fm7102 3.je29-30 About THE WISE .z62

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fm7102 3.je29-30 About THE WISE .z62

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Oॐm

THE WISE

rAma said—

x01|o/

परिज्ञाते परे वस्तुनि_अनादि-निधन~आत्मनि ।

सम्पद्यते वद ब्रह्मन् कीदृशः पुरुष~उत्तमः ॥७।१०२।०१॥

parijJAte pare vastuni_anAdi-nidhana~Atmani |

sampadyate vada brahman kIdRza: puruSa~uttama: ||7|102|01||

parijJAte pare vastuni x

anAdi-nidhana~Atmani x

sampadyate x

vada brahman x

kIdRza: puruSa~uttama: xx

~vlm. Tell me sir, the perfection which a holy man attains to, after he is acquainted with the supreme essence, which is without its begining and end.

~sv. When one has realised the supreme truth, what does he become?

vasiShTha said—

02|o/

वसिष्ठ उवाच ।

शृणु सम्पद्यते कीदृक्_ज्ञात-ज्ञेयो_नर~उत्तमः ।

यावत्_जीवम् कथम् च_एषः किम्.आचारः_अवतिष्ठते ॥०२॥

zRNu sampadyate kIdRk_jJAta-jJeya:_nara~uttama: |

yAvat_jIvam katham ca_eSa: kim.AcAra:_avatiSThate ||02||

zRNu sampadyate kIdRk_jJAta-jJeya: nara~uttama: x

yAvat jIvam katham ca eSa: - what sort of life he leads =

kim.AcAra:_avatiSThate xx

~vlm.2. Vasishtha replied:—Hear the high state to which the holy man arrives, after he has known the knowable; and the mode of his life and conduct, throughout the whole course of his existence.

~sv.1-2 RÂMA asked: When one has realised the supreme truth, what does he become?

z03|o/

उपला* अपि मित्राणि बन्धवः वन-पादपाः ।

वन-मध्ये स्थितस्य_अपि स्व.जना* मृग-पोतकाः ॥०३॥

upalA* api mitrANi bandhava: vana-pAdapA: |

vana-madhye sthitasya_api sva.janA* mRga-potakA: ||03||

upalA: api – Just millstones-- / Though they're stones,

mitrANi – friends, / they're his friends;

bandhava: – relatives, his relatives are

vana-pAdapA: – a soil-sucking forest, / the footdrinking trees of the forest;

vana-madhye sthitasya api – but for someone settled in the middle of the woods,

sva.janA: mRga-potakA: -his people are the deer and other young beasts.

~sv.3 VASISTHA replied: To such a one even the rocks become friends and the trees in the forest are relatives; even when he lives in the middle of a forest the very animals become his kith and kin.

~vlm.3. He lives apart from human society, in his solitary retreat in the woods, and there has the stones of the dales, the trees of the forest, and the young antelopes, for his friends, kindred and associates.

~JD: Of all 62 zlokas, the Swami picked this one for the daily Sanskrit verse....

It pictures a vana-prastha Forester, doing his work in solitude. (Rama will later emulate the vocation, but accompanied by wife and brother). The text suggests two different readings, separated above by a /.

#upala – stone, esp. one of a pair of millstones, which crush the grain between them as one of them is turned—and so they would make flour. The stone has a hole in the center. There's a literary phrase—almost a cliché—that compares prolonged trouble to "having a millstone around your neck". It would have to be from a household mill: the miller's stones are huge, and the topstone is turned by an ox or other suitable animal.

x04|o/

आकीर्णम् शून्यम् एव_अस्य विपदः_च_अति.सम्पदः ।

AkIrNam zUnyam eva_asya vipada:_ca_ati.sampada: |

स्थितस्य_अपि महाराज्ये व्यसनानि_एव स.उत्सवः ॥०४॥

sthitasya_api mahArAjye vyasanAni_eva sa.utsava: ||04||

AkIrNam zUnyam eva_asya x

vipada:_ca_ati.sampada: x

sthitasya_api mahArAjye

vyasanAni_eva sa.utsava: xx

~vlm.4. The most populous city, is deemed as a lonely desert by him; his calamities are his blessings, and all his dangers are festivities to him.

~sv.4-5 A kingdom appears to be void in his eyes, calamities become great good fortune; even when he lives in a kingdom, he rejoices in (celebrates) his misfortunes. Disharmony becomes harmony, sorrow is great joy, and even when engaged in intense activity he experiences deep silence. He sees utter non~action in action.

y05|o/

अ-समाधिः समाधानम् दुःखम् एव महत्.सुखम् ।

a-samAdhi: samAdhAnam du:kham eva mahat.sukham |

व्यवहरो_अपि सन्_मौनम् कर्माणि_एव_अति.अकर्मताः ॥०५॥

vyavahara:_api san_maunam karmANi_eva_ati.akarmatA: ||05||

a-samAdhi: samAdhAnam x

du:kham eva mahat.sukham x

vyavahara:_api san_maunam x

karmANi_eva_aty.akarmatA: xx

~vlm.5. His pains are his pleasure, and his meditations are as musings to him; he is silent in all his dealings, and quiet in all his conduct through life.

~AB. vyavahAro vAcika: | karmANi kAyikAni ||

z06|o/

जाग्रत्_एव सुषुप्त.स्थः_जीवन् एव मृत~उपमः ।

jAgrat_eva suSupta.stha:_jIvan eva mRta~upama: |

करोति सर्वम् आचारम् न करोति न किंचन ॥०६॥

karoti sarvam AcAram na karoti na kiMcana ||06||

jAgrat_eva suSupta.stha: even waking he rests in sleep

jIva-n_eva mRta~upama: living he's like somebody dead

karoti sarvam AcAram x

na karoti na kiMcana xx

jIvanneva – jIvan-n_eva – jIvan na_iva

~vlm.6. He is somnolent in his waking hours, and remains as dead to himself while he is living; he manages all his affairs with a coolness, as if he was engaged in nothing.

~sv.6 Awake he is in deep sleep; alive he is as good as dead. He does everything but nothing. He enjoys without tasting the pleasure.

x07|o/

रसिकः_अत्यन्त-विरसो_निर्घृणो_बन्धु-वत्सलः ।

निर्दयः~अत्यन्त-करुणः_वितृष्णः_तृष्णया_अन्वितः ॥०७॥

rasika:_atyanta-virasa:_nirghRNa:_bandhu-vatsala: |

nirdaya:~atyanta-karuNa:_vitRSNa:_tRSNayA_anvita: ||07||

rasika: atyanta-virasa: x

nirghRNo bandhu-vatsala: x

nirdaya: atyanta-karuNa: x

vitRSNa: tRSNayA_anvita: xx

~vlm.7. He is pleasant without tasting any pleasure, and is friendly to his fellow beings without any selfish interest of his own; he is strict to himself but ever kind to others, and is undesirous of everything, with his full desire for common weal.

y08|o/

सर्व~अभिनिन्दित~आचारः सर्व~आचार-बहिःकृतः ।

वीत.शोक-भय=आयासः स.शोके इव लक्ष्यते ॥०८॥

sarva~abhinindita~AcAra: sarva~AcAra-bahi:kRta: |

vIta.zoka-bhaya=AyAsa: sa.zoke iva lakSyate ||08||

sarva~abhinindita~AcAra: x

sarva~AcAra-bahiS.kRta: x

vIta-zoka.bhaya=AyAsa: sa.zoke iva lakSyate xx

~vlm.8. He is pleased with the conduct of others, without having any course of action for himself; and devoid of sorrow, fear and care, yet he is seen always to wear a melancholy appearance. (A heavily pensive melancholy).

