fm5009 2.fb07-09 QUERIES OF A KING .z65
jivadas
fm5009 2.fb07-09 QUERIES OF A KING .z65
work in progress.v16
Oॐm
vasiSTha said
-
.
इति सिद्ध-गण=उद्गीता गीता: श्रुत्वा महीपति: ।
विषादम्_आजगाम आशु भीरु रण-रवाद्_इव ॥५।९।१॥
iti siddha-gaNa=udgItA gItA: zrutvA mahIpati: |
viSAdam_AjagAma Azu bhIru raNa-ravAd_iva ||
5|9|01
||
iti siddha-gaNa=udgItA: gItA: - such was the Song that was sung by the siddha.Adepts =
zrutvA mahIpati: - having.heard it the EarthLord =
viSAdam AjagAma Azu – sank quickly into sorrow =
bhIru raNa-ravAt iva - as.if frightened by the noise of battle.
~m.1 O Rama, when the king heard these Sama like chants of the Siddhas, he shivered like one who had heard a great thunder.
~sv.1 VASISTHA continued: Having heard the words of the sages, king Janaka became terribly depressed.
~vlm.1 Vasishtha continued:-Upon hearing these Sonata of the Siddhas (holy spirits), Janaka was dejected in his mind, like a coward at the noise of a conflict.
#sad -> #viSad -> #viSAda-: viṣādaḥ विषादः Sadness, melancholy, depression; • Disappointment (e.g. in love), despondency; • Languor, drooping state; • Dulness, stupidity, insensibility; शास्त्र.विददृष्ट-कर्माकर्मसु zAstra.vid-adRSTa-karma.akarmasu viSAdam gacchet विषादं गच्छेत् Kau. A. • viSAdavan full of melancholy. •-• The heroic fear (resignation) felt in hearing the battle-cry, compared with the Songs of the Siddha Adepts: iti siddha-gaNa=udgItA gItA: zrutvA mahIpati: | viSAdam_AjagAma_Azu #bhIru raNa-ravAd_iva || y5009.001.
#bhI -> #bhIru fearful; • (with #paratra) ... of the hereafter.
#raN -> #raNa-H, #raNam delight, pleasure, gladness, joy; (also n.) battle (as an object of delight), war, combat, fight, conflict. - y1025.018
#ru -> #rava-: - a roar, yell, (battle) cry, howl (of animals); song (of birds); hum (of bees); • any noise or sound (e.g. the whizz of a bow, the ringing of a bell, beep of a horn, ticking, tocking, &c.&c).
जगाम परिवारम् स्वम्_आकर्षन्_स्व.गृहम् प्रति ।
स्वतीर-वृक्ष_अनुगत: सरिद्_ओघ इव_अर्णवम् ॥५।९।२॥
jagAma parivAram svam_AkarSan_sva.gRham prati |
svatIra-vRkSa-anugata: sarid_ogha iva_arNavam ||
02||
jagAma parivAram svam – he went to his own court =
AkarSan sva.gRham prati - x =
svatIra-vRkSE – as a tree on its bank anugata:
sarit ogha iva_arNavam - x.
#svatIra = sva-tira
#vR -> #parivR -> #parivAra-: the surroundings, neighborhood; • the royal retinue of ministers, servants, and courtiers; by extension, the Palace.
~m.2 He proceeded towards his home accompanied by his entourage like a river flowing toward the ocean following the banks studded with trees.
~sv.2 With the utmost expedition, he retraced his steps to the palace.
~vlm.2. He returned homeward, and conducted himself in silence to his domicile, as a stream glides in its silent course under the beachening trees, to the bed of the distant main.
कृष् #kRS -> #AkRS - draw on, attract; bend (a bow); drag away; take off, extract, remove from (abl.).
परिवारम्_अशेषेण विसृज्य स्वम् स्वम्_आलयम् ।
एक एव_अरुरोह_अग्र्यम् गृहम्_अर्क इव_अचलम् ॥५।९।३॥
parivAram_azeSeNa visRjya svam svam_Alayam |
eka eva_aruroha_agryam gRham_arka iva_acalam ||
03||
parivAram_azeSeNa - x =
visRjya svam svam_Alayam - x =
eka eva – all alone =
aruroha agryam gRham – he went to the penthouse of his palace =
arka: iva_acalam – like the Sun on a mountain.
~m.3 At his house he went up alone to the top floor of his palace, leaving the servants behind. He was like the sun rising up the morning mountain.
~sv.3-4 Quickly dismissing all his attendants, he sought the seclusion of his own chamber. In a mood of intense anguish,
~vlm.3. He left behind all his domestics in their respective dwellings below, and ascended alone to the highest balcony, as the sun mounts on the top of a mountain.
तत्र प्रोड्डयन्_आलोल-खग-पक्षति-चञ्चला: ।
आलोकयंल्_लोक-गतिर्_विललाप_इदम्_आकुल: ॥५।९।४॥
tatra proDDayan_Alola-khaga-pakSati-caJcalA: |
AlokayaMl_loka-gatir_vilalApa_idam_Akula: ||
04||
tatra proDDayan – there flying.forth =
Alola-khaga-pakSati-caJcalA: - drifting-bird-feathers-stirrings =
Alokayan loka-gati: vilalApa idam Akula: - x.
~m.3 He observed the flying birds flapping their wings. The unstable ways of the world came to his mind. He felt sad in his mind (and said to himself).
~sv.3-4 Quickly dismissing all his attendants, he sought the seclusion of his own chamber. In a mood of intense anguish,
~vlm.4. Hence he saw the flights of birds, flying at random in different directions; and reflected on the hurrying of men in the same manner, and thus bewailed in himself on their deplorable conditions.
डी #DI -> #uDDI -> #proDDI - ind. p. proDDIya, proDDIna - to fly up, fly away • -adj.- having flown up or away +
हा कष्टम्_अतिकष्टासु लोक-लोल-दशासु_अयम् ।
पाषाणेषु_इव पाषाणा:_आलुठामि बलाद्_अहम् ॥५।९।५॥
hA kaSTam_atikaSTAsu loka-lola-dazAsu_ayam |
pASANeSu_iva pASANA:_AluThAmi balAd_aham ||
05||
हा कष्टम्_अति.कष्टासु what a misery of miseries =
लोक-लोल-दशासु_अयम् are these world-muddling=states =
पाषाणेषु_इव पाषाणाः like a stone among stones =
आलुठामि बलाद्_अहम् I'm forced to roll.
~m.5 Alas! What a miserable thing is this state of wavering and instabality. I am rolling like a stone on a stone helplessly in a compulsive manner.
~sv.5 KING JANAKA said to himself: Alas, alas, I am helplessly swinging like a stone in this world of misery.
~vlm.5. Ah me miserable! that have to move about in the pitiable state of the restless mob, that roll about like a rolling stone (or ball), pushed backward and forward by another.
अपर्यन्तस्य कालस्य को_अप्य्_अंशो जीव्यते मया ।
तस्मिन्_भावम् विबन्धामि धिङ्नाम्_धम-चेतनम् ॥५।९।६॥
aparyantasya kAlasya ko_'py_aMzo jIvyate mayA |
tasmin_bhAvam vibandhAmi dhiGnAm_dhama-cetanam ||
06||
aparyantasya kAlasya - x =
ka: api aMzo jIvyate mayA - x =
tasmin_bhAvam vibandhAmi - there I am entangled in feeling =
dhiGnAm_adhamacetanam - x.
#vibandh
~m.6 In this infinite time, my life time is for a little while. Even so I am gripped by the feeling for life. Fie unto me! What a lowly mind is mine!
~sv.6 What is the duration of a life-span in eternity: yet, I have developed a love for it! Fie on the mind.
~vlm.6. I have a short span of endless duration, allotted to my share of lifetime; and yet I am a senseless fool to rely my trust in the hope of its durability.
KG: dhiG-bhAma.
VLM: dhiGgAma
TPD: dhiGnAma (? print is unclear).
~VA. (in comparison with) unlimited time (timelessness) my life is just a moment,
yet I am bound by it. what is dhiG-bhAma-dhama-cetanam ?
~AS: As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG-mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness). I would suggest an alternate meaning to first half of line 2 yet I put my passion in it.
कियन्.मात्रम् इदम् नाम राज्यम्_आजीवितम् मम ।
किम्_एतेन विना दु:खम् तिष्ठामि हतधीर्_यथा ॥५।९।७॥
kiyan.mAtram idam nAma rAjyam_AjIvitam mama |
kim_etena vinA du:kham tiSThAmi hatadhIr_yathA ||
07||
kiyan.mAtram idam nAma rAjyam - just what is the measure of my kingdom? =
AjIvitam mama - my lifetime? =
kim etena vinA du:kham tiSThAmi - x =
hatadhI: yathA – like some deadhead?
~m.7 This kingship of mine is for much less time. Why then am I stuck with the feeling that there will be only grief without it (the kingdom)?
~sv.7 What is sovereignty even during a whole life-time? Yet, like a fool, I think I cannot do without it!
~vlm.7. Short is the duration of my royalty also, which is limited to the period of my lifetime only; how is it then that I am secure of its continuance as a thoughtless man.
आदाव्_अन्ते_अप्य्_अनन्तो_अहम् मध्ये पेलव-जीवित: ।
बालश्_चित्र-इन्दुना इव_अहम् किम् मुधा कृतिम्_आस्थित: ॥५।९।८॥
AdAv_ante_apy_ananto_'ham madhye pelava-jIvita: |
bAlaz_citra-indunA iva_aham kim mudhA kRtim_Asthita: ||
08||
Adau ante api – in the beginning and at the end =
ananta: aham madhye – I am boundless between them =
pelava-jIvita: - x =
bAla: citra-indunA iva – like a boy with a painted moon =
aham kim mudhA kRtim_Asthita: - x.
