are indeed consciousness itself, not inert physical matter.
You are not impelled to action by anything other than yourself.
*m. Why then should you be mentally subordinate to another's?
*vlm.p.28 Râma, you are wise, perfectly intelligent, and composed of more than just a dull body. Now if you need another’s guidance to waken your intellect, then when is your own intelligence?
*jd.28 . prAjJa: cetana.mAtras tvam You're just conscient intelligence, na dehas tvam jaDAtmaka: not the inconscient body anyena cetasA by another cetas Conscience tat te cetyatvam kvA iva vidyate how is there anything to be conceived?
अन्यस् त्वाम् चेतयति चेत् तम् चेतयति को ऽपरः ।
anya:_tvAm cetayati cet tam cetayati ka:_apara: |
क इमम् चेतयत् तस्माद् अन्.अवस्था न वास्तवी ॥२।९।२९॥
ka* imam cetayat tasmAt_anavasthA na vAstavI ||2|9|29||
.
will someone else do your practice
?
who
will do the same for him
?
and who will do his work
?
there is nothing substantial here
.
anyas tvAm cetayati cet If another instructs you
tam cetayati ko apara: what other teaches him?
ka imam cetayat tasmAt and who teaches this one then
anavasthA na vAstavI fleeting not substantial
.
*vlm.29 If you would have someone else enlighten your understanding, then who was the other who illuminated him, and who is the other to illuminate that person also? Therefore, because no one is wholly devoid of understanding, let him improve it himself.
*AS. You are an intelligent active entity, not the material body only! Why would you be subject to control by another intelligence? Indeed, if there were such an entity then who would control it and who would control it and so on! It leads to an infinite regression.
*jd.29 – anyas tvAm cetayati cet If another instructs you tam cetayati ko apara: what other teaches him? ka imam cetayat tasmAt and who teaches this one then anavasthA na vAstavI fleeting not substantial.
शुभाशुभाभ्याम् मार्गाभ्याम् वहन्ती वासना.सरित् ।
zubha.azubhAbhyAm mArgAbhyAm vahantI vAsanA.sarit |
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥२।९।३०॥
pauruSeNa prayatnena yojanIyA zubhe pathi ||2|9|30||
.
zubha.azubhAbhyAm mArgAbhyAm by auspicious o&r inauspicious courses
vahantI vAsanA.sarit . flows the stream of Vâsanâ +
pauruSeNa prayatnena – by personal effort .
yojanIyA zubhe pathi – it is to.be.brot to the auspicious way
.
शुभाशुभाभ्याम् मार्गाभ्याम् In two different courses, good and bad, वहन्ती वासना.सरित् flows vAsanA River; पौरुषेण प्रयत्नेन by personal effort योजनीया शुभे पथि accordingly (it flows) in the good path.
*vlm.30 The currents of our desires flow between two channels of good and evil. It requires the exertion of our actions to turn them to the right course.
*jd.30 . शुभाशुभाभ्याम् मार्गाभ्याम् In two different courses, good and bad, वहन्ती वासना.सरित् flows vAsanA River; पौरुषेण प्रयत्नेन by personal effort योजनीया शुभे पथि accordingly (it flows) in the good path.
अशुभेषु समाविष्टम् शुभेष्व् एव_अवतारय ।
a.zubheSu samAviSTam zubheSu_eva_avatAraya |
स्वम् मनः पुरुषार्थेन बलेन बलिनाम् वर ॥२।९।३१॥
svam mana: puruSArthena balena balinAm vara ||2|9|31||
.
when taken by bad purposes, overtake them with better ones
.
use your own Mind for your goals,
by your own might,
best of the mighty
.
a.zubheSu samAviSTam zubheSu_eva_avatAraya | svam mana: puruSArthena balena balinAm vara
.
अ.शुभेषु समाविष्टम् When involved in bad purposes, शुभेषु एव_अवतारय overcome with good ones स्वम् मनः पुरुषार्थेन your own mind with your goal बलेन बलिनाम् वर forcefully, o best of the forceful.
*sv. strengthen the pure latent tendencies in preference to the impure ones.
*m.31. O best of mighty people, if your mind is running along bad course, turn it into the good course by strong personal striving.
*vlm.31. You who are the mightiest of the mighty, must exert the force of your activity to turn your mind to a profitable course from its direction to the profitless.
#viz .> #Aviz .> #samAviz .> #samAviSTa .adj.. entered together or at once, seized, occupied, possessed by or filled with (tena or comp.) • provided or endowed or furnished with (comp.) • taught or instructed in (tena) or by (tena).