~sv.7-8-9 He is a very dear friend of all. He is free from pity for others, but full of compassion.

#yas -> #Ayas – to work hard, weary. -> #AyAsa-: effort, exertion (of bodily or mental power), trouble, labour; fatigue, weariness; •• iron (worked on the anvil) -> #anAyAsa‑: an~AyAsa absence of exertion, facility, ease, idleness, neglect; #anAyAsena ind. – effortlessly.

z09|o/

तस्मात्_न_उद्विजते लोको_लोकात्_न_उद्विजते तु सः ।

परम् उद्वेगम् आपन्नः सम्सृतौ रसिकः_अपि सन् ॥०९॥

tasmAt_na_udvijate loka:_lokAt_na_udvijate tu sa: |

param udvegam Apanna: samsRtau rasika:_api san ||09||

tasmAt_na_udvijate loka: x

lokAt_na_udvijate tu sa: x

param udvegam Apanna: x

samsRtau rasika: api san xx

~vlm.9. He afflicts nobody, nor is afflicted by any body; and though full with his private afflictions and privations, he is very pleasant in company. (Pleased with himself, he pleases all).

~sv.7-8-9 He is a very dear friend of all. He is free from pity for others, but full of compassion.

x10|o/

न_अभिनन्दति सम्प्राप्तम् न_अ-प्राप्तम् अभिवाञ्छति ।

आस्ते_अनुभूयमाने_अर्थे न.च हर्ष-विष=आदयोः ॥१०॥

na_abhinandati samprAptam na_a-prAptam abhivAJchati |

Aste_anubhUyamAne_arthe na.ca harSa-viSa=Adayo: ||10||

na_abhinandati samprAptam x

na_a-prAptam abhivAJchati x

Aste_anubhUyamAne_arthe x

na.ca harSa-viSAdayo: xx

~vlm.10. He is neither delighted with his gain, nor depressed at his loss, nor desirous to get any thing; and though there may be causes, for his feeling joy as well as sorrow, yet they are never visible in his face.

~sv.10-11 Free from craving, he appears to want.

y11|o/

दुःखिते दुःखित-कथः सुखिते सुख.सम्कथः ।

आस्ते सर्वासु_अवस्थासु हृदयेन_अपराजितः ॥११॥

du:khite du:khita-katha: sukhite sukha.samkatha: |

Aste sarvAsu_avasthAsu hRdayena_aparAjita: ||11||

du:khite du:khita-katha: x

sukhite sukha.samkatha: x

Aste sarvAsu_avasthAsu x

hRdayena_aparAjita: xx

~vlm.11. He sympathises with the unhappy, and congratulates with happy people; but his collected mind is always invincible, in every circumstance of life.

~sv.10-11 Free from craving, he appears to want.

#atikatha – exagerrated +

z12|o/

कर्मणः सु.कृतात्_अन्यत्_अस्मै किंचित्_न रोचते ।

स्वभाव* एव महताम् ननु यत्_न विचेष्टितम् ॥१२॥

karmaNa: su.kRtAt_anyat_asmai kiMcit_na rocate |

svabhAva* eva mahatAm nanu yat_na viceSTitam ||12||

karmaNa: su.kRtAt anyat x

asmai kiMcin na rocate |

svabhAva_eva mahatAm x

nanu yan na viceSTitam ||

~sv.12-13-14 He is only interested in the proper performance of his actions.

~vlm.12. His mind is not inclined to acts, beside those of righteousness; as it is the wont of noble-minded men by their nature, and not any effort on their part.

x13|o/

न_आलम्बते रसिकताम् न च नी.रसताम् क्व.चित् ।

न_अर्थेषु विचरति_अर्थी वीत.रागः स.रागवत् ॥१३॥

na_Alambate rasikatAm na ca nI.rasatAm kva.cit |

na_artheSu vicarati_arthI vIta.rAga: sa.rAgavat ||13||

na_Alambate

does not take.to

rasikatAm

the aesthetic taste

na ca nIrasatAm

nor without taste

kva.cit

wherever

na_artheSu vicarati

not inquiring into things

arthI vIta.rAga: sa.rAgavat

without attachment in goals

as.if with attachment

~vlm.13. He is not fond of pleasantry, nor is he addicted to dulness either; he does not hanker after wealth, but is inappetent and impossible with all his appetites and sensibleness.

y14|o/

यथा शास्त्र-व्यवहृतेः सुख-दुःखैः क्रमागतैः ।

अनागतो_अपि च_आयाति न हर्षम् न विषादिताम् ॥१४॥

yathA zAstra-vyavahRte: sukha-du:khai: kramAgatai: |

anAgata:_api ca_AyAti na harSam na viSAditAm ||14||

yathA zAstra-vyavahRte:

as of zAstra-designation

sukha-du:khai: kramAgatai:

with pleasure/pain accordingly

anAgata:_api ca

altho not-come

AyAti na harSam na viSAditAm

comes no delight nor dejection

~vlm.14. He abides by law and acts accordingly, whether he is pinched by poverty, or rolling in riches; nor is he ever dejected or elated, at the unforeseen good or bad events of life.

z15|o/

सम्प्रहृष्टाः_च लक्ष्यन्ते लक्ष्यन्ते दुःखिताः_तथा ।

न स्वभावम् त्यजन्ति_अन्तः सम्सार~आरभटी-नटाः ॥१५॥

samprahRSTA:_ca lakSyante lakSyante du:khitA:_tathA |

na svabhAvam tyajanti_anta: samsAra~ArabhaTI-naTA: ||15||

samprahRSTA:_ca lakSyante x

lakSyante du:khitA:_tathA x

na svabhAvam tyajanti_anta: x

samsAra~ArabhaTI-naTA: xx

~vlm.15. They are seen to be joyous and sorrowful also at times, without changing the sedateness and serenity of their nature at any time. They act the part of players on the stage of the earth, (that display many figures in their outward mein).

~sv. He appears to be happy and unhappy in the respective situation. He does not abandon what is natural and plays his appropriate role in this drama of life. He sympathises with the sorrowful and rejoices with the happy ones, without being tainted at heart.