~m.8 This life is an interlude in the infinite existence of mine. Why then am I foolishly losing my confidence and courage when this 'I' is merely like a moon in a painting by a child?
~sv.8 This life-span of mine is but a trivial moment - eternity stretches before and after it. How shall I cherish it now?
~vlm.8. I have an immortal soul lasting from before, and to continue even after my present existence, the present life is a destructible One, and yet I am a fool to rely in it, like a boy believing the painted moon as real.
प्रपञ्च-रहितेन_अहम्_इन्द्र-जालेन जालिना ।
हा कष्टम्_अतिमुह्यामि केन_अस्मि परिमोहित: ॥५।९।९॥
prapaJca-rahitena_aham_indra-jAlena jAlinA |
hA kaSTam_atimuhyAmi kena_asmi parimohita: ||
09||
prapaJca-rahitena_aham - I am free from the elemental body =
indra-jAlena jAlinA - this magic trick, this net =
hA kaSTam ati.muhyAmi - x =
kena asmi parimohita: - by what am I so deluded?
#indrajAla
#muh #atimuh #atimuhyAmi
#muh #parimuh #parimohita
~m.9 I am (in fact) free from this world magic by the magician. By what, then, am I enticed and infatuated?
~sv.9-10 Ah, who is that magician who has spread this illusion called the world and thus deluded me? How is it that I am so deluded?
~vlm.9. Ah! what sorcerer is it that hath thus bewitched me by his magic wand, as to make me believe I am not spell-bound at all.
यद्_वस्तु यच्_च वा रम्यम् यद्_उदारम्_अकृत्रिमम् ।
किंचित्_तद्_इह नास्त्य्_एव किं_निष्ठा इह मतिर्_मम ॥५।९।१०॥
yad_vastu yac_ca vA ramyam yad_udAram_akRtrimam |
kiMcit_tad_iha nAsty_eva kiM_niSThA iha matir_mama ||
10
||
.
what is really real
and pleasurable too
:
what is noble and natural
—
there is not anything like that here in this world
.
then why am I settled here
?
that's what I think
.
~vlm.10. What faith can I rely in this world which has nothing substantial nor pleasant, nor grand nor real in it; and yet I know not why my mind is deluded by it.
~m.10 There is nothing in this world that is beautiful that is not artificial, that is generous. Why then am I devoted to this world?
*jd.10 - yad udAram akRtrimam - what is noble and natural = yad vastu - what is substantially real = yac ca vA ramyam - and/or what is pleasurable = yad udAram akRtrimam - what is noble and natural = kiMcit tad iha nAsty - anything like that is not here in this world = eva kiM niSThA iha - then why am I settled here = matir mama - such is my mind.mati.
दूरस्थम्_sपि_अदूरस्थम् यन्_मे मनसि वर्तते ।
इति निश्चित्य बाह्यार्थ-भावनाम् संत्यजामि_अहम् ॥५।९।११॥
dUrastham_api_adUrastham yan_me manasi vartate |
iti nizcitya bAhyArtha-bhAvanAm saMtyajAmi_aham ||
11
||
.
what seems remote is not remote
altho
what appears to me in my Mind
is certainly so
.
all such external feelings
I
cast away
.
~m.11 'What is far away is not (really) far. It is in my mind' with this belief and determination, I am throwing away the feeling of anything being external (to me)
~sv.11 Realising that what is near and what is far is all in my mind, I shall give up the apprehension of all external objects.
~vlm.11. What is far from me (i. e. the object of sense, appears to be near me by my sensation of the same); and that which is nearest to me (i. e. my inmost soul), appears to be farthest from me, (by my want of its perception). Knowing this I must abandon the outward (sensible objects), in order to see the inward soul.
*jd.11 - दूरस्थम्_sपि tho far away अदूरस्थम् not far away यन्_मे मनसि वर्तते what appears to me in manas.Mind इति निश्चित्य is certainly so बाह्यार्थ-भावनाम् such external feelings संत्यजामि_अहम् I cast away.
लोक-आ.जवम् जवी-भाव: सलिल-आवर्त-भङ्गुर: ।
दृष्टो_अद्य_sपि हि दु:खाय का इयम्_आस्था सुखम् प्रति ॥५।९।१२॥
loka-A.javam javI-bhAva: salila-Avarta-bhaGgura: |
dRSTo_'dya_api hi du:khAya kA iyam_AsthA sukham prati ||
12||
loka-A.javam javI-bhAva: - x =
salila-Avarta-bhaGgura: - x =
dRSTa: adya_api hi du:khAya - x =
kA iyam_AsthA sukham prati - x.
#java #lokAjava loka-A.java y5009.012
~m.12 The sense of speed in the world movement is momentary and transient. The very perception of such movement is grief causing. How can one look for joy in that?
~sv.12 Knowing that all the busy-ness in this world leads only to endless suffering, what hope shall I cherish for happiness?
~vlm.12. This hurry of men in their pursuits, is as impetuous and transient as the torrent of a whirlpool. It precipitates them to the depth of their dangers, and is not worth the pain it gives to the spirit.
प्रत्यब्दम् प्रतिमासम् च प्रत्यहम् च प्रतिक्षणम् ।
सुखानि दु:ख-पिण्डानि दु:खानि तु पुन: पुन: ॥५।९।१३॥
pratyabdam pratimAsam ca pratyaham ca pratikSaNam |
sukhAni du:kha-piNDAni du:khAni tu puna: puna: ||
13
||
.
every year
&
every month
&
every day
&
every moment
our pleasures become lumps of
sorrow after sorrow after sorrow
.
~m.13 Every year, every month, every day and even every instant of this movement is solid grief. Even joys are forms of sorrow.
~sv.13 Day after day, month after month, year after year, moment after moment, I see happiness comes to me bearing sorrow and sorrow comes to me again and again!
~vlm.13. The years, months, days and minutes, are revolving with succession of our pains and pleasures; but these are swallowed up, by the repeated trains of our misery: (rather than that of happiness).
#pratyaham a. daily; pratyaham ind. day by day, every day; in the morning. - y1023.041
#pratyabda . प्रत्यब्द annually ab-da water-giving (cloud) according-with the Rains.
पिण्ड् #piND -> #piNDa: - a roundish lump of food •• (esp.) a ball of rice or flour &c offered to the pitRs or deceased ancestors +
*jd.13 - praty-abdam - each year = prati-mAsam ca - and each month = praty-aham ca - and each day = prati-kSaNam - each moment = sukhAni du:kha-piNDAni - pleasures become lumps of sorrow = du:khAni tu puna: puna: - and those sorrows again and again.
परामृष्टम् विषिष्टम् हि दृष्टम् नष्टम् न भावितम् ।
अत्र.स्थम् न तद् अस्ति इह सताम् यत्र_अस्तु संस्थिति: ॥५।९।१४॥
parAmRSTam viziSTam hi dRSTam naSTam na bhAvitam |
atra.stham na tad asti iha satAm yatra_astu saMsthiti: ||
14||
parAmRSTam - x =
viziSTam hi - x =
dRSTam naSTam – it's seen and gone =
na bhAvitam – not about to be =
atra.stham – located here =
na tad asti iha – that is not here =
satAm – for the good =
yatra astu saMsthiti: - where it would be a place.
~m.14 Even the best of things is ruinous to think of. What seems to exist will soon disappear. All that exists will (soom) die.
~sv.14 Whatever is seen or experienced here is subject to change and destruction: there is nothing whatsoever in this world which the wise would rely on.
~vlm.14. I have well considered everything, and found them all perishable and nothing durable or lasting; there is nothing to be found here worthy of the reliance of the wise.
पृ #pR -> #para -> #parAmRSTa‑ - laid hold of, grasped • handled, felt, violated, afflicted (by disease &c) mbh.&c •• established thru the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam iti uktyA kathyate zAstra-dRSTibhi - y5013.051 •-• #aparAmRSTa - unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 -> #parAmRza - taking hold of, y2011.025.
अद्य ये महताम् मूर्ध्नि ते दिनैर्_निपतन्त्य्_अध: ।
हत-चित्त-महत्तायाम् का उषा विश्वस्_तता बत ॥५।९।१५॥
adya ye mahatAm mUrdhni te dinair_nipatanty_adha: |
hata-citta-mahattAyAm kA uSA vizvas_tatA bata ||
15||
adya ye mahatAm mUrdhni – today those who are at the head of the great =
te dinai: nipatanti adha: - they are felled by troubles =
hata-citta-mahattAyAm – when the affective thought is so greatly bruised =
kA uSA – what dawn =
vizva: tatA – overspreads the universe? =
bata - alas.
~m.15 What is today at the peak, falls into the deeps in no time. How can one place faith in such a smitten mind?
~sv.15 They who are exalted today are trodden under foot tomorrow: O foolish mind, what shall we trust in this world?
~vlm.15. Those standing at the head of great men to-day, are reduced low in the course of a few days; what worth is there in giddy and thoughtless greatness, which is deserving of our estimation.
*jd.15 - adya ye mahatAm mUrdhni – today those who are at the head of the great = te dinai: nipatanti adha: - they are felled by troubles = hata-citta-mahattAyAm – when the affective thought is so greatly bruised = kA uSA – what dawn = vizva: tatA – overspreads the universe? = bata - alas.