*jd.31 . अ.शुभेषु समाविष्टम् When involved in bad purposes, शुभेषु एव_अवतारय overcome with good ones स्वम् मनः पुरुषार्थेन your own mind with your goal बलेन बलिनाम् वर forcefully, o best of the forceful.
अशुभाच् चालितम् याति शुभम् तस्माद् अपि_इतरत् ।
a.zubhAt_cAlitam yAti zubham tasmAt_api_itarat |
जन्तोश् चित्तम् तु शिशुवत् तस्मात् तच् चालयेद् बलात् ॥२।९।३२॥
janto:_cittam tu zizu.vat tasmAt tat_cAlayet_balAt ||2|9|32||
.
a person's citta.Affection
is
like a child,
that must be directed forcefully
from the bad to the good,
and not the opposite
.
azubhAc cAlitam from the bad deterred
yAti zubham it comes to good
tasmAd api itarat and vice versa (from that to the other) janto: cittam tu zizuvat the Affection of a person, just like a child tasmAt tat cAlayed balAt is deterred by the use of force
.
*m. ... by forceful effort. And so if one guides it from bad to good, it will remain in the same direction.
*vlm. By directing the mind to the right way from the wrong, it will take the right course and so the vice versa. But as human mind is as (tender as) a child, it must not be employed by force (but gentle measures).
*AS. When pushed it moves from the inauspicious to the auspicious, and similarly in reverse; indeed, the mind of a living being is like a child. So, it must be forced to move (in the right direction). The idea is that you don’t "reason" with a child, just tell him what to do. I personally disagree with this philosophy (:.))
*sv. The impure ones have to be abandoned gradually and the mind turned away from them little by little, lest there should be violent reaction.
*AS. cAlita is more like "moved, pushed" in this context. The literal meaning is "made to move (cal)".
*AB. ... cAlitam nivAritam ... ||2|9|
#vArita . adj. . (fr. Caus.) warded off, prevented, hindered, impeded, restrained • forbidden.—adj. (fr. Caus.) concealed, hidden, covered, surrounded, obstructed mbh. KAv. &c. • prevented, prohibited, forbidden *KSS •• #vinivArita. .adj.. kept off, prevented, hindered, opposed • screened, covered.
*jd.32 – azubhAc cAlitam from the bat_deterred yAti zubham it comes to good tasmAd api itarat and vice versa (from that to the other) janto: cittam tu zizuvat the Affection of a person, just like a child tasmAt tat cAlayed balAt is deterred by the use of force.
समता सान्त्वनेनाशु न द्राग् इति शनै: शनै: ।
samatA sAMtvanena_Azu na drAk.iti zanai: zanai: |
पौरुषेण_एव यत्नेन पालयेच् चित्त.बालकम् ॥२।९।३३॥
pauruSeNa_eva yatnena pAlayet_citta.bAlakam ||2|9|33||
.
samatA sAntvanena Azu
Equanimity with comforting also
na drAg.iti zanai: zanai:
not suddenly but gradually
pauruSeNa eva yatnena only by personal effort pAlayet citta.bAlakam the citta.child is reared.
samatA Sameness
with comforting also
not suddenly but gradually
is the personal effort by which the citta.child is to be reared
.
* समता samatA Sameness, commonly translated "Equanimity", is the nearest to an ethical system to be found in YV.FM. like all the Technical Terms we are encountering, much more will be said of वासना vAsanA in Cantos to come.
*m.33. The child of mind should be consoled and comforted gradually by human effort.
*vlm.33. The training of the child like that of the mind, is effected slowly by gentleness an indulgence, and not by force and hurry.
*AB. samatA drAk zanais ||
*jd.33 – samatA sAntvanena Azu Equanimity with comforting also na drAg.iti zanai: zanai: not suddenly but gradually pauruSeNa eva yatnena only by personal effort pAlayet citta.bAlakam the citta.child is reared.
वासना.ओघस् त्वया पूर्वम् अभ्यासेन घनीकृतः ।
vAsanA.ogha:_tvayA pUrvam abhyAsena ghanI.kRta: |
शुभो वा_अप्य् अशुभो वा_अपि शुभम् अद्य घनी.कुरु ॥२।९।३४॥
zubha:_vA_api_a.zubha:_vA_api zubham adya ghanI.kuru ||2|9|34||
.