0*tt. #ArabhaTI - "One of the Four Styles (vṛtti) of dramatic production (nāṭya).—Ārabhaṭī (the Energetic)—The Style which includes the presentation of a bold person speaking many words, practising deception, falsehood and bragging and of falling down, jumping, crossing over, doing deeds of magic and conjuration etc, is called the Energetic one. This is applicable to the Terrible, the Odious and the Furious Sentiments (Nāṭyaśāstra XXII. 55ff)." https://www.wisdomlib.org/definition/arabhati

x16|o/

आत्मीयेषु_अर्थ-जातेषु मिथ्यात्मसु सुत.आदिषु ।

बुद्ध.देषु_इव तोयानाम् न स्नेहः_तत्त्व-देशिनाम् ॥१६॥

AtmIyeSu_artha-jAteSu mithyAtmasu suta.AdiSu |

buddha.deSu_iva toyAnAm na sneha:_tattva-dezinAm ||16||

AtmIyeSu_artha-jAteSu

mithyAtmasu suta.AdiSu |

buddha.deSu_iva toyAnAm

na sneha:_tattva-dezinAm x

~vlm.16. Those that know the truth, bear no more affection for their mercenary relatives and false friends, than they look upon the bubbles of water, (that swell and swim, only to burst in a moment).

y17|o/

अ-स्नेह_एव सुघन-स्नेह~अर्द्र-हृदयो_यथा ।

वत्सलाम् दर्शयन्_वृत्तिम् ज्ञः_तिष्ठति यथाक्रमम् ॥१७॥

a-sneha_eva sughana-sneha~ardra-hRdaya:_yathA |

vatsalAm darzayan_vRttim jJa:_tiSThati yathAkramam ||17||

a-sneha_eva x

sughana-sneha~ardra-hRdaya: yathA x

as sughana-sneha~ardra-hRdaya: x

vatsalAm darzayan_vRttim x

jJa:_tiSThati yathAkramam xx

~vlm.17. Without the affection of the soul, they bear full affection for others in their hearts; and the wise man remains quite possessed of himself, with showing his paternal affection to all. (Universal benevolence).

z18|o/

वायून् इव प्रवाह.स्थाः स्पृशन्ति विषयान् मुधा ।

देह.सत्ता-विषान् मूढाः_लीयन्ते विषता~उदरे ॥१८॥

vAyUn iva pravAha.sthA: spRzanti viSayAn mudhA |

deha.sattA-viSAn mUDhA:_lIyante viSatA~udare ||18||

vAyUn_iva

like the winds

pravAha.sthA: spRzanti x

viSayAn x

mudhA

in vain

deha.sattA-viSAn x

mUDhA: x

lIyante viSatA~udare xx

~vlm.18. The ignorant are as the winds passing over running streams; they slightly touch the poisonous pleasures of their bodies, as the winds touch the rising waves, and are at last drowned in the depth of their sensuality.

x19|o/

बहिः सर्व.समाचारम् अन्तः सर्व.अर्थ-शीतलम् ।

नित्यम् अन्तर् अन्.आविष्ट* आविष्ट* इव तिष्ठति ॥१९॥

bahi: sarva.samAcAram anta: sarva.artha-zItalam |

nityam antar an.AviSTa* AviSTa* iva tiSThati ||19||

bahi: sarva.samAcAram

all his dealings are external

anta: sarva.artha-zItalam

everyhow cool within

nityam antar an.AviSTa:

always within unpossessed

AviSTa:_iva tiSThati

he remains as.if possessed

~vlm.19. But the wise man deals outwardly alike with all, with perfect coolness and stillness of his soul within himself; he seems outwardly to be engaged in business, but his inward mind is wholly disengaged from all worldly concerns whatsoever.

~sv. He appears to be happy and unhappy in the respective situation.

rAma said—

y20|o/

राम उवाच ।

स्वरूपम् ईदृशम् तस्य को_वेत्ति मुनि.नायकः ।

वद सत्यम् असत्यम् वा भवति_अज्ञो_हि_अपि_ईदृशः ॥२०॥

svarUpam IdRzam tasya ka:_vetti muni.nAyaka: |

vada satyam asatyam vA bhavati_ajJa:_hi_api_IdRza: ||20||

svarUpam IdRzam tasya x

ko vetti muninAyaka: x

vada satyam asatyam vA x

bhavati_ajJo hi_apa_IdRza: xx

~vlm.20. Ráma rejoined:—But how can a true sage of such nature, be distinguished from the many pretended ones and the ignorant also, who assume such a character falsely only to beguile others.

~sv.20-21 RÂMA asked: But some clever though ignorant people can also pretend to be in that state (observing celibacy like a horse, without the right spirit). How does one distinguish the true from the false?

z21|o/

अश्ववत्_ब्रह्मचर्येण चरन्तो_अ-चारु.चेतसः ।

मिथ्या तपस्वित्~आर्ढ्याय भवन्ति_एवम्.विधा मुने ॥२१॥

azvavat_brahmacaryeNa caranta:_a-cAru.cetasa: |

mithyA tapasvit~ArDhyAya bhavanti_evam.vidhA mune ||21||

azvavat_brahmacaryeNa x

caranta:_a-cAru.cetasa: x

mithyA tapasvit~ArDhyAya x

bhavanti_evam.vidhA mune xx

~vlm.21. Many hyprocrites rove about as horses, in the false garb of devotees, for the assurance of mankind in their devout devotedness to religion.

vasiShTha said—

x22|o/

वसिष्ठ उवाच ।

असत्यम् वा_अस्तु सत्यम् वा स्वरूपम् परम् ईदृशम् ।

विद्धि वेद.विदाम् तु_एष स्वभाव~अनुभव-स्थितः ॥२२॥

asatyam vA_astu satyam vA svarUpam param IdRzam |

viddhi veda.vidAm tu_eSa svabhAva~anubhava-sthita: ||22||

asatyam vA_astu satyam vA unreal or let.it.be unreal maybe

svarUpam param IdRzam your nature higher in such guise

viddhi you should know

vedavidAm tu_ but for scholars

eSa this is

svabhAva~anubhava-sthita: situate as innate*experience

*jd. the feeling of self as it experiences.

~vlm.22. Vasishtha replied:—I say Ráma, that such a nature (or disposition), whether it is real or feigned, is the best and highest perfection of man; and know that, the learned in Vedic lore, have always this state as the model of perfection in their view.

~sv.22 VASISTHA replied: Whether it is true or false, such a nature is praiseworthy.

y23|o/

अन्.आविष्टा विचेष्टन्ते वीतरागाः स-रागवत् ।

गत-हासा हसन्ति_अज्ञान् सहसा करुणा.आकुलाः ॥२३॥

an.AviSTA viceSTante vItarAgA: sa-rAgavat |

gata-hAsA hasanti_ajJAn sahasA karuNA.AkulA: ||23||

an~AviSTA viceSTante x

vItarAgA: sa-rAgavat x

gata-hAsA: hasanti a-jJAn x

sahasA karuNAkulA: xx

~vlm.23. Those who are dispassionate and unconcerned with acts, manage still to conduct their secular affairs and actions, like those that are actuated by their passions; and though they ire averse to derision, yet they cannot help to deride at the ignorant from their kind heartedness towards them.