अ.रज्जुर्_एव बद्ध:_अहम्_अपङ्क:_अस्मि कलङ्कित: ।
पतित:_अस्म्य्_उपरिस्थ:_sपि हा मम आत्मन्_हता स्थिति: ॥५।९।१६॥
a.rajjur_eva baddha:_aham_apaGka:_asmi kalaGkita: |
patita:_asmy_uparistha:_api hA mama Atman_hatA sthiti: ||
16
||
there is no rope, and yet I'm bound
no mud, but I am stained with it
fallen, and yet I sit above
.
what a wretched state I'm in
!
~m. ... Oh! what a state of destitution is mine! ~sv.16 ...O my self, what a mystery!
~vlm.16. ... O my soul! how art thou destroyed while thou art living.
~AS. ... oh my, what a miserable state!
*jd.16 - a.rajju:_eva - No rope, but = baddha: aham - I am bound = a.paGka: asmi kalaGkita: - no mud, but I am stained = patita: asmi - I am fallen (below) = upari.stha: api - but yet seated-above = hA mama Atman_hatA sthiti: - O my Self is in a hurt state.
कस्माद्_अकस्मान्_मोह-उपम-आगतो धीमातो_sपि मे ।
असित: पिहित-आलोको भास्कर_अग्रम् इव_अम्बुद: ॥५।९।१७॥
kasmAd_akasmAn_moha-upama-Agato dhImAto_'pi me |
asita: pihita-Aloko bhAskara_agram iva_ambuda: ||
17
||
.
what cause is there for this
the causeless seeming delusion of my wits
?
it is darkness hiding the light, like a cloud in front of the sun
!
~m.17 How did this delusion overwhelm me in spite of my intelligence? ...
~sv.17 Even as the ever-brilliant sun suddenly faces a cloud floating in front of him, I find this strange delusion mysteriously floating towards me.
~vlm.17. Whence has this causeless ignorance over-powered my intelligent soul ... ?
*jd.17 - kasmAd_akasmAn - why causelessly = moha-upama=Agata: dhImAta: api me - is this delusion-like=coming to my intelligence? = a.sita: - dark = pihita-Aloka: - hidden-light = bhAskara_agram iva_ambuda: - like a cloud in front of the sun?
क इमे मे महाभोगा: क इमे मम बान्धवा: । बालो भूत.मयेन इव संकेतेन_अहम्_आकुल: ॥५।९।१८॥
ka ime me mahAbhogA: ka ime mama bAndhavA: | bAlo bhUta.mayena iva saMketena_aham_Akula: ||
18
||
.
what are all these delights to me
?
and what about all these relatives
?
I feel like a child seeing ghosts when I'm involved with all these things
.
~m. ... Like a child whose imagination is full of demons, my mind is disturbed by these symbolic things.
~sv. ... I am deluded by these fanciful relatives.
~vlm. ... these large possessions and numerous relations ...
*jd.18 - क इमे मे महाभोगाः what are these great pleasures to me? क इमे मम बान्धवाः what are these my relatives? बालः भूत.मयेन इव like a child seeing a creature-form संकेतेन अहम्_आकुलः I am involved with all these things.
स्वयम्_एव निबध्नामि जरा-मरण=रागिणीम् ।
किम्_इमाम्_अहम्_एतेषु धृतिम्_उद्वेग-कारिणीम् ॥५।९।१९॥
svayam_eva nibadhnAmi jarA-maraNa=rAgiNIm |
kim_imAm_aham_eteSu dhRtim_udvega-kAriNIm ||
19
||
.
it's only by.myself I'm bound
affecting my own old.age and death
(what have I to do with these things?)
a constant trouble-maker
.
~m.19 Why am I binding myself with these death and time bound things which cause anguish and cowardice?
~vlm.19. How shall I rest any reliance in my sensual enjoyments which are the harbingers of death and disease, and what dependence is there on my possessions, which are fraught only with anxieties and cares?
*jd.19 - svayam eva nibadhnAmi – only by my own self I'm bound = jarA-maraNa=rAgiNIm – Affecting old.age and death = kim_imAm_aham_eteSu – (what have I to do with these things?) = dhRtim_udvega-kAriNIm – a constant trouble-maker.
यातु तिष्ठतु वा सम्यङ् ममैताम् प्रति को ग्रह: । बुद्धुद-श्रीर् इवैषा हि मिथ्यैवेत्थम् उपस्थितम् ॥५।९।२०॥
yAtu tiSThatu vA samyaG mama_etAm prati ko graha: | budbuda-zrIr iva_eSA hi mithyA_eva_ittham upasthitam ||
20
||
.
let it go or let it stay
it's all OK for me
:
where's the attachment to such stuff
?
for it's all a bunch of bubbles
a fraud
the way it stands
.
~m.20 All these joys are born of untruth and illusion. What does it matter to me whether they come or go away?
~sv.19-20 Knowing all such relatives as cords that bind me to this old age, death, etc., I still cling to them. Let these relatives continue or perish: what is it to me?
~vlm.20. It matters not whether these friends, the feeders on my fortune, may last or leave me at once; my prosperity is but a bubble and a false appearance before me.
ते महाविभवा भोगास्_ते सन्त: स्निग्ध-बान्धवा: ।
सर्वम् स्मृति-पथम् प्राप्तम् वर्तमाने_sपि का धृति: ॥५।९।२१॥
te mahAvibhavA bhogAs_te santa: snigdha-bAndhavA: |
sarvam smRti-patham prAptam vartamAne_api kA dhRti: ||
21||
te mahAvibhavA: bhogA: - x =
te santa: snigdha-bAndhavA: - those who are loved relations =
sarvam smRti-patham prAptam - x =
vartamAne api kA dhRti: - x.
#mahAvibhava
#snigdha-bAndhu
#smRti-patha
~m.21 All those great good friends and wealth, immense pleasures, all are now part of memory. What do they mean today?
~sv.21-22 Great events and great men have come and gone, leaving just a memory behind: on what shall one place reliance even now?
~vlm.21. Men of greatest opulence and many good and great men and our best friends and kindest relatives, that have gone by, now live in our remembrance only.
धृ #dhR -> #dhRti - constancy, firmness • - security, प्रयाताः पांसुवद् भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad bhUpA: kA dhRtir mama jIvite|| y5009.024.
क्व धनानि महीपानाम् ब्रह्मण: क्व जगन्ति वा । प्राक्तानानि प्रयातानि केयम् विश्वस्तता मम ॥५।९।२२॥
kva dhanAni mahIpAnAm brahmaNa: kva jaganti vA | prAktAnAni prayAtAni keyam vizvas_tatA mama ||
22
||
.
where are the riches of the Earth.Protectors
?
where are the worlds of brahmA
?
of all the former bygone things
what comes to this universe of mine
?
~vlm.22. Where are the riches of the monarchs of the earth, and where the former creations of brahma. The past have given way to the present, and these are to be followed by future ones; hence there is no reliance in anything.
~m.22 Where are those ancient kings, brahmins and worlds? Where have they gone? Of what concern are they to me now?
*jd.22 - kva dhanAni mahIpAnAm – where are the riches of the Earth.Protectors = brahmaNa: kva jaganti vA – or where are the worlds of brahmA = prAktAnAni prayAtAni – the former bygone things = kA iyam vizvas tatA mama – what overspreads this universe of mine? =
गिलितान-इन्द्र-लक्षाणि बुद्बुदानि इव वारिणि । माम् जीवित-निबद्ध-आस्थम् विहसिष्यन्ति साधव: ॥५।९।२३॥
gilitAna-indra-lakSANi budbudAni iva vAriNi | mAm jIvita-nibaddha-Astham vihasiSyanti sAdhava: ||
23
||
.
many thousand indras have been swallowed like splashing water-drops
.
the wise should laugh at me
who am chained-by the length of one lifetime
.
~m.23 Millions of indras have gone before (swallowed by time). It is like bubbles breaking into waters. I am limited by this short span of life (and attached to it). Will not wise people laugh at me?
~sv.23-24 Even the gods and the trinity have come and gone a million times: what is permanent in this universe?
~vlm.23. Many indras have been swallowed up like bubbles in the ocean of eternity; hence the like expectation of my longevity, is ridiculous to the wise.
#gilita #girita . swallowed. #has #vihas
*jd.23 - गिलितान-इन्द्र-लक्षाणि gilitAna-indra-lakSANi - thousands of indras have been swallowed = बुद्बुदानि इव वारिणि budbudAni iva vAriNi like drops of water = मां जीवित-निबद्ध-आस्थं विहसिष्यन्ति साधवः mAm jIvita-nibaddha-Astham vihasiSyanti sAdhava: - the sAdhus will laugh at me who am fettered-by the length of a lifetime.
ब्रह्मणाम् कोटय: याता गता: सर्ग-परम्परा: । प्रयाता: पांसुवद्_भूपा: का धृति:_मम जीविते ॥५।९।२४॥
brahmaNAm koTaya: yAtA gatA: sarga-paramparA: | prayAtA: pAMsuvad_bhUpA: kA dhRti:_mama jIvite ||
24
||
.
thousands of brahmAs come and go in the cycle of creation
.
the Earth.Protectors are scattered like dust blown in the wind
.
so what security is there for me
?
~vlm.24. Millions of brahmas have passed away, and their productions have disappeared under endless successions; the kings of earth have fled like their ashes and are reduced to dust; what is the confidence then in my life and stability?