Vâsanâ.x.ogha.flood.:
tvayA.by.you pUrvam.firstly/formerly
abhyAsa.Practice.ena ghana.thick/cloud.I.kRta.done/made.: |
zubha.auspicious/lucky.x.:_or.else.x._api.altho/even..x._a.non.zubha.auspicious/lucky.x.:_or.else_api.altho/even.
zubha.auspicious/lucky.x.m adya.now ghana.thick/cloud.I.kuru.U.shd.make/do .
vAsanA.oghas tvayA pUrvam
the flood of former vAsanA
abhyAsena ghanI.kRta: . by Practice has been concretized . zubha: vA api azubha: vA api . both the good ones and the bad ones . zubham adya ghanI.kuru . now consolidate the good ones.
thru your past practice the flood of vAsanA.s has solidified
—
both the good ones and the bad ones
.
now
you must concretize* the good
.
*jd. to make something घन ghana is to make it thick, in the way cold makes humidity a mist, a cloud, rain, frost, and ice. as a derivative of >han, to beat, it evokes milk thickened into cream, and beaten into butter. ghana stands between zUnya (void) and jaDa (solid, inert). a vAsanA is thickened by repetition of its source. it may be called a Habit or a Trace or an Engram in FM, but often will be left untranslated. its meaning will be clear from the context.
*m.34. You have frozen into solidity both good and bad vAsanAs thru constant practice. Now solidify good vAsanAs.
*vlm.34. You have already by your constant practice, got a mastery over all your good and bat_desires: you have hence forward to direct your tendencies to good only.
*jd.34 . vAsanA.oghas tvayA pUrvam . the flood of former vAsanA . abhyAsena ghanI.kRta: . by Practice has been concretized . zubha: vA api azubha: vA api . both the good ones and the bad ones . zubham adya ghanI.kuru . now consolidate the good ones.
प्राग्.अभ्यास.वशाद् याता यदा ते वासना.उदयम् ।
prAk.abhyAsa.vazAt_yAtA yadA te vAsanA.udayam |
तदा_अभ्यासस्य साफल्यम् विद्धि त्वम् अरि.मर्दन ॥२।९।३५॥
tadA_abhyAsasya sAphalyam viddhi tvam ari.mardana ||2|9|35||
.
prAk.abhyAsa.vazAt_yAtA from prior practice has arisen
yadA te vAsana.udayam when your uprisen
vAsanA tadA abhyAsasya sAphalyam then from fruitfulness of practice
viddhi tvam arimardana know this, foeSlayer
.
know this, FoeSlayer
:
it is thru your prior practice
that today's good vAsanA has borne the fruit
.
from prior practice has arisen yadA te vAsana.udayam when your uprisen vAsanA tadA abhyAsasya sAphalyam then from fruitfulness of practice viddhi tvam arimardana know this, foeSlayer.
*vlm.35. O victorious rAma! When by your pristine habits you have an aptitude to do what is good, learn that it is the result of your good nature.
*AB. udaya sAphalya ||2|9| udayam udbhavam ghanI.bhAvam i.a. ||2|9|
*m.35. Due to persistent practice only the earlier vAsanAs have arisen. O slayer of foes know therefore that practice yields fruits.
*jd.35 . from prior practice has arisen yadA te vAsana.udayam when your uprisen vAsanA tadA abhyAsasya sAphalyam then from fruitfulness of practice viddhi tvam arimardana know this, foeSlayer.
इदानीम् अपि ते याति घनताम् वासना_अनघ ।
idAnIm api te yAti ghanatAm vAsanA_anagha |
अभ्यास.वशतस् तस्माच् छुभाभ्यासम् उपाहर ॥२।९।३६॥
abhyAsa.vazata:_tasmAt_zubha.abhyAsam upAhara ||2|9|36||
.
right now,
dear boy,
vAsanA Conditioning is strengthening thru your regular practice
.
therefore make your practice good
.
idAnIm api te yAti ghanatAm vAsanA_anagha | abhyAsa.vazata:_tasmAt zubha.abhyAsam upAhara
.
*m.36. O sinless one, even now your vAsanAs are getting strong because of constant practice. And so, please promote good practices.
*vlm.36. O sinless rAma, your desires are at present lying dormant in your mind, and require some practice to be employed only to the doing of good.
*AB. idAnIm abhyAsa upAhR ||2|9|
*jd.36 . idAnIm api te At this very moment for you yAti ghanatAm vAsanA the vAsanA Conditioning is consolidating anagha o sinless one abhyAsa.vazatas because of your habitual practice tasmAt therefore zubha.abhyAsam upAhara pursue good practice.