~sv.23-24 The truly wise ones live as if they had various desires and they laugh with the fools, though they themselves are wise.

z24|o/

चित्तादर्श-गतम् दृश्यम् सर्वम् कपट-कुट्टिमम् ।

पश्यन्ति_असत्-परिज्ञातम् स्वप्ने हेमा_इव हस्तगम् ॥२४॥

cittAdarza-gatam dRzyam sarvam kapaTa-kuTTimam |

pazyanti_asat-parijJAtam svapne hemA_iva hastagam ||24||

cittAdarza-gatam dRzyam x

sarvam kapaTa-kuTTimam x

pazyanti asat-parijJAtam x

svapne hemA_iva hastagam xx

~vlm. The visibles are all imprest in the mirror of their minds, as the shades of edifices are reflected in a reflector; they look upon them with full knowledge of their shadowiness, as they perceive the fallacy of their laying hold on a lump of gold in dream.

~sv. The truly wise ones live as if they had various desires and they laugh with the fools, though they themselves are wise.

#kapaTa-kuTTima

x25|o/

अन्तःशीतलताम् एषाम् ताम् न जानन्ति केचन ।

दूरात्_चन्दन-दारूणाम् आमोदम् इव जन्तवः ॥२५॥

anta:zItalatAm eSAm tAm na jAnanti kecana |

dUrAt_candana-dArUNAm Amodam iva jantava: ||25||

anta:zItalatAm eSAm tAm

that inner coolth of theirs

na jAnanti kecana

they don't know anyhow

dUrAt

from afar

candana-dArUNAm Amodam iva

like the smell of fine sandalwood

jantava:

the people

~vlm.25. There is a coolness pervading their minds, which is altogether unknown to others; just as the sweet fragrance of the sandal wood, is unperceived by brutes at a distance.

~sv.25-26 No one knows their inner peace and illumined state. Only wise ones know other wise men.

y26|o/

ये तु विज्ञात-विज्ञेयाः_तादृशाः पावन~आशयाः ।

जानन्ति तान्_तथैव_अन्तः_अहेः पादान्_इव_अहयः ॥२६॥

ye tu vijJAta-vijJeyA:_tAdRzA: pAvana~AzayA: |

jAnanti tAn_tathaiva_anta:_ahe: pAdAn_iva_ahaya: ||26||

ye tu vijJAta-vijJeyA: x

tAdRzA: pAvana~AzayA: x

jAnanti tAn tathaiva antar x

ahe: pAdAn_iva_ahaya: xx

~vlm.26. They that know the knowable, and are equally pure in their minds, can only distinguish them from other people, as a snake only can trace the course of another snake.

~sv.25-26 No one knows their inner peace and illumined state. Only wise ones know other wise men.

z27|o/

भावम् निगूहयन्ति_एते तम् उत्तमम् अनुत्तमाः ।

ग्रान्थैः_धनैः किल_अनर्घ्यः कः चिन्तामणिः_आपणे ॥२७॥

bhAvam nigUhayanti_ete tam uttamam anuttamA: |

grAnthai:_dhanai: kila_anarghya: ka: cintAmaNi:_ApaNe ||27||

bhAvam nigUhayanti_ete

tam uttamam anuttamA: |

grAnthai:_dhanai: kila_anarghya: ka: cintAmaNi:_ApaNe x

~vlm.27. They are the best of men, that hide their good qualities from others; for what man is there that will expose his most precious treasure in the market, along with the raw produce of his land? (i.e. The hidden virtues of a man, alike the aroma

of flowers, aught not to be laid open before the public).

~sv. The true men of wisdom do not expose their wisdom nor parade it to win the admiration of the masses. The latter are distractions in the eyes of the wise.

~AB. ... grAmyai:_grAma-nagara=AdiSu bhavai:_dhanai:_anardhyaHkretum azakyas

पण् #paN- to buy, haggle -> #Apan - #ApaNa – shop, marketplace +

x28|o/

तस्मिन् निगूहने भावो_यतः_तेषाम् न दर्शने ।

निर्.वासना* गत-द्वैता* गतमानाः किल_अङ्ग ते ॥२८॥

tasmin nigUhane bhAva:_yata:_teSAm na darzane |

nir.vAsanA* gata-dvaitA* gatamAnA: kila_aGga te ||28||

tasmin nigUhane bhAvo x

yata:_teSAm na darzane x

nir.vAsanA gata-dvaitA: x

gatamAnA: kila_aGga te xx

~vlm.28. The reason of concealing the rare virtues, is to keep them unnoticed by the public; because the wise who are undesirous of reward or reputation, have nothing to reap or expect from the public.

~sv. The true men of wisdom do not expose their wisdom nor parade it to win the admiration of the masses. The latter are distractions in the eyes of the wise.

y29|o/

एकान्त~अ.मान-दौर्गत्य-जन्म~अव.ज्ञप्तयः_तु तान् ।

सुखयन्ति यथा, राम, न तथैव महर्द्धयः ॥२९॥

ekAnta~a.mAna-daurgatya-janma~ava.jJaptaya:_tu tAn |

sukhayanti yathA, rAma, na tathaiva maharddhaya: ||29||

ekAnta~amAna-daur.gatya-janma~ava.jJaptaya: tu x

tAn sukhayanti yathA - in which way they are made happy/pleased =

rAma, =

na tathaiva maharddhaya: xx

~vlm.29. Know Ràma, that solitude, poverty and disrespect and disregard of men, are more pleasing to the peaceful sage; than the most valuable gifts and honors from mankind.

~sv. The true men of wisdom do not expose their wisdom nor parade it to win the admiration of the masses. The latter are distractions in the eyes of the wise.

z30|o/

स्व.सम्वेदन-सम्वेद्य=सारा विदित-वेद्यता ।

न_एषा दर्शयितुम् शक्या दृश्यते न च तद्.विदा ॥३०॥

sva.samvedana-samvedya=sArA vidita-vedyatA |

na_eSA darzayitum zakyA dRzyate na ca tad.vidA ||30||

sva.samvedana-samvedya=sArA x

vidita-vedyatA x

na_eSA darzayitum zakyA x

dRzyate na ca tad.vidA xx

~vlm.30. The ineffable delight which attends on the wise man, from his conscious knowledge of the knowable; inexpressible in words, and invisible to others as to its knower also. (The secret joy of divine knowledge and grace, is felt unseen by the

holy sage).

~sv. The true men of wisdom do not expose their wisdom nor parade it to win the admiration of the masses. The latter are distractions in the eyes of the wise.

x31|o/

गुणम् मम_इमम् जानातु जनः पूजाम् करोतु मे ।

इति_अहम्.कारिणाम् ईहा_न.तु तत्_मुक्त-चेतसाम् ॥३१॥

guNam mama_imam jAnAtu jana: pUjAm karotu me |

iti_aham.kAriNAm IhA_na.tu tat_mukta-cetasAm ||31||

guNam mama_imam

this virtue of mine

jAnAtu jana:

let a person know

pUjAm karotu me

iti

let him worship me

such is the concern of egoists

aham.kAriNAm IhA

na.tu

but not

the free affective conscious ones

tat_mukta-cetasAm

~vlm.31. Let men know this qualification of mine, and honour me for it, is the wish of the egotist, and not of that are from their egoistic feelings.