#dhR -> #dhRti constancy, firmness; . security, प्रयाताः पांसुवद् भूपाः का धृतिर् मम जीविते || prayAtA: pAMsuvad_bhUpA: kA dhRtir_mama jIvite|| y5009.024.
*jd.24 - ब्रह्मणां कोटयः Thousands of brahmAs याताः गताः have come and gone सर्ग-परम्पराः in the procession of creation प्रयाताः पांसुवद्_भूपाः Gone-forth like dust are the EarhLords का धृतिर्_मम जीविते what security is there in my life?
संसार-रात्रि-दु:स्वप्ने चेत्ये देहमये क्रमे ।
आस्थाम् चेद्_अनुबध्नामि तत्र_इमाम् तु धिग्-अस्थितिम् ॥५।९।२५॥
saMsAra-rAtri-du:svapne cetye dehamaye krame |
AsthAm ced_anubadhnAmi tatra_imAm tu dhig-asthitim ||
25||
saMsAra-rAtri-du:svapne
In the samsAra nightmare
cetye dehamaye krame
when the body-conception evolves
AsthAm ced anubadhnAmi tatra
if I submit to such condition
imAm tu dhig-asthitim
but this is a shameful state.
~vlm.25. The world is but a dream by night, and the sensuous body is but a misconception of the mind. If I rely any credence on them I am really to be blamed.
~m.24 If I remain in the illusion of a body and the bad dream of this world and remain bound by them, fie unto me!
अयम् स:_अहम्_इति व्यर्थ-कल्पना_असत्-स्वरूपिणी ।
अहंकार-पिशाचेन किम्_अज्ञवद् अहम् स्थित: ॥५।९।२६॥
ayam sa:_aham_iti vyartha-kalpanA_asat-svarUpiNI |
ahaMkAra-pizAcena kim_ajJavad aham sthita: ||26||
अयम् सः_अहम् "I am this somebody",
इति व्यर्थ-कल्पना such false imagining is
असत्-स्वरूपिणी a false self-image/form.
अहंकार-पिशाचेन किम् What is this "I"dentity-monster?
अज्ञवद् अहम् स्थितः The state of someone ignorant! -26-
~m.26 'I am this body, this being' thinking thus, why am I am living in this stupid illusion, struck by the demon of ego like an ignorant person?
~sv.25-26 It is vain hope that binds one to this nightmare known as world-appearance. Fie on this wretched condition.
~vlm.26. My conception of myself and perception of other things, are false imaginations of my mind. It is my egoism that has laid hold of me, as a demon seizes an idiot.
हतम् हतम्_इदम् कस्माद्_आयुर् आततया_अनया ।
पश्यन्-न् अपि न पश्यामि सुक्ष्मया काल-लेखया ॥५।९।२७॥
hatam hatam_idam kasmAt_Ayur AtatayA_anayA |
pazyan,n_api na pazyAmi sukSmayA kAla-lekhayA ||
27||
hatam hatam_idam kasmAd_Ayur
Why is life ruined again and again
to this extent
AtatayA_anayA
x
pazyan-n api na pazyAmi
tho seeing I don't see
sukSmayA kAla-lekhayA
x
~m.27 I see that this life is damaged and destroyed minute by minute. Why am I remaining like one who is blind even tho I notice this?
~sv.27 I am like an ignorant fool deluded by the goblin known as the ego-sense which creates the false feeling "I am so-and-so".
~vlm.27. Fool that I am, that seeing I do not see, how the span of my life is measured every moment by the imperceptible instants of time, and their leaving but a small portion behind.
पाद-पीठे कृत-ईशाना: शार्ङ्गि-क्रीदन-कन्दुका: ।
काल-कापालिकाग्रस्ता: किम्_आस्थे मयि वल्गसि ॥५।९।२८॥
pAda-pIThe kRta-IzAnA: zArGgi-krIdana-kandukA: |
kAla-kApAlikAgrastA: kim_Asthe mayi valgasi ||28||
pAda-pIThe kRta-IzAnA: zArGgi-krIdana-kandukA:
x
kAla-kApAlikAgrastA: kim_Asthe mayi valgasi
x
~m.28 Struck by the_aKapalika' of Time, brahma_and Vishnu and such are kicked around like dolls and sporting balls. Why am I slipping into that state?
~sv.28 Knowing full well that Time has trampled under foot countless gods and trinities, I still entertain love for life.
~vlm.28. I see the juggler of time seizing on Bráhmas, Vishnus and Rudras, and making playthings of them on his play ground of the world, and flinging them as balls all about.
VA pAdapItha? Time, decorated with skulls, destroys (even) gods, playing with Ziva_and Vishnu like balls. Why I am happy with my life?
~AS: pAdapITha is a footstool (ottoman). The meaning is: Oh attachment
(for life) , why are you showing off (your powers ) on me (kim mayi valgasi),
when you have used Lords (like brahmA) as footstools, have toyed with gods like
Vishnu (as if they are bouncing balls), captured even the fierce Rudras in the
great dooms day (kAla).
Thus, why toy with a small person like me, when your power is so well known.
अजस्रम् उपयान्त्य्_एते यान्ति चाद्यापि वासरा: ।
अविनष्टैक-सद्-वस्तुर् दृष्टो नाद्यापि वासर: ॥५।९।२९॥
ajasram upayAnty_ete yAnti cAdyApi vAsarA: |
avinaSTaika-sad-vastur dRSTo nAdyApi vAsara: ||
29||
ajasram upayAnti ete yAnti ca – endlessly they come and go =
adya api vAsarA: - even now, today =
a.vinaSTa-eka-sad-vastu: - a single indestructible real reality =
dRSTa: na adya api vAsara: - has not been seen by me today.
~m.29 Unceasingly days are coming and going. I have not seen a single day when the_areal' thing is seen.
~sv.29-30 Days and nights are spent in vain cravings, but not in the experience of the bliss of infinite consciousness.
~vlm.29. I see the days and nights are incessantly passing away, without presenting me an opportunity which I can behold the true imperishable one.
सारसा: सरsIवैते सर्वस्मिञ् जन-चेतसि ।
भोगा एव स्फुरन्त्य् अन्तर् न तु स्वपद-दृष्टय: ॥५।९।३०॥
sArasA: sarasi_iva_ete sarvasmiJ jana-cetasi |
bhogA eva sphuranty antar na tu svapada-dRSTaya: ||30||
sArasA: - cranes: =
sarasi iva ete – as they in a lake =
sarvasmin - everywhere =
jana-cetasi – in the Affections of people =
bhogA: eva sphuranti antar – tho pleasures may spurt within =
na tu svapada-dRSTaya: - not so svapada-dRSTis.
~m.30 Only pleasures are flashing in the minds of people like scores of birds flying near a lake. The Self is not coming into their view.
~vlm.30. The objects of sensual enjoyment, are larking in the minds of men, like cranes gabbling in the lakes, and their is no prospect of the true and best object in the mind of any body.
*AB. svam pratyag.Atma-bhUtam yat paramam padam tasya dRStasya: [sic] sAkSAt.kArA: ||
कष्टात्_कष्टतरम् प्राप्तो दुह्खाद्_दु:खतरम् गत: ।
अद्यापि न विरक्तो_sस्मि हा धिङ्नामधमाशयम् ॥५।९।३१॥
kaSTAt_kaSTataram prApto duhkhAd_du:khataram gata: |
adya_api na virakto_'smi hA dhiG_mAm_adhama-Azayam ||
31||
kaSTAt kaSTataram prApta: - trouble gets more trouble =
duhkhAt du:khataram gata: - sorrow grows sorrier =
adya api na virakta: asmi – yet today I am not disaffected =
hA dhiG mAm – O shame on me =
adhama-Azayam - it's a sorry place ...
.
KG: dhiGbhAmadhamAzayam
VLM: dhiGnAmadhamAzayam
TPD: dhiGmamadhamAzayam
~sv.31. I have gone from sorrow to greater sorrow, but dispassion does not arise in me. [SV omits the last line.]~vlm.31. ... and yet are we so shameless, as not to feel ourselves disgusted with them.
*AS. I would suggest an alternate meaning to first half of line 2 "yet I put my passion in it".
*AS. As remarked by Shrivatsa B. [in a note to the YVGroup], this is a typo. It should be dhiG-mAmadhamacetasam The meaning suggested by him is also correct: dhiGmAm fie upon me adhamacetanam= a lowly being (lit. low consciousness).
*jd. my three eds. all have hA and Azaya rather than cetana. what is the source of the variant? .Q.
*jd: it as an excellent example of the most serious problem of Sanskrit typography, which is (I suspect) that the typesetters do not understand what they are transcribing, and make no effort to get editorial assistance. KG's "dhiGbhA" (in both verses, but hyphenated in .006) is hard to interpret. VLM's "dhiGgAma" (in .006) is also mysterious, but (in .031) "dhiG-nAma" makes more sense. TPD uses a compound letter which is unclear in my printed version: either "GnA" (in .006) or "Gma" (in .031). Since TPD does not use any spaces in his transcription, it could be read as "dhiG mama".
~AS: There should be no space between G and m in a proper printing. Indeed, you have to make a ligature with those two characters ङ and म. That is why म becomes small and gets attached to the middle of ङ, at the same time, absorbing the central dot of ङ. This small म can easily be confused with भ or ग . In the days of old types, this can be even caused by a worn out type! The reason for joining the letters is this: The words are dhik mAm adhamacetasam. It is the sandhi rules which turn them into a single word. Thus, k->G. Now, it must be joined, unless, like some modern printers, you take the shortcut of typing G with a halanta ङ् . You cannot/should not make it dhiG mama. mama and mAma have entirely different meanings.