पूर्वे चेद् घनताम् याता नाभ्यासात् तव वासना ।
pUrve cet_ghanatAm yAtA na_abhyAsAt tava vAsanA |
वर्धिष्यते तु नेदानीम् अपि तात सुखी.भव ॥२।९।३७॥
vardhiSyate tu na_idAnIm api tAta sukhI.bhava ||2|9|37||
.
if formerly it has come to thickening .
thru lack of practice
even so
your Vâsanâ will not grow
:
dear boy, be happy
!
pUrve cet_ghanatAm yAtA na_abhyAsAt tava vAsanA | vardhiSyate tu na_idAnIm api tAta sukhI.bhava
.
*VA: Past (bad) habitual vAsanA, if not practiced, will not grow. So be happy, my son
*AS. If you have no accumulated strong desire.flow, then you may be happy that it won’t grow more now. Actually, I tend to agree with VA (:.))
*m.37. My child, be happy. Neither your old nor the present vAsanAs will increase (in strength) due to nonpractice.
*vlm.37. If you will not exert yourself at present to improve your dormant desires by constant practice, you can never expect to be happy.
*m.37. My child, be happy. Neither your old nor the present vAsanAs will increase (in strength) due to nonpractice.
संदिग्धायाम् अपि भृशम् शुभाम् एव समाहर ।
saMdigdhAyAm api bhRzam zubhAm eva sam.Ahara |
अस्याम् तु वासना.वृद्धौ शुभाद् दोषो न कश्चन ॥२।९।३८॥
asyAm tu vAsanA.vRddhau zubhAt_doSa:_na ka:cana ||2|9|38||
.
when in doubt
make your best effort to nourish the good vAsanA
.
where the good grows no error can ensue
.
samdigdhAyAm when in doubt
api bhRzam however fierce
zubhAm eva samAhara incline to the good
asyAm tu vAsanA.vRddhau in the growth of this
vAsanA zubhAd doSo na kazcana from the good no fault whatever
.
*m. If you are in any doubt, acquire good vAsanA.s and practice them.
*vlm. When it is doubtful (to know the nature of the innate propensity), do you incline to what is good, and as you thrive in this, you shall have no evil to fear.
*jd.38 . samdigdhAyAm when in doubt api bhRzam however fierce zubhAm eva samAhara incline to the good asyAm tu vAsanA.vRddhau in the growth of this vAsanA zubhAd doSo na kazcana from the good no fault whatever.
यद्.यद् अभ्यस्यते लोके तन्मयेन_एवम् भूयते ।
yat.yat_abhyasyate loke tat.mayena_evam bhUyate |
इत्य् आ.कुमारम् प्राज्ञेषु दृष्टम् saMdeह.वर्जितम् ॥२।९।३९॥
iti_A.kumAram prAjJeSu dRSTam saMdeha.varjitam ||2|9|39||
.
by whatever is repeatedly studied in.this.world
that mode is brot.about
:
so
from childhood
it has been seen among the wise
without a doubt
.
tan.mayena evam bhUyate in corresponding form appears
ity A.kumAram prAjJeSu so from childhood by the wise dRSTam samdeha.varjitam is seen, without a doubt.
*vlm. ... studying from childhood makes the learned free from error.
*sv. By encouraging the good tendencies to act repeatedly, strengthen them. The impure ones will weaken by disuse.
*jd.39 . tan.mayena evam bhUyate in corresponding form appears ity A.kumAram prAjJeSu so from childhood by the wise dRSTam samdeha.varjitam is seen, without a doubt.
शुभ.वासनया युक्तस् तद् अत्र भव भूतये ।
zubha.vAsanayA yukta:_tat_atra bhava bhUtaye |
परम् पौरुषम् आश्रित्य विजित्य_इन्द्रिय.पञ्चकम् ॥२।९।४०॥
param pauruSam Azritya vijitya_indriya.paJcakam ||2|9|40||
.
zubha.vAsanayA yukta: joined with auspicious Vâsanâ
tad atra bhava . that here you should be .
for bhUti.fortune/power.aye .
param pauruSam Azritya having recourse to perfect Paurusha
vijitya indriya.paJcakam conquering the five senses
.
*vlm.40. When you have the good will in you, you must accomplish your purpose, by means of your activity and subjection of the organs of your body.
*jd.40 . zubha.vAsanayA yukta: . joined with good vAsanA . tad atra bhava bhUtaye be for empowerment here . param pauruSam Azritya having recourse to perfect pauruSa . vijitya indriya.paJcakam . conquering the five senses.