~sv.31 'I wish everyone to know how good I am so that they may worship me' — such thoughts arise in the mind of the vain man, not of the wise one.

y32|o/

क्रिया-फलानि चित्.व्योम गमन.आदीनि, राघव ।

अज्ञानाम् अपि सिध्यन्ति मन्त्र~ओषधि-वशात्_इह ॥३२॥

kriyA-phalAni cit.vyoma gamana.AdIni, rAghava |

ajJAnAm api sidhyanti mantra~oSadhi-vazAt_iha ||32||

kriyA-phalAni

the fruits of kriyA.practice

cit.vyoma gamana.AdIni

like traveling the Consciousness-sky

o rAghava

ajJAnAm api sidhyanti

even the ignorant accomplish here

mantra~oSadhi-vazAt_iha

thru mantra and herbs

~vlm.32. It is possible even to the ignorant, to succeed to reap the results of their practices, such as their rising and moving about in the air (and upon the surface of water); by means of mantras, and the power of certain drugs, that are adapted to those ends.

~sv.32 Powers like levitation, etc., are gained by mantras, drugs, etc., even by the ignorant people.

z33|o/

यो_यादृक् क्लेशम् आधातुम् समर्थः_तादृक्_एव सः ।

अवश्यम् फलम् आप्नोति प्रबुद्धो_अस्तु_अज्ञ* एव वा ॥३३॥

ya:_yAdRk klezam AdhAtum samartha:_tAdRk_eva sa: |

avazyam phalam Apnoti prabuddha:_astu_ajJa* eva vA ||33||

ya: yAdRk klezam AdhAtum x

samartha:_tAdRk_eva sa: x

avazyam phalam Apnoti

necessarily gets the fruit

prabuddha:_astu_ajJa eva vA

whether he may be awakened or ignorant

~sv.33 He who is prepared to make the necessary effort can gain these, whether he is enlightened or not.

~vlm.33. He who can afford to take the pains to any particular end; succeeds to accomplish the same, whether he is a clever or ignorant man. (Success depends on action, and not on knowledge alone).

x34|o/

आमोदः_चन्दनस्य_इव स्पन्दनस्य फलम् हृदि ।

सर्वस्य_एव_अस्ति तत्_नूनम् तद्वता सम्.अवाप्यते ॥३४॥

Amoda:_candanasya_iva spandanasya phalam hRdi |

sarvasya_eva_asti tat_nUnam tadvatA sam.avApyate ||34||

Amoda:_candanasya_iva x

spandanasya phalam hRdi x

sarvasya_eva_asti tan nUnam x

tadvatA samavApyate xx

~sv.34 It is the ego that makes the effort and gains the powers.

~vlm.34. Tendencies to good or evil, are implanted in the bosom of man, as results of the acts of their past lives; and these come to display themselves into action at their proper time, as the sandal wood emits its latent fragrance in its season all around.

y35|o/

अहन्ता.वासनाद्वैतम् वस्तुता दृश्य-वस्तुषु ।

यस्य_अस्ति_असौ साधयति ख.गम~आदि=क्रिया-फलम् ॥३५॥

ahantA.vAsanAdvaitam vastutA dRzya-vastuSu |

yasya_asti_asau sAdhayati kha.gama~Adi=kriyA-phalam ||35||

ahantA.vAsanÂdvaitam

vastutA

dRzya-vastuSu

yasya_asti

asau sAdhayati

he attains Sky Travel

the fruit of his worship

kha.gama~Adi=kriyA-phalam

~vlm.35. He who is prepossessed with the knowledge of his egoism, coupled with his desire for enjoyment of the visibles; he betakes himself to the practice of khechariyoga, whereby he ascends in the air, and reaps the reward of his action.

~sv. These powers intensify the _vAsanA_s or mental conditioning. But the enlightened is not interested in any of these. He regards the world as a blade of grass.

z36|o/

इदम् न किंचित्_भ्रान्तिः_वा खम् च_इति ज्ञः_तु वेत्ति यः ।

सो_अवासनः कर्म-वात्याः कथम् साधयति क्रियाः ॥३६॥

idam na kiMcit_bhrAnti:_vA kham ca_iti jJa:_tu vetti ya: |

sa:_avAsana: karma-vAtyA: katham sAdhayati kriyA: ||36||

idam na kiMcit_bhrAnti:_vA x

kham ceti jJa:_tu vetti ya: x

sa:_avAsana: karma-vAtyA: x

katham sAdhayati kriyA: xx

~vlm.36. The wise man that has nothing to desire, knows such practices to be as false as empty air; and refrains from playing his actions, which he knows at best but cast to the winds.

~sv. These powers intensify the _vAsanA_s or mental conditioning. But the enlightened is not interested in any of these. He regards the world as a blade of grass.

x37|o/

न_एव तस्य कृतेन_अर्थो न_आकृतेन_इह कःचन ।

न च_अस्य सर्व.भूतेषु कःचित्~अर्थ-व्यप~आश्रयः ॥३७॥

na_eva tasya kRtena_artho na_AkRtena_iha ka:cana |

na ca_asya sarva.bhUteSu ka:cit~artha-vyapa~Azraya: ||37||

naiva tasya kRtena_artha: x

na_AkRtena_iha ka:cana x

na ca_asya sarva.bhUteSu x

ka:cit~artha-vyapAzraya: xx

~vlm.37. He derives no good from his observance of practical yoga, nor does he lose aught of his holiness by his non~observance of them; and neither has he any thing to gain from any body, nor lose a mite at the loss of any thing.

~sv. These powers intensify the _vAsanA_s or mental conditioning. But the enlightened is not interested in any of these. He regards the world as a blade of grass.

y38|o/

न तत्_अस्ति पृथिव्याम् वा दिवि देवेषु वा क्व.चित् ।

यत्_उदार-मनः~वृत्तेः_लाभाय विदित~आत्मनः ॥३८॥

na tat_asti pRthivyAm vA divi deveSu vA kva.cit |

yat_udAra-mana:~vRtte:_lAbhAya vidita~Atmana: ||38||

na tat_asti pRthivyAm vA x

divi deveSu vA kva.cit x

yat_udAra-mano.vRtte: x

lAbhAya vidita~Atmana: xx

~vlm.38. There is nothing in earth or heaven, nor among the gods nor any where else: which may be desirable to the magnanimous, and to one who has known the supreme soul.