येषु येषु दृढा बद्धा भावना भव्य-वस्तुषु ।
तानि तानि विनष्टानि दृष्टानि किम् इहोत्तमम् ॥५।९।३२॥
yeSu yeSu dRDhA baddhA bhAvanA bhavya-vastuSu |
tAni tAni vinaSTAni dRSTAni kim iha_uttamam ||
32||
yeSu yeSu – ... wherever there are =
dRDhA: baddhA: bhAvanA: - x =
bhavya-vastuSu - x =
tAni tAni - themever =
vi.naSTAni dRSTAni kim iha uttamam - x.
~m.32 Whatever I thought of as good things turned out to be injurious (to me). What, then, is good in this world?
~sv.32-33-34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.
~vlm.32. We see all the desirable objects to which we attach our thoughts, to be frail and perishing; and yet we do not seek the imperishable on, and our everlasting good in the equanimity of the Soul.
यन्_मध्ये यच्_च पर्यन्ते यद्_आपाते मनोरमम् ।
yan_madhye yac_ca paryante yad_ApAte manoramam |
सर्वम्_एव_अपवित्रम् तद्_विनाश-अमेध्य-दूषितम् ॥५।९।३३॥
sarvam_eva_apavitram tad_vinAza-amedhya-dUSitam ||
33
||
.
what's at the start or in the middle or what's at an end
whatever the delight may be
everything is
impure
ruinous, polluted, and corrupt
.
~m.33 What is enchanting and beautiful in youth turns out in the end to be depressing. All is impure. If it perishes, there is nothing improper.
~vlm.33. Whatever we see to be pleasant in the beginning (as pleasures), or in the middle (as youth), or in the end (as virtuous deeds), and at all times (as earthly goods), are all unholy and subject to decay.
~VA everything pleasant in the middle or at the end or right now is unpure, not lasting, disguisting and harmful.
~AS: There are two modifications. Whatever is pleasant in the beginning (ApAte), in the middle (madhye) and in the end (paryanta) that is impure, being corrupted by the unholiness of destruction (vinAza_amedhya-dUSitam). Thus, the second line has a different sense. Also, the AB commentary gives a different take on the first line. It describes the three pleasurable actions as enjoyments (viSayA:), youth (vaya:) and pious actions (dharma:). Thus, all pleasurable actions are transient and hence should be considered impure. It is curious to include dharma in the list!
*jd.33 - yan_madhye - what's in the middle = yac_ca paryante - and what's at an end = yad_ApAte manoramam - whatever pleasure comes to pass = sarvam_eva_apavitram - indeed everything purifying = tad vinAza-amedhya-dUSitam - it is ruinous, polluted, and corrupt.
येषु येषु पद_अर्थेषु धृतिम् बध्नाति मानव: ।
तेषु तेष्व्_एव तस्य_अयम् दृष्टो नाश-उदयो भृशम् ॥५।९।३४॥
yeSu yeSu pada_artheSu dhRtim badhnAti mAnava: |
teSu teSv_eva tasya_ayam dRSTo nAza-udayo bhRzam ||34||
yeSu yeSu padArtheSu – in whatever things =
dhRtim badhnAti mAnava: - x =
teSu teSu eva tasya_ayam - x =
dRSTa: nAza-udaya: bhRzam - x.
~m.34 What one believes in, those things are giref-causing only. This is clearly seen.
~sv.34 32-34 What shall I regard as excellent or desirable, seeing that whatever one cherished in this world has passed away, leaving one miserable.
~vlm.34. Whatever objects are dear to the hearts of men, they are all found to be subject to the changes of their rise and fall: (i. e. their growth and decay).
श्व: श्व: पापीयसीम्_एष श्व: श्व: क्रूरतराम् अपि ।
श्व: श्व: स्वेद.करीम्_एते दशाम्_इह जडो जन: ॥५।९।३५॥
zva: zva: pApIyasIm_eSa zva: zva: krUratarAm api |
zva: zva: sveda.karIm_ete dazAm_iha jaDo jana: ||35||
zva: zva: pApIyasIm_eSa - x =
zva: zva: krUratarAm api - x =
zva: zva: sveda.karIm_ete - x =
dazAm_iha jaDo jana: - x.
~m.35 These stupid people are slowly moving into sin, cruelty and sorrow.
~sv.35 Day by day people in this world grow in sin and violence, hence day by day they experience greater sorrow.
~vlm.35. Ignorant people are every where inclined to evil acts, and they grow day by day more hardened in their wicked practices. They repent every day for their sins, but never reprove themselves for the better.
अज्ञान-एक-हतो बाल्ये यौवने मदन-आहत: ।
शेषे कलत्र-चिन्ता-आर्त: किम् करोति कदा जड: ॥५।९।३६॥
ajJAna-eka-hato bAlye yauvane madana-Ahata: |
zeSe kalatra-cintA-Arta: kim karoti kadA jaDa: ||36||
ajJAna-eka-hato bAlye - x =
yauvane madanA-hata: - x =
zeSe kalatra-cintA-Arta: - x =
kim karoti kadA jaDa: - x.
~m.36 They are hurt by ignorance in child hood. They are struck by cupid in youth. The rest of the time they are worried about family.When will they come out of these?
~sv.36-37 Childhood is wasted in ignorance, youth is wasted in lusting after pleasures and the rest of one's life is spent in family worries: what does a stupid person achieve in this life?
~vlm.36. Senseless men are never the better for anything, being devoid of sense in their boyhood, and heated by their passions in youth. In their latter days, they are oppressed with the care of their families, and in the end thy are overcome by sorrow and remorse.
~vlm.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.
आगमापायि विरसम् दशावैषम्य-दूषितम् ।
असारसारम् संसारम् किम् तत्_पश्यति दुर्मति: ॥५।९।३७॥
AgamApAyi virasam dazAvaiSamya-dUSitam |
asArasAram saMsAram kim tat_pazyati durmati: ||37||
AgamApAyi virasam dazAvaiSamya-dUSitam
x
asArasAram saMsAram kim tat_pazyati durmati:
x
~vlm.37. Here the entrance and exit (i. e. the birth and death), are both accompanied with pain and sorrow; (for men come to and go away from the world with crying). Here every state of life is contaminated by its reverse, (as health by disease, youth by age, and affluence by ). Everything is unsubstantial in this seeming substantial world, and yet the ignorant rely in its unreal substantiality.
~m.37 Sapless and corrupted by these states, this world is uninteresting. Even so why are these foolish people unable to see this (truth)?
राजसूय_अश्वमेध.आद्यैर्_इष्ट्वा यज्ञ-शतैर्_sपि ।
महाकल्प_अन्तम्_अप्य्_अंशम् स्वर्गम् प्राप्नोति न_अधिकम् ॥५।९।३८॥
rAjasUya_azvamedha.Adyair_iSTvA yajJa-zatair_api |
mahAkalpa_antam_apy_aMzam svargam prApnoti na_adhikam ||38||
rAjasUya_azvamedha.Adyai:
x
iSTvA yajJa-zatai:_api
x
mahAkalpa_antam_apy_aMzam
x
svargam prApnoti na_adhikam
x
~m.38-39 . Even great sacrifices like_aAswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.
~sv.38 Even if one performs great religious rites, one may go to heaven - nothing more.
~vlm.38. The real good that is derived here by means of painful austerities, are the arduous sacrifices of rájasuyá avlmamedha_and others, or the attainment of heaven; which has no reality in it, by reason of its short duration of the small portion of a kalpa compared with eternity. (The Hindu heaven is no lasting bliss).
को_असौ स्वर्गो_अस्ति भूमौ वा पाताले वा प्रदेशक: ।
न यत्राभिभवत्य्_एता दुर्भ्रमर्य इवापद: ॥५।९।३९॥
ka:_asau svarga:_asti bhUmau vA pAtAle vA pradezaka: |
na yatra_abhibhavati_etA: dur.bhramarya iva_Apada: ||
39||
ka:_asau svarga:_asti
What is the creation
bhUmau vA pAtAle vA pradezaka:
whether on Earth or in Netherworld
na yatra_abhibhavati_etA:
where it is not overcome by misfortunes
like a swarm of stinging wasps?
dur.bhramarya iva_Apada:
~m.38-39 . Even great sacrifices like_aAswamedha' bring only celestial heavens as boons nothing else. But which is this heaven? not on the earth, not in the nether worlds.
~vlm.39. What is this heaven and where is it situated, whether below or above us or in this nether world; and where its residents are not overtaken by multitudes of locust-like evils? (The Srúti says: "Evil spirits infest the heavens and they drove the gods from it." So we read of the Titan's and Satan's band invading heaven).
निज-चेतो-विलव्याला: शरीर-स्थल-पल्लवा: ।
आधयो व्याधयश्_चैते निवार्यन्ते कथम् किल ॥५।९।४०॥
nija-ceto-vilavyAlA: zarIra-sthala-pallavA: |
Adhayo vyAdhayaz_caite nivAryante katham kila ||40||
nija-ceto-vilavyAlA: zarIra-sthala-pallavA:
x
Adhayo vyAdhayaz_caite nivAryante katham kila
x
~m.40 Mental and physical diseases are respectively like serpents in the tunnel of mind and leaves on the surface of earth, called body. How to avoid these?