अव्युत्पन्न.मना यावद् भवान् अज्ञात.तत्पदः ।
a.vyutpanna.manA yAvat_bhavAn_a.jJAta.tat.pada: |
गुरु.शास्त्र.प्रमाणैस् तु निर्णीतम् तावद् आचर ॥२।९।४१॥
guru.zAstra.pramANai:_tu nirNItam tAvat_Acara ||2|9|41||
.
a.non.vyutpanna.arisen/originated.mana:Mind .
yAvat.while .
So long as the mind is without experience
, Sir,
a.non.jJAta.Known.tat.that. pada
not knowing the state of That
but by the testimony of the Guru & the Shâstra
nirNIta.decided/confirmed.m
thus you should proceed.
.
vyutpanna
bhavaan
jJAta
pramANa
Acara
.
*vlm. So long as your mind is imperfect and unacquainted with the state of divine truth, you must attend to your teacher, books and reasoning, and act according to their directions (in the paths of truth).
ततः पक्व.कषायेण नूनम् विज्ञात.वस्तुना ।
tata: pakva.kaSAyeNa nUnam vijJAta.vastunA |
शुभो ऽप्य् असौ त्वया त्याज्यो वासना.ओघो निराधिना ॥२।९।४२॥
zubha:_api_asau tvayA tyAjya:_vAsanA.ogha:_nir.AdhinA ||2|9|42||
.
tata:.therefore/after.that
pakva.cooked/ripe.kaSAya.x.eNa
nUnam.finally
by/with vijJAta.understood/known.vastu.substantiality.x.nA |
zubha.auspicious/lucky.x.:_api.altho/even._asau.this.one tvayA.by.you tyAjya.abandoned.:
by/with Vâsanâ.ogha.flood.: nir.un.Adhi.anxiety.nA.x.
.
* derivs. of >pac (to cook) also refer to the maturing or ripening of concepts.
*vlm.42. Having first finished your acts and known the truth, you must abandon even your meritorious deeds, and all your desires with them.
*vlm.42. Having first finished your acts and known the truth, you must abandon even your meritorious deeds, and all your desires with them.
*jd.42 . pakva.kaSAyeNa thus by cooking the impurities nUnam vijJAta.vastunA then by understanding the reality zubha: api asau tvayA tyAjya: the good even by you are to be renounced vAsanA.ogha: nirAdhinA the flood of vAsanA, free from care.
यद् अति.सुभगम् आर्य.सेवितम् तच्
yat_ati.subhagam Arya.sevitam tat*
छुभम् अनुसृत्य मनो.ज्ञ.भाव.बुद्धया ।
zubham anusRtya mana:jJa.bhAva.buddhayA |
अधिगमय पदम् सदा विशोकम्
adhigamaya padam sadA vizokam
तद् अनु तद् अप्य् अवमुच्य साधु तिष्ठ ॥२।९।४३॥
tat_anu tat_api_avamucya sAdhu tiSTha ||2|9|43||
.
yat . what is .
ati.super/very.subhaga.beautiful/fortunate.m
.
Arya.sevitam tat – the service of noble people is that .
zubha.auspicious/lucky.m –
anusRtya
mana:jJa.bhAva.buddhayA |
adhigamaya
padam sadA vizokam
tat_anu
tat_api_avamucya
, Sâdhu, tiSTha.remain
.
it is super.auspicious to serve good people
.
That
is to be pursued
.
with buddhi.Intellect
approach
the ungrieving state
.
for one thing follows another, sAdhu
.
first forsake things,
then take your rest
.
*vlm. Having known by your good understanding, that the virtuous course led by honorable men is truly good, give particular attention to know the nature of God, then forsake even that (enquiry), and remain (silent) as a saint (muni).
*m.43. Thus attain that sorrowless state which is admired and worshipped by noble people with a pleasing and charming state of mind. Later give up even the good vAsanAs, abide in the supreme state.
*jd.43 . यद् अति.सुभगम् What is super.auspicious आर्य.सेवितम् तत् that is service of the best the Aryas, the Ur.Folk, the Urthlings शुभम् अनुसृत्य having pursued the good मनोज्ञ.भाव.बुद्धया with a knowledgable intellect अधिगमय approach पदम् सदा विशोकम् the ever griefless state तद् अनु तद् अपि the one follows the other अवमुच्य साधु तिष्ठ renouncing, o sAdhu, rest.
.
oॐm
.
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mAyA.iti.Adi .abhidham tata:||
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vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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