~sv. These powers intensify the _vAsanA_s or mental conditioning. But the enlightened is not interested in any of these. He regards the world as a blade of grass.

z39|o/

जगत्_एव तृणम् यस्य न किंचित्_रजः_एव वा ।

किम् नाम तस्य भवतु अन्यत्_आदेयताम् गतम् ॥३९॥

jagat_eva tRNam yasya na kiMcit_raja:_eva vA |

kim nAma tasya bhavatu anyat_AdeyatAm gatam ||39||

jagat_eva tRNam yasya x

na kiMcit_raja eva vA x

kim nAma tasya bhavatu x

anyat_AdeyatAm gatam xx

~vlm.39. What is this world to him, who knows it to be but a heap of dust, and deems it no better than a straw; What then is that thing in it, which may be desirable to him?

~sv. These powers intensify the _vAsanA_s or mental conditioning. But the enlightened is not interested in any of these. He regards the world as a blade of grass.

x40|o/

निर्वाहित-जगत्~यात्रः परि.पूर्ण-मना मुनिः ।

यथास्थितम् असाउ_आस्ते सम्प्रयाति यथागतम् ॥४०॥

nirvAhita-jagat~yAtra: pari.pUrNa-manA muni: |

yathAsthitam asAu_Aste samprayAti yathAgatam ||40||

nirvAhita-jagat~yAtra: x

paripUrNamanA muni: x

yathAsthitam asau Aste x

samprayAti yathAgatam xx

~vlm.40. The silent sage whose soul is full of knowledge, and whose mind is quite at rest from its fondness for human society; remains content in the state as he is, and quite satisfied with whatever occurs to him.

~sv.40-41-42 The enlightened one lives a non-volitional life engaging himself spontaneously in appropriate action.

y41|o/

नित्य~अन्तः शीतलः मौनी सत्त्वी.भूत-मनः_अवनिः ।

परिपूर्ण~अर्णव~आकारः गम्भीर-प्रकट~आशयः ॥४१॥

nitya~anta: zItala: maunI sattvI.bhUta-mana:_avani: |

paripUrNa~arNava~AkAra: gambhIra-prakaTa~Azaya: ||41||

nitya~anta: zItala:

ever cool within

maunI

quiet

sattvI.bhUta-manas

Mind in sattvic state

avani:

the ground

paripUrNa~arNava~AkAra:

overflowing ocean-form

gambhIra-prakaTa~Azaya:

deep-manifest/clear place

~vlm.41. He is always cool within himself and taciturn in his speech, and eternal truths form the ground work of his mind; which is as full and deep as the ocean, and whose thoughts are as bright as day light.

~sv.40-41-42 The enlightened one lives a non-volitional life engaging himself spontaneously in appropriate action.

z42|o/

रसायन-परापूर्ण-ह्रदवत्_ह्लादम् आत्मनि ।

धत्ते करोति वा_अन्यस्य सकल~इन्दुः_इव_अमालः ॥४२॥

rasAyana-parApUrNa-hradavat_hlAdam Atmani |

dhatte karoti vA_anyasya sakala~indu:_iva_amAla: ||42||

rasAyana-parApUrNa-hradavat x

hlAdam Atmani x

dhatte karoti vA_anyasya x

sakala~indu: iva_amAla: xx

~jd. Note hrada / hlAda ~

~vlm.42. He is as full of cool composure in himself, as a gladsome lake reposing with its limpid waters; and he gladdens also all others about him, as the fair face of the fullmoon, cheers the spirits of all around.

~sv.40-41-42 The enlightened one lives a non-volitional life engaging himself spontaneously in appropriate action.

x43|o/

मन्दार-मञ्जीर-कुञ्ज-पिञ्जरात्_एव भूमयः ।

न तथा ह्लादयनि_एताः यथा पण्डित-बुद्धयः ॥४३॥

mandAra-maJjIra-kuJja-piJjarAt_eva bhUmaya: |

na tathA hlAdayani_etA: yathA paNDita-buddhaya: ||43||

mandAra-maJjIra-kuJja-piJjarAt eva bhUmaya: x

na tathA hlAdayani_etA: x

yathA paNDita-buddhaya: xx

~vlm.43. The Mandara groves of Paradise, with their woodlands strewn over with the dust of their blossoms, do not delight the soul so much, as the wise sayings of pandits cheer the spirit.

~sv. Even the celestial pleasure-gardens do not make one as happy as the wisdom of the enlightened man. The latter sees, when his own body is subjected to heat and cold, etc., as if all these happened to someone else.

y44|o/

चन्द्र-बिम्बैः वसन्तैः_च महताम् अहत~आशयैः ।

सारम् सौभाग्य-सौगन्ध्य-सौरभ~आलोक-भोगिषु ॥४४॥

candra-bimbai: vasantai:_ca mahatAm ahata~Azayai: |

sAram saubhAgya-saugandhya-saurabha~Aloka-bhogiSu ||44||

candra-bimbai: vasantai: ca x

mahatAm ahata~Azayai: x

sAram x

saubhAgya-saugandhya-saurabha~Aloka-bhogiSu xx

~vlm.44. The disc of the moon diffuses its cooling beams, and the vernal season scatters its fragrance around; but the pithy sayings of the wise and great, scatter their sound wisdom all about, which serve to ennoble and enrich all mankind.

z45|o/

भ्रान्ति.मात्रम् इदम् विश्वम् इन्द्रजालम् अ.सत्-मयम् ।

त्यजति_इति विनिश्चित्य दिन~अनुदिनम् एषणाः ॥४५॥

bhrAnti.mAtram idam vizvam indrajAlam a.sat-mayam |

tyajati_iti vinizcitya dina~anudinam eSaNA: ||45||

bhrAnti.mAtram idam vizvam "This universe is a matter of delusion,

indrajAlam a magic trick,

a.sat-mayam a form of unreality"

tyajati_iti so forsaking it

vinizcitya dina~anudinam eSaNA: being assured of hir daily desires ...

~vlm.45. The substance of their sayings, proves the erroneous conception of the world to be as false as a magic show; and inculcates the prudence of wearing out the worldly cares day by day.

x46|o/

शीत~आतप~आदि=दुःखानि निज.देह-गतानि_अपि ।

अन्य.देह-गतानि_इव ज्ञः पश्यति_अवहेलया ॥४६॥

zIta~Atapa~Adi=du:khAni nija.deha-gatAni_api |

anya.deha-gatAni_iva jJa: pazyati_avahelayA ||46||

zIta.Atapa~Adi=du:khAni x

nija.deha-gatAni_api x

anya.deha-gatAni_iva x

jJa: pazyati_avahelayA xx

~vlm.46. The wise saint is as indifferent, to the suffering of heat and cold in his own person; as if they are disturbances in the bodies of other men. (Or that he feels the pain of others as his own).

y47|o/

करुण~आदारया वृत्त्या वृत्त्या व्रतति धीरया ।

नीरसः_नीर-साराम् तु सारताम् सरति स्थितिम् ॥४७॥

karuNa~AdArayA vRttyA vRttyA vratati dhIrayA |

nIrasa:_nIra-sArAm tu sAratAm sarati sthitim ||47||

karuNa~AdArayA vRttyA

vRttyA vratati dhIrayA

nIrasa: nIra-sArAm tu

nIrasa: water-sArAm tu

sAratAm sarati sthitim

~vlm.47. In his virtues of compassion and charity, he resembles the fruitful tree, which yields its fruits, flowers, shed and all to common use, and subsists itself only upon the water, it sucks from the ground or receives from heaven.