~sv.39-40 What is heaven, is it on earth or in the netherworld, and is there a place which is untouched by affliction?
~vlm.40. We have serpents creeping in the cells of our hearts, and have our bodies filled with the brambles of diseases and dangers, and know not how to destroy them.
सतो_असत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येष्व्_अरम्यता ।
सुखेषु मूर्ध्नि दु:खानि किम्_एकम् संश्रयाम्य्_अहम् ॥५।९।४१॥
sato_'sattA sthitA mUrdhni mUrdhni ramyeSv_aramyatA |
sukheSu mUrdhni du:khAni kim_ekam saMzrayAmy_aham ||41||
sato_'sattA sthitA mUrdhni mUrdhni ramyeSv_aramyatA
x
sukheSu mUrdhni du:khAni kim_ekam saMzrayAmy_aham
x
~m.41 Non-being rests on top of existence. Ugliness stands on top of beauty. Sorrow stands on top of joy. What should I choose among these?
~sv.41 Sorrow brings happiness, and happiness brings sorrow on its shoulders!
~vlm.41. I see good is intermixed with evil, and pain abiding with pleasure; there is sorrow seated on the top (excess) of joy, so I know not whereto I shall resort.
UnSuchness covers the Suchness; distress overwhelms my delight; pleasure gives way to suffering. On which of these can I rely?
जायन्ते च म्रियन्ते च प्राकृता: क्षुद्र-जन्तव: ।
धरा तैर्_एव नीरन्ध्रा दुर्लभा: साधु-साधव: ॥५।९।४२॥
jAyante ca mriyante ca prAkRtA: kSudra-jantava: |
dharA tair_eva nIrandhrA durlabhA: sAdhu-sAdhava: ||42||
jAyante ca mriyante ca prAkRtA: kSudra-jantava:
x
dharA tair_eva nIrandhrA durlabhA: sAdhu-sAdhava:
x
~m.42 The common people take their births and make their deaths--the earth is thick with them; and it is hard to find anyone wanting to be wise.
??.42. Plebian beings are born and they die (in course of time). Earth is full of such people. It is difficult to find saints and truth seekers.
~sv.42 The pores of the earth are filled by the dead bodies of beings: hence it looks solid!
~vlm.42. I see the earth full of common people, who are incessantly born and dying in it in multitudes; but I find few honest and righteous men in it.
नील-उत्पलालि-नयना: परम-प्रेम-भूषणा: ।
हासायैव विलासिन्य: क्षण-भङ्गितया स्थिता: ॥५।९।४३॥
nIla-utpalAli-nayanA: parama-prema-bhUSaNA: |
hAsAyaiva vilAsinya: kSaNa-bhaGgitayA sthitA: ||43||
For them the rising and the fall
of worlds is like the winking or
the blinking of an eye! What then
can you say of someone like me?
nIla-utpala-Ali-nayanA:
x
parama-prema-bhUSaNA:
x
hAsAya eva vilAsinya:
x
kSaNa-bhaGgitayA sthitA:
x
~m.43. Women of grace with lotus eyes and who are fond of jewels are to be pitied since they too are transient.
~sv. 43-44-45 There are beings in this universe whose winking is of the duration of an epoch. What is my life-span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!
~vlm.43. These beautiful forms of women, with their eyes like lotuses, and the gracefulness of their blandishments, and their charming smiles, are made so soon to fade and die away.
येषाम् निमेषण-उन्मेषैर् जगताम् प्रलय-उदयौ ।
तादृशा: पुरुषा: सन्ति मादृशाम् गणना एव का ॥५।९।४४॥
yeSAm nimeSaNa-unmeSair jagatAm pralaya-udayau |
tAdRzA: puruSA: santi mAdRzAm gaNanA eva kA ||44||
When they can wink or blink and make
or break the worlds-among such people, what significance have I?
yeSAm nimeSaNa-unmeSair
For them with the winking or blinking of an eye
jagatAm pralaya-udayau
at the falling and rising of worlds
tAdRzA: puruSA: santi
when there are such Persons
mAdRzAm gaNanaiva kA
of what importance am I?
#gaNana-m #gaNanA गणन -n.- reckoning , counting , calculation • gaNanA f. the being enumerated among (in comp.) • considering , supposing • regarding , taking notice of (gen.) , consideration -¶mw -•• mAdRzAm gaNanaiva kA of what importance am I? ~m.44 Worlds are born and dissolutions take place when some great beings open their eyes a little. Even these are prone to perish. If so, what to talk of people like us!
~vlm.44. Of what note am I among these mighty beings (as brahma_and Vishnu), who at the twinkling of their eyes, have created and destroyed the world; and yet have succumbed to death at last. (This last passage shows that the Hindu gods were mortal heroes of antiquity).
~sv. 44 43-45 There are beings in this universe whose winking is of the duration of an epoch. What is my life-span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!
सन्ति रम्यतराद्_रम्या: सुस्थिराद्_sपि सुस्थिरा: ।
चिन्तापर्यवसाना इयम् पदार्थ-श्री: किम् ईहसे ॥५।९।४५॥
santi ramyatarAd_ramyA: susthirAd_api susthirA: |
cintAparyavasAnA iyam padArtha-zrI: kim Ihase ||45||
santi ramyatarAt ramyA:
x
susthirAt api susthirA:
x
cintA-paryavasAneyam
x
padArtha-zrI: kim Ihase
x
~m.45 Even the most beautiful of the beautiful, the steadiest of the steady perish. The ultimate result/ fate of things is grief. Then why want them?
~vlm.45. You are constantly in search of what is more pleasant and lasting than others, but never seek after that highest prosperity, which is beyond all your earthly cares.
~sv.45 43-45 There are beings in this universe whose winking is of the duration of an epoch. What is my life-span in comparison? Of course there appear to be delightful and enduring objects in this world, but they bring with them endless worries and anxieties!
संपदश्_च विचित्रा यास्_ताश्_चेच्_चित्तेन सम्मता: ।
तत्ता अपि महारम्भा हन्त मन्ये महापद: ॥५।९।४६॥
saMpada:_ca vicitrA: yA:_tA:_cet_cittena sam.matA: |
tat_tA: api mahArambhA hanta manye mahApada: ||
46||
saMpadaz_ca vicitrA: yA:
And what are marvelous opportuniies
tA: cet_cittena sammatA:
if they
tattA api mahArambhA hanta manye mahApada: ||46||
~m.46 In my opinion, all varieties of wealth and riches are calamitous.
~sv.46-47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.
~vlm.46. What is this great prosperity in which you take so much delight, but mere vexation of your spirit, which proves this vanity to be your calamity only.
VA various riches are just conceptions of the mind, altho they great in the beginning, at the end I think, they turn out as a great curse.
~AS: Even wonderful riches, if acquired by desires of the mind (cittena saMmatAH) and with great effort, are, in my opinion, actually great disasters at the end!
आपदो_sपि विचित्रा यास्_ताश्_चेन्_मनसि संमता: ।
तत्ता अपि महारम्भा मन्ये मनसि संपदा: ॥५।९।४७॥
Apado_'pi vicitrA yAs_tAz_cen_manasi saMmatA: |
tattA api mahArambhA manye manasi saMpadA: ||
47||
Apada: api vicitrA yAs_tAz_cen_manasi saMmatA: - x =
tattA api mahArambhA manye manasi saMpadA: - x.
~sv.46-47 Prosperity is truly adversity, and adversity may be desirable depending upon the effect upon the mind.
~vlm.47. Again what are these adversities which you fear so much, they may turn to your true prosperity, by setting you free from earthly broils and leading you to your future felicity.
~m.47 Some calamities cause equislibrium of our mind. Such, in my opinion, are real riches.
मनोमात्र-विवर्ते_अस्मिञ्_जगत्य्_अब्धि-इन्दु-भङ्गुरे ।
ममेदम्_इत्य्_अपूर्वा_इयम् कुतस्त्या_अक्षर-मालिका ॥५।९।४८॥
manomAtra-vivarte_asmiJ_jagaty_abdhi-indu-bhaGgure |
mamedam_ity_apUrvA_iyam kutastyA_akSara-mAlikA ||
48||
manomAtra-vivarte_asmiJ_jagaty_abdhi-indu-bhaGgure - x =
mamedam_ity_apUrvA_iyam kutastyA_akSara-mAlikA - x.
#kutastya . coming from where?; (with #api) of unknown origin, _uttar.
~m.48 This world of ours is a mere modification of the mind. It is as unstable as the moon reflected in waters. If so, where from did this 'I and mine' arise?
~sv.48 Mind alone is the seed for this delusion of world-appearance; it is the mind that gives rise to the false sense of 'I' and 'mine'.
~vlm.48. The mind is broken to pieces by its fears, like the fragments of the moon, floating on the waves of this ocean of the world. Its selfishness has tossed it to and fro, and this world being got rid of; it is set at perfect ease (from all vicissitudes of fortune).
काकतालिय.योगेन संपन्नायाम् जगत्.स्थितौ ।
धूर्तेन कल्पिता व्यर्थम् हेयोपदेय-भावना ॥५।९।४९॥
kAkatAliya.yogena saMpannAyAm jagat.sthitau |
dhUrtena kalpitA vyartham heyopadeya-bhAvanA ||
49||
kAka.tAliya-yogena – by Coconut-Crow reasoning =
saMpannA ayAm jagat.sthitau – this is produced in the World-State =
dhUrtena kalpitA vyartham heya.upadeya-bhAvanA - x.