~sv. He lives for the sake of others, with a heart full of compassion for all beings.

z48|o/

व्यवहारम् यथाप्राप्तम् लोक-सामान्यम् आचरन् ।

चराचराणाम् भूतानाम् उपरि_एव_अवतिष्ठते ॥४८॥

vyavahAram yathAprAptam loka-sAmAnyam Acaran |

carAcarANAm bhUtAnAm upari_eva_avatiSThate ||48||

vyavahAram yathAprAptam x

loka-sAmAnyam Acaran x

carAcarANAm bhUtAnAm upari eva_avatiSThate xx

~vlm.48. It deals out to every body, whatever it is possest of in its own body; and it is by virtue of its unsparing munificince to all creatures, that it lifts its lofty head above them all; (or stretches its roots in air).

~sv. He lives for the sake of others, with a heart full of compassion for all beings.

x49|o/

प्रज्ञा-प्रसादम् आरुढः_तु_अशोच्यः शोचते जनान् ।

भूमिष्ठान्_इव शैल.स्थः सर्वान् प्रज्ञः_अनुपश्यति ॥४९॥

prajJA-prasAdam AruDha:_tu_azocya: zocate janAn |

bhUmiSThAn_iva zaila.stha: sarvAn prajJa:_anupazyati ||49||

prajJA-prasAdam AruDha:_tu

but having reached the Palace of the Wise

azocya: zocate

the sorrowless sorows for

janAn bhUmiSThAn_iva

such earthbound people

like a mountaineer pities them all

zaila.stha: sarvAn

prajJa:_anupazyati

the wise looks.upon

~vlm.49. One seated in the edifice of knowledge, has thought of sorrow for himself; but pities the sorrows of others, as a man seated on a rock, takes pity for the miserable men, grovelling in the earth below.

y50|o/

चिरम् कल्लोल-वलितः सुमना जलधौ भ्रमे ।

परम् पारम् उपागत्य पराम् विश्रान्तिम् एति सः ॥५०॥

ciram kallola-valita: sumanA jaladhau bhrame |

param pAram upAgatya parAm vizrAntim eti sa: ||50||

ciram

for long

kallola-valita:

with breaking/rolling waves

sumanA

a good Mind when lost in the waters

jaladhau bhrame

param

beyond/otherwise

pAram upAgatya

parAm vizrAntim eti sa:

goes to perfect Repose

~vlm.50. The wise man is tossed about like a flower, by the rolling waves in the eventful ocean of this world; and is set at rest, no sooner he gets over it, and reaches the beach on the other side (i.e. his way to bliss).

~sv. He lives for the sake of others, with a heart full of compassion for all beings.

para

#pR -> #pAram – the far shore, the end

z51|o/

हसन्_स* शान्तया वृत्त्या प्राक्तनीः_जागतीः_गतीः ।

स्मयमान* इव_आस्ते_अन्तः_जनताः_च घन-भ्रमाः ॥५१॥

hasan_sa* zAntayA vRttyA prAktanI:_jAgatI:_gatI: |

smayamAna* iva_Aste_anta:_janatA:_ca ghana-bhramA: ||51||

hasan_sa zAntayA vRttyA x

prAktanIrjAgatI:_gatI: x

smayamAna_iva_Aste_antar x

janatA:_ca ghana-bhramA: xx

~vlm.51. He laughs with the calmness of his soul, at the same unvaried course of the world and its people; and smiles to think on the persistence of men, in their habitual error and folly. (The laughing philosopher).

~sv. He lives for the sake of others, with a heart full of compassion for all beings.

x52|o/

एताः कान्तार-निर्मग्न-मिताः सम्सार-दृष्टयः ।

असत्यः_हृतवत्यः_माम् इति_अन्तर् याति विस्मयम् ॥५२॥

etA: kAntAra-nirmagna-mitA: samsAra-dRSTaya: |

asatya:_hRtavatya:_mAm iti_antar yAti vismayam ||52||

etA: kAntAra-nirmagna-mitA:

these wilderness~immersion-limited

samsAra-dRSTaya:

dRSTi.Percepts of samsAra

asatya:_hRtavatya:_mAm iti_antar yAti vismayam

~vlm.52. I am amazed to see these aberrant men, wandering in the mazes of error; and fascinated by the false appearances of the phenomenal world, as if they are spell-bound to the visibles.

~sv. He lives for the sake of others, with a heart full of compassion for all beings.

y53|o/

दृष्ट्या_अष्ट.गुणम् ऐश्वर्यम् अनिष्टम् मे तृणायते ।

इति_उपैति_उपशान्तत्वात् स्मयमानो_अपि न स्मयम् ॥५३॥

dRSTyA_aSTa.guNam aizvaryam aniSTam me tRNAyate |

iti_upaiti_upazAntatvAt smayamAna:_api na smayam ||53||

dRSTyA

thru a Percept

aSTaguNam aizvaryam

the 8fold virtue of kingship / supernatural powers

aniSTam me tRNAyate

unwished by me are like grass

iti upaiti

so achieves/approaches

from tranquility

upazAntatvAt

smayamAna:_api

tho smiling with surprise not surprised

na smayam

~vlm.53. Seeing the eight kinds of prosperity to be of no real good, but rather as causes of evil to mankind, I have learnt to spurn them as straws; and though I am inclined to laugh at them, yet I forbear to do so from my habitual disposition of tolerance and forbearance.

z54|o/

कःचित्_गिरि-गुहा-गेहः कःचित्_पुण्य~आश्रम~आश्रयः ।

कःचित्_गृह.स्थ~आश्रमवान् कःचित्_बहु-रटन्-स्थितः ॥५४॥

ka:cit_giri-guhA-geha: ka:cit_puNya~Azrama~Azraya: |

ka:cit_gRha.stha~AzramavAn ka:cit_bahu-raTan-sthita: ||54||

ka:cit_giri-guhA-geha: x

ka:cit_puNya~Azrama~Azraya: x

ka:cit_gRha.stha~AzramavAn x

ka:cit_bahu-raTan-sthita: xx

~AB. aTan raTan iti vA cheda: ||

~vlm.54. I see some men abiding in mountain caves, and others resorting to holy places; some living at home amidst their families, and others travelling as pilgrims to distant shrines and countries.

~sv.54-55 He may live in a cave, in a hermitage or a house, or he may be wandering constantly.

x55|o/

कःचित्_भिक्षाचराचरः कःचित्_एकान्त-तापसः ।

कःचित्_मौन-व्रत-धरः कःचित्_ध्यान-परायणः ॥५५॥

ka:cit_bhikSAcarAcara: ka:cit_ekAnta-tApasa: |

kazcin_mauna-vrata-dhara: ka:cit_dhyAna-parAyaNa: ||55||

ka:cit_bhikSAcara~Acara: x

ka:cit_ekAnta-tApasa: x

kazcin_mauna-vrata-dhara: x

ka:cit_dhyAnaparAyaNa: xx

~vlm.55. Some roving about as vagrants and mendicants, and others remaining in their solitary hermitage; some continuing as silent sages, and observant of their vow of taciturnity; and others sitting absorbed in their meditation.

~sv.54-55 He may live in a cave, in a hermitage or a house, or he may be wandering constantly.

"gyrovague"

y56|o/

कःचित्_विपश्चित्_विख्यातः कःचित्_श्रोता श्रुतेः स्मृतेः ।

कःचित्_राजा द्विजः कःचित्_कःचित्_अज्ञ इव स्थितः ॥५६॥

ka:cit_vipazcit_vikhyAta: ka:cit_zrotA zrute: smRte: |

ka:cit_rAjA dvija: ka:cit_ka:cit_ajJa iva sthita: ||56||

ka:cit_zrotA zrute: smRte: x

ka:cit_rAjA x

dvija: ka:cit x

ka:cit_ajJa iva sthita: xx

~vlm.56. Some are famed for their learning, and others as students of law and divinity;, some are as princes and others their priests, while their are some as ignorant as blocks and stones.

~sv. He may be a teacher or a student. He may have psychic powers or he may be forever in samAdhi.

z57|o/

गुटिक~अञ्जन-खड्ग.आदि-सिद्धः कःचित्_नभःगतः ।

कःचित्_शिल्प-कलाजीवी कःचित्_पामर.रूप-भृत् ॥५७॥

guTika~aJjana-khaDga.Adi-siddha: ka:cit_nabha:gata: |

ka:cit_zilpa-kalAjIvI ka:cit_pAmara.rUpa-bhRt ||57||

guTika~aJjana-khaDga.Adi-siddha: kazcinnabhogata: x

ka:cit_chilpa-kalAjIvI x

ka:cit_pAmara-rUpa-bhRt xx

~vlm.57. Some are adepts in their exorcism of amulets and collyrium, and others skilled in their sorcery with the sword, rod and magic wand; some are practiced in their aerial journey, and others in other arts and some in nothing as the ignorant pariahs.

~sv. He may be a teacher or a student. He may have psychic powers or he may be forever in samAdhi.

x58|o/

कःचित्_त्यक्त-समाचारः कःचित्_श्रोत्रिय-नायकः ।

कःचित्_उन्मत्त-चरितः प्रव्रज्याम् कःचित्_आश्रितः ॥५८॥

ka:cit_tyakta-samAcAra: ka:cit_zrotriya-nAyaka: |

ka:cit_unmatta-carita: pravrajyAm ka:cit_Azrita: ||58||

ka:cit_tyakta-samAcAra: x

ka:cit_chrotriya-nAyaka: x

ka:cit_unmatta-carita: x

pravrajyAm ka:cit_Azrita: xx

~vlm.58. There are many that are employed in their ceremonial observances, and others that have abandoned their rituals altogether; some are as fanatics in their conduct, and others that indulge themselves in their perigrinations and vagrancy.

~sv. He may be a teacher or a student. He may have psychic powers or he may be forever in samAdhi.

y59|o/

पुरुषः_न शरीर.आदि न च चित्त.आदि किंचन ।

पुरुषः_चेतनम् नाम न स* नश्यति कर्हि.चित् ॥५९॥

puruSa:_na zarIra.Adi na ca citta.Adi kiMcana |

puruSa:_cetanam nAma na sa* nazyati karhi.cit ||59||

it is puruSa.Person

not the embodiment

na zarIra.Adi

na ca citta.Adi

nor the Affective process anyhow

kiMcana

puruSa:

the Person as Affective Consciousness

cetanam nAma

is never destroyed anywhy

na sa* nazyati karhi.cit

~vlm.59. The soul (that you wanted to know), is not the body nor its senses or powers; it is neither the mind nor the mental faculties, nor the feelings and passions of the heart. The soul is the Intellect which is ever awake, and never sleeps nor dies.

z60|o/

अच्छेद्यो_असाउ_अदाह्यो_असाउ_अक्लेद्यो_अशोष्य* एव च ।

नित्यः सर्व.गतः स्थाणुः_अचलो_असौ सनातनः ॥६०॥

acchedya:_asAu_adAhya:_asAu_akledya:_azoSya* eva ca |

nitya: sarva.gata: sthANu:_acala:_asau sanAtana: ||60||

acchedya:_asau indivisible this

adAhya:_asau noninflammable this

akledya:_azoSya eva ca x

nitya: sarva.gata: sthANu: x

acala:_asau sanAtana: xx

~vlm.60. It is never broken nor consumed, nor soiled nor dried up, (by the death or burning of the body); it is immortal and omnipresent, ever steady and immovable, infinite and eternal.

~sv. He may be a teacher or a student. He may have psychic powers or he may be forever in samAdhi.

x61|o/

इति सम्यक्.प्रबुद्धो_यः स* यथा यत्र तिष्ठति ।

तथा तिष्ठतु तत्र_अत्र स्थान~आस्था_नियमेन किम् ॥६१॥

iti samyak.prabuddha:_ya: sa* yathA yatra tiSThati |

tathA tiSThatu tatra_atra sthAna~AsthA_niyamena kim ||61||

iti samyak.prabuddho ya:

sa* yathA yatra tiSThati |

tathA tiSThatu tatra_atra

sthAnAsthA_niyamena kim x

~vlm.61. The man who has his soul, thus awakened and enlightened in himself; is never contaminated by anything (pure or impure), in whatever state or wherever he may happen to remain.

~sv. He may be a teacher or a student. He may have psychic powers or he may be forever in samAdhi.

y62|o/

पातालम् आविशतु यातु नभो_विलङ्घ्य

दिक्.मण्डलम् भ्रमतु पेषणम् एव येन ।

चित्.मात्रम् एतत्_अजरम् नतु यातु

नाशम्_आकाश.कोश_इव शान्तम् अजम् शिवम् तत् ॥६२॥

pAtAlam Avizatu yAtu nabha:_vilaGghya

dik.maNDalam bhramatu peSaNam eva yena |

cit.mAtram etat_ajaram natu yAtu

nAzam_AkAza.koza_iva zAntam ajam zivam tat ||62||

pAtAlam Avizatu yAtu nabho vilaGghya x

diGmaNDalam bhramatu peSaNam eva yena x

cit.mAtram etat_ajaram natu yAtu x

nAzam AkAza-koza_iva zAntam ajam zivam tat xx

~vlm.62. Whether a man goes down to hell or ascends to heaven, or traverses through all the regions of air, or is crushed to death or pounded to dust; the immortal and undecaying Intellect which abides in him, never dies with his body, nor suffers any change with its change; but remains quite as quiet as the still air, which is the increate Deity itself.

~sv. He may be a teacher or a student. He may have psychic powers or he may be forever in samAdhi.

oॐm