~m.49 This world has come into being due to an accident in a casual manner. In such a context, mind has created the feelings of agreeable and disagreeable in a purposeless manner.
~sv.49 In this world which appears to have been created, even as the fruit of cocoanut-palm might appear to have been dislodged by a crow which coincidentally happens to alight on the tree at that moment, sheer ignorance generates feelings like_athis I should have' and 'this I should reject'.
~vlm.49. There is an unavoidable chance (necessity), actuating our worldly affairs and accidents; it is impudence therefore to welcome some as good, and to avoid others as evil.
*AB. ... kAkÂgamanam iva tac charasi
tAla-patanam iva avicAra-mAtra-kRtena sva.sambandhena ||
dhUrtena bhoga-lampaTena manasA ||
Øtt. kAkatAliya #kAka.tAliya-yoga – reasoning of the Coconut Crow.
धूर्व् #dhUrv -> #dhUrta‑ - cunning, crafty, fraudulent, subtle, mischievous • #dhUrta: - a rogue, cheat, deceiver, swindler, sharper, gambler • N. of 'skanda. - y1023.016
इयत्ताच्छिन्न-तप्तासु सुखनाम्नीषु दृष्टिषु ।
कास्व्_एतास्वनुक्तो_sस्मि पतङ्गो_sग्निशिखास्विव ॥५।९।५०॥
iyattA.c-chinna-taptAsu sukha-nAmnISu dRSTiSu |
kAsv_etAsv_anu.rakto_'smi pataGgo_'gni-zikhAsv_iva ||
50||
iyattA-chinna-taptAsu – i this.much-shattered-burned =
sukha-nAmnISu dRSTiSu –happily-named outlooks =
kAsu etAsu – i these things =
anurakta: asmi – I am attached =
pataGga: agni-zikhAsu iva – like a moth to a candle.
~m.50 The perceptions about joys and happiness are pure differentiated afflictions. Why am I interested in them?
~vlm.50. We are prone to things that are pleasant to the sight, but bear a mortal flame in them, and consume us like poor moths in the flames, which it is bright to see but fatal to feel.
*AB. deza.kAla-vastu-kRtayA iyattayA AcchinnAsu paricchinnAsu ...
Øtt.part #i -> #iyat - (only) so much, so big • so heavy • so far • &c. #iyattA - the state of being "this.much " • to such an extent •-• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: samyag-vyavahRtir bahi: || y6059.014.
दृश् #dRz -> #dRSTi - POV (point of view, viewpoint) •:• Outlook. "<dRSTim jJAna-mayim kRtvA pazyet brahma-mayam jagat.> Make your outlook right. The Creator knows how to take care of his Creation." - ramaNa, Talks. • sight, the faculty of seeing • the mind's eye • (with Buddhists) a theory, doctrine • eye, look, glance mn. • dRSTiM >dA with tasmin ‑ turn the eye to, look at) • the pupil of the eye • aspect of the stars (e.g. <zubha>).
#pataGga‑ - patan.ga - any flight.going insect, a grasshopper, a bee, a butterfly or moth ṠBr. (#pataMga) Up. Mn. &c ( -tA f. Prasannar. )
वरम्_एकान्तदाहेषु लुठनम् रौरव-अग्निषु ।
नत्वा_आलून-विवर्तासु स्थितम् संसार.वृत्तिषु ॥५।९।५१॥
varam_ekAntadAheSu luThanam raurava-agniSu |
natvA_AlUna-vivartAsu sthitam saMsAra.vRttiSu ||
51||
varam - better =
ekAnta-dAheSu x
luThanam x
raurava-agniSu – i the raurava fires =
natvA AlUna-vivartAsu - x =
sthitam saMsAra.vRttiSu - x.
~m.51 It is better to jump into fire or fall into the "Raurawa" fires than bend and pass through the tunnel of worldly affairs.
~vlm.51. It is better to roll in the continual flame of hell-fire to which one is habituated, than rise and fall repeatedly in the furnace of this world, as from the frying pan into the fire.
रु #ru -> #raurava: - N. of one of the hells Mn. MBh. &c (personified as husband of #vedanA [knowing] वेदना and father of du:kha [sorrow, bad space] दुःख) •:• somewhat like the Edenic Sin, the knowledge of good and evil.
*mArk.p. ; with Buddhists, one of the 8 hot hells Dharmas. 121).
संसार एव दु:खानाम् सीमान्त इति कथ्यते ।
तन्_मध्य-पतिते देहे सुखम्_आसाद्यते कथम् ॥५।९।५२॥
saMsAra: eva du:khAnAm sImAnta iti kathyate |
tan_madhya-patite dehe sukham_AsAdyate katham ||
52
||
.
yes
this samsAra neighborhood
is a miserable place
&
they ask
when any body has fallen into it
"where's the fun"
?
~vwv.1572/52. Worldly existence alone is declared to be the utmost limit of miseries. How is happiness obtained in the body, fallen in the midst of that worldly existence?
~m.52 This mutable world is the last word/acme of all sorrows When one is stuck in the middle of that, where is the question of happiness?
~vlm.52. This world is said by the wise, to be a boundless ocean of woes (vale of tears); how then can any body who has fallen amidst it, expect any happiness herein?
*jd.52 - saMsAra: eva - indeed sam.sAra = du:khAnAm sImAnta: - is a neighborhood of miseries = iti kathyate – so it is said to be = tan.madhya-patite dehe – when the body has fallen into it = sukham AsAdyate katham – how is happiness expected?
अकृत्रिम-महादु:खे संसारे ये व्यवस्थिता: ।
त एते_अन्यानि दु:खानि जानते मधुराण्य्_अलम् ॥५।९।५३॥
akRtrima-mahAdu:khe saMsAre ye vyavasthitA: |
ta ete_anyAni du:khAni jAnate madhurANy_alam ||
53||
akRtrima-mahAdu:khe – i actual great misery =
saMsAre ye vyavasthitA: - i someone established in saMsAra =
te - those =
ete anyAni du:khAni jAnate madhurANi alam – these other sorrows they find this sweet enough.
~vlm.53. Those who have not fallen in the midst and been altogether drowned in woe, think the lesser woes as light and delight, as one condemned to be beheaded, is glad to escape with a light punishment.
~m.53 When a person is established in the world of unadulterated sorrows, lesser griefs sound and feel nice and sweet.
~m.53 Those fallen into the great Samsara misery-they consider other sorrows to be sweet!
~sv.50-55 It is better to spend one's time in seclusion or in hell than to live in this world-appearance.
अहम्_अप्य्_अधम-उत्कृष्ट-काष्ठ-लोष्ट-समस्थिति: ।
अज्ञैर्_एव_आगत: साम्यम् परमामृष्ट-वस्तुभि: ॥५।९।५४॥
aham_apy_adhama-utkRSTa-kASTha-loSTa-samasthiti: |
ajJair_eva_Agata: sAmyam paramAmRSTa-vastubhi: ||
54||
aham – I am =
api - indeed =
adhama-utkRSTa-kASTha-loSTa-samasthiti: -
lowest-best/attracted-wood-clod-establishment
ajJai: eva Agata: sAmyam – having come to be like the unWise =
paramAmRSTa-vastubhi: - x.
~vlm.54. I am grown as the vilest of the vile, and resemble a block of wood or stone; there is no difference in me from the ignorant clown, who has never had the thought of his eternal concerns in his head.
~m.54 Alas, I also, am like a foolish person whose state is that of a stone, bereft of any inquiry into truth.
#utkRSTa
सहस्र-अङ्कुर-शाख-आत्म-फल-पल्लव-शालिन: ।
अस्य संसार-वृक्षस्य मनो मूल-महाङ्कुर: ॥५।९।५५॥
sahasra-aGkura-zAkha-Atma-phala-pallava-zAlina: |
asya saMsAra-vRkSasya mano mUla-mahAGkura: ||
55||
sahasra-aGkura-zAkha-Atma-phala-pallava-zAlina: asya -
of this thousand-branch-trunk-self-fruit-pallava-zAli =
saMsAra-vRkSasya – samsAra-tree =
manas.Mind is =
mUla-mahA-aGkura: - x.
~m.55 This tree of world, which is laden with millions of branches, fruits and leaves, has its roots in the mind.
~sv.50-55 It is better to spend one's time in seclusion or in hell than to live in this world-appearance.
~vlm.55. The great arbour of the world, with its very many branches and twigs and fruits, hath sprung from the mind and is rooted in it. (The outer world has its existence in the sensitive mind only; because the insensible bodies of the dead and inanimate things, have no consciousness of it).
संकल्पम्_एव तन्_मन्ये संकल्प-उपशमेन तत् ।
शेषयामि यथा शोषम्_एति संसार-पादप: ॥५।९।५६॥
saMkalpam_eva tan_manye saMkalpa-upazamena tat |
zeSayAmi yathA zoSam_eti saMsAra-pAdapa: ||
56||
saMkalpam_eva tan_manye saMkalpa-upazamena tat - x =
zeSayAmi yathA zoSam_eti saMsAra-pAdapa: - x.
~m.56 I think, mind is 'sankalpa' (mental resolutions). By quietening this 'sankalpa' mind will wither away. And there -upon this tree of world will wither away.
~sv.56 Intention or motivation alone is the seed for this world-appearance. I shall dry up this motivation!
~vlm.56. It is the conception (sankalpa) of the world, in my mind, that causes its existence and presents its appearance before me, I will now try to efface this conception from my mind, and forget this world altogether. (This doctrine of idealism was derived, by Janaka from his own Intuition (Svena-Jnátena).
आकार.मात्र-रम्यासु मनो-मर्कट-वृत्तिषु ।
परिज्ञातास्व्_इहाद्यैव न रमे नाशनीष्व्_अहम् ॥५।९।५७॥
AkAra.mAtra-ramyAsu mano-markaTa-vRttiSu |
parijJAtAsv_ihAdyaiva na rame nAzanISv_aham ||
57||
AkAra.mAtra-ramyAsu mano-markaTa-vRttiSu - x =
parijJAtAsv_ihAdyaiva na rame nAzanISv_aham - x.
~m.57 The ways of the monkey of mind are graceful only in form. Knowing this (fact), I shall not take any more interest in them.
~sv.57-58-59-60-61-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.
~vlm.57. I will no longer allow myself to be deluded like monkeys with the forms of things, which I know are not real; mere ideal, but changeful and evanescent. (Here also Janaka learns by intuition not to rely on concrete forms, but to have their general
and abstract ideas).
आशा.पाश-शत-प्रोता: पात-उत्पात-उपतापदा: ।
संसारवृत्तयो भुक्ता इदानीम् विश्रमाम्यहम् ॥५।९।५८॥
AzA.pAza-zata-protA: pAta-utpAta-upatApadA: |
saMsAravRttayo bhuktA idAnIm vizramAmyaham ||
58||
AzA.pAza-zata-protA: - x =
pAta-utpAta-upatApadA: - x =
saMsAra-vRttayo bhuktA - x =
idAnIm vizramAmyaham - x.
~vlm.58. I have woven and stretched out the web of my desires, and collected only my woes and sorrows; I fell into and fled from the snare of my own making, and am now resolved to take my rest in the soul.
~m.58 These worldly activities are woven around by the ropes of desires and calamities with ups and downs. I have experienced all these in good measure. I shall now take rest from them.
*AB. pAto'dhogati: | utpAta Urdhvagati: apakarSotkarSau vA | upatApo du:kham ||
हा हतो_अस्मि विनष्टो_अस्मि मृतो_अस्मीति पुन: पुन: ।
शोचितम् गतम्_एवाहम्_इदानीम् नानुरोदिमि ॥५।९।५९॥
hA hato_'smi vinaSTo_'smi mRto_'smIti puna: puna: |
zocitam gatam_evAham_idAnIm nAnurodimi ||
59||
hA hata: asmi - x =
vinaSTa: asmi - x =
mRta: asmi iti - x =
puna: puna: - x =
zocitam gatam eva_aham - x =
idAnIm na_anurodimi - x.
~vlm.59. I have much wailed and bitterly wept, to think of the depravity and loss of my soul, and will henceforth cease to lament, thinking that I am not utterly lost.
~m.59 The times have gone when I lamented 'I am dead and gone, I am fninished' and such. I will no longer bemoan like that.
प्रबुद्धो_अस्मि प्रहृष्टो_अस्मि दृष्टश्चोरो_अयम्_आत्मन: ।
मनो नाम निहन्म्य्_एनम् मनसा_अस्मि चिरम् हत: ॥५।९।६०॥
prabuddho_'smi prahRSTo_'smi dRSTazcoro_'yam_Atmana: |
mano nAma nihanmy_enam manasA_asmi ciram hata: ||
60||
prabuddho_'smi prahRSTo_'smi dRSTazcoro_'yam_Atmana: - x =
mano nAma nihanmy_enam manasA_asmi ciram hata: - x.
~vlm.60. I am now awakened, and am glad to find out the robber of my soul; it is my own mind, and this I am determined to kill, as it had so long deprived me of the inestimable treasure of my soul.
~m.60. I am awakened (now). I am delighted. I have seen the enemy, the thief. Mind is that thief.
~sv.60 57-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.
एतावन्तम्_इमम् कालम् मनो-मुक्ताफलम् मम ।
अ-विद्धम्_आसीद्_अधुना विद्धम् तु गुणम्_अर्हति ॥५।९।६१॥
etAvantam_imam kAlam mano-muktAphalam mama |
a-viddham_AsId_adhunA viddham tu guNam_arhati ||
61||
etAvantam_imam kAlam mano-muktAphalam mama - x =
a-viddham_AsId_adhunA viddham tu guNam_arhati - x.
~m.61 All these days my mind is unpierced. Now it is pierced and has be come one of quality.
~vlm.61. So long was my mind at large as a loose and unstrung pearl, now will I pierce it with the needle of reason, and string it with the virtues of self control and subjection to wisdom.
~sv.61 57-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.
मनस्-तुषार-कणिका विवेक-अर्क-आतपेन मे ।
चिर-प्रवृत्तये नूनम्_अचिराल्_लयम्_एष्यति ॥५।९।६२॥
manas-tuSAra-kaNikA viveka-arka-Atapena me |
cira-pravRttaye nUnam_acirAl_layam_eSyati ||
62
||
.
manas-tuSAra-kaNikA – Mind is a snowdrop =
viveka-arka-Atapena – by the heat of the sun Discernment =
me - x =
cira-pravRttaye x
nUnam x
acirAt layam eSyati - soon it comes to dissolution.
~m.62. The fog and dew of mind is melted by the sun of discrimination. What was prevailing for long will now be dissolved soon.
~vlm.62. The cold icicle of my mind, will now be melted down by the sun-heat of reason; and will now be confined in the interminable meditation of its Eternal Maker; (from where it cannot return. Srúti).
~sv.62 57-62 I have enjoyed and suffered all kinds of experiences. Now I shall rest. I shall not grieve any more.
विविधै: साधुभि: सिद्धैर्_अहम् साधु प्रबोधित: । आत्मानम्_अनुगच्छामि परमानन्द-साधनम् ॥५।९।६३॥
vividhai: sAdhubhi: siddhai:_aham sAdhu prabodhita: | AtmAnam_anugacchAmi paramAnanda-sAdhanam ||
63
||
.
by many sagely Adepts I have been awakened, sage
:
I
follow my Self
on the path to perfect Joy
.
~m.63 Enlightened by many great saints and siddhas, I shall go on the trail of Self. It shall take me to that ultimate bliss.
~sv.63-64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.
~vlm.63. I am now awakened to my spiritual knowledge, like these holy Siddhas, saints and sages; and will now pursue my spiritual inquiries, to the contentment of my soul.
*jd.63 - vividhai: sAdhubhi: siddhai: - w many sagely Adepts = aham sAdhu prabodhita: - I am awakened, sage = AtmAnam_anugacchAmi paramAnanda-sAdhanam - I follow my Self on the path to perfect Joy.
आत्मानम् मणिम्_एकान्ते लब्ध्वा_एव_आलोकयन्_सुखम् ।
तिष्ठाम्य्_अस्तमितन्येह: शारदि_इव_अचले_अम्बुद: ॥५।९।६४॥
AtmAnam maNim_ekAnte labdhvA_eva_Alokayan_sukham |
tiSThAmy_astamitanyeha: zAradi_iva_acale_ambuda: ||
64||
AtmAnam maNim_ekAnte labdhvA_eva_Alokayan_sukham - x =
tiSThAmy_astamitanyeha: zAradi_iva_acale_ambuda: - x.
~m.64 I shall acquire that gem of Self. Looking at that to the exclusion of all activities, I shall be like the autumn clouds on high mountains.
~vlm.64. Having now found my long-lost soul, I will continue to look upon its pure light with joy in my lonely retirement; and will remain as quiet and still in contemplation of it, as a motionless cloud in autumn.
~sv.64 63-64 I have been awakened. I shall slay this thief (the mind) who has stolen my wisdom.
VA only having obtained the only gem of self is seen that bliss/joy.
I stay in that joy unmoving like a_authumn cloud on the top of a mountain.
~AS: One phrase did not get translated "astamita_anya-IhaH" one who has extinguished all other desires. My meaning: Having completely (ekAnte) acquired the jewel called self, and viewing the (resulting) bliss, I stay with all other desires extinguished, (stable) like the autumn cloud atop a mountain (such a cloud does not rain even after meeting the mountain.
अयम्_अहम्_इदम्_आततम् मम इति
स्फुरितम्_अपास्य बलाद्_असत्यम्_अन्त: ।
रिपुम्_अति.बलिनम् मनो निहत्य
प्रशमम्_उपैति नमो_अस्तु ते विवेक ॥५।९।६५॥
ayam_aham_idam_Atatam mama iti
sphuritam_apAsya balAd_asatyam_anta: |
ripum_ati.balinam mano nihatya
prazamam_upaiti namo_'stu te viveka ||
65||
ayam_aham - this am I =
idam_Atatam mama iti - and this surrounding is mine =
sphuritam_apAsya balAd_asatyam_anta: - x =
ripum_ati.balinam mano nihatya - x =
prazamam_upaiti namo_'stu te viveka - x.
~m.65 'I am this body. All is mine' I shall discard all such thoughts and cast away the mind by force, annihilate it with all my might and abide in tranquil peace. O discrimination, O intelligence, my salutations to you (for such enlightement).
~sv.65 I have been well instructed by the sages: now I shall seek self-knowledge.
~vlm.65. And having cast away the false belief of my corporeality (i. e. of being an embodied being), and that these possessions and properties are mine, and having subdued my force by mighty enemy of the Mind, I will attain the tranquility of my soul by the help of my reason.
~VA. “this is me and that is mine” arising notions having destroyed by force, seeing their inner non-existence; having destroyed powerful enemy of mind, I become quiet. Salutations to viveka!
~AS: I agree!
oॐm